▪️And those that strive with effort to ward the title Mushrik from those that worship other than Allah of those that ascribe to Islam, they only have been afflicted from the angle of falling short of understanding the reality of what the people of Shirk are upon, and what has pushed them being in this condition, and in the clarification of this the Allaamah Abdurrahman bin Naasir As-Sa'di, may Allah have mercy upon him said in explanation of the statement of the most high:

(بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّۖ)
"But most of them do not know the truth".
[Al-Anbiya:24]:

"I.e: They only did what they were upon due to blindfollowing their predecessors without knowledge or guidance, and their lack of knowing the truth isn't due to its being obscured or vague, it only was due to them turning away from it, because if they were to have turned to it to the least degree, the truth would've become clear from the falsehood, in a manifest and clear manner, and for this reason He said:

(فَهُم مُّعْرِضُونَ)
"so they are turning away".
[Al-Anbiya:24]. End of speech from <Tayseer Al-Kareem Ar-Rahman>.

This is due to those that take something other than the correct beliefs as a creed [it is a must that they find crevices and cracks in their creed which clarifies to them the faultiness of the methodology that they are upon in their beliefs]. (1)

But as [the cause of the ignorance and falling short in knowledge stemmed from what they were accustomed to, the calamity grabbed hold and the affliction settled, the transitioning away from what become a custom and desired is from the greatest affairs in existence, and the most difficult affairs upon the nafs, if it didn't conflict with something very strong within oneself, something great in power and strength:

-regardless if this affair was something external: like force and being overcome and fighting and imprisonment: "Amazing are a people who will enter into Jannah in chains".
- or an internal affair or an godly influence: like success and having a light casted in the heart, and a direction like the direction of the heart. This type is rarer than what preceded it, as it comes in the Hadith of Ibn Abbas when the nation's were shown to the Prophet ﷺ and he ﷺ saw: "He saw a prophet who didn't have anyone with him, and he saw a prophet with one man with him and two men, and a prophet with a band of people (three or seven to ten)". Until the end of the Hadith]. (2)

Ash-Shawkaani, may Allah have mercy upon him, said: "Whoever falls into Shirk isn't excused, because the evidence has been established upon the entire creation through the sending of the Prophet ﷺ, so whoever was ignorant then they only did it to themselves due to turning away from the Book and the Sunnah, because it contains a clear clarification, as He said regarding the Qur'an:

(تِبْيَٰنًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ)
"as clarification for all things and as guidance and mercy and good tidings for the Muslims".
[An-Nahl:89]

And similarly the Sunnah:
Abu Dhar said: The Messenger of Allah ﷺ passed away and he didn't leave a bird flying in the sky except that he mentioned to us some knowledge concerning it. Or with words to this effect, may Allah be pleased with him, so whoever was ignorant then it's due to their turning away, and none are excuse for turning away". <Al-Ajwibatul-Shawkaaniyyah...> (p.39-40).



__
1) From <Irshaadus-Saari...Sharh As-Sunnah Lil-Imam Al-Barbahaari> by the Allamaah Ahmad An-Najmi, may Allah have mercy upon him.
2) From <Manhaaj At-Ta'sees...> (p.12) by Imam Abdullateef bin Abdirrahman Aal Ash-Shaykh, may Allah have mercy upon them all.



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[Page 9]

The fifth matter: Is there a difference between major Shirk and the rest of the things which one becomes a disbeliever for in the subject matter of Excusing?

I say seeking aid with Allah:

This point isn't understood by many that flail in this subject matter, you find them putting forth certain proofs the likes of:

The one that said a statement of disbelief due to severe happiness (1).

Or ignorance on some attributes, or some details regarding it and the likes of this which can go obscured like the report of the Muwahid who commanded to be burned after his death ...

Then they draw an analogy upon this regarding the abandoner of Tawheed, the worshipper of other than Allah, the connection being that all is said to be disbelief!!


____
1) As [the wording which the meaning thereof is applicable is only that which is intended by the one that said it, and Allah the most high removed accountability for those whose nafs brought up an affair without uttering it or acting upon it, similar to how He removed the accountability of those that uttered a statement without intending its meaning nor wanting it, for this reason someone who said a statement of disbelief upon their tongue, due to a slip of the tongue without intending it, due to happiness or being shocked, or other than this, like the Hadith regarding Allah's happiness with the repentance of the slave, and an example of this was made of someone who lost his mode of transport which had his food and drink in an isolate area, then desperation befell him until he found it, and said: "O Allah You are my slave, and I'm Your lord": (He made a mistake due to severe happiness), ans he wasn't held accountable for this], so [he didn't become a disbeliever through this, even though he said a clear statement of disbelief, due to not intending it]. TStated by Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, in <I'laam Al-Muwaqi'een> (3/46-47), and look in <Jaami' Al-Uluum wal-Hikam> (p.802). And his statement: (not intending it), i.e not intending doing it.
▪️What became clear is that what's intended in this Hadith is a slip of the tongue which wasn't intended to be uttered by the person, and this exits the subject matter of this study, due to not intending the performing of this action, and our study is regarding those that are of sound mind and intentionally perform Shirk with Allah without being forced, and the difference between the two matters is vast.


