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    This Is Our Aqīdah - Imān & Kufr

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    السلام عليكم


    This Is Our 'Aqīdah



    This is our ‘aqīdah. Whoever possesses two eyes then let him read and whoever
    possesses hearing then let him listen!


    Based on extracts from a translation of 'Hādhā 'Aqīdatuna' ('This is Our Creed') by Shaykh Abū Muhammad Al-Maqdisī (may Allāh preserve him).




    1- Imān
    2- Kufr
    3- The Kufr of Democracy
    4- Takfīr
    5- Upon Whom Takfīr is Performed
    6- Bid'ah
    7- Understanding The Qur'ān
    8- Takfīr & Irjā'
    9- The Groups of Irjā'
    10- Scholars
    11- Public Schools
    12- Dār al-Kufr & Dār al-Islām & Their Inhabitants
    13- The Salāh
    14- Du'ā For The Rulers
    15- Government Scholars
    16- Jihād & Khurūj
    17- The Rulers



    From his introduction:

    "...All praise is for Allāh, the Lord of the worlds, the Most Compassionate, the Most Merciful, the Master of the Day of Judgment. May the salāh 7 and the salām 8 be upon the seal of the Prophets and Messengers and upon all of his family and companions. To proceed:

    This is a summary of what we believe in and what we worship Allāh with from the most important areas of the dīn.

    [...]

    The one who reads these pages shall see that much of our words are clearly influenced- nay, perhaps even word for word by what was repeated in al-‘Aqīdah at-Tahāwiyyah or al-Wāsitiyyah20 and books similar to them. That is not something strange, for we were profoundly influenced by these books in the beginning of our quest for knowledge and by the bounty of Allāh; we have both studied and taught them repeatedly.

    In those books, our scholars would go to great lengths in expounding upon the issues of their times that were magnified in their tribulation spread far and wide and were in need of being expounded upon in order to refute the parties from the sects that had deviated from the path of ahlus sunnah wal-jamā’ah, or due to an innovation that was wide spread in those days..." - End of Quote.




    Imān


    Imān increases with obedience and decreases with disobedience. It possesses branches as the truthful and believed one informed: its highest part is Lā Ilāha Illa Allāh and its smallest part is removing the harmful thing from the path. It has many bonds. The strongest of them is: love for the sake of Allāh and hatred for the sake of Allāh, and allegiance for the sake of Allāh and disavowal for the sake of Allāh.

    And from its branches is that which is the basis of imān in which imān itself is removed and negated upon its removal- such as the branches of tawhīd (La Ilāha Ila Allāh), salāh and its likes of which the Legislator (Allāh) textually stated the removal of imān and its negation upon the abandonment of those matters.

    And from it there is what is from the obligations of imān, in which the obligatory imān is negated due to its removal; such as, loving for the sake of Allāh, hating for the sake of Allāh, for ones neighbor to feel safe from his harm and other such matters in which a person gets a sin for leaving off. Similarly from it is the abandonment of the forbidden things, such as, fornication, drinking alcohol and theft. The one who commits that does not disbelieve nor is the basis of imān removed from him. On the contrary, that decreases his obligatory imān, thereby he is not from the believers who deserve the unrestricted promise of reward and being of those that are safe from the threat.

    From the branches of imān is that which is from the completion of the recommended imān, such as; removing the harmful thing from the path, general kindness and its likes from that which is from the recommended imān, hence, the one who is deficient in it does not accrue sin.

    Having said that, imān has a root that, without which, imān is not valid. It has that which is obligatory and complete and that which is recommended and
    complete. Every negation of imān that appears in the textual evidence of the
    legislation, then what is intended by it is either negating the basis of imān in
    which in that case, the person described with it would be a kāfir, such as in the
    words of the Most High:

    فَلاَ وَرَبِّكَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا
    And no, by your Lord, they will not believe until they make you the judge in that which arises between them [of disputes, etc] then thereafter not finding within themselves any discomfort from what you have judged, and submit in full willing submission.”115

    It is either that or what is intended by it is the negation of the obligatory imān;
    meaning the obligatory and complete and this person will be a sinner and a
    corrupt one, such as in the statement of the Prophet, صلى الله عليه وسلم :
    He whose neighbor does not feel safe from his evil will not enter Paradise.”

    Or his statement:
    The fornicator does not fornicate while he is a believer...” until the end of the hadīth.

    Or his statement:
    None of you truly believe until he loves for his brother what he loves for himself.”

    That is because the negation of imān is in the context of threat, and the threat of punishment does not appear except for the one who committed a forbidden act or abandoned an obligation. That negation of imān is either concerning that which is from the basis of imān or from the obligatory imān.

