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    Degene die geen takfir doet op de mushrikeen of twijfel heeft

    By ash-Shaykh al-‘Allāmah ‘Alī al-Khudayr fakk Allāhu asrah

    The third nullifier: Whoever does not make takfīr on the mushrikīn, doubts their kufr or thinks their mathhab is correct, disbelieves. This consists of three issues:



    ١. That he does not make takfīr on the mushrikīn after [knowing] their clear kufr and this is included in the author’s statement and this is from the angle of when he is shown and informed of their shirk.



    ٢. That he doubts their kufr and it indicates another category when [he] added “or”, doubt being that the things in question are equal or no preference given over another.



    ٣. “Thinks their mathhab is correct”, which is the most common because the first and second would fall under this because the first is related to belief and the second is related to belief but this third category on top of it relating to beliefs attributes soundness to their beliefs. This is the one who says, “their beliefs are correct” or that “they are on the truth” or “every din except theirs’ is false.”



    Two conditions are required before making takfir on the one who did not make takfīr on the mushrikīn:



    ١. The evidence of their kufr is established from the Book and the Sunnah; if he is then shown their kufr and he does not make takfīr on them he disbelieves as stated by ash-Shaykh Sulaymān Ibn ‘Abdillāh in “Majmū Tawhid”.



    ٢. He was not ignorant of their kufr; if he was not like those who did not know of their kufr, and if he is aware and does not make takfīr, he disbelieves. A mention of the ijmā’ on the kufr of the one who does not make takfīr on the mushrikīn is found in al-Qādī ‘Iyyad’s book “Shifā” (2/281), ash-Shaykh Sulaymān Ibn ‘Abdullāh in his treatise “Awthaq ‘Urah al-Īmān (p. 126), as well in his Majmū Tawhid, and Shaykhul-Islām Ibn Taymiyyah’s fatāwā (2/363).



    Those kuffār you must make takfīr on are divided into two types:



    ١. Those from whom the ‘Ulamā have an ijmā’ on their kufr and it is all those who are not from ahlul-Qiblah, like the yahood or nasārā or majus or sikh and other than them.



    ٢. Those claimants of Islām from ahlul-Qiblah and they have in them clear kufr and the ‘Ulamā have an ijmā’ on performing takfīr upon them; like the ijmā’ with regards to the groups similar to the Nusayriyyah. Shaykhul-Islām Ibn Taymiyyah said regarding them, “Indeed their kufr is greater than that from the (aslī) mushrikīn.” As well when the senior ‘Ulamā issued a fatwā on the kufr of Qādiyāniyyah (in our time) and as well the Pakistani government declared them kuffār; refer to “Fatawa al-Lajnah” collected by ad-Duwaysh (2/1116). A fatwa was also issued by the Muslim world league pertaining to their kufr. Similar to them are the Drūz, Bahā’iyyah, Bābiyyah, Rāfidah and Bātiniyyah; refer to Majmu’ al-Fatawa (2nd volume) and the sharh of al-Bassam “Nayl al-Ma’raib” in the chapter on the ruling of the apostate (p. 14).



    The fatwā for the kufr of the Bahā’iyyah and Bābiyyah was issued at the Islamic fiqh council in Makkah and they declared them kuffār. The Tijaniyyah were declared kuffar by the Lajnah in fatwa #5553 (p. 229). The Lajnah also mentioned the Druz are kuffar in #11800 (2/228). In the present day the secularists are kuffār, having committed a nullifer from the Din; viewing the Din as insufficient, backwards and separating it completely from politics. Similar to them are the masonic movements, the communists, and the Ba’thist as well as the Rāfidah and all groups who claim Islām but come with clear kufr that the ‘Ulamā formed an ijmā’ making takfīr on them. Another group is the Jahmiyyah and from the ‘Ulamā that said there is an ijmā’ in takfīr on the Jahmiyyah is Ibnul-Qayyim who mentioned in his “Nuniyyah” that 500 scholars, like Ibn Mubārak and others, made takfir on them.



    Where the difference in takfīr [comes from] on these is with regards to the general laymen of the groups that claim Islām but have clear kufr in them. For instance, the general layman of the Bātiniyyah, Rāfidah, Jahmiyyah and other than them from the different groups [that were just mentioned].



