Chapter Six

Words of Kufr in regards to Imaan

Important Note:

There are different words that are used in this text such as ‘Takfeer’ which means it is without any doubt what-so-ever clear Kufr and one will be out of the folds of Islam.

The term ‘is a Kafir,’ ‘will be Kufr,’ ‘are words/statement of Kufr’ and ‘is Kufr’ are similar, however, depending on the (Urf) custom of the time or environment in the community it could have different meaning, hence, the Fatwa of Kufr will not be given. This can only be done by a qualified Mufti.

These statements are real examples of Kufr that have been said by people from the time of the great jurists over 1000 years ago till today and not made up. All the references have been provided from books of these great jurist.

1. Whoso said Insha-Allah (Allah willing) I am a Muslim, if said with doubt in his Imaan then it is Kufr and if said because he doesn’t know if one will die with Imaan or not there is no Kufr. i

2. If it is asked are you are believer (Mu’min) the person said, I don’t know, to say this is Kufr. ii

3. If someone came to accept Islam and was told to go to such a scholar, as I don’t know the attributes of Islam or said, such a person will present Islam to you, or said, wait till the end of the gathering, upon all will apply the order of Kufr1. iii

1 Iman or Kufr? A Fatwa (ruling) was asked regarding: A person once bought a non-believer wanting to revert to Islam to a Imam/Mufti. The Imam/Mufti said I will make her a Muslimah after Jumu’ah Salaah. There was a lot of time left, to the extent the Imam waited for a while, offered the Sunnats, lectured for half an hour and performed the sermon (Khutbah). The person had instructed the non-believer to have a bath and asked the Imam to make her a Muslimah so 52 www.GardensOfSunnah.co.uk

she can offer the Salaah. However, the Imam said after becoming a Muslim it is obligatory (Fardh) to have a bath hence it will be better after Jumu’ah.

Mufti Aazam-e-Hind, Shaykh Muhammad Mustafa Raza Khan’s (may Allah be pleased with him) reply is summarized: The person who bought the non-believer and the Imam/Mufti must make repentance, declare the Shahadah, and repeat their marriage, because when the non-believer asked to become a Muslim it was necessary for the person to make her Muslim straightaway. If the person was not capable of explaining everything he should have at least recited the Shahadah (Kalima) with her repeating it. He could have made her declare the oneness of Allah (The Exalted) and believe in the Messengership of the Prophet (may Allah bless him and grant him peace) then taken her to the Imam/Mufti who would have gone through it in detail. The time it took her to go and perform bath then taking her to the Imam/Mufti is being pleased with her kufr, which is kufr. When she reached the Imam/Mufti it was obligatory for him to make her a Muslim straightaway, however, the Imam/Mufti delayed for no reason and even if it was the time for Salaah he could have delayed it as this was important. Also it is not wajib for a new Muslim to bathe anyway unless it becomes Fardh and if it was necessary (wajib) then there is different narrations. To say bathing is Fardh after accepting Islam is astonishing.

Respected brother/sister! You see in this incident that to be pleased with kufr is also kufr. The fact of the matter is that we should be very careful and fearful of protecting our Iman.

4. If a Kafir became a Muslim and someone told him only if, you wouldn’t have become a Muslim so that you would have gained inheritance, this statement is Kufr. iv

5. If someone said to another, curse be upon you and your Islam, such a person is a Kafir. v

6. Whoso says “Only if! I was a Kafir” is a Kafir. vi

7. If someone saw a Christian woman saying, only if! I was a Christian so I could marry her, to say this is Kufr. vii

8. Whoso says I am a Muslim with the Muslims and a Kafir with the Kuffar, such a person is a Kafir. viii

9. Whoso was asked are you a Muslim? the person said, “No” such a person is a Kafir. ix

10. If someone said to a person who has embraced Islam “The religion that you were upon, what wrong has it done to you that you accepted Islam?” such a person is a Kafir.

