Sunnism versus cults and sects

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People search for problems that suit them, modern Sunnis are not showing general interest in more public problems, and this is a deeply negative sign, that there are students who purposefully go looking for conflict with the illusory ‘Deobandi’ or ‘Shia’ because they are not ready to face up to more pertinent issues, such as the Illuminati, its potential existence/agendas, the global economic crisis, general political procedure, etc. You can go looking at the beliefs and practices of those students who engage in religious study, but are you tough-skinned enough to address problems that are faced by people who only consume popular culture? This is an important issue that needs to be reflected in practice. Why be a selective heresiographer? Why do you not address ALL potential heresiographical situations, such as ‘transhumanism’, Satanism, and other modern beliefs, then you must achieve some sort of higher understanding. This refers to the understanding that it is a poor occupation to drag your nose around the basements of the internet looking deliberately for people with ignorant views, just so you can address them. After reflection, you will realise that this is the only destiny for you if heresiography is your sole aim. This is why, you must realise that your real hope for survival is to grow your strength privately, focusing on practical and positive issues, and do as I have done, by creating a platform/template by which these issues can be addressed. Otherwise, all you will be doing is giving so much excessive attention to insignificant people who do not deserve it.

Use this template, those who are innocent, to weed out the genuine people from the fake, the genuine ones will be those who make argument because they have selected it as a market they wish to have monopoly over. Group a) will show signs of general knowledge and awareness of larger issues, perhaps they deal with deviance because it is important and necessary, and group b) will only show signs of obsession as if this is the only issue on the planet.
The difference between islam and cults/religions; history of the various sects, their ethos, key writers, agendas +Attitudes.

N.W.O: Referring to a project well underway to enslave the consciousness of humanity and suppress their freedoms and rights controlled by a Satanic elite who manipulate the mentality of human beings to conform to their Satanic agenda. The new world order agenda can be seen as the combination of all tyranny and evil that men have tried to control the world with, so its therefore seen as the biggest demon out there. They have stated clearly in their writings that they want Lucifer to be the god of their global order. All egoistic, Satanic, and demonic thought trends are a tool of this project, because they take away the ability of human beings to think for themselves and fight the system. The most mischievous of demonic thought trends are those that masquerade in the name of Islam, which is the only real force that can and will overturn the plans of the NWO. This is why any individuals who do not accept the orthodox creed, i.e. “the congregation and its leader”, have to be declared as outside the Islamic community, so that its adherents cannot be deceived into thinking they fight for righteousness.

- The N.W.O. has structured society to target the reptilian brain of individuals, in order to make them think and act like how the Illuminati do, so that they will comply in the establishment of their agenda.

Entering the 21st Century, the world was controlled by a network of secret societies manipulated by the Illuminati, who had structured the world to create maximum fear and stress. This was feeding the Reptilians and other entities in the interspaces, and the more wars, conflict, terror, despair and grief that could be generated by human events, the more power the Reptilians would have to speed up this process.

The demons have promised their slaves that if they follow their wishes, the world will enter a glorious age in which there will be no more wars and famines. This is only possible through Islam.

The Various Deviant Sects in Islam, Their Views, and the Verdict of the Jurists upon Them

The various differing sects are all manifestations of satanically motivated cults, the basis of which have been described briefly in the preface to this document. They are not to be considered as within Islam, their aims are opposite to the aims of Islam. Their differences they had with the orthodox theologians should not at all be seen as the same as the differences of opinions in the research of the jurists. The theologians argued for fundamental tenets that individually represented a larger system of knowledge intended for the salvation of human souls, the deviants argued for small points of propaganda and loopholes that they would use for attainment of shallow egoistic aims. They seem small and meaningless when observed by the layperson, but the person with knowledge will see that their implications are much larger, such as the argument for anthropomorphism. The cultists say God is comprised of parts, and the real scholars argue that God is free from physicality. It seems meaningless to the outsider, but the one with knowledge understands that the theory that God is created in paths leads to a cult belief, that of the divinity of man:

  1. Belief in the physicality of God, leads to:

  2. Belief in the similarity of God to man, which leads to,

  3. The deification of a particular individual as the son or incarnation of God.

When Islamic theologians identify any one of these small views being held by a certain group, their investigative skills identify that they are attached to a more corrupt process, that of the cult ideology and cult formation. So when they see a small belief, they argue against it and attempt to eradicate that group because they know that this small belief is only a part of a larger system whose intention is destruction of basic human values. If you would like to consider them reactionary for that then this is your narrow vision.

