❊ عَقِيدَتُنَا
١ - شهادةُ أن لا إله إلا الله وأنَّ مُحمَّدًا رسول الله، ونكفر من جهل معناها أو أخَلَّ بشرط واحدٍ من شروط تحقيقها
1 — Our ʿAqīdah (Creed): is to bear witness that lā ilāha illa ʾLlāh [There is no deity worthy of worship in truth except Allāh], and that Muḥammad is the Messenger of Allāh — ṣallallāhu ʿalayhi wa sallam. We declare as Kāfir (i.e. Disbeliever) anyone who is ignorant of its meaning [i.e. the full theological implications of lā ilāha illa ʾLlāh], or who violates even a single condition from among the conditions necessary to actualize it [i.e. the known seven conditions: Knowledge, Certainty, Sincerity, Truthfulness, Love, Submission, and Acceptance].
٢ - الإيمان بالله وملائكته وكتبه ورسله والبعث بعد الموت لليوم الآخر والحساب والقدر والجنة والنار وأنها من معنى لا إله إلا الله
2 — We believe in Allāh, [All] His Angels, [All] His Books, [All] His Messengers, the Resurrection after Death, the LAST Day, the Reckoning, al-Qadar (Divine Decree), Paradise and the Fire.
[Note: We affirm and believe, with full certainty, that Paradise and the Hellfire are eternal and everlasting, they shall never perish nor cease to exist. Likewise, we affirm that none of the pleasures and rewards of Paradise, nor any of the torments and punishments of Hellfire, shall ever come to an end or vanish. We declare as a Jahmī Kāfir whoever claims that anything from either of the two abodes shall perish, or that they are finite or temporal in their duration. And we affirm that the sinning monotheists — i.e., those among the people of Tawḥīd/Qiblah who enter the Fire due to major sins — shall eventually be removed from the Hellfire after a period of time, by the Will of Allāh — jalla wa ʿalā — and by the intercession (shafāʿah) of those whom He permits].
٣ - الإيمان بأنَّ لله صفاتٍ وحقائق لا يُعذَرُ من ادعى جهلها: مثل كون الله شيئًا موجودًا، ومثل عُلُوِّ الله فوق خلقِه، وكونِه سميعًا بصيرًا قادرًا مُتَكَلِّمًا، وأمثال هذه الصفات المعقولة بالفطرة، ونقول أنَّ من لم يعقد قلبه على أنَّ القرآن كلام الله غير مخلوق كيفما تصرف متلوًّا كانَ أو مكتوبًا أو في الصدور محفوظًا أنه كافر بالله مشرك مكذبٌ بالكتاب والسنة.
3 — We believe that Allāh — ʿazza wa jall — possesses Attributes (ṣifāt) that are real (ḥaqīqiyyah), not metaphorical, and that no one is excused for claiming ignorance of them. Examples of these attributes include:
• That Allāh is an existing Being (shayʾun mawjūd) — i.e., not non-existent or imaginary.
• That Allāh is exalted above His creation (ʿalā khalqih) — i.e. He is literally with his Essence and Person above the heavens, above the Throne Sitting as it befits His Majesty, not metaphorically "everywhere" [But with His Knowledge He is Everywhere, nothing is Hidden from Him — ʿazza wa jall ].
• That He is All-Hearing (Samīʿ), All-Seeing (Baṣīr), All-Powerful (Qadīr), and Speaks [With Sound and Letters and with the Attribute of the Mouth], in a real, actual manner befitting His Majesty, not allegorical.
We declare as Kāfir anyone whose heart does not hold the firm creed that the Qurʾān is the Speech of Allāh, Uncreated in all its Aspects — regardless of how it is manifested: whether recited aloud, written in a muṣḥaf, or memorized in the chests of men, wherever the Mushaf is found it is the Uncreated Speech of Allāh — such a person (who does not Believe this) is a Kāfir in Allāh, a mushrik, and a denier of both the Qurʾān and the Sunnah.
