I recently published a podcast titled The Ibn Taymiyya Phenomenon: Islamic Scholarship at Its Worst in which I critically reviewed twelve of Ibn Taymiyya’s death penalty fatwas. I then addressed the responses to this critique in a follow-up episode, Subjugating Islam to Scholastic Tradition. You can read the transcript here.
I have now built upon these podcasts with another titled 50 Death Penalty Fatwas by Ibn Taymiyya on Creed, Law & Practice. Of course, Ibn Taymiyya issued many more fatwas of this nature. Translating this collection of diverse, violent fatwas helps reveal the immense plague represented by this jurisprudence of bloodshed and the destructive culture it has spread and continues to propagate. Here, I publish the texts of these fifty fatwas, alongside their original Arabic, to serve as a quick and accessible reference for researchers in this field.
Anyone with common sense and even a basic knowledge of history—whether Muslim or not—knows that Islam and the Prophet ﷺ are entirely innocent of these fatwas, the application of just one of which would suffice to wipe most Muslims off the face of the earth. Therefore, anyone who attempts to justify any of these rulings—whether in defence of Ibn Taymiyya, the jurists before him, the jurisprudence of takfīr and killing in general, or the religious tradition that laid its foundations—inevitably finds themselves at odds with the Qur’an and the Sunna. The jurisprudence of takfīr and killing is nothing less than a human cultural and moral revolt against the Qur’an and the noble character of the Prophet ﷺ.
Below are the fifty fatwas, arranged so that rulings covering similar topics follow one another sequentially.
1) Denying Allah’s “elevation and separation” (al-ʿuluww wal-mubāyana)
«قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ خُزَيْمَةَ: «مَنْ لَمْ يَقُلْ إِنَّ اللهَ فَوْقَ سَمَاوَاتِهِ عَلَى عَرْشِهِ بَائِنٌ مِنْ خَلْقِهِ، وَجَبَ أَنْ يُسْتَتَابَ، فَإِنْ تَابَ وَإِلَّا قُتِلَ ثُمَّ أُلْقِيَ فِي مَزْبَلَةٍ، لِئَلَّا يَتَأَذَّى بِنَتْنِ رِيحِهِ أَهْلُ الْمِلَّةِ، وَلَا أَهْلُ الذِّمَّةِ». وَقَدْ ذَكَرَ ذَلِكَ عَنْهُ الْحَاكِمُ أَبُو عَبْدِ اللهِ النَّيْسَابُورِيُّ وَشَيْخُ الْإِسْلَامِ أَبُو عُثْمَانَ الصَّابُونِيُّ وَغَيْرُهُمَا» (بيان تلبيس الجهمية في تأسيس بدعهم الكلامية، ج ١، ١٠).
“Muḥammad bin Isḥāq bin Khuzayma said, “‘Whoever does not say that Allah is above His heavens, upon His Throne, distinct from His creation, it is obligatory that he be called to repent; if he repents, it is accepted; otherwise, he is executed, then thrown onto a rubbish heap, so that neither the people of the Faith (Ahl al-Mimma) nor the people of the protected non-Muslims (Ahl al-Dhimma) are harmed by the stench of his smell’” (Bayān talbīs al-jahamiyya fī taʾsīs bidaʿihim al-kalāmiyya, vol. 1, 10)
2) Denying seeing Allah in the Hereafter
«سَمِعْتُ أَبَا عَبْدِ اللهِ يَقُولُ، «مَنْ قَالَ إِنَّ اللهَ لَا يُرَى فِي الْآخِرَةِ فَقَدْ كَفَرَ، وَكَذَّبَ بِالْقُرْآنِ، وَرَدَّ عَلَى اللهِ أَمْرَهُ، يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (بيان تلبيس الجهمية في تأسيس بدعهم الكلامية، ج ٢، ٣٩٩).
“Whoever says that Allah will not be seen in the Hereafter has indeed disbelieved, lied against the Qurʾan, and rejected Allah’s command. He is called to repent; if he repents, it is accepted; otherwise, he is executed” (Bayān talbīs al-jahamiyya fī taʾsīs bidaʿihim al-kalāmiyya, vol. 2, 399).
3) Saying that the Qur’an is created
«اشْتَهَرَ عَنْ أَئِمَّةِ السَّلَفِ تَكْفِيرُ مَنْ قَالَ «الْقُرْآنُ مَخْلُوقٌ»، وَأَنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. كَمَا ذَكَرُوا ذَلِكَ عَنْ مَالِكِ بْنِ أَنَسٍ وَغَيْرِهِ» (مجموع الفتاوى، ج ١٢، ٥٠٦).
“It is well known from the imams of the Salaf that they did takfīr to whoever says ‘the Qurʾan is created,’ and that he must be called to repent; if he repents, it is accepted; otherwise, he is executed. They also reported that on the authority of Mālik bin Anas and others” (Majmūʿ al-fatāwā, vol. 12, 506).
4) Denying that Allah spoke to Moses
«الْأُمَّةُ مُتَّفِقَةٌ عَلَى أَنَّ مَنْ قَالَ إنَّ «كَلَامَ اللَّهِ مَخْلُوقٌ» لَمْ يُكَلِّمْ مُوسَى تَكْلِيمًا يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا يُقْتَلُ» (مجموع الفتاوى، ج ١٢، ٥٣١).
“The umma is agreed that whoever says that ‘the speech of Allah is created’ and that He did not speak to Moses directly, must be called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 12, 531).
5) Belief in unification (ittihād)
«وَأَمَّا إنْ أَرَادَ الْقَائِلُ «مَا ثَمَّ إلَّا اللَّهُ» مَا يَقُولُهُ أَهْلُ الِاتِّحَادِ مِنْ أَنَّهُ «مَا ثَمَّ مَوْجُودٌ إلَّا اللَّهُ»، وَيَقُولُونَ «لَيْسَ إلَّا اللَّهُ»، أَيْ لَيْسَ مَوْجُودٌ إلَّا اللَّهُ، وَيَقُولُونَ، «إنَّ وُجُودَ الْمَخْلُوقَاتِ هُوَ وُجُودُ الْخَالِقِ، وَالْخَالِقُ هُوَ الْمَخْلُوقُ وَالْمَخْلُوقُ هُوَ الْخَالِقُ، وَالْعَبْدُ هُوَ الرَّبُّ وَالرَّبُّ هُوَ الْعَبْدُ»، وَنَحْوَ ذَلِكَ مِنْ مَعَانِي الِاتِّحَادِيَّةِ الَّذِينَ لَا يُفَرِّقُونَ بَيْنَ الْخَالِقِ وَالْمَخْلُوقِ وَلَا يُثْبِتُونَ الْمُبَايَنَةَ بَيْنَ الرَّبِّ وَالْعَبْدِ وَنَحْوَ ذَلِكَ مِنْ الْمَعَانِي الَّتِي تُوجَدُ فِي كَلَامِ ابْنِ عَرَبِيٍّ الطَّائِيِّ وَابْنِ سَبْعِينَ وَابْنِ الْفَارِضِ والتلمساني وَنَحْوِهِمْ مِنْ الِاتِّحَادِيَّةِ… فَهُوَ مُلْحِدٌ ضَالٌّ يَجِبُ أَنْ يُسْتَتَابَ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٢، ٤٩٠).
“As for if the speaker meant by ‘there is nothing there except Allah’ what the proponents of ittihād (monism/union) say—that there is no existent thing there except Allah, and they say, ‘There is nothing except Allah,’ meaning, ‘There is no existent thing except Allah,’ and they say, ‘Indeed, the existence of the created beings is the existence of the Creator,’ ‘the Creator is the created being, and the created being is the Creator,’ and ‘the servant is the Lord, and the Lord is the servant,’ and similar such meanings of the monists who do not distinguish between the Creator and the created being, nor do they establish the distinctness between the Lord and the servant, and similar such meanings that are found in the speech of Ibn ʿArabī al-Ṭaʿī, Ibn Sabʿīn, Ibn al-Fāriḍ, al-Tilimsānī, and their like among the monists… He is a heretical deviant who must be called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 2, 490).