In reality, there is no sectarian difference, there is one orthodox group and approximately 72 other groups consisting mainly of degenerates, sociopaths, sadists, and hypocrites, pending further investigation. For this reason, most people hate Islam, because when they see it, they only see one of the cult groups and not the real prophetic community.

There is no debate going on about Islamic creed, or within Islamic creed, or around Islamic creed. The real beliefs have been known since the time of the companions, up until now. The only platform for argument is between the orthodox scholars and the hypocrites pretending to be Muslim. These exchanges will take place until the end of the Earth, just as in the same way evil will continue on Earth until Prophet Jesus kills the false Christ.

The Three Main Pathways to Apostasy:

  1. Denial of something which is known by necessity as an element of faith.

This is an original Islamic concept, and has been codified in works like fatawa bazzaziyya and the Hanafi commentary, durr al mukhtar. The concept of ‘necessities of faith’ became important again during the time of the Ahmed Rida Khan. He mentioned the fatwa “Whoever denies something from the necessities of faith, has definitely disbelieved, and whoever doubts in his disbelief and his punishment has indeed disbelieved” (Citing only Fatawa Bazzaziyya and Durr ul Mukhtar), hinting that it is a well-known verdict. He mentioned this in his refutation of the organisation known as Nadwa, who attempted to join together all the cult ideologies and deviant sects and label them all as Islamic in a supposed attempt to combat colonialism. This document became important again in recent times due to the syncretist movement, Minhaj al Quran,run by Tahir ul Qadri.

  1. Insulting Allah and the Last Prophet.

This form of blasphemy also resurfaced during the time of Ahmed Rida Khan, who dealt with the currents of Wahhabism flowing into the Indian Subcontinent through the translation of Ibn Abdal Wahhab’s Kitab at Tawhid by the scholars of the Deoband madrasa. The authoritative books on this are by Subki and Qadi Iyad.

The relevant fatwa for this matter is stated by Ahmed Rida Khan in Kaukab ash Shihabiyya (‘The Shooting Star’): “It is said in Shifa, Khayriyya, Durar wal Ghurar, and Bazzaziyyah, “All Muslims unanimously agreed upon the ruling that one who insults the Messenger is a disbeliever, and one who doubts he is a disbeliever has also disbelieved”.

  1. Declaring the entire nation to be disbelievers.

This was initiated by the early Khawarij, and continued again at various intervals in Islamic history, none more significant than the movement of Muhammad Ibn Abdal Wahhab. It is related in "Shifa Sharif‟ of Imam Qazi Ayaz on page 362 and 363: “If anyone utters such a statement that declares the entire Ummah to be deviated, is surely a kaafir”.

It is in Sahih Bukhari on page 893 and in Sahih Muslim on page 57, narrated from Abu Dharr that the Holy Prophet said, “Whosoever claims someone to be filled with kufr or considers him to be the enemy of Allah and if this is not true then this remark of his returns to him”.


Introduction - On Islamic Sects in General

There is an idea among Western scholarship on Islamic subjects that the division of the Prophetic community into 73 groups was something approved of and justified by the hadith, “My community will separate into 73 sects”. Understanding it this way does not reflect the true nature of revealed knowledge. This has never been the implication of the hadith, nor does it reflect Islamic scholarly understanding of the hadith. The hadith pertaining to the 73 sects is to be understood within the context of all of the hadith pertaining to the end times, with the methodology that applies to them.

The end of times hadiths were not predictions made on a whim, hoping they would one day come true, like the sayings of mystics and soothsayers, but were statements describing inevitable occurences taking place as a natural symptom of the degeneration of the human race in the time where their corruption would be at the highest rate, and the culmination of the forces in power on this earth in relation to their behaviour at that time. The end of times hadith also, besides being descriptions of inevitable realities, were informed to the believing community with the specific intention in mind that they be aware of it. After being aware of it and informing their descendants of these realities, their job would be to follow the Prophetic guidance regarding them. Some people may misunderstand the Prophet as somebody who took pleasure in informing people of unhappy situations, who simply foresaw calamities without giving instructions on how to deal with, and worse yet, in case of people of most extreme delusions about him, someone who used divine power to ordain the future with his words and prayers and then left the rest of us to deal with it. All of these assumptions are false, baseless, and abominable suggestions. The Prophet had no such power that the future was shaped by words he uttered, made true by divine decree, that is the height of falsehood, he was simply describing things which already existed or were inevitably going to exist. If people believe in him this way, it is their fault for following the assumptions of their egos instead of divine guidance. Rather, the End of Time hadiths should be understood as inevitable occurrences foreseen by the Prophet, informed by divine revelation, in which he described approaching evil, and then diagnosed his followers with the remedy for these situations. Such is the case with all of them, without exception, to the extent that learned Muslims will feel no shock or surprise at the arrival of the Antichrist, unlike most of deluded humanity, and know how to avoid his tricks. Therefore, when understanding the hadith about the division of the community, the news is shocking at first, but later becomes quite understandable, that if it has been the way of humanity to ignore divine signs and rather follow deluded opinions inspired by devils, and past Prophets’ faiths such as Christianity and Judaism were infilitrated, it was inevitable that it would happen with this community also.

