Archive for the ‘Takfir’ Category

Ikrah and the Mukrah

Posted: November 6, 2008 by millatibraheem in Laa ilaha illAllaah, Takfir

The word “Ikrah” means “force, coercion, compulsion etc.” and “Mukrah,” which comes from the word “ikrah,” literally means “one who is forced.”

Allaah says:

“Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith but such as open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment. That is because they loved and preferred the life of this world over that of the Hereafter. And Allaah guides not the people who disbelieve.” [an-Nahl 16:106-107]

ibn Abbas said: “This verse was revealed about ‘Ammar ibn Yasir. The idolaters had taken him away along with his father Yasir, his mother Sumayyah, Suhayb [al-Rumi], Bilal [ibn Rabah], Khabbab [ibn al-Aratt] and Salim [the client of Hudhayfah] and tortured them. As for Sumayyah, she was tied up between two camels and stabbed with a spear in her female organ. She was told: ‘You embraced Islam for the men’, and was then killed. Her husband Yasir was also killed. They were the first two persons who were killed in Islam. As for ‘Ammar, he was coerced to let them hear what they wanted to hear. Rasoolullaah, saAllaahu alayhi wa salam, was told that ‘Ammar has renounced faith, but he said: ‘Never, ‘Ammar is filled with faith from his head to his toes; faith is admixed with his flesh and blood!’ ‘Ammar then went to see the Rasoolullaah, saAllaahu alayhi wa salam, crying. Rasoolullaah, saAllaahu alayhi wa salam, wiped his tears with his own hand and said: ‘if they return to you, let them hear again what you told them.’ Then, Allaah, exalted is He, revealed this verse”.

Imaam Muhammad ibn Abdul Wahhab said regarding these verses:
“So Allaah didn’t excuse anyone except the Mukrah whose heart is firm upon Imaan and Tawhid.  And it’s known by necessity that it’s impossible to coerce someone to change his beliefs; but it’s possible to change his speech and actions.  So this verse has clarified that whoever utters a word of kufr, or does an action of kufr, then he has indeed become a kaafir with the exclusion of the Mukrah who is firm upon Tawhid in his heart.  And as mentioned in the verse, he becomes a kaafir because he preferred the worldly life, not because he changed his beliefs.” (Tarikh ibn Ghannam)

Imaam Sulayman ibn Abdullaah stated in his book “ad-Dala’il Fi Hukm Muwalat Ahlul-Ishrak” under the ‘Fourteenth Evidence’ commenting on these verses of an-Nahl 106-107:

“So He (Allaah) has made a judgment that is unchangeable- That whosoever turns back from his deen to kufr, then he is a kaafir. Regardless of whether he had the excuse of khawf (fear) for his life, wealth, family, or not; and whether he committed kufr both internally (with his heart) and externally (through actions), or only externally and not internally (i.e. only through actions, without the heart); and whether he committed kufr through his actions and his speech, or with just one of the two and not the other; and whether or not he committed kufr because of his desire to attain some worldly benefit from the mushrik; he becomes a kafir in each and every situation – except for the Mukrah. And he is the ‘Maghsub’ in our language. (Derived from “Ghasaba Yaghsibu”- which implies the meanings of “coerce, compel, force, extort, seize unlawfully, conquer, subdue, rape, etc.” And Maghsub is the one who is “coerced, compelled, forced, subdued, etc.” According to classical linguists: “Someone who is forced to do something he dislikes by means of subjugation and compulsion.” See Lisan Al-‘Arab 3/526, and Al-Misbah Al- Munir 2/729)

So if a person is forced to do kufr; and it is said to him ‘Commit kufr! Or else we shall kill you- or we will torture you’; or the mushrik take him and beat him (severely) – and it is not possible for him to be rid (of this torment) except by agreeing with them; then it is permissible for him to agree with them externally (through actions or speech) – with the condition that his heart rests upon Imaan – meaning firmly established upon it and believing in it. But as for him agreeing with them with his heart, then he is a kaafir- even if he is a Mukrah.

And what is apparent from the words of Imaam Ahmad, is that in the first situation, he would not be a Mukrah- unless the mushrik had tortured him. Because when Yahya Ibn Ma’een entered upon him while he was ill, he (Yahya) greeted him with Salaam but he (Imaam Ahmad) did not return his Salaam. So Yahya began to appeal to him saying: “The hadeeth of ‘Ammar (O Ahmad)! And Allaah said ‘excluding he who is forced thereto while his heart is at rest with Imaan’.” So Ahmad turned his face to the other side; so Yahya exclaimed, ‘He does not accept an excuse?!’ So when Yahya was leaving, Imaam Ahmad said, ‘He uses the hadeeth of Ammar as proof, and the hadeeth of Ammar is ‘I passed by them (the mushrik) while they were insulting you (O Rasoolullaah) – so I forbid them (to say such things), so then they tortured me…’ And you, it is said to you ‘We want to torture you’.” (Meaning that ‘Ammar was actually tortured, and Imaam Ahmad was saying that they themselves were not in that condition yet, but rather were merely being threatened. So mere threats are not a valid Ikrah which would permit kufr.) So Yahya said, “I swear by Allaah! I have not seen anyone under the surface of the sky of Allah who understands the deen of Allaah better than you.’ (Ibn Abu Ya’la in his At-Tabaqat 1/404, and Ibn Al-Jawzi in Manaqib Al-Imaam Ahmad on the authority of Abu Bakr Al-Marwathi 474)

Then He informed that those murtad, who opened their hearts to kufr, even though they are sure of the haqq; and that they said ‘We did not do this except because of khawf’- but still ‘on them is wrath from Allaah, and theirs will be a great torment.’

Then He informed that the reason for this kufr and eternal punishment – is not because they believed in shirk; nor because of ignorance about tawhid; nor because of hatred for the deen; nor because of love for kufr- rather, the reason is merely because of a bit from the bits of the dunya (worldly life), which he preferred above the deen and the pleasure of the Lord of the Worlds.

So He said,

“That is because they loved and preferred the life of this world over that of the Hereafter. And Allah does not guide the kafir. (Al-Nahl 16:107-109)

So He has made takfir of them. And He informed that He will not guide them, even though they try to excuse themselves with the plea that they (only did it out of) lust for the dunya.

