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The Fourth Rule - From The Book Qawā'id Fī Takfīr
The Fourth Rule: "Every prevention from the preventions of
Takfīr is a prevention from the preventions of the threat of
falling into the specific (Takfīr), and not every prevention
from the preventions of the threat of falling into the specific
(Takfīr) is a prevention from the preventions of Takfīr"
Explanation: We have already established previously that a rule
cannot be considered a rule unless there exists a principle from
the texts of the Shari’ah that validates every integral part of
its components. Every researcher and reader has the right not to
consider the rule as a legitimate rule – especially if it
infringes upon the ‘Arqān (pillars) and ‘Usūl (principles) (of
the Shari’ah) – until he is fully aware of the Shari’ah
evidences which gives it legitimacy, and so by necessity we are
obliged to clarify the Shari'ah evidences that proves the
legitimacy of this rule mentioned above.
I say: When we say that every prevention from the preventions of
Takfīr is a prevention from the preventions of the threat of
falling into the punishment of the specific (Takfīr) in Dunyah
and ‘Ākhirah, this is because of the following principles and
evidences:
1- Jahil (ignorance): All the evidences suggest that the
one who commits Kufr out of ignorance which he has no ability to
control is exempt from the threat of falling into the punishment
of specific (Takfīr) in Dunyah and ‘Ākhirah, until the proofs of
the Shari’ah have been established on him which removes the
uncontrolled ignorance which he had performed, or removes his
inability to understand the purpose of the Lawgiver (Allāh) of
the offense in question.
Allāh Ta‘āla says,
"And We never punish until We have sent a Messenger (to give
warning)" [Sūrat
al-‘Isrā’
17:15]
And He Ta‘āla says,
"Messengers as bearers of good news as well as of warning in
order that mankind should have no plea against Allāh after the
(coming of) Messengers. And Allāh is Ever All-Powerful,
All-Wise" [Sūrat an-Nisā’ 4:165]
And He Ta‘āla says,
"Allāh burdens not a person beyond his scope" [Sūrat al-Baqarah
2:286]
And He Ta‘āla says,
"So keep your duty to Allāh and fear Him as much as you can"
[Sūrat al-Taghābun 64:16]
And in the Hadīth from ‘Aswad Ibn al-Sarī’, from the Prophet (Salallāhu
'Alayhi Wa-Salam) who said, "Four people will protest on the
day of Judgement. A deaf man, a feeble minded man, an old man
and a man that died while in a transitional period. The deaf man
will say, "O Allāh Islām came but I could not hear anything" the
feeble minded man will say, "O Allāh Islām came but I could not
understand anything, and children would throw (animal) dung at
me" the old man will say, "O Allāh Islām came but I could not
comprehend anything" and the one that died while in a
transitional period will say, "O Allāh no Prophet has come to me
from You" [On the authority of Ahmed and others, Saĥīh al-Jāmi’
Saghīr, 881.]
I say: These four have all one thing in common which is
unintended ignorance that prevented them from comprehending the
intention of the Law Giver (Allāh) which is an excuse for their
shortcomings, even though each and everyone of them has a
different reason they still fall under the same category which
is the unintended ignorance that prevented them from
comprehending the intention of the Law Giver.
And also the people who asked the prophet (Salallāhu 'Alayhi
Wa-Salam) – who had newly embraced Islām – to make for them a
Dthat Anwat which the Mushrikīn
also had, the Prophet (Salallāhu 'Alayhi Wa-Salam) replied to
them by saying, "Allāhu Akbar! By the One (Allāh) Who holds
my soul in His Hand, verily these are the ways of earlier
nations, you have said exactly as Banī Isrā’eel said to Mūsa,
"Make for us a God just as their Gods, He said: "Verily you
are a people who know not" (al-Baqarah 2:187) Certainly you
will follow the ways of those who went before you."
Shaykh Sulaymān ‘Āl-Shaykh said in his book al-Qaym Tayseer
al’Azīz al-Hamīd, "Regarding this – the evidence from this
incident – al-‘Ilāh means one which is worshipped, and whoever
commits Shirk while being in a state of ignorance and is then
corrected and he discontinues his Shirk Takfīr will not be
pronounced on him and he will not be deemed a Kāfir."
I say: Their ignorance which is a result of newly embracing
Islām – which is unintentional ignorance – prevented the threat
of falling into Takfīr even though they actually committed it (Kufr/Shirk).
