The Shaykh of Islam said: "It is established in the authentic collections from the Prophet (peace and blessings be upon him) the hadith of the one who said to his family, 'When I die, burn me, then grind me, then
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The reader: "From the Prophet (peace and blessings be upon him) This is doubt in the power of Allah and in the resurrection; rather, he thought that he would not return and that Allah would not have power over him if he did that, and Allah forgave him. These issues are detailed in other places.
But the point here is that the schools of the imams are based on this distinction between the type and the individual. For this reason, a group reported from them disagreement on this matter, and they did not understand the depth of their statement. A group reports from Ahmad two narrations regarding declaring the people of innovation disbelievers, absolutely, to the extent that they make the disagreement about declaring the Murji'ah and the Shi'ah who prefer 'Ali disbelievers, and perhaps they prefer the position of declaring them disbelievers and their eternal abode in the Fire. This is not the school of Ahmad or any other of the imams of Islam. Rather, his statement does not differ that he does not declare the Murji'ah who say that faith is speech without action disbelievers, nor does he declare the one who prefers 'Ali over Uthman a disbeliever. Rather, his texts are explicit in refraining from declaring the Khawarij, the Qadariyyah, and others disbelievers.
He only declared the Jahmiyyah who deny the names and attributes of Allah disbelievers, because the contradiction of their statements with what the Messenger (peace and blessings be upon him) brought is apparent and clear, and because the reality of their statement is the denial of the attributes of the Creator. He was afflicted by them until he knew the reality of their matter and that it revolves around the denial of the attributes. Declaring the Jahmiyyah disbelievers is well known from the Salaf and the imams. But he did not declare specific individuals disbelievers. The one who calls to the statement is greater than the one who merely holds it, and the one who punishes its opponent is greater than the one who only calls to it, and the one who declares its opponent a disbeliever is greater than the one who punishes him. And with this, ".
The Shaykh : The degree of the one who calls to the statement is greater than the one who merely holds it. Why? Because he combines two things: holding the statement and calling to it.
The one who punishes its opponent is greater than the one who only calls to it, because this one holds it, calls to it, and punishes whoever opposes it, compelling people to it.
The third: The one who declares its opponent a disbeliever is greater than the one who punishes him, because if he declares him a disbeliever, it becomes obligatory for him to kill him. It becomes obligatory to kill him, because the apostate must be killed, unless he repents, in which case the killing is lifted from him. These degrees mentioned by the author are very clear.
The hadith of the one who said to his family, "When I die, burn me, then grind me, then scatter me in the sea. By Allah, if Allah has the power over me, He will punish me with a punishment He has not inflicted on anyone in the worlds." So Allah commanded the land to return what it had taken from him and the sea to return what it had taken from him. He said, "What drove you to what you did?" He said, "Your fear, O my Lord." So Allah forgave him.
حديث الذي قال لأهله اذا أنا مت فاحرقوني ثم اسحقوني ثم ذروني فى اليم فوالله لئن قدر الله على ليعذبني الله عذابا ما عذبه أحدا من العالمين فأمر الله البر برد ما أخذ منه والبحر برد ما أخذ منه وقال ما حملك على ما صنعت؟ قال خشيتك يا رب فغفر الله لهBut the point here is that the schools of the imams are based on this distinction between the type and the individual. For this reason, a group reported from them disagreement on this matter, and they did not understand the depth of their statement. A group reports from Ahmad two narrations regarding declaring the people of innovation disbelievers, absolutely, to the extent that they make the disagreement about declaring the Murji'ah and the Shi'ah who prefer 'Ali disbelievers, and perhaps they prefer the position of declaring them disbelievers and their eternal abode in the Fire. This is not the school of Ahmad or any other of the imams of Islam. Rather, his statement does not differ that he does not declare the Murji'ah who say that faith is speech without action disbelievers, nor does he declare the one who prefers 'Ali over Uthman a disbeliever. Rather, his texts are explicit in refraining from declaring the Khawarij, the Qadariyyah, and others disbelievers.
He only declared the Jahmiyyah who deny the names and attributes of Allah disbelievers, because the contradiction of their statements with what the Messenger (peace and blessings be upon him) brought is apparent and clear, and because the reality of their statement is the denial of the attributes of the Creator. He was afflicted by them until he knew the reality of their matter and that it revolves around the denial of the attributes. Declaring the Jahmiyyah disbelievers is well known from the Salaf and the imams. But he did not declare specific individuals disbelievers. The one who calls to the statement is greater than the one who merely holds it, and the one who punishes its opponent is greater than the one who only calls to it, and the one who declares its opponent a disbeliever is greater than the one who punishes him. And with this, ".
The Shaykh : The degree of the one who calls to the statement is greater than the one who merely holds it. Why? Because he combines two things: holding the statement and calling to it.
The one who punishes its opponent is greater than the one who only calls to it, because this one holds it, calls to it, and punishes whoever opposes it, compelling people to it.
The third: The one who declares its opponent a disbeliever is greater than the one who punishes him, because if he declares him a disbeliever, it becomes obligatory for him to kill him. It becomes obligatory to kill him, because the apostate must be killed, unless he repents, in which case the killing is lifted from him. These degrees mentioned by the author are very clear.