The worst of all the evils is not having belief in Allahu ta’ala or in others words to be an atheist.
Not believing prophethood of Muhammad, peace be upon him, causes disbelief (Kufr). Angels,
human beings and genies (Jinns) are ordered to have belief in things that are necessary to
believe. Belief means accepting by heart all the commandments revealed to Muhammad, peace
be upon him, by Allahu ta’ala and delivered by him to us and to repeat this belief through one's
tongue. Place for the belief is the spiritual heart (Qalb). The spiritual heart is a power that exists
over the biological heart. If there is a necessitating circumstance for not repeating one’s belief
through the tongue, like when one is threatened or when one is sick or not having tongue or one
dies without having time to repeat it, then it will be forgiven. Believing by just imitating and
without understanding is still considered as belief. Not understanding or not thinking about the
existence of Allahu ta’ala is sin. Denying any one of the things that is necessary to believe would
come to mean denying the whole thing. Acknowledging the totality of things to be believed
without considering every individual item is still believing. Avoiding things considered as signs
of disbelief by Islam is necessary in order to have belief. The following are signs of disbelief:
taking things lightly about Islam or ridiculing or mocking or making fun of anything related to
Qur'an, angels or any one of the prophets, peace be upon them. Meaning of denial is not to
believe or acknowledge after hearing it. Having doubts about things that are necessary to believe
would also come to mean disbelief.
There are three types of disbelief: 1)disbelief out of ignorance (Jahli), 2) disbelief by knowingly
(Juhudi), and 3) disbelief by judgement (Hukmi).
1. Disbelief out of Ignorance (Kufr-i Jahli): This is the disbelief of those who did not think
or hear about it. "Jahl" means ignorance. There are two types of ignorance.
a) simple ignorance. People having this ignorance know that they are ignorant. They do not have
wrong belief. They are like animals because what differentiates humans from the animals is
knowledge and understanding. These people are even lower than the animals because every
animal is advanced in a special field which it is created for and it understands what is useful for
itself and tries to acquire those. Furthermore, it also understands what is harmful for itself and
keeps away from it. On the other hand, these ignorant people know that they do not know but
they do not take any action to remedy their ignorance.
[Imam ar-Rabbani, may Allahu ta’ala be well pleased with him, says the following in the 259th
letter of the first volume of his book Maktubat (Letters), "As I understand it, people who were
raised in the mountains and never heard of any religion and were idol worshipers will neither go
to hell nor heaven. After the resurrection, they will be questioned about their deeds and after
paying necessary retribution and punishment for their wrong doings, they will be annihilated
along with other animals. They will not stay in any station forever. It is very hard for me to say
that Allahu ta’ala will punish those people in hell fire eternally because they could not find the
right path or the true religion with their minds or intellect while we witness every day that most
of the people daily make mistakes even on worldly affairs. Moreover, those children of
disbelievers who die before reaching puberty will also be annihilated the way we mentioned
earlier. Another class of people who will neither go to hell nor heaven is the people who lived in
the places and times of no Divine Guidance. Such is the case when long period passes after the
life of a prophet and the religion brought by him is forgotten or changed by oppressive persons
so that people could not know about the prophets or the true religion. Lastly, people who live in
the disbelievers' countries and unheard of Islam will neither go to hell nor heaven but will be
annihilated."]
Learning knowledge pertaining the things that everyone must believe is obligatory (Fard).
Also,
it is obligatory to learn, as much as necessary, the important ones among the obligatory and
prohibited deeds. Not learning the essential knowledge is a grave sin. Furthermore, after learning
them, not paying attention to them would cause disbelief. The remedy for ignorance is to work
hard for learning it.
b) The second type of ignorance is the combined ignorance (Jahl al-murakkab) which comes to
mean having the wrong and corrupt belief. The belief of the ancient Greek philosophers and the
people among the seventy-two corrupt divisions (Bidat) of Muslims who lose their belief are of
this type. This type of ignorance is worst than the first type. It is a disease that has no remedy.
Jesus (Isa), peace be upon him, said, "I have reviewed the sensing powers of deaf-mutes and
resurrected the dead bodies but I could not find remedy for the combined ignorance." This
type of people don't consider themselves as ignorants. Instead, they hold themselves and their
knowledge superior to others. They are not aware of their diseases so they do not seek remedy.
Only those who are given Divine Assistance can come to their senses so to understand their
disease and seek remedy for it.
2. Disbelief by knowingly (Kufr al-Juhudiya): People who are in this category choose disbelief
by knowingly either because they are fond of worldly ranks or they are haughty or they are afraid
that people will think of them in lowly terms when they switch to a new religion. For example,
Pharaoh and his companions had this type of disbelief. While they were witnessing the miracles
of Moses (Musa), peace be upon him, they preferred to stay in disbelief and said that they could
not believe in someone who is a man just like themselves. They did not accept that a man just
like themselves could be a Prophet. They supposed that a Prophet should be one of the angels.
Nevertheless, they worshiped to Pharaoh who was just a man like themselves. Also, the
Byzantine emperor Heracles preferred to stay in disbelief knowingly because he loved his
kingship so much and thought that if he would change his religion, he would lose his kingship.
Byzantine kings are called Emperor or Caesar. Persian kings are called Chosroes. Ethiopian
kings are called Negus. Turkish kings are called Khan. Coptic or Gypsy kings are called
Pharaoh. Egyptian kings are called "Aziz." Hmyarite kings are called Tubba. One of the
companions of our Prophet, Dihya, may Allahu ta’ala be well pleased with him, delivered a letter
from prophet Muhammad, peace be upon him, to the Byzantine emperor Heracles in Damascus.
He was invited to Islam with that letter. Just a day before he received the letter, he invited Abu
Sufyan, may Allahu ta’ala be well pleased with him, who was the leader of the Meccan business
caravan that was visiting Damascus then, to his mansion and asked him: I have heard that
someone in Madina claiming to be a Prophet. Is he one of the nobles or one of the lower class? Is
anyone before him also claimed to be a Prophet? Were any of his ancestors an Amir or Malik?
