Īymān or faith means that one should accept and attest to every single thing deemed as a ‘necessary precept of religion’ [đarūrī] and should do so sincerely and wholeheartedly. Rejecting or denying a single thing deemed a ‘necessary precept of religion’ [đarūrī] is disbelief [kufr], even if a person accepts and affirms the validity of all other đarūrī precepts.
A đarūrī precept – or a necessary tenet of religion – is that which is known by everyone, commoner and the learned alike, such as: Allāh is One, there is no partner unto Him [tawĥīd], Prophets and their prophethood, Paradise, Hell, the Great Assembly [ĥashr], Resurrection [nashr], etc.
For example, the belief that our Master, the Prophet Muĥammad ﷺ is the last of all Prophets [khātam al-nabiyyīn] and there cannot be another prophet after him [is a đarūrī precept]. When we say a ‘commoner’ or the ‘laity’ [áwām], we refer to those people who are not scholars per se, but have remained in the company of scholars and are acquainted with religious knowledge and are interested in learning it.
The term ‘commoner’ does not refer to the illiterate folk in remote villages or savages who dwell in the forests and mountains, who cannot even pronounce the formula of faith [kalimah] properly. The knowledge of such people is not a yardstick to consider something as a đarūrī precept. If they do not know about a certain đarūrī thing, it does not cease to be đarūrī merely because of the ignorance of such people.
However, it is necessary that they should not deny any đarūrī precept, and they should have a firm belief that everything in Islām is valid and is the truth [ĥaqq]. At the least, it is necessary for one to have an overall belief that Islām is true and that they should attest to all the đarūrī precepts of Islām [in general; even if they are not aware of the specifics].
ARTICLES RELATED TO FAITH AND DISBELIEF
Faith means attestation [to Islām and its articles of faith].
Deeds [or actions] are actually not a part of faith. As for affirmation [i.e., publicly declaring one’s belief] it is explained thus: If the person attested to the truth of Islām, but did not get an opportunity to declare his belief, [and he died soon after before declaration]; such a person will be deemed a believer near Allāh However, if the person had the opportunity to declare his belief, and when asked about his belief he did not confirm it, he will be deemed a kāfir.
And if the person was not asked about it (so he did not declare his belief), in such a case, he will be deemed a disbeliever [kāfir] in all dealings with him; for example: his funeral prayer will not be held, nor will he be buried in a Muslim graveyard.
But he may be a believer near Allāh, so long as he has not said or done anything against Islām. For one to be a Muslim, it is also necessary that he/she should not deny or reject any necessary precept of faith [đarūrī precept].
Even if he attests to everything else, even if he says that he had only denied outwardly [by his tongue] and he did not have this in his heart; in all such cases the person will be ruled an apostate.
This is because no Muslim will utter a word deemed disbelief without any valid excuse (such as in duress) – such an abominable thing will be said only by a person who does not value faith and deems it worthless, so he rejects it upon his whim.
After all, ‘faith’ means such an attestation in which there remains no scope for disagreement or opposition (i.e. in matters classed ‘necessary precepts’). Legal Rulings 1.
If a Muslim is forced to utter words of disbelief – if he is threatened that he will be killed or a limb of his severed, and if those who are threatening him are indeed in a position to carry out such a threat, then the person is permitted to comply with the demands of his assailants and save his limb or life, provided the person’s faith in his heart is unwavering.
This is a concessionary (rukhşah) ruling, and the superior choice would be to refuse uttering such words, even if one gets killed. 2. Actions by one’s limbs are not included in faith; however, some actions which explicitly contradict faith will cause one to go beyond the pale of Islām. For example:
prostrating to an idol or to the sun or to the moon murdering a Prophet [of Allāh] disrespecting or insulting a Prophet [of Allāh] or [disrespecting] the copy of the Qur’ān or [disrespecting] the Kábah or denigrating an established sunnah All the above actions tantamount to kufr. Some actions are distinctive markers of disbelief [kufr] such as: tying a zunnār, keeping a tuft of hair on the head, smearing vermillion on the forehead, etc.
