In the name of Allāh, the Most Gracious, the Most Merciful
All Praise is due to Allāh, and may His Peace and Blessings be upon Allāhs Messenger, his family, companions, and whoever remained loyal to him.
And thereafter:
These are simple words, which contain a clarification of how we worship Allāh in matters related to Aslud-dīn (The Fundament of the religion of Islām (Tawhīd), which a person must have in order for his deen and worship to be accepted by Allāh. This Fundament is the meaning of “Lā ilāha illa Allāh” -there is no-one worthy of worship except Allāh-, which annuls all worship for everything besides Allāh – which is called tāghūt - and confirms Allāh as the Only One worthy of worship), which a person’s Islām cannot be correct without. I wrote it as a shortened and summarized version so that it would be a support to the Muwahhidūn, a jewel for close friends of Allāh and the believers, and equipment for them in the call towards this deen.
And now is the time for the beginning of the meaning:
We say: We believe in Allāh, His Angels, His Books, His Messengers, The Last Day, and in the Qadar (Divine Decree) – the good of it and the bad.
“And whosoever disbelieves in Allāh, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away.” (An-Nisā 4:136)
* And we believe in Allāh as Rabb (The Lord), Ilāh (The Deity worthy of worship), Hakam (The Judge), Walī (The Protector, The Helper), and He has no partner in any of this.
“Say: ‘Shall I seek a lord other than Allāh, while He is the Lord of all things?’ ” (Al-An’ām 6:164)
“He said: ‘Shall I seek for you an Ilāh (deity) other than Allāh, while He has given you superiority over the ‘Ālamīn (mankind and Jinns of your time)?’ ” (Al-A’rāf 7:140)
“Shall I seek a judge other than Allāh while it is He Who has sent down unto you the Book (The Qurān), explained in detail?” (Al-An’ām 6:114)
“Say: ‘Shall I take as a Walī (helper, protector, etc.) any other than Allāh, the Creator of the heavens and the earth? And it is He Who feeds but is not fed.’ Say: ‘Verily, I am commanded to be the first of those who submit themselves to Allāh (as Muslims).’ And be not you of the mushrikūn (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allāh).” (Al-An’ām 6:14)
* And we believe that the first obligation which Allāh has obliged upon His servants is Tawhīd. And it is the reason for which Allāh created the creation. And the heavens and the earth were established for its sake. And this (Tawhīd) is to single out Allāh, in what only can be for Him, and this is Aslud-dīn and the call of all the prophets and their deen, and this is the general Islām (al-Islām al-‘ām: The meaning of al-Islām al-‘ām is the deen of all the prophets. This deen is Tawhīd; which is knowing, hating, and leaving the act of shirk, and witnessing that whoever does not know shirk, or commits this evil act is not upon the religion of the prophets. Al-Islām al-khās (the specific Islām) is the belief in the prophet of a current time.)
which is the only (religion) that Allah will accept.“Surely, His is the Creation and Commandment. Blessed be Allāh, the Lord of the ‘Ālamīn (mankind, Jinns and all that exists).” (Al-A’rāf 7:54)
“Verily, I am Allāh. None has the right to be worshipped but I, so worship Me, and perform the prayer for My Remembrance.” (Tā-Hā 20:14)
“And I (Allāh) created not the Jinns and humans except they should worship Me (Alone).” (Adh-Dhāriyāt 51:56)
“And We did not send any Messenger before you (O Muhammad) except that We inspired him (saying): Lā ilāha illa Ana [none has the right to be worshipped but I (Allāh)], so worship Me (Alone).” (Al-Anbiyā 21:25)
“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allāh (Alone), and avoid (or keep away from) tāghūt (all false deities, i.e. do not worship tāghūt besides Allāh).’ Then of them were some whom Allāh guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth).” (An-Nahl 16:36)
“And whoever seeks a deen other than Islām, it will never be accepted of him, and in the Hereafter he will be one of the losers.” (Āli ‘Imrān 3:85)
“Truly, the deen with Allāh is Islām.” (Āli ‘Imrān 3:19)
* And we believe in Allāhs Oneness in the creation, the lordship, the arrangement, and His Oneness in His Actions. And this is what the scholars have named “Tawhīd ar-Rubūbiyyah (Oneness in Lordship)”.
“Say: ‘Who provides for you from the sky and from the earth? And who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?’ They will say: ‘Allāh.’ Say: ‘Will you not then be afraid?’ ” (Yūnus 10:31)
“Allāh is He Who raised the heavens without any pillars that you can see. Then, He rose above the Throne (in a manner that suits His Majesty). He has subjected the sun and the moon (to continue going round). Each running (its course) for a term appointed. He regulates all affairs, explaining the Āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the meeting with your Lord.” (Ar-Ra’d 13:2)
“Surely, His is the Creation and Commandment. Blessed be Allāh, the Lord of the ‘Ālamīn (mankind, Jinns and all that exists).” (Al-A’rāf 7:54)
“And if you asked them: ‘Who has created the heavens and the earth and subjected the sun and the moon?’ They will surely reply: ‘Allāh.’ How then are they deviating (as polytheists and disbelievers)?” (Al-‘Ankabūt 29:61)
“And if you asked them who created them, they will surely say: ‘Allāh’. How then are they turned away (from the worship of Allāh alone)?” (Az-Zukhruf 43:87)
* And we believe in Allāhs Oneness in the actions of the slaves, or (in other words) Allāhs Oneness in worship. And this is what the scholars have named “Tawhīd al-Ulūhiyyah (Oneness in the worship)”. And this is the realization of the meaning of “Lā ilāha illa Allāh”, which consists of rejection and affirmation. And the meaning of rejection is: to remove the rivals and to reject the divinity for everything worshipped besides Allāh, and this is what is expressed as “al-kufr bit-tāghūt” (Tāghūt is everything and everyone which is worshipped besides Allāh, and also those who encourage the worship of others than Allah. Al-kufr bit-tāghūt is the rejection of everything and everyone that is being worshipped besides Allāh by not worshipping it, rejecting divinity for it and witnessing that whoever worships a tāghūt is a believer in it and a disbeliever in the Oneness of Allāh, and thereby a mushrik). And the affirmation is: affirmation of the worthiness of worship to Allāh and His Oneness in all types of worship.
This (Tawhīd al-Ulūhiyyah) is the Tawhīd that was and is the reason for the battle between the followers of Islām and the followers of shirk.
“And set not up with Allāh any other Ilāh (deity), then you will be thrown into Hell, blameworthy and rejected.” (Al-Isrā 17:39)
“The one, who set up another Ilāh (deity) with Allāh, then cast him in the severe torment.” (Qāf 50:26)
“He said: ‘Shall I seek for you an Ilāh (deity) other than Allāh, while He has given you superiority over the ‘Ālamīn (mankind and Jinns of your time)?” (Al-A’rāf 7:140)
“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allāh (Alone), and avoid (or keep away from) tāghūt.’ ” (An-Nahl 16:36)
So Allāh, there is no-one worthy of worship besides Him, and this is in all types of worship. And this Oneness gathers three things: Allāhs Oneness in Sha’āir and Nusuk (rituals of worship), His Oneness in Wilāyah (Loyalty), and His Oneness in hukm (judgment) and tashrī’ (legislation).
