Explanation of 'The Nullifiers of Islaam' Of the Imaam and Mujaddid Muhammad bin 'Abdil-Wahhaab (rahimahullaah)
Source: Al-Ibaanah
Translated by: Abu Maryam Isma'eel
Alarcon
[This highly beneficial work is adapted into article format
from its book format, published by Al-Ibaanah, with a few minor
language/grammatical edits.]
This is a
translation of a lecture given by Shaikh 'Abdul-'Azeez Ar-Raajihee
(hafidhahullaah) with the title Sharh Nawaaqid-ul-Islaam, in which he explained the small treatise of Imaam
Muhammad bin 'Abdil-Wahhaab (rahimahullaah) "Nawaaqid-ul-Islaam"(The
Nullifiers of Islaam). This lecture was transcribed and posted on the Sahab.Net
website by Abu Rabee'. We ask Allaah to reward all those involved in recording,
transcribing and distributing this very beneficial talk.
Shaikh Ar-Raajihee
is one of the well-known scholars of Saudi Arabia. He studied and had a close
relationship with the former muftee, Shaikh 'Abdul-'Azeez bin Baaz
(rahimahullaah). It is important for all Muslims to be aware of the things that
nullify their Islaam, so that they may avoid them. In his short treatise, Imaam
Muhammad bin 'Abdil-Wahhaab has mentioned the most significant and
oft-occurring of these nullifiers. The author, Shaikh Ar-Raajihee, explained
each of these ten Nullifiers with clear and lucid examples.
There is also a
section at the end containing questions and answers that occurred after the
lesson. These questions provide a further benefit as they clarify other
important issues related to the subject of the lecture. All footnotes and
Qur`anic references were added by the translator.
THE FIRST NULLIFIER
Know
that the Nullifiers of Islaam are ten.
First: Shirk (associating
partners) in the worship of Allaah. Allaah says: "Verily, Allaah
does not forgive that partners be associated with Him in worship (i.e. Shirk),
but He forgives what is less than that to whom He wills." [Surah An-Nisaa: 116]
And
He says: "Verily, the one who sets up partners in worship
with Allaah (Shirk), then Paradise has been made forbidden for him and his
final abode will be the Hellfire. And the wrongdoers will not have any
helpers (in Hell)." [Surah Al-Maa`idah: 72]
What
falls into this is performing sacrifices to someone other than Allaah, such as
the person who offers a sacrifice to the Jinn or to a grave.
◄ explanation ►
All
praise be to Allaah, Lord of the Worlds, and may the peace and blessings be on
the most noble of Prophets and Messengers, our Prophet Muhammad, and on his
family and all of his Companions. To Proceed:
These
are the ten Nullifiers of Islaam, which the Imaam and the Mujaddid, Shaikh
Muhammad bin 'Abdil-Wahhaab (rahimahullaah) has mentioned. They are the things
that invalidate Islaam. They have been called "Nullifiers" because
if a person commits any one of them, his Islaam and Religion become cancelled,
and he goes from being a Muslim and a believer to being from among those who
commit Shirk and worship idols. We ask Allaah for His Safety and Protection.
These
Nullifiers and Invalidators cancel out one's Religion, Tawheed and Eemaan, just
as the nullifiers of Purity cancels out one's state of purity. So if a person
has just performed wudoo (ablution) and is in a state of
purity, then he breaks his wudoo by urinating, defecating or
passing wind, his state of (ritual) purity has been nullified and invalidated.
And he goes on to being in a state of (ritual) impurity after having been in a
state of purity. Such is the case with the Muslim, the believer and the one who
affirms Tawheed (Muwahhid) – if he commits any of these Nullifiers of
Islaam, his Islaam and Religion becomes invalidated and he becomes an idol worshiper,
from amongst the idol worshippers, after having been from amongst the Muslims.
And if he dies while in this condition, he will then become from the
inhabitants of the Hellfire.
If
a person meets his Lord whilst possessing these forms of Shirk (setting up
partners with Allaah), Allaah will not forgive him, as Allaah says: "Verily,
Allaah does not forgive that partners be associated with Him in worship (i.e.
Shirk), but He forgives what is less than that to whom He wills." [Surah
An-Nisaa: 116]
Shirk
causes all of one's good deeds to be cancelled out as well. Allaah says: "And
had they set up partners in worship with Allaah (i.e. committed Shirk),
they would have cancelled out (all the good of) what they used to do." [Surah
Al-An'aam: 88]
And
He says: "And We will turn to what they used to perform of
deeds and turn them into particles of dust floating in the air." [Surah
Al-Furqaan: 23]
Paradise
is forbidden for the one who commits Shirk, as Allaah says: "Verily,
the one who sets up partners in worship with Allaah (Shirk), then Paradise
has been made forbidden for him and his final abode will be the Hellfire. And
the wrongdoers will not have any helpers (in Hell)." [Surah
Al-Maa`idah: 72]
Therefore,
Shirk wipes out all of one's good deeds and it takes the one who commits it out
of the fold of Islaam. It leads one to abide in the Hellfire forever, and makes
Paradise forbidden for the one who meets Allaah with it.
We
ask Allaah to guard and protect us. These are the Nullifiers. The first of them
is Shirk, setting up partners in the worship of Allaah. So whoever sets up
partners with Allaah in any of the various forms of worship, then he has
nullified his Islaam and Religion. Examples of this, is such as when someone
supplicates or calls unto other than Allaah or when someone sacrifices an
animal to other than Allaah.
This
is the example the author has given, saying: "What falls into this is
performing sacrifices to someone other than Allaah, such as the person who
offers a sacrifice to the Jinn or to a grave" or to the
Messenger or to one of the angels and so on. More examples are such as when
someone makes an oath to other than Allaah, or bows and prostrates to other
than Allaah, or when someone makes Tawaaf (circumambulation) around other than
the House of Allaah, seeking nearness to Allaah by doing that, or any other
form of Shirk. So if someone amongst the created beings commits Shirk in his
worship of Allaah, his Islaam and Religion become nullified. This is the first
Nullifier. We ask Allaah to save and protect us from it.
THE SECOND NULLIFIER
Second: Whoever places
intermediaries between himself and Allaah, calling unto them and asking
intercession from them, and seeking reliance in them, has committed disbelief according to the unanimous
agreement (Ijmaa').
