Category: Akidah

Praise be to Allah.We could not find the words of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) to which the questioner referred as being in Fataawa Noor ‘ala ad-Darb, but we found his words in most of his printed books and audio fatwas, and we did not find any contradiction in his words, or any retraction of anything he said.
We may sum up what the Shaykh said about the “excuse of ignorance” in the following points:
1.
The basic principle according to the Shaykh (may Allah have mercy on him) is that ignorance is an excuse. In fact he thinks that no one can produce evidence to prove that the one who is ignorant is not excused, and he thinks that were it not for the excuse of ignorance, there would be no need to send the Messengers; people would be accountable on the basis of what is instilled in their innate nature, and there would be no need to send the Messengers!
2.
There is no differentiation, with regard to the excuse of ignorance, between issues of belief and practical issues.
3.
There is no differentiation, with regard to the excuse of ignorance, between issues that are clear and issues that are subtle and ambiguous, because clarity and ambiguity are something relative that may vary from one environment to another and from one person to another.
4.
Disbelief that puts a person beyond the pale of Islam may be connected to beliefs, words uttered, actions done, or something that one fails to do. The Shaykh does not differ concerning the fact that these things could put a person beyond the pale of Islam, but the point of the discussion here is how to apply the description of disbelief to a particular person, because he may be excused, in which case he is not to be regarded as a disbeliever.
5.
A person who does an act of disbelief is not a disbeliever if he is ignorant and unaware of the shar‘i ruling concerning his action, or if he asked a scholar who gave him a fatwa saying that his action was permissible.
However he does become a disbeliever if proof is established and presented to him, and any confusion or misunderstanding on his part was dealt with.
6.
The excuse of ignorance cannot be accepted from everyone who claims to be ignorant, because he may have been negligent about learning or careless about asking and finding out, or he may be stubborn and not accept the truth or try to seek it. In all these cases, the individual is not excused according to the Shaykh (may Allah have mercy on him). An exception is made, with regard to having fallen short, if it did not occur to a person that this action could be haraam, and he had no scholar to advise him. In this case he is excused.
7.
The ignorant person among those who are originally disbelievers is to be dealt with as a disbeliever according to shar‘i rulings in this world, and in the hereafter his fate will be decided by Allah. The correct view is that he will be tested (in the hereafter).
The ignorant person among those who claim to be Muslim but who fell into disbelief that puts one beyond the pale of Islam is to be treated outwardly as if he is a Muslim, according to shar‘i rulings, and his fate will be decided by Allah in the hereafter.
8.
The Shaykh (may Allah have mercy on him) quoted texts from the Qur’an and Sunnah, and the views of scholars, to support this view concerning this issue, and explained that this is the view of Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) – contrary to those who misunderstood his views. Here we will discuss in some detail what we have summed up of the words of the Shaykh (may Allah have mercy on him), and we may quote in brief some of what he said. Whoever would like to know more may consult the references we will mention below.
I.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked about the excuse of ignorance with regard to matters of belief.
He replied:
Having different views concerning the excuse of ignorance is like any other fiqhi issue that is subject to different views. The difference may be in wording sometimes, by way of applying the ruling to a particular person. In other words, all are agreed that a certain statement (made by the person in question) constitutes disbelief, or a certain action constitutes disbelief, or a failure to do something constitutes disbelief, but is the ruling applicable to this particular person, because the reason to apply the ruling to him is valid and there is no impediment, or is it not applicable because there are some reasons to indicate that the conditions of applying it are not met in his case, or that there is some impediment to doing so?
Ignorance of that which makes one a disbeliever is of two types:
The first type is when the individual does not believe in Islam, or does not believe in anything, and it has never crossed his mind that there is a (true) religion other than that which he is following. In shar‘i terms he is to be treated as he appears to be in this world; as for the hereafter, his fate will be decided by Allah, may He be exalted. The most correct view is that he will be tested in the hereafter in whatever way Allah, may He be glorified and exalted, wills, and Allah knows best what they will do, but we know that he will not enter the Fire except for a sin that he commits, because Allah, may He be exalted, says (interpretation of the meaning): “and your Lord treats no one with injustice” [al-Kahf 18:49].
Rather we said that he is to be treated as he appears to be in this world – which means that he is to be treated as a disbeliever according to shar‘i rulings – because he is not a Muslim, so he cannot be treated as a Muslim. The reason why we said that the most correct view is that he will be tested in the hereafter is that there are many reports to that effect, which were quoted by Ibn al-Qayyim (may Allah have mercy on him) in his book Tareeq al-Hijratayn, when he discussed the eighth view concerning the children of the mushrikeen [and their fate in the hereafter].
The second type is when there is ignorance on the part of an individual who is a Muslim, but he grew up believing in (or practising) that thing that makes one a disbeliever, and it never crossed his mind that it is contrary to Islam, and no one advised him of that. Such a person is to be treated as a Muslim, and in the hereafter his fate will be decided by Allah, may He be glorified and exalted. That is indicated by the Qur’an, the Sunnah and the words of the scholars.
The evidence from the Qur’an includes the following:
“And We never punish until We have sent a Messenger (to give warning)”
[al-Isra’ 17:15]
“And never will your Lord destroy the towns (populations) until He sends to their mother town a Messenger reciting to them Our Verses. And never would We destroy the towns unless the people thereof are Zalimoon (polytheists, wrong-doers, disbelievers in the Oneness of Allah, oppressors and tyrants)”
[al-Qasas 28:59]
“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers”
[an-Nisa’ 4:165]
“And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allah misleads whom He wills and guides whom He wills”
[Ibraaheem 14:4]
“And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid”
[at-Tawbah 9:115]
“And this is a blessed Book (the Quran) which We have sent down, so follow it and fear Allah (i.e. do not disobey His Orders), that you may receive mercy (i.e. saved from the torment of Hell).
Lest you (pagan Arabs) should say: ‘The Book was only sent down to two sects before us (the Jews and the Christians), and for our part, we were in fact unaware of what they studied.’
Or lest you (pagan Arabs) should say: ‘If only the Book had been sent down to us, we would surely have been better guided than they (Jews and Christians).’ So now has come unto you a clear proof (the Quran) from your Lord, and a guidance and a mercy”
[al-An‘aam 6:155-157].
And there are many similar verses which indicate that proof cannot be established except after knowledge has been conveyed and explained.
With regard to the Sunnah, in Saheeh Muslim (1/134) it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “By the One in Whose hand is the soul of Muhammad, no one among this nation, Jew or Christian, hears of me then dies not believing in that with which I was sent, but he will be one of the people of the Fire.” 
With regard to the words of the scholars, it says in al-Mughni (8/131):
If he is one of those who are not aware that (a certain ruling) is obligatory, such as one who is new in Islam, or one who grew up in a non-Islamic country, or in the wilderness far away from cities and scholars, then he is not to be deemed a disbeliever. Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (3/229, Majmoo‘ Ibn Qaasim): 
I am always – and those who spent time with me know it – one of those who most emphatically forbid accusing a specific individual of being a disbeliever, or of being an evildoer or of being a sinner, unless it is known that proof based on the texts of the Qur’an and Sunnah has been established against him, concerning matters which, if anyone goes against that proof, he is either a disbeliever, evildoer or sinner. I affirm that Allah, may He be exalted, has forgiven this ummah for its mistakes, which includes mistakes that have to do with beliefs or words uttered, or that have to do with actions and practices. The early generations kept disputing concerning many issues, but none of them accused another of being a disbeliever, evildoer or sinner. 
… I used to explain that what has been transmitted from the scholars and imams of the early generations, of stating in general terms that whoever says such and such becomes a disbeliever, is true and correct, but we must differentiate between general statements and a statement about a specific individual. 
… Regarding someone as a disbeliever is like a threat of punishment, because a person may even say something that implies rejection of what the Messenger (blessings and peace of Allah be upon him) said, but the person who says it may be new in Islam, or he may have grown up in the remote wilderness. Such a person cannot be accused of being a disbeliever for rejecting what he rejected, until proof is established against him. He may not have heard those texts, or he may have heard them but they were not proven to him to be sound, or the text may contradict something that is well-established in his mind, which dictated that he should interpret the text in a manner other than its apparent meaning, even though he may be mistaken. 
Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab said in ad-Durr as-Saniyyah (1/56):
With regard to deeming a person to be a disbeliever, I regard as a disbeliever anyone who learns about the religion brought by the Messenger, then after learning it he reviles it and tells people not to follow it, and he opposes those who do follow it. This is the person whom I regard as a disbeliever. 
On p. 66 he said: As for what they say of lies and fabrications about us, when they say that we label people as disbelievers in general terms, and we say that it is obligatory for anyone who is able to migrate to join us to do so, all of that is lies and fabrications by means of which they turn people away from the religion of Allah and His Messenger. As we do not regard as disbelievers those who worship the idol [i.e., the built-up tomb] on the grave of ‘Abd al-Qaadir, or the idol on the grave of Ahmad al-Badawi and the like, because of their ignorance and because there is no one to advise them, then how can we regard as a disbeliever the one who does not associate anything with Allah, just because he does not migrate to join us and does not regard others as disbelievers and fight them?! 
