The PPK Muslims (Proud, Practicing, Knowledgable) : 01/27/19

How does Quran and Sharia define a Kafir? The hype about the reprehensible practice of Takfir.

ABSTRACT

“VERILY, those who deny God and His apostles by endeavoring to make a distinction between [belief in] God and [belief in] His apostles, and who say, "We believe in the one but we deny the other and want to pursue a path in-between; it is they, they who are truly denying the truth: and for those who deny the truth We have readied shameful suffering; but as for those who believe in God and His apostles and make no distinction between any of them - unto them, in time, will He grant their rewards [in full]. And God is indeed much-forgiving, a dispenser of grace”.

The practice of “takfeer”, labeling others as kafir is a hobby and passion with many of us, specially very popular and frequent among our ulema. Even though our beloved prophet is on record as saying not to announce even a kafir as a kafir. So let us keep miles away from calling folks around us as kafirs on one pretext of the other. But we need to know “Who is a kafir?” The answer is revealed in these ayahs in a typical and exclusive style of the Quranic language. We will try to understand and comprehend them nicely and property.

The ayah starts with referring to those who are kafirs in these words “VERILY, those who deny God and His apostles” and then goes on to describe their actions and deeds which earn for them this title of kuffar in these words: “by endeavoring to make a distinction between [belief in] God and [belief in] His apostles, and who say, ‘We believe in the one but we deny the other’ and want to pursue a path in-between”. In short, these folks want to choose between their belief in God and HIS Messengers and/or differentiate between the various Rasools. The next ayah then quickly delivers its clear and strong verdict against them “Those are the disbelievers, truly” (i.e. “beyond any doubt”) and immediately announces HIS retribution for it “And We have prepared for the disbelievers a humiliating punishment”. On the other hand, the third ayah declares the reward for the faithful “but as for those who believe in God and His apostles and make no distinction between any of them - unto them, in time, will He grant their rewards [in full]. And God is indeed much-forgiving, a dispenser of grace”.

Maulana Maudoodi clarifies that “Insofar as being an unbeliever is concerned, there is no difference between:

(1) those who believe neither in God nor in the Prophets,
(2) those who believe in God but not in the Prophets, and
(3) those who believe in some Prophets but reject others”.

There is an ayah in the Quran which causes confusion when read with these three index ayahs:⁴

“VERILY, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians - all who believe in God and the Last Day and do righteous deeds - shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.”

Notice there in no mention of Prophets here. Hence this gave rise to a strong opinion among modern scholars that belief on Prophets in not an integral part of Eemaan. The article refutes this theory.

The article then quotes two ayahs describing the comprehensive and all inclusive definition of Eemaan which finally settles the issue: who is a Muslim and who is a Kafir. Let me hurry to repeat: we have no intention of joining the business of Takfeer— calling others a Kafir. We just have had a balanced discussion to define who is who and why.

What about the status and station of each prophet in the comity of prophets? Are we not required, by the ayahs quoted above not to discriminate between them in the matter of their standing also and place them all on the same footing? I am sure I have badly jolted the vast majority of my brothers and sisters by even asking this question. Allah Ta'aala has declared in HIS Book that HE HIMSELF has bestowed on some prophets selective supremacy and superiority (fazaail) over the others:⁹ Some scholars like the remarkable Dr. Israar Ahmed have deduced from such ayahs that distinction between the prophets in their standing and personality is sanctioned by the Quran! Very unlikely. Our beloved Prophet is way above others in modesty and humility. In a hadith quoted by Dr. Israar Ahmed he has forbidden us to give him any credit even over Younus Machliwala. So our beloved prophet, true to his humble personality does not want any preference even over a slighted prophet, let alone above the Khalilullah, prophet Ibrahim. Yet the hadith literature honors him as the Imam of all the Prophets who had led them in prayers on the occasion of Mairaj. Exaggeration and embellishment in this matter knows no bounds reaching stark absurdity at one end and shirk and kufr at the other. The article attempts to explain this confusion on the practice of “riwayat parasti", uncritical conformity to narrations in the hadith literature. This is the antithesis of “inkare hadith”, rejection of all hadith. This attitude has generated a totally wrong and disturbing clash between the hadith literature (as distinct from the sunnah of our Prophet) and the teachings of the Quran producing apparently and probably mushrikaana statements by scholars like “the hadith can abrogate the Quran” or “we have only three books: Quran, sahi Bukhari and Muslim—all stated in one breadth” or that “our Prophet is an independent law giver” etc. etc.

