The Second Issue:

Some of the notables have argued for takfīr in this case by means of implication (Al-lāzim), suggesting that they have not substituted Allāh's judgment with their own, nor declared their own judgment as a general rule for those under them to follow, except with the belief that it is more beneficial and appropriate than Allāh's judgment. However, this argument can be challenged on four grounds: First: Scholars have established that a necessary implication of a doctrine is not considered (a part of someone's) doctrine unless it is acknowledged and adhered to. A person may hold beliefs contrary to the implications of their statements, even if those implications were strong enough to suggest inconsistency were he not to accept them. Ibn Taymiyyah, may Allāh have mercy on him, said: «ولازم المذهب؛ لا يجب أن يكون مذهباً، بل أكثر الناس يقولون أقوالاً ولا يلتزمون لوازمها؛ فلا يلزم إذا قال القائل ما يستلزم التعطيل؛ أن يكون معتقداً للتعطيل، بل يكون مُعتقداً للإثبات، ولكن لا يعرف ذلك اللزوم» "A necessary implication of a doctrine does not necessarily become part of the doctrine itself, as many people make statements without adhering to their implications. Thus, if someone makes a statement that implies negation (of Divine Attributes), it does not mean they believe in negation, but rather they believe in affirmation, though they might not be aware of that implication" [Majmū’ Al-Fatāwā (16/461)]. He also said: «فما كان من اللوازم يرضاه القائل بعد وضوحه له؛ فهو قَوْلُهُ، و ما لا يرضاه؛ فليس قَوْلَهُ، وإن كان متناقضاً...فأما إذا نفى هُوَ - اللُّزوم؛ لم يَجُز أَنْ يُضاف إليه اللازم بحال» "What a speaker accepts as an implication, once it becomes clear to him, is considered their position, while what they do not accept is not considered their position, even if it results in contradiction... If someone denies the implication, it cannot be attributed to them in any case." [Majmu' al-Fatawa (2/29)]. Ibn Taymiyyah, may Allāh have mercy on him, said: «وأما قول السائل: هل لازم المذهب مذهب؟ أم ليس بمذهب؟ فالصواب: أن [لازم] مذهب الإنسان؛ ليس بمذهب له؛ إذا لم يلتزمه، فإنه إذا كان قد أَنْكَرَهُ ونَفَاهُ؛ كانت إضافته إليه كذباً عليه» "As for the questioner’s statement: Is the necessary implication of a doctrine considered part of the doctrine? Or is it not? The correct view is that the necessary implication of a person’s doctrine is not considered their doctrine unless they accept it. If they have rejected and denied it, attributing it to them would be a false accusation." [Majmū’ Al-Fatāwa (20/217)]. The second point: This necessary implication may not always apply, as there are cases where a person might act in a certain way while still believing that the Sharī‘ah is more beneficial than their own judgment. Ibn Taymiyyah, may Allāh have mercy on him, previously provided examples of statements that may seem to imply negation, but this does not necessarily mean that those who make such statements are adherents of negation. I say: The failure of the necessary implication to hold true is evidence of its lack of consistency, making it an unreliable basis, especially in matters of takfīr, where only absolute certainty should be relied upon. The third point: The scholars of Ahlus-Sunnah declare takfīr in matters that are beyond any doubt, as legal penalties are dismissed in cases of doubt, and so takfīr requires greater caution. Ibn Taymiyyah, may Allāh have mercy on him, said: «مَن ثبت إسلامه بيقين؛ لم يَزُلْ ذلك عنه بالشك» "Once a person's Islam is established with certainty, it cannot be removed due to doubt." [Majmū’ Al-Fatāwā (12/466)]. Muḥammad ibn ’Abdil-Wahhāb, may Allāh have mercy on him, said: «ولا نُكَفِّر إلا [بـ]ما أجمعَ عليه العلماء كلُّهم» "We do not declare takfīr except in matters concerning which all the scholars have unanimously agreed." [Ad-Durar As-Saniyyah (1/102)].