What is Takfir al-Dar?
This concept entails judging a person based on the reality of the people he lives with. Whenever a Dar is considered to be Dar al-Kufr, any person living in it is considered to be part of it.
Basically, anyone who lives in an environment where Kufr is widespread, he is to be regarded as being one of them, unless he distinguishes himself.
Evidences of Takfir al-Dar
There are many evidences from the Salaf Saliheen for making Takfir according to the Dar, besides this, there are also rational evidences to support this concept.
Khalid ibn al-Waleed against Musaylimah
Many cite the narrations regarding the incident of the Sahaba with Musaylamah. When Musaylamah began getting lots of supporters for his claim of prophethood, Abu Bakr started a campaign against him.
The Sahaba attacked Banu Hanifa, even when there were some (secret) Muslims among them. This did not hold back, as they attacked them after having given them a final chance to explain themselves.
٢٨ - حَدَّثَنَا ابْنُ أَبِي زَائِدَةَ، ثنا سَعْدُ بْنُ طَارِقٍ، عَنْ نُعَيْمِ بْنِ أَبِي هِنْدٍ، عَنْ سَلَمَةَ بْنِ نُعَيْمٍ قَالَ: شَهِدْتُ مَعَ خَالِدِ بْنِ الْوَلِيدِ يَوْمَ الْيَمَامَةِ، فَلَمَّا شَدَّدْنَا عَلَى الْقَوْمِ ضَرَبْتُ رَجُلًا مِنْهُمْ، فَلَمَّا وَقَعَ، قَالَ: اللَّهُمَّ عَلَى مِلَّتِكَ وَمِلَّةِ رَسُولِكَ وَإِنِّي بَرِيءٌ مِمَّا عَلَيْهِ مُسَيْلِمَةُ، فَعَقَدْتُ فِي رِجْلِهِ خَيْطًا وَمَضَيْتُ مَعَ الْقَوْمِ، فَلَمَّا رَجَعْتُ نَادَيْتُ مَنْ يَعْرِفُ هَذَا الرَّجُلَ؟ فَمَرَّ بِيَ نَاسٌ مِنْ أَهْلِ الْيَمَنِ، فَقَالُوا هَذَا رَجُلٌ مِنْ أَهْلِ الْيَمَنِ مِنْ أَهْلِ الرِّضَى مِنَ الْمُسْلِمِينَ، فَرَجَعْتُ إِلَى الْمَدِينَةِ زَمَنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ، فَحَدَّثْتُهُ، فَقَالَ عُمَرُ: «قَدْ أَحْسَنْتَ أَنْ بَيَّنْتَ إِنَّ عَلَيْكَ وَعَلَى قَوْمِكَ الدِّيَةَ، وَعَلَيْكَ تَحْرِيرَ رَقَبَةٍ مِنْ أَهْلِ الرِّضَى، وَعَلَى قَوْمِكَ النِّصْفَ، وَعَلَى الْمُسْلِمِينَ النِّصْفَ»
[ص119 - كتاب الجزء الثاني من حديث يحيى بن معين الفوائد رواية أبي بكر المروزي]
Yahya ibn Ma'een mentioned:
Ibn Abī Zā’idah narrated to us, (he said): Saʿd ibn Ṭāriq narrated to us, from Nuʿaym ibn Abī Hind, from Salamah ibn Nuʿaym, who said:
"I was present with Khālid ibn al-Walīd on the Day of al-Yamāmah. When we pressed hard against the enemy, I struck one of them. When he fell to the ground, he said: 'O Allah, (I die) upon Your religion and the religion of Your Messenger, and I am free from whatever Musaylimah is upon.'
So I tied a string to his leg and continued on with the battle. When I returned, I called out, 'Who knows this man?'
Some people from Yemen passed by me and said: 'This man is from the people of Yemen, from the righteous Muslims.'
Later, I returned to Madinah during the caliphate of ʿUmar (may Allah be pleased with him), and I informed him of what had happened.
ʿUmar said: 'You have done well by clarifying the matter. The blood money (diyah) is due upon you and your people. You must also free a believing slave from among the righteous. Half (of the diyah) is upon your people, and the other half is upon the Muslims.'
[Kitaab al-Juz al-Thaani min Hadith Yahya ibn Ma'een - Page 119]
In this we see that Khalid ibn al-Waleed attacked the people of Musaylimah, even though there was a Muslim among them.
When it was clarified to Khalid that the person who was killed was a Muslim, he brought the issue to Umar ibn al-Khattab. Umar responded that he needs to pay the blood money for the person who was killed, as he was a Muslim.
Khalid viewed everyone among the people of Musaylimah to be kuffar, and this was the Takfir al-Dar he practised in the case of Musaylimah.
If we think about it, what Khalid ibn al-Waleed concluded was nothing more than reasonable, as the majority of those who were among Musaylimah viewed him to be a prophet.
Had the person not distuingished himself from the people of Musaylimah, Khalid would not have inquired about his situation. The Muslim felt the need to distinguish himself, as he, among the other people of Musaylimah, was being attacked.
Ya'qub al-Qommi with the people of Qom
Ya'qub al-Qommi (died at 174 Hijri) lived in Qom, which was mainly inhabited by the Rafidah. He concealed his faith, as he was a Sunni.
Whenever his close companion saw him, he remarked that he is like the believer in the time of Fir'awn. As such a believer would also hide his faith, and was an exception considering the place he lived in.
