Guidelines on Declaring Someone a Disbeliever (Takfir)

Question

I would like you to clarify for me the issue of takfir — declaring disbelief in general terms and declaring a specific individual a disbeliever?

Answer (English translation)

Declaring disbelief (takfir), wickedness (tafsiq), and innovation (tabdi') are all descriptions contingent upon certain meanings: if those meanings exist, the descriptions apply. If the cause — the meaning for which the one in whom it is found deserves that description — is present, then it applies to him. It is not permissible for us to say 'so-and-so is a disbeliever' until we verify two matters:

The first: establishing that this act constitutes disbelief. If we do not know and are in doubt, the default is that the Muslim remains upon his Islam, and it is unlawful to declare him a disbeliever. For example, if someone says that one who drinks alcohol is a disbeliever — that is forbidden; we do not say 'disbeliever' until we know that the Sharia has explicitly stated his disbelief.

The second: verifying that this description applies to this person — that the meaning upon which the Lawgiver conditioned the ruling of takfir is actually fulfilled in him, such that the conditions of takfir are met in his case.

Among the conditions is that the person be knowledgeable and be acting deliberately. If he is not knowledgeable, we do not declare him a disbeliever, because the proof has not yet been established against him — as Allah the Exalted said: [Your Lord would never destroy the towns until He sends to their mother-city a messenger reciting to them Our verses; and We would never destroy the towns unless their people were wrongdoers] (Surah Al-Qasas 28:59). And the Exalted said: [Indeed, We have revealed to you as We revealed to Noah and the prophets after him] (Surah An-Nisa 4:163) — up to His saying: [Messengers bringing glad tidings and warnings, so that mankind will have no argument against Allah after the messengers] (Surah An-Nisa 4:165). And the Exalted said: [We would never punish until We send a messenger] (Surah Al-Isra 17:15). The verses to this effect are numerous. So if a person does not know that this thing constitutes disbelief, we do not rule him a disbeliever.

The second condition is that the person actually intends the word of disbelief he uttered or the act he committed. If he was coerced, or his tongue slipped into a word of disbelief, he is not declared a disbeliever. The evidence is His saying: [Whoever disbelieves in Allah after his belief — except one who is coerced while his heart is content with faith; but whoever opens his breast to disbelief, upon them is wrath from Allah and they will have a great punishment] (Surah An-Nahl 16:106). And the Prophet (peace and blessings be upon him) said: 'Allah is more joyful at the repentance of His servant than one of you' — and he mentioned that the man was on his camel carrying his food and drink, lost it, searched for it without finding it, then lay down under a tree awaiting death; then he awoke to find his camel's reins caught on the tree, took hold of it, and said: 'O Allah, You are my servant and I am Your lord' — he erred out of intense joy. The words 'You are my servant and I am Your lord' are disbelief — but did he intend them? No; his tongue slipped.

So these two conditions are required: knowledge, and second, will and intent. If he neither willed nor intended, then no. Related to this is the story of the man who wronged himself, gathered his family, and ordered them to burn him when he died and scatter him into the sea lest Allah punish him. 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. That man was ignorant regarding Allah's ability to gather and call him to account.

Thus two matters are required: first, knowing that this thing is a cause of disbelief; second, knowing that the conditions are fulfilled in the one who did it. It is necessary to know that the conditions of takfir apply to him — among them knowledge and intent. This is why a distinction is made between a statement or act being disbelief, and the one who says or does it being a disbeliever: the statement or act may be disbelief while the person who said or did it is not a disbeliever, because the conditions are not met in his case. For this reason we warn most strongly against hastening to pronounce disbelief upon people in whom the conditions of takfir have not been established — because if you declare him a disbeliever, your declaration necessitates testifying that he is in the Fire. You would then be testifying to the ruling and to what the ruling entails. The matter is extremely grave.

Moreover, ruling someone a disbeliever entails hating him, disavowing him, keeping away from him, and not hearing or obeying him if he is a ruler — and whatever else follows from this matter from which a person must restrain his tongue.