* So we believe in Allāh’s Oneness in Nusuk and Sha’āir like: Du’ā (invocation), Istighāthah (seeking help), Dhabh (slaughtering), and Salāh (prayer) and the likes of these. These are for no-one except Allāh, and none of these are directed towards other than Him, and whoever directs this for other than Him, has verily worshipped other than Allāh. Whoever worships other than Allāh, he is a mushrik and a kāfir.
“Say: ‘Verily, my prayer, my sacrifice, my living, and my dying are for Allāh, the Lord of the ‘Ālamīn (mankind, Jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims.’ ” (Al-An’ām 6:162- 163)
“And whoever invokes (or worships), besides Allāh, any other Ilāh (deity), of whom he has no proof, then his reckoning is only with his Lord. Verily the disbelievers will not be successful.” (Al-Muminūn 23:117)
“And set not up (or worship) any other Ilāh (deity) along with Allāh. Verily, I (Muhammad) am a plain warner to you from Him.” (Adh-Dhāriyāt 51:51)
* And we believe in the Oneness of Allāh in the Wilāyah and that this is not fulfilled except by two things:
The first: Only to take Allāh alone as Walī (ally, helper, protector etc.). So whoever takes other than Allāh as his Walī, or enters in the Wilāyah with other than Allāh, he is a mushrik and a kāfir. So the shirk here is to take other than Allāh as allies.
“Say: ‘Shall I take as a Walī (helper, protector, etc.) any other than Allāh, the Creator of the heavens and the earth? And it is He Who feeds but is not fed.’ Say: ‘Verily, I am commanded to be the first of those who submit themselves to Allāh (as Muslims).’ And be not you of the mushrikūn (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allāh).” (Al-An’ām 6:14)
“Allāh is the Walī (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Awliyā (supporters and helpers) are tāghūt, they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.” (Al-Baqarah 2:257)
“They (angels) will say: ‘Glorified be You! You are our Walī instead of them. Nay, but they used to worship the Jinns; most of them were believers in them.’ ” (Saba 34:41)
“Follow what has been sent down unto you from your Lord (the Qurān and Prophet Muhammad’s Sunnah), and follow not any Awliyā (protectors and helpers, etc.) besides Him (Allāh). Little do you remember.” (Al-A’rāf 7:3)
“Those who believe fight in the Cause of Allāh, and those who disbelieve, fight in the cause of tāghūt. So fight you against the Awliyā (helpers) of Shaytān (Satan); ever feeble indeed is the plot of Shaytān (Satan).” (An-Nisā 4:76)
“A group He has guided, and a group deserved to be in error; (because) surely they took the Shayātīn (devils) as Awliyā (protectors and helpers) instead of Allāh, and they think that they are guided.” (Al-A’rāf 7:30)
“Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allāh’s Messengers, ‘Īsā, son of Maryam, etc.] as Awliyā (lords, gods, protectors, allies etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” (Al-Kahf 18:102)
“And had they believed in Allāh, and in the Prophet and what has been revealed to him, they would never have taken them (the disbelievers) as Awliyā (protectors and helpers), but many of them are the fāsiqūn (rebellious, disobedient, etc.).” (Al-Māidah 5:81)
The second: The Muwālāh (loyalty, alliance, love) to His allies, and enmity to His enemies. This is a requirement from the requirements of the first thing, which cannot be separated from it, or it is included in it. So whoever allies with (is loyal to) the mushrikūn or the kuffār, even though he does not show enmity to the Muslims, he is a kāfir. So the shirk here is the alliance with (loyalty to) other than the believers.
“Verily, We made the Shayātīn (devils) Awliyā (protectors and helpers) for those who do not believe.” (Al-A’rāf 7:27)
“Verily, they can avail you nothing against Allāh. Verily, the dhālimūn (polytheists, wrong-doers, etc.) are Awliyā (protectors, helpers, etc.) to one another, but Allāh is the Walī (Helper, Protector, etc.) of the Muttaqūn (pious).” (Al-Jāthiyah 45:19)
“Let not the believers take the disbelievers as Awliyā (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allāh in any way, except if you indeed fear a danger from them. And Allāh warns you against Himself (His Punishment), and to Allāh is the final return.” (Āli ‘Imrān 3:28)
“O you who believe. Take not as friends the people whom the Wrath of Allāh is upon (i.e. the Jews). Surely, they have been in despair to receive any good in the Hereafter, just as the disbelievers have been in despair about those (buried) in graves (that they will not be resurrected on the Day of Resurrection).” (Al-Mumtahinah 60:13)
“O you who believe! Take not the Jews and the Christians as Awliyā (friends, protectors, helpers, etc.), they are but Awliyā to one another. And if any amongst you takes them as Awliyā, then surely he is one of them. Verily, Allāh guides not those people who are the dhālimūn (polytheists and wrongdoers and unjust).” (Al-Māidah 5:51)
“O you who believe! Take not for Awliyā (protectors and helpers) those who take your religion for a mockery and fun from among those who received the Scripture (Jews and Christians) before you, nor from among the disbelievers; and fear Allāh if you indeed are true believers.” (Al-Māidah 5:57)
“O you who believe! Take not for Awliyā (supporters and helpers) your fathers and your brothers if they prefer disbelief to Belief. And whoever of you takes them as Awliyā, then these are the dhālimūn (wrong-doers, etc.).” (At-Tawbah 9:23)
* And we believe in the Oneness of Allāh in judgment and legislation, and this will not be fulfilled except by three things:
The first: The belief that legislation exclusively is the right of Allāh alone.
“The judgment is for none but Allāh. He has commanded that you worship none but Him (Tawheed), that is the (true) straight religion, but most men know not.” (Yūsuf 12:40)
“Shall I seek a judge other than Allāh while it is He Who has revealed to you the Book (The Qurān), explained in detail.” (Al-An’ām 6:114)
“Or have they partners (false gods) with Allāh, who have instituted for them from the religion what Allāh has not allowed. And had it not been for a decisive Word (gone forth already), the matter would have been judged between them. And verily, for the dhālimūn (polytheists and wrong-doers), there is a painful torment.” (Ash-Shūrā 42:21)
“Surely, His is the Creation and Commandment. Blessed be Allāh, the Lord of the ‘Ālamīn (mankind, Jinns and all that exists).” (Al-A’rāf 7:54)
“And He makes none to share in His Judgment.” (Al-Kahf 18:26)
“Allāh is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life (on the Day of Resurrection). Is there any of your (socalled) partners (of Allāh) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” (Ar-Rūm 30:40)
“Say: ‘Show me those whom you have joined to Him as partners.’ Nay (there are not any partners with Him)! But He is Allāh (Alone), the All-Mighty, the All-Wise.” (Saba 34:27)
“The judgment is only for Allāh, He declares the truth, and He is the Best of judges.” (Al-An’ām 6:57)
“Surely, His is the judgment and He is the Swiftest in taking account.” (Al-An’ām 6:62)
“And He is Allāh; Lā ilāha illa Huwa (none has the right to be worshipped but He). His is all praise, in the first (i.e. in this world) and in the last (i.e.in the Hereafter). And for Him is the judgment, and to Him shall you (all) be returned.” (Al-Qasas 28:70)
“(It will be said): ‘This is because, when Allāh Alone was invoked (in worship, etc.) you disbelieved, but when partners were joined to Him, you believed!’ So the judgment is only with Allāh, the Most High, the Most Great!” (Ghāfir 40:12)
َSo the legislation is exclusively the right of Allāh, and it is from the unique characteristics of His Rubūbiyyah and Ulūhiyyah, so He alone, The Glorified, is the determiner of orders and prohibitions, and what is Halāl (lawful) and Harām (not lawful). So whoever legislates has verily challenged Allāh in His Rubūbiyyah and His Ulūhiyyah and thereby he is a kāfir. And those who first and foremost are included in this are: The rulers and the members of legislating parliaments and gatherings, and the likes of these, where they raise themselves as legislators with Allāh. And with this (follows) that whoever participates in their votings and elections, or is satisfied with this, even though he did not vote for them, has indeed chosen Ᾱlihah (pl. Ilāh) with Allāh. Whoever votes for, or is satisfied with the representatives of the political parties, has indeed chosen another legislator than Allāh, and thereby this person makes shirk in Rubūbiyyah and Ulūhiyyah. And whoever does this he is a mushrik and a kāfir.
