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1ގ
Notes on the Elucidation of the Nullifiers of Islam
2ގ
Notes on the Elucidation of the Nullifiers of Islam
Contentsގ
Introduction 9ގ
3ގ
Notes on the Elucidation of the Nullifiers of Islam
Publisher’s Noteގ
All ގpraise ގbelongs ގto ގAllah, ގthe ގLord ގof ގthe ގcreation. ގThe ގfinal ގoutcome ގis ގfor ގtheގ
muttaqin, ގand ގthere ގis ގno ގaggression ގexcept ގagainst ގthe ގdhalimin. ގI ގbear ގwitness ގthatގ
there ގis ގnothing ގworthy ގof ގworship ގexcept ގAllah ގalone ގwith ގno ގpartners, ގthe ގrightfulގ
and ގclear ގKing. ގAnd ގI ގbear ގwitness ގthat ގMuhammad ގis ގHis ގslave ގand ގmessenger, ގtheގ
imam of the first and last, as for what follows:ގ
This ގis ގan ގEnglish ގtranslation ގof ގthe ގelucidation ގof ގShaykh‘ ގAli ގal-Khudayr ގon ގNawaqid̲
al-Islam ގby ގShaykh ގal-Mujaddid ގMuhammad ގibn‘ ގAbdil-Wahhab. ގWhile ގthere ގare ގa ގfewގ
explanations ގof ގthe ގbooklet ގin ގEnglish ގreadily ގavailable, ގmost ގof ގthem ގare ގfromގ
government ގagents, ގconcealers ގof ގknowledge, ގwho ގadamantly ގdefend ގthe ގones ގwhoގ
have ގfallen ގinto ގsome( ގif ގnot ގall) ގof ގthe ގnullifiers ގthey ގare ގexplaining ގand ގwhich ގareގ
translated ގby ގMurjiah ގrejects.1 ގThereforeގweގsawގitގfitގtoގtranslateގandގpublishގoneގwhoގ
is ގin ގthe ގprisons ގof ގthe ގtawaghit ގfor ގfulfilling ގhis ގtrust ގand ގspeaking ގthe ގtruth ގopenly.ގ
And ގas ގShaykh‘ ގAli ގal-Khudayr ގis ގreferred ގto ގbyގmanyގasގtheގustadhގof‘ގaqidahގitގisގonlyގ
befitting that his notes and elucidation on such a critical matter be translated.ގގ
The ގreferences ގare ގfor ގthe ގmost ގpart ގfrom ގthe ގtext ގof ގthe ގoriginal ގArabic ގand ގonly ގjustގ
put into footnotes. All other footnotes are the publisher’s.ގ
As ގwell, ގin ގthe ގfollowing ގpages ގthere ގis ގboth ގthe ގArabic ގand ގEnglish ގtext ގof ގNawaqid̲
al-Islam, ގwith ގthe ގArabic ގtext ގcontaining ގits ގtashkil( ގvowel ގmarks) ގto ގease ގproperގ
reading and memorization for those who want to.ގގ
1
An example being the one by Salih al-Fawzan translated by Musa Richardson.ގ
4ގ
Notes on the Elucidation of the Nullifiers of Islam
ونގ َذﻟ َ
ِﻚގ ﻟ َِﻤﻦގ َﯾ َﺸﺎءގ ﴾ގ ُﺸ َﺮ َكގ ِﺑ ِﻪގ َوَﯾ ْﻐﻔ ُ
ِﺮގ َﻣﺎގ ُد َ ِﺮގ أَنގ ﯾ ْ اﷲގ ﻻَގ َﯾ ْﻐﻔ ُ ﺎلގ َﺗ َﻌﺎﻟَﻰ:ގ ﴿ގ إ ﱠنގ ﱠَ اﻟﺸ ْﺮ ُكގ ﻓِﻲގ ِﻋَﺒ َﺎد ِةގ اﷲِ،ގ ﻗَ َ
اﻷَ ﱠو ُل:ގ ﱢ
ِ
ﺎرގ ﴾ގ َو ِﻣ ْﻨُﻪގ
ﻧﺼ ٍ ِﻦގ أَ َﯿﻦގ ﻣ ْ ﺎرގ َو َﻣﺎގ ﻟ ﱠ
ِﻠﻈﺎﻟ ِِﻤ َ اﷲގ َﻋﻠَﯿ ِْﻪގ اﻟْ َﺠﻨﱠ َﺔގ َو َﻣْﺄ َوا ُهގ اﻟﻨﱠ ُ
ﺎﷲގ ﻓََﻘ ْﺪގ َﺣ ﱠﺮ َمގ ﱠُ
ُﺸ ِﺮ ْكގ ِﺑ ﱠِ
ﺎلގ َﺗ َﻌﺎﻟَﻰ:ގ ﴿ގ إﻧﱠُﻪގ َﻣﻦގ ﯾ ْ
ِ
َوﻗَ َ
ْ ْ َ ْ ﱠ
ْﺮ.ގْﺮ اﷲَِ ،ﻛ َﻤ ْﻦ َﯾﺬَﺑ ُﺢ ﻟِﻠ ِﺠ ﱢﻦ أ ْو ﻟِﻠَﻘﺒ ِ
ْﺢ ﻟ َِﻐﯿ ِ
اﻟﺬﺑ ُ
ِﻢ ،أَ ْو َ
ﺻ ﱠﺤ َﺢ َﻣ ْﺬ َﻫَﺒ ُﻬﻢ َْ ،ﻛَﻔ َﺮ.ގ ِﯿﻦ أَ ْو َﺷ ﱠﻚ ﻓِﻲ ُﻛ ْﻔ ِﺮﻫ ْ
اﻟﻤ ْﺸ ِﺮﻛ َ
ُﻜﱢﻔ ْﺮ ُ اﻟﺜﱠﺎﻟ ُ
ِﺚَ :ﻣ ْﻦ ﻟَ ْﻢ ﯾ َ
ْﺮهِގأَ ْﺣ َﺴ ُﻦގﻣ ْ
ِﻦގ ُﺣ ْﻜﻤ ِ
ِﻪގ َ اﷲގ َﻋﻠَﯿ ِْﻪގ َو َﺳﻠَﻢގأَ ْﻛ َﻤ ُﻞގﻣ ْ
ِﻦގ َﻫ ْﺪِﯾ ِﻪގ َوأ ﱠنގ ُﺣ ْﻜ َﻢގ َﻏﯿ ِ
ﺻﻠﱠﻰގ ُ اﻋَﺘَﻘ َﺪގ أَ ﱠنގ َﻏﯿ َ
ْﺮގ َﻫ ْﺪيގ اﻟﻨﱠِﺒ ﱢﻲގ َ اﻟﺮ ِاﺑ ُﻊ:ގ َﻣ ْﻦގ ْ
ﱠ
ﯿﺖ َﻋﻠَﻰ ُﺣ ْﻜﻤ ِ
ِﻪ ﻓَ ُﻬ َﻮ َﻛﺎﻓ ٌِﺮ.ގ اﻏ ِ ﻮن ُﺣ ْﻜ َﻢ ﱠ
اﻟﻄ َﻮ ِ ﻀُﻠ َﯾﻦ ُﯾَﻔ ﱢ
ﺎﻟﺬ َ َﻛ ِ
ﺻﻠﱠﻰ ُ
اﷲ َﻋﻠَﯿ ِْﻪ َو َﺳﻠَﻢ َ -وﻟَ ْﻮ َﻋﻤ َ
ِﻞ ِﺑ ِﻪ َ ،-ﻛَﻔ َﺮ.ގ اﻟﺮ ُﺳ ُ
ﻮل َ ﺎﻣ ُﺲَ :ﻣ ْﻦ أَﺑ َْﻐ َ
ﺾ َﺷ ْﯿًﺌﺎ ِﻣ ﱠﻤﺎ َﺟ َ
ﺎء ِﺑ ِﻪ ﱠ َ
اﻟﺨ ِ
اﻟﺪﻟ ُ
ِﯿﻞގ ابގ اﷲِ،ގ أَ ْوގ ِﻋَﻘ ِﺎﺑ ِﻪ،ގ َﻛَﻔ َﺮ،ގ َو َ اﷲގ َﻋﻠَﯿ ِْﻪގ َو َﺳﻠَﻢ،ގ أَ ْوގ َﺛ َﻮ َﺻﻠﱠﻰގ ُ ﻮلގ َ ﯾﻦގ ﱠ اﺳَﺘ ْﻬ َﺰأَގ ِﺑ َﺸ ْﻲ ٍءގ ﻣ ْ
اﻟﺮ ُﺳ ِ ِﻦގ ِد ِ اﻟﺴ ِﺎد ُس:ގ َﻣ ِﻦގ ْﱠ
ﻮضގ َوَﻧﻠْ َﻌ ُﺐގ ﻗُ ْﻞގ أَِﺑ ﱠِ
ﺎﷲގ َوآَﯾﺎﺗ ِِﻪގ َو َر ُﺳﻮﻟ ِِﻪގ ُﻛ ُﻨﺘ ْﻢގ َﺗ ْﺴَﺘ ْﻬ ِﺰ ُؤ َ
ونގ *ގ ﻻَގ ﻗَ ْﻮُﻟُﻪގ َﺗ َﻌﺎﻟَﻰ:ގ ﴿ގ َوﻟَﺌِﻦގ َﺳَﺄﻟَْﺘ ُﻬ ْﻢގ ﻟََﯿُﻘ ُ
ﻮﻟ ﱠﻦގ إِﻧﱠ َﻤﺎގ ُﻛﻨﱠﺎގ َﻧ ُﺨ ُ
ِﯿﻦ ﴾ގ ﻨﻜ ْﻢ ُﻧ َﻌ ﱢﺬ ْب َﻃﺎِﺋَﻔ ًﺔ ِﺑَﺄﻧﱠ ُﻬ ْﻢ َﻛﺎُﻧﻮاْ ُﻣ ْﺠ ِﺮﻣ َ ﯾﻤﺎﻧ ُِﻜ ْﻢ إن ﻧﱠ ْﻌ ُﻒ َﻋﻦ َﻃﺎِﺋَﻔ ٍﺔ ﱢﻣ ُ
ِ ِرواْ ﻗَ ْﺪ َﻛَﻔ ْﺮُﺗﻢ َﺑ ْﻌ َﺪ إِ َ
َﺗ ْﻌَﺘﺬ ُ
ُﻌﻠﱢ َﻤ ِ
ﺎنގ ِﯿﻞގﻗَ ْﻮُﻟُﻪގَﺗ َﻌﺎﻟَﻰ:ގ َ
﴿و َﻣﺎގﯾ َ اﻟﺪﻟ ُ اﻟﻌ ْﻄ ُﻒ،-ގ ﻓَ َﻤ ْﻦގ ﻓَ َﻌﻠَُﻪގأَ ْوގ َر ِ
ﺿ َﻲގِﺑ ِﻪގ َﻛَﻔ َﺮ،ގ َو َ اﻟﺼ ْﺮ ُفގ َو َ اﻟﺴ ْﺤ ُﺮގ -ގ َو ِﻣ ْﻨُﻪ:ގ ﱠ
اﻟﺴ ِﺎﺑ ُﻊ:ގ ﱢ
ﱠ
ِﻦ أَ َﺣ ٍﺪ َﺣﺘﱠﻰ َﯾُﻘﻮﻻَ إِﻧﱠ َﻤﺎ َﻧ ْﺤ ُﻦ ﻓِْﺘَﻨٌﺔ ﻓَ َ
ﻼ َﺗ ْﻜُﻔ ْﺮ﴾ގ ﻣْ
ގ5
Notes on the Elucidation of the Nullifiers of Islam
ﺻﻠﱠﻰގ ُ
اﷲގ َﻋﻠَﯿ ِْﻪގ َو َﺳﻠَﻢގ َﻛ َﻤﺎގ َو ِﺳ َﻊގ َ وجގ َﻋ ْﻦގ َﺷ ِﺮ َ ﺎسގَﯾ َﺴ ُﻌُﻪގ ُ اﻋَﺘَﻘ َﺪގ أَ ﱠنގ َﺑ ْﻌ َ اﻟ ﱠﺘ ِ
ﻀ ُﺮގ
اﻟﺨ ِ ﯾﻌ ِﺔގ ُﻣ َﺤ ﱠﻤ ٍﺪގ َ اﻟﺨ ُﺮ ُ ﺾގ اﻟﻨﱠ ِ ﺎﺳ ُﻊ:ގ َﻣ ْﻦގ ْ
ﻮﺳﻰ َﻋﻠَ ِﯿﻪ ﱠ
اﻟﺴ َﻼُم ،ﻓَ ُﻬ َﻮ َﻛﺎﻓ ٌِﺮ .ގ ﯾﻌ ِﺔ ُﻣ َ وج َﻋ ْﻦ َﺷ ِﺮ َ ُ
اﻟﺨ ُﺮ َ
ގ6
Notes on the Elucidation of the Nullifiers of Islam
Third: ގWhoever ގdoes ގnot ގmake ގtakfir ގof ގthe ގmushrikin, ގor ގdoubts ގtheir ގkufr, ގor ގthinksގ
that their mathhab is ok disbelieves.ގ
Fourth: ގWhoever ގbelieves ގthat ގanything ގother ގthan ގthe ގguidance ގof ގthe ގProphetގ
(sallallahu‘ގalayhiގwaގsallam)ގisގmoreގcompleteގorގthatގanotherގjudgmentގisގbetterގthanގ
his ގjudgment;ގsuchގasގtheގoneގwhoގprefersގtheގrulingގofގtheގtawaghitގoverގhisގrulingގisގaގ
kafir.ގ
Fifth: ގWhoever ގhates ގsomething ގthat ގthe ގMessenger( ގsallallahu‘ ގalayhi ގwa ގsallam)ގ
came with, even if he acted according to it disbelieves.ގ
Sixth: ގWhoever ގmocks ގsomething ގfrom ގthe ގdin ގof ގthe ގMessenger ގor ގthe ގrewards ގofގ
Allah ގor ގHis ގpunishment ގdisbelieves. ގAnd ގthe ގproof ގfor ގthat ގis ގHis( ގta‘ala) ގsaying,“ ގIs ގitގ
Allah, ގHis ގayat, ގand ގHis ގmessenger ގthatގyouގwereގmocking?ގMakeގnoގexcuse,ގverilyގyouގ
have disbelieved after your iman.”ގ
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Notes on the Elucidation of the Nullifiers of Islam
Ninth: ގWhoever ގbelieves ގthat ގit ގis ގpermitted ގfor ގsome ގpeople ގto ގleave ގthe ގShari‘ah ގofގ
Muhammad( ގsallallahu‘ ގalayhi ގwa ގsallam) ގlike ގhow ގit ގwas ގpermitted ގfor ގal-Khidr ގtoގ
leave the Shari‘ah of Musa (‘alayhis-salam), then he is a kafir.ގ
Tenth: ގTurning ގaway ގfrom ގthe ގDin ގof ގAllah( ގta‘ala), ގnot ގlearning ގit ގnor ގacting ގupon ގit.ގ
And ގthe ގproof ގis ގHis( ގta‘ala) ގsaying,“ ގAnd ގwho ގis ގmore ގunjust ގthan ގthe ގone ގwho ގisގ
reminded of the ayat of his Lord; then he turns away from them?”ގ
There ގis ގno ގdifference ގin ގany ގof ގthese ގnullifiers ގbetween ގthe ގone ގwho ގdid ގthemގinގjest,ގ
intentionally, ގand ގthe ގoneގwhoގdidގthemގoutގofގfear;ގexceptގforގtheގmukrah.ގAllގofގthemގ
are ގfrom ގthe ގmost ގdangerous ގmatters ގand ގthe ގmost ގcommon ގto ގoccur. ގThus, ގit ގisގ
befitting ގfor ގthe ގMuslim ގto ގbe ގwarned ގof ގthem ގand ގfear ގfalling ގinto ގany ގof ގthem. ގWeގ
seek ގrefuge ގwith ގAllah ގfrom ގthings ގthat ގbring ގaboutގHisގangerގandގsevereގpunishment.ގ