Then He informed that these are murtad, because they preferred the life of the dunya rather than the akhirah; they are the ones whose hearts, hearing, and sight Allah has sealed, and that they are the oblivious ones; then He informed (us of their) confirmed reality:

‘That in the Hereafter, they will be the losers.’ (An-Nahl 16:109)

The evidence of Shari’ah indicates that it is obligatory to destroy idols, for example:

Imaam Muslim (969) narrated that Abul-Hayaaj al-Asadi said: Ali ibn Abi Taalib said to me: “Shall I not send you with the same instructions as the Messenger of Allaah (saAllaahu alayhi wa salam) sent me? Do not leave any image without defacing it or any built-up grave without leveling it.

Imaam Muslim (832) narrated from Urwah ibn Abasah that he said to the Prophet (saAllaahu alayhi wa salam): “With what were you sent?” He said, “I was sent to uphold the ties of kinship, to break the idols, and so that Allaah would be worshiped alone with no partner or associate.”

The obligation to destroy them is even stronger if they are worshipped instead of Allaah.

Imaam al-Bukhaari (3020) and Imaam Muslim (2476) narrated that Jareer ibn Abd-Allaah al-Bajali said: The Messenger of Allaah (saAllaahu alayhi wa salam) said to me: “O Jareer, will you not relieve me of Dhul-Khalsah?” That was a house (in Yemen) belonging to the (tribe of) Khatham, which was called Kabat al-Yamaaniyyah. I set out with one hundred and fifty horsemen. I used not to sit firm on horses and I mentioned that to the Messenger of Allaah (saAllaahu alayhi wa salam). He struck me on my chest with his hand and said, ‘O Allaah! Make him firm and make him one who guides others and is guided on the right path.’ ” So Jareer went and burned it with fire, then Jareer sent a man called Abu Artaat to the Messenger of Allaah (saAllaahu alayhi wa salam). He said, “I did not come to you until we had left it like a scabby camel.” Then the Messenger of Allaah (saAllaahu alayhi wa salam) blessed the horses of (the tribe of) Ahmas and their men five times.

Ibn Hajar said:  “This hadeeth indicates that it is prescribed to remove things that may tempt or confuse the people, whether they are buildings, people, animals or inanimate objects.”

The Prophet (saAllaahu alayhi wa salam) sent Khaalid ibn al-Waleed (ra) on a campaign to destroy al-Uzza.

And he sent Sad ibn Zayd al-Ashhali (ra) on a campaign to destroy Manaat.

And he sent Amr ibn al-Aas (ra) on a campaign to destroy Suwaa. All of that happened after the Conquest of Makkah.

[Al-Bidaayah wal-Nihaayah, 4/712. 776. 5/83; al-Seerah al-Nabawiyyah by Dr. Ali al-Salaabi, 2/1186.]

al-Nawawi said in Sharh Muslim when discussing the issue of image-making:  “They were unanimously agreed that whatever casts a shadow is not allowed and must be changed.”

Images that cast a shadow are three-dimensional images like these statues.

With regard to what is said about the Sahaabah (ra) not destroying idols in the conquered lands, this is merely conjecture. The companions of the Prophet (saAllaahu alayhi wa salam) would not have left idols and statues alone, especially since they were worshiped at that time.

If it is asked, how come the Sahaabah left alone the ancient idols of the Pharaohs and Phoenicians? The answer is that these idols fall into one of three categories:

1 These idols may have been in remote places that the Sahaabah did not reach; when the Sahaabah conquered Egypt, for example, that does not mean that they reached every part of the land.

2 These idols may not have been visible, rather they may have been inside Pharaonic buildings etc. The Prophet (saAllaahu alayhi wa salam) told us to hasten when passing through the abodes of the wrongdoers and those who had been punished, and he forbade entering such places. In al-Saheehayn it is says: “Do not enter upon those who have been punished unless you are weeping, lest there befall you something like that which befall them.” He (saAllaahu alayhi wa salam) said that when he passed by ashaab al-hijr [the dwellers of the rocky tract see al-Hijr 15:80], in the land of Thamood, the people of Saalih (saAllaahu alayhi wa salam).

According to another report narrated in al-Saheehayn, “If you are not weeping, then do not enter upon them, lest there befall you something like that which befall them.”

What we think is that if the companions of the Prophet (saAllaahu alayhi wa salam) saw a temple or building belonging of these people, they did not enter it or even look at what was inside it.

This will dispel any confusion about why the Sahaabah did not see the Pyramids or what is inside them. There is also the possibility that their doors and entrances were covered with sand at that time.

3 Many of these idols that are visible nowadays were covered and hidden, and have only been discovered recently, or they have been brought from remote places that the companions of the Prophet (saAllaahu alayhi wa salam) did not reach.

Al-Zarkali was asked about the Pyramids and the Sphinx etc:  Did the Sahaabah who entered Egypt see them?

He said: They were mostly covered with sand, especially the Sphinx. [Shibh Jazeerat al-Arab, 4/1188]

Then even if we assume that there was a statue that was visible and not hidden, then we still have to prove that the Sahaabah saw it and were able to destroy it.

The fact of the matter is that the Sahaabah (ra) would not have been able to destroy some of these statues. It took twenty days to destroy some of these statues even with tools, equipment, and explosives etc that were not available to the Sahaabah at all.

This is indicated by what Ibn Khuldoon said in al-Muqaddimah (p. 383), that the caliph al-Rasheed was unable to destroy the estrade of Chosroes. He started to do that, and he gathered men and tools, and burned it with fire, and poured vinegar on it, but he was unable to do it. And the caliph al-Mamoon wanted to destroy the Pyramids in Egypt and he gathered workers but he could not do it.

With regard to the excuse that these statues are part of the legacy of mankind, no attention should be paid to such words. Al-Laat, al-Uzaa, Hubal, Manaat and other idols were also a legacy for those who worshipped them among Quraysh and the Arabs.