If (the view mentioned above, which is not to regard anyone as a disbeliever until proof is established against him) is based on the texts of the Qur’an and Sunnah and the words of the scholars, then it is also in accordance with the wisdom, kindness and mercy of Allah, may He be exalted. For He will never punish anyone until He has established proof that leaves them with no excuse. Reason could not, on its own, attain knowledge of the duties that one has towards Allah, may He be exalted. If that were possible, then proof would not depend on the sending of Messengers. 
Therefore the basic principle concerning the one who claims to be a Muslim is that he is to be regarded as a Muslim unless that description becomes no longer applicable on the basis of shar‘i evidence. 
… 
So before deeming somebody to have become a disbeliever, two things must be examined. 
The first is that there should be clear evidence from the Qur’an and Sunnah that the matter in question makes a person a disbeliever, so as not to fabricate lies about Allah. 
The second is that the ruling should be applicable to this specific individual, so that the conditions of deeming somebody to have become a disbeliever are met in his case, and it is established that there are no impediments to doing so. 
One of the most important conditions is that he should be aware of his mistake that led to him being regarded as a disbeliever, because Allah, may He be exalted, says (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad (blessings and peace of Allah be upon him)) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination”
[an-Nisa’ 4:115]. 
This verse stipulates the condition that the punishment of Hell becomes due if a person opposes the Messenger after guidance has become clear to him. But is it stipulated that he should be aware of the consequences of his infraction and that it leads to him becoming a disbeliever and so on, or is it sufficient for him to know that it is an infraction, even if he is unaware of the implications of his error?
What appears to be the case is the latter, i.e., the mere fact of his being aware that it is an infraction is sufficient for the application of the ruling connected to this infraction, because the Prophet (blessings and peace of Allah be upon him) made it obligatory for the one who had intercourse during the day in Ramadan to offer expiation because he was aware that it was an infraction, even though he was not aware of the requirement of expiation. Moreover the previously-married zaani who is aware of the prohibition on zina is to be stoned, even if he was ignorant of the consequences of his zina, and perhaps if he had been aware of the consequences he would not have committed zina. …
To sum up, the one who is ignorant may be excused for what he says or does of that which may constitute disbelief, just as he may be excused for that which he says or does that may be regarded as evildoing. That is based on evidence from the Qur’an and Sunnah, rational thinking, and the words of the scholars. 
Majmoo‘ Fataawa ash-Shaykh al-‘Uthaymeen (2/answer to question 224). 
II.
The Shaykh (may Allah have mercy on him) was asked: 
We have read an answer you gave about the excuse of ignorance with regard to acts that lead to a person being deemed a disbeliever, but in the book Kashf ash-Shubuhaat by Shaykh Muhammad ibn ‘Abd al-Wahhaab, he said there is no excuse for ignorance, and he said something similar in his book at-Tawheed. Even though in your answer you quoted the views of Shaykh Muhammad ibn ‘Abd al-Wahhaab, and those of Ibn Taymiyah in al-Fataawa and of Ibn Qudaamah in al-Mughni. We hope that you can explain. 
He replied: 
Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) stated in his essays that no one is to be deemed a disbeliever if he is ignorant. If he is stated in Kashf ash-Shubuhaat that there is no excuse for ignorance, it is to be understood that what he was referring to was the kind of ignorance that results from a person being negligent in not making any effort to learn, such as if he knows that there is a view different to what he is following, but he is negligent and too careless to find out and learn. In that case, ignorance is not an excuse. 
Duroos wa Fataawa al-Haram al-Makki (1411 AH, tape 9, side A)
III. 
The Shaykh (may Allah have mercy on him) was asked: Can a person be excused for ignorance regard to Tawheed? 
He replied: 
The excuse of ignorance is proven with regard to all issues of religion, because Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Verily, We have inspired you (O Muhammad (blessings and peace of Allah be upon him)) as We inspired Nooh (Noah) and the Prophets after him…
Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers””
[an-Nisa’ 163-165]
“And We never punish until We have sent a Messenger (to give warning)”
[al-Isra’ 17:15]
“And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid”
[at-Tawbah 9:115]. 
and because the Prophet (blessings and peace of Allah be upon him) said: “By the One in Whose hand is the soul of Muhammad, no one among this nation, Jew or Christian, hears of me then dies not believing in that with which I was sent, but he will be one of the people of the Fire.”
And there are many texts to that effect. 
Therefore the one who is ignorant will not be brought to account, because of his ignorance, with regard to any issue of religion. But we should note here that some of the ignorant are somewhat stubborn – i.e., when they are told about what is right and correct, they do not go and research the matter or follow it; rather they carry on following what their shaykhs and those whom they venerate teach them, and they follow them. In fact such an individual is not excused, because proof has reached him which at the very least should have created some doubt that would prompt him to go and search for the truth. This person who venerates whomever he venerates of his leaders is like those of whom Allah tells us that they said (interpretation of the meaning): “ ‘We found our fathers following a certain way and religion, and we will indeed follow their footsteps’”[az-Zukhruf 43:22], and in the following verse, He tells us that they said: “ ‘We found our fathers following a certain way and religion, and we will indeed follow their footsteps’” [az-Zukhruf 43:23].
Conclusion: 
The ignorance for which a person may be excused is when he does not know the correct view and he has not been told about it. This is what excuses him for sin. The ruling on how this person is to be dealt with depends on his deeds. Moreover, if he claims to be a Muslim and he testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, he is to be regarded as a Muslim. If he does not claim to be a Muslim, then in this world he is to be treated like the people of the religion that he claims to follow. As for the hereafter, then he comes under the same heading as the people of the period between Prophets, and his fate will be decided by Allah, may He be glorified and exalted, on the Day of Resurrection. The most correct view concerning them is that they will be tested however Allah wills; whoever among them obeys will enter Paradise, and whoever disobeys will enter Hell. But it should be noted that we are living at a time where there is hardly any place on earth that the call of the Prophet (blessings and peace of Allah be upon him) has not reached through various media, and through people mixing with one another, and disbelief usually stems from stubbornness. 
Majmoo‘ Fataawa ash-Shaykh al-‘Uthaymeen (2/answer to question no. 222) 
IV. 
The Shaykh (may Allah have mercy on him) was asked: 
What is the ruling on describing those who are excused for ignorance as holding the views of the Murji’ah? 
He replied: 
As for the excuse of ignorance, this is based on the general meanings of the texts, and no one can produce evidence to prove that the one who is ignorant is not to be excused. Allah, may He be exalted, says (interpretation of the meaning):
“And We never punish until We have sent a Messenger (to give warning)”
[al-Isra’ 17:15]
 “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers”
[an-Nisa’ 4:165]. 
Were it not for the excuse of ignorance, there would be no need to send the Messengers; people would be accountable on the basis of what is instilled in their innate nature, and there would be no need to send the Messengers. The excuse of ignorance is what is indicated by the Qur’an and Sunnah, as was stated by the leading scholars such as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), and Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him). But a person may be negligent in seeking knowledge, so he is sinning in that respect. In other words, it may be possible for him to learn, but he does not care to do so; or he may be told that something is haraam, but he does not care. In this case he is falling short in this regard and he is sinning thereby. As for a man who lives among people who commit a sin and think that it is permissible, then we say that he is accountable for his sin, when the message did not reach him, this is far-fetched. In fact we cannot issue rulings on the basis of our emotions; rather we issue rulings on the basis of what is indicated by sharee‘ah. The Lord, may He be glorified and exalted, says: “My mercy prevails over My wrath.” So how can we take a person to task for his ignorance when it has never crossed his mind that this is haraam? In fact Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) said: We do not regard as kaafirs those who placed an idol [i.e., a built-up tomb] on the grave of ‘Abd al-Qaadir al-Jilani or on the grave of al-Badawi, because of their ignorance and the lack of anyone to advise them. 
Liqaa’aat al-Baab al-Maftooh (33/question no. 12). 
V. 
The Shaykh (may Allah have mercy on him) said: 
But there remains the issue of a man who was negligent and put no effort into seeking the truth, because he was heedless and he saw what people were doing and did likewise, without researching the matter. Such a person may be sinning; in fact he may be falling short in seeking the truth, and he may not be excused in this case. Or he may be excused if it never occurred to him that this action was an infraction but he had no scholar to advise him. In this case he may be excused. Hence the most correct view is that if someone lives in the wilderness, far away from the cities, and he did not fast Ramadan because he thought that it was not obligatory, or he used to have intercourse with his wife during the day in Ramadan, thinking that doing so was permissible, then he does not have to make up the fast, because he was ignorant, and one of the conditions of being accountable for adhering to sharee‘ah is that the accountable person should have heard of the ruling and learned of it. 
To sum up: a person may be excused for ignorance, but he will not be excused for falling short in seeking knowledge of the truth. 
Liqaa’aat al-Baab al-Maftooh (39/question no. 3) 
VI. 
The Shaykh (may Allah have mercy on him) was asked: 
What is your view on one who says Laa ilaaha ill-Allah Muhammad Rasoolullah, then he slaughters a sacrifice for something other than Allah? Is he a Muslim? Please note that he grew up in a Muslim country. 
