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Tag: takfeer

Al-Albaani on How Careful The Scholars Are Before They Declare Someone to be a Non-Muslim


 

Questioner: O Shaikh, for example, a person who declares the Companions to be disbelievers, for example, he says that Yazeed ibn Mu’aawiyah is a faasiq or a faajir and likewise his father, ya’ni, is such a person a disbeliever [due to what he said] or a faajir or a faasiq?

Al-Albaani: It differs, Yaa akhi, according to the person: is he ignorant, is he a scholar, has the proof been established against him from the Book of Allaah and the Sunnah of Allaah’s Prophet , is he someone who is obstinate [in his opinion], is he someone who has misinterpreted [the texts]? All of these things prevent the people of knowledge from [both] rushing to call him a disbeliever or from rushing to state that he is not a disbeliever. All of these checks have to be implemented so that after them we will have the ability to state whether he is a disbeliever or not.

Al-Hudaa wan-Noor, 342.

Al-Albaani Destroys, “If You’re Not With Us, You’re Against Us.”


Here’s the PDF: IfYou’reNotWithUSYou’re AgainstUs.

Questioner: There are principles, O Shaikh, which some of the youth act upon, from these rules is, ‘Whoever does not declare a disbeliever to be a disbeliever then he is a disbeliever.  Whoever does not declare an innovator to be an innovator then he is an innovator,’ and another rule, ‘Whoever is not with us, then he is against us.’

What is your opinion about these rules, O Shaikh?

Al-Albaani: And where have these rules come from?! And who laid them down?!

This reminds me of a joke that is told in my motherland, Albania, my father, may Allaah have mercy on him, related it in a sitting. In the story he said that a scholar visited a friend of his at his house and then when he left he declared his friend to be a disbeliever.

He was asked why …

In our country we have a custom, and I think it is [something] uniform in the countries of non-Arabs, they glorify and respect, and revere the scholars with some customs and habits which differ from country to country. From these is that when a scholar enters a house, visiting someone, upon leaving his shoes are supposed to be turned around so that the scholar will not have to burden himself by turning around—he should just find the shoes are ready for him to slide his feet into.

So when this scholar visited his friend and then went to leave he found that his shoes were just as he had left them, i.e., the host had not respected the Shaikh and had just left them as they were.

So ‘the scholar’ said that this is disbelief.

Why? Because the host had not respected the scholar, and the one who has not respected a scholar has not respected knowledge, and the one who does not respect knowledge does not respect the one who brought the knowledge—and the one who brought the knowledge is Muhammad عليه السلام and he carried on in this way until he got to Jibreel and then the Lord of the Worlds, and thus the host is a kaafir.

This question [of yours], this rule [you mentioned], reminded me of this fable!

It is not a condition at all that someone who has declared a person to be a disbeliever or has established the proof against someone, that [as a result of that] all of the people have to be with him in that judgement of takfir, because he [i.e., the person’s situation] may be open to interpretation and [thus] another scholar may hold that it is not permissible to declare that individual to be a disbeliever, and the same goes for declaring someone to be a faasiq or an innovator.

This reality is from the trials of the present day, and from the hastiness of some youth who falsely claim knowledge. So the point is that this chain [of deduction] or making this binding is not incumbent at all.

This is an open/expansive issue, one scholar may hold something to be obligatory and the other may hold that it is not. And the scholars of before and those who came later never differed except due to the fact that the door of ijtihaad does not make it incumbent on others to take his opinion, ‘that others have to take his opinion.’ It is only the blind-follower [muqallid] who has no knowledge who has to blindly-follow [yuqallid].

The scholar, who sees another declare an individual to be a disbeliever, or a faasiq or an innovator, but does not agree with his opinion—it is not incumbent upon him at all to follow that [other] scholar.

And this is a calamity which, inshaa Allaah, has not spread from your country to others?

Questioner: By Allaah, O Shaikh, it is present in our country, the issue of declaring people to be innovators and declaring them to be disbelievers.

Al-Albaani: As for the Jamaa’atut-Takfeer then it is well-known that it is a group that started in Egypt and their fitnah was here in Ammaan before I settled here, i.e., about fourteen years ago. But Allaah the Mighty and Majestic guided them and they became upright on the Sunnah with us. Likewise some of them came to Damascus before I came here, and they tried to spread the fitnah of declaring other people to be disbelievers there, but again, our Lord did not give them success and they returned empty-handed. As for this misguidance, it is still present in Egypt and I fear that some of it may have reached the students of knowledge, and Allaah’s Aid is sought.

Al-Hudaa wan-Noor, 778.

