بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

It is not necessary to make Takfir of deceased scholars. Declaring someone a Kafir (disbeliever) is a grave matter and it is always best to err on the side of caution. However, it is necessary to declare blasphemous statements Kufr where necessary. Otherwise, the sacred will be belittled and undermined. 

Explanation

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: أَيُّمَا رَجُلٍ قَالَ لِأَخِيهِ يَا كَافِرُ، فَقَدْ بَاءَ بِهَا أَحَدُهُمَا

Abdullah bin Umar (May Allah be pleased with them both) narrated that the Messenger of Allah said: If a man says to his brother, “O disbeliever,” then one of them has certainly acquired it. (Sahih al-Bukhari 6104)

In the Hadith above there is a dire warning against declaring a Muslim Kafir. Therefore, Sunni Muslim scholars have always been reluctant to declare individuals Kafir. This reluctance is exacerbated when the individual in question has already passed. Thus, making Takfir of deceased scholars is rare in the Sunni tradition. 

However, this does not mean that they were reluctant to warn against blasphemous and Kufr statements found in their works. As that would open the doors to terrible consequences. It would undermine the essence of everything we hold sacred. Therefore, the most cautious and beneficial approach is to declare the statements Kufr, without declaring the individuals they are attributed to Kafir. 

Commentary 

The meaning of the above Hadith is often discussed when it is narrated. Is it to be taken literally or interpreted? Meaning will one actually become a disbeliever by declaring someone who is Muslim, Kafir. In his commentary Imam al-Ayni mentioned both opinions. Thus, a Muslim must be incredibly cautious in declaring another Kafir. 

قَوْله: (لِأَخِيهِ) المُرَاد بالأخوة أخوة الْإِسْلَام. قَوْله: (فقد بَاء بِهِ) أَحدهمَا أَي: رَجَعَ بِهِ أَحدهمَا لِأَنَّهُ إِن كَانَ صَادِقا فِي نفس الْأَمر فالمقول لَهُ كَافِر، وَإِن كَانَ كَاذِبًا فالقائل كَافِر لِأَنَّهُ حكم بِكَوْن الْمُؤمن كَافِرًا أَو الْإِيمَان كفر، قيل: لَا يكفر الْمُسلم بالمعصية فَكَذَا بِهَذَا القَوْل. وَأجِيب بِأَنَّهُم حملوه على المستحل لذَلِك، وَقيل: مَعْنَاهُ رَجَعَ عَلَيْهِ التَّكْفِير إِذْ كَأَنَّهُ كفر نَفسه لِأَنَّهُ كفر من هُوَ مثله. (عمدة القاري شرح صحيح البخاري)

His statement: “(to his brother)” refers to the brotherhood of Islam. His statement: “(then he has incurred it)” meaning it has returned to one of them. Since if he was truthful in reality, then the one to whom it was said is an unbeliever (Kafir). But if he was lying, then the one who said it is an unbeliever. Since he judged the believer to be an unbeliever or faith to be unbelief.

It has been said: A Muslim is not declared an unbeliever for committing a sin, and this statement is similar. The response is that they interpreted it as referring to one who deems such a sin permissible. It has also been said that its meaning is that the accusation of disbelief rebounds upon him, as it is as if he has declared himself an unbeliever because he has declared someone like himself an unbeliever. (Imam Badr al-Deen al-Ayni 855H, Umdatu al-Qari). 

The balanced approach 

When it comes to declaring Takfir of deceased scholars, Imam al-Dhahabi has a very balanced and valuable approach. He unreservedly and emphatically condemns blasphemous or Kufr statements. However, he mentions barriers to declaring the person in question a Kafir. 

In the Nass (text) below, Imam al-Dhahabi is speaking about the Kufr statements in one of the works of Muhyidin Ibn Arabi. This he does after initially praising him excessively. However, Imam al-Dhahabi raises the possibility of him having repented and turned away from such Kufr.   