    The separation and distinction between the two indications, namely; is it a proof of kufr (the negation of the basis of imān) or a proof of fisq116(the negation of the obligatory imān) this separation and distinction is completed by divertive evidences that are known from the texts themselves or from other texts from the Legislator (Allāh).

    And whoever negated his imān by anything of the nullifiers of imān and disbelieved, then he will not be benefited by the remaining branches of imān with him if they are to be found.

    Whoever is deficient in the obligatory imān, then he is subject to the will of Allāh. If He wills, He may punish him, and if He wills, He may forgive him as long as the basis of imān is with him.

    [... ]

    From the fruits of this area: Covetousness in obedience and rushing to righteous action, racing to good in order for our imān to remain on the increase, as well as constantly guarding the basis of imān and sheltering it, for indeed, it is the capitol and the firmest handhold of salvation.

    -------------
    7 Prayer
    8 Peace
    20 Books of 'Aqīdah
    115 Sūrah An-Nisā' : 65
    116 Corruption


    Last edited by Caplets; 2 Weeks Ago at 06:00 PM.
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    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr

    Kufr



    And we disavow ourselves from the misguidance of the Murji’ah C1 of this era and the Jahmiyyah of this time who do not believe imān to be in anything except rejection and denial of the heart alone. By that, they belittled kufr and made it easy; they defended the disbelieving heretics and established false misconceptions that legalize the kufr and legislation of the tawaghīt119.

    And we believe that their statement: “A person does not disbelieve except due to rejection based in the heart.” We believe that it is an innovated statement. For rejection as was stated by our scholars from among the verifiers occurs by way of action and statement, meaning the limbs, just as it occurs from the heart; and affirmation (belief) is likewise the same in this regard.

    Kufr is of different types. From it, there is; the kufr of juhud120, the kufr of ignorance, and the kufr of al-‘irad121.

    The nullifiers of Islam are many. And a person being attached to kufr is faster
    than one being attached to Islam (i.e. one falling into kufr is easier and more
    common than vice versa).

    Just as imān according to us is belief, statement, and action, likewise kufr occurs by way of belief, statement and action.

    And from kufr, dhulm122 and fisq is that which is major and from it there is that which is minor.

    The statement that the kufr of action is unrestrictedly minor kufr or that a mistake in belief is unrestrictedly major kufr is an innovated statement. Nay, from the kufr of action there is that which is minor as well as major. Similarly, a mistake or deviance in beliefs; from it, there is that which is major kufr as well as what is less than that.

    So, there are from the actions of the limbs that which Allāh, the Most High, informed us of being major kufr and He did not make as a condition for that the accompanying of internal belief, rejection or istihlāl123 such as; legislation along with Allāh in what Allāh gave no permission for and prostration to the sun or an idol, insulting Allāh, the dīn, the prophets or manifesting belittlement or mockery of anything from the dīn.

    From it there is that which is disobedience that does not constitute kufr and that does not expel the one who does it from the fold of Islam unless he declares that to be permissible such as; fornication, theft, drinking alcohol and its likes.

    And we do not say: “With imān, a sin will not harm.” On the contrary, there are from the sins that which negates imān and from them that which decreases it. We declare our disavowal from the statements of the Murji’ah that lead to denial of the āyāt of threat and its ahadīth that have appeared with regards to the disobedient ones of this ummah or the kuffār, mushrikūn and apostates.

    And we believe that the covenant that Allāh, the Most High, took from Ādam
    and his offspring is true and that He, the Glorified, created His slaves as
    hunafā124 and thereafter the devils from mankind and jinn pulled them away from their dīn and legislated for them that which Allāh gave no permission for.

    And we believe that every child born is born upon the fitrah125 yet it was the parents that make him into a Jew, a Christian, a Magian or a mushrik.

    For that reason, we believe that everyone who adheres to a dīn other than the dīnof Islām is a kāfir, this being the case whether the Message reached him or not. Whoever the Message reached then they are the kuffār that is persistent (upon
    their kufr) or a kāfir that has turned away. Whoever it did not reach then he is an ignorant kāfir. This is because kufr is of various levels just as imān is of various levels.

    Along with all of this however, Allāh, the Most High did not suffice with the evidence of the covenant or the fitrah upon His slaves. Hence, He sent messengers to them to remind them of the covenant that Allāh took from them, and He revealed to them His books and made His last book the seal over them (the noble Qur’ān) that no falsehood approaches from the front or the back. He has preserved it from alteration and He has made it the comprehensive clear evidence that is established against all whom it reaches. He said:

    This Qur’ān has been revealed to me in order to warn you by it and all whom it reaches.”126

    So the dīn of Allāh in the heavens and the earth is one and it is the dīn of Islam.

