ahlulhadeeth
07-04-2008, 12:49
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[size=3]And from the monstrous errors in Takfīr, is Takfīr based upon the rule "the principle ruling over the people is Kufr" because the Dār is Dār Kufr, and that the dealings with them and permitting their blood and wealth and honor is based upon this ruling whose Usūl (foundations) is branched out from the fact that the Dār is Dār Kufr. And this is a matter that has spread amongst many of the extremists, and some of the ignorants have bore it without knowing its origin or its consequences. And we, and to Allāh is the praise and the grace, have never spoken with this foundation nor espoused it ever on any day from the days. Rather, we were - and continue to be - from the strongest opposers to it, to the point that some of the extreme Takfīrīs pronounced Takfīr on me, due to what I opposed them in. And I debated them over its invalidity, and that day I did not witness with them anything that they could use as evidence for this foundation of theirs, except a disconnected phrase from Shaykh Al-Islām Ibn Taymiyyah which they cut from a Fatwā from him about the land of Mārdīn, and it is his statement "Nor the status of Dār Harb whose people are Kuffār", and they distorted it and turned it into "Dār Al-Kufr whose people are Kuffār". So they extracted from this that every Dār Kufr - even if it became Tāri'ah [1] recently and not in origin - then its people are all Kuffār, except for those whose details of belief they know.. And I showed them on that day that this statement - especially in Mārdīn and its likes from the Diyār Al-Kufr At-Tāri'ah - it is not but a word for the Fuqāhā meaning a Dār in which Kufr has prevailed and its rulings have taken over. And there is no entering its inhabitants into the description of Kufr except if they perpetrate a cause from the causes of Takfīr. And I mentioned to them some of the details which will come, but they did not [find these details honorable], and they insisted on holding fast to this phrase. So I was astonished at how desire can flip the scales, and make one who believes that the the statement of a Sahāb[/size][/size][/font][font=Book Antiqua][size=2][size=3]ī[/size][/size][/font][font=Book Antiqua][size=2][size=3] cannot be used as a proof, and does not accept the statement of anyone else from the first three preferred generations in a branch (Far') from amongst the branches (Furū'), but uses the cut-up statement of a scholar from the seventh century as evidence, and in a matter from amongst the most dangerous areas of the Religion, when he thinks that this statement complies with his desires, or achieves his goal or his needs!! Though they acknowledge that the words all of the creation after the Messenger of Allāh, صلى الله عليه وسلم, can be objected to and not used as evidence, and that [the words of all of the creation after the Messenger of Allāh] require evidence and proof, and on their own are not a proof or an evidence.
And Allāh, عز وجل, clarified some of the motives of the people and their desires in their hurrying towards the likes of Takfīr and rushing to it at times, in His Statement,
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So he said :
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And likewise the goal of these misguided ones, some of whom I was debating, they would wait for the easiest and closest opportunity to plunder or steal what fell in their hands from amongst the wealth and the possessions of those who they ruled to be upon Kufr, even if they were the Du'āt and the Mujāhidīn, or from the oppressed Muslims - their money was considered by them to be booty. And I witnessed examples of this, and at the conclusion of the matter they fought amongst themselves and differed over some of the wealth!!
I ask Allāh تعالى to guide them to the correct path, and to keep these trials that misguide away from the Muslim youth, for the audacity to make Takfīr of the Muslims and make their blood and their wealth permissible without a Shar'ī cause, this is not something anyone except those with sick souls that have not smelled the fragrance of caution and Taqwā would advance towards.
And indeed the Prophet, صلى الله عليه وسلم , said in his Farewell Hajj, "Verily your blood and your wealth and your honor are sacred, as the sacredness of this day of yours, in this [sacred] month of yours, in this [sacred] land of yours."
And he also said in what is narrated by Al-Bukhārī and Muslim, "The blood of a Muslim is not made permissible except with one of three: the married adulterer, and a life for a life, and the deserter of his religion, an abandoner of the Jamā'ah."
And he, صلى الله عليه وسلم , said, "A Muslim will continue to be within the bounds of his Religion so long as he did not spill protected blood." Narrated by Al-Bukhārī from the Hadīth of Ibn 'Umar.
And Ibn 'Umar said, "Indeed from the matters of dilemma for which there is no escape for the one who causes himself to fall in it is spilling of protected blood without its permissibility."