May ގthe ގsalah ގand ގsalam ގbe ގupon ގHis ގbest ގcreation ގMuhammad, ގhis ގfamily, ގand ގhisގ
companions.ގ
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Notes on the Elucidation of the Nullifiers of Islam
All ގpraise ގbelongs ގto ގAllah, ގthe ގLord ގof ގthe ގcreation. ގAnd ގmay ގthe ގsalah ގand ގsalam ގbeގ
upon ގthe ގmost ގnoble ގof ގprophets ގand ގmessengers, ގour ގprophet ގMuhammad, ގhisގ
family, and his companions.ގގ
A ގmasalah: ގDefining ގnullifiers; ގthe ގnullifiers( ގnawaqid) ގlinguistically ގas ގmentioned ގinގ
Al-Mufradat ގare ގtheގknotsގthatގareގdispersedގthroughގaގstructureގandގrope[ގrenderingގitގ
useless], ގand ގas ގmentioned ގin ގAl-Misbah ގit ގis ގthe ގrope ގthat ގis ގuntied, ގmeaning, ގruined.ގ
And ގit ގis ގalso ގreferred ގto ގas ގbutlan2 ގand ގhas ގbeen ގnullified ގby ގit; ގfor ގexample ގsaying,ގ
“Taharah ގwasގnullified(ގbatalat).” ގSoގtheގlinguisticގmeaningގrefersގtoގbutlanގandގfasad.
3
ގAnd ގtechnically( ގi.e. ގaccording ގto ގthe ގShari‘ah), ގit ގrefers ގto ގa ގset ގof ގrulings ގwhichގ
invalidate the islam of an individual if he was to commit it.ގ
A ގmasalah:ގTheގnatureގofގtheseގnullifiersގcomeގfromގtheގaspectގofގuluhiyyah,ގbutގsomeގ
also include nullifiers from the aspect of rububiyyah; likewise from risalah.ގ
A masalah: Why did the author restrict the nullifiers to ten in relation to its number?ގ
The ގanswer: ގThe ގauthor ގclarified ގthis ގat ގthe ގend ގofގtheގtreatiseގwhereގheގstated,“ގAllގofގ
them ގare ގfrom ގthe ގmost ގdangerous ގmatters ގand ގthe ގmost ގcommon ގto ގoccur.” ގSo ގdueގ
to ގthem ގbeing ގthe ގmost ގfrequentlyގcommittedގnullifiersގtheގauthorގlabelledގtheގtitleގasގ
he did, and some scholars have mentioned it the chapter of “Rulings of the Apostate.”ގ
A ގmasalah: ގWe ގhad ގpreviously ގdiscussed ގand ގaddressed ގthe ގmatters ގrelated ގtoގ
ignorance, ގforgetfulness, ގand ގikrah ގinގregardsގtoގtheseގnullifiersގinގKashf̲ash-Shubuhat̲
and ގThalathah̲ al-Usul, ގhowever ގwe ގwill ގsum ގit ގupގhere.ގSoގweގsay:ގthoseގnullifiersގthatގ
are ގagreed ގupon ގand ގknown ގin ގthe ގDin ގby ގnecessity, ގthere ގis ގno ގexcuseގofގignoranceގifގ
2
Meaning invalid.ގ
3
Meaning corrupt.ގ
9ގ
Notes on the Elucidation of the Nullifiers of Islam
one ގwas ގto ގlive ގbetween ގthe ގMuslimin. ގAs ގfor ގikrah, ގif ގhe ގwas ގtruly ގmujla,4 ގthen ގhe ގisގ
excused. ގBut ގas ގfor ގjoking ގand ގjesting, ގthis ގis ގnot ގan ގexcuse, ގand ގthe ގauthor ގpointedގ
that ގout ގat ގthe ގend ގof ގthe ގtreatise ގsaying,“ ގThere ގis ގno ގdifference ގin ގany ގof ގtheseގ
nullifiers ގbetween ގthe ގone ގwho ގdid ގthem ގin ގjest, ގintentionally, ގand ގthe ގone ގwho ގdidގ
them out of fear; except for the mukrah.”ގ
The ގanswer: ގSome ގof ގthese ގnullifiers ގare ގrelated ގto ގbelief, ގand ގsome ގare ގnullifiers ގinގ
relation ގto ގan ގaction. ގThis ގrefutes ގthose ގwho ގdo ގnot ގsee ގthe ގkufr ގthat ގnegates ގone’sގ
iman ގexcept ގby ގbelief, ގand ގthe ގmathhab ގof ގAhlus-Sunnah ގwal-Jama‘ah ގis“ ގthat ގaގ
person disbelieves due to a belief, or statement, or action, or by a doubt.”ގ
“The ގnullifiers ގof ގIslam ގhas ގan ގadditional‘ ގlam’ ގimplied ގthat ގwould ގread ގas‘ ގNawaqidގ
lil-Islam”ގ
4
Meaning the complete ikrah that is valid.ގ
10ގ
Notes on the Elucidation of the Nullifiers of Islam
The ގauthor ގintended ގin ގhis ގstatement:“ ގin ގthe ގworship ގof ގAllah,” ގthe ގspecific ގmeaningގ
for ގworship ގwhich ގwas ގoutlined ގby ގAbul-‘Abbas ގibn ގTaymiyyah ގwhere ގhe ގstated,ގ
“Worship ގis ގa ގcomprehensive ގterm ގused ގfor ގeverything ގthat ގAllah ގloves ގand ގisގpleasedގ
with, ގfrom ގoutward ގand ގinward ގspeech ގand ގactions.” ގAnd ގwhen‘ ގibadah ގis ގusedގ
together ގwith ގdu‘a ގit ގis ގsimilar ގas ގwhen ގIslamގisގusedގtogetherގwithގiman,ގsoގifގtheyގareގ
both ގused ގtogether ގthen ގthere ގis ގa ގspecific ގmeaning ގfor ގeach.ގTheގspecific ގmeaningގofގ
‘ibadah ގrefers ގto ގsacrificing, ގvowing, ގprostratingގtoގotherގthanގAllah,ގandގdu‘aގrefersގtoގ
asking, ގrequesting, ގisti‘anah, ގand ގistighathah.‘ގIbadahގhere(ގinގtheގauthor’sގstatement)ގ
must ގbe ގexplained ގaccording ގto ގits ގspecific ގdefinition ގsuch ގas ގsacrificing, ގbecause ގtheގ
second ގnullifier, ގwhich ގwill ގshortly ގbe ގaddressed, ގrefers ގto ގthe ގspecific ގmeaning ގofގ
du‘a.ގގ
Then ގthe ގauthor ގmentioned ގthe ގevidence, ގand ގit ގis ގHis( ގta‘ala) ގsaying,“ ގVerily, ގAllahގ
does ގnot ގforgive ގshirk…” ގAnd ގHis ގsaying,“ ގVerily, ގwhoever ގcommits ގshirk ގwith ގAllah,ގ
then ގAllah ގhas ގmade ގJannah ގharam ގfor ގhim…” ގThe ގsignificance ގof ގthese ގevidences ގisގ
that ގthe ގmushrik ގis ގforbidden ގentrance ގinto ގJannah, ގand ގthat ގproves ގthat ގshirk ގinގ
‘ibadah is a nullifier.ގ ގ
The ގauthor’s ގstatement:“ ގand ގfrom ގit ގis ގto ގslaughter ގforގotherގthanގAllah,”ގisގindicativeގ
that ގthe ގauthor ގintended ގtheގspecificގmeaningގof‘ގibadah,”ގandގhisގstatement“ގfromގit”ގ
is ގindicative ގthat ގhe ގonly ގmeant ގto ގgive ގan ގexample, ގwhich ގwas ގsacrificing,“ ގsuch ގasގ
one ގwho ގslaughters ގfor ގthe ގjinn,” ގin ގorder ގto ގbe ގsafe ގfrom ގtheir ގevil,ގorގinގorderގtoގgainގ
their ގhelp, ގor ގremove ގsome ގsihr. ގAnother ގexampleގisގwhatގsomeގpeopleގdoގbeforeގtheyގ
start ގto ގbuild ގa ގhouse ގin ގsacrificing ގto ގother ގthan ގAllah ގto ގbe ގfreed ގfromގtheގevilގeyeގorގ
jinn, or he makes a sacrifice in a water well.ގގ
The ގauthor's ގstatement:“ ގor[ ގsacrifices] ގto ގa ގgrave( ގaw ގlil-qabr),” ގthe ގletter‘ ގlam’ ގhereގ
refers ގto ގintent ގand ގpurposes, ގmeaning, ގwhat ގis ގintended ގis ގthe ގone ގin ގthe ގgrave ގinގ
11ގ
Notes on the Elucidation of the Nullifiers of Islam
order ގthat ގhe ގcan ގintercede ގfor ގhim ގon ގhis ގbehalf ގwith ގAllah ގor ގhelps ގhim ގin ގsomeގ
affairs. ގAn ގexample ގof ގthis ގkind ގof ގsacrifice ގwould ގbe ގmaking ގa ގsacrifice ގfor ގthe ގrulerގ
when he arrives, in exaltation and seeking closeness to him and other than that.ގގ
What is the difference between this nullifier and the one before it?ގ
“According ގto ގconsensus,” ގthis ގis ގthe ގproof. ގThe ގconsensus ގwas ގcited ގby ގibnގ
Taymiyyah, ގand ގit ގwas ގcitedގbyގShaykhގSulaymanގibn‘ގAbdillah5ގandގal-Mardawi.6ގTheirގ
disbelief was also cited by as-San‘ani7 and ash-Shawkani.8ގ
12ގ
Notes on the Elucidation of the Nullifiers of Islam
1) That ގhe ގasks ގthe ގdead ގand ގcalls ގupon ގthem; ގthis ގis ގkufr ގinގallގcasesގregardlessގif
he ގbelieves ގthey ގare ގalive ގor ގable ގto ގanswer, ގsuch ގas ގwhoever ގsays ގto ގtheގdead,
“Provide me with water,” due to a belief.