6) Belief in indwelling (al-ḥulūl)
«وَكَذَلِكَ مَنْ يَقُولُ بِالْحُلُولِ كَمَا يَقُولُهُ الْجَهْمِيَّة الَّذِينَ يَقُولُونَ: إنَّ اللَّهَ بِذَاتِهِ فِي كُلِّ مَكَانٍ وَيَجْعَلُونَهُ مُخْتَلِطًا بِالْمَخْلُوقَاتِ حَتَّى إنَّ هَؤُلَاءِ يَجْعَلُونَهُ فِي الْكِلَابِ وَالْخَنَازِيرِ وَالنَّجَاسَاتِ أَوْ يَجْعَلُونَ وُجُودَ ذَلِكَ وُجُودَهُ فَمَنْ أَرَادَ هَذِهِ الْمَعَانِيَ فَهُوَ مُلْحِدٌ ضَالٌّ يَجِبُ أَنْ يُسْتَتَابَ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٢، ٤٩٠).
“Likewise, whoever believes in ḥulūl (indwelling), as is said by the Jahmīs who say that Allah is in His essence in every place, and they make Him mixed with created beings, to the extent that they [these people] make Him present within dogs, pigs, and impurities, or they make the existence of those things His very existence. So, whoever intends these meanings is a heretical deviant who must be called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 2, 490).
7) Abandoning prayer altogether.
«أمَّا تركُ الصلاةِ في الجملةِ، فإنَّهُ يُوجِبُ القتلَ من غيرِ خلافٍ» (شرح عمدة الفقه، ج ٢، ٤٧).
“As for abandoning prayer altogether, it necessitates execution, and there is no disagreement on this point” (Sharh ʿumdat al-fiqh, vol. 2, 47).
8) Delaying prayer beyond its prescribed time
«وقد أشار أحمد إلى هذا فَقالَ، «إِذا تَرَكَ الفَجْرَ عامِدًا حَتّى وَجَبَتْ عَلَيْهِ أُخْرى فَلَمْ يُصَلِّها يُسْتَتابُ، فَإِنْ تابَ وَإِلّا ضُرِبَتْ عُنُقُهُ» (شرح عمدة الفقه، ج ٢، ٥٧).
“Aḥmad indicated this, saying, ‘If he abandons the Dawn prayer deliberately until another becomes due and he does not perform it, he is called to repent; if he repents, it is accepted; otherwise, he is executed’” (“Sharḥ ʿumdat al-fiqh,” vol. 2, 57).
«المَنْصُوصُ عَنْ أَحْمَدَ أَنَّهُ يُقْتَلُ بِتَرْكِ صَلاةٍ واحِدَةٍ، أَوْ بِتَرْكِ ثَلاثِ صَلَواتٍ» (شرح عمدة الفقه، ج ٢، ٥٦).
“What is reported from Aḥmad is that he is executed for abandoning a single prayer, or for abandoning three prayers” (“Sharḥ ʿumdat al-fiqh,” vol. 2, 56).
9) Abandoning obligatory elements of prayer
«وَالرَّجُلُ الْبَالِغُ إذَا امْتَنَعَ مِنْ صَلَاةٍ وَاحِدَةٍ مِنْ الصَّلَوَاتِ الْخَمْسِ أَوْ تَرَكَ بَعْضَ فَرَائِضِهَا الْمُتَّفَقَ عَلَيْهَا، فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. فَمِنْ الْعُلَمَاءِ مَنْ يَقُولُ، «يَكُونُ مُرْتَدًّا كَافِرًا لَا يُصَلَّى عَلَيْهِ وَلَا يُدْفَنُ بَيْنَ الْمُسْلِمِينَ»، وَمِنْهُمْ مَنْ يَقُولُ، «يَكُونُ كَقَاطِعِ الطَّرِيقِ وَقَاتِلِ النَّفْسِ وَالزَّانِي الْمُحْصَنِ»» (مجموع الفتاوى، ج ٣، ٤٢٩-٤٣٠).
“If an adult man refuses to perform a single prayer of the five daily prayers, or abandons some of its agreed-upon obligatory elements, he is called to repent; if he repents, it is accepted; otherwise, he is executed. Some scholars say, ‘He is an apostate, a disbeliever, who is not prayed over, nor buried among the Muslims.’ Among them are those who say, ‘He is like a highway robber, a murderer, and an adulterer’” (Majmūʿ al-fatāwā, vol. 3, 429–430).
10) Abandoning prayer but not the Friday prayer
«عَنْ مُسْلِمٍ تَارِكٍ لِلصَّلَاةِ وَيُصَلِّي الْجُمُعَةَ، فَهَلْ تَجِبُ عَلَيْهِ اللَّعْنَةُ؟»
«الْحَمْدُ لِلَّهِ، هَذَا اسْتَوْجَبَ الْعُقُوبَةَ بِاتِّفَاقِ الْمُسْلِمِينَ وَالْوَاجِبُ عِنْدَ جُمْهُورِ الْعُلَمَاءِ كَمَالِكِ وَالشَّافِعِيِّ وَأَحْمَد أَنْ يُسْتَتَابَ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَلَعْنُ تَارِكِ الصَّلَاةِ عَلَى وَجْهِ الْعُمُومِ جَائِزٌ وَأَمَّا لَعْنَةُ الْمُعَيَّنِ فَالْأَوْلَى تَرْكُهَا لِأَنَّهُ يُمْكِنُ أَنْ يَتُوبَ وَاَللهُ أَعْلَمُ» (مجموع الفتاوى، ج ٢٢، ٦٣).
“Regarding a Muslim who abandons prayer but performs the Friday prayer: Is cursing him obligatory?”
“Praise be to Allah. This person deserves punishment by the consensus of Muslims. The requirement according to the majority of scholars—such as Mālik, al-Shāfiʿī, and Aḥmad—is that he is called to repent; if he repents, it is accepted; otherwise, he is executed. Cursing the one who abandons prayer in a general sense is permissible. As for cursing a specific individual, it is better to refrain from it, because it is possible that he might repent. Allah knows best” (Majmūʿ al-fatāwā, vol. 22, 63).
11) Neighbouring the mosque but not praying in it
«عَنْ رَجُلٍ جَارٍ لِلْمَسْجِدِ وَلَمْ يَحْضُرْ مَعَ الْجَمَاعَةِ الصَّلَاةَ وَيَحْتَجُّ بِدُكَّانِهِ».
«الْحَمْدُ لِلَّهِ، يُؤْمَرُ بِالصَّلَاةِ مَعَ الْمُسْلِمِينَ فَإِنْ كَانَ لَا يُصَلِّي فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَإِذَا ظَهَرَ مِنْهُ الْإِهْمَالُ لِلصَّلَاةِ لَمْ يُقْبَلْ قَوْلُهُ»، «إذَا فَرَغْت صَلَّيْت». «بَلْ مَنْ ظَهَرَ كَذِبُهُ لَمْ يُقْبَلْ قَوْلُهُ وَيُلْزَمُ بِمَا أَمَرَ اللَّهُ بِهِ وَرَسُولُهُ» (مجموع الفتاوى، ج ٢٣، ٢٥٤).
“Regarding a man who lives near the mosque and does not attend the congregational prayer, using his shop as an excuse”:
“The Answer: Praise be to Allah. He is commanded to pray with the Muslims. If he does not pray, he is called to repent; if he repents, it is accepted; otherwise, he is executed. If neglect of the prayer becomes apparent from him, his statement, ‘When I finish, I pray,’ is not accepted. Rather, anyone whose lying becomes apparent—his statement is not accepted, and he is bound to what Allah and His Messenger have commanded” (Majmūʿ al-fatāwā, vol. 23, 254).
12) Delaying prayer for some reason
«وَمَنْ أَخَّرَهَا لِصَنَاعَةٍ أَوْ صَيْدٍ أَوْ خِدْمَةِ أُسْتَاذٍ أَوْ غَيْرِ ذَلِكَ حَتَّى تَغِيبَ الشَّمْسُ وَجَبَتْ عُقُوبَتُهُ، بَلْ يَجِبَ قَتْلُهُ عِنْدَ جُمْهُورِ الْعُلَمَاءِ بَعْدَ أَنْ يُسْتَتَابَ فَإِنْ تَابَ وَالْتَزَمَ أَنْ يُصَلِّيَ فِي الْوَقْتِ أُلْزِمَ بِذَلِكَ. وَإِنْ قَالَ: لَا أُصَلِّي إلَّا بَعْدَ غُرُوبِ الشَّمْسِ لِاشْتِغَالِهِ بِالصِّنَاعَةِ وَالصَّيْدِ أَوْ غَيْرِ ذَلِكَ، فَإِنَّهُ يُقْتَلُ» (مجموع الفتاوى، ج ٢٢، ٢٧-٢٨).