    The ruling on the one who does not make takfīr is explained in three sections;



    ١. Those [groups] the ‘Ulamā have Ijmā’ on their kufr who are not from ahlul-Qiblah such as the yahood, nasārā and the hindus. So whoever does not do takfīr on them then he is a kāfir. Ibn Taymiyyah stated an ijmā’ in his Majmu’ (2/383) and said, “Whoever doubts in the kufr of the yahood, nasārā or the mushrikīn then he is a kāfir.” As well an ijmā’ was stated by al-Qādī ‘Iyyād in “Shifā” (2/281) and he said, “Whoever does not make takfīr on anyone from the yahood or nasārā and does not think they are in kufr or doubts their kufr is a kāfir.”



    ٢. Those [groups and sects] that say “there is nothing worthy of worship except Allah” that come with clear kufr that the ‘Ulamā declared an ijmā’ on performing takfīr on them; and this has a tafsil (explaination) attached to it:



    He knows of their (i.e., the sects who affiliate themselves to Islām) kufr, and he does not make takfīr on them even after gaining that knowledge, then he is a kāfir. An ijmā’ was stated by Ibn Taymiyyah in his book “Sārim Maslūl” and he mentioned, “Whoever did not declare the kufr of those who attributed divinity to ‘Alī, disbelieved.” There is no doubt in the kufr of those who didn’t declare their kufr and that is evident based on the Hadīth of Malik al-Ashja’i that, “Whoever says there is nothing worthy of worship except Allah and disbelieves in everything else that is worshipped besides Allāh, his blood and wealth become harām,” and this is narrated in Muslim. The significance of the Hadith is that the wealth, blood and the honor of an individual does not become harām until he disbelieves in everything that is worshipped other than Allāh and from [all] kufr, along with that making takfīr on its people.



    ٣. Those where a difference of opinion occurs regarding the general laymen of the different groups of bid’ah like the Jahmiyyah [and the others mentioned]. An example of this is one has knowledge of the adillah (proofs) showing their kufr then it is wājib on him to declare their kufr and if he does not this nāqid (nullifier) applies on him. But, if he does not declare their kufr because he looked and weighed their kufr and he believes that there is a barrier that prevents from making takfīr [straight away], such as them being laymen or they a ta’wil present or were confused or they are ignorant (i.e., hujjah not established on them), then this one it is not allowed to make takfīr and this nāqid isn’t applied on him.



    The author’s statement “al-mushrikin” indicates based on the usage of the “alif” and “lam” here is referring to “al-“ahd” (i.e., the mushrikin that regularly comes to mind) and included in the categories of the mushrikīn are two:



    ١. The mushrik by asl and he was never attributed to the Qiblah.



    ٢. The mushrik murtadd and he came with an established act of kufr and was from those who said “there is nothing worthy of worship except Allah”.



    (Taken from his sharh of the nullifiers of Islām)

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    By ash-Shaykh al-‘Allāmah ‘Abdul-‘Azīz at-Tuwayli’ī rahimahullāh



    All praise belongs to Allāh, and Salah and Salam be upon the Messenger of Allāh, to proceed:

    Indeed, from the matters where differences and mistakes have increased is the issue of “al-‘udhr bil-jahl” (i.e. excuse of ignorance) in Asl ad-Dīn (the foundation of the Deen), and many of those who view that the jāhil who commits major shirk is excused, make the basis and reason for that his affiliation to Islām and his claim that he’s from the Muslimin. So if he worshiped other than Allāh, and made du’ā to it and sacrificed to it, and was raised upon that since his birth till his death, and he would profess with his tongue “I am a Muslim”, he would consider him from the Muslimin, and if he worshiped other than Allāh, and made du’ā to it, and sacrificed to it, and would profess with his tongue, “I’m upon the way that Allāh has commanded me to be upon”, he would not excuse him, and this is from the contradictions, without a doubt. And if he is cited with the comparison between the grave-worshipers and the idol worshipers, and not excusing either one of them with ignorance, he made the affiliation to Islām the difference (between the two), and due to this affiliation (to Islām), he rules upon the idol worshiper with kufr, and rules upon the grave worshiper with Islām.