2) That ގhe ގasks ގone ގwho ގis ގliving; ގthis ގhas ގa ގcondition ގin ގthat ގhe ގasks ގthem ގin
something ގthey ގare ގnot ގcapable ގof ގdoing ގand ގonly ގAllah ގis ގcapable, ގsuch ގas
whoever ގasks ގone ގwho ގis ގalive ގto ގgive ގhim ގa ގchild, ގsustenance, ގor ގto ގbe ގsafe
from sickness.
3) That ގhe ގasks ގones ގwho ގare ގabsent; ގand ގhe ގis ގthe ގone ގwho ގcan ގnot ގhear ގhis ގcall
besides Allah, and this is kufr by consensus.
1) That ގhe ގdoes ގnot ގmake ގtakfir ގof ގthe ގmushrikin ގwhile ގhe ގis ގadamant ގin ގnot
viewing ގtheir ގkufr, ގand ގthis ގis ގincludedގinގtheގauthor’sގstatementގfromގtheގangle
of when he is shown and informed of their shirk.
2) That ގhe ގdoubts ގtheir ގkufr ގand ގit ގindicates ގanother ގcategory ގwhen ގthe ގauthor
added ގ- ގor ގ-. ގDoubt ގbeing ގthat ގthe ގthingsގinގquestionގareގequalގorގnoގpreference
given over another.
3) “Thinks ގthat ގtheir ގmathhab ގis ގok,” ގis ގof ގdifferent ގtypes ގbecause ގthe ގfirst ގis
related ގto ގbelief, ގas ގwell ގas ގthe ގsecond ގbut ގas ގfor ގthisގthirdގone,ގinގadditionގtoގit
relating ގto ގbelief ގit ގis ގattributing ގcorrectness ގto ގtheir ގbelief; ގsuch ގas ގone ގwho
13ގ
Notes on the Elucidation of the Nullifiers of Islam
says,“ ގTheirގbeliefsގareގcorrect,”ގor,“ގTheyގareގonގtheގtruth,”ގor,“ގTheirގwayގisގnotގ
wrong.”ގ
There ގare ގtwo ގconditions ގthat ގneed ގto ގbe ގfulfilled ގin ގorderގtoގmakeގtakfirގofގthoseގwhoގ
who not make takfir of the mushrikin:ގ
1) Their ގdisbelief ގhas ގbeen ގclarified ގto ގhim ގfrom ގthe ގQur’an ގand ގSunnah, ގso ގif ގhe
has ގbeen ގshown ގtheir ގkufr ގand ގstill ގrefrains ގfrom ގtakfir ގof ގthem, ގhe ގdisbelieves.
Shaykh Sulayman ibn ‘Abdillah mentioned this in Majmu’ at-Tawhid.9
2) He ގis ގnot ގfrom ގthose ގwho ގcan ގbe ގignorant ގof ގtheir ގkufr. ގIndeed, ގif ގhe ގwas ގnot
ignorant ގof ގtheir ގkufr ގand ގstill ގrefrains ގfrom ގdeclaring ގtheir ގkufr, ގhe ގdisbelieves.
Qadi‘ ގIyad,10 ގSulayman ގibn‘ ގAbdillah,11 ގand ގShaykhul-Islam ގibn ގTaymiyyah12 ގall
cited ގa ގconsensus ގregarding ގthe ގkufr ގof ގwhoever ގdoes ގnot ގmake ގtakfir ގof ގthe
mushrikin.
The kuffar whom it is compulsory to make takfir of are divided into sections:ގ
1) Those ގwho ގthe ގscholars ގhave ގunanimously ގagreed ގon ގtheir ގkufr; ގthose ގwho ގare
not ގfrom ގthe ގpeople ގof ގthe ގQiblah ގlike ގthe ގJews, ގChristians, ގMajus, ގSikhs, ގand
other than them.
2) Those ގwho ގclaim ގIslam ގfrom ގthe ގpeople ގof ގthe ގQiblah, ގbut ގhave ގfallen ގinto ގkufr
which ގthe ގscholars ގunanimously ގagreed ގupon ގmaking ގtakfir ގdue ގto ގit, ގand
whoever ގcommitted ގit; ގsuch ގas ގthe ގNusayriyyah. ގIndeed, ގShaykhul-Islam ގibn
Taymiyyah ގissued ގaގfatwaގpertainingގtoގtheirގkufrގandގsaid,“ގTheirގkufrގisގgreater
thanގmostގofގtheގmushrikin.”ގTheގQadiyaniyyahގareގanotherގexample;ގtheގSenior
Panel ގof ގScholars ގand ގthe ގPakistan ގGovernment ގboth ގissued ގverdicts ގregarding
their ގkufr. ގSimilar ގto ގthem;ގtheގDruze;ގtheގBahaiyyah;ގtheގBabiyyah;ގtheގRafidah;
9
ގShaykh ގSulayman ގibn‘ ގAbdillah ގsaid,“ ގIf ގhe ގis ގin ގdoubt ގabout ގtheir ގkufr ގor ގhe ގis ގignorant ގabout ގtheirގ
kufr, ގthen ގthe ގproofs ގfor ގtheir ގkufrގfromގtheގBookގofގAllahގandގtheގSunnahގofގHisގmessenger(ގsallallahuގ
‘alayhi ގwa ގsallam) ގare ގclarified ގfor ގhim, ގand ގif ގhe ގdoubts ގafter ގthat ގor ގhesitates, ގthen ގhe ގis ގa ގkafirގ
according ގto ގthe ގconsensus ގof ގthe ގscholars ގthatގwhoeverގdoubtsގtheގkufrގofގaގkafirގthenގheގisގhimselfގaގ
kafir.”ގ
10
Ash-Shifa, v. 2, p. 281.ގ
11
Awthaq ‘Ura al-Iman, p. 126.ގ
12
Majmu’ al-Fatawa, v. 2, p. 363.ގ
14ގ
Notes on the Elucidation of the Nullifiers of Islam
and ގthe ގBatiniyyah, ގrefer ގto̲ Majmu’̲ al-Fatawa,13 ގand ގin ގthe ގelucidation ގofގ
al-Bassam ގNayl̲ al-Ma’arib̲ in ގthe ގchapter“ ގThe ގRuling ގof ގthe ގApostate.”14 ގTheގ
Islamic ގFiqh ގAcademy ގbased ގin ގthe ގhonorable ގMakkah ގdeclared ގthe ގkufr ގofގ
Bahaiyyah ގand ގthe ގBabiyyah; ގthe ގTijaniyyah( ގa ގSufi ގsect) ގwere ގdeclaredގ
disbelievers ގby ގthe ގLajnah( ގad-Daimah);15 ގthe ގLanjah ގalso ގmade ގmention ގof ގtheގ
Druze ގand ގdeclared ގthem ގkuffar.16 ގIn ގour ގtime ގtheގsecularistsގareގwithoutގdoubtގ
disbelievers; ގthose ގwho ގsee ގthe ގDinގisގbeingގdeficientގandގbackwardsގandގthatގitގ
can ގnot ގbe ގincluded ގin ގpolitical ގaffairs. ގSimilar ގto ގthem ގare ގthose ގwho ގascribeގ
themselves ގthe ގMasons, ގthe ގCommunists, ގand ގeveryone ގwhoގhasގsimilarގbeliefsގ
from: ގthe ގsocialists,ގnationalists,ގBa’athists,ގRafidah,ގandގallގthoseގgroupsގwhichގ
claim ގIslam ގbut ގfell ގinto ގa ގform ގof ގkufr ގthat ގthe ގscholars ގhave ގunanimouslyގ
agreed ގon ގmaking ގtakfir ގof. ގThe ގJahmiyyah ގare ގanother ގgroup ގin ގwhich ގtheގ
scholars ގhave ގunanimously ގagreed ގupon ގtheir ގtakfir ގwith ގibnul-Qayyimގ
mentioning ގin ގhis ގNuniyyah ގthat ގfive ގhundred ގscholars ގmade ގtakfir ގof ގthem;ގ
from the likes of ‘Abdullah ibn Mubarak and others.ގގ
3) Those ގin ގwhich ގthere ގis ގa ގdisagreement ގpertaining ގin ގtakfirގofގthem,ގsuchގasގthe
general ގlaymen ގof ގthe ގgroups ގthat ގclaim ގIslam ގand ގhave ގfallen ގinto ގkufr;
individual laymen of the Batiniyyah, Rafidah, Jahmiyyah, and the other groups.
There ގis ގa ގexplanation ގand ގelaboration ގregards ގto ގthe ގruling ގon ގthe ގone ގwhoގdoesގnotގ
make takfir of these three sections as well:ގ
It ގis ގthat ގwhich ގthe ގscholars ގhave ގunanimously ގagreed ގupon ގpertaining ގto ގtheir ގkufrގ
from ގthose ގwho ގare ގnot ގfrom ގthe ގpeople ގof ގthe ގQiblah; ގsuch ގas ގthe ގJews, ގChristians,ގ
and ގHindus. ގSo ގwith ގregards ގto ގthese, ގwhoever ގdoes ގnot ގmake ގtakfir ގof ގthem, ގthenގheގ
is ގa ގkafir. ގIbn ގTaymiyyah ގmentioned ގa ގconsensus ގon ގthis ގpoint ގand ގsaid,“ ގWhoeverގ
doubts ގin ގthe ގkufr ގof ގthe ގJews, ގChristians, ގand ގmushrikin, ގthen ގhe ގis ގa ގkafir.”17 ގQadiގ
‘Iyad ގalso ގmentioned ގa ގconsensus ގand ގsaid,“ ގWhoever ގdoes ގnot ގmake ގtakfir ގof ގoneގ
13
The second volume.ގ
14
p. 514.ގ
15
Fatwa #5553.ގ
16
Fatwa #11800, v. 2, p. 228.ގ
17
Majmu’ al-Fatawa, v. 2, p. 383.ގ
15ގ
Notes on the Elucidation of the Nullifiers of Islam
from ގthe ގChristians ގand ގJews, ގand ގhesitates ގin ގtheir ގkufr ގor ގdoubts ގit, ގthen ގhe ގis ގaގ
kafir.”18ގ
It ގis ގwhoever ގfalls ގinto ގkufr ގwhich ގthe ގscholars ގhave ގunanimously ގagreed ގupon ގtakfirގ
due to it from those who say ‘la ilaha illallah.’ So here, there is an elaboration:ގ
If ގhe ގknows ގthat ގone ގfell ގinto ގthis ގkufr, ގand ގhe ގdoes ގnot ގmake ގtakfir ގof ގhim ގafter ގthisގ
knowledge, ގthen ގhe ގis ގa ގkafir. ގIbn ގTaymiyyah ގin ގAs-Sarim̲ al-Maslul ގcited ގa ގconsensusގ
and ގsaid,“ ގWhoever ގdoes ގnot ގmake ގtakfir ގupon ގone ގwho ގbelieves ގin ގthe ގdivinity ގof‘ ގAliގ
has ގdisbelieved, ގthere ގis ގnoގdoubtގinގtheގkufrގofގoneގwhoގrefrainsގinގdeclaringގhisގkufr.”ގ
What ގalso ގproves ގthis ގis ގthe ގhadith ގof ގMalik ގal-Ashja‘i,“ ގWhoever ގsays ގla ގilaha ގillallahގ
and ގdisbelieves ގin ގwhat ގis ގworshipped ގbesides ގAllah, ގhis ގblood ގand ގwealth ގisގ
protected…”19 ގThe ގsignificance ގof ގthis ގproof ގis ގthat ގthe ގwealth ގand ގblood ގof ގanގ
individual ގis ގnot ގprotected ގuntil ގhe ގdisbelieves ގin ގwhat ގis ގworshipped ގbesides ގAllah,ގ
and from having kufr in it is making takfir of its people.ގގ
It ގis ގwhere ގa ގdisagreement ގhas ގoccurred ގregarding ގthe ގgeneral ގlaymen ގof ގtheގ
innovated ގgroups ގsuch ގas ގthe ގJahmiyyah. ގSo ގfor ގexample, ގif ގone ގwas ގto ގhaveގ
knowledge ގabout ގthem ގand ގthe ގevidences ގproving ގtheir ގkufr ގand ގthat ގis ގobligatory ގtoގ
declare their kufr; this nullifier applies on him if he was to not make takfir of them.ގ
As ގfor ގthe ގone ގwho ގviews ގthat ގthey ގdo ގnot ގdisbelieve ގdue ގto ގa ގbarrier ގhe ގseesގ
preventing ގtheir ގtakfir, ގsuch ގas ގthem ގbeing ގlaymen; ގor ގthat ގthey ގhave ގa ގtawil ގwithގ
them; ގor ގthat ގthey ގwere ގcovered ގin ގconfusion; ގor ގthat ގthey ގare ގignorant, ގthen ގit ގis ގnotގ
permissible ގto ގmake ގtakfir ގon ގthose ގwho ގrefrained, ގand ގthisގnullifierގdoesގnotގapplyގtoގ
them.ގގ
18
Ash-Shifa, v. 2, p. 281.ގ
19
Sahih Muslim.ގ
16ގ
Notes on the Elucidation of the Nullifiers of Islam
1) The mushrik by asl, which is the one who does not affiliate to the Qiblah.