11. A wife said to the Husband, you have neither honour nor any religion as you are pleased with leaving me alone and going with

strangers. The husband said, yes, I don’t have honour nor do I have a religion, this statement is Kufr. x

12. One said to another are you an idol worshipper or a fire worshipper? The person said either of them, such a person is a Kafir. xi

13. If someone said O Kafir, O Jew, O Christian etc. and the other person said, present sir! or similar then there will be the order of Kufr on the latter. xii

14. If someone as a joke and laugh told someone to say a word of Kufr, is the order of Kufr. xiii

15. Someone said, “My faith is on the faith of Shaytaan” or “Firown” or “my faith is like Shaytaan” or “Firown” on such will be the order of Kufr. xiv

16. If someone said, Allah (The Exalted) curses Shaytaan, another said, I don’t, there will be the order of Kufr. xv

17. Someone said, “Let me be a Kafir,” this statement is Kufr.” xvi

18. Whoso said “I am an unbeliever” is a Kafir. xvii

19. Whoso says, whatever order such a person gives me I will do, be it Kufr, such a person is a Kafir. xviii

20. Whoso said for a person to become a Kafir is better than committing a crime, this statement is Kufr. xix

21. If someone gave an egg as a gift on the religious day2 with the intention of respect like the fire worshippers, one has done Kufr. xx

2 Of another religion.

22. On a religious day of the fire-worshippers when they gather, upon seeing this if a Muslim said, it is a nice way or it is a nice path that which they made. It is a sentence of Kufr.

23. Whoso for the respect of the day of the Kafirs did something, for instance bought something; there is the ruling of Kufr. xxi The same ruling is for celebrating Christmas that this is the day of the Christians and on this day people congratulate the Kafirs and at many places they have banners on which they have written their names, congratulations upon Christmas, upon all is the order of Kufr, whoso believes that day as a day of respect and do these things.

24. Whoso on the special days of Kafirs ask (from Hindus, give me something from the Diwali)3 is the order of Kufr. xxii

3 Listed below are couple of the questions and the amazing answers that are to be found in fatawa Rashidiya by Rashid Ahmad Gangohi Deobandi:

QUESTION: In the Hindu Celebration of Holi or Diwali, they send foodstuff for their teacher, master or servant who is a Muslim. Can a Muslim teacher or servant accept them and eat it?

ANSWER: Yes, it is permissible.

QUESTION: If a Hindu utilizing his Interest money sets up a Public Water drinking facility, can a Muslim drink water from such a facility?

ANSWER: Yes, there is no harm in drinking from such a facility.

4 It has become a common practice that Muslims attend ‘interfaith’ dialogues with other religions. There is no problem with debating with the other religions, however, these “Muslims” take part in their religious practices such as cutting cakes with the Christians at the time of Christmas and getting a piece of cloth around both shoulders by the Hindus which is a religious practice. May Allah (The Exalted) save us all. Ibrahim bin Maysarah (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said, “Whosoever respects a misguided person has helped them in destroying Islam.” (Mishkat.)

How can this be? The answer to this question is given by Shaykh ‘Abdul-Haq Muhaddith-e-Delhelwi as follows: “To respect a misguided person is the disgrace and disrespect of the Sunnah. To disgrace the Sunnah is the beginning of and can reach to destroying Islam.” (Ash‘at Al-Lam‘aat. Vol: 1. p. 147)

Tell me those who shout the slogans of uniting! Keeping yourselves away from the misguided is it from the teaching of the Prophet (may Allah bless him and grant him peace) or not?

25. Besides those things that are included in Imaan to bring Imaan upon someone else is Kufr such as, bring a person who eats Halaal I will bring Imaan on such a person. xxiii To bring Imaan on a Shaykh (peer) is the same ruling.

26. To respect someone because of their religion, for instance a Christian for his Christianity4 is Kufr. xxiv

27. To make supplication of forgiveness for a Kafir, as well as for a Murtad (person who has left Islam) is Kufr5. xxv

5 Shaykh Ahmad Raza Khan writes: when a person would argue about the Ayat-e-Mutashabihaat (Meaning Alif Laam Meen, or Haa Meem etc. few letters that no-one knows the meaning to except Allah and His beloved (may Allah bless him and grant him peace.)

‘Umar (may Allah be pleased with him) thought he was from a misguided sect. After the person made repentance a reminder was sent to Abu Musa ‘Ashari (may Allah be pleased with him) that the Muslims should not sit with him, nor buy nor sell to him, if he falls ill do not visit him, if he dies do not attend the funeral. This was for a certain period to the extent if there were 100 people and this person came they would all separate themselves. When Abu Musa ‘Ashari (may Allah be pleased with him) sent a letter to say that he is okay now then the permission was given.