٤ - الإيمان بعصمة الرسل والأنبياء وأنَّ خير الأنبياء هم أولو العزم، وخير الخلائق نبينا محمد ﷺ، وخيرُ هذهِ الأُمَّةِ بعد نبيها ﷺ: أبو بكر، ثم عمر، ثم عثمان، ثم علي، رضي الله عنهم، وأنَّا مأمورون بطاعة الأنبياء والرسل كمكلفين، وبطاعة الخلفاء الراشدين المهديين من بعد النبي ﷺ في هذه الأمة.
4 — We believe in the ʿiṣmah (infallibility and protection from sin) of the Prophets and Messengers — [i.e. in what pertains to revelation, conveying the message, and major sins]. We affirm that the best of the Prophets are the Ulū al-ʿAzm [the five Messengers of firm resolve: Nūḥ, Ibrāhīm, Mūsā, ʿĪsā, and Muḥammad — ṣalawātu ʾLlāhi wa-salāmuhu ʿalayhim]. And the best of all creation is our Prophet Muḥammad — ṣallallāhu ʿalayhi wa sallam.
The best of this ummah after its Prophet — ṣallallāhu ʿalayhi wa sallam — are: Abū Bakr, then ʿUmar, then ʿUthmān, then ʿAlī — raḍiya ʾLlāhu ʿanhum. We are commanded [as part of our dīn] to obey the Prophets and Messengers in all they were sent with, and likewise to obey the rightly guided Caliphs (al-Khulafāʾ ar-Rāshidūn al-Mahdiyyūn) who succeeded the Prophet — ṣallallāhu ʿalayhi wa sallam — in this Ummah.
٥ - الاعتقاد أنَّ الإيمان اعتقادٌ ونيةٌ بالقلب، وقولٌ باللسان، وعملٌ بالجوارح، واتباع للسنة، ونكفر من ترك شيئًا من مباني الإسلام وهي: الشهادتين، وإقامة الصلاة، وإيتاء الزكاة، وصوم رمضان، وحج البيت لمن استطاع إليه سبيلًا.
5 — We believe that Īmān (faith) comprises:
Belief (iʿtiqād) and intention in the heart [And actions of the Heart]
Articulation by the tongue
Action by the limbs [Of the Body]
And adherence to the Sunnah.
We declare as Kāfir anyone who abandons any of the Pillars of Islām (Mabānī al-Islām) — i.e. the Shahādatayn (Testimony of Faith), the Ṣalāh (Prayer), Zakāh (Almsgiving), Ṣawm (Fasting in Ramaḍān), and Ḥajj (Pilgrimage) [With the condition] for whoever is able.
٦ - الاعتقاد أنَّ أصول الفقه والاحتجاج في الإسلام: الكتاب والسنة والإجماع والأثر عن الصحابي والتابعي
6 — We believe that the sources of Uṣūl al-Fiqh (the foundations of deriving legal rulings) and argumentation in Islām are:
-
The Book [i.e. the Qurʾān]
-
The Sunnah [i.e. authentic Prophetic traditions]
-
Al-Ijmāʿ [consensus of the scholars]
-
Athar [narrations] from the Ṣaḥābah and Tābiʿīn
٧ - الإيمان بالحوض والصراط الشفاعة والميزان وعذاب القبر وتسطيح الأرض، وأنَّ النبي محمدًا ﷺ يقعد على العرش مع ربه ﷻ وهو من المقام المحمود.
7 — We believe in:
The Ḥawḍ [the Prophet's cistern on the Day of Judgement],
The Ṣirāṭ [the bridge stretched over the Hellfire],
Shafāʿah [intercession granted to the Prophet — ṣallallāhu ʿalayhi wa sallam],
The Mīzān [the Scale],
The punishment of the grave,
The flatness of the Earth [i.e. tasṭīḥ al-arḍ, as was the common belief of early generations]. And that the Prophet Muḥammad — ṣallallāhu ʿalayhi wa sallam — will sit upon the Throne alongside his Lord — ʿazza wa jall —.
[Note: We declare as a Jahmī Kāfir — a disbeliever upon the innovation of Jahm ibn Ṣafwān — whoever denies any of these beliefs mentioned alongside the Flatness of the Earth, and Especially the virtue of al-Julūs (the seating) of the Prophet Muḥammad — ṣallallāhu ʿalayhi wa sallam — with his Lord — ʿazza wa jall — whether he:
performs taʾwīl (figurative reinterpretation) of it,
outright denies its authenticity,
or claims that the aḥādīth and āthār regarding it are weak.