The Shaykh said: 
The one who seeks to draw close to something other than Allah by means of offering a sacrifice to it is a mushrik in the sense of major shirk, and he will not benefit from saying Laa ilaaha ill-Allah, or from praying or any other deed, unless he grew up in a remote land, where the people did not know of this ruling. In that case he is excused for his ignorance, but he should be taught, like one who lives in a remote land where they offer sacrifices to something other than Allah, such as offering sacrifices to graves or to the awliya’ (“saints”), and they do not see anything wrong with that, and they do not know that this is shirk or that it is haraam. Such a person may be excused for his ignorance. But as for a person who is told that this constitutes disbelief, but he says: No, I will not stop offering sacrifices to the “saint”, in this case proof has been established against him, so he is to be deemed a disbeliever. 
Questioner: 
If he is given advice and told that this is shirk (but he persists in it), can I describe him as a mushrik or kaafir? 
Shaykh: 
Yes, he is a mushrik, kaafir and apostate. He should be asked to repent, and if he repents, all well and good; otherwise he is to be executed. 
Questioner: 
Is there a difference between issues that are very clear and issues that are subtle and ambiguous? 
Shaykh: 
That which is ambiguous needs to be discussed, such as this issue. If we assume that he says: “I live among people who slaughter sacrifices to the saints (awliya’), and I do not know that this is haraam,” then this matter is ambiguous for him, because what is ambiguous or clear is something relative. That which is clear to me may be ambiguous to you, and that which is clear to you may be ambiguous to me. 
Questioner: 
How can I establish proof against him? What is the proof that I should present to him? 
Shaykh: 
The proof against him is what it says in the verses (interpretation of the meaning):
“Say (O Muhammad (blessings and peace of Allah be upon him)): ‘Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the Alameen (mankind, jinns and all that exists).
‘He has no partner. And of this I have been commanded…’”
Al-An‘aam 6:162, 163]
“Verily, We have granted you (O Muhammad (Peace be upon him)) Al-Kauthar (a river in Paradise),
Therefore turn in prayer to your Lord and sacrifice (to Him only)”
[al-Kawthar 108:1, 2]. 
This indicates that offering sacrifices as a means of drawing close and veneration is an act of worship, and whoever directs worship to anything or anyone other than Allah is a mushrik. 
If proof is conveyed and he is told that this act of his constitutes shirk (but he persists in it), then he no longer has any excuse for doing it. 
Questioner: 
Should he be told then? 
Shaykh: 
He has to be told. 
Questioner:
There is a specious argument which says that his action is shirk but he is not a mushrik. How should we respond?
Shaykh:
This is correct. He is not a mushrik if no proof has been established against him. Didn’t the one who said “O Allah, You are my slave and I am your Lord” speak words of disbelief? Yet he did not become a disbeliever thereby, because he made that mistake out of extreme joy (at finding his lostcamel in the wilderness, as mentioned in a lengthy hadith). Is it not the case that the one who is forced to disbelieve may disbelieve outwardly but he does not do so in his heart, for his heart is at ease with faith? With regard to the scholars who say that a word of disbelief is distinct from the one who utters it, this applies if no proof has been established and we do not know his situation. But if we do know his situation, then what do we do now? Do we say that he cannot be deemed a disbeliever? Does it mean that no one can be deemed a disbeliever, or that no one can become a disbeliever, and even the one who does not pray cannot be described as a disbeliever? Even Ibn Taymiyah said that if proof reached him, then proof has been established against him (and he is left with no excuse). … It is not enough for proof to reach him, unless he also understands it, because if we assume that someone is a non-Arab and we recite the Qur’an to him morning and evening, , but he does not know what it means, can we say that proof has been established against him? Allah, may He be exalted, says (interpretation of the meaning):
“And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them”
[Ibraaheem 14:4].
Liqaa’aat al-Baab al-Maftooh (48/question no. 15)
We hope that the matter has become clear, and that you understand the meaning of what Shaykh ibn ‘Uthaymeen (may Allah have mercy on him) said, and that his view is that ignorance is an excuse. This is applicable in the case of one who is new in Islam, or one who lives far away from places of knowledge, or who lives among people to whom it has never occurred that they are going against Islamic teachings, even though in fact their actions are causing them to fall into major shirk.
And Allah knows best.

Praise be to Allah.Firstly:
The Muslim should strive to preserve his belief and his faith, and focus on maintaining his sound fitrah and thinking; he should flee for the sake of his religious commitment and spiritual well-being from doubts and confusion, for hearts are weak and specious arguments may be attractive, because of the way they are presented as something beautiful by proponents of innovation and misguidance, when in fact they are based on flimsy and weak foundations.
Reading books that promote innovation and misguidance, or books that promote shirk and myths, or the books of other religions that have been distorted, or the books written by atheists and hypocrites, or looking at websites that promote these deviant ideas and propagate specious arguments, is not permissible except for one who is well-versed in Islamic knowledge, whose aim in reading such material is to refute it and highlight its corrupt nature, and has the ability to do that or is qualified to take on this task.
As for one who does not have Islamic knowledge looking at or reading such material, doing so is more likely to lead to some sort of confusion, undermining the belief in his heart and shaking his faith, because of the specious arguments that he reads.
This has happened to many ordinary Muslims, and even to some seekers of knowledge who are not qualified to deal with such material, to the extent that in some cases they have ended up misguided and astray – we seek refuge with Allah.
Very often, the one who looks at these books may be deceived by his thinking that his faith is stronger than all the specious arguments presented, but then suddenly he finds – if he reads a great deal – that the specious arguments have begun to take root in his mind in a manner that never occurred to him.
Hence the advice of the scholars of the righteous early generations was to forbid looking at or reading such books.
We have quoted the words of the scholars in the answer to question no. 92781.
Secondly:
It is essential to learn Islam from its sources, the greatest of which, and the foundation thereof, are the Qur’an and Sunnah.
Islam has emphasized the importance of reason and thinking, which is reflected in many verses. There are phrases that are repeated dozens of times in the Qur’an, such as “Thus does Allah make clear to you His verses that you might use reason” [al-Baqarah 2:242], “for a people who give thought” [Yoonus 10:24] and “for a people who understand” [al-An‘aam 6:98].
Allah calls upon us to think in the Qur’an, as He, may He be glorified, says (interpretation of the meaning):
“[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded”
[Saad 38:29].
Allah, may He be glorified, says, calling us to reflect upon His creation (interpretation of the meaning):
“Do they not contemplate within themselves? Allah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers”
[ar-Room 30:8].
Indeed, Allah, may He be exalted, has criticized the people of Hell by stating that they did not benefit from their reason, and He tells us (interpretation of the meaning):
“And they will say, ‘If only we had been listening or reasoning, we would not be among the companions of the Blaze’”
[al-Mulk 67:10]
“So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts”
[al-Hajj 22:46].
Thinking is an act of worship, which Allah points out in the verses (interpretation of the meaning):
“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding
Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire”
[Aal ‘Imraan 3:190-191].
Shaykh as-Sa‘di said:
Here Allah tells us that “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding”. This encourages people to think deeply, examine these signs and contemplate the creation. He left the word “signs” ambiguous, and did not state explicitly what it points to, as an indication of the great number and ubiquitous nature of those signs. That is because in creation there are amazing signs that dazzle those who look upon them, convince those who ponder them, attract the hearts of those who are sincere and strengthen the faith of those of understanding. But the details of what these signs contain are impossible for any person to list or even comprehend some of them.
In conclusion, what we see in them of greatness, the vastness and order in the movement of heavenly bodies, point to the greatness of their Creator and His power, which encompasses all things.
Their perfection, precision and beauty point to the wisdom of Allah, His control over all things and the vastness of His knowledge.
The benefits they bring to people are indicative of the vastness of Allah’s mercy, the all-encompassing nature of His grace and kindness, and the necessity of being grateful to Him. All of that indicates that the heart should only be attached to its Creator and originator, and should do its utmost to seek His pleasure, and not associate with Him any of those who have not even an atom’s weight of power over themselves or others on earth or in heaven.
Allah has intended these signs only for those of understanding, namely people of reason, because they are the ones who benefit from that and who contemplate the signs with reason, and do not merely look at them with their eyes.
Then Allah describes those of understanding as being those “who remember Allah” in all circumstances, “standing or sitting or [lying] on their sides”. This includes all types of remembrance of Allah, both verbal and in the heart. That includes praying standing; if that is not possible, then sitting; and if that is not possible then lying on one’s side. “and give thought to the creation of the heavens and the earth” that is, so that they may reach the conclusion intended (that there is a great Creator).
This indicates that thinking is an act of worship, and is one of the characteristics of the close friends of Allah. When they think and reflect upon these things, they realise that Allah did not create them in vain, and they say: “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]” and exalted are You above all that is not befitting to Your Majesty; rather You created it in truth, for truth, and including truth.
“then protect us from the punishment of the Fire” by protecting us from doing bad deeds, and helping us to do righteous deeds, so that we might attain thereby salvation from the fire. End quote.
