The categorising of Sins into Minor and Major

Preface

The majority of the Ahl al-Sunnah are of the view that sins are divided into minor ones and major ones. This is supported through numerous proofs and evidence.

Ibn al-Qayyim said, “The Quran, the Sunnah, the consensus of the Companions (may Allah be pleased with them), those that followed them, and the Imams all have indicated that from sins are those that are Minor and those that are Major.” [214] “al-Jawaab al-Kafi” (p.125) | “Majmoo’ al-Fataawa” (11/659)

Evidence from the Quran:
Allah the Exalted said, (If you abstain from the major sins of what you have been prohibited, we will expiate your misdeeds and enter you into a place of honour) an-Nisaa’ v31.

Al-Qurtubee said, “When the Exalted in this chapter prohibited major sins and included with abstaining from them the lightening of the gravity of minor sins, it indicates that sins are major or minor, and that is what the people of interpretation and the jurists are upon.” [215] “al-Jaami’ li Ahkaam al-Qur’an” (5/158) And also from the evidences is the saying of the Exalted, Every action, great or minor, is recorded al-Qamar: 53. This ayah has been used as evidence by Ar-Raazee, Ibn Taymiyyah, and Muhammad Rashid Rida to establish that sins are minor and major. [216] “Tafseer Ar-Raazee” (10/59) | “Majmoo’ al-Fataawa” (11/659) | “Tafseer al-Manar” (5/41)

Evidence from the Sunnah:
Aboo Hurayrah (may Allah be pleased with him) narrates that the Prophet ? said, “The five daily prayers, and a Friday to next, and from one Ramadan to the next; are expiations for what is between them if the major sins are avoided.” [217] Reported by Muslim (233) An-Nawawi said, “the Islamic legislation has called that which is expiated through prayers and other acts of worship as minor sins, and that which are not expiated through them as major sins, and there is no doubt in the correctness of this. This classification does not remove it from being a detested act when considering the Majesty of Allah, the Exalted, since it is minor when compared to that which is above it in severity, and because it being lesser in detestability and easier to expiate, and Allah knows best.” [218] “Sharh Saheeh Muslim” (2/85)

Evidence from Consensus:
Ibn al-Qayyim narrates the consensus in this matter where he said, “Sins are categorised as minor and major, through the text of the Quran, the Sunnah, and the Consensus of the righteous predecessors, and through analysis.” [219] “Madaarij as-Saalikeen” (1/321) | “al-Jawaab al-Kafi” (p.125)

Minor sins

Defining minor sins
“Minor sins” are sins that has no specified corporal punishment in this worldly life, nor is there any warning of a specific punishment in the afterlife. [220] “Sharh al- ‘Aqeedah at-Tahaawiyyah” (p.526)

The persistence upon minor sins
The minor acts of disobedience and sins, could turn into major ones through several reasons, such as:
1-   The continual persistence and perseverance upon them
2-   Belittling the act of disobedience and disregarding it
3-   Happiness in doing the minor act of disobedience and being proud of it
4-   Committing an act of disobedience then announcing it, for the one who announces their sins is not forgiven for them
5-   That the one committing the act of disobedience is a scholar whose example is followed by others, for if he appears in front of the people with their act of disobedience, their sin is far worse. [221] “al-Mufham” – Abu al- ‘Abbas al-Qurtubee (6/618) (7/86) | “Mukhtasar Minhaj al-Qasidin” – Ibn Qudamah al-Maqdisi (p.258) | “Az-Zawaajir ‘an Iqtiraf al-Kaba’ir” – al-Haytami (1/130) | “al-Kaba’ir” – Muhammad ibn ‘Abd al-Wahhab (p.45)

Allah, Most High, says: And those who if they commit immorality or wrong themselves, remember Allah and ask Him to forgive their sins - and who else forgives sins except Allah? – and they do not knowingly persist upon what they committed. ‘aal- ‘Imraan: 135. Aboo Hurayrah (may Allah be pleased with him) narrates, “I heard the Messenger of Allah ? saying, “Every one of my nation is forgiven except the one who announces their sins, and from the announcing of sins is that a man does something at night, then awakes in the morning having been covered by Allah, then he says, “O’ so-and-so, yesterday I did such and such” and he had spent the night being covered by his Lord, but awoke and removed the covering of Allah from him!”” [222] Reported by al-Bukhaaree (6069) and the text is his, and by Muslim (2990)

Aboo al- ‘Abbas al-Qurtubee said, “It is that a man would commit a sin in privacy and seclusion, then they go out and talk about it with the people, and he announces it and publicises it. And this is from the greatest of major sins, and from the most heinous of acts of immorality, and that does not come from anyone except one who is ignorant of the gravity of the sin, or someone who is making a mockery and ridicule by it, persistent upon it, not repenting from it, and displaying falsehood, for even one of these issues is a major one, how then is the case when they are present altogether?! It is for this reason that the one who does this is from the most severely tested people in the worldly life, and most severely punished in the hereafter, for the punishment for all these things together will be gather upon him.” [223] “al-Mufhim lima Ushkila min Talkhis Kitaabi Muslim” (6/618)

Major sins

Defining Major sins and the distinguishing between them and Minor sins
Al-Mawardi said, “Major sins are whatever obligates the carrying out of corporal punishment, and which received a warning for a specific punishment in the Hereafter.” [224] “al-Hawi” (17/149) Similar definition been reported from Ahmad [225] “al- ‘Uddah fi Usool al-Fiqh” (3/946) , and Aboo al- ‘Abbas al-Qurtubee favoured this distinction [226] “al-Mufhim lima Ushkila min Talkhis Kitaabi Muslim” (1/284) , as well as Ibn Taymiyyah [227] “Majmoo’ al-Fataawa” (11/650) and ath-Thahabee [228] “al-Kaba’ir” (p.89) .

As for the evidential texts that mention the negation of Imaan for the one who commits a major sin, then what is meant this negation is negating the perfection of Imaan or the obligated level of Imaan one should strive to attain.

An-Nawawi said, “The correct opinion that was mentioned by scholars, is that they do not commit these acts of disobedience while being upon their complete Imaan.” [229] “Sharh Saheeh Muslim” (2/41)

The persistence upon sins
What is meant by this, is the persistence upon committing the sin with the knowledge of it being a sin, without seeking forgiveness or repenting. [230] “Tafseer al-Qurtubee” (4/211) Allah, Most High, says: (And those who if they commit immorality or wrong themselves, remember Allah and ask Him to forgive their sins - and who else forgives sins except Allah? – and they do not knowingly persist upon what they committed.) ‘aal- ‘Imraan: 135. Ibn Jareer said, “Persistence is to intentionally remain upon sin, or to abstain from repenting from it.” [231] “Tafseer Ibn Jareer” (6/67)

The ruling of the one who persists upon acts of disobedience, according to the Ahl Al-Sunnah, is the same as the ruling of the one who commits a Major sin.

