Originally Posted by
Assaalik
Assalaamu alaikum
Just saying you are Muslim is not enough.
Kufr is committed regularly, from ridiculing the sunna of the Prophet (peace be upon him) to denying conclusive aspects of the shariah.
Saying you repent from any kufr that you may have committed doesn't really help if the kufr hasn't been rectified.
For example, a pearson who tells everyone that their is three raka'at in dhuhur yet he repents from all kufr he may have committed in the night; as long as he holds that belief (three raka'at in dhuhur) he will be committing kufr.
The following was translated by my shaikh Maulvi Muhammad Yusaf
Concerning What Constitutes Unbelief (kufr)
Al?Nawawá in his book Rauçah al-Åàlibán said:
وتحصل الردة بالقول الذي هو كفر, سواء صدر عن اعتقاد أو عناد أو اسنهزاء, هذا قول جملى, وأما التفصيلى: فقال المتولى: من اعتقد قدم العالم, أو حدوث الصانع, أو نفي ما هو ثابت للقديم بالإجماع, ككونه عالما قادرا, أو أثبت ما هو منفي عنه بالإجماع, كالألوان, أو أثبت له الاتصال والانفصال, كان كافراو كذا من جحد جواز بعثة الرسل, أو أنكر نبوة نبي من الأنبياء صلوات الله وسلامه عليهم, أو كذبه, أو جحد آية من القرآن مجمع عليها, أو زاد في القرآن كلمة واعتقد أنها منه, أو سب نبيا, أو استخف به, أو استحل محرما بالإجماع, كالخمر والزنى واللواط, أو حرم حلالا بالإجماع, أو نفى وجوب مجمع على وجوبه, كركعة من الصلوات الخمس, أو اعتقد وجوب ما ليس بواجب بالإجماع, كصلاة سادسة أو صوم شوال, أو نسب عائشة رضي الله عنها إلى الفاحشة, أو ادعى النبوة بعد نبينا صلى الله عليه وسلم, أو صدق مدعيا لها, أو عظم صنما بالسجود له, أو التقرب إليه بالذبح باسمه, فكل هذا كفر.
Whoever believes that the world is eternal, or that the Maker is originated, or that the originator is originated (äudâth al-Ãàni‘ / حدوث الصانع), or denies any attribute of the Eternal God about which attribute the ulamà’ are agreed [that is, on which there is consensus–ijmà‘ / إجماع] , or attributes to Him what is to be denied of Him [that is, what He transcends] by the agreement of the ‘ulamà’, such as colors, or believes that He is contiguous with, or separate from His creation, or anything in it (al-ittiãàl wa ’l-infiãàl / الاتصال والانفصال), he is an unbeliever (kàfir). Similarly, whoever denies the [logical] possibility of sending prophets, or denied the prophethood of any one of the prophets (on them be honor blessings and peace), or claimed that they lied, or denied any ‘àyah of the Qur’an about which there is agreement [some ayats have been abrogated, and the wording of some readings are weak (shàdh), as are some of the special readings of some of the Companions which were not transmitted by tawàtur], or added to the Qur’an any word believing that it belongs to the Qur’an, or insulted a prophet, or ridiculed him, or claiming something to be lawful that is unlawful by the agreement of the ‘ulamà’, like wine or adultery or sodomy, or declared unlawful something that is known to be lawful by the agreement of the ‘ulamà’, or denied the obligation of something that the ‘ulama’ are agreed is obligatory, such as [the number of] the rak‘ats in any one of the five daily prayers, or believed to be obligatory what is not obligatory by the agreement of the ‘ulamà’, such as a sixth daily prayer or the fasting of the month of Shawàl, or accused A’ishah رضي الله عنها of having committed adultery [as do the Shiahs, may Allah destroy them], or claimed to be a prophet after our prophet صلى الله عليه وسلم , or believed anyone who claimed it [such as Mirza Ghulàm Qadiyàn, the head of the heretical Qadiyàni movement], or venerated an idol by prostrating to it or by seeking to appease it by making a sacrifice to it, all of that is kufr.
قلت: قوله: إن جاحد المجمع عليه يكفر, ليس على إطلاقه, بل الصواب فيه تفصيل سبق بيانه في باب تارك الصلاة عقب كتاب الجنائز, ومختصره أنه إن جحد مجمعا عليه يعلم من دين الإسلام بالضرورة, كفر إن كان فيه نص, وكذا إن لم يكن في نص في الأصح, وإن لم يعلم من دين الإسلام ضرورة بحيث لا يعرفه كل المسلمين, لم يكفر, والله أعلم.
