Conclusion

Section Two – The Extremism of the Shia compared to the Moderation and Justice of the Ahlus Sunnah
September 21, 2023
Records of Takfir from the books of the Shi`ah Ithna `Ashariyyah
September 26, 2023

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Conclusion

Now that the rigidity of the concept of Takfir in the Shia Imami creed towards all other Muslim sects has become crystal clear, with clarity free from cloudiness and conviction unblemished with doubt, through emphatic proofs which do not have the possibility of presumptive confirmation or misinterpretation, it becomes obligatory upon us to ask: Now what?

After all we learnt in this treatise, are we pleased for our take on this important subject to be merely a submission of one perplexed, not more than a routine glance towards realities and proofs which the researcher got hold of; or a compilation of ideologies concocted by the imagination of the analyst so that he might wind up with subject matter for a book on the shelf?

Will we accept? Rather, can we imagine these realities remaining—despite the gravity of their danger and the horror of what they warn—shackled and in fetters, confined to books, written on lines, strangled by pages, and constrained between the covers?

Does it suffice and give comfort to our hearts for the practical refutation of what we learnt to be gatherings and conferences which are confined and limited, not more than alternations between the bewilderment of the negligent, the resentment of the fanatic, or the regret of the tolerant?

Do we hope that beyond the submission is mere prompting of stagnant sentiments and arousing of quiet emotions?

And there are so many more questions.

Undoubtedly, the answer to all these questions cannot be except: Never! How absurd!

It cannot envelop forgetfulness and chatters, nor can the pages of the book strangle themselves. Likewise, the shelves of heedlessness can never be its anchor. Rather, it is necessary (Allah willing) that words follow words, and consequences follow. The word ought to be the first action and the starting point. When the word stimulates and awakens the senses of the body, we will never be pleased with a feeble or deficient reaction towards it, stumbling in the heart between grief and frustration or revenge and intolerance. Rather, it is necessary for it to swell and broaden to escape the narrowness of excited emotional shackles to the spaciousness of effectual disciplined action to play a role and create change without irresponsibility or immaturity.

Likewise, it is befitting for us, when we study a sensitive and dangerous submission like this and at a critical instance like this, not to suffice on simply listening, contemplating, pondering, or critically analysing; as this is what leaves discussing it unproductive and fruitless. Rather, one submission ought to generate a second, and the second a third. Moreover, it is mandatory upon us to undertake a serious determination to expand and broaden these generations to a larger scale and for its voice to be thunderous and deafening. Probably, after slumber will come wakefulness and after negligence alertness, to bring undertaking into motion in the arena of effectiveness.

At the end of the treatise, I undertake to the best of my ability to remind the Ahlus Sunnah—states, groups, and individuals—of the necessity for them to have a clear stance towards those working towards destroying their religion, permitting their defamation, aiding their enemies against them, and criticising the bearers of Islam—among whom are the great Khalifas and noble Companions radiya Llahu ‘anhum. They should adhere firmly to the verdict of the Shari’ah concerning this sect by referring to the views of the masters of this field.

Likewise, it is imperative to emphasise upon the scholars of the Ahlus Sunnah in particular to take part in this effort and to continue discussing this in their sermons, lessons, and lectures, and to avoid pessimism and defeatism which has drawn upon us misfortunes—in this domain and others—with baseless proofs that do not convince the intellectual and do not reach the core of reality, not even closely. They ought to remind themselves and teach others that there is no sociability in falsehood (and no exigency in dissimulation). We ought to distance ourselves after today from ever being dumb devils, silent about the truth. Similarly, the adherents and callers to Taqrib should know well that a strong basis in essential for strong unity. All weeds must be removed for the earth to produce good crop; otherwise we are undoing the thread spun with our hands and we have not pegged a single peg in the building of unity.

We all should be totally convinced that a Taqrib—the product of which is being pleased with the cursing and insulting of the Righteous Khalifas, the remaining Sahabah radiya Llahu ‘anhum, and all the Muslim scholars and common folk—is only remoteness from the truth, deviance, and demolition of the foundation before laying the bricks, as it entails destroying all our beliefs which we sourced from the Book of Allah subhanahu wa ta ‘ala and the Sunnah of His Messenger salla Llahu ‘alayhi wa sallam.

Fear Allah! Fear Allah! O Ahlus Sunnah in your Din. Have honour and earnest concern for your beliefs. Let not the adherents of passions and innovations adhere stronger to their falsehood than you to your truth. Undoubtedly, we have no assistance except with this, as Allah—Majesty in His loftiness is He—declares:

 

يَا أَيُّهَا الَّذِيْنَ آمَنُوْا إِنْ تَنْصُرُوا اللهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who have believed, if you support Allah, He will support you and plant firmly your feet.[1]

 

This was one step on the path and there are more steps to follow. We beseech the Creator—the Mighty and Majestic—to decree appropriateness for all, to accept our actions and efforts, to be pleased with us, and have mercy on us. This, by Allah, is the pinnacle of our hopes and our highest aspiration.

 

وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَّمِنْهَاجًا وَلَوْ شَاءَ اللهُ لَجَعَلَكُمْ أُمَّةً وَّاحِدَةً وَلٰكِنْ لِّيَبْلُوَكُمْ فِيْ مَا آتَاكُمْ فَاسْتَبِقُوا الْخَيْرَاتِ إِلَى اللهِ مَرْجِعُكُمْ جَمِيْعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيْهِ تَخْتَلِفُوْنَ

And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.[2]

 

NEXT⇒ Records of Takfir from the books of the Shi`ah Ithna `Ashariyyah


[1] Surah Muhammad: 7.