    And affiliation to Islām, if it meant solely ascribing to Islām without the rest of the obligations (like Salāh etc…), then it is a ruling without any proof for it, and if it means ascribing to the Deen of Allāh, the Exalted and Majestic, whether that affiliation was to the Islām which Muhammad (صلى الله عليه وسلم) was sent with, or too judaism or christianity or other laws which the Messengers were sent with, The one who says this statement must rule the ignorant ones among the jews and christians and other than them with Islām, because they attribute themselves to the Deen of Allāh which He ordered them to follow, and they fell into nullifiers due to ignorance, and whoever excuse those has disbelieved and left fold of Islām, and denied the authentic and explicit (texts) from the evidences.



    In fact, he must rule upon the mushrikīn of Quraysh with Islām before the advent of the Messenger of Allāh (صلى الله عليه وسلم), because they say they are upon the Millah of Ibrāhīm (عليه السلام) according to what they claim and assume, and they had some obliations taken from him, and Ahkām (i.e. rulings) such as Hajj, circumcision, exalting the rites, and they acknowledge that Allāh is the Lord with no partners with Him in creating, sustenance, bringing to life, causing to die, however they commit shirk with others besides Allāh, so it can bring them closer to Allāh, believing that Allāh has permitted him to be a mandate on His behalf, and an intermediary between Him and His creation, Allāh is Exalted from what they claim. And the grave worshipers are exactly like them in all of this, except that the grave worshipers attribute themselves to the seal of the Prophets instead of the jāhiliyyīn who attribute themselves to Ibrāhīm (عليه السلام). Moreover, they and them are the same in everything and the grave worshipers will have no benefit in following the Prophet (صلى الله عليه وسلم) or adhering to some of his obligations in the Deen, just like the kuffār of Quraysh had no benefit in following Ibrāhīm (عليه السلام) or adhering to some of his obligations in the Deen.



    So affiliation to Islām is in contrast with affiliation to the way of Ibrāhīm, and some of the obligations which they abide by in worship is in contrast with those (the mushrikīn perform), and the more, or less, (one performs of these) doesn’t make a difference in affirming Imān and kufr, and acknowledging the Rubūbiyyah of Allāh is in contrast with those (mushrikīn) who affirm the Rubūbiyyah, and both parties are disbelievers in Allāh, outside the fold of Islām, emitted from the Dīn. And if he was affiliated to the correct Dīn (i.e. upon pure Tawhīd) and committed apostasy when he first grew up, as is the case with many of the qubūriyyah and amongst the jāhiliyyīn. And after that has surpassed of being upon the fitrah of Islām (they became apostates afterwards) as is the case with some of the qubūriyyīn and the early ones who fell into apostasy from the jāhiliyyīn.

    In fact, the grave-worshipers even claim that what they are doing is what Allāh and His Messenger has ordered, in contrast with the statement of the mushrikīn in jāhiliyyah, as Allāh, the Exalted and Majestic spoke about them, “And when they commit an immorality, they say, “We found our fathers doing it, and Allāh has ordered us to do it.” [7:28]

    And this is the proof of the over-whelming majority of the mushrikīn amongst the grave worshipers today, rather I met with one of the major leaders from the people of shirk performing ‘Umrah, and he uses the same proof of the first kuffar, and he said, “It’s not allowed for you to rebuke what the people (i.e. grave worshippers) are practicing, because they took it from their fathers, and there’s no doubt that they (also) took it from their fathers, and the khalaf took it from the Salaf, so then it (is taken) from the Messenger of Allāh (صلى الله عليه وسلم)!”

    This is exactly what is mentioned in the Āyah from the ‘proofs’ of the mushrikīn in two things: That they found their fore-fathers practicing it, and that Allāh has ordered them to do it. Al-Hāfidh Ibn Kathīr (رحمه الله) said, “And they believe that the practice of their fore-fathers is traced back to a command from Allāh and the Sharī’ah.” And even though this is in the context of “al-Fāhisha”, which was interpreted as being their tawāf around the Ka’bah naked, except that it’s indicative to the practice of their fore-fathers as an evidence (for them), and it’s their assumption that the practice of their fore-fathers is stemmed back to a Legislation from Allāh. And this wrong mistake, just as it occurs with some of the opponents in the issue of “excuse of ignorance” from the students of knowledge, for verily it occurs amongst the laymen alot in excusing the stubborn person (who refuses to accept the Hujjah) that ascribes himself to Islām, so they don’t make Takfīr upon the one who ascribes himself to Islām at all, rather I heard from some of those who were called “Du’āt as-Sahwa” (i.e. revivalist preachers), who flipped and turned so much say, “I do not make Takfīr upon whoever says I’m Muslim,” when he was asked about the likes of Hāfidh al-Assad (i.e. Bashār’s father, may Allāh curse his soul) and the Arab tawāghīt amongst the apostate rulers. And this is the exact blind misconception, and only if I knew, if this was the path of guidance and truth, then why did as-Siddīq (i.e. Abū Bakr) bother with fighting Musaylamah (the liar) and those with him, to the extent that the best Sahābah went out and died, and killings intensified among the Reciters, Scholars and people of the Qur’ān?! And the majority of those who the Scholars have ruled upon with kufr were among the murtaddīn, even though the over-whelming majority of them attributed themselves to Islām, and refused to be labelled with other than that.