Such a person, in our view, is a Jahmī Kāfir, stripped of karāmah (any divine honor or dignity), and we affirm that: Whoever doubts in the disbelief (kufr) of such a denier is himself upon the same creed and kufr as him.]
٨ - لا نعذر المشرك بجهله التوحيد ولا نعذر من جهل المحكم من كتاب الله ﷻ ولا من جهل المتواتر من سنة نبيه ﷺ، وكُلُّ ذلك وغيره، وكذلك الحال فيمن تأول، فالتأويل عند أهل الحديث فيما لا يجوز التأول به هو ضربٌ من التكذيب.
8 — We do not excuse the mushrik due to ignorance of Tawḥīd [i.e. if a person worships other than Allāh in all the Types of His Tawḥīd or commits Kufr to him — even if they claim Islām — they are not excused by ignorance and whoever finds an Excuse for them is a Kāfir Mushrik].
We do not excuse the one ignorant of the Muḥkam (clear, decisive) verses of the Qurʾān. We do not excuse the one ignorant of the Mutawātir (mass-transmitted) Sunnah of the Prophet — ṣallallāhu ʿalayhi wa sallam.
Nor do we excuse the one who engages in taʾwīl (interpretive distortion) where it is not permitted, for, in the view of Ahl al-Ḥadīth, such taʾwīl is a form of takdhīb [rejection, denial].
[Note: We declare as a Kāfir whoever finds an excuse for such people and whoever affirms Islām for such people Unrestrictedly]
٩ - ولا نتورع في ترك تكفير هذه الشعوب المشركة الجاهلة لمعنى الشهادتين المكذبة لتوحيد الله ﷻ وبكتابه وسنة نبيه ﷺ، ونقول أنَّ مَن توقف في كفرهم أو شك في ذلك أنه كافرٌ مثلهم.
9 — We do not hold back from declaring these Idol-Worshipping Nations [and their Inhabitants] — who are ignorant of the meaning of the Shahādatayn, and who reject the Tawḥīd of Allāh — ʿazza wa jall — and disbelieve in His Book and in the Sunnah of His Prophet — ṣallallāhu ʿalayhi wa sallam — to be Kuffār.
We say that whoever hesitates in declaring them Kuffār, or doubts their Kufr, is a Kāfir like them.
١٠ - نُثبِتُ أنَّهُ لا عُذْرَ لِأَحَدٍ مِنَ الْمُشْرِكِينَ أوِ الْكُفَّارِ بِأَيِّ نَوْعٍ مِنَ الْأَعْذَارِ، سَوَاءٌ كَانَ بِسَبَبِ الْجَهْلِ، أوِ التَّقْلِيدِ الأَعْمَى، أوِ الاجْتِهَادِ، أوِ التَّأْوِيلِ، أوِ الاشْتِبَاهِ، أوِ عَدَمِ الْقُدْرَةِ عَلَى الْفَهْمِ، أوِ الْعَجْزِ اللُّغَوِيِّ، أوْ أَيِّ عُذْرٍ وَاهٍ آخَرَ لا أَصْلَ لَهُ فِي دِينِ اللَّهِ عزة وجل. مَنْ وَقَعَ فِي الشِّرْكِ أوِ الْكُفْرِ أوِ الْبِدَعِ الَّتِي تُخْرِجُ مِنَ الإِسْلامِ فَهُوَ كَافِرٌ، وَمَنْ أَعْذَرَهُ بِأَيِّ نَوْعٍ مِنَ الْأَعْذَارِ فَهُوَ كَافِرٌ مِثْلُهُ، بِلا فَرْقٍ بَيْنَ مَنْ ارْتَكَبَ الْكُفْرَ وَمَنْ أَعْذَرَهُ، إِلَّا فِي حَالَةِ الإِكْرَاهِ الْمُلْجِئِ، الْمَعْرُوفِ أَيْضًا بِالتَّقِيَّةِ الْمُلْجِئَةِ.