“Whoever delays it due to trade, hunting, serving a master, or anything else until the sun sets—his punishment is obligatory. Rather, his execution is obligatory according to the majority of scholars after he is called to repent; if he repents and commits to praying on time, he is held to that. But if he says, ‘I will only pray after sunset’ due to his preoccupation with trade, hunting, or anything else, then he is executed” (Majmūʿ al-fatāwā, vol. 22, 27–28).
13) Uttering the intention of prayer aloud
«الْجَهْرُ بِلَفْظِ النِّيَّةِ لَيْسَ مَشْرُوعًا عِنْدَ أَحَدٍ مِنْ عُلَمَاءِ الْمُسْلِمِينَ وَلَا فَعَلَهُ رَسُولُ اللهِ ﷺ وَلَا فَعَلَهُ أَحَدٌ مِنْ خُلَفَائِهِ وَأَصْحَابِهِ وَسَلَفِ الْأُمَّةِ وَأَئِمَّتِهَا. وَمَنْ ادَّعَى أَنَّ ذَلِكَ دِينُ اللهِ وَأَنَّهُ وَاجِبٌ فَإِنَّهُ يَجِبُ تَعْرِيفُهُ الشَّرِيعَةَ وَاسْتِتَابَتُهُ مِنْ هَذَا الْقَوْلِ، فَإِنْ أَصَرَّ عَلَى ذَلِكَ قُتِلَ. بَلْ النِّيَّةُ الْوَاجِبَةُ فِي الْعِبَادَاتِ كَالْوُضُوءِ وَالْغُسْلِ وَالصَّلَاةِ وَالصِّيَامِ وَالزَّكَاةِ وَغَيْرِ ذَلِكَ مَحَلُّهَا الْقَلْبُ بِاتِّفَاقِ أَئِمَّةِ الْمُسْلِمِينَ. و «النِّيَّةُ» هِيَ الْقَصْدُ وَالْإِرَادَةُ وَالْقَصْدُ وَالْإِرَادَةُ مَحَلُّهُمَا الْقَلْبُ دُونَ اللِّسَانِ بِاتِّفَاقِ الْعُقَلَاءِ» (مجموع الفتاوى، ج ٢٢، ٢٣٦).
“Saying the intention aloud is not sanctioned by any Muslim scholar, nor was it done by the Messenger of Allah (PBUH), any of his caliphs, his companions, the righteous predecessors of the umma, or its imams. Whoever claims that this is part of Allah’s religion and that it is obligatory must be instructed in the Sharia and called upon to recant this assertion. Should he persist in it, he is executed. Rather, the obligatory intention in acts of worship—such as ablution, ritual washing, prayer, fasting, zakat, and others—has its locus in the heart by agreement of the imams of the Muslims. ‘Intention’ is purpose and resolve, and the locus of purpose and resolve is the heart, not the tongue, as agreed upon by rational people” (Majmūʿ al-fatāwā, vol. 22, 236).
14) Delaying the fast
«فَأَجْمَعَ الْمُسْلِمُونَ كُلُّهُمْ مِنْ جَمِيعِ الطَّوَائِفِ عَلَى أَنَّ مَنْ قَالَ «لَا أُصَلِّي صَلَاةَ النَّهَارِ إِلَّا بِاللَّيْلِ» فَهُوَ كَمَنْ قَالَ «لَا أَصُومُ رَمَضَانَ إِلَّا فِي شَوَّالٍ». فَإِنْ كَانَ يَسْتَجِيزُ تَأْخِيرَهَا وَيَرَى ذَلِكَ جَائِزًا لَهُ، فَهُوَ كَمَنْ يَرَى تَأْخِيرَ رَمَضَانَ جَائِزًا. وَهَذَا وَهَذَا يَجِبُ اسْتِتَابَتُهُمَا بِاتِّفَاقِ الْعُلَمَاءِ، فَإِنْ تَابَا وَاعْتَقَدَا وُجُوبَ فِعْلِ الصَّلَاةِ وَالصَّوْمِ فِي وَقْتِهِمَا وَإِلَّا قُتِلَا» (منهاج السنة النبوية، ج ٥، ٢٣٠).
“All Muslims from every group agree that whoever says, ‘I will only pray the daytime prayer at night,’ is like one who says, ‘I will only fast Ramadan in Shawwāl.’ If he deems it permissible to delay it and considers that allowed for him, he is like one who considers delaying Ramadan permissible. Both of these individuals must be called to repent, by consensus of the scholars. If they repent and hold the belief that performing prayer and fasting on time is obligatory, it is accepted; otherwise, they are both executed” (Minhāj al-Sunnah al-Nabawiyya, vol. 5, 230).
15) Denying obligations
«وَمَنْ جَحَدَ وُجُوبَ بَعْضِ الْوَاجِبَاتِ الظَّاهِرَةِ الْمُتَوَاتِرَةِ: كَالصَّلَوَاتِ الْخَمْسِ وَصِيَامِ شَهْرِ رَمَضَانَ وَحَجِّ الْبَيْتِ الْعَتِيقِ… فَهُوَ كَافِرٌ مُرْتَدٌّ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَإِنْ أَضْمَرَ ذَلِكَ كَانَ زِنْدِيقًا مُنَافِقًا لَا يُسْتَتَابُ عِنْدَ أَكْثَرِ الْعُلَمَاءِ؛ بَلْ يُقْتَلُ بِلَا اسْتِتَابَةٍ إذَا ظَهَرَ ذَلِكَ مِنْهُ» (مجموع الفتاوى، ج ١١، ٤٠٥).
“Whoever denies the obligation of some clear, widely known duties—such as the five prayers, fasting the month of Ramadan, and pilgrimage to the Ancient House… is a disbelieving apostate who is called to repent; if he repents, it is accepted; otherwise, he is executed. If he conceals that internally, he is a zindīq (hypocrite) who is not asked to repent, according to most scholars. Rather, he is executed without being called to repent if that becomes apparent from him” (Majmūʿ al-fatāwā, vol. 11, 405).
16) Using the Rock in Jerusalem as qibla
«فَمَنْ اتَّخَذَ الصَّخْرَةَ الْيَوْمَ قِبْلَةً يُصَلِّي إلَيْهَا فَهُوَ كَافِرٌ مُرْتَدٌّ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ١٧، ١١).
“So whoever takes the Rock [of Jerusalem] as a Qibla today to pray towards is a disbeliever, an apostate, who is called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 27, 11).
17) Performing the Day of ʿArafāt in Jerusalem
«التَّعْرِيفَ بِالبَيْتِ المَقْدِسِ لَيْسَ مَشْرُوعاً، لَا وَاجِباً وَلَا مُسْتَحَبّاً، بِإِجْمَاعِ المُسْلِمِينَ، وَمَنِ اعْتَقَدَ السَّفَرَ إِلَيْهِ لِلتَّعْرِيفِ قُرْبَةً فَهُوَ ضَالٌّ بِاتِّفَاقِ المُسْلِمِينَ بَلْ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ إِذْ لَيْسَ السَّفَرُ مَشْرُوعاً لِلتَّعْرِيفِ إِلَّا لِلتَّعْرِيفِ بِعَرَفَاتٍ» (مسألة فى المرابطة بالثغور أفضل أم المجاورة بمكة شرفها الله تعالى، ٦١).
“Gathering on the Day of ʿArafāt (taʿrīf) at Bayt al-Maqdis (Jerusalem) is not prescribed, neither as an obligation nor as a recommendation, by consensus of the Muslims. Whoever believes that travelling to it for the gathering on the Day of ʿArafāt is an act of drawing close [to Allah] is astray by consensus of the Muslims. Rather, he is called to repent; if he repents, it is accepted; otherwise, he is executed, since travelling for the gathering on the Day of ʿArafāt is not prescribed except for the ʿArafat” (Masʾala fī al-murābaṭa bil-thughūr afḍal am al-mujāwara bi-Makka sharrafahā Allah taʿālā, 61).