In the hadith narrated from ‘Ata’, he said: ‘Ubayd ibn ‘Umayr and I went to visit ‘Aa’ishah. She said to ‘Ubayd ibn ‘Umayr: It is about time you visited us. He said: O my mother, I say as the first one said: Make your visits at long intervals, and people will love you more. She said: Spare us from this gibberish of yours! Ibn ‘Umayr said: Tell us of the most amazing thing you saw from the Messenger of Allah (blessings and peace of Allah be upon him). She remained silent for a while, then she said: One night he said: “O ‘Aa’ishah, let me focus on worshipping my Lord this night.” I said: By Allah, I love to be near you, and I love what makes you happy. He got up and did wudoo’, then he began to pray. She said: And he kept weeping until his lap became wet. Then he wept and kept weeping until his beard became wet. Then he wept and kept weeping until the ground became wet. Then Bilaal came to call him for prayer, and when he saw him weeping, he said: O Messenger of Allah, why are you weeping when Allah has forgiven you your past and future sins? He said: “Should I not be a thankful slave? Last night a verse was revealed to me; woe to the one who recites it and does not reflect:
‘Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding
Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire’
[Aal ‘Imraan 3:190].”
Narrated by Ibn Hibbaan in his Saheeh (2/286). See also as-Silsilah as-Saheehah (1/147).
The man of literature and great thinker, Ustadh ‘Abbaas Mahmoud al-‘Aqqaad, wrote a book on this issue, entitled at-Tafkeer Fareedah Islamiyyah (Thinking is an Islamic Duty).

Praise be to Allah.The things that nullify Islam are ten; they were mentioned by Imam Muhammad ibn ‘Abd al-Wahhaab, and there is scholarly consensus on all of them except one, namely sihr (magic, witchcraft), which is subject to further discussion, but with regard to some forms of it, the scholars are unanimously agreed that it nullifies Islam, as we shall see below. 
We may sum up these things that nullify Islam as follows: 
1. Shirk or associating others in worship with Allah, may He be exalted
Allah, may He be exalted, says (interpretation of the meaning):
“Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases”
[an-Nisa’ 4:48]
“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimoon (polytheists and wrongdoers) there are no helpers”
[al-Maa’idah 5:72]. 
That includes: calling upon the dead, seeking their help, and making vows and offering sacrifices to them. 
The evidence for this in the Qur’an and Sunnah is more than can be listed, and the scholarly consensus on this point is well established. 
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The basis of shirk (ascription of partners to Allah) is when you equate Allah, may He be exalted, with His creation in terms of some of that which He alone deserves to have ascribed to Him, because no one ever equated anything to Allah in all respects. So whoever worships anything other than Him, or puts his trust in that thing is a mushrik who has associated something else with Him.
End quote from al-Istiqaamah (1/344) 
Ibn ‘Abd al-Haadi (may Allah have mercy on him) said:
If a person comes to the bier of a dead person, calling upon him instead of Allah and seeking his help, this is shirk and is haraam according to Muslim consensus.
End quote from as-Saarim al-Munki (p. 436) 
2. Ascribing intermediaries to Allah
Whoever makes intermediaries between him and Allah, calls upon them, asks them to intercede for him and puts his trust in them, is a disbeliever according to scholarly consensus. 
The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“And they worship besides Allah things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allah.’ Say: ‘Do you inform Allah of that which He knows not in the heavens and on the earth?’ Glorified and Exalted be He above all that which they associate as partners with Him!”
[Yoonus 10:18].
 Whoever does that is akin to those who worship idols. 
Hence Ibn Muflih (may Allah have mercy on him) said in al-Furoo‘ (3/553):
Because that is like the deeds of idol worshippers who say: We only worship them so that they may bring us closer to Allah. End quote. 
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Whoever makes the angels and Prophets intermediaries, calling upon them, putting his trust in them, asking them to bring benefits and ward off harm – such as asking them for forgiveness of sins, guidance, relief of distress and meeting of needs – is a disbeliever according to Muslim consensus.
End quote from Majmoo‘ al-Fataawa (1/124) 
The scholars learned about this consensus from Shaykh al-Islam, and confirmed it in their books, in the chapters on the rulings on apostates, as was quoted by al-Mirdaawi in al-Insaaf (10/327), where he says:
The same ruling applies if he makes intermediaries between himself and Allah, putting his trust in them, calling upon them and asking of them. That is according to scholarly consensus. End quote. 
See: Kashshaaf al-Qinaa‘ by al-Bahooti (6/168); al-Furoo‘ by Ibn Muflih (3/553) 
3. Not regarding the mushrikeen as kuffaar (disbelievers)
Whoever does not regard the mushrikeen as kuffaar (disbelievers) and doubts whether they are disbelievers, or regards their beliefs are sound, is himself a disbeliever. 
With regard to this nullifier of Islam, there is scholarly consensus that the one who does this is a disbeliever. What is meant by the “mushrikeen” here is one who was originally a disbeliever. Connected to them are those who commit an act of apostasy on which the scholars are unanimously agreed that it is definitely apostasy, with regard to an issue that is well-known to be a fundamental part of the religion, such as one who denies the resurrection, or who rejects a verse of the Book of Allah, and other clear causes of apostasy concerning which there is no ambiguity.
Al-Qaadi ‘Iyaad (may Allah have mercy on him) narrated that there was scholarly consensus on this matter, and he said:
There is consensus that one who does not regard any of the Jews and Christians as disbelievers, or does not regard anyone who leaves the religion of the Muslims as a disbeliever, or does not take a stand with regard to this issue, or is unsure about it, is himself a disbeliever. 
End quote from ash-Shifa’ (2/281) 
See also the answer to question no. 210595 
4. Believing that the guidance of someone other than the Prophet (blessings and peace of Allah be upon him) is more perfect than his guidance, etc
Whoever believes that the guidance of someone other than the Prophet (blessings and peace of Allah be upon him) is more perfect than his guidance, or that the rule of someone other than him is better than his rule, such as those who prefer the rule of man-made laws over the Prophet’s rulings, is a kaafir (disbeliever). 
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
This category includes those who believe that the systems and laws invented by people are superior to the sharee‘ah of Islam, or that they are equal to it, or that it is permissible to refer to them for judgement, even if they believe that judging according to sharee‘ah is preferable; and those who believe that the Islamic system is not fit to be applied in the twentieth century, or that it was a cause of the Muslims’ decline, or that it should be limited to a person’s relationship with his Lord, and should have nothing to do with other matters of life. 
That also includes those who think that implementing the rulings of Allah with regard to cutting off the hand of the thief or stoning the previously-married adulterer is not appropriate in the present age. And it also includes everyone who believes that it is permissible to rule by something other than the laws of Allah in the case of transactions, hudood punishments, and other matters, even if they do not believe that that is preferable to the ruling of sharee‘ah, because by doing that they are regarding as permissible that which Allah has prohibited, according to scholarly consensus, and whoever regards as permissible that which Allah has prohibited, and that is one of the well-known fundamental teachings of the religion – such as zina, alcohol, riba, and ruling by something other than the laws of Allah – is a disbeliever according to Muslim consensus. 
End quote from Majmoo‘ Fatawa ash-Shaykh Ibn Baz (1/132) 
In fatwa no. 111923 we stated that there is scholarly consensus regarding this nullifier of Islam. 
5. Hating something that was brought by the Messenger (blessings and peace of Allah be upon him)
Whoever hates something that was brought by the Messenger (blessings and peace of Allah be upon him), even if he complies with it, is a disbeliever, because Allah, may He be exalted, says (interpretation of the meaning):
“That is because they hate that which Allah has sent down (this Quran and Islamic laws, etc.), so He has made their deeds fruitless”
[Muhammad 47:9]. 
There is scholarly consensus that the one who hates that which was brought by the Messenger (blessings and peace of Allah be upon him) is a disbeliever, as was stated by al-Bahooti in Kashshaaf al-Qinaa‘ (6/168). 
6. Ridiculing any aspect of the religion of the Messenger (blessings and peace of Allah be upon him)
Whoever ridicules any part of the religion of the Messenger (blessings and peace of Allah be upon him), or its promises of reward or warnings of punishment, is a disbeliever. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“…Say: ‘Was it at Allah and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (blessings and peace of Allah be upon him) that you were mocking?’
Make no excuse; you have disbelieved after you had believed”
[at-Tawbah 9:65-66]. 
Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him) said:
The foundation of Islam is built on veneration of Allah and respect for His religion and His Messengers, and any mockery thereof is contrary to this principle and is in sharp contrast to it.
End quote from Tayseer al-Kareem ar-Rahmaan (p. 342) 
Shaykh Ibn Baaz (may Allah have mercy on him) said:
All the scholars are unanimously agreed that if the Muslim reviles or criticises the religion, or reviles or criticises the Messenger (blessings and peace of Allah be upon him), or ridicules him, then he is an apostate and a disbeliever, who may be executed and his wealth seized.
