Chapter
8:
Imaan and Kufr Faith and Unbelief
Imaan (True Faith) means to accept
with the heart all those ‘Zaruriyaat-e-Deen’, i.e. ‘Essential and Fundamental
Principles of Deen’[1].
To reject any one of the Essential and Fundamental Principles of Deen is known
as kufr (infidelity and unbelief), even if one accepts all the other essential
and fundamental principles of Deen. The Essential and Fundamental Principles of
Deen refer to those issues or laws which are well know by both the Muslim
laymen and the people of knowledge as well. In other words to believe in:
1. The Oneness of Allah
2. The Nabuiwat of Prophets
3. Jannat
4. Jahanum
5. Resurrection
6. The Reckoning etc.
For example, one must believe that
the Prophet صلی اللہ تعالی علیہ وسلم is ‘Khaatamun Nabiyeen’ (The Seal of
the Prophets) and that no new Nabi will ever come after Rasoolullah صلی اللہ تعالی علیہ وسلم. Laymen or a common person here refers to
those Muslims who are not amongst the Ulama, but do keep the company of the
Ulama, and have the enthusiasm to acquire knowledge of Deen. This does not
refer to those who live in mountains and isolated jungles etc. and who are
completely disconnected from civilisation, and those who are not even able to recite
the Kalima correctly[2].
However, by such people being unaware of the Essential and Fundamental
Principles of Deen does not make it non-essential in any way. However, for them
to remain Muslims, it is necessary for them to abstain from the rejection of
any one of the Essential and Fundamental Principles of Deen. They should have
this belief that whatever is in Islam is Haq (The Truth). They should believe
in everything in essence.
Belief: True Imaan is the sincere conviction from the depth of
the heart. The physical actions are not actually regarded as being a component
of Imaan. As for the issue of declaration of Imaan verbally, then if after
accepting and affirming Islam, and due to circumstance, a person does get
sufficient time to declare it verbally, then he is regarded in the Court of
Allah as a believer[3]1. If he had the time to declare his
Imaan verbally but he abstains from doing so even after being requested to,
then he is regarded an unbeliever and if he was not asked to declare his Imaan,
then according to the laws of this world he will be regarded as a kaafir.
Neither will his Janaazah Namaaz be performed and nor will he be buried in the
Muslim cemetery. However, in the sight of Allah he is regarded as a believer, on
condition that he did not do anything contrary to Islam.
Belief: To be regarded a Muslim; it is also a condition, not to verbally
reject anything, which is from amongst the Essential and Fundamental Principles
of Deen, even though one may affirm all the other Essential and Fundamental
Principles, by saying that he is only rejecting it verbally but believes in his
heart. A Muslim can never utter words of kufr. Only one who harbours such
thoughts in his heart and says whatever he pleases whenever he pleases will
utter such words of kufr. Imaan is such a firm conviction that it has no room
for denial and dispute.
Law: If (Allah forbid) a person was forced into uttering words
of kufr, like when his life is threatened and the one threatening him says that
he will cut off his limbs etc. and one is completely sure that his threat is
genuine, then in this circumstance, he is given room for manoeuvre. However, in
his heart, he should still have the same conviction of Imaan as before and it should
actually be even stronger now. However, it is more virtuous for him to be
killed rather than uttering words of kufr.
Law: Ones physical actions are not included in the actual
category of Imaan. There are certain actions, which are absolutely contrary to Imaan
and when done, will cause the doer to be declared a kaafir. Some examples of
these actions are:
1. To make Sajdah to idols, the sun
or the moon
2. To kill a Prophet
3. To use words of blasphemy against
a Prophet
4. To disrespect the Kaaba Shareef
or the Holy Qur’an
5. To regard any Sunnat as not being
important
All the above mentioned actions are
undoubtedly regarded as being kufr. Similarly, there are certain practices
which are regarded as signs of kufr, such as:
1. Wearing a Zunar (belt or girdle
worn by Jew or Christian as sign of recognition).
2. Growing a choti (bunch of hair
grown on the back of head by Hindus).
3. Applying the qashqa (the mark made
on the foreheads by Hindus indicating their conviction as Hindus).
The Fuqaha (Jurists) have declared
those liable for such actions as unbelievers. Since these actions are regarded
as being kufr and the one charged with this will be ordered to accept Islam
again by reciting his Kalima, and if he is married, he will be ordered to renew
his Nikah.