The second: To judge with what Allāh has revealed, and the belief that the judgment with other than Allāhs law is kufr.
“Do they then seek the judgment of (the days of) Ignorance? And who is better in judgment than Allāh for a people who have firm Faith?” (Al-Māidah 5:50)
“And whosoever does not judge by what Allāh has revealed, such are the kāfirūn (i.e. disbelievers).” (Al-Māidah 5:44)
“They (hypocrites) say: ‘We have believed in Allāh and in the Messenger, and we obey.’ Thereafter a party of them turn away, such are not believers.” (An-Nūr 24:47)
Included in this are: The rulers from among the presidents, kings, leaders, ministers, judges, clan leaders, mayors, leaders of the countries, and others than these from among those who judge between the people.
َThe third: The Tahākum (seeking judgment) from (the laws of) Allāh alone, and the belief that seeking judgment with others than Allāh is shirk and kufr, because it is worship of others than Allāh.
And what is meant by Tahākum: Is the seeking of judgment (decision) in disagreements (and disputes), and it is at least between two persons. So whoever seeks judgment with other than Allāh’s Sharī’ah (Islāmic Legislation) – as it occurs in the manmade courts and the likes of these – without being forced (Ikrāh) to do this, he is a mushrik and a kāfir. (Those who are forced to do an action of kufr or shirk, without wanting it and without having any free will and choice, are considered to be mukrih (those who are forced), like those who are threatened to be killed or limbs from their bodies to be cut off and similar to this. Due to this the Takfīr is not performed on such a person.)
And regarding the one who allows in the case of Darūrah (necessity), in issues where they name it rights or the likes of this, then he is worse than the first, and he is caller to Dalāl (misguidance), and considers shirk to Allāh as being lawful, and by this he is a mushrik and a kāfir.
“And in whatsoever you differ, the decision thereof is with Allāh (He is the ruling Judge). Such is Allāh, my Lord in Whom I put my trust, and to Him I turn in all of my affairs and in repentance.” (Ash-Shūrā 42:10)
“Have you seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the tāghūt (false judges, etc.) while they have been ordered to reject them. But Shaytān (Satan) wishes to lead them far astray.” (An-Nisā 4:60)
*And we believe that al-kufr bit-tāghūt (the rejection of tāghūt), means to declare Takfīr on the tāghūt and on its followers, as the Holy Book, which He has revealed in the clear Arabic language, has pointed out and like the intellects and the Fitar (pl. Fitrah: human nature and instinct) has pointed out.
Tāghūt is everything that is worshipped besides Allāh, and it is the head in shirk and misguidance. And it is of multiple categories.
From the most well-known among them: ash-Shaytān, and the one who judges with other than Allāhs Law, the one who calls to shirk and misguidance, and other than these.
Regarding the one who claims that al-kufr bit-tāghūt (the rejection of tāghūt) does not require that you declare Takfīr on the tāghūt itself, nor Takfīr on its followers, and the likes of him, then he is more astray than his tribes’ donkey, and he does not understand what is coming out from his head. And on top of all this, he is a filthy kāfir who wants the destruction of the religion of the prophets.
“Whoever disbelieves in (rejects) tāghūt and believes in Allāh, then he has grasped the most trustworthy handhold that will never break. And Allāh is All-Hearer, All-Knower.” (Al-Baqarah 2:256)
“Indeed there has been an excellent example for you in Ibrāhīm and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allāh, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allāh Alone.’ ” (Al-Mumtahinah 60:4)
* So we believe that whoever does not declare Takfīr on the mushrikūn, from the jews and the Christians and the idol worshippers and the likes of these, or doubts in their kufr, he is a kāfir as The Book, Sunnah, Ijmā’ (consensus) and the correct views all have pointed out. And verily have the people of knowledge mentioned this, with the fixed existence of this commandment in the intellect and the Fitar (pl. Fitrah) as well.
* And we believe that the people today – especially those who represent the ignorant societies who ascribes themselves to Islām – are mushrikūn, worshipping others besides Allāh, and are not in the religion of Islām. Rather they are in another religion, except for those whom Allāh has shown mercy from At-Tāifah al-Mansūrah (the helped group) and Al-Firqah an-Nājiyah (the saved group), those who believe in what has been established in the Book of Allāh of His Tawhīd, and the submission to His Judgment, with Barāah (disassociation, being free from, rejecting, etc.) towards shirk and its followers. But very few they are. So the basis is shirk, until the opposite has been proven… from the issues of this (are):
Firstly: Islām must be proven, no one can be considered a Muslim, except the one whose entrance (in Islām) has been proven, and the proof of his Barāah towards shirk and its followers has appeared (become visible). Kufr in its basis is nihilistic, so kufr is the lack of Īmān. So whoever wants to be a Muslim, then it is obligatory upon him to enter it, and to show what points out his Barāah towards shirk and its followers. Other than this can never be correct.
Secondly: The emergence of people's enmity towards the followers of Tawhīd, the fighting of its (Tawhīds) followers, and the openness in the violation of the religion and the mocking of Allāh The Most High and His Messenger salliAllahu alayhi wa sallam.
Thirdly: The spread of shirk in its categories among the people, and the appearance thereof without denial (of it), and especially the most obvious of its types, like the shirk of the grave worshippers. Because you are almost not capable of finding anyone from the people, who consider the one committing this type of shirk as mushrik, even among those who acknowledge the action as being shirk.
Fourthly: The publicizing of the prohibited things, and even the legalization of these, and the denial of Allāh’s Rulings, the objection against them, and the doubt in the justice in them. Instead, they (Allāh’s Laws) are sometimes put up for voting. And the complete invalidation of the milestones of the religion: So Jihād is terrorism, adorning yourself is freedom, the Hijāb is old fashion, the punishments are brutality and barbarism, interests are profit, hazard and games are means of trade, the inheritance of the female is injustice and Islām is democracy or socialism… Until the last (on) the black list!
Fifthly: Superiority of the rulings of tāghūt, with the people’s submission to them and their following of its religion. Regarding the superiority, then it patterns after the superiority of the manmade laws’ rulings and their control over people's lives and their dominance over the different angles (of life).
These are five factors that clarify that the people and societies today, including those who claim to be Islāmic, not are considered Muslims due to the spread of shirk and kufr amongst them, and these acts are considered as something normal which is not forbidden. So no-one is considered a Muslim, or an Islāmic society until they show what points out their Barāah towards shirk and mushrikūn, as the Qurān and Sunnah have demanded from every Muslim.
Regarding people’s submission and their following, then (the following) points this out:
The first: The lack of people showing what points to their Tawhīd and their Barāah towards tāghūt and its religion. And this is what is known as “Idhhārud-dīn”. (Idhārud-dīn is expressing, showing, or proclaiming one's religion to other people, whether it is through speech or actions.)