January 26, 2019

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- January 2019

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page

Starting Dua, a note & The Ayah 2nd. Page

A Short Summary: For the Busy Bee Tw0 Pages

The Main Story: Recommended Four Pages

Footnotes: For the Perfectionist one Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this generates a fruitful interactive discussion.

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.

Further, we recall that Allah Ta’aala has declared in HIS Book¹

“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”

and we also recollect that he has warned us about the day of judgement²

“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”

We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but in matters religion we choose to

resort to blind following -- taqleed, doctrine of classical Sunni Islamic Fiqh.

(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main text will then be of reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)

THE AYAH

Surah Al Nisa (no. 4), ayahs 150-152

إِنَّ الَّذينَ يَكفُرونَ بِاللَّهِ وَرُسُلِهِ وَيُريدونَ أَن يُفَرِّقوا بَينَ اللَّهِ وَرُسُلِهِ وَيَقولونَ نُؤمِنُ بِبَعضٍ وَنَكفُرُ بِبَعضٍ وَيُريدونَ أَن يَتَّخِذوا بَينَ ذٰلِكَ سَبيلًا؛

أُولٰئِكَ هُمُ الكافِرونَ حَقًّا ۚ وَأَعتَدنا لِلكافِرينَ عَذابًا مُهينًا

وَالَّذينَ آمَنوا بِاللَّهِ وَرُسُلِهِ وَلَم يُفَرِّقوا بَينَ أَحَدٍ مِنهُم أُولٰئِكَ سَوفَ يُؤتيهِم أُجورَهُم ۗ وَكانَ اللَّهُ غَفورًا رَحيمًا

A SHORT VERSION

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

I had selected only the first ayah for discussion today……….(Please see the main story)

The ayah starts with referring to those who are kafirs in these words إِنَّ الَّذينَ يَكفُرونَ بِاللَّهِ وَرُسُلِهِ “VERILY, those who deny God and His apostles” and then goes on to describe their actions and deeds which earn for them this title of kuffar in these words: وَيُريدونَ أَن يُفَرِّقوا بَينَ اللَّهِ وَرُسُلِهِ وَيَقولونَ نُؤمِنُ بِبَعضٍ وَنَكفُرُ بِبَعضٍ وَيُريدونَ أَن يَتَّخِذوا بَينَ ذٰلِكَ سَبيلًا “by endeavoring to make a distinction between [belief in] God and [belief in] His apostles, and who say, ‘We believe in the one but we deny the other’ and want to pursue a path in-between”. In short, these folks want to choose between their belief in God and HIS Messengers and/or differentiate between the various Rasools.

The next ayah then quickly delivers its clear and strong verdict against them أُولٰئِكَ هُمُ الكافِرونَ حَقًّا “Those are the disbelievers, truly” (i.e. “beyond any doubt”) and immediately announces HIS retribution for it وَأَعتَدنا لِلكافِرينَ عَذابًا مُهينًا “And We have prepared for the disbelievers a humiliating punishment”.

On the other hand, the third ayah declares the reward for the faithful وَالَّذينَ آمَنوا بِاللَّهِ وَرُسُلِهِ وَلَم يُفَرِّقوا بَينَ أَحَدٍ مِنهُم أُولٰئِكَ سَوفَ يُؤتيهِم أُجورَهُم ۗ وَكانَ اللَّهُ غَفورًا رَحيمًا “but as for those who believe in God and His apostles and make no distinction between any of them - unto them, in time, will He grant their rewards [in full]. And God is indeed much-forgiving, a dispenser of grace”.