[Page 10]

The notification has preceded in the first volume on the difference between the affairs of obscured disbelief in this subject matter, like in what has preceded, and between the affairs which are clearcut and known from the religion by necessity, and at the forefront of this is major Shirk with Allah, and rejection of the Message, as the religion is established upon this, because if one of these affairs is found a person doesn't have anything of Islam, and ignorance and misinterpretation and other than this doesn't come into this, as major Shirk is exiting from the religion of Allah and entering into the religion of the Idol worshippers.

Contrary to if a person had the amount of which sufficed of the basis of Tawheed of Allah, and the basis of the following of the Messenger, and then fell into some of the things of one could be declared a Disbeliever; of the things which can go obscured, and then the evidences of the Message didn't reach them, without them being negligent or turning away, then this one isn't made Takfeer of, except after the establishment of the evidences upon them.

▪️This has been implemented by many of the scholars of the religion, from them:

1. The Imam, the second Mujadid, Abdurrahman bin Hassan, may Allah have mercy upon him, said: "The scholars may Allah have mercy upon them tread upon the path of uprightness, and mentioned the chapter of the ruling of the apostate, and not one of them said that if one stated disbelief or performed disbelief, whilst not knowing that it opposed the two testifications, that they don't disbelieve due to their ignorance.

Allah has clarified in His Book that some of the Mushriks were ignorant and blind-followers, their ignorance and blind-following didn't ward away the punishment of Allah, as the most high said:

(وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَٰنٍ مَّرِيدٍ)
"And of the people is he who disputes about Allah without knowledge and follows every rebellious devil".
[Al-Hajj:3]

Until His statement:

(إِلَىٰ عَذَابِ ٱلسَّعِيرِ)
"will lead him to the punishment of the Blaze".
[Al-Hajj:4]

End of speech.

2. 3. 4. The major scholars: Abdullah and Ibraheem the two sons of Abdullateef bin Abdirrahman, and Suleiman bin Sahmaan, may Allah have mercy upon them all, whereby they said: "Similarly the grave worshippers there is no doubt regarding their disbelief with those smelt the smell of Eemaan, and Shaykh-Ul-Islaam and his student Ibn-Ul-Qayyim have stated in more than one place, that the negation of Takfeer in affairs of statements and actions which one is declared a Disbeliever for, is in what the evidences are obscured in, and the evidences haven't been established upon those that perpetrated it, and that what is intended in the negation is the negating the Takfeer of the perpetrator and their punishment before the establishment of the evidences upon them, and negating the Takfeer is specific to subject matters of differing between the Ummah.

As for the supplicating to the righteous and beseeching them, and directing towards them in difficulty and distress, here a muslim doesn't differ in its impermissibility, and ruling upon it that it's from major Shirk, so there isn't two positions on their Takfeer nor on the Takfeer of the Jahmiyyah". <Ad-Durar As-Sanniyyah> (4/409).

5. The Allaamah, the Mufti, Abdullah AbaButayn, may Allah have mercy upon him, said in clarification of what Shaykh-Ul-Islaam established in this subject matter: "His speech, may Allah have mercy upon him, points to that he considers the understanding of the evidences to be in the affairs which could go obscured upon many of the people, and doesn't contain therein invalidation of Tawheed and the Message, like ignorance in some attributes.

As for the affair which is invalidating Tawheed and belief in the Message, then he has clearly stated the Takfeer of those that perpetrating this in many places, and them being killed after being requested to repent, and he didn't excuse them for ignorance, whilst we know that the cause of them falling into those affairs, is merely due to ignorance regarding its reality, because if they knew that it was a Disbelief which expels from Islam, they would not have done it". <Ad-Durar As-Saniyyah> (10/368).


[Page 11]

An Important Clarification On Suleiman Ar-Ruheyli
-may Allaah guide us and him-

By:
Shaykh Abu Haatim Yusuf al-Jazaairi
-may Allaah preserve him-

6. Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said in <Ighaatul-lahfaan> (1/357): "The end affair was with those misguided Mushriks was that they legislated a Hajj to the graves, and made rituals for it, until some of their extreme ones wrote a book entitled: "The rituals of the Hajj of the Shrines", rivaling the graves to the Al-Bayt Al-Haram, and it is not obscured that this is a departure from Islam, and entrance into the religion of the idol worshippers". End of speech.

And he also said in <Ighaatul-lahfaan> (1/357): "And from the greatest plot of the Shaytaan is: that he erected a grave which is held to high esteem for the people of Shirk which is venerated by the people, then he made it an idol which is worshipped besides Allah, then he inspired to his Awliya that whoever forbids the worship of this and the taking it as an ˹Eid˺ (a place which is returned to every now and the taking it as an idol, then they have belittled it, and oppressed in their rights, then those ignorant (1) Mushriks then strive to kill them, and to punish them, and to make takfeer of them, their crime with the people of Shirk is them commanding with what Allah and His Messenger commanded, and their forbidding what Allah and His Messengers forbade, regarding them making it an idol and an ˹Eid˺, and lighting lamps in it, and building Masjids and domes on it, beautifying its walls and erecting it, kissing it and touching it and supplicating it, or supplicating with it, or traveling to it, beseeching it besides Allah, from what is known by necessity from the religion of Islam that it goes against what Allah has sent His Messenger with, of purely having Tawheed to Allah, and not to worship except Allah". End of speech.