End quote from Fataawa Noor ‘ala ad-Darb (1/139) 
For more information, please see the answer to question no. 163627 
7. Sihr (magic or witchcraft)
Whoever does that or approves of it is a disbeliever. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“neither of these two (angels) taught anyone (such things) till they had said, ‘We are only for trial, so disbelieve not (by learning this magic from us)’”
[al-Baqarah 2:102]. 
With regard to this nullifier of Islam, there is no scholarly consensus on all forms of it. 
So if the practitioner of witchcraft does something that constitutes kufr (disbelief), such as disrespectfully handling a copy of the Qur’an, or prostrating to the devils, and the like, then he is a disbeliever according to scholarly consensus. 
But if he does not do any such things, then most of the scholars are of the view that he is also a disbeliever just because of his practising magic or witchcraft. This has been discussed previously in fatwa no. 69914 
We also referred to the difference of scholarly opinion concerning this matter in fatwa no. 13914 
For more information, please see fatwa no. 148099 
8. Supporting the mushrikeen and helping them against the Muslims.
The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“And if any amongst you takes them as Auliya (friends, protectors, helpers, etc.), then surely he is one of them. Verily, Allah guides not those people who are the Zalimoon (polytheists and wrongdoers and unjust).”
[al-Maa’idah 5:51]. 
What is meant by that is if a Muslim helps, supports and aids the disbelievers against the Muslims, and he forms an alliance with their party, instead of the party of the believers. 
In his commentary on the verse in which Allah, may He be exalted, says (interpretation of the meaning), “Let not the believers take the disbelievers as Auliya (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allah in any way” [Aal ‘Imraan 3:28], At-Tabari (may Allah have mercy on him) said: 
Do not, O believers, take the disbelievers as a source of help and support or ally yourself with them in support of their religion, supporting them against the Muslims instead of the believers, and telling them about the Muslims’ weak points, for whoever does that “will never be helped by Allah in any way”. What is meant is that he has disavowed Allah and Allah has disavowed him because of his apostasy from His religion and his becoming a disbeliever. “except if you indeed fear a danger from them” [Aal ‘Imraan 3:28], that is, unless you are under their rule and you fear that they may kill you, so you pay lip service to giving them support, whilst concealing enmity towards them in your hearts, and you do not support them in what they are following of disbelief or help them against any Muslim in any way.
End quote from Tafseer at-Tabari (3/140) 
The scholars of Morocco issued a fatwa stating that Muhammad ibn ‘Abdullah as-Sa‘di, one of the kings of Marrakesh, became a disbeliever when he sought the help of the King of Portugal against his paternal uncle. 
See: al-Istiqsaa’ li Akhbaar Duwal al-Maghrib al-Aqsa (2/70) 
In al-Qada’ min Nawaazil al-Imam al-Burzuli (may Allah have mercy on him) it says that the ruler of the Muslims, Yoosuf ibn Taashfeen al-Lamtooni (may Allah have mercy on him) asked the scholars of his time (may Allah be pleased with them) about Ibn ‘Abbaad al-Andalusi writing to the Franks (i.e., Christians) asking for help against the Muslims. Most of them (may Allah be pleased with them) replied that he was an apostate and a disbeliever.
See: al-Istiqsaa li Akhbaar Duwal al-Maghrib al-Aqsa (5/75) 
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on) issued a fatwa concerning those who joined the Tatars and fought the Muslims, stating that such a person was an apostate, and he said: 
If the Sahaabah called those who withheld zakaah apostates – even though they fasted and prayed, and did not fight the main body of the Muslims – then how about those who have joined the enemies of Allah and His Messenger to fight the Muslims? 
End quote from Majmoo‘ Fataawa Shaykh al-Islam (28/530-531) 
9. Believing that it is permissible for some people to go beyond the bounds of sharee‘ah (and follow a religion other than Islam)
Whoever believes that it is permissible for some people to go beyond the bounds of the sharee‘ah of Muhammad (blessings and peace of Allah be upon him) (and follow a religion other than Islam) is a disbeliever, because Allah, may He be exalted, says (interpretation of the meaning):
“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”
[Aal ‘Imraan 3:85]. 
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is well known in Islam, and all the Muslims are unanimously agreed, that whoever thinks that any religion other than Islam is valid, or that following a set of laws other than the laws of Muhammad (blessings and peace of Allah be upon him) is acceptable, is a disbeliever. This is like the disbelief of one who believes in part of the Qur’an and disbelieves in part of the Qur’an. 
End quote from al-Fataawa al-Kubra (3/543) 
10.  Turning away from the religion of Allah, and not learning it or acting in accordance with it
The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“And who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.)”
[as-Sajdah 32:22].
What is meant by the “disbelief of turning away” is turning away from that which the Messenger brought, not paying any attention to it, not learning it from him, and not paying it any heed.
Ibn al-Qayyim (may Allah have mercy on him) said:
With regard to the “disbelief of turning away”, it means turning away from the Messenger and ignoring him, neither believing him nor disbelieving him, neither taking him as an ally nor taking him as an enemy, and not paying any attention to what he brought at all.
End quote from Madaarij as-Saalikeen (1/347)
Shaykh ‘Abd al-Lateef ibn ‘Abd ar-Rahmaan ibn Hasan Aal ash-Shaykh (may Allah have mercy on him) said, in a detailed response concerning that:
People’s conditions vary greatly, and they vary according to their level of faith. This applies if faith is present in the first place, but negligence has to do with things that are less important than faith, such as some deeds that are obligatory or mustahabb.
But if there is no faith at all – meaning a kind of faith by which a person is  regarded as a Muslim – and he turns away from it altogether, then this is the “disbelief of turning away”, concerning which Allah, may He be exalted, says (interpretation of the meaning):
“And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones”
[al-A‘raaf 9:179]
“But whosoever turns away from My Reminder (i.e. neither believes in this Quran nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection”
[Taa-Haa 20:124].
But you should understand that what matters is knowing the reality of faith, even if the expressions and wording vary.
End quote.
See: Nawaaqid al-Eemaan al-I‘tiqaadiyyah by Dr Muhammad ‘Abd al-Wahhaab al-Wuhaybi (128-129).
We have not come across anyone who said that there was scholarly consensus concerning this type of disbelief.
For more information, please see the answer to question no. 142392
And Allah knows best.

Praise be to Allah.Shaykh Muhammad ibn ’Uthaymin (may Allah have mercy on him) said:
“The Prophet (blessings and peace of Allah be upon him) explained the wisdom behind tawaf when he said: “Circumambulation of the Ka`bah (tawaf), going between as-Safa and al-Marwah (sa‘i), and stoning the Jamarat have only been ordained to establish the remembrance of Allah.” 
The one who circumambulates the House of Allah, may He be exalted, does that while feeling awe of Allah in his heart, may He be exalted. Thus he is in a state of remembrance of Allah, may He be exalted, and all his movements – walking, kissing or touching the Black Stone and the Yemeni Corner, or pointing to the Black Stone – all come under the heading of remembering Allah, may He be exalted, because they are all acts of worship, and all acts of worship are remembrance of Allah, may He be exalted, in general terms. 
As for the words that he utters of takbهr, dhikr and du`a, they obviously come under the heading of remembering Allah, may He be exalted. 
As for kissing the Black Stone , it is an act of worship in which a person kisses a stone to which he has no connection except worshipping Allah, may He be exalted, by venerating it and following the Messenger of Allah (blessings and peace of Allah be upon him) by doing that, as it is proven that the Amهr al-Mumineهn ‘Umar ibn al-Khattab (may Allah be pleased with him) said, when he kissed the Black Stone : I know that you are a stone and have no power to harm or benefit; were it not that I saw the Prophet (blessings and peace of Allah be upon him) kissing you, I would not have kissed you.
With regard to what some ignorant people think, that the purpose behind that is to seek blessing (barakah) from it, there is no basis for that, so it is invalid.
With regard to what some heretics have said, that circumambulating the Ka`bah is like circumambulating the graves of their saints, and that it is tantamount to idolatry, this is part of their heresy. 
The believers only circumambulate the Ka`bah in compliance with the command of Allah, and whatever is done in compliance with the command of Allah, doing it is an act of worship of Allah, may He be exalted.
Do you not see that prostrating to anything other than Allah is major shirk (shirk akbar), but when Allah commanded the angels to prostrate to Adam, prostration to Adam was an act of worship to Allah, may He be exalted, and refusing to prostrate to him was an act of disbelief?
Hence circumambulation of the Kabah is one of the greatest acts of worship; it is the foundation of the Hajj, and Hajj is one of the pillars of Islam. Hence when the mataf (place of tawaf) is calm, the one who does tawaf experiences the joy of tawaf and feels in his heart that he is close to his Lord, which confirms the virtue and high status of the House of Allah. And it is Allah Whose help we seek.” (Fatawa al-‘Aqهdah, pp. 28-29)
And Allah knows best.

Praise be to Allah.If you hear or see such stories, reports and cases, then remember two important things, that should be constantly borne in mind:
1.
