Is it permissible to describe the sects existing in the present age, such as "the Qadiyyah" and "the Shi'ah" and others,

The questioner : A question similar to this: Is it permissible to describe the sects existing in the present age, such as "the Qadiyyah" and "the Shi'ah" and others, as well as those who call to Islam but by methods different from the method of the Salaf, as being among the people of the Fire whom the hadith includes: to the end of it?

The Shaykh : There is no doubt that.
Yes?

Another questioner : ... .

The questioner : Understood.
Is it permissible to describe the sects existing in the present age, such as "the Qadiyyah" and "the Shi'ah" and others, as well as those who call to Islam but by methods different from the method of the Salaf, as being among the people of the Fire whom the hadith includes: to the end of his saying: ?

The Shaykh : Everyone who opposes Islam and is clear about this opposition; there is no doubt that he is among those sects mentioned by the Messenger (peace be upon him), and that their number is seventy-two sects.
I say: Everyone who the truth became clear to him and then he opposed it is among the people of the Fire. If the opposition, as we said earlier, is in belief, then he is among those who will remain in the Fire forever. If the opposition is not in belief but rather in action, then he will not remain in the Fire forever; rather, his judgment is with Allah (Blessed and Exalted is He), as came in the hadith of 'Ubadah ibn al-Samit: . This hadith and its like are, in reality, an explanation and detailing of the verse we mentioned recently: . So, everyone who disbelieves or associates partners with Allah while knowing that this is shirk in Islam is one who will remain in the Fire forever. And everyone who disobeys Allah (Mighty and Majestic) in action, not in belief, while knowing it, deserves punishment from Allah (Mighty and Majestic), but he is under the will (Blessed and Exalted is He) and mercy of Allah, as you heard in the hadith of 'Ubadah: .
This is the ruling... for all the Islamic sects. But we do not proceed to declaring someone a disbeliever... unless it becomes clear to us that it is disbelief by denial, and... in a place. Therefore, we find the imams of the Sunnah and the imams of hadith, at the time of... those sects like the Mu'tazilah, the Khawarij, the Jabriyyah, the Murji'ah, and others, when they declare these sects all misguided, they do not cut off their disbelief as apostasy. Therefore, we find them certifying individuals from them in terms of truthfulness and narration, but from another angle, they rule upon them with misguidance in creed. But they do not declare them disbelievers due to the possibility that the matter may have been made ambiguous to them, due to the possibility that they have an excuse with Allah (Mighty and Majestic). And it does not concern us, nor do we benefit anything from trying to uncover the hearts of people and what their souls and hearts have concealed. That is because Islam only commands us to judge by the apparent, and Allah (Mighty and Majestic) takes charge of the secrets.
So, whoever declares disbelief to us and turns away... we attribute him to the disbelievers. But if he exerted effort and erred, even if his error was in a principle of the Shari'ah, and Allah (Mighty and Majestic) knew the goodness of his intention, and did not know from him denial of what Allah (Mighty and Majestic) revealed in His Shari'ah; this is our Lord (Mighty and Majestic) who does not hold him accountable. The Salaf proceeded on this basis. Therefore, you will find such as "Imran ibn Hutan," one of the heads of the Khawarij, and one of those about whom terrifying hadiths came, yet he is among the narrators from whom the Imam of the hadith scholars, the Imam "Muhammad ibn Isma'il al-Bukhari," narrated in his "Sahih." This means that our imams, the imams of the Sunnah, when they ruled with the misguidance of those sects that opposed the Sunnah and the righteous Salaf, they did not declare them disbelievers. Because declaring someone a disbeliever is a very serious matter, and due to the possibility that this one whose misguidance appeared to us and we attributed him to the people of misguidance... As for ruling that he is among those who will remain in the Fire forever; this is... unless he is certain and explicit about what necessitates disbelief.
And from here, we can look into a hadith that poses a difficulty for some people. This is the hadith that the Imam al-Bukhari and Muslim narrated in their "Sahihayn" from the hadith of Abu Sa'id al-Khudri (may Allah be pleased with him) and others - also - from the Prophet (peace and blessings be upon him) that he said: .
This hadith may pose a difficulty for some; because on its surface, it conflicts with the previous verse: ; especially after we clarified to you recently that the meaning of "associates" is: disbelieves, meaning that disbelief enters into shirk, so there is no difference between disbelief and shirk, as you remember. So, what did this man do? He was thrown into his own soul, and the one who threw what he threw into his soul was his fear of his Lord; that if he bequeathed that unjust bequest, which is difficult for a person to imagine a bequest more deeply rooted in misguidance than it! It was suggested to him that if his bequest was carried out and he was burned by fire, and the ash of his body was distributed, half in the sea and half in the wind, that he would be misguided regarding his Lord, and that Allah (Mighty and Majestic) could not do anything to him. So, it seems that he forgot that ruling which Allah (Mighty and Majestic) mentioned in the conclusion of Surat Yasin: . So, this man forgot this reality: that Allah (Mighty and Majestic), who created man from nothing, it is easier for Him, if there was... it is easier for Him to return him from these particles that did not... his body. This man forgot this reality, but what he forgot was a good thing, and it was his fear of his Lord (Blessed and Exalted is He); therefore, he bequeathed what he bequeathed, and his bequest was carried out, so Allah (Mighty and Majestic) returned him as he was, a sound human being, and said to him: What drove you to what you did? He said: Your fear. So, it is as if Allah (Mighty and Majestic) is saying to him: Since what drove you to that error and that grave, disbelieving misguidance was only your fear of Me; then go; for I have forgiven you.
The point is: This is the measure of Allah and this is His ruling. As for us, we have the apparent. If we saw a person bequeath with this bequest, we would certainly hasten to declare him a disbeliever with the disbelief of apostasy. And if our Lord (Mighty and Majestic) has dealings with His just ruling measure, which is different from our measure, which is deficient, incapable, and based on apparent matters; therefore, the Mu'tazilah - for example - when they denied seeing Allah (Mighty and Majestic) in the Hereafter, there is no doubt that they erred in that with a far error, and this denial from them was one of the reasons for the people of the Sunnah ruling upon them with misguidance. But the people of the Sunnah did not rule upon them with disbelief and apostasy. And likewise, we say, as we mentioned earlier, regarding all the other schools and the other paths. That is because they combined what appears of their misguidance, which we have no room to deny, it is necessary, with the possibility that Allah (Mighty and Majestic) knows from some of them, at least, an excuse for what they went to. Therefore, the school of the people of the Sunnah is, in reality, those who do not exaggerate and do not be severe, but rather they walk on the middle line. It is declaring those who deviated from the Sunnah as misguided without linking that to declaring them disbelievers and expelling them from the religion. Because this declaration of disbelief is based on the secrets of matters, so its matter is delegated to Allah (Blessed and Exalted is He).
Other than that?