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BELIEFS
AND
PRACTICE

Compiled by:
Muhammad Shafi
(May Allaah forgive him)
Rabi uth Thani 1373, January 1954

Translation edited by
A.H.Elias (Mufti)
20th Zill Qadah -1432
18th October -2011
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Contents Page
Forward ………………………………………………………………………………..page 2
Introduction ………………………………………………………………………….page 7
The principle that separates one nation from another ………....page 7
The definition of Imaan and Kufr …………………………………………..page 14
A beneficial point regarding the finality of Nubuwwah ………….page 18
The definition of a Mu’min and a Kaafir …………………………………page 20
Definitions ……………………………………………………………………………..page 20
The difference between Islaam, Imaan, Muslim and Mu’min ...page 21
Undeniable / explicit proof …………………………………………………….page 23
Clear proof ……………………………………………………………………………..page 23
The necessary parts of Deen …………………………………………………..page 24
Note ……………………………………………………………………………………….page 24
The types of Kufr and Kaafir ……………………………………………………page 24
Kufr, Zandaqah and Ilhaad …………………………………………………….page 26
The difference between Ta’weel (interpretation)
and Tahreef (interpolation) ……………………………………………………page 27
The testimony of the Imams of Islaam
regarding Zandaqah being Kufr ……………………………………………..page 35
The ruling of classifying as Kaafir the people of Qiblah ………….page 44
Great caution regarding classifying
a claimant of Islaam as Kaafir ………………………………………………. page 54
Classifying a Muslim as Kaafir is Kufr itself …………………………….page 55
A second angel of caution ……………………………………………………..page 59
Necessary points ……………………………………………………………………page 60
Question one …………………………………………………………………………page 63
Answer ………………………………………………………………………………….page 63
The principle of Takfeer …………………………………………………………page 68
The addendum of the ruling of Imdaad ul Fataawa vol.6 ……….page 69
Summary of the booklet together
with answers to some objections …………………………………………..page 71
This does not make Kaafir, it shows Kaafir ……………………………..page 74

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‫ﭑﭒﭓ‬

‫الحمد هلل وكفى وسالم على عباده الذين اصطفى خصوصا على سيدنا محمد‬
‫المصطفى ومن يهتديه اهتدى‬

Just as every class of society knows the words Imaan, Islaam

and Kufr such that the illiterate of the deviated groups also
know it, similarly, it is just as difficult to provide a
comprehensive, all-encompassing definition for them. This is
not specific to Imaan and Kufr, but regarding general words
the meaning of which a child too does not have any doubt or
misgiving. For example, hat, shirt, trouser, shoes, house, table,
chair, jug, glass etc. However, if there is a question regarding a
comprehensive all-encompassing meaning of these words,
then the greatest of masters will be confused. Even after
giving a definition after thinking and pondering, there will be
danger that probably some individual has been left out of the
understanding or something that is not part of the purport will
fall into the definition.

The scholars of before, the Mufassireen, the Muhadditheen,

juro-consultants and Mutakallimeen have provided complete
definitions for Imaan and Islaam then they have defined Kufr
and have discussed at length its types and have written
separate booklets on it. In these times, the treasure house of
Islaamic knowledge, the chain of scholars, the teacher of
teachers, my master and teacher Hadhrat ‘Allamah Maulana
Muhammad Anwar Shah Kashmiri (RA) - former head teacher
at Dar ul Ulum Deoband wrote a complete and detailed book
on this subject titled ‘Ikfaar ul Mulhideen’. The cause for

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writing the book was that a special type of Kufr called

Zandaqah or Ilhaad and is the hypocritical Kufr of this time – in
order to differentiate it from Islaam and Imaan – and in order
to differentiate between Zindeeq and Muslim has always been
a ruling that required thought. Based on the general ignorance
of the knowledge of Qur’aan and Hadith in this time, it has
become even more difficult since seeing that the Mulhideen
and Zanaadaqah are propagating the worst Kufr in the guise of
Islaam, they have become part of the Muslim society and are
biting the Muslims in the guise of a friend while they are foes.
Many pious hearted Muslims have also fallen into the trap
such that whoever says that he is a Muslim he should be
understood to be a Muslim even though he has some other
type of beliefs and does other types of actions. In today’s time
it is called intelligent politics. However, the necessary result of
this is that Islaam does not refer to any reality or belief or
viewpoint but it is some word that has no meaning. Whoever
wants to, he can have any type of belief, he can stay firm on
his thoughts and actions and be a Muslim. Islaam cannot
enforce any ruling on him.

The amount of destructive consequences for Islaam and

Muslims of such a Fitnah needs no explanation. Therefore, it
has become an important need of the time to clearly explain
this type of Kufr that is in the clothing of Islaam and that has
come into vogue with the practise of Islaam.

In this matter, two things are such that leave alone the
masses, even the people of knowledge can fall into confusion
regarding it.
a. Generally the juro-consultants and scholars have
clearly mentioned that whoever has some belief of
Kufr but he does not state so clearly, but he holds that

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view with some interpretation, he will not be called a

Kaafir. It is also quite apparent that whoever together
with claiming Islaam also chooses some Kufr belief or
view, then he definitely will use the barrier of some
interpretation and choose it. The result will be that it
will not be permissible to call anyone who claims
Islaam to be a Kaafir whereas the clear texts of the
Qur’aan and Hadith contradict this. Therefore it was
necessary that the unanimous principle of the juro-
consultants and the Mutakallimeen is clarified, the
statement that says that if someone has a Kufr belief
together with interpretation, then it does not cause
Kufr.

b. This ruling is proven from a clear authentic Hadith and

it is accepted amongst the scholars and juro-
consultants that anyone of the Qiblah cannot be called
a Kaafir. The result of this is that apparently the one
who claims to be a Muslim and makes the Ka’bah his
Qiblah, then no matter how incorrect beliefs he has
regarding Allaah and His Rasul (SAW), and he mocks
them, he cannot be called a Kaafir.

Both of these doubts are based on knowledge and research.

Therefore, it became more necessary to clarify the reality.
That is why Hadhrat Ustaadh Hadhrat Shah Saheb (RA) lifted
his pen and wrote on this subject. He wrote a unique book,
such a book the like of it in terms of comprehensiveness was
not written before it.

However, firstly, this book is in Arabic. Secondly, Hadhrat Shah

Saheb (RA) is such a high ranking scholar that in order to grasp
what he says one needs to be a great scholar one’s self. The

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consequence was that the masses were deprived of taking

benefit from it already and the daily retrogression in ability
(Isti’daad) also deprived most of the people of knowledge. The
moment the book was published, many people requested that
the subject matter of it be written in an easy way and clear
Urdu. Many people brought this to my attention as well and I
felt this need from before already.

However, destiny had it that this work be delayed until today.

Now that the Fitnah of Qaadiyaanism has taken a new grip in
Pakistan and the hunters who mix and confuse Kufr and
Islaam have brought a new trap into the arena.1 Therefore,
this matter once again became a matter of debate for the
Muslims of Pakistan. At this time, the need was greatly felt
and taking the name of Allaah, the pages before you were
begun.

In this work, all the subject matter, discussions and research

of our honourable teacher has been taken but the sequence
and explanation is all of this lowly one’s (the author). Our
honourable teacher hinted towards a special Fitnah and his
answers were towards specific objections. Therefore, the
detailed research of Islaam and Imaan or Kufr and its types
were not in the book. This lowly one has added and without
making the beliefs and thoughts of a specific sect the basis of
discussion, we have made an effort to clarify in a general and
complete way the ruling of Kufr and Islaam. Now, all praise
be to Allaah, this book contains all the necessary aspects
regarding the matter of Kufr and Islaam and it is sufficient to
remove doubts.

1
The Research Court in Panjab were asked questions regarding Muslim, Kaafir, Islaam and
Kufr

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‫وهللا سبحانه وتعالى ولى التوفيق وهو به حقيق‬

When Pakistan was formed, together with the discussion of
Kufr and Islaam, the doors to another discussion opened. That
is, the differentiation between nations in the world. Should it
be on the basis of lineage, country, colour or language, or
should it be on the basis of religion, i.e. Kufr and Islaam. After
the formation of Pakistan this matter came forward in various
ways. Therefore, in the beginning, a comprehensive discussion
in the light of the Qur’aan and Hadith has also been brought.

Muhammad Shafi’ (May Allaah forgive him)

Karachi
Jumad al Awwal 1373
January 1952

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Introduction

The principle that separates one nation from another

In essence, all mankind was one nation and one religion. They
were born from one set of parents. In the beginning, the
viewpoints, beliefs and principles of social life and business
were also one. All of them believed in one Allaah and they
understood His commands as compulsory to follow – the
commands that reached them through the Rasul. Then, as
they spread in the world and they went far from each other.
They increased and this separation covered from east to west
and from north to south, and they covered all corners of the
earth. Then there arose a difference in the principles of social
life and business. Differences arose in language and in day to
day speech. Together with this, beliefs and viewpoints were
affected. In place of worshipping Allaah, the door to
worshipping creation opened. The creation of Allaah split into
various nations and fighting on the basis of nationalism began.
Together with the fighting amongst nations, a need arose to
help and assist. So, various groups, upon various principles
began to get allies and aides.

The world was understood to be four nations in the

beginning, based on the four directions, east, west, south
and north. Then on the basis of the seven continents, the
nations were taken to be seven. (Milal wan Nihal of
Shahristaani p.2) Then, on the basis of lineage and race, a

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person gathered his nation and fought other tribes and

bloodlines.

Some made their nations based on geographical boundaries

and country or on the basis of language. Those that were
different on the basis of these criteria were understood to be
separate and enemies. Some made the basis of the nation to
be viewpoint and beliefs and made those who worship
creation to be one nation and made those who worship Allaah
to be the enemy.

‫چوں نديدند حقيقت ره افسانہ زدند‬

In every era and in every nation, Allaah sent His Ambiyaa’ for
the success and salvation for the son of Aadam.

‫وان من امة إال خال فيها نذير‬

In every nation (from our side) a warner had passed

The teaching of all these Ambiyaa’ was that leave all this made
up differences and become one nation again. Leave out
worshipping creation and worship only one Allaah. Take
lineage, geographical borders and language differences to be
signs of the complete power of Allaah and only in order to
create ease in the society they serve as causes and blessings.
Do not make them a basis for splitting the nations. Some
people accepted and the wretched ones rejected and
opposed. By adopting this path the war between Kufr and
Islaam began.

Our Rasul, the Final Messenger also brought this message in

accordance to the Sunnat of all the Ambiyaa’. He spread it in
the most effective way. On one side the Qur’aan stated that

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lineage, country and language differences are signs of the

power of Allaah and blessings of Allaah. By doing so, it also
showed the correct place for it that they are causes in order to
create ease in society. They are not reasons for splitting
nations. Look at the following Qur’aanic verses:

َ‫اختِالفُ أَ ْل ِسنَتِ ُك ْم َوأَ ْل َوانِ ُك ْم إِ َّن فِي َذلِك‬ ْ ‫ض َو‬ ِ ْ‫ت َواألر‬ ُ ‫َو ِم ْن آيَاتِ ِه َخ ْل‬
َ ‫ق ال َّس َم‬
ِ ‫اوا‬
َ‫ت لِ ْل َعالِ ِمين‬ٍ ‫آليَا‬
Also among His Aayaat is the creation of the heavens
and the earth and the variety of your languages and
colours. There are certainly Aayaat in this for those
who have knowledge [Surah Room 30:22]

‫َو َج َع ْلنَا ُك ْم ُشعُوبًا َوقَبَائِ َل لِتَ َعا َرفُوا‬

And made you into various families and tribes so that
you may recognise each other [Surah Hujuraat 49:13]

On the other hand, the Qur’aan establishes the call to the

eternal oneness. The verse before the above quoted one
states,

‫يَا أَيُّهَا النَّاسُ إِنَّا خَ لَ ْقنَا ُك ْم ِم ْن َذ َك ٍر َوأُ ْنثَى‬

O people! We have certainly created you from a single

male and female [Surah Hujuraat 49:13]

‫ق ِم ْنهَا َزوْ َجهَا‬

َ َ‫اح َد ٍة َو َخل‬ ٍ ‫َخلَقَ ُك ْم ِم ْن نَ ْف‬
ِ ‫س َو‬
Who created you from a single soul, created its spouse
from it [Surah Nisaa’ 4:1]

In his farewell Hajj, while delivering the sermon, Rasulullaah

(SAW) said this when discussing the Islaamic way and its basic
principles,

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‫ايها الناس ربكم واحد ال فضل لعربى على عجمى وال لعجمى على عربى‬
‫وال الحمر على اسود وال السود على احمر إال بالتقوى ان اكرمكم عند‬
‫هللا اتقاكم‬
O people, your Rabb is One. There is no virtue of an
Arab over a non Arab and no virtue of a non Arab over
an Arab. Similarly, there is no superiority of a white
person over a black person or a black person over a
white person, except on account of Taqwa. Indeed the
most honoured among you in the sight of Allaah is the
one who has the most Taqwa.

In summary, the summary of the call of Rasulullaah (SAW) in

this matter was that the world that is involved in splitting the
nations and nationalism should once again come onto being a
single, unified, proper nation which was the inheritance of
their great-grandfather Hadhrat Aadam (AS).

Two paths were chosen for this,

First: the incorrect foundations of the division of nations, i.e.

lineage, language and national principles made by people
were made baseless and refuted at once. This is because if
nations are split according to these foundations and the
division of man is accepted, then this goes against logic that
on the basis of land or family – which are involuntary and
weak reasons, a person should be understood to be of
another nation in national and communal matters.

Secondly, if the division of the unified nation of man were

accepted, then they cannot be removed at any time or under
any condition. Whichever person is born into an Arab family
or non Arab family, it is not within his choice to be born into
another family. Similarly, the person born in Asia cannot be

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born a second time in Europe. In summary, these

geographical, national, language and lineage divisions are
based on much wisdom. No one has the capacity to erase
them and no intelligent person can strive to remove them. It is
necessary that these characteristics are taken on their correct
platform such that they only exist for ease in society and in
business dealings. The division of nations has no relation to
them.

Second: the call of unity was that the principle of dividing

nations based on viewpoints and beliefs is accepted. This
means that those who believe in Allaah and those who reject
him cannot join and be one nation. Undoubtedly, those who
deny Allaah and His Rasul are separate from those that
believe. They will be classified as another religion and another
nation. The Qur’aan states the following regarding this
principle,

‫خلقكم فمنكم كافر ومنكم مؤمن‬

He has created you, some of you are disbelievers and

some of you are believers

Another place states,

‫إنا هديناه السبيل إما شاكرا وإما كفورا‬

We guided him to the path, so he is either grateful or

ungrateful

In one place, based on this difference of viewpoint and belief,

one group is called the ‘Group of Allaah’ and the other ‘The
group of Shaytaan’.

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In summary, the difference of belief and viewpoint is

accepted as the basic cause of division of nations. In order to
remove this splitting, spreading and propagating the proper
principles of worshipping Allaah and true beliefs and baseless
beliefs like worshipping creation or rejecting Allaah and His
Rasul - and their destructive effect in this world and in the
Aakhirat are explained and thereby the creation of Allaah
resorts to ways in order to be saved from it. Similarly, no
aspect of advice was left out, through which the wretched
going to destruction have not been stopped.