I declare [says Imam al-Nawawá]: Concerning his [al-Mutawalli’s] statement that if one denied the obligation of something that the ‘ulamà’ have agreed is an obligation [either its lawfulness, or its unlawfulness, or its obligatoriness] one commits kufr, that is not unconditional; rather, the correct position is that that depends on certain things as I explained previously in my “Section on the rule pertaining to one who gives up prayer” just before my “Chapter on the Prayer for the Dead.” The upshot of that is that if one denied something the ‘ulamà’ agreed about, and what they agreed about is known to pertain to Islam necessarily (al-çurârah) [in that it is so famous that all Muslims know it, or least those who take their religion seriously ] if there is a [known] text [as a basis of this consensus], or even if there is not according to the sounder opinion. However, if that is not known to pertain to Islam necessarily [that is, it is not a çurârah] in that not all Muslims know it, he will not commit kufr. Allah knows better.
قال المتولى: ولو قال المسلم: يا كافر بلا تأويل, كفر, لأنه سمى الإسلام كفرا, والعزم على الكفر في المستقبل كفر في الحال, وكذا التردد في أنه يكفر أم لا فهو كفر في الحال, وكذا التعليق بأمر مستقبل, كقوله: إن هلك مالي أو ولدي تهودت أو تنصرت, قال والرضا بالكفر كفر, حتى لو سأله كافر يريد الإسلام أن يلقنه كلمة التوحيد فلم يفعل, أو أشار عليه بأن لا يسلم, أو على مسلم بأن يرتد, فهو كافر بخلاف ما لو قال لمسلم: سلبه الله الإيمان, أو لكافر: لا رزقه الله الإيمام فليس بكفر لأنه ليس رضا بالكفر, لكنه دعا عليه بتشديد الأمر والعقوبة عليه.
Al-Mutawallá said: If a Muslim says [to another Muslim] “O kàfir”! without any reason [that is, without actually believing him to be a kàfir on account of something he said or did], he commits kufr because [in effect] he has called Islam kufr [that is, by calling one of the representatives of Islam]. If one intends to commit kufr in the future, he commits kufr at that moment, and even if he vacillates about committing kufr, he commits kufr at that moment. Also if one makes his becoming a kàfir on some condition in the future, [he becomes a kàfir at that moment]; for example, if he said that if I lose my property, or my son, I will become a Jew, or a Christian. Furthermore, being content with kufr is itself kufr; thus, if a kàfir who wanted to become a Muslim asked him to give him shahàdah [that is, to make him repeat after him the shahàdah] and he did not do that [or delayed, by telling him to come to the mosque later, or to wait till after the prayer, or to wait till he brought witnesses, or to wait till so and so the director, or the imam, comes ], or motioned him not to accept Islam, or told a Muslim to apostatize, he becomes a kàfir. However, if one said to a Muslim, “May Allah deprive you of your faith (ámàn),” or if he said to a kàfir, “May Allah not give you ámàn,” that will not be kufr because it does not constitute being content with kufr, rather it is a curse that he be treated severely and that he be punished.
قلت: وذكر القاضي حسين في الفتاوى وجها ضعيفا أن من قال لمسلم: سلبه الله الإيمان كفر, ولله أعلم.
I declare [says Imam al-Nawawá]: Al-Qàçá Husain in his al-Fatàwà mentioned a weak opinion [reported of Imam Shàfi‘á] that one who says to a Muslim, “May Allah deprive you of ámàn,” commits kufr. Allah knows better.
ولو أكره مسلما على الكفر, صار المكره كافرا, والإكراه على الإسلام والرضا به والعزم عليه في المستقبل ليس بإسلام, ومن دخل دار الحرب وشرب معهم الخمر وأكل الخنزير لا يحكم بكفره, وارتكاب كبائر المحرمات ليس بكفر, ولا ينسلب به اسم الإيمان, والفاسق إذا مات ولم يتب لا يخلد في النار.
If a Muslim is forced to commit kufr [outwardly, by saying he disbelieves, or that Islam is false, or by insulting the prophet, for example], the person who forced him becomes a kàfir [while the one who was forced does not, provided he continued to be a Muslim inwardly]. However, being forced to accept Islam, or being pleased [with Islam], or intending [to enter Islam] in the future, is not Islam. If one entered Dar al-Äarb (the territories of unbelief) and drank wine with the unbelievers and ate pork, we will not judge him to have committed kufr [until he believes, or claims that that is lawful, or right]. Committing a major sin is not kufr, and one does not lose the name of ámàn [that is, one is not judged a kàfir] by committing that. If a sinner dies without repenting, he will not [however] remain forever in the Fire [if Allah does confine him to the Fire in the first place].
فرع: في كتب أصحات أبي حنيفة رحمه الله اعتناء تام بتفصيل الأقوال والأفعال المقتضية للكفر, وأكثرها مما يقتضي إطلاق أصحابنا الموافقة عليه, فنذكر ما يحضرنا مما في كتبهم.
In the books of the followers of Abâ Äanáfah رحمه الله great effort has been devoted to detailing the words and deeds that constitute kufr, and most of what they say agrees with the general precepts that our companions [that is, the Shafi ‘ulamà’] have formulated. We will mention what I recall of what I have seen in their books.
A Non-Muslim wanting to convert to Islam
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