Allow me to quote here Dr. Mohammed Asad for his succinct elaboration: …….(Please see the main story)

In this connection Maulana Maudoodi clarifies that “Insofar as being an unbeliever is concerned, there is no difference between:

(1) those who believe neither in God nor in the Prophets,
(2) those who believe in God but not in the Prophets, and
(3) those who believe in some Prophets but reject others.

It should be stressed…………..(Please see the main story)

Please bear with me a short deviation…………..(Please see the Main Story)

There is an ayah in the Quran which causes confusion when read with these three index ayahs:⁴

Notice there in no mention of Prophets here. Hence this gave rise to a strong opinion among modern scholars that belief on Prophets in not an integral part of Eemaan. However inclusion of other parts of the Quran on the same subject clearly refutes this conclusion. The Holy Prophet has advised: “One part of the Qur'an explains the other. It is not permissible for anyone to explain the Qur'an in any way contrary to the Tafsir of the Qur'an itself”.

Dr. Mohammed Asad offers a very convincing explanation : ……...(Please see the main story)

Allamaa Yousuf Ali throws a very good light: ……….(Please see the Main Story)

Mufti Mohammed Shafi makes a sharp comment “Otherwise, even the Satan admits that there is a God and that He is One”.

The three Index ayahs are clear rejection of this opinion—Eemaan with out belief in the Prophets— and states that belief in God Almighty, the day of Judgement and all the prophets constitutes Eemaan.

There is another ayah denying this concept of Eemaan………(Please see the Main Story)

We can proudly claim that Islam is unique in “its attitude to non-Muslims in matters of justice and fairness, sympathy and goodwill, favour and tolerance”. But it remains firm on its principles, its identity and its article of faith and its shariah. As Islam dissociates itself completely and rigidly from any trace of disbelief it stands out in many walks of life with other fellow human beings. It tries to compensate this weakness with showing maximum tolerance to non-Muslims.

Imam Amin Ahsan Islahi makes a terse comment that the three index ayahs assert clearly that ehle kitaab are indeed real Kafir, more so than the Quraish. In his view this ayah is trying to contradict the munafekeen who, on some pretext or the other tried to defend them because they were not prepared to cut off from them.

The comprehensive nature of Eemaan in Islam is beautifully described in this ayah:⁶ ……..(Please see the Main Story)

The same topic of all-inclusive Eemaan is highlighted in another captivating and appealing ayah of the Quran:⁷^…………(Please see the Main Story)

I think this finally settles the issue between a Believer and non-Believer; who is a Muslim and who is a Kafir. Let me hurry to repeat: we have no intention of joining the business of Takfeer— calling others a Kafir. We just have had a balanced discussion to define who is who and why.

One more item before I close. I have quoted above ayahs dictating us not to differentiate between the Prophets. One more just to emphasize:⁸^……….(Please see the Main Story)

We regard all them as true prophets of God, not discriminating between them from this point of view. For us all of them are prophets of Allah. But what about the status and station of each in the comity of prophets? Are we not required, by the ayahs quoted above not to discriminate between them in the matter of their standing also and place them all on the same footing? I am sure I have badly jolted the vast majority of my brothers and sisters by even asking this question. The hadith literature honors him as the Imam of all the Prophets who had led them in prayers on the occasion of Mairaj. Exaggeration and embellishment in this matter knows no bounds reaching stark absurdity at one end and shirk and kufr at the other. Here is another angle to this discussion: while the Quran has ordained us “making no distinction between any of His apostles” Allah Ta'aala Subhaanahoo has declared in HIS Book that HE HIMSELF has bestowed on some prophets selective supremacy and superiority (fazaail) over the others:⁹

“Those messengers We endowed with gifts, some above others: To one of them God spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit………”

Some scholars like the remarkable Dr. Israar Ahmed have deduced from such ayahs that distinction between the prophets in their standing and personality is sanctioned by the Quran! Far from it. Quran declares that Allah Ta'aala Subhaanahoo has specifically gifted some prophets over the others . To claim the right to do what our Creator has done sounds too far fetched if not sheer audacious and insolent.