◄ explanation ►
This
Second Nullifier is a form of Shirk. Shirk is a general term, but this act is
more specific, which is why the author has mentioned it here, even though it
falls under the meaning of the First Nullifier. Nevertheless it is specific,
such as when a personplaces the intermediary of (Prophet) Muhammad between
himself and Allaah and calls unto him, saying: "O Muhammad,
Assist me!" or "O Muhammad, intercede for
me before my Lord!" So he places Muhammad (sallAllaahu
'alayhi wa sallam) as an intermediary between himself and
Allaah. Or he places one of the angels or a walee (close
friend of Allaah) or a Jinn or a grave (as an intermediary) or he supplicates
to the sun or the moon, thus making them intermediaries between himself and
Allaah.
So
he supplicates to these things until they become intermediaries between himself
and Allaah, or he sacrifices an animal to them or makes an oath to them or
calls to them, so that there can be an intermediary between himself and Allaah.
But yet all the while he claims that this brings him closer to Allaah, as
Allaah says: "And those who take supporters besides Allaah, they say:
'We don't worship them except for the purpose of bringing us closer to
Allaah.'" [Surah Az-Zumar: 3]
But
Allaah declares them disbelievers and liars because of this statement (of
theirs).
"Verily, Allaah will judge between them concerning what
they used to differ in. Surely, Allaah does not guide he who is a liar,
and a hardened disbeliever." [Surah
Az-Zumar: 3] So they are liars because of this statement (of theirs) and they
are disbelievers because of this action.
Allaah
says: "And they worship besides Allaah that which can neither harm
them nor benefit them, and they say: 'These are our intercessors before
Allaah.'" [Surah Yoonus: 18] So whoever places intermediaries
between himself and Allaah that he supplicates to or offers sacrifices to or
makes oaths to or seeks reliance in, then he is indeed a disbeliever, according
to the unanimous agreement of the Muslims. We ask Allaah to guard and protect
us.
THE THIRD NULLIFIER
Third: Whoever does not
hold the polytheists to be disbelievers, or has doubts about their disbelief or
considers their ways and beliefs to be correct, has committed disbelief.
◄ explanation ►
What
this Nullifier means is: that one does not believe that the polytheists are
upon disbelief. The term "polytheists" is general and includes all of
the various types of disbelievers. Therefore, every disbeliever is a
polytheist. So whoever does not hold a disbeliever to be as such, then he
himself is a disbeliever, just like him. Whoever does not consider the Jews or
the Christians or the Magians (Majoos) or the idol worshippers or the
hypocrites or the Communists to be disbelievers then he himself is a
disbeliever. The same goes for one who has doubt about their disbelief, such as
one who says: "I'm not sure, it is possible that the Jews may be
upon truth." Or he may say: "It's alright for humans
to practice the Judaic faith or the Christian faith or theIslamic faith – they
are all heavenly religions" as some people (today) do, calling to
the coming together of the three religions. Whoever holds this belief is a
disbeliever. One must believe that the Jews are disbelievers and that they are
upon a false religion.
And
he must free himself from them and their Religion and hate and make enmity with
them for the sake of Allaah. Likewise, with the Christians, one must hold that
they are disbelievers. And the same goes with the idol worshippers, the Majoos
and all the other different types of disbelievers.
Likewise,
one commits disbelief if he doubts whether they are disbelievers, such as when
someone says: "I don't know if the Jews are disbelievers or not,
they may be upon truth." This person has committed
disbelief. One must have determination and firmly hold that they are upon
disbelief.
Similar
to this is when one holds their ways and beliefs to be correct, such as by
saying: "They are upon a correct religion" or "a
true religion." Such a person becomes a disbeliever just like
them.
The
reason for this is because anyone who doesn't hold the polytheists to be
disbelievers, he hasn't disbelieved in the Taaghoot (false gods/religions). And
there can be no Tawheed (Belief in One God) except with two things:
(1)
Believing in Allaah, and
(2)
Disbelieving in the Taaghoot (false deities/religions).
So
whoever doesn't hold the polytheists and the Jews and the Christians to be
disbelievers, he hasn't rejected the false deities/religions (i.e. Taaghoot).
So his Tawheed is not valid and he has no Eemaan. Therefore two things are
required for Tawheed: (1) Rejection of the Taaghoot and (2) Belief in Allaah.
This is found in the Statement of Tawheed: Laa Ilaaha IllaaAllaah(There
is no deity worthy of worship except Allaah).
Laa Ilaaha (There
is no deity worthy of worship): This is a Rejection of the Taaghoot.
IllaaAllaah {Except
Allaah}: This is Belief in Allaah.
This
is since Laa Ilaaha IllaaAllaah negates all of the different
forms of worship done for other than Allaah. Disbelieving in the Taaghoot means
rejecting and negating worship that is performed to other than Allaah,
absolving oneself from it and from its people and showing enmity to them. This
is what Disbelieving in the Taaghoot means. So enmity towards the polytheists
and hatred for them for the sake of Allaah is required.
Allaah
says about Ibraaheem: "You indeed have a good example in Ibraaheem
and those with him, when they said to their people: 'Verily we are free from
you and whatever you worship besides Allaah. We have rejected you and there has
appeared hostility and hatred between us and you forever until you believe in
Allaah alone.'" [Surah Al-Mumtahanah: 4]
This
is the Haneefiyyah (upright religion), the religion of
Ibraaheem – that you worship Allaah sincerely making the religion solely for
Him and that you absolve yourself from worshipping anything besides Allaah,
rejecting it and hating it, whilst loathing and having enmity for its people.
THE FOURTH NULLIFIER
Fourth: Whoever believes
that some guidance other than that of the Prophet's (sallAllaahu 'alayhi wa
sallam) is more complete than his guidance and that someone else's
judgement is better than his judgement, such as the one who prefers the
judgement of the Tawaagheet (pl. of Taaghoot; false deities/religions) over his
judgement, then he is a disbeliever.
◄ explanation ►
Whoever
believes that there is some guidance better than the guidance of the Prophet,
such as by saying: "The way of the philosophers, the Sabians and
the Sufis is better than the way of Muhammad" or "There
is guidance in this way" or "It is like theguidance
of the Prophet." Such a person who says this is a disbeliever.
This is because there is no guidance that is better than the guidance of
Allaah's Messenger, since he does not speak from his desire rather it is only
revelation that has been sent down to him. So whoever says that there is a
guidance better than the guidance of the Messenger of Allaah or similar to it,
such as by him practicing or seeking a way towards Allaah through the
philosophical or Sabian or Sufi way, then such a person is a disbeliever, an
apostate.