The second: The people's seeking judgment, going to manmade courts, both in groups and individually, up to a point where the number of registered cases in the assembly of courts in a small city – in some of the Arab countries – reaches tens of thousands.
The third: The people’s entry and participation in legislating and implementing votings and the likes of this, and their race in choosing Ᾱlihah (pl. Ilāh) with Allāh. People’s race in choosing Ᾱlihah (pl. Ilāh) with Allāh, is them hurrying, competing, and encouraging each other to choose someone who can legislate laws for them, besides Allāh. Whoever chooses another legislator than Allāh, has worshipped this person by giving him (or her) a right that only belongs to Allāh, and thereby he becomes a mushrik.
The fourth: The emergence of people going out in demonstration, praising tāghūt and its followers, lifting their racist, patriotic and democratic flags and the likes of these, from the earthly flags of shirk.
The fifth: The spread of people's participation in the organs of tāghūt, its army, its police, and its ministries, which are established to implement its religion and support it, with acknowledgment of the rest of what is left of this. And the lack of showing what points out the opposition to this, until a point where there barely is a home, except that among them are some of its individuals.
The sixth: Then if you take a look at those whom they have named “Al-Jamā’āt al-Islāmiyyah”, especially “Al-Jihādiyyah as-Salafiyyah” and the likes of these, of those who call to the fighting of tāghūt – as they claim – then verily you will find them in shirk and drowning in its sludge. So the milestones of Tawhīd have not been made clear to them, despite that, they are considered to be the elite of the society, so what about others than them of people from the barbarian mob, who follows every cry of the peoples' donkey and their villains?!
* And we believe that the apparent signs of Islām today, such as Salāh (prayer) and Siyām (fast) and the likes of these, or the one who says that he believes in Allāh, His Angels, His Book, The Prophets, and the Last Day, or the one who claims that he is upon the religion of Islām, He will not be considered a Muslim until his Barāah towards shirk and its followers have been proven, hence what the people are upon today. From the matter of this:
Firstly: The condition for considering words and actions as entering a person in Islām, is that it points out Barāah towards shirk and its followers and (that it is) a sign that the followers of Islām (uses to) distinguish others than them from the followers of shirk with. Even though (and if) the sign might be something that is common between the followers of Islām and the followers of shirk, then no one is considered a Muslim based on this. Verily did (the pronunciation of) “Lā ilāha illa Allāh”, for the mushrikūn (pl. mushrik) of Makkah, make the one who said it Sābian (Originally the word صَابِئَاًُ (Sābian) means: someone who leaves his people’s religion to worship the stars. Later on, the word Sābian in the Arabic language has gotten the following meaning: one who leaves his people’s religion to worship something else than they worship. In this case: one who leaves his people’s religion to follow Muhammad’s religion, and worship none but Allāh.) and loyal to the religion of Muhammad salliAllahu alayhi wa sallam. So the pronunciation of this was at this time proof for the Barāah towards shirk and its followers. However today, those who claim to be from the religion of Islām, all of them say this, and verily do they add on top of this some of the Islāmic signs or many of them. So the rulers, their helpers, and their soldiers all do this, even others than them from the Milal (religions) of shirk do this or some of it; like the grave worshippers, the Rawāfid, and the likes of these from those who are far away from the religion. So for this reason the determination in this religion is, that Islām is not proven just by the mere association and claim, rather the Barāah towards shirk and its followers must be proven before the judgment of Islām is given.
Secondly: The inhabitants of Makkah and what is around it were on the religion of Ibrāhīm and Ismā’īl . Then came ‘Amr ibn Luhay al-Khuzā’iy and beautified shirk for the people, and commanded them to worship the statues (idols). So shirk began to spread and became prevalent in areas of the cities. Then when the Prophet salliAllahu alayhi wa sallam was sent, he judged them as being upon shirk:
“Say: ‘O you disbelievers (kāfirūn)!’ ” (Al-Kāfirūn 109:1)
And he did not consider what they held on to, of leftovers from the religion of Ibrāhīm alayhi sallam, as something that forbade to judge them as being upon this (shirk). So he didn’t judge them as being upon Islām, despite (the fact) that they performed the rituals of Hajj, ‘Umrah, Tawāf al-Bayt, Sadaqah, Siyām, Ta’dhīm al-Bayt al-Harām and their belief in Allāhs Rubūbiyyah, that He is the Creator and the Provider. Nor did he judge them as being upon Islām, despite their claim that they were on the Millah (religion) of Ibrāhīm alayhi sallam, and not with their bragging about belonging to it, when they did not free themselves (Barāah) from shirk and its followers.
So the same way that the Prophet salliAllahu alayhi wa sallam did not consider what they performed of the rituals and what was inherited from the religion of Ibrāhīm alayhi sallam, as a proof for their Barāah towards shirk and their staying on the religion of Ibrāhīm alayhi sallam, then likewise today the rituals of those who associate themselves with Islām are not a proof for their Barāah towards shirk, and that they are on the religion of Muhammad salliAllahu alayhi wa sallam.
Thirdly: The consensus of the Sahābah regarding declaring Takfīr on Banu Hanīfah from the followers of Musaylamah and others like them, as it is well-known, despite the fact that most of these were from the mob and the ignorant who followed every cry, and with this, they used to pray and fast and say “Lā ilāha illa Allāh”. But all this did not forbid that they were judged as being upon kufr and shirk and riddah (apostasy) from the religion of Allāh. And the Sahābah treated them all with the same treatment and judged them with the same judgment, and they did not separate or differentiate between their groups and their individuals, nor their big ones and their small ones, nor their scholars and their ignorant, or between the one who follows and the one who is being followed. And they didn’t accept the Tawbah of any of them, until they rejected Musaylamah and his religion, and made Barāah towards shirk and its followers.
Fourthly: Add to all this that there is nothing in the Book and the Sunnah, which points out that the mentioned signs must be considered as proof for Islām in every situation. The evidences of the Sharī’ah verily points out that they only are taken into consideration when the signs are proof for the Barāah towards shirk and its followers, and if not then not. Because, that from the kuffār and the mushrikūn are those for whom (the witnessing of) “Lā ilāha illa Allāh” is enough, and from them are those where this is not enough for them until they add the witnessing of al-Masīh is the slave of Allāh and His Messenger, like the Christians; and from them are those for whom this is not enough until they perform the actions of Islām, like the murtad, until he leaves whatever was the reason for his riddah, and makes Tawbah from this… and so on.
Thereby: whoever judges the ignorant societies who associate themselves with Islām today as Islamic is a mushrik and a kāfir because he has not rejected tāghūt.
The Book, the Sunnah, the consensus, the Fitrah, and the correct view have all pointed this out.
* And we believe that the saying of stopping (in Takfīr) regarding the situation of the ignorant societies of today, with the argument of ignorance regarding the circumstances or the likes of this is a false statement which does not bear any remnant of knowledge nor guidance. Indeed it is kufr and misguidance. (The people of Tawaqquf (stopping) hold the opinion, that if they don't know the situation of a person living in these ignorant societies today, then this person is not judged as mushrik nor Muslim until further details regarding his situation have been acquired. And only after this a verdict is given. This is not only an innovation, which no scholar has mentioned before, but it is also kufr, as making Takfeer on the people who are living in Dar ul Harb is from Aslud-dīn. All people living in these ignorant societies who claim to be Islāmic must be judged as kuffar until there has come some proof that they have rejected shirk and those who commit shirk.) Because verily has the Clear Book not divided the people into more than two parts, which there is no third to:
“He is the one who created you, so some of you are disbelievers and some of you are believers.” (At-Taghābun 64:2)
And there are no more than two religions, which there is no third to; Islām and other than Islām.