This is a legacy, but it is a haraam legacy which should be uprooted. When the command comes from Allaah and His Messenger, then the believer must hasten to obey, and the command of Allaah and His Messenger cannot be rejected on the grounds of this flimsy excuse. Allaah says:

“The only saying of the faithful believers, when they are called to Allaah (His Words, the Quraan) and His Messenger, to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)” [al-Noor 24:51]

We ask Allaah to help the Muslims to do that which He loves and which pleased Him.

And Allaah knows best.

Aiding the Kuffar and the Incident of Hatib (ra)

Posted: October 13, 2008 by millatibraheem in Rebuttals, Takfir

Aiding the Kuffar and the Incident of Hatib (ra)

1) For takfir to be declared, the nullifiers of Islam must be known. Allah Subhanahu wa Ta’ala says:

“Allah does not lead a people astray after His guidance has been given until He makes clear to them wherein error lies.” [at-Tawbah 9: 115]

Sheikh Muhammad ibn Abdul Wahab – Rahimahullah – gathered ten actions that negate one’s Islam (Nawaqid ul-Ashr), the eighth one of which states:

“Assisting the disbelievers (against the believers) (Mudhaharatul Mushrikeen) and supporting them against the believers is one of the actions that negates of one’s Islam…”

Thus, it is generally and widely known that one of these nullifiers of one’s Islam is supporting, aiding or allying with the kuffar against the Muslims. Allah Subhanahu wa Ta’ala says:

“Obey, follow and give allegiance only to that brought to you from your Sustainer, and do not obey, nor follow nor give allegiance to those who are Awliya’ besides Him.” [al-Araf 7:3]

“You will not find any people who believe in Allah and the Last Day, making friendship with and loving those who oppose Allah and His Messenger, even if they are their fathers or their sons or their kindred…” [al-Mujadila 58:22]

In addition, as Sheikh Abdullah ibn Humaid said:

“Whoever expresses Tawalli towards the disbelievers (Tawalli Kuffar) and supports and helps them against the believers, then such constitutes apostasy by one’s (proceeding) actions. It is obligatory to apply the rules of apostasy upon such a person as is proved by The Book, the Sunnah and the consensus of the scholars.” Ad-Durrar 15/479

Furthermore, Sheikh Abdul Latif bin Abdur Rahman bin Hassan Aal-Sheikh said:

“Whomsoever helps the disbelievers or brings them to the country of Ahl Al-Islam, then that person is clearly an apostate.” Ad-Durrar 8/326

Thus, we should be in no doubt that if a Muslim chooses to aid, ally themselves with, the kuffar against the Muslims then they have negated their Islam.

2) Since we judge someone by what is apparent, it is apparent that if a Muslim joins the Armed Forces or the Police of the kuffar, and wears the uniform of the kuffar, then they have sworn allegiance to the kuffar and/or to some Taghut of the kuffar – such as a President, some nation-State, or some kaffir leader – since such allegiance is a necessary part of joining and belonging to such kaffir organizations. In addition, a Muslim pledges thereby to uphold the fallible manufactured laws of the kuffar and to obey the kuffar.

Thus, by doing such things the person in question has made a knowing and willing choice, for they know and accept that such kaffir organizations have aided and do aid the kuffar over and above Muslims; that they place and value kaffir manufactured laws above Shariah, and have imprisoned Muslims, invaded and occupied Muslim lands; killed and tortured and humiliated Muslims.

Furthermore, for a Muslim, allegiance, submission and obedience can only be to Allah Subhanahu wa Ta’ala, for that is Eeman, which is manifest by:

“Those who believe in Allah and His Messenger, who are steadfast, and who strive with their wealth and their lives for the Way of Allah.” [al-Hujuraat 49:15]

However, instead of only striving for the Way of Allah, to raise the Word of Allah, those individuals who ally themselves with the kuffar are striving in the way of the kuffar, for the Taghut of the kuffar, in order to establish the Taghut of the kuffar – such as “democracy” and the nation-State and the implementation of manufactured kaffir laws in place of Shariah. Allah Subhanahu wa Ta’ala says:

“Allah is the Wali of those who believe: from darkness, He leads them into the light, while those do not believe have, as their Wali, their Taghut so that they are led from light into darkness. For them, there is the Fire, where they shall dwell forever.” [al-Baqarah 2: 257]

“Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghut. So therefore fight against those friends of Shaitaan.” [an-Nisa’ 4: 76]

“Their way is to refer matters to a Taghut. “ [an-Nisa’ 4:60]

3) Thus, we can state that takfir can – and should – be made upon those who have given their allegiance to the organizations of the kuffar, for these organizations are based upon Tawagheet and are striving through force, or persuasion, or both, to have people submit to such Tawagheet, just as such organizations demand loyalty to such Tawagheet, judge by such Tawagheet, and just as they are striving against Deen Al-Islam and Muslims who, in obedience to Allah Subhanahu wa Ta’ala, refuse to bow down to and accept such Tawagheet.

“The words of your Rabb are complete, perfect – manifesting truth, justice, and nothing shall ever abrogate them.” [al-Anaam6:115]

The Incidence of Hatib (ra)
1- The incident of Hatib (ra) is one of the greatest evidences in relation to the kufr of assisting and helping the kuffar against the Muslim (Mudhahara) and the apostasy from Islam. This is shown clearly in three points in the Hadith narrated about this incident:

a) Without hesitation Umar (ra) put takfir on Hatib directly.

The statement of ‘Umar (ra) in this Hadith: “Leave me to strike the neck of this Munafiq (hypocrite).”“Certainly he has disbelieved.” And in another narration (it is reported that he stated): And in another narration, after the Messenger (saw) said: “Did he not witness Badr?” ‘Umar replied: “Yes, however he has gone back and helped your enemies against you.”