٨٦ - يَعْقُوبُ بْنُ عَبْدِ اللَّهِ بْنِ سَعْدٍ الْأَشْعَرِيُّ الْقُمِّيُّ يُكْنَى بِأَبِي الْحَسَنِ , رَوَى عَنْهُ جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ , وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ , وَعَامَّةُ مَنْ أَدْرَكَهُ مِنْ أَهْلِ الْعِرَاقِ , وَكَانَ جَرِيرٌ إِذَا مَرَّ بِهِ يَعْقُوبُ الْقُمِّيُّ يَقُولُ: هَذَا مُؤْمِنُ آلِ فِرْعَوْنَ
[كتاب طبقات المحدثين بأصبهان – الجزء ٢ – الصفحة ٣٤]
Yaʿqūb ibn ʿAbd Allāh ibn Saʿd al-Ashʿarī al-Qummī, known by the kunyah Abū al-Ḥasan, Jarīr ibn ʿAbd al-Ḥamīd, ʿAbd al-Raḥmān ibn Mahdī, and most of those from Iraq who met him narrated from him.
Whenever Yaʿqūb al-Qummī passed by, Jarīr used to say: “This is the believer from the people of Fir'awn.”
[Kitaab Tabaqaat al-Muhaditheen bi Asbahaan - Volume 2 - Page 34]
Ya'qub al-Qommi did not object to Jarir's saying about him being like a believer from the people of Fir'awn, as he agrees with that statement.
This also tells us that Jarir ibn Abdul-Hamid also expressed Takfir al-Dar, together with Ya'qub al-Qommi. And anyone would do the same, would they live in Qom at that time, as it was a Rafidi city.
This also tells us that Ya'qub al-Qommi would not view people to be believers based on their outer appearance. Which means that under certain conditions, Islamic signs would not be deemed valid to judge by.
In Qom, the distinguishing sign would have been to express Sunnism, and this would only be known through examination.
It would have been completely inaccurate to assume that every person in Qom is a Sunni simply based on their performance of prayer, Islamic clothing, the Shahada, or other Islamic practices — especially considering that the Rafidah would express those same things.
With that, assuming a person would be a Sunni in a Rafidi city just by Islamic practises would not only be unwise but also completely inaccurate.
Imam Ahmad about congregational prayer at times of Fitnah
Prayer is the second pillar of Islam, and it will be the first thing one will be asked about on the Day of Judgement.
For this reason, one should be extra cautious about the validity of his prayer. Just like you would protect your wealth from thieves, you should protect your prayer from those who diminish its reward or invalidate when prayed behind.
(وأنبأنا على البندار عن ابن بطة حدثنا أبو بكر بن الآجرى حدثنا) قال المروذى: سئل أحمد: أمرّ فى الطريق فأسمع الاقامة: ترى أن أصلى؟ فقال: قد كنت أسهّل، فأما إذ كثرت البدع فلا تصل إلا خلف من تعرف.
[طبقات الحنابلة - المجلد ١ - الصفحتان ٥٨-٥٩]
(ʿAlī al-Bundār informed us from Ibn Baṭṭah who narrated to us from Abū Bakr al-Ājurrī who said:) Al-Marwadhi said: I asked Ahmad, "I pass by on the road and hear the iqāmah; do you think I should pray with them?" He replied: "I used to be lenient (regarding that), but now that innovations have become widespread—do not pray except behind someone you know."
[Tabaqaat al-Hanabilah - Volume 1 - Page 58-59]
This narration can be understood in different ways. Some understand this narration to mean that Imam Ahmad was talking about Muslim innovators. They would say that this narration does not support Takfir al-Dar.
Then there is another group who understand this narration to mean that Imam Ahmad viewed the Imams of the mosques in his city to be disbelievers, based on the fact that the innovation of Mu'tazilah was widespread among them in Baghdad.
Whatever the case, Imam Ahmad believed one should not accept a person to be safe to be prayed behind, which tells us that one does not need to have good assumptions under times of Fitan.
Rational evidences
Viewing a person to be part of the people he lives with is from the Fitrah. We automatically generalize when there is a need for it.
Whenever a country or place consists of people who are wicked, then any person is viewed as such, unless he distinguishes himself from them.
Just like we would not trust anyone in a place where it is known that most people are liars, we would also not trust anyone in a place where most people are disbelievers, unless a person distinguishes himself from the people.
Ask yourself this: "Would I view a person to be Muslim if he gave me the Salam, while I am in a city where most people do the same but yet are Rafidi?"
No one who follows his Fitrah, would ever be content in acting upon that basis, as he knows that it is not valid as a distinguishing sign in such a situation.
And exactly this is the reality of most countries and cities today, as the majority are upon disbelief for their act of voting in democracy, while they claim to be Muslim, yet are secular, who are not fully pleased with Allah's laws.
Islam about examining people
There are general rules, and to every general rule there is an exception. The general rule is that it is not allowed to examine the beliefs of a person who claims Islam. This is due to the fact that the Prophet and his Sahaba obstained from doing so.
١٨٧٩٠ - أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، عَنِ الثَّوْرِيِّ , عَنْ جَابِرٍ , عَنِ الشَّعْبِيِّ , قَالَ: «الْمِحْنَةُ بِدْعَةٌ»
[المصنف لعبد الرزاق - الجزء العاشر - الصفحة ١٩٢]
Abdurrazzaq al-San'ani mentioned:
From al-Thawri, from Jabir, from al-Shaʿbi, who said: "Testing (al-miḥnah) is an innovation (bid'ah)."
[Musannaf Abdurrazzaq - Volume 10 - Page 192]
حدثنا أبو بكر قال حدثنا وكيع عن سفيان عن جابر عن عامر والحكم قالا:
المحنة بدعة.
