General & Specific Rulings

&
Manhaj Of Ahl Sunnah Wal
Jammah
Ridhwan Aaban Ibn Malik

Ibrahim Aaban Ibn Malik Al-Athari

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 Manhaj Of Ahl Sunnah Wal Jammah
Shaikh ul Islam Ibn Taymiyyah Mentioned about the impediments and
conditions of takfir,

‘Takfir, it has conditions and also it has impediments.And it cannot be applied,

these conditions, for a certain person or the individual. And when we say
general takfir, it does not mean we call an individual a kaafir,unless these
conditions are there, and the impediments are not there any more
[Majmu`a Fataawa, V. 12, page 487-489]

I have said many evidences that some actions are kufr. And because in some
instances, certain groups do an action other than what he (SAW) did. But to
call an individual as a kaafir who did this action or to rule that he will abide in
the fire forever, this cannot be said without evidence that satisfies that
statement. This is of course along with the conditions of takfir and the
impediments that must be moved so that there is nothing to prevent the
statements. And we generalise the statements of Allah about kufr, fisq and
others. And it does not mean that the individual becomes part of that
statement. We never judge the individual until the rules for that condition is
met and we judge him for whatever caused him to commit that act. I have
explained this rule.
[Ibid., V. 28, pgs. 500-501]
 Imām Muhammad Ibn ʿAbd al-Wahab mentioned the following in his letter to
Aḥmad Ibn ʿAbd al-Karīm al-Iḥsāʾī:

Indeed, the words of Ibn Taymiyyah where he said that the specific individual is
not called a kāfir, unless the ḥujjah has been established upon him. What is
meant by this are the matters which are not pertaining to major shirk and (clear)
apostasy. But rather it is pertaining to specific ‘unclear’ matters. Whether it was
from the uṣūl (matters of ʿaqīdah) or from the furūʾ (matters of fiqh). Such as
matters related to the Ṣifāt (Attributes of Allāh), or the Qurʾān (i.e.claiming it is
created), or the issue of al-Istiwāʾ(Allāh being above the throne), as well as
other matters similar to this.

He then said: Indeed the Salaf would state in the likes of these matters. We
make general takfīr in it. But as for specific takfīr, if he knows the truth and
opposes it, he would disbelieve on an individual sense. Otherwise, he would not
disbelieve.Then he mentioned the scenarios of muʿānadah (stubbornly
opposing the truth after knowing it). Such as whoever knows the madhab of the
Salaf and the madhab of those who oppose them. Then, he declares in his
books that the madhab of the opposition (to the Salaf) is correct while insulting
and cursing the madhab of the Salaf. Then, this person is considered the
muʿānid (stubborn opposer of the truth) who is individually judged upon with
kufr.

Refer to Fatāwā al-Aʾimmat an-Najdiyyah [3/295-296]

 Conclusion: One Cannot Use Principle Of General & Specific Rulings to
Excuse Kafir (Who Commits Major Shirk) & Kafir (Who Commits Kufr In Clear
Matters Of Deen)

This Principle Is Only Applicable In Masāʾil alKhafiyyah (Unclear Matters)

On the Authority of Sa’d ibn Abi Waqqas (R.A) that He said,

We were talking about something, and I had only recently left jahiliyyah behind, so I
swore by al-Lat and al-‘Uzza. The companions of the Messenger of Allahsaid to me:
“What a terrible thing you have said! Go to the Messenger of Allah and tell him, for
we think that you have committed kufr.” So I went to him and told him, and he said
to me: “Say la ilaha illallah wahdahu la sharika lah (there is none worthy of worship
except Allah alone with no partners) three times, and seek refuge with Allah from
the Shaytan three times, and spit dryly to your left three times, and do not say that
again.”
[Narrated by at-Tabari in his tafsir (v. 9, p. 102) with an authentic chain]

Ibnul-Wazir as-San‘ani (rahimahullah) commented on this hadith and said, “This is a

command to renew [one’s] islam”
[Ithar al-Haqq ala al-Khlaq, p. 380.]

Ibnul-‘Arabi al-Maliki (rahimahullah) said,

“Therefore, whoever swears by al-Lat and al-‘Uzza while in Islam, and puts stress
on that, meaning, of glorification, is in reality a kafir.”
[Aridah al-Ahwidhi, v. 1, p. 28]
 Allah Says:And recall (O Prophet) when your Lord brought
forth descendants from the loins of the sons of Adam, and
made them witnesses against their ownselves. asking them:
'Am I not your Lord?' They said: 'Yes, we do testify.' We did so
lest you claim on the Day of Resurrection: 'We were unaware
of this. [Al Araf : 172]

This Proves That NoOne Is Excused For Shirk because of

Covenant We Had with Allah. Shaykh Ishaaq ibnu Abd ir-
Rahman says: "The people from the time of Fatrah, who
neither received the message nor the Qur‟an, died in the
condition of Jaahiliyyah and can never be called Muslims. The
scholars are in agreement upon this. One cannot supplicate
for their sins to be forgiven. The scholars had different
opinions only in the issue as to whether they will be punished
(for that) in the Hereafter or not"
[Takfeer ul-Mu‟ayyan… P.17]
 Refer To Our These Works for More
Detail:
1.Difference Between Kufr & Takfir By Shaykh Sulyman Al Alwan &
Abu Hamzah

2.The Process Of Establishing Hujjah & Clear/Unclear Matters By

Shaykh Nasr Al Fahd

3. "Asl Din Al Islam"

4. "There is No Excuse Of Ignorance In Major Shirk" By Multiple

Ulama

5. Manat Of Kufr For Third Nullifier by Multiple Ulama

6. Third Nullifier & Chain Takfir By Shaykh Turki Bin'ali