18) Wrong belief about a supernatural visit to ʿArafāt
«يُوجَدُ كَثِيرٌ مِنْ النَّاسِ يَطِيرُ فِي الْهَوَاءِ وَتَكُونُ الشَّيَاطِينُ هِيَ الَّتِي تَحْمِلُهُ لَا يَكُونُ مِنْ كَرَامَاتِ أَوْلِيَاءِ اللَّهِ الْمُتَّقِينَ. وَمِنْ هَؤُلَاءِ مَنْ يَحْمِلُهُ الشَّيْطَانُ إلَى عَرَفَاتٍ، فَيَقِفُ مَعَ النَّاسِ ثُمَّ يَحْمِلُهُ فَيَرُدُّهُ إلَى مَدِينَتِهِ تِلْكَ اللَّيْلَةَ. وَيَظُنُّ هَذَا الْجَاهِلُ أَنَّ هَذَا مِنْ أَوْلِيَاءِ اللَّهِ وَلَا يَعْرِفُ أَنَّهُ يَجِبُ عَلَيْهِ أَنْ يَتُوبَ مِنْ هَذَا وَإِنْ اعْتَقَدَ أَنَّ هَذَا طَاعَةٌ وَقُرْبَةٌ إلَيْهِ فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. لِأَنَّ الْحَجَّ الَّذِي أَمَرَ اللَّهُ بِهِ وَرَسُولُهُ لَا بُدَّ فِيهِ مِنْ الْإِحْرَامِ، وَالْوُقُوفِ بِعَرَفَةَ، وَلَا بُدَّ فِيهِ مِنْ أَنْ يَطُوفَ بَعْدَ ذَلِكَ طَوَافَ الْإِفَاضَةِ فَإِنَّهُ رُكْنٌ لَا يَتِمُّ الْحَجُّ إلَّا بِهِ. بَلْ عَلَيْهِ أَنْ يَقِفَ بمزدلفة وَيَرْمِيَ الْجِمَارَ وَيَطُوفَ لِلْوَدَاعِ وَعَلَيْهِ اجْتِنَابُ الْمَحْظُورَاتِ وَالْإِحْرَامُ مِنْ الْمِيقَاتِ. إلَى غَيْرِ ذَلِكَ مِنْ وَاجِبَاتِ الْحَجِّ» (مجموع الفتاوى، ج ١، ٨٣).
“There are many people who fly in the air, and it is the devils who carry them. This is not among the miracles of the walīs of Allah. Among these is one whom the devil carries to ʿArafāt, so he stands with the people, and then he carries him and returns him to his city that very night. This ignorant person thinks that this man is one of the walīs of Allah, and he does not know that he must repent for this. If he believes that this is an act of obedience and closeness to Him, then he is called to repent; if he repents, it is accepted; otherwise, he is executed. The reason is that the pilgrimage commanded by Allah and His Messenger must include Iḥrām and standing at ʿArafa, and after that, one must perform Ṭawāf al-Ifāḍa—for it is a requirement without which the pilgrimage is incomplete. Rather, one must also stand at Muzdalifa, stone the Jamarāt, perform the farewell Ṭawāf, avoid the prohibited acts, and enter Iḥrām from the Mīqāt, along with other duties of pilgrimage” (Majmūʿ al-fatāwā, vol. 1, 83).
19) Denying clear prohibitions
«…أَوْ جَحْدِ تَحْرِيمِ بَعْضِ الْمُحَرَّمَاتِ الظَّاهِرَةِ الْمُتَوَاتِرَةِ: كَالْفَوَاحِشِ وَالظُّلْمِ وَالْخَمْرِ وَالْمَيْسِرِ وَالزِّنَا وَغَيْرِ ذَلِكَ… فَهُوَ كَافِرٌ مُرْتَدٌّ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَإِنْ أَضْمَرَ ذَلِكَ كَانَ زِنْدِيقًا مُنَافِقًا لَا يُسْتَتَابُ عِنْدَ أَكْثَرِ الْعُلَمَاءِ؛ بَلْ يُقْتَلُ بِلَا اسْتِتَابَةٍ إذَا ظَهَرَ ذَلِكَ مِنْهُ» (مجموع الفتاوى، ج ١١، ٤٠٥).
“…or denies the prohibition of some clear, widely known forbidden things—such as indecencies, injustice, alcohol, gambling, adultery, and the like is a disbelieving apostate who is called to repent; if he repents, it is accepted; otherwise, he is executed. If he conceals that internally, he is a zindīq (hypocrite) who is not asked to repent, according to most scholars. Rather, he is executed without being called to repent if that becomes apparent from him” (Majmūʿ al-fatāwā, vol. 11, 405).
20) Denying clear allowances
«…أَوْ جَحْدِ حِلِّ بَعْضِ الْمُبَاحَاتِ الظَّاهِرَةِ الْمُتَوَاتِرَةِ: كَالْخُبْزِ وَاللَّحْمِ وَالنِّكَاحِ. فَهُوَ كَافِرٌ مُرْتَدٌّ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَإِنْ أَضْمَرَ ذَلِكَ كَانَ زِنْدِيقًا مُنَافِقًا لَا يُسْتَتَابُ عِنْدَ أَكْثَرِ الْعُلَمَاءِ؛ بَلْ يُقْتَلُ بِلَا اسْتِتَابَةٍ إذَا ظَهَرَ ذَلِكَ مِنْهُ» (مجموع الفتاوى، ج ١١، ٤٠٥).
“…or denies the permissibility of some clear, widely known permissible things—such as bread, meat, and marriage—is a disbelieving apostate who is called to repent; if he repents, it is accepted; otherwise, he is executed. If he conceals that internally, he is a zindīq (hypocrite) who is not asked to repent, according to most scholars. Rather, he is executed without being called to repent if that becomes apparent from him” (Majmūʿ al-fatāwā, vol. 11, 405).
21) Denying fast-breaking for those unable to fast
«وَمَنْ قَالَ «إنَّ الْفِطْرَ لَا يَجُوزُ إلَّا لِمَنْ عَجَزَ عَنْ الصِّيَامِ» فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَكَذَلِكَ مَنْ أَنْكَرَ عَلَى الْمُفْطِرِ فَإِنَّهُ يُسْتَتَابُ مِنْ ذَلِكَ. وَمَنْ قَالَ: إنَّ الْمُفْطِرَ عَلَيْهِ إثْمٌ فَإِنَّهُ يُسْتَتَابُ مِنْ ذَلِكَ» (مجموع الفتاوى، ج ٢٥، ٢٠٩-٢١٠).
“Whoever says, ‘Breaking the fast is not permissible except for one who is unable to fast,’ is called to repent; if he repents, it is accepted; otherwise, he is executed. Likewise, whoever faults the one who breaks his fast is asked to repent for that. Whoever says, ‘The one who breaks his fast incurs sin,’ is called to repent for that” (Majmūʿ al-fatāwā, vol. 25, 209–210).
22) Permitting a thrice-divorced woman to remarry her former husband without marrying a second husband
«وَمَنْ قَالَ ذَلِكَ أَوْ اسْتَحَلَّ وَطْأَهَا بَعْدَ وُقُوعِ الطَّلَاقِ الثَّلَاثِ بِدُونِ نِكَاحِ زَوْجٍ ثَانٍ فَإِنْ كَانَ جَاهِلًا يُعْذَرُ بِجَهْلِهِ—مِثْلَ أَنْ يَكُونَ نَشَأَ بِمَكَانِ قَوْمٍ لَا يَعْرِفُونَ فِيهِ شَرَائِعَ الْإِسْلَامِ أَوْ يَكُونَ حَدِيثَ عَهْدٍ بِالْإِسْلَامِ أَوْ نَحْوَ ذَلِكَ—فَإِنَّهُ يُعَرَّفُ دِينَ الْإِسْلَامِ. فَإِنْ أَصَرَّ عَلَى الْقَوْلِ بِأَنَّهَا تُبَاحُ بَعْدَ وُقُوعِ الثَّلَاثِ بِدُونِ نِكَاحٍ ثَانٍ أَوْ عَلَى اسْتِحْلَالِ هَذَا الْفِعْلِ، فَإِنَّهُ يُسْتَتَابُ، فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٣٢، ٨١).
“Whoever says that, or deems it lawful to have sexual intercourse with her after the occurrence of the triple divorce without the marriage of a second husband—if he is ignorant and excused for his ignorance, such as having grown up in a place among people who do not know the laws of Islam, or being new to Islam, or similar to that—then he is to be taught the religion of Islam. If he then persists in claiming that she is permissible after the occurrence of the triple divorce without a second marriage, or in deeming this act lawful, he is called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 32, 81).
