Major Kufr is only proven by The Kitab and The Sunnah (distinguishing between Major and Minor Kufr)

The Major Kufr is only what is proven by The Kitab and The Sunnah (how to distinguish between Major Kufr and Minor Kufr)

To say an act (a saying or action) is kufr, there must be shari’ evidences to prove this, so that whoever says a saying or does an act, the only way it could be proved to be kufr, is by shari’ evidences. The conditions established here are that we need to possess shari’ evidences (from the Qur’an or Sunnah, or both) to qualify a saying or an action as kufr. When we have acceptable shari’ evidences about an act, this we call kufr mutlaq, when you name only the act as kufr without naming the one who is saying or doing it. Kufr mutlaq is naming the kufr with clear shari’ evidences. The evidences that are used need to be clearly talking about major kufr without any doubt.

We have to be most careful in differentiating between major and minor kufr as there are evidences which refer to kufr, but the kufr being spoken about is minor kufr.

For example there is in the following hadith a reference to kufr,

Narrated By Jarir: The Prophet said to me during Hajjat-al-Wida’: Let the people keep quiet and listen. Then he said (addressing the people), “Do not revert to disbelief after me by striking the necks (cutting the throats) of one another (killing each other).” (Bukhari)

From this hadith what is the proof, i.e., how would we know if the kufr being referred to is major or minor kufr?

There are only two ways to know this, either from within the same daleel (evidence) itself or from other dala’il (evidences – other ayat or ahadith).

Let us take an example where within the same evidence it is explained that the kufr referred to is not major kufr, rather it is minor kufr.

Narrated by Ibn ‘Abbas: The Prophet said: “I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful (yakfurna).” It was asked, “Do they disbelieve in Allah (a yakfurna billahi)?” He replied, “They are ungrateful (yakfurna) to their husbands and are ungrateful (yakfurna) for the favours and the good (charitable deeds) done to them. If you have always been good (benevolent) to one of them and then she sees something in you (not of her liking), she will say, ‘I have never received any good from you.”. (Bukhari)

The Prophet said that he had been shown the hell-fire and that the majority of its dwellers were women who “…yakfurna” (they disbelieve). It is important to note that the first reaction of the sahabah was to then ask “a yakfurna billahi?” (do they disbelieve in Allah?). The primary meaning the sahabah attached to the words ‘yakfurna’ were major disbelief, they thought that they had committed major kufr. It was then that the Prophet clarified that this reference to disbelief of the women meant their ungratefulness to their husbands (not major kufr) and he explained how it is that they are ungrateful. This hadith shows where a reference of kufr is made, and that within the same evidence the explanation is given as to what type of kufr it is, in this case minor kufr of ungratefulness to the husband. It also shows that whenever kufr was mentioned, the sahabah understood it (took it) to be major kufr unless stated otherwise. And this is a very important rule that whenever kufr is mentioned, it is taken as major kufr unless it is proven that it is minor kufr.

Now, we will take another evidence referring to kufr and show how the explanation of whether the kufr is major kufr or minor kufr, is not within the same evidence like the one above, but another/an external evidence.

Narrated By Jarir : The Prophet said to me during Hajjat-al-Wida’: Let the people keep quiet and listen. Then he said (addressing the people), “Do not revert to disbelief after me by striking the necks (cutting the throats) of one another (killing each other).” (Bukhari)

The Prophet said not to return to being “kuffar after me by striking the necks of one another.” Is this major kufr, Muslims killing one another? The Prophet said not to return to being kuffar by killing each other. How will we understand whether this is major kufr or not? The reference to kufr can have one of two meanings. The reference to kufr will be taken to be major kufr, as was the position of the sahabah in their way to understand this matter as shown in the narration above, unless it is proven from within the same evidence or another/external evidence(s) that it is minor kufr.

The proof as to whether the above hadith is referring to major kufr or minor kufr is found within an ayah in the Qur’an (an external evidence, i.e., outside of the evidence being discussed).

Allah says,

“And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allâh; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allâh loves those who are equitable.

The believers are but a brotherhood. So make reconciliation between your brothers, and have Taqwa of Allah that you may receive mercy.” (Al-Hujurat: 9 – 10)

Allah commands making peace between Muslims that fight each other,

“And if two parties among the believers fall to fighting, then make peace between them both.”

Therefore, Allah calls both opposing groups among Muslims, believers, although they are fighting each other. And in the second of the two verses above, Allah commanded reconciliation between the brothers, and He was referring to the two groups that fight each other. What we see from these ayat is that Muslims can fight one another, which is a sin, but it is not to the level of major kufr which expels one from the fold of Islam. So, what we take from these ayat, which is external evidence, is that they clarify the type of kufr spoken about by the Messenger of Allah in the hadith quoted above. The type of kufr (minor kufr) was clarified by referring to external evidence.