And concerning this Mu’āwiyah Ibn al-Hakam al-Salmi said to the
prophet (Salallāhu 'Alayhi Wa-Salam) "We are a people who
have newly embraced Islām, Allāh has brought Islām to us and
some of our men go to soothsayers? The Prophet (Salallāhu 'Alayhi
Wa-Salam) said, "Do not approach them." [Saĥīh Abū Dawūd,
823]
Bear in mind the statement of the Prophet (Salallāhu 'Alayhi
Wa-Salam) regarding those who go to soothsayers (where) he said,
"Whoever goes to a soothsayer or a fortune teller and
believes in what they say, they have committed Kufr in that
which was revealed to Muhammad (Salallāhu 'Alayhi Wa-Salam)."
And in another narration, "…he is relieved from what was
revealed to Muhammad (Salallāhu 'Alayhi Wa-Salam)."
And this is an evidence that the severe threat that was narrated
in this Hadīth was not applied to those who were going to the
soothsayers because of their unintentional ignorance which was a
result of being new to Islām, and the Prophet (Salallāhu 'Alayhi
Wa-Salam) did not say to him that you and your people are Kuffār,
neither did he say to them that they were detached from the
sanctity (of Islām), but rather the Prophet (Salallāhu 'Alayhi
Wa-Salam) was satisfied with teaching him and establishing that
which will be a proof for him on the Day of Judgment by saying
do not approach them (the soothsayers).
And also when Oday Ibn Hatim came to the Prophet (Salallāhu 'Alayhi
Wa-Salam) as a Muslim with a golden cross around his neck – and
he had also newly embraced Islām – and the Prophet (Salallāhu 'Alayhi
Wa-Salam) was satisfied with saying to him, "O Oday remove
the idol from your neck" and the judgment of Kufr was not
applied to him even though he was wearing the cross around his
neck, and neither did he ask him to repent and re-enter Islām,
and this was due to his ignorance that was a result of him being
new to Islām.
And the evidence for excusing unintentional ignorance are many,
but our purpose here is not to investigate and present (this
rule in full) as it has another place in our research. But our
intention here was to present the evidence that proves the first
point of the rule which says, "Every prevention from the
preventions of Takfīr is a prevention from the preventions of
the threat of falling into the individual specific (Takfīr)."
2- Ta’wīl (allegorical interpretation): From the
preventions of Takfīr which prevent the threat of falling into
individual specific (Takfīr) is the permissible Ta’wīl (which
has been derived in a correct manner) according to the Shari’ah,
and if anyone falls into a violation of the Shari’ah as a result
of a permissible Ta’wīl he escapes the threat of falling into (Takfīr).
[Note: There are some Ta’wīl’s exempt one from the threats (as
mentioned above) in both Dunyah and ‘Akhirah, and some of the
Ta’wīl’s would prevent the pronouncement of Takfīr on someone
but will not prevent them being punished, and some would prevent
both the pronouncement of Takfīr and their punishment. Also not
every Ta’wīl necessarily means the forgiveness of ones stumble
(i.e. illegitimate Ta’wīl), or prevents the threat of falling
into (Takfīr), and this is according to the type of Ta’wīl and
its strength, and how permissible it is according to the
Shari’ah, rationale and linguistics, so be careful.]
Another example is what happened with the Badri companion
Qudāmah Ibn Madth’ūn (May Allāh be pleased with him) when he
made a Ta’wīl on the statement of Allāh Ta‘āla,
"Those who believe and do righteous good deeds, there is no
sin them for what they ate (in the past), if they fear Allāh,
and believe and do righteous deeds, and again fear Allāh and
believe, and once again fear Allāh and do good deeds with ‘Iĥsān
(perfection). And Allāh loves the good-doers." [Sūrat
al-Maidah 5:93]
He made for himself Istiĥlāl the consumption of drinking
alcohol, assuming that he was one of those who believed and
worked deeds of righteousness and thought that he would be
pardoned if he drank alcohol so he made Istiĥlāl on the
consumption of alcohol which is it self Kufr, but due to the
reason which brought him into this Kufr which was his Ta’wīl and
misinterpretation of the ‘Āyah he escaped from falling into Kufr.
And the Sahābah agreed that he should repent and they
established the proofs against him first, but then if he
persisted upon his Istiĥlāl he would have been killed for his
Kufr and Riddah as he had changed and made Istiĥlāl to that
which Allāh prohibited.