Likewise,
when someone believes that there is a judgement that is better than the
judgement of the Prophet, such as when one believes that ruling by man made
laws is better than ruling by the Sharee'ah (Divine Legislation), this person
is an apostate according to the unanimous agreement of the Muslims. The same
goes for if one believes that ruling by man made laws is similar to ruling by
the Sharee'ah, as he also commits disbelief. Similarly, if he believes that
ruling by the Sharee'ah is better than ruling by man made laws, however it is
permissible to rule by man made laws, such as by him saying: "People
have free choice – it is permissible for one to rule by man made laws and
it is permissible for him to rule by the Sharee'ah, however the Sharee'ah
is better," then such a person has committed disbelief according
to the consensus of the Muslims. People do not have free choice in this matter.
And this person has rejected something that is known from the Religion by
necessity.
So
ruling by the Sharee'ah is an obligation upon everyone. But yet this person is
saying: "It is not obligatory, it is permissible for people to
rule by man-made laws." Such a person is a disbeliever, even if
he says: "The Divine Laws (Sharee'ah) are better."
So
based on this, if someone rules by man-made laws and believes that they are
better than ruling by the Sharee'ah, he has disbelieved. And if he rules by
man-made laws and believes that they are equal to ruling by the
Sharee'ah, he has disbelieved.
And
if he rules by man-made laws but yet believes that ruling by the Sharee'ah is
better than ruling by man-made laws, however it is permissible to rule by
man-made laws, he too has disbelieved. So in all three cases, this person has
committed disbelief.
There
is a fourth situation, which is when one rules by man-made laws or by a
man-made law in one issue or in one judicial affair, but yet he believes that
judging by the Sharee'ah is obligatory and that it is not permissible to judge
by man-made laws and that it is not permissible to rule by other than what
Allaah has revealed, and he believes that he is doing wrong and that he
deserves to be punished. However his inner whims, desires and devil have
overtaken him and so he rules by other than what Allaah has revealed. He rules
by other than what Allaah has revealed on an individual so that he can benefit
the person he is judging or cause him harm. So he benefits the one he is
judging because he is his friend or his relative or his neighbor. Or he causes
harm to the one he is judging because he is an enemy to him, but yet he knows
that ruling by what Allaah has revealed is an obligation and that he has
committed a sin. Such a person has committed minor disbelief and he does not
leave from the fold of Islaam.
Therefore,
ruling by other than what Allaah has revealed occurs in four situations. Three
of these cases result in a person committing major disbelief and the fourth one
results in a person committing minor disbelief.
Issue: The Ruling on removing all of the Sharee'ah and
Ruling by Man-Made laws.
If
a person establishes all of the man-made laws and removes the Sharee'ah in its
entirety, changing it completely around, this is considered changing the
Religion. A group amongst the scholars have taken the view that such a person
that does this has disbelieved because he has changed the Religion of Allaah.
This is the verdict that was given by Shaikh Muhammad bin Ibraaheem
(rahimahullaah), the former Muftee of the lands of Saudi Arabia. He said: "This
is changing the Religion completely around – it is not in one issue only but
rather it is changing all of the laws. So it means removing the Sharee'ah in
its entirety and replacing it with man-made laws in every small or large
affair."
Furthermore,
our teacher, Shaikh 'Abdul-'Azeez bin Baaz (rahimahullaah) held the view that
even though he changes the Religion, he must believe that it is permissible to
rule by man-made laws so that the proof can be established against him. So
therefore this is the fifth situation, which is when someone changes the
Religion.
There
is also a sixth situation, which is when the religious judge expends his
efforts and strives hard to gain knowledge of a religious ruling, but he errs
and rules by other than what Allaah has revealed. This is an error. So this
person is not a disbeliever nor is he a sinner. Rather, he is a Mujtahid who
has one reward based on the statement of the Prophet: "When the judge
issues a verdict, making Ijtihaad (exerting himself) and is correct, he gets
two rewards. And if he makes Ijtihaad and errs he gets one reward."
So
this error of his is pardonable and he gets one reward for his Ijtihaad. And if
he exerts his efforts and attains the truth, then he gets two rewards – one
reward for the Ijtihaad and one reward for attaining the truth.
THE FIFTH NULLIFIER
Fifth: Whoever hates
something that the Messenger came with, even though he may act on it, has
disbelieved.
◄ explanation ►
This
is such as when someone hates the prayer. So he disbelieves even though he may
pray. Or it is when he dislikes it. The proof for this is Allaah's statement: "That
is because they disliked what Allaah sent down, so He nullified their deeds." [Surah
Muhammad: 9]
So
if he hates something that the Messenger (sallAllaahu 'alayhi wa sallam)
brought, such as from the obligatory matters or from the reward or from the
punishment, such as him hating that the penal laws be inflicted on the fornicator
or the thief, or he dislikes that, then this person has disbelieved. This is
because he has hated and disliked that which Allaah has revealed.
THE SIXTH NULLIFIER
Sixth: Whoever mocks or
ridicules any part of the Messenger's Religion or its rewards or punishments
has committed an act of disbelief. The proof for this is Allaah's statement:
"Say: 'Was it Allaah and His verses and His Messenger that you were
mocking? Make no excuses, you have disbelieved after having had faith." [Surah At-Tawbah: 65-66]
◄ explanation ►
This
is such as the one who mocks the prayer or Zakaat or those who pray, making fun
of them because of the fact that they pray not due to their personalities. Or
he mocks those performing Hajj and ridicules them. Or he mocks those making Tawaaf
because of the act they do, not because of them personally. Or he makes fun of
the rewards of Paradise, such as when it is said to him that Allaah will enter
the Muwahhid (one who affirms Tawheed) into Paradise, and
Paradise has such and such joys in it, so he jokes and ridicules it, or he
mocks the Hellfire. This person commits disbelief based on Allaah's saying: "Say:
'Was it Allaah and His verses and His Messenger that you were mocking? Make no
excuses, you have disbelieved after having had faith.'" [Surah
At-Tawbah: 65-66]
This
ayah (verse) was revealed with regard to a group of people who had mocked and
ridiculed the Prophet during the battle expedition of Tabook. They said:
"We have not seen anyone more eager to fill their stomachs nor more lying
with their tongues nor more cowardly in the battlefield than the likes of these
companions of ours." They meant by this the Messenger and his Companions.