    -----------------

    C1 Irjā' is the belief of Al-Murji'ah sect, those who believe that mere profession of the faith, "La ilāha illallah Muhammad Rasūllullāh", will make a person Muslim regardless of his evil deeds. In other words, the works and deeds of a person are not an integral part of faith, but are extraneous. Ahlus-Sunnah wal-Jamā'ah regard deeds to be intrinsically bound to faith, and that Imān has various levels and manifestations.
    119 Plural of taghūt. Taghūt is everything that is worshipped, followed or obeyed other than Allāh
    120 Rejection
    121 Turning away
    122 Oppression
    123 Believing and declaring an act to be permissible
    124 Upright upon tawhīd
    125 The natural in-born belief
    126 Al-An’ām:19

    Last edited by Caplets; 2 Weeks Ago at 07:09 PM.
    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Ahmed.'s Avatar
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    Re: This Is Our Aqīdah - Imān & Kufr

    MaashAllah!

    I'll add the Aqeedah at-Tahawiyyah and a list of things that equals kufr.

    Aqeedah Tahawiyyah in full in link, this is the basic Sunni aqeedah that all Muslims shouldn't have a problem in embracing:

    https://central-mosque.com/index.php...ahawiyyah.html


    And this is what our Scholars have regarded as constituting kufr after being extremely cautious of takfir:

    “Disbelief’ includes:

    (1) reviling the religion of Islam, or Allah Most High, or the Prophet (Allah Most
    High bless him and give him peace);

    (2) denying any matter necessarily known to be of the religion of Islam, that is
    established by a text from either the Holy Qur’an or mutawatir[4] hadith,
    provided the text is incontestable as evidence^] and there is no pretext (shubha)
    for disagreement about it; [6]

    (3) denying any matter established by unanimous consensus of all the prophetic
    Companions (Sahaba), provided it its unanimity is unquestionably established,
    and it was explicitly stated by all, not merely tacitly agreed to;

    (4) denying the existence of Allah Most High;

    (5) believing that things cause effects through themselves or by their nature,
    without the will of Allah Most High;

    (6) denying a matter of unquestionable scholarly consensus (ijma‘ qaf i);

    (7) denying the existence of the angels, the jinn, or the heavens;

    (8) believing something intrinsically unlawful whose its unlawfulness is
    unquestionably established, such as drinking wine, to be lawful (halal)— as
    opposed to [something not intrinsically unlawful, such as] the property of
    another [which is not unlawful in itself], for it is unlawful for an extrinsic reason
    [namely, the other’s ownership of it];

    (9) sarcasm about any ruling of Sacred Law, [7] or quoting a statement of unbelief
    —even jokingly, without believing it— when one’s intention is sarcasm [about
    religious matters];

    (10) demeaning any prophet, or saying that prophethood is acquired [by spiritual
    works];

    (11) calumny against Alisha the wife of the Prophet (Allah Most High bless him
    and give him peace);

    (12) or denying that the Prophet’s message (Allah Most High bless him and give
    him peace) was intended for the entire world

    —in any of which cases a man is an apostate, and must be asked to re-enter Islam,
    (al-Hadiyya al-Ala’iyya, 424-25).

    https://archive.org/stream/NuhHaMimK...akfir_djvu.txt
    Last edited by Ahmed.; 2 Weeks Ago at 08:11 PM.
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    HabibUrrehman's Avatar
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    Re: This Is Our Aqīdah - Imān & Kufr

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    Re: This Is Our Aqīdah - Imān & Kufr

    The Kufr of Democracy




    The Most High said:

    Indeed, the religion with Allāh is Islām.”127

    And the Most High said:

    وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا
    And I was pleased with Islām as your religion.”128

    So, we worship by it and we declare our disavowal from everything that opposes it. We disbelieve in everything that negates it or opposes it from the disbelieving methodologies, false ways and corrupt madhāhib129 and from that, the modern innovation of kufr, that of democracy130. So whoever follows it, and seeks it, then they have sought a religion other than Islām. The Most High said:

    وَمَن يَبْتَغِ غَيْرَ الإِسْلاَمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرِينَ
    And whoever seeks a religion other that Islām it will never be accepted from him, and in the hereafter he will be from he losers.”131

    For this reason, we declare as a kāfir the one who legislates in accordance with the dīn of democracy, just as we also declare as a kāfir, the one who chooses, appoints, or elects on his behalf, a legislator. This is because he has in that sought a judge, legislator and a lord besides Allāh. The Most High said:

    Or do they have partners that have legislated for them in the dīn that which Allāh has given no permission for?132

    And the Most Glorified said:

    They took their rabbis and priests as lords besides Allāh.”133

    Having said that, we do not declare as kuffār, the generality of people who participate in the elections, for not all of them seek legislating lords in their participation in it. Rather, from them are those that seek to choose representatives for worldly services for living. In this matter the tribulation has spread far and wide. And the motives of the candidates for election differ among those that do not directly take part in or practice legislation, such as the representatives.

