FAQ in the category of Unbelief

Sometimes, some new applications concerning the religion are stated as to be contrary to Islam and called as bid a (innovation). In this point of view, the true nature of innovation must be known in order not to disaffirm every new application because it is regarded as to be contrary to Islam.

For example:

Wearing collarless shirts is Sunnah (a practice of the Prophet (PBUH)), but wearing one with a collar is innovation;

Eating on the floor table is Sunnah, but eating at the table is innovation;

Sitting on the floor cushion is Sunnah, but sitting on the sofa is innovation;

Reciting the azan without using a microphone is Sunnah, but reciting it by means of a microphone is innovation;

Wearing a cap and turban is Sunnah, but being bareheaded is innovation.

Such sorts of opinions are put forward by some people. In this way, supposedly, innovations and Sunnah are to be defined

Actually, there is an intention of inducing people to imitate Sunnah through those words. The one who claims the opposite are accused by being in favor of innovations. Then, arguments and disagreements start and this discussion ends in pique and animosity.

Those sorts of matters are discussed between wife-husband, father-son and brothers; it is often a discussion subject among people who are in the service of Islam; it is discussed, argued and finally unwanted results occur.
This matter was debated, commented in different ways by the Islamic scholars who had searched the life, the practices and the commands of the Allahs Messenger (PBUH). Eventually, some definitions were made and the issue of innovation was classified.

The issue of innovation was dealt with in two ways by Islamic scholars: in a narrow and broad scope. Ibn Âbidin and suchlike scholars who searched bida in a broad scope, particularly Imam Shafii and Imam Nawawi defined it briefly as follows: Innovation is everything that appeared after the death of the Allahs Messenger (PBUH).

According to that definition, religion oriented conducts and behaviors as well as the opinions, conducts and fashions, which appeared later, and which concern social life are regarded as innovations.

Those sorts of scholars point to this command of the Prophet (PBUH) as evidence: Whoever conduce people to imitate my sunnah, through reviving one of my sunnah, he will acquire onefold of merits, which those people gain, without any decrease in those peoples gains. And whoever conduces people to carry out a bida through adopting it in the religion, he will acquire onefold of sins, which those people commit, without any decrease in those peoples sins. (Ibn Majah, Muqaddima, 15)

Apart from that definition, those scholars categorize innovations in two forms as good and evil innovation. They say good innovations (bid a hasana) are the ones which are convenient to carry out; evil innovations (bid a sayyia) are the ones which are inconvenient to carry out. Building minarets and schools are good innovations; lighting candles in the tombs is an evil innovation. Therefore, the rejected innovations by Hadiths, by the commands of the Prophet (PBUH), are evil innovations.

When Hazrat Umar (May Allah be pleased with him) saw people who performed tarawih prayer in congregation, he encouraged them by saying what a beautiful innovation it is and qualified it as a good innovation. (Bukhari, Tarawih, 1)

Avni, Bayhaqi, Ibn Hajar el-Asqalani and Haytami, Imam Birghiwi and Ibn Taymiyya and suchlike scholars who dealt with the issue in narrow scope, particularly Imam Malik introduce this definition: Innovation is everything, which appeared after the Allahs Messenger (PBUH), related to the religion, and that has the nature of adding something to the religion or diminishing from it.

According to those scholars, new applications which are not related to religion and do not possess a religious meaning are not regarded as innovations. From this point of view, conducts in the form of manners and customs are regarded beyond this innovation concept.

The evidence of that perspective depends on these following Hadiths:

The worst of the deeds are the ones produced afterwards. (Muslim, Jumua, 43)

Anything produced afterwards is innovation.(Ibn Majah, Muqaddima, 7)

All innovations are misguidance (Muslim, Jumua, 43)

Avoid what is introduced later in the name of religion. Verily, anything produced afterwards is innovation and all innovations are misguidance. What you should do then is to embrace my sunnah and the sunnah of my caliphs who are the guides of the truth. (Abu Dawud, Sunnah, 5)

Embracing the same perspective, ash-Shatibi, who is an authority on Islamic law methods, defines innovation as the religion related way which is produced later. Then, he elucidates the issue as follows:

The aims of the people, who embrace any innovation by finding it as a religion related way, are to worship Allah more. Besides, the conducts which are not related to religion and are not regarded as religious are not considered as innovations. For instance; the manner of someone, who prohibits himself from something which is lawful, is not an innovation. But if he does this prohibition act with the thought of religion, then it becomes an innovation.

According to Shatibi, categorizing the innovations as good innovations and evil innovations is not convenient. (Ibrahim bin al-Musa ash-Shatibi, al-Itisam; DIA, Bid a section)

Demanding the careful protection of Sunnah, Imam Rabbani, who lived in the year one thousand after Hijrah, states the following, while expressing the struggle against innovations:

The most fortunate person is the one who revives one of the sunnahs which is forgotten and disregarded at such a time that Islam and Muslims are weakened and neglected and who eliminates one of the widespread innovations. Now, we live in such a time, over a thousand a year passed after the sending of the Noble Messenger (PBUH), that the signs of the Doomsday have started to appear one by one. As we moved away from the Prophets Era of Bliss, the sunnahs have been concealed, and innovations have increased because of the spread of the lying disease. Now, we need a mujahid that will brighten Sunnah and eliminate the innovations. The spread of innovations yields the destruction of the religion. (Mektubat, 1:34-35)

Arguing drastically against categorizing the innovations as good innovations and evil innovations like Shatibi, Imam Rabbani expresses his opposition as follows:

Previous scholars may have seen some favorable aspects of innovations; therefore they may have called them as good innovations. However, I do not agree with them about the issue. I cannot say good for any of innovations. I cannot see anything but darkness and elusiveness on the face of innovations. The Noble Messenger (PBUH) uttered All innovations are misguidance. At a time that Islam and Muslims are weakened and neglected, the salvation is only reached through the imitation of Sunnah; and the destruction is through the embracement of innovations.

If anything that emerged afterwards is innovation and if all innovations are misguidance, then how can there be any goodness in the innovations. As it is commanded in the Glorious Hadiths, each produced innovation cancels a sunnah. The issue is not limited to some innovations; all innovations are evil.

The Noble Messenger (PBUH) uttered: Each community who adopted new applications for their religion after their prophets will ruin as many sunnahs as their adopted innovations. (at-Targhib wat-Tarhib Translation, 1:109)

This Hadith was narrated by Hassan bin Sâbit: If a community invents a new application in their religion, God Almighty takes away a sunnah from them like that innovation and throws it away; he never restores it until the Doomsday. (Mektubat, 1:160)

As it is seen, Imam Rabbani never tolerates an innovation that will give the slightest damage to a sunnah but he never uses the word innovation for the behaviors which are based on Sunnah in his exegesis Mektubat (The Letters); instead, he says sunnah hasana (good sunnah) in the meaning of favorable custom. (M. Paksu, Sünnet ve Aile (Sunnah and Family), p. 19)

Badiuzzaman Said Nursî who is labeled as the wonder of the age, an Islamic scholar who had spent his life on the way of fighting against innovations and on the way of brightening the Glorious Sunnah, in his treatise Mirkatüs-Sünne ve Tiryaku Marazil-Bida( The Stairway of Sunnah and Antidote for the Sickness of Innovation),embraces the opinions of the Islamic scholars who had described the innovation in narrow-scoped descriptions and says: New creations in the ordinances concerning worship are innovation, Not to care for the rules of the Illustrious Shari'a and principles of the Practices of the Prophet (PBUH) after they have been completed and perfected, and adopt new creations, or God forbid, create innovations, which infers considering them to be deficient, is misguidance, it is the Fire. Through those comments, he states that the innovation concept concerns only the matters related to religion and worship.

In his view: The Hadith of The Noble Prophet: "All innovations are misguidance, and all misguidance leads to Hell."; and, according to the verse: This day have I perfected, for you your religion (The Table Spread, (Al-Máída) 3). Not to care for the rules of the Illustrious Shari'a and principles of Sunnah after they have been completed and perfected, and adopt new creations, or God forbid, create innovations, which infers considering them to be deficient, is misguidance, it is the Fire. (RNK Publishing, Lemalar (The Flashes), p. 609)

Again referring to Badiuzzaman, to change the decrees and commands concerning worship is innovation and is prohibited in Islam. Some sunnahs concern worship. They are described in the books of the Shari'a; to change them is innovation and is prohibited in Islam. Some sunnahs are called "conduct" (Adab), and are mentioned in the books of the Prophet's biography. Acting opposite to them cannot be called innovation, but it is disobedience to the Prophet's conduct; it means not benefiting from his light and true courtesy. Those sunnahs are following the Noble Prophet's (pbuh) actions in customary and natural acts and in dealings, which are known through unanimous reports. These sunnahs are related to the conduct of speaking, eating, drinking, sleeping, and good manners. (RNK Publishing, Lemalar (The Flashes), p. 609)

Badiuzzaman classifies the Noble Prophet's sunnah into three categories: his words, his acts, and his conduct; he also classifies these three categories into three sections: obligatory, voluntary, and laudable.

It is imperative to follow those that The Prophet (PBUH) himself performed such as prayers – performing daily prayers- and hajj (pilgrimage to Mecca). Everyone is responsible to do them.

As for the prayers which are categorized as voluntary and laudable, believers obtain great rewards by carrying out those sunnahs, but there is no penalty or punishment for giving them up. However, there is great merit in acting in accordance with them and following them. To change them is innovation, misguidance, and a great error.