“Truly, the religion with Allāh is Islām.” (Āli ‘Imrān 3:19)
“And whoever seeks a religion other than Islām, it will never be accepted of him, and in the Hereafter he will be one of the losers.” (Āli ‘Imrān 3:85)
* And we believe that the work in the governmental employments of tāghūt: in judging, legislating, and implementing systems, is a level which is equivalent to major kufr, and this includes all their ministries and their followers of the country’s organizations. These are the pillars of tāghūt’s religion and the supporters of its Millah. And this is from (the following) aspects:
First: The entering into an alliance (loyalty) with tāghūt and the alliance with the enemies of the religion, and this makes it obvious that he is a soldier for the tāghūt.
“But as for those who disbelieve, their Awliyā (supporters and helpers) are tāghūt (false deities and false leaders, etc.).” (Al-Baqarah 2:257)
“And if any amongst you takes them as Awliyā, then surely he is one of them. Verily, Allāh guides not those people who are the dhālimūn (polytheists and wrong-doers and unjust).” (Al-Māidah 5:51)
The workers of tāghūt – as in the present manmade governments – are its army. And “army” in the language and the law is: They are the helpers and supporters, and in the mentioned situation, they are the helpers of tāghūt and its supporters in its orders of the judgment with the law of tāghūt and arbitration by it, and the seeking of judgment with this, and making this obligatory upon the people. And the enmity towards its enemies, irrespective of whether it is in judging, legislating, or implementing systems. Or defending forces which usually are represented by the ministry of defense and interior. So by “the workers”, it is meant from this viewpoint: the civilians and militants on the same level. Like His The Exalted words:
“Verily Fir’awn, Hāmān, and their armies were sinners.” (Al-Qasas 28:8)
And others then this (Āyah) from the Āyāt regarding that there is no differentiation between the one who follows and the one being followed. And regarding them (these people) the well-known Āyāt about Muwālāh are used.
The second: The judgment, the seeking of judgment (Tahākum), and the arbitration with other than Allāhs Law.
So the workers of tāghūt carry out the judgment according to the law of tāghūt and its constitution and the supporting of this, and by the seeking of judgment with it, and even making this obligatory upon the people, so His – The Glorified – Words includes them:
“And whosoever does not judge by what Allāh has revealed, such are the kāfirūn (i.e. disbelievers).” (Al-Māidah 5:44)
And His Words:
“Have you seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the tāghūt (false judges, etc.) while they have been ordered to reject them? But Shaytān (Satan) wishes to lead them far astray.” (An-Nisā 4:60)
The third: The obedience (following) and acceptance of judgments from others than Allāh. So he (who does this) has verily taken somebody to obey in a way that is only for Allāh (to be obeyed). So the source with him for taking (judgment) is other than Allāh, and by this, he voluntarily enters into the obedience of them and their religion, he obeys their orders and keeps away from what they forbid, following their Millah. And he performs the implementation of their orders and support of their religion, and he wishes the fulfillment of this (while he is) submitted to the judgments of the constitution while he does not exceed nor transgress it. He acts according to it and he prosecutes through it.
“And if you obey them, then you would indeed be mushrikūn (polytheists) [because they (devils and their friends) made lawful to you to eat that which Allāh has made unlawful to eat and you obeyed them by considering it lawful to eat, and by doing so you worshipped them, and to worship others besides Allāh is polytheism].” (Al-An’ām 6:121)
“They (Jews and Christians) took their rabbis and their monks to be their lords besides Allāh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allāh), and (they also took as their Lord) Messiah, son of Maryam, while they (Jews and Christians) were commanded [in the Tawrāt (Torah) and the Injīl (Gospel)] to worship none but One Ilāh (Deity - Allāh) Lā ilāha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him).” (At-Tawbah 9:31)
“Verily, those who have turned back (have apostated) as disbelievers after the guidance has been manifested to them, Shaytān (Satan) has beautified for them (their false hopes), and He (Allāh) prolonged their term (age). This is because they said to those who hate what Allāh has sent down: ‘We will obey you in part of the matter,’ but Allāh knows their secrets.” (Muhammad 47:25-26)
No one from amongst these workers is excluded from this Hukm (verdict), not even those giving the lectures and the Imāms of the mosques who work in the ministry of religious endowments of the tāghūt. Rather these are worse in kufr than others because they, with this action of theirs, give the color (description) of Sharī’ah to those who are judging with other than Allāh’s Law.
All these aspects or most of them are gathered with the workers of tāghūt. None of the workers and helpers of tāghūt can be free from committing either some or all of these various types of shirk, due to the fact that they are submitted to the tāghūt’s laws and constitution.
So whoever claims that one of the types of the previously mentioned employments is allowed, or claims that you don’t declare Takfīr on the mentioned workers, he is a kāfir.
Equal with him in kufr is the one who differentiates between one type (of work) and the other, like the differentiation between the army of tāghūt from the militant ones and the civilian ones, or allows and permits what they call governmental service employments: Such as the work as doctors, nurses, pilots, municipal employees and the likes of these. (In some countries it is required from those who want to be doctors or pilots, to enter the army for a couple of years. So if any of these employments requires for the employee to enter the army or giving an oath to protect and work according to the constitution and laws of the country, or to commit any act of kufr in order to be employed [such as giving the Hippocratic oath for doctors], then this person is a mushrik. As explained above, it is not possible to escape from shirk and kufr if a person is from the helpers of tāghūt.)
* And we believe that whoever commits major shirk is a mushrik and a kāfir, except the one who is forced while his heart is calm with Īmān. And (we believe) that there is no difference between the actions and the one doing the action in committing shirk. And the Qurān did not connect the reason for the judgment of the names (mushrik, kāfir, murtad…), except by occurrence of the act. So the Qurān connected the judgments of the names, like mushrik and kāfir, at the mere act of shirk and kufr. So whoever commits shirk gets the name mushrik, regardless of the situation, circumstances, and excuses.
“And he sets up rivals to Allāh, in order to mislead others from His Path. Say: ‘Take pleasure in your disbelief for a while: surely, you are (one) of the dwellers of the Fire!’ ” (Az-Zumar 39:8)
“And whoever invokes (or worships), besides Allāh, any other Ilāh (deity), of whom he has no proof, then his reckoning is only with his Lord. Verily! Al-kāfirūn (the disbelievers in Allāh and in the Oneness of Allāh, polytheists, pagans, idolaters, etc.) will not be successful.” (Al-Muminūn 23:117)
* And we believe that there is no excuse with Jahl (ignorance), Tawīl (interpretation), Ijtihād (effort), or Taqlīd (blind-following) when it comes to kufr in Aslud-dīn and in committing major shirk. And this is by the guidance of the Book, Sunnah, consensus, and the correct opinion.