    Rather (to the extent that) this statement has ousted: That the one who says “I’m upon the religion of Mūsa” doesn’t disbelieve, or “I’m upon the religion of ‘Īsa” among the jews and christians, and this statement is extravagantly pored in the furthest of misguidance from the Deen of Allāh, and the Book of Allāh, and the Sunnah of His Messenger (صلى الله عليه وسلم). And if it is said, “This is not acceptable, for they disbelieved after the advent of Muhammad (صلى الله عليه وسلم) and the abrogation of their ways,” so this necessitates that if they attributed themselves to Islām after the advent of Muhammad (صلى الله عليه وسلم) and remained upon what they are upon, their ignorant ones would be excused and be a Muslim, and it also necessitates that their ignorant ones were all Muslim believers during the advent of the Prophet (صلى الله عليه وسلم), and they only disbelieved due to his advent, and this is obviously invalid and false.

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    What we just mentioned doesn’t mean that we say there’s no difference at all between the one who ascribes himself to Islām and the one who doesn’t ascribe to it among the mushrikīn. Rather, the affiliation of a person to Islām after he has disbelieved has Islām affirmed upon him in what is the “Dhāhir” (i.e. what’s apparent), so if he didn’t adhere to its rulings, or he committed acts of kufr that nullify the Asl (i.e. Foundation) of Tawhīd, then he is judged with apostasy. But as for the disbelieving groups that are raised upon this view (of shirk), then affirming Islām for them due to their affiliation to Islām has two statements among the Scholars. Some of them view that Islām is affirmed for them due to the affiliation, and apostasy is affirmed (right after) from what they commit from the acts of kufr, and others view that they are originally disbelievers (i.e. kuffār asliyyīn), and that their affiliation to Islām is just like the affiliation of the mushrikin of Quraysh to the Millah of Ibrāhīm, and this is what’s correct for what has surpassed of not differentiating between both affiliations, and Allāh knows best. (see note)

    This, and peace and blessings be upon His slave and Messenger Muhammad, and upon all of his household and companions.

    NOTE:

    It is only relatively recently that the Scholars have formed two opinions with regards to those who ascribe to Islām and have shirk with them. An ijmā’ was stated by ash-Shaykh ‘Abdul-Latīf from the ‘Ulamā of the Da’wah Najdiyyah Salafiyyah Jihādiyyah that they are ruled upon with riddah. This is what the Khilāfah holds onto as well. But, that does not suggest that they were ever Muslim for a day, as it is based on the principle that whoever says the Shahādah enters into Islām and whoever commits shirk leaves it. Allāh tabāraka wa ta’ālā knows best.

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    Our war with the mushrikeen will remain!

    Allāh made the conflict between the people of Tawhīd and the people of shirk a tradition without end, as Islām and kufr must inevitably contend in every place and time. Otherwise, the people of falsehood would seize the land and cause corruption therein through their shirk and pursuit of lusts and desires, as is happening today with the crusader takeover and hegemony of the world. Therefore, the eternal divine command for the people of Islām​ is to engage in war with shirk and its people, waging Jihād against them with their hands, tongues and hearts. Fighting them was enjoined to make them submit to the rule of Islām, to follow it and obey its rules, as Allāh (tabāraka wa ta’ālā) said, “And fight them until there is no more fitnah and Deen is entirely for Allāh” (Al-Anfal 39). The people of Tawhīd will not stop their war against the mushrikīn until they eliminate the existence of shirk in the world, and until there is no rule in it but that of Allāh.



