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KAAFIR

Every person who is not a Mu'min or Muslim is described in the Shari'ah as a Kaafir.

THE TYPES OF KAAFIR

There are seven types of kaafirs:

Munaafiq, murtad, kitaabi, mushrik, dahriyyah, muattil and zindeeq. A zindeeq is also known by the names baatini and mulhid.

MUNAAFIQ:

One who verbally claims to be a Muslim, but in his heart is not so, is termed a Munaafiq.

MURTAD:

A Muslim who renounces Islaam is termed a murtad.

MUSHRIK:

One who subscribes to or believes in more than one Divine Being is termed a mushrik. One who associates another as a partner with Allah is also termed a mushrik.

KITAABI:

One who follows a previously revealed, divine religion which Islaam has abrogated, is termed a kitaabi, e.g. Jews and Christians.

DAHRIYYAH:

One who believes in the eternity of time and ascribes creation to time is termed dahriyyah.

MUATTIL:

One who denies the existence of the Creator is termed a Muattil.

ZINDEEQ:

A Zindeeq is a person who acknowledges the Nubuwwat of Rasoolullah (SAW) and proclaims the Shiaar (salient features, e.g. Salaat, Hajj) or Islaam , but at the same time adheres to beliefs which are unanimously branded as kufr in the Shari'ah.

According to this definition the term zindeeq will apply to all persons who proclaim themselves to be Muslims while at the same time subscribing to kufr beliefs. The majority of baatil sects fall in this category of kufr.

THE MEANING OF AHLE QIBLAH OR THE PEOPLE OF THE QIBLAH

“We (i.e. the Ahle Sunnah Wal Jama'ah) do not brand the people of the Qiblah as kaafir.”

There exists some confusion regarding this statement of the Ulama-e-Haqq. Some people who are not versed in the principles of the Shari'ah claim that it is improper to brand as kaafir a person as long as he accepts the Islaam ic Qiblah (i.e. performs Salaat), no matter what beliefs he may be subscribing to. However, this notion is highly erroneous. The requirements for validity of Imaan and Islaam are not confirmed to belief in only the direction of the Qiblah or in any particular belief or practice of Islaam .

Islaam is a fully detailed, specific and unambiguous Deen or divine way of life comprising all facets of life.

Those who subscribe fully to all requirements of Islaam are termed Ahle Qiblah. Those who refute or deny even a single established belief or practice of Islaam are not among the people of the Qiblah, even if they perform Salaat, fast, go for Hajj, pay Zakat and render all practices of Islaam . In other words, only Muslims are called Ahle Qiblah. A Muslim who accepts even a single kufr belief or kufr practice leaves the fold of Islaam – he makes his exit from Islam and no longer qualifies for the designation of Ahle Sunnah. Example: A man subscribes to all beliefs and practices of Islaam , but he believes the universe to be eternal or he denies the physical resurrection of human bodies on the Day of Qiyaamah or he denies the physical existence of Jannat and Jahannum – such a person is undoubtedly a kaafir. He is not among the Ahle Qiblah even if he performs Salaat facing the direction of the Qiblah.

In the terminology of the Shari'ah the phrase “Ahle Qiblah” has technical application. It is not a literal term referring to anyone who faces the Islaam ic Qiblah and performing Salat. In the language of the authorities of the Shari'ah, ‘Ahle Qiblah' refers to only such people who accept all requirements of Imaan .

SOME EXAMPLES OF KAAFIRS

The following persons are kaafir:

60. One who believes in a nabi after Muhammad Rasoolullah (SAW), i.e. one who rejects the finality of the Nubuwwat of Rasoolullah (SAW).

61. One who believes any person to be equal or superior in rank to Muhammad Rasoolullah (SAW).

62. One who believes Nubuwwat to be an acquired office, i.e. able to be acquired by means of self-purification and piety. Nubuwwat is not acquired. It is bestowed by Allah on a man whom He chooses.

63. One who claims that Wahi (Divine Revelation) comes to him even if he does not claim to be a Nabi.

64. One who denies the Mu'jizaat (miracles) of the Ambiyaa(AS) even if such denial is not outright, but is by way of interpretation (ta'weel).