{Titles given to a ruling person.} Are the people who join to his ranks belong to wealthy families
or are they the poor and incompetent men? Is his call to the new religion making progress or not?
Are any of those who join his religion later departing from it? Was he ever caught by lying or not
keeping his promise? Was he winning or losing his wars? When Abu Sufyan, may Allahu ta’ala
be well pleased with him, answered all of his questions, though he did not answer some of them
correctly because of his disbelief and envy, Heracles said that all of those answers showed that
he is a true Prophet. Abu Sufyan, may Allahu ta’ala be well pleased with him, told Heracles that
he (Prophet Muhammad) told the people that he was taken from Makka to the Distant Mosque
(Masjid al-Aksa) in Jerusalem over night. One of the persons who was in the presence of
Heracles, after hearing this, joined the conversation and said that he was at the Distant Mosque in
Jerusalem at that night and told them everything that he has witnessed that night. The following
day Heracles received the companion of our prophet Dihya and let the letter be read and after
that he told Dihya that he believed what was in the letter and that he believed in the prophethood
of Muhammad, peace be upon him. Nevertheless, he was afraid of telling this to his people. He
told Dihya to take that letter to such a priest, gave his description, and said that he was a very
knowledgeable person and he thinks that he would also believe what was in the letter. The priest
after reading the letter immediately accepted the message and the invitation of the new faith, and
invited people around him to this new faith. Yet people killed him instead. Dihya went back to
Heracles and reported what has happened. Heracles answered that he knew this would happen
and that is why he did not tell anyone about his acceptance of the new faith. He wrote a letter to
Rasulullah, peace be upon him, and reported his belief. Later, he went to the Capitol city Hamus
and there he was told that there was a letter from one of his servants informing the prophethood
of Muhammad, peace be upon him, and his success story. He gathered the leading personalities
of his community and let the letter be read to them, and then he told them that he has believed in
his prophethood. All the people who gathered around him severely opposed and objected to that
news. After observing the severity of the situation he understood that they would not believe, so,
he apologized to them and told them that he was testing the strength of their attachment to their
religion. People who were opposing him calmed down with his answers and prostrated to him
and expressed their consent with him. Therefore, he, by knowingly, preferred disbelief to truth
because of his love for the kingship. Later, he sent an army to the place known as Mute to fight
with the Muslims. At that war many Muslims were martyred. When Rasulullah, peace be upon
him, received the letter of Heracles, he said, "He is lying. He did not change his faith of
Christianity." The copy of the letter that was sent to Heracles was written in the hadith book
Sahih al-Bukhari, and in the books Mawahib and Barika.
3. Disbelief by judgement (Kufr al-Hukmi). A person who says things or do deeds that are
judged by Islam as signs of disbelief will become a disbeliever even though he really believes by
heart and proclaims through his speech. Ridiculing, insulting or despising anything Islam holds
valuable or precious causes disbelief. Anyone who says something which is not worthy of Allahu
ta’ala becomes a disbeliever. For example, anyone who says the following phrases would
become a disbeliever: Allahu ta’ala is looking down to us from the skies (Arsh); as you are
oppressing me Allahu ta’ala is oppressing you; such and such a Muslim is like a Jew in my sight;
while something is a lie, saying that Allahu ta’ala knows that it is the truth; to say things that
would be insulting to angels; to say things that would be insulting to the Qur'an or even one letter
of the Qur'an; not to believe in any part of the Qur'an whether it be a letter of the Qur'an; to recite
the Qur'an by playing music; not to believe in the real "Taurah" or the original New Testament
(Injil) or desecrate these original books; reciting Qur'an with wrong letters and claim that this is
the original Qur'an; to say inappropriate things about the prophets; not to believe any one of the
twenty-five prophets which are specifically mentioned in the Qur'an by name; not to like any one
of the famous deeds which are done regularly by our prophet (Sunnats); to think of a man who
helps others much, as, better or higher than the prophets; to say that prophets were needy people.
Because, their neediness was by their own choice; believing in a person who declares himself as
prophet. When one hears the hadith, "The area between my grave and my prayer station
'Minbar' is a garden which is part of the gardens of heaven," to say that one does not see in
that area nothing but praying rugs and the grave, is disbelief. Making fun of things, which will
occur in the next world also causes disbelief. Not believing the punishments in the grave [by
saying that they are not compatible with science] or at the gathering place after resurrection
(Qiyamat) or making jokes of things that will happen after resurrection is also disbelief. Not
believing that Allahu ta’ala will be seen in heaven (Jannat); to say that I do not want heaven but
I want to see Allahu ta’ala also causes disbelief. Saying words which show one’s disbelief in
Islam; saying that the scientific knowledge is better than religious knowledge; saying that there is
no difference between praying "salat" or not praying "salat"; saying "I will not give obligatory
almsgiving (Zakat)"; to say that interest (Riba) or oppression (Zulm) should have been
permissible; giving property or money which was obtained by forbidden (Haram) means to the
poor and expecting reward (Thawab) in the hereafter; the poor person (receiver) makes prayer
(Dua) for the giver while he knows that the money was earned by forbidden means; to say that
the method of comparison (Kiyas) used by Imam Azam Abu Hanifa, may Allahu ta’ala be
pleased with him, was not correct, all cause disbelief. Chapter "Araf", 57th verse of the Qur'an
says, "Allah sends the winds before the rain, which is His mercy (Rahmat), as a bearer of
good news. Winds carry the heavy clouds. We water down the dead soil through waters
from the clouds. We raise fruits from the soil through that rain. We will also raise the dead
bodies out of their graves in the same manner." This verse proves that comparison (Kiyas)
was correct. This verse communicates a method of comparison. In this verse a controversial
subject, e.g., raising of the dead bodies is compared with a non-controversial well-known
subject, e.g., the rain and its effect on the soil. Since, everyone knows that Allahu ta’ala makes
the rain and raise the grass from the soil. This verse proves through a comparison that the process
of raising of the dead bodies at resurrection resembles to the process of raising of the green grass
out of the dead soil.
Not accepting the knowledge communicated clearly by Islam or not showing respect to this
knowledge or to Islamic scholars who bears this knowledge is also disbelief by judgement (Kufr
al-Hukmi).