Now that you are convinced at how natural and normal this is, you are ready to accept the Prophetic advice on how to stay clear of the problems of divisions within the Islamic community. You will realise, that it is in fact a division of heretical elements away from the main core of believers at the centre, rather than a division of this centre itself, alleviating you of any worries. Then you will adhere to the prophetic advice regarding this period which is to stay away from conflicting sectarian groups and adhere to the main majority of believers known throughout history as Ahlus Sunnah Wa’l Jama’ah. The Prophet assured us of the continuation of this group until the arrival of the Antichrist, saying “My community will never gather upon misguidance”. It is a shame then, that Western scholars have so grossly misinterpreted this hadith, some believe that the hadith was fabricated to justify the sects, and some, using as evidence the almost obsessive nature by which certain medieval scholars categorised sects almost as if they wished to justify the hadith, claim that the sects themselves were fabricated to justify the existence of the hadith, again, misunderstanding the descriptive nature of revealed knowledge, treating it as if it were a future prediction of some fortune teller.

The hadiths of the Holy Prophet regarding future calamities and the coming of the end of the world should therefore not be treated on the same level as the predictions of Nostradamus. Due to the mistake of certain earlier scholars who appeared to have treated this hadith in this manner and created lists of various sects to fit in this hadith, as they did with the hadiths on the mujaddid, the prophecised reviver to come at every century, Western scholars have tried to explain away the apparent embarrassment by classing the hadith as fabricated or saying that it was misinterpreted. None of these are needed however if one understands the fundamental nature of revealed knowledge of the kind brought by Prophet Muhammad alayhisalaam, who has always been greatly underestimated by many who have studied him without the proper insight. When it is understood that the hadith sayings descriptions of inevitable occurences, and are not simple predictions made on a whim, or borrowed from other sources, the need to find explanations for their apparent ‘non fruition’ becomes void. The divisions within the community are discernible through moderate study, as is the nature of the saved group. That is all that needs to be known. We will discuss how Western scholars have misunderstood this hadith however for the sake of knowledge.

Western Scholars Attempt to Understand Hadith: Excerpt

Palgrave suggested that the idea of the 72 sects came from the New Testament account of Jesus's 72 disciples. Goldziher's suggestion is that this tradition is an erroneous interpretation of a word which originally meant something quite different, this wrong interpretation having changed the primitive form. Meaning, he thinks that the word used to describe sects was changed from its original word meaning branches. He is saying that this hadith is a mistake. Many scholars narrated this hadith, many hadith experts, but Goldziher feels he has a better idea about its origins, offering the explanation that the hadith was the result of intellectual Chinese whispers. The tradition he feels it is morphed out of is the one about “branches of faith”. Bayhaqi wrote a book on this hadith.