7. The Allaamah, Abdullah Aba Butayn, may Allah have mercy upon him, said: "And the greatest of types of exchanging of religion is Shirk with Allah in worshipping other than Him, based upon the statement of the most high:

(إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآء)
"Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases."
[An-Nisaa:48]

And his ﷺ when he was asked: "What is the greatest sin?" I.e with Allah, he said: "To make partners with Allah whilst He is who created you".". End of speech <Ad-Durar As-Sanniyyah> (10/403).

And he, may Allah have mercy upon him, said: "So they weren't excused for ignorance in the likes of these affairs, because from it is what invalidates Tawheed which is the greatest of the obligatory acts, and from it is what contains opposition to the Message". <Ad-Durar As-Sanniyyah> (10/370).

And for this reason he said as found in <Ad-Durar As-Sanniyyah> (10/399-400): "The scholars unanimously agreed upon that blindfollowing is not permissible (2), in At-Tawheed and the Message". End of speech.


___
1) Look at how Imam Ibn-Ul-Qayyim ruled upon them to be Mushriks whilst stating that they are ignorant.
2) Because [it is an obligation upon all individuals to know Tawheed, and the pillars of Islam with its evidences, and it is not permissible to blind-follow therein, but the layman who doesn't know the evidences, if they believed in the oneness of the lord exalted is He and the Message of Muhammad ﷺ, and believed in the being brought back to life after death, and Jannah and the Hellfire, and that these affairs which are done at these shrines is falsehood and misguidance, if they believed in this with certain conviction which doesn't contain any doubt therein, then they're Muslims even if they didn't explain it with proofs, because the majority of layfolk of the Muslims, even if they were dictated the evidences, they wouldn't understand the meanings for the majority of the time.

An-Nawawi mentioned in "Sharh Muslim" in the speech on the Hadith of Dhimam bin Tha'labah, he said: "Abu Amr bin As-Salaah said: "In it is an indication to the position taken by the Imams of the scholars, that the blind-following layfolk are believers, and that it suffices them to merely believe the truth, with certainty without having doubt or shakiness, contrary to those from the Mu'tazilah that reject this, this is due to the Prophet ﷺ acknowledged Dhimam upon that what he relied upon in the knowing of the Message, and his truthfulness in this, and his mere informing him of this, and he didn't rebuke this upon him, and he didn't say you have to look into my miracles, and you have to use the clear evidences as proofs. End of speech]. End of speech from the establishment of the Allaamah Abdullah Aba Butayn, may Allah have mercy upon him, as found in <Ad-Durar As-Saniyyah> (10/409).



[Page 12]

I said:
These texts by these Imams on what is done by the grave worshippers, and others who ascribe to Islam:

Is the essence of the religion of idolatry and the Mushriks the idol worshippers, and that this is from the greatest of exchanging and exit from the religion of Allah, and contradiction of Tawheed and the Message.

▪️For this reason many of the people of knowledge mentioned: that stipulating the establishment of the evidences upon the ignorant of Tawheed to be Mushriks, necessitates stipulating this also in the Takfeer of the ignorant Yahuud and Nasaara, because both are not upon the religion of Islam, and from them are those that say the statement of Tawheed and nullify it due to making Shirk with Allah.

The Allaamah, Ishaaq bin Abdirrahman, may Allah have mercy upon him, said in <Hukm Takfeer Al-Mu'ayyan >: "Shaykh Suleiman bin Abdillah said in areas of "Sharh At-Tawheed": "Whoever utters the statement of Tawheed and prays and gives zakat, but opposed this in their statements and actions, from supplicating to the righteous and beseeching them and slaughtering to them, then the resembles the Yahuud and the Nasaara in them stating the statement of Tawheed but opposing it, upon this it's binding upon those that say you have to establish the evidences upon the Mushriks to state you have to establish the evidences upon the Yahuud and the Nasaara". End of speech.

The Allaamah, Aba Butayn, may Allah have mercy upon him, said in <Intisaar li hizbil-laah al-muwahideen> (p.40): "The scholars of fiqh, may Allah have mercy upon them, have unanimously agreed upon: the mention of the ruling of the apostate in the books of fiqh, and that they are the Muslim who has disbelieved after their Islam: through a word, or an action, or doubt, or a belief. And the cause of doubt is: ignorance, what this necessitates is that we don't make Takfeer of the ignorant of the Yahuud and the Nasaara, nor those that prostrate to the sun and the moon and the idols due to their ignorance, nor those that Ali bin Abu Taalib may Allah be pleased with him, burned with fire, because we state with certainty that they are ignorant! And the scholars have unanimously agreed upon the Disbelief of those that don't make Takfeer of the Yahuud and the Nasaara or doubts regarding their Disbelief, and we know with certainty that the majority of them are ignorant". End of speech.

