Who is a Kaafir?

[Idris]

DEFINITION
Al-Iman is to see the TRUTH, be convinced of it and internalize it as the truth while al-Kufr is to see the TRUTH, be convinced of it but reject it as the truth. The Truth meant here is specifically the belief in the sole lordship of Allah.
Therefore, it is not possible to talk of either al-Iman or al-Kufr until there is knowledge and the will power to act accordingly.

?Say: "O people of the book! Come to a common term between us and you: that we worship none but Allah; that we associate no partners with him; that we erect not from among ourselves lords and patrons other than Allah." if then they turn back say: ?bear witness that we are Muslims.?? (Q3:64)

?So if they dispute with you say: "I have submitted my whole self to Allah and so have those who follow me." And say to the people of the book and to those who are unlearned: "do ye (also) submit yourselves?" if they do they are in right guidance but if they turn back your duty is to convey the message; and Allah?s sees (all) his servants.? (Q3:20)

A child (because he does not have will-power) can not be regarded to be a Mumin or a Kaafir. An Adult who is ignorant of al-Islam or is yet to be convinced of it can not be regarded to be a Mumin or a Kaafir either.



EXPLANATION
A Human being has two phases in life; the phase of Childhood and that of Adulthood. The transitional period during which a person transforms from childhood to adulthood is known as Adolescence.

The phase of Childhood is that of dependency on the Adults as a person undergoes both mental and physical growth. This growth has to continue until a person has reached such a stage that he can begin to live an independent life.

Adulthood is that phase of human life during which a person takes charge of his affairs as he has developed all the necessary abilities (most importantly mental ability) to live an independent and responsible life. An adult is held accountable for all his activities.

At Adolescence, the neural integrations have reached such a critical stage that a person, for the first time in his life, is able to watch himself as he engages in conscious activities. A child, though conscious, is not capable of watching and assessing his activities.

It is this new ability of an Adolescent to watch the ?self? that creates the quest to know the self.

An Adolescent, instead of just trying to cope with life, as it had been in childhood, wants to have a say in his living. He wants to know why he does what he does and wants to know the purpose of his living. Indeed, it is a period of revolution.


Instead of trying to cope with life, an adolescent wants to find and try alternatives to the patterns he is already used to in life.

For the first time, there is the urge to think rationally. It is this urge (to be rational in all thought) that is referred to as Al-Aql.

So, the major challenges facing an adolescent are: the urge to know the self and the world and the urge to find a meaning to life.

The adolescent is like a person who has just awakened from sleep to find himself in a new world - he wants to know so many things. If the curiosity is not suppressed, it would be the guide in life. Objectivity of mind anyway remains as the lamp.

As an Adolescent goes through the struggle to uncover the reality of life, he soon discovers Allah and realizes that there is the Hereafter. He now feels a sense of awareness but not without implication ? he is now confronted with a conflict ? The conflict to adjust to the new reality in defiance of his Hawa (irrational beliefs) or to remain with al-Hawa and disregard the consequences.

Al-Iman has various meanings depending on the context in which it is used. Among the meanings are; Awareness, Faith and Decision. Our concern here is that of Decision.

Decision is the intended choice that a person makes out of conflicting options. The person who does not have options can not be regarded to have decision. Children generally do not have the ability to decide; they simply submit to their desires.

At Adolescence, human beings begin to have the ability to have a say in the kind of life they live. It is this ability that creates the conflict and confusion found among adolescents. In our case here, it is this ability that calls for a decision concerning whether a person is to submit totally to Allah or to rebel against Him.

A person prior to adolescence had lived a life based on fallacious beliefs known collectively as al-Hawa. It is due to the new mental capability that he is able for the first time to assess and decide a way for himself instead of just trying to cope with life as it had been.

This however, is in sharp contrast to the simple and seemingly free life that he had lived. Instead of just submitting to the desires, he now has to regulate the desires to conform to his rational thoughts.

The decision is whether to undergo this arduous endeavour and wait for the fruit or to continue to enjoy the deceptive life regardless of the consequences; the valences are equal. It is whether to take shelter in the temporary shade or to be patient to reach home where there is the permanent shelter.

If he chooses the rational way he is a Mumin but if he fights against it then he is a Kafir.

A Mumin protects his Iman by at-Taqwa while a Kaafir normalizes his life on al-Kufr by persistent denial of the truth. A Kaafir fights against the obvious truth.


Allah guides the Muminun by the process of this practical life. The formula is simple; ?test your hypothesis? by practicing it until it is confirmed to you and you move forward. In this way, a person grows in awareness.

The Decision that a person takes to avoid the reality is known as al-Kufr. A person that decides to compromise between the reality and falsehood has committed ash-Shirk. The person who is yet to decide remains a confused person.