Jurists have ruled that the person committing such an act becomes a disbeliever. When such actions necessitate kufr, it is obligatory for the person committing such actions to renew their faith and to renew their nikāĥ if he/she were a married person.
Some things are proven to be absolutely permissible or absolutely forbidden by the Scripture (naşş qaţýī).
It is kufr to consider such permissible (ĥalāl) things as forbidden (ĥarām) and to consider things which are explicitly forbidden in the Scripture as permissible, when it is a necessary aspect (đarūrī) of religion or when the person denying or rejecting it has the knowledge that such a thing falls under absolute rulings (ĥukm qaţýī).
Legal Rulings 1. It is not permissible to imitate (taqlīd) anyone in matters of core beliefs or the fundamentals (uşūl e áqāýid). Rather, one should have a firm conviction and unflinching belief in the doctrine of Islām, regardless of how that conviction and belief was obtained.
It is not necessary for one to obtain the knowledge of the proofs (ílm e istidlālī) for those beliefs. However, it is permissible to follow the opinion of others (taqlīd) in secondary matters of belief and it is on this basis that the Ahl alSunnah is grouped in two schools: Māturīdīs: the followers of Álam al-Hudā Imām Abū Manşūr Māturīdī and Ashárīs: the followers of Imām Abu’l Ĥasan al-Ashárī. Both groups are on the right path (ĥaqq) and the differences are in secondary matters and are only superficial.
These differences are similar to the differences between Ĥanafīs and Shāfiýīs in fiqh – both are valid and are based on the truth.
It is impermissible for either of them to consider the other as astray or deem each other as corrupt or sinful [tađlīl, tafsīq]. Faith does not increase or decrease literally – because an increase or decrease occurs in things that can be quantified, such as things that have a length, breadth and thickness or things that can be counted, but faith means attestation (taşdīq) and attestation is a state; that is, a state of submission and acceptance (ĥālat e idháāniyyah).
The ‘increase of faith,’ mentioned in some verses of the Qur’ān refer to ‘things that ought to be believed in [mu’man bihi] and things that ought to be attested [muşaddaq bihi]’ – there was no fixed upper limit for such things during the period of revelation of the Qur’ān; commands were still being revealed, and it was imperative to believe in the new commands [and continued until the Revelation was completed]; not that faith would itself increase or decrease [in quantity].
However, faith can be described as being strong or weak as these are the characteristics of the state, the condition of that attribute. The faith of Abū Bakr al-Şiddīq رضي الله عنه alone is stronger than that of the ‘faiths’ of everyone else in this ummah put together.
There is no middle-ground between faith and disbelief. A person is either a Muslim or a kāfir – there cannot be a third category or an intermediate state, whereby one is neither a Muslim, nor a disbeliever. Legal Precept: Hypocrisy [nifāq], when one claims to be a Muslim but rejects Islām in his/her heart - this is also a form of pure disbelief. The lowest level of Hell is reserved for such hypocrites. There were some people in RasūlAllāh’s ﷺtime who are wellknown to be hypocrites, because the disbelief hidden [in their hearts] was exposed by the Qur’ān. The Prophet ﷺ could identify those hypocrites and singled them out by their names; this was on account of the vast knowledge bestowed upon him by Allāh. It is not possible for us in this day and age to describe any individual as a hypocrite [munafiq] with certainty. Anyone who claims to be a Muslim outwardly will be accepted as a Muslim – unless he contradicts faith by any of his words or actions.
However one of the branches of hypocrisy can be found in our time, in that many heretics claim to be Muslims but when they are evaluated, they are found to hold beliefs that contradict necessary precepts of Islām.
Polytheism [shirk] means to consider someone other than Allāh to be wajibu’l wujūd [necessary to exist] and worthy of being worshipped – that is to consider someone to be a ‘partner’ [or having a share] in godhood [ulūhiyyah]. This is the worst kind of disbelief. Anything other than such a belief, irrespective of how abominable it may be – is not shirk.