10 — We affirm that no Excuse is valid for any of the Mushrikīn Kuffār, whether due to jahl (ignorance), blind taqlīd (imitation), ijtihād (independent reasoning), taʾwīl (misinterpretation), ishtibāh (confusion), inability to comprehend, linguistic incapacity, or any baseless pretext lacking foundation in the Dīn of Allāh — ʿazza wa jall. Whoever falls into shirk, kufr, or bidaʿ that expel from Islām is a Kāfir, and whoever excuses such a person with any pretext is a Kāfir like him, with no distinction between the perpetrator of kufr and his excuser, except in cases of ikrāh muljiʾ (coercion compelling force), also known as taqiyyah al-muljiʾ [a concession limited to life-threatening duress, as affirmed by the Salaf].
١١ - نُثبِتُ أنَّ التَّقِيَّةَ أوِ الإِكْرَاهَ لا يَصِحُّ إِلَّا فِي الْقَوْلِ دُونَ الْأَفْعَالِ. فَمَنْ أَعْذَرَ مُشْرِكًا ارْتَكَبَ شِرْكًا أوْ كُفْرًا بِأَفْعَالٍ كَالرُّكُوعِ، أوِ السُّجُودِ، أوِ الذَّبْحِ، أوْ غَيْرِهَا مِنَ الشَّعَائِرِ الْخَارِجِيَّةِ بِعُذْرِ التَّقِيَّةِ أوِ الإِكْرَاهِ، فَهُوَ عِنْدَنَا كَافِرٌ لَمْ يَفْهَمْ دِينَ السَّلَفِ الصَّالِحِ.
11 — We affirm that taqiyyah (dissimulation) or ikrāh (coercion) is valid only in speech, not in actions. Thus, whoever excuses a mushrik who commits shirk or kufr through actions, such as rukūʿ (bowing), sujūd (prostration), dhabḥ (slaughter), or other external rites, by claiming taqiyyah or ikrāh, is, in our view, a Kāfir who has failed to comprehend the dīn of the Salaf aṣ-Ṣāliḥ [who restricted taqiyyah to verbal statements under extreme duress, as in the case of ʿAmmār bin Yāsir — raḍiya ʾLlāhu ʿanhu].
١٢ - نُثبِتُ أنَّ مَنْ أَظْهَرَ أَيَّ نَوْعٍ مِنَ الإِهَانَةِ أوِ التَّحْقِيرِ أوِ الْبُغْضِ نَحْوَ أَمِيرِ الْمُؤْمِنِينَ وَعَمِّهِمْ، أَبِي عَبْدِ الرَّحْمَنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ راضي الله تعالى عنه وأرضاه الصَّحَابِيِّ النَّبِيلِ، الْخَلِيفَةِ الرَّاشِدِ، فَهُوَ مُشْرِكٌ رَافِضِيٌّ بِلا كَرَامَةٍ وَلا عِزَّةٍ، وَكَذَلِكَ مَنْ يُسِيءُ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ وَآلِ الْبَيْتِ عليه السلام. وَمَنْ أَظْهَرَ أَيَّ ضَغِينَةٍ أوْ فَشَلَ فِي الاسْتِيقَاظِ بِالْحُزْنِ عَلَى الإِسَاءَةِ إِلَى أَيٍّ مِنَ الصَّحَابَةِ النُّبَلَاءِ رضي الله عنهم أجمعين فَهُوَ كَافِرٌ مُشْرِكٌ بِلا عُذْرٍ. وَمَنْ اسْتَيْقَظَ صَبَاحًا بِغَضَبٍ أوِ احْتِقَارٍ أوْ إِهَانَةٍ نَحْوَ أَيٍّ مِنَ الصَّحَابَةِ، مَهْمَا كَانَ، فَهُوَ كَافِرٌ رَافِضِيٌّ قَدِ انْضَمَّ إِلَى صُفُوفِ الرَّوَافِضِ الْمُشْرِكِينَ النَّجِسِينَ.