Ibn Hajar al-Haytamee mentions that from the major sins, is that the slave is happy with the sin, is persistent upon it, forgetful of Allah the Exalted and the abode of the hereafter, and feeling secure from the plan of Allah. [232] “Az-Zawaajir” (1/145) As for the perpetrating of sins by itself, according to Ahl Al-Sunnah, then that does not take one out of the fold of the Religion of Allah, and the persons concerned do not fall into apostasy if they do not partner the sin with a reason from the reasons that lead to disbelief, such as making the sin permissible or mocking its ruling.

At-Tahaawee said, “We do not excommunicate a single person from the people of the Qiblah for committing a sin so long as they do not make it permissible” then he followed that by saying, “And we do not say that sins do not harm the Imaan of the one who commits them.” [233] “al- ‘Aqeedah at-Tahaawiyyah” (p.60) That is because the people of Sunnah view committing sins as something that entail punishment and recompense in the afterlife, as the Legislator have specified for a number of prohibitions and sins, and Allah has warned the committer of these sins, in His book and upon the tongue of His Messenger – ?, and that these effect Imaan with regards to its increase and decrease; not with regards to its presence or absence. [234] “al-Imaan” – Nu’aym Ya-sin (p. 128)

Likewise, the person who persists upon sin, is feared for by the people of Sunnah to have a bad ending, for sins are a doorway to disbelief, and excessively perpetrating sins could lead one to fall into disbelief and apostasy – and we seek refuge in Allah from that. Thus, being immersed in sins or persisting upon them could lead to a person being overwhelmed by them and placing the seeds of hypocrisy in their heart to the point where their heart is smothered by its stain. It also can block goodness from entering his heart without him realising, until they lose either: the action of the heart, thus regressing, with the person justifying to themselves all of the evil that they commit, to the point where the start counting the sins the fall into as permissible acts; or they lose the speech of the heart, whereupon they reject some of what the Messenger ? came with, so that they may satisfy the demands of their whims and desires. [235] “al-Imaan” – Nu’aym Ya-sin (p. 129)

 ‘Abdullah ibn Mas’ood (may Allah be pleased with him) narrates that the Messenger of Allah ? said, “Beware of seemingly insignificant sins, for they accumulate upon a man until they ruin him.” [236] Reported by Ahmad (3818), and at-Tabaraanee (10/261) (10500). It was authenticated by Al-Albaanee in “Saheeh al-Jaami’” (2687), as did Ahmad Shakir in his edition of “Musnad Ahmad” (5/312). Shu’ayb al-Arna’oot graded it as good due to other narrations in his edition of “Musnad Ahmad” (3818), and al- ‘Iraqi elaborated on its chain of narration in “Takhrij al-Ihya’” (5/283)

Ibn Taymiyyah said, “There is no doubt that sins can be a reason for disbelief, as some of the righteous predecessors would say, “Sin is a vehicle of disbelief” [237] He is Abu Hafs ‘Amr ibn Salamah an-Naysabooree. Look to “Hilyatul-Awliya’” – Abu Nu’aym (10/229) , as such they are prohibited out of fear that they lead to disbelief that renders actions worthless, as the Exalted said, (So let those who go against his command beware, lest a trial afflict them) An-Noor v63 – and what is referred to by a trial is disbelief – (or that they will be afflicted by a painful punishment.). For Iblees went against the command of Allah, thereupon becoming a disbeliever, while others were afflicted with a painful punishment.” [238] “al-Imaan al-Awsat” (p.346)

‘Alee al-Qaaree said, “Making a sin, minor or major, permissible – if it has been established through explicit evidence that it is a sin – and likewise belittling it, is Disbelief, such as considering it light or of little importance, and irresponsibly committing it and giving it the status of the permissible acts by committing it.” [239] “Sharh al-Fiqh al-Akbar” (p.254)

The immoral person (Faasiq) according to the religion

Defining immorality

“Fisq” in the Arabic language, means to leave or exit, and it is by this understanding that the sinner is called “Fasiq” (immoral), from their statement “the ripe date has exited (Fasaq)” i.e., it has come out of its peel. [240] “Tahdhib al-Lughah” – al-Azhari (8/315) | “as-Sihah” – al-Jawhari (4/1543) | “Maqayis al-Lughah” – Ibn Faris (4/502) | “an-Nihayah fi Gharib al-Hadeeth wal-Athar” – Ibn al-Atheer (3/446) | “Lisan al- ‘Arab” – Ibn Mandhour (10/308) In the Islamic nomenclature, it means disobedience and forsaking the commands of Allah the Exalted, and leaving His obedience.

Immorality is more general from disbelief, for it includes disbelief and other than it from the acts of disobedience, both major and minor. And if the term is used then sometimes the intended meaning is the Disbelief that takes one out of Islam, and at other times the intended meaning is those sins and acts of disobedience other than disbelief, depending on the level of the disobedience and the state of the sinner themselves. [241] “Rooh al-Ma’aanee” – al-Alusi (1/212) | “Fath al-Qadir” – ash-Shawkaanee

Immorality (Fisq) in Islam is of two types: Major immorality, and minor immorality

Major immorality:

It is the companion of major disbelief and major polytheism; the person who commits it is taken out of the fold of Islam, Imaan is negated for them, and they will reside eternally in the hellfire if they die and do not repent from it. Additionally, the intercession of those permitted to intercede will not aid them on the day of Judgement. Allah, Glorified and Exalted be He, said, They disbelieved in Allah and His Messenger, and died while being immoral people. at-Tawbah :84.

Ibn Jareer said, “He says: they denied the Oneness of Allah and the message of His Messenger, and they died while they were outside of the fold of Islam, opposing the commands of Allah and His prohibitions.” [242] “Tafseer Ibn Jareer” (11/610)

Minor immorality:

It is the companion of minor disbelief and minor polytheism; thus, it is lesser degree of immorality. It is the sins that do not negate the foundations of Imaan, or the complete Imaan, nor does it remove from them the description of Islam.