6 Sadaqah.

28. Whoso said, “One should have wealth be it lawful or unlawful” there is a fear of Kufr on such a person. xxvi

29. Whoso said, “The unlawful is lawful for me,” is a statement of Kufr. xxvii

30. It is said to someone, eat Halaal, another said, I like Haraam more, this statement is Kufr. xxviii

31. It is said to someone, eat Halaal, another said, I only want Haraam, there is the order of Kufr. xxix

32. Whoso gives unlawful wealth to charity6 with the hope of reward, is the rule of Kufr. xxx

33. Whoso said, if I have done such a thing I am a fire-worshipper or displeased with Allah (The Exalted) and the person saying this knows they have done it, there is the order of Kufr. xxxi

34. If someone said, if I do such a thing then I will become a Kafir, then does it believing it as Kufr, one will become a Kafir. xxxii If the belief is not that it is Kufr and is done then the compensation of breaking an oath will have to be given. xxxiii

35. To go to the festivals of the Kuffar to promote their religious festival status and splendour is Kufr. xxxiv

36. To give a gift on Nayroz7 religious events of non-Muslims is forbidden and to respect the celebrations of non-Islamic festivals is Kufr. xxxv

7 A special day for the Rafzis (Shias) it states in their book Haqul Mubeen that Allah (The Exalted) gives permission to do anything. They have a practice on this day to mix with men and women, to turn of the lights and whichever woman you get your hands on you can do what you want with her be it their mother, sister, another person’s wife etc. Allah forbid!

8 Some ignorant modern Muslims say that we should not say anything about other religions be it Kufr but respect them, (Allah forbid), these people should repent and take heed.

9 If someone has said/written etc. words of Kufr and the Islamic Jurist have given a fatwa of Kufr on them then not to believe this is Kufr. For instance the fatwa given by 33 scholars of the two blessed cites Makkah and Madinah on the Qadiyanis, Wahabis and Deobandis , see part two of this book for details.

37. To call an act of Kufr done by a Kafir as good, is Kufr, for instance to say, staying silent at the time of eating is good done by the fire worshippers. xxxvi

38. To respect a Kafir is Kufr8. xxxvii

39. To believe Kufr as light (as nothing) is Kufr. xxxviii

40. To declare your Kufr, is Kufr. xxxix

41. If someone said what is the attribute of a Muslim? Another said, I don’t know, the order of Kufr will apply. xl

42. Not to believe a Kafir as a Kafir is Kufr9. xli

43. To deceitfully say a word of Kufr is Kufr. xlii

44. The scholars have written to attend a custom of the Hindus is Kufr. xliii

45. To place flowers on idols or use a marine shell as a horn is Kufr. xliv

46. To say Jai (bravo!) that the Kafirs do, is Kufr. xlv

47. To call Firown a believer and to show his Imaan more than the believers is Kufr. xlvi

48. Whoso is not pleased with Imaan is a Kafir. xlvii

49. Whoso says I do not know the attributes of Islam is a Kafir. xlviii

50. A wife said to her husband to be a Kafir is better than staying with you, this statement is Kufr. xlix

51. A wife said to her husband if you force me next time or do not buy such a thing for me I will become a Kafir, she will become a Kafir straightaway. l

52. Whoso says if I become a Kafir what will I lose out? This statement is Kufr. li

53. Whoso says to be a Kafir is better than breaching a trust, there is the order of Kufr. lii

54. To place a picture of the pious10 for beauty and decoration is a major sin and if it is to respect the deity of the Kafirs it is Kufr. liii

10 A Shaykh or Peer Saab etc. 

References

i Sharah Fiqh-e-Akbar. p. 291. Bahar-e-Shariat. Vol: 9. p. 179. Bahr-ur-Raqiq. Vol: 5. p. 209. Fatwa-e-Bazaziya. Vol: 6. p. 329.

ii Sharah Fiqh-e-Akbar. p. 496.

iii Sharah Fiqh-e-Akbar. p. 292. Bahr-ur-Raqiq. Vol: 5. p. 576. Fatwa-e-Khaniya. p. 278. Fatwa-e-Alamgiri. Vol: 2. p. 257.