To follow and imitate the Prophet's customary actions is extremely laudable. These are connected with both personal life and social life. The ones, who follow those practices of the Prophet (PBUH), convert their conducts and actions into worship. (RNK Publishing, Lemalar (The Flashes), p. 610)

In addition to those expressions, Badiuzzaman sometimes use the statement The people of innovation in his treatises. He makes statements in the manner of defending Islam by addressing those people. We understand the qualities of those people of innovation by means of his statements as follows: I wonder, what advantages do these innovators, or more accurately, deviants or heretics, find in irreligiousness? (RNK Publishing, (Mektubat) The Letters, p. 558)
The people of innovation adopted such an evil opinion from the foreign scholars. A revolution like that came about in the Christian religion:

Therefore there should be such a religious revolution in Islam (RNK Publishing, Mektubat (The Letters), p. 557). The people of innovation who changed the marks of Islam say: Religious bigotry made us backward. Living in this age is only possible if one gives up bigotry.

From those statements, we could understand that the people of the innovations are the groups who live in Islamic countries and who aim to change some fundamentals and bases of Islam and even strive to eliminate Islam completely by the guidance of their mischievous ideas.

Giving explanations which invalidate the attempts of the ones with deviant ideas, and who are regarded as the people of innovations and which refute completely their assertions and plans they strive to show as truth in his treatise Mektubat (The Letters), Badiuzzaman classifies these destructive people of the innovations into two groups:

The first group is the people who introduce themselves as the supporters of religion and, so to say, in the name of religion, on account of faithfulness to Islam, supposedly, on account of supporting religion by means of nationalism; they want to bury the luminous tree of religion into the soil of racialism. Regarding such movements as attempts on behalf of innovation, Badiuzzaman, by calling such scholars ulamâ-i sû evil commanded scholars, mad, irrational, unilluminated Sufis. explains their genuine identities.

As for the second sort of the people of the innovation, they adopt new innovations through saying We want to strengthen people by means of religion by virtue of the idea of supporting racialism on behalf of the community and on account of nationalism. (RNK Publishing, Mektubat (The Letters), p. 559)

In his treatise, The Barla Addendum, Badiuzzaman mentions to support the innovations which would harm religion among the seven greatest sins. (RNK Publishing, Barla Lahikası (The Barla Addendum), p. 1547) He also regards innovation in two types as good innovations and evil innovations and gives two examples regarding the issue:

The First: Sufis have prayers, recitations and glorifications in different forms and manners. As long as their origins are in the Book and Sunnah and they are not contrary to Sunnah or do not change them, they are not innovations. Some scholars classified a number of them as innovations, but called them "good innovations." (RNK Publishing, Lemalar (The Flashes), p. 610)

The second: Blessed hairs and beards of the Prophet (PBUH) are kept in some mosques and those are visited in some periods. Some pious people object to such matters on grounds of fear of God (taqwâ), caution, or resolution; they do so in particular cases. Even if they say it is an innovation, it is included among the, good innovations, because it is the means of reciting benedictions for the Prophet (PBUH). (RNK Publishing, Lemalar (The Flashes), p. 637)

The general inference from the definitions and explanations is that new inventions, thoughts and conducts directed to change, to eliminate and to cause people to forget the fundamentals of belief, the signs of Islam and the conducts concerning worship are considered as innovation in literal meaning. As a matter fact, innovation is to eliminate a fundamental about religious conducts and to adopt a humane and worldly invention, instead. Otherwise, giving up imitating the practices of the Prophet (PBUH) concerning his beautiful humane behaviors which are called "conduct" (Adab), means not benefiting from their merits. By the way, prayers, recitations and glorifications related to ones daily life that are not contrary to the fundamentals of the Book and Sunnah, and by attributing the principle: What Muslims consider as beautiful is beautiful; are considered as good innovations or good conducts.

In addition, if we see a strange behavior or a conduct in the person we are talking to, we should try to correct it by means of kindness and soft words.

Consequently:

Whoever adheres to my sunnah during the time of invasion of superstitions and corruptions shall receive the reward of a hundred martyrs. (At-Targhib wat-Tarhib, 1:41)

"How fortunate is the person whose share in following Sunnah is great! And woe on the person who does not appreciate Sunnah and embarks on innovations!" (RNK Publishing, Lemalar (The Flashes), p. 609)

Worshiping and pleading for help is the most basic instinct (given by God) because humans have been created with an infinite weakness and a needy nature.

Humans have realized that the One who made the eye to see also created the sun to give light. He has created the stomach and all the things to eat. He has created the ear to hear and all the voices. On the other hand, humans have struggled with problems, illnesses, calamities and disasters and they have looked for someone to plead. This search sometimes has led humans to the truth and sometimes caused them to go astray.

The people who were accompanied by a prophet and who obeyed his orders enjoyed the pleasure of believing in God. They submitted themselves to God for their needs, and took refuge in God from calamities and disasters.

Unfortunately, most of the humans have made mistakes while searching (for the truth) and they have worshipped the idols that they made themselves. They are divided into two groups. Some were vulgar enough to believe that the idols created them. This group comes to mind when idol worshippers are mentioned. The other group see worshipping and pleading to God as inconceivable. Because they had many helpers in the worldly life, they were under the illusion that they cannot worship to God and they believed the idols to be their helpers.

"We worship them for no other reason than they may bring us nearer to God." (Az-Zumar Surah, 39:3)

The ill notion that God cannot be prayed, directly led some people to become an idol worshipper. Therefore, faith in God needs to be the true one.

If you should ask them who has created the heavens and the earth, they would certainly say: God." (Luqman Surah, 31:25).

The addressee of this last verse is the second type of polytheists. Their faith in God has not stopped them to become a polytheist and that wrongful faith led them fight against the prophets of God.

Christians, instead of taking refuge in God for his/her sins, if they consult to the so-called representatives of Prophet Jesus or such clergymen, it is indeed nothing but imitating the Arabs in the pre Islamic era of ignorance.

Sentences like He cannot be a believer?, He is just an unbeliever, I would kill myself if he had the slightest belief in Allah are generally used when people are angry.

However, such sentences that are uttered when being angry incurs grievous responsibilities on man and causes big spiritual loses.

If an individual is known as a believer and is recognized as a Muslim, he is a believer and a Muslim until a word being contrary to belief and religion is heard from him. Supposing the opposite is impossible. Even if it is possible, its evidence is asked. If it cannot be proved, then this assertion puts its owner into a difficult position and makes its owner responsible.

Moreover, a person enters the palace of belief through saying There is no god but Allah by means of using his independent-will. Unless he leaves this palace of belief with his own will, nobody can expel him from the religion. Nobody holds such a right.

Therefore, a believer does not go out of religion when someone calls him unbeliever. That is to say, even if thousands of people call him as unbeliever an individual who deems himself as a believer and as a Muslim, that persons belief cannot be damaged.
The Quran demonstrates this truth as follows:

Any one who, after accepting faith in Allah, utters Unbelief,- except under compulsion, his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Chastisement. (The Bee (An-Nahl), 16:106)

Due to this fact, accusing someone of being an unbeliever and considering that he abandoned the religion and became an unbeliever jeopardizes the accusers belief.

Charging a Muslim for being irreligious is takfir. Takfir means to imply, to accuse someone to be an unbeliever and to consider him to be out of the bounds of Islam.

Imam Ghazali, a scholar of Islam, comments about this matter as follows:
Implying someone to be an unbeliever means to regard that killing him is lawful and to decree that he will be punished in Hell eternally. (Tolerance in Islam, p. 16)

Another comment of Imam Ghazali:

Calling someone an unbeliever is a religious decree that yields legal results. When someone is accused of being an unbeliever, his property is seized, shedding his blood becomes lawful and endless torments of Hell become destined for him. Like other religious decisions, this matter is known sometimes certainly and sometimes supposedly. If there are doubts about a persons religious situation, then it is required to keep silent and not to accuse him. (Tolerance in Islam, p. 46)

While the Prophet (Peace and blessings be upon him) was counting three terms concerning belief in a Hadith he commanded us not call those who say kalima tawheed as unbelievers as follows:

Do not accuse anyone who says There is no god but Allah of being an unbeliever.

In another Hadith He (PBUH) utters:

Do not accuse people who say There is no god but Allah of being an unbeliever. Those who accuse such a person should know that they are closer to to be unbelievers than that accused person. (Isârul-Haq, p. 434-35)

When Abdullah bin Jaber (May Allah be pleased with him), one of the companions of the Prophet was asked the question Are the people of qiblah (Believers) accused of being unbelievers?, he replied I take refuge in Allah from accusing people of kiblah (Believers) of being unbelievers. (Isârul-Haq, p. 434-35)

Therefore, a believer should take refuge in Allah from accusing someone of being an unbeliever. Accusing a believer of being an unbeliever resembles nothing. Allah forbid, either the accuser or the accused could have this asserted attribute.

In the following narrative narrated by Abu Zar, the Prophet (PBUH) warns seriously the ones who commit such a mistake:

Nobody should accuse anyone of being depraved. Nobody should accuse anyone of being an unbeliever, either. If the accused person does not possess such an attribute than that accusation turns back to the accuser. (Bukhaiî, Adab 44)

Therefore, some mujtahid imams of Islamic law decreed that the one who accuses a person of being an unbeliever abandon the religion by showing those Hadiths and verses as evidence.

However, most of the imams of Sunnis say: The one, who accuses a person of being an unbeliever in different ways, does not abandon the religion if he does not believe in his accusation in his heart certainly, but he becomes a sinner. (Isarul-Haq, p. 448)

Badiuzzaman Said Nursi, a scholar of Islam, advises not to attempt immediately to accuse a Muslim of being unbeliever and informs that blaming and accusing a Muslim of being unbeliever is not a favorable thing. He continues his comment:

There is no religious command to speak ill of someone and to accuse someone of being an unbeliever, but there is a religious decree against speaking ill of someone and accusing someone of being an unbeliever.