Ibn Taymiyyah said, “Immorality can be at times through forsaking obligations, and at times through engaging in prohibitions.” [243] “Majmoo’ al-Fataawa” (7/251) Ibn Hajr said, “(Fisq) linguistically means to leave, and in terms of the legislation it is to leave from the obedience of Allah and His Messenger, and it is, in the practice of the legislation, more severe than disobedience.” [244] “Fat-h al-Baaree” (1/112) And Ibn ‘Uthaymeen said, “Immorality is of two types: major immorality that takes one out of the religion, and its opposite is Imaan, as is what the Exalted mentioned in the Quran when He said: (As for those who committed immorality then their abode is the hellfire) as-Sajdah v20, and minor immorality that does not take one out of the religion, and its opposite is righteousness, as is in the saying of the Exalted, (O’ you who believe, if an immoral person comes to you with news then verify it) al-Hujuraat v6” [245] “Tafseer al- ‘‘Uthaymeen – al-Fatihah wal-Baqarah” (1/205)

What is meant by the term “the immoral person of the religion”

What is meant by this is the immoral person who is one of the people of the Qiblah. Ibn Taymiyyah said, “Through the establishing of this station, there is no longer any obscurity in this subject, and it is made clear that within the Muslims is a group who are neither total hypocrites who will occupy the lowest levels of the hellfire, nor are they from the believers, those who it was said about them, The believers are those who believe in Allah and His Messenger, thereupon having no doubt, and strive through their possessions and their persons in the cause of Allah. They are the truthful believers. al-Hujuraat: 15, nor from those who it was said about them, They are the true believers. Al-Anfaal: 4. they are not hypocrites, nor are they from the truthful believers, nor are they from the ones who will enter paradise without any prior punishment. Rather they come with acts of obedience and acts of disobedience, good deeds and bad ones. And with them is an amount of Imaan that will save them from eternally residing in the hellfire, and with them is an number of major sins that would necessitate their entering into it. And this category would be named by some people as “the immoral person of the religion” and this is something that has been disputed upon regarding its naming and ruling, and the dispute is the first dispute that occurred in Islam regarding the foundational principles of the religion.” [246] “Majmoo’ al-Fataawa” (7/478) And the people of Sunnah do not excommunicate this group of people, nor do they rule that they will reside eternally in the hellfire. Rather they view them to be subject to the will of Allah. However, they disagreed regarding what to call them; do they call them believers or not? Ibn Taymiyyah said, “As for the individual then Allah may punish them in the hellfire, then enter them into paradise, as has been mentioned by the authentic hadeeths… and the people of Sunnah are upon the opinion that this person is a believer with deficient Imaan, for if that was not the case they would not have been punished, in the same way that they are deficient in obedience and piety as is unanimously agreed upon by the Muslims. And can the term “believer” be used for them? This issue has two opinions, and what is correct requires specifying; if it is asked regarding the rulings of the worldly life, such as emancipating them as an expiation, then it is said, “He is a believer” and likewise if it is asked regarding their inclusion in what the believers are addressed with. As for if it is asked regarding their status in the afterlife, then it is said, “He is not from the type of believers who have been promised paradise, rather he has come with Imaan that prevents him from eternally residing in the hellfire and will enter him into paradise after he is punished in the fire. That is if Allah does not forgive his sins.” And it is due to this that it is said, “He is a believer due to his Imaan, immoral due to his major sins; or a believer with deficient Imaan.”” [247] “Majmoo’ al-Fataawa” (7/354, 525)

Ibn ‘‘Uthaymeen said, “The difference between the generalisation of something as opposed to something being unrestricted, is that something being unrestricted means that it is complete, whereas the generalisation of something means its foundation, even if it is deficient. So, the immoral person within the religion is not given the unrestricted term of Imaan – which is its completion – nor are they stripped of the general term of Imaan. Thus, we do not say “They are not a believer” rather we say, “They are a believer with deficient Imaan” or “A believer by way of their Imaan, an immoral person due to their committing major sins.” This is the position of the people of Sunnah, and it is the fair and middle position.

They were put at odds with a number of groups in this issue:
-      The Murji’ah said, “They are a believer with complete Imaan”
-      The Khawaarij said, “They are a disbeliever”
-      The Mu’tazilah said, “They are in a station between the two”” [248] “Sharh al-Wasitiyyah” (2/244)

The ruling of those from within the religion who commit major sins according to the people of Sunnah
Evidential texts have been widely transmitted regarding there being no excommunication for the one who commits a major sin, and for them not residing eternally in the hellfire if they are to enter it, so long as they do not make what they commit permissible. This is from the foundational beliefs that are agreed upon according to the people of Sunnah.

The evidence of the people of Sunnah regarding the ruling of the one who commits a major sin (in this life and the next)
The people of Sunnah have used numerous evidences to support their view, and these evidences will be mentioned that are general evidences, which are followed afterwards by specific evidences.

Evidence One: Evidential texts that indicate that the one who dies not associating anything with Allah will enter paradise, and also regarding the one who says “There is no deity worthy of worship except Allah” entering paradise. From them:

The saying of the Exalted, Indeed Allah does not forgive that He should be associated with, and He forgives other than that for whomever he wishes. an-Nisaa’: 48. Al-Sa’dee said, “Allah has allowed numerous reasons for the forgiveness of sins other than associating others with Him, such as good deeds that wipe away bad ones, the trials and calamities of the worldly life that expiate sins, or those of the life of the grave and the day of Judgement, and also through the supplication of the believers for each other, and through the intercession of those permitted to intercede. And above all that is His Mercy, which the people of monotheism and Imaan are most deserving of, and this is the opposite of polytheism, for the polytheist has closed the doors of forgiveness to themselves and has also closed the doors of mercy.” [249] “Taysir al-Karim ar-Rahman” (p.181)

Aboo Tharr (may Allah be pleased with him) narrates that the Prophet ? reports from his Lord the Almighty, “…and whoever meets Me with a vast amount of sins enough to fill up the Earth, while not associating anything with Me, then I will meet them with its equivalent in vastness of forgiveness.” [250] Reported by Muslim (2687) Ibn Rajab said, “Whoever comes with monotheism and with sins that fill or nearly fill the vastness of the Earth, then Allah will meet them with forgiveness in the same vastness. However, this is subject to the will of Allah the Almighty, if He wishes He forgives, and if He wishes He takes them to account for their sins, whereby they will not reside eternally in the hellfire. Rather, they will leave it then they will enter into paradise.” [251] “Jaami’ al- ‘Uloom wal-Hikam” (2/417)