65. One who rejects Rajm (stoning to death of adulterers). Modernists propagate this rejection which was first claimed by the Khaarji sect.

66. One who refuses to accept that the believers in religions other than Islaam are kaafir.

67. One who claims that Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthmaan (RA) are kaafir as the Shiahs do.

68. One who brands the Sahaabah as kaafir or murtad.

69. One who perpetrates an act which is a specific sign or feature of kufr, e.g. wearing a cross; standing with reverence in front of an idol.

70. One who expresses satisfaction or support, or preference for any act or statement of kufr.

71. One who considers anything of the kuffaar to be superior to that ordered by Islaam .

72. One who utters kufr even in jest.

73. One who speaks ill of a Nabi.

74. One who attributes sin to a Nabi.

75. One who legalizes haraam acts.

76. One who makes unlawful the lawful acts of Islam.

77. One who denies the attributes of Allah .

78. One who denies the physical resurrection of the bodies in the Aakhirah.

79. One who denies the belief of Taqdeer.

80. One who denies the physical or material nature of Jannat and Jahannum.

81. One who claims that Rasoolullah 's (SAW) explanations of certain events and things were not in accord with reality, but were merely to entice the masses into acceptance of Islaam .

82. One who claims that belief in Islaam is not a requisite for Najaat(Salvation in the Hereafter).

83. One who finds fault with any belief, act, practice or teaching of Islam.

84. One who jests or mocks with any teaching of Islam.

85. One who believes in the unity or unification of all existing religions, claiming that the various religions existing today are all true, leading to Allah .

There are numerous examples of kufr. Here, a few prevalent kinds of kufr have been mentioned so that the Muslim remains on guard, protecting his Imaan .

TA'WEEL BAATIL (BASELESS INTERPRETATION)

In some quarters there exists the misconception that rejection of a teaching of the Shari'ah by way of ta'weel(interpretation is not kufr. This view is erroneous. A ta'weel which rejects or alters in any way any of the Dhurooriyaat-e-Deen (Essentials of the Deen) is baatil (baseless). Such interpretations produce kufr. For example:

86. Belief in the fact that Nabi Isaa(AS) is alive and that he was physically raised into the heaven is among the Dhurooriyaat-e-Deen. Denial of this belief by any form of interpretation whatever, is baatil and kufr.

6. The belief in Khatme-Nubuwwat (finality of the Nubuwwat of Rasoolullah (SAW) is among the Dhurooriyaat-e-Deen. Denial of this belief on the basis of interpretation is baatil and kufr.

7. Wudhu as an essential condition for Salaat or for touching the Qur'aan Shareef is among the Dhurooriyaat-e-Deen. If someone argues away the need of wudhu by some interpretation, it will be baatil and kufr.

8. Belief in the physical resurrection of humanity in the Aakhirah is among the Dhurooriyaat-e-Deen. Denial of this belief by way of interpretation is kufr.

9. Belief in the Mu'jizaat(Miracles) of the Ambiyaa(AS) is among the Dhurooriyaat-e-Deen. Whoever interprets the Mujizaat to mean anything other than what the Ummah has understood it to be for the past fourteen centuries, commits kufr.

These few examples will suffice to show that any ta'weel(interpretation) which conflicts with the beliefs as accepted and understood by the Ummah from the time of the Sahaabah is baatil and kufr. Such Ta'weel Baatil expels one from the fold of Islam.

THE FOUR CLASSES OF KUFR

There are four kinds of kufr, viz.,

87. Kufr Jahl

88. Kufr Juhood

89. Kufr Shakk

90. Kufr Ta'weel.

The one guilty of any of these types of kufr is described as a kafir in the Shari'ah.

Kufr Jahl : This means kufr occasioned by ignorance. Islam or the teachings of Islaam are denied on the basis of ignorance. The rejector believes that the claim of Islam is false. This was the type of kufr of Abu Jahl and his companions.