And in the end he fully regretted his mistaken actions, and
‘Umar (May Allāh be pleased with him) called for him and said I
do not know which of your sins are greater, the Istiĥlāl of that
which is prohibited or your despairing of Allāh’s mercy?!
And also Hātib Ibn Abi Balta’ah al-Badri had committed a mistake
when he made correspondence with Qur’aysh telling them that the
Prophet (Salallāhu 'Alayhi Wa-Salam) had made moves towards
conquering Mecca. And this action is considered as Muwalāt with
the Mushrikīn against Muslims. But when Hātib did this he had
made Ta’wīl assuming that his actions would not undermind ‘Īmān
and Islām. And he was sincere in his Ta’wīl and he did not
perform this action out of Riddah of Kufr. And the Prophet (Salallāhu
'Alayhi Wa-Salam) regarded his offence as undone, and he refused
to apply the judgement of Kufr or Nifāq, and he refused to apply
the judgement of Kufr and Nifāq on him who asks permission from
the Prophet (Salallāhu 'Alayhi Wa-Salam) to kill him.
Ibn Hajar said in al-Fatĥ, 8/503, "And Hātib was excused and
forgiven, as he performed his actions out of a Ta’wīl."
And also when the Sahābi Oday Ibn Hatim made Ta’wīl in the
statement of Allāh Ta‘āla,
"…and eat and drink until the white thread of dawn appears to
you distinct from its black thread" [Sūrat al-Baqarah 2:187]
So Oday twisted together two pieces of thread one white and the
other black and rested it against his leg, and he would eat and
drink until he would see them, until the Messenger (Salallāhu 'Alayhi
Wa-Salam) explained to him and said, "It is the light of day
and the darkness of night." And he did not reprimand him
regarding his incorrect Ta’wīl and did not hold him accountable,
and he did not ask him to repeat his fast bearing in mind that
his Suĥūr would extend well into the day.
So from our evidence of what has preceded we can say that Ta’wīl
that is permissible according to the Shari’ah and is also
linguistically sound is prevention from the preventions of
Takfīr as well as a prevention from the preventions of falling
into the threat of specific punishments due to sins.
3- ‘Ikrāh (coercion): ‘Ikrāh is also a prevention from
the preventions of falling into the threat of specific Kufr, and
it is also a prevention from preventions of falling into the
threat of specific due to sins as Allāh Ta‘āla says,
"Except him who is forced thereto and whose heart is at rest
with ‘Īmān"
And in the authentic Hadīth of the Prophet (Salallāhu 'Alayhi
Wa-Salam) where he said, "Allāh has pardoned my nation on
mistakes, forgetfulness and coercion." [On the authority of
Ahmed and others, Saĥīh al-Jāmi’, 1731]
4- Committing unintentional mistakes: And also those who commit
Kufr by mistake or by stumble unintentionally will not fall into
the absolute threat of Kufr or sin, like the one who lost hope
in his transport (which was not functioning), when it became
function able once again he said out of sheer happiness, "O
Allāh You are my slave and I am Your God; and his happiness
caused his lapse of tongue." And with this type of mistake
it does not hold the perpretraitor accountable be he did not
actually mean it, and this was not what he intended to say.
Allāh Ta‘āla says,
"And there is no sin on you concerning that in which you made
a mistake, except in regard to what your hearts deliberately
intend. And Allāh is Ever Oft-Forgiving, Most Merciful." [Sūrat
al-‘Aĥzāb 33:5]
And here we have proved with evidence the authenticity of the
first rule which is, "Every prevention from the preventions
of Takfīr is a prevention from the preventions of the threat of
falling into the specific (Takfīr)."
And now we must prove the authenticity of the second half of the
rule, "And not every prevention from the preventions of the
threat of falling into the specific (Takfīr) is a prevention
from the preventions of Takfīr." And here we shall go into
more detail:
1- al-Hasanāt (good deeds): al-Hasanāt cancels out evil
deeds, and it prevents the threat of falling into specific
(punishment), Allāh Ta‘āla says,
"And perform as-Salāt at the two ends of the day and in some
hours of the night [i.e. the five time compulsory prayers].