    The Knowing and Wise told His Muwahhid worshipers that the people of shirk will always fight them, and that the goal of their fighting is to take them away from Islām and make them equally mushrikīn. Allāh (‘azza wa jall) said, “And they will never cease fighting you until they turn you back from your Deen if they can. And whosoever of you turns back from his Deen and dies as a disbeliever, then his deeds will be lost in this life and in the next, and they will be the dwellers of the Fire. They
    will abide therein forever” (Al-Baqarah 217). At the same time that Allāh (tabāraka wa ta’ālā) revealed the truth of their war and its purpose, He also warned Muslimīn and enjoined them to prevent the mushrikīn from succeeding in this war. He told them that the one who commits apostasy from his Deen and is not patient amid the war of the mushrikīn, thus dying in kufr, will have lost all he had done of good deeds before his apostasy, even if he was a Muwahhid, a Muhājir, and a Mujāhid. Allāh (‘azza wa jall) will not excuse the Muslim from fighting against the mushrikīn, as fighting is not a form of ikrāh (unbearable coercion) for which a Muslim is excused if he fell into shirk.



    How odd it is that we see today many factions and parties that attribute themselves to Islām boasting about not establishing the Deen or ruling by the Shari’ah! They convince their soldiers and supporters that this is “wisdom” and “good policy” because it avoids fighting of mushrikīn and retaliation from the hypocrites. Instead, they receive silent approval from the tawāghīt and satisfaction from the people of desires. They thus turn a blind eye to the fact that they have achieved the goal of the mushrikīn by committing riddah (apostasy) from the Deen of Allāh (tabāraka wa ta’ālā). Thus, they have set aside the purpose of fighting them, which is the same purpose that Allāh (‘azza wa jall) clearly said the mushrikīn will continue fighting the Muslimīn!



    He who realizes these facts will understand the reason for the fierce enmity that is shown by the people of shirk, in all their various sects and creeds, against the Islamic State and its soldiers. He will realize the reason why the enemies of the Deen gathered to fight it, regardless of their differences and disputes. And he will realize that the war between Islām and shirk cannot end in one round or two, but it is a continuous, relentless war, through which each party strives to achieve its purpose. The Islamic State made the purpose of its Jihād servitude to Allāh (tabāraka wa ta’ālā) by establishing the Deen in the land, and that is through waging Jihād against the mushrikīn and preserving that which Allāh (‘azza wa jall) has secured for them in the land, as well as seeking to make the mushrikīn and their countries submit to the rule of Allāh (‘azza wa jall), or eradicate them all if they refuse. As for the mushrikīn, they must realize that they will never be able to remove the Muslimīn from the land, yet they continue striving to force the people of Islām to leave their foundation or push them to abandon some of its pillars or branches.



    Today, and after years of war between the Islamic State and the mushrikīn, a war led by crusader America, the Islamic State remains firm on its ‘Aqeedah and its Manhaj, for which it paid a costly price—the blood of its leaders and soldiers—for the cause of refusing to compromise in Deen, while many others ceded their entire Deen for the sake of preserving life, wealth, lands and authority. Thus, Allāh (‘azza wa jall) made the Islamic State remain, giving it consolidation, after substituting the fallen, atop what they left behind. So let the mushrikīn kill of us as many as Allāh (tabāraka wa ta’ālā) fated them to do so, for Allāh (tabāraka wa ta’ālā) will provide a better successor. Let them capture what Allāh (tabāraka wa ta’ālā) fated them to capture of land, for we will restore it from their hands and more than that, by the permission of Allāh (‘azza wa jall). Let them destroy the cities, villages, and military vehicles as much as Allah fated them to destroy, for He will compensate us as He has always done. As long as the Deen is firm and the Manhaj fixed, and as long as the Banner of ‘Uqab is pure from the filth of shirk and its people, then the Islamic State will remain and its war will continue against them, by permission of Allāh (subhānahu wa ta’ālā). And the final result is for the Muttaqeen.

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    Shayk Al-allaamah Ahmad Al-haazimi zegt:

    "...degene die als madhab heeft dat hij geen takfeer verricht op iemand die grote afgoderij verricht uit onwetendheid totdat het bewijs is geleverd EN HIJ NOEMT DE SHIRK-PLEGER MOSLIM, dan is deze persoon (de excuser) een kaafir-moertad....."

