إِنَّ ٱلَّذِينَ يُلْحِدُونَ فِىٓ ءَايَٰتِنَا لَا يَخْفَوْنَ عَلَيْنَآ أَفَمَن يُلْقَىٰ فِى ٱلنَّارِ خَيْرٌ أَم مَّن يَأْتِىٓ ءَامِنًا يَوْمَ ٱلْقِيَٰمَةِ ٱعْمَلُوا۟ مَا شِئْتُمْ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيرٌ
<p>Commentary</p><p>Description and Rules of Ilhad (الحاد) - A particular kind of kufr</p><p>إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا (Surely those who go crooked about Our signs are not hidden from Us….41:40) In the earlier verses, there were warnings, threats and mention of scourge for those who used to openly deny the Oneness of Allah and the prophethood of the Holy Prophet ﷺ . Now a particular kind of denial is being described which is called ` ilhad'. The lexical meaning of ` ilhad' is to deviate, to incline towards one side, being crooked. In the terminology of the Qur'an and Hadith, ` ilhad' means to deviate from the verse of the Holy Qur'an. Lexically, this word is applicable to both cases of deviation, be it open denial, or through false interpretation. But, generally, the term of ` ilhad' is used for a deviation that apparently purports to have faith in the Qur'an and its verses, but attributes such self-assumed meanings to the Qur'an that are against the clear and explicit meanings accepted and recognized by the majority of the ummah, and that change the intention of the Qur'an in its entirety. Sayyidna Ibn ` Abbas ؓ has given this very meaning of ` ilhad' in the explanation of this verse by saying: اِلحاد ھو وضع الکلام علی غیر موضعہ (ilhad' is to use a statement at an irrelevant place). The words, لَا يَخْفَوْنَ عَلَيْنَا ''are not hidden from Us" in the present verse 40 indicate that ` ilhad' was a kind of ` kufr' that they wanted to hide. So Allah Almighty said that they could not hide their kufr (infidelity) from Him.</p><p>And this verse has advised clearly that deviation from the verses of the Qur'an, whether openly in distinct words or by trying to change the injunctions of the Qur'an through false interpretations, all are ` ilhad' and kufr.</p><p>Briefly, ` ilhad' is a kind of hypocritical kufr which in appearance claims and admits to have faith in the Qur'an and its verses, but fabricates meanings of the verses of the Qur'an which are against the explicit provisions of the Qur'an, Sunnah and principles of Islam.</p><p>Imam Abu Yusuf has stated in Kitab-ul-Kharaj:</p><p>کذالک الزنادقۃ الّذین یلحدون و قد کانوا یظھرون الاسلام</p><p>"Similar are zindiqs who deviate; and they used to pretend Islam.</p><p>This tells us that zindiq and mulhid (one who practices ` ilhad' ) are one and the same. Both words are used for an infidel who outwardly claims to follow Islam, but in reality refuses to obey the injunctions through distortion in the meaning of the Qur'an against the explicit and definite meanings accepted by the Ummah as a whole.</p><p>Removal of a Misunderstanding:</p><p>One of the rules described in books of Islamic theology is that a muta'awwil (i.e. the one who adheres to a wrong belief on the pretext of a different interpretation of the Qur'an and Sunnah) should not be declared to be a kafir or a Non-Muslim. But if this rule is taken to be so general that no matter how false a pretext one applies to even an absolute and certain injunction, one would, however not become a kafir (infidel), then the inevitable consequence would be that none of the polytheists, idolaters, Jews or Christians should be called Non-Muslims or kafir, because the pretext of the idolaters is stated in the Qur'an itself:</p><p>مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّ‌بُونَا إِلَى اللَّـهِ زُلْفَىٰ</p><p>"And we do not worship them (the idols) but for the reason that they will bring us closer to Allah." (39:3)</p><p>The pretext was that they do not worship the idols themselves, but as intercessors to take us nearer to Allah Almighty and as such, in reality, they worship Allah. But the Qur'an has declared them to be kafir, despite this pretext. The pretexts of Jews and Christians are very well known, despite they have been called kafir in the explicit verses of Qur'an and Sunnah. Hence it is established that the rule of not calling a muta'awwil as kafir is not applicable so generally.</p><p>Therefore, the scholars and jurisprudents have clarified that the rule mentioned above is subject to a condition that the interpretation in matters relating to the self-evident elements (Daruriyyat-ud-din) should not be against their definite (qat'i) meanings. Self-evident elements of religion (Daruriyyat-ud-din) are those injunctions and rules of Islam which are so continuously practiced, established, and well-known that even illiterate and ignorant Muslims are aware of them, such as the obligation of salah five times a day, two rak’ at of salah in fajr and four rak‘at in zuhr and fasting during the month of Ramadan, all being obligatory duties; similarly the prohibition of riba' (usury), alcoholic drinks, pig, etc. If anyone gives such false interpretations of the verses of the Qur'an pertaining to these matters which perverts their well-known and established meanings accepted by the Muslims throughout the history by way of tawatur (uninterrupted), then such a person would, no doubt, by consensus of the 'Ummah, be a kafir, because he is, in reality, denying the teaching of the Holy Prophet ﷺ . And the definition of 'iman (faith) recognized by the consensus of 'ummah is the following:</p><p>تَصدیق النَبِّی ﷺ فیما علم مجیٔہ بہٖ ضرورۃ</p><p>"To believe in whatever is established to be the teaching of the Holy Prophet ﷺ in a self-evident manner known not only to scholars, but also to the general public.