The pristine sharīáh has therefore prescribed the rulings related to disbelievers who are [known as] People of the Book [ahl e kitāb] separate from the rulings related to disbelievers who are polytheists. The animal slaughtered by a Jew or a Christian is permissible to eat; but the animal slaughtered by a polytheist is unclean meat (impermissible to eat).
One can marry a woman of the Jewish or Christian faith, but it is impermissible to marry a polytheist woman. According to Imām Shāfiýī, jizyah can be taken from a kitābī, but is not accepted from a polytheist.
Sometimes the term shirk is used for disbelief in general; such as the Qur’ānic verse: Allāh will not forgive polytheism [shirk]. Here, it actually means disbelief [kufr] – no disbeliever will be forgiven. However, Allāh will forgive any other sin (irrespective of how enormous) for whomosover He Wills. Those who have committed enormities [kabīrah] will remain Muslims and will eventually enter Jannah.
This will happen for any of the following reasons:
Allāh táālā forgives that person (committing a major sin) by His Infinite Grace The Prophet ﷺ will intercede for him and ask for him to be pardoned. The person will spend time in Hell as punishment and will be taken out after having served his sentence and thereafter, allowed into Paradise.
Once he enters Paradise, he will never be removed. Legal Precept: One becomes a disbeliever if he prays for the forgiveness of a disbeliever, or describes a dead apostate as a ‘person who has gone into the Mercy of Allāh’ or ‘one whom Allāh has forgiven’ or describes the dead kāfir as Baykunth-Bashi. It is a necessary precept of religion [đarūrīyāt] that a Muslim should be deemed as a Muslim and a disbeliever should be deemed as a disbeliever.
However, it is true that we cannot say with certainty about an individual that he has indeed died upon faith or disbelief – until we have sharaýī proof for his status at the very end [khātimah]. This does not mean that we should be hesitant about someone who commits absolute kufr. In fact, it is kufr to doubt in the disbelief of someone who is certainly a kāfir. IMPORTANT NOTE It is said in a ĥadīth:
“My followers will diverge into 73 sects; all of them will be in Fire except for one.” The Companions asked: “Who are they [i.e. the saved sect] O Messenger of Allāh?” He replied: “That which is upon my tradition and that of my Companions.” In another narration: “They are the congregation [jamāáh] That is, the biggest group of Muslims, also known as Al-Sawād al-Aáżam.
He ﷺ has also said (in another narration): those who depart from this group will have departed towards Hell. Therefore the name of the saved sect [firqah al-nājiyyah] is Ahl al- Sunnah wa’l Jamāáh.
Many heretical sects [from the 72] came into existence and then disappeared. There is no need to mention those sects which are not found in the subcontinent. Those sects do not exist here, nor are we faced with their mischief, hence there is no need to mention them.
However, we will mention some sects found in this part of the world so that our [Sunni] brothers among non-scholars may not be deceived by them [and socialise with them], because of the warning in the ĥadīth: Stay away from them and keep them away from you, so they do not misguide you or seduce you [towards their heresy].
Footnotes
Taşdīq: attesting to the truth of Islām in one’s heart.
Some scholars such as Imām Shāfiýī are reported to have said: “Faith is affirmation and action..”
Even if he/she is not considered as a Muslim from a worldly perspective – such as a Muslim funeral, or burial in a Muslim cemetry, or rulings related to inheritance etc.
When he has declared his belief, he should not say or do something contrary to Islām such as bowing in front of idols or hailing false gods.
One who utters any word that is deemed disbelief in jest or carelessly, he will be ruled an apostate – even if he does not believe in it – because of his slighting religion [istikhfāf], which is similar to committing disbelief in obduracy. [Al-Durr al-Mukhtār]. See Appendix D for examples of words and actions that incur ruling of apostasy.