Kufr Juhood : This means deliberate kufr. The denial of Islaam or its teachings is occasioned deliberately,k inspite of realizing its truth. This type of kufr is the result of rebellion and obstinacy. This was the type of kufr of the Ahl-e-Kitaab(the Jews and Christians). This is also the kufr of Iblees (Shaitaan).

Kufr Shakk : This means kufr occasioned by doubt. The denier doubts the truth of Islam.

Kufr Ta'weel : This means kufr by way of interpretation. The kufr is not committed by outright rejection, but is rendered by means of interpretation. A belief or teaching of Islaam is distorted or given an interpretation or meaning other than what was the meaning ascribed to it by Rasoolullah (SAW).

Of the four types of kufr, the last, viz., Kufr Ta'weel is the most common nowadays among those who were born Muslim. Corrupt interpretation is widely employed by Muslims to distort the true beliefs and teachings of Islam. By such baatil ta'weel (baseless and corrupt interpretation), Qur'aanic verses and Ahaadith are given meanings which conflict with their true and original meanings explained by Rasoolullah (SAW). By means of this type of kufr numerous born Muslims have become kafirs.

It is imperative that Muslims exercise extreme caution and totally refrain fro interpreting the beliefs and teachings of Islam. The result of an interpretation which conflicts with the explanations of Rasoolullah (SAW) is kufr.

Examples of Kufr Ta'weel are as follows:

91. While accepting the Shari'ah's narrations regarding the existence of Jannat and Jahannam, meaning other than the true meanings, are ascribed to these, e.g. It is claimed that Jannat and Jahannam are not real physical abodes, but are spiritual and abstract states.

92. The Mu'jizaat (Miracles) of the Ambiyaa(AS) are given figurative or metaphorical meanings.

93. The ascension of Nabi Isaa(AS) is described as bestowal of higher rank and not as physical rise into the heavens.

94. The physical Mi'raaj (Ascension) of Rasoolullah (SAW) is interpreted to be a spiritual condition and not a bodily ascension.

95. The resurrection in the Aakhirah is interpreted to mean spiritual resurrection, thus denying the Islaam ic belief of physical resurrection of the bodies.

96. The Siraat, Mizaan, Haudh-e-Kauthar and other physical objects in the Aakhirah are metaphorically explained.

97. The finality of Nubuwwat rejected by way of interpretation.

98. The claim that wudhu was introduced for the rural Arabs and it is not, therefore, necessary for “clean” people to be with wudhu when performing Salaat.

99. The reality of the Malaaikah(Angels) and Jinn is denied and metaphoric meanings are attributed to these beings.

100. The reality of punishment in the grave is denied by way of interpretation.

101. Denial of the physical heavens by way of interpretation.

102. Denial of the miraculous birth of Nabi Isaa(AS) by way of interpretation.

103. Performance of sajdah, ruku and tawaaf of the graves of the Auliyaa regarded as lawful on the basis of baseless ta'weel(interpretation).

The above are merely some examples of kufr ta'weel. In the present age, because of the bane of liberalism, kufr ta'weel is the commonest form of kufr. Muslims should always fear in matters of Imaan and kufr. Muslims should always fear in matters of Imaan and kufr. We should not believe and utter any opinion or view which the nafs dictates and which is propagated by men who have strayed from the path of the Ahl-e-Sunnah Wal Jama'. In accepting beliefs and interpretations offered by non-entities and men who are not Islaam ic authorities, Imaan is annihilated. This in turn results in spiritual ruin and disaster in the Aakhirah. Countless Muslims, due to ignorance, have ruined their Imaan in this age of modernism and liberalism by acceptance of interpretations which are in conflict with the teachings of Islam.

It should be well understood that in relation to the Dhurooriyaat-e-Deen class of beliefs and teachings no interpretation whatever is accepted by the Shari'ah. Denial of such beliefs and teachings by means of any interpretation whatever, is open kufr which renders the interpreter a kaafir.

An example of such kufr is the interpretation presented by the followers of Mirza Qaadiani. Although they profess belief in the Islaam ic doctrine of Khatm-e-Nubuwwat (Finality of Prophethood), they present their own brand of interpretation to accommodate their belief in the nubuwwat of Mirza Ghulam of Qaadian.

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