iv Sharah Fiqh-e-Akbar. p. 298. Bahr-ur-Raqiq. Vol: 5. p. 207. Fatwa-e-Khaniya. p. 273. Majmu’a Anhar. Vol: 2. p. 511. Fatwa-e-Alamgiri. Vol: 2. p. 267. Fatwa-e-Tatar Khaniya. Vol: 5. p. 273.

v Sharah Fiqh-e-Akbar. p. 297. Bahar-e-Shariat. Vol: 9. p. 179. Fatwa-e-Alamgiri. Vol: 2. p. 257. Fatwa-e-Bazaziya. Vol: 6. p. 330.

vi Sharah Fiqh-e-Akbar. p. 297. Fatwa-e-Bazaziya. Vol: 6. p. 335.

vii Sharah Fiqh-e-Akbar. p. 297. Bahr. p. 208. Tahtawi ‘Alal Darj. Vol: 2. p. 479. Fatwa-e-Alamgiri. Vol: 2. p. 280. Fatwa-e-Bazaziya. Vol: 6. p. 335.

viii Sharah Fiqh-e-Akbar. p. 297.

ix Sharah Fiqh-e-Akbar. p. 298. Bahr-ur-Raqiq. Vol: 5. p. 2097. Fatwa-e-Razwiyya. Vol: 6. p. 26. Fatwa-e- Khaniya. p. 572. Majmu’a Anhar. Vol: 2. p. 511. Fatwa-e-Alamgiri. Vol: 2. p. 277. Fatwa-e-Bazaziya. Vol: 6. p. 330.

x Sharah Fiqh-e-Akbar. p. 298. Bahr. p. 207. Majmu’a Anhar. Vol: 2. p. 512. Fatwa-e-Alamgiri. Vol: 2. p. 277.

xi Sharah Fiqh-e-Akbar. p. 298. Bahr-ur-Raqiq. Vol: 5. p. 207. Majmu’a Anhar. Vol: 2. p. 511. Fatwa-e-Alamgiri. Vol: 2. p. 278.

xii Sharah Fiqh-e-Akbar. p. 298. Bahr-ur-Raqiq. Vol: 5. p. 207. Majmu’a Anhar. Vol: 2. p. 511. Fatwa-e-Alamgiri. Vol: 2. p. 278.

xiii Sharah Fiqh-e-Akbar. p. 300. Bahr-ur-Raqiq. Vol: 5. p. 277. Fatwa-e-Durre Mukhtar. Vol: 6. p. 356. Fatwa-e-Shaami. Vol: 6. p. 358. Fatwa-e-Khayriya. Vol: 1. p. 107. Fatwa-e-Razwiyya. Vol: 6. p. 112. Nahrul Ghaiq. Vol: 3. p. 252. Tahtawi ‘Alal Dar. Vol: 2. p. 478. Fatwa-e-Alamgiri. Vol: 2. p. 276.

xiv Sharah Fiqh-e-Akbar. p. 300. Bahr-ur-Raqiq. Vol: 5. p. 209.

xv Sharah Fiqh-e-Akbar. p. 300.

xvi Sharah Fiqh-e-Akbar. p. 300.

xvii Sharah Fiqh-e-Akbar. p. 300. Bahr-ur-Raqiq. Vol: 5. p. 207. Fatwa-e-Razwiyya. Vol: 6. p. 71. Majmu’a Anhar. Vol: 2. p. 511. Fatwa-e-Alamgiri. Vol: 2. p. 279.

xviii Sharah Fiqh-e-Akbar. p. 302. . Majmu’a Anhar. Vol: 2. p. 512. Fatwa-e-Alamgiri. Vol: 2. p. 281.

xix Sharah Fiqh-e-Akbar. p. 305. Fatwa-e-Alamgiri. Vol: 2. p. 277.

xx Sharah Fiqh-e-Akbar. p. 305. Bahar-e-Shariat. Vol: 9. p. 179. Bahr-ur-Raqiq. Vol: 5. p. 208. Fatwa-e-Khaniya. p. 577. Majmu’a Anhar. Vol: 2. p. 512. Fatwa-e-Alamgiri. Vol: 2. p. 277. Fatwa-e-Bazaziya. Vol: 6. p. 333.