12 — We affirm that anyone who displays any form of disrespect, degradation, or hatred toward Amīr al-Muʾminīn and their uncle, Abū ʿAbd ar-Raḥmān Muʿāwiyah ibn Abī Sufyān — raḍiya ʾLlāhu taʿālā ʿanhu wa-arḍāhu —, the noble Ṣaḥābī, the Rightly Guided Caliph, is a Mushrik Rāfiḍī devoid of karāmah (honor) or ʿizzah (dignity). Likewise, this applies to those who insult Amīr al-Muʾminīn Abū al-Ḥusayn ʿAlī ibn Abī Ṭālib and the Household of the Prophet — ʿalayhim as-salām. Whoever harbors resentment or fails to grieve over insults to any of the noble Ṣaḥābah — raḍiya ʾLlāhu ʿanhum ajmaʿīn — is a kāfir mushrik with no excuse. Whoever rises in the morning with anger, contempt, or disrespect toward any Ṣaḥābī, regardless of who they are, is a kāfir Rāfiḍī who has joined the filthy ranks of the impure Rawāfiḍ al-mushrikīn
[Note: Whoever dares to cast disrespect upon Ahl al-Bayt, those sanctified luminaries of guidance, is a vile Nāṣibī mushrik, a wretched zindiq whose heart festers with enmity toward the chosen of Allāh — ʿazza wa jall. Likewise, whoever insults Muʿāwiyah — raḍiya ʾLlāhu taʿālā ʿanhu —, or puts any Follower in rank before him such as some do with al-ʾImām ʿUmar Ibn ʿAbd al-ʿAzīz — raḥimahuḷḷāh, or insults any of the revered Ṣaḥābah — raḍiya ʾLlāhu ʿanhum ajmaʿīn —, is a despicable Rāfiḍī mushrik, a filthy Murtadd wallowing in the mire of shirk and kufr, bereft of karāmah (honor) or ʿizzah (dignity). The Nāṣibīyyah Disbelieve as per [33:33] (“Allāh intends only to remove impurity from you, O Ahl al-Bayt, and purify you”), and the Rawāfiḍ Disbelieve as per [9:100] (“Allāh is pleased with them and they with Him”) and [48:29] (“Muḥammad is the Messenger of Allāh; and those with him are forceful against the Kuffār, merciful among themselves.” until, “delighting the sowers - so that He [i.e., Allāh] may enrage by them the Kuffār”)]
١٣ - لا نَتَكَلَّمُ فِي الْخِلافَاتِ الَّتِي وَقَعَتْ بَيْنَ الصَّحَابَةِ رضي الله عنهم وَنُؤْمَرُ بِالسُّكُوتِ عَنْهَا فِي جَمِيعِ الأَوْقَاتِ وَفِي كُلِّ الْحَالاتِ، وَلا نَتَكَلَّمُ إِلَّا بِخَيْرٍ عَنْهُمْ. وَالأَحَادِيثُ الَّتِي جَاءَتْ بِشَأْنِ خِلافَاتِهِمْ تُقْبَلُ كَمَا جَاءَتْ، بِدُونِ تَعْلِيقٍ أوْ تَأْوِيلٍ. وَمَنِ اتَّهَمَ أَيَّ صَحَابِيٍّ بِالْبَغْيِ، أوِ القَذْفِ، أوْ نَسَبَ إِلَيْهِ الطَّمَعَ أوِ الْجَهْلَ أوْ أَيَّ لَفْظٍ مِنَ التَّعْيِيرِ، فَهُوَ عِنْدَنَا كَافِرٌ مُجْرِمٌ رَافِضِيٌّ.
13 — We do not speak concerning the disputes among the Ṣaḥābah — raḍiya ʾLlāhu ʿanhum — and we are commanded to remain silent about them at all times and in all circumstances, speaking only good of them. The aḥādīth (narrations) regarding their conflicts are accepted kamā jāʾat (as they came), without commentary or taʾwīl (reinterpretation). Whoever accuses any Ṣaḥābī of baghy (rebellion), qadhf (slander), or attributes to them ṭamaʿ (greed), jahl (ignorance), or any term of reproach is, in our view, a Kāfir Mujrim Rāfiḍī [as such accusations contradict the ʿadālah (integrity) of the Ṣaḥābah].