However, many unfortunate and wretched people take this

advice and good counsel to be enmity. They will then become
ready for fighting and war. The result of this is that the war
between Islaam and Kufr erupts.

Now, if someone wants to finish off this war there are only
two paths. One is that those who worship Allaah and the
people of truth leave their viewpoint and throw down their
weapons in front of the rejecters and the disbelievers. They
would also hand over the creation of Allaah to the rejecters of
Allaah, i.e. in other words, a merciful doctor becomes helpless
regarding the incorrect actions of the patient and gives him
poison personally.

The other form would be that those who reject Allaah stop
their incorrect actions. The first of the two paths is not logical
and the second is not within one’s choice.

Therefore, this difference of Kufr and Islaam is bound to

remain until those who reject Allaah and His Rasul either
come to their senses or are destroyed.

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The summary is that the real call of Islaam is that of a single,

proper nation that is not based on nationalism and language
foundations, but it is based on authentic principles and true
beliefs in which one does not oppose Allaah and His
messengers. Therefore, those who separated themselves from
this unified nation will be called a separate nation and a
separate religion. From here did the two nations view come
up and it caused the formation of Pakistan.

The war for freedom was going on in India for some time but
some of those at the forefront formed an incorrect viewpoint
that was made up of opposing elements – light and darkness,
Kufr and Islaam. This viewpoint was regarding a unified nation
but was illogical and could not be put into action. A few
divinely scholars reminded the Muslims of the viewpoint of
two nations at that time and they always did so but the call
was not heard at the time. Finally, the plough of the war for
freedom was moving when a group of Muslims adopted the
view of this correct two nation theory and they made it the
foundation and came into the field of action.

Every resident of Pakistan, in fact all the Muslims of the world

should always be grateful to Hakeem ul Ummat Thanwi (RA)
and the head leader and from amongst his friends, Shaykh ul
Islaam Hadhrat Maulana Uthmani (RA) who showed the
Muslims the correct path and the result of this was that Allaah
(SWT) gave them a free, independent state.

The summary of this discussion is that the causes for

separating one nation from another in the world have been
understood to be different things. However, through its
teachings, Islaam has clarified that there is only one principle
for differentiating and dividing nations, i.e. it can only be on

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the basis of believing in Allaah or not believing in Allaah. This

is Islaam or Kufr. There is nothing else that will separate man
into different groups. This is the end of the introduction. The
actual objective of the booklet follows herewith.

‫واهلل املوفق واملعني‬

The definition of Imaan and Kufr

It is apparent that believing in Allaah means obeying Him and

not believing is disobedience. Then, the obedience of Allaah,
i.e. recognising those things that He likes and dislikes and
adopting the things He likes and staying away from those that
He dislikes. In this world it is generally impossible that a
person stays and a messenger from Allaah (SWT) does not
come to show and differentiate between that which is liked by
Allaah and that which He dislikes. This is because only through
his logic, man cannot differentiate between the likes and
dislikes of his own father, brother, son or friend until the
person does not make it apparent through his speech or
through his way of action. So, Allaah (SWT) - Whose being and
attributes are above the senses of man – how can man come
to know from his logic what is liked by Allaah and what is
disliked by Him? This is the wisdom behind sending the
Ambiyaa’ to the world.

In summary, there is only one way of believing in Allaah in this

world and that is to accept with the heart and tongue the
guidance brought by His messengers. This is Islaam. Rejection
of this guidance is Kufr.

The greatest foundational matter in religion is Imaan and Kufr.

That is why the first chapter of the Qur’aan (Surah Baqarah)

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has explained this subject matter in its very first verses, in

fact, it has split the entire world into three groups. Believers,
disbelievers and hypocrites. The first four verses of Surah
Baqarah deal with the believers, the next two are about the
disbelievers and the next thirteen verses discuss the condition
of the hypocrites. In reality, these three groups are two
because in essence the disbelievers and the hypocrites are
one group. However, due to the fact that the apparent form of
the hypocrites is different from the disbelievers, they have
been mentioned separately. On account of the fact that this
group is more dangerous for Islaam and the Muslims,
therefore their condition is mentioned in greater detail, in
thirteen verses. They total nineteen verses. A number of them
are presented below with the translation,

َ‫﴾ الَّ ِذ ۡينَ ي ُْؤ ِمنُ ۡون‬۲﴿ۙ َ‫ب ۚۖۖ فِ ۡي ِہ ۚۖ ہُدًی لِّ ْل ُمتَّقِ ۡين‬ َ ‫ک ْال ِک ٰتبُ َال َر ۡي‬ َ ِ‫﴾ ٰذل‬۱﴿ۚ ‫ا ٓل ٓـم‬
‫﴾ َوالَّ ِذ ۡينَ ي ُْؤ ِمنُ ۡونَ بِ َم ۤا‬۳﴿ۙ َ‫ب َويُقِ ۡي ُم ۡونَ الص َّٰلوةَ َو ِم َّما َرزَ ْق ٰنہُمۡ ي ُۡنفِقُ ۡون‬ ِ ‫بِ ْالغ َۡي‬
ٓ ٰ ُ‫﴾ ا‬۴﴿ؕ َ‫االخرة ہُمۡ ي ُۡوقنُ ۡون‬
‫ک ع َٰلی‬ َ ِ‫ولئ‬ ِ َ ِ‫ک َو َم ۤا اُ ۡن ِز َل ِم ۡن قَ ْبل‬
ِ َ ِ ٰ ۡ ِ‫ک ۚ َو ب‬ َ ‫اُ ۡن ِز َل اِلَ ۡي‬
﴾۵﴿ َ‫ک ہُ ُم ْال ُم ْفلِح ُۡون‬ ٓ ٰ ُ‫ہُدًی م ۡن َّربِّہمۡ ٭ و ا‬
َ ِ‫ولئ‬ َ ِ ِّ

Alif Laam Meem. There is no doubt in this Book. In it is

guidance for those with Taqwa. Those who have Imaan
in the unseen, who establish Salaah and who spend
from what We have provided for them. Those who
believe in what has been revealed to you and what has
been revealed before you and they are convinced
about the Aakhirah. These are the ones who are on
guidance from their Rabb and they are the successful
ones.

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ُ‫﴾ خَ تَ َم هللا‬۶﴿ َ‫اِ َّن الَّ ِذ ۡينَ َکفَر ُۡوا َس َو ٓا ٌء َعلَ ۡي ِہ ْم َءاَ ۡن َذرْ تَہُ ْم اَ ْم لَ ْم تُ ۡن ِذرْ ہُ ْم َال ي ُْؤ ِمنُ ۡون‬
ۤ
ِ ‫َاوةٌ ۫ َّولَہُمۡ َع َذابٌ ع‬
‫َظ ۡي ٌم‬ َ ‫ار ِہ ْم ِغش‬ ِ ‫ص‬ َ ‫ع َٰلی قُلُ ۡوبِ ِہ ْم َوع َٰلی َس ْم ِع ِہمۡ ؕ َوع َٰلی اَ ْب‬
﴾۷﴿

Verily, it makes no difference to the Kaafiroon whether

you warn them or do not warn them; they will still not
have Imaan. Allaah has placed a seal upon their hearts
and upon their hearing, while there is a veil over their
eyes. Theirs shall be a terrible punishment.
ٰ ۡ ‫اس َم ۡن يَّقُ ۡو ُل ٰا َمنَّا بِاهللِ َو ِب ْاليَوْ ِم‬
﴾۸﴿ۘ َ‫اال ِخ ِر َو َما ہُمۡ ِب ُم ۡؤ ِمنِ ۡين‬ ِ َّ‫َو ِمنَ الن‬
Among people there are those who say, We believe in
Allaah and in the Final Day, whereas they are not
Mu’mineen

Four verses until ‘the successful ones’ explains the believers.

After this, until ‘terrible punishment’ explains the disbelievers.
After this, from ‘Among people’ the explanation regarding the
hypocrites begins. In it the definitions of Imaan, Kufr,
Mu’mineen, Kaafir and Munaafiq (hypocrite) are mentioned.
The first four verses regarding the believers, first ‘believer’
and the summary of Imaan is mentioned. ‘Those who have
Imaan in the unseen’, [Tarjumaan ul Qur’aan].

Hadhrat Abdullaah bin Abbaas (RA)said that ‘unseen’ in this

place means all the beliefs that are cannot be seen by man
like angels, Qiyaamat, Jannah, Jahannam, the bridge of Siraat
and the scales of justice etc. [Tafseer Ibn Katheer, Khaazin etc]

In this summary, by bringing the word ‘unseen’, there could

be indication that their belief in that which is present and
absent is the same. They are not like the group of hypocrites

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opposite to them whose condition is explained in the next

verse that ‘when they meet those who have Imaan, they say,
We have Imaan! But when they are alone with their devils,
they say, We are really with you.’

The summary of Imaan is defined completely in the third

verse, in the following words, ( ‫ک َو َم ۤا اُ ۡن ِز َل‬
َ ‫َوالَّ ِذ ۡينَ ي ُْؤ ِمنُ ۡونَ بِ َم ۤا اُ ۡن ِز َل اِلَ ۡي‬
ٰ ۡ ِ‫ک ۚ َو ب‬
ؕ َ‫اال ِخ َر ِة ہُمۡ ي ُۡوقِنُ ۡون‬ َ ِ‫) ِم ۡن قَ ْبل‬, i.e. those people who believe in the
book revealed to Rasulullaah (SAW) and the Shari’ah and they
believe in the revelation and Shari’ah that came to the
Ambiyaa’ before him. They also have conviction in the
Aakhirat.

The first part of Imaan which is to believe in Allaah, there was

no need understood to clearly state it (believing in Allaah)
because when one does not have Imaan in Allaah then there is
no meaning of bringing Imaan in any of His messengers or
revelation. In the end of this Surah, when the explanation is
given of the purport of Imaan, then belief in Allaah is clearly
mentioned in the following words,

‫ٰا َمنَ ال َّرس ُۡو ُل بِ َم ۤا اُ ۡن ِز َل اِلَ ۡي ِہ ِم ۡن َّربِّہ َو ْال ُم ْؤ ِمنُ ۡونَ ۖؕ ُكلٌّ ٰا َمنَ بِاهللِ َو َم ٰلٓئِ َکتِہ‬
ۖ ‫ق بَ ۡينَ اَ َح ٍد ِّم ۡن رُّ ُسلِہ‬ ُ ‫َو ُكتُبِہ َو ُر ُسلِہ ۖ َال نُفَ ِّر‬

The famous ‘Imaan Mujmal’ and ‘Imaan Mufassal’ among the

masses are all probability based on this. Imaan Mujmal has
been taken from the first verse of Surah Baqarah and Imaan
Mufassal from this final verse. So, from the verses mentioned,
3 foundational principles are learnt.

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1. To have Imaan in Allaah

2. To have Imaan in the revelation that came upon
Rasulullaah (SAW) and all the previous Ambiyaa’
3. To have Imaan in the Aakhirat.

These 3 are in reality the essence of Imaan and the rest are
subsidiary aspects.

Imam Ghazaali (RA) has written in (‫)فيصل التفرقة في االسالم الزندقة‬,

‫اصول االيمان ثلثة االيمان باهلل وبرسوله وباليوم اآلخرة وما عداه فروع‬

The principles of Imaan are 3. Having Imaan in Allaah, having

Imaan in His Rasul and having Imaan in Qiyaamat. Besides this,
all matters are subsidiary.

If someone wants to make these principles even more

summarised, then in ‘Imaan in the Rasul’ all the other
principles will come. This is because as long as a person does
not have Imaan in Allaah, he cannot have Imaan in His Rasul. If
he has Imaan in the Rasul, then Imaan in the Day of Qiyaamat
is automatically included. This is because Imaan in the Rasul
means Imaan in all the guidance that the Rasul presented. It is
quite apparent that in all these aspects, one of the great ones
is affirmation of the Day of Qiyaamat. Therefore, the Imams of
Islaam have defined Imaan in this way,
‫هو تصديق النبى صلى هللا عليه وسلم فيما علم مجيئه بالضرورة‬

Imaan is verifying the Rasul (SAW) in everything that is proven

clearly and unequivocally from him

A beneficial point regarding the finality of Nubuwwah

In the definition of Imaan and Mu’min in this verse, a subtle

way is also shown that the chain of Nubuwwah and Risaalat

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and revelation has been completed upon Rasulullaah (SAW).

This is because together with instruction to believe in the
revelation sent upon Rasulullaah (SAW), there is only
instruction to believe in the Ambiyaa’ and the revelation sent
upon them, there is no mention of any Ambiyaa’ after him. It
is quite apparent that if there was some Nabi having a
Shari’ah to sent after him, then just as it is a part of Imaan to
believe in the revelation sent to the previous Ambiyaa’,
similarly, it would be necessary to mention the Ambiyaa’ to
come later. In fact, it would be even more necessary to
mention the Ambiyaa’ to come later compared to the previous
Ambiyaa’ because the previous Ambiyaa’ have been
mentioned in the Qur’aan and in the explanation and
instruction of Rasulullaah (SAW), it has come even more.
There was no danger of the Ummah going astray regarding
this matter.

In contrast to the Nabi that was to be sent in future that the

Ummah is not aware of his condition and signs and they will
have to face him without any means. In addition, the salvation
or destruction of the Ummah would be based on believing or
disbelieving him. In such conditions, it would be obligatory
upon the final book of Allaah and the merciful Nabi to
clearly mention all the conditions and signs of the Nabi to
come in such a way that no doubt or confusion would remain.
Then, there would clear laws commanding the Ummah to
believe in him and upon his revelation stated repeatedly in the
Qur’aan and Hadith.

However, instead of this happening, wherever the principles

of Imaan are mentioned, then the previous Ambiyaa’ and
belief in the revelation sent upon them have been mentioned
to be a part of Imaan and there is no mention of any Nabi or
Rasul to come later on or any revelation that is to come upon

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him. Then, not only one place, but more than 10 verses of the
Qur’aan deal with this subject in which there is emphasis to
believe in the revelation sent upon the previous Ambiyaa’,
there is no mention of any revelation or Nabi to come later
on.

This is clear testimony of the Qur’aan that after Rasulullaah

(SAW) no Nabi will be sent. Hadhrat ‘Isa (RA)will come in the
end times – he was sent before and the Ummah of
Muhammad (SAW) believe in him already. Therefore, no one
can claim that he is the Nabi of the Ummah and revelation
comes to him and make himself a basis of salvation.

‫واهلل املوفق واملعني‬

The definition of a Mu’min and a Kaafir

Although a brief discussion of this has passed under the first

topic, it is discussed clearly with explanation here. It is based
on the same verses quoted under the first topic. Due to the
fact that in the discussion of Kufr and Islaam, a few terms are
used, therefore the definitions of these words are also written
here,

Definitions

Imaan:

The verification from the heart of everything brought by

Rasulullaah (SAW) and is established explicitly and clearly. This
is on condition that one testifies to obedience as well.

Islaam:

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Obedience to Allaah and His Rasul (SAW) on condition that

one has Imaan as well, i.e. there is verification from the heart
present.

Kufr:

To reject or deny any aspect in which it is necessary to verify

with the heart in Imaan.

Mu’min:

The person who verifies from the heart everything proven

explicitly and clearly from Rasulullaah (SAW) on condition that
he states this with the tongue and testifies to obedience.