Remember the Dajjaal, who is mentioned in mutawaatir hadiths which tell us that he will emerge at the end of time; the books of Saheeh and Sunans are filled with such reports, in which it is proven that Allah, may He be glorified and exalted, will cause a number of apparently extraordinary feats to occur at his hands, as a test to people, to see whether they will follow him or reject him, because fitnah and trials cannot occur except through such great extraordinary feats, to the extent of raising the dead, causing crops to grow, bringing down rain, talking to animals, and so on. After that, will you believe any proponent of falsehood who claims to confirm his falsehood with some extraordinary feats?
Can anyone other than the Dajjaal – among these practitioners of magic, charlatans, priests, monks, Buddhists, Sikhs, Hindus and atheists, and others who we see today performing extraordinary feats – can all of these people be stronger in influence and do greater extraordinary feats and performances, than the Dajjaal, such that we would believe in their religions and reject the Dajjaal?
Imam ash-Shaatibi (may Allah have mercy on him) said:
Not every extraordinary feat that occurs at the hands of the human being is a karaamah (miracle). Rather some of them may be karaamaat, whilst others are not.
To explain with examples: those who try to control things by concentrating their thoughts, and those who deal with astrology, may perform extraordinary feats, but it is all darkness upon darkness, and there is no way it could be sound or valid
If it involves focusing one’s thoughts on a thing until those thoughts have an impact on it, that is not proven by any religious text, and there is no basis for it at all. Rather the basis for that is philosophical and it has no basis in religious teaching. Even if this extraordinary feat, having an impact on the object, happens, that does not prove that it is sound or valid. It may even have a visible impact in the form of killing or wounding, and that impact may be reached by means of magic or the evil eye, and the like, but that does not prove that it is sound or valid. Rather it is completely invalid and is pure transgression. The common folk are usually deceived by that, as are many of the elite.
End quote from al-Muwaafaqaat (2/444-446)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 
You will find that in many such cases, their evidence to support their belief that someone is a wali or close friend of Allah is that he foretold some future events, or performed some extraordinary feats, such as pointing to a person and he died, or flying through the air to Makkah or elsewhere, or walking on water, or filling a vessel out of thin air, or spending some time in the unseen, or sometimes disappearing from people’s view, or people sought his help when he was absent or dead, then they saw him come and meet their needs, or telling people what has been stolen from them, or telling them how an absent loved one is doing, or healing a sick person, and so on.
There is nothing in any of these cases to indicate that the one who does them is a wali or close friend of Allah. Rather the close friends of Allah are unanimously agreed that if a man flies through the air or walks on water, no one should be deceived by him until he examines how closely he follows the Messenger of Allah (blessings and peace of Allah be upon him) and the extent to which he complies with his commands and prohibitions.
The karaamaat (miracles) of the awliya’ (close friends of Allah) are greater than these things. Even though the one who does these extraordinary feats may be a wali or close friend of Allah, he may also be an enemy of Allah, because these extraordinary feats may be done by many of the disbelievers, polytheists, people of the Book and hypocrites, or they may be done by followers of innovation and may even be done by the devils.
So it is not permissible to think that everyone who performs some of these feats is a close friend of Allah. Rather the close friends of Allah are to be recognised by their attributes, deeds and character as indicated by the Qur’an and Sunnah, and they are to be recognised by the light of faith and the Qur’an, and the level of faith they have in their hearts, and how they comply with the outward teachings of Islam.
End quote from Majmoo‘ al-Fataawa (11/213)
He (may Allah have mercy on him) also said:
Among the various types of polytheists – such as the polytheists of the Arabs, and the polytheists of the Indians, Turks, Greeks and others – there are those who strive to seek knowledge, practice asceticism and engage in worship, but they are not following the Messengers, and they do not believe in the message they brought or accept what they told people, and they do not obey their commands. Such people are not believers and are not close friends of Allah; rather the devils become their close companions, and they descend upon them. So (these charlatans) may disclose some matters of the unseen to people, and they have extraordinary feats that are akin to magic. They are of the same ilk as the soothsayers and magicians upon whom the devils descend. Allah, may He be exalted, says (interpretation of the meaning):
“Shall I inform you (O people!) upon whom the Shayaateen (devils) descend?”
[ash-Shu‘ara’ 26:221].
All of those who claim to be able to predict the future and perform extraordinary feats, if they are not following the Messengers, are inevitably lying, the devils are inevitably lying to them, and among their deeds there are inevitably actions that constitute sin and immorality, such as some type of shirk, wrongdoing, shameful deeds, exaggeration or innovation in worship. Therefore the devils descend upon them and become their close companions, and they become close friends of the Shaytaan, not close friends of the Most Gracious. Allah, may He be exalted, says (interpretation of the meaning):
“And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Quran and worship of Allah), We appoint for him Shaitan (Satan devil) to be a Qareen (an intimate companion) to him”
[az-Zukhruf 43:36].
End quote from Majmoo‘ al-Fataawa (11/172)
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Extraordinary feats may be granted to a heretic by way of letting him get carried away and become misguided, just as they may be granted to one who is strong and true in faith by way of honour and blessing. The only way to know the difference between them is by seeing which of them is following the Qur’an and Sunnah.
End quote from Fath al-Baari (12/385)
Secondly:
With regard to this issue, most – if not all – of what is circulated in the media today and what people see with their own eyes, that they think of as extraordinary feats, is nothing but tricks, deceit and optical illusions, or acting, no more and no less, to the point that believing that such things are extraordinary feats is very naive and foolish. There are dozens of research-based documentaries that explain these tricks and tell it as it is, explaining the methods of acting used by those who are involved in these so-called feats. The most recent example is what happened to one of the most famous magicians, who flew through the air before an audience, but soon the media showed what really happened, which was that he was suspended by very fine yet very strong threads that were barely visible to the eye.
For more information, please see: Talbees Iblees by Ibn al-Jawzi (p. 340-342)
We have also previously explained on our website that it is haraam to seek ruqyah from non-Muslims, especially priests and monks. Please see the following questions: 180492  and 147094
Conclusion:
Most of what appears of extraordinary feats performed by people other than the righteous slaves of Allah is only tricks, deceit and acting. If any such thing happens for real, then it is more akin to the actions of magicians and soothsayers, or happens with the help of the jinn and the Shaytaan. The most that can be said of any of them is that he is like the Dajjal – then what?!
And Allah knows best.

Praise be to Allah.Al-Bukhaari (8) and Muslim (12) narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing prayer, giving zakaah, Hajj and fasting Ramadan.”
The shahaadatayn (twin testimony of faith) is one of the pillars of Islam, and this first pillar of Islam is a belief that includes affirming the oneness of Allah and testifying to the message of His Prophet. The conjunction wa (“and”) indicates that the two phrases come under the same ruling, which applies equally to both. Just as it is obligatory for an individual to say “I bear witness that there is no god but Allah (ash-hadu an laa ilaaha ill-Allah),” and his Islam is not valid, and he has not entered Islam, unless he says that, the same ruling applies equally to the second half of the shahaadah (testimony of faith): “I bear witness that Muhammad is the Messenger of Allah (ash-hadu anna Muhammadan rasool-Allah).” So the individual must also say this, and his Islam is not valid, and he has not entered Islam, unless he says it. So these two phrases are equally subject to the ruling, and they are the two halves of a single pillar of Islam, which is the Shahaadatayn (twin declaration of faith).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
One may recite only the testimony that there is no god but Allah, whilst intending both parts of the twin declaration of faith, because they are strongly interconnected.
End quote from Fath al-Baari (1/133).
Al-Mullah ‘Ali al-Qaari (may Allah have mercy on him) said:
Because the two parts of the twin declaration of faith are inseparable according to Islamic teaching, they are regarded as one thing, and one of the two phrases may appear in a report on its own because it is sufficient to indicate both of them.
It was said: it may be understood from their being mentioned together in most reports that in order for a person’s Islam to be valid, it is essential to recite them both together, one after the other, in this order. End quote.
Mirqaat al-Mafaateeh (1/168).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The testimony that there is no god but Allah and that Muhammad is the Messenger of Allah is regarded as a single pillar, because in every act of worship it is essential to have true sincerity towards Allah alone and to follow the way of His Prophet (blessings and peace of Allah be upon him).
End quote from Liqaa’ al-Baab al-Maftooh (2/197).
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
The two phrases of the twin declaration of faith are inseparable; whoever testifies to one of them, that implies that he testifies to the other. In fact, the second one is complementary to the first, because we say: how do you know that there is no god but Allah, and that Allah is the true God, and that no one deserves to be regarded as divine except Him? Is that not through the message of the Messenger? Hence you must believe in the Messenger and testify that he was sent by his Lord.
If you believe that the Messenger (peace be upon him) was indeed a Messenger, and that he was sent by his Lord, then what is the message that he conveyed? Is it not the case that the first thing he began with was to affirm the oneness of Allah by saying, There is no god but Allah? So the Messenger (blessings and peace of Allah be upon him) began by calling people to worship Allah alone and to give up the worship of anyone other than Him. This is the greatest message that he conveyed. Therefore the two halves of the twin declaration of faith are inseparable, and whoever testifies that there is no God but Allah must pronounce the second half of the testimony of faith, which is testifying that Muhammad is the Messenger of Allah. Whoever testifies that Muhammad is the Messenger of Allah must accept his message, the most important part of which is the belief that there is no god but Allah. From this we know that the two parts are inseparable.