What clarifies this further is ⤵️



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[Page 13]

The sixth matter: The importance of differentiation between the clear-cut affairs and the obscured affairs at stipulating the establishment of the evidences, and alongside this is:
A. A discourse on the claim "major Shirk being from the clear-cut affairs is a relative affair!".
B. A dismantlement of the usage of the Companions not making Takfeer of Qudaamah bin Madh'uun, as evidences.
C. A clarification of the flailing by those that make a differentiation between those that curse at Allah and the accuser of the mother of the believers Aisha with fornication, declaring the one that does this a disbeliever as particulars (not just stating generally) due to this being known by necessity, and between the ignorant abandoner of Tawheed; those that live amongst the Muslims, stipulating the establishment of the evidences at descending the ruling upon particulars.
D. A clarification that the natural predisposition and the intellect which one knows Tawheed through, is an evidence at the invalidating of Shirk, and this doesn't require a Messenger - and rejecting this is stubbornness against the intellect and natural predisposition, but the punishing for is dependent upon the sending of the Messengers.

I say seeking aid with Allah:

Many of those that flail around in this subject matter in their defence of the grave worshippers who attribute to Islam, and their striving to dismantle the evidences and the consensus of the Salaf on the removal of the title of Islam from them, whereby they call to the implementation of the principle:

Lack of making Takfeer of a Muslim except after establishment of the evidence upon its totality.

Even in what relates major Shirk which is the clearest of the clearest affairs, and the greatest of the nullifiers of the title Islam, which is the affair which points to that they didn't understand it nor understand the speech of those Imams of the religion who stated this, and what they restrict this with.

And the making a difference in Takfeer between generality stating it and applying it upon individuals - as preceded - is an affair which is established in the legislation, and also in the speech of the Salaf and the Imams, but this is in the obscured hidden affairs which the claim of Ignorance therein is accepted, contrary to the clear-cut manifest affairs and what's known from the religion by necessity like major Shirk with Allah the most high.

And it has preceded in the first volume (p.7-9) that we relayed the establishments of the Imams of the religion in the clarification of this affair, and from their establishments in this is:

◾️ Shaykh-Ul-Islaam Ibn Taymiyyah, may Allah have mercy upon him, said:

"...for this reason Takfeer is made of the rejector of the manifest agreed upon rulings even if they were laymen, contrary to what's obscured". "Al-Mustadrak Ala Majmuu' Al-Fataawa" (254/2).

His statement: "...even if they were laymen..." I.e ignorant.

◾️ The major scholars: Abdullah and Ibraheem the two sons of Shaykh Abdullateef, and Suleiman bin Sahmaan, may Allah have mercy upon them, said: "And as for his statement: "We say that a statement is disbelief, but we don't declare the one that perpetrates it to be a disbeliever!!". Stating this is pure ignorance, because this term isn't used except upon particulars, the subject matter of making Takfeer of particulars is a well known subject, if they said a statement which stating it is Disbelief, it is said whoever says this is a disbeliever (generally), but a person as a particular, if they were to say what necessitates disbelief, there is no ruling upon them of Disbelief until the evidences are established upon them which they disbelieve by, and this is in the obscured affairs which the proofs thereof could go obscured to some of the people ... as for what occurs from them in clear-cut affairs, manifest affairs, or what is known from the religion by necessity, then here there is no withholding from the Disbelief of the one that says it". "Ad-Durar As-Saniyyah" (10/433).


[Page 14]

◾Is establishment of Islām in the requirement of residing amongst the disbelievers only Praying, Fasting, Call to the prayer, etc?◾️

Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - on the 18th, Safar, 1438H

____
Translated by:
Abu Huthayfah Saamy Al-Hindi, may Allah preserve him.
PDF made by:
Abu Ibrahim Abu Bakar bin Edward Al-Ghaani, may Allah preserve him.

And this is one of the Imams of the Salaf:

The Imam of the explainers of the Qur'an, Ibn Jareer At-Tabari, may Allah have mercy upon him.

Clarifying with excellent speech, in detail, the difference between the clear manifest affairs and the affairs which could go obscured, in what relates excusing due to ignorance in it, and its rulings in the Dunya and the Aakhirah, saying: "The position regarding the affairs of the religion which the reality of the facts thereof are obtained, and the things which can contain space for ignorance, and things which can't contain this.

Know, may Allah have mercy upon you that every piece of knowledge of any affair of the religion and the worldly life, which can be known to the creation, are of one of two types:

A. That it can either be known due to reaching to the knowledge thereof through it being obtained through their senses.

B. or it being known to them through through what their senses have come to knowledge thereof pointing to it.

After this all the affairs of the religion -which Allah tested His slaves with- don't exit being one of two things:

One of these is: the Tawheed of Allah and His Justice.

And the other: the legislations which He legislated upon His creations of permissible and impermissible affairs, and decrees and rulings.

A. As for the Tawheed of Allah and His Justice: then the reality of the knowledge of this is obtained through being pointed to by what the senses have obtained.

B. As for His legislations, then the reality of the knowledge of some of the affairs therein is known through senses, i.e hearing, and some of it is known using being pointed to through what the hearing has come to know.

▪️Then the statement regarding what the knowledge thereof is obtained through being pointed to, is of two angles:

One of the two: Is that one is excused for a mistake therein, and the mistaken is rewarded for their Ijtihaad and examination and seeking, as the Messenger of Allah ﷺ said: "Whoever makes Ijtihaad and then were correct, they will have two rewards, and whoever makes Ijtihaad and is mistaken will have one reward". ...

