Details
Regarding Blasphemous Sentences
Qutb al-Irshad Hazrat Gangohi (may his grave be illuminated!), in reply
to a query, writes that to utter a blasphemous sentence deliberately, though
there may be no belief in it, is infidelity (kufr). Accordingly it is stated
in Raddal-Mukhtar that the author of the Bahr says, the substance of which
is that, the man who pronounces a blasphemous sentence by way of scoffing
or frolic and sport, though he may not believe it, is in all respects,
an infidel. And the man who under duress or mistakenly utters a sentence
of blasphemy shall not be, on all hands, an infidel. And the man, who deliberately
articulated a blasphemy, is, unanimously, an infidel. But the man who utters
a blasphemy of his own volition when he is not aware of its blasphemous
matter, there is divergence of opinion regarding him. And the man, who
uttered a blasphemy by way of joking though he may not have any belief
in it, will become an apostate, because he held the liability to be light
and such blasphemy is like habitual blasphemy.
Nearly twenty eminent ulema have endorsed this fatwa. It is stated in
Fatwa No.604 of ‘Fatawa 'Aiamgiri’ that if a man blasphemed deliberately,
although he did not know that it was blasphemous, but since he had uttered
it of his own choice he, according to the majority of ulema, will be anathematised
and his apology for not knowing will not be accepted. But some ulema have
dissented in anathematising such a man. It is stated in the Khulasah that
if the jester spoke a blasphemous sentence by way of scoffing and humour,
it shall be blasphemy according to all, though his belief may be against
it; and if a man blasphemed mistakenly, e.g., it was his intention to pronounce
a word which is not blasphemous but then through a slip of the tongue a
blasphemous sentence escaped his tongue, it shall not be infidelity according
to all (the muftis). This is mentioned in Fatwa Qazi Khan.
(1) This has been quoted by Hazrat Gangohi (may his grave be
illuminated!), and fifty-five eminent ulema and muftis have endorsed it.
After writing his name, there remains no need of writing the names of other
divines; just to write the number fifty-five is sufficient.
He writes: - "He who considers a divine order or a prophetic sunnah
to be a defect or a cause of indignity or calls its performer undignified,
is indubitably accursed and is an infidel; and one who is an opponent of
Allah Most High is a denizen of Hell and a renegade. In spite of confessing
it to be a divine order and a sunnah if he regards it as a cause of shame
and disgrace for himself, it is mostly the cause of his infidelity and
antagonism against Allah, for that vicious, accursed fellow considers his
own custom of infidelity to be better than Allah's order.
So, to give up contact and dealings with such a man is the very essence
of religion, and it is not at all permissible to have relation and proximity
with him. On the contrary, separate yourself from him and, considering
him to be the most accursed among the people, be his enemy; and never say
the funeral prayer for him, for he is an infidel.
(2) Similarly, Hazrat Gangohi writes in another fatwa that to
marry between the Two Ids (An interim of two and half months between id-ul-fitr
and ld-ul-Azha) is a Sunnah and it is conducive to prosperity (barakaat).
The Holy Prophet's
marriage with Hazrat 'Ayesha Siddiqah # had taken place in the month of
Shawwal and she used to marry her relatives in Shawwal too.
So, to consider nikah (wedlock, marriage) in this month as inauspicious
is sheer ignorance and disobedience; and it is opposition to and enmity
with the Holy Prophet's
Sunnah. One should repent for such a condition, as otherwise, due to considering
the Sunnah to be bad, one would become an infidel. And such a statement
is made by an arrogant ignorant man only; a religious scholar would never
says such a thing. (Fatwa Rasheediah p.364)
(3) A fatwa has been quoted in Fatawa Rasheedia in which it is
stated at one place that similarly scoffing at legal propositions is explicitly
a sin. Allah Most High says: -
“Say, Was it at Allah and His revelations and His messenger that
ye did scoff? Make no excuse. Ye have disbelieved after your (confession
of) belief.” (IX: 65-66)
Furthermore it is stated that that accursed sentence, "Those who shave
off their beards are better than those who wear beards," is clearly an
insult to a continuous Sunnah and is a blasphemous sentence.