End quote from Sharh at-Tahhaawiyyah (45/12).
And Allah knows best.

Praise be to Allah.Firstly:
This man, ‘Adnaan Ibraaheem, is not someone who is to be followed regarding religious matters, and his talks should not be listened to, because of the corrupt ideas and beliefs that he promotes.
He is not one of the scholars to whom one should refer; rather his ideas are deviant in terms of knowledge, methodology and belief, as the Ahl as-Sunnah of our time have pointed out.
For more information on him and what he promotes of deviant ideas, please click on the following link:
Secondly:
What is indicated by the texts of the Qur’an and Sunnah, and the salaf (early generations) of this ummah are unanimously agreed upon it, is that no one in whose heart is an atom’s weight of faith will abide in Hell forever. Even if he enters Hell because of his sin, he will remain there for as long as Allah wills, then he will be brought forth therefrom to Paradise.
Al-Bukhaari (44) and Muslim (193) narrated from Anas that the Prophet (blessings and peace of Allah be upon him) said: “Whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of barley will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of wheat will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of an atom (or a small ant) will be brought out of Hell.”
Shaykh Ibn Baaz (may Allah have mercy on him) said:
Whoever dies affirming the oneness of Allah (Tawheed) and not associating anything with Allah will be one of the people of Paradise, even if he commits zina and steals, and even if he commits other sins, such as defiance towards parents, riba (usury), bearing false witness, and so on. For the sinner is subject to Allah’s will; if our Lord wills, He will forgive him, and if He wills, He will punish him according to his sins, if he dies without having repented. And even if he enters Hell and is punished therein, he will not abide therein forever; rather he will be brought forth therefrom to Paradise, after he has been cleansed and purified.
End quote from Fataawa Noor ‘ala ad-Darb (6/51).
See also the answers to questions no. 112113 , 147996 and 170526 .
Thirdly:
For someone to say, “All the Muslims will enter Paradise, so do whatever you want” is a false statement and is contrary to what is  well-known of the religion, which calls and urges people to obey Allah, and warns them against disobeying Him. In fact, it is contrary to the messages of all the Prophets, which call on people to worship Allah and enjoin them to do so. Allah, may He be exalted, says (interpretation of the meaning):
“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid Taghut [false gods].’ And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers” [an-Nahl 16:36].
Allah sent the Prophets to correct people’s beliefs, deeds and attitudes; the call of Islam sets out guidelines and instructions for the rectification of every aspect of human life:
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I have only been sent to perfect good attitude and good manners.” Classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (2349).
The texts which indicate that it is obligatory to obey Allah and obey His Messenger, and warn against doing anything contrary to that, are too many to mention here. For example:
Allah, may He be exalted, says (interpretation of the meaning):
“And obey Allah and the Messenger that you may obtain mercy” [Aal ‘Imraan 3:132]
“And obey Allah and obey the Messenger and beware. And if you turn away – then know that upon Our Messenger is only [the responsibility for] clear notification” [al-Maa’idah 5:92].
And He warns against disobeying Allah and His Messenger, and neglecting His commands. He says (interpretation of the meaning):
“So let those beware who dissent from the Prophet’s order, lest fitnah strike them or a painful punishment” [an-Noor 24:63]
“And whoever disobeys Allah and His Messenger and transgresses His limits – He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment” [an-Nisaa’ 4:14]
“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error” [al-Ahzaab 33:36].
Moreover, it is also contrary to the reason for which Allah created the jinn and mankind. Allah, may He be exalted, says (interpretation of the meaning):
“And I did not create the jinn and mankind except to worship Me” [adh-Dhaariyaat 51:56].
As for this baseless question, “why should we strive, so long as every Muslim will be in Paradise?”,
It may be answered from several angles.
-1- The believer will only attain Paradise by virtue of his own deeds, and not by virtue of his name or heritage. Allah, may He be exalted, says (interpretation of the meaning):
“And We will have removed whatever is within their hearts of resentment, [while] flowing beneath them are rivers. And they will say, ‘Praise to Allah , who has guided us to this; and we would never have been guided if Allah had not guided us. Certainly the messengers of our Lord had come with the truth.’ And they will be called, ‘This is Paradise, which you have been made to inherit for what you used to do’” [al-A‘raaf 7:43]
“The ones whom the angels take in death, [being] good and pure; [the angels] will say, ‘Peace be upon you. Enter Paradise for what you used to do’” [an-Nahl 16:32]
“[They will be told], ‘Eat and drink in satisfaction for what you used to do’” [at-Toor 52:19]
“Indeed, the righteous will be among shades and springs
And fruits from whatever they desire,
[Being told], ‘Eat and drink in satisfaction for what you used to do’” [al-Mursalaat 77:41-43].
-2- If we assume that Allah, may He be exalted, has decreed that someone will enter Paradise, he is also enjoined to strive, and it will be made easy for him to do the deeds of the people of Paradise, so that he will enter it by virtue of his deeds. There is no contradiction between the prior decree of Allah and the religious duties. This is something that is well-known in the religion, that Allah has commanded His slaves to believe in the divine decree (predestination), but at the same time has also enjoined upon them that they should strive.
It was narrated that ‘Ali (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) was at a funeral, and he picked up something and started to hit the ground with it, and said: “There is no one among you but his place in Hell or his place in Paradise is already decreed.” They said: O Messenger of Allah, then should we not rely on our destiny and give up striving? He said: “Keep striving, for everyone will be helped to do that for which he was created. As for the one who is among the blessed, he will be helped to do the deeds of the blessed; as for the one who is among the doomed, he will be helped to do the deeds of the doomed. Then he recited the words: “As for he who gives and fears Allah, And believes in the best [reward], We will ease him toward ease” [al-Layl 92:5-7].
Narrated by al-Bukhaari (4949) and Muslim (2647).
-3- It may be said: Yes, no one will enter Paradise except a Muslim, and no one will remain in Hell in whose heart is an atom’s weight of faith, but how can you be certain that Allah will not cast into your heart fitnah, shirk, deviation and misguidance, in requital for your deviating from what He has enjoined and your failing to obey Him? Allah, may He be exalted, has warned those who disobey him, as we have seen above. And Allah, may He be exalted, says (interpretation of the meaning):
“And when they deviated, Allah caused their hearts to deviate. And Allah does not guide the defiantly disobedient people” [as-Saff 61:5].
Each individual should understand that his deeds and his status will only be judged according to how his life ends, and who can guarantee him a good and believing end, if he persists in his deviation and disobedience?
It was narrated that ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) told us, and he is the most truthful one: “The creation of any one of you is put together in his mother’s womb for forty days, then he becomes a ‘alaqah (a piece of thick coagulated blood) for a similar period, then he becomes like a chewed piece of flesh (mudghah) for a similar period, then Allah sends to him an angel who is enjoined to write down four things; it is said to Him: Write down his deeds, his provision, his lifespan, and whether he is doomed (to Hell) or blessed (destined for Paradise). Then the soul is breathed into him. One of you may strive until there is nothing between him and Paradise but a cubit, then the decree overtakes him and he does a deed of the people of Hell. Or he may strive until there is nothing between him and Hell but a cubit, then the decree overtakes him and he does a deed of the people of Paradise.” Agreed upon.
It was narrated from Sahl ibn Sa‘d as-Saa‘idi (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: A man may do the deeds of the people of Paradise, or so it appears to people, although he is one of the people of Hell, and a man may do the deeds of the people of Hell, or so it appears to people, although he is one of the people of Paradise. Deeds are judged by how they end.” Agreed upon.
And Allah knows best.

Praise be to Allah.Firstly:
It is not permissible for a Muslim to go to fortune tellers or listen to them, even if he does not believe in what they claim to have of knowledge of the unseen, because of the report narrated by Muslim (2230) from one of the wives of the Prophet (blessings and peace of Allah be upon him), from the Prophet (blessings and peace of Allah be upon him), that he said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty nights.”
However, if he believes what they say, then he has disbelieved in that which was revealed to Muhammad (blessings and peace of Allah be upon him).
Imam Ahmad (9536) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Whoever goes to a soothsayer or fortune teller and believes what he says has disbelieved in that which was revealed to Muhammad (blessings and peace of Allah be upon him).” Classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (5939).
An-Nawawi (may Allah have mercy on him) said:
The scholars said: It is only prohibited to go to soothsayers because they speak of matters of the unseen that may come to pass by coincidence, so there is the fear that people may become confused because of that, because they try to confuse people and make them drift away from the path of Islam. There are many saheeh hadiths which indicate that it is forbidden to go to soothsayers and believe what they say.
End quote from Sharh an-Nawawi (5/22).
Secondly:
Astrology involves making connections between events on earth and the movements of the stars, interpreting what happens on earth on the basis of astronomical events.
