Summary of ( Efforts of Sheikh Albani in Guiding Takfir Groups ) ! book

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Summary of ( Efforts of Sheikh Albani in Guiding Takfir Groups ) book

Albānī is one of the greatest ʿulamāʾ of our era. He had immense efforts in spreading sharʿī knowledge, performing correct Islāmic daʿwah, combating against excessive and extreme views, and debating against various deviant Islāmic groups and parties. His call to the correct understanding of Islām produced a great and marked effect in the Muslim world.

This book covers a number of discussion sessions with Al-Albānī in which he answers questions presented by Ibrāhīm Bin Manṣūr Al-Hāshemī Al-Amīr, mostly relating to misconceptions by the Takfīrīs and other daʿwah groups. The discussions included some interjections and questions by others.

Al-Albānī answers and clarifies misconceptions concerning Takfīr, and provides guidelines for ascribing kufr to specific individuals. He also answers questions in areas of fiqh, daʿwah, thought, and manhaj. Among what he clarifies is the following:

The fitnah of ascribing kufr to individuals is an old one that was started by the khawārij. This fitnah reflects ignorance in the Religion of Islām and in its legislative rules, as well as a deviation from the Path of the Believers. A Muslim must be sincere in his actions and adhering to the Prophet (); his understanding of the Book and Sunnah must conform with that of the righteous salaf.

There are statements in the Qurʾān and Sunnah that ascribe kufr to some individuals, such as “Those who do not rule according to what Allāh revealed, such are the nonbelievers.” These statements do not necessarily mean ultimate kufr that removes a person from the folds of Islām. In fact, an act of kufr can either be apparent (not based on a belief in the heart) or convictional and real (reflecting denial of parts of Allāh’s religion). While the latter constitutes actual kufr, the former can only be a sinful act that may not be considered ultimate kufr.

The subject of takfīr is quite serious, and may not be handled in a rushed manner. If a particular person (whether a ruler or less) has some acts of kufr, this person may not be classified as nonbeliever except after establishing the evidence against him, which may only be performed by the great ʿulamāʾ.

The correct methodology of correcting the Islāmic societies is through practicing true Islām that stands on purification and cultivation: removing from the Religion all impurities that have been brought into it, and then raising people upon this purified Religion.

A person who does not pray just because of neglect and laziness cannot be stamped with ultimate kufr. Rather, his kufr is a kufr in practice, and he is considered sinful for not praying.

One of the levels of forbidding wrong is rejecting it by the heart, and a Muslim should never become familiar with the wrong.

The two sects of Ashāʿirah and Māturīdiyyah cannot be classified as being fully from Ahl-us-Sunnah, or absolutely not from Ahl-us-Sunnah. Rather, they have some items of belief that conform with those of Ahl-us-Sunnah, and others that do not.


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