</p><p>Therefore, in comparison, the description of kufr would be the denial of any of the things mentioned above.</p><p>So the person who changes any injunction pertaining to the self-evident elements of the religion through false explanations or pretexts is actually denying the teachings of the Holy Prophet ﷺ .</p><p>Since ignorance of and negligence about religion and its injunctions have reached alarming proportions these days, many people who do not know the principles of Shari'ah, and whatever information they have about Islam is based on what they have learnt from the Western scholars, have started in our days distorting the teachings of Islam by presenting false interpretations of the Holy Qur'an and Sunnah. Such people often seek help from the rule mentioned above and claim that these interpretations cannot be held as kufr.</p><p>Therefore, in view of the serious need of the times, my respected teacher Maulana Muhammad Anwar Shah Kashmir' (رح) has written a book on this issue, which is published with the title of Ikfar-ul-mulhidin. It has been proved in this book, on the basis of clarifications of scholars and jurisprudents of every school of thought, that in the self-evident elements of religion (Daruriyyat-ud-din) nobody's pretext is valid, and such a pretext does not protect one from being kafir. This humble writer has summarized the contents of this book in his Urdu booklet (ایمان اور کفر، قرآن کی روشنی میں) 'Iman or kufr Qur’ an ki roshni meyn'. The gist of the discussion is given in that book from a writing of Shah ` Abdul-` Aziz Muhaddith Dehlawi (رح) in the following way:</p><p>He says that false interpretation of the Qur'an may be of two kinds. One, is an interpretation that goes against the definite, unambiguous texts of the Qur'an or of the mutawatir ahadith or of absolute consensus of the ummah. This kind of interpretation is kufr undoubtedly. The second kind is an interpretation against the texts that are, though clear and semi-certain, are not certain or definite in absolute terms. This kind of false interpretation is not kufr, however, it is fisq and misguidance. Apart from these two kinds, any interpretation that is based on a possible understanding of the text is the field of the jurists exercising ijtihad, and it carries reward from Allah in any case, as declared by a Hadith.</p>
CommentaryDescription and Rules of Ilhad (الحاد) - A particular kind of kufrإِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا (Surely those who go crooked about Our signs are not hidden from Us….41:40) In the earlier verses, there were warnings, threats and mention of scourge for those who used to openly deny the Oneness of Allah and the prophethood of the Holy Prophet ﷺ . Now a particular kind of denial is being described which is called ` ilhad'. The lexical meaning of ` ilhad' is to deviate, to incline towards one side, being crooked. In the terminology of the Qur'an and Hadith, ` ilhad' means to deviate from the verse of the Holy Qur'an. Lexically, this word is applicable to both cases of deviation, be it open denial, or through false interpretation. But, generally, the term of ` ilhad' is used for a deviation that apparently purports to have faith in the Qur'an and its verses, but attributes such self-assumed meanings to the Qur'an that are against the clear and explicit meanings accepted and recognized by the majority of the ummah, and that change the intention of the Qur'an in its entirety. Sayyidna Ibn ` Abbas ؓ has given this very meaning of ` ilhad' in the explanation of this verse by saying: اِلحاد ھو وضع الکلام علی غیر موضعہ (ilhad' is to use a statement at an irrelevant place). The words, لَا يَخْفَوْنَ عَلَيْنَا ''are not hidden from Us" in the present verse 40 indicate that ` ilhad' was a kind of ` kufr' that they wanted to hide. So Allah Almighty said that they could not hide their kufr (infidelity) from Him.And this verse has advised clearly that deviation from the verses of the Qur'an, whether openly in distinct words or by trying to change the injunctions of the Qur'an through false interpretations, all are ` ilhad' and kufr.Briefly, ` ilhad' is a kind of hypocritical kufr which in appearance claims and admits to have faith in the Qur'an and its verses, but fabricates meanings of the verses of the Qur'an which are against the explicit provisions of the Qur'an, Sunnah and principles of Islam.Imam Abu Yusuf has stated in Kitab-ul-Kharaj:کذالک الزنادقۃ الّذین یلحدون و قد کانوا یظھرون الاسلام"Similar are zindiqs who deviate; and they used to pretend Islam.This tells us that zindiq and mulhid (one who practices ` ilhad' ) are one and the same. Both words are used for an infidel who outwardly claims to follow Islam, but in reality refuses to