(4) Hazrat Maulana Abd al-Hayy Lakhnavi writes in his Fatawa
that it is stated in Fatawa Bazzaziah: -
"When Allah Most High is praised with such qualities which do not befit
Him or anyone of the Divine Names is scoffed at or anyone of the divine
orders is made fun of or Allah's promise or threat is denied, all this
is infidelity. Similarly, if one claims that 'I am God', be will become
an infidel".
(5) It is stated in Fatawa 'Alamigir that whoever denied anyone
of the Quranic verses or ridiculed it; and it is stated in khazanah, called
it defective, he will become an infidel. It is so stated in the Tatar Khaniyah
also. (Fatawa Alamgiri p. 589)
(6) Hazrat Maulana Shah Vasi Allah has quoted some fatwas in
his treatise entitled Tauqir al-Ulama. Some of them are quoted here: -
It is stated in the Moheet that a man sat on a high place to imitate
a religious divine and then people came and by way of ridicule and mockery
asked propositions (masail) from him and then beat him with a pillow etc.
and laughed heartily. So due to this action all of them became infidels
because they slurred and disdained religion and the Shari' ah.
(7) It is stated in the same Moheet that a religious divine put
his book of Fiqh etc. at the shop of some man and went somewhere. When
he returned and passed that shop, the shopkeeper said "Maulana! You had
forgotten your saw here" The religious divine said: "I had put a book here,
not a saw". The shopkeeper retorted: "Well, it's one and the same thing.
The carpenter cuts with a saw and you people cut people's throats with
this book, or cut their rights".
The religious divine complained against him to Imam Fuzayl. The latter
sentenced him to be beheaded because he had become a renegade by slurring
a book of Fiqh and the punishment for a renegade is beheading.
(8) Similarly, it is stated in Sharh-e Fiqh-e Akbar that the
man who said that "there is no advantage for me from the Shar'a etc. and
according to me it is not in force", he will become an infidel.
(9) It is stated in the Zaheeriyah that a man was told: "Get
up, let us go to a majlis (gathering or assembly) of knowledge.” At this
he replied, "Who can act upon those things these people assert"? Or he
said, "What have I to do with an assembly of religious knowledge"? He becomes
an infidel.
The first reply amounts to infidelity for the reason that it necessarily
follows from it that that man is convinced of 'insupportable liability'
(taklif-e mala yataaq); that is, he thinks that Allah has made man liable
to such things also which are beyond his power and capacity, although it
has been said in the Quran: -
''Allah tasketh not a soul beyond its scope" (II: 286)
And the second sentence becomes blasphemous when it means that, "There
is no need of going to attend a meeting or assembly of the ulema.”
Accordingly, it is stated in the Jawahir that if a man said, "who can
act on what the ulema say?” will become an infidel, because it either necessarily
implies 'insupportable liability' or if one denies that they are ulema,
it means that whatever the ulema say they impute falsehood in it to the
noble prophets (peace be on all of them!), and its being infidelity is
evident.
(10) It is stated in Fatawa Sughra that if someone threw a fatwa
on the ground through contempt, he will become an infidel.
(11) It is stated in the Tatimma that whoever insulted the Shari'ah
or insulted those propositions which are needed in the Shari' ah, he will
become an infidel because he belittled a proposition of the Shari'ah.
(12) It is stated in the Moheet that if a religious divine is
speaking points of knowledge or is relating authentic Hadith, i.e., Hadith
that are proven and not fake, and someone laughed at it saying that "all
this is nothing'; whereby the purpose is to reject it, or if he said: "What
will be the earthly use of all these things! If it is money, it will be
of some use, that is, instead of engaging in all these things, one should
engage in earning money for in the present age the value that is commanded
by money is not commanded by knowledge'; he will become an infidel, because
it is a contradiction of Allah's statement:
"But honour, power and glory belong to Allah and to His messenger
and the believers." (LXIII: 8)
The other statement is: -
"While the word of Allah that became the uppermost" (IX: 40).
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