Warning From Widespread Mistakes In Takfeer: Important Calls, Notes and Cautions
22 June 2015
By Al-Ikhwah Al-Mujahidun
1. Not differentiating between the general Takfeer (Takfeer al Muthlaq)(1) and
the Takfeer of the individual (Takfeer ul Muayyan) (2) or Kufr of the type (Kufr
an Naw') (3) and Kufr of the individual (Kufr al Ayn).
2. Takfeer based on a rule which says that ''The people are basically originally
upon Kufr'' because the land is Dar ul Kufr (land of Kufr.)(4)
Note: As for the rule that ''The original ruling on the soldiers of the Taghut
and their helpers is Kufr) then there is no mistake in this.
3. Not permitting prayer behind a Muslim whose condition is hidden, until his
Aqeedah(5) becomes known.
4. Takfeer solely based on someone merely praising the Kuffar or making dua for
some of them without considering the details.
To be noted: The mistake of some of those who are hasty and the extremists is
that they make Takfeer on a Muslim just merely because of the Kuffar praising
him or his manners.
5. Takfeer on the one who does not give pledge (Bay'ah) to a certain leader.
6. Restricting the saved group to be a certain gathering, or an organization, or
a party or a group from amongst the general Muslims.
7. Takfeer based on texts whose meanings indicate a possibility but which are
not an explicit evidence for Takfeer.
8. Takfeer based on sayings or actions which show a possibility (for being made
Takfeer on) without looking towards what was intended by the person who said it
or did it.
9. Not differentiating between the symbols of the Kufr and its apparent causes
and between its methodology and signs with which one of them alone is not enough
10. Takfeer based on suspicion and doubts without verifying and without paying
attention to the methods of verification mentioned in the Shareeah and charging
of Kufr even if the one who is accused has turned back from it.
To be noted:
-Requirement of complete clarity is only for declaring Takfeer but not for
warning against such people.
-The widespread reports regarding an evil person can be accepted in forming an
opinion regarding him.(7)
11. Applying unrestrictedly the principle ''whoever does not make Takfeer on a
Kaafir is a Kaafir himself) without looking at the details.
12. Takfeer based on the outcome or the implications of a statement.
13. Takfeer on the one who dies upon a sin which he did not repent from.
14. Mixing and not distinguishing during Takfeer between that which is the
fundamental of Imaan (aslul imaan)(8) or the nullifier of it (nawaaqid ul imaan)(9)
and that which is from the Imaan which is necessary (imaan ul waajib)(10)or that
which is recommended (imaan ul muatahaab) (11).
Five important points:
1. That Takfeer is only over a branch of apparent aslul Imaan (basic essential
imaan as judged from the outside)(12)
2. Many of the warnings of punishment imply a nullifier of the basic Imaan or a
nullifier with regards to the wajib (obligatory) Imaan. And it is necessary to
3. What the scholars mean by the statement that ''It negates the completeness of
Imaan'' in many cases means that which negates the completeness of the Wajib
(obligatory) Imaan, not that which is Mustahab (recommended).
4. The condition of Istihlaal (saying something is halal) is not stipulated for
the nullifiers of the fundamentals of Imaan during Takfeer, but rather (the
condition of Istihlal is) only for sins that negate the Wajib (obligatory) Imaan.
5. Distinguishing between complete Imaan (imaan ul mutlaq)(14) and the
incomplete Imaan and complete Tawheed (tawheed up muthlaq) and the incomplete
Tawheed. (Muthlaq u tawheed)(15)
– Caution is to taken against the mistake of the one who refuses to acknowledge
Tawheed of the Muslims other than his specific brothers or group or rejects
brotherhood with them.
15. Not distinguishing between the actual Imaan and the Imaan which is judged;
(16) and the difference between real sincere Tawba (repentance) and the apparent
Tawba which is judged.
Note – There is a difference of opinion in accepting the Tawba of the Zindeeq.(17)
16. Not differentiating between the Tawalli (alliance) which is Kufr and between
dealing with the Kaafir with goodness (which is not Kufr).
17. Confusing between the Tawalli (alliance) that which is Kufr and the flattery
which is haram or the flattery which is permissible.
18. Confusing between the Tawalli which is Kufr and the Taqiyya (deception)
which is permissible.
19. Takfeer based on the claim that silence regarding the rulers means being
pleased with their Kufr and not considering the case of weakness.
20. Generalizing the rule of Takfeer and its implications upon the wives and
children of the soldiers of shirk and manmade laws or similar such Murtadeen,
and not considering the case of weakness.