2) The ގmushrik ގmurtadd, ގwhich ގis ގthe ގone ގwhose ގkufr ގwas ގestablished ގand ގfrom
those who say ‘la ilaha illallah.’
1) That ގhe ގrules ގby ގother ގthan ގwhat ގAllah ގrevealed ގwhile ގbelieving ގthat ގit ގis ގmore
complete, ގbetter, ގand ގpreferring ގit ގover ގthe ގruling ގof ގAllah, ގand ގthis ގis ގthe
example that the author used.
2) That ގhe ގrules ގby ގother ގthan ގwhat ގAllah ގrevealed ގwhile ގbelieving ގthat ގwhat ގhe
ruled ގby ގis ގsimilar ގto ގthe ގruling ގof ގAllah; ގthis ގone ގdisbelieves ގaccording ގto
consensus.
3) That ގhe ގrules ގby ގother ގthan ގwhat ގAllah ގrevealed ގwhile ގbelieving ގthat ގwhat ގhe
ruled ގby ގis ގnot ގthe ގruling ގof ގAllah, ގnor ގsimilar ގto ގit, ގhowever ގhe ގbelieves ގit ގis
permissible to rule by it; this one is a kafir according to consensus.
4) That ގhe ގrules ގby ގother ގthan ގwhat ގAllah ގrevealed, ގbelittling ގthe ގruling ގof ގAllah;
this one disbelieves according to consensus.
17ގ
Notes on the Elucidation of the Nullifiers of Islam
5) That ގhe ގrules ގby ގother ގthan ގwhat ގAllah ގrevealed ގout ގof ގrejectionގtoގtheގrulingގof
Allah ގand ގthat ގhe ގhas ގmore ގright ގto ގjudge; ގthis ގone ގdisbelieves ގaccording ގto
consensus.
The ގtakfir ގof ގibn ގKathir ގwhen ގthey ގinvented ގwhat ގis ގcalled“ ގAl-Yasaq,” ގwhich ގis ގtheގ
constitution ގof ގthe ގTatar ގwho ގintended ގto ގimpose ގit ގupon ގthe ގMuslimin ގafterގtheyގhadގ
defeated ގthe‘ ގAbbasi ގKhilafah. ގIbn ގKathir ގmentioned ގnumerous ގmatters ގthat ގthey ގhadގ
legislated ގand ގsaid,“ ގWithin ގit ގit ގsays ގthat ގwhoever ގcommits ގzina ގis ގto ގbe ގkilled,ގ
whether ގhe ގis ގmarried ގor ގnot; ގwhoever ގpractices ގsodomy ގis ގto ގbe ގkilled; ގwhoeverގ
practices ގsihr ގis ގto ގbe ގkilled; ގwhoever ގspies ގis ގto ގbe ގkilled; ގwhoever ގurinates ގin ގtheގ
water ގwhile ގstanding ގis ގto ގbe ގkilled; ގand ގwhoever ގeats ގwhile ގnot ގfeeding ގthe ގonesގ
around ގhim ގis ގto ގbe ގkilled…”21 ގThen ގhe ގsaid,“ ގAll ގthat ގopposes ގtheގlegislationގofގAllah;ގ
so ގwhoever ގleaves ގthe ގclear ގlegislation ގand ގseeks ގthe ގjudgment ގof ގother ގthan ގit ގfromގ
the ގabrogated ގlaws ގhas ގdisbelieved, ގso ގhow ގabout ގwhoever ގseeks ގjudgment ގfrom ގtheގ
Yasaq ގandގputsގitގinގfrontގofގtheގlegislationގofގAllah?ގWhoeverގdoesގthatގhasގdisbelievedގ
according to the consensus of the Muslimin.”ގ
20
v. 4, p. 226.ގ
21
Al-Bidayah wan-Nihayah, v. 13, p. 28.ގ
18ގ
Notes on the Elucidation of the Nullifiers of Islam
Ibn ގHazm ގsaid,“ ގNo ގtwo ގpeople ގfrom ގthe ގMuslimin ގdisagree ގthat ގwhoever ގrules ގbyގtheގ
Injil ގin ގwhich ގhe ގhas ގno ގtextual ގevidence, ގthen ގindeedގheގisގaގkafirގmushrikގoutsideގtheގ
fold of Islam.”ގ
7) One ގwho ގjudges ގby ގother ގthan ގwhat ގAllah ގrevealed ގcountless ގtimes ގwhile
believing ގthat ގhe ގis ގmistaken, ގbut ގhis ގusual ގhabit ގis ގto ގjudge ގbetween ގpeople
according ގto ގhis ގdesires. ގThis ގis ގdisputed ގamongst ގthe ގpeople ގof ގknowledge,
and ގwhat ގappears ގthe ގmostގcorrectގtoގmeގisގthatގheގisގaގkafirގbecauseގhimގruling
by ގother ގthan ގAllah ގrevealed ގso ގmany ގtimes ގindicates ގthat ގhe ގhas ގa ގdisdain ގfor
the ގruling ގof ގAllah ގand ގHis ގdecision, ގand ގthat ގhe ގlikes ގthe ގruling ގof ގother ގthan
what ގAllah ގrevealed. ގHe( ގta‘ala) ގsaid,“ ގHave ގyou ގnot ގseen ގthose ގwho ގclaim ގthat
they ގbelieve ގin ގwhat ގwas ގsent ގdown ގto ގyou ގand ގthat ގwhich ގwas ގsent ގdown
before ގyou? ގThey ގwish ގto ގgo ގfor ގjudgment ގto ގthe ގtaghut ގwhile ގthey ގhave ގbeen
ordered to disbelieve in it.”
19ގ
Notes on the Elucidation of the Nullifiers of Islam
A ގmasalah: ގIt ގis ގregarding ގruling ގby ގother ގthan ގwhat ގAllah ގrevealed ގcountless ގtimesގ
being ގindicative ގthat ގhe ގloves ގdoing ގso ގand ގthat ގhe ގprefers ގit ގover ގthe ގruling ގof ގAllah,ގ
and ގthat ގhe ގhas ގnot ގdisbelieved ގin ގthe ގruling ގof ގother ގthan ގwhat ގAllah ގrevealed.ގ
Ibnul-Qayyim ގin ގMadarij̲ as-Salikin ގmade ގmention ގthe ގdifference ގbetween ގone ގwhoގ
shows ގoff ގa ގlittle ގand ގbetween ގthe ގone ގwho ގshows ގoff ގa ގlot. ގSo ގhe ގconsidered ގa ގsmallގ
amount ގof ގshow ގoff ގas ގminorގshirk,ގbutގshowingގoffގcountlessގtimesގasގmajorގshirkގandގ
that ގnone ގdoes ގit ގexcept ގa ގmunafiq. ގLike ގthat ގis ގthis ގissue ގofގrulingގbyގotherގthanގwhatގ
Allah ގrevealed; ގif ގit ގwas ގdone ގin ގsmall ގamounts ގlike ގin ގthe ގcoming ގcategory ގthen ގitގ
would ގbe ގminor ގkufr, ގbut ގif ގit ގis ގdone ގcountless ގof ގtimes ގthen ގit ގwould ގbe ގmajor ގkufrގ
because ގthis ގcan ގnot ގcome ގfrom ގanyone ގexcept ގa ގmunafiq ގand ގindicates ގhis ގlove ގandގ
preference ގto ގruling ގby ގother ގthan ގwhat ގAllah ގrevealed. ގAs ގwell, ގthe ގgeneral ގprincipleގ
(asl)ގinގregardsގtoގrulingގbyގotherގthanގwhatގAllahގrevealedގisގmajorގkufrގdueގtoގthe‘ގalif’ގ
and‘ ގlam’ ގthat ގoccurs ގin ގHis( ގta‘ala) ގstatement,“ ގAnd ގwhoever ގdoes ގnot ގjudge ގby ގwhatގ
Allah ގrevealed,ގsuchގareގthe(ގal-)kafirun.”ގThisގisގtheގgeneralގprinciple,ގbutގifގoneގwasގtoގ
judge ގby ގother ގthan ގwhat ގAllah ގrevealed ގin ގa ގfew ގspecific ގcircumstances ގwhile ގheގ
acknowledges ގhis ގmistake ގand ގdisobedience, ގthen ގthis ގgeneral ގprinciple ގis ގexcludedގ
and ގdoes ގnot ގapply. ގHowever, ގif ގit ގwas ގdone ގcountless ގof ގtimes ގand ގit ގbecomes ގhisގ
usual ގhabit ގand ގnormal ގbehaviour, ގthen ގthat ގreturns ގback ގto ގthe ގgeneral ގprincipleގ
which is major kufr.22ގގ
All ގthe ގcategories ގwhich ގwe ގhave ގaddressed ގare ގnullifiers, ގand ގthere ގremains ގaގ
category ގwhich ގis ގnot ގa ގnullifier. ގIt ގis ގthe ގone ގwho ގis ގa ގmistaken ގsinner ގwho ގrules ގbyގ
other ގthan ގwhat ގAllah ގrevealed ގdue ގto ގa ގdesire ގorގdueގtoގenmityގinގaގfewގsituations(ގsoގ
excluding ގthe ގone ގwho ގdoes ގit ގcountless ގof ގtimes) ގwhile ގbelieving ގhe ގmade ގa ގmistakeގ
and ގthat ގhe ގis ގdisobedient. ގThe ގfollowing ގare ގthe ގconditions ގwhich ގare ގstipulated ގforގ
this category:ގ
22
ގShakhul-Islam ގibn ގTaymiyyah( ގrahimahullah) ގsaid,“ ގThere ގisގaގdifferenceގbetweenގkufrގwhichގcomesގ
with‘ ގalif’ ގand‘ ގlam’( ގal), ގas ގin ގthe ގProphet's ގsaying,‘ ގThere ގis ގnothing ގbetween ގa ގslave ގand ގal-kufr ގorގ
ash-shirk, ގexcept ގabandoning ގthe ގsalah,’ ގand ގbetween ގkufrގwhichގisގnotގattachedގwith‘ގalif’ގand‘ގlam’”ގ
(Majmu'̲ al-Fatawa). ގAndގwhenގtheގoldގLajnahގad-Daimahގwasގaskedގwhatގtypeގofގkufrގisގbeingގreferredގ
to in the ayah in question stated that “it is major kufr” (fatwa #5226).ގ
20ގ
Notes on the Elucidation of the Nullifiers of Islam
2) That ގthe ގreason ގbehind ގhim ގdoing ގso ގis ގa ގdesire ގor ގenmity, ގnot ގistihlal ގor
belittling the law of Allah.
3) That ގit ގis ގdone ގonly ގa ގlittle, ގand ގthe ގcriteria ގfor ގwhat ގis ގconsidered ގa ގlot ގand ގa
little returns to the custom of the people.