The statements of ‘Umar about Hatib provides us with evidence to how clear and sound ‘Umar and the other Companions had established that, Mudhaharah (helping and assisting) to the Kuffar is kufr and in such case becoming murtad (abjuration) from Islam was inevitable. ‘Umar had uttered such words because his understanding of what he had seen, within the actions of Hatib in this incident, was kufr and irtidat (abjuration). The statement of ‘Umar was not because he had acted without thinking. It was only because ‘Umar only saw the peripheral of Hatib’s action and not the real intention of Hatib.

b) No one had critized Umar’s (ra) judgement and takfir

The implied approval of the Rasoolullaah saAllaahu alayhi wa salam and others who had been present and involved in the judgement, for the understanding ‘Umar (ra) had; was that ‘Umar had not been censured for his hukm of Takf?r on Hatib (ra) rather, Rasoolullaah saAllaahu alayhi wa salam mentioned that Hatib had an acceptable excuse for his action. ‘Umar had passed judgment from what he had seen as the action of Hatib (ra) without questioning and learning the real reason of the action of Hatib (ra). As ‘Umar passed judgment none of the Companions nor did Rasoolullaah saAllaahu alayhi wa salam silence ‘Umar for his judgement. If ‘Umar had been mistaken with what he had seen on the exterior; he would have been silenced or corrected.  But this did not take place which proves that the help and assistance of a Muslim to the kuffar is kufr. Rasoolullaah saAllaahu alayhi wa salam however did stop to question his Companion Hatib (ra) before passing any judgment over him. Hence the incident of Hatib was a special condition and that his intention was not to harm the Muslim but only was it to protect his family; the ruling over him was that he had not performed an action of kufr because of the real intention of his action, but rather he had performed an action of haraam.

c) The manner Hatib (ra) used in defense

Hatib (ra) had defended himself by saying: “I did not do that out of Kufr nor out of apostasy from my deen or out of pleasure with Kufr after Islam.” This statement is proof that Hatib (ra) did understand that Mudhaharah of the Kuffar is Kufr, so he made sure to mention the reality of his action before any judgement could be passed of him.

In the narration of Abi Ya’la and Ahmad ibn Hanbal, Hatib stated the following: “I did not take this action to fool RasulAllah (saw) or due to nifaq. Furthermore I had the belief Allah teala will make RasulAllah (saw) victorious and complete his divine radiance.” In another narration Hatib (ra) stated: “O RasulAllah (saw) by Allah teala the iman in my heart never changed.” (Majma al-Zawaid v 9, p 306) These narrations show that Hatib (ra) carried the belief that; helping and supporting the kuffar against the Muslim is kufr and irtidat. And that this action would mean showing consent to kufr and it would be nifaq and deceit to Rasoolullaah saAllaahu alayhi wa salam. For this reason he wanted to explain the reality of his situation and niyah to Rasoolullaah saAllaahu alayhi wa salam.

False Preventions of Takfeer

Posted: October 11, 2008 by millatibraheem in Takfir

False Preventions of Takfeer

Takfeer is to expel a person from Islam, or declare them to be a non-Muslim. Every Muslim is obliged to perform takfeer upon an individual whom Allah (SWT) or His Messenger (SAW) deemed to be Kaafir or Murtad (apostate). However, nowadays takfeer has become a taboo subject and the enemies of Islam – orientalists, Disbelievers, secularists, modernists, Hypocrites and “moderates” (so-called Muslims) – are working relentlessly to deter Muslims away from this important obligation.

Many people lay down unnecessary conditions, and some have even gone as far as to say that it is not allowed to call any person Kaafir, even if they are Christian or Jew!

This short article endeavours to shed some light on this topic and refute the common false conditions of takfeer which are rife today.


“It is not allowed to call a person Kaafir by name (‘ayn)”

There are two types of Takfeer:

Takfeer ul-Mu’ayyan
Takfeer un-Nawa’

Takfeer ul-Mu’ayyan is to specify or call a person “Kaafir” by name, such as to say: “President Musharraf is a Kaafir (or Murtad, ‘apostate’).” Takfeer un-Nawa’ is to apply takfeer in general without to specify a person, like saying: “Those who do not pray are Disbelievers.” Both these forms of takfeer are valid in Islam and there are plenty of evidences which suggest that the Prophet (SAW) and his Companions (RA) did both.

In Chapter 5, Verse 54 of the Qur’aan, Allah (SWT) says:

يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلا يَخَافُونَ لَوْمَةَ لائِمٍ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ
“Oh you who believe! Whoever from among you apostatizes from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the Believers, stern towards the Disbelievers, fighting in the Way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He bestows on whom He wills. And Allah is All­-Sufficient for His creatures’ needs, All­-Knower.”
(Al-Maa’idah, 5:54)

This verse confirms that apostasy will occur among some Believers, as Allah (SWT) said, “Whoever from among you apostatizes from his religion…”

Moreover, the Messenger Muhammad (SAW) also said: “Whoever changes his deen (religion), kill him.”

If the Prophet (SAW) instructed his followers to kill the one who changes his religion, this person must be named and specified in order to be killed; thus, Takfeer ul-Mu’ayyan will need to be done and the person will need to be expelled from Islam before he/she is executed because it is forbidden to kill a Muslim.

Hence, looking at these two evidences from the Qur’aan and Sunnah, one cannot deny that apostasy will occur among Muslims. Another proof that substantiates this is the verse:

يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ
“On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black; as for those whose faces will become black (to them will be said): ‘Did you reject Faith (Imaan) after accepting it? Then taste the torment (in Hell) for rejecting Faith.’”
(Aal ‘Imraan, 3:106)

Examples of Takfeer ul-Mu’ayyan

In the time of Rasoolullah (SAW) there were many individuals who hastened towards riddah (apostasy) and kufr (disbelief) – particularly during the battles of Al-Ahzaab and Tabook – and as a result they became Munaafiqeen. Allah (SWT) revealed a number of verses concerning them, some of which were:

لَئِنْ لَمْ يَنْتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لا يُجَاوِرُونَكَ فِيهَا إِلا قَلِيلا

مَلْعُونِينَ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلا
“If the Hypocrites, and those in whose hearts is a disease, and those who spread false news among the people in Al­-Madeenah, cease not, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbours but a little while.