23) Permissing expiation following an absolute divorce (ṣīghat al-tanjīz)
«النَّوْعُ الْأَوَّلُ «صِيغَةُ التَّنْجِيزِ»، مِثْلَ أَنْ يَقُولَ «امْرَأَتِي طَالِقٌ»، أَوْ «أَنْتِ طَالِقٌ»، أَوْ «فُلَانَةٌ طَالِقٌ»، أَوْ «هِيَ مُطَلَّقَةٌ»، وَنَحْوَ ذَلِكَ. فَهَذَا يَقَعُ بِهِ الطَّلَاقُ وَلَا تَنْفَعُ فِيهِ الْكَفَّارَةُ بِإِجْمَاعِ الْمُسْلِمِينَ. وَمَنْ قَالَ إنَّ هَذَا فِيهِ كَفَّارَةٌ، فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٣٣، ٥٨).
“The first kind is ‘the formula of immediate execution (of divorce)’, for example, when a man says, ‘My wife is divorced,’ ‘You are divorced,’ ‘So-and-so is divorced,’ ‘She is divorced,’ and the like. So this causes divorce to take place, and no expiation is valid for it according to the consensus of the Muslims. Whoever says, ‘Indeed, there is an expiation for this,’ then he is called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 33, 58).
24) Consuming hashish
«فَإِذَا كَانَ الْمَرْءُ يُعْزَلُ لِأَجْلِ إسَاءَتِهِ فِي الصَّلَاةِ وَبُصَاقِهِ فِي الْقِبْلَةِ، فَكَيْفَ الْمُصِرُّ عَلَى أَكْلِ الْحَشِيشَةِ، لَا سِيَّمَا إنْ كَانَ مُسْتَحِلًّا لِلْمُسْكِرِ مِنْهَا كَمَا عَلَيْهِ طَائِفَةٌ مِنْ النَّاسِ؟ فَإِنَّ مِثْلَ هَذَا يَنْبَغِي أَنْ يُسْتَتَابَ، فَإِنْ تَابَ وَإِلَّا قُتِلَ. إذْ السُّكْرُ مِنْهَا حَرَامٌ بِالْإِجْمَاعِ وَاسْتِحْلَالُ ذَلِكَ كُفْرٌ بِلَا نِزَاعٍ» (مجموع الفتاوى، ج ٢٣، ٣٥٧).
“If a man is removed from office for praying poorly and spitting towards the qibla, how then for one who persists in consuming hashish, particularly if he regards its intoxicant to be lawful, as is the case with a group of people? Such a person should be called to repent; if he repents, it is accepted; otherwise, he is to be executed. For intoxication from it is prohibited by consensus, and deeming that lawful is disbelief without dispute” (Majmūʿ al-fatāwā, vol. 23, 357).
25) Drinking a small amount of wine
«أَمَّا الْخَمْرُ، الَّتِي هِيَ عَصِيرُ الْعِنَبِ الَّذِي إذَا غَلَا وَاشْتَدَّ وَقَذَفَ بِالزَّبَدِ، فَيَحْرُمُ قَلِيلُهَا وَكَثِيرُهَا بِاتِّفَاقِ الْمُسْلِمِينَ وَمَنْ نَقَلَ عَنْ أَبِي حَنِيفَةَ إبَاحَةَ قَلِيلِ ذَلِكَ فَقَدْ كَذَبَ؛ بَلْ مَنْ اسْتَحَلَّ ذَلِكَ فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٣٤، ٢٠١).
“As for wine—which is grape juice that, when it boils, becomes strong and throws up foam—both small and large quantities are forbidden by agreement of the Muslims. Whoever reports that Abū Ḥanīfa permitted a small quantity of it has lied. Rather, whoever declares it lawful is called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 34, 201).
26) Marrying a milk-sibling
«فَجَمِيعُ أَوْلَادِ الْمُرْضِعَةِ حَرَامٌ عَلَى هَذِهِ الْمُرْضِعَةِ، وَإِنْ وُلِدَ قَبْلَ الرَّضَاعِ أَوْ بَعْدَهُ؛ وَهَذَا بِاتِّفَاقِ الْمُسْلِمِينَ. وَمَنْ اسْتَحَلَّ ذَلِكَ فَإِنَّهُ يُسْتَتَابُ؛ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٣٤، ٤٨).
“All the children of the wet-nurse are forbidden [in marriage] to this breastfed child, whether they were born before the breastfeeding or after it. This is by the agreement of the Muslims. Whoever regards that as permissible is called to repent; if he repents, it is accepted; otherwise he is executed” (Majmūʿ al-fatāwā, vol. 34, 48).
27) Belief that people must follow a specific one of the four imams of fiqh
«فَإِنَّهُ مَتَى اعْتَقَدَ أَنَّهُ يَجِبُ عَلَى النَّاسِ اتِّبَاعُ وَاحِدٍ بِعَيْنِهِ مِنْ هَؤُلَاءِ الْأَئِمَّةِ دُونَ الْإِمَامِ الْآخَرِ فَإِنَّهُ يَجِبُ أَنْ يُسْتَتَابَ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٢٢، ٢٤٩).
“For if he believes that it is obligatory upon the people to follow one specific individual among these imams to the exclusion of the other imams, then he must be called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 22, 249).
28) Attaining Allah’s pleasure without the Qur’an and the Sunna
«وَمَنِ ادَّعَى أَنَّ أَحَدًا مِنْ أَوْلِيَاءِ اللهِ الَّذِينَ بَلَغَتْهُمْ رِسَالَةُ مُحَمَّدٍ ﷺ يَصِلُ إِلَى رِضْوَانِ اللهِ وَكَرَامَتِهِ بِغَيْرِ كِتَابِ اللهِ وَسُنَّةِ رَسُولِهِ مُحَمَّدٍ ﷺ فَهُوَ مُلْحِدٌ ضَالٌّ مُفْتَرٍ، يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ كَافِرًا» (جامع المسائل، ج ١، ٧٠).
“Whoever claims that any of Allah’s walīs whom the message of Muhammad (PBUH) has reached can attain the pleasure of Allah and His honour without the Book of Allah and the Sunna of His Messenger, Muhammad (PBUH), then he is a deviant heretic and a fabricator, who must be called to repent; if he repents, it is accepted; otherwise, he is executed as a disbeliever” (Jāmiʿ al-masāʾil, vol. 1, 70).
29) Justifying rebelling against Sharia and disobeying the Prophet ﷺ
«وَمُحَمَّدٌ ﷺ مَبْعُوثٌ إلَى جَمِيعِ الثَّقَلَيْنِ: إنْسِهِمْ وَجِنِّهِمْ، فَمَنْ اعْتَقَدَ أَنَّهُ يَسُوغُ لِأَحَدِ الْخُرُوجُ عَنْ شَرِيعَتِهِ وَطَاعَتِهِ فَهُوَ كَافِرٌ يَجِبُ قَتْلُهُ» (مجموع الفتاوى، ج ٣، ٤٢٢).
“Muḥammad was sent to the entirety of the two weighty creations: mankind and jinn. So whoever believes that it is permissible for anyone to depart from his Sharia and his obedience is a disbeliever who must be executed” (Majmūʿ al-fatāwā, vol. 3, 422).