What ގindicates ގthat ގthis ގcategory ގdoes ގnot ގdisbelieve ގis ގwhat ގat-Tabarani ގnarratedގ
with ގan ގauthentic ގchain ގfrom ގAbi ގMijliz ގwhen ގhe ގdebated ގAnas ގfrom ގBani‘ ގAmr ގibnގ
Sadus ގwho ގwas ގfrom ގthe ގIbadiyyah( ގaގsectގofގtheގKhawarij).ގSoގtheyގsaid,“ގOގAbaގMijliz,ގ
do ގyou ގnot ގsee ގHis( ގta‘ala) ގsaying,‘ ގAnd ގwhoever ގdoes ގnot ގjudge ގby ގwhat ގAllahގ
revealed, ގsuch ގare ގthe ގkafirun,’ ގis ގit ގnot ގthe ގtruth?” ގHe ގsaid,“ ގIt ގis.” ގThey ގsaid,“ ގDoގyouގ
not ގsee ގHis( ގta‘ala) ގsaying,‘ ގAnd ގwhoever ގdoes ގnot ގjudge ގby ގwhat ގAllah ގrevealed, ގsuchގ
areގtheގfasiqun,’ގisގitގnotގtheގtruth?”ގHeގsaid,“ގItގis.”ގSoގtheyގsaid,“ގDoގthese(ގreferringގtoގ
the ގrulers ގin ގtheir ގtime) ގrule ގby ގwhat ގAllah ގrevealed?” ގHe ގsaid,“ ގIt( ގthe ގDin ގof ގAllah) ގisގ
their ގdin ގwhich ގthey ގacknowledge, ގprofess, ގand ގcall ގtowards.” ގThis ގis ގevidence ގthatގ
they ގdid ގnot ގperform ގistihlal. ގThen ގhe ގsaid,“ ގIf ގthey ގleave ގanything, ގthey ގknow ގtheyގ
have ގcommitted ގa ގsin.” ގAnd ގthis ގis ގevidence ގthey ގacknowledged ގthat ގthey ގwereގ
mistaken ގand ގsinners. ގThen ގthey ގsaid ގto ގAbi ގMijliz,“ ގNo, ގby ގAllah. ގRather, ގyou ގareގ
scared.”ގ
In ގMadarij̲ as-Salikin̲ ibnul-Qayyim ގsaid,“ ގIf ގhe ގbelieves ގin ގthe ގobligation ގof ގjudging ގbyގ
what ގAllah ގrevealed ގin ގthis ގsituation, ގwithout ގturning ގaway ގcompletely ގout ގofގ
disobedience, ގand ގhe ގacknowledges ގthat ގhe ގdeserves ގpunishment; ގthenގsuchގisގminorގ
kufr.”23ގ
23
v. 1, p. 332.ގ
21ގ
Notes on the Elucidation of the Nullifiers of Islam
The ގevidence ގfor ގthat ގis ގwhat ގibn ގBattah ގcited ގin ގAl-Ibanah ގwhere ގhe ގstated,“ ގIf ގaގmanގ
was ގto ގbelieve ގin ގeverything ގthat ގthe ގMessenger( ގsallallahu‘ގalayhiގwaގsallam)ގbroughtގ
except ގfor ގone ގmatter ގin ގwhich ގhe ގopposed, ގthen ގhe ގis ގa ގkafir ގby ގagreement ގof ގtheގ
scholars.”24ގ
The ގstatement ގof ގthe ގauthor:“ ގwhoever,” ގis ގa ގgeneral ގstipulation ގin ގthat ގit ގincludesގ
women, ގmen, ގand ގthe ގelderly. ގThe ގexception ގis ގthe ގoneގwhoގhasގnotގreachedގmaturityގ
as ގhe ގis ގnot ގbound ގby ގthese ގnullifiers ގdue ގto ގthe ގhadith,“ގTheގpenގisގliftedގfromގthree.”ގ
However, ގhe ގis ގstill ގto ގbe ގrebukedގforގhisގspeechގevenގthoughގdoesގnotގbecomeގaގkafir;ގ
similar ގto ގhim ގis ގthe ގmajnun( ގinsane ގperson). ގAndގtheގgeneralގaddressގisގtoގtheގMuslimގ
and ގalso ގto ގthe ގkafir. ގIf ގone ގwas ގto ގsay“ ގis ގnot ގthe ގfoundation ގof ގthe ގkafir ގthat ގhe ގisގ
already ގa ގkafir?” ގWe ގreply ގin ގsaying ގthat ގhe ގwould ގincrease ގin ގkufr ގif ގhe ގpractices ގtheގ
matters ގthat ގareގforbiddenގorގfallގintoގtheގnullifiers.ގSoގwhatގisގcorrectގisގthatގtheގkuffarގ
are also addressed in the branches of the Shari‘ah.ގ
“Something,” ގis ގnakirah( ގunrestricted) ގin ގrelation ގto ގwhat ގis ގconditioned. ގSo ގit ގisގ
general in that even if he hates one thing, even if it was an established sunan.ގގ
“Came ގwith,” ގis ގconnected, ގmeaning, ގthat ގwhich ގthe ގMessenger( ގsallallahu‘ ގalayhi ގwaގ
sallam) ގcame ގwith. ގThis ގis ގan ގall ގcomprehensive ގphrase ގfor ގeverything ގthe ގMessengerގ
(‘alayhis-salah ގwas-salam) ގbrought, ގand ގit ގis ގmetaphorical ގfor ގeverything ގthat ގhasގ
come in the Din and everything that has been revealed in the Qur’an.ގ
24
p. 211.ގ
22ގ
Notes on the Elucidation of the Nullifiers of Islam
A ގmasalah: ގThis ގnullifier ގis ގreferred ގto ގas ގthe ގruling ގon ގwhoever ގhates ގthe ގDin, ގandގ
those ގthings ގin ގwhich ގthe ގMessenger‘( ގalayhis-salah ގwas-salam) ގbrought ގare ގdividedގ
into two categories:ގ
1) ‘Aqaid (beliefs).
2) Ahkam‘ ގamaliyyah( ގrulings ގrelated ގto ގactions), ގand ގthis ގincludes ގthe ގpillars,
obligations, ގand ގsunan. ގSo ގwhoever ގhates ގanything ގfrom ގthese ގtwo ގcategories
disbelieves.
A ގmasalah: ގAn ގexample ގof ގsuch ގis ގwhoever ގhates ގgrowing ގthe ގbeard, ގmarryingގ
multiple wives, the hijab, ordaining good and forbidding evil, jihad, and so on.ގގ
Two ގconditions ގmust ގbe ގmet ގin ގorder ގto ގrule ގsomeone ގwith ގthe ގkufr ގof ގhatingގ
something from the Din:ގ
1) That ގhe ގknows ގthat ގthis ގthing ގis ގconfirmed ގin ގthe ގQur’an ގand ގSunnah, ގso ގif ގhe
knows ގthat ގit ގis ގestablished ގwithin ގthem, ގand ގhe ގrejects ގit ގand ގhates ގit; ގhe
disbelieves.
2) That ގa ގconsensus ގon ގthat ގthing ގmust ގbe ގpresent. ގSo ގif ގhe ގhated ގa ގruling ގthat ގis
differed ގupon, ގhe ގdoes ގnot ގbecome ގa ގkafir. ގOur ގstatement“ ގdiffered ގupon,” ގis
referring to that disagreement that is taken into consideration and valid.
A ގmasalah: ގWhat ގis ގthe ގdifference ގbetween ގthe ގone ގwho ގhates ގthe ގlegislated ގrulingގ
and between the one who hates the act?ގގ
Here ގthere ގis ގa ގdifference, ގand ގwhat ގis ގmeant ގby ގthis ގnullifier ގis ގthat ގhe ގhates ގtheގ
legislated ގruling, ގmeaning, ގwhat ގthe ގMessenger( ގsallallahu‘ ގalayhi ގwa ގsallam) ގcameގ
with. ގAs ގfor ގthe ގone ގwho ގdoes ގnot ގhate ގthe ގlegislated ގruling, ގhowever ގhe ގdislikes ގtheގ
actionގcarriedގoutގbyގaގspecificގperson;ގthisގdoesގnotގfallގunderގtheގnullifierގinގquestion.ގ
An ގexample ގof ގsuch ގis ގif ގone’s ގwife ގhated ގthe ގlegislated ގruling ގof ގpolygamy, ގthen ގsheގ
23ގ
Notes on the Elucidation of the Nullifiers of Islam
disbelieves, ގbut ގif ގshe ގdid ގnot ގhate ގit ގand ގdisliked ގthat ގher ގhusband ގmarries ގanotherގ
wife; this does not fall under the nullifier and she merely dislikes him to marry.ގގ
No, ގfor ގa ގperson ގmight ގnot ގcarry ގout ގsome ގof ގthe ގcommands ގdue ގto ގlaziness ގandގ
desires, ގhowever ގhe ގdoes ގnot ގhate ގthe ގShari‘ah. ގThus ގwhoever ގshaves ގhis ގbeard ގandގ
abandons Hajj out of laziness is not included in this nullifier.ގ
Ibn ގHazm ގcited ގa ގconsensus ގon ގthis ގmatter ގand ގsaid,“ ގAs ގfor ގwhoever ގinsults ގAllah,ގ
then ގthere ގis ގnotގaގsingleގMuslimގonގtheގfaceގofގtheގEarthގwhoގdisputesގthatގitގisގkufr.”25ގ
Abul-‘AbbasގibnގTaymiyyahގalsoގcitedގaގconsensusގinގhisގbookގAs-Sarim̲al-Maslul,26ގandގ
he ގnarrated ގmultiple ގscholars ގwho ގcited ގa ގconsensus ގon ގthis, ގincluding: ގIshaq ގibnގ
Rahawayh, ގMuhammad ގibn ގSahnun ގfrom ގthe ގMalikiyyah, ގand ގwith ގregards ގto ގmakingގ
takfir ގof ގwhoever ގinsults ގAllah ގand ގHis ގmessenger, ގhe ގnarrated ގstatements ގfromގ
ash-Shafi’i, Ahmad, and al-Qadi Abi Ya’lah.ގ
It ގcould ގbe ގsaid ގhere ގthat ގthese ގconsensuses ގare ގwith ގregards ގto ގinsulting, ގand ގthisގ
nullifier ގis ގabout ގmocking, ގtherefore ގit ގis ގsaid ގin ގreply ގto ގthat ގthatގmockingގisގincludedގ
within ގinsulting, ގand ގthat ގhighlights ގtheގimportanceގofގunderstandingގtheގdefinitionގofގ
insulting. ގThus ގan ގinsult, ގgenerally ގspeaking, ގis ގmentioning ގsomething ގinappropriate;ގ
so ގbelittling, ގlaughing, ގor ގcursing ގare ގconsidered ގinsults. ގAnd ގthe ގspecific ގmeaning ގofގ
insult is extreme cursing.ގގ
25
Al-Muhalla, v. 13, p. 498.ގ
26
p. 512.ގ
24ގ
Notes on the Elucidation of the Nullifiers of Islam
A ގmasalah: ގSome ގexamples ގof ގmocking ގthe ގdin ގof ގthe ގMessenger‘( ގalayhis-salahގ
was-salam) ގinclude ގsaying,“ ގThis ގdin ގis ގbackwards,” ގor,“ ގIt ގis ގthe ގreason ގforގ
backwardness,” ގor,“ ގThe ގMessenger( ގsallallahu‘ ގalayhi ގwa ގsallam) ގwas ގlustful,” ގor,ގ
“Jannah and the Fire are pointless,” and so on.ގގ
1) If ގhe ގmocks ގand ގlaughs ގwhile ގintending ގthe ގact ގof ގobedience ގand ގthe ގDin, ގsuch
as ގthe ގaforementioned ގexamples, ގthis ގperson ގis ގa ގkafir. ގThis ގis ގthe ގone ގthe
proofs ގare ގreferring ގto ގbecauseގheގintendedގbyގhisގmockingގtheގDinގandގtheގacts
of obedience.
2) He ގintends ގto ގmock ގthe ގone ގwho ގsaid ގit, ގmeaning, ގthe ގindividual. ގSuch ގas ގthe
one ގwho ގmocks ގanother ގwho ގis ގupright ގon ގthe ގDin ގfor ގhis ގbeard, ގor ގmocks ގhis
thobe, ގwhile ގintending ގthe ގindividual ގhimself ގdue ގto ގsome ގanimosity ގand
enmity ގbetween ގthem. ގThis ގis ގnot ގconsidered ގa ގnullifier, ގhowever ގit ގis
prohibited, backbiting, and from the major sins.
3) Thatގheގdoesގnotގintendގwhatގheގsaid,ގnorގtheގoneގwhoގsaid,ގhoweverގheގintends
to ގmake ގpeople ގlaugh ގby ގmentioning ގan ގayah ގand ގreciting ގit ގin ގaގfunnyގvoiceގor
way. ގOr ގhe ގmentions ގsomething ގfrom ގa ގhadith ގintending ގto ގmake ގthe ގpeople
laugh… This requires further research into the matter.
A ގmasalah: ގThe ގruling ގon ގmaking ގfun ގof ގthe ގscholars ގand ގstudents ގof ގknowledge; ގisގ
this a nullifier? In regards to this there is an elaboration:ގ
1) If ގhe ގmakes ގfun ގof ގthem ގdue ގto ގtheir ގdin, ގthen ގthis ގis ގa ގnullifier ގbecause ގhe
intended the Din.
2) If ގhe ގmakes ގfun ގof ގthem ގdue ގto ގhaving ގanimosity ގbetween ގthem, ގsuch ގas
whoever mocks the men of the various committees, then this is minor kufr.