Accursed, wherever found, they shall be seized and killed with a (terrible) slaughter.” (Al-Ahzaab, 33:60–61)

سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَنْ يَأْمَنُوكُمْ وَيَأْمَنُوا قَوْمَهُمْ كُلَّمَا رُدُّوا إِلَى الْفِتْنَةِ أُرْكِسُوا فِيهَا فَإِنْ لَمْ يَعْتَزِلُوكُمْ وَيُلْقُوا إِلَيْكُمُ السَّلَمَ وَيَكُفُّوا أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأُولَئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُبِينًا
“You will find others that wish to have security from you and security from their people. Every time they are sent back to temptation, they yield thereto. If they withdraw not from you, nor offer you peace, nor restrain their hands, take (hold) of them and kill them wherever you find them. In their case, We have provided you with a clear warrant against them.”
(An-Nisaa’, 4:91)

After these verses had been revealed, the Prophet (SAW) fulfilled Allah’s commands and consequently many of the Munaafiqeen were declared Disbelievers and executed.

Pharaoh, Abu Lahab, Abu Jahl and others were deemed Kaafir in the Qur’aan and it is therefore obligatory upon every Muslim to affirm this and believe they were Kaafireen (Disbelievers).

Sheikh ul-Islam Ibn Taymiyyah (RH) declared the likes of Ibn Fayrooz and Saalih bin Abdullah as apostates. Furthermore, in the Hadeeth Saheeh (authentic narration), the Prophet (SAW) gave a green light to his Companions to execute a man who committed apostasy by marrying the wife of his father.

There were also the Khawaarij, whom the Prophet (SAW) spoke about by name and said, in reference to them: “…If I were to ever find them I would kill them like (the way in which) the people of ‘Aad (were killed).” (Saheeh Muslim, Kitaab uz-Zakaat, Chapter 47, Hadeeth no. 1064)

Abu Bakr as-Siddeeq (RA) fought those who refused to pay him Zakaat during Harbu Ahlir-Riddah (the Battle of the People of Apostasy) and declared them apostates.

There was ijmaa’ (consensus) of the Sahaabah to kill the people of Kufa when they claimed that Musaylamah (may Allah’s curse be upon him) was a prophet.

Omar bin al-Khattaab (RA) declared Haatib bin Abee Balta’ah (RA) a Munaafiq (and even Kaafir in one narration), before he was cleared by Allah and a verse was revealed about him which explained his (specific) situation.

Those who claimed that ‘Ali (RA) was god were killed and burned alive by ‘Ali himself. Ibn ‘Abbaas (RA) did not disagree with ‘Ali (RA) about calling them Kaafir, but he disagreed with his method of burning them with fire, as only Allah should punish with fire, not man.

And Jahm bin Safwaan and Ibn Dirham were called Kaafirs and subsequently executed by the Imaams of the Salaf (Pious Predecessors).

The extremist Soofi scholars, Al Hallaj and ibn Arabi were also called Kaafirs and the former was executed.

There were many incidents in Islamic history and enough evidences which prove that the rightly guided ‘ulamaa (scholars) of the past – such as Imaam Abu Haneefah, Imaam ash-Shaafi’ie, Ahmad ibn Hanbal and Imaam Maalik – performed Takfeer ul-Mu’ayyan and called for the execution of particular individuals.

Hence, there is no need to prove that an individual can be called Kaafir by name on matters which are clear-cut, known from Islam by necessity and after certain conditions have been met.

“We cannot call a person Kaafir if they were given a fatwa”

This is far from a valid excuse. Any scholar that issues a fatwa (Islamic verdict) permitting what Allah (SWT) has clearly forbidden, or forbidding what Allah (SWT) has clearly made permissible (or obligatory), will become a Taaghout (false god) and a Kaafir (apostate), and those who follow him will also be guilty of shirk akbar (major apostasy) for obeying him.

In the Qur’aan, Allah informs us of those who used to blindly follow their misguided leaders, scholars and mentors, taking them as false gods besides Allah. They will call upon Allah to give double punishment to those who misled them:

حَتَّى إِذَا ادَّارَكُوا فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لأولاهُمْ رَبَّنَا هَؤُلاءِ أَضَلُّونَا فَآتِهِمْ عَذَابًا ضِعْفًا مِنَ النَّارِ قَالَ لِكُلٍّ ضِعْفٌ وَلَكِنْ لا تَعْلَمُونَ
“…Until they will be gathered all together in the Fire. The last of them will say to the first of them: ‘Our Lord! These misled us, so give them a double torment of the Fire.’ He will say: ‘For each one there is double (torment), but you know not.’”
(Al-A’raaf, 7:38)

The people of Hell will argue with those whom they followed and obeyed instead of Allah. The weak will say to those who were arrogant, ‘We used to follow you, will you (therefore) not take a share (of the punishment)? The arrogant leaders will say, ‘We are all in this together’:

وَإِذْ يَتَحَاجُّونَ فِي النَّارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا نَصِيبًا مِنَ النَّارِ

قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا كُلٌّ فِيهَا إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
“And, when they will dispute in the Fire, the weak will say to those who were arrogant; ‘Verily! We followed you, can you then take from us some portion of the Fire?’

Those who were arrogant will say: ‘We are all (together) in this (Fire)! Verily Allah has judged between (His) slaves!’” (Ghaafir, 40:47–48)

In another verse, we are told that those who were followed will disown those who followed them, and those who followed will ask to be sent back to this world for a second chance:

إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأسْبَابُ

وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا كَذَلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ
“When those who were followed disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.

And those who followed will say: ‘If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.’ Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire.” (Al-Baqarah, 2:166–167)

Islam makes no distinction between the one who follows and the one who is followed (in disobedience to Allah) – both are in the same boat, both will receive the same punishment, and both are guilty of kufr (disbelief and apostasy). The Messenger of Allah (SAW) said, in a hadeeth saheeh (authentic narration): “The one who calls to misguidance will have the same sin as the one who followed him…” (Al-Jaami’ li-Ahkaam al-Qur’aan, by Imaam ul-Qurtubi)

In the time of the Messenger Muhammad (SAW) Allah revealed a verse accusing the Christians and Jews of taking their priests and rabbis as lords besides Allah:

اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلا لِيَعْبُدُوا إِلَهًا وَاحِدًا لا إِلَهَ إِلا هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ
“They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah)…”
(At-Tawbah, 9:31)

After this verse had been revealed, Uday bin Haatim, who was a Christian at the time, said to the Messenger of Allah, “They (Christians and Jews) do not worship them (their priests and rabbis).” To which, the Prophet (SAW) replied, “They certainly did! Verily, they (the rabbis and priests) used to forbid what was halaal for them (their followers), and permit what was haraam for them, and they used to obey them. That is how they (the Jews and Christians) used to worship them.”