* And we believe that whoever excuses the mushrikūn with any of these things, he is mushrik and a kāfir. Whoever excuses a mushrik (one who does not know shirk or commits shirk) because of ignorance (Jahl), wrong interpretation (Tawīl), effort to find the truth (Ijtihād), or blindfollowing (Taqlīd), is a kāfir in Aslud-dīn (the fundament of the religion of Islām). And no matter who commits major shirk, then this person will be described as a mushrik, regardless of whether this person associates himself with Islām or not. The mere association with the religion of Islām does not change the fact that shirk breaks the Islām of a person and guarantees him the Hell-fire forever unless he repents and dedicates his worship exclusively to Allāh alone. Performing Takfīr upon the mushrikūn (those who do not know shirk or commit shirk) is from Aslud-dīn, and whoever does not perform Takfīr on them, or doubts regarding their kufr or stops (Tawaqquf) in declaring them as mushrikūn, is a person who has not understood Tawhīd, nor has he entered Islām.
And this is because of (the following reasons):
The first: That he has not rejected tāghūt. And verily does al-kufr bit-tāghūt include declaring Takfīr on it (tāghūt) and Takfīr on its followers of the mushrikūn.
“Whoever disbelieves in tāghūt and believes in Allāh, then he has grasped the most trustworthy handhold that will never break. And Allāh is All-Hearer, All-Knower.” (Al-Baqarah 2:256)
The second: That he with this inevitably enters in the alliance (loyalty) with the followers of shirk, because he judged on these mushrikūn with Īmān, then he has obliged himself and other to be allied (loyal) with them.
“And those who disbelieve are allies to one another.” (Al-Anfāl 8:73)
“The believers, men and women, are Awliyā (helpers, supporters, friends, protectors) of one another.” (At-Tawbah 9:71)
The third: That he is lying about Allāh and His Messenger, by witnessing Īmān for one that the Qurān has declared a kāfir.
“Yes! Verily, there came to you My Āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.) and you denied them, and were proud and were among the disbelievers.” (Az-Zumar 39:59)
“And none reject Our Āyāt (proofs, signs, verses, lessons, etc.) except the disbelievers.” (Al-‘Ankabūt 29:47)
“And none rejects Our Āyāt (proofs, signs, verses, lessons, etc.) except every perfidious ungrateful.” (Luqmān 31:32)
* And we believe in the Oneness of Allāh in His Beautiful Names and His Exalted Attributes in the way it is appropriate for Him without Tamthīl (comparison), Takyīf (description), Tahrīf (distortion), and Ta’tīl (invalidation), and we believe in what has been established of this in the Book and the Sunnah, and we oppose what the astray groups are upon, like al-Jahamiyyah and al-Ashā’irah and their descendants.
“And (all) the Most Beautiful Names belong to Allāh, so call on Him by them, and leave the company of those who deny (or utter impious speech against) His Names. They will be requited for what they used to do.” (Al-A’rāf 7:180)
“Say: ‘Invoke Allāh or invoke the Most Beneficent (Allāh), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.’ And offer your prayer neither aloud nor in a low voice, but follow a way between.” (Al-Isrā 17:110)
“Allāh! Lā ilāha illa Huwa (none has the right to be worshipped but He)! To Him belong the Best Names.” (Tā-Hā 20:8)
“He is Allāh, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.” (Al-Hashr 59:24)
“There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” (Ash-Shūra 42:11)
“Say: ‘He is Allāh, (the) One. Allāh is as-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten. And there is none co-equal or comparable unto Him.’ ” (Al-Ikhlās 112:1-4)
* And we believe in the honorable angels and that Allāh has created them for the worship of Him, and to obey His Orders, and that He entrusted them with the creations, and (various) categories of work and actions, (so) they arrange this by His – The Glorified – order.
“And by those (angels) who arrange the Commands.” (An-Nazi’āt 79:5)
And they act in all of this like Allāh The Exalted has described them:
“They do not disobey, (from executing) the Commands they receive from Allāh, but do that which they are commanded.” (At-Tahrīm 66:6)
“They speak not until He has spoken, and they act on His Command.” (Al-Anbiyā 21:27)
“Surely, those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him.” (Al-A’rāf 7:206)
“And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of the worship of Him).” (Al-Anbiyā 21:19)
They are a mighty creation with wings, Allāh created them from light and nobody knows their numbers except Allāh. The best of them is Jibrīl, who was entrusted with the revelation, then Mīkāl and Isrāfīl.
So whatever the revelation mentioned in general, then we believe it generally, and whatever is explained in detail we believe in details.
* And we believe in the books that Allāh has revealed to His Messengers, and He revealed in them the Guidance and the clear signs and made them an argument for His slaves and a guide to Sirāt al-Mustaqīm (The Straight Path).
“Indeed We have sent Our Messengers with clear proofs and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind, that Allāh may test who it is that will help Him (His Religion), and His Messengers in the unseen. Verily, Allāh is All-Strong, All-Mighty.” (Al-Hadīd 57:25)
From them is the Tawrāt (Torah) which Allāh revealed to Mūsā alayhi sallam, and it is the greatest which He revealed to Banu Isrāīl.
“Verily, We did send down the Tawrāt (Torah) [to Mūsā], therein was guidance and light, by which the Prophets, who submitted themselves to Allāh’s Will, judged the Jews. And the rabbis and the priests [too judged the Jews by the Tawrāt (Torah) after those Prophets] for to them was entrusted the protection of Allāh’s Book, and they were witnesses thereto.” (Al-Māidah 5:44)
And the Injīl (Bible) which he revealed to ‘Īsa alayhi sallam as a confirmation of what he had of the Tawrāt.
“And in their footsteps, We sent ‘Īsā, son of Maryam, confirming the Tawrāt (Torah) that had come before him, and We gave him the Injīl (Bible), in which was guidance and light and confirmation of the Tawrāt (Torah) that had come before it, a guidance and an admonition for al-Muttaqūn (the pious).” (Al-Māidah 5:46)
And Dāwūd’s, alayhi sallam, Zabūr
“And to Dāwūd We gave the Zabūr (Psalms).” (Al-Isrā 17:55)
And
“The Scriptures of Ibrāhīm and Mūsā.” (Al-A’lā 87:19)
And other than this of which we have no knowledge about, so we believe in this in general.
And we believe the mightiest of these books and the highest of them is the mighty Qurān, which Allāh made dominant over all the other books and made it abrogate them. And He made an argument for all of mankind.
“And We have sent down to you (O Muhammad) the Book (this Qurān) in truth, confirming the Scripture that came before it and Muhayminan (trustworthy in highness and a witness) over it (old Scriptures).” (Al-Māidah 5:48)
So we believe that Allāh revealed the Qurān as a clarification of all things, and especially Tawhīd and its opposite – shirk - and that it guides to what is more upright, and (we believe) that Allāh by it established the warning in Aslud-dīn.
“And We have sent down to you the Book (the Qurān) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allāh as Muslims).” (An-Nahl 16:89)
“Alif-Lām-Rā. (This is) a Book, the Verses whereof are perfected (in every sphere of knowledge, etc.), and then explained in detail from One (Allāh), Who is All-Wise and Well-Acquainted (with all things). So you will worship none but Allāh.” (Hūd 11:1-2)
“Verily, this Qurān guides to that which is most just and right and gives glad tidings to the believers.” (Al-Isrā 17:9)
“And this Qurān has been revealed to me that I may warn you therewith and whomsoever it may reach.” (Al-An’ām 6:19)
* And we believe that the Glorious Qurān is the speech of Allāh, not created. From Him it began and to Him it will return. Allāh spoke truthfully in it, and he sent down ar-Rūh al-Amīn (Jibrīl) with it, to the heart of Muhammad salliAllahu alayhi wa sallam, in order for him to be a messenger.