So this (above) ayah was revealed regarding them.
Likewise,
if someone reviles Allaah or reviles the Messenger or he reviles Islaam, he
commits disbelief.
THE SEVENTH NULLIFIER
Seventh: Sorcery, which
includes magic spells that cause a person to hate something he seeks after (sarf)
or love something he doesn't seek after ('atf). So whoever performs it
or is pleased with it being done, has committed disbelief. The proof for this
is Allaah's statement: "And neither of these two (angels) would teach
anyone until they had first said to them: 'We are only a trial (for the
people), so do not commit disbelief.'" [Surah Al-Baqarah: 102]
◄ explanation ►
This
is because the sorcerer, whose magic comes by way of the devils, no doubt must
implement some acts of Shirk towards the devil Jinn for the Jinn to then assist
him. So the serving of one another becomes mutual between the Jinn and the
human sorcerer, and there is a tie between the two of them. The Jinn does not
serve the sorcerer unless he commits Shirk (ascribes partners) with Allaah, so
he commits some forms of Shirk, such as supplicating to it (i.e. the Jinn)
instead of Allaah, and offering a sacrificial animal to it. Or the devil may
command him to trample upon the mus-haf with his feet or to
urinate on the mus-haf or to stain it with some impurity.
So
when the sorcerer commits disbelief, the devil serves him by informing him of
some hidden affair or it steals some things for him, or it responds to him when
he commands it to strike some human being and so on. So whoever performs
sorcery or is pleased with it, commits disbelief. This is since the one who is
pleased with it is just like the one who does it.
Allaah
says: "And neither of these two (angels) would teach anyone until
they had first said to them: 'We are only a trial (for the people), so do not
commit disbelief.'" [Surah Al-Baqarah: 102]
This
is the type of sorcery of which the one who practices it makes contact with the
devils. As for the type of sorcery, which the one who practices it does not
come in contact with the devils, such as a sorcerer who doesn't contact
the devils but yet he gives the people some medicines and intoxicants and gives
them to drink things that cause harm to them, taking their money unjustly, this
person if he deems it lawful, has committed disbelief.
And
if he makes taking the wealth of the people unjustly and harming them
permissible, then he has committed disbelief. But if he doesn't deem it to be
permissible, then he has committed one of the major sins because he has not
made contact with the devils. But as for the sorcerer who does make contact
with the devils, then he has committed an act of disbelief, because (in this
case) the sorcerer will continue to commit disbelief.
THE EIGHTH NULLIFIER
Eighth: Supporting and
assisting the polytheists against the Muslims. The proof for this is Allaah's
statement: "And
whoever amongst you takes them (i.e. the disbelievers) as allies and protectors
then he is indeed from among them. Verily, Allaah does not guide a wrong-doing
people." [Surah Al-Maa`idah: 51]
◄ explanation ►
If
one assists the polytheists against the Muslims, this means that he has allied
with the polytheists and loves them. So his allying with them is apostasy
because this indicates his love for them. So if he assists the polytheists
against the Muslims with money, weapons or by giving his opinion, this is proof
that he loves them and loving them is apostasy. So having love (for them) is
the foundation for seeking allegiance (with them). And what stems from this is
supporting and aiding them with one's views or money or weapons. So when one
assists the polytheists against the Muslims, this means that he has preferred
the polytheists over the Muslims. But as for if he assists a polytheist against
another polytheist, then this does not fall under this discussion.1
THE NINTH NULLIFIER
Ninth: Whoever believes
that it is permitted for some people to be free of implementing) the Sharee'ah
(revealed laws) of Muhammad (i.e. Islaam), just as it was permitted for
Al-Khidr to be free from the Sharee'ah of Moosaa, then he is a disbeliever.
◄ explanation ►
Meaning:
He believes that it is permissible for him to be free from practicing the
Sharee'ah of Muhammad and that he can worship Allaah with something other than
the Sharee'ah that the Messenger came with. And he believes that he will reach
Allaah and be from the inhabitants of Paradise even if he doesn't abide by the
Sharee'ah of Muhammad, as some of the philosophers have stated.
So
he worships Allaah through the path of philosophy or the path of Sabianism or
the path of Sufism, thinking that he can reach Allaah through the path of
Muhammad or through some other path, and he says: "They are all
the same." This person is a disbeliever because there is no path
by which one can proceed towards Allaah except through the path of the
Messenger (sallAllaahu 'alayhi wa sallam).
It
is not permissible for anyone to be free of implementing the Prophet's
Sharee'ah (law system) because it is all encompassing for both the Jinn and
mankind, and it is the last of all Sharaa'i (pl. of Sharee'ah; laws).
As
for Al-Khidr being free form the Sharee'ah of Moosaa, then there is no proof in
this because the Sharee'ah of Moosaa was not all encompassing like that of
Muhammad's (i.e it was for the Tribe of Israa`eel only). And also because
Al-Khidr was a Prophet himself whom revelation was sent to, according to the
most correct opinion. But if we were to take the other opinion, which is that
he wasn't a Prophet, then still he wasn't from the Tribe of Israa`eel and
Moosaa wasn't sent to him as a messenger. He was only sent to the Tribe of
Israa`eel. Therefore, since Al-Khidr wasn't from them, the Sharee`ah of Moosaa
didn't apply to him.
However,
the correct view is that he was a Prophet and that revelation was sent down to
him. This is why Moosaa went to learn from him. Allaah said (quoting Al-Khidr): "And
I did not do these things of my own accord." [Surah Al-Kahf: 82]
This
is proof that he was a Prophet that had revelation revealed to him. It would
not be possible for him to kill the youth or to set the ship on fire or to
rebuild the wall except due to inspiration, it would not be possible for him to
do all of this except due to revelation. 2
To
summarize: whoever believes that it is permitted for someone to be free from
the Sharee'ah of Muhammad just as it was permissible for Al-Khidr to be free
from the Sharee'ah of Moosaa, then he is a disbeliever due to there being a
difference between the Sharee'ah of Muhammad, which was sent to everyone and
the Sharee'ah of Moosaa, which was sent specifically to the Tribe of Israa`eel.
So it is permissible for someone that is not from the Tribe of Israa`eel to be
free from the Sharee'ah of Moosaa. But as for the Sharee'ah of Muhammad, it is
not permissible for anyone to be free from it.