Hence, we can see from the above evidences that Allah (SWT) has given no excuse whatsoever to blindly follow those who play the role of God by permitting what the Almighty has forbidden and vice versa. And those Muslims who blindly follow their scholars in disobedience to Allah are no different to the Jews and Christians who took their rabbis and priests as lords besides Allah.

It is possible to find “scholars for dollars” who work for their tyrannical governments and falsify the truth. They will not speak out against the evils in society for fear of being arrested or labelled as fundamentalists or extremists. Such scholars who fear men more than Allah should never be trusted or followed.

All the rulers of Muslim countries today are apostates because they arbitrate to Taaghout (United Nations), ally with the crusaders and have replaced the Sharee’ah of Allah with man-made laws.

However, there are still many ignorant individuals who continue to claim that we cannot call them Kaafir because they were given fatwas! But who issued these fatwas? The same scholars and muftis that are paid by the government, or are supportive of the regime!

If these very same scholars permit the worshipping of idols or graves, or the wearing of the Cross, one will undoubtedly see many people hastening to call them Kaafir. Yet, what is the difference between this and permitting Muslims to join the crusader alliance and forces of the Kuffaar?!

In the past there were many individuals, including scholars, judges and muftis, from among the Tartars and Faatimis that were declared apostates by the truthful scholars and followers of the Sunnah – even though they used to pray and recite the Book of Allah.

Therefore, it should be known that no excuse can be given to a person who follows and obeys an individual (such as a scholar, mufti, judge or ruler) who makes laws that contradict clear-cut Sharee’ah rules. If tomorrow a person issues a fatwa permitting ribaa (interest), khamr (alcohol), obedience to man-made laws, muwaalaat (alliance) with Disbelievers, zinaa (adultery), silk for men and so on, can we really obey such a person? And can any one of us say to Allah on the Day of Judgement, “I was following him, blame him not me!” when Allah has unequivocally made these things forbidden in explicit terms? Certainly not.

Scholarship does not make one immune to apostasy or misguidance.

“Hujjah needs to be established before one can be declared Kaafir”

The concept of establishing hujjah (proof) against an individual is often misunderstood. Many people claim that before a person is declared Kaafir (or Murtad) their actions must be explained to them, and they must understand what they have done. People also claim that if a person has not received the message of Islam, it is not appropriate to declare that person Kaafir.

The fact is, Ithbaat ul-Hujjah, or establishing the hujjah (proof), only requires one to prove that an individual committed an act of apostasy – that is all. So it is about establishing and showing proof that a person has said or committed an action which nullifies their Imaan (belief in Allah).

There is no need to prove that an individual will receive punishment in the Hereafter. Any individual who dies on shirk (while associating partners with Allah) and the message of Islam did not reach them, it is believed that the person died Kaafir. The issue of whether or not they will be punished (in the Hereafter) is not for us to decide. Some scholars say they will not be punished in the Afterlife if they did not hear or receive the message. The verse they cite as proof for this is:

وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولا
“…And We never punish (a people) until We have sent a Messenger (to give warning).”
(Al-Israa’, 17:15)

However, this matter is in the hands of Allah. In the dunyaa (worldly life) we will consider a person who died on shirk (and did not receive the message) to have been a Kaafir, but in the Aakhirah they will be judged by Allah, and it is up to Him to punish them or not.

Moreover, it is not necessary for one to understand what they have done before they are pronounced Kaafir. Allah (SWT) informs us in the Qur’aan that even though the Kuffaar and Munaafiqeen were ignorant and did not understand what they were doing, they were still Disbelievers. Allah (SWT) says:

أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلا كَالأنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلا
“Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path
(i.e. even worst than cattle).” (Al-Furqaan, 25:44)

إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِنْ تَدْعُهُمْ إِلَى الْهُدَى فَلَنْ يَهْتَدُوا إِذًا أَبَدًا
“…Truly, We have set veils over their hearts lest they should understand this (the Qur’aan), and in their ears, deafness. And if you call them to guidance, even then they will never be guided.” (
Al-Kahf, 18:57)

And the people of Shu’aib (AS) said to him:

قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِمَّا تَقُولُ
“Oh Shu’aib! We do not understand much of what you say…”
(Hood, 11:91)

So in some matters of the Deen (religion), excuse of ignorance (al-‘udhru bil-jahl) cannot be given to a person. The people of Shu’aib pleaded ignorance, but this was not accepted by Allah as excuses cannot be given to those who associate partners with Allah or worship Taaghout (false gods).

Furthermore, the Messenger Muhammad (SAW) ordered the Believers to kill the Khawaarij if they meet them, even though they pray, fast and recite Qur’aan better than any ordinary Muslim:

يخرج فيكم قوم تحقرون صلاتكم مع صلاتهم، وصيامكم مع صيامهم، وعملكم مع عملهم، ويقرؤون القرآن لا يجاوز حناجرهم، يمرقون من الدين كما يمرق السهم من الرمية
“There will appear some people among you whose Salaat (prayer) will make you look down upon yours, and whose fasting will make you look down upon yours, and whose good deeds will make you look down upon yours. They will recite the Qur’aan but it will not exceed their throats (they will not understand or act on it), and they will go out of (the fold) Islam as an arrow goes out from the bow…”
(Saheeh al-Bukhaari, Book 61, Chapter 36, Hadeeth no. 5058)

In another narration the Messenger Muhammad (SAW) said:

فإن قتلهم أجر لمن قتلهم يوم القيامة
“…So, wherever you find them, kill them, for there will be a reward for their killers on the Day of Resurrection.”
(Saheeh al-Bukhaari, Book 61, Chapter 36, Hadeeth no. 5057)

The Khawaarij will recite the Qur’aan but it will not go past their throats; they will not comprehend it and nor will they act upon it. Despite being ignorant about the meaning of the Qur’aan, the Prophet (SAW) still instructed his followers to kill them.