If speaking ill of someone and accusing someone of being an unbeliever is unjust, it gives harm a lot. If it is just, there is not any merit and favor in it. There exist many people deserving to be spoken ill of and accused of being unbelievers. On the other hand, there is no religious command to speak ill of someone and to accuse someone of being an unbeliever. (Emirdag Addendum, 1:201)

Badiuzzaman, who was very careful not to label some people who tortured and tyrannized him many times as unbelievers, used the words irreligious and depraved instead for the groups working against Islam; He explained the critical issue under four items as follows:

Firstly: The ones who know me will affirm that because of the excessive mercy embedded in my nature in comparison to other scholars I avoid as much as possible accusing people of being unbelievers.

Secondly: While many points are regarded as signs of unbelieving in Hanafi School, those wrongdoings are not regarded as signs of unbelieving in Shafii School. They are named as major sins. If a self-evident unbelief is observed, then the decision is made. I would avoid making a decision if it were possible to interpret differently although I am a Shafii. It is very difficult for me to accusing someone of being an unbeliever.

Thirdly: I use the words depraved and irreligious to indicate some people of a secret society that is controlled from Europe; I do not know them in person but I know their activities that havelasted against this nation, belief and Islam for forty years. For the sake of innocent people, I forgive and will harbor no grudge for most of the people who tyrannized me. Only when I get angry, I call them as people of misguidance. That is to say, they go astray, tyrannize and become depraved in terms of their behaviors; otherwise it does not mean that they become unbelievers.

Fourthly: In order to define some unknown people or to define their evil characteristics, the following can be said One who behaves like this is a hypocrite and helps irreligiousness with his behaviors or becomes an unbeliever; it is not even regarded as backbiting. Moreover, although there are many bitter phrases directed to such unknown people, if that prosecutor supposes these phrases are directed to him and to certain people, then he accuses himself for being an unbeliever. If he tries to harm me because of it, he will do something absolutely illegal.

Thus, in order to protect our belief it is necessary not to call anyone an unbeliever, not to accuse people of belief and Muslims and to behave carefully and to avoid words that will jeopardize our belief.

Kharijites, who were members of an invalid school, indicted Hazrat Ali for being an unbeliever. When the question about whether Kharijites became unbelievers asked, Hazrat Ali replied Avoid from takfir, dont indict anyone for being unbeliever.

Lafz (word) which is the singular form of alfaz means word and expression. Kufr is a noun derived from the verb “kafara”; lexically, it means to cover something. A person who covers the belief in his heart is therefore called a “kafir” (unbeliever). Terminologically, alfaz al-kufr are the words that makes a person an unbeliever and causes him to exit the religion.

Words that make a believer an unbeliever are divided into three. They are: istihza, which means to mock, to make fun of somebody; istikhfaf, which means; to disdain and to despise the principles called the essentials of the religion; to deny an Islamic decree openly or to blaspheme things that are regarded as holy by the religion.

To mock and make fun of Allah’s personality, attributes, deeds, names, commands and prohibitions even though jokingly, to despise them and to blaspheme Allah make a person exit the religion.  (al-Fatawa`l-Hindiyya, II, 258). The following is stated in a verse: "Was it at Allah and His, signs and His Messenger that ye were mocking? Make no excuses. Ye rejected faith after accepting it." (at-Tawba, 9/65, etc.)

To mock the institution of prophethood and prophethood, to despise them are regarded as blasphemy. Therefore, a person who despises and makes fun of the other prophets or Hazrat Muhammad (pbuh) exits the religion of Islam. The following is stated in some verses: "Those who annoy Allah and His Messenger― Allah has cursed them in this world and in the Hereafter, and has prepared for them a humiliating Punishment." (al-Ahzab, 33/57). "Among them are men who molest the Prophet and say "He is (all) ear." Say "He listens to what is best for you; he believes in Allah, has faith in the Believers and is a Mercy to those of you who believe": but those who molest the Prophet will have a grievous penalty." (at-Tawba, 9/61).

According to the majority of Islamic scholars like Abu Hanifa and his followers, Imam Shafii, Imam Ahmad b. Hanbal and Imam Malik, a person who blasphemes the Prophet exits the religion and it is necessary to kill him. A person who blasphemes the other prophets exits the religion and he is killed.  (Ibn Taymiyya, as-Sarimu`l-Maslul, publ. Muhammed Muhyiddin Abdülhamid, Egypt 1960, p. 512, 565).

To curse holy books and the Quran or to utter words that deny their originals are regarded as blasphemy. To mock the Quran, one chapter or verse of it are blasphemy. (Aliyyu`l-Qari, Sharhu`l-Fiqhu`l-Akbar, Egypt 1323 H., p.151, etc; al-Haythami, az-Zawajir, I, 30). It is blasphemy to say that the Quran is not the word of Allah but words of a human being. Walid b. Mughira (d.1/622) stated the following about the Quran: "This is nothing but magic, derived from of old. This is nothing but the word of a mortal." Allah stated the following about Walid: “Soon will cast him into Hell-Fire.” (al-Muddaththir, 74/24, etc.)

To curse angels, to mock, to blame and to despise them are also blasphemy. Saying that Jibril made a mistake while bringing the revelation and conveyed it to Hazrat Muhammad instead of Hazrat Ali makes a person exit the religion (Ibn Abidin, Raddu`l-Mukhtar, III, 292; al-Fatawa`l-Hindiyya, II, 266; Ahmet Saim Kılavuz, İman-Küfür sınırı, İstanbul 1982, p.132-133).

It is blasphemy to say that the Companions are unbelievers.  To despise, to mock and to loathe the Companions are regarded as bid’ah and deviation. It is controversial among kalam scholars whether a believer who says that another believer or some other believers are unbelievers is regarded to have exited religion because the hadiths about the issue are wahid (reported by one person only); the reason why those who say that the Companions are unbelievers are regarded as unbelievers is the following evidence:    

The Companions are praised in the verses of the Quran: "Allah's Good Pleasure was on the Believers when they swore Fealty to thee under the Tree: He knew what was in their hearts and He sent down Tranquility to them and He rewarded them with a speedy Victory." (al-Fath, 48/18) "The vanguard (of Islam)― the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds― well― pleased is Allah with them, as are they with Him: for them hath He prepared Gardens under which rivers flow, to dwell therein forever: that is the Supreme Felicity." (at-Tawba, 9/100)

There are many hadiths that praise the Companions: "Do not curse my Companions. I swear by Allah, in whose hand of power my soul is, that if one of you donated gold as big as Mount Uhud, it would not amount to as much as one or two handfuls of gold donated by them." (Muslim, Fadailu`s-Sahaba, 54; Abu Dawud, Sunnah, 11; Tirmidhi, Manaqib, 59; Ahmad b. Hanbal, Musnad, 111, II). "Ten people are in Paradise: Abu Bakr, Umar, Uthman, Ali, Talha, Zubayr, Abdurrahman, Sa`d, Said and Abu Ubayda" (Tirmidhi, Manaqib, 26). "The best of my ummah is the generation that I am together with. Then come those who follow them and then those coming after them." (Bukhari, Fadailu`s-Sahaba, I, Riqaq, 7). A person who says that the Companions are unbelievers condemns a generation that conveyed the Quran to us.

There are various fatwas stating that those who curse scholars and fiqh scholars without any reason exit the religion of Islam but if it is considered that those who curse the Companions, who were praised by verses and hadiths, are not regarded as unbelievers but deviators and the people of bid’ah, it will be more appropriate to leave those people alone with their sins.   (Aliyyu`l-Qari, ibid, 156-159; al-Fatawa`l-Hindiyya, II, 270 etc.; al-Haythami, ibid, I, 31; Ibn Abidin, Raddu`l-Mukhtar, III, 293, Majmuatu`r-Rasail, I, 360).

Most of Hanafis say that if a person regards cursing, mocking and despising the Companions as permissible and does those deeds, he will regarded as an unbeliever and that if he does those deeds without regarding them as permissible he will regarded as a fasiq (sinner). However, some Hanafi fiqh scholars say that if the same words are uttered for Hz. Abu Bakr and Umar by a person, that person will exit the religion. Imam Malik holds the view that a person who curses Hz. Prophet needs to be killed and a person who curses the Companions needs to be punished so that he will be educated. According to Ahmad b. Hanbal, a person who curses one of the Companions is beaten severely.  (Aliyyu`l-Qari, ibid, II, 410-411; Ibn Abidin, Raddu`l-Mukhtar, III, 293, Majmuatu`r-Rasail, I, 359; Ibn Taymiyya, as-Sarimu`l-Maslul, p. 561).

The words that make a person who has uttered them exit the religion are regarded as valid only if they are uttered by a free will and deliberately.  If a person is made utter words of blasphemy by threats, force and pressure and if the force is complete, that is, if he is threatened to be killed, to be amputated, harmed severely and beaten severely, he is allowed to utter words of blasphemy. The following is stated in a verse: "Anyone who, after accepting faith in Allah, utters unbelief― except under compulsion, his heart remaining firm in Faith― but such as open their breast to unbelief― on them is Wrath from Allah, and theirs will be a dreadful Penalty." (an-Nahl, 16/106). This verse shows that a person who is forced to utter words of blasphemy does not exit the religion. As a matter of fact, Makkan polytheists forced Yasir and his wife Sumayya to exit Islam and killed them under torture. They threw Yasir`s son Ammar into a well and tortured him; Ammar could not put up with the torture and said that he exited Islam through his tongue though his heart was full of belief; thus, he saved his life. When he went to Hz. Prophet, he talked to Ammar and allowed him to say the same thing if he was tortured again. The verse above was sent down upon this incident. (Ibnu`l-Athir, Usdu`l-Ghaba, I V, 130 etc.)

