Murjee Doubt: A Sign of a Khaarijee is That He Makes Takfeer [Part 14]

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Also from the mistakes made by some of the Murji'ah today is they use the belief that anyone who attaches themselves to the beliefs of the Salaf must be labelled as being from the Khawaarij or being Takfeeree (those who declare others to be disbelievers based on their sins). This contradicts the school of the Salaf in two ways:

Firstly, following the way of the Salaf means one has the same understanding and beliefs as them Thus it would not be possible for such people to be from the way of the Khawaarij or Mu’tazilah.

Secondly, by accusing the followers of the Salaf with these allegations, it illustrates their ill-understanding. Something that which the Salaf and their followers are free of.

However, it is affirmed that the Salaf would declare Takfeer based on actions. For example, some of the Salaf declared those who merely learn magic as being disbelievers. This is based on the statement of Allaah, the Most High:

“so disbelieve not (by learning magic)” [al-Baqarah 2:102]

Many from the Salaf declared those who abandon the prayer as being disbelievers, basing their strong argument on the statement of the Prophet [Peace and Blessings of Allaah be upon him], 

"Between a man and ash-Shirk and al-Kufr is abandoning the Salaah[1]" 

And his statement, "The pact between us and them is the Salaah, if one abandons it then they have fallen into Kufr[2]" 

And likewise the Prophet [Peace and Blessings of Allaah be upon him] will recognize his Ummah, on the Day of Judgement, from the limbs of Wudhoo which will be illuminated on that day[3]. 

The proof here is that those who are not from the people of Wudhoo and Salaah will not be recognized as being from his Ummah on that day.

Those who deny and contradict the belief of the Salaf by stating that one cannot be declared to be a Kaafir based on actions alone, have no evidence except for the Hadeeth which states, "Whoever does not preform the prayers then they free from any covenant with Allaah, either He Punishes them or He Enters him into Jannah.[4]"

Ibn Taymiyyah [May Allaah have Mercy on him] commented on such a conclusion as being, "Completely false in its application."

He to say continued:

This is because the Hadeeth no way indicates that abandoning prayer in totality is acceptable, rather the Hadeeth refers to the one who prays sometimes and at other times not, or perhaps referring to the those who delay the prayer until the time has exited or about the one who establishes the prayer but does not perform it as required such as lacking in proper tranquility. 

This understanding conforms with other narrations about the same matter such as the Hadeeth, "There are five obligatory prayers, the one performs Wudhoo in its proper manner and then prays them at their proper times, establishing the Rukoo' and Sujood properly with tranquility, then this person has a pact with Allaah that He Forgives him. The one who fails to do any of these does not have such a pact, either He Punishes him or enters him in to Jannah.[5]" End quote.

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[1] Reported by Muslim in his Saheeh (82) on the authority of Jaabir.

[2] Reported by at-Tirmidhee (2623) and Ibn Maajah (1079). Classed as Saheeh by Ibn Hibbaan (255) and Haakim (1/7) and adh-Dhahabee agreed with them.

[3]  Reported by al-Bukhaaree (136) and Muslim (246) on the authority of Aboo Hurayrah.

[4] Reported by Aboo Dawood (1420), an-Nasaa'ee (1/230) and Ahmad (5/315) on the authority of 'Ubaadah.

[5] Majmoo al-Fataawaa (7/612) and the Hadeeth quoted was reported by Aboo Dawood (425) and Ahmad (1/317) on the authroity of 'Ubaadah.

Murjee Doubt: We Do Not Declare People To Be Disbelievers Based on Sins [Part 13]

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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. 

He ﷺ Used To...

Follow @AhleDhikr On the authority of 'Abdallah ibn Abee Awfaa [may Allaah be Pleased with him] that the Messenger of Allaah [Peace and Blessings of Allaah be upon him] used:

Be plentiful in Dhikr of Allaah, reduce idle-speech, lengthen as-Salaat, shorten the Khutbah, was never to proud to walk with widows and the weak and he always used to fulfill the needs of others.

[Reported by an-Nasaa'ee (1413) and classed as Saheeh by al-Albanee]

Chapter of Ghusl: Its Causes and Description - Death (Cause No.6)

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-Death obligates Ghusl. al-‘Uthaymeen explains that when a Muslim dies then it is becomes an obligation to perform Ghusl upon him. The evidence for this include:

-          The Prophet [Peace and Blessings of Allaah be upon him] said about the person who fell of his riding animal and died, “Wash him with water and Sidr (lotus leaves)” [Reported al-Bukhaaree (1851) and Muslim (1206)]

Uthaymeen inserts that this shows a command and the origin of all commands is that it is Waajib to execute.