Muslim:

The person who testifies to obeying Allaah and His Rasul

(SAW) on condition that he verifies this from the heart as well.
Kaafir:

The one who rejects from the heart or belies with the tongue
any of the above mentioned things.

The difference between Islaam, Imaan, Muslim and Mu’min

As a quality, Imaan refers to verifying with the heart. Islaam

refers to obedience. The place of Imaan is the heart and the
place of Islaam is the heart, limbs and organs. However, in the
Shari’ah, Imaan is not accepted without Islaam and Islaam is
not accepted without Imaan, i.e. simply verifying Allaah and
His Rasul in the heart will not be accepted in the Shari’ah until
it is made apparent on the tongue and one does not testify to
obedience. Testifying to obedience will not be acceptable until

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one does not verify/believe in Allaah and His Rasul (SAW) in

the heart.

This discussion basically means that in terms of the lexical

meaning, Imaan and Islaam have two separate meanings and
in the Qur’aan and Hadith, based on the lexical difference
between Imaan and Islaam their differences are mentioned.
However, in accordance to the clear text of the Qur’aan and
Hadith, it is also known that no Imaan is acceptable without
Islaam and no Islaam is acceptable without Imaan. This
subject matter has been mentioned by some research scholars
in this way that the journey of Islaam and Imaan is the same.

The difference is the beginning and end point. Imaan begins

in the heart and ends on the apparent limbs and Islaam
begins from the apparent limbs and ends in the heart. If the
verification of the heart does not reach apparent outward
testimony, then that verification or Imaan is not acceptable.
Similarly, if the testimony does not reach verification in the
heart, then that Islaam is not acceptable. [From the teachings
of Allamah Maulana Anwar Shah Kashmiri (RA)

Now that the lexical and Shar’i definition of Imaan has been
specified, the purport of Mu’min and Muslim is also apparent.
Shaykh ul Islaam Maulana Shabbir Ahmad Uthmani (RA) has
written on this in detail in his commentary on Sahih Muslim.
He has written the research of Imam Ghazaali (RA) and Imam
Subki (RA) (which has just passed). A few sentences of Imam
Subki (RA) are presented below,
‫االسالم موضوع لالنقياد الظاهر مشروطا فيه االيمان وااليمان موضوع للتصديق‬
۱٥۱ ‫ ص‬۱ ‫ فتح الملهم ج‬. ‫الباطن مشروطا فيه القول عند االمكان‬
Islaam refers to apparent obedience and submission.
However, Imaan is conditional in it. Imaan refers to internal

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verification. However, it is conditional to utter it verbally at

the time when possible.

Shaykh Kamaal ud Deen Ibn Humaam (RA) - the commentator

of Hidaayah says in his book on beliefs that is reliable and
authoritative and its commentary Musaamarah that the
Ummah of Muhammad (SAW) is unanimous upon this. His
words are,
‫وقد اتفق اهل الحق وهم فريقا االشاعرة والحنفية على تالزم االيمان واالسالم‬
‫بمعنى انه ال ايمان يعتبر بال اسالم وعكسه اى ال اسالم يعتبر بدون ايمان فال ينفك‬
۱۸١ ‫ ص‬۲ ‫ ج‬. ‫احدهما عن االخر‬
The people of truth are unanimous – and they are the
Ashaa’irah and the Hanafiyyah – that Imaan and Islaam are
indispensible to each other, i.e. Imaan is not acceptable
without Islaam or vice-versa, i.e. Islaam is not acceptable
without Imaan. They cannot be separated from each other.

Undeniable/Explicit proof

That which has reached us from Rasulullaah (SAW) in

Tawaatur form is proven explicitly, like the Qur’aan, the
number of Salaat, the number of Rak’aat and the method of
Ruku’ and Sajdah. The details of Azaan, Zakaat, Hajj with its
many details, the finality of Nubuwwah upon Rasulullaah
(SAW) etc.

The meaning of Tawaatur is that from Rasulullaah (SAW) until

us, through every era, the narrators from Rasulullaah (SAW) in
different parts of the world were so many that it is
preposterous to assume that they all united upon something
incorrect or lies.

Clear proof

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This is called Daroori or Bid Dharoora by the juro-consultants

and Mutakallimeen. It refers to being together with Tawaatur,
famous in such a way that the masses and the special class are
aware of it, like Salaat, fasting, Zakaat and Hajj being
obligatory. Similarly, Azaan being Sunnat and Nubuwwah
coming to an end upon Rasulullaah (SAW) etc.

The necessary parts of Deen

All those things that are proven through Tawaatur from

Rasulullaah (SAW) and are proven with clarity and are famous
that every person is aware of them, according to the
terminology of the juro-consultants and Mutakallimeen, they
are called the necessary aspects of Deen.

Note :

Imaan refers to verifying and accepting many things that were

mentioned in the definition above. However, in Kufr, it is not
necessary that a person rejects or belies all of them. If a
person rejects or belies a single one of them it will be Kufr,
no matter if he accepts all the others with a true heart. The
reason for this is that Imaan and Islaam have one reality.
There are many types of Kufr. Two of the foundational types
are mentioned in the verses of Surah Baqarah that were
quoted. One is apparent Kufr and the other is Kufr e Nifaaq.
The other types will be explained with the details later on.

‫واهلل املوفق واملعني‬

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The types of Kufr and Kaafir

The real subject matter of this booklet is this, as explained in

the preface.

From the details mentioned before, we learnt that Kufr refers

to belying the Rasul. Then, there are a few forms of belying.
On account of the differences of these forms, a number of
types of Kufr arise. Imam Ghazaali (RA) has discussed this in
his work Faysal ut Tafriqah bayn al Islaam waz Zandaqa, also in
Al Iqtisaad fil I’tiqaad. Hadhrat Shah Abdul Aziz (RA) has
discussed this in his Fataawa and Imam Baghawi (RA) has
discussed in detail in the Tafseer of (‫)ان الذين كفروا سواء عليهم اآلية‬.
Similarly, there are details in the reliable works of Aqaa’id and
Belief like Sharh Mawaaqif and Sharh Maqaasid.

The summary of these types of belying are:

1. One type of belying is that a person clearly does not

accept Rasulullaah (SAW) as the messenger of Allaah,
like the idol worshippers, Jews and Christians.
2. The second type is that after accepting, a person
clearly states that one of his statements are wrong or
is lies, i.e. a person believes in some of his advices and
belies others.
3. The third is that a person rejects and says that a
statement or action explicitly proven from Rasulullaah
(SAW) is not the statement or action of Rasulullaah
(SAW). In reality, this is also belying the Rasul.
4. The fourth form is that a person accepts the statement
and action and interprets the purport that is against
the clear text of the Qur’aan and Hadith and he
chooses some purport made up himself. This form of

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Kufr and belying is found to be done mostly by the

claimants of Islaam and by those doing the outstanding
features of Islaam. On account of this most people
come across many wrongs. This is especially so when it
is looked at that rejection with interpretation is not
part of belying according to the unanimity of the
scholars and such a person cannot be called a Kaafir. It
is quite apparent that the Mulhideen definitely take
the support of some interpretation.

Therefore this type of explanation and clarification is

more necessary so that the difference between
interpretation and Ilhaad can be known. It could also
be learnt that in the place of interpretation,
interpretation does not cause Kufr but the
interpretation of Kufr and Zandaqah causes Kufr – this
is unanimous. Therefore this subject is written in
detail.

Kufr, Zandaqah and Ilhaad

This fourth type of belying is called Ilhaad in the terminology

of the Qur’aan. In the Hadith it is called Ilhaad and Zandaqah.

‫الذين يلحدون في آياتنا ال يخفون علينا أفمن يلقى في النار خير أم من ياتى آمنا يوم‬
‫القيامة اآلية عن ابن عمر قال سمعت رسول هللا صلى هللا عليه وسلم يقول سيكون‬
‫ أخرجه االمام احمد في‬. ‫في هذه االمة مسخ اال وذلك في المكذبين بالقدر والزنديقية‬
٥٠/١ ‫ وقال في الخصائص سنده صحيح وفي منتخب كنز العمال‬۱٠۸/۲ ‫مسنده‬
‫مرفوعا ما يفسرها‬

Those who do Ilhaad in our verses are not hidden from us. Is
the person who is thrown into Jahannam better or the one
who will come with safety on the Day of Qiyaamat? It is
narrated from Hadhrat Ibn Umar (RA) that he heard

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Rasulullaah (SAW) saying that soon there will be disfiguring in

this Ummah. Hear well, it will be those who belie Taqdeer and
amongst the Zindeeqs. Imam Ahmad (RA) narrated this in his
Musnad and in Khasa’is it is said that its chain is authentic. In
Muntakhab Kanz ul Ummaal vol.2 p.50 there is a Marfu’
narration that explains it. Imam Bukhaari (RA) has written a
special chapter in Sahih Bukhaari regarding this type of
belying. (‫ )باب قتل من اىب قبول الفرائض وما نسبوا اىل الردة‬In this chapter, this
type of belying is called Irtidaad (turning renegade). Hadhrat
Shah Waliullaah Dehlawi (RA) has written in Musawwa the
commentary of Mu’atta regarding this type of belying,

‫وان اعترف به طاهرا ولكن يفسر بعض ما ثبت من الدين ضرورة بخالف ما‬
‫فسره الصحابة والتابعون واجمعت عليه االمة فهو الزنديق كما اذا اعترف بان‬
‫القرآن حق وما فيه من ذكر الجنة والنار حق لكن المراد بالجنة االبتهاج الذي‬
‫يحصل بسبب الملكات المحمودة والمراد بالنار هى الندامة التى تحصل بسبب‬
۲ ‫ مسوى شرح مؤطا‬. ‫الملكات المذمومة وليس في الخارج جنة وال نار فهو زنديق‬
۱۳٠/

If a person testifies to its apparent purport but some parts of

Deen that are proven, he explains it in such a way that is
against that of the Sahabah, Ta’bieen and the consensus of
the Ummah, then he is a Zindeeq. For example, he testifies
that the Qur’aan is true and Jannah and Jahannam mentioned
therein is also correct but Jannah means that happiness and
joy that is created from good character and Jahannam means
regret that is attained from evil character. In this way, there is
no Jannah and Jahannam. This person is a Zindeeq.

The difference between Ta’weel (interpretation) and Tahreef

(interpolation)

‫ثم التأويل تاويالن تاويل ال يخالف قاطعا من الكتاب والسنة واتفاق االمة وتاويل‬
‫يصادم ما ثبت بقاطع فذلك الزندقة فكل من انكر رؤية هللا تعالى يوم القيامة او انكر‬

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‫عذاب القبر وسؤال المنكر والنكير وانكر الصراط والحساب سواء قال ال اثق‬
‫بهؤالء الرو اة او قال اثق بهم لكن الحديث ماؤل ثم ذكر تاويال فاسدا لم يسمع من‬
‫قبله فهو الزنديق او قال ان النبى صلى هللا عليه وسلم خاتم النبوة ولكن معنى هذا‬
‫الكالم انه ال يجوز ان يسمى بعده احد بالنبى واما معنى النبوة وهو كون االنسان‬
‫مبعوثا من هللا تعالى الى الخلق مفترض الطاعة معصوما من الذنوب ومن البقاء‬
‫ تصانيف‬. ‫على الخطاء فيما يرى فهو موجودة في االئمة بعده فذلك الزنديق‬
‫حضرت شاه ولى هللا‬

Then there are two types of Ta’weel. One Ta’weel is the one
that does not contradict the Qur’aan, Sunnah and consensus
of the ummah. One Ta’weel is the one that is in conflict with a
clear ruling of one of the above mentioned things. This second
type is Zandaqah. So the person who denies the sighting of
Allaah, denies the Day of Qiyaamat or the punishment of the
grave or he denies the questioning of Munkar and Nakeer or
he denies the Siraat or reckoning, it does not matter whether
he says that he does not rely on the narrators or he says that
the narrators are reliable but the meaning of the Hadith is
something else. Saying this, he makes such a Ta’weel that
was never heard before. Such a person is a Zindeeq.

Or a person says that Rasulullaah (SAW) is the final Nabi but it

means that it is not permissible to name someone ‘Nabi’ after
him. However, the actual meaning and purport of nubuwwah
is that person sent by Allaah to the creation, it is obligatory to
obey him and he is sinless. He is also pure from this that if
there is something incorrect in his opinion, then he remains
on it. If a person says that this meaning and purport is found
in the Imams that came after him, this person will be a
Zindeeq.

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This belying of the Rasul (the 4th form), called Zandaqah and
Ilhaad is in reality a type of hypocrisy. It is worse and more
dangerous than general hypocrisy. When the chain of
revelation came to an end after the demise of Rasulullaah
(SAW) and there is no clear, definite way of coming to know if
hypocrisy and Kufr is hidden in the heart of a person, so a
hypocrite now will be those who claim Islaam and together
with this they say or do certain actions that reveals the Kufr
hidden within. This is an example of Zandaqah and Ilhaad.

It is for this reason that Umdatul Qaari commentary of

Bukhaari and Tafseer Ibn Kathir mention the following
statement of Imam Maalik (RA) under the verse ‘In the hearts
is a sickness’,

٦١/۱ ‫ ابن كثير‬. ‫المنافق في عهد رسول هللا صلى هللا عليه وسلم هو الزنديق اليوم‬

What this means is that after the demise of Rasulullaah

(SAW), no matter how Kufr and hypocrisy is hidden in the
heart of a person, due to the fact that we do not have any way
of coming to know of it, we cannot call him a Kaafir or
hypocrite. Now there is only one type of Nifaaq present, it is
called Zandaqah, i.e. together with claiming Islaam and being
restricted to its laws, having beliefs of Kufr or to make some
baseless interpretation in the necessary aspects of Deen and
to interpolate its collective meaning.