An important reminder:

It is stated that to utter words of blasphemy is religiously dangerous but those who utter them are not addressed as unbelievers. It is objectionable to call those who utter those words unbelievers because a word might seem as blasphemy but it might not make the person who utters it an unbeliever. A person does not become an unbeliever unless he denies through his heart. Since we cannot know it, it is not appropriate to call any person who utters words of blasphemy an unbeliever.

Therefore, these explanations need to be made in order to make people avoid uttering words of blasphemy but it is not appropriate to say to those who utter them, “You have become unbelievers.”

The Prophet (pbuh) said about Abu Jahl, “He was the Pharaoh of my ummah.” (Ahmed b. Hanbal, 6/375).

Tabarani includes the following addition:

“... For when Pharaoh realized that he was going to die, he accepted the oneness of Allah. Abu Jahl, on the other hand, prayed to Lat and Uzza when he realized that he was going to die.” (see Tabarani, al-Mujamul-Kabir, 11/382)

However, it is stated that this narration is not sound. Nasr b. Hammad Nasai, one of the narrators of the hadith was described by Bukhari as a liar. (see Dhahabi, Mizanul-Itidal, 4/250)

Similarly, this narrator was marked as a liar by hadith authorities such as Abu Zur’a, Ibn Main, and Muslim. (see Ibn Hajar, Tahdhibut-Tahdhib, 10/425)

“The Hypocrites will be in the lowest depths of the Fire...” (an-Nisa, 4/145)

As it is clearly stated in the Quranic verse about hypocrites above, there is no clear statement about the Pharaoh regarding the issue.

“Then Allah saved him from (every) ill that they plotted (against him), but the burnt of the Penalty encompassed on all sides the People of Pharaoh. In front of the Fire will they be brought, morning and evening: And (the sentence will be) on the Day that Judgment will be established: ‘Cast ye the People of Pharaoh into the severest Penalty!’” (al-Mumin, 40/45-46)

Acting upon the expressions of the verses above, some scholars state that there will be hypocrites, Pharaoh and his followers in the lowest place in Hell.

Our recommendation is to prefer to deal with other useful issues instead of dealing with such issues that are of no use either in this world or in the hereafter.

It is definitely a big mistake, but since there is no deliberate denial, he does not become an unbeliever; he does not exit the religion of Islam but he becomes a sinner. He will be punished for his negligence and ignorance, but he will not be an unbeliever.

It is hoped that if he realizes his mistake and repents, his sin will be forgiven.

Does something that is done without knowing that it is unbelief make a person an unbeliever?

The Details of the Question  

- If a person does something that leads him to unbelief unknowingly, he becomes an unbeliever because ignorance is not an excuse (Hadith Manawi). If someone does not know that stealing is a crime and commits a crime, will the judge accept his ignorance as an excuse? The issue is expressed as follows in DURAR, one of the Aqaid (Creed) books:

“If a person does or says something that causes unbelief without a darurah (obligation, necessity) even though his heart is full of belief, he becomes an unbeliever. The belief in his heart will do him no good.” (Darurah is this; if they threaten him, what he says with his tongue will not be unbelief.) (Uyunul Basair)

“If thou dost question them, they declare (with emphasis): ‘We were only talking idly and in play.’” (at-Tawba, 9/65) If a person does something that causes unbelief near us, we should warn that person if we have enough knowledge regarding the issue and if the medium is appropriate. If it is not, we should warn him later. If we do not have enough knowledge, we should hate his unbelief and keep away from him. If we do not do them, we will also be held responsible.

- I asked a question about uttering words of unbelief and they wrote me that. Is it correct? Can a person become an unbeliever unknowingly and unintentionally?

Answer

- The resources given regarding the issue are important. They are the decrees according to the apparent meaning of shari’ah.

- It is known that some religious people were executed by the judges of shari’ah in history due to some of their words - which sounded like unbelief according to the apparent meaning. That is to say, just like in civil law, judgments are rendered according to the external (apparent) aspects of actions or words in Islamic law. From this point of view, illegitimate actions and words made or spoken are regarded as crime even if they originate from ignorance. “Ignorance of the law excuses no one”; similarly, “ignorance of the principles of the religion” is not an excuse.

Therefore, in Islamic law, ignorance is considered as an excuse only for a new Muslim who has not had enough time to learn about the issues in question. (see Nawawi, al-Majmu’, 3/14, 80)

- A person who utters a word or commits a deed of unbelief becomes an unbeliever. That person becomes an unbeliever whether he utters that word of unbelief because he believes so or as a joke / mockery or because of obstinacy - though he does not believe so. (see Ibn Hajar al-Haythami, az-Zawajir, 1/47)

We learn from verses 65 and 66 of the chapter of at-Tawba that a person who mocks the realities and decrees of Islam just for fun becomes an unbeliever - as it is mentioned in the question.

However, it is important that this statement must be about a reality (essential religious decree) that is clearly known by everyone. If it is an issue that is not known by everyone, it may be regarded as an excuse. However, a conscious believer should keep away from expressing an opinion on such theoretical and deep issues.

For example, if someone says that fornication and alcohol are not haram, or that prayer and fasting are not fard, he becomes an unbeliever because ignorance of decrees like those, which are known by everyone, is not an excuse. On the other hand, if a person says: “It is permissible to marry a woman who is in the period of iddah”, he does not become an unbeliever because this knowledge is peculiar to scholars. However, if he insists on the same idea after he is informed that it is haram, he becomes an unbeliever. (see Nawawi, ibid)

- To sum up: If a person has recently become a Muslim or lives in an environment where it is not easy to learn religious knowledge, it is acceptable for him to say, “I did not know that it was unbelief”, about a statement that causes unbelief. The ignorance of a person who does not have those two conditions is not an excuse. (see Nawawi, 12/143; 20/19)

We would like to state the following in particular:

The explanations above aim to warn people and make them be more careful. Otherwise, it is not appropriate to call those people who utter such statements unbelievers. The basic rule regarding the issue is as follows: A person who says he is a Muslim can never be called an unbeliever.

Our scholars state that it would be unbelief to utter some words that are called “alfaz-al-kufr” (words/statements of unbelief). However, they do not call the people who utter those words unbelievers. They warn them to be more careful.

In order to decide that a person has become an unbeliever, he is evaluated by a certain scholarly committee; if it is understood that he has committed unbelief, he is invited to repent. If he does not repent, it is decreed that he has become an unbeliever.

“In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves).” (al-Baqara, 2/10)

It is stated in the verse above that there is a disease in the hearts of munafiqs.

If an organ has a disease, it means it cannot fulfill its main duty. For instance, if an eye has a disease, it means there is a problem with seeing; if an ear has a disease, it means there is a problem with hearing. What prevents those organs from functioning normally is their disease. The concepts “hearing impaired and visually impaired” show this.

Accordingly, if a heart has a disease, it means there is a problem with knowing Allah, which is its main duty. That an eye cannot see things and that an ear cannot hear sounds shows that those organs are ill; similarly, that a heart does not fulfill its main duties, which are knowing Allah, believing in Him, obeying and worshipping Him, is an indication of its being ill. 

The phrase “in their hearts is a disease” mentioned in the verse aims to declare that there is no consciousness of belief, obedience andworshipping in the hearts of munafiqs (hypocrites).

“Allah’s increasing the disease of munafiqs’ hearts, which are already ill,” can be explained as follows:

a) Their disease means they suffer more sorrow and grief.

Accordingly, as Allah strengthened the religion of the Prophet (pbuh), their sorrow and grief increased. As Allah increased Islam, He did not aim to increase their sorrow but His elevating Islam and making His Messenger dominant increased the sorrow and grief of munafiqs indirectly.  

b) The expression of the verse above is similar to the expression of Hz. Nuh in the following verse: “O my Lord! I have called to my People night and day, But my call only increases (their) flight (from the Right).” (Nuh, 71/5-6)

Indeed, Hz. Nuh’s call did not increase their flight from what is right. However, his addressees fled away more from the true path when they were called. 

The following verse also has a similar style: “But when a warner came to them, it has only increased their flight (from righteousness).” (Fatir, 35/42)

c) The hypocrites hid their unbelief in their hearts and tried to show that they were believers. Therefore, they pretended to obey some orders and prohibitions of Islam. They felt very sorry when they did so. As the divine obligations introduced by the Quran increased, their sorrow, grief and diseases increased too. (cf Razi, the relevant place)

- It is also possible to describe it as follows:

If a person has a carbuncle that is not seen by others on his body and if a person touches that place from outside, the existence of that carbuncle is revealed and its pain increases when it is touched.

- The resources given regarding the issue are important. They are the decrees according to the apparent meaning of shari’ah.

- It is known that some religious people were executed by the judges of shari’ah in history due to some of their words - which sounded like unbelief according to the apparent meaning. That is to say, just like in civil law, judgments are rendered according to the external (apparent) aspects of actions or words in Islamic law. From this point of view, illegitimate actions and words made or spoken are regarded as crime even if they originate from ignorance. “Ignorance of the law excuses no one”; similarly, “ignorance of the principles of the religion” is not an excuse.