Our beloved Prophet is way above others in modesty and humility. It is difficult to imagine him claiming the superiority over his fellow prophets as mentioned in the Hadith literature. Here is a hadith to prove my point. Dr. Israar Ahmed declared in one of his sessions of Dar-se-Quran that the Holy Prophet has forbidden us to give him any credit even over Younus Machliwala. Why he? He explains that Prophet Younus is the only Prophet which was, so to say punished by God Almighty for forsaking his people without HIS orders to leave them. So our beloved prophet, true to his humble personality does not want any preference even over a slighted prophet, let alone above the Khalilullah, prophet Ibrahim.

After narrating this Hadith, this great scholar says………….(Please see the Main Story)

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

THE MAIN STORY

I had selected only the first ayah for discussion today. Very soon however it was clear that the next two ayahs are integral parts of the first. This is the secret of understanding our Holy Text. An Ayah is the Unit of the Quran and frequently conveys the full meaning; even a part of the ayah can be very meaningful . Or you may need a group of ayahs as in the present situation to derive the full meanings. At times, you have to browse through the Quran to find all the ayahs about a special topic. The ayahs on hijab are distributed in Surah Al Noor and Surah Al Ahzab; the earlier ayahs are mentioned in the later Surah Al Ahzab. Similarly there are eleven ayahs on Riba: seven in Surah Al Baqarah, one in Surah Al Imraan, two in Surah Al Nisa and lastly one in Surah Al Room.

Allow me to quote here Dr. Mohammed Asad for his succinct elaboration: “"We believe in some and we deny the others"- that is, they believe in God but not in His apostles (Zamakhshari) or, alternatively, they believe in some of the apostles and deny others (Tabari and Zamakhshari). To my mind, the first of these two interpretations is preferable inasmuch as it covers not only a rejection of some of the apostles but also a total rejection of the idea that God may have revealed His will through His chosen message-bearers. In Islam, the rejection of any or all of God's apostles constitutes almost as grave a sin as a denial of God Himself”.

In this connection Maulana Maudoodi clarifies that “Insofar as being an unbeliever is concerned, there is no difference between:

(1) those who believe neither in God nor in the Prophets,
(2) those who believe in God but not in the Prophets, and
(3) those who believe in some Prophets but reject others.

It should be stressed that belief or Eemaan is not just verbal declaration of the kalma. It should appear in our actions and deeds on the ground which should conform to the dictates of Shariah as opposed to our own fancies and preferences.

Please bear with me a short deviation. The Quran gives us specific and clear instructions on our moral behavior in the imperative tense making it fard on us:³

“Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong”.

Despite feeling presumptuous, I dare say that outstanding scholars like Dr. Israar Ahmed and Maulana Madoodi cast aspersions on the motive and intentions of those who differ from them and pass remarks on their personality before pointing our their “mistake”. Mufti Mohammed Shafi has adopted the same stance in the tafseer of these ayah. He states “This clear verdict of the Holy Quran has exposed the rudderless and crooked ways of those who, in an effort to appear tolerant in dealings with peoples of other faiths, would like to present their religion and religious beliefs as gifts on a platter. By doing so, they wish to tell - despite and contrary to the clear injunctions of the Qur'an and Sunnah - people of other faiths that Muslims do not think that salvation depends on Islam alone and a Jew could keep to his or her creed

and a Christian to his or hers and yet, both could look forward to salvation……..”. Yes, information and knowledge are the foundation of scholarship. However it has to supplemented by understanding (fahm) and wisdom to make a scholar. But the acid test is how much of the knowledge seeps into the performance and personality of the scholar.