Hujjatul Islaam Imam Ghazaali (RA) (an accepted Imam of the

Ummah), and all the Islaamic groups accept his leadership.
Khuda Bakhsh Qaadiyaani has written a book Asl Mustafa in
which he enumerated the Mujaddideen. Mirza Ghulam
Ahmad heard every word of the book from him and verified it,

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‫‪on p.164 Imam Ghazaali (RA) is classified as the Mujaddid of‬‬

‫‪the 5th century.‬‬

‫‪Thinking of the great harm and the delicacy of this matter,‬‬

‫‪Imam Ghazaali (RA) wrote a book ‘At Tafruqah Bayn al Islaam‬‬
‫‪waz Zandaqah on the matter of Kufr and Imaan. In the light of‬‬
‫‪Qur’aan, Sunnah, narrations and logic, he clarified the‬‬
‫‪difference between Ta’weel and Ilhaad. He states that the‬‬
‫‪Zindeeqs and Mulhids have no place in Islaam. They are‬‬
‫‪definitely out of the fold of Islaam even though they call‬‬
‫‪themselves Muslims. Taking into consideration the caution‬‬
‫‪that must be taken in calling someone who claims Islaam to be‬‬
‫‪Kaafir, Imam Ghazaali (RA) has mentioned a rule and bequest.‬‬
‫‪It is mentioned below with its translation,‬‬

‫فصل ‪ :‬اعلم ان شرح ما يكفر به وما ال يكفر به يستدعى تفصيال طويال يفتقر الى‬
‫ذكر كل المقاالت والمذاهب وذكر شبهة كل واحد ودليله ووجه بعده عن الظاهر‬
‫ووجه تاويله وذلك ال تحويه مجلدات وليس يسع لشرح ذلك اوقاتى فاقتنع اآلن‬
‫بوصيه وقانون اما الوصية فان تكف لسانك عن اهل القبلة ما امنك ما داموا قائلين‬
‫ال اله اال هللا محمد رسول هللا غير منا قضين لها والمناقضة تجويزهم الكذب على‬
‫رسول هللا صلى هللا عليه وسلم بعد راور غير عذر فان التكفير فيه خطر والسكوت‬
‫ال خطر فيه واما القانون فهو ان تعلم ان النظريات قسمان قسم يتعلق باصول العقائد‬
‫وقسم يتعلق بالفروع واصول االيمان باهلل وبرسوله وباليوم اآلخر وما عداه فروع‬
‫واعلم ان الخطاء في اصل االمانة وتعينها وشروطها وما يتعلق بها ال يوجب شيئ‬
‫منه تكفيرا فقد انكر ابن كيسان اصل وجوب االمامة وال يلزم تكفيره يلتفت الى قوم‬
‫يعظمون امر االمامة ويجعلون االيمان باالمام مقرونا بااليمان باهلل وبرسوله والى‬
‫خصومهم المكفرين لهم بمجرد مذهبهم في االمامة وكل ذلك اسراف اذ ليس في‬
‫واحد من القولين تكذيب الرسول صلى هللا عليه وسلم اصال ومهما وجد التكذيب‬
‫وجب التكفير وان كان في الفروع فلو قال قائل مثال البيت الذي بمكة ليس هى‬

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‫الكعبة التى امر هللا بحجها فهذا كفر اذ ثبت تواترا عن رسول هللا صلى هللا عليه‬
‫وسلم لذلك البيت بانه الكعبة ينفعه ينفعه انكاره بل يعلم قطعا انه معاند في انكاره‬
‫(اال ان يكون قريب عهد باالسالم ولم يتواتر عنده ذلك وكذلك من نسب عائشة‬
‫رضى هللا عنها الى الفاحشة وقد نزل القرآن ببرآئتها فهو كافر الن هذا وامثاله ال‬
‫يمكن اال بتكذيب او انكار والتوائر ينكره االنسان بلسانه وال يمكنه ان يجهله بقلبه‬
‫نعم لو انكر ما ثبت باخبار اآلحاد فال يلزمه به الكفر ولو انكر ما ثبت باالجماع‬
‫فهذا فيه نظر الن معرفة كون االجماع حجة مختلف فيه فهذا حكم الفروع واما‬
‫االصول الثلثة فكل ما لم يحتمل التاويل في نفسه وتواتر نقله ولم يتصور ان يقوم‬
‫برهان على خالفه فخالفه تكذيب محض ومثاله ما ذكرناه من حشر االجساد والجنة‬
‫والنار واحاطة علم هللا تعالى بتفاصيل االمور وما يتطرق اليه احتمال ولو بالمجاز‬
‫البعيد فينظر فيه الى برهان فان كان قاطعا وجب القول به لكن ان كان في اظهاره‬
‫مع العوام ضرر لقصور فهمهم فاظهاره بدعة وان لم يكن البرهان قاطعا يعلم‬
‫ضرورة في الدين كنفى المعتزلة للرؤية عن البارى تعالى فهذا بدعة وليس يكفر‬
‫واما ما يظهر له ضرر فيقع في محل االجتهاد و النظر فيحتمل ان يكفر ويحتمل ان‬
‫ال يكفر ‪ ,‬ثم قال ‪...‬‬
‫وال ينبغى ان نظن ان التكفير ونفيه ان يدرك قطعا في كل مقام بل التكفير حكم‬
‫شرعى يرجع الى اباحة المال وسفك الدم والحكم بالخلود في النار فماخذه كماخذ‬
‫سائر االحكام الشرعية تارة يدرك بيقين وتارة بظن غالب ةتارة يتردد فيه ومهما‬
‫حصل التردد فالتوقف في التكفير اولى والمبادرة الى التكفير انما يغلب على طباع‬
‫من يغلب عليهم الجهل‬
‫وال بد من التبيه بقاعدة اخرى فهو ان المخالف قد يخالف نصا متواترا ويزعم انه‬
‫ماول ولكن تاويله ال انقداح له اصال في اللسان ال على قرب وال على بعد فذلك كفر‬
‫وصاحبه مكذب وان كان يزعم انه ماؤل‬

‫‪It should be known in order to explain what things cause‬‬

‫‪Kufr and what things do not. This demands great detail‬‬
‫‪because there is a need to mention all the views and the‬‬

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Madhaahib. In addition, its proof and its reason for being

farfetched from the apparent and on account of its
interpretation. This cannot be encompassed in a number of
volumes, nor is there time available to me in order to explain
it. Therefore, I suffice upon one law and upon a bequest.

Bequest:

The bequest is that you should stop your tongue from making
Takfeer anyone of the Qiblah as long as possible, i.e. as long as
a person says ‘There is no deity but Allaah and Muhammad is
the Rasul of Allaah’. Do not make Munaaqadah with him. The
meaning of Munaaqadah is that he thinks is permissible to
classify any command of Rasulullaah (SAW) to be incorrect or
lies, whether he says this based on some reason or not. This is
because there is danger in Takfeer and there is no danger in
silence.

The law of Takfeer:

The law is that you should know that there are two types of
viewpoints. One is that which is linked to the principles of
Aqaa’id. The second is related to subsidiary matters. The
principles of Imaan are 3. The first is to believe in Allaah, the
second is to believe in His Rasul and the third is to believe in
Qiyaamat. Whatever is besides this is subsidiary. It should be
known that a mistake in the principle of Imaamat and in
specifying and its conditions etc. does not necessitate Takfeer
as is found in the Rawaafidh and Khawaarij. This is because
Ibn Kaysaan has rejected the compulsion of Imaamat and it
does not necessitate Takfeer of him. No attention will be given
to that nation that understands the matter of Imaamat to be
great and make it equal to believe in the Imam together with

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believing in Allaah and His Rasul. No attention will be given to

those who oppose them. Those who make Takfeer of them
just because they have a difference of opinion in the ruling of
Imaamat. All this is going beyond the boundaries because
none of the two views necessitate belying Rasulullaah (SAW).
Wherever belying is found, Takfeer will be necessary even
though it is in a subsidiary matter. For example, a person says
that the house that is in Makkah is not the Ka’bah that Allaah
commanded one to make Hajj towards. This will be Kufr
because the opposite of this is proven from Rasulullaah (SAW)
with Tawaatur. If he rejects this and says that Rasulullaah
(SAW)did not testify that that this house is the Ka’bah then his
rejection will not benefit him, in fact his being adamant in his
rejection will be known clearly, except if he is a new Muslim
and this has not reached him with Tawaatur. Similar will be
the case with the person who accuses Hadhrat Ayesha
radhiyallaahu anha, whereas the Qur’aan has announced her
innocence, so such a person will also become a Kaafir.

This is because such talk is not possible without belying and

rejection. A person can reject something Tawaatur with his
tongue but it is impossible that his heart is unaware. Yes, if he
rejects something proven from a Khabar e Waahid, then Kufr
will not result. If he rejects something proven by consensus
then there is a need to ponder over it. This is because there is
a difference of opinion whether consensus (ijmaa’) is a proof.
So its ruling will be subsidiary. Regarding the three principles,
whatever does not have the possibility of interpretation and it
is narrated and proven through Tawaatur and no other proof
can be thought of against it, then going against it will be
belying. The example is that which was mentioned, i.e.
resurrection, Jannah, Jahannam and that the knowledge of
Allaah encompasses everything.

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Whatever among them has the status of possibility, even

though if it is through a very far Majaaz, then the proof will be
scrutinised. If the proof is clear, then it will be compulsory to
have that view. However, if the masses are harmed by making
it apparent on account of their deficient understanding, then
it will be an innovation to make it apparent. If the proof is not
clear like the Mu’tazilah reject seeing Allaah, it will be
innovation, not Kufr. That whose harm is apparent, will be in
the level of Ijtihaad. So, it is possible that Takfeer is made and
it is possible that Takfeer is not made...

It is not appropriate that you think that for Takfeer and not
making Takfeer it is necessary that it should be known with
certainty at every place. Takfeer is a command of the Shari’ah.
The result of it is that wealth becomes permissible and blood
will be shed or the ruling of staying in hell fire will be
necessitated. So, its nature is like the nature of other laws of
the Shari’ah in that sometimes it is known through conviction,
sometimes through overpowering thought and sometimes
through reservation. When there are reservations it is better
to keep silent about Takfeer. Being hasty in Takfeer
overpowers the nature of those who are overpowered by
ignorance.

It is also necessary to discuss one law. Sometimes the

opposition is against a clear text that is Mutawaatir and he
understands that he is taking the path of Ta’weel, but his
Ta’weel is such that there is no scope for it. Not a close or far
Ta’weel on the tongue. This will be Kufr. Such a person is a
belier even though he understands that he is making Ta’weel.

Finally, he writes concerning other types of Ta’weel that are

baseless,

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‫فامثال هذا المقاالت تكذيبات عبر عنها بالتاويالت‬

Such type of belying has been called Ta’weel.

From this detailed discussion of Imam Ghazaali (RA) it has

become clear that making such baseless interpretations in the
Qur’aan and Hadith that changes its collective meaning and
going against the beliefs of the Ummah, a new purport is
created, such Ta’weel also entails belying the Rasul and it
being Kufr is apparent.

The testimony of the Imams of Islaam regarding Zandaqah

being Kufr

The first and most powerful testimony is the consensus of the

Sahabah (RA) that was done after the demise of Rasulullaah
(SAW). Those who did not want to give Zakaat were classified
as Murtad. They were unanimous on waging Jihaad against
them, whereas all these people were performing Salaat,
fasting and observing the signs of Islaam. Just by rejecting one
order, Zakaat, they were classified as Kaafir by the consensus
of the Sahaabah (RA).

Hafiz Ibn Taymiyyah (RA) writes,

‫وفيهم من الردة عن شرائع االسالم بقدر ما ارتد عنه من شعائر االسالم اذ كان‬
‫ فتاوى ابن‬. ‫السلف قد سموا مانعى الزكوة مرتدين مع كونهم يصومون ويصلون‬
۲٩۱/ ٦ ‫تيمية‬

Turning renegade regarding one of the signs of Islaam is found

in these people because the Salaf called them Murtad even
though they performed Salaah and kept fast.

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The second testimony is the consensus of the Sahabah (RA)

upon the Kufr and Irtidaad of Musailamah Kadh dhaab and
waging Jihaad against him. This is despite the fact that his
entire group said the Kalimah. According to the history of Ibn
Jareer Tabari vol.3 p.244, they said in their Azaan ‘I testify that
Muhammad is the Rasul of Allaah’. They gave this testimony
from the minarets and were punctual upon Salaat and fasting.
However, they made interpretations of the verse of the
finality of the prophet-hood and the Hadith ‘There is no Nabi
after me’ going against the collective belief of the Ummah and
thereby they believed that Musailamah Kadh dhaab is partner
to Rasulullaah (SAW) in Nubuwwah.

The Sahabah (RA) classified them as Kaafir through agreement

and consensus and understood it necessary to wage Jihaad
against them. Under the leadership of Hadhrat Khaalid bin
Waleed (RA), the great army of Sahabah (RA) left to wage
Jihaad against them. 40000 equipped youngsters came out
under Musailamah Kadh dhaab. The battle was very great.
1200 of the Sahabah (RA) were martyred and 28000 people of
the army of Musailamah including Musailamah himself were
killed.
[Taarikh Tabari]

Not one of the Sahabah (RA) rejected this and not one of them
said that they recite the Kalimah, they are people of the
Qiblah and how can they be called Kaafir? Not one of them
had the concern that such a huge and powerful group of the
Muslims will decrease. Therefore, in the general books of
Aqaa’id this ruling has been termed a ruling based on
consensus.

Jawharatut Tawheed explains,

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‫ومن لمعلوم ضرورى حجد من ديننا يقتل كفرا ليس حد وقال شارحه ان هذا مجمع‬
‫عليه وذكر ان الماتريدية يكفرون بعد هذا بالنكار القطعى وان لم يكن ضروريا‬

Whoever rejects any clear explicit ruling, and he should be

killed on account of becoming a Kaafir. Not as punishment. In
the commentary of this book it is written that the Ummah has
consensus upon this and it is also written that the scholars of
the Maturidis give the ruling of Kufr in general for rejecting an
indisputable ruling, even though it may not be clear.

Hafiz Ibn Taymiyyah (RA), in his work Iqaamatut Daleel, has

stated that Ijmaa’ (consensus) is the greatest proof,

. ‫واجماعهم حجة قاطعة يجب اتباعها بل هى اوكدا لحجج وهى مقدمة على غيرها‬
۱۳٠/ ۳ ‫اقامة الدليل‬

The consensus of the Ummah is indisputable proof. It is

compulsory to follow it, in fact, it is more emphasised than all
the other proofs. It is given preference to rulings upon which
there is no Ijmaa’.

The Imams of Islaam, the Mufassireen, Muhadditheen, juro-

consultants and Mutakallimeen all state in a single voice that
the necessary aspects of Deen, i.e. the definite and
indisputable rulings of Islaam, to make some baseless
interpretation in them and to take it out from the purport and
form that is clear in the Qur’aan and Hadith and from the
purport understood by majority of the Ummah, is in reality
belying the Qur’aan, Hadith and beliefs of Islaam.

