Ruling on saying, “So and so is going to cause us to become disbelievers”

Question

Tauhid Lab Assistant · Accepted Answer

> TL;DR: Saying “So‑and‑so is going to cause us to become disbelievers” is prohibited if it implies or edges toward declaring a Muslim a disbeliever, or functions as abuse or an unproven public smear; this risks the severe warning against takfīr (declaring someone a disbeliever) and reviling Muslims [HAD1][HAD2][HAD4]. The sound path is to critique specific statements as misguiding, avoid their harmful influence, and leave judgments of disbelief about persons to qualified scholars; if such words were uttered, repent and repair any harm [RIS7][TAF3][FAT2][HAD10].

## The ruling, precisely stated

- Directly or indirectly accusing a Muslim of disbelief is gravely forbidden; whoever hurls “disbelief” at another and it is untrue, that pronouncement rebounds on the accuser, a stern warning that covers explicit and implicit takfīr (takfīr = declaring a person a disbeliever) [HAD1][HAD2]. Reviling a Muslim at all is fusūq (fisq = defiant sin), and fighting him is kufr (kufr = disbelief), i.e., a grave, prohibited act; thus accusatory speech that maligns a Muslim’s faith is categorically sinful [HAD4].  
- A believer who has outward indicia of Islam—such as greeting with salām (salām = the greeting of “peace” between Muslims)—must be treated as a believer; one is forbidden to say to such a person “you are not a believer,” which includes statements that strip or undermine his faith status through innuendo [TAF3].  
- Classical jurists required ta‘zīr (taʿzīr = discretionary punishment) for those who fling terms like “O disbeliever” or “O fāsiq” at a Muslim without the high bar of proof, showing the unlawfulness of such defamatory labels; phrases that imply he makes people disbelievers belong to the same genus of harm and so are forbidden and punishable [RIS3][RIS5].  
- One must not hasten to takfīr. The established rule is: do not expel a Muslim from faith when there is any plausible interpretive excuse; if there is even one path that avoids takfīr, the muftī must incline to it (i.e., judge the person as Muslim, while still critiquing errors) [RIS7].  
- Even when warning against misguidance, the Sunnah distinguishes between: (1) condemning the pathway—“calling to misguidance” is sinful and its promoter bears the sin of followers—which is a legitimate, evidence‑based caution [HAD5]; versus (2) accusing a specific Muslim of personal disbelief, which requires strict proofs and judicial/scholarly procedure and is not for laypersons’ tongues [RIS7].  
- Sharia blocks the means (sadd al‑dharāʾiʿ = “closing the avenues”) to harm; speech that predictably triggers public fitnah, slander, and reckless takfīr is to be avoided, even if some phrasing could be technically argued, because it opens doors to greater wrongs [TAF1].  
- Using the word “kāfir” (kāfir = unbeliever) as an abusive slur against anyone is impermissible and contrary to noble character, even when the referent is a non‑Muslim; one may not degrade people, and good conduct is obligatory [FAT2].  
- If the targeted person truly calls to outright disbelief or mocks divine signs, believers must disengage from such circles (do not sit with them while they mock) and warn about the content; yet even here, condemning the statement as kufr is different from declaring the individual a kāfir [TAF5][RIS7].  
- Supporting or praising someone precisely because of his kufr positions is itself an alignment with disbelief and thus a red line; this clarifies how dangerous allegiance to kufr is, while still obliging precision about persons [FAT3].  
- Overreaching judgments about people’s ultimate spiritual fate are condemned; when a man claimed “Allah won’t forgive so‑and‑so,” Allah rejected the speaker and forgave the accused—showing the peril of presumptuous verdicts about people’s standing with Allah [HAD6].

### What to say instead, and how to act
- Replace “So‑and‑so will make us disbelievers” with: “These specific statements are misguiding and contradict established tenets; avoid them and seek sound knowledge,” which is a legitimate, constructive warning about content and influence without person‑focused takfīr [HAD5][RIS7].  
- If exposure to a person’s media or gatherings includes mockery of Allah’s signs, disengage until the subject changes, in obedience to the Qur’anic instruction to avoid such company at that time [TAF5].  
- If you said such words already, repent immediately; Allah repeatedly forgives the servant who returns after sin, and sincere istighfār (istighfār = seeking forgiveness) wipes sins—even repeated ones—when the heart returns in remorse [HAD10]. Say the prophetic words of istighfār as often as possible; they come with a promise of forgiveness [HAD8]. You may also perform wuḍūʾ (ritual ablution) and pray two rakʿahs (two units of prayer) as a repentance gift, then seek forgiveness—this is an affirmed path to pardon [HAD9].

## Why this is wise, and what needs it meets

- Guarding tongues from reckless faith‑verdicts protects individuals and communities from lifelong stigma and schism. The Prophet’s warning that false takfīr ricochets onto the accuser disciplines speech and deters ego‑driven gatekeeping [HAD1][HAD2].  
- The rule to treat the one who manifests Islam as a Muslim until due process proves otherwise preserves unity, presumes good, and prevents weaponizing identity language in disputes [TAF3].  
- Sadd al‑dharāʾiʿ guides communicators and leaders to frame cautions in ways that minimize collateral harm; avoid triggering the herd toward abuse and instead channel them to content‑based critique and better sources [TAF1].  
- The clear separation between condemning an idea as misguidance versus branding a person an unbeliever ensures accountability for teachings while keeping hearts open to the person’s repentance and reform [HAD5][RIS7].  
- Noble character with all people, including non‑Muslims, is itself daʿwah (inviting to truth) and prevents needless enmity; “kāfir” is not an insult to hurl but, when needed, a precise theological descriptor—not a playground slur [FAT2].

### Practical applications today

- Workplace or classroom: If a trainer promotes ideas that trivialize worship, say: “These claims contradict settled teachings; let’s consult qualified scholarship,” and privately opt out of the segment; do not post, “This guy will make us all leave Islam” on team chats [TAF1][TAF3][FAT2].  
- Community WhatsApp: When a viral clip includes mockery of Qur’anic signs, share a concise refutation and advise members not to circulate it; refrain from labeling the speaker a disbeliever and focus on why the statements

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Ruling on saying, “So and so is going to cause us to become disbelievers”

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