    For that reason, we do not proceed to pronounce takfir134 of the individuals among them as we do with those that directly perform clear kufr such as legislation and its likes.

    And we say: taking part in legislative elections is an action of kufr and we do not make general takfīr. Rather, we differentiate between a person’s performance of an action of kufr and placing the ruling of kufr upon him, of what that implies of establishing the evidence if the affairs become confused and the matters become mixed up, as well as the consideration given to the motives in the likes of these issues.

    --------------

    127 Âl-‘Imrān: 19
    128 Al-Mā’idah: 3
    129 Schools of thought.
    130 Legislation for the people, by the people.
    131 Âl-‘Imrān: 85
    132 Ash-Shūrā: 21
    133 At-Tawbah: 31
    134 Declaring a Muslim to be an unbeliever.


    Last edited by Caplets; 1 Week Ago at 10:06 PM.
    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr

    Takfīr



    And we do not generalize the saying: “We do not declare anyone from the people of the qiblah as a kāfir due to a sin.” On the contrary, we restrict it by adding: “…that is not mukkafir135 as long as he didn’t declare it to be permissible.” So we do not make takfīr due to unrestricted disobedience and sin.

    And we call the people of our qiblah as Muslims and believers and the basis concerning them according to us is Islām (that they are Muslims) as long as one of them does not bring that which negates it and in which there is no preventing factor to prevent takfīr of him.

    We do not adhere to the statement that the people of major sins from the ummah of Muhammad, صلى الله عليه وسلم ,will reside eternally in the fire if they die and are upon tawhīd, even if they did not repent from their sins. We hold to this in opposition towards the Khawārij and those that follow them from the extreme Mukkafirah136. Rather, we say: they are under the will and judgment of Allāh. If He, the Glorified wills, He will forgive and pardon them from His bounty, as the
    Most High mentioned:

    وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء

    And He forgives what is less than that (i.e. shirk) to whom He wills.”137

    And if He wills, He will punish them due to His justice. Then they will exit from the Fire due to His mercy or due to the intercession of the Prophet, صلى الله عليه وسلم , that He has bestowed upon his ummah or due to the intersession of the one whom Allāh is pleased with in interceding from the people of His obedience.

    So, we are in the middle, between the Murji’āh and the Khawārij in the area of threat and promise and the threat and promise is all truth. And the brotherhood of imān is established for the generality of the people of the qiblah, even along with disobedience and major sins, as Allāh, the Most High textually stated that in His book wherein He said:

    إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ
    Indeed the believers are nothing but brothers, so rectify between your brothers.”


    And He said:

    فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاء إِلَيْهِ بِإِحْسَانٍ
    But whoever overlooks from his brother anything then there should be a suitable follow up and payment to him with good conduct.”139

    So we do not strip Islām entirely from the corrupt person upon the religion as is
    the view of the Khawārij, nor do we declare them to be eternally in the fire as is the view of the Mu’tazilah, nor do we negate from him the generality of imān and we do not describe him with absolute imān. Rather, we say: he is a believer who is deficient in imān or a believer with his imān who is a corrupt one due to his major sin.

    And we hope for the good-doers among the believers that Allāh pardons them and enters them into the Paradise out of His mercy and we do not feel safe for them, nor do we attest to anyone of them being in either the Paradise or the fire save he who the Messenger of Allāh, صلى الله عليه وسلم ,informed us of with that. We seek forgiveness for the wrong-doers among them and we fear for them. We do not cause them to despair of the mercy of Allāh, as despair and feeling safe expels one from the millah of Islām and the path of the people of truth, may Allāh make us from them and among them.


    ---------------
    135 One that does not constitute kufr.
    136 Takfīrīs.
    137 An-Nisā’: 48
    138 Al-Hujurāt: 10
    139 Al-Baqarah: 178

    Last edited by Caplets; 1 Week Ago at 10:02 PM.
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    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr

    Quote Originally Posted by Caplets View Post
    And we call the people of our qiblah as Muslims and believers and the basis concerning them according to us is Islām (that they are Muslims) as long as one of them does not bring that which negates it and in which there is no preventing factor to prevent takfīr of him.