وَمِنْ أَرْدَإِ تَوَالِيفِهِ كِتَابُ (الفُصُوْصِ)، فَإِنْ كَانَ لاَ كُفْرَ فِيْهِ، فَمَا فِي الدُّنْيَا كُفْرٌ، نَسْأَلُ اللهَ العَفْوَ وَالنَّجَاةَ، فَوَاغَوْثَاهُ بِاللهِ.

وَقَدْ عَظَّمَهُ جَمَاعَةٌ، وَتَكَلَّفُوا لِمَا صَدَرَ مِنْهُ بِبَعيدِ الاحْتِمَالاَتِ، وَقَدْ حَكَى العَلاَّمَةُ ابْنُ دَقِيقِ العِيْدِ شَيْخُنَا، أَنَّهُ سَمِعَ الشَّيْخَ عِزَّ الدِّيْنِ ابْنَ عَبْدِ السَّلاَمِ يَقُوْلُ عَنِ ابْنِ العَرَبِيِّ: شَيْخُ سُوءٍ، كَذَّابٌ، يَقُوْلُ بِقِدَمِ العَالمِ، وَلاَ يُحَرِّمُ فَرْجاً. قُلْتُ: إِنْ كَانَ مُحْيِي الدِّيْنِ رَجَعَ عَنْ مَقَالاَتِهِ تِلْكَ قَبْلَ المَوْتِ، فَقَدْ فَازَ، وَمَا ذَلِكَ عَلَى اللهِ بِعَزِيْزٍ. (سير أعلام النبلاء)

Among his worst works is the book al-Fusus. If there is no Kufr (blasphemy) in it, then there is no Kufr in the world. We ask Allah for forgiveness and salvation. We seek refuge in Allah. A group of people greatly revered him. And they went to extreme lengths to provide far-fetched interpretations of what had emanated from him. 

Our teacher, the great scholar Ibn Daqiq al-Eid, conveyed that he heard the Shaykh Izz al-Deen Ibn Abd al-Salam say the following regarding Ibn al-Arabi: An evil Shaykh and a liar. Who believes in the pre-eternity of the world. Nor does he forbid any sexual intercourse. I say: If Muhyidin recanted those statements of his before his death, then he has succeeded, and that is not difficult for Allah. (Imam Shams al-Deen al-Dhahabi 784H, Siyar Alam al-Nubalaa). 

Making Taweel

It certainly the more cautious approach to avoid engaging in Takfir of deceased scholars. However, that does not mean we should justify or even praise the Kufr linked to them. Such an extreme approach is contrary to the basic respect every Muslim should have for his Deen. 

وَقَالَ الْجَزرِي وَبِالْجُمْلَةِ فَالَّذِي أقوله وأعتقده وَسمعت من أَثِق بِهِ من شيوخي الَّذين هم حجَّة بيني وَبَين الله تَعَالَى أَن هَذَا الرجل إِن صَحَّ هَذَا الْكَلَام الَّذِي فِي كتبه مِمَّا يُخَالف الشَّرْع المطهر وَقَالَهُ وَهُوَ فِي عقله وَمَات وَهُوَ مُعْتَقد ظَاهره فَهُوَ أنجس من الْيَهُود وَالنَّصَارَى فَإِنَّهُم لَا يسْتَحلُّونَ أَن يَقُولُوا ذَلِك ثمَّ إِنَّمَا يؤول كَلَام الْمَعْصُوم وَلَو فتح بَاب تَأْوِيل كل كَلَام ظَاهره الْكفْر لم يكن فِي الأَرْض كَافِر مَعَ أَن هَذَا الرجل يَقُول فِي فتوحاته وَهَذَا كَلَام على ظَاهره لَا يجوز تَأْوِيله انْتهى. (الرد على القائلين بوحدة الوجود)

(Imam) al-Jazari said: In short, what I say and believe, and what I heard from those I trust among my Shaykhs who are proof between me and Allah Almighty, is that if this man’s words in his books, which contradict the pure Shariah, are true, and he said them while in his right mind and died believing them outwardly, then he is more filthy than the Jews and Christians.