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Notes on the Elucidation of the Nullifiers of Islam
likes ގof ގour ގreciters…” ގThis ގis ގin ގa ގplural ގexpression ގbut ގit ގis ގin ގequal ގvalue ގasގ
mocking individuals.ގ
A ގmasalah: ގIs ގthat ގwhich ގcomes ގoff ގthe ގtongues ގof ގsome ގyouth ގwho ގsay( ގjokingގ
amongst ގeach ގother),“ ގYou ގare ގan‘ ގextremist’ ގand‘ ގfundamentalist,’” ގand,“ ގYou ގareގ
‘backwards’,” considered mocking?ގ
What ގappears ގto ގme ގis ގthat ގthis ގis ގnot ގa ގform ގof ގmocking ގthe ގDin, ގbut ގrather ގit ގisގ
mocking ގthose ގwho ގrepeatedly ގsay ގsuch ގthings, ގmeaning, ގhe ގis ގactually ގmocking ގtheގ
securlists who say those statements.ގ
There ގis ގa ގneed ގto ގelaborate ގon ގthis. ގIf ގhe ގlovesގtheގactsގofގobedienceގandގtheގDin,ގandގ
thus ގsaid ގthis ގstatement, ގthen ގhis ގrulingގisގlikeގtheގrulingގonގoneގwhoގhatesގtheގuprightގ
ones ގon ގthe ގDin ގdue ގto ގsome ގenmity ގbetween ގeach ގother. ގSo ގthis ގis ގconsidered ގfromގ
the ގmajor ގsins ގand ގminor ގkufr. ގHowever, ގif ގhe ގsaid ގwhat ގhe ގsaid ގdue ގto ގhatred ގof ގtheގ
Din, then this is a nullifier.ގ
Some ގelaboration ގis ގneeded ގhere; ގif ގhe ގintends ގby ގthat ގthere ގis ގin ގIslam ގmatters ގthatގ
are ގfundamentals ގand ގothers ގwhich ގareގsub-branches,ގandގothersގlikeގthisގkindގofގtalk,ގ
then ގthis ގis ގnot ގa ގnullifier. ގAlthough, ގthis ގis ގa ގmistake ގin ގexpression ގbecause ގit ގcan ގbeގ
takenގwronglyގandގcontainsގtruthގandގfalsehood.ގHe(ގta‘ala)ގsaid,“ގOhގyouގwhoގbelieve.ގ
Do ގnot ގsay‘ ގra’ina,’ ގbut ގsay‘ ގunthurna.’” ގSo ގit ގis ގnot ގpermissible ގto ގuse ގsuch ގweakގ
expressions. ގAnd ގifގheގintendedގbyގhisގspeechގthatގsomeގpartsގofގtheގDinގandގitsގrulingsގ
are pointless, then this is considered mocking the Din and a nullifier.ގ
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Notes on the Elucidation of the Nullifiers of Islam
Linguistically: ގThat ގwhose ގcause, ގway, ގor ގmeans ގis ގhidden ގand ގsubtle ގis ގcalled ގsihr.ގ
Based upon that is “sihran,” which is the end of the night because it is its darkest.ގގ
Technically: ގThere ގis ގno ގprecise ގdefinition ގto ގsihr ގdue ގto ގits ގnumerous ގtypes ގandގ
categories. ގTherefore ގeach ގtype ގand ގcategory ގhas ގits ގown ގspecific ގdefinition ގattachedގ
to ގit. ގIf ގone ގwas ގto ގgive ގa ގgeneral ގdefinition ގthen ގthere ގare ގsome ގgenerally ގacceptableގ
ones ގsuch ގas:“ ގIt ގis ގa ގcomprehensive ގterm ގfor ގevery ގspecified ގthing ގfrom ގillusions,ގ
tricks, and forbidden hidden matters.”ގ
The ގnullifier ގfrom ގit ގwill ގbecome ގapparent ގonce ގthe ގdifferent ގtypes ގand ގcategoriesގareގ
known, because not every category and type is a nullifier. Thus it includes:ގ
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Notes on the Elucidation of the Nullifiers of Islam
which ގclassifies ގit ގas ގsuch ގis“ ގto ގpractice ގmatters ގwhich ގare ގnot ގreal,” ގwhich ގisގ
beyond ގthe ގability ގof ގman ގto ގdo. ގHowever, ގwith ގregards ގto ގwhat ގis ގin ގthe ގrealmގ
of ގof ގsome ގmen ގto ގdo ގwhom ގAllah ގhas ގgiven ގphysicalގstrength,ގsuchގasގbendingގ
a ގmetal ގbar, ގthen ގthis ގis ގnot ގfrom ގthe ގtypes ގof ގsihr.ގButގinގtheގmatterގofގflyingގorގ
walking in the air then that is from “sihr at-takhyili.”ގ
2) The ގsihr ގof ގadwilah ގand‘ ގaqaqir; ގit ގis ގthe ގincantations ގwhich ގaffect ގthe ގbrain
resulting ގin ގimaginary ގfantasies. ގOn ގthat ގaccount ގthe ގscholars ގhave ގdisagreed
regarding this section.
a) The ގfirst ގopinion: ގIt ގis ގthat ގof ގthe ގShafi‘iyyah ގwho ގsaid ގthis ގtype ގof ގsihr ގis
not ގkufr, ގand ގthat ގthe ގone ގwho ގperforms ގit ގis ގnot ގa ގkafir. ގRather, ގit ގis ގa
form ގof ގoppression ގand ގtransgression ގagainst ގothers ގand ގcauses
corruptionގonގtheގEarth.ގTheyގsaidގbecauseގtheގshayatinގdoގnotގenterގinto
this type. This is also a narration within the mathhab (i.e. Hanabilah).
b) The ގsecond ގopinion: ގIt ގstates ގthat ގthis ގis ގconsidered ގkufr ގbecause ގit ގis
included ގwithin ގthe ގscope ގof ގsihr; ގwhich ގis ގusing ގhidden ގthings ގthat ގare
not ގnormal ގin ގorder ގto ގchange ގand ގaffect ގthe ގminds ގof ގpeople ގand ގtheir
behaviors. ގThey ގused ގthe ގgeneral ގevidences ގregarding ގsihr ގto ގprove ގthis
like ގHis( ގta‘ala) ގsaying,“ ގAnd ގthey ގfollowed[ ގinstead] ގwhat ގthe ގdevils ގhad
recited ގduring ގthe ގreign ގof ގSulayman. ގIt ގwas ގnot ގSulayman ގwho
disbelieved, ގbut ގthe ގdevils ގdisbelieved, ގteaching ގpeople ގmagic…” ގAnd
the ގayah,“ ގ...who ގbelieve ގin ގjibt ގand ގtaghut…”ގAndގjibtގisގsihr.27ގTheyގalso
based ގtheir ގproofs ގin ގaccordance ގwith ގthe ގhadith ގof ގAbi ގHurayrah ގin ގthe
sahih,“ގAvoidގtheގsevenގdestructiveގmatters…”ގIndeed,ގShaykhގSulayman
ibn‘ ގAbdillah, ގafter ގmentioning ގthis ގdifference ގof ގopinion ގsaid,“ ގThe
difference ގof ގopinion ގoccurs ގdue ގto ގthe ގone ގwho ގrefrains ގfrom ގtakfir ގon
him ގthinking ގthat ގhe ގperforms ގthis ގsihr ގwithout ގany ގshirk ގinvolved.
However, ގthat ގis ގnot ގthe ގcase. ގRather, ގthere ގisގnoގsihrގexceptގthroughގthe
devils ގand ގwhat ގinvolves ގshirk ގand ގthe ގworship ގof ގthem ގand ގthe ގstars…
As ގfor ގwhat ގis ގreferred ގto ގas“ ގsihr ގadwiyah,” ގwhich ގis ގperformed ގwith
smoke ގand ގthe ގlikes, ގthen ގthis ގisގnotގsihrގbutގitގisގnonethelessގconsidered
27
ގIbn ގJarir ގat-TabariގandގibnގAbiގHatimގnarratedގviaގath-ThawriގfromގAbuގIshaqގfromގHasanގthat‘ގUmarގ
ibn al-Khattab said that “jibt” means sihr and “taghut” means Shaytan.ގ
28ގ
Notes on the Elucidation of the Nullifiers of Islam
As ގfor ގthe ގtype ގwhich ގthe ގauthor ގintended ގhere ގthen ގit ގis ގthe ގfirst ގtype ގmentioned.ގ
Whereas ގthe ގsecond ގtype, ގwhat ގis ގcorrect ގis ގthat ގit ގis ގa ގnullifier, ގbut ގdue ގto ގtheގ
difference ގof ގopinion ގone ގdoes ގnot ގdisbelieve ގuntil ގthe ގhujjah ގis ގestablished. ގThus ގtheގ
nullifier ގwhich ގhas ގa ގdifference ގof ގopinion ގconcerning ގit, ގthen ގone ގis ގexcused ގdue ގtoގ
ignorance. ގBut ގas ގfor ގthe ގnullifier ގthat ގhas ގa ގconsensus, ގthen ގone ގis ގnot ގexcused ގif ގheގ
was to live amongst the Muslimin.ގ
2) Believing in sihr.
The ގauthor ގsaid“ ގwhoever ގpractices ގit( ގthe ގsihr ގwhich ގconsists ގof ގsarf ގand‘ ގatf)…ގ
disbelieves,” ގand ގhe ގdisbelieves ގby ގthe ގmere ގaction, ގregardless ގof ގwhat ގhe ގbelievesގ
even ގif ގhe ގwas ގtoގsay,“ގIގhateގsihr,”ގand,“ގIގdoގnotގviewގitގpermissible,ގbutގIގperformedގitގ
for ގsome ގworldly ގpurpose ގand ގbenefit.” ގAnd ގthe ގsecond ގcategory ގmentioned ގby ގtheގ
author ގis ގbelieving ގin ގit, ގas ގhe ގsaid“ ގor ގis ގpleased ގwith ގit,” ގand ގ- ގor ގ- ގhere ގsignifiesގ
variation ގand ގthat ގit ގis ގanother ގcategoryގapartގfromގtheގsecond.ގSoގwhoeverގisގpleasedގ
with sihr then he is a kafir even if he did not perform it.ގ
A ގmasalah: ގThe ގauthor ގspoke ގabout ގsihr ގbut ގremained ގquiet ގabout ގthe ގsahirގ
(magician), why?ގގ
The ގsahir ގis ގknown ގby ގwhat ގaccompanies ގthe ގreasons ގfor ގcalling ގhim ގsuch. ގIfގtheގsahirގ
performs ގthe ގthe ގfirst ގtype ގof ގsihr ގthen ގhe ގdisbelieves ގaccording ގtoގconsensus,ގandގhisގ
islam ގis ގnullified. ގThe ގsahir ގwho ގperforms ގthe ގsecond ގtypeގthenގthereގisގaގdifferenceގofގ
opinion ގregarding ގhim ގjust ގlike ގthere ގis ގa ގdifference ގof ގopinion ގregarding ގthat ގsihr.ގ
Thus there are those who make takfir upon him and others who said it is minor kufr.ގގ
28
Taysir al-‘Aziz al-Hamid, p. 335, c. “What Is Said About Sihr.”ގ
29ގ
Notes on the Elucidation of the Nullifiers of Islam
A ގmasalah: ގWhat ގif ގsomeone ގuses ގsihr ގto ގcure ގoneself[ ގfrom ގsihr]? ގThis ގrequires ގanގ
explanation:ގ
1) Whoever ގgoes ގto ގthe ގmagicians ގbelieving ގthey ގare ގtruthful ގand ގhave ގsome
knowledge ގof ގthe ގunseen, ގthen ގhe ގis ގa ގkafirގandގhisގislamގisގnegatedގasގitގcomes
in ގthe ގhadith,“ ގWhoever ގgoes ގto ގa ގfortune-teller ގand ގbelieves ގin ގwhat ގhe ގsays
has ގdisbelieved ގin ގwhat ގwas ގrevealed ގto ގMuhammad‘( ގalayhis-salah
was-salam)” (narrated by Abu Dawud).
2) He ގdoes ގnot ގbelieve ގin ގhim ގbut ގgoes ގto ގthe ގmagicians ގfor ގtreatment ގand ގdoes
what ގthe ގmagician ގorders ގhim ގto ގdo; ގsuch ގas ގmaking ގa ގsacrifice ގto ގthe ގjinn, ގor
sacrificing ގwith ގotherގthanގtheގnameގofގAllah,ގorގdoingގanythingގthatގpleasesގthe
devils, ގthen ގthis ގis ގkufr ގin ގand ގof ގitself, ގand ގit ގis ގconsidered ގa ގnullifier ގand ގhis
islam is negated.
3) Thatގheގgoesގtoގtheގmagiciansގforގmedicalގtreatmentގandގdoesގnotގbelieveގinގthe
sahir, ގnor ގdoes ގhe ގperform ގany ގkufri ގacts ގbut ގhe ގgoes ގto ގhim ގunder ގthe ގpretext
that ގit ގis ގa ގnecessity( ގdarurah) ގto ގget ގrid ގof ގhis ގsickness; ގso ގhere ގthere ގis ގa
difference of opinion between the people of knowledge:
a) Thus ގthe ގHanabilah ގpermit ގsuch ގunder ގthe ގpretext ގof ގdarurah ގwith ގthe
condition ގthat ގhe ގdoes ގnot ގbelieve ގin ގthe ގsahir’s ގclaims ގof ގknowing
unseen matters and that he does not engage in any kufr acts.