    We do not adhere to the statement that the people of major sins from the ummah of Muhammad, صلى الله عليه وسلم ,will reside eternally in the fire if they die and are upon tawhīd, even if they did not repent from their sins. We hold to this in opposition towards the Khawārij and those that follow them from the extreme Mukkafirah136. Rather, we say: they are under the will and judgment of Allāh. If He, the Glorified wills, He will forgive and pardon them from His bounty, as the
    Most High mentioned:

    وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء

    And He forgives what is less than that (i.e. shirk) to whom He wills.”137

    And if He wills, He will punish them due to His justice. Then they will exit from the Fire due to His mercy or due to the intercession of the Prophet, صلى الله عليه وسلم , that He has bestowed upon his ummah or due to the intersession of the one whom Allāh is pleased with in interceding from the people of His obedience.

    So, we are in the middle, between the Murji’āh and the Khawārij in the area of threat and promise and the threat and promise is all truth. And the brotherhood of imān is established for the generality of the people of the qiblah, even along with disobedience and major sins, as Allāh, the Most High textually stated that in His book wherein He said:

    إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ
    Indeed the believers are nothing but brothers, so rectify between your brothers.”


    And He said:

    فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاء إِلَيْهِ بِإِحْسَانٍ
    But whoever overlooks from his brother anything then there should be a suitable follow up and payment to him with good conduct.”139

    So we do not strip Islām entirely from the corrupt person upon the religion as is the view of the Khawārij, nor do we declare them to be eternally in the fire as is the view of the Mu’tazilah, nor do we negate from him the generality of imān and we do not describe him with absolute imān. Rather, we say: he is a believer who is deficient in imān or a believer with his imān who is a corrupt one due to his major sin.

    And we hope for the good-doers among the believers that Allāh pardons them and enters them into the Paradise out of His mercy and we do not feel safe for them, nor do we attest to anyone of them being in either the Paradise or the fire save he who the Messenger of Allāh, صلى الله عليه وسلم ,informed us of with that. We seek forgiveness for the wrong-doers among them and we fear for them. We do not cause them to despair of the mercy of Allāh, as despair and feeling safe expels one from the millah of Islām and the path of the people of truth, may Allāh make us from them and among them.
    That's a very good post. Stay away from Takfir and hope the best for all those who declare them Muslims.

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    Re: This Is Our Aqīdah - Imān & Kufr

    salaam

    seems to be a very controversial figure -
    This Is Our Aqīdah - Imān & Kufr

    Do you think the pious don't sin?

    They merely:
    Veiled themselves and didn't flaunt it
    Sought forgiveness and didn't persist
    Took ownership of it and don't justify it
    And acted with excellence after they had erred - Ibn al-Qayyim

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    Re: This Is Our Aqīdah - Imān & Kufr

    Upon Whom Takfīr is Performed


    And we have mercy upon the common folk of the Muslims from the people of the qiblah and we do not burden them with what is above their ability. So, we do not make as a condition to judge their Islām as valid that they know all of the nullifiers of Islām or that they memorize and enumerate the conditions of La Ilāha Illa Allāh. Rather, they are judged with Islām by the actualization of the basis of tawhīd and avoidance of shirk and setting up equals as long as they do not commit that which is a nullifier.

    We look after the conditions of takfīr and we look to its preventing factors just as we take into consideration the current weakness that they (the Muslims) live in, in the absence of the authority of Islām and its rule and state as well as what has spread of ignorance and what has become widespread of misconceptions due to the small amount of knowledge and the lack of rabbānī scholars140.

    Having said this, we do not declare our disavowal towards the disobedient of the believers, as our baraā'ah is towards the kuffār and the mushrikūn and apostates. On the contrary, the disobedient of the believers is within the fold of the allegiance of imān. We do not expel them from that as long as they remain Muslims. We only declare our disavowal towards their disobedience, corruption and sins and we do not interact with them in the manner of kuffār.

    We do not perform takfīr upon all who work for the governments of kufr among
    them, as is the case with the extreme Mukaffirah. We only perform takfīr upon the one who has in his work a type of kufr or shirk such as participating in the kufr legislation or the tāghūtī rule or allegiance to the mushrikūn and kuffār or aiding them against the people of tawhīd.

    And we elucidate when it comes to working with the kuffār and we do not say
    that all of it is kufr or forbidden. Rather, from it there is what is kufr and from it
    there is what is forbidden and from it there is what is less than that. Every job is according to this.

    And we do not judge in the rulings of this life except with the apparent for which we have no other way to judge save by it. And it is Allāh that will take care of the secrets and take them into account. So it is not upon us to open the hearts of the people or their insides. We stand cautious just as our righteous scholars did in takfīr of the people of interpretation-especially if the matter of difference was one of expressions (choice of words) or from the knowledge based issues in which the individual will be excused due to ignorance.