Evidence Two: Evidential texts that explicitly show that the monotheist will not enter the hellfire or not remain in it eternally if they do enter it, while explicitly showing that they committed major sins. From them: Aboo Tharr (may Allah be pleased with him) narrates that the Prophet ? said, “Jibreel – may peace be upon him – came to me and gave me glad tidings by saying, “Whoever dies from your nation not associating anything with Allah, will enter paradise,” I said, “Even if they fornicate and steal?” He said, “Even if they fornicate and steal.”” [252] Reported by al-Bukhaaree (1237) and Muslim (94) An-Nawawi said, “As for when he ? said, “Even if they fornicate and steal?” then this is a proof for the position of the people of Sunnah, that the people who commit major sins will not be cut off in the hellfire, and that if they do enter it then they will leave it, and their conclusion will be that they will reside eternally in paradise.” [253] “Sharh Saheeh Muslim” (2/97)

Evidence Three: Evidential texts that explicitly show that the one who commits major sins still retains Imaan and remains within the brotherhood of Imaan. From them: The saying of the Exalted, O’ you who believe, the law of retribution has been prescribed upon you in cases of murder; the free man for the free man, the slave for the slave, and the woman for the woman. But if the culprit is forgiven by his aggrieved brother, then this should be adhered to fairly, and what is due shall be paid in a courteous manner. al-Baqarah: 178. Ibn al-Jawzi said, “His saying (his brother) indicates that the murderer has not left the fold of Islam.” [254] “Zad al-Masir” (1/137) Ibn Taymiyyah said, “From the foundational principles of the people of Sunnah; that the religion and Imaan are comprised of speech and action; speech of the heart and the tongue, and action of the heart and the tongue and the limbs. And that Imaan increases through acts of obedience and decreases through acts of disobedience. Along with that they do not excommunicate the people of the Qiblah for general sins or major sins as the Khawaarij do. Rather the brotherhood of Imaan remains even with acts of disobedience, as He, Glorified and Exalted be He, said in the ayah regarding retribution, (But if the culprit is forgiven by his aggrieved brother then this should be adhered to fairly) al-Baqarah v178, and He said, (And if two groups from the believers fight each other, then reconcile between them. And if one of them transgresses against the other then fight the transgressing party until it consigns to the command of Allah. And if it consigns to the command of Allah then reconcile between them with justice, and be fair, for Allah loves the ones who are fair. Indeed, the believers are but brothers, so reconcile between your brothers.)” [255] “Majmoo’ al-Fataawa” (3/151)

Evidence Four: That Allah the Exalted has legislated corporal punishments for some of the major sins. Ibn Taymiyyah said, “The Quran and widely transmitted narrations clarify that these people are due to be punished differently from the punishment of the apostate, as Allah has mentioned in the Quran the whipping of the one who falsely accuses others and the fornicator, and the cutting of the thief’s hand. And all that has been widely transmitted from the Prophet ?.” [256] “Majmoo’ al-Fataawa” (7/287)

Evidence Five: Explicit evidential texts regarding the monotheist who entered the hellfire, leaving it through intercession or other means. If it was the case that the one who committed major sins was a disbeliever, then they would not be able to leave the hellfire. And the evidences regarding their leaving the hellfire have been widely transmitted, as was mentioned by al-Bayhaqee, Ibn Taymiyyah, Ibn Abi al-‘Izz, and Ibn al-Wazir. [257] “al-Jaami’ li Shu’ab al-Imaan” - al-Bayhaqee (1/475) | “Majmoo’ al-Fataawa” (7/500) | “Sharh at-Tahaawiyyah” – Ibn ‘Abd al- ‘Izz (1/290) | “Ithar al-Haq ‘ala al-Khalq” (p.359) Ibn al-Wazir said, “The hadeeths that are explicit regarding the monotheists leaving the hellfire, are conclusive in their meaning according to consensus, and conclusive in its literal sense… due to it being reported by twenty or more companions of the Prophet, in the compilations of authentic narrations, the compilations of narrations by topic, and the compilations of narrations by narrator. As for the proofs that are not conclusive in their literal sense, then they are nearly five hundred hadeeths.” [258] “Ithar al-Haq ‘ala al-Khalq” (p.359) And from these hadeeths:

1. Aboo Hurayrah (may Allah be pleased with him) narrates that the Messenger of Allah ? said, “For every Prophet is an accepted supplication, and every Prophet hastened their supplication. Whereas I have stored my supplication as an intercession for my nation on the day of Judgement, and it will reach – if Allah wills – whoever dies from my nation without associating anything with Allah.” [259] Reported by Muslim (199)
Zuhayr ibn ‘Abbad said, “Everyone who I met from the scholars – Maalik ibn Anas, Sufyaan ibn ‘Uyaynah, ‘Isa ibn Yunus, Fudayl ibn ‘Iyaad, ‘Abdullah ibn al-Mubaarak, Waki’ ibn al-Jarrah, and others – did not excommunicate a single person over a sin, nor did they bear witness of a single person being in paradise even if they did not disobey Allah, nor in the hellfire even if they committed major sins. And whoever opposes this is an innovator according to them.” [260] “Usool as-Sunnah” – Ibn Abi Zamanin (p.222)


Ash-Shaafi’ee said in his well-known will and testament, “I do not excommunicate anyone from the people of monotheism due to a sin, even if they committed major sins, and I entrust their affair to Allah the Almighty.” [261] “I’tiqaad ash-Shaafi’ee” – al-Hakkari (p.17)

Imaam Ahmad ibn Hanbal said, “Ninety men from the followers of the Companions (may Allah be pleased with them), the Imams of the Muslims, the Imams of the righteous predecessors, and the jurists of the different regions, have formed consensus that the Sunnah that the Messenger of Allah ? passed away upon is… that we do not excommunicate anyone from the people of monotheism even if they committed major sins.” [262] “Tabaqaat al-Hanaabilah” – Ibn Abi Ya’la (1/130) He also said, “Whoever dies from the people of the Qiblah as a monotheist, then they are prayed over and Allah’s forgiveness is sought for them. And they are not cut off from being forgiven by Him, nor is the prayer over them left off due to a sin they committed, whether it was minor or major, for their affair is with Allah the Exalted.” [263] “Usool as-Sunnah” (p.60)

Muhammad ibn Nasr al-Marwazee said, “The one who persists upon something other than associating partners with Allah, until they die, is a believer as opposed to being a disbeliever or a polytheist. And they are between hope and fear; they fear that Allah will punish them with what they are deserving of for disobeying Him, and we hope that Allah will be munificent towards them in that He absolves them of their sin and forgives them.” [264] “Ta’theem Qadr as-Salaah” (2/623)
Ibn Battah said, “The scholars have formed consensus, with there being no dispute between them, that no one from the people of the Qiblah is excommunicated for committing a sin, nor do we take them out of the fold of Islam due to their disobedience, we have hope for the one who does goodness, and we have fear for the one who has wronged themselves.” [265] “ash-Sharh wal-Ibaanah ‘ala Usool as-Sunnah ad-Diniyyah” (p.292)