30) Imposing ijtihad without testing it against the Quran and Sunna
«فَمَنْ قَالَ، «إنَّهُ لَيْسَ لِأَحَدِ أَنْ يُرَدَّ مَا تَنَازَعُوا فِيهِ إلَى الْكِتَابِ وَالسُّنَّةِ؛ بَلْ عَلَى الْمُسْلِمِينَ اتِّبَاعُ قَوْلِنَا دُونَ الْقَوْلِ الْآخَرِ» مِنْ غَيْرِ أَنْ يُقِيمَ دَلِيلًا شَرْعِيًّا—كَالِاسْتِدْلَالِ بِالْكِتَابِ وَالسُّنَّةِ—عَلَى صِحَّةِ قَوْلِهِ فَقَدْ خَالَفَ الْكِتَابَ وَالسُّنَّةَ وَإِجْمَاعَ الْمُسْلِمِينَ. وَتَجِبُ اسْتِتَابَةُ مِثْلِ هَذَا وَعُقُوبَتُهُ كَمَا يُعَاقَبُ أَمْثَالُهُ. فَإِذَا كَانَتْ الْمَسْأَلَةُ مِمَّا تَنَازَعَ فِيهِ عُلَمَاءُ الْمُسْلِمِينَ وَتَمَسَّكَ بِأَحَدِ الْقَوْلَيْنِ لَمْ يُحْتَجَّ عَلَى قَوْلِهِ بِالْأَدِلَّةِ الشَّرْعِيَّةِ—كَالْكِتَابِ وَالسُّنَّةِ—وَلَيْسَ مَعَ صَاحِبِ الْقَوْلِ الْآخَرِ مِنْ الْأَدِلَّةِ الشَّرْعِيَّةِ مَا يَبْطُلُ بِهِ قَوْلُهُ، لَمْ يَكُنْ لِهَذَا الَّذِي لَيْسَ مَعَهُ حُجَّةٌ تَدُلُّ عَلَى صِحَّةِ قَوْلِهِ أَنْ يَمْنَعَ ذَلِكَ الَّذِي يَحْتَجُّ بِالْأَدِلَّةِ الشَّرْعِيَّةِ، بِإِجْمَاعِ الْمُسْلِمِينَ. بَلْ جَوَّزَ أَنْ يَمْنَعَ الْمُسْلِمُونَ مِنْ الْقَوْلِ الْمُوَافِقِ لِلْكِتَابِ وَالسُّنَّةِ وَأَوْجَبَ عَلَى النَّاسِ اتِّبَاعَ الْقَوْلِ الَّذِي يُنَاقِضُهُ بِلَا حُجَّةٍ شَرْعِيَّةٍ تُوجِبُ عَلَيْهِمْ اتِّبَاعَ هَذَا الْقَوْلِ وَتُحَرِّمُ عَلَيْهِمْ اتِّبَاعَ ذَلِكَ الْقَوْلِ، فَإِنَّهُ قَدْ انْسَلَخَ مِنْ الدِّينِ تَجِبُ اسْتِتَابَتُهُ وَعُقُوبَتُهُ كَأَمْثَالِهِ. وَغَايَتُهُ أَنْ يَكُونَ جَاهِلًا فَيُعْذَرُ بِالْجَهْلِ أَوَّلًا حَتَّى يَتَبَيَّنَ لَهُ أَقْوَالُ أَهْلِ الْعِلْمِ وَدَلَائِلُ الْكِتَابِ وَالسُّنَّةِ. فَإِنْ أَصَرَّ بَعْدَ ذَلِكَ عَلَى مُشَاقَّةِ الرَّسُولِ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَاتَّبَعَ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ، فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٣٣، ١٣٤-١٣٥).
“Whoever claims that ‘no one has the right to refer disputed matters back to the Book and the Sunna, but rather Muslims must follow our position over the other position’—without producing legal proof, such as evidence from the Book and the Sunna, to validate his position—has contradicted the Book, the Sunna, and the consensus of the Muslims. Such a person must be called to repent and be punished as his likes are punished.
If a matter is among those over which Muslim scholars have differed, and a person adheres to one of the two opinions while arguing his stance using legal evidence—such as the Book and the Sunna—and the advocate of the opposing view lacks legal evidence that invalidates the former’s stance, then the one without evidence showing the correctness of his own position has no right, by Muslim consensus, to forbid the one arguing with legal evidence. Rather, anyone who allows preventing Muslims from adopting the opinion that agrees with the Book and the Sunna, and obligates people to follow the opposing opinion without legal proof requiring them to follow it and prohibiting them from following the other, has shed the religion. He must be called to repent and be punished like his peers. At most, he might be ignorant, so he is excused for his ignorance initially until the positions of the scholars and the proofs of the Book and the Sunna are made clear to him. But if he insists after that on opposing the Messenger after guidance has become clear to him and follows a path other than that of the believers, he is called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 33, 134-135).
31) Denying any part of the Qur’an
«وَمَنْ أَنْكَرَ شَيْئًا مِنْ الْقُرْآنِ بَعْدَ تَوَاتُرِهِ اُسْتُتِيبَ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ١٤، ٤٨).
“Whoever denies anything of the Qur’an after it has been established through mass transmission is called to repent; if he repents, it is accepted; otherwise, he is killed” (Majmūʿ al-fatāwā, vol. 14, 48).
32) Belief that takbīr is part of the Qur’an
«لَيْسَ التَّكْبِيرُ مَكْتُوبًا فِي الْمَصَاحِفِ وَلَيْسَ هُوَ فِي الْقُرْآنِ بِاتِّفَاقِ الْمُسْلِمِينَ. وَمَنْ ظَنَّ أَنَّ التَّكْبِيرَ مِنْ الْقُرْآنِ فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ١٣، ٤١٨).
“The takbīr is not written in the muṣḥafs, nor is it part of the Qurʾan by the consensus of the Muslims. Whoever believes that the takbīr is part of the Qurʾan is called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 13, 418).
33) Denying two forms of intercession through the Prophet
«وَلَفْظُ التَّوَسُّلِ قَدْ يُرَادُ بِهِ ثَلَاثَةُ أُمُورٍ. يُرَادُ بِهِ أَمْرَانِ مُتَّفَقٌ عَلَيْهِمَا بَيْنَ الْمُسْلِمِينَ: أَحَدُهُمَا هُوَ أَصْلُ الْإِيمَانِ وَالْإِسْلَامِ وَهُوَ التَّوَسُّلُ بِالْإِيمَانِ بِهِ وَبِطَاعَتِهِ. وَالثَّانِي دُعَاؤُهُ وَشَفَاعَتُهُ وَهَذَا أَيْضًا نَافِعٌ يَتَوَسَّلُ بِهِ مَنْ دَعَا لَهُ وَشُفِّعَ فِيهِ بِاتِّفَاقِ الْمُسْلِمِينَ. وَمَنْ أَنْكَرَ التَّوَسُّلَ بِهِ بِأَحَدِ هَذَيْنِ الْمَعْنَيَيْنِ فَهُوَ كَافِرٌ مُرْتَدٌّ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ مُرْتَدًّا» (مجموع الفتاوى، ج ١، ١٥٣).
“The term tawassul (seeking a means/intercession) may refer to three things. Two of them are agreed upon among Muslims. The first of them is the foundation of faith and Islam, which is seeking a means [to Allah] through faith in him [the Prophet] and obedience to him. The second is his supplication and his intercession, and this is also beneficial. Anyone for whom he supplicates or intercedes benefits by seeking a means through it, by the consensus of Muslims. Whoever denies seeking a means through him in either of these two senses is a disbeliever and an apostate. He is called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 1, 153).
34) Preferring a shaikh, scholar, or king over the Prophet
«وَفِي هَؤُلَاءِ مَنْ يُفَضِّلُ شَيْخَهُ أَوْ عَالِمَهُ أَوْ مَلِكَهُ عَلَى النَّبِيِّ ﷺ إمَّا تَفْضِيلًا مُطْلَقًا أَوْ فِي بَعْضِ صِفَاتِ الْكَمَالِ. وَهَؤُلَاءِ مُنَافِقُونَ كُفَّارٌ يَجِبُ قَتْلُهُمْ بَعْدَ قِيَامِ الْحُجَّةِ عَلَيْهِمْ» (مجموع الفتاوى، ج ١١، ٤٨).
“Among them are those who prefer their shaikh, scholar, or king over the Prophet (PBUH) either as an absolute preference or in certain qualities of perfection. These are disbelieving hypocrites who must be executed after the proof has been established against them” (Majmūʿ al-fatāwā, vol. 11, 48).
35) Belief that a walī is with Muḥammad as al-Khidr was with Moses
«مَنْ اعْتَقَدَ أَنَّ أَحَدًا مِنْ أَوْلِيَاءِ اللَّهِ يَكُونُ مَعَ مُحَمَّدٍ ﷺ كَمَا كَانَ الْخَضِرُ مَعَ مُوسَى عليه السلام فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا ضُرِبَتْ عُنُقُهُ؛ لِأَنَّ الْخَضِرَ لَمْ يَكُنْ مِنْ أُمَّةِ مُوسَى عليه السلام وَلَا كَانَ يَجِبُ عَلَيْهِ طَاعَتُهُ» (مجموع الفتاوى، ج ٣، ٤٢٢).