CAUSES OF AL-KUFR

What would make a person to see and be convinced of the truth but choose to fight against it?

There is no doubt that every human being wants happiness and there is no doubt that lasting happiness can only be achieved by accepting and adjusting to the truth yet most people would choose to avoid the truth ? why?

Pride is one of the greatest causes of al-Kufr.

Every human being loves honour and deserves to be respected; this is natural. What is abnormal however is to be greedy of respect; to demand for more respect. Such greediness is known as pride. Any person who feels that he is better than any other person is puffed with pride and would of consequence feels that he deserves more respect.

A person who has pride always wants to be given special privilege over others. The Just Allah says: ?That is the house of the Hereafter ? We reserve it for those who do not seek to exult themselves in this world and do not seek mischief? (Q28:83)

A person puffed with pride considers it disrespectful to accept justice as a norm of life ? he has his own definition of justice. Any truth that does not maintain his status is distasteful and therefore difficult for him to accept. Iblis could not just accept the superiority of Adam in knowledge. What did they say to Musa (a.s)? They said: "Have you come to us to turn us away from the way we found our fathers following in order that you and your brother may have greatness in the land? We shall not believe in you!" (Q10:78)

Another major cause of al-kufr is materialism.

There is no problem for a person to seek for livelihood ? deprivation is indeed a crime that must not be tolerated in a sane society.

When a person forgets that he is just a passer-by and instead sits down here on earth, he becomes weak and myopic in thought. A person who is too greedy over material things in this world would prefer to deny the obvious truth in order to remain comfortable with his carnal desires. A person who is already well placed or has high hope in this false arrangement would not want a change in the status quo no matter how rational it is.

?O you who believe! What is the matter with you that when you are asked to go forth in the cause of Allah you cling heavily to the earth? Do you prefer the life of this world to the Hereafter? But little is the comfort of this life as compared with the Hereafter.? (Q9:38)

The other major cause of al-Kufr is cowardliness.

When a person fears too much to loose the little love that he is enjoying or fears to face the panel of human judges, he may deny the punishment to come in the Hereafter so as to remain comfortable with his earthly life.

?Of mankind is he who says: We believe in Allah, but, if he be made to suffer for the sake of Allah, he mistakes the persecution of mankind for Allah's punishment; and then, if victory comes from your Lord, will say: Lo! we were with you (all the while). Is not Allah best aware of what is in the bosoms of (His) creatures?? (29:10)


?And the Hypocrites also. These were told: "Come fight in the way of Allah or (at least) drive (the foe from your city)." They say: "had we known how to fight we should certainly have followed you. They were that day nearer to al-Kufr than to al-Iman saying with their lips what was not in their hearts. But Allah has full knowledge of all they conceal.? (Q3:167)



CAUSES OF AL-KUFR

There are basically two classes of Kuffar: the arrogant and the fanatical Kuffar.

The arrogant Kuffar are the real Kuffar and they are as few as the true Muminun. They are people that understand the religion very well unlike the fanatical Kuffar who are rather dogmatic and superstitious.

The verse (Q2:6) "Certainly those who disbelieve, it is the same for them whether you warn them or you do not warn them; they will not believe." refers to the arrogant Kuffar. They are deaf, dumb and blind that they can not return. These are the real enemies.

The fanatical Kuffar are the recruited soldiers of the arrogant Kuffar. They are the fools that have sold themselves for meager prices and therefore become blind.

The arrogant Kuffar keep them in perpetual darkness and exploit them.

A Kaafir, like any other person, cannot tolerate worries. In the effort to keep the mind at rest, a Kaafir turns rebellious and begins to fight back. It is this attitude of a Kaafir that is referred to as at-Tughyan.

A Mumin who does not protect himself with at-Taqwa can become a Kaafir.



PREVENTION OF AL-KUFR

Prevention of al-Kufr is preservation of al-Iman ? it is known as at-Taqwa.


A person who sees the truth would naturally want to accept it except where it has been interpreted as distasteful. One needs to set himself for Allah alone so as to avoid selfish interests.

At-Taqwa is preservation of al-Iman.

Foremost among at-Taqwa is AZ-ZIKR () which is to keep the decision alive. AS-SALAAT () serves this purpose.

The implementation of the decision naturally follows - the replacement of al-Hawa with al-Aql in what is known as the greater struggle (). The entire life is based on building the heart.

Self-assessment is the next. One has to take account of himself and to assess his progress periodically. A person?s present day must always be better than his yesterday. This is AL-MUHAASABAH ().

One has to be vigilant if not he will slip from the way without realizing. We should understand that Satan is tactful and gradual in pursuing his goal.