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Topic: Aqsaamun-Naas Fee Hadhihi Nawaaqid
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 AbuUkkaasha
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Abu Ukkaasha Shaakir Ibn Willard Gree
(Hawthorne, California)
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Member
Posts: 142
Joined: Sep 2002
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The People with Respect to the Nawaaqid [of Islaam] are of Three Types, Two Extremities and One Middle Course --------------------------------------------------------------------------------
The first extremity: those who exaggerate in Takfeer declaring disbelief upon the people, making takfeer of them without any narration [proof of evidence found in the kitaab or sunnah] or understanding or knowledge. And this is the ideology of the Khawaarij those who appeared during the time of the Prophet [sallallahu alayhi wa salam] and during the time of the rightly guided predecessors and also during the time of the latter generations. Declaring the Muslimeen as disbelievers excessively exaggerating in disbelief. So everyone who opposes them are considered to them as disbelievers and they make the spilling of their blood permissible. So the Khawaarij have two fundamental principles.
The first fundamental principle: Declaring disbelief upon the people.
The second fundamental principle: The revolting against the Wulaatul Umoor [those who are in charge of the affairs]of the Muslimeen and the renouncement of obedience to the [wulaatul umoor]. And the reason for this is their taking the text that indicates the kufr or the shirk upon it's apparent meaning without gathering between it and between the other texts [which indicate that there is kufru akbar and kufru asghar and shirk akbar and shirk asghar].
Verily Al-Kufr is divided into two categories:
Kufrul Akbar [major disbelief] and Kufrul Asghar [minor disbelief].
And Ash-Shirk is divided into two categories:
Shirkul Akbar [major shirk] and Shirkul Asghar [minor shirk].
The Shirk [Al-Akbar] and Kufr [Al-Akbar] takes a person out of the fold of Islaam and nullifies one's Islaam. And Shirk and Kufrul Asghar: does not take one out of Islaam but both of them diminish the Islaam and the Imaan [of a person].
So they, [meaning the Khawaarij] do not make any distinction between this and that, and they do not have [within their ideology] Kufrul Asghar nor Shirkul Asghar. Indeed Al-Kufr and Ash-Shirk is to be considered only one thing with them and it is that which expels a person from the religion. And they take the text [understand it]on its apparent meaning and abandon the other texts which explains these affairs [clearly] and it is further divided into two categories. The lack of their understanding and the deficiency of their knowledge of religion and their inability of seeking knowledge so that they declare the people as disbelievers exaggerating with respect to Takfeer without understanding nor utilizing any narrations and implementing the text in other than their rightful places. And that is because they possess no understanding except merely mentioning [the texts] reciting the expression and not understanding the meaning then they implement it upon the people.
So these are the Khawaarij, and unfortunately they have a legacy now from those who declare the people as disbelievers exaggerating in Takfeer, making permissible the blood [of the muslims], utilizing as evidence that these are indeed disbelievers so they have heirs now from our youths and from our ignorant folks and from our literate people.
The second extremity: The Murji'ah are those who say that Imaan is in the heart and actions do not enter into it and some of them say: "and statements do not enter into it [Al-Imaan] and that Imaan is only in the heart and as for actions, they do not enter into it." So no matter whatever action he does, he does not enter into kufr, and they say: "Imaan is not harmed by sins nor is kufr benefitted by obedience and this is their ideology." and they take the texts that indicate the [Al-Wa'd] promise of Allaah's maghfirah [forgiveness] and rahmah [mercy] and they do not gather between the texts which indicate the [Al-Wa'eed] [the threat]which comprises of the warning from kufr and shirk and sins and transgressions so they take the text which indicate [Al-Wa'd] [the promise of forgiveness and mercy] and rely completely upon Ar-Rajaa [hope] only. So the Khawaarij are those who take the texts which indicate [Al-Wa'eed] [the threat] and they abandon those texts which indicate [Al-Wa'd] [the promise of Allaah's forgiveness and mercy] and [Ar-Rahmah] [mercy] and [Ar-Rajaa] [hope] so they betake themselves to fearing and they exert themselves in fear. So they rule upon the people with takfeer and make the spilling of their blood and the taking of their wealth permissible with this corrupt madhhab.