“Whoever believes that any of Allah’s walīs can be with Muḥammad (PBUH) just as al-Khaḍir was with Moses (PBUH) is called to repent; if he repents, it is accepted; otherwise, he is executed. This is because al-Khadir was not from the nation of Moses (PBUH), nor was obedience to Moses obligatory upon him” (Majmūʿ al-fatāwā, vol. 3, 422).
36) Deifying a human being
«فَمَنْ اعْتَقَدَ فِي بَشَرٍ أَنَّهُ إلَهٌ …فَإِنَّهُ يُسْتَتَابُ. فَإِنْ تَابَ وَإِلَّا ضُرِبَتْ عُنُقُهُ» (مجموع الفتاوى، ج ٣، ٤٢٢).
“Whoever believes regarding a human being that he is a deity…, is called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 3, 422).
37) Praying near graves
«وَكُلُّ مَنْ قَالَ، «إنَّ قَصْدَ الصَّلَاةِ عِنْدَ قَبْرِ أَحَدٍ، أَوْ عِنْدَ مَسْجِدٍ بُنِيَ عَلَى قَبْرٍ أَوْ مَشْهَدٍ أَوْ غَيْرِ ذَلِكَ، أَمْرٌ مَشْرُوعٌ» بِحَيْثُ يُسْتَحَبُّ ذَلِكَ وَيَكُونُ أَفْضَلَ مِنْ الصَّلَاةِ فِي الْمَسْجِدِ الَّذِي لَا قَبْرَ فِيهِ، فَقَدْ مَرَقَ مِنْ الدِّينِ، وَخَالَفَ إجْمَاعَ الْمُسْلِمِينَ. وَالْوَاجِبُ أَنْ يُسْتَتَابَ قَائِلُ هَذَا وَمُعْتَقِدُهُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٢٧، ٤٨٨).
“Whoever says, ‘Intending to pray at someone’s grave, or at a mosque built upon a grave, or a shrine, or the like, is a prescribed matter’—such that it is recommended and superior to praying in a mosque containing no grave—has exited the religion and contradicted the consensus of the Muslims. It is obligatory that the speaker and believer of this be called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 27, 488).
38) Supplicating near the grave of a righteous person
«وَأَمَّا مَنْ يَأْتِي إلَى قَبْرِ نَبِيٍّ أَوْ صَالِحٍ أَوْ مَنْ يَعْتَقِدُ فِيهِ أَنَّهُ قَبْرُ نَبِيٍّ أَوْ رَجُلٍ صَالِحٍ وَلَيْسَ كَذَلِكَ وَيَسْأَلُهُ وَيَسْتَنْجِدُهُ فَهَذَا عَلَى ثَلَاثِ دَرَجَاتٍ. إحْدَاهَا أَنْ يَسْأَلَهُ حَاجَتَهُ، مِثْلُ أَنْ يَسْأَلَهُ أَنْ يُزِيلَ مَرَضَهُ أَوْ مَرَضَ دَوَابِّهِ أَوْ يَقْضِيَ دَيْنَهُ أَوْ يَنْتَقِمَ لَهُ مِنْ عَدُوِّهِ أَوْ يُعَافِيَ نَفْسَهُ وَأَهْلَهُ وَدَوَابَّهُ وَنَحْوَ ذَلِكَ مِمَّا لَا يَقْدِرُ عَلَيْهِ إلَّا اللَّهُ عَزَّ وجَلَّ. فَهَذَا شِرْكٌ صَرِيحٌ يَجِبُ أَنْ يُسْتَتَابَ صَاحِبُهُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٢٧، ٧٢).
“As for the one who comes to the grave of a Prophet or a righteous person, or a grave he believes to belong to a Prophet or a righteous person when it is not, and asks him or seeks his help, this falls into three categories. The first category is that he asks him directly for his needs, such as asking him to cure his illness or the illness of his livestock; settle his debt; take revenge on his enemy for him; safeguard himself, his family, and his livestock; and similar things that no one has the power to grant except Allah (mighty and majestic be He). This is explicit polytheism; the one who does it must be called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 27, 72).
39) Saying that a shaikh can grant salvation to the seeker on the Day of Judgment
«مَنْ ادَّعَى أَنَّ شَيْخًا مِنْ الْمَشَايِخِ يُخَلِّصُ مُرِيدِيهِ يَوْمَ الْقِيَامَةِ مِنْ الْعَذَابِ، فَقَدْ ادَّعَى أَنَّ شَيْخَهُ أَفْضَلُ مِنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ ﷺ. وَمَنْ قَالَ هَذَا فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٢، ١٠٥).
“Whoever claims that a shaikh among the shaikhs will save his followers from punishment on the Day of Resurrection has claimed that his shaikh is better than Muḥammad bin ʿAbd Allah (PBUH). Whoever says this must be called to repent; if he repents, it is accepted; otherwise, he is to be executed” (Majmūʿ al-fatāwā, vol. 2, 105).
40) Belief in the capabilities of a ghawth
«مِثْلُ تَفْسِيرِ بَعْضِهِمْ: أَنَّ «الْغَوْثَ» هُوَ الَّذِي يَكُونُ مَدَدُ الْخَلَائِقِ بِوَاسِطَتِهِ فِي نَصْرِهِمْ وَرِزْقِهِمْ حَتَّى يَقُولَ: إنَّ مَدَدَ الْمَلَائِكَةِ وَحِيتَانِ الْبَحْرِ بِوَاسِطَتِهِ. فَهَذَا مِنْ جِنْسِ قَوْلِ النَّصَارَى فِي الْمَسِيحِ عليه السلام وَالْغَالِيَةِ فِي عَلِيٍّ رضي الله عنه. وَهَذَا كُفْرٌ صَرِيحٌ يُسْتَتَابُ مِنْهُ صَاحِبُهُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٢٧، ٩٦).
“Such as the interpretation of some that al-ghawth (the succor/helper) is the one through whose medium the aid of all creation comes—for their support and provision—to the extent that one says, ‘The aid to the angels and the fish of the sea comes through his medium.’ This is of the same nature as the statement of the Christians regarding the Messiah (PBUH) and the extremists regarding ʿAlī (may Allah be pleased with him). This is explicit disbelief. The person who holds this view must be called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 27, 96).
41) Belief in the exemption of elite walīs from ritual prayer
«وَمَعْلُومٌ أَنَّ مَا كَانَ وَاجِبًا عَلَى الْعَبْدِ لَمْ يَكُنْ مُسْتَغْنِيًا عَنْهُ، إِذْ لَا بُدَّ لِلْعَبْدِ مِنْ أَدَاءِ الْوَاجِبَاتِ، وَالصَّلَاةُ عَمُودُ الدِّينِ لَا تَسْقُطُ لَا عَنِ الْأَنْبِيَاءِ وَلَا عَنِ الْأَوْلِيَاءِ وَلَا غَيْرِهِمْ. وَمَنْ اعْتَقَدَ سُقُوطَهَا عَنْ خَوَاصِّ الْأَوْلِيَاءِ فَإِنَّهُ يُسْتَتَابُ، فَإِنْ تَابَ وَإِلَّا قُتِلَ» (الرد على الشاذلي في حزبيه وما صنفه في آداب الطريق، ٩٨).
“It is well established that whatever is obligatory upon a servant, he is never free of its requirement, as the servant is duty-bound to perform all obligations. Prayer is the central pillar of the faith; it is not dropped for prophets, nor for the elite walīs, nor for anyone besides them. Whoever holds the creed that it drops away from the elite walīs must be called to repent; if he repents, it is accepted; otherwise, he is executed” (Al-Radd ‘alā al-Shādhilī fī ḥizbayh wa-mā ṣannafah fī ādāb al-ṭarīq, 98).
42) Saying that looking at certain faces is an act of worship
«وَقَوْلُ الْقَائِلِ «إنَّ النَّظَرَ إلَى وَجْهِ الْأَمْرَدِ عِبَادَةٌ» كَقَوْلِهِ «إنَّ النَّظَرَ إلَى وُجُوهِ النِّسَاءِ الْأَجَانِبِ، وَالنَّظَرَ إلَى مَحَارِمِ الرَّجُلِ—كَبِنْتِ الرَّجُلِ وَأُمِّهِ وَأُخْتِهِ—عِبَادَةٌ». وَمَعْلُومٌ أَنَّ مَنْ جَعَلَ هَذَا النَّظَرَ الْمُحَرَّمَ عِبَادَةً فَهُوَ بِمَنْزِلَةِ مَنْ جَعَلَ الْفَوَاحِشَ عِبَادَةً… بَلْ مَنْ جَعَلَ مِثْلَ هَذَا النَّظَرِ عِبَادَةً فَإِنَّهُ كَافِرٌ مُرْتَدٌّ يَجِبُ أَنْ يُسْتَتَابَ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ١٥، ٤١٣-٤١٤).