One who utters a word of kufr, irrespective of intention, will absolutely, certainly, and by common agreement [ijmāá] ruled an apostate. [Fatāwā Riđawīyyah 14/600]. 90
See Endnote 22 for a ruling on uttering kufr in duress.
Prayer, fasting and other good deeds are not a part of faith per se. Thus if a person does not do these good deeds or commits bad deeds such as murder, fornication, drinking wine, lying, cheating etc. does not become a disbeliever. This is the meaning of “deeds are not a part of faith” – forsaking obligatory deeds or committing bad deeds are all sins, but they do not cause one to be ejected from faith. Such people are indeed sinners, but nevertheless continue to be believers as long as they believe these to be sins.
This was a possible scenario prior to the coming of our Prophet ﷺ.
In our times, people in the west speak lightly of Prophets such as Mūsā عليه السلام and Ýīsā عليه السلام, and others – even joke about them. Muslims should refrain from joining disbelievers or circulating such jokes.
An action known to be a sunnah by common knowledge; therefore, the author has specified it as an “established sunnah.” If one denigrates sunnah that are not well-known, or if there is no compelling proof of their being a sunnah, he will be exempt from the ruling of apostasy. Regardless, if one has said something disrespectful about an action and he is notified that it is a sunnah, one should immediately refrain from making further comments, unless one knows with certainty that it is not the case.
That is, a person who does any of the above actions becomes a disbeliever. A list of common examples of actions or words that incur a ruling of excommunication (takfīr) can be found in my book, The Killer Mistake, extracted from Al-Ashbāh wa’n Nażā’ir and its commentary Ghamz al-Úyūn. See Appendix C: On Things That Make One a Kafir. 91
Zunnār: girdle or a belt, which was worn by Magians, Christians or Jews. Similar is the ‘sacred thread’ or janeu worn by ‘upper’ caste Hindus. There is nothing sacred about the thread, nor do we consider Brahmins any better than Shudrās – they are all disbelievers. I must add that we do not recognise the concept of the exploitative caste system, and unreservedly condemn the discrimination and oppression of fellow human beings. Muslims believe that all humans – in that attribute of being human – are equal. However, humans are given a choice to accept or reject the Divine Message. It is on this basis we term those who accept as ‘believers’ (Muslim/mu’min) and those who reject as ‘disbelievers’ (kāfir). This should not be equated with the deplorable ‘caste-system’ or the ‘varna’ system of Hindus or with the racial discrimination in the West. As a Christian liturgical vestment, the girdle is a long, rope-like cord tied around the waist over the alb or cassock. Jews also wear a black cloth called a garet around their waist.
Brahmin boys and men keep a tuft of hair on the top of their head as a mark of their religious identity, this is known as chuttia (short braid) in Hindi.
Qashqah is a mark on the forehead by ash, vermillion or sandalwood paste worn by Hindus, which is also known as tilaka or tika. The mark on women’s forehead is round and known as bindi, which is nowadays considered as a fashion accessory and is worn by some Muslim girls who contest that it has nothing to do with religion. Alahazrat writes [See Fatāwā ar-Riđawiyyah, 14/393]: Qashqah is certainly a symbol and marker of disbelief, similar to the zunnār. Rather, it is worse than it, because the zunnār is an accessory that is separate from the body and usually worn below the clothes and is hidden from sight. Whereas, this mark is made on the body, and that too upon the face, specifically on the forehead which is visible at all times and screams in clear letters from a distance: “this is a disbeliever”.
If a person incurs the ruling of kufr – regardless of having committed the act deliberately or in ignorance, the person has to renew their faith and marriage.
It is explicitly permitted to catch fish and eat it in the state of iĥrām, while it is forbidden to hunt animals on the land whilst in the state of iĥrām.
For example, consuming the flesh of carrion (animal that has either died on its own or is not slaughtered according to Islamic law), flowing blood (even of Islamically slaughtered animals), flesh of a pig; wine and gambling; usury or taking interest, are all explicitly forbidden in the Qur’ān. If someone says that these things are permissible, he/she becomes a kāfir.