The famous and reliable work in beliefs ‘Maqaasid’ states in

the definition of Kufr and Kaafir,

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‫وان كان مع اعترافه بنبوة النبى صلى هللا عليه وسلم واظهاره شعائر االسالم يبطن‬
‫عقائد هى كفر باالتفاق خص باسم الزنديق‬

‫‪If someone is such that he attests to the Nubuwwah of‬‬

‫‪Rasulullaah (SAW) and despite making the signs of Islaam‬‬
‫‪apparent, he hides such beliefs that are Kufr by consensus,‬‬
‫’‪then he is made special with the name of ‘Zindeeq‬‬

‫‪‘Allamah Shaami (RA) explains this subject in Radd ul Muhtaar,‬‬

‫فان الزنديق يموه بكفره ويروج عقيدته الفاسدة ويخرجها في الصورة الصحيحة‬
‫وهذا معنى ابطانه الكفر فال ينافى الجهار والدعوى الى الضالل ‪۲٩١/ ۳ .‬‬

‫‪A Zindeeq resorts to puzzling issues regarding his Kufr and‬‬

‫‪gives vogue to his baseless beliefs. He takes them out in a‬‬
‫‪correct form. This is the meaning of Ibtaan e Kufr. So it does‬‬
‫‪not negate clear and open Kufr, nor does it negate calling‬‬
‫‪towards deviation.‬‬

‫‪Hadhrat Shah Abdul Aziz Dehlawi (RA) writes in his Fataawa‬‬

‫‪the following about the types of belying and Kufr,‬‬

‫وال شبهة ان االيمان مفهومه الشرعى المعتبر به في كتب الكالم والعقائد والتفسير‬
‫والحديث هو تصديق النبى صلى هللا عليه وسلم فيما علم مجيئه ضرورة عما من‬
‫شانه ذلك ليخرج الصبى والمجنون والحيوانات والكفر عدم االيمان عما من شانه‬
‫ذلك التصديق فمفهوم الكفر هو عدم تصديق النبى صلى هللا عليه وسلم فيما علم‬
‫مجيئه ضرورة وهو بعينه ما ذكرنا من ان من انكر واحد من ضروريات الدين‬
‫اتصف بالكفر نعم عدم التصديق له مراتب اربع فيحصل للكفر ايضا اقسام اربعة‬
‫االول كفر الجهل وهو تكذيب النبى صلى هللا عليه وسلم صريحا فيما علم مجيئه‬
‫بدمع العلم (اى في زعمه الباطل) بكونه عليه السالم كاذب في دعواه وهذا وهو‬
‫كفر ابى جهل واضرابه والثانى كفر الجحود والعناد وهو تكذيبه مع العلم بكونه‬
‫صادقا في دعواه وهو كفر اهل الكتاب لقوله تعالى الذين آتينهم الكتب يعرفونه كما‬
‫يعرفون ابنائهم وقوله وجحدوا بها واستيقنتها انفسهم ظلما وعلوا وكفر ابليس من‬

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‫هذا القبيل والثالث كفر الشك كما كان الكثر المنافقين والرابع كفر التاويل وهو ان‬
‫يحمل كالم النبى صلى هللا عليه وسلم على غير محمله او على التقية ومراعاة‬
‫المصالح ونحو ذلك ولما كان التوجه الى القبلة من خواص معنى االيمان سواء كان‬
‫شاملة او غير شاملة عبروا عن اهل االيمان باهل القبلة كما ورد في الحديث نهيت‬
‫عن قتل المصلين والمراد المؤمنين مع ان نص القرآن على ان اهل القبلة هم‬
‫المصدقون بالنبى صلى هللا عليه وسلم في جميع ما علم مجيئه وهو قوله تعالى‬
. ‫وصد عن سبيل هللا وكفر به والمسجد الحرام واخراج اهله منه اكبر عند هللا‬
۱/٦۲ ‫فتاوى عزيزى‬

There is no doubt that the purport of Imaan according to the

Shari’ah mentioned in the books of belief, Tafseer and Hadith
are reliable. It is to verify Rasulullaah (SAW) in all those things
narrated from him and is clearly known as such. This is upon
the person that is worthy, i.e. children, mad people and
animals are not included in this. Kufr refers to the absence of
Imaan in such a person. So, Kufr means not verifying that
which came from Rasulullaah (SAW).

This is exactly what we mentioned that the person who

rejects a single necessary aspect of Deen will be said to have
the quality of Kufr.

There are four stages of not verifying. Therefore four types

of Kufr emerge.

The first is Kufr e Jahl. It is clear belying of that which

Rasulullaah (SAW) brought, understanding that Rasulullaah
(SAW) is a liar (according to this person’s baseless thought) in
his call. This is the Kufr of Abu Jahl etc.

The second is Kufr e Juhood and ‘Inaad. This is despite

understanding him to be true from the heart, he is belied. This
is the Kufr of the Ahl e Kitaab as Allaah (SWT) states, ‘those
whom We gave the book to recognize him as they recognize

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their sons’. Another place states, ‘they have rejected although

their hearts have conviction. This rejection, oppression is on
account of pride and haughtiness’. The Kufr of Iblees is of this
type.

The third Kufr is doubt as was the case with most of the
hypocrites.

The fourth Kufr is Ta’weel. It is to apply the speech of

Rasulullaah (SAW) to a place where it does not apply or to
state that it is Taqiyya or taking into consideration expediency
etc. Since seeing that facing the Qiblah is a specialty of Imaan,
whether it is included or not, the people of Imaan call them
the people of the Qiblah as the Hadith states that I have been
prevented from killing those who perform Salaat and the
meaning at this place is the Muslims. In addition, the Qur’aan
testifies that those of the Qiblah are those who verify all that
which Rasulullaah (SAW) brought. The clear text is ‘to
prevent from Allaah’s way, to disbelieve in Him, the Masjidul
Haraam and to expel its people from it is a far greater sin in
the sight of Allaah.’ Understand well.

Hafiz Ibn Qayyim (RA) has written in Shifa’ ul ‘Illeel about

baseless Ta’weel,

‫ما في الشفاء العليل للحافظ ابن القيم رحمه هللا والتاويل الباطل يتضمن تعطيل ما‬
‫جاء به الرسول والكذب على المتكلم انه اراد ذلك المعنى فتضمن ابطال الحق‬
‫وتحقيق الباطل ونسبه المتكلم الى ما ال يليق به من التلبيس وااللغاز مع القول عليه‬
‫بال علم انه اراد هذا المعنى فالمتاول عليه ان يبين صالحية اللفظ للمعنى الذي ذكره‬
‫اوال واستعمال المتكلم له في ذلك المعنى في اكثر المواضع حتى اذا استعمله فيما‬
‫يحتمل غيره يحمل على ما عهد منه استعماله فيه وعليه ان يقيم دليال سالما عن‬

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‫المعارض على الموجب بصرف اللفظ عن ظاهره وحقيقة الى عجارة واستعمارته‬
‫واال كان خلك مجرد دعوى منه فال يقبل‬

Baseless Ta’weel is included, that which renders ineffective

that which the Ambiyaa’ brought and lies upon the speaker in
that he intends something. So this necessitates that truth is
rendered void and something baseless is proven. Something is
attributed to the speaker that is against his status, i.e.
speaking puzzling and confusing things. In addition, a false
accusation is levelled against him that he intends a particular
meaning. So it is necessary upon the one who makes Ta’weel
that he should prove that the word has the capacity to be
used for that particular meaning that he mentions. Also, the
speaker used it for that meaning in most places so that when
the speaker uses it in another place that has another possible
meaning, then it will be taken for the meaning in vogue.

He should also establish such a proof that has no opposition

upon this that the apparent meaning is compulsory and it
does not move to the Majaaz or Isti’aarah meaning, otherwise
it is just a claim that is not worthy of acceptance.

The following is mentioned in Fataawa Ibn Taymiyyah:

‫ثم لو قدر انهم متاولون لم يكن تاويلهم سائغنا بل تاويل الخوارج ومانعى الزكوة‬
‫اوحيه من تاويلهم اما الخوارج فانهم احياء اتباع القرآن وان ما خالفه من السنة ال‬
‫يجوز العمل به اما مانعوا الزكوة فقد ذكروا انهم قالوا ان هللا قال لنبيه فقط فليس‬
٦/ ۲٩۷ ‫علينا ان ندفعها لغيره فلم يكونوا يدفعونها البى بكر وال يخرجونها له‬

If it is also accepted that these people are those who make

Ta’weel, then their Ta’weel is not worthy of acceptance. In
fact, the Ta’weel of the Khawaarij and those who stopped
from giving Zakaat is closer and more worthy of acceptance.

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This is because the Khawaarij claimed following the Qur’aan

and leaving out that from the Sunnah which contradicts the
Qur’aan. Those who rejected giving Zakaat said that Allaah
(SWT) addressed Rasulullaah (SAW) by saying ‘take sadaqah
from their wealth’. This is directed to Rasulullaah (SAW). So
there is no Zakaat obligatory on us from the side of someone
not a Nabi. Therefore, they did not want to give Zakaat to
Hadhrat Abu Bakr (RA).

‫ وقد اتفق الصحابة واالئمة بعدهم على قتال مانعى الزكوة وان كانوا‬۱۸٥ ‫وفي‬
‫يصلون الخمس ويصومون شهر رمضان وهؤالء لم يكن لهم شبهة سائغة فلهذا‬
‫كانوا مرتدين وهم يقاتلون على منعها وان اقرو بالوجوب كما امر هللا‬
On p.85 it states that the Sahabah (RA) and the Imams agreed
to wage Jihaad against those who stopped giving Zakaat even
though they performed Salaat five times daily, fasted in
Ramadhaan. They did not have any doubt. Therefore, they
were renegades and Jihaad should be waged against them for
stopping even though they attest to its compulsion as Allaah
(SWT) commands.

‫بغية المرتاد وانما القصد ههنا التبيه على ان عامة هذه التاويالت‬١٩ ‫وقال من‬
‫مقطوع ببطالنها وان الذي يتاوله او يسوغ تاويله فقد يقع في الخطاء في نظيره او‬
‫فيه بل قد يكفر من تاويله‬

At this point, the objective is to point out that generally these

interpretations are baseless and the one that makes them or
thinks it permissible to make such interpretations, he will
sometimes fall into error in it or the like of it, in fact, the one
who makes Ta’weel can sometimes become Kaafir.

The following is written in Sharh Jam ul Jawami’,

‫جاحد المجمع عليه من الدين بالضرورة كافر قطعا‬

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The one who rejects something clearly proven through

consensus becomes Kaafir.

Allamah Abdul Hakeem Siyalkoti has written in Khiyali Hashiya

of Sharh Aqaid,
‫ حاشية خيالى‬. ‫والتاويل في ضروريات الدين ال يدفع الكفر‬
Making Ta’weel in the necessary aspects of Deen cannot
save a person from Kufr

Shaykh Muyi ud Deen Ibn Arabi writes in Futuhaat Makkiyah,

‫التاويل الفاسد كالكفر‬
A baseless Ta’weel is like Kufr

In Ithaar ul Haq alal Khalq p.241, Wazir Yamani writes,

‫الن الكفر هو جحد الضروريات من الدين او تاويلها‬
This is because it is Kufr to reject the necessary aspects of
Deen or to make Ta’weel in them.

Qadhi ‘Iyaadh (RA)writes in Ash Shifa’ known as Huqooq al

Mustafa,

‫وكذلك يقطع بتكفير من كذب او انكر قاعدة من قواعد الشرعية وما عرف يقينا‬
‫بالنقل المتواتر من فعل رسول هللا صلى هللا عليه وسلم ووقع االجماع المتصل عليه‬
‫كمن انكر وجوب الصلوات الخمس او عدد ركعاتها وسجداتها ويقول انما اوجب‬
‫هللا علينا في الكتاب الصلوة على الجملة وكونها خمسا وعلى هذا الصفات والشروط‬
‫ شفاء‬. ‫ال اعلمه اذ لم يرو في القرآن نص جلى‬

Similarly, it will be said that a person is definitely a Kaafir who

denies or belies any of the laws of Shari’ah or that action of
Rasulullaah (SAW) that is proven through Tawaatur with
conviction and consensus has been reached on it. For

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example, a person denies the five Salaat or the number of

rak’ats or sajdahs and he says that Allaah (SWT) has made
Salaat compulsory on the whole in the Qur’aan. He does not
accept it with the qualities and conditions because there is no
clear text in the Qur’aan.
The following is mentioned in Sharh Shifa’ Qadhi ‘Iyaadh,
‫وكذلك العقد اجماعهم على ان مخالفة السمع الضرورى كفر وخروج عن االسالم‬
Similarly, there is consensus on this that the one who denies
a definite narration will be Kaafir and is out of Islaam.

Note:
From the clear statements of the Sahabah, Tabi’een and
Imams of Deen it is clear that the law for not making Takfeer
of a person who makes Ta’weel is not general.

In fact, the Ta’weel made against the necessary aspects of

Deen is not Ta’weel, but it is Tahreef and Ilhaad. This is Kufr
according to the consensus of the Ummah. If Ta’weel is
generally understood to be sufficient to avoid Kufr, then even
Shaytaan is not a Kaafir because he presents Ta’weel for his
actions. ‘You have created me from fire and You have created
him from soil’. Similarly, those who worship idols cannot be
Kaafir because their Ta’weel is mentioned in the Qur’aan
itself. ‘We do not worship them except that that they take us
closer to Allaah’. From this it becomes clear that which
Ta’weel is against a clear text or consensus or against the
necessary aspects of Deen, it is not Ta’weel but Tahreef and
belying the Rasul (SAW). Another name for this is Ilhaad and
Zandaqah.

The ruling of classifying as Kaafir the people of Qiblah

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Those who make Imaan and Islaam apparent are punctual on

Salaat, fasting etc. and make baseless Ta’weel in clear definite
commands and change its purport to something against the
clear text of the Qur’aan, Sunnah and consensus of the
Ummah- another question arises regarding classifying them
(the above) as Kaafir and renegade. It is that these people are
people of the Qiblah and Takfeer of the people of the Qiblah is
prohibited according to the consensus of the Ummah.

Therefore it is necessary at this point to clarify who the

people of the Qiblah are.
In essence, this chapter entails 2 Ahadith of Rasulullaah
(SAW). One is narrated in Bukhari, Muslim etc. And deals with
obedience to the leaders and is narrated by Hadhrat Anas
(RA). Its words are,
‫من شهد ان ال اله اال هللا واستقبل قبلتنا وصلى صلوتنا واكل ذبيحتنا فهو مسلم اال‬
‫ان تروا كفرا بواحا عندكم من هللا فيه برهان‬
He who testifies to ‘there is no deity but Allaah’ and faces our
Qiblah and performs our Salaat and eats of our slaughtered
animals is a Muslim but if you see clear Kufr and there is proof
from Allaah.

The second narration is in Abu Dawood in Kitaab ul Jihaad.

The text is,
‫عن انس قال قال رسول هللا صلى هللا عليه وسلم ثالث من اصل االيمان الكف عمن‬
‫قال ال اله اال هللا وال تكفره بذنب وال تخرجه من االسالم بعمل الحديث‬

Hadhrat Anas (RA) narrates that Rasulullaah (SAW) said that

three things are real Imaan. Stopping from the one who says
‘there is no deity but Allaah’ and not to make Takfeer of him
on the basis of some sin and not to take him out of Islaam on
the basis of some action.

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From these two, the first Hadith clarifies in the end that a
person who says the Kalimah should not be called Kaafir until
a clear statement or action of Kufr comes from him and an
acceptable Ta’weel cannot be definitely proven from him.

It is clear from the words of the second Hadith that a person

cannot be called a Kaafir on the basis of some sin or action, no
matter how severe it is. However, according to the consensus
of the Ummah, sin at this place refers to other sins besides
Kufr. This means that wrong actions, sins and crimes, no
matter how bad they are, a person of the Qiblah cannot be
called a Kaafir on account of them. Not that he also makes
apparent such beliefs that are against the definite articles of
faith of Islaam and still too he is not called Kaafir.

Calling those who stopped from giving Zakaat and

Musaylamah Kadh dhaab and his group as Kaafir and Murtad,
the consensus of the Sahabah upon waging Jihaad against
them is clear testimony that they were ‘people of the Qiblah’
– the Takfeer of whom is prohibited. The purport of it is not
that the one who faces the Qiblah and performs Salaat cannot
be called Kaafir on account of some baseless belief, but we
learn that the words Ahl e Qiblah is a technical term. The
purport of this will be only those Muslims that are firm on
the signs of Islaam, Salaat etc., and together with this they
are pure from all those things that necessitate Kufr and
baseless beliefs.

This purport of the people of the Qiblah is clearly mentioned

in the books of all the scholars of the Ummah. Hereunder a
few views of the scholars of Islaam are presented, the
objective of which is testimony of two things,

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1. The correct purport of Ahl e Qiblah (people of the

Qiblah)
2. The original subject of discussion that is testimony that
it is Kufr and belying the Rasul to show some purport
that is against the proven purport of the Qur’aan,
Sunnah and Ijma’ such belying is called Zandaqah and
Ilhaad.