May Allāh — ʿazza wa jall — protect us from insulting the best of nations, the Witnesses of the Ummah. We seek forgiveness for them, praise them, follow their path unrestrictedly, and silence attacks against them with the sword of truth, bi idhniḷḷāh.
١٤ - نُثبِتُ أنَّ مَنْ رَدَّ الْمَنَاكِيرَ — أَيِ الْأَخْبَارَ الْمُفْرَدَةَ مِنَ التَّابِعِينَ — فَهُوَ عِنْدَنَا كَافِرٌ مَسْلُوبُ الْكَرَامَةِ وَالْعِزَّةِ، قَدْ خَالَفَ الإِجْمَاعَ
14 — We affirm that whoever rejects the manākir (singular reports from the Tābiʿīn, i.e., the generation following the Ṣaḥābah) is, in our view, a Kāfir stripped of karāmah (honor) and ʿizzah (dignity), who has opposed the ijmāʿ (of the Tābiʿīn) [as the manākir, when authentic, are binding according to the Manhaj of Ahl as-Sunnah].
١٥ - نُكَفِّرُ أَهْلَ الْأَهْوَاءِ، الثِّنْتَيْنِ وَسَبْعِينَ فِرْقَةً مِنْ فِرَقِ النَّارِ، كَمَا أَخْبَرَ النَّبِيُّ صلى الله عليه وسلم أَنَّهُمْ فِي النَّارِ بِلا نَجَاةٍ مِنْهَا. وَمَنْ أَعْذَرَهُمْ فَهُوَ عِنْدَنَا كَافِرٌ أَشْعَرِيٌّ، وَمَنْ شَكَّ فِي كُفْرِ ذَلِكَ الأَشْعَرِيِّ فَهُوَ كَافِرٌ مِثْلُهُ.
15 — We declare as Kuffār the Ahl al-Ahwāʾ (People of Desires), the seventy-two sects destined for the Fire, as the Prophet — ṣallallāhu ʿalayhi wa sallam — declared them to be in Hellfire with no escape. Whoever excuses them is, in our view, an Ashʿarī Kāfir, and whoever doubts the kufr of that Ashʿarī is a Kāfir like him (same in kufr)
[Note: Based on the ḥadīth:
(“سَتَفْتَرِقُ أُمَّتِي بَعْدِي عَلَى ثَلَاثٍ وَسَبْعِينَ، مِنْهَا فِرْقَةٌ نَاجِيَةٌ، وَالبَاقُونَ فِي النَّارِ لَا يَخْرُجُونَ أَبَدًا”)
‘My Ummah will divide into seventy-three sects, among which one will be saved, while the rest are in the fire and shall never exit from it.’ (In another version ”all of them in the fire except one”)]
١٦ - نُكَفِّرُ الْمُشْرِكِينَ الْقَدَرِيَّةَ وَجَمِيعَ فِرَقِهِمْ، وَالْمُشْرِكِينَ الْمُرْجِئَةَ وَجَمِيعَ فِرَقِهِمْ. وَنُثبِتُ أنَّ مَنْ أَعْذَرَهُمْ فَهُوَ مِثْلُهُمْ فِي الْكُفْرِ
16 — We declare as Kuffār the Mushrikīn Qadariyyah and all their sects, and the Mushrikīn Murjiʾah and all their sects. We affirm that whoever excuses them is equal to them in kufr [as their doctrines contradict Tawḥīd and īmān of Ahl as-Sunnah and its Fundamentals].
١٧ - عَقِيدَتُنَا فِي الْحَاكِمِيَّةِ وَالْحُكْمِ وَالتَّحَاكُمِ هِيَ عَيْنُ عَقِيدَةِ السَّلَفِ الصَّالِحِ. نُثبِتُ أنَّ هَذِهِ الْأُمُورَ فِي أَصْلِهَا كُفْرٌ دُونَ كُفْرٍ [أَيْ: ذَنْبٌ يُؤَدِّي إِلَى كُفْرٍ لا يُخْرُجُ مِنَ الإِسْلامِ كَمَا ذَكَرَ ابْنُ بَطَّةَ]. نُثبِتُ أَنَّهُ لا يُوجَدُ إِلَّا نَوْعَانِ مِنَ الْحُكْمِ: حُكْمُ اللَّهِ وَحُكْمُ الْجَاهِلِيَّةِ، وَأَنَّ حُكْمَ اللَّهِ عزة وجل هُوَ الأَعْلَى وَيَتَغَلَّبُ عَلَى جَمِيعِ الْقَوَانِينِ.