The third viewpoint is Ahlus Sunnah and they are Wast [they take the middle course]: Ahlus Sunnah wal Jamaa'ah and they are the middle course between the two extremes, [meaning the] Madhhabul Murji'ah and Madhhabul Khawaarij. And they gather between the two texts [the text of Wa'd (promise of forgiveness and mercy) and Wa'eed (threat of punishment)] and they say: "indeed the kufr that is indicated in the Qur'aan and the Sunnah is divided into two categories, kufru akbar [major kufr] and kufru asghar [minor kufr] and shirk akbar [major shirk] and shirk asghar [minor shirk].
So Shirk Akbar and And Kufru Akbar takes a person out of the millah [deen] and Shirk Asghar and Kufr Asghar does not take one out of the millah [deen] contrary to the Khawaarij but both of them [i.e. Kufru Asghar and Shirk Asghar] diminish Al-Imaan which is in opposition to the Murjiah [because they believe that Imaan does not increase or decrease], so they are in an extremely contradictory position. And Ahlus Sunnati wal Jamaa'ah-and for Allaah is the praise-are upon the Wast [middle course] they gather between the texts of Wa'eed and the text of Wa'd and they gather between Al-Khauf [fear] and Rajaa [hope] and they do not restrict themselves to hope alone as the Murji'ah do nor do they restrict themsleves to the Khauf [fear] alone as the Khawaarij do. So the one who worships Allaah upon fear only then he is Khaarijee and whoever worships Allaah upon hope alone then he is Murji'ee and whoever worships Allaah upon Hubb [reverencial love] alone is a Soofee and whoever worships Allaah upon Khauf [fear] and Rajaa [reverencial hope] and Hubb [reverencial love] and Raghbah [reverencial desire] and Rahbah [reverencial fear] then he is Muwahhid Sunnee [one who has established Tawheed and the Sunnah] and this is the explanation of this great matter in detail.
Duroos Fee Sharhi Nawaaqidul Islaam pg.22-25
This message was edited by AbuUkkaasha on 7-30-04 @ 12:00 AM
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| AbuUkkaasha
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Abu Ukkaasha Shaakir Ibn Willard Gree
(Hawthorne, California)
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Member
Posts: 142
Joined: Sep 2002
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Just a brief side note concerning Shirk. Our Sheikh Zaid Bin Muhammad Bin Haadee Al-Madkhalee defined Shirk as:
س 9: فضيلة الشيخ, انّ الشرك الأكبر تعريفه : أن يجعل لله ندّا يدعوه كما يدعو الله , أو يخافه أو يرجوه أو يحبه كحب الله, أو يصرف له نوعا من أنواع العبادة". فما معنى التعريف السابق اللذي ذكرت؟
Question 9: The noble Sheikh Zaid Bin Muhammad Bin Haadee Al-Madkhalee [hafidhahullaah] was asked, "Indeed Shirkul Akbar [major shirk] it's definition is: that one makes for Allaah a Niddan [equal, peer, partner] supplicating to him just as they supplicate to Allaah or fear him or place their hope in him or love him as they love Allaah or do and action for him from amongst the actions of ibaadah." So what is the meaning of the definition that you previously mentioned?
ج 9: معنى ذلك ان يجعل المكلف لله مثيلا من خلقه فيصرف له شيئا من أنواع العبادة التي لا يجوز صرفها الا لله وحده و منها الدعاء والرجاء والحب و غيرها من أنواع العبادة.
Answer 9: Meaning that the Mukallif [the one who is entrusted with the responsibility for establishing tawheed and obdience in his life] makes for Allaah an equal from amongst His creation so that he directs something from amongst the acts of ibaadah that which is not permissible to direct towards [anyone] except for Allaah alone and from it [and from the ibaadah], is Du'aa [supplication] and Rajaa [hope] and Hubb [love] and other than it from amongst the categories of worship."
العقد المنضد الجديد في الاءجابة على مسائل في الفقه والمناهج و التوحيد
لفضيلة الشيخ زيد بن محمد بن هادي المدخلي ص. 27
قال فضيل بن عياض : أول العلم الاءنصات, ثم الاستماع, ثم الحفظ,ثم اعمل, ثم النشر . <جامع بيان العلم و فضل و ما ينبغي في روايته و حمله>
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04-07-2004 @ 8:42 PM