Therefore, in Islamic law, ignorance is considered as an excuse only for a new Muslim who has not had enough time to learn about the issues in question. (see Nawawi, al-Majmu’, 3/14, 80)

- A person who utters a word or commits a deed of unbelief becomes an unbeliever. That person becomes an unbeliever whether he utters that word of unbelief because he believes so or as a joke / mockery or because of obstinacy - though he does not believe so. (see Ibn Hajar al-Haythami, az-Zawajir, 1/47)

We learn from verses 65 and 66 of the chapter of at-Tawba that a person who mocks the realities and decrees of Islam just for fun becomes an unbeliever - as it is mentioned in the question.

However, it is important that this statement must be about a reality (essential religious decree) that is clearly known by everyone. If it is an issue that is not known by everyone, it may be regarded as an excuse. However, a conscious believer should keep away from expressing an opinion on such theoretical and deep issues.

For example, if someone says that fornication and alcohol are not haram, or that prayer and fasting are not fard, he becomes an unbeliever because ignorance of decrees like those, which are known by everyone, is not an excuse. On the other hand, if a person says: “It is permissible to marry a woman who is in the period of iddah”, he does not become an unbeliever because this knowledge is peculiar to scholars. However, if he insists on the same idea after he is informed that it is haram, he becomes an unbeliever. (see Nawawi, ibid)

- To sum up: If a person has recently become a Muslim or lives in an environment where it is not easy to learn religious knowledge, it is acceptable for him to say, “I did not know that it was unbelief”, about a statement that causes unbelief. The ignorance of a person who does not have those two conditions is not an excuse. (see Nawawi, 12/143; 20/19)

We would like to state the following in particular:

The explanations above aim to warn people and make them be more careful. Otherwise, it is not appropriate to call those people who utter such statements unbelievers. The basic rule regarding the issue is as follows: A person who says he is a Muslim can never be called an unbeliever.

Our scholars state that it would be unbelief to utter some words that are called “alfaz-al-kufr” (words/statements of unbelief). However, they do not call the people who utter those words unbelievers. They warn them to be more careful.

In order to decide that a person has become an unbeliever, he is evaluated by a certain scholarly committee; if it is understood that he has committed unbelief, he is invited to repent. If he does not repent, it is decreed that he has become an unbeliever.

The issue has a few aspects:

1. Allah’s creating people, equipping them with material and spiritual things, making the sun, sea and earth serve them are divine help for both believers and unbelievers. Nothing would exist but for that ontological help.

2. As for the issue in social life, Allah sometimes helps unbelievers too. 

For example, the reason for the victory of the unbelievers in the Battle of Uhud is explained as follows in the Quran:

“If a wound hath touched you (in Uhud), be sure a similar wound hath touched the others (in Badr). Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong. Allah’s object also is to purge those that are true in Faith and to deprive of blessing Those that resist Faith.” (Aal-i Imran, 3/140-141)

That victory of the unbelievers is a law of Allah. They achieved victory not because Allah loved them, but because they fought patiently and determinedly. Those who work hard with patience and determination always achieve success. It is a divine law.

It is understood from the sentence "And Allah loveth not those that do wrong" in the verse that Allah does not love any unbelievers. It is unthinkable for Allah to help the oppressors whom He does not like. In addition, there are other reasons for the defeat of the Muslims in Uhud. Almighty Allah circulates those victories and defeats among people and makes both sides experience bad and good days in order to reveal sincere believers, to make some of them attain the rank of martyrdom, to purify them from their sins and faults, and to destroy unbelievers.

If the believers were winners and the unbelievers were losers in all wars, life's being a test would be of no value, and the possibility of believing with free will would vanish; the unbelievers would be forced to believe.

As it can be understood from those explanations, we do not say, "Allah helped the unbelievers" because it is not appropriate to evaluate a win that will have a bad ending as a victory and help.

3. Those who obey the laws that Allah imposed in the universe will be successful. There is no difference between a believer and an unbeliever, a religious person or an irreligious one, and a virtuous or an immoral one.

In fact, the good attributes and values such as “working, not despairing of Allah, taking precautions/measures, learning science and technology, preparing as much force as possible against the enemies, obeying the commander, acting in accordance with causes, praying actually and verbally for every job, and obeying sunnatullah (the laws of Allah)”, which are commands of Islam, are reasons for superiority and victory over the enemies.

If their value is not appreciated, if Islamic values, decrees, fards and prohibitions are not observed, if faith and Islam are not protected, those values ​​will be transferred to unbelievers. With those facts, good deeds and values, they will advance and progress, avoid defeat, and might overcome Muslims.

In that case, superiority is not due to their denial, but their obedience to the manifestations of Allah's names and attributes without realizing it.

Instead of accusing a person of unbelief and polytheism, it is necessary to explain the meaning and nature of prayer to him by talking softly. It is necessary to tell such a person that if man performs a prayer, he enters into the presence of his Creator, who created him out of nothing, that he becomes a direct addressee of Him and that it is possible to attain the consent of God Almighty only through performing prayers. The Prophet, the Companions and great people encouraged people to worship by treating them softly and nicely; they avoided scaring and frightening people.

Performing prayers is the greatest reality after belief. Therefore, prayer is mentioned in almost one hundred places in the Quran. No deed of worship is emphasized as much as prayer because prayer is a believer’s closest relationship with his Lord. A person who does not perform prayers weakens this relationship and throws himself among the enemies like his soul and Satan, which is a big danger.

All verses of the Quran related to prayer encourage people. Some verses regarding the issue are as follows:

“Who believe in the Unseen, are steadfast in prayer." (al-Baqara, 2/3)

“It (prayer) is indeed hard, except to those who bring a lowly spirit.” (al-Baqara, 2/45)

“And who (strictly) guard their prayers.” (al-Muminun, 23/9)

“Prayer restrains from shameful and unjust deeds.” (al-Ankabut, 29/45)

“Speak to my servants who have believed, that they may establish regular prayers.“ (Ibrahim, 14/31)

It is possible to see the same things in hadiths too. When we go over the hadiths about prayer, we see that the virtue and rewards of performing prayers are mentioned.

However, Islamic scholars explain the following hadiths as “those who deny that performing prayers is fard and who regard not performing prayers legitimate”:

”Between man and unbelief/polytheism is abandoning performing prayers.“ (Muslim, Iman 134; Abu Dawud, Sunnah 15)

“The covenant between munafiqs (hypocrites) and us is prayer.” (Tirmidhi, Iman 9; Nasai, Salah 8)

Polytheism and hypocrisy are not in question for a person who accepts prayer as a command of Allah but acts lazily related to performing prayers.

Ibn Abidin states the following at the beginning of the chapter related to prayer in his book called Raddul-Muhtar: “A person who denies that performing prayers is fard becomes an unbeliever. He who abandons performing prayers deliberately due to heedlessness, that is, /laziness becomes a sinner.”

Thus, not performing prayers is among major sins. Only the followers of Mutazila, which is a heretic madhhab, state that those who commit major sins become unbelievers. However, it should not be forgotten that a person who does not perform prayers will be exposed to some dangers over time.

The attributions about Allah in the question never fit the belief of a sane believer.

Polytheism (shirk) means rebellion against a universal law to which the heavens, the earth and what is in them, matter and life necessarily surrender.

The reason why shirk is regarded as zulm (oppression/wrongdoing) is not only because it is a violation of, slander on and insult to the law of Allah. Shirk is also a great insult to and transgression of the laws of the universe and all creatures. The first purpose of the universe is to introduce Allah to people and to prove the reality of oneness (tawhid). All beings serve this purpose; if man ignores and denies this main purpose, it means he underestimates the action and duty of every being, from atoms to planets, and violates their rights. So, denial, which seems simple, is a very big and cruel act in terms of its result.

After stating it, we will give some information we believe will explain the issue:

a) Allah becomes displeased by not only shirk but also disobedience and disrespect to all His commands and prohibitions. This fact is underlined in the verse below: “There is nothing whatever like unto Him (Allah), and He is the One that hears and sees (all things).” (see ash-Shura, 42/11)

You can see that it is stated in the verse that “There is nothing like Allah”, and then attention is drawn to the fact that “Allah hears and knows”. Its meaning is as follows:

Allah has attributes such as knowledge, wisdom, power, seeing and hearing, but they do not resemble the attributes of human beings and other creatures. Likewise, the following is stated in a hadith:

“Allah is jealous and a believer is also jealous. Allah becomes jealous when a believer does what Allah has forbidden.” (Bukhari, Nikah 107; Muslim, Tawba 36; Tirmidhi, Rada 14)

In other words, Allah becomes jealous not for His own sake but due to His servants breaking the divine laws. He becomes jealous when they commit fornication, murder, drink alcohol and abandon prayers. That is, He becomes displeased.

b) Nobody does any good to Allah by obeying him or any harm to Him by disobeying Him.

“Muhammad is no more than an apostle: many Were the apostle that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah. but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.” (Aal-i Imran, 3/144)

This fact is indicated in the verse above.

c) One of the names of Allah is Samad. That is, everything needs Him, but He does not need anything:

Therefore, nothing that Allah orders to be done in the book / the Quran sent by revelation is of any use to Him; nor does anything that He forbids do any harm to Him. These orders and prohibitions aim to ensure that the humans He created as the most honorable of creatures live a peaceful life both in this world and in the hereafter, and serve Him:

“If ye reject (Allah), Truly Allah hath no need of you; but He liketh not ingratitude from His servants: if ye are grateful, He is pleased with you. No bearer of burdens can bear the burden of another. In the end, to your Lord is your Return, when He will tell you the truth of all that ye did (in this life). for He knoweth well all that is in (men’s) hearts.” (az-Zumar, 39/7)

This fact is underlined in the verse above. 

d) Everybody knows that the gravity of crimes and sins is different. The crime of stealing an apple and killing a person is definitely not the same. In other words, there is a huge difference between breaking a country’s laws and attempting to abolish that country’s constitution. A thief is imprisoned but a person who wants to be a partner of the state, to abolish the state or to destroy the legal system is sentenced to death or life imprisonment.