Coming back to our subject. There is an ayah in the Quran which causes confusion when read with these three index ayahs:⁴

Dr. Mohammed Asad offers a very convincing explanation of this ayah: “The above passage - which recurs in the Qur'an several times - lays down a fundamental doctrine of Islam. With a breadth of vision unparalleled in any other religious faith, the idea of "salvation" is here made conditional upon three elements only: belief in God, belief in the Day of Judgment, and righteous action in life. The statement of this doctrine at this juncture - that is, in the midst of an appeal to the children of Israel - is warranted by the false Jewish belief that their descent from Abraham entitles them to be regarded as "God's chosen people”.

Allamaa Yousuf Ali throws a very good light on this verse from another angle: “The point of the verse is that Islam does not teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for themselves, and the Christians in their origin were a sect of the Jews. Even the modern organized Christian churches, though they have been, consciously or unconsciously, influenced by the Time Spirit, including the historical fact of Islam, yet cling to the idea of Vicarious Atonement, which means that all who do not believe in it or who lied previously to the death of Christ are at a disadvantage spiritually before the Throne of God. The attitude of Islam is entirely different. Islam existed before the preaching of Muḥammad on this earth: the Qur-ān expressly calls Abraham a Muslim. Its teaching (submission to God’s will) has been and will be the teaching of Religion for all time and for all peoples”.

Mufti Mohammed Shafi makes a sharp comment “Otherwise, even the Satan admits that there is a God and that He is One”.

There is another ayah denying this concept of Eemaan without the Prophets. It notifies to Muslims that if the Quraish believe “as you believe” then they are on the right path:⁵

“And if [others] come to believe in the way you believe, they will indeed find themselves on the right path; and if they turn away, it is but they who will be deeply in the wrong, and God will protect thee from them: for He alone is all-hearing, all-knowing”.

That is ,the faith is valid only when it is the same faith as that of common Muslims; a faith in which Belief in the prophet is an integral part Belief in Allah.

The comprehensive nature of Eemaan in Islam is beautifully described in this ayah:⁶

“THE APOSTLE, and the believers with him, believe in what has been bestowed upon him from on high by his Sustainer: they all believe in God, and His angels, and His revelations, and His apostles, making no distinction between any of His apostles; and they say: "We have heard, and we pay heed. Grant us Thy forgiveness, O our Sustainer, for with Thee is all journeys' end!”

Sayyid Nasr Hosseion et al have mentioned in their modern tafseer The Study Quran “There is no path between belief and disbelief and those who reject any essential element of belief are in the category of disbelievers”. At least, they have entered the realm of disbelief.

The same topic of all-inclusive Eemaan is highlighted in another captivating and appealing ayah of the Quran:⁷

“O you who have attained to faith! Hold fast unto your belief in God and His Apostle, and in the divine writ which He has bestowed from on high upon His Apostle, step by step, as well as in the revelation which He sent down afore time: for he who denies God, and His angels, and His revelations, and His apostles, and the Last Day, has indeed gone far astray”.

One more item before I close. I have quoted above ayahs dictating us not to differentiate between the Prophets. One more, just to emphasize:⁸

“Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants, and that which has been vouchsafed to Moses and Jesus; and that which has been vouchsafed to all the [other] prophets by their Sustainer: we make no distinction between any of them. And it is unto Him that we surrender ourselves.”