The Ruling Concerning the One who Mocks the Religion


Translated by Ahmed Abu Turaab

Questioner: Mocking the religion which has been mentioned in His Saying, the Blessed and Most High, “Say, ‘Was it at Allaah, and His Aayat that you were mocking?  Make no excuse, you have disbelieved after you had believed …'” [Tawbah 9:66] is it kufr in belief [kufr i’tiqaadi] or disbelief in actions [kufr amali]?

Al-Albaani: There is no doubt that this is kufr in belief–infact, this is disbelief with two horns.  Because it is not possible for a believer no matter how weak his faith is to mock the Signs [aayaat] of Allaah the Mighty and Majestic.  And this type of disbelief is what comes under our previous statement where we would say, “It is not permissible to declare a Muslim to be outside the fold of Islaam except if something emanates from his tongue which shows us what has settled in his heart.”  So here, his mockery of the Signs of Allaah, the Mighty and Majestic, is the biggest confirmation from him that he does not believe in that which he is mocking.  So thus he is a disbeliever who has performed kufr in belief [i’tiqaadi].

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 5, p. 522.

Al-Albaani Debating with Takfeeri Youths for Three Nights and What Happened to Some of Them Later …


 

As-Sadhaan said, “Shaikh Baasim Faisal al-Jawaabirah, may Allaah the Most High protect him, said, ‘… I was a student at secondary school, and in those days I was part of a group of youths who would declare the Muslims to be disbelievers and would not pray in their mosques arguing that they were [from] a society of ignorance!

The people who would oppose us in Jordan would always threaten us with Shaikh Muhammad Naasirud-Deen al-Albaani, [saying] that he was the only one who would be able to debate with us and convince us [of the Truth] and bring us back to the Straight Path. When Shaikh Naasir came to Jordan from Damascus he was told about a group of youths who declare the Muslims to be disbelievers and so he wanted to meet us. So he sent his son in law, Nidhaam Sakkajhaa, to us who informed us of the Shaikh’s desire to meet us.

We replied, ‘Whoever wants to meet us, then let him come to us, we won’t go to him!’ But [the person who was] our Shaikh in declaring people to be disbelievers [takfeer] told us that Shaikh Naasir was from the scholars of the Muslims who had excellence due to his knowledge and old age and that we had to go to him.

So we went to him in the house of his son in law, Nidhaam, just before ishaa prayer. One of us made the call to prayer and then we stood to pray and Shaikh Naasir said, ‘Shall we pray behind you or will you pray behind us?’ So our takfeeri Shaikh said, ‘We believe that you are a disbeliever!’ So Shaikh Naasir said, ‘As for me, then I hold that you have faith [i.e., that you are Muslims].’ Then our [takfeeri] Shaikh led us all in prayer [including Shaikh al-Albaani].

Then Shaikh Naasir sat down debating with us continually until late at night, most of it being with our Shaikh. As for us youth, we would stand and then sit, stretch out our legs and then lie down on our sides, as for Shaikh Naasir, he sat in the same position from the start of the gathering until its end, never once changing. Always debating with this [person], and this [person] and then that [person], I was amazed at his patience and fortitude. Then [when it ended] we promised to meet the next day. We went back to our houses gathering the evidences which, so we believed, proved [our stance] in declaring Muslims to be disbelievers [takfeer].

On the second day Shaikh Naasir came to the house of one of our brothers, and we had prepared the books and replies to his proofs. The debate continued from after ishaa [prayer] until morning prayer [fajr]. Then [when it ended] we promised to go to his house [the next day], and so we went there after ishaa on [this] the third day.

The discussion continued until the mu’addhin made the call to prayer for fajr, and we were continually debating mentioning many aayahs [from the Quraan] which apparently proved [our stance of] declaring Muslims to be disbelievers [takfeer], and likewise we would mention hadiths which [again], apparently, proved [the stance we had taken of] declaring those people who had committed major sins to be disbelievers. And Shaikh Naasir was like a towering mountain answering this proof, and [explaining] the objective of other proofs, and reconciling between those which on the surface seemed to be contradictory, quoting the sayings of the Salaf and Imaams who are relied upon from Ahlus-Sunnah wal-Jamaa’ah.

And then after the call to prayer for fajr nearly all of us went with Shaikh Naasirud-Deen to the mosque to perform the morning prayer, after Shaikh Naasir had convinced us of the error and deviation from the [correct] methodology that we had been continuing upon.

We turned back from our takfeeri thinking, and all praise is due to Allaah.

Except for a small group [of us]—who ended up apostatising from Islaam a few years after that.

We ask Allaah for well-being.’”

Al-Imaam al-Albaani, Duroos, wa Mawaaqif, wa Ibar, of Abdul-Aziz ibn Muhammad Abdullaah as-Sadhaan, pp. 157-158.

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