The Criterion for Declaring Someone a Disbeliever
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I would like you to clarify the issue of takfir (declaring someone a disbeliever), specifically absolute takfir and specific takfir?
Takfir, declaring someone an open sinner, and declaring someone an innovator are all descriptions that follow meanings. If these meanings are found, then these descriptions apply. So, if the cause or meaning for which a person deserves to be described with this description is found, then it applies to him.So it is not permissible for us to say: So-and-so is a disbeliever, until we verify two matters. The first matter: establishing that this act is disbelief. If we do not know and we are in doubt, the original ruling is that the Muslim remains a Muslim, and it is not permissible for us to declare him a disbeliever.An example of that is: If someone were to say: The one who drinks intoxicants is a disbeliever, this is forbidden. We do not say he is a disbeliever until we know that the Shari'ah has explicitly stated his disbelief.
The second matter: That we verify the application of this description to this person.Meaning: The application of this meaning to which the Lawgiver attached the ruling of takfir. We must know that it applies to this person such that the conditions of takfir are fulfilled in him. Among the conditions is that he must be knowledgeable, and that he must be intentional. If he is not knowledgeable, then we do not declare him a disbeliever; because the argument has not yet been established against him.As Allah (Blessed and Exalted is He) said: [Surah al-Qasas: 59] ,And Allah the Exalted said: [Surah al-Nisa: 163] to His saying: [Surah al-Nisa: 165] ,And Allah the Exalted said: [Surah al-Isra: 15] , and the verses in this meaning are numerous. So, if a person does not know that this thing is disbelief, then we do not rule that he is a disbeliever.
The second condition: That the person intends what he said of the word of disbelief, or what he did. If he was forced, or if his tongue slipped in saying the word of disbelief, then he is not declared a disbeliever.And the evidence for that is the saying of Allah the Exalted: [Surah al-Nahl: 106] , and the Prophet (peace and blessings be upon him) said: "Allah is more pleased with the repentance of His servant than one of you – and he mentioned that he – was on his mount, with his food and drink on it, so he lost it and it was lost from him. He began to search for it but did not find it. Then he lay down under a tree waiting for death. While he was like that, he woke up and the rein of his camel was hanging from the tree.So he took it and said: "O Allah, You are my Lord and I am Your servant. I erred out of excessive joy") The word: "You are my Lord and I am Your servant" is disbelief, but did he intend it? No.
Rather, it slipped from his tongue. So, these two conditions are necessary: knowledge,And the second: intention and purpose. If he did not intend and did not purpose it, then no.
And among that is also the story of the man who was unjust to himself, so he gathered his family and ordered them to burn him when he died, and to scatter him in the sea so that Allah would not punish him. So Allah the Exalted gathered him and asked him: "Why did you do this?He said: "My Lord, out of fear of Your punishment. So Allah forgave him") , so this man was ignorant regarding the fact that Allah the Exalted is able to gather him and hold him accountable.So, two things are necessary: The first thing: that we know that this thing is a cause of disbelief.
The second matter: That we know the application of the conditions or the completion of the conditions upon the one who committed it. So we must know that the conditions of takfir have applied to him.And among them: Knowledge, and intention. For this reason, a distinction is made between the statement or act being disbelief, and the one who says it or does it being a disbeliever. The statement or act may be disbelief, but the one who says it or does it is not a disbeliever because the conditions have not applied to him.
And therefore, we warn with the utmost warning against hastening to declare a group of people disbelievers when the conditions have not become clear in them.Meaning: The conditions of takfir; because if you declare him a disbeliever, the necessary consequence of your declaring him a disbeliever is that you testify that he is in the Fire. So you are now testifying to the ruling and to what the ruling necessitates. The matter is very serious. Then, the ruling of takfir necessitates hating him, disavowing him, staying away from him, and not listening to him or obeying him if he is a ruler. And similar to that which follows from this matter, which a person must restrain his tongue from.
Takfir, declaring someone an open sinner, and declaring someone an innovator are all descriptions that follow meanings. If these meanings are found, then these descriptions apply. So, if the cause or meaning for which a person deserves to be described with this description is found, then it applies to him.So it is not permissible for us to say: So-and-so is a disbeliever, until we verify two matters. The first matter: establishing that this act is disbelief. If we do not know and we are in doubt, the original ruling is that the Muslim remains a Muslim, and it is not permissible for us to declare him a disbeliever.An example of that is: If someone were to say: The one who drinks intoxicants is a disbeliever, this is forbidden. We do not say he is a disbeliever until we know that the Shari'ah has explicitly stated his disbelief.
The second matter: That we verify the application of this description to this person.Meaning: The application of this meaning to which the Lawgiver attached the ruling of takfir. We must know that it applies to this person such that the conditions of takfir are fulfilled in him. Among the conditions is that he must be knowledgeable, and that he must be intentional. If he is not knowledgeable, then we do not declare him a disbeliever; because the argument has not yet been established against him.As Allah (Blessed and Exalted is He) said:
And never would your Lord have destroyed the cities until He had sent to their mother a messenger reciting to them Our verses. And We would not destroy the cities except while their people were wrongdoers.
وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى حَتَّى يَبْعَثَ فِي أُمِّهَا رَسُولاً يَتْلُو عَلَيْهِمْ آيَاتِنَا وَمَا كُنَّا مُهْلِكِي الْقُرَى إِلَّا وَأَهْلُهَا ظَالِمُونَIndeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers
رُسُلاً مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِAnd never would We punish until We sent a messenger.
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاًThe second condition: That the person intends what he said of the word of disbelief, or what he did. If he was forced, or if his tongue slipped in saying the word of disbelief, then he is not declared a disbeliever.And the evidence for that is the saying of Allah the Exalted:
Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment;
مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْأِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌRather, it slipped from his tongue. So, these two conditions are necessary: knowledge,And the second: intention and purpose. If he did not intend and did not purpose it, then no.
And among that is also the story of the man who was unjust to himself, so he gathered his family and ordered them to burn him when he died, and to scatter him in the sea so that Allah would not punish him. So Allah the Exalted gathered him and asked him: "Why did you do this?He said: "My Lord, out of fear of Your punishment. So Allah forgave him") , so this man was ignorant regarding the fact that Allah the Exalted is able to gather him and hold him accountable.So, two things are necessary: The first thing: that we know that this thing is a cause of disbelief.
The second matter: That we know the application of the conditions or the completion of the conditions upon the one who committed it. So we must know that the conditions of takfir have applied to him.And among them: Knowledge, and intention. For this reason, a distinction is made between the statement or act being disbelief, and the one who says it or does it being a disbeliever. The statement or act may be disbelief, but the one who says it or does it is not a disbeliever because the conditions have not applied to him.
And therefore, we warn with the utmost warning against hastening to declare a group of people disbelievers when the conditions have not become clear in them.Meaning: The conditions of takfir; because if you declare him a disbeliever, the necessary consequence of your declaring him a disbeliever is that you testify that he is in the Fire. So you are now testifying to the ruling and to what the ruling necessitates. The matter is very serious. Then, the ruling of takfir necessitates hating him, disavowing him, staying away from him, and not listening to him or obeying him if he is a ruler. And similar to that which follows from this matter, which a person must restrain his tongue from.