Anyone who desires to become a disbeliever will become one from that point of time when he
intends to become a disbeliever. Anyone who wishes others to become disbelievers will himself
become a disbeliever if he wants them become disbelievers because he himself likes the
disbelief. He will not become a disbeliever if he wants them to become disbelievers because they
are evil, oppressive persons and he wants them to be punished in hell fire because of their
oppressive behaviors. A person will become a disbeliever if he says the words that cause
disbelief knowingly and with his own desire. If he says these words by unknowingly, e.g., he
does not know that saying these words will cause disbelief, according to the majority of scholars,
he will still become a disbeliever. If while one is trying to say a word which does not cause
disbelief but instead, mistakenly, says a word which will cause disbelief, he will not become a
disbeliever.
Doing a disbelief causing deed knowingly results in disbelief. There are many scholars who say
that it will still cause disbelief even one does not know that doing that deed will cause disbelief.
Tieing the rope (Zunnar) around one's belly or dressing things that are the sign of disbelief will
cause one to become a disbeliever. {Priests tie a rope (Zunnar) around their belly and thus it is a
sign of a disbeliever.} Using these during the war for disguising one’s self from the enemy or
during the peace times to deceive tyrants, will not cause disbelief. But, if a businessman uses
these to disguise himself in the disbelievers’ country, he will become a disbeliever. Using these
to make jokes or to make others laugh will cause one to become a disbeliever, even though he
might have correct belief. When disbelievers are celebrating their holy days, doing religious
things that are practiced by them for that special day will cause disbelief. Also, giving those
things, which are special for the religious holy day, to them as gifts will cause disbelief. {For
example, during the Easter holy day of Christians, painting eggs and giving them as gift to
Christian children would cause disbelief.} It is not a requirement for the soul (Nafs) to believe in
order to become a Muslim. A Muslim may experience in his heart certain feelings like, things
that cause disbelief. If he does not say those things through his tongue, it will show the strength
of his belief. We should not call those who use things that cause disbelief, as disbelievers. If
someone's deeds or sayings could be interpreted 99 percent of the time as things cause disbelief
and 1 percent of the time as things that will cause belief, this person cannot be called a
disbeliever. We are ordered to have a good opinion (Husn al-zan) for other Muslims.
Statements which are made to show that one is a literary person or one is very knowledgeable or
smart or just to amaze others or to make others laugh or to tease others may cause disbelief by
judgement (Kufr al-hukmi) Saying certain things while one is in fury may also cause disbelief
by judgement. For that reason, a human being should think the consequences before he opens his
mouth or before he does some action. One should always maintain his life such that in every of
his affairs the religion should take the first priority over other considerations. Also, one should
never take any sin lightly. For example, upon committing a small sin, if one is reminded by
others that he should repent for that small sin and if that person replies by saying that he did not
do anything which would require repentance, or why should he repent for or similar phrases in
that nature, his response would cause disbelief. If a girl was married to a Muslim before her
puberty and if after reaching puberty she does not know what belief or Islam is all about or if she
cannot explain these when she is asked, her marriage would be invalid because in order for a
marriage to continue and be valid, one has to be a Muslim. While she was a child she was
considered as a Muslim on her parents’ account because her parents were Muslims so was she.
But when she reaches puberty, she is no longer considered as such. This also applies to boys
similarly. When a person murders a Muslim or someone orders another to kill a Muslim, a
person who witness this says that he has done a very good thing, he becomes a disbeliever.
Saying that such and such person should be killed would cause disbelief if according to divine
law that person should not be killed. Approving or confirming a wrongdoer such as a murderer,
who killed or severely beaten an innocent person by saying that you did very good job. He
already deserved that or similar phrases, causes disbelief. Showing Allahu ta’ala as a witness for
a lie or wrongdoing would cause disbelief. For example, saying, "Allahu ta’ala knows, I love you
more than my children", causes disbelief. When a ranking person of the community sneezes, if a
person who is present there responds by saying "Yarhamukallah" {All of us are ordered to say
this phrase to a sneezing person.} and others who are also there react to this person by saying to
him that he should not have said such things to a high ranking person, their sayings cause
disbelief. Not taking orders of Islam seriously also causes disbelief. For example, not praying or
fasting or not paying obligatory almsgiving (Zakat) because one does not consider them
important things causes disbelief. Becoming hopeless of the mercy of Allahu ta’ala also causes
disbelief.
Money, property or belongings that are not normally prohibited (Haram) but become prohibited
later due to an external cause or reason are called "Haram li-gayrihi", e.g., stolen things or
things that are obtained by forbidden means. Calling them as permissible (Halal) do not cause
disbelief. Things such as carcass, pigs, wine which are forbidden in essence are called "Haram liaynihi".
Calling them as permissible causes disbelief. Calling any of the certainly known sins as
permissible causes disbelief. Belittling or making mockery of things that are held respectable by
Islam, i.e., "Azan", mosque, fiqh-books also causes disbelief. [The call to prayer (Azan) which is
heard from the radio or from the loud speaker is not the real "Azan." It is a look alike of the real
"Azan." A look alike of something is different from the real one.] Performing prayers under the
following conditions causes disbelief: while one knows that he does not have ablution (Wudu)
or one knows that the time of "Salat" is not entered yet or while one knows that he is praying to a
direction other than the direction of Mecca (Qibla). Calling someone a disbeliever to show his
evil character would not cause disbelief. As it is written above, calling someone a disbeliever by
wishing that he should become a disbeliever, causes disbelief. Committing sin would not cause
disbelief but, slighting or not paying attention whether it is sin or not causes disbelief. Not
believing that making prayers is necessary or abstaining from sin is necessary, causes disbelief.
Believing that the tax collected from the people becomes property of the ruler (Sultan) also
causes disbelief. According to "Sadr ul-Islam" it is permissible (Jaiz) to say that a friend
(Awliya) of Allahu ta’ala could be seen at the same day and at the same hour in different places
of the earth simultaneously. "Fiqh" books report that a man and a woman who live far apart, e.g.,
man lives in West, (for example in Spain) and woman lives in East (in India) may have children.