The belief that wine is ĥarām, or ribā (usury) is ĥarām, adultery and fornication are ĥarām, consuming the flesh of a swine or carrion is ĥarām. These are đarūrī precepts. 92
In some cases, such as a person who converts to Islām in a place where there are few Muslims, and that person has not yet learned that wine is forbidden, he will be given the benefit of doubt – given his circumstance. This does not mean that people who remain ignorant about their religion can also avail of this concession. It is obligatory for every Muslim to learn about the necessary precepts (đarūrī precepts).
Taqlīd: to follow someone’s opinion without questioning and accepting their opinion without proof.
It is enough for a person to know about the beliefs mentioned in this book and profess faith; it is not necessary for him or her to study the proofs for these beliefs, though it is praiseworthy to learn the proofs.
Imām Abū Manşūr al-Māturīdī [233-333 AH]. See Appendix F: Brief Biographies.
Imām Abū’l Ĥasan al-Ashárī [260-330 AH]. See Appendix F: Brief Biographies.
Imām Tājuddīn Subkī has said that the differences between Ashárīs and Māturīdīs is in no more than thirteen issues. See Endnote 23 for the translation of Subkī’s statement. 93
The “increase in faith,” according to scholars who said that ‘actions are part of faith’ deemed an additional action as an ‘increase’ faith; however, as explained above, it is the increase in conviction as explained in tafsīr of Qurţubī, Nasafī, Abu's Súūd and others. See Endnote 24.
Narrated by Huzayl ibn Shuraĥbīl: Úmar ibn al-Khaţţāb said: If the faith of Abū Bakr is weighed against the faith of all others (i.e. excluding Prophets) it would outweigh theirs. [Shuáb al-Īymān, §36]
In the Qur’ān: “They wish to strike a path in the middle..” See Endnote 25 for the commentary of the verse.
[Sadrush Sharīáh:] However, it is possible that we may refrain from describing someone either as a Muslim or as a kāfir, due to lack of clear evidence for their belief (or disbelief) such as the case of the abominable Yazīd and Ismāýīl Dihlawī.
Tafsīr Nasafī under 2:8 (Baqarah): The third category is of hypocrites who bear faith outwardly, but have no faith in their hearts. These are the worst of all disbelievers, because they have combined mockery [of Islām] and deception along with their disbelief.
Indeed hypocrites are in the lowest level in Hell... Sūrah Nisā’a, 4:145. See Endnote 26.
And those around you from the bedouins are hypocrites...Tawbah 9:101. See Endnote 27.
Ţabarānī in Awsaţ, Ţabarī and Ibn Abī Ĥātim in their tafsīrs; vide Durr al-Manthūr under the same āyah of Sūrah Tawbah, 9:101.
That is any time after the passing of the Prophet ﷺ due to ceasing of the waĥy. 94
We do not have the knowledge of what is in people’s hearts; the Prophet ﷺ was able to see the sincerity [or lack of it] in the hearts of men, as Allāh táālā had given him this knowledge. In the ĥadīth of Bukhārī §741, “By Allāh your bowing down and your sincerity is not hidden from me..”
That is, the belief that someone or something is a ‘partner’ alongside Allāh táālā in being God or is worthy of being worshipped.
Jews and Christians; known as ahl-e-kitāb or kitābī.
Such as Hindus, Buddhists, Jains, Sikhs, atheists or any other disbeliever who is not a practicing Jew or a practicing Christian.
Only if they are practicing Jews and Christians, and only if they slaughter the animal properly and only if they do not name anyone other than Allāh at the time of slaughtering the animal.
This is applicable only if they are practising Jews and Christians; in our age many of those termed Christians or Jews are actually atheists. It is impermissible to marry such women.
Indeed, Allāh will never forgive that partners are associated with him; but He will forgive anything other than that for whomseover He pleases... Sūrah al-Nisā’a, 4:48.