THE TENTH NULLIFIER
Tenth: Turning away from
Allaah's Religion, not learning it or implementing it (is an act of disbelief).
The proof for this is Allaah's saying:"And who does more wrong than he
who is reminded of the ayaat (signs/verses) of his Lord, then turns away from
them. Verily, We shall extract retribution from the criminals." [Surah As-Sajdah: 22]
There
is no difference, with regard to (committing any of) these nullifiers, between
the one who jokes, the one who is serious or the one who does so out of fear.
However, the one who commits them due to being coerced (is excused). All of
these (ten) matters are from the gravest in danger and from those that most
often occur. So the Muslim must beware of them and fear from these acts
befalling him. We seek refuge in Allaah from those things that bring about His
Anger and painful Punishment. May the peace and blessing be on the best of His
creatures, Muhammad (sallAllaahu 'alayhi wa sallam).
◄ explanation ►
The
author states that there is no difference, with regard to these ten nullifiers,
between the one who does them intentionally or jokingly or out of fear – such a
person commits disbelief. For example, someone commits one of these acts and
then says: "I'm joking," he still commits disbelief due to it, even
if he was only playing around. Or he may do it intentionally and earnestly, in
which case he commits disbelief. Or he may do it out of fear, in which case he
also commits disbelief. No one is excused except for the one who is coerced,
and he is the one who whose coercion is critical, such as when someone places a
sword to his neck and tells him: "Disbelieve, for if you don't, we will
kill you." This person does not commit disbelief, but his heart is
required to remain firm with Faith. But in the case that his heart settles upon
disbelief, then he disbelieves.
So
there are four cases:
The
First Case: when the person does it intentionally
The
Second Case: when the person does it jokingly or to make others laugh
The
Third Case: when the person does it out of fear
The Fourth Case:
when the person does it out of coercion whilst his heart settles upon
disbelief.
In
these four cases, the person commits disbelief.
The
Fifth Case: when the person does it out of coercion whilst his heart is settled
upon Eemaan (Faith). This person does not commit disbelief due to Allaah's
statement: "Whoever disbelieved in Allaah after having believed,
except he who is forced thereto and whose heart is at rest with Faith, but as
for those who open their breasts to disbelief, upon them is the Wrath of Allaah
and theirs will be a grave torment." [Surah An-Nahl: 106]
And
Allaah knows best. May the peace and blessings be on our Prophet Muhammad, his
family and Companions.
_________________________________________________________
QUESTIONS AND ANSWERS AFTER THE LESSON:
Question:
What is the ruling
on holding and attending conferences that call to the unification of the
religions?
Answer:
If these people believe
that these religions are true or that its adherents are upon truth, then this
is disbelief and apostasy, and we seek refuge in Allaah. Whoever calls to the
unification of the religions because he holds that they are correct or because
they are true, then this person is a disbeliever because he doesn't reject the
Taaghoot (false deities/religions).
The
person who calls to the unification of the religions does not reject the
Taghoot. He is calling the Muslims to be close to the religions of the Jews and
the Christians, or to be like them or to agree with them or that they are upon
the truth. This person has not disbelieved in the Taaghoot – this is apostasy.
This
person has committed one of the things that negates Islaam.
Question:
With respect to the
rule on Takfeer, whoever does not hold the polytheists to be disbelievers, such
as Ibn Sinaa (Avicenna), a person comes along and says: "I do not hold Ibn
Seenaa to be a disbeliever, he is a Muslim to me." Does this person commit
disbelief?
Answer:
If he is confused
about him and is not aware of his condition, he does not commit disbelief until
his (Ibn Seenaa's) affair is first made clear to him. However, the one who
knows that he is a disbeliever and that he is a heretic, but yet does not deem
him to be a disbeliever, this person falls under this Nullifier of Islaam. But
this matter has not been made clear to some people, so the one who is not aware
of his condition, his affair should be clarified to him.
Question:
[Continuing] But if
he rejects and says: "I am not required to
do this."
Answer:
He is required to
do this. This means that he has fallen into one of these Nullifiers of Islaam:
"Whoever does not consider the polytheists to be disbelievers, or has
doubts about their disbelief or considers their ways and beliefs to be correct,
then he has committed disbelief."
You
are required to hold the polytheists as disbelievers, make enmity with them and
hate them for the sake of Allaah. Allaah has made this required upon you.
Allaah has made Tawheed a requirement upon you. And there is no Tawheed unless
one holds the polytheists to be disbelievers. Whoever does not hold the
polytheists to be disbelievers or has doubts about their disbelief or holds
their ways and beliefs to be correct, this person is a disbeliever just like
them, because he does not reject the Taaghoot. Whoever does not disbelieve and
reject the Taaghoot does not believe in Allaah.
His
Faith in Allaah and Tawheed is not correct unless there are two things:
(1)
Rejecting the false deities/religions, and
(2)
Having faith in Allaah.
Rejecting
the false deities/religion (Taaghoot) is what Allaah began with first in Laa
Ilaaha IllaaAllaah [There is no deity worthy of worship except
Allaah]. Laa Ilaaha [There is no deity worthy of worship] is a
rejection of the false deities/religions.
Question:
What about the
ruling on someone who doesn't hold a person to be a disbeliever because there
is a difference of opinion concerning whether he is a disbeliever or not?
Answer:
This person that is
declared a disbeliever must be someone who rejects doing something that is
known from the Religion by necessity as an obligation or something that is
known from the Religion by necessity as a prohibition. So (for example) whoever
rejects the obligation of prayer has committed disbelief because it is
unanimously agreed that the prayer is obligatory. There is no one who can say
that the prayer is not obligatory. The same goes for someone who rejects the
forbiddance of fornication or interest, because they are matters that have been
agreed on by the Muslims that they are forbidden. However, those matters in
which there is a difference of opinion or in which there is confusion over, if
one rejects them, he does not commit disbelief.
So
if he rejects the prohibition of smoking, for example, he doesn't commit
disbelief since there is obscurity regarding that issue. This is because some
people outside of this country (i.e. Saudi Arabia) issue legal rulings that it
is permissible to smoke, even though this is an erroneous and mistaken view. So
this person does not commit disbelief.
The
same goes for a person who rejects the fact that wudoo (ablution) is required
for someone who eats camel meat – he doesn't disbelieve, because there is
a difference of opinion regarding this issue.