“The statement of one who says, ‘Gazing at the face of a beardless youth is an act of worship,’ is like saying, ‘Gazing at the faces of women, or gazing at a man’s unmarriageable female relatives—such as his daughter, mother, and sister—is an act of worship.’ It is well known that whoever considers such prohibited gazing an act of worship is on par with one who turns immoral acts into acts of worship… Rather, whoever considers such gazing an act of worship is an apostate disbeliever who must be called to repent; if he repents, it is accepted; otherwise, he is to be executed” (Majmūʿ al-fatāwā, vol. 15, 413-414).
43) Claiming that any companion, successor, or successor of a successor fought alongside disbelievers or declared fighting the Prophet lawful
«مَنْ قَالَ إنَّ أَحَدًا مِنْ الصَّحَابَةِ—أَهْلِ الصُّفَّةِ أَوْ غَيْرِهِمْ—أَوْ التَّابِعِينَ أَوْ تَابِعِي التَّابِعِينَ قَاتَلَ مَعَ الْكُفَّارِ، أَوْ قَاتَلُوا النَّبِيَّ ﷺ أَوْ أَصْحَابَهُ، أَوْ أَنَّهُمْ كَانُوا يَسْتَحِلُّونَ ذَلِكَ أَوْ أَنَّهُ يَجُوزُ ذَلِكَ، فَهَذَا ضَالٌّ غَاوٍ، بَلْ كَافِرٌ يَجِبُ أَنْ يُسْتَتَابَ مِنْ ذَلِكَ، فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ١١، ٤٧).
“Anyone who claims that any of the companions—whether the People of the Ṣuffa or others—the successors, or the successors of the successors fought alongside the disbelievers, fought against the Prophet (PBUH) or his companions, or they considered that lawful or permissible, is astray and misguided. Rather, he is a disbeliever and must be called to repent; if he repents, it is accepted; otherwise, he is to be executed” (Majmūʿ al-fatāwā, vol. 11, 47).
44) Denying Adam’s disobedience
«وَمَنْ قَالَ، «إنَّ آدَمَ مَا عَصَى»، فَهُوَ مُكَذِّبٌ لِلْقُرْآنِ وَيُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٨، ٢٦٩).
“Whoever says that Ādam (PBUH) did not disobey [Allah] has indeed lied against the Qurʾan. He must be called to repent; if he repents, it is accepted; otherwise, he is to be executed” (Majmūʿ al-fatāwā, vol. 8, 269).
45) Withholding judgment on Pharaoh
«كَانَ الْمُسلمُونَ متفقين على أَن من توقف فِي كفره وَكَونه من أهل النَّار فَإِنَّهُ يجب أَن يُسْتَتَاب، فَإِن تَابَ وَإِلَّا قتل كَافِرًا مُرْتَدا، فضلا عَمَّن يَقُول إِنَّه مَاتَ مُؤمنا» (مجموع الفتاوى، ج ١، ٢٠٤).
“The Muslims were in agreement that whoever hesitates regarding his [Pharaoh’s] disbelief and his being among the people of the Fire must be called to repent; if he repents, it is accepted; otherwise, he is executed as an apostate disbeliever—let alone the one who claims that he died as a believer” (Jāmiʿ al-rasāʾil, vol. 1, 204).
46) Delimiting Allah’s omnipotence
«مَنْ قَالَ إنَّ اللَّهَ لَا يَقْدِرُ عَلَى مِثْلِ إمَاتَةِ الْخَلْقِ وَإِحْيَائِهِمْ مِنْ قُبُورِهِمْ وَعَلَى تَسْيِيرِ الْجِبَالِ وَتَبْدِيلِ الْأَرْضِ غَيْرِ الْأَرْضِ فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٣، ٢٨٩).
“Whoever says that Allah is not capable of the likes of causing the creatures to die, resurrecting them from their graves, moving the mountains, and changing the earth into other than the earth, he must be called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 3, 289).
47) Denying the supplication “Yā Allah, Yā Raḥmān”
«وَمَنْ أَنْكَرَ أَنْ يُقَالَ، «يَا اللَّهُ، يَا رَحْمَنُ»، فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٢٢، ٤٨٧).
“Whoever denies that it can be said, “O Allah, O Most Merciful,” he must be called to repent; if he repents, it is accepted; otherwise, he is executed” (Majmūʿ al-fatāwā, vol. 22, 487).
48) Cursing the Torah
«مَنْ أَطْلَقَ لَعْنَ التَّوْرَاةِ فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ٣٥، ٢٠٠).
“Whoever curses the Torah indiscriminately must be called to repent: if he repents, it is accepted; otherwise, he is to be executed” (Majmūʿ al-fatāwā, vol. 35, 200).
49) Belief in the authenticity of a certain group of forged ḥadīths
«جَمِيعُ هَذِهِ الْأَحَادِيثِ أَكَاذِيبُ مُخْتَلَقَةٌ لِيَتَبَوَّأَ مُفْتَرِيهَا مَقْعَدَهُ مِنْ النَّارِ. لَا خِلَافَ بَيْنَ جَمِيعِ عُلَمَاءِ الْمُسْلِمِينَ—أَهْلِ الْمَعْرِفَةِ وَغَيْرِهِمْ—أَنَّهَا مَكْذُوبَةٌ مَخْلُوقَةٌ لَيْسَ لِشَيْءِ مِنْهَا أَصْلٌ. بَلْ مَنْ اعْتَقَدَ صِحَّةَ مَجْمُوعِ هَذِهِ الْأَحَادِيثِ فَإِنَّهُ كَافِرٌ؛ يَجِبُ أَنْ يُسْتَتَابَ فَإِنْ تَابَ وَإِلَّا قُتِلَ» (مجموع الفتاوى، ج ١١، ٧٣).
“All of these ḥadīths are fabricated lies, whose inventor shall take his seat in the Hellfire. There is no disagreement among all Muslim scholars—both experts in the field and others—that they are lied about, forged, and have no basis whatsoever. Rather, whoever believes in the authenticity of the entirety of these ḥadīths is a disbeliever. He must be called to repent: if he repents, it is accepted; otherwise, he is to be executed” (Majmūʿ al-fatāwā, vol. 11, 73).
50) Zandaqa (hypocrisy)
«وَأَمَّا قَتْلُ مَنْ أَظْهَرَ الْإِسْلَامَ وَأَبْطَنَ كُفْرًا مِنْهُ، وَهُوَ الْمُنَافِقُ الَّذِي تُسَمِّيهِ الْفُقَهَاءُ «الزِّنْدِيقُ»، فَأَكْثَرُ الْفُقَهَاءِ عَلَى أَنَّهُ يُقْتَلُ وَإِنْ تَابَ، كَمَا هُوَ مَذْهَبُ مَالِكٍ، وَأَحْمَد فِي أَظْهَرْ الرِّوَايَتَيْنِ عَنْهُ، وَأَحَدِ الْقَوْلَيْنِ فِي مَذْهَبِ أَبِي حَنِيفَةَ وَالشَّافِعِيِّ. وَمَنْ كَانَ دَاعِيًا مِنْهُمْ إلَى الضَّلَالِ لَا يَنْكَفُّ شَرُّهُ إلَّا بِقَتْلِهِ، قُتِلَ أَيْضًا، وَإِنْ أَظْهَرَ التَّوْبَةَ وَإِنْ لَمْ يُحْكَمْ بِكُفْرِهِ» (مجموع الفتاوى، ج ٢٨، ٥٥٥).
“As for executing one who outwardly manifests Islam while inwardly concealing disbelief—who is the hypocrite referred to by the jurists as ‘zindīq’—the majority of the jurists hold that he is to be executed even if he repents, as is the school of Mālik, Aḥmad in the strongest of the two narrations from him, and one of the two views in the schools of Abū Ḥanīfa and al-Shāfiʿī. Whoever among them calls to misguidance and whose evil cannot be warded off except by executing him is also executed, even if he outwardly displays repentance and even if he is not judged to be a disbeliever” (Majmūʿ al-fatāwā, vol. 28, 555).
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