[المصنف - ابن أبي شيبة الكوفي - ج ٦ - الصفحة ٤٨٩]
Ibn Abi Shaybah mentioned:
Waki‘ narrated to us from Sufyan, from Jabir, from ‘Amir and al-Hakam, who both said: “Testing (al-miḥnah) is an innovation (bid‘ah).”
[Musannaf Ibn Abi Shaybah - Volume 6 - Page 489]
However, there is an exception to this rule. The exception is whenever innovation is widespread, it becomes permissible, and even encouraged, in order to prevent taking knowledge from people of innovation, to befriend them, to marry them, etc.
The scholars of Islam examined people in times of Fitan
There are many narrations from the Salaf Saliheen about the permissibility of examining people who claim Islam, in times of widespread innovation.
Sufyan al-Thawri with Rabi' ibn Subayh
Sufyan examined the case of Rabi' ibn Subayh while he was in Basrah, as Rabi' was influential in that city. He eventually found out that Rabi' was a Qadari, after questioning others about him, and who his close companions are.
Sufyan al-Thawri did this because he was careful in who he sits with and from who he takes knowledge from.
Whenever there is a need to examine others, it must be done. Such need arises when innovation is widespread. If such is not the case, then examining would be considered an innovation in Islam.
421 - أخبرني أبو القاسم عمر ، قال : حدثنا أحمد بن محمد ، قال : حدثنا أبو بكر المروذي ، قال : حدثنا أبو بكر بن خلاد الباهلي ، قال : [ ص: 453 ] سمعت يحيى بن سعيد القطان يقول : لما قدم سفيان الثوري البصرة : جعل ينظر إلى أمر الربيع - يعني ابن صبيح - وقدره عند الناس ، سأل : أي شيء مذهبه ؟ قالوا : ما مذهبه إلا السنة ، قال : من بطانته ؟ قالوا : أهل القدر ، قال : هو قدري .
قال الشيخ : رحمة الله على سفيان الثوري ، لقد نطق بالحكمة فصدق وقال بعلم فوافق الكتاب والسنة وما توجبه الحكمة ويدركه العيان ويعرفه أهل البصيرة والبيان ، قال الله عز وجل :
يا أيها الذين آمنوا لا تتخذوا بطانة من دونكم لا يألونكم خبالا ودوا ما عنتم .
[الإبانة الكبرى – ابن بطة – الجزء ٢ – الصفحة ٤٥٣]
Ibn Battah mentioned:
Abū al-Qāsim ʿUmar narrated to me, he said: Aḥmad ibn Muḥammad narrated to us, he said: Abū Bakr al-Marwazī narrated to us, he said: Abū Bakr ibn Khallād al-Bāhilī narrated to us, he said: I heard Yaḥyā ibn Saʿīd al-Qaṭṭān say:
"When Sufyān al-Thawrī came to Baṣrah, he began observing the case of al-Rabīʿ – meaning Ibn Ṣubayḥ – and the high regard people had for him. He asked, ‘What is his madhhab (in creed)?’
They said, ‘His madhhab is nothing but the Sunnah.’
He asked, ‘Who are his close associates?’
They said, ‘The people of Qadar (the Qadariyyah).’
He said, ‘Then he is a Qadarī.’"
Ibn Battah commented:
"May Allah have mercy on Sufyān al-Thawrī – he indeed spoke with wisdom, spoke the truth, and his words agreed with the Book and the Sunnah, and with what wisdom dictates, and what is confirmed by observation and known to the people of insight and clarity.
Allah, the Exalted, said: 'O you who have believed, do not take as close associates those other than yourselves, for they will not spare you [any] ruin. They wish you would suffer…' (Qur’ān, Āl ʿImrān 3:118)"
[Al-Ibanah al-Kubra - Ibn Battah - Volume 2 - Page 453]
Zuhayr with specific narrators
Zuhayr is from the Atba Tabi'een (95 AH to 173 AH), he was a great scholar and memorizer of Hadith.
٢٠٦٠ - وَحَدَّثَنَا الْفِرْيَابِيُّ قَالَ: حَدَّثَنَا عَبَّاسٌ الْعَنْبَرِيُّ قَالَ: سَمِعْتُ أَحْمَدَ بْنَ يُونُسَ يَقُولُ: رَأَيْتُ زُهَيْرَ بْنَ مُعَاوِيَةَ جَاءَ إِلَى زَائِدَةَ بْنِ قُدَامَةَ فَكَلَّمَهُ ⦗٢٥٥١⦘ فِي رَجُلٍ يُحَدِّثُهُ فَقَالَ: مِنْ أَهْلِ السُّنَّةِ هُوَ؟ . فَقَالَ: مَا أَعْرِفُهُ بِبِدْعَةٍ , فَقَالَ زَائِدَةُ: هَيْهَاتَ أَمِنْ أَهْلِ السُّنَّةِ هُوَ؟ . فَقَالَ زُهَيْرٌ: مَتَى كَانَ النَّاسُ هَكَذَا؟ . فَقَالَ زَائِدَةُ: وَمَتَى كَانَ النَّاسُ يَشْتُمُونَ أَبَا بَكْرٍ وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا
[كتاب الشريعة - الآجري - المجلد ٥ - الصفحة ٢٥٥٠]
Al-Ajurri mentioned:
Al-Firyabi narrated to us, he said: Abbas al-‘Anbari narrated to us, he said: I heard Ahmad ibn Yunus say:
I saw Zuhayr ibn Mu‘awiyah come to Zaaidah ibn Qudāmah and speak to him about a man he was narrating from.
He (Zuhayr) asked, “Is he from Ahl al-Sunnah?”