[2] Surah al Ma’idah: 48.

BACK⇒ Return to Table of contents

 

Conclusion

Now that the rigidity of the concept of Takfir in the Shia Imami creed towards all other Muslim sects has become crystal clear, with clarity free from cloudiness and conviction unblemished with doubt, through emphatic proofs which do not have the possibility of presumptive confirmation or misinterpretation, it becomes obligatory upon us to ask: Now what?

After all we learnt in this treatise, are we pleased for our take on this important subject to be merely a submission of one perplexed, not more than a routine glance towards realities and proofs which the researcher got hold of; or a compilation of ideologies concocted by the imagination of the analyst so that he might wind up with subject matter for a book on the shelf?

Will we accept? Rather, can we imagine these realities remaining—despite the gravity of their danger and the horror of what they warn—shackled and in fetters, confined to books, written on lines, strangled by pages, and constrained between the covers?

Does it suffice and give comfort to our hearts for the practical refutation of what we learnt to be gatherings and conferences which are confined and limited, not more than alternations between the bewilderment of the negligent, the resentment of the fanatic, or the regret of the tolerant?

Do we hope that beyond the submission is mere prompting of stagnant sentiments and arousing of quiet emotions?

And there are so many more questions.

Undoubtedly, the answer to all these questions cannot be except: Never! How absurd!

It cannot envelop forgetfulness and chatters, nor can the pages of the book strangle themselves. Likewise, the shelves of heedlessness can never be its anchor. Rather, it is necessary (Allah willing) that words follow words, and consequences follow. The word ought to be the first action and the starting point. When the word stimulates and awakens the senses of the body, we will never be pleased with a feeble or deficient reaction towards it, stumbling in the heart between grief and frustration or revenge and intolerance. Rather, it is necessary for it to swell and broaden to escape the narrowness of excited emotional shackles to the spaciousness of effectual disciplined action to play a role and create change without irresponsibility or immaturity.

Likewise, it is befitting for us, when we study a sensitive and dangerous submission like this and at a critical instance like this, not to suffice on simply listening, contemplating, pondering, or critically analysing; as this is what leaves discussing it unproductive and fruitless. Rather, one submission ought to generate a second, and the second a third. Moreover, it is mandatory upon us to undertake a serious determination to expand and broaden these generations to a larger scale and for its voice to be thunderous and deafening. Probably, after slumber will come wakefulness and after negligence alertness, to bring undertaking into motion in the arena of effectiveness.

At the end of the treatise, I undertake to the best of my ability to remind the Ahlus Sunnah—states, groups, and individuals—of the necessity for them to have a clear stance towards those working towards destroying their religion, permitting their defamation, aiding their enemies against them, and criticising the bearers of Islam—among whom are the great Khalifas and noble Companions radiya Llahu ‘anhum. They should adhere firmly to the verdict of the Shari’ah concerning this sect by referring to the views of the masters of this field.

Likewise, it is imperative to emphasise upon the scholars of the Ahlus Sunnah in particular to take part in this effort and to continue discussing this in their sermons, lessons, and lectures, and to avoid pessimism and defeatism which has drawn upon us misfortunes—in this domain and others—with baseless proofs that do not convince the intellectual and do not reach the core of reality, not even closely. They ought to remind themselves and teach others that there is no sociability in falsehood (and no exigency in dissimulation). We ought to distance ourselves after today from ever being dumb devils, silent about the truth. Similarly, the adherents and callers to Taqrib should know well that a strong basis in essential for strong unity. All weeds must be removed for the earth to produce good crop; otherwise we are undoing the thread spun with our hands and we have not pegged a single peg in the building of unity.

We all should be totally convinced that a Taqrib—the product of which is being pleased with the cursing and insulting of the Righteous Khalifas, the remaining Sahabah radiya Llahu ‘anhum, and all the Muslim scholars and common folk—is only remoteness from the truth, deviance, and demolition of the foundation before laying the bricks, as it entails destroying all our beliefs which we sourced from the Book of Allah subhanahu wa ta ‘ala and the Sunnah of His Messenger salla Llahu ‘alayhi wa sallam.

Fear Allah! Fear Allah! O Ahlus Sunnah in your Din. Have honour and earnest concern for your beliefs. Let not the adherents of passions and innovations adhere stronger to their falsehood than you to your truth. Undoubtedly, we have no assistance except with this, as Allah—Majesty in His loftiness is He—declares:

 

يَا أَيُّهَا الَّذِيْنَ آمَنُوْا إِنْ تَنْصُرُوا اللهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who have believed, if you support Allah, He will support you and plant firmly your feet.[1]

 

This was one step on the path and there are more steps to follow. We beseech the Creator—the Mighty and Majestic—to decree appropriateness for all, to accept our actions and efforts, to be pleased with us, and have mercy on us. This, by Allah, is the pinnacle of our hopes and our highest aspiration.

 

وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَّمِنْهَاجًا وَلَوْ شَاءَ اللهُ لَجَعَلَكُمْ أُمَّةً وَّاحِدَةً وَلٰكِنْ لِّيَبْلُوَكُمْ فِيْ مَا آتَاكُمْ فَاسْتَبِقُوا الْخَيْرَاتِ إِلَى اللهِ مَرْجِعُكُمْ جَمِيْعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيْهِ تَخْتَلِفُوْنَ

And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.[2]

 

NEXT⇒ Records of Takfir from the books of the Shi`ah Ithna `Ashariyyah


[1] Surah Muhammad: 7.

[2] Surah al Ma’idah: 48.