According to great scholar Umar Nasrafi, may Allahu ta’ala be pleased with him, it is
permissible {It can happen} that Allahu ta’ala gives supernatural manifestations (Karamat) to
His beloved friends by changing the natural laws, and this statement is true. The questions like
"what is Islam" or "what is belief" should not be directed to ignorant people. Instead, answers to
these questions should be explained first and then should be asked if it was so. They should
apply this procedure to man and woman who wants to get married before the marriage contract
(Nikah) ceremony in order to understand if they possess belief. There are many things that cause
disbelief, i.e., expressions and actions. When we see or hear these things, we should not call
performers of these things as disbelievers or we should not think about them in evil terms (su-i
zan) unless we certainly and clearly understand that they meant disbelief or that they meant
belittling the sacred law.
If a Muslim willingly does some action or says something which is unanimously reported to
cause disbelief, he becomes a disbeliever, i.e., he becomes an apostate (Murtad). All of his
previous worships, good deeds and earned rewards (Thawabs) would perish. If he becomes
Muslim again, if he is rich, he has to renew the pilgrimage (Hajj). But, it would not be necessary
to repeat the "Salats," "Fasting" or obligatory almsgiving (Zakat). Furthermore, the "Salat"
prayers, which were not prayed on their due time and were due for repeating (Qada) before he
became an apostate must be repeated for compensation (Qada). Becoming an apostate does not
remove or cancel the previous sins. Marriage of an apostate becomes void. The children who
were born during the interim time span of becoming an apostate and repenting and becoming
Muslim again and renewing the marriage contract would be illegitimate children. The animals
slaughtered by an apostate become carcasses and cannot be consumed. A person who becomes
an apostate cannot become a Muslim again just by saying the word of "Shahadah" or by praying
"Salats." He must repent and renounce the deed which caused his apostasy. His denial of the
deed which caused his apostasy comes to mean as his repentance. If he dies before making
repentance, he will be punished in hell-fire forever. For all these reasons, we should be very
much afraid of disbelief and thus speak very little. It is reported in one hadith, "Speak always
useful things or else keep silent!" One should have a serious character and should not be a
person who plays or jokes all the time. One should not do things that are not compatible with
religion, reason or humanity. One should pray much and seek refuge in Allahu ta’ala so that he
may be protected from disbelief. The following is reported in one hadith, "Be mindful and
avoid 'shirk'. 'Shirk' is more secret than the sound produced by the walk of an ant."
"Shirk" in this hadith means disbelief. When they asked how one could avoid such a secret
disbelief (Shirk), it was told, "Read the following prayer (Dua): Allahumma inna na'uzu bika
an-nushrika-bika shay'an na'lamuhu wa nastagfiruka lima la-na'lamuhu." One should
repeat this prayer often during the mornings and evenings. It is reported unanimously that
disbelievers will never enter paradise and will be punished in hell-fire forever. If a disbeliever
would live in the world forever, he would intend to live as a disbeliever forever. Therefore, he
deserves punishment forever. Allahu ta’ala is the creator and owner of everything. He has a right
to do anything He wishes. No one has a right to question Him why He does this or that. The
owner of something can use that thing anyway he wishes and the method of utilization of the
thing cannot be called as oppression. Allahu ta’ala communicates in the Qur'an that He is not an
oppressor and He does not oppress any of His creatures.
[Allahu ta’ala has names (Asma al-husna) which are eternal like His Self. Some of these
ninety-nine names are "Muntaqim" and another one is "Shadid-ul-ikab" and due to these two
names He created the seven hells. He also has names like "Rahman", "Rahim", "Gaffar",
"Latif", and "Rauf." He created the eight heavens due to these names. He discriminated those
things that would be a cause to go to heaven or hell in eternity. Because of His infinite mercy, He
communicated these to His slaves. He repeatedly warned them by saying, "Do not perform
actions which would take you to hell! Its fire is very strong. You cannot bear that fire!" He
invited people to do the actions which would cause them to live in peace and happiness in this
and in the next world and lead them to the eternal fruits of heaven. He gave wisdom, freedom of
choice and will power to his human creatures so that they may use these to accept or reject His
invitation. Allahu ta’ala did not decree in the eternal past that anyone should go to hell or that
anyone should do such and such actions which would take them to hell. But, He knew in eternity
who in their earthly lives will choose a way of life which would take them into heaven or who
will take a path which would lead them to hell. His destiny ("Qada" and "Qadar") is eternal as
well as His knowledge (Ilm). In the Qur'an, He communicates that Abu Lahab will go to hell.
This communication is not due to His Decree in the eternal past but it is because He knew in
eternity that he would choose the path of hell.]
Having belief is very easy. It is necessary (Wajib) for everyone to think, observe and ponder
about the existing order, balance and harmony between the created things and beings. The order
that exists in an atom or in the solar system or everything in between and their relationships to
each other clearly shows that these things do not exist by chance. They were created by an all
knowing, all wise and all powerful Being. A person who possesses the ability to think clearly can
see, when he studies the subjects like astronomy, science, biology and medicine taught in high
schools and universities, that the created things have a creator. It is impossible for such a creator
to have any kind of defect. Prophet Muhammad, peace be upon him, is His messenger. Whatever
he communicated was revealed to him by the Creator. By this reasoning, he believes in Him.
Moreover, when he learns that disbelievers or persons who die as disbelievers will stay in hell
forever and believers will live among the blessings of heaven forever, he becomes a Muslim
willingly and lovingly. [Ibrahim Haqqi, may Allahu ta’ala be pleased with him, from
Erzurum/Turkey, (died 1195 A.D., 1781 Hijri at Si’rid/Turkey) states the following in his
Turkish book Ma’rifatnama, at 9th chapter:
"Knowledge of science and astronomy and machinery and factories are based on experiments
and intellectual activity. Therefore, by the passage of time new information proves that the old
information was wrong. Old or new, wrong or right all scientific knowledge points out that the
Universe was created out of nothing and that it is a necessity to believe in a Creator who has
infinite knowledge and power." Anyone who read the beautiful moral character and miracles of
Muhammad, peace be upon him, understands that he is the Prophet.]