Verily, the good deeds remove the evil deeds. That is a reminder
for the mindful." [Sūrat al-Hūd 11:114]
And the Prophet (Salallāhu 'Alayhi Wa-Salam) said, "Follow up
evil deeds with good deeds to cancel them out"
On the authority of Anas who said, "A man came to the prophet
(Salallāhu 'Alayhi Wa-Salam) and said, "O Messenger of Allāh I
have committed that which is deserving of the Hadd (punishment)
so administer the appropriate judgment (upon me)" (Anas
said) And it was time for pray, the man prayed with the
Messenger (Salallāhu 'Alayhi Wa-Salam) and when the pray had
finished the man said, "O Messenger of Allāh I committed that
which is deserving of the Hadd (punishment) so administer the
appropriate judgment (upon me) according to the book of Allāh"
The Messenger said, "Did you perform Salāt with us?" The
man replied "Yes" The Messenger (Salallāhu 'Alayhi
Wa-Salam) said, "Then you have been forgiven."
And in another narration, "Did you not see when you came out
of your house and performed Wudthū’ correctly?" The man
replied, "Yes ‘O Messenger of Allāh" The Mesenger said,
"Then you performed Salāt with" The man replied, "Yes
‘O Messenger of Allāh" The Messenger (Salallāhu 'Alayhi
Wa-Salam) said to him, "Allāh has exempted you from
punishment and has forgiven you your sin."
And the Prophet (Salallāhu 'Alayhi Wa-Salam) said, "If a man
performed his abolution correct, and he performs his Salāt, and
he is conscience of what he says, he will be in a state like the
day his mother gave birth to him." [Saĥīh at-Targheeb
Wat-Tarheeb, 547]
The Prophet (Salallāhu 'Alayhi Wa-Salam) said, "The five
daily prays washes out sins just like water washes away filth."
[On the authority of Ahmed, Saĥīh al-Jāmi’, 1668]
And the Prophet (Salallāhu 'Alayhi Wa-Salam) said, "Hijra
cancels out what was before it, and Hajj cancels out what was
before it." Muslim.
The Prophet (Salallāhu 'Alayhi Wa-Salam) said, "A dog was
going around a pond frantically due to thirst, then a prostitute
woman from Banu Isra’eel saw him, she took off her shoe and gave
the dog water to drink, and she was forgiven (by Allāh)."
Agreed upon.
And there are many A’hadīth and texts which indicate that the
Hasanāt cancels out Sayyi’āt (evil deeds), and prevents the
threat of sins of the specific individual.
But does it prevent him from falling into the threat of Kufr if
he commits open Kufr?
Answer: No matter how great the Hasanāt are it will not stop the
threat of Kufr being applied upon the doer, and the threat of
Kufr and its effects will surely be applicliable on him in both
Dunyah and ‘Ākhirah.
Hasanāt will make amends for the lesser forms of Kufr or Shirk,
but the Hasanāt are incapable of canceling out both the major
forms of Kufr and Shirk, Allāh Ta‘āla says,
"Verily, whoever sets up partners with Allāh, then Allāh has
forbidden paradise for him"
[Sūrat al-Ma’idah 5:72]
And He Ta‘āla says,
"If you join others in worship with Allāh, surely (all) your
deeds will be in vain, and you will certainly be among the
losers" [Sūrat az-Zumar 39:65]
And He Ta‘āla says,
"But if they had joined in worship others with Allāh, all
that they used to do would have been of no benefit to them"
[Sūrat al-‘An’ām 6:88]
And He Ta‘āla says,
"And We shall turn to whatever deeds they did, and We shall
make such deeds as scattered floating particles of dust" [Sūrat
al-Furqān 25:23]
And if someone were to ask: Does this include the Hasanāt of
Tawhīd?
I Say: Yes it does include the Hasanāt of Tawhīd, unless Tawhīd
exits with the absence of both forms of major Shirk and Kufr,
then there is no doubt that Tawhīd will benefit and spare the
individual, and as for the suggestion that the Hasanāt of Tawhīd
and the Sayyi’āt (evil deeds) of Shirk can co-exit in ones heart
simultaneously then Tawhīd will not benefit the individual, and
it is equivalent (for Tawhīd) to be non-existent, and in fact
the suggestion that there can be co-existence (of both Tawhīd
and Shirk) is contradictory.