Likewise, crimes and sins are different in the religion of Islam. There is a big difference between killing a person and committing robbery.

Denying the sacred essence of Allah, or attempting to attribute the authority of Allah to others, or actions aiming to destroy the divine state are the biggest crimes. “Shirk (false worship) is indeed the highest wrong-doing.” (Luqman, 31/13) The expression in the verse above confirms the trueness of the explanations above.

A book can be written regarding the issue. We regard the explanations above as sufficient.

“Allah forgiveth not (the sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this..." (an-Nisa, 4/116)

It is stated that in the verse above that any sins can be forgiven. The shirk that Allah will never forgive is the shirk of those who die without repenting. Accordingly, any repentance before death is valid.

"Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful." (az-Zumar, 39/53)

As a matter of fact, it is stated in the verse above that any repentance will be accepted.

The following is stated in a narration of Bukhari:

“Allah states the following: The son of Adam hurts me for he abuses time though I am time: in My hands are all things, and I cause the revolution of day and night.” (Bukhari, Tafsir 45)

Badruddin Ayni, the explainer of Bukhari, states that Arabs attributed the occurrence of misfortunes and disasters to time in the Era of Ignorance and adds the following:

“Some of the Arabs of the Era of Ignorance used to curse time, which consisted of the circulation of night and day because those people did not believe in Allah and attributed all events to time; that is, they would attribute the events that took place to time, that is, the day and night when they took place. They believed that everything occurred by the order of time. They were called Dahris.”

Ayni continues his statement with the following explanations:

“What the Messenger of Allah (pbuh) means by that hadith is as follows: None of you should curse time because time is not the real doer. It is Allah who does things. When you curse the time, which you believe to have caused those misfortunes, you are regarded to curse Allah because it is not time that causes those misfortunes but Allah. God Almighty’s statement 'I am time' means 'I am the owner of time'.” (Umdatul-Qari, 22:202)

It is true that in the Era of Ignorance, there was a group that attributed every evil to time and the verse “Nothing but time can destroy us” (al-Jasiya, 24) mentions their words. That idea was known as “Dahriyya” among the denialist movements in history. Their influence was seen after Islam too. Cursing time as the real doer is forbidden in those hadiths.

It will be useful to explain the following here:

Even some ancient scholars sometimes complained about time in their books and criticized falaq (destiny) because they were not able to remove some evils, and when they were hopeless, they complained about time and destiny. They complained not because they accepted time as the real doer but because the events did not occur as they wished and desired.

That is why believers also complain about destiny from time to time. In fact, every Muslim knows that time is a law and a creature of God Almighty.

Let us listen to the criterion about it from Badiuzzaman Said Nursi:

“Thirty years ago, while I was travelling among tribes, they asked this question: Even the great people and saints complain about time and destiny. Does it not mean objecting to the deeds of the Almighty Creator?"

"Answer: No and never! Maybe its meaning is as follows: The complainer virtually states the following: The thing I want and desire and the state I long for are not suitable for the nature of the world arranged by the law of pre-eternity, for the law of destiny drawn with the compass of the grace of pre-eternity, for the nature of time printed in the printing house of the eternal wish and divine wisdom that established the general affairs; therefore, what our minds want and what our desires wish cannot always take place. A great encompassing circle cannot be prevented from moving just for the sake of the desire of a person." (Kastamonu Lahikası, p. 220; Münazarat, p. 52-53)

“Q. Did salaf scholars mention the evil of tyranny?”

Definitely yes because many poets in their poems and many authors in their books complained about time, objected to time, attacked destiny and trampled the world under their feet. If you listen and look with your heart and mind, you will see that all arrows of objection hit the bosom of tyranny, which clings to the dark veil of tyranny of the past. And you will hear that all yells come from the influence of the claw of tyranny. Although the tyranny was not visible and its name was not known, everyone's souls were identified with the meaning of tyranny. Some strong geniuses uttered a deep scream as they breathed in. However, the mind did not know it well because it was in the darkness and not collected. When they considered the meaning of tyranny as a heavenly disaster, they started to attack and criticize time and destiny. It is a definite rule that if something leaves the circle of partial free will and partiality, and enters the circle of generality, or if it is impossible to get rid of it, it is attributed to time and time is blamed and destiny is attacked. If you observe it well, you will see that the criticism of destiny will cause the heart to harden as hopelessness.” (Münazarat, p. 51-52)

To sum up, it is a requirement of taqwa to stay away from such words and curses. The intention of the person, in particular, can make things worse for him. For example, thoughts such as attributing the real cause to time and luck, regarding them as a manifestation of fate and attacking fate will be dangerous.

If a person complains by attributing his own distress to causes, its explanation is given above.

If a person does it in terms of the points mentioned in the explanation of the hadith, it is explained with a two-way intention.

A person who believes in something that necessitates unbelief becomes an unbeliever. However, we cannot say that a person who utters something that necessitates unbelief becomes an unbeliever. A word/statement may be unbelief but it sometimes does not make a person an unbeliever. He may have uttered that word/statement because of his ignorance, not unbelief.

Unbelief and belief are things related to the heart. If a person who has uttered a word/statement that necessitates unbelief and if his belief has not left his heart, he does not become an unbeliever just because of uttering that word/statement.

For more information, please click on the link given below;

Is a person who abandons the religion of Islam (who becomes an apostate) killed according to the hadith "Kill a person who changes his religion"?

The Shiite who do so say that the names of those Companions are not mentioned in the Quran. They do not accept those hadiths as sound.  

Thus, according to their belief, they do not deny the Quran and the Sunnah and hence they do not exit the religion of Islam. They exit the madhhab of Ahl as-Sunnah and enter the madhhab of Ahl al-Bid’ah.

It would be an incomplete understanding to understand zulm (oppression, wrongdoing) as harming people or living beings only. Zulm means not giving something its due or putting something away from its rightful place. Therefore, attributing the quality of divinity to someone other than Allah, associating partners with Him or denying the deity of Allah is the biggest zulm. It is regarded as justice for atheists who commit this zulm to go to Hell.

Almighty Allah states the following in the Quran:

“... False worship is indeed the highest wrong-doing (zulm).” (Luqman, 31/13)

Thus, He describes false worship (shirk, polytheism) as a big zulm.

Shirk (polytheism) means rebellion against a universal law to which the heavens, the earth and everything in them, matter and life surrender unavoidably.

The reason why shirk is zulm is not only because it is a violation, slander and insult related to Allah’s rights. Shirk is also a great insult and violation related to the rights of the universe and all creatures. The first purpose of the universe is to introduce Allah to people and to prove the reality of oneness. Although all beings serve based on this purpose, man’s ignoring and denying this main purpose is, in a sense, to underestimate the actions and duties of every being, from atoms to planets, and is a violation of their rights. Denial, which seems simple, is a very big and cruel act in terms of its consequence.

Calling a child an “illegitimate child” means insult, cruelty, debasement, disrespect for him and his parents and relatives, and violation of their rights. That this slandering person is humane and appears to be doing good deeds does not eliminate this slander and insult. Similarly, denying Allah, who is the owner of thousands of names such as the Owner, Possessor, Creator, and Sustainer of all beings in the universe, is even greater oppression, insult and disrespect than it.

A person who commits polytheism breaks his ties with Allah, and falls into a state of disobedience without worship and being unaware of the purpose of his creation.

Everything glorifies Allah, but man performs the most perfect form of this glorification. Angels also meditate on the divine works in this universe, but man performs the most advanced level of this meditation.

The opposite of worship is rebellion (disobedience). If a person does not walk in the way of Allah’s consent, it means he follows the path of rebellion. Rebellion is “the denial of the perfection of the universe” because the rebellious person is also a fruit of the tree of the universe, and he makes a whole tree serve his own rebellion. Showing the way to a person who does not worship is not regarded as perfection for the sun; cleaning the blood of such a person is not regarded as perfection for the air. Similarly, carrying such a person on its back day and night cannot be regarded as perfection for the earth.

When all the beings put at the disposal of man and all the feelings and organs bestowed upon him are considered in this sense, it will be understood better that abandoning worship means not seeing the perfection of this magnificent universe and covering it with heedlessness.

That is to say, everything is programmed to introduce Allah and to make Him loved. Going out of this program and attributing some things to some causes means polytheism and zulm and it is not forgivable. Allah does not allow His divine purposes, which are expected from the universe, to be attributed to helpless and weak causes and does not allow them to be distorted. Therefore, He makes Himself known and proclaims Himself with great force and dignity above everything in the universe. He also punishes those who ignore or deny this proclamation with an eternal torment.

For example, the name Razzaq (Sustainer) provides the sustenance of all living beings in the universe with perfect harmony and meticulousness. Man needs to read the manifestations of this name, learn the meaning and decree of the name Razzaq first, and then attribute them to Allah, who is the owner and source of this name; however, he does not recognize the name or the Sacred Personality of Allah, who is behind this name by attributing all the sustenance to causes and dividing among them. This ignorance and denial mean both violation of the rights of the name Razzaq and disrespect to Allah, who is the owner of that name.

Another point is this: A public lawsuit is filed in a court along with the crime because the court is a common area of ​​people. Similarly, unbelief and polytheism are not only crimes that target the dignity and majesty of Allah, but also a violation of the rights of all beings; therefore, Allah takes all these rights into consideration while punishing the unbeliever and judges him accordingly.