Not believing prophethood of Muhammad, peace be upon him, causes disbelief (Kufr). Angels,
human beings and genies (Jinns) are ordered to have belief in things that are necessary to
believe. Belief means accepting by heart all the commandments revealed to Muhammad, peace
be upon him, by Allahu ta’ala and delivered by him to us and to repeat this belief through one's
tongue. Place for the belief is the spiritual heart (Qalb). The spiritual heart is a power that exists
over the biological heart. If there is a necessitating circumstance for not repeating one’s belief
through the tongue, like when one is threatened or when one is sick or not having tongue or one
dies without having time to repeat it, then it will be forgiven. Believing by just imitating and
without understanding is still considered as belief. Not understanding or not thinking about the
existence of Allahu ta’ala is sin. Denying any one of the things that is necessary to believe would
come to mean denying the whole thing. Acknowledging the totality of things to be believed
without considering every individual item is still believing. Avoiding things considered as signs
of disbelief by Islam is necessary in order to have belief. The following are signs of disbelief:
taking things lightly about Islam or ridiculing or mocking or making fun of anything related to
Qur'an, angels or any one of the prophets, peace be upon them. Meaning of denial is not to
believe or acknowledge after hearing it. Having doubts about things that are necessary to believe
would also come to mean disbelief.
There are three types of disbelief: 1)disbelief out of ignorance (Jahli), 2) disbelief by knowingly
(Juhudi), and 3) disbelief by judgement (Hukmi).
1. Disbelief out of Ignorance (Kufr-i Jahli): This is the disbelief of those who did not think
or hear about it. "Jahl" means ignorance. There are two types of ignorance.
a) simple ignorance. People having this ignorance know that they are ignorant. They do not have
wrong belief. They are like animals because what differentiates humans from the animals is
knowledge and understanding. These people are even lower than the animals because every
animal is advanced in a special field which it is created for and it understands what is useful for
itself and tries to acquire those. Furthermore, it also understands what is harmful for itself and
keeps away from it. On the other hand, these ignorant people know that they do not know but
they do not take any action to remedy their ignorance.
[Imam ar-Rabbani, may Allahu ta’ala be well pleased with him, says the following in the 259th
letter of the first volume of his book Maktubat (Letters), "As I understand it, people who were
raised in the mountains and never heard of any religion and were idol worshipers will neither go
to hell nor heaven. After the resurrection, they will be questioned about their deeds and after
paying necessary retribution and punishment for their wrong doings, they will be annihilated
along with other animals. They will not stay in any station forever. It is very hard for me to say
that Allahu ta’ala will punish those people in hell fire eternally because they could not find the
right path or the true religion with their minds or intellect while we witness every day that most
of the people daily make mistakes even on worldly affairs. Moreover, those children of
disbelievers who die before reaching puberty will also be annihilated the way we mentioned
earlier. Another class of people who will neither go to hell nor heaven is the people who lived in
the places and times of no Divine Guidance. Such is the case when long period passes after the
life of a prophet and the religion brought by him is forgotten or changed by oppressive persons
so that people could not know about the prophets or the true religion. Lastly, people who live in
the disbelievers' countries and unheard of Islam will neither go to hell nor heaven but will be
annihilated."]
Learning knowledge pertaining the things that everyone must believe is obligatory (Fard).
Also,
it is obligatory to learn, as much as necessary, the important ones among the obligatory and
prohibited deeds. Not learning the essential knowledge is a grave sin. Furthermore, after learning
them, not paying attention to them would cause disbelief. The remedy for ignorance is to work
hard for learning it.
b) The second type of ignorance is the combined ignorance (Jahl al-murakkab) which comes to
mean having the wrong and corrupt belief. The belief of the ancient Greek philosophers and the
people among the seventy-two corrupt divisions (Bidat) of Muslims who lose their belief are of
this type. This type of ignorance is worst than the first type. It is a disease that has no remedy.
Jesus (Isa), peace be upon him, said, "I have reviewed the sensing powers of deaf-mutes and
resurrected the dead bodies but I could not find remedy for the combined ignorance." This
type of people don't consider themselves as ignorants. Instead, they hold themselves and their
knowledge superior to others. They are not aware of their diseases so they do not seek remedy.
Only those who are given Divine Assistance can come to their senses so to understand their
disease and seek remedy for it.
2. Disbelief by knowingly (Kufr al-Juhudiya): People who are in this category choose disbelief
by knowingly either because they are fond of worldly ranks or they are haughty or they are afraid
that people will think of them in lowly terms when they switch to a new religion. For example,
Pharaoh and his companions had this type of disbelief. While they were witnessing the miracles
of Moses (Musa), peace be upon him, they preferred to stay in disbelief and said that they could
not believe in someone who is a man just like themselves. They did not accept that a man just
like themselves could be a Prophet. They supposed that a Prophet should be one of the angels.
Nevertheless, they worshiped to Pharaoh who was just a man like themselves. Also, the
Byzantine emperor Heracles preferred to stay in disbelief knowingly because he loved his
kingship so much and thought that if he would change his religion, he would lose his kingship.
Byzantine kings are called Emperor or Caesar. Persian kings are called Chosroes. Ethiopian
kings are called Negus. Turkish kings are called Khan. Coptic or Gypsy kings are called
Pharaoh. Egyptian kings are called "Aziz." Hmyarite kings are called Tubba. One of the
companions of our Prophet, Dihya, may Allahu ta’ala be well pleased with him, delivered a letter
from prophet Muhammad, peace be upon him, to the Byzantine emperor Heracles in Damascus.
He was invited to Islam with that letter. Just a day before he received the letter, he invited Abu
Sufyan, may Allahu ta’ala be well pleased with him, who was the leader of the Meccan business
caravan that was visiting Damascus then, to his mansion and asked him: I have heard that
someone in Madina claiming to be a Prophet. Is he one of the nobles or one of the lower class? Is
anyone before him also claimed to be a Prophet? Were any of his ancestors an Amir or Malik?
{Titles given to a ruling person.} Are the people who join to his ranks belong to wealthy families
or are they the poor and incompetent men? Is his call to the new religion making progress or not?