    It is not from our methodology to rush into takfīr or to rush in emplacing its effects without any confirmation or seeking of clarity, for: “Declaring the blood of those who pray, who are upon tawhīd to be permissible is a serious danger. The mistake in leaving one thousand kuffar is easier than the mistake of shedding the blood of one Muslim.”141

    And we make a distinction in the areas of takfīr between the kufr of the action or type and the individual kufr. We believe that kufr could emanate from an individual yet the ruling of it or its name does not apply to him if a condition for that is missing or there is a preventive factor in the way from the preventive factors of takfīr. We believe that whoever enters into Islām with certainty, then it is not permissible to expel him from that due to doubt or suspicion for what is established with certainty is not removed due to doubt.

    ----------------
    140 Scholars upon the true way.
    141 Quote taken from Qadī ‘Iyād in ash-Shifā.

    Last edited by Caplets; 1 Week Ago at 12:54 AM.
    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr

    Bid'ah


    And bid'ah142 is not all upon one level. Rather, from it there is what is considered innovations of kufr and from that there is the innovation of democracy and following and seeking besides Allāh a legislator from the disparate lords. And from innovation there is what is less than that, thereby not reaching the degree of kufr.



    Understanding the Qur'ān


    And we believe that following the al-mutashābih143 and leaving the muhkam144 is a sign from the signs of the people of innovation. And we believe that the path of those well grounded in knowledge from ahlus sunnah is to refer the unclear to the clear-cut.

    ---------------

    142 Innovation.
    143 Unclear āyāt of Qur’ān.
    144 Clear-cut āyāt of Qur’ān.

    Last edited by Caplets; 6 Days Ago at 11:46 PM.
    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr

    Takfīr and Irjā'


    And we do not perform takfīr based on implications or the necessary implication
    of a statement. The necessary implication of a particular way is not considered that way unless that person also subscribes to the implied meaning of their statements or way. Similarly, we do not perform takfīr upon those that transgress against us from the Murji’ah of the era and their likes from the innovators whose innovation does not reach kufr. This is as long as their mixed up affairs and difference with us is one of expression such as the mere difference concerning the contents of imān and their definition.

    We do not perform takfīr upon them, even if they fabricate against us and quote us as saying what we have not said or ascribe to us what we are free from. So we will not disobey Allāh concerning them even if they disobey Allāh with us. We do not perform takfīr upon them due to their irjā’ if it is from the likes of the irjā' of the jurists as long as their differences with us are ones of expression. We will not perform takfīr of them unless their irjaa’ leads them to leave tawhīd and the farā’id145 or leads them to kufr, shirk or allowing the two or allegiance to the tawāghīt and aiding them or participation in their legislation or assisting them against the people of tawhīd.


    The Groups of Irjā'


    And we hate the jama’ahs of irjā’ that have watered down the dīn and taken part in or allowed ruling by other than what Allāh has revealed or legislation with
    Allāh from within democracy or manifesting aid towards the apostates. We declare ourselves free from their path and we consider them jama’ahs of innovation and misguidance that have gone astray and led others astray from the straight path. We believe that their heads are from the callers at the doors of Hell-fire. Along with this however, we do not perform takfīr upon anyone from these jama’ahs except the one from them who embraces kufr or aids it, allows it, or assists its people against the people of tawhīd. We do not perform takfīr on the generality of them.

    ---------------

    45 Obligations.

    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr



    Scholars


    And we guard the rights of our working scholars as well as our callers of the mujahidīn who convey the Message of Allāh and fear Him and fear none save Allāh. Our eyes are cooled by seeking shar’ī knowledge and we love its students and we hate the people of opinion and the companions of innovation and theological rhetoric that give precedence to the intellects over the textual evidence or who give precedence to their benefits or istihsān over the texts of revelation.


    Public Schools


    And we hate the schools of the tawaghīt and we call to abandoning them. We do not perform takfīr upon those who took part in them be it learning or teaching, unless they embrace and take part in kufr or allow it or call to it. We do not forbid learning beneficial worldly knowledge if it is safe from any forbidden things. We do not call for abandoning the ways and means. We encourage the raising of children upon tawhīd and to make them aware and cognizant of the affair of their dīn and worldly affairs so that they will be truthful soldiers for the dīn of Allāh and active helpers.
    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr



    Dār al-Kufr and Dār al-Islām & Their Inhabitants


    And we hold the view of the jurists regarding the dār147 wherein if the laws of kufr were uppermost and the dominance therein was for the kuffār and their legislations then it is dār al-kufr. However, we believe that this term has no bearing upon the inhabitants of the abodes in light of the absence of the Islamic state and its power and the domination of the apostates and their control of the reigns of rule in the lands of the Muslims. This term is applied to the abode if the rulings of kufr are uppermost, even if the majority of its people are Muslims just as the term dār al-Islām is applied upon the abode in which the laws of Islām are uppermost, evenif the majority of its inhabitants are kuffār as long as they are submitting to the rule of Islām.148

    We do not make up false principles built upon these terms as the extreme mukaffirah do; as in their saying: “The basis regarding people today is kufr unrestrictedly.” Nor do we build other rulings from that. Rather, we deal with each person according to what he manifests and we entrust the secrets to Allāh. So we deal with those that manifest Islām in that manner and we judge them with Islām and we say that the basis is that whoever manifest the legislations of Islām is Islām (i.e. they are a Muslim) as long as they do not commit that which is a nullifier.

    Similarly, we deal with everyone who manifests kufr, shirk, allegiance towards
    the mushrikūn and assistance to them against the people of tawhīd with what is apparent until they believe in Allāh alone and single Him out in their worship and remove themselves from what they are upon of kufr and declare their disavowal from it. The shaving of the beard and imitation of the kuffār and other forms of disobedience like it is a general affliction that is spread far and wide. It is not suitable by itself as an evidence for takfīr, for these are not clear causes for takfīr. So, we do not make blood and wealth permissible by the likes of that as the extreme mukaffirah do. “Declaring the blood of those who pray upon tawhīd is a serious danger. The mistake in leaving one thousand kuffār is easier than the mistake of shedding the blood of one Muslim.”

    ---------------

    147 Abode.
    148 Dhimmah.
    Last edited by Caplets; 1 Week Ago at 09:43 PM.
    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr



    The Salāh


    And we hold to Salāh behind every righteous and corrupt person from the people of the qiblah and Salāh upon the ones who die from them as long as they did not embrace a clear nullifier and takfīr of them is prevented due to a preventing factor. We do not place anyone of them in the Paradise or Fire and we do not attest to them having kufr or shirk or hypocrisy as long as nothing of that is manifest.

    With regards to the Salāh behind the appointees of the tawaghīt149, according to us, they are either:

    • One who is an ally to them, so he is like their soldier and army in assisting them or one who allows their democracy, defending and giving victory to their shirk. So as for these, we do not believe in praying behind them because they are from them and not from us. Nay, we forbid that and we command with repeating the prayer for the one who prayed behind them.

    And never will Allāh give the Kafirūn a way over the believers.”150

    • Or he is a compromiser who increases the ranks of their ministries and false positions for the sake of living and worldly life. We do not nullify the prayer behind him. The ruling of Salāh behind him is like the ruling of Salāh behind the people of corruption and thus is not innovation that is not kufr. So we hate it yet we do not declare it invalid. Salāh behind ahlus sunnah and tawhīd who manifest the sunnah and manifest disavowal from the people of shirk is more beloved to us.

    ----------------
    149 The imāms of the masājid appointed by the rulers.
    150 An-Nisā’: 141

    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr



    Duā’ for the Rulers


    And duā151 for the rulers and leaders, be they Muslims or kuffār, is from the innovations of jumu’ah152 according to us and it is a sign of one having entered into their obedience. We hate it and censure it. The salāh behind the one who leaves it from ahlus sunnah is more beloved to us. We do not declare the salāh invalid due to it nor do we hold that it should be repeated, unless the duā’ is clear in giving aid to the tawaghīt or their polytheistic dīn, thereby, their ruling would be that of their helpers and soldiers. Assistance by the tongue is the twin half of giving assistance by the spear.

    Government Scholars


    And we believe that if the scholar gives the bay’ah153 to the taghūt who legislates, or the kāfir ruler, giving him his hand and heart or helps him, allies with him, or gives legal verdicts according to the ruler’s desire, then he is a kāfir apostate. As for the one who inherits the positions in the governments of kufr from the scholars and mashāyikh, then all are judged according to their positions. If in that position there is kufr or assistance of kufr or participating in the kufr legislation, or aiding and assisting the mushrikūn against the people of tawhīd, then this one is a kāfir according to us. The length of his beard, the grandness of his title, diploma, or turban is not a preventive factor for takfīr according to us. If there is nothing of that in his position, however it is a cause for swelling the falsehood and clothing it with the truth, then they are from the heads of ignorance that are astray and lead others astray.