Zaaidah replied, “I don’t know him to be upon any innovation.”
Zuhayr then said, “That’s not enough — is he from Ahl al-Sunnah?”
Zuhayr said, “Since when did people become like this?”
Zaaidah responded, “And since when did people curse Abu Bakr and ‘Umar, may Allah be pleased with them both?”
[Kitab al-Shari'ah - Al-Ajurri - Volume 5 - Page 2550]
Zuhayr felt the need to examine since innovation became widespread. Zaaidah was first astonished to the fact Zuhayr was asking him such questions, as this was not the norm he was used to. That is because in that time, it was only recent that the scholars began examining people, due to the widespread innovation.
Muhammad ibn Sireen with narrators
Muhammad ibn Sireen used to examine narrators based on their creed, as he would only take Hadith from Ahl Sunnah.
حَدَّثَنَا أَبُو جَعْفَرٍ، مُحَمَّدُ بْنُ الصَّبَّاحِ حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، عَنْ عَاصِمٍ الأَحْوَلِ، عَنِ ابْنِ سِيرِينَ، قَالَ لَمْ يَكُونُوا يَسْأَلُونَ عَنِ الإِسْنَادِ، فَلَمَّا وَقَعَتِ الْفِتْنَةُ قَالُوا سَمُّوا لَنَا رِجَالَكُمْ فَيُنْظَرُ إِلَى أَهْلِ السُّنَّةِ فَيُؤْخَذُ حَدِيثُهُمْ وَيُنْظَرُ إِلَى أَهْلِ الْبِدَعِ فَلاَ يُؤْخَذُ حَدِيثُهُمْ .
Imam Muslim mentioned:
Abū Ja’far Muhammad bin us-Sabbāh narrated to us, Ismā’īl bin Zakariyyā narrated to us, on authority of Āsim al-Ahwal, on authority of Ibn Sīrīn that he said: "They did not used to ask about the chains of narration, but when Fitnah occurred, they said: ‘Name us your men’. So the narrations from Ahl us-Sunnah would be regarded, while the narrations of Ahl Bid'ah would be disregarded."
[Sahih Muslim Introduction 27]
Abdurrahman ibn Mahdi and examination
Abdurrahman ibn Mahdi is one of the greatest students of Abdullah ibn al-Mubarak, and also one of the greatest teachers of Imam Ahmad.
He felt such a strong need to protect the Sunnah that he said that if he were given authority to protect a place against heresy, he would do so.
٢٠٦ - حَدَّثَنِي مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ عُمَرَ بْنِ الْحَكَمِ أَبُو الْحَسَنِ بْنُ الْعَطَّارِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ زِيَادٍ سَبَلَانُ، قَالَ: سَأَلْتُ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ فَقُلْتُ: مَا تَقُولُ فِيمَنْ يَقُولُ: الْقُرْآنُ مَخْلُوقٌ فَقَالَ: " لَوْ كَانَ لِي عَلَيْهِ سُلْطَانٌ لَقُمْتُ عَلَى الْجِسْرِ فَكَانَ لَا يَمُرُّ بِي رَجُلٌ إِلَّا سَأَلْتُهُ فَإِذَا قَالَ: الْقُرْآنُ مَخْلُوقٌ ضَرَبْتُ عُنُقَهُ وَأَلْقَيْتُ رَأْسَهُ فِي الْمَاءِ "
[كتاب السنة - عبد الله بن أحمد - الجزء ١ - صفحة ١٧٢]
Abdullah ibn Ahmad mentioned:
Muhammad ibn Muhammad ibn ʿUmar ibn al-Ḥakam Abū al-Ḥasan ibn al-ʿAṭṭār narrated to me, saying: Ibrāhīm ibn Ziyād Sabalān told us, he said: I asked ʿAbd al-Raḥmān ibn Mahdī and said: “What do you say about someone who says: ‘The Quran is created’?”
He replied: “If I was given authority, I would stand on the bridge and not let any man pass by me except that I would examine him. If someone were to say: ‘The Quran is created,’ I would strike his neck and throw his head into the water.”
[Kitaab al-Sunnah - Abdullah ibn Ahmad - Volume 1 - Page 172]
Abdurrahman ibn Mahdi, while using very graphical language to express his rejection of the belief that the Quran is created, was essentially emphasizing that—if given authority by the Islamic ruler—he would not allow anyone who held that view to enter the city.
The belief of the Jahmiyyah began to become a widespread belief, and Abdurrahman ibn Mahdi felt that people should be examined due to that.
Barbahari with his time
Barbahari was from among the later scholars of Islam, just like Ibn Battah, Tabarani, and others. He wrote the book "Sharh al-Sunnah" in which he explained the creed of Ahl Sunnah.
In his book he also mentioned that examining people is an innovation, but when there is a need for it, it becomes permissible.
[١٤٠] واحذر ثم احذر [أهل] زمانك خاصة، وانظر من تجالس، وممن تسمع، ومن تصحب، فإن الخلق كأنهم في ردة، إلا من عصمه الله منهم.
[ص122 - كتاب شرح السنة للبربهاري]
Barbahari said:
"And be extra cautious — especially of the people of your own time — and consider carefully whom you sit with, from whom you hear, and whom you accompany. For the people, it is as if they are in a state of apostasy, except those whom Allah has protected among them."
[Sharh al-Sunnah - Barbahari - Page 122]
[١٤٢] والمحنة في الإسلام بدعة، وأما اليوم فيمتحن بالسنة، لقوله: إن هذا العلم دين فانظروا عمن تأخذون دينكم، ولا تقبلوا الحديث إلا ممن تقبلون شهادته.
