Accusing Muslims of Disbelief: A Dangerous Phenomenon

Over a decade ago I wrote an article aimed at educating the public on the whole topic of Takfir (declaring another Muslim to be a kafir i.e. a disbeliever) as I saw it as a dangerous practise within communities. It remains as dangerous as ever. Therefore, I am reproducing it here with a few minor tweaks in order for us to have a better understanding.

WHO ARE YOU CALLING A KAFIR?!

Takfir (declaring another Muslim to be a kafir i.e. a disbeliever) has become a dangerous phenomenon amongst Muslims. The term kafir is being thrown around loosely without due consideration of its repercussions.

A misapplication of takfir is causing many problems for Muslim communities around the globe, and contributing to disunity, infighting and condemnation. Some misguided people even use takfir to justify killing their fellow Muslims. Many Muslims are astounded when they hear that some Muslims are killing each other in places like Pakistan and Iraq. They question how a Muslim can do such an act. An incorrect concept of takfir is used to convince vulnerable young Muslims that their fellow Muslims are in reality disbelievers and must be fought and killed. How else can they get a young Muslim to become a suicide bomber, enter a market or mosque and kill himself and other Muslims? Their improper understanding of takfir allows them to legitimise killing other Muslims.

These people have a flawed thought process which convinces them that only they have understood Islam properly and everyone who disagrees with them are ignorant disbelievers. In their eyes you are either with them (i.e. a ‘real’ Muslim) or against them (i.e. opposing ‘real Islam’, and hence, outside the fold of Islam). Their outwardly religious appearance and simplistic arguments can deceive vulnerable young people. They are the modern-day equivalent of an extreme sect in the early days of Islam called the Khawarij. They were a sect who fought and killed their fellow Muslims, declaring them disbelievers. They believed anyone who committed a major sin automatically became a disbeliever. The Khawarij were also outwardly religious and therefore young people should not be fooled by the outward practicing of Islam alone.

They (Khawarij) were described by the Prophet (peace & blessings be upon him) in the following way:

“There will arise in this nation a people and you will hold insignificant your prayers as compared with their prayers. And they will recite the Qur’an which will not go beyond their throats” [Sahih Muslim] and “..they will kill the followers of Islam” [Sahih Muslim].

A person becomes a Muslim very simply by acknowledging that “there is no God but Allah and (that) Muhammad is His slave and messenger”. This includes accepting everything conveyed to us by Allah (the All-Mighty) and his Prophet (peace & blessings be upon him). However, this does not mean that taking people out of Islam is equally simple.

When it comes to takfir or any other concept in Islam we must always look how it was understood by the classical, mainstream scholars of Islam.

The Danger of Calling Someone a Kafir

Calling or judging another Muslim to be a disbeliever is a very serious matter which has severe consequences. The Prophet (peace & blessings be upon him) said:

“....Whoever accuses a believer with unbelief it is as though he has killed him” [Bukhari]

and

“Any man who says, ‘O kafir” to his brother, one of them deserves the name” [Bukhari]

This does not mean that someone who falsely calls another Muslim a disbeliever becomes a disbeliever himself, rather it means he will be held accountable for the sin of doing takfir of his Muslim brother.

Before anyone thinks of denouncing another Muslim as a disbeliever, they should think of its consequences. It is the equivalent of saying that this person should be divorced from his spouse and refused a Muslim burial or funeral etc.

During the Prophet's time, a person was considered to be a Muslim simply upon saying the testimony of faith even before they prayed, fasted and so on. Even if a Muslim drinks alcohol or commits other major sins, the person would still be considered a Muslim, albeit a sinful one. The Prophet (peace & blessings be upon him) said:

“..then there will come out of the hell-fire whoever said: There is no god but Allah, and there was an atom’s worth of goodness in his heart.” [Bukhari]

What Takes a Person Out of Islam?