Ibn Taymiyyah said, “The people of Sunnah are in agreement that a Muslim is not excommunicated for simply sinning, as the Khawaarij say is the case. Nor are they taken out of the fold of Imaan entirely, as the Mu’tazilah say is the case. Rather it decreases their Imaan and prevents its appropriate level of completion.” [266] “al-Istiqaamah” (2/185)
Thus, sins and acts of disobedience do not have an effect upon the foundational Imaan with regards to its remaining or removal. Rather its effect upon Imaan is regarding its increasing and decreasing, and the believers are of levels in terms of their Imaan. Some are of a middle level, some wrong themselves, and some race forth to goodness, and everyone has a degree in the sight of Allah the Exalted. And the warning reaches the disobedient people in the afterlife, as Allah, Most High, says: Indeed the ones who unlawfully consume the wealth of orphans, they do not consume in their bellies except fire, and they will burn in a blazing fire. an-Nisaa’: 10. And Allah, Glorified be He, said, Those who falsely accuse unsuspecting chaste women are cursed in this life and the next, and they will have a tremendous punishment. An-Noor: 23. However, this warning will only reach disobedient people if they die upon their disobedience without repenting, for repentance removes the punishment from the disobedient ones of the monotheists. If repentance is absent then their affair is with Allah the Almighty; if He wishes He punishes them, and if He wishes He absolves them of their sins. Ibn ‘Abd al-Barr said, “If the person who commits major sins dies, then their destination is with Allah; if He wishes He will forgive them, and if He wishes He will punish them. If He punishes them then it is because of their crime, and if He absolves them of it then He is the possessor of absolution and forgiveness. And if the person repents prior to dying and prior to their death being imminent and apparent, and they have regret for their sin, and make a firm intention that they will not return to the sin, and they seek forgiveness, and have fear and awe of Allah; then it will be as if they never sinned. And authentic reports from the righteous predecessors have come with all of this, and it is what the collective scholars of the Muslims are upon.” [267] “at-Tamheed” (4/49)

The people of knowledge have mentioned that the disobedient from the monotheists are of three levels on the day of judgement.

The first level: A group whose good deeds are greater than their bad deeds, thus these people will enter paradise from the first instant, and the fire will never touch them, as the Exalted said, So whoever’s scales are heavier with righteous deeds then they are the successful ones al-Mu’minoon: 102.

The second level: A group whose good and bad deeds were of equal amount, thus their bad deeds prevented them from entering paradise and their good deeds saved them from the hellfire. These are the people of the heights of purgatory; the ones who Allah the Exalted mentions will stand between paradise and the fire for as long as Allah wills, thereafter, being admitted into paradise, as He, Glorified be He, said, And between them is a barrier and upon its heights are men who recognise both groups by their appearance. They call out to the people of paradise saying, “Peace be upon you!” They will have not yet entered paradise but hope that they will. And if their gaze looks towards the people of the fire they will say “O’ our Lord do not place us with the wrongdoers.” al-A’raaf: 46-47.

The third level: A group who met their ends while persistently committing major sins and obscenities, yet with them is the foundational monotheism. Thus, their bad deeds outnumber their good deeds, and the fire will touch these people according to the gravity of their sins, except that they will exit it due to one of these reasons; absolution from Allah the Exalted, or the intercession of our Prophet, ?. Before all that they will be subject to the will of Allah; if He wishes He may punish them, and if He wishes He may absolve them of their sins. [268] “Tareeq al-Hijratayn” (p.622-625) | “Ma’arij al-Qubul” – Hafidh al-Hakami (2/422-424) | “al-Jahl bi Masaa’il al-I’tiqaad wa Hukmih” – ‘Abd ar-Razzaaq ibn Taahir (p.93) And know that the view that there is no excommunication of the disobedient monotheists is not an unrestricted statement, for it is restricted to anything other than disbelief. As for the one whose disobedience amounts to disbelief then they are to be excommunicated. Muhammad ibn Nasr al-Marwazee said, “Since some acts of disobedience amount to disbelief and others do not, He Allah split them into three types; one of disbelief, one of immorality that is not disbelief, and one that is disobedience that is neither disbelief nor immorality. And He informs us that He has made all that detestable to the believers. And since acts of obedience are all within the scope of Imaan, and nothing from them are outside of it, He did not split between them so as to say “He endeared Imaan, and the obligations, and all acts of obedience…” Rather He grouped them together thus saying, He endeared Imaan to you al-Hujuraat: 7, thus including within that all acts of obedience, for He has endeared prayer, zakat, and all acts of obedience to the believers through endearment out of religiosity. This is because Allah reports that He has endeared all of that to them, and beautified it in their hearts, due to His saying He endeared Imaan to you al-Hujuraat: 7. And they detest all acts of disobedience and immorality through detest out of religiosity, because Allah states that He has made them detestable to the believers by His saying, And He has made disbelief, immorality, and disobedience detestable to you. al-Hujuraat: 7” [269] “Ta’theem Qadr as-Salaah” (1/362) And from the foremost acts of disobedience that take one out of the religion; associating others with Allah the Exalted. For Allah, Glorified be He, reports in His noble book that associating partners with Allah is unforgivable except by way of sincere repentance and renewing one’s Imaan. As for whoever meets Allah having associated others with Him, then they are from the people of the hellfire and will reside therein eternally. No deed they have done will benefit them; rather all of their actions will be rendered worthless at the point of their associating others with Allah. As Allah, Most High, says: And it has been revealed unto you and those before you that if you associate others with Me then your actions will be rendered null and void. az-Zumar: 65. Also, if the act of disobedience is committed along with the act of making it permissible, then it would be disbelief. And under these two categories of sin fall numerous forms of sin that would take great pain to collate. By this, the position that the disobedient ones from the monotheists are not excommunicated, is conditioned by them not associating anything with Allah the Exalted, and likewise by them not making their act of disobedience permissible. [270] “al-Jahl bi Masaa’il al-I’tiqaad wa Hukmih” – ‘Abd ar-Razzaaq ibn Taahir (p.93)

Dealing with the evidential texts that contain within them categorisation of some sins; what has been related in them of sins being disbelief, or relating in them regarding the negation of Imaan for the one who commits the sin, or that the Prophet frees himself from them