And in Al-Bukhārī also, Maymūn Ibn Siyāh asked Anas Ibn Mālik, and said, "O Abā Hamzah, what protects the blood of a slave and his wealth?" So he said, "Whoever bears witness that there is none worthy of worship except Allāh, and faced our Qiblah, and prayed our prayer, and ate from our slaughter, then he is a Muslim, for his is that which is for the Muslim, and upon him is that which is upon the Muslim."
And what Al-Qādī 'Iyād mentioned in Ash-Shifā 2/277 was mentioned previously, from the scholars, their statement, "Indeed making the blood of those who establish the prayer, the Muwahiddīn, is dangerous. And the error in leaving a thousand disbelievers is lighter than the error of spilling a Mahjamah [4] from the blood of one Muslim." End quote.
And it was transmitted from Al-Qābisī, his statement, "And the blood is not spilled except through a matter that is clearer, and in disciplining with a whip or with imprisonment is an exemplary example for the foolish ones.
And if these [people] busy themselves with seeking Shar'ī knowledge and turning [the pages] of the books of the scholars and reading [about] al-Usool (the fundamentals) and the Furū' (the branches), they would know that before [making] the blood and wealth permissible, there might emerge a statement or action that would cause Takfīr, but there are levels and conditions and preventions that prevent Takfīr, not to mention permitting [their blood and wealth]... especially in the example of those they attacked, from amongst the oppressed or the Du'āt and the believers not abstaining with the power of the Tawāghīt or their systems and their laws... And that individual Takfīr does not follow the action or the speech of Kufr, as was mentioned previously, and from there, then the effects of the ruling that they desire and crave and seek are not imposed.
[size=5][font=Book Antiqua]((2)) Takfīr based upon the rule "the principle ruling over the people is Kufr" because the Dār is Dār Kufr[/font][/size][size=4]
[/size][font=Book Antiqua][size=4]by Shaykh Abū Muhammad Al-Maqdisī, may All[/size][/font][font=Book Antiqua][size=4]ā[/size][/font][font=Book Antiqua][size=4]h preserve him[/size][/font][size=4]
[/size][font=Book Antiqua][size=4]Excerpted from [/size][/font][size=4][font=Book Antiqua]Ar-Risālah Ath-Thalathīniyah Fit-Tahdhīr Min Al-Ghūluw Fit-Takfīr
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At-Tiby[/font][/size][font=Book Antiqua][size=4]ān Publications
Binnenkort vertaald naar het Nederlands Insha Allah[/size][/font]
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[size=3]And from the monstrous errors in Takfīr, is Takfīr based upon the rule "the principle ruling over the people is Kufr" because the Dār is Dār Kufr, and that the dealings with them and permitting their blood and wealth and honor is based upon this ruling whose Usūl (foundations) is branched out from the fact that the Dār is Dār Kufr. And this is a matter that has spread amongst many of the extremists, and some of the ignorants have bore it without knowing its origin or its consequences. And we, and to Allāh is the praise and the grace, have never spoken with this foundation nor espoused it ever on any day from the days. Rather, we were - and continue to be - from the strongest opposers to it, to the point that some of the extreme Takfīrīs pronounced Takfīr on me, due to what I opposed them in. And I debated them over its invalidity, and that day I did not witness with them anything that they could use as evidence for this foundation of theirs, except a disconnected phrase from Shaykh Al-Islām Ibn Taymiyyah which they cut from a Fatwā from him about the land of Mārdīn, and it is his statement "Nor the status of Dār Harb whose people are Kuffār", and they distorted it and turned it into "Dār Al-Kufr whose people are Kuffār". So they extracted from this that every Dār Kufr - even if it became Tāri'ah [1] recently and not in origin - then its people are all Kuffār, except for those whose details of belief they know.. And I showed them on that day that this statement - especially in Mārdīn and its likes from the Diyār Al-Kufr At-Tāri'ah - it is not but a word for the Fuqāhā meaning a Dār in which Kufr has prevailed and its rulings have taken over. And there is no entering its inhabitants into the description of Kufr except if they perpetrate a cause from the causes of Takfīr. And I mentioned to them some of the details which will come, but they did not [find these details honorable], and they insisted on holding fast to this phrase. So I was astonished at how desire can flip the scales, and make one who believes that the the statement of a Sahāb[/size][/size][/font][font=Book Antiqua][size=2][size=3]ī[/size][/size][/font][font=Book Antiqua][size=2][size=3] cannot be used as a proof, and does not accept the statement of anyone else from the first three preferred generations in a branch (Far') from amongst the branches (Furū'), but uses the cut-up statement of a scholar from the seventh century as evidence, and in a matter from amongst the most dangerous areas of the Religion, when he thinks that this statement complies with his desires, or achieves his goal or his needs!! Though they acknowledge that the words all of the creation after the Messenger of Allāh, صلى الله عليه وسلم, can be objected to and not used as evidence, and that [the words of all of the creation after the Messenger of Allāh] require evidence and proof, and on their own are not a proof or an evidence.
