The Oshogbo Homeboy “Ibrahim” – an Alaroist and Vendor of Dolaalah
Assalam aleykum waramatullah, There is one Abu Nasir that did tafsir on Nawawi 40 Hadiths (He is very popular in OAU and unilorin). In one of the lectures, he tried to justify the kufr of not ruling by the Shariah. He said that it is kufr dunna kufr according to ibn Abbas tafsir of this Ayah: “Whoever does not judge by whatever Allah has revealed such are Kuffar”. Secondly he said the gravity of the Sin is like any other Muslim committing Sins like drinking alcohol, Zinna etc. I want the admin to shed more light on this bcos the Tafsir is very among the youth. Jazaka llahu khairan.
I want the admin to shed more light on this bcos Abu Nasir’ tafsir/lecture is very common among the Muslim youth.
All praise is due to Allaah the Lord of all that exists, (indeed) the end is for the Muttaqeen (the pious), and let there be no aggression except against the wrongdoers. And may blessings and peace be upon the most noble of the Messengers.
May Allah strengthen you and me upon Tawheed and protect us from the fitnah of the Alarowiyyuun.
Firstly, I advise the students to avoid the lectures of Abu Naasir, he is neither from the scholars nor from the people of Sunnah. He is an Ash’ari with respect to issues of Eemaan. He has extreme levels of ignorance, an example of which is his inability to differentiate between Shirk asghar and Kufr duuna kufr. And when he was asked about the ruling regarding being INEC agent, he said, “I do not know “, despite the fact that he considered democratic election haraam. And from his excessiveness in the religion and his ignorance regarding the principles of bid’ah was his statement that if Jihaad week is bid’ah, the past OAU MSSN executives would not have partaken in it. So his lectures should be avoided and his cassettes should be burnt. Whoever listens to him is simply committing spiritual suicide and we ask Allah for safety.
Shaykh Ahmad Shaakir said about the likes of this Alfa – after authenticating the reports from Ibn ‘Abbaas regarding Kufr duuna Kufr – Shaykh رحمه الله said:
ﻭﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﻴﺮﻩ، ﻣﻤﺎ ﻳﻠﻌﺐ ﺑﻪ ﺍﻟﻤﻀﻠﻠﻮﻥ ﻓﻲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ، ﻣﻦ ﺍﻟﻤﻨﺘﺴﺒﻴﻦ ﻟﻠﻌﻠﻢ، ﻭﻣﻦ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﺠﺮﺁﺀ ﻋﻠﻰ ﺍﻟﺪﻳﻦ : ﻳﺠﻌﻠﻮﻧﻬﺎ ﻋﺬﺭﺍ ﺃﻭ ﺇﺑﺎﺣﺔ ﻟﻠﻘﻮﺍﻧﻴﻦ ﺍﻟﻮﺛﻨﻴﺔ ﺍﻟﻤﻮﺿﻮﻋﺔ، ﺍﻟﺘﻲ ﺿﺮﺑﺖ ﻋﻠﻰ ﺑﻼﺩ ﺍﻹﺳﻼﻡ
“These reports from Ibn Abbaas and others, which the misleading fellows toy with in our time, from those who ascribe knowledge to themselves, and others who are foolhardy and reckless about the Deen: they make it (the reports of Ibn Abbaas) an excuse or permissibility of setting up pagan laws, which struck the countries of Islam.”
Thereafter, we need to understand the concept of الحكم بغير ما أنزل الله (Judging by other than what Allah has revealed) because the Ulamaa’ would say:
الحكم على شيئ فرع عن تصوره
“Passing judgment on something is dependent on having a proper conception thereof.”
Thus, the word حكم (Hukm) is the root-noun for the verb حكم (Hakama) which could mean قضاء (passing judgment) or تشريع (legislation). As for passing judgment, Allah says in the noble Qur’an:
ﻭَﺃَﻥِ ﺍﺣْﻜُﻢ ﺑَﻴْﻨَﻬُﻢ ﺑِﻤَﺎ ﺃَﻧﺰَﻝَ ﺍﻟﻠَّﻪُ ﻭَﻟَﺎ ﺗَﺘَّﺒِﻊْ ﺃَﻫْﻮَﺍﺀَﻫُﻢْ
“And judge between them by what Allah has revealed and do not follow their inclinations.” [Q 5:39]
As for legislation, Allah ta’aala says:
ﺃَﻡْ ﻟَﻬُﻢْ ﺷُﺮَﻛَٰٓﺆُﺍْ ﺷَﺮَﻋُﻮﺍْ ﻟَﻬُﻢ ﻣِّﻦَ ﭐﻟﺪِّﻳﻦِ ﻣَﺎ ﻟَﻢْ ﻳَﺄْﺫَﻥۢ ﺑِﻪِ ﭐﻟﻠَّﻪُ ۚ
“Or have they other deities who have legislated for them in the religion that which Allah has not permitted?” [Q 42:21]
ﻭَﻻ ﻳُﺸْﺮِﻙُ ﻓِﻲ ﺣُﻜْﻤِﻪِ ﺃَﺣَﺪﺍً
“He shares not His legislation with anyone.” [Q 18:26]
Having understood this, we should also know that الحكم بغير ما أنزل الله (Judging by other than what Allah has revealed) is sometimes used to mean تشريع (legislation) and sometimes to mean قضاء (passing judgment). Thus, when any of the Salaf said judging by other than Allah is Kufr duuna kufr, what he meant is قضاء that is, passing a wrong judgment deliberately is Kufr duuna kufr (i.e. a sin). And when they said it is Kufr Akbar or shirk, what they meant is that making legislation which opposes the Sharee’ah of Allah is Kufr and Shirk.