Question:
Is a Muslim excused
due to ignorance?
Answer:
A human being is
not excused due to ignorance if he is able to uplift this ignorance from
himself and find someone he could ask. And also (he is not excused) with regard
to a matter that is known from the Religion by necessity. And the likes of it
must not be obscure – (such as when) a man deals with interest amongst the
Muslims.
So
when it is said to him that this is Haraam (forbidden) he says: "I don't
know, I'm ignorant." This is not acceptable because this is a matter that
is clear to everyone.
However
if he were to be in a community that deals with interest, and its example is
obscure and hidden from him. And say no one there accepts Islaam for example,
so he lives in America and the people there deal with interest, so he thinks
that it is lawful, this person perhaps (he will be excused) due to ignorance.
So when this person becomes a Muslim and continues to deal with interest, and
says: "I don't know, I'm ignorant" – yes, this person its possible
that the likes of this person is excused due to ignorance. Meaning, if the
ignorance is with regard to some matter that is precise and obscure – he is
excused. As for with regard to the matters that are clear in which there are no
obscurities – he is not excused. In the obscure matters that one can be
ignorant about, i.e. such as the case with this individual, its possible that
this person is excused due to ignorance.
This
is like the story that has been reported in the two Saheeh Collections about
the man who ordered his family (when he died) to burn his body and disperse his
ashes in the sea and in the land, saying: "If Allaah is able to get
hold of me, He will indeed punish Me with a severe Torment." He
did this out of ignorance. And what caused him to do this was his fear of
Allaah, so Allaah forgave him and had mercy on him. 3
He
did not do it deliberately, thinking that he will not fall under Allaah's
Decree and Judgement in this situation. He neither rejected the resurrection
nor did he deny Allaah's Ability, however he did deny the completeness of the
details of Allaah's Ability because this was the extent of his knowledge. He
did not deny this out of arrogance and stubbornness; rather he was ignorant and
the thing that caused him to do it was his fear of Allaah. So this is an
example of an obscure matter, as it relates to him.
As
for the clear matters, then what is not acceptable is when: A man lives amongst
the Muslims yet he doesn't pray. So when he is advised, he says: "I don't
know if the prayer is obligatory, I'm ignorant." This person is not paid
attention to. And likewise if he says: "I don't know if alcohol is
forbidden" or "if fornication is forbidden." This person is not
listened to in this regard since these are clear matters.
Question:
What do we say
about the one who doesn't differentiate between major and minor disbelief in
the issue of ruling by other than what Allaah has revealed?
Answer:
How can he not
differentiate? Allaah differentiates. The (religious) texts provide evidence
for the difference between the two because this person is a sinner.
The
person who issues a ruling on one of the many issues, he is a sinner. He has
not rejected ruling by the Sharee'ah. He holds it to be obligatory, however
giving into his desires and the devil has overtaken him.
Question:
Is it upon everyone
to unrestrictedly apply these rulings (i.e. regarding the issue of Ruling by
other than what Allaah has revealed) or should this affair be refered back to
its people (i.e. the scholars)?
Answer:
These matters
should be returned back to the scholars, for they are ones who will study them
and reflect on them. The common folk and the students should refer to the
scholars in this regard, and it is not for them to issue rulings in these
matters because they have not completed the time span of their studies. As for
the common folk, then they are not qualified for this.
And
as for the students (of knowledge), then they too must reference the scholars
and not issue rulings, making takfeer based on vain desires. Perhaps a person
may get little knowledge, memorizing the Qur`aan and such, then he starts to
issue rulings making takfeer of people. This is not for him – he must return it
back to the scholars. This is because he may think something to be disbelief,
when in fact it is not and this is due to his minimal knowledge, little insight
and hastiness in issuing rulings.
Question:
What if one of the
Muslim rulers supports something sinful due to some reason or due to a specific
reason, then some people come and rule that his supporting these things means
that he deems them to be permissible?
Answer:
This is not
correct. Did he extract this belief - of him deeming it to be permissible -
from his heart? Did he tell you that he deems it to be permissible? Supporting
something can occur due to several reasons – even the sinners support one
another but yet this does not mean that they are disbelievers. Furthermore,
these things that they defend and support could have a mixture of lawful and
unlawful things in them.
Question:
Is the committal of
disbelief limited to denying (the truth; i.e. takdheeb)
and holding a firm belief (in falsehood; i.e. 'Itiqaad)?
Answer:
Disbelief is not
just restricted to denial. Disbelief occurs due to denial when someone denies
Allaah or rejects the Messenger. Or if someone rejects something that is known
from the Religion by necessity, he also commits disbelief.
It
can also occur due to an action, as is the case when someone prostrates to an
idol, even if he doesn't believe in it. If someone tramples over the mus-haf with
his feet whilst doing so intentionally, he commits disbelief. Or if he stains
the mus-haf with impurities or with urine intentionally, he
commits disbelief.
Likewise,
disbelief may occur through speech. For example, if someone reviles Allaah or
reviles the Messenger or curses the Religion of Islaam or mocks and ridicules
Allaah and His Messenger, he commits disbelief based on such speech. Disbelief
also may occur due to doubt. If someone has doubt in Allaah or about His angels
or he doubts the revealed Books or Messengers or he has doubts about Paradise
and the Hellfire.
For
example, he says: "I don't know if there is a Paradise or not" or
"...if there is a Hellfire or not?" He commits disbelief due to this
doubt and uncertainty. Disbelief may also occur due to abandonment, say for
example if someone turns away from the Religion, not learning it or worshipping
Allaah. He commits disbelief due to this abandonment. As for the views of the
Murji'ah that disbelief only occurs due to takdheeb (denial/rejection)
then this is false.
Question:
Let's say a person
has a dispute so he takes his matter to the judicial courts and the (religious)
judge there gives a ruling on an issue. However, this person hates the ruling
this judge gave on that issue. What is the verdict on this?
Answer:
If he doesn't hate
it because it's the judgement of Allaah, then this person hates it due to some
reason that is related to the worldly affairs. Therefore, he doesn't hate it
because it is Allaah's judgement. So this person doesn't fall into disbelief.