Some of the evidential texts have been related that name some sins to be disbelief, or that they negate the Imaan of the one who falls into them, or that the Prophet is free of them. This is shown by the Prophet – ? - by:
-      His saying, “Insulting a Muslim is immoral, and killing them is disbelief.” [271] Reported by al-Bukhaaree (48), and Muslim (64) from the hadeeth of Ibn Mas’ood, may Allah be pleased with him
-      His saying, “Do not return to being disbelievers fighting each other after me.” [272] Reported by al-Bukhaaree (4402), and Muslim (66) from the hadeeth of ‘Abdullah ibn ‘Umar, may Allah be pleased with them
-      His saying, “Two things among my nation that are disbelief; slandering one’s lineage and wailing over the dead.” [273] Reported by Muslim (67) from the hadeeth of Abu Hurayrah (may Allah be pleased with him)
-      His saying, “Whoever takes arms against us is not from us, and whoever betrays us is not from us.” [274] Reported by Muslim (101) from the hadeeth of Abu Hurayrah (may Allah be pleased with him)

Aboo ‘Ubayd al-Qaasim ibn Sallaam said, “The narrations have come with strict admonition regarding four types; two of them contain negation of Imaan and being free of the Prophet – ? - , and the other two contain the categorisation of them as disbelief and mention the association of partners to Allah.” [275] “al-Imaan” (p.67) And the people of Sunnah had a number of opinions regarding how to interact with these narrations, which apparently negate Imaan for the disobedient one, and free the Prophet from them, and from it their agreement that the one who commits major sins is not excommunicated is made clear.

The scholars divided into two groups regarding the right approach to deal with the respective textual evidence:

One group held the view that these hadeeths should not be interpreted and to be understood based on their readily perceived meanings. This view is reported from a group of renowned and esteemed scholars, including:

1-   Muhammed ibn Shihaab az-Zuhree, who, when asked about this, said, “The knowledge comes from Allah the Almighty, and upon the Prophet is conveying it, and upon us is to submit to it.” [276] “as-Sunnah” – al-Khallaal (3/579)
2-   Ahmad ibn Hanbal, commented on the hadeeth “Whoever betrays us is not from us” saying, “The hadeeth is recounted as it came and was related, and you are to affirm it and accept it, and know it is as it has been related… thus you follow the narration in this matter and do not trespass beyond them.” [277] “Tabaqaat al-Hanaabilah” (1/27) And he said, “I do not know except what has been related.” [278] “as-Sunnah” – al-Khallaal (3/578)
3-   Al-Baghawee said, “The opinion is that of the Messenger of Allah –? – and the knowledge is with Allah the Almighty.” [279] “Sharh as-Sunnah” (1/91)

The other group opted for interpreting the hadeeths and understood the negation of Imaan to mean the negation of its perfection, not its foundation and establishment. This is the view held by is a large number of renowned and esteemed scholars, including:

1-   Aboo ‘Ubayd al-Qaasim ibn Sallaam said, “What we are upon in this entire issue is that acts of disobedience and sins do not remove Imaan nor entail disbelief. Rather, what it negates is the true realisation of Imaan and the sincerity by which Allah described its people… as for the narrations that relate disbelief and associating others with Allah through sins, then what is meant by them according to us is that they do not establish disbelief or polytheism upon the sinners which would remove their Imaan. Rather, what is meant by it is that the action is from the characteristics and traditions of the disbelievers and polytheists.” [280] “al-Imaan” (p.78, 86)
2-   Ibn al-Salaah said in his explanation of the hadeeth “The fornicator does not fornicate while being a believer” [281] Reported by al-Bukhaaree (2475) and Muslim (57) at length from the hadeeth of Abu Hurayrah (may Allah be pleased with him), and al-Bukhaaree reported it (6782) at length from the hadeeth of ‘Abdullah ibn ‘Abbas, may Allah be pleased with them that, “What is meant by it is negating the perfection of Imaan from them, not the foundation of Imaan… and it signifies that the immoral person is not given the term “believer” unrestrictedly, rather what is said about them is that they are believers with deficient Imaan.” [282] “Siyanatu Saheeh Muslim” (p.225)
3-   An-Nawawi said, “The correct opinion that was given by the scholars, is that its meaning is that they do not commit these acts of disobedience while having complete Imaan. And this is from the terms that is used for negating something, and what is meant is negating its completion and perfection.” [283] “Sharh Muslim” (2/41)
4-   Ibn Taymiyyah added a condition to what was mentioned by these scholars, which is that what is meant is the negation of the required level of completion, wherein the one who forsakes it is blameworthy. He said, “However it entails the negation of the required level of perfection, and that persists for whatever Allah and His Messenger have negated… for the naming of something is not negated except through loss of some of what is obligated by it, not by loss of what is desired from it. Thus, this signifies that whoever commits the act then they have left the obligation by which Imaan cannot be complete without it, even if they come with some Imaan.” [284] “Majmoo’ al-Fataawa” (11/653)

And by this, the danger of acts of disobedience, and of being heedless regarding maintaining Imaan through what strengthens and increases it, has been made clear. And Imaan is not made complete except through doing acts of obedience and leaving off prohibitions. And it is due to this that severity is shown to the one who commits sins, and punishment is promised for the act. [285] “al-Jahl bi Masaa’il al-I’tiqaad wa Hukmih” – ‘Abd ar-Razzaaq ibn Taahir (p.99)

The difference between the ruling of the worldly life and the ruling of the afterlife

The ruling of the worldly life

The rulings of the worldly life are connected to ruling by what is apparent with respect to Islam and disbelief, through the understanding that they are two descriptors whose definitions have come, along with the clarification of the conditions of their realisation, in the legislation. And it is this outward apparent reality that we have been commanded to deal with, and upon it all the rulings, attached to the protection of blood and wealth, are built upon, along with associating and disassociating, and what branches off from it from other rulings regarding marriage, slaughtering of meat, and other than them. In this station, it is possible to definitely determine a number of issues, from them: that it is compulsory upon the slave to believe that whoever takes a religion other than Islam then they are a disbeliever. Allah, Most High, says: And whoever desires other than Islam as a religion then it will not be accepted of them, and in the afterlife, they will be from the losers. Aal- ‘Imraan: 85. And the Prophet ? said, “By the One in Whose hands is the soul of Muhammad, none from the Jews or Christians of this nation will hear about me, then die without believing in what I have been sent with, except that they will be from the people of the hellfire.” [286] Reported by Muslim (153) from the hadeeth of Abu Hurayrah (may Allah be pleased with him) And what follows this ruling in the worldly life is that the blood and wealth of the disbelievers is not protected, except if they are from those who have an agreement with the Muslims or are not from the people who are fighting the Muslims, or are from those who live under the protection of the Muslims. Allah the Exalted says, So if the Holy Months pass then fight the polytheists wherever you find them, capture them, besiege them, and lie in wait for them on every route. And if they repent and establish the prayer and give the compulsory alms, then leave them be. Indeed, Allah is Oft-Forgiving and Merciful. at-Tawbah: 5. Ibn ‘Umar (may Allah be pleased with him) narrates that the Messenger of Allah ? said, “I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, and they establish the prayer and give the obligatory alms. And if they do that then they have protected their blood and wealth from me except by what is rightfully due, and their account is with Allah the Almighty.” [287] Reported by al-Bukhaaree (25) and Muslim (22) Ibn Hajr said, “This is an evidence for accepting the apparent actions of a person and ruling by what the apparent entails.” [288] “Fat-h al-Baaree” (1/77) Accordingly, the children and insane people of the disbelievers are considered and treated in this life as disbelievers, and their abode is deemed as a land of disbelief if the law of their lands is theirs.