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    Shayk Saalih al-fawzaan zegt op pagina 14 van zijn uitleg van de Nawaaqid al-islam onder de 3de vernietiger:

    "Degene die de moeshrik verdedigt en zegt dat ze onwetend zijn en zegt dat ze slechts uit onwetendheid in deze shirk zijn gevallen dan is zijn ongeloof ERGER dan de ongeloof van de moeshrik"

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    A man is not judged as a Muslim until he makes takfīr on the mushrikīn and whoever stops in that – with the clearness of the matter in them – or doubts in their kufr – with it being clarified to him – , then he is like them
    Commentary by ash-Shaykh al-Muhaddith Sulaymān Ibn Nāsir al-‘Alwān fakk Allāhu asrah





    He (Muhammad Ibn ‘Abdul-Wahhāb) – rahimahullāh said – “Whoever does not hold the mushrikīn to be disbelievers, or doubts in their disbelief, or considers their ways to be correct…”





    For Allāh – the High and Majestic – made takfīr on them in many Āyāt from His Book, and ordered to make enmity with them for their fabricating lies on Him, their making of partners with Allāh, and their claim of Him having a son, High above is Allāh above what they say. Allāh – the High and Majestic – has made their enmity and hatred obligatory upon the Muslimīn. A man is not judged as a Muslim until he makes takfīr on the mushrikīn and whoever stops in that – with the clearness of the matter in them – or doubts in their kufr – with it being clarified to him – , then he is like them.





    As for one who considers their ways to be correct, and considers to be good what they are upon – from kufr and tughyān (transgression) – then he is a kāfir by the Ijmā’ of the Muslimīn. For he does not know Islām on it’s truth, which is: “Surrendering (Istislām) to Allāh with Tawhid, and submitting (Inqiyād) to Him with obedience, and disavowal (barā’ah) from shirk and it’s people.” And this (thinking Thier was is good) is associating with the people of shirk instead of him making takfīr on them.



    In Saheeh Muslim from the path of Marwān al-Fizārī on the authority of Mālik Sa’d Ibn Tāriq on the authority of his father, he said: I heard the Messenger of Allāh – sall Allāhu ‘alayhi wa sallam – saying: “Whoever says lā ilāha illā Allāh, and disbelieves in what is worshipped besides Allāh, then his wealth and blood are forbidden, and his accounting is upon Allāh.” And it does suffice to protect the blood of the Muslim that he (just) says “Lā ilāha illā Allāh,” rather undoubtedly, he must add to that disbelief in what is worshipped instead of Allāh. For if he does not disbelieve in what is worshipped instead of Allāh, then his blood and wealth is not forbidden and the sword is drawn over him for his leaving of a fundamental (asl) from the fundamentals of the Millah of Ibrāhīm that we were commanded with following and travelling on it’s Manhaj and not watering it down to keep up with the desires of the enemies of Allāh.



    He – Ta’āla – says;







    {There has already been for you an excellent pattern in Ibrāhīm and those with him, when they said to their people, ‘Indeed, we are disassociated from you and from whatever you worship other than Allāh . We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allāh alone.’}





    This is the Millah of Ibrāhīm that no one would be adverse to except the one who fools himself. And He – Ta’āla – says;





    {So whoever disbelieves in the tāghūt and believes in Allāh has grasped the most trustworthy handhold.}





    Imām Muhammad Ibn ‘Abdul-Wahhāb – rahimahullāh – said: “The description of kufr bit-tāghūt (disbelief in tāghūt) is that you believe in the butlan (invalidity) of worship to other than Allāh, and you leave it, and you hate it, and you make takfīr on it’s people, and you make enmity with them.”





    And with this speech it clarifies to you what many of the rulers of the lands – that are ascribed to Islām – are upon. For they have allied to the people of ishrak (shirk) and consider them close, and consider them great, and make between them relations (alāqaat) as evidence that they are brothers to them. Adding to that they have made enmity to the people of the Deen and harmed them and put them into the prisons. So does Islām remain after this?! Allah – Ta’āla – has said;





    {O you who have believed, do not take the jews and the christians as allies. They are allies of one another. And whoever is an ally to them among you – then indeed, he is from them. Indeed, Allāh guides not the wrongdoing people.}





    And He – Ta’āla – says;







    {Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah.}





    So no doubt, that every Muslim who takes Islam as a Deen, then he must make takfir on the mushrikīn and display enmity towards them, and he should hate them, and hate those who love them, or argues on behalf of them, or goes to their lands without a shar’i (valid – legislated) excuse that pleases Allāh and His Messenger sall Allāhu ‘alayhi wa sallam. It is upon every Muslim to return to his Deen for with it honor is attained, with it victory is attained, with it the lands are straightened (tastaqeem), and with it the Furqān (distinction) is attained between the Awliyā (allies) of the Most Merciful who aid his Deen and between the Awliyā (allies) of shaytān, who do not mind what happens to the Deen as long as their food and drink is given to them.





