Alfāz al-kufr
Alfāz al-kufr ( Arabic ألفاظ الكفر, DMG alfāẓ al-kufr , sayings of unbelief ') are sayings which, according to Islamic doctrine, have the consequence that the Muslim believer who does them is considered to be an unbeliever . The expression can with blasphemy be translated because even blasphemy is a sin that entails disbelief, but there is a difference between the two is that blasphemy was persecuted as a threat to public order in European history, while the al-Alfaz kufr only brought about a status change for the individual person. In the Ottoman Empire In the 16th century, the use of one of the alfāz al-kufr for the man meant that his marriage was dissolved with immediate effect.
Alfāz-al-kufr collections
From the 14th century onwards, various Muslim scholars began to compile collections of blasphemous sayings. They are significant evidence of religious criticism and disenchantment with religion in the area of medieval Islam. The most important of these collections include:
- the Risālat alfāẓ al-kufr of the Hanafite Muhammad ibn Ismāʿīl Ibn Badr ar-Raschīd (d. 1366).
- the Risāla fī alfāẓ al-kufr by Tādsch ad-Dīn Abū l-Maʿālī Masʿūd ibn Ahmad, written around 1372 ,
- the Risāla fī bayān al-alfāẓ wa-l-āfʿāl al-kufrīya of Taqī ad-Dīn Muhammad ibn ʿAlī Birgevī (d. 1573),
- the Risāla fī Alfāẓ al-kufr of the Shafiite Qāsim ibn Salāh ad-Dīn al-Chānī al-Halabī (d. 1697)
- Alfāẓ al-kufr from Abū l-Fath al-Muzaffar ibn Ibrāhīm al-Chatīb
In a broader sense, this literature also includes the book al-Iʿlām bi-qawāṭiʿ al-islām ("Information about the things that destroy Islam") by the Shafiite scholar Ibn Hajar al-Haitamī (d. 1565).
The collection of Badr ar-Rashīd
content
The most popular Alfāz-al-kufr collection is that of Badr ar-Rašīd. It essentially consists of a list of quotations from the older Hanafi legal literature, in which Alfāz al-kufr are named. These it should include, for example, if you have a mutawaatir - Hadith rejects the Koran recited the drum represents the meaning of a verse from the Qur'an in question or jokingly Koranic fits turns into his own speech. If, for example, 83: 3 is used for measuring or adding , in which there is talk of measuring or adding, then the fact of kufr should also be fulfilled. Any other form of mockery (istihzāʾ) and disdain (istiḫfāf) in the Koran should also be attributed to the Alfāz al-kufr. Even those who laugh at the blasphemous saying of a third party or whisper a blasphemous saying to a third party so that they can speak it out loud should become an unbeliever, even those who say that they are a mulhid should fall into disbelief.
A great number of alfāz al-kufr concern ritual duties. Anyone who denies the obligatory character of ritual prayer , fasting , zakāt or ghusl should become an unbeliever in every respect. Some of the blasphemous sayings reveal original puns. For example, the statement is quoted from a fatwa collection, who is called to a common prayer and rejects this with reference to the Koran word 29:45 innā ṣ-ṣalāt tanhā by interpreting the word tanhā as a Persian adverb ("alone") ( so that the translation is: “The prayer is to be performed alone”), he is to be regarded as an unbeliever. The actual meaning of the Koran passage is "Prayer guards against the abhorrent and reprehensible" (innā ṣ-ṣalāt tanhā ʿan al-faḥšāʾ wa-l-munkar) .
Sympathy towards followers of other religions should also be counted as Kufr. For example, anyone who sees a "corpulent Christian" (naṣrānīya samīna) and then wishes to be a Christian in order to be able to marry her should also become an unbeliever. The same is said to apply to anyone who asks an Islamic new convert why he has given up his previous religion. Even Muslims who wish that alcohol or zinā were allowed in Islam should thus fall into disbelief.
Comments
Badr ar-Rašīd collection has been commented on several times. The most famous comments are.
- Hāfiẓ al-insān wa-l-ǧinān ʿamma taqdaḥu fī ṣiḥḥat al-īmān by the Ottoman prince Abū l-Chair Muhammad Qorqud ibn Bāyazīd (d. 1513).
- Šarḥ Risālat Alfāẓ al-kufr of the Meccan scholar ʿAlī al-Qārī (d. 1606). The commentary is not an independent work, but is designed as an appendix to another work by al-Qārī, namely his commentary on the Hanafi confessional al-Fiqh-Akbar. Al-Qari, in his commentary, tempered some of the statements in the basic work and warned of the dangers of takfeer .
- the commentary by Ahmad Chātam ibn ʿOthmān Schehdī Aqowalīzāde Bjelopoljčević (d. 1754) Qādī of Larissa .
literature
- Original Arabic sources
- Al-Ǧāmiʿ fī alfāẓ al-kufr . Ed. Muḥammad ibn ʿAbd ar-Raḥmān al-Ḫumaiyis. Dār Īlāf ad-Daulīya, Kuwait, 1999. Digitized version (contains the collections of Badr ar-Raschīd, Tādsch ad-Dīn and al-Halabī)
- Secondary literature
- Camilla Adang et al. a. (ed.): Accusations of unbelief in Islam: a diachronic perspective on Takfīr . Brill, Leiden, 2015. pp. 9f.
- Ahmet Saim Kılavuz: "Elfâz-ı Küfür" in Türkiye Diyanet Vakfı İslâm ansiklopedisi Vol. XI, pp. 26a-27c. Digitized
- RASUL Ǧa'fariyān: Adabīyāt Alfaz-i-i-i kufr represents fiqh hanafi (Fārsīyāt-i-i kitāb fatawa-i Tātārkhānīyah az Sal I Q. 777) in Ǧawād Başarı (ed.): Mutún-i Irani: maǧmū'a-i risālahā-i fārsī wa ʿarabī az dānišwarān-i īrānī (az āġāz-i daura-i islāmī tā pāyān-i ʿaṣr-i taimūrī). Kitābḫāna, Mūza wa Markaz-i Asnād-i Maǧlis-i Šūrā-i Islāmī , Tehran, 2011. Vol. II, pp. 117–157.
Individual evidence
- ↑ Cf. Alain Cabantous: History of Blasphemy. From the French by B. Wilczek. Böhlaus successor, Weimar 1999.
- ↑ Colin Imber: Ebu's-su'ud. The Islamic Legal Tradition . Edinburgh University Press, Edinburgh, 1997. p. 196.
- ↑ Al-Ǧāmiʿ fī alfāẓ al-kufr . 1999, p. 24, 27.30.
- ↑ Al-Ǧāmiʿ fī alfāẓ al-kufr . 1999, pp. 29, 45.
- ↑ Al-Ǧāmiʿ fī alfāẓ al-kufr . 1999, pp. 23, 73.
- ↑ Al-Ǧāmiʿ fī alfāẓ al-kufr . 1999, p. 76.
- ↑ Al-Ǧāmiʿ fī alfāẓ al-kufr . 1999, p. 39.
- ↑ Al-Ǧāmiʿ fī alfāẓ al-kufr . 1999, p. 31.
- ↑ Al-Ǧāmiʿ fī alfāẓ al-kufr . 1999, p. 64.
- ↑ Al-Ǧāmiʿ fī alfāẓ al-kufr . 1999, p. 91.
- Jump up to him Smail Balić: The unknown Bosnia. Europe's bridge to the Islamic world . Böhlau, Cologne a. a., 1992. p. 224.