Law: To regard any Halaal (legitimate/lawful) thing which has
been proven from ‘Nas-e-Qat’ee’ (i.e. in the light of Qur’an and Hadith) to be
Haraam, and to regard any established Haraam (illegitimate/forbidden) thing to
be regarded as Halaal is kufr. This is on condition that the command is related
to the Essential and Fundamental Principles of Deen, or if the one who is
rejecting it, is well aware of the absolute injunction.
Law: Taqleed[4] is not permissible in ‘Usool-e-Aqaa’id’,
i.e. ‘Principles of Faith’. Faith must not be based merely on emulation. It
must rather be firmly embedded in a conviction rooted deep in the heart, no
matter what the source of this conviction may be. No particular technique or
argument is required for attaining this deep and unwavering conviction.
However, Taqleed is permitted in certain practical aspects related to certain
branches of Faith. It is for this reason that there are two basic groups even
in the Ahle Sunnat:
1. ‘Maturidiya’: In other words,
those who prescribe to the school of thought of Imam Ilm-al-Huda Hazrat Abu
Mansur Maturidi رضی اﷲ تعالیٰ عنہ
.
2. ‘Asha’ira’: In other words those
who prescribe to the school of thought of Hazrat Imam Shaykh Abul Hassan
Ash’ari رضی اﷲ تعالیٰ عنہ.
Both these Jama’ats are proper
branches of the Ahle Sunnat Wa Jama’at and both are on Haq (i.e. The True
Path). They do not differ in principle beliefs (Belief). The difference of
opinion between them is only in regards to certain issues related to the
Branches of Deen, which is similar to the difference of opinion that is found
between the Hanafis and Shafa’is, who are both on Haq and neither one of them
declares the other as misguided or astray.
Law: There is no scope for any depletion or addition in Imaan.
Depletion or addition only takes place in something that can be measured or counted,
i.e. something that has a form, shape, height, width and length etc. and all of
this is foreign to Imaan.
Imaan is an affirmation of
conviction and an affirmation is in reality a condition portraying submission. Those
verses of the Holy Qur’an which have discussed the issue of Imaan being
increased or decreased, does not imply any increase in the intensity of value
of Imaan, but rather it signifies that in which one has brought Imaan and that
in regards to which one has affirmed, because in the period when the Holy
Qur’an was being revealed, there was no fixed time for this.
As and when the verses of the Qur’an
were revealed, it became necessary for the people to bring Imaan in the
commands, which were being revealed. It does not mean that the fundamental
nature of Imaan increased or decreased. However, there is a variation in the
strength and weakness of Imaan of every individual[5].
For example, the Imaan of Hazrat Abu Bakr Siddique رضی اﷲ
تعالیٰ عنہ is regarded as being stronger than the Imaan of the
entire Ummah put together.
Belief: There is no relation between Imaan (Faith) and kufr (unbelief/infidelity).
A person is either regarded a Muslim or a kaafir. There is no third category
whereby a person is regarded neither a Muslim nor a kaafir.
Law: Nifaq (Hypocrisy), in other words to verbally declare
Islam, yet reject it in the heart, is also simply kufr (rejection of faith).
The lowest level of hell has been prepared for such people. There were also
such hypocrites in the blessed era of the Prophet صلی اللہ تعالی علیہ وسلم. The Holy Qur’an exposed their hypocrisy
and the Prophet صلی
اللہ تعالی علیہ وسلم
recognised each one of them
individually by way of his vast knowledge, declaring them munafiqs
(hypocrites). Today, we cannot label a person a munafiq absolutely, if he announces
Islam and does not explicitly go against any Principles of Faith. We will regard
such a person a believer until such time that his practices or statements,
which are contrary to Imaan become evident. However, there is a category of
Nifaq which is even found nowadays, whereby many budmazhabs (misguided and
corrupt sects) refer to themselves as Muslims, yet it is found that even though
they claim to be Muslims, they reject certain Essential and Fundamental
Principles of the Deen.
Belief: Shirk (polytheism) means to believe in anyone other than Allah
as being Waajib ul Wajood and worthy of worship, in other words, associating
any partner to Allah. This is the worst form of kufr. With the exception of
this, no matter how serious any other kufr may be, it will not amount to Shirk
(polytheism) in reality. It is for this reason that the Holy Qur’an made a
clear distinction in regards to the rules related to the mushrikeen
(polytheists) and the rules related to the Ahle Kitaab (People of the Book).