And the other: is where the mistakes of those that are culpable; who have reached the level of command and prohibition, are not excused in, where the ignorant in this are declared disbelievers due to their ignorance, and this is in what the evidences which point to its validity are unanimous and not dispersed, in agreement not differing, and with this being the case it is evident to the senses.

...as for what isn't permissible to be ignorant of, of the religion of Allah, of what was in the hearts of the people of culpability, due to the presence of unanimous evidences in what it points to and no differing, manifest to the senses not confused, is the Tawheed of Allah lofty is His mention, and knowledge of His names and attributes and His Justice, this is due to all that reach the level of culpability from the people who are healthy and have well-being, then there won't be a lack of proof, or a clear evidence, which points to the Oneness of his lord may His praise be magnified, and clarifies to him the reality of the validity of this, for this reason Allah honourable is His mention doesn't excuse anyone being upon the description which I have described of ignorance, and with His names, and He aligned them if they died upon ignorance upon the status of the people of stubbornness regarding Him lofty is His mention...". End of speech abridged from <At-Tabseer...> (p.112-119).

I said:

He, may Allah have mercy upon him, clarified the difference in the excuse of ignorance between the clear-cut manifest affairs, and between the affairs which could go obscured, and he clarified that the Tawheed of Allah the most high is of the clear-cut category wherein the ignorant in this are declared disbelievers due to their ignorance, due to abundance of evidences and proofs in the obtaining of this knowledge, from:

-Sensory proofs, which point to by way of the intellect and natural predisposition to Tawheed, due to what Allah has placed of Universal proofs which point to His Oneness.
-Legislative proofs from His Book and the Sunnah of His Messenger ﷺ, clear manifest and coinciding with what the intellect and the natural predisposition points to of Tawheed, which reminds them of the covenant of Tawheed which Allah took from the creation before He created them.

And he clarified that those that the Qur'an and the Sunnah reached and then fell short of seeking insight to the legislative proofs and verses which point to His Tawheed exalted is He, and that they are those that have turned away, and aligned to the people of stubbornness.

In the rulings of the Dunya they are given their title and their outward ruling, and in the rulings relating the Aakhirah whereby they will be gathered with them.

And he clarified that as they were the same regarding the establishment of the evidences and the removal of the excuse, through what Allah has manifested to their senses of proofs and evidences, making them the same regarding the penalty and punishment became obligatory, and the claim of mistake and misinterpretation didn't become an excuse at the presence of the manifestation of the proofs and evidences and the overwhelming legislative and universal and natural predisposition and the intellect proofs, which established the evidences upon the slaves, and aligned them because of their turning away with the people of stubborn persistency

And the speech of the Imams of the religion in the clarification of this are many, and Allah is the granter of success.



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[Page 15-16]

A. A discourse on the claim "major Shirk being from the clear-cut affairs is a relative affair!".

Whilst the speech of the Imams of the religion is clear in this subject matter but we still find people who -also- cause trouble regarding their establishments in this, with the claim that the affairs which are known from the religion by necessity:

Are relative in what relates to it being clear!!

And based upon this you find them disregarding this differentiation!!

And this claim which we are now discoursing is wrong, because this claim can not be made regarding Tawheed and what opposes it, due to it being the foundation of the foundations, and the clearest of all clear affairs.

▪️Shaykh-Ul-Islaam Ibn Taymiyyah, may Allah have mercy you him, said whilst speaking about the affairs of Tawheed and Attributes and Pre-decree and Prophethood and resurrection: "Everything that the people require to know and to believe and to attest to, from these affairs, Allah and His Messenger have clarified this with a sufficient clarification which cuts out excuse, as this is from the greatest of what the Messenger has relayed in the clearest way, and it is the greatest of what Allah has established the evidences upon His slaves in it through the Messengers those that have clarified it and relayed it, and the book of Allah which the Companions and then the Taabi'is have relayed from the Messenger its wording and its meanings, and the Hikmah which is the Sunnah of the Messenger ﷺ which they have also relayed from the Messenger contains this to the furthest extent of what is intended...". <Dar'u At-Ta'aarudh> (1/27).

▪️The Allaamah Hamd bin Naasir bin Ma'mar, may Allah have mercy upon him, said: "We don't know any type of the types of disbelief and apostacy, have more legislative texts than what has come regarding supplicating to other than Allah, prohibiting this and warning from doing so, and threatening regarding it". <Majmuu'atur-Risaa'il wal-Masaail> (1/154)

▪️The Allaamah, Taqi-ud-deen Al-Hilaali, may Allah have mercy upon him, said in <Al-Hadiyatul-Haadiyah> (p131):

"And His, the most high's,  statement:

(قُلْ يَٰٓأَيُّهَا ٱلْكَٰفِرُونَ ۝ لَا أَعْبُدُ مَا تَعْبُدُونَ ۝ وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ ۝ وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ ۝ وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ ۝ لَكُمْ دِينُكُمْ وَلِيَ دِينِ)
"Say, "O disbelievers, I do not worship what you worship, nor do you worship Whom I worship, neither shall I worship what you worship, nor will you worship Whom I worship, for you is your religion, and for me is my religion".
[Kafirun:1-6]

And the other verses which reached to the level of reiteration and clarity to the point that not a Muslim nor a Yahuudi nor a Nasraani nor a Mushrik reads it except that they know with certainty that Allah does not love the disbelievers, those that worship other than Allah from the prophets and righteous people, and idols which are worshiped besides Allah, and their deeds were rendered useless.