Excerpt from Farq bayn al Firaq:
The tradition which has become thus misinterpreted is, according to Goldziher, the one quoted by the great traditionalist Bukhari, "Faith has 60 and some branches, and modesty is one branch of faith". This same tradition appears a little later, as follows: " Faith has 70 and more branches, of which the highest is the belief that there is no God but Allah, and of which the lowest is the taking out of the oath what is to be rejected; and modesty is a branch of faith" (Muslim, Sahih, ed. Cairo 1288 A. H., vol. i, p. 126) .This use of the word branch gradually came to have the meaning of branching off, dividing; and finally firkah having been substituted for "Shu'ab," we have the tradition of the 72 or 73 sects. Other rather interesting explanations of this arbitrary division are to be found in Steinschneider's article in Z. D. M. G., vol. iv, p. 147. Here the suggestion is made that it can be traced back to the Jewish tradition about Moses and the 70 elders; that Moses chose six elders from each tribe, except Levi, which being a model tribe would not take offense if slighted, and was therefore asked for only four representatives, Moses himself constituting the seventy first elder. This number the Mohammedans must increase; and they therefore claim 73 sects. Another view is that the origin is astronomical, while a third derives it from the 70 languages of the Tower of Babel; and a fourth from the 2 letters in Allah's name, a tradition drawn from the Jewish legend of the 2 letters with which Yahweh will free the children of Israel.
Shahrastani, Baghdadi, and ibn-Tahir, as orthodox Sunnites cling to the hadith, and strive to whip the various sects into line, cutting, inserting, and combining, till they reach the number of 73. Ibn-Hazm, on the other hand, disregards the hadith altogether. Of these writers, the three whom we are going to consider, Baghdadi, Shahrastani and ibn-Hazm, although differing in details, agree more or less in the main divisions. Being orthodox Sunnites themselves, they cannot disagree about that sect. The unorthodox they divide as follows:

  • Shahrastani groups them under the four main headings: Kadariyah, Sifatiyah, Khawarij, and Shiite.

  • Ibn-Hazm: Mu'tazilah (much the same as the Kadariyah), Murji'ah, Kharijiyah and Shiite.

  • Baghdadi: Kadariyah, Kharijiyah, Murji'ah, Shiite.

In the subdivision of the Shiites, which is the next most important sect to the Sunnites:

  • Shahrastani gives the following divisions: Kaisaniyah, Zaidiyah, Imamiyah, Ghulat, Isma'iliyah;

  • Ibn-Hazm gives only two subdivisions, the Zaidiyah and the Imamiyah (or Rafidiyah).

  • Baghdadi: Zaidiyah, Kaisaniyah, Imamiyah; the Ghulat he excludes entirely from the Ummat al-Islam.

With such an array of sects as the above statements indicate, we are led to wonder what were some of the causes for disagreement. The average student of Islam is likely to imagine that every Muslem must accept the Quran as infallible. After a glance at some of the Islamic works on sects, however, it is apparent that the only thing upon which all Moslems agree is the creed: "There is no God but Allah, and Mohammed is the prophet of Allah." Everything aside from this has, at some time or other, been attacked by some scholar or leader. If these men limited themselves to attacking or arguing over questions really vital to Islam, such as the necessity for daily prayers, the pilgrimage, the giving of alms, etc., a Mohammedan work on sects might prove most interesting reading. As a matter of fact, these subjects seem to occupy them far less than their hair-splitting quibbles over the question of whether Allah touches his throne or not, whether a man is a believer, an unbeliever or a heretic, whether an interrupted prayer is acceptable, etc. These discussions strongly resemble in pettiness the scholastic debates of the mediaeval Christian Church, regarding the number of angels able to stand on a pin-point at one time, or the consequences attending a mouse's eating the consecrated host. The result is rather dull reading, and at times appears not only dull but exceedingly childish

Our General Attitude to the Deviant Cults in Islam:

We hold that their adherence to these cults is as a result of internal, mental disorders and general spiritual bondage which we wish to see them free from as human beings, because we know that the condition they exist in is internally torturous if adhered to in extremes, which we believe many of them do.

So to those of them who are steeped in negative thinking and cult theology, the aim is to snap them out of their sad condition and bring them to the level headedness that comes from original Sunni beliefs. However, if they are stubborn on their misguidance, then we will take it as a sign that they have, to cite Imam Azam, “changed and mutated their minds” in order to accept and adhere to deviance stubbornly. If this is found to be the casewe will not hold back from verbal denunciation of their views and description of their repulsiveness.

If we notice that they are purposefully taking measures to disturb the boundaries of the Sunni community, or to perpetuate some sort of underhand mischief, as they are known to do, we will take action by any means necessary and will for the sensible option of a) intellectual attacks against them and their followers, b) legal action or, in rare cases, c) physical measures against those who we believe to deserve it. The third will only take place in rare cases, and we do not expect it to happen, but are prepared for it.

It is the power of the soul that gives an individual peace, and it is the evil of the mental faculty known as the ‘ego’, or ‘lower self’ (nafs) that acquires satanic ideas and false beliefs through the lifetime of an individual that causes inner pain. If we are correct in our assumption that the beliefs of Sunni Islam are the ones that have been made with the intention to eradicate the traces of the ego, and that the beliefs of deviant sects are the ones that have been made in accordance with Satanic norms, then it can only be concluded that the only way to true lasting consistency in overall wellbeing is through adjusting the actual principles which determines an individuals’ thought and actions, rather than focusing on smaller aspects, or practicing meditation with Raiki crystals or some other modern nonsense.