[ص123 - كتاب شرح السنة للبربهاري]
Barbahari said:
"And examination (miḥnah) in Islam is an innovation (bidʿah), but today one is tested with the Sunnah — due to the saying: "Indeed, this knowledge is religion, so look to whom you take your religion from."
[Sharh al-Sunnah - Barbahari - Page 123]
ولا تقبلوا الحديث إلا ممن تقبلون شهادته. فتنظر، إن كان صاحب سنة له معرفة صدوق كتبت عنه وإلا تركته.
[ص123-124 - كتاب شرح السنة للبربهاري]
Barbahari said:
"And do not take ḥadīth except from one whose testimony you would accept. So examine: if he is a person of Sunnah, knowledgeable, and truthful — then write from him; otherwise, leave him."
[Sharh al-Sunnah - Barbahari - Page 123-124]
[١٤٨] ولا يحل لرجل أن يقول: فلان صاحب سنة حتى يعلم منه أنه قد اجتمعت فيه خصال السنة، لا يقال له: صاحب سنة حتى تجتمع فيه السنة كلها.
[ص128 - كتاب شرح السنة للبربهاري]
Barbahari said:
"It is not permissible for a man to say: 'So-and-so is a person of Sunnah' until it is known that all the characteristics of the Sunnah are found in him. One should not be called a person of Sunnah until the entire Sunnah is found in him."
[Sharh al-Sunnah - Barbahari - Page 128]
Meaning, one should not be called to be from Ahl Sunnah, unless he possesses all the fundamental beliefs of Ahl Sunnah.
When expression of Islamic practises are valid signs
There is a big group that believes people should be considered to be Muslims in Dar al-Kufr whenever they claim so, or express Islamic practises.
However, when we look at the evidences of Takfir al-Dar from Khalid ibn al-Waleed, Ya'qub al-Qommi, and potentially Imam Ahmad, we see that it contradicts this premise.
Besides that, rational evidences indicate that Islamic practises are not valid when a place practises these whilst being Kuffar. So how to deal with it?
What could be said is that the Asl is to judge a person to be Muslim whenever he claims so or expresses Islamic practises. But this is only in a place where innovation is not widespread. Take for example a person living among the Christians, anyone who expresses Islamic practises would automatically distinguish himself from the people he lives with.
So, judging a person to be Muslim by his expression can only be valid when his environment allows the validity of it. Anyone who expresses Islam in a city where innovation is not widespread, it should be taken from him, and such a person should be considered to be Muslim. And this is from the understanding of the Salaf Saliheen.
Evidences from the Salaf Saliheen
There are numerous narrations that say a person must be viewed to be Muslim whenever he expresses Islam.
These evidences indicate that the Asl is that a person must be judged with Islam whenever he expresses it. This general ruling should be understood correctly, as one cannot claim that it is valid in all circumstances. There is an exception to every general ruling.
1. The impermissibility of calling a person Kafir when he says the Shahada
In the Asl, it is not permissible to assume Kufr of anyone who expresses the Shahada and claims Islam.
A Muslim should not base his judgement on assumption, rather, he should base it on what is apparent. Whenever a person says the Shahada, no Muslim has the right to judge such a person as a Kafir.
Whenever an Islamic sign is made apparent, whether through Shahada or something else, it should be accepted, without questioning the person. This is the Asl, not to question one's beliefs whenever he claims Islam.
So this is in the case when Kufri innovation is not widespread. The Khawarij used to question people, even when Kufri innovation was not widespread, and this was their innovation. They would always say, "Are you a believer? Explain to me Tawheed.", while what was expected from them was to accept the apparent and not to question.
٣٠٣٨١ - حَدَّثَنَا وَكِيعٌ , عَنْ عَمْرِو بْنِ مُنَبِّهٍ , عَنْ سَوَّارِ بْنِ شَبِيبٍ قَالَ: جَاءَ رَجُلٌ إِلَى ابْنِ عُمَرَ فَقَالَ: إِنَّ هَاهُنَا قَوْمًا يَشْهَدُونَ عَلَيَّ بِالْكُفْرِ , فَقَالَ: " أَلَا تَقُولُ: لَا إِلَهَ إِلَّا اللَّهُ فَتُكَذِّبُهُمْ "
[المصنّف لابن أبي شيبة - المجلد ٦ - الصفحة ١٦٦]
Ibn Abi Shaybah mentioned:
Waki‘ narrated to us, from ‘Amr ibn Munabbih, from Sawwār ibn Shabīb who said: A man came to Ibn ‘Umar and said: “There are people here who bear witness against me that I am a kafir.” So he (Ibn ‘Umar) said: “Would you not say: Lā ilāha illā Allāh, and thus prove them to be liars?”
[Musannaf Ibn Abi Shaybah - Volume 6 - Page 166]
حَدَّثَنَا أَبِي، ثنا أَبُو صَالِحٍ، حَدَّثَنِي مُعَاوِيَةُ بْنُ صَالِحٍ، عَنْ عَلِيِّ بْنِ أَبِي طَلْحَةَ، عن ابن عَبَّاسٍ قَوْلَهُ: لَسْتَ مُؤْمِناً قَالَ: حَرَّمَ اللَّهُ عَلَى الْمُؤْمِنِينَ أَنْ يَقُولُوا لِمَنْ يَشْهَدُ أَنْ لَا إِلَهَ إِلا اللَّهُ لَسْتَ مُؤْمِناً، كَمَا حَرَّمَ عَلَيْهِمُ الْمَيْتَةَ فَهُوَ آمِنٌ عَلَى مَالِهِ وَدَمِهِ، فَلَا تَرُدُّوا عَلَيْهِ قوله.