The research scholar Ibn Ameer al Haaj who is the student of

Haafiz Ibn Hajar (RA) and Shaykh Ibn Humaam (RA). He writes
in Tahreer ul Usul regarding the definition of the Ahl e Qiblah,
‫هو الموافق على ما هو من ضروريات االسالم كحدوث العالم وحشر االجساد من‬
‫غير ان يصدر عنه شيئ من موجبات الكفر قطعا من اعتقاد راجع الى وجود اله‬
‫غير هللا تعالى او حلوله في بعض اشخاص الناس او انكار نبوة محمد صلى هللا‬
) ‫عليه وسلم او ذمه او استخفافه ونحو ذلك المخالف في اصول سواها (الى ان قال‬
‫وقد ظهر من هذا ان عدم تكفير اهل القبلة بذنب ليس على عمومه اال ان يحمل‬
‫ شرح تحرير‬. ‫الذنب على ما ليس يكفر فيخرج الكفر به كما اشار اليه السبكى‬
Ahl e Qiblahh are those who are in accordance to all the
necessary aspects of Islaam like the creation of the universe
and the resurrection of the bodies. In such a way that nothing
that necessitates Kufr comes from him, e.g. such a belief that
leads one to believing another deity together with Allaah
(SWT) and that Allaah can come into a person or rejecting the
Nubuwwah of Rasulullaah (SAW) or speaking ill of him or
mocking him. Similarly, other matters…for this reason, it
becomes clear that the Hadith prohibiting one from making
Takfeer of the people of the Qiblah is not general. Yes, if the
meaning of sin is taken to be other than Kufr as Allamah Subki
(RA) has indicated then the general meaning could be taken.

In Sharh Maqaasid, regarding not making Takfeer of the

people of the Qiblahh, it is written,

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‫قال المبحث السابع في حكم مخالف الحق من اهل القبلة ليس بكافر ما لم يخالف ما‬
‫هو من ضروريات الدين كحدوث العالم وحشر االجساد‬
‫ ومعناه ان الذين اتفقوا على ما هو من ضروريات االسالم كحدوث‬: ‫قال الشارح‬
‫العالم وحشر االجساد وما يشبه ذلك واختلفوا في اصول سواها كمسئلة الصفات‬
‫وخلق االفعال وعموم االرادة وقدم الكالم وجواز الرؤية ونحو ذلك مما ال نزاع فيه‬
‫ان الحق فيه واحد هل يكفر المخالف للحق بذلك االعتقاد وبالقول به ام ال فال نزاع‬
‫في كفر اهل القبلة المواظب طول العمر على الطاعات باعتقاد قدم العالم ونفى‬
‫الحشر ونفى العلم بالجزئيات ونحو ذلك وكذا الصدور شيئ من موجبات الكفر عنه‬
‫ شرح مقاصد‬.
The seventh discussion deals with the ruling of the one who is
opposed to the truth and he is part of the people of the
Qiblah, he does not become a Kaafir as long as he does not
oppose something that is part of the necessary aspects of
Deen like the creation of the world, resurrection and
reckoning.

The commentator says, the meaning is that those who agree

to the necessary aspects of Islaam like the creation of the
world and reckoning and resurrection while in other principles
they differ like in the matter of the qualities of Allaah and
creation of actions and the general nature of the intention of
Allaah and the possibility of seeing Allaah etc. There is no
argument that the truth in these matters is one. So, will
Takfeer be made of the one who has these beliefs and these
views and opposes the truth?

There is no difference of opinion in the Takfeer of such people

of the Qiblah that although they live their entire lives in
obedience and together with this they are of the view that the
world is eternal and they negate resurrection and negate the
knowledge of Allaah in all small issues. In this way, there is no

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difference of opinion in their Kufr because something that

necessitates Kufr came from them.

The following is stated in Sharh Fiqh al Akbar of Mulla Ali al

Qari (RA):

‫اعلم ان المراد باهل القبلة الذين اتفقوا على ما هو من ضروريات الدين كحدوث‬
‫العالم وحشر االجساد وعلم هللا تعالى بالجزئيات وما اشبه ذلك من المسائل المهمات‬
‫فمن واظب طول عمره على الطاعات والعبادات مع اعتقاد قدم العالم ونفى الحشر‬
‫او نفى علمه سبحانه تعالى بالجزئيات ال يكون من اهل القبلة وان المراد باهل القبلة‬
‫عند اهل السنة انه ال يكفر ما لم يوجد شيئ من امارات الكفر ولم يصدر عنه شيئ‬
۱۸٩ ‫ شرح فقه اكبر‬. ‫من موجباته‬
It should be known that people of the Qiblah means those
who agree upon the necessary aspects of Deen like the
creation of the universe and resurrection and reckoning and
the knowledge of Allaah about every small thing etc. so, the
person who despite spending his entire life in obedience and
worship, says that the world is eternal and rejects resurrection
and reckoning and the knowledge of Allaah in every small
thing, he is not part of the people of the Qiblah. The meaning
of the people of the Qiblah according to the Ahl us Sunnah is
that his Takfeer will not be made as long as none of the signs
of Kufr are found in him and as long as none of the things that
necessitate Kufr come from him. It is stated in Kashf ul Usool
of Fakhr ul Islaam Bazdawi, Chapter on Ijma’ vol.3 p.238, in
Kitaab ul Ahkaam fi Usool al Ahkaam of Sayf ud Deen Aamidi
and Ghaayatut Tahqeeq Sharh of Usool Husaami,

‫ان غال فيه (اى في هؤالء) حتى وجب الكفارة به ال يعتبر خالفه ووفاقه ايضا لعدم‬
‫دخوله في مسمى االمة المشهود لها بالعصمة وان صلى الى القبلة واعتقد نفسه‬
‫مسلما الن االمة ليست عبادة عن المصلين الى القبلة بل عن المؤمنين وهو كافر‬
‫ عاية التحقيق‬. ‫وان كان ال يدرى انه كافر‬

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If a person exaggerates in fulfilling his desires until Takfeer of

him becomes compulsory, his opposition will not be
considered even though he faces the Qiblah and performs
Salaat and understands himself to be a Muslim. This is
because ‘Ummah’ does not refer to those who face the Qiblah
and perform Salaah, but Mu’minoon refers to them. He is a
Kaafir even though he does not have knowledge of his
becoming a Kaafir.

In Radd ul Muhtaar, Allamah Shaami (RA) writes with

reference from Sharh Tahreer ul Usool of Ibn Humaam (RA):

‫ال خالف في كفر المخالف في ضروريات االسالم وان كان من اهل القبلة المواظب‬
۱/ ۲۷۷ ‫ شامى‬. ‫طول عمره على الطاعات كما في شرح التحرير‬
The one who is opposed to the necessary aspects of Islaam,
there is no difference of opinion regarding his Kufr even
though he is of those who face the Qiblah and remains
obedient throughout his life.

In Bahr ur Raa’iq Sharh Kanz ud Daqaa’iq the following is

mentioned,

‫والحاصل ان المذهب عدم تكفير احد من المخالفين فيما ليس من االصول المعلومة‬
‫ بحر‬. ‫من الدين ضرورة‬

The summary is that the Madh hab states that none of the
opposition should be made Takfeer of, on who denies
something other than the principles of Deen.

The following is written in Nibraas Sharh of Sharh Aqaa’id

Nasafi,

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‫اهل القبلة في اصطالح المتكلمين من يصدق بضروربات الدين اى االمور التى‬

‫علم ثبوتها في الشرع واشتهر فمن انكر شيئا من الضروريات كحدوث العالم‬
‫وحشر االجساد وعلم هللا سبحانه بالجزئيات وفرضية الصلوة والصوم لم يكن من‬
‫اهل القبلة ولو كان مجاهد بالطاعات وكذالك من باشر شيئا من امارات التكذيب‬
‫كسجود الصنم واالهانة بامر ش رعى واالستهزاء عليه فليس من اهل القبلة ومعنى‬
‫عدم تكفير اهل القبلة ان ال يكفر بارتكاب المعاصى وال بانكار االمور الحنفية غير‬
٥۷۳ ‫ نبراس‬. ‫المشهورة‬

The people of the Qiblah according to the Mutakallimeen are

those who verify all the necessary aspects of Deen, i.e. those
things that are famous and proven and known in the Shari’ah.
So, whoever denies any of the necessary aspects of Deen like
the creation of the world, resurrection and the knowledge of
Allaah about small things and the obligation of Salaat and
Fasting, he will not be of the people of the Qiblah even though
he is obedient. Similarly, the person will not be part of the
people of the Qiblah who does such an action that is a sign of
clear belying like prostrating before an idol or doing
something that will entail mocking or belittling a command
of the Shari’ah. The meaning of not making Takfeer of the
people of the Qiblah is that Takfeer will not be made by them
committing sins and crimes or by them denying hidden
matters that are not famous, Takfeer of them will not be
made.

The following is stated in the famous and well known work,

Mawaaqif,

‫ال يكفر اهل القبلة اال فيما فيه انكار ما علم مجيئه به بالضرورة او اجمع عليه‬
‫كاستحالل المحرمات‬

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Takfeer of the people of the Qiblah will not be made but in the
case where they deny the necessary aspects of Deen or such a
thing is denied upon which consensus has been reached like
making Haraam things Halaal.

Sharh Fiqh al Akbar states,

‫وال يخفى ان المراد بقول علمائنا ال يجوز تكفير اهل القبلة بذنب ليس مجرد التوجه‬
‫الى القبلة فان الغالة من الروافض الذين يدعون ان جبرئيل غلط في الوحى فان هللا‬
‫تعالى ارسله الى على رضى هللا عنه وبعضهم قالوا انه اله وان صلوا الى القبلة‬
‫ليسوا بمؤمنين وهذا هو المراد بقوله صلى هللا عليه وسلم من صلى صلوتنا واكل‬
‫ شرح فقه اكبر‬. ‫ذبيحتنا فذلك مسلم‬

It is not hidden that the meaning of the statement of our

scholars that ‘Takfeer of the people of Qiblah on the basis of
some sin is not permissible’ does not only refer to facing the
Qiblah because some extreme Rawaafidh are such that they
claim that Jibreel (AS) made a mistake in bringing revelation
because Allaah (SWT) sent him to Hadhrat Ali (RA). Some
Rawaafidh say that Hadhrat Ali (RA) is a deity. Although these
people face the Qiblah and perform Salaah, they are not
believers. This is the meaning of the statement of Rasulullaah
(SAW) that he who performs our Salaah and eats of our
slaughtered animals is a Muslim.

The following is stated in Kulliyaat Abul Baqaa’,

‫فال نكفر اهل القبلة ما لم يأت بما يوجب الكفر وهذا من قبيل قوله تعالى ان هللا يغفر‬
‫الذنوب جميعا مع ان الكفر غير مغفور ومختار جمهور اهل السنة من الفقهاء‬
‫والمتكلمين عدم اكفار اهل القبلة من المبتدعة الماؤلة في غير الضرورية لكون‬
‫التاويل شبهة كما في خزانة الجرجانى والمحيط البرهانى واحكام الرازى واصول‬
‫البزدوى ورواه الكرخى والحاكم الشهيد عن االمام ابى حنيفة والجرجانى عن‬

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‫الحسن بن زياد وشارح المواقف والمقاصد واالمدى عن الشافعى واالشعرى ال‬

٥٥٦ . ‫مطلقا‬

We will not make Takfeer of the people of Qiblah as long as

something that does not necessitate Kufr comes from them.
This is as Allaah (SWT) says that ‘Allaah forgives all sins’
despite Kufr being unpardonable. From the stance of the
majority of the juro-consultants and Mutakallimeen of the Ahl
us Sunnah, the innovators who make Ta’weel in the parts of
Deen that are not counted as necessary. Regarding them,
Takfeer will not be made as is mentioned in Khazaana of
Jurjaani and Muheet al Burhaani and Ahkaam of Raazi and
Usul e Bazdawi. Haakim Shahid and Karkhi have narrated this
from Imam Abu Hanifah (RA) and Jurjaani from Hasan bin
Ziyaad and from the commentator of Mawaaqif and Maqaasid
and Aamidi from Shafi’i and from Ash’ari.

The following is stated in Fath ul Mugheeth Sharh Alfiyyah al

Hadith,

۱٦۳ . ‫اذ ال نكفر احد من اهل القبلة اال بانكار قطعى من الشريعة‬
We will not make Takfeer of anyone of the Qiblah except on
account of rejecting a clear definite order of the Shari’ah

Imam Rabbaani Mujaddid Alf e Thani (RA) writes in his letters,

Due to the fact that this group of innovators are of the
people of the Qiblah, therefore one should not be bold in
making Takfeer of them until they reject the necessary
aspects of Deen and they do not reject the Mutawaatir laws
of the Shari’ah and do not accept the necessary aspects of
Deen.

The following is stated in Aqa’id Adudiyyah,

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‫ال نكفر احد من اهل القبلة اال بما فيه نفى الصانع المختار او بما فيه شرك او انكار‬
‫النبوة وانكار ما علم من الدين بالضرورة او انكار مجمع عليه واما غير ذلك فالقائل‬
‫مبتدع وليس بكافر‬

We will not make Takfeer of anyone of the people of the

Qiblah but in the case where they reject the existence of
Allaah (SWT) or in the case of polytheism or in the case of
rejection of nubuwwah or rejection of the necessary aspects
of Deen or rejection of such a matter upon which consensus
has been reached. The person holding other views will be an
innovator, not a Kaafir.

Great caution regarding classifying a claimant of Islaam as

Kaafir

From the discussion above it is learnt that every person who

faces the Qiblah is not part of the people of the Qiblah. This is
a technical term of the Shari’ah that is said with regard to
those who perform Salaah facing our Qiblah and they do not
reject any of the necessary aspects of Deen or interpolate it.
Due to this (rejection or interpolation) a person will have to be
called a Kaafir even if he calls himself a Muslim and performs
Salaah and fasts, he can make Tilaawat and serve the Deen.
However, if he rejects the clear and necessary aspects or
command of Deen then he will be classified Kafir.

However, at this point, there is danger of another form of

negligence that the doors of Muslims making Takfeer of each
other will open and that is a path of their destruction. In one
era, this danger was only a danger, but it was a reality that
some so called scholars who were ignorant of the reality of
Deen made it a profession that upon the smallest of things
they began to also call Muslims Kaafir. Fatwas of Kufr passed
between them and they were also deceived by the rulings in

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the books of Fiqh that are discussed under the chapter of

‘words of Kufr’ that certain words or statements are words of
Kufr. The consequence of this was that the words spoken and
some necessary aspects of Deen were rejected and not
classified as words of Kufr.

However, together with this, the juro-consultants have also

clarified that these words being words of Kufr do not ever
mean that a person who says these words without thinking
and understanding and without research regarding the
meaning, the person is called Kaafir until it is not proven that
the meaning and purport of the statement entails a belief of
Kufr or rejection of some necessary aspect of deen.

However, those who are unaware of the reality have made

these words the basis of Kufr and have begun to make Takfeer
of each other. One great harm of this is that calling a Muslim a
Kaafir is a great matter. This affects the entire Muslim society.
Besides this, there is danger of one’s Imaan – which has been
explained before. On the other hand, by this Takfeer of each
other, this great harm comes about that the Fatwa of Kufr has
become something trivial. The person who claims Islaam and
in reality is Kaafir gets the chance that these people call each
other Kaafir, we are also subject to this Takfeer.