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Notes on the Elucidation of the Nullifiers of Islam
A ގmasalah: ގThe ގproofs ގfor ގthis, ގand ގthe ގauthor ގmentioned ގone ގproof ގwhich ގis ގHisގ
(ta‘ala) ގsaying,“ ގWhoever ގfrom ގamongst ގyou ގallies ގwith ގthem, ގthen ގhe ގis ގindeed ގfromގ
them.” ގAs ގwell, ގa ގconsensus ގhas ގbeen ގcited ގon ގthis ގissue ގof ގsupporting ގthe ގmushrikinގ
against the Muslimin that it is kufr.ގގ
Shaykh ގibn ގBaz ގechoed ގthis30 ގin ގhis ގfatawa ގand ގstated,“ ގIndeed, ގall ގof ގthe ގscholars ގofގ
Islam ގhave ގagreed ގthat ގthe ގone ގwho ގassists ގthe ގkuffar ގagainst ގthe ގMuslimin ގandގhelpsގ
them with any type of assistance that he is a kafir like them.”31ގ
A masalah: What does assisting the mushrikin against the Muslimin lead to?ގ
3) It ގleads ގto ގthe ގreligion ގof ގthe ގkuffar ގgaining ގauthority ގover ގthe ގbeliefs ގof ގthe
Muslimin.
29
ގForގelaborateގdetailsގregardingގthisގnullifierގreturnގtoގtheގbookގThe̲Exposition̲Regarding̲the̲Disbelief̲
of̲ the̲ one̲ that̲ Assists̲ the̲ Americans ގby ގShaykh ގNasir ގal-Fahd, ގtranslated ގand ގpublished ގby ގourގ
brothers at At-Tibyan Publications as it is from the best on this subject.ގ
30
ގShaykh‘ ގAbdullah ގibn ގHumayd ގstated,“ ގAs ގfor ގtawalli, ގit ގis ގhonoring ގthem, ގcomplementing ގthem,ގ
helping ގand ގassisting ގthem ގagainst ގthe ގMuslimin, ގdwelling ގwith ގthem ގand ގnot ގhaving ގopenގbaraގfromގ
them; ގthis ގis ގapostasy ގfrom ގthe ގone ގwho ގdoes ގthis ގand ގit ގis ގobligatory ގthat ގthe ގrulings ގof ގriddah ގareގ
applied ގto ގhim ގas ގevident ގin ގthe ގBook, ގSunnah, ގand ގconsensus ގof ގthe ގummah ގfrom ގthose ގthat ގareގ
emulated from them” (Ad-Durar as-Saniyyah).ގ
31
v. 1, p. 274.ގ
31ގ
Notes on the Elucidation of the Nullifiers of Islam
A ގmasalah: ގThe ގtypes ގof ގassisting( ގmudhaharah) ގand ގhelping ގwhich ގare ގconsideredގ
nullifiers of the Din.ގ
2) That ގhe ގassists ގand ގsupports ގthem ގagainst ގthe ގMuslimin ގwhile ގhating ގtheir
religion. ގHowever, ގthe ގconsequence ގof ގwhat ގentails ގfrom ގsupporting ގthem ގis
that ގthey ގgain ގdominant ގauthority ގand ގpower. ގIbn ގHazm ގsaid,“ ގAs ގfor ގone ގwho,
out ގof ގzealousness ގfrom ގthe ގpeople ގof ގthe ގfrontlines ގfrom ގamongst ގthe
Muslimin, ގsought ގassistance ގfrom ގthe ގmushrikin ގal-harbiyyin, ގunleashing ގtheir
hands ގto ގkill, ގor ގtake ގthe ގproperty, ގor ގenslave ގwhoeverގdisagreesގwithގhimގfrom
the ގMuslimin; ގif ގhe ގhad ގthe ގupper ގhand ގand ގthe ގkuffar ގwere ގin ގcompliance ގto
him ގand ގhis ގword ގthen ގhe ގisގruinedގinގmajorގsinsގbutގwouldގnotގbeގaގkafirގdueގto
that ގbecause ގhe ގdid ގnot ގcome ގwith ގsomething ގthat ގnecessitates ގkufr ގfrom ގthe
Qur’an ގorގconsensus.ގButގifގtheގruleގofގtheގkuffarގwasގtoގbeގenforcedގonގtheގland,
he ގis ގkafir ގbased ގon ގwhat ގwe ގhad ގmentioned. ގAnd ގif ގthey ގwere ގequal ގwith ގno
ruling dominant over the other we would not see him as a kafir by that.”32
32
Al-Mulla, v. 13. p. 138.ގ
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Notes on the Elucidation of the Nullifiers of Islam
3) Whoever ގassists ގthe ގmushrikin ގand ގkuffar ގagainst ގthe ގMuslimin, ގand ގdue ގto ގhis
support ގgained ގdominance ގand ގpower, ގdisbelieves ގeven ގif ގhe ގhates ގthe
mushrikin.
A masalah: What are the types of support and assistance for the mushrikin?ގ
Military ގsupport, ގlogistic ގsupport, ގpolitical, ގideological ގsupport, ގand ގby ގopinions,ގ
consulting, and rushing to their defense.ގގ
2) Helping ގthe ގsecularist ގgroups ގin ގany ގland ގin ގany ގway ގthat ގmakes ގthem ގreach
leadership ގpositions ގdue ގto ގwhat ގit ގaccompanies ގof ގenforcing ގkufr ގon ގthe
Muslimin.
The ގstatement ގof ގthe ގauthor:“ ގsupporting ގthe ގmushrikin,” ގin ގwhich ގit ގis ގestablishedގ
that ގthey ގare ގmushrikin ގlike ގthe ގkuffar, ގwhether ގthese ގmushrikin ގare ގcitizens ގin ގanގ
Islamic ގland ގand ގare ގbeing ގhelped ގto ގgainގauthority,ގorގtheyގwereގinގneighboringގlandsގ
and ގare ގbeing ގhelped; ގwhether ގor ގnot ގthe ގassistance ގwas ގon-going ގor ގsporadic. ގTheގ
meaning ގof ގmudhaharah( ގsupport) ގis ގto ގbe ގa ގhelper, ގbacker, ގsponsor, ގand ގaide ގtoގ
them. ގAnd ގma‘unah ގdiffers ގfrom ގmudharah ގand ގthe ގletter“ ގwaw( ގand),” ގsignifies ގaގ
different ގmeaning. ގThus ގit ގis ގreferring ގto ގa ގsporadic ގand ގtemporary ގassistance.ގ
Therefore ގwhether ގit ގis ގthis ގor ގthat, ގit ގis ގkufr.“ ގAgainst ގthe ގMuslimin,” ގwhat ގthe ގauthorގ
intends ގis ގeveryone ގwho ގsays ގlaގilahaގillallahގandގhasގnotގfallenގintoގaގnullifierގofގIslam.ގ
On account of that, the phrase “Muslimin” consists of different groups of people:ގ
33ގ
Notes on the Elucidation of the Nullifiers of Islam
All ގof ގthese ގthree ގgroups ގof ގpeople ގare ގincluded ގin ގthe ގgeneral ގphrase“ ގMuslimin.” ގSoގ
whoever ގassists ގthe ގkuffar ގagainst ގthese ގthree ގthen ގhe ގis ގcertainly ގaގmurtaddގwhoގhasގ
nullified ގhis ގislam. ގHowever, ގif ގit ގhappened ގthat ގhe ގassistedގtheގkuffarގagainstގsomeގofގ
the innovated sects then this requires some details to be known:ގ
2) However, ގif ގtheir ގbid‘ah ގdoes ގindeed ގmake ގthem ގkuffar, ގsuch ގas ގif ގtheyގworship
other ގthan ގAllah, ގthen ގif ގhe ގwas ގto ގassist ގthe ގkuffar ގagainstގsuchގpeopleގitގisގnot
considered ގas ގa ގnullifier. ގRather, ގit ގfalls ގunder ގthe ގissue ގof“ ގassisting ގthe ގkuffar
against ގthe ގkuffar,” ގbecause ގthe ގreality ގis ގthat ގthey ގare ގkuffar ގeven ގif ގthey
attribute themselves to Islam.
A ގmasalah: ގAssisting ގthe ގkuffar ގagainst ގthe ގkuffar, ގwhether ގthat ގassistance ގwas ގforގ
kuffar ގasliyyin ގlikeގtheގJewsގandގChristians,ގorގthoseގwhoގattributeގthemselvesގtoގIslamގ
but have fallen into kufr.ގގ
A ގmasalah: ގThe ގmatter ގthat ގwas ގpreviously ގaddressed ގpertaining ގto ގsupporting ގandގ
assisting ގis ގinގtheގmatterގofގaގwarގthatގisގragingގbetweenގtheގMusliminގandގkuffar,ގsoގheގ
supports ގthe ގkuffar ގagainst ގthe ގMuslimin. ގBut ގthereގisގanotherގmatterގthatގdiffersގfromގ
that, ގand ގit ގis ގseeking ގassistance( ގisti‘anah) ގfrom ގkuffar ގagainst ގother ގMuslimin ގwhenގ
there ގisގaގwarގbetweenގtwoގgroupsގofގMuslimin.ގThisގisގwhatގisގmeantގwhenގtheގissueގofގ
isti‘anah ގis ގmentioned ގand ގbroughtގup;ގseekingގassistanceގfromގkuffarގtoގfightގanotherގ
group of Muslimin. Therefore the ruling pertaining to this has details attached to it:ގ
1) That ގthe ގMuslimin ގwho ގseek ގassistance ގfrom ގthe ގkuffar ގhave ގthe ގupper ގhand
and ގthe ގstrength ގover ގthe ގkuffar, ގand ގthat ގthe ގkuffar ގare ގweaker ގand ގthat ގafter
the ގwar ގthe ގkuffar ގwill ގnot ގhave ގany ގpower ގor ގauthority. ގThis ގis ގwhere ގthe
34ގ
Notes on the Elucidation of the Nullifiers of Islam
difference ގof ގopinion ގoccurs ގbetween ގthe ގpeople ގof ގknowledge; ގsome ގallowingގ
it, ގwhereas ގthe ގmajority ގprohibited ގit ގexceptގinގaގcaseގofގextremeގnecessity,ގandގ
it ގis ގthe ގissue ގreferred ގto ގas ގseeking ގassistance ގfrom ގthe ގmushrikin. ގAnd ގtheyގ
mentioned some conditions in order for this to be permissible:ގ
a) That ގthe ގpower ގand ގthe ގduration ގof ގthe ގwar ގlies ގin ގthe ގhands ގof ގthe
Muslimin.
c) That ގthe ގextreme ގnecessity ގis ގa ގreal ގone ގand ގnot ގflimsy. ގAnd ގwhat ގis
important ގto ގunderstand ގhere ގis ގthat ގthis ގis ގnot ގconsidered ގa ގnullifier ގof
Islam.
2) With ގregards ގto ގif ގthe ގMuslimin ގwho ގseek ގthe ގassistance ގfrom ގthe ގkuffar ގare
weaker, ގand ގthe ގkuffar ގwhomގtheyގsoughtގassistanceގfromގareގstrongerގwherein
in ގif ގthe ގweak ގMuslimin ގwas ގto ގgain ގvictory ގthe ގauthority ގwouldގbeގinގtheގhands
of ގthe ގkuffar ގover ގthe ގdefeated ގMuslimin, ގthen ގverily ގthis ގis ގa ގnullifier ގfrom ގthe
nullifiers ގof ގIslam ގdue ގto ގwhat ގit ގnecessitates ގinގtheގkuffarގbeingގableގtoގenforce
kufr ގor ގits ގsymbols. ގThe ގstatement ގof ގibn ގHazm ގalready ގmentioned ގapplies
adequately to this situation.