The Prophet (Salallāhu 'Alayhi Wa-Salam) said, "Imān and Kufr
cannot co-exist in ones heart" [Silsilah Saĥīhah, 1050]
And the Prophet (Salallāhu 'Alayhi Wa-Salam) said, "Allāh
Ta‘āla said, "O children of Adam if you worship Me and beg Me
for forgiveness I will forgive you as long as you do not
associate anyone one along side Me, and if you approach Me with
sins that reach from the earth to the heavens I will approach
you with the equivalent of forgiveness, I will forgive you
regardless." [Narrated bt at-Tabarāni, Saĥīh al-Jāmi’, 4341]
And the Prophet (Salallāhu 'Alayhi Wa-Salam) said, "Two
things are inevitable" A man asked, "What are they?"
The Messenger (Salallāhu 'Alayhi Wa-Salam) said, "The one
that dies without having associated anything along side Allāh
will enter paradise, and the one that dies with while
associating partners along side Allāh will enter the fire."
Muslim.
But what we can here is that the great Hasanāt could intercede
for the individual in the case of possible ambiguous Kufr,
stumbles and mistakes that are not of the same degree as Kufr
Bowwaĥ (open Kufr), and in this case we are obliged to give the
individual the benefit of the doubt and Ta’wīl, like in the case
of Hatib Ibn Abi Balta’ah when he made correspondence with the
Kuffār of Qur’aysh, his great deeds of Badr (i.e. that he fought
in the battle of Badr) had interceded on his behalf and over
looked his stumble, and regarding him the Prophet (Salallāhu 'Alayhi
Wa-Salam) said, "Allāh Ta‘āla has looked on the people of
Badr and said, "Do what ever you like as you are forgiven."
Bukhāri.
2- al-Balā’ (Trials): al-Balā’ also intercedes for bad
deeds, which prevents the threat of falling into specific
(punishment), as in the agreed upon Hadīth, "If a believer is
afflicted by an illness or pain, grief or dejection, distress of
sorrow, even when a believer is pricked by a thorn all of these
will be an expiation for his sins."
And the Prophet (Salallāhu 'Alayhi Wa-Salam) said, "Allāh’s
will precedes His slaves destiny, and if one cannot reach it by
his ‘Amal (works) Allāh will afflict him by trials in his body,
wealth and children, then He will make him patient upon it until
he reaches his destiny which Allāh Ta‘āla has destined for him."
And the Prophet (Salallāhu 'Alayhi Wa-Salam) also said, "If a
believer’s body is afflicted by harm, Allāh will expiate form
him his evil deeds."
And the Prophet (Salallāhu 'Alayhi Wa-Salam) also said, "Allāh
Ta‘āla said, "If I afflict on one of My slaves a trial, and if
he accepts his trial with praise and patience, he will arise
from his place of rest cleansed from his sins like the day his
mother gave birth to him."
And there are many more authentic A’hadīth that proves Balā’ is
an expiation for evil deeds, and prevents the individual from
the threat (of punishment).
But does Balā’ expiate the deeds of (major) Kufr, and prevent
him from the threat of falling into Kufr and its consequences in
Dunyah and ‘Ākhirah?
Answer: No, because no matter how great the trial it will not
expiate for deeds of (major) Kufr, or prevent the individual
from falling into the threats and its consequences. And this has
been proven with the previously mentioned evidences that Shirk
dissolves and cancels out all good deeds.
Patience in the cases of trials is a prevention from the
preventions from the threat of falling into specific
(punishments) in cases of both forms of minor Kufr and Shirk.
But we can still say that if one is experiencing a trial sent by
Allāh and he is patient with the trial for the sake of truth and
Allāh, in this individuals case his mistakes are pardoned as
well as expanding the measures of Ta’wīl for him, and excuses,
and if he commits or falls into ambiguous forms of Kufr, in one
way or another they are to be tolerated.
3- ash-Shafā’a (intercession): From the preventions of
threat of falling into specific (punishments) is intercession
from those who will intercede on the Day of Judgement, but does
it prevent him falling falling into the threat of Kufr and Shirk
if he was from the people of Kufr and Shirk?
Answer: No, because the intercession of those who will intercede
will only be applicable to those who died upon Tawhīd, and as
for those who died upon Kufr and Shirk they will have no
intercession and they will not benefit from the intercession of
those who will intercede.
