THE FOUR CLASSES OF KUFR

There are four kinds of kufr, viz.,

87. Kufr Jahl

88. Kufr Juhood

89. Kufr Shakk

90. Kufr Ta'weel.

The one guilty of any of these types of kufr is described as a kafir in the Shari'ah.

Kufr Jahl : This means kufr occasioned by ignorance. Islam or the teachings of Islaam are denied on the basis of ignorance. The rejector believes that the claim of Islam is false. This was the type of kufr of Abu Jahl and his companions.

Kufr Juhood : This means deliberate kufr. The denial of Islaam or its teachings is occasioned deliberately,k inspite of realizing its truth. This type of kufr is the result of rebellion and obstinacy. This was the type of kufr of the Ahl-e-Kitaab(the Jews and Christians). This is also the kufr of Iblees (Shaitaan).

Kufr Shakk : This means kufr occasioned by doubt. The denier doubts the truth of Islam.

Kufr Ta'weel : This means kufr by way of interpretation. The kufr is not committed by outright rejection, but is rendered by means of interpretation. A belief or teaching of Islaam is distorted or given an interpretation or meaning other than what was the meaning ascribed to it by Rasoolullah (SAW).

Of the four types of kufr, the last, viz., Kufr Ta'weel is the most common nowadays among those who were born Muslim. Corrupt interpretation is widely employed by Muslims to distort the true beliefs and teachings of Islam. By such baatil ta'weel (baseless and corrupt interpretation), Qur'aanic verses and Ahaadith are given meanings which conflict with their true and original meanings explained by Rasoolullah (SAW). By means of this type of kufr numerous born Muslims have become kafirs.

It is imperative that Muslims exercise extreme caution and totally refrain fro interpreting the beliefs and teachings of Islam. The result of an interpretation which conflicts with the explanations of Rasoolullah (SAW) is kufr.

Examples of Kufr Ta'weel are as follows:

91. While accepting the Shari'ah's narrations regarding the existence of Jannat and Jahannam, meaning other than the true meanings, are ascribed to these, e.g. It is claimed that Jannat and Jahannam are not real physical abodes, but are spiritual and abstract states.

92. The Mu'jizaat (Miracles) of the Ambiyaa(AS) are given figurative or metaphorical meanings.

93. The ascension of Nabi Isaa(AS) is described as bestowal of higher rank and not as physical rise into the heavens.

94. The physical Mi'raaj (Ascension) of Rasoolullah (SAW) is interpreted to be a spiritual condition and not a bodily ascension.

95. The resurrection in the Aakhirah is interpreted to mean spiritual resurrection, thus denying the Islaam ic belief of physical resurrection of the bodies.

96. The Siraat, Mizaan, Haudh-e-Kauthar and other physical objects in the Aakhirah are metaphorically explained.

97. The finality of Nubuwwat rejected by way of interpretation.

98. The claim that wudhu was introduced for the rural Arabs and it is not, therefore, necessary for “clean” people to be with wudhu when performing Salaat.

99. The reality of the Malaaikah(Angels) and Jinn is denied and metaphoric meanings are attributed to these beings.

100. The reality of punishment in the grave is denied by way of interpretation.

101. Denial of the physical heavens by way of interpretation.

102. Denial of the miraculous birth of Nabi Isaa(AS) by way of interpretation.

103. Performance of sajdah, ruku and tawaaf of the graves of the Auliyaa regarded as lawful on the basis of baseless ta'weel(interpretation).

The above are merely some examples of kufr ta'weel. In the present age, because of the bane of liberalism, kufr ta'weel is the commonest form of kufr. Muslims should always fear in matters of Imaan and kufr. Muslims should always fear in matters of Imaan and kufr. We should not believe and utter any opinion or view which the nafs dictates and which is propagated by men who have strayed from the path of the Ahl-e-Sunnah Wal Jama'. In accepting beliefs and interpretations offered by non-entities and men who are not Islaam ic authorities, Imaan is annihilated. This in turn results in spiritual ruin and disaster in the Aakhirah. Countless Muslims, due to ignorance, have ruined their Imaan in this age of modernism and liberalism by acceptance of interpretations which are in conflict with the teachings of Islam.

It should be well understood that in relation to the Dhurooriyaat-e-Deen class of beliefs and teachings no interpretation whatever is accepted by the Shari'ah. Denial of such beliefs and teachings by means of any interpretation whatever, is open kufr which renders the interpreter a kaafir.

An example of such kufr is the interpretation presented by the followers of Mirza Qaadiani. Although they profess belief in the Islaam ic doctrine of Khatm-e-Nubuwwat (Finality of Prophethood), they present their own brand of interpretation to accommodate their belief in the nubuwwat of Mirza Ghulam of Qaadian.