If the helmsman does not perform his duty on a ship where a thousand people work and the ship runs aground, when the owner of the ship punishes the helmsman, he punishes the helmsman also for the rights of the other crew of the ship. The helmsman has no right to say, “I turned a simple wheel; why do you blame me so much?” Maybe turning the wheel to the right is a simple action, but the big ship sinks with its crew as a result of it. So, the importance is not based on the simplicity of the action, but the greatness of the result caused by it.

The universe is like a big ship. Innumerable creatures, apart from humans fulfill their duties in it. Man is like the helmsman of the ship of the universe in terms of his nature. If he abandons his duty of belief and worship, he will have insulted and demeaned the entire crew of the ship of the universe. In that case, Allah, who is the owner of the ship of the universe, will punish this oppression done to both Himself and the crew of the ship. 

To sum up, the main purpose of the creation of the beings and the reason for their existence to continue is Allah’s desire to introduce Himself to humans with all His names and attributes and to make Himself known. The greatest duty of man is to know Him with belief and to love Him with worship in return for His desire to be known and loved. While the wheels of the huge universe serve the belief and worship of man, his abandoning this duty with unbelief and heresy is both a violation of the rights of the universe and an insult to the names of Allah, who works as the main actor behind the universe.

There are a lot of hadiths about the virtues and bad states of both ilm (knowledge) and scholars in hadith books. As a matter of fact, hundreds of them are mentioned in Kanzul-Ummal. (see al- Hindi, Kanzul-Ummal, 10/28943-29388)

The first thing ilm teaches man is the fact that the world is ephemeral and the hereafter is eternal. For, life is the source of all good and nice things; death is a fact that everybody accepts. The biggest desire and the most important right of man is the right to live. The law of protecting life is the source of all of the other laws. If life ends with death, it will be the biggest injustice and cruelty against man. The Creator of life is free and away from such injustice and cruelty. Otherwise, He would not have given man life and endless desires. Then, there is eternal life. The aim of the religion is to transform man’s eternal life into endless bliss.  

This is the first thing that is the foundation of the religion and that is to be taught to people by religions scholars. This knowledge can settle in people only when religions scholars think little of the world. The scholars who plunge into the world, love worldly possessions and seek worldly ranks and positions are the worst people. The Prophet (pbuh) uses the phrase “bad scholars” for such unqualified scholars who misuse their knowledge.

"Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars. When He leaves no learned person, people turn to the ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray." (Bukhari, Ilm, 34; Muslim, Ilm, 13, 14; Musnad, 2/162)

"A nation will appear at the end of time. Ignorant people will be leaders and deliver religious verdicts. Thus, they will go astray, and lead others astray." (Bukhari, Ilm, 34; Muslim, Ilm, 13; Tirmidhi, Ilm, 5)

"Bad scholars will be brought on the Day of Judgment and thrown into hellfire. Each will go round with a stick like a donkey around a mill. They will say to him,  "Woe to you! We found the right path with you. What happened to you?" He will say, "I did not to what I ordered you to do. I did the opposite." (al- Hindi, Kanzul-Ummal, 10/29097)

"There are three things that causes the destruction of the religion: a sinful religious scholar, a cruel head of state and an ignorant mujtahid." (Fayzdul-Qadir, 1/52)

"The most frightening thing I fear about my ummah is a munafiq that speaks all languages." (Musnad, 1/22, 44)

"The most frightening thing I fear about my ummah is leaders that make people go astray." (Ibn Majah, Fitan, 9; Musnad, 6/441)

“The person who will be punished the most severely on the Day of Judgment is the scholar who did not use the ilm Allah gave him to save himself." (Kanzul-Ummal, 10/29099)

"If a person obtains ilm for anybody except Allah, he should prepare for his place in Hell." (Tirmidhi, Ilm, 6 )

"Ilm is better than deeds; religion strengthens through taqwa. A scholar is a person who acts based on his ilm, though a little." (Kanzul-Ummal, 10/28657)

"Shall I inform you about a perfect fiqh scholar? He does not allow people to lose hope of Allah’s mercy; he does not lead them to despair; he does not make them feel sure of Allah’s penalty and he does not leave the Quran for worldly things. Know it very well that a deed of worship that is not understood is no good and an ilm that is not thought on is no good." (Kanzul-Ummal, 10/28943; Darimi, Muqaddima, 29)

Islam orders people to be engaged in legitimate work and earn their living through halal means. In principle, it is a sin to do things that are forbidden in our religion; it is also a sin to pave the way for them to be done, to assist them and to consent to them.

Accordingly, it is not appropriate to translate texts that contradict the principles of faith, worship and ethics of Islam.

Similarly, it is not permissible to translate materials that insult Islam, the Prophet (pbuh) or Islamic values except for the purpose of responding to them by understanding them. There is no difference whether it is written or oral.

Although it is not permissible to translate a text that is incompatible with the Islamic belief, being an unbeliever because of doing so is not in question unless the person wholeheartedly approves the expressions he translates. It is necessary to destroy previous translations if possible, and to ask forgiveness from Almighty Allah.

Texts from other religions can be translated for research purposes. However, it is not permissible if these texts are translated for the purpose of spreading some religions and beliefs or ideologies contrary to Islam among Muslims.

Some words lead man to the abyss!

Man must be careful about the words he utters while speaking and must not dirty his tongue and heart with words contrary to belief. God forbid, he can lose his belief unknowingly.

Belief is a great center of power that gives man peace and honor, as it makes him an addressee of Allah and connects him to Allah, the sole owner of all existence. Man is connected to his Creator through belief. In this way, he becomes valuable in terms of the divine arts and the engravings of the names of God Almighty that appear in him through belief. Faithlessness breaks that bond. When the bond between man and his Lord is broken, Allah’s art on man becomes concealed.

Man is a very weak and helpless being. Most of the time, he cannot do anything about the misfortunes that hit him or others. Those misfortunes cause unbelievers or people with weak belief to be very distressed and uneasy. However, he cannot do anything when he is uneasy.

A believer who has acquired belief sees the trace and essence of divine mercy in everything. He observes Allah’s wisdom and the beauty of His justice in everything, and accepts the misfortunes coming from his Lord with complete submission and consent. He becomes resilient in the face of the difficulties of life. Such people do not show more compassion than God Almighty toward those who are subjected to various misfortunes. Thus, they spend their lives not only in the hereafter but also in this world in happiness. In addition, the most important benefit that belief gives man is that it takes people to the grave peacefully as a believer, without being caught up in the delusions of the soul and Satan. In this way, man achieves happiness in both this world and the next world.

 PAY ATTENTION TO THE WORDS THAT YOU UTTER!

After acquiring belief in this way, an important step is to preserve and protect it, and to try not to harm and weaken it or to expose it to any danger. A believer must be careful about the words he utters in matters of belief, as in all matters, and must not dirty his tongue with words contrary to belief. If he utters words contrary to belief carelessly, without paying attention, without thinking about where the words lead and what consequences they will have, God forbid, he might lose his faith.

So as not to make such a mistake, he should act cleverly, carefully and meticulously; he should immediately take precautions as soon as he realizes his mistake, repent and ask for forgiveness as soon as possible, renew his belief, and start life again with a fresh belief by uttering kalima ash-shahada.

Now, let us attract attention to some words that contradict and harm belief, and damage the life of belief:

“EVEN IF ALLAH CAME, HE COULD NOT SAVE YOU FROM ME!”

It is understood that the person who utters those words without thinking and as a result of anger does not have the slightest knowledge about the might and power of Allah. First of all, Allah’s power and might have no limit or restriction... Allah’s power is infinite, limitless. “Wa huwa ala kulli shay’in qadir” that is, “He has power over all things (He is omnipotent).” This phrase is mentioned 40-50 times in the Quran.

There is nothing that is not included in the word “everything”. Those who exist in the world of existence other than Allah Himself, all of those created by Allah, all creatures we can think of are included in the scope of the word “everything”.

It is out of the question to think like this: “Allah can do this and cannot to do that; He can cope with this person but He cannot cope with that person...”.

Those statements can be said about us, human beings. For example, I can lift 10 kilos very easily; I will have a little difficulty lifting 20-30 kilos; I can hardly lift 50 kilos but I can never lift 100 kilos.

Why? Because my strength and power are limited. However, concepts such as heavy-light, big-small, more-less, up-down are not in question for God Almighty.

In the face of Allah’s power, a fly is the same as the Sun, which is one million three hundred thousand times larger than our world.

He keeps a tiny fly in the air and makes it fly as easily as He keeps the giant Sun in space and makes it rotate. It can also move the galaxy containing billions of stars around in space as easily.

In this respect, talking unknowingly, unnecessarily without thinking about what one says and saying things like “Even if Allah came, He could not save you from me” have no value and significance. This evaluation is also valid for other phrases in this article.

“THIS IS THE PLACE THAT ALLAH HAS FORGOTTEN!”

It is a very dangerous statement. Is it possible for Allah to forget? If there are two words in the world that cannot come together, they are the words “Allah” and “forgetting”.

The Quran strongly rejects the attribute of “forgetfulness” related to Allah. The Quran states the following in the words of the Prophet Musa (Moses):

“The knowledge of that is with my Lord, duly recorded: my Lord never errs, nor forgets.” (Taha, 20/52)

The Quran expresses the following fact in the words of Jibril (Gabriel):

“We descend not but by command of thy Lord: to Him belongeth what is before us and what is behind us, and what is between: and thy Lord never doth forget.” (Maryam, 19/64)

Therefore, using the word “forgetting” for Allah is not only impermissible, but also causes a person to slip away, leading him closer to the pit of faithlessness / unbelief because “forgetting” is a deficient attribute. Allah is free and far from all defects and deficient attributes. It is not appropriate to use such an expression even in a figurative sense. A believer must not use such dangerous words that will lead him to a dead end, no matter what meaning he intends.