The Zabiha (animal sacrificed) by a Kitaabi (person of the book) is thus
regarded as Halaal[6] and that of a mushrik is regarded as
carrion. Nikah with a Kitaabi female is permitted, whereas Nikah with a mushrik
is not. According to Imam Shafa’i رضی اﷲ تعالیٰ
عنہ collection of Jiziya (Tax)[7] from a Kitaabi is allowed, whereas
collection of Jiziya from a mushrik is disallowed. In certain instances the word shirk is
used to imply absolute kufr. The command of the Qur’an is that; No Shirk will
be forgiven, is actually in this context. In other words that in actuality no
type of kufr will be pardoned. With the exception of shirk and kufr, Almighty
Allah, (through His Mercy) may forgive any other sin He Wills.
Belief: One who is charged with committing Kabeera (a major sin) is
still regarded a Muslim and will enter Jannat. This is either through the Grace
of Allah or by virtue of the intercession of the Holy Prophet صلی اللہ تعالی علیہ وسلم, or after being punished for some of his
sins. Thereafter, he shall never be evicted from Jannat.
Law: Any person who makes Dua-e-Maghfirat for a kaafir after
his death or refers to a dead murtad (apostate) as ‘Marhoom’ or ‘Maghfoor’ or
refers to a dead Hindu as a heavenly soul is himself a kaafir.
Belief: It is from amongst the Essential and Fundamental
Principles of Deen to regard a Muslim a Muslim and a kaafir a kaafir, even if
one is not definite in regards to whether a particular individual died as a Muslim,
or (Allah Forbid) as a kaafir; until such time that his condition at the time
of death is not established in the light of evidence from the Shariah. This
however does not mean that one should doubt the kufr of any person who has
definitely committed kufr because to doubt the kufr of an absolute kaafir also
causes one to become a kaafir. The issue regarding whether a person really died
a believer or unbeliever, will be established on the Day of Qiyaamat, but the
law of Shariah is based on that which is apparent. This can be better
understood by the following example: If an unbeliever such as a Jew, Christian
or idol worshipper dies, one cannot say with complete conviction that he died as
an unbeliever but the command of Allah and His Rasool صلی اللہ تعالی علیہ وسلم is
that we should regard him as an unbeliever. We will deal with him in his
lifetime and after his death in the manner that has been stipulated for an
unbeliever, in other words in the issues of association with him, weddings,
marriage and his funeral prayer and shrouding and burial etc. If he has
committed kufr then it is Fard (obligatory) upon us to regard him a kaafir. We should
leave the issue of his actual condition at the time of death to the Divine
Knowledge of Allah. Similarly is the ruling of a person who is apparently a
Muslim and whose actions and statements do not contradict Imaan in any way. It is
Fard for us to regard such a person as a Muslim, even though we are unaware of
the actual condition of his Imaan at the time of his death. Nowadays, there are
those who say, ‘In the amount of time you spend calling him a kaafir, it is
better you spend it in the remembrance of Allah, as this is deserving of
reward.’ In response to this, it must be said: ‘Where do you find us compelling people to chant kaafir, kaafir all
day long? The actual aim of what we are saying is that a kaafir should be
regarded as a kaafir, and if asked regarding such a person, it should be
clearly declared that he is a kaafir.’ This
does not mean that you should hide his kufr by way of your ‘Sulah Kul’ (corrupt
compromising policy).
________________________________________________________________________
Important Footnotes in
regards to the Zabiha of the Ahle Kitaab
According to the Holy Qur’an and
Hadith, only the Yahud (Jews) and Nasaara (Christians) are referred to as the
‘People of the Book’. With the exception of them, no kaafir in the world can
claim to have brought Imaan on any Book or Nabi of Almighty Allah. There has
been a difference of opinion amongst the Ulama on whether their Zabiha (animal
sacrificed by them) is Halaal or not.
Most of the Masha'ikh (Learned
Scholars) declared their Zabiha as Haraam, whereas a few of them have declared
their Zabiha to be Halaal. The former view is the principle of the Hanafi Madhab
and the proof pertaining is stronger in this argument. Imam ibn Humaam has
stated in ‘Fathul Qadeer’: ‘Except in the case of extreme necessity, the Zabiha
of the Ahle Kitaab should not be consumed.’