For they do not deem it permissible to say that. Thereafter, we only interpret the words of the infallible. And if the door were opened to interpreting every statement whose apparent meaning is Kufr (disbelief), there would be no disbeliever on earth. Despite what this man says in his Futuhaat.It is speech, which is taken according to its outward, since it cannot be interpreted. End quote. (Imam Ali al-Qari 1014H, al-Radu alaa al-Qayilin bi Wahdatu al-Wujud).

As we see from the Nass above, it is not acceptable to interpret the deviant and blasphemous words found in the books of some prominent figures. Doing so will undermine the fundamentals of Islam and open the doors to extreme Kufr. 

ووجدت ذلك فى ذيل تاريخ الإسلام للذهبى، فإنه قال فى ترجمة القونوى: وحدثنى ابن كثير يعنى: الشيخ عماد الدين صاحب التاريخ والتفسير، أنه حضر مع المزى عنده ـ يعنى القونوى ـ فجرى ذكر «الفصوص» لابن عربى، فقال: لا ريب أن هذا الكلام الذى فيه كفر وضلال. فقال صاحبه الجمال المالكى: أفلا تتأول يا مولانا؟ . فقال: لا، إنما يتأول قول المعصوم. انتهى. والمزى: هو الحافظ جمال الدين صاحب تهذيب الكمال، والأطراف. وفى سكوته إشعار برضاه بكلام القونوى. والله أعلم. (العقد الثمين فى تاريخ البلد الأمين)

I found this in the appendix to al-Dhahabi’s History of Islam, that he said in the biography of al-Qunawi: Ibn Kathir told me, meaning Shaykh Imad al-Din, the author of al-Tarikh and al-Tafseer , that he was present with al-Mizzi at his place – meaning al-Qunawi – and the mention of “al-Fusus” by Ibn Arabi came up. So he said: There is no doubt that this speech contains disbelief (Kufr) and misguidance. Then his companion, Jamal al-Maliki, said: “Don’t you interpret it, Mowlana?” He replied: “No, only the words of the infallible ones are interpreted.”

Al-Mizzi is al-Hafidh Jamal al-Din, the author of Tahdhib al-Kamal and al-Atraf. His silence indicates his approval of al-Qunawi’s statement. And Allah knows best. (Imam Taqi al-Din Muhammad bin Ahmad al-Hasani al-Fasi al-Makki 832H, al-Iqd al-Thamin fi Tarikh al-Balad al-Amin)

Declaring the statements Kufr 

Many sectarian people, in our time, have decided to defend and praise the most extreme statements of Kufr. One of the devious tactics they use against those who oppose them is to say, if you disagree then make Takfir of the deceased scholars to whom the statements are attributed. 

In this manner they present the issue as one of either believing Kufr to be a Karamah or making Takfir of those who passed away a long time ago. This is completely false. The way of classical Sunni scholars was to declare the statements deviant and Kufr. However, many of them still refrained from making Takfir of the deceased scholars.  

وَيَا ليته اكْتفى بِهَذَا الْكَذِب والزور وَلم يتفوه بِمَا هُوَ صَرِيح فِي الْكفْر من أَن خَاتم الْأَنْبِيَاء يَأْخُذ الْفَيْض من خَاتم الْأَوْلِيَاء. (الرد على القائلين بوحدة الوجود)

If only he had been content with this falsehood and fabrication. And had not uttered what is explicitly Kufr (disbelief). Namely, that the Seal of the Prophets receives spiritual benefit (Fayd) from the Seal of the Saints. (Imam Ali al-Qari 1014H, al-Radu ala al-Qayilin bi Wahdatu al-Wujud).