Therefore, it was necessary that at this place it is also clarified

that calling Kaafir someone who calls himself a Muslim in this
great caution is necessary. By calling a person Kaafir upon
something trivial or by giving fatwa of Kufr on the basis of
some statement that has various possibilities or is vague,
without research there is danger of one’s own Imaan.
Regarding this carelessness, the detailed article of Imam
Ghazaali (RA)has passed. For further clarification and
emphasis, the following lines are also written.

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Classifying a Muslim as Kaafir is Kufr itself

Rasulullaah (SAW) is reported to have said in an authentic

Hadith,

‫عن ابى سعيد الخدرى رضى هللا عنه قال قال رسول هللا عليه وسلم ما اكفر رجل‬
‫رجال اال باء احدهما به ان كان كافرا واال كفر بتكفيره وفي رواية فقد وجب الكفر‬
٥٠ ‫ ترغيب وترهيب المندر واكفار‬. ‫على احدهما‬

Hadhrat Abu Sa’eed Khudri (RA) narrates that Rasulullaah

(SAW) said, “A person does not make Takfeer of another
except that one of them becomes worthy of Kufr because if
the person was a Kaafir in reality then he was a Kaafir,
otherwise this person making Takfeer will become a Kaafir.”
One narration states that Kufr becomes compulsory for one of
them.

A doubt and its reply

The summary is that the person called a Kaafir, if he is not a

Kaafir in reality then the person who calls him a Kaafir will
become Kaafir. However, the definition of Kufr in the light of
the clear text of the Qur’aan that has passed above apparently
does not refer to the one who called another person a Kaafir
without a Shar’i reason incorrectly. This is because such a
person did not belie Allaah or His Rasul. Therefore, some juro-
consultants have taken this to refer to warning and caution,
like the words ‘indeed he has made Kufr’ is used for warning
and Kufr in reality is not meant.

In Mukhtasar Mushkil al Aathaar (from Ikfaar ul Mulhideen

p.50) and Ithaar ul Haq alal Khalq p.432 of Imam Ghazaali
(RA)the meaning of this has been mentioned that the meaning

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of calling a person Kaafir at this point is that his beliefs and

thoughts are Kufr. So, if in reality nothing in his beliefs entail
Kufr, but all his beliefs entail Imaan then it is as though he has
referred to Imaan as Kufr and undoubtedly calling Imaan Kufr
entails belying Allaah and His Rasul. The Qur’aan states,
‫ومن يكفر بااليمان فقد حبط عمله‬
He who rejects Imaan, his actions have been destroyed

The summary of this is that the person who does not have
Kufr in his beliefs, no matter how bad his actions might be, it
is not permissible to call him a Kaafir. In fact, the person
calling the other Kaafir – his own Imaan will be in danger
because the summary of his calling Kaafir is that it is as though
he is calling Imaan Kufr. From this it has become clear that the
beliefs of the person in which there is Kufr, and someone
called him a Kaafir then the person calling him Kaafir does not
become Kaafir by consensus.

This is because he has not called Imaan Kufr even though the
juro-consultants and the research scholars have sternly
prohibited calling a person Kaafir in these conditions as well.
As long as some permissible interpretation can be made
regarding the words of Kufr of his Kufr belief it will not be
permissible to call him Kaafir. If we hear the beliefs of a
person or words of Kufr and called him Kaafir hurriedly, then
the person calling the other Kaafir will not become a Kaafir
according to the consensus of the scholars.

Similarly, if a person has some wrong news about a person or

misunderstanding or he is in deception about the beliefs of
another person, e.g. he thinks that a person belittled a Nabi
(May Allaah protect us), or he spoke ill regarding Allaah, then
in such a case it would have been necessary for him to

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research that thought and come to know the reality and

refrain from having ill thoughts. However, out of carelessness,
based only on his thoughts he called the other person Kaafir.
In this case also, because the person did not call Imaan Kufr
therefore, the person calling him will not be a Kaafir. It is
another matter altogether that he is sinful for his
carelessness.

The juro-consultants have went to the level of giving the

command of cautiousness that if some confusing speech is
uttered by a person in which there is a hundred possibilities
and ninety nine have a possibility of a subject of Kufr and only
one possibility of Kufr is in the text that could become a
correct and permissible meaning, then it is necessary upon the
Mufti that he leaves the ninety nine and inclines towards the
one and he should stay away from calling the person a Kaafir.
This is on condition that he does not state something clearly
or do something openly that implies a meaning that could
only be taken to be Kufr. This subject has been explained in
Fataawa Aalamgiri,
‫اذا كان في المسئلة وجوه توجب الكفر ووجه واحد يمنع فعلى المفتى ان يميل الى‬
‫ذلك الوجه اال اذا صرح بارادة ما يوجب الكفر فال ينفعه التاويل حينئذ‬

When there are a number of possibilities in a matter that

necessitate Kufr and one possibility prevents it, then it is the
responsibility of the Mufti that he should go to the one
possibility. However, when the speaker clearly states
something that necessitates Kufr, then there will be no
benefit of any Ta’weel at that time.

Note:

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It should be known that the meaning of this statement of the

juro-consultants is not what a few ignorant people understand
that if there is a belief or statement of a person that entails
Imaan then take him to be a believer because this is its
meaning. In this case, there will be no Kaafir in the world,
even Iblees will not be a Kaafir because the some belief or the
other of every disbeliever will be in accordance to Imaan. The
objective of the juro-consultants is that the speech that comes
from a person, if it has the possibility of different meanings in
terms of lexicography and common usage and one meaning
will take a person out of having a Kufr belief and all the other
meanings are classified as Kufr, then in such a case it will be
necessary upon the Mufti to take his speech to refer to the
correct meaning and refer to him as a believer on condition
that he does not clearly state something whose meaning is
Kufr.

In summary, the above Hadith stating that the one who calls
another person Kaafir incorrectly will be classified Kaafir,
whether it be for warning or putting fear in him like some
juro-consultants have understood (Al Yawaaqeet of Sha’raani),
or it means Kufr in reality, in every case the consequence of
the Hadith definitely comes out that it is necessary for one to
adopt great caution in calling one who claims Islaam to be a
Kaafir.

Based on this, the research scholars and juro-consultants state

that it is not permissible to call a Muslim Kaafir based on such
words and beliefs about which there is difference of opinion
regarding it being Kufr or in the case where a permissible
interpretation can be made.

A second angle of caution

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Just as it is great carelessness and throwing one’s Imaan in

danger to call a person Kaafir on the basis of subsidiary
difference of opinion or on the basis of some statement that
has various possibilities or it is vague, or by the person having
some belief or saying something about which there is
difference of opinion among the scholars about it being Kufr
because in this case it necessitates that Imaan is referred to as
Kufr. In exactly the same way, to refer to a Kaafir as a Muslim
is also a dangerous crime and throwing one’s Imaan into
danger because in this case Kufr is referred to as Imaan. It is
quite apparent that if a person out of his own choice refers to
Imaan as Kufr or vice versa, then undoubtedly it is Kufr, or it is
not free of being in danger of Kufr.

In addition, calling a Kaafir to be Muslim is not just some

generosity with words, it is great oppression on the entire
religion and the Muslim community. This is because the entire
society is affected. It will affect Nikaah, lineage, inheritance,
slaughtered animals, Imamat in Salaat and the collective and
political rights.

This is because the form of Kufr that has been explained

above, in the terminology of the Shari’ah it is referred to as
Zandaqah and Ilhaad, this is where a person believes in Allaah
and His Rasul in his heart and attests to this with his tongue
and he is punctual upon Salaat, fasting, Hajj, Zakaat and the
other signs of Islaam, but together with this he has some Kufr
beliefs. Alternatively, he interpolates the laws of Deen by
making some baseless Ta’weel in the necessary aspects of
Deen. This matter is very dangerous if it is taken up. Through
just a little carelessness, a true Muslim could be taken out of
the fold of Islaam and a Kaafir enemy of Islaam could be
brought into the brotherhood of Muslims. Both these dangers

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are great for the religion and the consequences of it are

severe as well.
Necessary points
(Adapted from the booklet Wusool ul Ifkaar)

Due to the extremities in today’s time and the carelessness

regarding the matter of Kufr and Islaam, 30 years ago, in 1351,
we wrote a reply to a question that was very detailed. It was
titled Wusool al Afkaar ila Usul al Ikfaar. Is was also published.
We feel it appropriate to present a summary of it here.

The reality is that it is a very grave matter to call a Muslim

Kaafir or to call a Kaafir a Muslim. The Noble Qur’aan has
cautioned in severe terms regarding both. The Noble Qur’aan
states regarding calling a Muslim Kaafir,
ۤ ۤ
َ ‫ٰياَيُّہَا الَّ ِذ ۡينَ ٰا َمنُ ۡۤوا اِ َذا‬
‫ض َر ْبتُ ْم فِ ۡی َسبِ ۡي ِل هللاِ فَتَبَيَّنُ ۡوا َو َال تَقُ ۡولُ ۡوا لِ َم ْن اَ ْل ٰقی اِلَ ۡي ُك ُم‬
ؕ ٌ‫ض ْال َح ٰيو ِة ال ُّد ْنيَا ۫ فَ ِع ۡن َد هللاِ َمغَانِ ُم َکثِ ۡي َرة‬ َ ‫الس َّٰل َم لَسْتَ ُم ْؤ ِمنًا ۚ تَ ْبتَ ُغ ۡونَ َع َر‬
َ ِ‫َک ٰذل‬
‫ک ُك ۡنتُمۡ ِّم ۡن قَ ْب ُل فَ َم َّن هللاُ َعلَ ۡي ُك ْم فَتَبَيَّنُ ۡوا ؕ اِ َّن هللاَ َکانَ بِ َما تَعْ َملُ ۡونَ خَ بِ ۡيرً ا‬

O you who have Imaan! When you travel in Allaah’s

way, then verify and do not say to the one who makes
his submission apparent, “You are not a Mu’min!”
seeking the gains of this worldly life. With Allaah lies
tremendous booty. You were the same before, until
Allaah bestowed His favour on you. So verify! Indeed
Allaah is informed of what you do. [Surah Nisaa 4:94]

From this verse we learn that whoever makes his Islaam

apparent, so until complete research is not done regarding his
Kufr, it will be impermissible to call him a Kaafir, if one does, it
will be a great calamity.

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Similarly, the opposite, i.e. calling a Kaafir a Muslim. Its

prohibition is mentioned in the following verse,

‫ض َّل هللاُ ؕ َو َم ۡن يُّضْ لِ ِل هللاُ فَلَ ۡن تَ ِج َد لَ ٗہ َسبِ ۡي ًال‬

َ َ‫اَتُ ِر ۡيد ُۡونَ اَ ۡن تَہۡ د ُۡوا َم ْن ا‬

Do you wish to guide him whom Allaah has sent

astray? You shall never find a road for the one whom
Allaah has sent astray. [Surah Nisaa 4:88]

Tafseer Jalalayn says that ‘to guide him’ means that to count
the Kuffaar from among the guided.

The pious predecessors, the Sahabah and ta’bieen and those

who came after them have advised us to adopt great caution
in this matter. The juro-consultants and the Mutakallimeen
have taken this matter to be very important and difficult. They
advised those who adopted this path to be wary and aware.

Subsequently, Allamah Qaari (RA) has quoted Imam ul

Haramayn in Sharh Shifa, Chapter called ‘Tahqeeq al Qawl fi
Ikfaar al Muta’awileen’,

۲ ‫ شرح شفاء‬. ‫ادخال كافر في الملة االسالمية او اخراج مسلم عنها عظيم في الدين‬
٥٠٠/

To understand a Kaafir to be part of Islaam or to take out a

Muslim from Islaam are both severe things.

However, today, the opposite is happening that such ease is

found in these matters that there has remained no standard
or principles regarding Kufr, Islaam and Imaan and Irtidaad.

One group has made it their hobby to make Takfeer of others.

Upon the slightest deed against the Shari’ah, in fact,
something against their nature happens, and they pass fatwa

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of Kufr on those people. They remove people from the fold of

Islaam for the smallest of things. On the other side, another
group according to whom Imaan and Islaam has no reality,
they call every person a Muslim that claims to be a Muslim no
matter if he rejects the Qur’aan and Hadith and the laws of
Islaam and belittles them. According to their understanding of
Islaam, every type of Kufr will be included in Islaam.

Like Hinduism and other religions, they have made Islaam the
title of a nation that a person can have whatever type of
beliefs he wants, he is free to do and say what he wants, in
every case he is a Muslim. He terms this broad thinking and
broadmindedness.

However, Islaam and the messenger of Islaam, Rasulullaah

(SAW) are free from both extremes. Islaam has presented a
divine law for its followers. The person who accepts it with an
open heart and does not feel any straitened feeling in his
heart is a Muslim. The one who rejects any clear ruling of this
divine law is definitely and undoubtedly out of the fold of
Islaam. Islaam is free from keeping him within its fold and
through this the Muslims will have self honour regarding
counting that person amongst them. There is a great danger
of taking thousands of Muslims out of the fold of Islaam by
taking such people to be out off the fold of Islaam as is
experienced and witnessed.

Question One

What is the standard of Kufr and Islaam? Upon what basis can
a person be called Murtad and be taken out of the fold of
Islaam?

Answer

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The meaning of irtidaad in the dictionary is to turn or return.

According to the technical definition of the Shari’ah, turning
away from Imaan and Islaam is called Irtidaad and the one
turning away is called a Murtad.
There are two forms of Irtidaad.

One is that if a wretched person changes the religion and

turns away from Islaam like the Christians, Jews, Aryans etc.
They choose a religion or reject the oneness of Allaah or they
reject the Risaalat of Rasulullaah (SAW).

The second form is that they do not clearly change the religion
or reject Tauheed and Risaalat but they adopt such actions,
statements or beliefs that entail a meaning of rejection of the
Qur’aan or rejection of Risaalat. For example, they reject a
clear definite necessary aspect of Islaam that is clearly
proven from the text of the Qur’aan or it is proven through
Tawaatur from Rasulullaah (SAW). This form is also included
in irtidaad according to the consensus of the Ummah even
though he is punctual upon all the laws of Islaam besides it.

The definition of Imaan is famous and well known. It has two

parts. One is to believe in Allaah (SWT) and the second is to
believe in Rasulullaah (SAW). However, bringing Imaan in
Allaah (SWT) does not mean that a person only accepts the
existence of Allaah, but it is necessary to believe in all His
complete qualities of knowledge, hearing, seeing, power etc.
as befits His honour that is mentioned in the Qur’aan and
Hadith. Otherwise, every religion accepts the existence of
Allaah, the Jews, Christians, Magians all agree to this.