 “THIS MAN IS AN ALLAHLIK!”

This Turkish word is an epithet that stains belief and faith, offends the heart of man, and pricks one’s conscience to a certain extent... Most of the time, this one and similar words are used randomly, indiscriminately, without any thought as to what the word can cause; it is used thoughtlessly. However, such words are harmful words. They are absurd and vulgar expressions in all aspects.

Turkish Language Association gives the following explanation for the word “Allahlik”: “A gullible and harmless person from whom no benefit is expected in anything.” It also gives an example: “This man is Allahlik; he cannot do anything.”

It is colloquially used as follows:

“Your work is Allahlik”, “Allahlik man”, “Like Allahlik Mr. Ali”, “It is a completely Allahlik situation; it is clapped out.”

Those words are used to describe people who are ignorant, incompetent, problematic and useless. They give the impression as if a person gets closer to Allah, tries to be a servant of Allah, and fulfills Allah’s orders and prohibitions, he will become stupid/foolish and miserable.

Or if something is not on the rail, if a result cannot be achieved as planned and thought, the blame is placed on Allah and the mistake is attributed Him. Thus, people rebel against Allah without even realizing it. However, incompetence comes from oneself; disorganization is the result of one’s own negligence and laziness. Why should it be attributed to Allah? Why should Allah be blamed in those issues?

The Quran states the following regarding the issue:

“Whatever misfortune happens to you, is because on the things your hands have wrought, and for many (of them) He grants forgiveness.” (ash-Shura, 42/30)

“FATHER ALLAH WILL BE ANGRY!”

Attributing a father and a son to Allah is not allowed; it is not permissible or possible. A Muslim must not utter such a word because the issue is directly related to the oneness of Allah. First of all, it is Allah who created all fathers and sons, boys and girls. The Creator cannot be the created one. In Islamic terms, Khaliq cannot be makhluq. The Quran definitely rejects such a statement and belief. The following is stated in the chapter of al-Ikhlas, which we all know: “Lam yalid walam yulad.” It means, “He begetteth not, nor is He begotten.” That is, those who are born and those who give birth cannot be the Creator and Allah.

Since the words in foreign films are translated as they are and they are used unconsciously and thoughtlessly in some old Turkish films, this superstition and expression has entered into our language through those films. It is not appropriate to utter such a word.

“SHAME ON FATE... DAMN FATE!”

There are innumerable words that blame fate (qadar). Those who cannot control themselves throw stones at fate. Those who cannot blame anyone, stones fate (destiny). He who cannot cope with a person criticizes fate. It is like a blind fight. He does not know whom he is hitting; he cannot see where he is hitting and he attacks randomly. He does not accept his incompetence, laziness and ignorance; he just throws whatever stone he finds at fate. He says, “Shame on fate.” What has fate done to be ashamed of? What does fate have to be ashamed of? If there is anyone who should really be ashamed, it is that person himself.

Fate has not committed a crime or made a mistake. The person himself has committed a crime and made a mistake. Why should fate be at fault? If he has suffered a greater loss, or a greater misfortune has hit him over time, his anger toward fate increases more and more.

This time, he vents his spleen, without hearing what comes out of his mouth, without thinking about the implications of the words he says. God forbid, he says, “fickle fate.” Those words throw a person into such a void, drag him into such an abyss, and make him hit such a hard wall that they can cause him to become an unbeliever...

None of those unnecessary and inappropriate words must come out of the mouth of a Muslim... A believer must not utter such words. Let alone uttering those words, one must take a stand against those words and not allow such words to be uttered and be common in society.

“I WILL NOT ENTER EVEN PARADISE WITH YOU!”

He was so angry at the other person, so furious, so resentful, so full of grudge and hatred that he did not want to be with him even in Paradise. If you said to such a person “It is certain that you will enter Paradise, but you have to enter with this person; it is not possible to enter Paradise otherwise”, he could answer, without even thinking about what his words would mean by saying, “God forbid! With that person? Never! Heaven forbid!” He could even say something like this: “If God commanded me to enter Paradise with this person, I would not.” He could even dare to disobey Allah’s command without thinking.

Paradise is a place where Allah’s mercy is manifested, a realm where all kinds of blessings are abundant, a pillar of belief in the hereafter among the six pillars of belief, and a home of the afterlife...

Paradise, eternal life and eternal happiness are just a gift, a grant and a special reward from God Almighty to His faithful servants. Refusing this reward is not like refusing a gift from a friend; it is not thought of as such. It is rebellion against Allah, uprising against Allah, opposing Allah and rejecting Allah’s mercy.

Our Lord invites His faithful servants to Paradise and says:

“...Allah beckons by His Grace to the Garden (of bliss) and forgiveness...” (al-Baqara, 2/221)

By turning his back, in a sense, on Allah’s invitation made in this verse and many other verses, by talking carelessly and by making ignorant remarks like “I will not go even to Paradise with him” will lead him to great losses. Even if he says, “I have not used this word in the sense you mention”, such words must not be uttered by a believer.

“OX ALAYHISSALAM!”

Saying, “ox alayhissalam (ox, peace be upon him)” - God forbid - to a bad person is one of the words that can lead a person to the abyss.

Alayhissalam is an expression of greeting and respect meaning “May Allah’s peace be upon him!” In religious terminology, we say “alayhissalam” after mentioning the names of the prophets while we say “alayhissalatu wassalam” or “sallallahu alayhi wa sallam” for our Prophet.

The expression “alayhissalam” is used for prophets. Prophets are Allah’s messengers specially appointed by Him. Prophets are people at the highest level of humanity.

Therefore, a believer must not use the respectful expressions he uses after mentioning the prophets, talking about them, or describing them, for a human being or for an animal. He must never dare to use it, especially with the word “ox”, which indicates an insult.

The ones mentioned above are not the only words that endanger belief or remove belief from people. Some of those words are given above.

One must definitely avoid saying them and similar ones; and if those words are uttered by mistake, kalima ash-shahada must be uttered immediately.

Even though those words are words that can lead people to unbelief, those who say them generally say them out of ignorance, not out of unbelief. One must not immediately label such people as “unbelievers...”. It is necessary to warn them gently and advise them to repent. (see Mehmet Paksu, İnsanı Uçuruma Götüren Sözler)

Some other words that endanger belief:

Saying, “I love you more than Allah.”

Saying, “May Allah have mercy on him” for someone who is not a believer.

Saying to somebody one does not love, “I have put my signature to send you to Hell.”

Saying, “My religion or my belief has been exhausted.”

Saying words like “Allah is oppressing us”, “I do not recognize Allah” and “Even Allah cannot do this.”

Saying, “Even if Allah commanded me to do this, I would not do it” or “If Allah came, He could not save you from me.”

Saying, “I do not fear” when asked, “Do you not fear Allah?” and seriously meaning that he does not fear Allah.

Saying to someone who is sick, “Allah has forgotten you.”

Saying, “Even Allah cannot cope with her/him, how can I?” for his wife or anyone else.

Saying, “Allah was stingy in showing mercy to me.”

Saying, “Allah does not pity me.”

Saying, “Does Allah have nothing to do? Why does He this or create this?” about anything.

Saying, “Allah and the Quran are enough for me, what is the need for a prophet?”

Saying, “We have listened to them lot” by mocking one of the sunnahs or hadiths of our Prophet (pbuh).

Saying, “Even if the Prophet came and said, ‘Do not do it!’ or If I hear a voice from the sky saying ‘Do not do it!’, I would still do it” when someone who is doing something is told not to do it.

Saying, “A hard month has come” or “A disastrous month has come” by becoming angry with Ramadan or treating it as worthless as the month of Ramadan approaches.

Saying, “No, I am not” when one is asked, “Are you not a Muslim?

A person whose illness gets worse saying, “Oh Allah! Just kill me, whether as a Muslim or as an unbeliever.”

Saying, “What a sweet thing eating haram is.”

Calling someone who is cruel or has deviated from the truth “Just”.

Saying, “I do not give up cash payment for credit” when it is said to him, “Do not abandon the afterlife for this world!”

Saying, “I would do whatever such and such a person ordered me; even if he said to me, ‘Be an unbeliever’, I would.”  

A poor person saying, “Allah has given so much wealth to such and such a person; He has given me very little. Can there be justice like this?

Saying, “Who can obey this order until death?” or “What does prayer gain a person?” when it is said to him, “Perform daily prayers.”

Saying, “Prayer and halal things do not bring me any good.” or “Why should I pray? I have no wealth; I have no property. I have no family; I have no children” or “I have shelved prayer.”

Saying, “I wish I were in the same religion as that girl so that I could marry her” when he sees a beautiful non-Muslim girl.

Saying, “What kind of shari’ah is this?” or “I do not pay attention to talaq or whatsoever.”

Saying, “Azrael made a mistake in taking so-and-so’s spirit.”

It is dangerous to participate in the laughter of those who make fun of the religion.

- If your laughter supports what they say, it certainly bears a religious risk because making fun of the realities of the religion means saying that it is not true. If you laugh to support the same point, you will suffer the same fate.

- If your laughter is not in that sense but for another reason that occurs at that moment, there will be no religious risk but it is still not free from sin.

The following verse tells us everything:

“Already has He sent you Word in the Book that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell” (an-Nisa, 4/140)

Will you please click on the link given below;

What should our attitude be toward those who make fun of our religion?