However, it must be mentioned that if a person is a “new Muslim” or if they live far away from the people of Islam (i.e. Muslims), then excuses of ignorance can be granted to such a person – but not in all matters.

“Some people have been given excuse of ignorance”

Ever since Muslims were given excuses for committing kufr and shirk, people have now started to give Kuffaar excuses!

As mentioned before, excuse of ignorance cannot be given to all people, and in all circumstances.

Excuse of ignorance can only be granted to scholars in matters where they are permitted to exert ijtihaad (juristic judgement). For example, if they make mistakes in issues regarding insurance or shares, then excuses can be given because these matters (being forbidden) are not known by necessity. However, if they permit matters which have been clearly and explicitly forbidden by Sharee’ah – such as allying with non-Muslims, arbitrating to man-made law and so on – then no excuse can be given to them.

If a person says or does a thing which is kufr akbar, it is our duty to judge the apparent and not consider their intention or reason. Therefore, that person should be pronounced Kaafir and told to repent, even if they were a scholar (‘aalim). It cannot be said that scholars can be given excuse of ta’weel (interpretation) in all matters, especially if they permit what is kufr or shirk.

‘Omar bin al-Khattaab did not accept the ta’weel of Qudaamah bin Maz’oon when he permitted alcohol. He was called to repent and retract his statement, and if he had refused to do so he would have been executed by ‘Omar (RA) for legislating.

“One needs to be a scholar before they can make takfeer”

This is not the case at all. Takfeer is the hukm (ruling) of Allah and therefore it is an obligation upon every Muslim to perform takfeer. If an individual says, “Jesus is the son of God”, one cannot say, “I can’t call that person Kaafir because I’m not a scholar.”

Ruling On the One Who Defends the Taaghoot

Posted: October 8, 2008 by millatibraheem in al-Imaan, Laa ilaha illAllaah, Takfir

Ruling On the One Who Defends the Taaghoot

By Shaykh ‘Ali ibn Khudhayr Al-Khudhayr

“There is a certain individual who defends (in arguments) the Tawaaghit day and night, and the Hujjah (evidence) has been established upon him dozens of times – yet he makes excuses for the actions of the Tawaaghit.  So what is the ruling regarding such an individual?”

Shaykh ‘Ali Al-Khudhayr answered:
If these Tawaaghit are kuffar (in their eyes) that their kufr has been established – and he views them as kuffar – and then yet he defends them: Then he is a kaafir just like them. As Allaah (Most High) has said:

“And those who disbelieve are allies to one another…” [Al-Anfaal: 73]

And because his action of defending them, is Tawalli (alliance) with them. And Allaah has said:

“And thus We do make the Thaalimeen Awliya’ (supporters and helpers) one to another, because of that which they used to earn.” [Al-An’aam: 129]

And He (Most High) has also said:

“Verily, the Thaalimeen Awliya’ (supporters and helpers) one to another, but Allaah is the Wali of the Muttaqeen.” [Al-Jaathiyah: 19]

But on the other hand: If he thinks that the rulers are upon Islaam, or reality of their situation is in doubt – Then as long as you continue to give him your sincere advice and admonishment, then you have fulfilled your obligations.

But, if he thinks they are not upon kufr, but he is aware of their oppression and betrayal, and yet argues in their defense – then for him is the Statement of Allaah (Most High):

“And argue not on behalf of those who deceive themselves.” [An-Nisa’: 107]


“So be not a pleader for the treacherous.” [An-Nisa’: 105]


“My Lord! For that with which You have favoured me, I will never more be a helper for the Mujrimun!” [Al-Qasas: 17]

Mistaken Takfir Based Upon Gheerah is Forgiven

Posted: October 5, 2008 by millatibraheem in al-Imaan, Takfir

Imaam Ibn Taymiya stated in ‘Majmoo’ il Fataawa’ Vol 3, 283-284:

“If a Muslim is incorrect in his understanding about killing (a Muslim) or making takfir, then he does not become a disbeliever because of that, this is like when Umar Ibn al Khattaab said about Haatib ibn Abi Balta’, “O Rasoolullaah! Allow me to behead this hypocrite!”

Rasoolullaah replied, “Indeed, he is one who witnessed Badr. And you do not know if Allaah has looked towards the people of Badr and said to them ” Do as you like, for you have been forgiven. “ And this [hadeeth] in found in the two Saheeh collections.[ Bukhaari Maghazi 46 & Muslim Fadailu’s-sahaba 161]

And in them is also found the narrations of “al-Ifk”: Usayd ibn Hudayr [ra] said about Sa’d ibn Ubaadah, [ra];  “Indeed, you are a hypocrite, arguing (on behalf of) the hypocrites.” So the two parties (Aws and Hazraj) began to argue, and Rasoolullaah made peace between them.” [Bukhaari Shahadat 15; Magazi 34 & Muslim Tawba 56]

These (Companions mentioned in this hadeeth) were all participants in Badr and from them was the one who said, “You are a hypocrite.”, (and yet) Rasoolullaah did not call him a disbeliever, nor the other, but rather he bore witness that all of them will be in paradise.

And similarly to this is what is authentically established in the two saheeh collections regarding Usaamah ibn Zayd. He killed a man after he said “There is nothing worthy of worship except Allaah”, and Rasoolullaah severly reprimanded him when he heard about it and said to him, ” Oh Usaamah! Did you kill him after he said there is nothing worthy of worship except Allaah? “” I wished that I had not accepted Islam until that day” and he kept on repeating this question to Usaamah until Usaamah [ra] said, [Bukhaari diyat 2 & Muslim Tawba 159]

And along with this, he, Rasoolullaah, did not seek any retribution (from Usaamah) nor blood, nor expiation from him, because he was mistaken (in his belief about killing that man), thinking that that man only said those words to protect himself (from Usaamah’s sword). ”

Imaam Abdul Rahmaan bin Hasan bin Muhammad bin Abdul Wahhab said in (Durar Saniyyah) :

“If it supposed that a person from the Muslims said regarding some people who did matters upon which the scholars have said that it is kufr, while relying upon Quraan and Sunnah in it, while in gheerah for Allaah, and while hating what Allaah hates from these actions, thus it is not permitted for anyone to call in his (the one who made takfir) right (and who makes takfir of a Muslim then he is a kaafir) end, page 132 from the part of Jihaad.