And they haven't worshipped Allah at all, even in that which they single Him out in of acts of worship". End of speech.

So Tawheed is from the clearest of the symbols of the religion with the people of knowledge and the lay people, rather even the Yahuud and the Nasaarah know that religion of Islam is nullified by Major Shirk with Allah.

▪️Shaykh-Ul-Islaam, Ibn Taymiyyah, may Allah have mercy upon him, has clarified this, and manifested that the establishment of the proofs is in the affairs of disbelief which could be obscured, contrary to the clear-cut affairs which are known by necessity from the religion -by the layfolk and the people of knowledge- even with the people of the book - that nullify the religion like Major Shirk with Allah, then here is no establishing of the evidences in labeling the title of Mushrik to those that do Major Shirk, whereby he said: "And this is regarding if it was in obscured affairs, it could be said they are mistaken in and misguided the proofs weren't established upon them which make the person a disbeliever, but this takes places in a number of them in

the clear-cut affairs which are known by the layfolk and the people of knowledge of the Muslims that it is from the religion of the Muslims, rather even the Jews and the Nasaarah know that Muhammad ﷺ was sent with it and declared those that opposed it to be disbelievers, like his command to worship Allah alone without any partners, and his prohibiting worship of anyone besides Allah; angels, prophets, the sun, the moon, the stars, idols, and other than this, for indeed this is the clearest of the symbols of Islam ... so they were apostates". End of speech from Al-Fataawa (4/54).

I said:
So he relayed the consensus upon their disbelief and them apostating, and he didn't exclude the ignorant, because ruling apostasy upon individuals is a ruling upon specific individuals (not just a general ruling).

▪️As for the exception of the people of knowledge of the two scenarios: The one who is living in a far away isolated remote region, and those new into Islam, of those that the Da'wah of Tawheed didn't reach whilst they weren't turning away from it nor negligent regarding seeking the truth, the clarification of their ruling has preceded in detail and the similarity the intent of the Imams when they make an exception to them, volume 1 page 22 onwards.


▪️▪️◾️▪️▪️

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B. A dismantlement of the usage of the Companions not making Takfeer of Qudaamah bin Madh'uun, as evidences.

This points to the distance, of those whom use this as proof, from the ways of the people of knowledge in putting forth evidence, and boldness to explain the legislative texts without returning back to the understanding of the Salaf and the Imams, may Allah be pleased with them all, and this is a great road block which brings about deviation from the path of the believers.

As for what took place from Qudaamah bin Madh'uun regarding him permitting Khamr to some, using the statement of the most high as a proof:

(لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ)
"There is not upon those who believe and do righteousness [any] blame concerning what they have consumed [in the past] if they [now] fear Allah and believe and do righteous deeds".
[Al-Ma'idah:93]

So it isn't correct to use the lack of the companions making Takfeer of him as a proof for establishing the lack of Takfeer of those that worship other than Allah who live amongst the Muslims and claim being ignorant, due to reasons, from it is:

1. That the difference is clear and manifest between the abandoner of Tawheed or the rejector of the Message, which Islam isn't established except through it, and between those from the companions that have these two foundations, but fell into opposing what's been revealed in some of the legislation out of misinterpretation, and not stubbornly persisting, nor following their desires, at a time when the rulings of the legislation haven't manifested with a general manifestation, whereby the affairs which they fell into, can't be described as being opposition in affairs which were known from the religion by necessity, contrary to those that come after them and then fell into that after the legislative ruling having manifested generally.

In the establishment of this Imam Ibn-Ul-Qayyim approvingly relayed from the writing of Al-Qaadhi Abu Ya'laa Al-Hanbali, may Allah have mercy upon them both: " It has been narrated from Qudaamah bin Madh'uun and Amr bin Ma'di Karib that they used to say: "Khamr is permissible", and they used the statement of the most high as a proof:

(لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ)
"There is not upon those who believe and do righteousness [any] blame concerning what they have consumed [in the past] if they [now] fear Allah and believe and do righteous deeds".
[Al-Ma'idah:93]

Stating: "We have believed and did righteous actions, so there isn't any blame in what we consume."

And the companions didn't make Takfeer of them two for this statement, and they clarified the ruling of this to them, because the rulings of the legislation didn't manifest yet at that time with a general manifestation, and if some of the Muslims today were to say this we would've declared them as disbelievers, because the impermissibility of this has become clear". End of speech.



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2. That the Companions unanimously agreed upon making Takfeer upon Qudaamah bin Madh'uun, may Allah be pleased with him, if he didn't repent from what took place from him after clarification and removal of the misinterpretation.

