The Fourth Principle

The default rule regarding actions that violate the Sharī‘ah is that they do not warrant takfīr (excommunication). Takfīr is an exception to this rule and constitutes a departure from it. This means that all actions that violate the Sharī‘ah do not warrant takfīr unless there is clear evidence supporting such a conclusion. Two issues stem from this principle: 1. Whoever seeks to classify a prohibited action as a cause for takfīr, thus shifting it from its default status (non-takfīr) to the opposite (takfīr), must provide evidence. If no evidence is provided, the claim holds no weight. 2. Whoever seeks to caution against takfīr for a prohibited action need only reference the default rule and the absence of evidence shifting from this rule. Ibn ’Abd Al-Barr, may Allāh have mercy on him, said: «ومن جهة النظر الصحيح الذي لا مدفع له: أن كل من ثبت له عقد الإسلام في وقتٍ بإجماعٍ من المسلمين، ثم أذنب ذنباً، أو تأوَّل تأويلاً؛ فاختلفوا بعدُ في خروجه من الإسلام؛ لم يكن لاختلافهم بعد إجماعهم معنى يوجب حجة، ولا يخرج من الإسلام المتفق عليه إلا باتفاق آخر، أو سنة ثابتة لا معارض لها» "From the perspective of sound reasoning, which cannot be disputed, if someone is unanimously recognised by Muslims as having entered Islam at some point, and then commits a sin or interprets something incorrectly, leading to a dispute over whether they have left Islam, this later disagreement after their initial concensus does not constitute valid proof [to excommunicate them]. They cannot be excommunicated based on anything other than another consensus or an irrefutable and authentic evidence (Sunnah)." [At-Tamhīd (16/315)] I say: Consider this principle in light of what scholars have established regarding the nullifiers of ablution. No one would dare declare a valid ablution nullified without evidence. If someone claims a nullifier of ablution based on their own opinion without evidence, their claim is not accepted. Ibn Al-Mundhir, may Allāh have mercy on him, said: «إذا تطهر الرجل؛ فهو على طهارته، إلا أن تدل حجة على نقض طهارته» "When a person purifies themselves, they remain in a state of purity unless there is evidence proving otherwise." [Al-Awsaṭ (1/230)] He also said, may Allāh have mercy on him: «وليس مع من أوجب الوضوء من ذلك حجة من حيث ذكرنا، بل قد أجمع أهل العلم على أن من تطهر: طاهر، وقد اختلفوا في نقض طهارته بعد حدوث الرعاف والحجامة ... فقالت طائفة: انتقضت طهارته، وقال آخرون: لم تنقض. قال: فغير جائز أن تُنقض طهارة مجمع عليها إلا بإجماع مثله، أو خبر عن رسول الله ﷺ لا معارض له» "Those who assert that ablution is nullified in this case have no valid proof, as we have explained. Scholars have unanimously agreed that one who has purified themselves remains pure. There is, however, disagreement over whether certain occurrences, such as nosebleeds or cupping, nullify ablution...Some say it does, while others say it does not. Therefore, it is not permissible to nullify a unanimously accepted state of purity except by another consensus or an irrefutable report from the Messenger of Allāh ﷺ." Therefore, I say: If the scholars of Islam refrain from accepting the nullification of an act of worship like ablution unless evidence is provided, then nullifying a person's Islam should be approached with even greater caution. This is because invalidating a person's Islam is far more serious than invalidating their ablution. Keep this in mind, as it is of great importance. Accordingly, the default ruling concerning the matter of judging by other than what Allāh has revealed is that it does not constitute takfīr. Therefore, whoever declares takfīr in any form of this matter must provide evidence. If no evidence is presented, the claim is invalid.