In the above Nass (text). Imam Ali al-Qari speaks against Muhyiddin Ibn Arabi and declares his statement explicit Kufr. That was after rebuking him for claiming he is the final Wali. Despite that he presented narrations preventing Takfir. 

وَسُئِلَ عَنهُ شَيخنَا الْعَلامَة الْمُحَقق الْحَافِظ الْمُفْتِي المُصَنّف أَبُو زرْعَة أَحْمد ابْن شَيخنَا الْحَافِظ الْعِرَاقِيّ الشَّافِعِي فَقَالَ لَا شكّ فِي اشْتِمَال الفصوص الْمَشْهُورَة على الْكفْر الصَّرِيح الَّذِي لَا يشك فِيهِ وَكَذَلِكَ فتوحاته المكية فَإِن صَحَّ صُدُور ذَلِك عَنهُ وَاسْتمرّ عَلَيْهِ إِلَى وَفَاته فَهُوَ كَافِر مخلد فِي النَّار بِلَا شكّ. (الرد على القائلين بوحدة الوجود)

Our Shaykh, the great scholar, the verifier, the memoriser, the Mufti, the prolific author, Abu Zur’ah Ahmad son of our Shaykh, al-Hafidh al-Iraqi, the Shafi’i, was asked about it, and he said: There is no doubt that the infamous ‘al-Fusus’ contains explicit Kufr (disbelief) about which there is no doubt. And likewise, his ‘Futuhat al-Makiyah.’ If it is authenticated that they came from him and he continued upon them until his death, then he is undoubtedly an unbeliever (Kafir) destined for eternal damnation in Hell. (Imam Ali al-Qari 1014H, al-Radu ala al-Qayilin bi Wahdatu al-Wujud).

Ikhtilaaf regarding Takfeer 

We observe, from the above texts, a general reluctance amongst classical Ahl al-Sunnah Imams when it comes to making Takfir of deceased scholars. However, that is not a position adopted by all. In the Nass below, we see a different view. With one Imam refusing to make Takfir whilst the other does do it. 

وَقد بَلغنِي عَن الشَّيْخ الإِمَام عَلَاء الدّين القونوي وَأدْركت أَصْحَابه أَنه قَالَ فِي مثل ذَلِك إِنَّمَا يؤول كَلَام المعصومين وَهُوَ كَمَا قَالَ وَيَنْبَغِي أَن لَا يحكم على ابْن عَرَبِيّ نَفسه بِشَيْء فَإِنِّي لست على يَقِين من صُدُور هَذَا الْكَلَام مِنْهُ وَلَا من استمراره عَلَيْهِ إِلَى وَفَاته وَلَكنَّا نحكم على مثل هَذَا الْكَلَام بِأَنَّهُ كفر انْتهى وَمَا ذكره شَيخنَا من أَنه لَا يحكم على ابْن عَرَبِيّ نَفسه بِشَيْء خَالفه فِيهِ شَيخنَا شيخ الْإِسْلَام سراج الدّين البُلْقِينِيّ لتصريحه بِكفْر ابْن عَرَبِيّ كَمَا سبق عَنهُ. (الرد على القائلين بوحدة الوجود)

(Abu Zur’ah Ibn al-Iraqi said) I have heard from Shaykh Imam Ala’ al-Din al-Qunawi, and I met his companions, that he said regarding such matters: Only the words of the infallible ones are interpreted. And it is as he said. Yet one must not judge Ibn Arabi himself in any way. As I am not certain that this statement originated from him. Nor that he continued to hold this view until his death. But we judge such speech as disbelief. End of quote. 

And what our Shaykh mentioned, that he does not judge Ibn Arabi himself in any way, was contradicted by our Shaykh, Shaykh al-Islam Siraj al-Deen al-Bulqini. Since he explicitly declared Ibn Arabi to be a disbeliever (Kafir). (Imam Ali al-Qari 1014H, al-Radu ala al-Qayilin bi Wahdatu al-Wujud). 