    It is obligatory on all of the Muslimīn that he takes for him the example of Ibrāhīm al-Khalīl;





    {And when Ibrāhīm said to his father and his people, ‘Indeed, I am disassociated from that which you worship except for He who created me; and indeed, He will guide me.’}





    It is upon us to return to our ‘Aqeedah and our Deen and exemplify the order of Allāh – the High and Majestic – in His ruling on the kuffār.





    {O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allāh is with the righteous.}





    And He – Ta’āla – says;





    {And when the sacred months have passed, then kill the mushrikīn wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish Salāh, and give Zakāh, let them [go] on their way.}





    Whenever the people leave ruling by the Book and the Sunnah, Allāh gives authority of their enemy over them. So when many of the rulers of the lands left ruling by the Shar’ of Allāh and became content with the cursed man-made laws – cursed are those who rule with it – their lands deteriorated and dispersed, and their enemies poisoned them from where they did not know. For many of the leaders do not care except for protecting the positions they are in charge of – whether the Deen is honored or not – while honor and tamkeen (empowerment) only come through standing to give victory to this Deen. It is a necessity (giving victory to this Deen) on those who are capable of it, however most of them do not know, and a reason for this is having evil bitānah (advisors/consultants/intimates), along with the failure of the Du’āt to focus on this aspect. And help is sought from Allāh.





    Let every Muslim know that the kuffār spare no effort to distance the Muslim from his Deen out of envy from themselves. So if he does not be careful in having jealously over his Deen and wake up out of this sleep; then soon he will bite his fingers in regret when it will not benefit, and he will reap the fruit of his actions, “whoever does not attack, then he is attacked” (man lam yaghzu ghuzi). It is obligatory on every Scholar and Dā’ī (caller) and Khateeb and (every) Imām of a Masjid that he clarifies the danger of Muwalāt (associating) with the kuffār with Shar’ī evidences from the Book of Allāh and Sunnah of His Messenger sall Allāhu ‘alayhi wa sallam. He (must) clarify to them the danger of going to their lands, or welcoming them to the lands of the Muslimīn – for Allāh has cut Muwalāt and ties (sillah) between the Muslim and the kāfir, even if he they were close (aqrab qareeb); as Allāh – Ta’āla – said;







    {O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief.}





    And He – Ta’āla – says;





    {You will not find a people who believe in Allāh and the Last Day having affection for those who oppose Allāh and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those – He has decreed within their hearts faith and supported them with spirit from Him.}

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    And he ALlah Ta'ala says:

    {O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and yourselves [only] because you believe in Allāh , your Lord. If you have come out for Jihād in My cause and seeking means to My approval, [take them not as friends]. You confide to them affection, but I am most knowing of what you have concealed and what you have declared. And whoever does it among you has certainly strayed from the soundness of the way.}





    And for that the Prophet – sall Allāhu ‘alayhi wasallam – said, in what was narrated by the Shaykhayn (al-Bukhārī and Muslim) from the Hadīth of Usāmah: “A Muslim cannot be the heir of a disbeliever, nor can a disbeliever be the heir of a Muslim.” So that there can be no relations between the Muslim and the kāfir. A decision of the Prophet – sall Allāhu ‘alayhi wa sallam – and he cut off between them the inheritence. And he – sall Allāhu ‘alayhi wa sallam – said in what was authenticated from him – “A Muslim is not killed for a kāfir,” and this is only for the humiliation of the kuffār.





    How could this not be the case while Allāh – the High and Majestic – said:





    {indeed the mushrikīn are unclean}?!