And Allāh, عز وجل, clarified some of the motives of the people and their desires in their hurrying towards the likes of Takfīr and rushing to it at times, in His Statement,
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[font=Book Antiqua][size=2][size=3]ولا تقولوا لمن ألقى إليكم السلام لست مؤمنا ؛ [/size][/size][/font]
[font=Book Antiqua][size=2][size=3]and say not to anyone who greets you (by embracing Isl[/size][/size][/font][font=Book Antiqua][size=2][size=3]ā[/size][/size][/font][font=Book Antiqua][size=2][size=3]m): "You are not a believer" [2] [/size][/size][/font]
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So he said :
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[font=Book Antiqua][size=2][size=3] تبتغون عرض الحياة الدنيا [/size][/size][/font]
[font=Book Antiqua][size=2][size=3]...seeking the perishable goods of the worldly life [/size][/size][/font][font=Book Antiqua][size=2][size=3][3][/size][/size]
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And likewise the goal of these misguided ones, some of whom I was debating, they would wait for the easiest and closest opportunity to plunder or steal what fell in their hands from amongst the wealth and the possessions of those who they ruled to be upon Kufr, even if they were the Du'āt and the Mujāhidīn, or from the oppressed Muslims - their money was considered by them to be booty. And I witnessed examples of this, and at the conclusion of the matter they fought amongst themselves and differed over some of the wealth!!
I ask Allāh تعالى to guide them to the correct path, and to keep these trials that misguide away from the Muslim youth, for the audacity to make Takfīr of the Muslims and make their blood and their wealth permissible without a Shar'ī cause, this is not something anyone except those with sick souls that have not smelled the fragrance of caution and Taqwā would advance towards.
And indeed the Prophet, صلى الله عليه وسلم , said in his Farewell Hajj, "Verily your blood and your wealth and your honor are sacred, as the sacredness of this day of yours, in this [sacred] month of yours, in this [sacred] land of yours."
And he also said in what is narrated by Al-Bukhārī and Muslim, "The blood of a Muslim is not made permissible except with one of three: the married adulterer, and a life for a life, and the deserter of his religion, an abandoner of the Jamā'ah."
And he, صلى الله عليه وسلم , said, "A Muslim will continue to be within the bounds of his Religion so long as he did not spill protected blood." Narrated by Al-Bukhārī from the Hadīth of Ibn 'Umar.
And Ibn 'Umar said, "Indeed from the matters of dilemma for which there is no escape for the one who causes himself to fall in it is spilling of protected blood without its permissibility."
And in Al-Bukhārī also, Maymūn Ibn Siyāh asked Anas Ibn Mālik, and said, "O Abā Hamzah, what protects the blood of a slave and his wealth?" So he said, "Whoever bears witness that there is none worthy of worship except Allāh, and faced our Qiblah, and prayed our prayer, and ate from our slaughter, then he is a Muslim, for his is that which is for the Muslim, and upon him is that which is upon the Muslim."
And what Al-Qādī 'Iyād mentioned in Ash-Shifā 2/277 was mentioned previously, from the scholars, their statement, "Indeed making the blood of those who establish the prayer, the Muwahiddīn, is dangerous. And the error in leaving a thousand disbelievers is lighter than the error of spilling a Mahjamah [4] from the blood of one Muslim." End quote.
And it was transmitted from Al-Qābisī, his statement, "And the blood is not spilled except through a matter that is clearer, and in disciplining with a whip or with imprisonment is an exemplary example for the foolish ones.
And if these [people] busy themselves with seeking Shar'ī knowledge and turning [the pages] of the books of the scholars and reading [about] al-Usool (the fundamentals) and the Furū' (the branches), they would know that before [making] the blood and wealth permissible, there might emerge a statement or action that would cause Takfīr, but there are levels and conditions and preventions that prevent Takfīr, not to mention permitting [their blood and wealth]... especially in the example of those they attacked, from amongst the oppressed or the Du'āt and the believers not abstaining with the power of the Tawāghīt or their systems and their laws... And that individual Takfīr does not follow the action or the speech of Kufr, as was mentioned previously, and from there, then the effects of the ruling that they desire and crave and seek are not imposed.