It is stated in ‘Majma-ul-Anhur’
as follows: ‘The Christians of our present day and age openly declare Hazrat
Esa علیہ السلام the son of Allah and we have no dire
need for their Zabiha, thus to avoid (their Zabiha) is Waajib (Compulsory).
Since the Ulama have difference of opinion concerning their Zabiha and because
there is no consensus in this regard, it will be regarded as forbidden to eat.’
The difference of opinion of the
Ulama is on this condition that the slaughter should be in accordance with the
conditions of Zibah, meaning that all the necessary vessels should be severed
and that the Zibah must be made only and only in the Name of Allah. Even the
Zabiha of a Muslim will not be regarded as being Halaal if he does not adhere
to the proper conditions of Islamic Zibah. How then will the Zabiha of the
Christians be considered as Halaal?
The Zibah of the Christians has
not been in accordance with the Shariah for years, since they neither say
Takbeer nor do they slaughter it in accordance with the laws of Zibah.
Actually, they usually consume the Zabiha of Muslims. They either strangle the
poultry and birds or stab a knife through the neck of the sheep, thus not allowing
the prescribed vessels to be severed. This makes their Zibah unacceptable. It
is in ‘Fatawa Qazi Khan’ as follows: ‘Christians do not make Zibah but they either
strangle the animal or they consume the Zabiha of Muslims.’ A'la Hazrat
رضی اﷲ تعالیٰ عنہ quoted his personal experience as
follows: ‘In Zil-Qadah, 1295 A.H. I saw a ram on board the ship which belonged
to a Christian from Samur. He was selling the ram for 40 Rupees. I desired to
eat meat and thus requested to purchase the animal in cash. He refused to sell
the animal to me but said that I should purchase the meat after Zibah. When slaughtering,
he stabbed the knife through one side of the neck not even allowing the
required vessels to be severed. I then said that this meat was now as bad as
swine and was not good enough for our consumption.’ [Fatawa Razviyah, Vol. 8,
page 331]
Thus the Zabiha of Christians of
the present age are lacking in this regard, thereby making their Zabiha totally
Haraam. As for the Jews, they to leave out the Takbeer and change the method of
Zibah, thus even their Zabiha is Haraam. If there is no dire need for the
consumption of meat then it is definitely Makruh to consume their Zabiha. Another
reason for their Zabiha to be Haraam is that many Christians of this age have
either become Mulhid (heretics) or Communists. For further detail, peruse
Fatawa Razviyah volume 8, pages 329-331.
[1]
This must be accepted without any doubt or reservations.
Any Muslim who does not accept these principles of faith is no longer a Muslim.
A Muslim who lives in a normal community has to be aware of the fundamental
necessities of Islam.
[2]
It must be noted that this refers to communities that are
totally distant from civilisation, meaning that none from another community is
able to go to them and none from their community is able to go to another place
to attain proper knowledge of Deen. However, the minimum requirement is that
they should believe in all the Essentials of Deen in essence without rejecting
any of the Essential and Fundamental Principles.
[3]
This ruling applies to a person who secretively accepted
Islam but because he did not declare his Imaan, he cannot be regarded as a
Muslim but since he had already secretively accepted Islam, and Allah is aware
of him secretly accepting Islam in his heart, he will be regarded in the sight
of Allah as a believer.
[4]
To follow one of the four Imams is called Taqleed and the
follower is called a Muqallid. One must be sure only to follow that which has
been stipulated in his Madhab as per the command of his Imam. It is incorrect
to sometimes follow one Madhab and then follow another in other times. A Hanafi
should follow all the principles of the Hanafi Madhab and a Shafi’i should follow
the principles of his Madhab etc. One who does not follow any one of the four
Imams is a Ghair Muqallid (non-conformist) and is misguided.
[5]
In other words the Imaan of some can be stronger or weaker
than that of others, meaning one has stronger or weaker faith than another. A
perfect example of this, is that which has been mentioned above in regards to
the Imaan of Hazrat Abu Bakr Siddique رضی اﷲ تعالیٰ
عنہ
[6]
It must however be noted that the Jews and Christians of
today are not truly regarded as being Ahle Kitaab, so the ruling in regards to
their Zabiha and Nikah etc. with them is not currently applicable. A more
detailed footnote in this regard can be perused at the end of this chapter.
[7]
Jiziya refers to the tax that is collected from a
non-Muslim in a Muslim state, in exchange for their safety and security.
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