نُثبِتُ أنَّ الْمُسْلِمَ لا يَصِيرُ كَافِرًا فِي مَسَائِلِ الْحَاكِمِيَّةِ إِلَّا إِذَا: رَدَّ حُكْمَ اللَّهِ أوْ أَنْكَرَهُ؛ أوْ أَنْكَرَ وُجُوبَهُ أوْ صِحَّتَهُ؛ أوْ سَاوَى بَيْنَهُ وَبَيْنَ الْقَوَانِينِ الْوَضْعِيَّةِ؛ أوْ فَضَّلَ حُكْمَ الْجَاهِلِيَّةِ عَلَى الشَّرِيعَةِ؛ أوْ جَعَلَ مَا حَرَّمَ اللَّهُ حَلالًا أوْ مَا أَحَلَّهُ اللَّهُ حَرَامًا؛ أوْ ارْتَكَبَ التَّبْدِيلَ [أَيْ: ادَّعَى أَنَّ حُكْمَهُ الْبَاطِلَ مِنَ اللَّهِ]؛ أوْ جَرَّمَ الشَّرِيعَةَ؛ أوْ حَكَمَ بِقَانُونٍ هُوَ فِي ذَاتِهِ كُفْرٌ وَرِدَّةٌ.
فَإِنْ لَمْ يَقَعْ فِي هَذِهِ النَّوَاقِضِ الْمُحَدَّدَةِ، بَلْ حَكَمَ بِهَوَاهُ أوْ لِأَيِّ سَبَبٍ آخَرَ، أوْ أَبْطَلَ الْحُدُودَ، أوْ تَحَاكَمَ إِلَى غَيْرِ مَا أَنْزَلَ اللَّهُ، فَهُوَ مُسْلِمٌ فَاسِقٌ تَحْتَ مَشِيئَةِ اللَّهِ عزة وجل.
نَتَبَرَّأُ مِنَ الْخَوَارِجِ فِي هَذَا الأَمْرِ، وَنَشْهَدُ أَنَّهُمْ عَلَى دِينٍ غَيْرِ دِينِ مُحَمَّدٍ صلى الله عليه وسلم وَأَصْحَابِهِ النُّبَلَاءِ. نَشْهَدُ أَنَّ عَقِيدَتَهُمْ تُكَفِّرُ الأَنْبِيَاءَ وَالصَّحَابَةَ وَالسَّلَفَ الصَّالِحَ، وَتَرُدُّ الْكِتَابَ وَالسُّنَّةَ. وَلَعْنَةُ اللَّهِ عَلَيْهِمْ.
نُثبِتُ خِلافًا لِلْخَوَارِجِ أَنَّهُ لا يُوجَدُ اسْتِحْلالٌ بِمُجَرَّدِ الْفِعْلِ. هَذِهِ الْعَقِيدَةُ مِنْ أَسَاطِيرِ الْخَوَارِجِ الْكُفَّارِ وَالْمُعْتَزِلَةِ الْكُفَّارِ. الاسْتِحْلالُ لا يَكُونُ إِلَّا بِتَصْرِيحٍ لَفْظِيٍّ وَاضِحٍ، حِينَ يَقُولُ الشَّخْصُ صَرَاحَةً إِنَّ مَا حَرَّمَ اللَّهُ حَلالٌ، أوْ بِالْعَكْسِ.
17 — Our belief in Ḥākimiyyah (Sovereignty, Governance), ḥukm (ruling), and taḥākum (arbitration) mirrors that same exact belief of the Salaf aṣ-Ṣāliḥ. We affirm that these matters, in their essence, constitute kufr dūna kufr (lesser disbelief/sin that may lead to kufr but does not expel from Islām, as stated by Ibn Baṭṭah and other Sunnis).