The obligation to oppose 

Irrespective of the difference in declaring a deceased scholar a Kafir, we observe consensus upon declaring blasphemous statements Kufr. In the following Nass (text), Imam al-Buqua’i explains how important it is for leaders and others to oppose the extreme Kufr we find in some Sufi works.  

أبو عبد الله محمد بن عرفة الورغمي التونسي عالم إفريقية، فقال ما معناه: إن من نسب إليه هذا الكلام لا يشك مسلم منصف في فسقه وضلاله وزندقته. هـ. ومنهم شيخنا العلامة إمام القراء شمس الدين محمد بن محمد بن محمد بن علي بن يوسف الجزري الدمشقي نزيل بلاد الروم ثم العجم، قال: “ومما يجب عل ملوك الإسلام، ومن قدر على الأمر بالمعروف [والنهي عن المنكر] أن يعدموا الكتب المخالفة لظاهر الشرع المطهر من كتب المذكور وغيره، ولا يتلفت إلى قول من قال: هذا الكلام المخالف للظاهر ينبغي أن يؤول، فإنه غلط من قائله. إنما يؤول كلام المعصوم، ولو فتح باب تأويل كل كلام ظاهره الكفر، لم يكن في الأرض كافر” ومنهم العلامة نادرة زمانة علما وعملا بدر الدين حسين بن عبد الرحمن الأهدل اليمني الحسيني نسبا وبلدا، وصنف في ابن عربي وابن الفارض كتابا كبيرا نافعا جدا. (مصرع التصوف)

 

Abu Abdullah Muhammad bin Arafah al-Warghami al-Tunusi, the scholar of Ifriqiyah, said, in essence: Indeed, no honest Muslim doubts the immorality, misguidance, and heresy of the one to whom this statement is attributed.” End quote. 

And among them was our esteemed scholar, the Imam of the reciters, Shams al-Din Muhammad bin Muhammad bin Muhammad bin Ali bin Yusuf al-Jazari al-Dimashqi, who resided in the lands of the Romans and then the Persians. He said: It is incumbent upon the kings of the Muslims, and those who are able to enjoin good and forbid evil, to destroy the books that contradict the apparent meaning of the pure Shariah. From the aforementioned books and others. And not to pay attention to the statement of those who say: This speech that contradicts the apparent meaning should be interpreted, for it is a mistake on the part of the one who said it. Only the words of the infallible should be interpreted. And if the door were opened to interpreting every speech whose apparent meaning is Kufr (disbelief), there would be no disbeliever on earth.

Among them was the eminent scholar, a rare figure in his time, both in knowledge and practice, Badr al-Deen Husayn bin Abd al-Rahman al-Ahdal, a Yemeni of Husayni lineage and origin. He authored a large and extremely beneficial book on Ibn Arabi and Ibn al-Farid. (Imam Burhan al-Deen al-Buqa’i 885H, Masra’ al-Tasawuf). 

Praising Kufr 

One of the biggest distortions of Tasawuf that exists in our time is that of pseudo-Sufis praising statements of Kufr. They will look at blasphemy against Allah (Most High) or His blessed Prophet ﷺ and praise them. They will declare the people who made the statements Awliyaa. And claim this extreme Kufr is in fact a miracle (Karamah). 

This is something so vile and destructive, it undermines the fundamental sanctity in Islam. A non-Muslim would be relentlessly and robustly opposed for saying such a thing. However, when Muslims say such things, they are accepted. 

Such extreme deviance is partially due to a total distortion of Islamic spirituality (Tasawuf) and partially caused by sectarianism. Where people will defend the indefensible because the person who said it belongs to their sect. Or is revered by their sect. 

Conclusion 

As we see from the evidence above, it is not necessary to make Takfir of deceased scholars. However, it is undoubtedly necessary to declare that blasphemous statements are Kufr. Not doing so will lead to the sacred being belittled and undermined. Which will, consequently, destroy the foundations of our beautiful religion.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (25.11.25)