    Jihād & Khurūj


    And jihād is continuous with every group of the Muslims and the person can wage jihād by himself or with the leaders, be they pious or corrupt, until the Day of Judgment. It is not allowed to obey them in disobedience to Allāh, however, it is permissible to fight those who disbelieve in Allāh with those who disobey Allāh for a need, from the angle of repelling the greater of the two evils with the lesser of the two. However, the jihād that is under the banner of the virtuous sunnah is more beloved with us and foremost and more obligatory. Jihād is an obligation from the obligations. It is not stopped due to the absence of the imāmor the Islamic state.

    We do not hold to lifting the sword upon anyone from the people of the qiblah, the people of tawhīd, except the one upon whom it is obligatory to do so based upon a clear-cut evidence. Sanctity is established for them with certainty and thus is not removed except with certainty. “Declaring the blood of those who pray upon tawhīd is a serious danger. The mistake in leaving one thousand kuffār is easier than the mistake of shedding the blood of one Muslim.”

    ----------------
    151 Supplication.
    152 Friday prayer.
    153 Oath of fealty.


    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr



    The Rulers


    We do not believe in rebelling against the imāms of the Muslims, their leaders and rulers of the Muslims even if they are corrupt. We do not remove a hand from their obedience as long as they command to good. We believe that obedience to them is obligatory as long as they do not command with disobedience and we supplicate for their guidance and righteousness.

    We believe that it is obligatory to rebel against the imāms of kufr from the disbelieving rulers that are emplaced over the necks of the Muslims. We believe that they have apostated from the dīn due to their replacement of the sharī’ah and
    legislation of Allāh, and seeking judgment in the tawaghīt of the East and the West and allying with the enemies of Allāh and having enmity towards His dīn and His allies.

    And we believe that da’wah, action and expending efforts for the purpose of replacing them is obligatory upon the Muslims every one according to his capability. Whoever was incapable of carrying a weapon against them, he is not incapable of assisting the one who carries it, even if by du'ā. We believe that the material and spiritual preparation for that is an obligation from the obligations of the dīn.

    And we believe that fighting them is foremost before fighting other than them because the kufr of apostasy is more severe than the original kufr according to consensus. Also, because preserving the capitol of the wealth is given precedence over profit and because jihād of defense is given precedence over the offensive jihād and because beginning with jihād against those who are closer to us from the kuffār is foremost before waging jihād against those who are further away. Also, no one has given reign for the Jews, Christians or others of the kuffār in the lands of the Muslims and made the wealth of the Muslims and their lands a gift to them except these apostates.

    We assert that those who hold others back from jihād against them with flimsy
    misconceptions such as the claim of there being no migration or distinction between the ruler and the common fold when in battle or the lack of a strong imām over the people of Islām, we assert that they are the people of ignorance and misguidance that have issued legal verdicts without knowledge, so they are astray and they lead others astray. They have abandoned the dīn and abandoned giving it victory. Rather, we believer that fighting them under all circumstances and removing them and replacing them until the dīn is entirely for Allāh is from the most obligatory of the obligations. The migration that is necessary for that is only the migration to Allāh with tawhīd, and migration to His Messenger, صلى الله عليه وسلم ,with adherence. And complete serious preparation for the likes of this action is obligatory according to us and it is foremost before the individual actions and wasted efforts.

    And if standing up to them and hastening to replace them is not obligatory except upon the one who is capable, then the condition for it being an obligation is not a condition for its permissibility. Hence, it is permissible for a person to fight them even if by himself and even if he is certain of martyrdom and not gaining victory. Jihād is an act of worship and an obligation that is legislated until the Day of Judgment. Nothing invalidates it. It is permissible to perform it in any time such as charity when compared to zakah.

    Jihād is the school in which the broad base is raised and the mighty bonds upon
    which the dīn is established are made firm.

    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”

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    Re: This Is Our Aqīdah - Imān & Kufr



    Conclusion


    So therefore, this is our dīn and these are our beliefs, both inwardly and outwardly. A dīn upon the middle way between extremism and short-handedness, between resemblance of Allāh with the creation and denial of Allāh’s attributes, between jabr and qadr, between feeling safe and despair; not inclining towards the people of extremism nor the people of short-handedness. We declare our disavowal towards every dīn, way and path besides it and we ask Allāh to make us firm upon imān and decree our end upon it and to protect us from the various desires and splitting opinions and rejected madhāhib.

    و صلى الله و سلم على نبينا محمد و على آله و صحبه أجمعين

    By Shaykh Abū Muhammad al-Maqdisī

    Jumāda al-Ākhirah, the year 1418 of the Hijrah of al-Mustafā صلى الله عليه وسلم
    This Is Our Aqīdah - Imān & Kufr

    “Your soul is just like your enemy; if it finds you serious, it will obey you. But if it finds you weak, it will take you as a prisoner.”


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