    So let every Muslim know that the kuffār from the jews and the christians and other than them, will not resolve their differences with the Muslimīn, and will not be peaceful with them, and will not be pleased with them, until the Muslimīn follow their millah (way) and take their example. As Allāh – Ta’āla – said;







    {And never will the jews or the christians approve of you until you follow their way. Say, “Indeed, the guidance of Allāh is the [only] guidance.” If you were to follow their desires after what has come to you of knowledge, you would have against Allāh no protector or helper.}





    This is a warning from Allāh – and a severe promise – that whoever follows the ways of the kuffār, then he has no one for him other than Allāh as a protector or helper. And the Prophet – sall Allāhu ‘alayhi wa sallam – has ordered to separate from the mushrikīn – so that they do not become from them. He sall Allāhu ‘alayhi wa sallam said: “I am free from every Muslim that lives among the mushrikīn.” They said: “O Messenger of Allāh how is that?” He said: “They should not see each other’s campfires.” Nasā’ī reported, and other than him, with a good sanad, from the Hadīth of Bahz Ibn Hakeem, on the authority of his father on the authority of his grandfather that the Prophet – sall Allāhu ‘alayhi wa sallam – said: “Allāh does not accept any deed from a mushrik after he becomes a Muslim, until he departs from the mushrikīn and joins the Muslimīn.”





    And we complain to Allāh – the High and Majestic – about the strangeness (ghurba) of the Deen, and that He changes the state of the Muslimīn – for they listen to these clear, terrifying narrations, yet they still go to their lands, sit with them, eat with them, and laugh with them! Indeed the Prophet – sall Allāhu ‘alayhi wa sallam – said: “Anyone who associates with a mushrik and lives with him is like him.” Narrated by Abū Dāwūd, from the Hadīth of Samrah Ibn Jandab, and there is weakness in it, however it’s meaning is correct.





    Where is the Millah of Ibrāhīm?!





    Where is the love and hate for Allāh?!





    All of this does not raise many of the peoples heads.



    The statement of the Shaykh: “or considers their ways to be correct”, what many of the people of today call towards enters into this from those who call to socialism (ishtirakiyah), or secularism, or ba’thism. All of these are deviated kāfir groups, even if it’s people are named in the name of Islām, for names do not change the realities. We complain to Allāh about our state in this strange time, for the scales have changed – and many deal according to Asmaa’ instead of Musammiyaat, and claims instead of evidences. So the enemy of Allāh that wages war against Islām in the night and day, in secret and openly, becomes a believing Muwahhid with the ignorant negligent ones and people of desires by the claim that he utters the shahādatayn while he became a soldier from the soldiers of iblīs, and in a war on the Deen with the self and wealth, and help is sought from Allāh.

    (At-Tibyān: Sharh Nawāqidul Islām

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    Beste Abu Slaah, er zijn veel jongeren op M.NL nog tieners die meer behoefte hebben aan basis Islam.

    De 5 zuilen. Aantal rakaat per gebed. Enzov

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    Citaat Geplaatst door AtlasLion- Bekijk reactie
    Beste Abu Slaah, er zijn veel jongeren op M.NL nog tieners die meer behoefte hebben aan basis Islam.

    De 5 zuilen. Aantal rakaat per gebed. Enzov
    Je hebt niks aan je gebeden als je geen "laa ilaaha illa Allah" kent

  11. #11
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    Citaat Geplaatst door AtlasLion- Bekijk reactie
    Beste Abu Slaah, er zijn veel jongeren op M.NL nog tieners die meer behoefte hebben aan basis Islam.

    De 5 zuilen. Aantal rakaat per gebed. Enzov

    Vrees Allah!

  12. #12
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    Wat zijn de 5 zuilen van de Islam.

  13. #13
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    Wat zijn de 5 zuilen van de Islam.
    Eerst Al-koefr bi tagoet en dan als tweede Aaminoe bilaah en dan pas gebed, zakaat, vasten en hadj.

    Yallah, wat is koefr bi tagoet

  14. #14
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    Citaat Geplaatst door tanger1981 Bekijk reactie
    Eerst Al-koefr bi tagoet en dan als tweede Aaminoe bilaah en dan pas gebed, zakaat, vasten en hadj.

    Yallah, wat is koefr bi tagoet
    Probeer het nog keer. En nu de juiste volgorde.

  15. #15
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    Citaat Geplaatst door tanger1981 Bekijk reactie
    Eerst Al-koefr bi tagoet en dan als tweede Aaminoe bilaah en dan pas gebed, zakaat, vasten en hadj.

    Yallah, wat is koefr bi tagoet
    Hahah echt he! Dat kennen zij niet.