However, he is required to submit to the judgement of Allaah and His Messenger
so long as he knows that this is a religious ruling. He must be pleased with it
even though this ruling may be against him, as is stated in the hadeeth: "Whoever
has someone swear to Allaah in his presence, then let him be pleased with it,
and whoever is not pleased with it, then he is not from Allaah."So one
must be pleased with the judgement of the Messenger. If he knows that this is
the legal ruling he is obligated to be content with it.
Allaah
says: "But no by your Lord they can have no Faith until they make
you (O Muhammad) judge in all disputes between them, and find no resistance in
themselves against your decisions, and accept them with full submission."[Surah
An-Nisaa: 65]
And
if he hates this judgement because it is the judgement of Allaah and His
Messenger, and instead loves and adores the judgement of man-made laws, this is
apostasy, and all refuge is sought in Allaah. This person has preferred the
judgement of the Taaghoot over the judgement of Allaah and His Messenger.
But
in the case that he hates the judgement of the Taaghoot (false deities/religions),
but he is not pleased with the religious ruling because he has been offended or
lost money or something similar to that from the worldly-related reasons, not
because he hates the judgement of Allaah and His Messenger, this person does
not fall into disbelief.
Question:
What do you say
about someone who says that Allaah's statement: "Say: 'Was it Allaah
and His verses and His Messenger that you were mocking? Make no excuses, you
have disbelieved after having had faith." [Surah At-Tawbah: 65-66] was revealed with regard to the hypocrites and
that His saying: "after having had faith" means the outer Eemaan (i.e. not what's in the heart)?
Answer:
This is contrary to
what is apparent from the ayah (verse). This misinterpretation requires a proof
for it, since there occurs in the ayah: "Make no excuses, you have
disbelieved after having had faith."
Question:
[Continuing] So
does that mean that it was revealed with regard to the Companions?
Answer:
Yes, it was
revealed concerning a group of them during the battle of Tabook. The hypocrites
were of different levels. Some of them did not have any Eemaan, some of them
had Eemaan but it was weak, and some of them had Eemaan but it left them and
vanished. So they were of different types.
Question:
What is the ruling
on going to sorcerers?
Answer:
It is not
permissible to go to sorcerers or to fortune-tellers or to astrologers, nor is
it permissible to ask them. There has been a severe threat reported in the
texts concerning asking them. The Prophet (sallAllaahu 'alayhi wa sallam) said:
"Whoever goes to a diviner and asks him about something, his prayer
will not be accepted for forty days." As for someone who goes to a soothsayer and
believes in what he tells him, he has disbelieved in what has been revealed to
Muhammad (sallAllaahu 'alayhi wa sallam). A fortune-teller (Kaahin) is
someone who gets a vision from the Jinn by which he is informed about some of
the affairs of the Unseen (Ghayb) that will occur in the future. This
person is called a Kaahin (fortune-teller).
A sorcerer (Saahir) is someone that makes contact with the devils and he
commits disbelief by way of making potions and brews, tying knots and making
spells and incantations. An astrologer (Munajjim) is someone that claims
knowledge of the Unseen based on his looking at the stars, and he claims that
they have an effect on the things that occur on earth. An 'arraaf (diviner) is someone that claims to have knowledge of
affairs by first informing a person about something (he lost) that was stolen
and the place where he lost it.
The
same goes for the one who writes down Abaajaad (numeric symbols of letters):
abjad hawwaz huttee kalaman sa'fas qarshat thakhadh dadhigh – These are Abjad
letters that some people write, using them to gain knowledge of the unseen
affairs.
But
as for the one who writes them down to learn from them (i.e. the letters), and
doesn't use them to gain knowledge of the Unseen, such as using it to gain
knowledge of the dead and so on, then he does not fall into this aspect.
The
same goes for one who opens the book and attends the Jinn or the one who reads
into a cup or reads into his palm. All of these individuals, if they claim to
know the Unseen, they are all disbelievers. However their methods vary. But if
they all claim to know the Unseen, then they are disbelievers. So if one claims
to know the Unseen by way of spells, incantations, tying of knots, medicines
and potions, then he is a called a Saahir (sorcerer).
And
if he claims to know what will happen in the future, then he is a Kaahin (fortuneteller).
And
if he claims knowledge of the Unseen due to his looking at the stars, he is
called a Munajjim (astrologer). And if he claims knowledge by
way of knowing where a stolen good is and where it was lost, he is called an 'Arraaf (diviner).
Similarly, those who throw stones and write on the ground, claiming to know the
Unseen, all of these people are disbelievers – all of them areMunajjimoon (astrologers).
Question:
We would like a
detailed explanation on the issue of seeking assistance from the righteous
Jinn.
Answer:
Concerning seeking
assistance from the Jinn, Shaikh-ul-Islaam (Ibn Taimiyyah) mentioned that a
human being making contact with the Jinn occurs in three scenarios:
First:
When he calls him
to Allaah and commands him to good and forbids him from evil. This is required.
Calling to Allaah, commanding towards good, and forbidding from evil is
required for humans and Jinn. But this only occurs if Allaah decrees for such
to happen and so on. So he should give them da'wah (invitation to Islaam),
command them towards good, and forbid them from evil only – not exceeding
beyond this. This can occur for there may be found some righteous Jinn that
attend some of the gatherings in which they can talk to the people. But this is
if the person invites them (to Islaam) and commands them towards good. This is
necessary.
Second:
That one seeks
assistance from them in matters that are permissible, such as one seeking help
from them in order to repair his automobile or to mend his farmland or to build
his house. Shaikh-ul-Islaam (Ibn Taimiyyah) said: "The foundation with
regard to it is that it is permissible."
But
nevertheless, it is not proper for a human being to seek help from the Jinn,
even in the permissible matters. This is since we cannot see the Jinn and we do
not know what is true from their statements from that which is false. Also, the
Jinn have less intellect than human beings and they are not honest, so they
will take a person to an outcome that is not praiseworthy. This is since Allaah
said: "O you who believe, if an evildoer (i.e. faasiq)
comes to you with some news then verify it." [Surah Al-Hujuraat:
6] This refers to an evildoer from amongst the human beings, so the Jinn are
worse in this regard.
Some
of those who recite (upon possessed people) seek help (from the Jinn) in this
manner. Some of them say: "I speak to a Jinnee and seek such and such from
him and he has informed me about such and such. And he has informed me of where
I can find the magic." And so on and so forth. Some of them even say that
they are Muslim.
We
say: Who informed you? Do you know what his condition is? Can he be believed?