[تفسير ابن أبي حاتم - المجلد ٣ - الصفحة ١٠٤٠]
Ibn Abi Haatim mentioned:
My father narrated to us, Abu Ṣāliḥ narrated to us, Mu‘āwiyah ibn Ṣāliḥ narrated to me, from ‘Alī ibn Abī Ṭalḥah, from Ibn ʿAbbās regarding the verse: ‘You are not a believer’—he said: Allah has forbidden the believers to say to anyone who testifies Lā ilāha illā Allāh, ‘You are not a believer,’ just as He has forbidden to them (eating) dead meat.
Such a person is protected in regard to his wealth and blood, so do not reject his statement (of faith).”
[Tafsir Ibn Abi Haatim - Volume 3 - Page 1040]
2. The impermissibility of calling a person Kafir when he gives the Salam
٥٨٢٦ - حَدَّثَنَا أَبُو سَعِيدٍ الأَشَجُّ، ثنا الْمُحَارِبِيُّ، ثنا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ، عَنِ ابْنِ أَبِي حَدْرَدٍ الأَسْلَمِيِّ عَنْ أَبِيهِ قَالَ: بَعَثَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَرِيَّةٍ، وَفِي تِلْكَ السَّرِيَّةِ أَبُو قَتَادَةَ الأَنْصَارِيُّ وَمُحَلِّمُ بْنُ جَثَّامَةَ بْنِ قَيْسٍ، وأنا منهم فينا نَحْنُ إِذْ مَرَّ عَامِرُ بْنُ الأَضْبَطِ الأَشْجَعِيُّ، فَسَلَّمَ عَلَيْنَا بِتَحِيَّةِ الإِسْلامِ، فَأَمْسَكْنَا عَنْهُ، ثُمَّ حَمَلَ عَلَيْهِ مُحَلِّمُ بْنُ جَثَّامَةَ، فَقَتَلَهُ وَسَلَبَهُ بَعِيرَهُ ( ... ) «٢» كَانَ مَعَهُ فِيهِ لَبَنٌ، فَلَمَّا قَدِمْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، نَزَلَ فِينَا الْقُرْآنَ: يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا إِلَى آخِرِ الآيَةِ.
[تفسير ابن أبي حاتم - المجلد ٣ - الصفحة ١٠٤٠]
Ibn Abi Haatim mentioned:
Abū Saʿīd al-Ashajj narrated to us, al-Muḥāribī narrated to us, Muḥammad ibn Isḥāq narrated from Yazīd ibn ʿAbd Allāh ibn Qusayṭ, from Ibn Abī Ḥadrad al-Aslamī, from his father who said:
"The Messenger of Allah ﷺ sent us on a military expedition. Among us were Abū Qatādah al-Anṣārī, Muḥallim ibn Jaththāmah ibn Qays, and myself. While we were in that expedition, ʿĀmir ibn al-Aḍbaṭ al-Ashjaʿī passed by us and greeted us with the greeting of Islam (as-salāmu ʿalaykum).
We refrained from (doing anything to) him, but then Muḥallim ibn Jaththāmah attacked him, killed him, and took his camel and belongings (as spoils). He (ʿĀmir) had with him some milk.
Then when we returned to the Messenger of Allah ﷺ, the Qur’an was revealed concerning us: ‘O believers! When you struggle in the cause of Allah, be sure of who you fight...’ — until the end of the verse."
[Tafsir Ibn Abi Haatim - Volume 3 - Page 1040]
The companion Muhallim ibn Jaththamah killed a person on military expedition when he saw a person exclaim Islam through the Salam greeting.
After he killed that person and returned to the Prophet, the verse came down: "O believers! When you struggle in the cause of Allah, be sure of who you fight. And do not say to those who offer you ˹greetings of˺ peace, “You are no believer!".
This shows us that the Salam greeting is a sign of Islam, and that whenever a person says it, he is to be viewed as a Muslim, unless he just says without being a Muslim.
3. The impermissibility of calling a person Kafir when he performs prayer
Prayer is a sign of Islam, and whenever a person expresses this in an environment where this would be regarded as a definitive sign of Islam, it must be accepted from him.
Take for example a person performing prayer while he lives under the Christians and Jews. His prayer would be a sign that he believes in Islam, when Kufri innovation is not widespread among those who claim Islam.
٩٥٦ - أَخْبَرَنِي أَبُو يَحْيَى زَكَرِيَّا بْنُ يَحْيَى النَّاقِدُ قَالَ: ثَنَا أَبُو طَالِبٍ، أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ عَنْ رَجُلٍ رَأَوْهُ يُصَلِّي فِي أَرْضِ الْعَدُوِّ يُقْتَلُ؟ قَالَ: لَا ⦗٥٦٥⦘، قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «نُهِيتُ أَنْ أَقْتُلَ الْمُصَلِّينَ»
[كتاب السنة - لأبي بكر الخلال - المجلد ٣ - الصفحة ٥٦٤]
Abu Bakr al-Khallal mentioned:
Abū Yaḥyā Zakariyyā ibn Yaḥyā al-Nāqid informed me, he said: Abū Ṭālib narrated to us that he asked Abū ʿAbd Allāh (i.e., Imām Aḥmad ibn Ḥanbal) about a man who was seen praying in enemy territory — should he be killed? He replied: “No.” The Prophet ﷺ said: “I have been forbidden from killing those who pray.”
[Kitab al-Sunnah - Abu Bakr al-Khallal - Volume 3 - Page 564]
Mere expression of Islamic practises protect the practiser's blood and wealth, and he is safe in the situation of war, whenever the Muslim invade his abode.