The adoption of correct Islamic faith in accordance with the methodology of Ahlus Sunnah and then practicing upon the subtle wisdom that arrives in the heart of an individual who follows this way is the true way to attain lasting contentment and what some call ‘endless bliss’. Also, the rejection of false beliefs and simply incorrect thinking is crucial to the maintenance of proper wellbeing without which an individual cannot be receptive to real benefit in this life or the next. It is our aim through this movement to raise awareness of these realities.

So we have explained that we still reserve a small amount of fair mindedness towards the holders of deviant views, i.e. that we wish for them to exit from their unhealthy states of mind and to come back to normality as defined by us and our leaders in knowledge. Despite this, it should be made clear that in the eyes of history, this approach may be seen as excessively kind, and upon noticing stubbornness, we may re-assume the attack position, as is our right to do so.

This is due to the fact that, for a long period of time, perhaps fifty years or so, the voice of Sunni Islam has been a weak one, and did not hold the place in society that it once did since the Ottoman period. People should expect us now to be in attack mode otherwise it could be said that we are a people who do not even respect our own heritage and intellectual tradition, it could be said that we are spineless and thus deserve to be downtrodden in society.

People should not expect real Sunnis to desire to make friends with everyone just because now we are in a position of weakness with no real leadership. Sunnis should expect to progress in life based on their own scholarly tradition and based on their own resources and should not expect help from outside, which is a sign of disgrace and dishonour.

I expect people who claim to adhere to the teachings of this system to denounce with full sincerity the claims of the types of groups and thinkers that we discuss in our writings. I expect them to abandon their fears and cowardice about attainment of worldly sustenance simply due to the fact that they hold the true Islamic beliefs. A person who denounces syncretism and ‘the validity of all religions’, should do so openly and scientifically, and should not fear from doing so just because he subconsciously thinks that he will not receive his share of worldly sustenance. I can understand the one who is in a very weak position or is forced to adopt a certain view and his employer says to him directly, “If you do not say this is true, I will fire you”, and that is a person who has no hope of finding another job, but not for anyone else.

The fact is that the group of Muslims who respect the Sufi Saints or call themselves ‘Barelvi’ have been split into two groups; one that is proud of their intellectual tradition of the jurists and theologians, who are not afraid to denounce the blasphemers and people weak of faith, and who do not try to hide the statements of the jurists out of fear that they will be barred from financial enterprise, and the other, who are subconsciously ashamed of their intellectual heritage, and who shrink away from upholding the authoritative verdicts of the medieval jurists whose studies led them to conclude that the one who blasphemes against the Prophet or the Companions, or who denies ‘necessities of faith’: is a disbeliever by consensus. This is just something academic which people need to face without becoming zealous or taking any radical action about.

The thought movement whose writing is before you now considers itself loyal to the first group, those who do not care about threat of losing out in illusory worldly gains, and who hold faith and honour above temporary things and who are not afraid to rattle a few cages in their attempts to do so.

Therefore, we advise to be polite, but do not compromise, be diplomatic, but do not bow down unnecessarily.

The Sunni community declares as kafir any who deny anything from the necessities of faith: daruriyyat ud din. All cult leaders are guilty of this crime, and they and whoever follows them, or thinks that they are genuine, are all to be classed within the legal category of disbelievers.

The reasons why people opt for deviant beliefs in our time can be for several reasons. One of those reasons include a) lack of education/general ignorance, in which case if they are reminded by intelligent individuals, they should have no hesitation to mend their errors, and b) involvement with cults and mischievous organisations for worldly benefit. There are many people who attest to belief in deviant dogma in order that so and so from x.y or z group take a liking to them and give them worldly status and wealth. There are some weak minded individuals who similarly adopt deviant stances in order to facilitate marriage. These types of apostasies used to take place at times where Sunni beliefs were not attractive to the power hungry and the weak minded, and only the morally upright used to adhere to it. Now however, the playing field is changing, and people will begin to see that the comprehensive lifestyle that is adopted by Sunnism is much more attractive than that of aberrant cults, and it is expected that they will break off from deviant sects and join the greater majority when they realise the error of their ways. Sunni belief used to be a hidden creed, and members of the old community used to hide their views to prevent ‘disagreement’. This allowed deviant groups to present their living pattern to others as an appealing solution to 1) financial problems, 2) isolation/loneliness, 3) no visible Islamic activity, and so many of the weak minded and those low in restraint became Tablighi, Shia, Deo, Wahhabi, or went abroad to join many of the phoney ‘jihads’. Now however, there is a new generation that has taken a liking to Sunni religious attitudes and wishes to make correct belief and practice the centre of a new community that aims to achieve a comprehensive Islamic lifestyle in accordance with the philosophy of the earliest generation of Islam, in a way that skilfully deals with novel modern situations that the previous generation could not navigate through.