There are only two types of ḥukm: ḥukm Allāh (the ruling of Allāh — ʿazza wa jall) and ḥukm al-jāhiliyyah (the ruling of ignorance, falsehood, taghut), with ḥukm Allāh being supreme.
(We believe and affirm that) A Muslim does not become a Kāfir in matters of ḥākimiyyah unless he: Rejects Or Denies Ḥukm Allāh; Denies Its Obligation Or Validity; Equates It With Man-made Laws (or any other law); prefers ḥukm al-jāhiliyyah over Sharīʿah; Declares Ḥarām What Allāh Made Ḥalāl or Vice Versa; Commits Tabdīl (Claiming His False Rule Is From Allāh); Criminalizes The Sharīʿah; Or Rules By A Law That Is, In Itself, Kufr And Riddah (Apostasy).
If he avoids these nawāqiḍ (nullifiers) but rules by hawā (desire or any other dunyawī matter), abolishes ḥudūd (prescribed punishments), or refers to other than what Allāh revealed, he is a fāsiq (sinful) Muslim under Allāh’s will — ʿazza wa jall.
We disavow the Khawārij in this matter, testifying they follow a religion other than that of Muḥammad — ṣallallāhu ʿalayhi wa sallam — and his noble aṣḥāb. Their creed accuses Prophets, Ṣaḥābah, and Salaf of kufr, rejecting the Qurʾān and Sunnah. May Allāh’s curse be upon them.
Contrary to the Khawārij, we (also) affirm that istihlāl (declaring Ḥalāl what is Ḥarām [in the religion] or vice versa) occurs only through explicit verbal affirmation, not mere actions, [istihlāl through actions is nothing but] a myth propagated by the Khawārij and Muʿtazilah Kuffār.
١٨ - نُثبِتُ أنَّ الْجَاسُوسَ الْمُسْلِمَ لا يَكُونُ كَافِرًا إِلَّا إِذَا تَجَسَّسَ لِلْكُفَّارِ أوْ تَوَلَّاهُمْ بِحُبٍّ وَوَلاءٍ لِدِينِهِمْ أوْ بِنِيَّةِ الرِّدَّةِ عَنِ الإِسْلامِ، كَمَا فِي حَالَةِ الصَّحَابِيِّ الْبَدْرِيِّ النَّبِيلِ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ رضي الله تعالى عنه.
18 — We affirm that a Muslim spy (who engages in Espionage against the Muslims) is not a Kāfir unless he spies for or allies with the Kuffār out of love and loyalty for their religion or with the intention of riddah (apostasy) from Islām (or kufr), as in the case of the noble Badrī Ṣaḥābī Ḥāṭib bin Abī Baltaʿah — raḍiya ʾLlāhu taʿālā ʿanhu [whose spying was excused due to his lack of disloyalty to Islām, and not intending disbelief and apostasy by it].
[Note: Our creed is that:
All forms of democratic/secular voting and electoral participation, whether in municipal (e.g., mayoral) or presidential elections, as well as all associated rituals and mechanisms of Baʿthatism [i.e., secular Arab nationalist ideologies that elevate the will of man over divine revelation], constitute acts of major kufr and shirk at all times and in all circumstances, without exception.
We affirm that Whoever participates in electoral elections is, by action and belief, a mushrik kāfir, an enemy of Allāh — ʿazza wa jall, and a ṭāghūt.
Whoever votes for such individuals, supporting their elevation to authority through ṭāghūtī systems, is likewise a kāfir mushrik, an enemy of Allāh — ʿazza wa jall, and his kufr is continuous and perpetual, unless he repents with clear tawbah, both inwardly and outwardly.
Likewise, we hold that:
All forms of Nationalism, Tribalism, Humanism, Feminism, and other modern false religions, all of which are filled with Mushrikīn Kuffār, same with those who send their children to these Disbelieving Kufrī Schools, they are Kuffār.
Whoever raises, honors, or poses with ṭāghūtī flags (nationalistic allegiances), or boasts with pride over national or tribal identity, is a kāfir zindīq, void of the testimony of shahādah, regardless of his outward profession of Islām.]