This narration of Imam Ahmad can be understood in two ways, it is either that the person is found praying while living among the apostates, or that he lives under the Kuffar Asliyyun (like Christians, Jews, etc).
1: When a person is found praying in an abode of the apostates, he will not be considered a Muslim, however, his prayer will protect him from being killed without examination.
2: If a person is seen praying in Dar al-Kufr, among original disbelievers such as Christians, Jews, atheists, or others, he should be regarded as a Muslim (in the Asl), as his prayer distinguishes him from the disbelievers. However, this ruling does not apply when there is widespread Kufri innovation among those who claim to be Muslim in that land.
4. The impermissibility of calling a person Kafir when he looks Islamic
Looking Islamic entails wearing the Hijab for women, and having Islamic beard for men, among other things.
In the Asl, whenever a person is found to wear Islamic clothes, he should be considered to be a Muslim, as it distinguishes him from other religions.
ومن المجموعة، قال أشهب، في رجل مات فلا يدرى أمسلم هو أم كافر: فلا يغسل ولا يصلى عليه، إلا أن يكون عليه زي الإسلام، من حصاب أو غيره، فيصلى عليه وينوى بذلك إن كان مسلما.
[النوادر والزيادات - ابن أبي زيد القيرواني - المجلد ١ - الصفحة ٦١٠]
Ibn Abi Zayd al-Qayrawani mentioned:
And from (the book) al-Majmūʿah, Ashhab (140 AH - 204 AH) said regarding a man who died and it is not known whether he was a Muslim or a kafir: "He is not to be washed or prayed over, unless he is wearing something that outwardly shows Islam — such as Islamic clothing or something similar. In that case, the funeral prayer may be performed over him, with the intention that it is only valid if he was indeed a Muslim."
[Al-Nawadir wal-Ziyadat - Ibn Abi Zayd al-Qayrawani - Volume 1 - Page 610]
Such Islamic clothing can be a sign of Islam, as Ashhab said. This means that the Salaf Saliheen believed that in the Asl, Islamic signs should be considered as valid.
٦١٥ - أَخْبَرَنِي منصور بن الوليد، قَالَ: حَدَّثَنَا علي بن سعيد، أنه سمع أبا عبد الله، وسأله رجل عن الرجل يوجد قتيلا في أرض العدو، وقد قطع رأسه، لا يدري من المسلمين هو أو من العدو؟ قَالَ: يستدل عليه بالختان والثياب. فقال رجل: فإن لم يعرف؟ قَالَ: لا يصلى عليه. قيل: فإن وجد في أرض الإسلام وعلى هذه الحال؟ قَالَ: يصلى عليه ويغسل
[أحكام أهل الملل والردة - أبو بكر الخلال - الصفحة ٢١٦-٢١٧]
Abu Bakr al-Khallal mentioned:
Manṣūr ibn al-Walīd informed me, he said: Ali ibn Saʿīd narrated to us, that he heard Abū ʿAbd Allāh (Imām Aḥmad) being asked by a man about a person found killed in enemy territory, with his head severed, and it is not known whether he was a Muslim or from the enemy. He (Imām Aḥmad) said: He should be identified by his circumcision and clothes.
Then a man asked: What if he is not recognizable (no basis for him being Muslim)? He (Imām Aḥmad) replied: Then no prayer should be performed for him.
It was asked: What if he is found in the land of Islam in that condition? He (Imām Aḥmad) said: He should be prayed over and washed.
[Ahkaam Ahl Milal wal-Ridda - Abu Bakr al-Khallal - Page 216-217]
This means that Imam Ahmad viewed that when a person died in Dar al-Kufr, while living among the Kuffar Asliyyun, that he would regard him to be a believer if Islamic signs were present in him, such as Islamic clothing and circumcision.
And this is what we believe, that when a person lives among the Kuffar Asliyyun, and there is no widespread Kufri innovation among the Islamic community, that he should be regarded as a Muslim if he shows Islamic signs.
And when a person dies in Dar al-Islam while he is not found to wear Islamic clothing or is cirumcised, he should be regarded to be a believer, if it is not estabilished that he shows signs of Christianity or Judaism.
Wrongfully making takfir
Anyone who observes a person expressing the Islamic signs we mentioned, but yet makes takfir of him, is falling into minor kufr.
This applies only to a situation where a person lives among the original disbelievers (Kuffar Asliyyun) while displaying signs of Islam, and there is no widespread innovation of disbelief (kufr) among the Muslim community in that city or country.
وَحَدَّثَنَا يَحْيَى بْنُ يَحْيَى التَّمِيمِيُّ، وَيَحْيَى بْنُ أَيُّوبَ، وَقُتَيْبَةُ بْنُ سَعِيدٍ، وَعَلِيُّ بْنُ حُجْرٍ، جَمِيعًا عَنْ إِسْمَاعِيلَ بْنِ جَعْفَرٍ، قَالَ يَحْيَى بْنُ يَحْيَى أَخْبَرَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، أَنَّهُ سَمِعَ ابْنَ عُمَرَ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَيُّمَا امْرِئٍ قَالَ لأَخِيهِ يَا كَافِرُ . فَقَدْ بَاءَ بِهَا أَحَدُهُمَا إِنْ كَانَ كَمَا قَالَ وَإِلاَّ رَجَعَتْ عَلَيْهِ " .
It is reported on the authority of Ibn 'Umar that the Messenger of Allah (may peace and blessings be upon him) said:
“If anyone says to his brother, ‘O disbeliever!’ then one of them has indeed incurred it. If the one who said it is truthful, it applies to the other; but if he is not, it will return to the one who said it.”