So whoever says that it (Qurān) is created he is a cursed kāfir, and likewise, the one who claims that it is distorted, or that it has been exposed to something extra or something of it is missing after the passing away of the Prophet, salliAllahu alayhi wa sallam, then he is a kāfir. And whoever mocks it or speaks poorly of it, (tries to) refute it, denies all of it or some of it, or distorts its meaning, he is a kāfir.
* And we believe in the prophethood and the message, and that the prophets and messengers were sent by Allāh to the people as givers of glad tidings and warners, to guide the creation to the Path of al-‘Azīz al-Hakīm. And they are His Arguments (Hujjah) for the creation, and they are people who are flawless in what they convey from Allāh. They all have one religion, despite their legislations have varied.
The first of them is Ādam, alayhi sallam, the father of mankind, and he is a prophet who was spoken to. And the first of the messengers was Nūh, alayhi sallam, and the last one of them who were sent and the biggest of them in rank with Allāh, is Muhammad, salliAllahu alayhi wa sallam. Allāh sent him to all of the worlds and the humans after the (previous) messengers were sent specific to their people. And Allāh sealed the prophethood and the message with him.
“Verily, We have inspired you (O Muhammad) as We inspired Nūh and the Prophets after him; We (also) inspired Ibrāhīm, Ismā’īl, Ishāq, Ya’qūb, and al-Asbāt [the twelve sons of Ya’qūb], ‘Īsa, Ayyūb, Yūnus, Hārūn, and Sulaymān, and to Dāwūd We gave the Zabūr (Psalms). And Messengers We have mentioned to you before, and Messengers We have not mentioned to you, and Allāh spoke directly to Mūsā. Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allāh after the Messengers. And Allāh is Ever All-Powerful, All-Wise.” (An-Nisā 4:163-165)
“Muhammad is not the father of any man among you, but he is the Messenger of Allāh and the last of the Prophets. And Allāh is Ever All-Aware of everything.” (Al-Ahzāb 33:40)
* And we believe that the one who does not believe in the prophethood, and the message cannot be anything but a mushrik. Because there is not a mushrik except that he has denied the prophethood. And whoever denies the prophethood is a mushrik. So Tawhīd and the prophethood are linked to each other and likewise is the denial of the messengers and the setting up of partners with Allāh are linked to each other.
“And whosoever does not believe in Allāh and His Messenger (Muhammad), then verily, We have prepared for the disbelievers a blazing Fire.” (Al-Fath 48:13)
* And we believe that the belief in every messenger in his time is from Aslud-dīn (the fundament of the religion). The belief in the last messenger Muhammad, salliAllahu alayhi wa sallam, is from Aslud-dīn. Everyone today who does not believe in him (his Message), is a mushrik. Likewise, everyone who did not believe in Nūh in his time, was a mushrik, because everyone who lives in the time where a prophet is present, is obliged to believe in and follow whatever is revealed to the prophet.
“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allāh (Alone), and avoid (or keep away from) tāghūt.’ ” (An-Nahl 16:36)
* And we believe in The Last Day, in the resurrection after death, and in the reward and the punishment. And we are certain that the belief in the Last Day is associated with the belief in Allāh. So there is no belief in Allāh without the belief in the Last Day. And they are two associates in the Book of Allāh.
“And (remember) when your Lord brought forth from the Children of Ādam, from their loins, their seed (or from Ādam’s loin his offspring) and made them testify as to themselves (saying): ‘Am I not your Lord?’ They said: ‘Yes! We testify,’ lest you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ ”(Al-A’rāf 7:172)
“And when Allāh Alone is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust (from the Oneness of Allāh) and when those (whom they obey or worship) besides Him [like all false deities other than Allāh, it may be a Messenger like ‘Īsā (Jesus) son of Maryam (Mary), ‘Uzayr (Ezra), an angel, a pious man, a Jinn, or any other creature even idols, graves of religious people, saints, priests, monks, etc.] are mentioned, behold, they rejoice!” (Az-Zumar 39:45)
“And verily, those who believe not in the Hereafter are indeed deviating far astray from the Path (true religion of Islāmic Monotheism).” (Al-Muminūn 23:74)
“The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad): ‘Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allāh.’ ” (At-Taghābun 64:7)
And there is no messenger who did not warn his Ummah (nation) about The Last Day, and so did the Book, Sunnah, intellect and the Fitrah point this (fact) out.
“And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened. And its keepers will say, ‘Did not the Messengers come to you from yourselves, reciting to you the Verses of your Lord, and warning you of the Meeting of this Day of yours?’ They will say: ‘Yes’, but the Word of torment has been justified against the disbelievers!” (Az-Zumar 39:71)
“O you assembly of Jinns and mankind! ‘Did not there come to you Messengers from amongst you, reciting upon you My Verses and warning you of the meeting of this Day of yours?’ They will say: ‘We bear witness against ourselves.’ It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.” (Al-An’ām 6:130)
And whoever claims that it is possible for anyone to be a believer without (having) the belief in The Last Day, he is a kāfir.
* And we believe in the Qadar – the good of it and the bad of it. So we believe that Allāh is All-Knowing about everything. He knows the Maqādīr (pl. Qadar) of everything that was, that will be, and what is, and that He wrote this in al-Lawh al-Mahfūdh (the preserved tablet). And (we believe) that He is the Creator of everything which includes the actions of the slaves, and that there isn’t in His Dominion except that which He wants. So what He wanted was, and what He didn’t want has never been.
“Know you not that Allāh knows all that is in heaven and on earth? Verily, it is (all) in the Book (al-Lawh al-Mahfūdh). Verily! That is easy for Allāh.” (Al-Hajj 22:70)
“But you cannot will, unless Allāh wills. Verily, Allāh is Ever All-Knowing, All-Wise.” (Al-Insān 76:30)
“Allāh is the Creator of all things, and He is the Wakīl (Trustee, Disposer of affairs, Guardian, etc.) over all things.” (Az-Zumar 39:62)
“And Allāh has created you and what you do!” (As-Sāffāt 37:96)
Opposing this is what the astray groups are upon from the Qadariyyah and Jabriyyah and the likes of these.
So whoever claims that Allāh knows the totalities with the exception of some parts, or that He is capable of some things and not of others, or denies Allāhs eternal knowledge about the things, or says that there in His Dominion is what He does not want or he denies that Allāh has created the actions of the slaves, he is a kāfir.
* And we believe in what Ahlus-Sunnah is upon, that Īmān is belief, speech, and action. Speech of the heart and the tongue and action with the heart and the limbs, and that it increases and decreases, different from the Khawārij, Mu’tazilah, Murjia, Jahamiyyah, Karrāmiyyah and their kinds from the followers of deviation and misguidance.
* And we believe that it is not permitted to declare Takfīr based on disobedience and big sins – except shirk – such as interests, fornication, drinking intoxicants like the Khawārij proclaim (that this is permitted), or like the Mu’tazilah say “in a state between the two states (kufr and Īmān)”. Rather we say that the one who performs this is a believer with a deficient Īmān or he is a believer by his Īmān and fāsiq by his big sin, or something similar to this.
“Verily, Allāh forgives not that partners should be set up with him in worship, but He forgives except that (anything else) for whom He will.” (An-Nisā 4:48)
* And we believe that if a Muslim declares Takfīr on a Muslim based on (wrong) interpretation and seeking the truth, then he is one who made an effort and thereby excused and even rewarded. But if he declares Takfīr on him without (wrong) acceptable interpretation, then he is a transgressing dhālim (unjust) but he does not become kāfir by this. Whoever declares Takfīr on him based on this only, then he has matched the Khawārij with his saying. This is the saying which is transmitted from the honorable Sahābah regarding them not declaring Takfīr on the first of the Khawārij.