After narrating this Hadith, this great scholar says in front of the camera and mic “He is (Wo hain ie he is superior to other prophets) but we should not say this”. A great and fiery and dogmatic orator states emphatically in a video program that our Prophet is superior to others but refrains us in the next breadth from saying so. Such a confusion and this in the mind of renowned and well known scholar like Dr. Israar Ahmed. A possible explanation could be “riwayat parasti", uncritical conformity to narrations in the hadith literature. This is the antithesis of “inkare hadith”, rejection of all hadith. This attitude has generated a totally wrong and disturbing clash between the hadith literature (as distinct from the sunnah of our Prophet) and the teachings of the Quran producing apparently and probably mushrikaana statements by scholars like “the hadith can abrogate the Quran” or “we have only three books: Quran, sahi Bukhari and Muslim—all stated in one breadth” or that “our Prophet is an independent law giver” etc. etc.

The ayah ends with a reminder that God is Forgiving and Merciful. This is understood by some scholars to indicate that all believers will ultimately be forgiven in the next life after completing the punishment of their crimes in this world. Sounds like wishful thinking even though I crave it to be true!

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 49/11

وَلا تَلمِزوا أَنفُسَكُم وَلا تَنابَزوا بِالأَلقابِ ۖ بِئسَ الِاسمُ الفُسوقُ بَعدَ الإيمانِ ۚ وَمَن لَم يَتُب فَأُولٰئِكَ هُمُ الظّالِمونَ

(4) Surah 2/62

إِنَّ الَّذينَ آمَنوا وَالَّذينَ هادوا وَالنَّصارىٰ وَالصّابِئينَ مَن آمَنَ بِاللَّهِ وَاليَومِ الآخِرِ وَعَمِلَ صالِحًا فَلَهُم أَجرُهُم عِندَ رَبِّهِم وَلا خَوفٌ عَلَيهِم وَلا هُم يَحزَنونَ

(5) Surah 2/137

فَإِن آمَنوا بِمِثلِ ما آمَنتُم بِهِ فَقَدِ اهتَدَوا ۖ وَإِن تَوَلَّوا فَإِنَّما هُم في شِقاقٍ ۖ فَسَيَكفيكَهُمُ اللَّهُ ۚ وَهُوَ السَّميعُ العَليمُ

(6) Surah 2/285

آمَنَ الرَّسولُ بِما أُنزِلَ إِلَيهِ مِن رَبِّهِ وَالمُؤمِنونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لا نُفَرِّقُ بَينَ أَحَدٍ مِن رُسُلِهِ ۚ وَقالوا سَمِعنا وَأَطَعنا ۖ غُفرانَكَ رَبَّنا وَإِلَيكَ المَصيرُ

(7) Surah 4/136

يا أَيُّهَا الَّذينَ آمَنوا آمِنوا بِاللَّهِ وَرَسولِهِ وَالكِتابِ الَّذي نَزَّلَ عَلىٰ رَسولِهِ وَالكِتابِ الَّذي أَنزَلَ مِن قَبلُ ۚ وَمَن يَكفُر بِاللَّهِ وَمَلائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَاليَومِ الآخِرِ فَقَد ضَلَّ ضَلالًا بَعيدًا

(8) Surah 2/136

قولوا آمَنّا بِاللَّهِ وَما أُنزِلَ إِلَينا وَما أُنزِلَ إِلىٰ إِبراهيمَ وَإِسماعيلَ وَإِسحاقَ وَيَعقوبَ وَالأَسباطِ وَما أوتِيَ موسىٰ وَعيسىٰ وَما أوتِيَ النَّبِيّونَ مِن رَبِّهِم لا نُفَرِّقُ بَينَ أَحَدٍ مِنهُم وَنَحنُ لَهُ مُسلِمونَ

(9) Surah 2/253 (part of the ayah)

تِلكَ الرُّسُلُ فَضَّلنا بَعضَهُم عَلىٰ بَعضٍ ۘ مِنهُم مَن كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعضَهُم دَرَجاتٍ ۚ وَآتَينا عيسَى ابنَ مَريَمَ البَيِّناتِ وَأَيَّدناهُ بِروحِ القُدُسِ

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How does Quran and Sharia define a Kafir? The hype about the reprehensible practice of Takfir.