Are any of those who join his religion later departing from it? Was he ever caught by lying or not
keeping his promise? Was he winning or losing his wars? When Abu Sufyan, may Allahu ta’ala
be well pleased with him, answered all of his questions, though he did not answer some of them
correctly because of his disbelief and envy, Heracles said that all of those answers showed that
he is a true Prophet. Abu Sufyan, may Allahu ta’ala be well pleased with him, told Heracles that
he (Prophet Muhammad) told the people that he was taken from Makka to the Distant Mosque
(Masjid al-Aksa) in Jerusalem over night. One of the persons who was in the presence of
Heracles, after hearing this, joined the conversation and said that he was at the Distant Mosque in
Jerusalem at that night and told them everything that he has witnessed that night. The following
day Heracles received the companion of our prophet Dihya and let the letter be read and after
that he told Dihya that he believed what was in the letter and that he believed in the prophethood
of Muhammad, peace be upon him. Nevertheless, he was afraid of telling this to his people. He
told Dihya to take that letter to such a priest, gave his description, and said that he was a very
knowledgeable person and he thinks that he would also believe what was in the letter. The priest
after reading the letter immediately accepted the message and the invitation of the new faith, and
invited people around him to this new faith. Yet people killed him instead. Dihya went back to
Heracles and reported what has happened. Heracles answered that he knew this would happen
and that is why he did not tell anyone about his acceptance of the new faith. He wrote a letter to
Rasulullah, peace be upon him, and reported his belief. Later, he went to the Capitol city Hamus
and there he was told that there was a letter from one of his servants informing the prophethood
of Muhammad, peace be upon him, and his success story. He gathered the leading personalities
of his community and let the letter be read to them, and then he told them that he has believed in
his prophethood. All the people who gathered around him severely opposed and objected to that
news. After observing the severity of the situation he understood that they would not believe, so,
he apologized to them and told them that he was testing the strength of their attachment to their
religion. People who were opposing him calmed down with his answers and prostrated to him
and expressed their consent with him. Therefore, he, by knowingly, preferred disbelief to truth
because of his love for the kingship. Later, he sent an army to the place known as Mute to fight
with the Muslims. At that war many Muslims were martyred. When Rasulullah, peace be upon
him, received the letter of Heracles, he said, "He is lying. He did not change his faith of
Christianity." The copy of the letter that was sent to Heracles was written in the hadith book
Sahih al-Bukhari, and in the books Mawahib and Barika.
3. Disbelief by judgement (Kufr al-Hukmi). A person who says things or do deeds that are
judged by Islam as signs of disbelief will become a disbeliever even though he really believes by
heart and proclaims through his speech. Ridiculing, insulting or despising anything Islam holds
valuable or precious causes disbelief. Anyone who says something which is not worthy of Allahu
ta’ala becomes a disbeliever. For example, anyone who says the following phrases would
become a disbeliever: Allahu ta’ala is looking down to us from the skies (Arsh); as you are
oppressing me Allahu ta’ala is oppressing you; such and such a Muslim is like a Jew in my sight;
while something is a lie, saying that Allahu ta’ala knows that it is the truth; to say things that
would be insulting to angels; to say things that would be insulting to the Qur'an or even one letter
of the Qur'an; not to believe in any part of the Qur'an whether it be a letter of the Qur'an; to recite
the Qur'an by playing music; not to believe in the real "Taurah" or the original New Testament
(Injil) or desecrate these original books; reciting Qur'an with wrong letters and claim that this is
the original Qur'an; to say inappropriate things about the prophets; not to believe any one of the
twenty-five prophets which are specifically mentioned in the Qur'an by name; not to like any one
of the famous deeds which are done regularly by our prophet (Sunnats); to think of a man who
helps others much, as, better or higher than the prophets; to say that prophets were needy people.
Because, their neediness was by their own choice; believing in a person who declares himself as
prophet. When one hears the hadith, "The area between my grave and my prayer station
'Minbar' is a garden which is part of the gardens of heaven," to say that one does not see in
that area nothing but praying rugs and the grave, is disbelief. Making fun of things, which will
occur in the next world also causes disbelief. Not believing the punishments in the grave [by
saying that they are not compatible with science] or at the gathering place after resurrection
(Qiyamat) or making jokes of things that will happen after resurrection is also disbelief. Not
believing that Allahu ta’ala will be seen in heaven (Jannat); to say that I do not want heaven but
I want to see Allahu ta’ala also causes disbelief. Saying words which show one’s disbelief in
Islam; saying that the scientific knowledge is better than religious knowledge; saying that there is
no difference between praying "salat" or not praying "salat"; saying "I will not give obligatory
almsgiving (Zakat)"; to say that interest (Riba) or oppression (Zulm) should have been
permissible; giving property or money which was obtained by forbidden (Haram) means to the
poor and expecting reward (Thawab) in the hereafter; the poor person (receiver) makes prayer
(Dua) for the giver while he knows that the money was earned by forbidden means; to say that
the method of comparison (Kiyas) used by Imam Azam Abu Hanifa, may Allahu ta’ala be
pleased with him, was not correct, all cause disbelief. Chapter "Araf", 57th verse of the Qur'an
says, "Allah sends the winds before the rain, which is His mercy (Rahmat), as a bearer of
good news. Winds carry the heavy clouds. We water down the dead soil through waters
from the clouds. We raise fruits from the soil through that rain. We will also raise the dead
bodies out of their graves in the same manner." This verse proves that comparison (Kiyas)
was correct. This verse communicates a method of comparison. In this verse a controversial
subject, e.g., raising of the dead bodies is compared with a non-controversial well-known
subject, e.g., the rain and its effect on the soil. Since, everyone knows that Allahu ta’ala makes
the rain and raise the grass from the soil. This verse proves through a comparison that the process
of raising of the dead bodies at resurrection resembles to the process of raising of the green grass
out of the dead soil.
Not accepting the knowledge communicated clearly by Islam or not showing respect to this
knowledge or to Islamic scholars who bears this knowledge is also disbelief by judgement (Kufr
al-Hukmi).