* And we believe that the rāfidah who claim that their Imāms are flawless and that they are better than the prophets, or describes them with some of the attributes of Allāh such as the knowledge of the unseen, and those who claim that the Qurān has been distorted, and make Takfīr on (some) the Sahābah and seeking help from others than Allāh, and other than this from the actions of shirk, they are kuffār and mushrikūn both their groups and their individuals.
And this group is present now in different places such as Lebanon, Iraq, and Iran from those they call “al-ja’fariyyah” or “al-ithna ‘ashriyyah” or “imāmiyyah” or “matāwilah” as the average people call them in some of the countries.
Regarding al-ismā’īliyyah and an-nusayriyyah and ad-durūz and their kinds, from al-bātiniyyah, then they are worse in shirk and kufr than these (previously mentioned).
So whoever does not declare Takfīr on all of these categories or some of them, or stops (in Takfīr) regarding them, or says that they are kuffār as a group but not their individuals, or differentiates between their average ones and their Imāms, he is a kāfir. All these groups are groups of shirk and kufr, and most of them are worse in shirk and kufr than the jews and the christians. So whoever does not make Takfīr on these groups and their members, without any exception, has not fulfilled the requirements for Islām, because it is required that he makes Takfīr on everyone who commits major shirk.
* And we believe that the best people after the prophets – may Allāhs peace and blessings be upon them – are the Sahābah of Allāhs Messenger, salliAllahu alayhi wa sallam.
And they are the elite of this Ummah, there is neither before nor after them anybody who is equal to them in rank and excellence.
And we witness that the best of them is as-Siddīq Abu Bakr ‘Abdullah ibn Abī Quhafā, then al-Fārūq Abu Hafs ‘Umar ibn Al-Khattāb, then Dhū Nūrayn Abu ‘Amr ‘Uthman ibn ’Affān, then Lion Abu Turāb ‘Ali ibn Abī Tālib, then the remaining ten, then those who fought at Badr, then those who gave the pledge of Ridwān.
And those who made Hijrah are better than the Ansār and whoever believed and spent before the victory (of Makkah) are better than the one who believed and spent after the victory. And the established with us is that they all are from the inhabitants of Jannah, we witness this for them as it is clear in the Qurān.
Loving them is Īmān and hating them is kufr and Nifāq, may Allāh be pleased with all of them.
“Allāh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” (At-Tawbah 9:100)
“Indeed, Allāh was pleased with the believers when they gave their Bay’ah (pledge) to you (O Muhammad) under the tree, He knew what was in their hearts, and He sent down As-Sakīnah (calmness and tranquillity) upon them, and He rewarded them with a near victory.” (Al-Fath 48:18)
“Not equal among you are those who spent and fought before the conquering (of Makkah) (with those among you who did so later). Such are higher in degree than those who spent and fought afterward. But to all, Allāh has promised the best (reward). And Allāh is All-Aware of what you do.” (Al-Hadīd 57:10)
“Muhammad is the Messenger of Allāh, and those who are with him are severe against disbelievers and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allāh and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Tawrāt (Torah). But their description in the Injīl (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allāh has promised those among them who believe (i.e. all those who follow Islāmic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness, and a mighty reward (i.e. Paradise).” (Al-Fath 48:29)
* And we believe that whoever declares Takfīr on the Sahābah (may Allāh be pleased with them) or calls them wrongdoers, all of them or the common ones except a small group, he is a cursed kāfir, and whoever doubts in his kufr or hesitates (in Takfīr) concerning him, he is a kāfir. This is because the meaning of this filthy statement is the denial of the Qurān and the message, and even the negation of this religion totally, by the defamation of the justice of its carriers by making them wrongdoers or disbelievers. And this is also denying what is clear in the Qurān, regarding the purification of them, the tribute to them, and the contentment with them.
* And we believe that the rulings and laws are not obligatory until after the notification and that the ignorant regarding the rulings in Usūl (principles) and Furū’ (branches) is excused and does not commit kufr until after the evidence (Hujjah) has been established. So if he denies anything from the information and the clear and recurrent rulings, and the correct knowledge regarding him (his situation) surely is available, then he is a kāfir. And if the correct knowledge is not available, then he does not commit kufr until the evidence has been established on him, (the evidence/argument) which the one who opposes it becomes a kāfir.
“And Allāh will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid. Verily, Allāh is the All-Knower of everything.” (At-Tawbah 9:115)
“And be not one of those who belie the Āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allāh, for then you shall be one of the losers.” (Yūnus 10:95)
“And those who disbelieved and belied Our Verses (of this Qurān), for them will be a humiliating torment (in Hell).” (Al-Hajj 22:57)
“Then, who does more wrong than one who utters a lie against Allāh, and denies the truth [this Qurān, the Prophet (Muhammad ), the Islāmic Monotheism, the Resurrection and the reward or punishment according to good or evil deeds] when it comes to him! Is there not in Hell an abode for the disbelievers?” (Az-Zumar 39:32)
“Yes! Verily, there came to you My Āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.) and you denied them, and were proud and were among the disbelievers.” (Az-Zumar 39:59)
“And none but the disbelievers reject Our Āyāt (proofs, signs, verses, lessons, etc.).” (Al-‘Ankabūt 29:47)
And thereafter: And these are the requested lines for the pillars of Īmān and its fundament, which the Islām of a person cannot be correct except by it. And verily have I sometimes found it necessary, through it (the text), to mention what does not belong to Aslul-Īmān (The fundament of Iman), but what follows with it. And this is what the context and the entirety of the words call for (or demands), of what is counted in the principles of Ahlus-Sunnah wal-Jamā’ah.
(During the text several times issues that are not from Aslud-dīn (The Fundament of the religion of Islām) were mentioned, where anybody who does not fulfill its requirements is kāfir, but instead issues from Usūlud-Dīn (The Principles of the religion) and Furū’ud-Dīn (The Branches of the religion). This is for example the detailed descriptions of the angels and the prophets.
In Aslud-dīn, which consists of knowing, hating, and rejecting shirk and whoever commits it, Takfīr on the tawāghīt and witnessing that the worship of it is false, belief in the Last Day and the belief in al-Qadar, there is no excuse for not fulfilling these and whoever does not do so is a kāfir.
Whoever does not worship Allah alone due to kibr (arrogance) is also a kāfir even if this is only in a single act of worship.
But in matters from Usūlud-Dīn (The Principles of the religion) and Furū’ud-Dīn (The Branches of the religion), the situation of the mistaken person is taken into consideration. If he makes a mistake in an issue that is not clear (Masalah Khafiyyah) and he has an excuse (ignorance, wrong interpretation, effort to find the truth, or blind-following) then the Takfīr on him is made if he rejects the Hujjah after it has been established upon him.
If the issue is well known (Masalah Dhāhirah) or known by necessity from the religion (Ma’lūm min ad-Dīn bi-Darūrah), then the person is not excused in this issue, and the Takfīr will be declared on him.)
I ask al-Mawlā (the Lord) – The Glorified – to benefit the author and the reader with it, and whoever helps to spread it, and to guide us all to the Straight Path. All praise is due to the Lord of all the worlds, and may Allāhs peace and blessing be upon the seal of the prophets and messengers.