-          The Hadeeth of Umm ‘Attiyyah [may Allaah be Pleased her] that when her daughter passed away the Prophet [Peace and Blessings of Allaah be upon him] commanded, “Wash her three times, or five, or seven, or more as much as necessary.” [al-Bukhaaree (1254) and Muslim (939)]

Some have objected to this Hadeeth and stated that the Prophet left the amount of washing up to the discretion of Umm Attiyyah – had it been a religious form of washing then it wouldn’t exceed three times.

In response we say that the Prophet started with three times, and this would be sufficient, however the exceeding amounts that were left to her discretion was due to what was necessary in removing dirt.

Either way, the first Hadeeth suffices as proof for its obligation.

A -  Making Ghusl over an aborted or a miscarried child carries the same ruling IF the soul had been blown into the fetus. The soul is blown into the child after four months or 120 days. This is based on the Hadeeth of Ibn Mas’ood [may Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be upon him] described human development and said that the fetus goes through three forty day stages; forty days as a Nutfah (fluid), forty days as a ‘Alaqah (a leech-like creature or a s blood-clot) and forty days as a Mudghah (a formed creation). After these 120 days an angel is sent and it records four: its provisions, its life-span, its deeds and whether it will be happy or wretched. Then the soul is breathed into the fetus. [Reported by al-Bukhaaree (6594) and Muslim (2643)]

Chapter of Ghusl: Its Causes and Description - Reversion to al-Islaam (Cause No.5)

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5-Ghusl is Waajib if a person reverts to al-Islaam. Ibn al-Uthaymeen explains this ruling applies to the Kaafir who becomes a Muslim or an apostate that repents and comes back into al-Islaam.

The evidence for this ruling is as follows:

-          The Hadeeth of Qays bin ‘Aasim [may Allaah be Pleased with him] that when he became Muslim, the Prophet [Peace and Blessings of Allaah be upon him] commanded him to make Ghusl with water mixed with Sidr (lotus leaves) [Reported by Ahmaad (5/61), Aboo Dawood (355), an-Nasaa’ee (188), at-Tirmidhee (605) and others. It was classed as Hasan by at-Tirmidhee and Saheeh by Ibn Khuzaymah (255) abd Ibn Hibbaan (1240)].

The point here is that the Prophet commanded him with something and the origin of all commands is that it becomes an obligation to carry it out, thus being Waajib. This is the opinion of Maalik and Ahmad.

-          Once the heart has been purified from Shirk and Kufr, likewise the body needs to be purified through Ghusl.

Others stated, the Hanafis  and the Shafi’ees, are the view is it Mustahab for the revert to make Ghusl. They quoted as evidence:

-          Throughout the life of the Prophet [Peace and Blessings of Allaah be upon him] many people became Muslim and had it is been an obligation he would have commanded them all.

-          The Prophet said about the Day of Jumu’ah, “Whoever comes to the Jumu’ah prayer must make Ghusl beforehand” [al-Bukhaaree (877) and Muslim (844)], thus making it an individual obligation upon all attendees. Had it been an individual obligation for all reverts, then it would have been explicit.

Others from the scholars stated that it is only an obligation if there is a reason, such as the Kaafir becoming a Muslim whilst in the state of Janaabah. Otherwise, it would be Mustahab.

Others stated it is not obligatory even if he became Muslim whilst in the state of Janaabah,  because he is excused for being in such a state during his time in Kufr.

Uthaymeen states that the correct opinion is that it is Waajib because the Prophet [Peace and Blessings of Allaah be upon him] commanding one from the Ummah is like he commanded us all. Also, just because it is not narrated that others didn’t perform Ghusl it doesn’t mean it didn’t happen. So the view that it is Waajib seems closer and is safer.

A Murji Principle: No one is To Be Declared a Disbeliever Based on Their Actions or Statements Alone [Part 12]

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Allaah, the Most High, Said:

“And it has already been revealed to you in the Book (this Qur'an) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them” [an-Nisaa 4: 140]

This is further proof that a spoken word can be a proof of disbelief. Moreover, there is no proof in this Aayah that disbelief is restriction to beliefs of the heart alone.

Allaah, the Most High, Said about Iblees:

“And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah).” [al-Baqarah 2:34]

The disbelief of Iblees in this Aayah is the disbelief of obedience, becoming a disbeliever by not acting upon the Command of Allaah upon him.