Al-Imaam Ash-Shanqeeti says:
ﻓﺎﻹﺷﺮﺍﻙ ﺑﺎﻟﻠﻪ ﻓﻲ ﺣﻜﻤﻪ ﻛﺎﻹﺷﺮﺍﻙ ﺑﻪ ﻓﻲ ﻋﺒﺎﺩﺗﻪ ، ﻗﺎﻝ ﻓﻲ ﺣﻜﻤﻪ ((ﻭَﻻَ ﻳُﺸﺮِﻙُ ﻓﻲِ ﺣُﻜﻤِﻪِ ﺃَﺣَﺪﺍً))… ﻭﻗﺎﻝ ﻓﻲ ﺍﻹﺷﺮﺍﻙ ﺑﻪ ﻓﻲ ﻋﺒﺎﺩﺗﻪ : ((ﻓَﻤَﻦ ﻛَﺎﻥَ ﻳَﺮﺟُﻮﺍْ ﻟِﻘَﺂﺀَ ﺭَﺑِّﻪِ ﻓَﻠﻴَﻌﻤَﻞ ﻋَﻤَﻼً ﺻَﺎﻟِﺤﺎً ﻭَﻻَ ﻳُﺸﺮِﻙْ بِعِبَادَةِ رَبِهِ أَحَدَا)) ، ﻓﺎﻷﻣﺮﺍﻥ ﺳﻮﺍﺀ
“… associating partners with Allah in His Rule is the same as associating partners with Him in His worship. Regarding His Rule He said: [and He makes none to share in His Rule] (Al-kahf: 26) …Concerning associating partners with Him in His worship, He said: [so whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord] (Al-Kahf: 110) [Adwaa’ul-Bayaan], therefore, the two issues are the same.
Shaykh Ahmad Shaakir ﺭﺣﻤﻪ ﺍﻟﻠﻪ also said:
ﺇﻥ ﺍﻷﻣﺮ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﺿﺢ ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ ، ﻫﻲ ﻛﻔﺮ ﺑﻮﺍﺡ ﻻ ﺧﻔﺎﺀ ﻓﻴﻪ ﻭﻻ ﻣﺪﺍﻭﺭﺓ ﻭﻻ ﻋﺬﺭ ﻷﺣﺪ ﻣﻤﻦ ﻳﻨﺘﺴﺐ ﻟﻺﺳﻼﻡ ـ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ ـ ﻓﻲ ﺍﻟﻌﻤﻞ ﺑﻬﺎ ﺃﻭ ﺍﻟﺨﻀﻮﻉ ﻟﻬﺎ ﺃﻭ ﺇﻗﺮﺍﺭﻫﺎ ﻓﻠﻴﺤﺬﺭ ﺍﻣﺮﺅ ﻟﻨﻔﺴﻪ ﻭﻛﻞ ﺍﻣﺮﺉ ﺣﺴﻴﺐ ﻧﻔﺴﻪ.
“The issue with respect to the man-made laws is crystal clear. It is a blatant disbelief, nothing is hidden in it, and there is no excuse for anyone who attributes themselves to Islam, whoever they may be, to act according to it or to submit to it or to approve of it. So each person should beware and every person is responsible for himself. So the ulama should make the truth clear and tell what they have been ordered to tell without concealing anything.” [‘Umdat ut-Tafseer 4/174]
Shaykh Muhammad bn Ibraheem rahimahu llaah said:
“As for that about which it is said ‘Kufr duuna Kufr’, (it is) when one refers to other than Allah for judgment, while believing that he is sinful and that the Hukm of Allah is the truth. Thus, this occurs from him on an occasion and the likes. However, as for he who sets up man-made laws as a system, and compels others to submit to them, then this is Kufr, even if they say: ‘we have made a mistake and the Sharee’ah is more just.’ This is the Kufr that removes one from the Millah (i.e. Al-Islam).” [Majmoo’ Fataawa: 12/280]
Abu Naasir is blind?!
