What is the difference between absolute takfir (declaring someone a disbeliever) and specific takfir?
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The questioner : May Allah reward you, esteemed Shaykh. Regarding this, I would like you to clarify for me takfir (declaring someone a disbeliever), specifically absolute takfir and specific takfir?
The Shaykh : Yes.
The questioner : And the other question.
The Shaykh : No, there is only one question until it goes around again.
Takfir (declaring someone a disbeliever), tafsīq (declaring someone an open sinner), and tabdī‘ (declaring someone an innovator) are all descriptions that follow meanings. If these meanings are found, these descriptions apply. So, if the cause or meaning for which a person deserves to be described with this description is found, it applies to him. It is not permissible for us to say, "So-and-so is a disbeliever," until we verify two things:
The first thing: establishing that this act is one of disbelief. If we do not know and we are in doubt, the original state is that the Muslim remains upon his Islam, and it is not permissible for us to declare him a disbeliever. An example of this: if someone says, "The one who drinks intoxicants is a disbeliever," this is forbidden. We do not say he is a disbeliever until we know that the Shari'ah has explicitly stated his disbelief.
The second thing: verifying that this description applies to this person, meaning: that this meaning to which the Lawgiver attached the ruling of takfir (declaring someone a disbeliever) applies to this person such that the conditions of takfir are fulfilled in him. Among these conditions:
That he be knowledgeable, and that he be intentional. If he is not knowledgeable, we do not declare him a disbeliever, because the argument has not yet been established against him, as Allah Blessed and Exalted is He said:[Al-Qasas 28:59], and He the Exalted said: [An-Nisa 4:163] up to His saying: [An-Nisa 4:165], and He the Exalted said: [Al-Isra 17:15], and the verses in this meaning are numerous. So, if a person does not know that this thing is from disbelief, we do not rule that he is a disbeliever.
The second condition: that the person intends, that he intends what he said of the word of disbelief, or what he did. If he was forced, or if his tongue slipped in saying the word of disbelief, he is not declared a disbeliever. The evidence for this is His saying, the Exalted:[An-Nahl 16:106], and the Prophet (peace and blessings be upon him) said: : The word: "You are My slave and I am your Lord," is disbelief, but did he intend it?
No, it slipped from his tongue. So, these two conditions are necessary: knowledge, and secondly: intention and purpose. If he did not intend and did not purpose it, then no.
And among that is also the story of the man who was oppressive to himself, so he gathered his family and ordered them to burn him when he died, and to scatter him in the sea, so that Allah would not punish him. So Allah the Mighty and Majestic gathered him and asked him:. So this man was ignorant regarding the fact that Allah the Exalted is able to gather him and hold him accountable. Did you understand?
So, two things are necessary:
The first thing: that we know that this thing is a cause of disbelief.
The second: that we know the application of the conditions or the completion of the conditions upon the one who committed it. So it is necessary that we know that the conditions of takfir (declaring someone a disbeliever) have applied to him, among which are: knowledge, and intention. For this reason, a distinction is made between the statement or act being disbelief, and the one who does it or says it being a disbeliever. The statement or act may be disbelief, but the one who says it or does it is not a disbeliever because the conditions have not applied to him. Yes.
And therefore, we warn with the utmost warning against hastening to declare a group of people disbelievers when the conditions have not become clear in them, meaning: the conditions of takfir (declaring someone a disbeliever). Because if you declare him a disbeliever, the necessary consequence of your declaring him a disbeliever is that you testify that he is in the Fire. So you are now testifying to the ruling and to what the ruling necessitates. So the matter is very serious. Then, the ruling of takfir (declaring someone a disbeliever) necessitates hating him, disavowing him, staying away from him, and not listening to him or obeying him if he is a ruler, and the like of what follows from this matter, which a person must restrain his tongue from.
The Shaykh : Yes.
The questioner : And the other question.
The Shaykh : No, there is only one question until it goes around again.
