Takfīr, the act of declaring someone a disbeliever (Kāfir), is a serious and consequential ruling in Islam. Misapplying this concept can lead to disastrous consequences. Declaring someone a Kāfir without fulfilling the proper conditions is not only harmful but also goes against the teachings of Islam, and this trend has started to spread among the masses, especially our youth. To prevent such errors, scholars have established clear principles for when and how Takfīr can be applied.
In this blog, we’ll explore these guidelines to provide a simplified yet comprehensive understanding of Takfīr.
The Meaning of Takfīr
Takfīr means declaring someone a disbeliever. While it's easy to understand in relation to non-Muslims, the issue becomes more complex when dealing with someone who identifies as Muslim but may have engaged in actions or statements that constitute disbelief.
Takfīr is an Islamic legal ruling (حكم شرعي) that must be made with great care and precision. Declaring someone a disbeliever should never be done hastily, as it can have repercussions both in this life and the hereafter.
Qur'anic Basis for Takfīr
The first thing to bear in mind is that Takfīr is a part of the religion and it is grounded in the Qur'an, and the verses regarding disbelief serve as a foundation for this ruling.
- A key verse that speaks about the consequences of disbelief is as follows:
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ ثَالِثُ ثَلَـٰثَةٍ ۘ وَمَا مِنْ إِلَـٰهٍ إِلَّآ إِلَـٰهٌ وَٰحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا۟ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ ٧٣ا
"They have certainly disbelieved who say, "Allāh is the third of three." And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment." (Surah Al-Ma’idah: 73)
From this, we see that Allah does declare certain beliefs as disbelief. However, our discussion here isn’t about non-Muslims who are disbelievers by default but rather about whether those who claim Islam for themselves can be ruled as disbelievers or not.
Takfīr Is Not for Everyone to Declare
The process of Takfīr must be left to the most senior of scholars and qualified judges who specialize in the issues of ‘Aqeedah. Not every Muslim has the authority to make such a declaration. Misjudging the conditions of Takfīr can lead to unjust accusations.
- The Prophet ﷺ said in a Hadith:
"من قال لأخيه يا كافر فقد باء بها أحدهما"
"Whoever says to his brother 'O disbeliever,' then it will return to one of them." (Sahih al-Bukhari 6103)
This Hadith warns against the casual or wrongful use of Takfīr. If the person accused is not truly a disbeliever, the sin of that accusation may fall back on the accuser.
Conditions for Declaring Takfīr
For Takfīr to be applied, certain conditions must be taken into consideration:
- Recognizing that Takfīr is a very serious and grave matter in the religion.
- Verifying the truth of the accusation—is it true that the person accused has actually committed disbelief?
- Not everything that people view as disbelief, is disbelief in reality.
- Knowing that not everyone who commits an act of disbelief is necessarily a disbeliever.
1st Condition - Takfīr is a Very Serious Matter
The seriousness of Takfīr is evident when we read the first few pages of Surah An-Noor, where Allah warns against accusing a chaste woman of Zina (adultery) with severe punishment, Hellfire, and His anger. Since the sin of disbelief is far graver than that of adultery, we should consider the gravity of accusing a Muslim of disbelief if such harsh warnings are issued for lesser accusations.
2nd Condition - Verifying The Truth
- Allah said in the Qur’an:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَـٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَـٰدِمِينَ ٦
“O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.” (Surah Al-Hujurat: 6)
Many people are quick to label others as kuffar based on rumours and unverified sources. Scholars have clarified that the term Faasiq (فَاسِقٌ) in the ayah includes not only non-Muslims but also those who are unknown. So, how reckless is it to pass Takfīr when your “facts” come from just any Tom, Dick, or Harry?
3rd Condition - Not Everything Considered Disbelief is Disbelief
- To understand this condition, let’s delve into the story of a noble companion of the Prophet ﷺ, Hatib ibn Abi Balta’ah:
عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ، - وَهُوَ كَاتِبُ عَلِيٍّ قَالَ سَمِعْتُ عَلِيًّا، رضى الله عنه وَهُوَ يَقُولُ بَعَثَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم أَنَا وَالزُّبَيْرَ وَالْمِقْدَادَ فَقَالَ " ائْتُوا رَوْضَةَ خَاخٍ فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ فَخُذُوهُ مِنْهَا
Ubaidullah b. Rafi', who was the scribe of 'All, reported: I heard 'Ali (Allah be pleased with him) as saying: Allah's Messenger (ﷺ) sent me and Zubair and Miqdad saying: Go to the garden of Khakh [it is a place between Medina and Mecca at a distance of twelve miles from Medina] and there you will find a woman riding a camel. She would be in possession of a letter, which you must get from her.
فَانْطَلَقْنَا تَعَادَى بِنَا خَيْلُنَا فَإِذَا نَحْنُ بِالْمَرْأَةِ فَقُلْنَا أَخْرِجِي الْكِتَابَ . فَقَالَتْ مَا مَعِي كِتَابٌ . فَقُلْنَا لَتُخْرِجِنَّ الْكِتَابَ أَوْ لَتُلْقِيَنَّ الثِّيَابَ . فَأَخْرَجَتْهُ مِنْ عِقَاصِهَا فَأَتَيْنَا بِهِ رَسُولَ اللَّهِ صلى الله عليه وسلم فَإِذَا فِيهِ مِنْ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ إِلَى نَاسٍ مِنَ الْمُشْرِكِينَ مِنْ أَهْلِ مَكَّةَ يُخْبِرُهُمْ بِبَعْضِ أَمْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم
So we rushed on horses and when we met that woman, we asked her to deliver that letter to us. She said: There is no letter with me. We said: Either bring out that letter or we would take off your clothes. She brought out that letter from (the plaited hair of) her head. We delivered that letter to Allah's Messenger (ﷺ) in which Hatib b. Abu Balta'ah had informed some people amongst the polytheists of Mecca about the affairs of Allah's Messenger (ﷺ).
فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " يَا حَاطِبُ مَا هَذَا " . قَالَ لاَ تَعْجَلْ عَلَىَّ يَا رَسُولَ اللَّهِ إِنِّي كُنْتُ امْرَأً مُلْصَقًا فِي قُرَيْشٍ - قَالَ سُفْيَانُ كَانَ حَلِيفًا لَهُمْ وَلَمْ يَكُنْ مِنْ أَنْفُسِهَا - وَكَانَ مِمَّنْ كَانَ مَعَكَ مِنَ الْمُهَاجِرِينَ لَهُمْ قَرَابَاتٌ يَحْمُونَ بِهَا أَهْلِيهِمْ فَأَحْبَبْتُ إِذْ فَاتَنِي ذَلِكَ مِنَ النَّسَبِ فِيهِمْ أَنْ أَتَّخِذَ فِيهِمْ يَدًا يَحْمُونَ بِهَا قَرَابَتِي وَلَمْ أَفْعَلْهُ كُفْرًا وَلاَ ارْتِدَادًا عَنْ دِينِي وَلاَ رِضًا بِالْكُفْرِ بَعْدَ الإِسْلاَمِ
Allah's Messenger (ﷺ) said: Hatib, what is this? He said: Allah's messenger, do not be hasty in judging my intention. I was a person attached to the Quraish. Sufyan said: He was their ally but had no relationship with them. (Hatib further said): Those who are with you amongst the emigrants have blood-relationship with them (the Quraish) and thus they would protect their families. I wished that when I had no blood-relationship with them I should find some supporters from (amongst them) who would help my family. I have not done this because of any unbelief or apostasy and I have no liking for the unbelief after I have (accepted) Islam.
فَقَالَ النَّبِيُّ صلى الله عليه وسلم " صَدَقَ " . فَقَالَ عُمَرُ دَعْنِي يَا رَسُولَ اللَّهِ أَضْرِبْ عُنُقَ هَذَا الْمُنَافِقِ . فَقَالَ " إِنَّهُ قَدْ شَهِدَ بَدْرًا وَمَا يُدْرِيكَ لَعَلَّ اللَّهَ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُمْ " . فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ { يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ} وَلَيْسَ فِي حَدِيثِ أَبِي بَكْرٍ وَزُهَيْرٍ ذِكْرُ الآيَةِ وَجَعَلَهَا إِسْحَاقُ فِي رِوَايَتِهِ مِنْ تِلاَوَةِ سُفْيَانَ
Thereupon Allah's Apostle (ﷺ) said: You have told the truth. 'Umar said: Allah's Messenger, permit me to strike the neck of this hypocrite. But he (ﷺ) said: He was a participant in Badr and you little know that Allah revealed about the people of Badr: Do what you like for there is forgiveness for you. And Allah, the Exalted and Glorious, said: " O you who believe, do not take My enemy and your enemy for friends. (Sahih Muslim 2494a)
How many of the people today would’ve outright declared Hatib ibn Abi Balta’ah ( رضي الله عنه) to be a kafir? Allah’s refuge is sought.
From this incident, it is clear that Hatib (رضي الله عنه) betrayed the Prophet ﷺ by giving out his military plans to Quraysh. However, the Prophet ﷺ didn’t rush to judgment. First and foremost, he asked Hatib for clarification, upon which Hatib explained that he did this to gain the favour of Quraysh in order to protect his family. He further emphasized that he did not do this out of apostasy or disbelief.
The Prophet ﷺ believed him and then mentioned that this companion is from the people of Badr, and Allah revealed about the people of Badr “Do what you wish, I have forgiven you” And we know from the texts that there is no forgiveness for a kafir, proving that what was considered as kufr wasn’t kufr in reality and Hatib (رضي الله عنه) remained a Muslim otherwise there would be no forgiveness for him. May Allah be pleased with this noble and great companion.
4th Condition - Not Everyone Who Commits An Act of Disbelief is a Disbeliever
Many factors can prevent a person from being declared a disbeliever, even if they have engaged in acts of disbelief. Two major barriers include misunderstandings—where a person may not fully grasp the evidence or has been taught a misinterpreted understanding—and the possibility that the truth has not yet reached them. To dive deeper into this, let’s examine the powerful categorization made by the great scholar Shaykhul Islam Ibn Taymiyyah (رحمه الله).
Ibn Taymiyyah split the people into three categories:
- The one who genuinely tries to find the truth but couldn’t, he is a believer.
- The one who has the truth in front of him and still opposes it, he is a Kafir
- The one who is deficient in gaining knowledge and speaks without knowledge, he is a sinner, who could potentially reach the level of a faasiq.
Conclusion
The principles of Takfīr are extensive, and we’ve only touched the surface of understanding the gravity involved in declaring someone a disbeliever. Takfīr is not something to take lightly; it is a complex and intricate matter that requires deep knowledge, precision, and clarity. The responsibility of declaring someone a disbeliever rests with qualified scholars and should never be a topic for casual discussion. A single misstep can have profound consequences that may affect both this life (Dunya) and the hereafter (Ākhirah).
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