The Imam, the Mujadid, Muhammad bin Abdulwahaab, may Allah have mercy upon him, said: "The Companions unanimously agreeing in the era of Umar upon the Takfeer of Qudaamah bin Madh'uun and his companions if they didn't repent, due to what they understood from the statement of the most high:

(لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ)
"There is not upon those who believe and do righteousness [any] blame concerning what they have consumed [in the past] if they [now] fear Allah and believe and do righteous deeds".
[Al-Ma'idah:93]

Of the permissibility of Khamr to some of the notables ... and none of the early commers and the later commers said, to Abu Bakar or other than him, how do you fight Bani Hanifah, whilst they are saying "Laa ilaha illallaah" and they are praying and giving Zakaat? Similarly none found an issue the Takfeer of Qudaamah bin Madh'uun and those that were with him in this, if they didn't repent". End of speech from <Ad-Durar As-Saniyyah> (9/426-249).

3. After this Qudaamah bin Madh'uun, may Allah be pleased with him, is a companion and the status of companionship is great, affairs can be forgiven for them which is not forgiven for other than them that come after them, then after this he is from the people of Badr, who are forgiven, and asserted for that Allah will enter them in to Jannah, so it was from the success from Allah upon them that He granted for them to abstain from falling into apostacy from the religion, actualising His promise for them.

In the "two Sahihs" on the authority of Ali bin Abi Taalib, may Allah be pleased with him, on the report on Haatib bin Abi Balta'ah, may Allah be pleased with him - and he was from the people of Badr, he wrote a letter to the Mushriks informing them with news of the Messenger of Allah ﷺ, and what's mentioned in this Hadith is:  "Then Umar said: "Let me! O Messenger of Allah - strike the neck of this hypocrite, to which he [ﷺ] said: "Indeed he witnessed Badr, and may you know that perhaps Allah said: "Do what you all please - for I have forgiven for you all".

Imam, Ibn-Ul-Qayyim, may Allah have mercy upon him, said in <Miftaah Daar As-Sa'aadah> (1/176) after mentioning this Hadith: "This is the preventing matter for him ﷺ from killing who spied on him and on the Muslims, and commited the likes of this great sin, and he ﷺ informed that he was present on Badr, which points to that application of the punishment was due, but there was something which prevented its application due to what he had of observing that great occurance, so that great slip up fell forgiven in what he had of good deeds". End of speech.

Shaykh-Ul-Islaam, Ibn Taymiyyah, may Allah have mercy upon him, said: "In this Hadith is a clarification that Allah can forgive great sins for those early commers, like the people of Badr and Hudaybiyyah, due to their virtue of being an early commers and their Emaan, and their Jihaad, in what isn't permissible for anyone to punish them with this, like it wasn't obligatory to punish Haatib due to what occured from him". <Majmuu' Al-Fataawa> (4/460).

[The Ummah have unanimously agreed upon that it was the case that some of the Companions, may Allah be pleased with them, have had things forgiven for them, Maa'iz and Al-Ghaamidiyyah were stoned whilst they -by Allah- are from the people of Jannah. Mistah said whatever he said - whilst he is a Badri and asserted with certainty that he is from the people of Jannah, and if a man was to say that today he would be a disbeliever, and Qudaamah bin Madh'uun was whipped for Khamr, and He is a Badri from the people of Jannah, can the taken of the position of those who take some of these affairs as an example be permissible, whilst being rightly guided? No by Allah.

Rather whoever does this, will either be a disbeliever regarding some of these affairs, and some of these affairs a Faasiq, contrary to those righteous individuals who had these affairs somewhat forgiven for them, or forgiven entirely, those individuals that won, and if someone was to give the mountain of Uhud as gold in charity it wouldn't amount to half a scoup of two cupped hands given in charity by one of them]. The end of the speech of the Allaamah Abdullateef bin Abdirrahman, may Allah have mercy upon him, as found in <Ad-Durar As-Saniyyah> (4/86).

With this the invalidity of this doubt becomes clear, and all praise is to Allah the lord of all that exists.


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C. A clarification of the flailing by those that make a differentiation between those that curse at Allah and the accuser of the mother of the believers Aisha with fornication, declaring the one that does this a disbeliever as particulars (not just stating generally) due to this being known by necessity, and between the ignorant abandoner of Tawheed; those that live amongst the Muslims, stipulating the establishment of the evidences at descending the ruling upon particulars.

This is from the strange affairs which is being produced by those that flail in this topic -as mentioned in the question-:

They establish the Takfeer of the one that curses Allah the most high as particulars (and don't just state generally that they are disbelievers), due to this being a clear disbelief regarding what's known from the religion from necessity, and that if this is the case no claim of ignorance is accepted in this, tying the reasoning behind this ruling to the clarity of the evidence (1) in this to those that the book of Allah the most high reached.

And makes Takfeer of those that accuse Aisha the mother of the believers, may Allah be pleased with her, with what Allah has freed her from, due to verses in this being clear, to those the Qur'an reached.

And this is what a Muslim has no doubt in.