Similarly, the meaning of bringing Imaan in Rasulullaah (SAW)

is not that you accept his existence that he was born in

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Makkah Muazzamah and he migrated to Madinah Tayyibah. In

63 years he did this and that, but the reality of bringing Imaan
in Rasulullaah (SAW) is that which is explained in the following
words of the Qur’aan,
َ ‫ک َال ي ُْؤ ِمنُ ۡونَ َح ٰتی يُ َح ِّک ُم ۡو‬
‫ک فِ ۡي َما َش َج َر بَ ۡينَہُ ْم ثُ َّم َال يَ ِجد ُۡوا فِ ۡۤی‬ َ ِّ‫فَ َال َو َرب‬
َ َ‫اَ ۡنفُ ِس ِہ ْم َح َر ًجا ِّم َّما ق‬
‫ض ۡيتَ َويُ َسلِّ ُم ۡوا تَ ْسلِ ۡي ًما‬

Never! By the oath of your Rabb, they cannot have Imaan until
they make you judge their disputes and they do not find any
dissatisfaction in that which you decide and they accept with
complete submission. [Surah Nisaa 4:65]

In Ruh al Ma’ani, the Tafseer of this verse has been narrated

from the pious predecessors as follows:

‫فقد روى عن الصادق رضى هللا عنه انه قال لو ان قوما عبدو هللا تعالى واقاموا‬
‫الصلوة وآتوا الزكوة وصاموا رمضان وحجوا البيت ثم قالوا الشيئ صنعه رسول‬
‫هللا صلى هللا عليه وسلم اال صنع خالف ما صنع او وجدوا في انفسهم لكانوا‬
١٥ ⁄١ . ‫مشركين ثم تال هذه االية‬

It is narrated from Hadhrat Ja’far As Sadiq (RA) that if a nation

worships Allaah and is punctual upon Salaah and gives Zakaat
and keeps the fast of Ramadhaan and makes Hajj of the
Baytullaah but he says regarding an action that is proven from
Rasulullaah (SAW) that why did he do it, why did he not do the
opposite of it and by him accepting he feels his heart
straitened, then this nation is from the polytheists.

From the verse mentioned above and its Tafseer it becomes

clear that the reality of bringing Imaan in Risaalat is that all
the laws brought by the Rasul should be accepted with an
open heart and a person should not display any form of
displeasure or reservations about them.

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Once the reality of Imaan is known then the form of Kufr and
Irtidaad has also been clarified. This is because Imaan is to
accept and submit and belying and rejecting them is Kufr and
Irtidaad. (Sharh al Maqaasid). It has also been proven from the
above mentioned definition of Imaan and Kufr that Kufr is not
only that a person does not believe in Allaah and His Rasul
(SAW), but this is also a stage of Kufr and a branch of disbelief
that the laws that are clearly and definitely proven from
Rasulullaah (SAW) is accepted (understanding that it is a ruling
from Rasulullaah (SAW)) and it is rejected, even though he
accepts all other rulings and he practices upon all of them
with due importance.

Note:

At this point, two things are worthy of consideration. The first

is that Kufr and Irtidaad will be in the case when a person
rejects accepting a clear ruling and turns away and he does
not have the belief that it is compulsory to practice upon it.
However, if a person does understand the ruling to be
compulsory to practice, but he does not practice out of evil
habit or bad habit, then it will not be called Kufr and Irtidaad
even though the opportunity to practice on that ruling does
not arise throughout his life.

Anyway, the person will be understood to be a Muslim. In the

first case a person did not know that it is compulsory to
practice upon a clear ruling even though he practiced upon it
throughout his life he will be called a Kaafir and Murtad. For
example, a person is punctual upon the five times daily Salaat
but he does not know that it is obligatory to practice upon it,

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he is a Kaafir. Another person knows that it is obligatory but

he does not perform it. He will be a great sinner.

The second thing which has to be thought about is that in

terms of proof, the laws of Islaam are of different types.
Regarding this matter, all the types do not carry the same
ruling. Kufr and Irtidaad will only come about in the case
where such laws are rejected that are clearly and definitely
proven and they prove something clear and definite. This
means that it is proven from the Qur’aan or such Ahadith that
have been narrated by so many narrators from the blessed era
of Rasulullaah (SAW) until today by different classes and in
different cities that it is considered impossible for all of them
to agree upon lies. (This is called Tawaatur in the terminology
of the Shari’ah and such Ahadith are called Ahadith
Mutawaatira)

Clear in what it shows means that the text of the Qur’aan

dealing with it or is proven from a Mutawaatir Hadith, it
clarifies its purport. There is no type of confusion or
vagueness in which some Ta’weel could be resorted to.

Then, if this type of ruling becomes famous and well known in

every class of the Muslims, special and general that attaining
them does not depend on any special learning and teaching,
but generally the Muslims know of it coming down the
generations like Salaah, fasting, Hajj, Zakaat etc. being
obligatory and stealing, drinking being sins, Rasulullaah (SAW)
being the final Nabi etc., then such laws are referred to as the
necessary aspects of Deen. Those that are not of this status
will only be definite and clear not the necessary aspects.

The difference in ruling between the necessary aspects and

clear rulings is that rejection of the necessary aspects is Kufr

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by consensus of the Ummah. Ignorance is not an excuse and

no Ta’weel will be considered.

Regarding the clear rulings that have not reached the level of
fame, then according to the Hanafiyyah there is detail that if a
general person rejects out of ignorance, then the ruling of Kufr
and Irtidaad will not be given, but he will be taught that this
ruling is part of the definite clear rulings of Islaam and it is
Kufr to reject it. After this, if he remains on his rejection, then
the ruling of Kufr will be given.
‫كما في المسائرة والمسامرة الن الهمام رحمه هللا ولفظه واما ما ثبت قطعا ولم ابلغ‬
‫حد الضرورة كاستحقاق بنت االبن السدس مع البنت الصلبية باجماع المسلمين‬
‫فظاهر كالم الحنفية االكفار بجحده بانهم لم يشتر طوافى االكفار سوى القطع في‬
۱٦٩ ‫ مسامرة‬. ‫الثبوت (الى قوله) ويجب حمله على ما اذا علم المنكر ثبوته قطعا‬

Regarding the ruling that is clearly proven but it has not

reached the stage of the necessary aspects like (in
inheritance) of a granddaughter and real daughter are
together, then the granddaughter getting a sixth is proven
from the consensus of the Ummah. So, the apparent speech
of the Hanafiyyah is that on the basis of rejection, the ruling of
Kufr will be given because besides the condition of being
proven clearly, there is no other condition…but it is
compulsory that the speech of the Hanafiyyah should be taken
to be that when the rejecter has knowledge that this ruling is
clearly proven.

The summary is that just as Kufr and Irtidaad is a type of

changing the religion, similarly, another type is that if the
necessary aspects of Deen or the clear rulings are rejected or
such an interpretation is made in the necessary aspects of
Deen though which a meaning that is against the known
meaning is created and the known purport is changed.

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The principle of Takfeer

Therefore the principle of the Shari’ah regarding Takfeer of a

Muslim is that as long as there is scope for a correct meaning
to be taken from the speech of a person and there is nothing
against it clearly mentioned by the speaker or there is the
smallest difference of opinion among the Imams regarding it
being Kufr, until that time the person will not be called a
Kaafir. However, if a person denies a necessary aspect of Deen
or he makes such an interpretation or change that creates a
meaning that is against the known one, then no thought
should be given to whether this person is Kaafir or not. And
Allaah knows best.

The addendum of the ruling of Imdaad ul Fataawa vol.6

All that has been explained is in the case when it is definitely

proven from a person or group that he or they have some Kufr
belief or uttered some Kufr statements. However, if a person
himself has doubt whether this person has this belief or
whether he says a particular statement, then the cautious way
is that which is mentioned in Imdaad ul Fataawa which is
presented here verbatim as a conclusion.

If there are reservations about the ruling of Kufr regarding a

person or group, whether the causes of the doubt is the
differences of the scholars or a conflict of reason or confusion
of the principles, then the safest way is that the ruling of Kufr
is not given, nor the ruling of Islaam should be given. In the
first ruling, there is carelessness regarding his own knowledge
and in the second ruling there is carelessness regarding the
matters of other Muslims. So, in the rulings, both types of
caution should be adopted, i.e. he will not be given permission

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to marry nor will he be followed nor will his slaughtered

animal be eaten nor will the Kaafir government be given
control over him.

If he has the ability to do research, the person’s beliefs should

be checked and the ruling will be passed according to the
findings. If he does not have the ability to research, then
silence should be adopted and his matter should be handed
over to Allaah. The example of this is the ruling of the doubtful
narrations of the people of the book mentioned in the Hadith.
‫ال تصدقوا اهل الكتاب وال تكذبواهم وقولوا آمنا باهلل وما انزل الينا اآلية رواه‬
‫البخارى‬

Do not belie and do not verify the people of the book. Say we
believe in Allaah and the revelation that has come down upon
us.

The second example is from the Fiqh ruling regarding a

hermaphrodite,

‫يوخذ فيه باالحوط واالوثق في امور الدين وان ال يحكم بثبوت حكم وقع الشك في‬
‫ثبوته واذا وقف خلف االمام قام بين صف الرجال والنساء ويصلى بقناع ويجلس‬
‫في صالته جلوس المرأة ويكره له في حياته لبس الحلى والحرير وان يخلوا به غير‬
‫محرم من رجل او امرأة او يسافر مع غير محرم من الرجال واالناث وال يغسله‬
. ‫رجل وال امرأة وتيمم بالصعيد ويكفن كما يكفن الجارية وامثاله مما فصله الفقهاء‬
‫ه‬۱۳٥۱ ‫شعبان‬

Regarding the hermaphrodite, the form that has caution will

be taken and no ruling will be given regarding something
about which there is doubt about the proof. When he stands
in Salaat, he will stand in the row between the men and
women, he will wear a head covering like the women, he will

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sit in Qa’dah like women. It is undesirable for him to wear

jewellery and silk. It is also undesirable that a man or woman
(non Mahram) sits in solitude with him or he travels with a
man or woman that is not his Mahram. After he dies, no man
will bath him, or any woman. Tayammum will be performed
and the shroud will be like the one given to girls. Similar is the
case with the other rulings that the juro-consultants have
written in detail about.

Summary of the booklet together with answers to some

objections

In this matter, the first thing that needs to be considered is

that coming out of the fold of Islaam or in order to be Kaafir
intention or resolve is not necessary. The greatest devil,
Iblees, did not make an intention to become Kaafir but his
action made him a Kaafir. Regarding this the Qur’aan says, ‘He
was of the disbelievers.’ In the first century (of Islaam) those
who refused to give Zakaat and the followers of Musailamah
the liar did not leave the religion of Islaam, but by the
consensus of the Sahabah they were removed from the fold of
Islaam. The reason is that if together with Ta’weel, rejection is
done – if this is taken out from general belying and rejection,
then the greatest disbeliever will also not be taken out of the
fold of Islaam. In fact, one will have to call the idol
worshippers, Jews and Christians Muslims then.

This is because Shaytaan never rejected Allaah being a deity or

His qualities, but he only rejected prostrating to someone
other than Allaah. He can say that I am the greatest person in
terms of believing in the oneness of Allaah, but Allaah gave
this stubbornness the ruling of belying and classified it as the
greatest Kufr. Similarly, the general idol worshippers make
this Ta’weel at times that we do not take the idols as deities

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but we do it thinking them to take us closer to Allaah and for

His pleasure we worship them. The Qur’aan itself mentions
this Ta’weel of the idol worshippers and classifies it as not
worthy of attention, ‘We only worship the idols so that they
may take us closer to Allaah’. Sometimes they make this
Ta’weel that these idols are not Allaah directly but they are
the ownership of Allaah. However, on account of great
closeness they also have knowledge and power etc and are
partner to Allaah. It is narrated in a Hadith that the polytheists
used to say the following as Talbiyah when they went for Hajj,

‘There is no partner for you, except that which is in Your

ownership, i.e. the idols etc.’

In summary, the polytheists and idol worshippers never used

to go against the Kalimah ‘There is no deity but Allaah’, but
they adopted the path of Ta’weel. However, the Qur’aan and
Hadith classified such baseless Ta’weel and belying and
rejection and called all of them Kaafir. This is because the
clear text of the Qur’aan and Hadith does not carry the
purport of making someone an exception. In addition, the
general nature of ‘There is no deity but Allaah’, in its general
apparent meaning is the belief of the Muslim Ummah without
any exception,

Similarly, the person who makes some exception and special

case regarding the verse of the final Nabi and the Hadith
‘there is no Nabi after me’ and says that he is the final Nabi
and no Nabi will come after him except the one who comes as
Zilli or Buruzi, that the person is Rasulullaah (SAW) himself or
his shadow, then in reality it is a form of the Ta’weel of the
Arabs that they used to say in their Talbiyah.

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If those who make baseless Ta’weel in the finality of the

prophet-hood and in the Hadith ‘There is no Nabi after me’
are not understood to be out of the fold of Islaam, then the
idol worshippers, in fact their teacher and leader Iblees will
not be out of the fold of Islaam and he will not be Kaafir.
Those who rebuke others regarding those who make these
baseless interpretations and belie the beliefs of the Ummah
and the clear texts of the Qur’aan and Hadith and say that the
Muslims are harmed and their numbers are getting less or
they are dividing the Ummah, then they should think that if
the meaning of saving ourselves from division and differences
means this that a person can do and say as he likes but he will
not be taken to be out of the fold of Islaam then what support
will the Ummah get from the Zindeeqs and Mulhids? In the
light of such baseless interpretations, all the disbelievers of
the world can be included in the Muslim Ummah. If a person
wants to adopt such actions, then he can do it to his
satisfaction so that all the nations in the world and
governments can become his and the war between Imaan and
Kufr will end.

However, it is apparent that by this enlightened thinking and

ways, a person will wash his hands off the Qur’aan. ‘Some of
you are disbelievers and some of you are believers’ has been
announced. It has established the group of Allaah and the
group of Shaytaan. Half of it, i.e. the Qur’aan is filled with
opposition and Jihaad against Kufr and the Kuffaar.

This does not make Kaafir, it shows Kaafir

Today, many people who are not aware of the principles of

Deen are affected by the apparent Salaah and fasting of the
Mulhideen and accuse the scholars who call them Kaafir, that
they are making Muslims Kaafir. It has become clear from the

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quoted proofs that they do not show anyone to be Kaafir.

However, he who is a Kaafir based on his own beliefs, a
Muslim will be able to show him being a Kaafir.

The summary is that this form of belying the Rasul is called

Zandaqah and Ilhaad is the worst form of belying and Kufr. It is
more dangerous than Kufr to Islaam and the Muslims. A Kaafir
like Iblees was made Kaafir on account of this type of Kufr.

However, because this belying was not in the clear colours of

belying, therefore most Muslims were deceived about it,
especially when the person doing it is punctual upon the signs
of Islaam like Salaat, fasting, Tilaawat etc.

Therefore there was a need to clarify the reality in the light of

the clear texts of the Qur’aan, Hadith and statements of the
senior scholars of the Ummah. So, all praise is due to Allaah,
complete details of this have been mentioned in this booklet
that to take some other purport by making Ta’weel against
the purport of the clear definite laws of Islaam upon which
consensus has been reached, i.e. consensus upon the purport.
This is in reality belying the Rasul.

In this discussion, it is also learnt that the prohibition of

making Takfeer of the people of the Qiblah in the Hadith, the
purport of this is not that whoever faces the Qiblah is a
Muslim. It is a technical term in the Shari’ah. It refers to those
who perform the general signs of Islaam like Salaat, fasting
etc. and no action or speech comes from them through which
Rasulullaah (SAW) is belied.

‫وآخر دعوانا ان الحمد هلل رب العلمين‬

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Muhammad Shafi (May Allaah forgive him)

Rabi uth Thani 1373, January 1954
Translation edited by
A.H.Elias (Mufti)
20th Zill Qadah 1432
18th October 2011

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