The same āyah above. That is for whoever among believers. 95
Kabīrah, pl. kabā’ir. These are enormities or major sins or the deadly sins. In the ĥadīth, RasūlAllāh said: “Beware of the seven deadly sins”. The Companions asked: “Which are those?” He replied: “Committing shirk [associating partners alongside Allāh táālā], sorcery, murder, partaking of usury [interest], usurping the property of an orphan, fleeing from the battlefield (in a holy war), accusing a chaste Muslim woman of adultery.” [narrated by Abū Hurayrah; Bukhārī §2766, Muslim §6857].
Marĥūm, maghfūr.
Lit. The dweller of Baikunth or Vaikuntha, which according to Hindu mythology is the abode of Vishnu, whom Hindus worship as a god. Obviously, saying so would tantamount to accepting this mythical and imaginary being as real and that too as a god [which is clear shirk] and professing that the dead polytheists will be rewarded after their death. Hence it is kufr to say so as a wish or prayer; however, it is not kufr to say the same in a sarcastic manner or in the context of describing the belief of Hindus.
The knowledge of this matter is known only to Allāh taala and by His informing, the Messengers of Allāh know about them. Thus, those who are described as kafirs by RasūlAllāh ﷺ are certainly kafirs, such as Abū Lahab, Abū Jahl, Ábdullāh ibn Ubayy etc. All others are deemed kāfir due to what is apparent, and hence we deal with them as kafirs. Their state at the time of their death is known only to Allāh, and it is not our business to quibble about it. Thus, we cannot say with utmost certainty that Gandhi or Stalin or Hitler have indeed died on kufr; but as they were kafirs in this life, it is most likely that they died as kafirs and we deem them as kafirs. However, it is not permissible to abstain from terming them kāfir or dealing with them as kafirs – because we are obliged to act upon the outward. Allāh táālā knows best.
Those who worship idols [or anyone/anything other than Allāh], or reject the sharīáh of our Master ﷺ, or consider Mirzā of Qadiyan as a prophet, are all undoubtedly kafirs. 96
Ĥadīth al-iftirāq; the ĥadīth prophesising divisions in the nation. Abu Dāwūd §4596; Musnad Aĥmad §12208, §8396; Tirmidhī §2640; Ibn Mājah §3991, Dārimī §2560; In the narration of Tirmidhī §2641: ‘Those who are upon my tradition and that of my companions”.
Ibn Mājah §3992, §3992; Abū Dāwūd §4597; Aĥmad §12479;
Tirmidhī §2167.
Earlier scholars have mentioned those sects in their books, or compiled dedicated works on heretical sects and their beliefs. Well known books on heresiology are: Maqālāt al-Islāmiyyīn by Imām Abu’l Ĥasan al- Ashárī [d. 330 AH]. Al-Farq Bayn al-Firaq by Ábdu’l Qāhir Jurjāni [d.429 AH], which has been translated in English in 1920 by the orientalist Kate Chambers Seelye, titled Moslem Schisms and Sects. Al-Milal wa’n Niĥal by Ábdu’l Karīm Shahrastani [d. 548 AH]. Another famous work in this genre is by Ibn Ĥazm Álī [d. 456 AH] Al-Fişal fi’l Milali wa’n Niĥal, but Ibn Ĥazm was himself a heretic and a sworn enemy of the Ashárīs, against whom he filled his book with lies and slander; non-specialists are warned against this book.
The author says: “in India,” and this was said in 1920 before the partition and before the existence of today’s Pakistan and Bangladesh. I have translated it as ‘subcontinent’ to include this demographic as well.
Lit. “in Hindostan” – i.e., the subcontinent or undivided India of the author’s time, including today’s India, Pakistan, Bangladesh – and other neighbouring countries such as Sri Lanka, Burma, Nepal and Afghanistan.
Muslim §7, in the preface of his Şaĥīĥ collection. 97