However, there are certain doubts that exist in
our times today. At times, the statements and principles set by the scholars
are misunderstood. For instance, there is a principle which states that 'We do
not declare a person to be a disbeliever based on the sins they commit'.
This
principle has to led to some believing that none can never exit al-Islaam based
on their statements or actions alone. Unfortunately, this is a grave misunderstanding. How could a person conclude such a belief
despite the texts of the Sharee'ah clearly contradicting this understanding that
they have concocted for themselves, after just reading few articles. The
principle does no way support the school of the Murji'ah, rather, the meaning
of the principle is in relation to Takfeer (declaring a person to be a
disbeliever). A person can never exit al-Islaam based on a mere sin alone
(besides Shirk or acts of Kufr).
The correct understanding of the principle
actually refutes the stance of the Wa'eediyyah, those who believe that a person
becomes a disbeliever based on the act of a major sin alone. As for deeds and
statements of Kufr, then the Wa’eediyyah do not include them in this definition and they argue that those who say or do acts of Kufr are not considered to be
Muslims from the outset. As a result, they have no problems with the principle
set down by the scholars but understand it differently.
Doubts and confusion have also appeared in the
belief of some because of their twisted understanding of the division of major
and minor acts of disbelief. The scholars have divided disbelief into these two categories, that which takes a person outside the fold of al-Islaam, making them disbelievers and this is referred
to as the major form of disbelief (major Kufr). The second type is the type of
Kufr that which keeps a person within al-Islaam and this is known as minor
disbelief (minor Kufr). Some of the scholars have named the minor kind of Kufr
as Kufr al-Amaliyyah (Kufr via actions) and the major kind of Kufr as Kufr ‘Itiqaadee
(Kufr via beliefs).
This division and the technical terms used by
the scholars are general principles but the understanding of those who
disconnect actions and statements from al-Emaan have done contradicted the
clear texts and the intent of the scholars behind these terminologies.
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