Fatwa ID: 09396
Answered by Mufti Sakib Shadman
Question:
When a person commits so many kufr acts in one day should he make taubah for every single act of kufr then saying the shahada?
Example: somone has made taubah for all the kufr acts but forgot to make 5 of the acts taubah. Is his shahada valid and is he again muslim and is it okay when he make the rest taubah after saying the shahada?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Firstly, if one is a true believer in Allah Ta’ala and his perfect Deen of Islam, then one should not treat Deen as a frivolous and trivial matter. There is absolutely no excuse for committing a single act of Kufr, let alone multiple acts.
Subsequently, if you are a genuine, sincere Muslim and firm believer in Allah Ta’ala, your retaking of Shahadah (testimony) will suffice for your re-entering into Islam. [1] However, once you have entered Islam, you must firmly resolve never to commit any further acts of Kufr, and you must denounce all other false beliefs as part of your repentance. [2,4] You may make Taubah (seek repentance) for the remaining prior acts of Kufr after retaking your Shahadah. Your Shahadah is valid either way.
Again, please take the Deen seriously and be unwavering in your belief in Allah Ta’ala. Otherwise, you may be deprived of Allah’s divine guidance and mercy [3], as per the following Qur’anic verses:
إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا
Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief – never will Allah forgive them, nor will He guide them to the (right) way. [4:137]
مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ ۚ وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا
Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allah leaves astray – never will you find for him the (right) way. [4:143]
May Allah Ta’aala keep you steadfast on the correct path.
Only Allah ﷻ knows best.
Written by Mufti Sakib Shadman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
قيل له: وإذا أظهر الكفر بدءًا وأعلنه، ثم أظهر الإسلام، قبل منه عند الجميع وإن كان جائزًا أن يكون مضمرًا للكفر، مظهرًا للإيمان، كذلك ما وصفنا.
Sharh Mukhtasar al-Tahawi li al-Jassaas, 1st ed., 2010. (Vol.6, pg.126, Dār al-Bashair al-Islamiyyah)
[2]
وَكَيْفِيَّةُ تَوْبَتِهِ أَنْ يَتَبَرَّأَ عَنْ الْأَدْيَانِ كُلِّهَا سِوَى دِينِ الْإِسْلَامِ؛ لِأَنَّهُ لَا دِينَ لَهُ) قِيلَ هُوَ أَنْ يَقُولَ تُبْتُ وَرَجَعْتُ إلَى دِينِ الْإِسْلَامِ وَأَنَا بَرِيءٌ مِنْ كُلِّ دِينٍ غَيْرِ دِينِ الْإِسْلَامِ. قِيلَ لَكِنْ هَذَا بَعْدَ أَنْ يَأْتِيَ بِالشَّهَادَتَيْنِ. وَالْإِقْرَارُ بِالْبَعْثِ وَالنُّشُورِ مُسْتَحَبٌّ، وَبِهِ قَالَتْ الْأَئِمَّةُ الثَّلَاثَةُ. (وَلَوْ تَبَرَّأَ عَمَّا انْتَقَلَ إلَيْهِ كَفَاهُ لِحُصُولِ الْمَقْصُودِ) وَفِي شَرْحِ الطَّحَاوِيِّ: سُئِلَ أَبُو يُوسُفَ عَنْ الرَّجُلِ كَيْفَ يُسْلِمُ؟ فَقَالَ: يَقُولُ أَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَيُقِرُّ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ، وَيَتَبَرَّأُ مِنْ الدِّينِ الَّذِي انْتَحَلَهُ، وَإِنْ شَهِدَ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَقَالَ: وَلَمْ أَدْخُلْ فِي هَذَا الدِّينِ قَطُّ وَأَنَا بَرِيءٌ مِنْهُ: أَيْ مِنْ الدِّينِ الَّذِي ارْتَدَّ إلَيْهِ فَهِيَ تَوْبَةٌ انْتَهَى.
Fath al-Qadeer, 1st ed., 1970 (Vol.6, pg.70, Halabi ed., Dār Al-Fikr)
[3]
وَعَنْ ابْنِ عُمَرَ وَعَلِيٍّ ﵃: لَا تُقْبَلُ تَوْبَةُ مَنْ كَرَّرَ رِدَّتَهُ كَالزِّنْدِيقِ، وَهُوَ قَوْلُ مَالِكٍ وَأَحْمَدَ وَاللَّيْثِ لِقَوْلِهِ تَعَالَى ﴿إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلا لِيَهْدِيَهُمْ سَبِيلا﴾ الْآيَةَ
قُلْنَا: رَتَّبَ عَدَمَ الْمَغْفِرَةِ عَلَى شَرْطِ قَوْله تَعَالَى ﴿ثُمَّ ازْدَادُوا كُفْرًا﴾ وَفِي الدِّرَايَةِ قَالَ: فِي الزِّنْدِيقِ
Fath al-Qadeer, 1st ed., 1970 (Vol.6, pg.70, Halabi ed., Dār Al-Fikr)
[4]
وَيَبْرَأَ عَنْ الدَّيْنِ الَّذِي انْتَقَلَ إلَيْهِ، فَإِنْ تَابَ ثُمَّ ارْتَدَّ ثَانِيًا فَحُكْمُهُ فِي الْمَرَّةِ الثَّانِيَةِ كَحُكْمِهِ فِي الْمَرَّةِ الْأُولَى أَنَّهُ إنْ تَابَ فِي الْمَرَّةِ الثَّانِيَةِ قُبِلَتْ تَوْبَتُهُ، وَكَذَا فِي الْمَرَّةِ الثَّالِثَةِ وَالرَّابِعَةِ؛ لِوُجُودِ الْإِيمَانِ ظَاهِرًا فِي كُلِّ كَرَّةٍ؛ لِوُجُودِ رُكْنِهِ، وَهُوَ إقْرَارُ الْعَاقِلِ وَقَالَ اللَّهُ ﵎ ﴿إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا﴾ [النساء: ١٣٧] فَقَدْ أَثْبَتَ ﷾ الْإِيمَانَ بَعْدَ وُجُودِ الرِّدَّةِ مِنْهُ، وَالْإِيمَانُ بَعْدَ وُجُودِ الرِّدَّةِ لَا يَحْتَمِلُ الرَّدَّ
Badā’i’ Al-Ṣanā’i’, 1st ed., 1910 (Vol.7, pg.135, Dār Al-Kutub Al-’Ilmiyyah)