Anyone who desires to become a disbeliever will become one from that point of time when he
intends to become a disbeliever. Anyone who wishes others to become disbelievers will himself
become a disbeliever if he wants them become disbelievers because he himself likes the
disbelief. He will not become a disbeliever if he wants them to become disbelievers because they
are evil, oppressive persons and he wants them to be punished in hell fire because of their
oppressive behaviors. A person will become a disbeliever if he says the words that cause
disbelief knowingly and with his own desire. If he says these words by unknowingly, e.g., he
does not know that saying these words will cause disbelief, according to the majority of scholars,
he will still become a disbeliever. If while one is trying to say a word which does not cause
disbelief but instead, mistakenly, says a word which will cause disbelief, he will not become a
disbeliever.
Doing a disbelief causing deed knowingly results in disbelief. There are many scholars who say
that it will still cause disbelief even one does not know that doing that deed will cause disbelief.
Tieing the rope (Zunnar) around one's belly or dressing things that are the sign of disbelief will
cause one to become a disbeliever. {Priests tie a rope (Zunnar) around their belly and thus it is a
sign of a disbeliever.} Using these during the war for disguising one’s self from the enemy or
during the peace times to deceive tyrants, will not cause disbelief. But, if a businessman uses
these to disguise himself in the disbelievers’ country, he will become a disbeliever. Using these
to make jokes or to make others laugh will cause one to become a disbeliever, even though he
might have correct belief. When disbelievers are celebrating their holy days, doing religious
things that are practiced by them for that special day will cause disbelief. Also, giving those
things, which are special for the religious holy day, to them as gifts will cause disbelief. {For
example, during the Easter holy day of Christians, painting eggs and giving them as gift to
Christian children would cause disbelief.} It is not a requirement for the soul (Nafs) to believe in
order to become a Muslim. A Muslim may experience in his heart certain feelings like, things
that cause disbelief. If he does not say those things through his tongue, it will show the strength
of his belief. We should not call those who use things that cause disbelief, as disbelievers. If
someone's deeds or sayings could be interpreted 99 percent of the time as things cause disbelief
and 1 percent of the time as things that will cause belief, this person cannot be called a
disbeliever. We are ordered to have a good opinion (Husn al-zan) for other Muslims.
Statements which are made to show that one is a literary person or one is very knowledgeable or
smart or just to amaze others or to make others laugh or to tease others may cause disbelief by
judgement (Kufr al-hukmi) Saying certain things while one is in fury may also cause disbelief
by judgement. For that reason, a human being should think the consequences before he opens his
mouth or before he does some action. One should always maintain his life such that in every of
his affairs the religion should take the first priority over other considerations. Also, one should
never take any sin lightly. For example, upon committing a small sin, if one is reminded by
others that he should repent for that small sin and if that person replies by saying that he did not
do anything which would require repentance, or why should he repent for or similar phrases in
that nature, his response would cause disbelief. If a girl was married to a Muslim before her
puberty and if after reaching puberty she does not know what belief or Islam is all about or if she
cannot explain these when she is asked, her marriage would be invalid because in order for a
marriage to continue and be valid, one has to be a Muslim. While she was a child she was
considered as a Muslim on her parents’ account because her parents were Muslims so was she.
But when she reaches puberty, she is no longer considered as such. This also applies to boys
similarly. When a person murders a Muslim or someone orders another to kill a Muslim, a
person who witness this says that he has done a very good thing, he becomes a disbeliever.
Saying that such and such person should be killed would cause disbelief if according to divine
law that person should not be killed. Approving or confirming a wrongdoer such as a murderer,
who killed or severely beaten an innocent person by saying that you did very good job. He
already deserved that or similar phrases, causes disbelief. Showing Allahu ta’ala as a witness for
a lie or wrongdoing would cause disbelief. For example, saying, "Allahu ta’ala knows, I love you
more than my children", causes disbelief. When a ranking person of the community sneezes, if a
person who is present there responds by saying "Yarhamukallah" {All of us are ordered to say
this phrase to a sneezing person.} and others who are also there react to this person by saying to
him that he should not have said such things to a high ranking person, their sayings cause
disbelief. Not taking orders of Islam seriously also causes disbelief. For example, not praying or
fasting or not paying obligatory almsgiving (Zakat) because one does not consider them
important things causes disbelief. Becoming hopeless of the mercy of Allahu ta’ala also causes
disbelief.
Money, property or belongings that are not normally prohibited (Haram) but become prohibited
later due to an external cause or reason are called "Haram li-gayrihi", e.g., stolen things or
things that are obtained by forbidden means. Calling them as permissible (Halal) do not cause
disbelief. Things such as carcass, pigs, wine which are forbidden in essence are called "Haram liaynihi".
Calling them as permissible causes disbelief. Calling any of the certainly known sins as
permissible causes disbelief. Belittling or making mockery of things that are held respectable by
Islam, i.e., "Azan", mosque, fiqh-books also causes disbelief. [The call to prayer (Azan) which is
heard from the radio or from the loud speaker is not the real "Azan." It is a look alike of the real
"Azan." A look alike of something is different from the real one.] Performing prayers under the
following conditions causes disbelief: while one knows that he does not have ablution (Wudu)
or one knows that the time of "Salat" is not entered yet or while one knows that he is praying to a
direction other than the direction of Mecca (Qibla). Calling someone a disbeliever to show his
evil character would not cause disbelief. As it is written above, calling someone a disbeliever by
wishing that he should become a disbeliever, causes disbelief. Committing sin would not cause
disbelief but, slighting or not paying attention whether it is sin or not causes disbelief. Not
believing that making prayers is necessary or abstaining from sin is necessary, causes disbelief.
Believing that the tax collected from the people becomes property of the ruler (Sultan) also
causes disbelief. According to "Sadr ul-Islam" it is permissible (Jaiz) to say that a friend
(Awliya) of Allahu ta’ala could be seen at the same day and at the same hour in different places
of the earth simultaneously. "Fiqh" books report that a man and a woman who live far apart, e.g.,
man lives in West, (for example in Spain) and woman lives in East (in India) may have children.