[Sahih Muslim 60b]
Wrongfully making takfir of a Muslim is considered a major sin, and according to the understanding of the Salaf Saliheen, it is minor kufr, as explained by Abu Ubayd al-Qasim and others.
When expression of Islamic practises are invalid signs
Every situation is different, and a general rule cannot be applied in every context. It would be incorrect to say that this would apply to the abode of the apostates.
Nobody in his right mind would say that the Salam greeting, prayer, or Shahada, are valid signs of someone's Islam when he lives among murtadun who all express these same signs.
These would not be distinguishing signs of Islam in a place of murtadun, like for example places of the Rafidah, Jahmiyyah, and others.
Anyone who studies the complete picture would know that there are contexts that make these signs invalid. Take for example the situation of Musaylima. Would you really consider a person walking there to be a believer when he prays and gave you the salam? Khalid ibn al-Waleed did not, he attacked everyone in there, and did not question any enemy before attacking him.
Then what about the situation of Ya'qub al-Qommi, when he lived in Qom, which was filled with the Rafidah, would you consider a person walking in Qom to be a believer when he gave you the salam and prayed? If not, then this shows you that there is a context to Islamic signs being valid to prove one's Islam.
Some examples of practising Takfir al-Dar
This becomes an important concept for Muslims living in Dar al-Kufr, as the chance of living with apostates is greater in such an environment.
So what should a Muslim do when he finds himself living with apostates who claim to be Muslim. When they perform prayer, fast in Ramadan, give the Islamic greeting, how should a Muslim react to this? and what should be his way of handling such an environment?
Living with secular people
There are many people who are not satisfied with Allah's laws, they are known as secular people. They make laws, and go against the legislation of Allah as a form of rebellion, so that they can live according to their desires.
These people might still uphold some Islamic teachings, like prayer, fasting, and other things, yet they are kuffar by having rejected the laws of Allah due to their rebellious nature.
Anyone who makes laws besides Allah, regardless of whether or not he believes that men has the right to make laws, has definitely fallen into kufr. Nobody has the right to legislate except Allah.
Whenever a Muslim finds himself being a minority among secular people, he should remain patient, respectful towards them, but refrain from regarding them as Muslims.
- Making haram halal and halal haram
- Believing in the concept "seperating religion from politics"
- Disapproving of ruling with the Shariah
However, one should note that not everyone calling towards engagement in politics with the kuffar would be a secularist. It might be that he does not go there to make laws, but rather to change policies. Changing policies is not kufr, making laws is.
Examples of policies would be:
- Guidelines about who can enter or live in the country.
- How the government manages taxes, spending, and monetary systems.
- What to do with healthcare and how it is funded.
- Strategy in dealing with other nations.
The government is responsible for both policies and legislation. So they also make laws, which is why anyone who supports them in that, cannot be a Muslim, as legislation belongs to none but Allah.
Living with the Rafidah
This is not very common among the majority of Muslims, nor was this the case with the Salaf Saliheen. However, there is a possibility that one finds himself living with or residing under the Rafidah.
No one would disagree with the notion that whenever you find yourself living with the Rafidah, Islamic signs will become invalid. As the Rafidah express these signs, yet they are kuffar.
Living with the Jahmiyyah
Now, whenever a Muslim finds himself living among the Jahmiyyah, like the Mu'tazilah, Asha'riah, or Maturidiyyah, he should become especially cautious, and not view them as believers, as they reject Allah's attributes due to their stubbornness and haughtiness.
No Sunni would view any one of them as a believer, even if he gave the salam or performs prayer. They reject the attributes of Allah, and even claim that what is in the Mushaf (Quran) is muhdath/created.
The ruling on refraining from Takfir al-Dar
Takfir al-Dar is from Islam, and it was practised by the Salaf Saliheen when they found themselves under certain conditions.
It is an exception to the rule, as the general rule is that Muslims are ordered to view people as believers whenever they show Islamic signs.
So whenever a Muslim finds himself in this exception, he should practise Takfir al-Dar, and view a person to be part of his people.
Not performing Takfir al-Dar while living among apostates
If you live in a society where apostasy is widespread, yet refuse to apply Takfīr al-Dār, then you're ultimately going against both your fitrah and the teachings of Islam.
Avoiding Takfīr al-Dār puts you in a contradictory position. Imagine attending Eid prayer or any large Islamic gathering, and seeing everyone pray — while you know most of them are, in truth, apostates. You would feel pressured to treat them all as believers just because they showed you "signs of Islam". That would contradict what you know about the overall reality: that the majority are apostates.
This kind of judgment — where you rely on external signs without weighing the wider reality — would gradually lead you to assume that everyone is a believer simply because they show signs of Islam. Over time, your assessment of people would no longer align with the reality you live in.
This method of “giving the benefit of the doubt” in such a setting is flawed, because it causes a disconnect between your judgment and the truth of the environment around you.
Now, if someone insists on this approach, it’s incorrect and not in line with the guidance of Islam. Still, it does not amount to kufr — if the person acknowledges that the majority are disbelievers but simply hopes that each individual they see might belong to the faithful minority. That’s not just wishful thinking — it’s a serious misjudgment.
A Muslim only falls into disbelief when he knowingly denies the reality that most people around him are upon kufr.
But if he accepts that reality, and still chooses to judge individuals by assuming they belong to the rare believing minority — that’s an error in judgment, not in core belief. And while it’s wrong, it doesn’t take him out of Islam.
We believe that the correct position is to perform Takfir al-Dar when a Muslim is in the minority while living with apostates.