Takfir (declaring someone a disbeliever), tafsīq (declaring someone an open sinner), and tabdī‘ (declaring someone an innovator) are all descriptions that follow meanings. If these meanings are found, these descriptions apply. So, if the cause or meaning for which a person deserves to be described with this description is found, it applies to him. It is not permissible for us to say, "So-and-so is a disbeliever," until we verify two things:
The first thing: establishing that this act is one of disbelief. If we do not know and we are in doubt, the original state is that the Muslim remains upon his Islam, and it is not permissible for us to declare him a disbeliever. An example of this: if someone says, "The one who drinks intoxicants is a disbeliever," this is forbidden. We do not say he is a disbeliever until we know that the Shari'ah has explicitly stated his disbelief.
The second thing: verifying that this description applies to this person, meaning: that this meaning to which the Lawgiver attached the ruling of takfir (declaring someone a disbeliever) applies to this person such that the conditions of takfir are fulfilled in him. Among these conditions:
That he be knowledgeable, and that he be intentional. If he is not knowledgeable, we do not declare him a disbeliever, because the argument has not yet been established against him, as Allah Blessed and Exalted is He said:
And never would your Lord have destroyed the cities until He had sent to their mother a messenger reciting to them Our verses. And We would not destroy the cities except while their people were wrongdoers.
وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى حَتَّى يَبْعَثَ فِي أُمِّهَا رَسُولاً يَتْلُو عَلَيْهِمْ آيَاتِنَا وَمَا كُنَّا مُهْلِكِي الْقُرَى إِلَّا وَأَهْلُهَا ظَالِمُونَIndeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers
رُسُلاً مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِAnd never would We punish until We sent a messenger.
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاًThe second condition: that the person intends, that he intends what he said of the word of disbelief, or what he did. If he was forced, or if his tongue slipped in saying the word of disbelief, he is not declared a disbeliever. The evidence for this is His saying, the Exalted:
Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment;
مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْأِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌAllah is more joyful with the repentance of His slave than one of you— and it was mentioned that he— was on his mount with his food and drink on it, so he lost it and it was lost from him. And he kept looking for it but did not find it. Then he lay down under a tree waiting for death. So while he was like that, he woke up and the rein of his camel was hanging on the tree. So he took it and said: "O Allah, You are my slave and I am your Lord," he erred out of extreme joy
لله أشد فرحاً بتوبة عبده من أحدكم -وذكر أنه- كان على راحلته عليها طعامه وشرابه فأضلها وضاعت عنه، وجعل يطلبها ولم يجدها، ثم اضطجع تحت شجرة ينتظر الموت، فبينما هو كذلك استيقظ وخطام ناقته متعلق بالشجرة، فأخذ به فقال: اللهم أنت عبدي وأنا ربك، أخطأ من شدة الفرحNo, it slipped from his tongue. So, these two conditions are necessary: knowledge, and secondly: intention and purpose. If he did not intend and did not purpose it, then no.
And among that is also the story of the man who was oppressive to himself, so he gathered his family and ordered them to burn him when he died, and to scatter him in the sea, so that Allah would not punish him. So Allah the Mighty and Majestic gathered him and asked him:
Why did you do this? He said: My Lord, out of fear of Your punishment. So Allah forgave him
لماذا فعلت هذا؟ قال: ربي خوفاً من عذابك، فغفر الله لهSo, two things are necessary:
The first thing: that we know that this thing is a cause of disbelief.
The second: that we know the application of the conditions or the completion of the conditions upon the one who committed it. So it is necessary that we know that the conditions of takfir (declaring someone a disbeliever) have applied to him, among which are: knowledge, and intention. For this reason, a distinction is made between the statement or act being disbelief, and the one who does it or says it being a disbeliever. The statement or act may be disbelief, but the one who says it or does it is not a disbeliever because the conditions have not applied to him. Yes.
And therefore, we warn with the utmost warning against hastening to declare a group of people disbelievers when the conditions have not become clear in them, meaning: the conditions of takfir (declaring someone a disbeliever). Because if you declare him a disbeliever, the necessary consequence of your declaring him a disbeliever is that you testify that he is in the Fire. So you are now testifying to the ruling and to what the ruling necessitates. So the matter is very serious. Then, the ruling of takfir (declaring someone a disbeliever) necessitates hating him, disavowing him, staying away from him, and not listening to him or obeying him if he is a ruler, and the like of what follows from this matter, which a person must restrain his tongue from.