obey the injunctions through distortion in the meaning of the Qur'an against the explicit and definite meanings accepted by the Ummah as a whole.Removal of a Misunderstanding:One of the rules described in books of Islamic theology is that a muta'awwil (i.e. the one who adheres to a wrong belief on the pretext of a different interpretation of the Qur'an and Sunnah) should not be declared to be a kafir or a Non-Muslim. But if this rule is taken to be so general that no matter how false a pretext one applies to even an absolute and certain injunction, one would, however not become a kafir (infidel), then the inevitable consequence would be that none of the polytheists, idolaters, Jews or Christians should be called Non-Muslims or kafir, because the pretext of the idolaters is stated in the Qur'an itself:مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّ‌بُونَا إِلَى اللَّـهِ زُلْفَىٰ"And we do not worship them (the idols) but for the reason that they will bring us closer to Allah." (39:3)The pretext was that they do not worship the idols themselves, but as intercessors to take us nearer to Allah Almighty and as such, in reality, they worship Allah. But the Qur'an has declared them to be kafir, despite this pretext. The pretexts of Jews and Christians are very well known, despite they have been called kafir in the explicit verses of Qur'an and Sunnah. Hence it is established that the rule of not calling a muta'awwil as kafir is not applicable so generally.Therefore, the scholars and jurisprudents have clarified that the rule mentioned above is subject to a condition that the interpretation in matters relating to the self-evident elements (Daruriyyat-ud-din) should not be against their definite (qat'i) meanings. Self-evident elements of religion (Daruriyyat-ud-din) are those injunctions and rules of Islam which are so continuously practiced, established, and well-known that even illiterate and ignorant Muslims are aware of them, such as the obligation of salah five times a day, two rak’ at of salah in fajr and four rak‘at in zuhr and fasting during the month of Ramadan, all being obligatory duties; similarly the prohibition of riba' (usury), alcoholic drinks, pig, etc. If anyone gives such false interpretations of the verses of the Qur'an pertaining to these matters which perverts their well-known and established meanings accepted by the Muslims throughout the history by way of tawatur (uninterrupted), then such a person would, no doubt, by consensus of the 'Ummah, be a kafir, because he is, in reality, denying the teaching of the Holy Prophet ﷺ . And the definition of 'iman (faith) recognized by the consensus of 'ummah is the following:تَصدیق النَبِّی ﷺ فیما علم مجیٔہ بہٖ ضرورۃ"To believe in whatever is established to be the teaching of the Holy Prophet ﷺ in a self-evident manner known not only to scholars, but also to the general public.Therefore, in comparison, the description of kufr would be the denial of any of the things mentioned above.So the person who changes any injunction pertaining to the self-evident elements of the religion through false explanations or pretexts is actually denying the teachings of the Holy Prophet ﷺ .Since ignorance of and negligence about religion and its injunctions have reached alarming proportions these days, many people who do not know the principles of Shari'ah, and whatever information they have about Islam is based on what they have learnt from the Western scholars, have started in our days distorting the teachings of Islam by presenting false interpretations of the Holy Qur'an and Sunnah. Such people often seek help from the rule mentioned above and claim that these interpretations cannot be held as kufr.Therefore, in view of the serious need of the times, my respected teacher Maulana Muhammad Anwar Shah Kashmir' (رح) has written a book on this issue, which is published with the title of Ikfar-ul-mulhidin. It has been proved in this book, on the basis of clarifications of scholars and jurisprudents of every school of thought, that in the self-evident elements of religion (Daruriyyat-ud-din) nobody's pretext is valid, and such a pretext does not protect one from being kafir. This humble writer has summarized the contents of this book in his Urdu booklet (ایمان اور کفر، قرآن کی روشنی میں) 'Iman or kufr Qur’ an ki roshni meyn'. The gist of the discussion is given in that book from a writing of Shah ` Abdul-` Aziz Muhaddith Dehlawi (رح) in the following way:He says that false interpretation of the Qur'an may be of two kinds. One, is an interpretation that goes against the definite, unambiguous texts of the Qur'an or of the mutawatir ahadith or of absolute consensus of the ummah. This kind of interpretation is kufr undoubtedly. The second kind is an interpretation against the texts that are, though clear and semi-certain, are not certain or definite in absolute terms. This kind of false interpretation is not kufr, however, it is fisq and misguidance. Apart from these two kinds, any interpretation that is based on a possible understanding of the text is the field of the jurists exercising ijtihad, and it carries reward from Allah in any case, as declared by a Hadith.