What ގalso ގfalls ގunder ގthis ގissue ގis ގthe ގseeking ގof ގassistance ގin ގpolitical ގmatters ގandގ
forming ގalliances, ގsuch ގas ގif ގsome ގof ގthe ގMuslimin ގwere ގto ގunite ގwith ގcommunist ގorގ
secular ގparties ގin ގorder ގto ގreach ގleadership ގpositions. ގSo ގlike ގthe ގprevious ގone ގthisގ
needs some elaboration on whether it is a nullifier or not.ގގ
As ގfor ގit ގbeing ގharam, ގthen ގthere ގis ގno ގquestion ގabout ގthat ގdue ގto ގwhat ގMuslimގ
narrated ގthat ގthe ގProphet( ގsallallahu‘ ގalayhi ގwa ގsallam) ގsaid,“ ގGo ގback, ގfor ގI ގwill ގnotގ
seek ގthe ގhelp ގof ގa ގmushrik.” ގThus ގif ގsome ގMuslimin ގunited ގwith ގdisbelieving ގpartiesގ
wherein ގthey ގthey ގwere ގto ގreach ގleadership ގpositions ގthe ގkuffar ގwould ގenforce ގtheirގ
shirk and secularism, their beliefs and kufr upon the Muslimin, then this is a nullifier.ގގ
But ގif ގthe ގdisbelieving ގparties ގare ގweak, ގand ގthey ގdo ގnot ގhave ގany ގpower ގand ގtheyގ
follow ގthe ގword ގof ގthe ގMuslimin; ގand ގif ގthe ގMuslimin ގand ގthose ގwith ގthem ގwere ގtoގ
35ގ
Notes on the Elucidation of the Nullifiers of Islam
reach ގleadership ގpositions ގthe ގdisbelieving ގparties ގhave ގno ގstrength ގto ގenforce ގitsގ
beliefs ގupon ގthe ގMuslimin ގand ގhave ގno ގsay; ގand ގthe ގruling ގof ގIslam ގis ގthat ގwhich ގisގ
enforced, ގthen ގthis ގtype ގof ގisti‘anahގisގnotގconsideredގaގnullifier.ގNevertheless,ގtheގoneގ
who ގunites ގwith ގthem ގfor ގsuch ގa ގpurpose ގis ގruined ގin ގmajor ގsins ގlike ގibnގHazmގstated.ގ
And ގit ގis ގsubstantiated ގby ގthe ގhadith ގnarrated ގby ގMuslim,“ ގGo ގback, ގfor ގI ގwill ގnot ގseekގ
the help of a mushrik.”ގ
The ގauthor ގsaid,“ ގWhoever ގbelieves ގthat ގit ގis ގpermitted ގfor ގsome ގpeople ގto ގleave ގtheގ
Shari‘ah of Muhammad (‘alayhis-salah was-salam).”ގ
The ގreality ގof ގthis ގnullifier ގis ގthat ގit ގis ގdirected ގat ގthe ގSufiyyah ގand ގthose ގwho ގbelieveގ
that ގthe‘ ގliving ގsaints’ ގhave ގthe ގright ގto ގdepart ގfrom ގthe ގShari‘ah. ގIbn ގTaymiyyah ގafterގ
mentioningގnumerousގrulingsގsaid,“ގWhoeverގbelievesގthatގsalahގhasގbeenގdroppedގforގ
some‘ ގknowledgeable ގones’… ގAnd ގthat ގAllah ގhasގsomeގspecialގindividualsގwhoގdoގnotގ
have ގto ގperform ގsalah… ގOr ގthat ގAllah ގhasގsomeގsomeގspecialގmenގwhoގdoގnotގhaveގtoގ
follow ގMuhammad‘( ގalayhis-salah ގwas-salam) ގand ގthat ގthey ގare ގsufficient ގbyގ
themselves ގlike ގal-Khidr ގwas ގfrom ގMusa‘( ގalayhis-salam); ގwhoever ގbelieves ގthat ގandގ
that ގthese‘ ގsaints’ ގare ގlike ގthat ގis ގa ގkafir ގaccording ގto ގthe ގconsensus ގof ގthe ގaimmahގofގ
Islam.”33 And that is the relevant part.ގގ
“Whoever ގbelieves,” ގindicates ގthat ގthis ގnullifier ގis ގrelated ގto ގbelief ގunlike ގwhat ގcameގ
before it, as it deals with action.ގގ
33
Majmu’ al-Fatawa, v. 10, p. 434-435.ގ
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Notes on the Elucidation of the Nullifiers of Islam
“Some ގpeople,” ގis ގmeant ގto ގrefer ގto ގwhat ގthe ގSufiyyah ގsay ގare‘ ގliving ގsaints’ ގandގ
‘knowledgeable ones,’ due to the presence of the ‘alif’ and ‘lam’.ގގ
“Like ގhow ގit ގwas ގpermitted,” ގthe‘ ގkaf( ގlike)’ ގis ގindicativeގofގresemblance,ގandގtheގstoryގ
of al-Khidr is found in surah “Al-Kahf.”ގ
What ގis ގthe ގmeaning ގof ގturning ގaway( ގi‘rad)? ގAvoiding, ގturning ގback, ގaverting, ގturnedގ
back from it and opposed it, all in the sense of turning away as defined linguistically.ގގ
His( ގta‘ala) ގstatement,“ ގAnd ގwho ގis ގmore ގunjust ގthan ގthe ގone ގwho ގis ގremindedގ
of ގthe ގayat ގof ގhis ގLord; ގthen ގhe ގturns ގaway ގfrom ގthem?” ގHis ގruling ގis ގthat ގheގ
nullified his submission.ގގ
b) Turning ގaway ގpartially ގfrom ގactions ގwhich ގare ގkufr ގto ގleave ގand ގa
condition ގfor ގthe ގvalidity ގof ގiman. ގAn ގexample ގbeing ގone ގwho ގsays ގla
ilaha ގillallah ގand ގperforms ގsome ގdeeds ގin ގaccordance ގwith ގIslam, ގbut ގhe
turns ގawayގfromގlearningގtheގTawhidގal-Uluhiyyah,ގorގheގturnsގawayގfrom
believing ގin ގsome ގmatters ގwherein ގnot ގbelieving ގin ގthem ގis ގkufr ގsuch ގas
one ގwho ގturns ގaway ގfrom ގHajj ގand ގdoes ގnot ގperform ގand ގturns ގaway
from ގthe ގbelief ގthat ގit ގis ގnot ގa ގpillar ގand ގdoes ގnot ގcareގaboutގitގatގall;ގthis
type ގis ގkufr ގand ގa ގnullifier. ގWe ގhad ގdiscussed ގat ގthe ގend ގof[ ގthe
elucidation] ގof ގKashf̲ ash-Shubuhat ގconcerning ގthe ގruling ގof ގwhoever
turns ގaway ގfrom ގacting ގupon ގtawhid. ގAnd ގfrom ގthe ގexamples ގof ގthat ގis
partially ގturning ގaway ގfrom ގsome ގactions ގlike ގthe ގone ގwho ގturns ގaway
from salah out of laziness; so this person is a kafir.
c) Turning ގaway ގfrom ގsome ގof ގobligations ގwhich ގinclude ގnot ގperforming
themގandގnotގlearningގthem.ގHowever,ގtheseގobligationsގareގnotގfromގthe
issues ގthat ގare ގkufr ގtoގleave.ގThisގtypeގisގnotގaގnullifierގotherwiseގitގwould
have ގbeen ގnecessary ގto ގmake ގtakfir ގon ގthe ގone ގwhoގcommitsގmajorގsins,
like ގone ގwho ގturns ގaway ގfrom ގsome ގof ގthe ގMuslimin ގregarding ގsome
obligations. ގHe ގdoes ގnotގknowގthemގnorގdoesގheގperformގthem.ގSoގthisގis
haram.
d) Turning ގaway ގfrom ގthe ގsunan, ގand ގwhat ގis ގmeant ގby ގsunan ގisގthatގwhich
a ގperson ގis ގnot ގsinful ގfor ގabandoning. ގTherefore ގhe ގdoes ގnot ގlearn ގit ގnor
act ގon ގit. ގThis ގtype ގis ގnot ގa ގnullifier ގnor ގisގitގharam;ގitގisގdisliked(ގmakruh)
because ގone ގshould ގlearn ގthe ގsunnah ގbut ގhaving ގknowledge ގof ގthe
sunnah is also sunnah.
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Notes on the Elucidation of the Nullifiers of Islam
The ގauthor ގsaid,“ ގThere ގis ގno ގdifference ގin ގany ގof ގthese ގnullifiers,”ގmeaning,ގeveryoneގ
who ގfalls ގin ގthese ގfrom ގthose ގwho ގclaim ގIslam ގhas ގnullified ގhis ގislam ގwhether ގit ގis ގtheގ
first ގperson ގmentioned ގby ގthe ގauthor( ގwho ގfalls ގinto ގa ގnullifier ގby ގway ގof ގjoking ގandގ
playing ގwhile ގintending ގthe ގnullifier). ގIn ގKashf̲ al-Qina’ ގunder“ ގThe ގChapter ގof ގtheގ
Apostate,” ގafter ގmentioning ގnullifiers ގit ގstates,“ ގEven ގif ގhe ގwas ގjoking,” ގand ގthe ގproofގ
for ގthat ގis ގHis( ގta‘ala) ގstatement,“ ގWhoever ގof ގyou ގshould ގleave ގfrom ގhis ގdin.” ގThis ގisގ
general ގfor ގone ގwho ގis ގjoking ގand ގone ގwho ގis ގserious. ގAnd ގit ގis ގproven ގalso ގby ގtheގ
marfu’ ގhadith ގof ގibn‘ ގAbbas,“ ގWhoever ގchanges ގhis ގdin, ގthen ގkill ގhim.” ގIt ގis ގgeneralގforގ
whoever ގchanges ގhis ގdin, ގeven ގif ގhe ގwas ގjoking ގor ގif ގhe ގwas ގnot ގand ގhe ގwas ގserious.ގ
Further ގproof ގis ގthe ގspeech ގof ގthe ގhypocrites ގin ގthe ގBattle ގof ގTabuk, ގfor ގindeed ގtheyގ
committed ގa ގnullifier ގin ގa ގmocking ގfashion ގand ގby ގway ގof ގa ގjoke; ގand ގthey ގwere ގnotގ
excused.ގ
The ގthird ގtype ގof ގperson ގis ގthe ގone ގwho ގis ގscared, ގandގwhatގisގmeantގhereގbyގscaredގisގ
the ގone ގwho ގis ގnot ގexcused. ގExamples ގof ގsuch ގis ގone ގwho ގcommits ގa ގnullifier ގfearingގ
being ގcursed ގat, ގor ގfears ގa ގmark ގon ގhis ގreputation, ގor ގfears ގa ގloss ގof ގsome ގworldlyގ
matter.ގގ
This ގis ގwhat ގwe ގhad ގpreviously ގmentioned ގin[ ގthe ގelucidation] ގof ގKashf̲ ash-Shubuhat̲
regarding ގthe ގone ގwho ގfears ގthe ގloss ގof ގsome ގworldly ގmatter, ގor ގin ގlosing ގhis ގhighގ
reputation, ގor ގfears ގlosing ގextensive ގpraise, ގand ގotherގthingsގwhichގareގsimilarގtoގthat.ގ
And ގat ގtimes ގtheގmukrah(ގoneގbeingގforced)ގisގreferredގtoގasގikrahގthatގisގnotގmujla(ގi.e.ގ
ikrah that is not complete).ގ
“Except ގthe ގmukrah,” ގso ގthe ގauthor ގmade ގan ގexception ގto ގone ގtype ގof ގperson,ގandގheގ
isގtheގmukrah(ގoneގwhoގisގforced),ގwithގtheގconditionގthatގtheގikrahގisގmulja(ގcomplete)ގ
such ގthat ގhe ގwould ގbe ގkilled, ގor ގall ގof ގhis ގwealth ގwould ގbe ގtaken ގin ގwhich ގhe ގcan ގnotގ
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Notes on the Elucidation of the Nullifiers of Islam
bear, ގor ގa ގsevere ގharm ގconsumes ގhim. ގAll ގthese ގmatters ގare ގthe ގsame ގissues ގwhichގ
were addressed at the end of [our elucidation] of Kashf ash-Shubuhat.ގ
The ގproof ގfor ގikrah ގis ގHis( ގta‘ala) ގstatement,“ ގExcept ގone ގwho ގisގforcedގwhileގhisގheartގ
is secure…”ގގ
There ގremains ގa ގtype ގof ގperson ގthe ގauthor ގdid ގnot ގmake ގmention ގof,ގandގitގisގtheގjahilގ
(ignorant). ގWe ގwere ގexposed ގto ގsuch ގin ގthe ގexplanation ގof ގthe ގnullifiers, ގso ގwe ގsayގ
regarding ގthe ގignorance ގof ގturning ގaway ގand ގnegligence, ގthen ގit ގis ގa ގnullifier. ގAnd ގasގ
for ގthe ގignorance ގrelating ގto ގthe ގhujjah ގnot ގreaching ގhim, ގand ގthey ގare ގfew, ގlike ގtheގ
one ގwho ގrecently ގentered ގinto ގIslam; ގor ގlives ގin ގa ގfar ގawayގplace;ގorގinގtheގlandsގofގtheގ
kuffar; ގor ގwas ގinsane[ ގthen ގhe ގis ގexcused ގdue ގto ގhis ގignorance ގin ގmatters ގthat ގareގ
apparent and obscure but not in regards to asl ad-Din].ގގ
May the salah and salam of Allah be upon our prophet Muhammad.ގ
This ގends ގNawaqid ގal-Islam, ގmay ގAllah ގhave ގmercy ގupon ގits ގauthor, ގits ގexplainer, ގitsގ
transcriber, ގand ގwhoever ގassisted ގin ގsharing ގit. ގCompletedގinގtheގmiddleގofގtheގdayގonގ
the fourth day of the week, 3/3/1415 H.ގ
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Notes on the Elucidation of the Nullifiers of Islam
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