 From what can be definitely determined in a general sense, is that whoever displays their Islam and affirms the Two Testimonies of Islam, then they are a Muslim, and for them is what is due to the Muslims, and upon them is what is due from the Muslims, and the material and apparent rulings of Islam apply to them from marriage to inheritance, and their ritual washing when they die, and praying over them, and their burial in the graveyards of the Muslims. Likewise, regarding what has been obligated upon them of allegiance which Allah has obligated upon every Muslim for every Muslim, in the amount needed to provide the obligatory aid and support between the Muslims. This is in accordance to their apparent adherence to Islam, and all Muslims are included in this, regardless of whether or not they are truthful in terms of their Islam, or hypocrites who only display Islam, who are secretly upon disbelief. [289] “al-Jahl bi Masaa’il al-I’tiqaad wa Hukmih” (p.126) Anas ibn Maalik (may Allah be pleased with him) said that the Messenger of Allah ? said “Whoever prays our prayer, and faces our Qiblah, and eats our slaughtered meat; then that is the Muslim who for them is the protection of Allah and the Messenger of Allah, so do not betray Allah in His protection.” [290] Reported by al-Bukhaaree (391) with a slight variation Ibn Rajab said, “His mentioning of eating the slaughtered meat of the Muslims, is an indication that they must adhere to all of the outward prescriptions of Islam, and from the most important ones is eating the slaughtered meat of the Muslims, and complying with them in their slaughtered meat, for whoever abstains from that then they are not a Muslim… and his saying “then that is the Muslim who for them is the protection of Allah and His Messenger”, the protection here means the covenant. It is an indication of what Allah and His Messenger have covenanted to the Muslims regarding the prevention from the blood of a Muslim and their wealth. And his saying “so do not betray Allah in His protection.” I.e., do not betray the one who has a covenant from Allah and His Messenger in that you do not guarantee it, rather you are to uphold the covenant.” [291] “Fat-h al-Baaree” (2/287) The ruling upon what is apparent is from the most important foundational principles of the people of Sunnah. Thus, whoever outwardly displays their Islam and adheres to its prescriptions, they are ruled upon with Islam and they are due all the rights that Allah has legislated for the Muslims, and upon them are all the obligations that He has obligated upon the Muslims. And the true Muslim and the hypocrite are made equal in this, out of fear that they may kill each other or of the desire for personal gain. And we have not been made responsible for opening the chests of people and testing them. [292] “Dhawabit at-Takfir ‘ind Ahl as-Sunnah” – al-Qarni (p.280) Al-Barbahaaree said, “Know that the worldly life is the abode of Imaan and Islam [293] I.e: That Imaan attained in the afterlife does not benefit a person , for in the nation of Muhammad ? are believers, Muslims with regards to the rulings upon them, their inheritance, their slaughtered meats, and the praying over them. Do not bear witness for anyone that they have true Imaan until they come with everything that has been prescribed in Islam. If they are deficient in something of that then they are deficient in Imaan until they die, and the knowledge of their Imaan is with Allah the Exalted; complete Imaan or deficient Imaan, except for what has been made apparent to you of heedlessness towards the prescription of Islam. And praying over the one who died from the people of the Qiblah is a sunnah. The one who is stoned to death, the male and female fornicators, the one who killed themselves, and other than them from the people of the Qiblah, and the drunkard and other than them; the prayer over them is a sunnah.” [294] “Sharh as-Sunnah” (p.61-64) And what is appropriate to clarify that there is a difference between the ruling of an individual with disbelief, and the ruling of them with Islam. For the Islam of the individual is sufficient through apparent affirmation, after which its requisites come into effect. And it is the ruling of Islam whereby the individual may have hypocrisy within them. Whereas for disbelief the ruling is not upon what is apparent only, rather it is a ruling upon the apparent and internal states together, in the sense that it is not correct for us to rule upon a designated individual with disbelief, with the possibility of them not being a disbeliever. [295] “Dhawabit at-Takfir ‘ind Ahl as-Sunnah” (p.280) And if this is known, then the excommunicating of an individual from the ignorant and their like – with regards to them being categorised as being from the disbelievers – is not permissible to undertake except after establishing the revealed proofs to them, by which it may be made clear to them that they are in opposition to the Messengers, even if there can be no doubt that what they say is disbelief. And with that the ruling of true disbelief upon an individual is connected to the rulings of reward and punishment in the afterlife more than it is connected to the rulings of the worldly life, and it has been made clear that the rulings of the afterlife are something that we have no means of knowing in specifics regarding the ruling of individuals. For this reason, strict questioning, screening, and clarification through knowledge is necessary.