There is principle in Islamic law which states “doubt cannot override certainty”. A Muslim’s Faith is deemed certain when he or she pronounces the declaration of faith. The occurrence of a state of unbelief can only become a certainty if there is irrefutable proof. So in matters of faith, a Muslim is always presumed to be a Muslim until there is decisive proof that he or she has ceased to be one. The proof has to be “conclusive” because words can mean many things or the speaker might have an excuse. If there is even a small element of doubt in a person’s words or actions which suggests they are still a Muslim, then the person must still be considered to have faith. The Prophet (peace & blessings be upon him) has said:

“Turn aside prescribed penalties from Muslims as much as you can. If there is any excuse, let the defendant off, for it is better for the ruler to make a mistake in a pardoning than to make a mistake in a punishment” [Tirmidhi]

It is when a Muslim denies something which every Muslim knows to be from Islam, that the person would no longer be considered a Muslim. This involves denial of things like the oneness of Allah (the All-Mighty), the obligatory nature of the prayer, zakat, fasting Ramadan, or anything else that is unanimously concurred upon and necessarily known by all Muslims.

Muslims must realise that Islamic Law encompasses many valid positions. Scholars have differed on numerous issues throughout the centuries, and therefore, differences are natural, have always existed and always will. This means if another Muslim chooses to follow a valid position held by respected Scholars then we have to accept that. Such a person can not be considered to have left the religion of Islam. The proof of this is that Allah (the All- Mighty) has ordered Muslims to ask the scholars, see for example Qur’an 16:43.

The Problem of Shirk

It is well known that the only sin which is unforgivable is that of shirk (associating partners with God), see for example Quran 4:116. A powerful tool in those who are obsessed with denouncing others as disbelievers, is using their own interpretation of shirk.

Before people rush to accuse other Muslims of engaging in shirk, it is vital that they double-check the various definitions of what is claimed to constitute as shirk with what our relied upon classical scholars of Islam have held. This has become a necessity because unfortunately there are definitions of shirk being spread which contradict mainstream classical Islamic scholarship. It must be reiterated that only an action which has no valid scholarly difference, can be held to be an act of shirk. But if a Muslim acted upon a valid scholarly position, no one can accuse him of committing shirk, and to do so would be a very serious sin.

Does Kufr Always Mean Unbelief?

Taking a literal understanding of the Islamic texts can often lead to serious misunderstandings. The word “kufr” is not always used in Islamic texts to mean unbelief, which results in taking a person out of Islam, rather it may refer to ungratefulness due to denying God’s blessings. For example, in the Qur’an it says:

“..he who does shukr (i.e. is grateful to God) does shukr for his own good; and he who he does kufr (i.e. is ungrateful) [should know that], surely, my Sustainer is self-sufficient, most generous in giving!” (27:40)

Here the word kufr holds the meaning ungrateful and does not mean unbelief. This is extremely important, because some people mistakenly read texts where the intended meaning of the word kufr is not unbelief. Similarly, the word shirk is not always used to mean associating partners with God in belief, for example it may refer to doing actions seeking the approval of people rather than God. Although this latter is a sin, it does not take a person outside the fold of Islam.

Being Safe Rather Than Sorry

Scholars have always warned against hastily engaging in takfir by making assumptions. When asked about specific people they state it is safer to say that a certain saying, action or statement entails kufr, and whoever holds that belief is a kafir. But restraint is used from ruling a specific individual as a kafir until the matter is discussed with the person and it is ascertained what was exactly meant. Where this is not possible as in the case of statements in the books of the past which entail kufr, we can not simply dismiss the author as a disbeliever. This is due to the possibility of either a misprint or fabrication from someone who intended malice for the author. If a statement can be interpreted in two ways, one valid, the other unbelief (kufr), the valid interpretation is given precedence and the person will be deemed as a Muslim.

In Islam no one carries the sin of another.

“and no bearer of burdens shall be made to bear another’s burden” (6:164)

A Muslim may also associate themselves with a particular group or sect which holds certain ideas that are highly problematic, but does not necessarily hold those views. A person is judged on their own beliefs and not those of others.

Furthermore, many ordinary Muslims may love a particular group and consider themselves to belong to it, without fully comprehending what it really believes.

Dealing With The Takfir Problem

The solution to our modern day takfir problem is through education and showing those who have misunderstood takfir the correct understanding. We need to highlight to them that our pious predecessors were extremely cautious in doing takfir such as the great example of the companion Ali (May Allah be pleased with him) when he refused to do takfir of the Khawarij even though they were fighting him and trying to kill him!

The misuse of takfir has caused enormous problem for the global Muslim community, from disunity to the killing of innocent people. Our energies should be spent on enjoining the good, benefiting others and promoting brotherhood and unity, not denouncing others as disbelievers and causing disunity.

The Qur’an says:

“All believers are but brothers. Hence, [whenever they are at odds,] make peace between your two brethren” (49:10)