Likewise, the Most High, Said:

“Say (O Muhammad  ): "Obey Allah and the Messenger (Muhammad  )." But if they turn away, then Allah does not like the disbelievers.” [aal 'Imraan 3:32]     

        

This group of people have been declared as disbeliever based on their rejection and turning away from the obedience of Allaah.

It is also possible that disbelief could occur if one was completely negligent of the Religion of Allaah. He, the Most High, Said about this:

“But those who disbelieve turn away from that whereof they are warned.” [al-Ahqaaf 46:3]

And He, the Glorified, Said:

“And who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then he turns aside therefrom?” [as-Sajdah 33: 22]

And He,the Glorified, the Most High, Said:

“ Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magi” [al-Baqarah 2:102]

Here, those who practice magic have been described as being disbelievers. A ruling of disbelief established upon them based on practicing and learning these actions.

A consensus of the scholars has also been narrated on the disbelief of a person if they were to commit certain actions of disbelief. Examples of disbelief via actions and consensus on its rulings has been narrated by the likes of Ishaaq bin Raahooyah[1], Abee Thawr[2], Ibn Hazm[3], Ibn al-'Arabee al-Maalikee[4], Ibn Taymiyyah[5], Shaykh 'Abdur-Rahmaan bin Hasan[6], Shaykh Muhammad bin Ibraheem[7] and others. In fact, the scholars have recorded in the books of Fiqh, chapters which describe rulings connected to apostates. Again, proof that disbelief occurs in the actions of a person and likewise their statements. In fact, some statements and actions have been described as major disbelief (Kufr).

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[1] Ta'theem Qadr as-Salaat (2/93) and Saarim al-Maslool (Pg. 152)

[2] Sharh Usool al-'Itiqaad ahl as-Sunnah of Laleekaa'ee (4/849)

[3] Al-Fusl (3/249)

[4] Ahkaam al-Quraan (2/987)

[5] As-Saarim al-Maslool (Pg. 514)

[6] Majmoo'ah as-Raasil wa al-Masaa'il an-Najdiyyah (1/380)

[7] Sharh Kashf ash-Shubuhaat (Pg. 102)

A Murji Principle: No one is To Be Declared a Disbeliever Based on Their Actions or Statements Alone [Part 11]

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Allaah, the Most High, Said: 

“If you ask them (about this), they declare: "We were only talking idly and joking." Say: "Was it at Allah (ÚÒ æ Ìá), and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger () that you were mocking?" Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimun (disbelievers, polytheists, sinners, criminals, etc.).” [at-Tawbah: 65-66]

This is proof that speech alone was sufficient to declare a person a disbeliever. They were declared as being disbelievers even though they had the claim that 'they did not possess these beliefs but was mere speech said in jest.'

Allaah, the Most High, Said:

“Surely, they have disbelieved who say: "Allah is the Messiah ['Iesa (Jesus)], son of Maryam (Mary)." ” [al-Maa'idah 5:72]

Similarly the next Aayah:

“Surely, disbelievers are those who said: "Allah is the third of the three (in a Trinity)."” [al-Maa'idah 5:73]

These are further examples of disbelief being attached to a person based on mere statements. In these Aayaat, there were no mentioned of beliefs and the Aayaat do not read, "Those who believed".

A principle used in the Usool al-Fiqh (The Principles of Deriving Islaamic Rulings) is that a ruling can be placed on a particular issue based on a given characteristic, otherwise known as ‘Illah. 

So in this example, those who claim plurality for Allaah or equate Him to anything else, in their speech, have been declared disbelievers by the mere characteristic of them making this statement.  

Allaah, the Most High, Said:

“They swear by Allah that they said nothing (bad), but really they said the word of disbelief, and they disbelieved after accepting Islam, and they resolved that (plot to murder Prophet Muhammad ) which they were unable to carry out.” [at-Tawbah 9:74]

Again, they have been declared disbelievers based on a mere statement, this is despite the fact that they accompanied the Prophet [Peace and Blessings of Allaah be upon him] and partook in difficult acts of worship such as Jihad, constantly praying in congregation with him and paying their Zakaat.

Allaah, the Most High, Said:

“And it has already been revealed to you in the Book (this Qur'an) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them” [an-Nisaa 4: 140]

This is further proof that a spoken word can be a proof of disbelief. Moreover, there is no proof in this Aayah that disbelief is restriction to beliefs of the heart alone.

To be continued (further proof to refute this false principle with the Murji'ah)