One of the types of astrology is that which is called horoscopes and zodiac, in which it is believed that the child who is born under a particular sign of the Zodiac will be lucky or unlucky, and what they say about the nature and characteristics of people according to their star signs.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, commenting on the words of the Prophet (blessings and peace of Allah be upon him), “Whoever acquires any knowledge of astrology has acquired knowledge of a branch of witchcraft”:
What is meant here is that knowledge of the stars through which they seek to predict earthly events, so – for example – when a certain star appears in conjunction with another star, they predict that such and such will happen, and if a person is born under a particular star, he will be lucky, and if a person is born under another star, he will be unlucky. From the different positions of the stars they predict various earthly events. But earthly events are decreed by Allah; the causes thereof may be known to us or they may be unknown, but the stars have nothing to do with it.
End quote from al-Qawl al-Mufeed (1/519).
It says in Fataawa al-Lajnah ad-Daa’imah (27/203):
It is haraam to publish, read or propagate horoscopes, and it is not permissible to believe them; rather this is a kind of disbelief (kufr) and is contrary to Tawheed. What you must do is be aware of that, advise others to avoid it, and rely only on Allah, may He be glorified and exalted, putting your trust in Him in all your affairs. End quote.
See also the answer to question no. 2538 .
Thirdly:
If someone has sufficient knowledge to be able to advise these fortunetellers and charlatans, so he tries to communicate with them, and he goes to them where they are, so that he can tell them that what they are doing is wrong and explain to them the Islamic ruling on what they are doing, then that is not regarded as going to them in the manner that is prohibited. Rather that is something prescribed and enjoined for one who is able to do it, and it is either obligatory or recommended, no matter what the means of communicating with them.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) stated that speaking to fortune tellers or asking them questions is of different types, one of which is:
… The fourth type: asking the fortuneteller questions in order to highlight his falseness and lies. Thus one may test him by asking him questions, and this may be obligatory or may be something that is needed. Proving the words of soothsayers to be wrong is something that is needed, and may be obligatory. In that case, going to the soothsayers and asking them questions is not the same in all cases; rather it depends on the reason for going to them, as is indicated by other shar‘i texts.
End quote from al-Qawl al-Mufeed (2/49).
Shaykh al-Islam Ibn Taymiyah said:
But if he is asking him in order to test him and find out what he really is, and he (meaning the questioner) has sufficient knowledge to recognise when he is telling the truth and when he is lying, then this is permissible, as it is proven in as-Saheehayn that the Prophet (blessings and peace of Allah be upon him) asked Ibn Sayyaad: “What comes to you?” He said: (Sometimes) a truthful one comes to me and (sometimes) a liar comes. He said: “What do you see?” He said: I see a throne on water. He said: “I am hiding something from you.” He said: (It is) ad-dukh, ad-dukh. He said: “Be off with you! You will never go beyond your rank. Rather you are one of the brethren of the soothsayers.”
End quote from Fataawa Ibn Taymiyah (19/62).
Denouncing these astrologers is something that is needed from those who are able to do it, by all possible means, whether that is on social media, YouTube or otherwise.
But if the Muslim thinks that denouncing them is just a drop in the ocean (and will not be noticed), and no one will pay attention to it and it will not achieve the desired results – as is usually the case with these pages – then what is prescribed is for him to not waste his time, and to protect his face by keeping away from these websites, because no interest can be served by going to these pages, and it is most likely that no one will benefit from what he says, there will not even be the benefit of establishing proof against them. Moreover, by his refraining, he will thwart the aim of these people to increase the number of followers, to have their webpages become more widely known, and to cost the ignorant to become confused and be tempted to join them because of the increased popularity of their pages.
And Allah knows best.

Praise be to Allah.The belief of Ahl as-Sunnah wa’l-Jamaa‘ah is that if a Muslim dies persisting in a major sin – such as zina, slander and stealing – he is subject to the will of Allah, may He be glorified. If Allah wills, He will forgive him, and if Allah wills, He will punish him for the major sin in which he was persisting when he died, but his ultimate destiny will be Paradise, because Allah, may He be glorified and exalted, says (interpretation of the meaning): “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills” [an-Nisa’ 4:48]. And there are saheeh, mutawaatir hadiths which indicate that sinners who affirmed the oneness of Allah will be brought forth from the Fire. And there is the hadith of ‘Ubaadah ibn as-Saamit (may Allah be pleased with him) who said: We were with the Prophet (blessings and peace of Allah be upon him) and he said: “Will you follow me on the basis that you will not associate anything with Allah, and you will not commit zina, and you will not steal… Whoever among you fills that pledge, his reward is incumbent upon Allah, and whoever commits any of those sin and is punished, that will be an expiation for him. Whoever commits any of those sin and Allah conceals him, then it is up to Allah: if He wills He will punish him, and if He wills He will forgive him.”
And Allah is the source of strength. May Allah send blessings and upon our Prophet Muhammad and his family and companions. End quote.
Permanent Committee for Academic Research and Ifta’.
Shaykh ‘Abd al-‘Azeez ibn ‘Abdillah ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh ‘Abdullah ibn Qa‘ood
Fataawa al-Lajnah ad-Daa’imah (1/728).

Praise be to Allah.If a person repents from one sin whilst persisting in another sin, then the sin from which he has repented will be forgiven for him, according to the correct scholarly view, but the sin from which he has not repented will remain as it is and will not be included in that act of repentance, according to scholarly consensus.
See the answer to the question: Is repentance from one sin valid when one is persisting in another sin?
If a disbeliever or apostate becomes Muslim whilst persisting in some sin from which he has not repented, his becoming Muslim is valid according to scholarly consensus. But will he be forgiven for the sin from which he has not repented, as a result of becoming Muslim? Concerning this there are two scholarly views.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) summed up this difference of opinion when he said:
… The second principle is: whoever has committed some sins and repents from some of them but not others, his repentance will only lead to forgiveness of those from which he has repented. As for that from which he has not repented, it will remain subject to the ruling on one who has not repented, not the ruling on one who has repented.
I do not know of any dispute concerning that, except with regard to a disbeliever if he becomes Muslim. In that case, his becoming Muslim implies that he has repented from disbelief, so by virtue of becoming Muslim he is forgiven for the disbelief from which he has repented. But will he be forgiven for sins that he committed whilst he was a disbeliever and from which he has not repented as a Muslim?
Regarding this matter, there are two known views:
The first view is that he will be forgiven for all his sins, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him): “Islam erases that which came before it.” Narrated by Muslim. And Allah, may He be exalted, says (interpretation of the meaning): “Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them.” [al-Anfaal 8:38].
The second view is that he does not deserve to be forgiven for sins that he committed after he became Muslim except those from which he has repented. So if he became Muslim but persisted in some major sins that are less grievous than disbelief, then in that regard his ruling is the same as that on others who commit major sins.
This view is what is supported by general Islamic principles and textual evidence. In as-Saheehayn it is narrated that Hakeem ibn Hizaam said to the Prophet (blessings and peace of Allah be upon him): O Messenger of Allah, will we be brought to account for what we did during the Jaahiliyyah? He said: “Whoever among you does good in Islam will not be brought to account for what he did during the Jaahiliyyah, but whoever commits evil after becoming Muslim will be brought to account for what he did both before and after [he became Muslim].”
This text indicates that accountability for deeds will only be waived for what was done during the Jaahiliyyah in the case of one who does good, not in the case of one who does not do good. If a person does not do good, he will be brought to account for what he did both before and after [he became Muslim], and the one who does not repent from a particular sin has not done good. End quote from al-Fataawa al-Kubra (5/278).
These two views are agreed that the person’s becoming Muslim is valid and that it erases disbelief; the difference of opinion has to do with forgiveness of sins, from which he has not repented, by virtue of his becoming Muslim.
He (may Allah have mercy on him) was asked about a Jew or a Christian who becomes Muslim: does any sin remain on him after he becomes Muslim?
He replied: If he becomes Muslim both inwardly and outwardly, he will be forgiven for the disbelief from which he repented by becoming Muslim, and there is no difference of opinion concerning that. As for sins from which he has not repented, such as if he persisted in a sin, in wrongdoing or in some immoral action, and did not repent for it when he became Muslim, then some of the scholars said that he will be forgiven for [his misdeeds before becoming Muslim] by virtue of his becoming Muslim.
However, the sound view is that he will only be forgiven for what he repents from [after becoming Muslim], as it is proven in as-Saheeh that the Prophet (blessings and peace of Allah be upon him) was asked: Will we be brought to account for what we did during the Jaahiliyyah? He said: “Whoever does good after he becomes Muslim will not be brought to account for what he did during the Jaahiliyyah [time of ignorance before becoming Muslim], but whoever continues to do bad deeds after becoming Muslim will be brought to account for what he did before and after [becoming Muslim].”
Doing good after becoming Muslim means adhering to doing what Allah enjoins and refraining from what He forbids. This is what is meant by repentance in general. So whoever becomes a Muslim in this sense, all his sins will be forgiven. End quote from Majmoo‘ al-Fataawa (11/701).
If a disbeliever becomes Muslim, but he loves alcohol and persists in drinking it, his becoming Muslim is valid according to scholarly consensus, but will he be forgiven for drinking alcohol [before becoming Muslim] by virtue of becoming Muslim? This is the matter concerning which there is a difference of scholarly opinion.
And Allah knows best.