​Questioner; Regarding the general statement of ‘Abdullah ibn Shaqeeq al-‘Uqayli that the Sahabah didn’t view anything abandoning as Kufr, except for Salah…?
Answer: The Scholars have also unanimously agreed that the abandoner of Jins al-‘Amal [the manifest obligatory actions in Islam] in all cases is a Kāfir, a consensus has been mentioned by Al-Ajurrī(رحمه الله) in “al-Sharī’ah”, and a consensus was mentioned regarding that by Imām Ibn Battâh(رحمه الله), and several scholars have mentioned a consensus, all of these scholars said that the one who abandons Jins al-‘Amal is a Kāfir unrestrictedly. There are things, a person becomes a disbeliever by mere speech, a person can become a disbeliever by mere actions, a person can become a disbeliever by mere belief, so when a person denies an agreed upon matter or permits an agreed upon matter [being Harām], then he becomes a disbeliever according to all scholars. Disbelief can occur from denial, it could occur from belief, such as believing that the judgement of other than the Prophet is greater than the judgement of the Prophet(صلى الله عليه وسلم). And disbelief can occur from actions, such as prostrating to a grave or idols, performing Tawāf around the graves, and disbelief can occur from speech, such as insulting Allâh(سبحانه وتعالى) and the Messenger(صلى الله عليه وسلم), explicit mocking of the religion. And disbelief can consist of what has previously been mentioned, and Disbelief can occur from mere abandonment, such as abandoning the ruling of what Allâh has revealed, abandoning Salāh completely, abandoning Jins al-‘Amal completely, these are all types of Kufr according to the Scholars, and as for Hajj and Zakāt and Siyām, then there’s a difference as we have previously mentioned. As for making the saying of ‘Abdullâh ibn Shaqīq al-‘Uqaylī(رحمه الله) “The companions of the Prophet did not see an action that was Kufr other than Salāh” as a textual evidence to say that the abandoner of such and such & the abandoner of such and such, except what is mentioned in the Hadīth, then this is not correct.
 
Another Answer: We are talking about the aspects of Fiqh, we’re not speaking about the aspects of other matters such as the ‘Aqīdah of a man etc…The truth is accepted from whoever came with it, if the truth came from an Ash’arī, a non-Ash’arī, the Prophet(صلى الله عليه وسلم) accepted the truth from a Jew, “O Muhammad, Allah holds the heavens on one Finger, the earth on one Finger, the mountains on one Finger, the trees on one Finger, and all creatures on one Finger, and He [i.e. Allah] says, (I am Sovereign)”, the Prophet(صلى الله عليه وسلم) laughed/smiled in approval of the saying of the Rabbi.
 
The Hadīth is agreed upon in its authenticity from the Hadīth of ibn Mas’ūd(رضي الله عنه), we don’t ask about the ‘Aqīdah of the person in the likes of these issues, and the people still remain benefitting from those who have mistakes in the ‘Aqīdah aspects, the people right now like investigators upon some of the books that are ascribed to the Madhab al-Ash’arī, reading their books, relying upon it, and looking into it, while being cautious from what they affirm that goes against the ‘Aqīdah of Ahlâl Sunnâh wal-Jamā’ah, the people are still reading the books of al-Bayhaqī(رحمه الله) while he is upon the Madhab al-Ash’arī (in certain issues), and the people are dependant of the books of Ibn Hajr(رحمه الله) in Hadīth and Fiqh and other than that, while he has many interpretations in the names and attributes of Allâh(جل وعلا), while I do not see that al-Hāfidh ibn Hajar(رحمه الله) is Ash’arī.
 
It’s correct that Ibn Hajr(رحمه الله) has mistakes where he agreed with the Madhab of the Ashā’irah, however this doesn’t mean that everyone who made a mistake in the names and attributes of Allâh(جل وعلا) is classified among the Ashā’irah, we say that he’s Ash’arī in the topic of the names and attributes, but as for saying Ibn Hajr(رحمه الله) is completely an Ash’arī, then this is not correct, this is not correct, because he responded against the Ashā’irah in many issues, he responded against the Ashā’irah on the topic of Āhād Hadīths, he responded against the Ashā’irah on many matters, so he’s not an Ash’arī in every aspect, yes it’s correct that he agreed with the Ashā’irah on the Names and Attributes, but to classify him as an Ash’arī in the names and attributes of Allâh(جل وعلا), this can be acceptable, as for labelling him an Ash’arī in every aspect, or labelling Imām al-Nawawī(رحمه الله) an Ash’arī in every aspect, this is not correct. Then afterwards arranging on top of that, (saying) it’s not allowed to benefit from his books, this is not correct, we know about the mistakes of al-Hāfidh al-Nawawī(رحمه الله), the mistakes of al-‘Izz ibn ‘Abd al-Salām(رحمه الله), the mistakes of al-Hāfidh ibn Hajr(رحمه الله), yet the people are still benefiting from their books, while warning against what they have which goes against what Ahlâl Sunnâh wal-Jamā’ah are upon.
 
Even greater than these, ibn Hajr al-Makkî, the author of the book “al-Zawājir”, he has many mistakes in Tawhīd al-ilāhiyyâh, and in Tawhīd al-Asmā’ wal-Sifāt, he even has mistakes in Tawhīd al-Rubūbiyyâh, and with all that, the people are still benefitting from his books, some of the Scholars such as Shaykh Ibn Sahmān when he spoke about him in “al-Durar al-Saniyyâh”, he said: “May Allah deal with him accordingly/fairly”, infact some people refrain from sending Allâh’s mercy upon him, and in “al-Durar” when he was asked about him in some places of al-Durar, he said: “His books can be benefitted from, and what he mentions about the Major Sins and other than that, while warning against the other matters”, so Ahlâl Sunnâh wal-Jamā’ah are in-between the distorted sects, (like those) that say everyone who makes a mistake, it’s incumbent to put aside his mistakes(i.e. ignore it), or (those who say) we won’t accept from (anyone) except an infallible man, like the Rāfidah, this is what’s intended ya’nī.
Shaykh Sulaymān al-‘Alwān(حفظه الله)

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