But this is a contradiction, because they don't establish this ruling upon those that worship other than Allah, of those live in the midst of the people of Islam and Tawheed, and this is from the most invalid of falsehoods, due to affairs, from it:

1. That the evidences of the worshipper of other than Allah, and the ruling upon them being Mushriks, can not be counted due to the abundance of this in the book of Allah the most high, and those that live amongst the Muslims and read and hearing these clear verses in the clarification of this. And how can this not be clear to all those that the Qur'an reached, and Allah didn't create the creation except for His Tawheed and the casting aside of Shirk, and the greatest affair which Allah clarified in His Book, and sent His Messenger ﷺ with is:

Tawheed, which is the greatest right of Allah upon the slaves.

And the ruling of Shirk upon those that make Shirk of Allah.

The Imam, the Mujadid, Muhammad bin Abdulwahaab, may Allah have mercy upon him, in <Ath-Thalathatul-Usuul>: "The most high said:
(وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ)
"And I did not create the jinn and mankind except to worship Me."
[Adh-Dhariyat:56]

The meaning of worship me: "single Me out alone".

And the greatest of what Allah has commanded is At-Tawheed; and it is singling out Allah alone in worship, and the greatest of what Allah has warned from is Shirk; and it is others alongside Him, and the proof is the statement of the most high:

(وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔاۖ)
"Worship Allah and associate nothing with Him".
[An-Nisa':36].     End of speech (2).

2. That major Shirk with Allah -also- entails the greatest speaking ill of Allah, which makes it binding upon this flailing individual to also make Takfeer upon the particulars that worship other than Allah (and not state this generally), without establishment of the proofs.




___
1) The speech of Shaykh-Ul-Islaam and other on this has preceded in the clarification of point A.
2) Compare this to what the clarification thereof will come on (page 34) with the permission of Allah.


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Imam, Abdullah Aba Butayn, may Allah have mercy upon him, said: " And it's known that Shirk, is only prohibited due to despicability of it, in and on itself, and due to it containing insulting of the Lord, and belittling Him, and resembling Him to the creation, so these harms don't go away by the changing of its name, like calling it: means, intercession, veneration of the righteous and respecting them, and the likes of this, the Mushrik is a Mushrik, want it or not, like a fornicator is a fornicator, want it or not, and the Usurer is a usurer, want it or not]. Stated by the Allamaah Abdullah Aba Butayn, may Allah have mercy upon him, as it comes in <Majmuu' At-Tawheed> (p.171).

3. That the right of Allah in what relates to His Tawheed and casting aside Shirk, is greater than the right of The mother of the believers may Allah be pleased with her, with the fact that what's connected to her right are great rights.

And the crime of Shirk and its despicability is greater than the crime and the despicability of what the hypocrites accused her, may Allah be pleased with her, with the fact that their crime is great and horrendous.

And the proofs for the lack of the affirming the title of Islam for those that didn't worship Allah alone and made Shirk with him, is much more abundant and clearer than the verses containing her innocence, whilst these verses are also clear and manifest.

And with this being the case this flailing person still stipulates establishment of the evidence to make Takfeer of those that make major Shirk with Allah, which contains speaking ill of Him and removal the greatest of His right, and contains belittling of Him and bad thoughts concerning Him, and not placing Him on the level He is due.

And all praise is to Allah who has saved us from the flailings of ignorance and its people, I ask Allah for steadfastness upon His Tawheed until the day we meet Him, and Allah is the granter of success.

What clarifies this further is ⤵️

▪️▪️◾️▪️▪️



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D. A clarification that the natural predisposition and the intellect which one knows Tawheed through, is an evidence at the invalidating of Shirk, and this doesn't require a Messenger - and rejecting this is stubbornness against the intellect and natural predisposition, but the punishing for is dependent upon the sending of the Messengers.

▪️Shirk with Allah the most high is greatest of oppression and fabrications upon His right Exalted is He, the most high said:

(يَٰبُنَىَّ لَا تُشْرِكْ بِٱللَّهِۖ إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌ)
"O my son, do not join anything in worship with Allah . Indeed, joing anything in worship [with him] is great injustice."
[Luqmaan:13]

And the most high said:

(وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا)
"And he who makes others with Allah has certainly fabricated a tremendous sin".
[An-Nisa':48]

▪️And Shirk with Allah is the greatest of bad thoughts of Him:

(وَٱلْمُشْرِكِينَ وَٱلْمُشْرِكَٰتِ ٱلظَّآنِّينَ بِٱللَّهِ ظَنَّ ٱلسَّوْءِۚ عَلَيْهِمْ دَآئِرَةُ ٱلسَّوْءِۖ)
"And the polytheist men and polytheist women -  those who assume about Allah an assumption of evil nature. For them is a disgraceful torment".
[Al-Fath:6]

▪️And Shirk with Him contradicts giving Allah what He's due:

(وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦ وَٱلْأَرْضُ جَمِيعًا قَبْضَتُهُۥ يَوْمَ ٱلْقِيَٰمَةِ وَٱلسَّمَٰوَٰتُ مَطْوِيَّٰتٌۢ بِيَمِينِهِۦۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ)
"They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him".
[Az-Zumar:67]

▪️And Shirk with Allah is as foolish foolishness gets, for this reason Allah declared them to be fools, and the Prophets and the Messengers declared them to be fools, due to them directing worship to other than the one who is distributing the blessings, whilst they agree that He is their creator and that He is their owner; them and their idols, thus eating His favors and worshipping others.


The rest of
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