When people see this, the pull of the new community will act once more as a moralising force to inspire others to conform to a legally and morally minded living pattern, and with the force of society at large focusing more on morals and inward perfection, those who cling to negative mind frames and blasphemous beliefs will find themselves either letting go of them in order to enjoy healthy, social life, or clinging to them in misery despite the obvious signs.

A person who spoke words of blasphemy in the past would often be ignored and would be allowed to continue on his way since he was a researcher or a scholar, etc. Sometimes a scholar would approach him to correct his view, but sometimes he would not learn of his mistake. Later, people with information on blasphemy rulings would sometimes try to make these incidents public in order to motivate their enemies to revise their views, but this did not always work. At this stage, either people are too ignorant of the correct blasphemy rulings or are too afraid to upset the status-quo to do anything about it, and prefer to remain quiet rather than to risk becoming social outcasts. For a while, it was as if standing up for true beliefs and proclaiming anothers’ blasphemy designated one as an outcast.

This situation should now change. Ignorant people, who do not know the correct verdicts on what constitutes disbelief and what does not, and who do not know the basics of research, should not directly approach an individual on account of anything that he ‘thinks’ is blasphemous.

Rather now, the appropriate verdicts, pertaining only to insulting Allah and the Messenger have been selected and a document has been prepared which contains the main examples of blasphemous statements that a person needs to be free from in order to be known as Sunni. Individuals and uneducated ‘Sunni Movements’ should not consider themselves as the measuring stick of Sunnism, and carelessly accuse others of what they ‘think’ is blasphemy without proper evidence and procedure.

Two key points: 1) nobody is to take violent action or lethal measures towards someone who is academically proven as guilty of blasphemy under any situation in the UK, Europe, the Middle East, or elsewhere. 2) An individual who negates something known by necessity as true, or asserts a belief which is universally known as disbelief, he has fallen within a legal category known as ‘disbelief’ and should be informed as such, this is not a problem. However, an individual who sees something which he ‘thinks’ is disbelief should find out for himself whether what was said was actually blasphemous and judge according to the intention of the individual what he was meaning to be said. Your intention should be to clear peoples’ minds of negativity and blasphemous beliefs and not expulsion from the community, if you are a layperson.

As researchers, our organisation is interested in collecting data and evidence regarding statements and attitudes which indicate presence of extreme negativity and disbelief, and wish to analyse these attitudes towards faith in light of Islamic theology, so we will be looking for individuals to send us examples of these. We will use these to create a detailed study on apostasy and heresiography, and look to deliver seminars and workshops on these attitudes so that people can better understand the difference between faith and disbelief.

The Sunni community declares as innovators anyone who the previous generations of scholars have regarded as innovators. The main crimes of the innovators were: refusing to follow the authority of the four schools of law and believing in the superiority of Imam Ali over all the companions. In latter times, the innovators were guilty of denying the legality of acts decided upon as permissible by Sunni consensus, such as praying for those passed on, sending them reward, praying to Allah through the names of the righteous, and calling on the righteous directly for aid in times of need. Some of these people, such as Ibn Taymiyya, became innovators for denying these practices, but were not declared as disbelievers even though they declared the Muslims who performed these actions to be polytheists.

The Sunni community believes that anybody who refers to an individual as kafir/zindiq/mulhid (disbeliever), mushrik (polytheist), mubtadi (innovator), or fasiq/fajir (major sinner/transgressor) falsely, without any real evidence, is guilty of the crime he wrongly accuses the other person of.

All those who commit blatant disbelief(iltizam) should be informed of their disbelief without hesitation. Anyone who does small things that outwardly seem to insult the prophet but do not carry the same intention as the blasphemers of Deoband should have their intention taken into account and should be examined to see if their words/actions are actually disbelief. Intention should be taken into account until the saying/deed is finalised as blatant disbelief.

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