According to great scholar Umar Nasrafi, may Allahu ta’ala be pleased with him, it is
permissible {It can happen} that Allahu ta’ala gives supernatural manifestations (Karamat) to
His beloved friends by changing the natural laws, and this statement is true. The questions like
"what is Islam" or "what is belief" should not be directed to ignorant people. Instead, answers to
these questions should be explained first and then should be asked if it was so. They should
apply this procedure to man and woman who wants to get married before the marriage contract
(Nikah) ceremony in order to understand if they possess belief. There are many things that cause
disbelief, i.e., expressions and actions. When we see or hear these things, we should not call
performers of these things as disbelievers or we should not think about them in evil terms (su-i
zan) unless we certainly and clearly understand that they meant disbelief or that they meant
belittling the sacred law.
If a Muslim willingly does some action or says something which is unanimously reported to
cause disbelief, he becomes a disbeliever, i.e., he becomes an apostate (Murtad). All of his
previous worships, good deeds and earned rewards (Thawabs) would perish. If he becomes
Muslim again, if he is rich, he has to renew the pilgrimage (Hajj). But, it would not be necessary
to repeat the "Salats," "Fasting" or obligatory almsgiving (Zakat). Furthermore, the "Salat"
prayers, which were not prayed on their due time and were due for repeating (Qada) before he
became an apostate must be repeated for compensation (Qada). Becoming an apostate does not
remove or cancel the previous sins. Marriage of an apostate becomes void. The children who
were born during the interim time span of becoming an apostate and repenting and becoming
Muslim again and renewing the marriage contract would be illegitimate children. The animals
slaughtered by an apostate become carcasses and cannot be consumed. A person who becomes
an apostate cannot become a Muslim again just by saying the word of "Shahadah" or by praying
"Salats." He must repent and renounce the deed which caused his apostasy. His denial of the
deed which caused his apostasy comes to mean as his repentance. If he dies before making
repentance, he will be punished in hell-fire forever. For all these reasons, we should be very
much afraid of disbelief and thus speak very little. It is reported in one hadith, "Speak always
useful things or else keep silent!" One should have a serious character and should not be a
person who plays or jokes all the time. One should not do things that are not compatible with
religion, reason or humanity. One should pray much and seek refuge in Allahu ta’ala so that he
may be protected from disbelief. The following is reported in one hadith, "Be mindful and
avoid 'shirk'. 'Shirk' is more secret than the sound produced by the walk of an ant."
"Shirk" in this hadith means disbelief. When they asked how one could avoid such a secret
disbelief (Shirk), it was told, "Read the following prayer (Dua): Allahumma inna na'uzu bika
an-nushrika-bika shay'an na'lamuhu wa nastagfiruka lima la-na'lamuhu." One should
repeat this prayer often during the mornings and evenings. It is reported unanimously that
disbelievers will never enter paradise and will be punished in hell-fire forever. If a disbeliever
would live in the world forever, he would intend to live as a disbeliever forever. Therefore, he
deserves punishment forever. Allahu ta’ala is the creator and owner of everything. He has a right
to do anything He wishes. No one has a right to question Him why He does this or that. The
owner of something can use that thing anyway he wishes and the method of utilization of the
thing cannot be called as oppression. Allahu ta’ala communicates in the Qur'an that He is not an
oppressor and He does not oppress any of His creatures.
[Allahu ta’ala has names (Asma al-husna) which are eternal like His Self. Some of these
ninety-nine names are "Muntaqim" and another one is "Shadid-ul-ikab" and due to these two
names He created the seven hells. He also has names like "Rahman", "Rahim", "Gaffar",
"Latif", and "Rauf." He created the eight heavens due to these names. He discriminated those
things that would be a cause to go to heaven or hell in eternity. Because of His infinite mercy, He
communicated these to His slaves. He repeatedly warned them by saying, "Do not perform
actions which would take you to hell! Its fire is very strong. You cannot bear that fire!" He
invited people to do the actions which would cause them to live in peace and happiness in this
and in the next world and lead them to the eternal fruits of heaven. He gave wisdom, freedom of
choice and will power to his human creatures so that they may use these to accept or reject His
invitation. Allahu ta’ala did not decree in the eternal past that anyone should go to hell or that
anyone should do such and such actions which would take them to hell. But, He knew in eternity
who in their earthly lives will choose a way of life which would take them into heaven or who
will take a path which would lead them to hell. His destiny ("Qada" and "Qadar") is eternal as
well as His knowledge (Ilm). In the Qur'an, He communicates that Abu Lahab will go to hell.
This communication is not due to His Decree in the eternal past but it is because He knew in
eternity that he would choose the path of hell.]
Having belief is very easy. It is necessary (Wajib) for everyone to think, observe and ponder
about the existing order, balance and harmony between the created things and beings. The order
that exists in an atom or in the solar system or everything in between and their relationships to
each other clearly shows that these things do not exist by chance. They were created by an all
knowing, all wise and all powerful Being. A person who possesses the ability to think clearly can
see, when he studies the subjects like astronomy, science, biology and medicine taught in high
schools and universities, that the created things have a creator. It is impossible for such a creator
to have any kind of defect. Prophet Muhammad, peace be upon him, is His messenger. Whatever
he communicated was revealed to him by the Creator. By this reasoning, he believes in Him.
Moreover, when he learns that disbelievers or persons who die as disbelievers will stay in hell
forever and believers will live among the blessings of heaven forever, he becomes a Muslim
willingly and lovingly. [Ibrahim Haqqi, may Allahu ta’ala be pleased with him, from
Erzurum/Turkey, (died 1195 A.D., 1781 Hijri at Si’rid/Turkey) states the following in his
Turkish book Ma’rifatnama, at 9th chapter:
"Knowledge of science and astronomy and machinery and factories are based on experiments
and intellectual activity. Therefore, by the passage of time new information proves that the old
information was wrong. Old or new, wrong or right all scientific knowledge points out that the
Universe was created out of nothing and that it is a necessity to believe in a Creator who has
infinite knowledge and power." Anyone who read the beautiful moral character and miracles of
Muhammad, peace be upon him, understands that he is the Prophet.]