And as Allāh Ta‘āla said about the Mushriqeen,
"So no intercession of the intercessors will be of any use to
them" [Sūrat
al-Muddaththir 74:48]
And Allāh Ta‘āla says,
"Now we have no intercessors. Nor a close friend (to help us)"
[Sūrat ash-Shu’arā 26:100-101]
And in the authentic Hadīth of the Prophet (Salallāhu 'Alayhi
Wa-Salam) who said, "Shifā’a was granted by Allāh and is
achievable by everyone as long as they do not associate along
side Him partners."
And the Prophet (Salallāhu 'Alayhi Wa-Salam), "I will make
people cheerful on the Day of Judgement by my Shifā’a to all who
have said Lā ‘Ilāha ‘Ilallāh" Bukhāri
And the Prophet (Salallāhu 'Alayhi Wa-Salam) said, "My
intercession will be delayed for the people of major sins on the
Day of Judgement." And from those who will intercede by the
permission of Allāh will be the Prophets and the Messenger, the
angels and the martyrs, and many more from the righteous
worshippers.
Conclusion: Intercession prevents the threat of falling into
specific (punishment) as long as this threat is either minor
Kufr or Shirk, and if one were to commit (major) Kufr or Shirk
he will be unable to benefit from the intercession of those who
will intercede in the least.
4- at-Tawbah (repentents) and ‘Istighfar (asking for
forgiveness): And Tawbah cancels out that which was before
it (of sins), and prevents the threat of falling into specific
(punishment).
Allāh Ta‘āla says,
"Except those who repent and believe, and work righteousness.
Such will enter paradise and they will not be wronged in aught"
[Sūrat al-Mariam 19:60]
And Allāh Ta‘āla says,
"Except those who repent and do righteous deeds, and openly
declare (the truth which they concealed). These, I will accept
their repentence. And I am the One Who accepts repentence, the
Most Merciful" [Sūrat al-Baqarah 2:160]
And Allāh Ta‘āla says,
"And Allāh would not punish them while you (Muhammad (Salallāhu
'Alayhi Wa-Salam)) are amongst them, nor will He punish them
while they seek Forgiveness" [Sūrat al-Anfāl 8:33]
If it were asked: Tawbah cancels out that which was before it
including Kufr and Shirk and prevents the threat of falling into
(punishment), does this mean if one makes Tawbah from Kufr will
it make him free from sin?
I say: Tawbah prevents judging one by Kufr and from the threat
of falling into specific (Takfīr) with the condition that it) is
performed after committing the Kufr, but it will not prevent him
from the threat of falling into Kufr before performing Tawbah,
in other words Tawbah cancels out Kufr after the threat of
falling into specific (Kufr) and not before it, therefore we
have listed it as a prevention from the preventions of the
threat of falling into specific (punishment) and not as a
prevention from the preventions of Takfīr, and Allāh knows best.
5- In addition to what we have mentioned previously there are
also other preventions that prevent the threat of falling into
specific (punishment): Including the Du’ā of the Mu’minīn and
the asking for forgiveness after (their) death (by the living),
and giving Sadaqah and dedicating it to the dead, and Hajj and
‘Umrah (on behalf of the dead) etc, and it also (prevents) the
punishment of the grave. And all of this is mentioned in
authentically transmitted texts as a prevention from the threat
of falling into specific (punishment), but it does not qualify
as a prevention from the preventions of the threat of falling
into specific (Takfīr).
As in the Hadīth of ‘Abdullah Ibn ‘Āmr, that al-‘Ās Ibn Wā’il
requested before his death for one hundred slaves to be freed
(as an act of charity), so his son Hishām freed fifty slaves,
and his son ‘Amr wanted to free the remaining fifty and said,
"I will have to first consult the Messenger of Allāh (Salallāhu
'Alayhi Wa-Salam) before carrying out this act." He went to
the Messenger and asked him, the Messenger of Allāh (Salallāhu 'Alayhi
Wa-Salam) said, "If he was Muslim and you freed the salves on
his behalf and gave Sadaqah or went on Hajj it would have
reached him." [Saĥīh Sunan Abū Dawūd, 2507] And because he
died upon Kufr and Shirk he will not benefit from!
Conclusion: We have fully explained all the elements that prove
the validity of this rule that says, "Every prevention from the
preventions of Takfīr is a prevention from the preventions of
the threat of falling into the specific (Takfīr), and not every
prevention from the preventions of the threat of falling into
the specific (Takfīr) is a prevention from the preventions of
Takfīr." And All praises to Allāh that all good deeds are
performed by His blessings.
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