This Jinnee right now is a faasiq (an evildoer). He has
attacked this human being (by possessing him), so therefore he is a faasiq (evildoer).
Neither
his speech nor his reports are to be accepted. So you should not take his
reports nor seek assistance from him. Just invite him to Allaah or recite
(Qur`aan) upon him and request him to come out from this Muslim and to not
cause harm to him.
As
for what some people say: "I sought such and such from him and he informed
me of such and such and of such and such magic" and he sits with him for
hours, but yet the Jinnee tells him lies so how can he rely on his words? And
how does he know that he is correct? Then they may even take him to an outcome
that is not praiseworthy – even in the matters that are permissible, because
they will gradually take him to different levels until they make him fall into
Shirk. 4
Question:
What is the ruling
on reading and believing in horoscopes?
Answer:
If one claims to
know the Unseen (Ghayb) because of them, then this is disbelief and apostasy.
This is tanjeem (predicting the
future based on astrology).
Question:
And if one believes
in these horoscopes?
Answer:
If someone believes
them in their claim to know the Unseen, then he is a disbeliever because he has
disbelieved in the statement of Allaah: "Say: No one in the heavens and the earth knows
the Unseen except Allaah."
[Surah
An-Naml: 65]
Question:
What is your advice
on someone who wants to cure magic with similar magic, saying: "I am
forced to do this?"
Answer:
Curing magic is
known as Nushrah amongst the
scholars. The correct opinion, which the scholars that have verified this issue
are upon is that curing magic is divided into two categories:
First:
Curing magic with
magic just like it. This is forbidden.
Second:
Curing magic with
incantations that have been prescribed in the Religion or lawful medications.
This is permissible. One may recite Ayat-ul-Kursee or the Mu'awidhatayn 5 or the verses that talk about magic in them. Or he may
utter supplications that have been prescribed in the Religion such as: "O Allaah, Lord of makind. Remove this harm and
cure me. You are the Healer – there is no cure except Your cure – a cure that
does not leave a sickness" and
"In the Name of Allaah. I perform ruqyaa on
you from everything that is harming you and from every jealous person or evil
eye. May Allaah heal you."
Or
he may use lawful medicines or good remedies. There is no harm in any of this.
This
is the correct view that is held by those who have verified this issue.
Furthermore,
this is the view that the great scholar Ibn Al-Qayyim has preferred and it is
the view that the Imaam and Mujaddid, Muhammad bin 'Abdil-Wahhaab
(rahimahullah) has preferred in his book Kitaab at-Tawheed, saying
"Chapter: What has been reported concerning Nushrah."
So
therefore, Nushrah is divided into two categories: Nushrah that
is permissible and Nushrah that is forbidden. Nushrah means
curing and removing the magic that has been placed on someone. Curing him with
magic the likes of it is forbidden, whereas curing it with prescribed
incantations or permissible medicines is allowed.
Question:
Is he considered
believing in them if he goes to them, saying: "This is an emergency?"
Answer:
This is not
permissible. He should not do this, based on what is held by the scholars that
have verified this issue. He must not go to a sorcerer. As for believing them,
then this is something totally different. If he believes in them then he has
committed disbelief. However, it is not permissible to go to them. This is an
avenue that has been blocked off (i.e. forbidden).
Question:
What about someone
who aids the disbelievers against the Muslims out of fear for his worldly
possessions?
Answer:
This person commits
disbelief even if he does so out of fear for his worldly possessions based on
the text from the Qur`aan: "That is because they preferred the life of this
world over the Hereafter." [Surah An-Nahl: 107] This means he had some worldly possession.
This person has disbelieved because he put his worldly possession above his
Religion. The Religion of Allaah takes precedence over his worldly benefits –
if he places his worldly benefits over his Religion, he has committed
disbelief.
Question:
Are the Nullifiers
of Islaam limited (i.e. to just ten)?
Answer:
The things that
negate and nullify one's Islaam are many. The scholars from every madh-hab – the Hanbalees, the Shaafi'ees, the Maalikees and the
Hanafees – all of them included chapters in their books on Fiqh titled "Chapter: The Ruling on the Apostate."This refers to a person that has disbelieved after
having been Muslim.
And
they mentioned various categories of them (i.e. different forms of apostasy).
The Hanafees were the most prolific from all themadhaahib in
mentioning the things that nullify one's Islaam. In fact they said: "If
someone refers to a masjid and a mush-haf as being small, such as by
saying musayjid (small masjid) or musayhif (little mus-haf),
intending to degrade them, then he has disbelieved."
Question:
The Imaam
(rahimahullaah) has mentioned for some of these Nullifiers of Islaam that there
is a consensus for it amongst the scholars, but he didn't mention this for all
of them.
Answer:
It is known that
all of these nullifiers are unanimously agreed upon. There is no doubt about
this. He only mentioned the Ijmaa'(unanimous
consensus) for some of them in order to clarify. All of these issues are
matters that are known from the Religion by necessity.
Question:
What is meant by
turning away in the author's statement: "Tenth: Turning away from Allaah's Religion, not learning it or implementing
it…?"
Answer:
What "turning
away" means is turning away from the religion in its totality – so he does
not learn it nor does he act on it.
[End of the Treatise]
Footnotes:
1- Publisher's
Note: There is a beneficial treatise regarding this subject written by
Imaam Sulaymaan bin 'Abdillaah Aali Shaikh (d. 1233H, rahimahullaah), the
grandson of Imaam Muhammad bin 'Abdil-Wahhaab. The treatise is titled "The
Ruling on Allying with the People of Shirk" and will
appear on Al-Ibaanah.Com as a downloadable e-book in the future, by the Will of
Allaah.
2- Translator's
Note: The story of Moosaa's meeting with Al-Khidr can be found in the
Qur`aan (Surah Al-Kahf: ayat 60-82). For a detailed account of the events that
took place between Moosaa and Khidr and an explanation of why the latter did
the above-mentioned actions of fixing the wall, destroying the ship and killing
the boy, refer to Saheeh Al-Bukhaaree (Eng.: vol. 6, no. 249).
3- Refer
to this hadeeth in Saheeh Muslim (Eng. Book 37, no. 6638)
4- Translator's
Note: The Shaikh did not expound on the third situation. It is when a
human being makes contact with the Jinn in matters that are impermissible, such
as has been mentioned in the previous question and answer.
5- Translator's
Note: Surah Al-Falaq and Surah An-Naas