The rulings of the afterlife from reward and punishment
From the beliefs of the people of Sunnah regarding the rulings connected to reward and punishment; that Allah, Glorified be He, has obligated paradise for the believers, and prohibited it from the disbelievers. Allah, Most High, says: And those who believed and did good deeds; they are the people of paradise, wherein they will reside eternally. al-Baqarah :82. And Whoever associates partners to Allah, then Allah has prohibited them from paradise and their abode will be the hellfire. And for those who transgress there will be no one to aid them. al-Maa’idah :72. And Aboo Hurayrah – may Allah be pleased with him – narrates that the Messenger of Allah ? said, “None shall enter paradise except a Muslim soul.” [296] Reported by al-Bukhaaree (3062) and Muslim (111) at length And from the beliefs of the people of Sunnah, is that Allah will not punish anybody until the Divine proofs of Allah the Exalted are established upon them by means of the Messengers. Allah, Most High, says: And we would not punish them until we send a Messenger. al-Israa’ :15. Ash-Shanqeetee said, “The apparent meaning of this noble ayah, is that Allah the Almighty will not punish anyone from His creation – neither in this life nor the next – until He sends a Messenger to warn them and guide them, thereafter disobeying that Messenger, and they continue upon their disbelief and disobedience after having been warned, and this meaning has been made clear by the Almighty in numerous ayaat, such as the ayah: They were Messengers who brought glad tidings and warnings, so that mankind would have no excuse before Allah after the coming of the Messengers an-Nisaa’ :165, thus this ayah has made it explicit that the proofs must definitely be established upon each individual by way of the sending of Messengers that give glad tidings of paradise for those who obey them, and warnings of hellfire for those who disobey them.” [297] “Adwaa’ al-Bayaan” (3/65) And from what is included in the rulings of the afterlife, is the confirmation of establishing the proofs upon an individual, and from that comes the ruling upon them with true disbelief, thus entailing their entrance into the hellfire and their eternal residence therein, and this is from what we have not been made responsible for. Rather it is consigned to the knowledge of Allah the Exalted, His Wisdom, and His Justice upon His creation. Ibn Taymiyyah said, “The evidential texts regarding the warning in the Quran and the Sunnah are numerous indeed, and taking the position of what it predicates is obligatory in a general and unrestricted sense, without identifying an individual, such that it would be said that they are a cursed person in the sight of Allah, or Allah is forever angry with them, or that they deserve the hellfire.” [298] “Raf’ al-Malam” (p.122) Thus what is obligated upon us to believe with regards to creation, is that Allah the Exalted – who is the most Just – will not punish anyone until the divine proof of Allah the Exalted has been established upon them by way of the message, thereupon they oppose it and stubbornly defy it. [299] “Tareeq al-Hijratayn” (p.414) As for the one who complies with the proof, or the proof didn’t reach them due to a preventative factor that is acceptable according to the legislation, then Allah the Exalted will not punish them, and this is from the perfection of His Justice and the vastness of His Mercy. And it is due to this that the people of the period of time between revelation, with regards to the rulings of the worldly life, are disbelievers. However, in the afterlife their affair is with Allah, and He is most aware of their state. [300] “Tafseer Al-Sa’dee” (p.455) And from the beliefs of the people of Sunnah, is that no one who has something of Imaan will reside eternally in the hellfire, rather whoever has an atom’s worth of Imaan will exit from it. This is because those people who committed major sins must enter the Fire if Allah decrees for them to enter it, after which they will exit it through the intercession of those permitted to intercede, or simply out of the Mercy of the Most Merciful. And from the beliefs of the people of Sunnah is that it is not said regarding any specific individual from the people of the Qiblah; they are from the people of paradise or from the people of hellfire, except for those who the evidential texts have been explicit in that they are from the people of paradise or the people of hellfire. For Aboo Hurayrah (may Allah be pleased with him) narrates that, “We witnessed the battle of Hunayn with the Messenger of Allah, ?, when he said regarding a man who claimed Islam, “This one is from the people of hellfire.” When we reached the battle, the man was fighting severely until he was afflicted with a wound. It was said, “O’ Messenger of Allah, that man you said about him earlier “He is from the people of hellfire” has fought severely today and has died!” The Prophet ? replied, “To the hellfire!” Thus, some of the Muslims were close to having doubts, and when they were in this state it was said, “He has not died, however he has a grave wound.” When night fell, he was not patient over the wound, so he killed himself. Thus the Prophet ? was informed about that, and he said, “Allah is the Greatest, I testify that I am a slave of Allah and His Messenger.”” [301] “Reported by al-Bukhaaree (3062) and Muslim (111) at length from the hadeeth of Abu Hurayrah (may Allah be pleased with him) Ahmad ibn Hanbal said, “We do not bear witness for anyone from the people of the Qiblah with them being in paradise or hellfire due to an action they did; we have hope for the righteous person and we also fear for them, while we fear for the sinful one, and hope for the Mercy of Allah over them.” [302] “Tabaqaat al-Hanaabilah” (1/244)

Aboo ‘Amr ad-Daanee said, “From the positions of the people of Sunnah, is that we do not place anyone from the people of the Qiblah in paradise or hellfire, except for the one whose placement has been related, and reports have come from Allah – Blessed and Exalted be He – and His Messenger regarding the conclusion of their affair.” [303] “ar-Risalah al-Wafiyah li Madhhab Ahl as-Sunnah fi al-I’tiqaadat wa Usool al-Diyanat” (p.188) And from what is appropriate is that it is made clear that the punishment of the worldly life does not necessitate the punishment of the hereafter. For it may be that corporal punishment is enacted upon an individual in the worldly life; either by way of execution, or whipping, or other than that, carried out for other than those who have been excommunicated. Rather, if they die, Muslims should offer the funeral prayer over them, and ask Allah’s forgiveness for them. It is possible that these people will not be punished in the afterlife, and this includes the rebellions and who acted upon interpretation of some religious texts, while them still being upright. And from that is the establishing of corporal punishment upon the one who sincerely repents after having been taken to account, for the Prophet ? established the punishment of stoning upon Maa’iz ibn Maalik (may Allah be pleased with him) and then prayed over him and prohibited insulting him [304] Reported by al-Bukhaaree (6820) from the hadeeth of Jabir ibn ‘Abdillah may Allah be pleased with them both . And like how he established the punishment of stoning on the Ghaamidiyyah, and he ? prohibited Khaalid ibn al-Waleed from abusing or insulting her, and he ? said, “She has repented in a manner that if a wrongful tax-collector repented in that manner they would have been forgiven,” then he prayed upon her.” [305] Reported by Muslim (1695) from the hadeeth of Buraydah may Allah be pleased with him And from here some of the righteous predecessors took the view of executing the one who calls to innovation. Ibn Taymiyyah said, “Most of the righteous predecessors would command the execution of the caller to innovation who misguides people, due to their sowing corruption in the religion, regardless of whether they asked if they were a disbeliever or not.” [306] “Majmoo’ al-Fataawa” (12/500) (12/524) Thus it has been made apparent that abstaining from discussing the issue of the afterlife does not prevent the punishment of the worldly life. And adhering to the separating between the ruling of the worldly life and the ruling of the afterlife when discussing matters of excommunication, declaring people to be innovators or immoral, and likewise the separation between the act and the doer of that act, and the rulings of the specific individual and other than a specific individual, is from the methodology of the people of Sunnah. And it is what has been indicated by the texts of the Quran and the Sunnah, as well as the applied action of the pious Righteous predecessors, and that is the justice that has been commanded by Allah in His book, as the Exalted said, (and if you weigh their wealth be just) and He, Glorified be He, said, Allah commands you to return trusts to their rightful owners, and that if you are to judge between people that you do so with justice an-Nisaa’: 58. [307] “al-Jahl bi Masaa’il al-I’tiqaad wa Hukmih” (p.131)