Al-Imaam Ash-Shanqeeti also says:
ﻭﺑﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ﻳﻈﻬﺮ ﻏﺎﻳﺔ ﺍﻟﻈﻬﻮﺭ ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﺘﻲ ﺷﺮﻋﻬﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺃﻭﻟﻴﺎﺋﻪ ﻣﺨﺎﻟﻔﺔ ﻟﻤﺎ ﺷﺮﻋﻪ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺭﺳﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻬﻢ ﻭﺳﻠﻢ ﺃﻧﻪ ﻻ ﻳﺸﻚ ﻓﻲ ﻛﻔﺮﻫﻢ ﻭﺷﺮﻛﻬﻢ ﺇﻻ ﻣﻦ ﻃﻤﺲ ﺍﻟﻠﻪ ﻋﻠﻰ ﺑﺼﻴﺮﺗﻪ ﻭﺃﻋﻤﺎﻩ ﻋﻦ ﻧﻮﺭ ﺍﻟﻮﺣﻲ ﻣﺜﻠﻬﻢ.
“And with these heavenly texts we have mentioned, it becomes quiet clear that the ones who follow fabricated laws, which the Shaytan has legislated upon the tongues of his Awliya and which oppose that which Allah has legislated upon the tongues of His messengers, peace be upon them, that no one doubts their Kufr and their Shirk except him whom Allah has removed his sight and has blinded them to the light of the revelation as they are.” [Adwaa’ul-Bayaan 4/92]
Wa salla llaahu wa sallam ala Muhammad wa aalihi wa sahbihi wa sallam.
Another Questioner cuts in:
How is he an ash’ari in aspect of eemaan?
He defines Eemaan as sayings, actions and intentions but he however said that one will not cease to be Muslim even when one of the three is missing. This is exactly the Aqeedah of the Ashaa’irah with respect to Eemaan. [His Ranting on Usulu Sunnah of Imam Ahmad Tape 14/12:50]
As for Ahlus Sunnah, Eemaan is sayings, actions and intentions and someone can never be a Muslim when any of the three is missing.
For instance, someone who utters laa ilaaha illa llaah and believes that no one is worthy of worship except Allah however, he does not worship Allah (i.e. action is missing) such a person is a Kaafir just like Iblees.
And if someone utters laa ilaaha illa llaah and worships Allah alone but he does not believe in his heart that only Allah is worthy of worship, such person is a Kaafir just like the Kufr of the Munaafiquun.
Imam ash-Shaafi’ee states:
“ ﻭﻛﺎﻥ ﺍﻹﺟﻤﺎﻉ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ ﻣﻦ ﺑﻌﺪﻫﻢ ﻭﻣﻦ ﺃﺩﺭﻛﻨﺎﻫﻢ ﻳﻘﻮﻟﻮﻥ : ﺍﻹﻳﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﻧﻴﺔ ﻻ ﻳﺠﺰﺉ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺜﻼﺙ ﺇﻻ ﺑﺎﻷﺧﺮ .”
“There is consensus among the Sahaabah, the Taabi’een, and those whom we met, they all said: Eemaan is sayings, actions and intentions, and none of these three can exist without the others.” [Majmuu’ al-Fataawa, vol.7, p.209]
Shaykh Muhammad bn Abdil-Wahhab [May Allah have mercy on him] stated that:
“ ﻻ ﺧﻼﻑ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻤﻞ، ﻓﺈﻥ ﺍﺧﺘﻞ ﺷﻴﺊ ﻣﻦ ﻫﺬﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﺮﺟﻞ ﻣﺴﻠﻤﺎ . ﻓﺈﻥ ﻋﺮﻑ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻟﻢ ﻳﻌﻤﻞ ﺑﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﻌﺎﻧﺪ ﻛﻜﻔﺮ ﻓﺮﻋﻮﻥ ﻭﺇﺑﻠﻴﺲ ﻭﺃﻣﺜﺎﻟﻬﻤﺎ .”
“There is no dispute that Tawheed has to be with the Heart and Tongue and Action. If one of these lacks, the man no longer remains a Muslim. So if he knows Tawheed but does not act in its accordance then he is a stubborn Kaafir, similar in Kufr to Fir’awn, Iblees, and their likes”. [Kashf-ash-Shubahaat]
Wa llaahu a’lam
Abu Ubaydah Ayinla
[Excerpt from Question and Answer on Daarul-Hadeeth Platform]