Government scholars are the body established by the rulers containing the top scholars of the country, made and sponsored by him, to justify the following:

1. His authority over the country and its people, even though he legislates against what Allaah has revealed, which is a clear kufr, under the Islamic Shari’ah. This nullifies his position as a leader of Muslims.

2. Cloaking him with qualities and titles, which deceive the Muslims and hinder them from fulfilling their obligations to Allaah to keep the Sharia intact.

3. Calling those who challenge his authority after he commits such crimes as khawaarij and disobedient to the amir of the Muslims, i.e. him.

4. Then they approve the killing and torture of those righteous Muslims who demand adherence to Allaah’s Law, whom they deceitfully defined as Khawaarij.

5. Although they might match Islamic Law most of the time, in the particulars, their main function is to screen the leader from being harmed, challenged or ultimately removed.

Ruling Regarding These Types of Individuals

These government scholars are the greatest harm to Islaam and Muslims.  This is with the stipulation that any such body of scholars in any country shouldn’t be judged for the label they carry, rather for their actions, i.e. their stance for Islaam and Muslims.  Let us refer to what Allaah and His Rasool have said about them…

Collected by Imaam Ahmad in his Musnad and also reported in Saheeh at-Targheeb wat-Tarheeb hadeeth #2241, that Abu Hurayrah narrated Rasoolullaah sallallaahu alayhi wasalam said, “Whoever approaches the ruler’s gates becomes afflicted. Whenever a slave draws closer to the ruler, he only gains distance from Allaah.”

Collected by Ahmad, al-Bazzaar, and Ibn Hibbaan, also recorded in Saheeh at-Targheeb wat-Tarheeb, hadeeth #2243 stating Jaabir Ibn ‘Abdullaah narrated that Rasoolullaah sallallaahu alayhi wasalam said to Ka’b Ibn ‘Ujrah, “O Ka’b Ibn ‘Ujrah, I seek Allaah’s protection for you from the leadership of fools. There shall be rulers, whoever enters upon them, then aids them in their oppression and validates their lies, then he is not from me nor I from him, and he shall not be admitted to the Hawd. Whoever does not enter upon them, and does not aid them in their oppression, nor validates their lies, then he is from me and I from him, and he shall be admitted to the Hawd.”

Recorded in Musnad Ahmad hadeeth # 20335 that Abu Dhar said, “I was in the presence of the Prophet one day and I heard him saying, ‘There is something more I fear for my Ummah than the Dajjaal.’ It was then that I became afraid, so I said, ‘O Rasoolullaah! Which thing is it that you fear for your Ummah more than the Dajjaal?’ He [the Prophet] said, ‘Misguided and astray scholars.’

It is related by Shidaad ibn Aws that the Prophet sAllaahu alayhi wasalam said, “Truly, I do not fear anything for my Ummah except astray scholars. Thus when the sword is raised against my Ummah, it will not be lifted until the Day of Judgment.” [Musnad of Ahmad, ahadeeth # 16493, 21360, 31359, 20334 and ad-Daarimi, ahadeeth # 211 and 216 and all of these collections are classed as authentic.]

Imaam Abu Abdullaah al-Qurtubi stated in ‘Jaami’ ul Ahkaam ul Fiqhiyyah’ Vol. 2, Pg. 227:   “The ‘Ulama have said, ‘One who is an Imaam for an oppressive ruler, prayer is not to be made behind him unless he reveals his excuse or reason why (he is an Imaam for the oppressive ruler) or he repents from it.”

Imaam ibn Taymiya stated in ‘Majmua’ al-Fataawa‘ Vol. 20, Pg 200:

“The person who is obeyed in disobedience of Allaah or the person who is obeyed in following other than the guidance of the religion of truth; in either case, if what he orders mankind is in opposition to Allaah’s orders, then he is a Taghoot. For this reason, we call the people who rule by other than what Allaah revealed, a ‘Taghoot’.”

And he (ibn Taymiya) said in Majmu’a Fataawa vol 35. Page 373:
“Whenever the ‘aalim follows the hukm of the ruler, and leaves off his knowledge, in contradiction to the book of Allaah and the Sunnah of His Messenger, he is a kaafir (an unbeliever) and a murtadd (an apostate), who deserves to be punished in this life and the hereafter. This rule can also be applied with regard to the group of scholars who jumped and joined the Mongols due to fear of them and that they wanted to take benefit from them. These scholars made the excuse that some of the Mongols were speaking the Shahaada and that they were Muslims. Allaah has said,
‘Alif Laam Mim Saad. A Book sent down to you, so do not have any worry in your breast from it, so that you may warn and be a reminder to the believers. Follow what has been sent down to you from your Lord and do not follow protectors and helpers besides Him. Little is it that you remember!’ [Surat al-A’raaf, ayaat 1-3]

“And even if this ‘aalim is captured, put behind bars and tortured to leave what Allaah has taught him from His Book, he should be patient with that. If he leaves all that and follows the ruler, then he is one of the people that are supposed to be doomed by Allaah Ta’ala. He should be patient even if he is harmed in the cause of Allaah Ta’ala. This is the Sunnah that Allaah Ta’ala has wanted and accepted from the Prophets and from the people who follow the Prophets. Allaah says,
‘Alif Laam Mim. Do people think that they will be left alone because they say, ‘We believe,’ and will not be tested? And We indeed tested those who were before them. Allaah will certainly make it known those who are true and will certainly make it known those who are liars. And He will make it known who the liars are.’ [Surat al-‘Ankabut, ayaat 1-3]

COMMENT: Replace the Mongols and the scholars of the past with our current regimes and scholars that rule over Muslim lands (Saudi Arabia, Pakistan, Egypt, Syria, Algeria etc.)