21. Not differentiating the implications of Takfeer between the Kaafir who has
power and between the powerless one who has been subjugated.
Point of note: – There is a difference between apostasy that does not fight
against Islam and between apostasy that fights against Islam.
22. Takfeer on everyone who works in a job under the disbelieving governments
without examining the details.
23. Takfeer on everyone who seeks help from the Tawaghit or their helpers or
goes to their courts in the absence of Islamic authority, without considering
24. Not differentiating between following the administrative systems and going
to them for judgement and between seeking judgement from the Kufr legislation.
Differentiating between criticizing the legislators of our times unrestrictedly,
including those amongst them who legislate the administrative system on the one
hand and those who abide by those systems out of fear or by having
Differentiating between criticizing unrestrictedly the one who legislates laws
even if it matches with the Shareeah due to them originating from the legal
documents of the Taghout in their legislation and between the one who seeks
judgement from or judges by them thinking that they agree with the Shareeah.
25. Not differentiating between judging by other than what Allah has sent down
and between avoiding some of the judgements of Allah sometimes in practice which
is a sin.
26. Takfeer on all those who participate in elections without looking at the
27. Not giving excuse of ignorance (Uzr bil Jahl) in the unclear issues and its
28. Takfeer on everyone who differs with the Ijma (consensus) without looking at
29. Not differentiating between the Kufr of apostasy and the Kufr of
misinterpretation and saying they are the same.
30. Not differentiating between the innovations which causes one to exit the
religion and other than it of sins and innovation in branches of the Deen.
31. Takfeer on everyone who does not make Takfeer on the Tawaghit, claiming that
he did not disbelieve in them.
32. Not differentiating between the reasons of Takfeer in speaking ill of the
religion and between speaking ill of the people.
33. Takfeer on those who differ based solely on their affiliation to one of the
groups of Irja. (20)
End of quote from At Thalaatheeniyyah by Shaykh Abu Muhammad al Maqdisi , May
Allah Protect him.
Footnotes (by translator):
(1)Takfeer ul Muthlaq is to make a general statement of Takfeer in regards to an
action. For example, ''Whoever does this is a Kaafir'' or ''The Raafidhi Shias are
Kaafirs'' without specifying the individual.
(2)Takfeer ul Mu'ayyan is to say about a specific person that he is a Kaafir.
For eg., ''Bashar Al Assad is a Kaafir''.
(3)Kufr an Naw' is to call a specific action as Kufr. But the one who does this
Kufr action may not necessarily become a Kaafir and he may be excused due to
some interpretations he had.
(4)Daar ul Kufr is the land that is not ruled by the Shareeah.
(5)Aqeedah refers to the essential beliefs of a Muslim as agreed upon by Ahlu
Sunnah Wal Jama'ah.
(6)For example, wearing the clothes of the disbelievers that are specific to
them is a sin but does not necessarily make the one who wears it a Kafir.
However, if they wear a garment that is a symbol of their Kufr, like the wearing
of a cross or anything which represents their Kufr beliefs, then the one who has
worn it has fallen into Kufr. Similarly, carrying the passport of a country or
being its citizen is also not a reason for Kufr. Similarly is the case with the
one who holds the nationalistic flag of his country or stands in honour of it.
He has committed a sin but it is not Kufr since merely standing in honour for an
object is not necessarily an act of worship. It becomes worship only when it is
accompanied by love, fear and hope that it will benefit him or protect him from
harm when he reveres it or by praying to it as it is like in the case of idol
(7)This is called Hukm bil Istifaada. Here, if a person is widely known and
confirmed to be of evil and immoral character, then the widespread reports
regarding some of his evil which are narrated widely by the people can be used
as a basis in warning the people against him. For eg., the stories regarding the
oppression and evil of Hajjaj bin Yusuf, Mukhtar, Abdulla ibn Saba etc. are
widespread and they do not require proofs since these people are known for their
evil and oppression and the reports regarding their evil are widespread.
Similarly is the case with regards to the righteousness of Umar bin Abdul Aziz
etc. which also are known to the people merely because of their fame.
(8)Asl ul Imaan or the basic essential Imaan refers to the minimum level of
faith below which one cannot be a believer. It includes those actions which if
not carried out causes the person to be outside the fold of Islam. For eg.,
Testifying to the truth of the Quran and the Prophet, love and submission by the
heart, the obligatory prayers etc.