xxi Sharah Fiqh-e-Akbar. p. 306. Bahar-e-Shariat. Vol: 9. p. 179. Bahr-ur-Raqiq. Vol: 5. p. 208. Fatwa-e-Khaniya. p. 277. Majmu’a Anhar. Vol: 2. p. 512. Fatwa-e-Alamgiri. Vol: 2. p. 277.

xxii Sharah Fiqh-e-Akbar. p. 306.

xxiii Sharah Fiqh-e-Akbar. p. 306. Fatwa-e-Khaniya. p. 280. Fatwa-e-Alamgiri. Vol: 2. p. 272. 59 www.GardensOfSunnah.co.uk

xxiv Fatwa-e-Razwiyya. Vol: 9. p. 170.

xxv Fatwa-e-Razwiyya. Vol: 9. p. 172.

xxvi Sharah Fiqh-e-Akbar. p. 306. Fatwa-e-Alamgiri. Vol: 2. p. 272.

xxvii Sharah Fiqh-e-Akbar. p. 307.

xxviii Sharah Fiqh-e-Akbar. p. 307. Majmu’a Anhar. Vol: 2. p. 511. Fatwa-e-Alamgiri. Vol: 2. p. 272. Fatwa-e-Bazaziya. Vol: 6. p. 334.

xxix Sharah Fiqh-e-Akbar. p. 310. Bahr-ur-Raqiq. Vol: 5. p. 206.

xxx Sharah Fiqh-e-Akbar. p. 310. Bahr-ur-Raqiq. Vol: 5. p. 206.

xxxi Sharah Fiqh-e-Akbar. p. 313. Bahr-ur-Raqiq. Vol: 5. p. 203. Fatwa-e-Khaniya. p. 572 & 573. Majmu’a Anhar. Vol: 2. p. 505. Fatwa-e-Bazaziya. Vol: 6. p. 326. Fatwa-e-Tatar Khaniya. Vol: 5. p. 475.

xxxii Sharah Fiqh-e-Akbar. p. 313. Fatwa-e-Amjadiya. Vol: 6. p. 418.

xxxiii Sharah Fiqh-e-Akbar. p. 313.

xxxiv Bahar-e-Shariat. Vol: 9. p. 173. Fatwa-e-Razwiyya. Vol: 6. p. Bahr-ur-Raqiq. Vol: 5. p. 206 & 208. Tahtawi. Vol: 2. p. 479. Majmu’a Anhar. Vol: 2. p. 512. Fatwa-e-Alamgiri. Vol: 2. p. 276. Fatwa-e-Bazaziya. Vol: 6. p. 333.

xxxv Fatwa-e-Razwiyya. Vol: 4. p. 673.

xxxvi Fatwa-e-Razwiyya. Vol: 9. p. 50, 126 & 153. Fatwa-e-Alamgiri. Vol: 2. p. 277.

xxxvii Fatwa-e-Razwiyya. Vol: 9. p. 72, 149, 152, 185 & 188.

xxxviii Fatwa-e-Razwiyya. Vol: 9. p. 53.

xxxix Fatwa-e-Razwiyya. Vol: 9. p. 53. Fatwa-e-Khaniya. p. 572. Fatwa-e-Amjadiya. Vol: 4. p. 401

xl Fatwa-e-Khaniya. p. 578.

xli Fatwa-e-Amjadiya. Vol: 4. p. 399.

xlii Fatwa-e-Razwiyya. Vol: 6. p. 112.

xliii Fatwa-e-Razwiyya. Vol: 6. p. 149.

xliv Fatwa-e-Razwiyya. Vol: 9. p. 149 / 14:672.

xlv Fatwa-e-Razwiyya. Vol: 6. p. 149.

xlvi Fatwa-e-Razwiyya. Vol: 6. p. 191.

xlvii Fatwa-e-Alamgiri. Vol: 2. p. 257.

xlviii Fatwa-e-Alamgiri. Vol: 2. p. 257.

xlix Fatwa-e-Alamgiri. Vol: 2. p. 279. Fatwa-e-Bazaziya. Vol: 6. p. 332.

l Fatwa-e-Alamgiri. Vol: 2. p. 279. Fatwa-e-Bazaziya. Vol: 6. p. 332.

li Fatwa-e-Alamgiri. Vol: 2. p. 279.

lii Fatwa-e-Bazaziya. Vol: 6. p. 333.

liii Fatwa-e-Razwiyya. Vol: 13. p. 487.