(9)The nullifier of the basic essential Imaan refers to those actions which if
carried out causes the person to be outside the fold of Islam. For eg, mocking
the religion, praying to and seeking help from other than Allah, fighting in the
path of Thaghout, objecting to the prohibitions and obligations stated by the
(10)Imaan ul Waajib or the obligatory Imaan is that which is above and beyond
the Aslul Imaan or the basic Imaan. It refers to doing all the obligatory
actions and abandonment of all what has been prohibited. However the one who
disobeys in this is a sinner but not a Kaafir. And the one who has Imaan ul
Waajib is of a higher level than the one with only the basic Imaan or Aslul
(11)Imaan ul Musthahabb or the recommended Imaan is what is above and beyond
Imaan ul Waajib or the obligatory Iman. It refers to all the recommended actions
which are not obligatory and abandonment of all the discouraged actions which
are not sin and hence he is not a sinner if he abandons this type of Imaan. The
one who has Imaan ul Musthahabb is of a higher level than the one who has
Imaanul Wajib or the obligatory Imaan.
(12)It means Takfeer is made only on those sins that are Kufr in and of itself
and over those actions which are necessary for one to become a believer and
without which one cannot be a Muslim.
(13) For example, when the Hadeeth says, ''The one who betrays us is not one of
us'' does not mean that he is a Kaafir but that he has exposed himself to the
anger of Allah and His punishment; So not every warning which negates one's
Imaan implies Takfeer or that he is outside the fold of Islam.
(14)Imaan ul Muthlaq is the complete perfect Imaan that is a combination of the
basic, obligatory and recommended Imaan. But Muthlaq ul Imaan refers to the
incomplete Imaan that is deficient due to committing sins. So when the Hadith
says that the one who commits adultery or steals is not a believer during the
act of adultery or stealing, then it is talking about the Imaan ul Muthlaq or
the complete Imaan, meaning that he is deficient and does not have Imaan ul
Muthlaq or the complete Imaan. So these type of people who commit major sins are
excluded from the category of those believers regarding whom Allah says, ''Allah
is the supporter of the believers'' (3:68), ''Successful indeed are the believers''
(24:1) and ''The believers are only those who, when Allah is mentioned, their
hearts become fearful, and when His verses are recited to them, it increases
them in faith; and upon their Lord they rely'' (8:2). In other words they are not
from the category of believers praised in the Quran. But they are still included
in those verses which refers to those having the basic Imaan such as the verse
''The freeing of a believing slave'' (4:92) and ''If two groups of believers fight''
(49:9) and the Hadith which says ''A believer is not killed for a Kaafir'' etc.
(15)Muthlaq u Thawheed refers to that which all the monotheist believers
basically believe in including both the righteous as well as the sinners, the
elite and the general public who all believe in Allah and reject worship of the
Taghout or the false gods even if they may not have fulfilled its implications
and obligations which are not from its essential basics like preaching this
Thawheed or fighting for it. But Thawheed ul Muthlaq means the complete perfect
Tawheed combined with fulfilling its implications and obligations like waging
Jihad against the Thaghout, having enmity to the Thagout and its allies and
striving to eradicate Shirk and bringing the people out from it. Nevertheless,
these are terminologies that most people are not aware of.
(16) The actual Imaan refers to the Imaan in one's heart which Allah alone
knows. The Imaan which is judged is the apparent Imaan which is used as basis
for treating the people in this life.
(17)A Zindeeq is a person whose has fallen into a worse and a greater type of
(18)Many scholars including Sheikh Abdullah Azzam (ra) permit going to non
Islamic courts for gaining one's rights in case of one being deprived of it.
(19)An example for this is the issue of democracy. Even though the fundamental
principles of democracy are founded on Kufr which says that man is the sole
legislator and there is none above him who can govern him, there are still many
Muslims who do not know the actual foundation of democracy and they think that
democracy just means the opposite of tyranny and the opposite of autocracy and
monarchy. Many Muslims just consider democracy to be a system of government that
gives the right for the people to choose their leaders and elect them. These
people are not to be called as disbelievers since some of these aspects of
democracy in reality match with that of Islam and many Muslims are confused
because of that. This is why we need to be cautious of falling into making a
blanket Takfeer on Muslim masses or groups just because they call for democracy.
The same is the case with many of those participating in elections and who are
either fooled regarding the reality of democracy and are given a wrong
interpretation of it by some preachers. Hence we need to classify the people who
take part in democracy and elections and divide them between those who consider
democracy merely to mean freedom for the people to choose their leaders and
between those who believe or say that religion has no role in politics and that
man can legislate and implement laws in any way he wishes even it is not from
Islam. These second type of people are Kaafirs and outside the fold of Islam.
(20)An innovative group that denies that actions are part of Imaan.