Do Hanafi fatwas cite Imams' status, Qur'an-distortion, Companion-vilification, mut'a and taqiyya as grounds for takfir of Shia?

The Islamic Worldview

Are all shia kaafir?

Conclusion

The sources do not give one answer: some Hanafi-linked fatwas (F2, F7) treat Shia doctrine as a whole as incompatible with Islam and so class Shias in general as not Muslim, while others (F3, F8) treat Shias as Muslim in general, reserving kafir status for individuals who actually hold specific disqualifying beliefs. The Hanafi reference cited in F8 (Fatawa Shami) names five such beliefs; absent these, a Shia — even one who prefers Ali — is not classed as kafir.

Sources

Hanafi Fiqh

Summary

The Hanafi-linked fatwas disagree. Darul Uloom Deoband F8 and Faraz Rabbani F3 hold Shia are Muslim in general, with kufr limited to those who actually hold specific disqualifying beliefs; other fatwas F2 F7 hold Shia doctrine as a whole is incompatible with Islam's fundamentals, so Shias in general are not Muslims.

Key points

F8 (Darul Uloom Deoband), citing Fatawa Shami 4/135, names five specific beliefs that make a Shia kafir — Jibril's error, Ali's divinity, slandering A'isha, Qur'anic distortion, denying Abu Bakr's companionship — and says one who merely holds Ali superior without these is not kafir. F8
F3 (Faraz Rabbani) cites the Amman Message's scholarly consensus that Shias are Muslim, making Sunni-Shia marriage valid, while advising consultation on compatibility. F3
F7 grounds its blanket verdict in doctrinal specifics it treats as defining Shi'ism generally — Imamah, the Imams' superhuman status, Qur'anic distortion, apostasy of the Sahaba, mut'a and taqiyya. F7

References

F2In regards to question number 188 - 'Can a Sunni man can marry a Shia - IslamQA · islamqa.org
F3Can a Sunni Muslim Marry a Shia Muslim? - IslamQA · islamqa.org
F7Why are shia’a different? - IslamQA · islamqa.org
F8Is it true that all Shias are non-Muslims? - IslamQA · islamqa.org

Hanafi ijtihadFrom the Hanafi fatwas cited

RulingNo single Hanafi verdict is given across the sources, but the fatwa that cites the school's own classical reference (Fatawa Shami, in F8) does not classify Shia as kafir across the board: it treats holding one of five specific disqualifying beliefs as kufr, and treats a Shia who holds none of them (including one who merely regards Ali as superior) as a Muslim, though possibly an innovator on other grounds discussed elsewhere in these sources.

Legal reason (ʿillah)F8, citing Fatawa Shami 4/135, gives the 'illah as denial of a matter definitively established in the religion — the Qur'an's completeness and transmission, or a named Companion's authenticated status — as opposed to merely preferring Ali, which is a matter of scholarly disagreement (ijtihad), not denial of something definitive. F6 similarly treats denying Qur'anic completeness or slandering A'isha as kufr because they contradict clear, definitive Qur'anic text. F8 F6

Analogy (qiyas)
By analogy with the principle that denying a matter established by definitive (qat'i) proof is kufr, F8 extends that verdict to five specific beliefs, each held to contradict a definitively established textual or historical fact, while F6 applies the same logic to Qur'anic distortion and slander of A'isha. F8 F6
Juristic preference (istihsan)
Rather than the harsher blanket analogy urged elsewhere F2 F7 — that Shia doctrine as a whole is incompatible with Islam — F8 restricts takfir to those five specific beliefs, a disciplined departure resting on the distinction between denying something definitive and differing on a matter of ijtihad; F3 likewise treats Shia as Muslim in general.

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Expert Opinions argue against declaring Shia Muslims collectively non-Muslim, citing al-Shafi'i's acceptance of narrations from religious innovators and Ibn Taymiyyah's permission to pray behind a Shia imam if no alternative existed. N1

Key points

It defines Muslim identity through the Shahadatain and Qur'an 4:136, holding that only four specific fringe claims remove someone from Islam, which most Shia, especially Twelvers, do not hold. N1
It states Sunni and Shia share the six articles of faith, and that differences such as mourning practices reflect jurisprudence rather than a different object of worship. N1

References

N1Sectarianism & Division · Team Awareness

The Hanafi fatwas lists doctrinal disputes — the status of the Imams, alleged Qur'an distortion, vilification of the Companions, mut'a and taqiyya — as grounds for ruling Shia outside mainstream Islam.

Conclusion

The premise only partly holds. The Hanafi fatwas here (via Ibn Abidin, F4) tie takfir to specific beliefs — Qur'an-distortion, denying Abu Bakr's companionship, accusing A'isha of adultery, or deifying Ali — while explicitly ruling that belief in the twelve Imams or Ali's superior claim to the caliphate is sinful deviance (fisq), not kufr. Mut'a is ruled an invalid marriage contract on its own grounds, and taqiyya is treated only as a question of how to judge concealed belief — neither is presented as a kufr-trigger in these sources.

Sources

Hanafi Fiqh

Summary

The fatwas do not treat these five items as equally kufr-triggering. F1 and F2 name Qur'an-distortion belief and slandering A'isha, Abu Bakr and Umar as sufficient to call Shia in general disbelievers; F4, quoting Ibn Abidin, narrows the actual kufr-list to specific beliefs and explicitly excludes belief in the twelve Imams from it, while mut'a F5 F6 and taqiyya F4 are handled on separate grounds, not as takfir triggers.

Key points

F1 and F2 ground Shia disbelief in the claim that the Qur'an is incomplete/distorted, together with insulting Abu Bakr, Umar and slandering A'isha. F1 F2
Ibn Abidin (cited in F4) lists the actual kufr-beliefs as: accusing A'isha of adultery, denying Abu Bakr's companionship, holding Ali to be God, or holding that Jibril mistakenly gave the revelation to Muhammad instead of Ali — calling this 'apparent kufr and contrary to the teachings of the Qur'an.' F4
The same fatwa states belief in the twelve Imams or that Ali was the rightful first caliph is fisq (deviance/transgression), not kufr — so 'elevated status of the Imams' alone is not treated as a kufr ground. F4
Taqiyya is addressed only as a question of how to judge someone who conceals kufr beliefs outwardly — F4 cites the hadith that the Prophet was 'ordered to judge people according to their outward condition' — not as itself grounds for takfir. F4
Mut'a is ruled an invalid (batil/fasid) marriage contract, abrogated by consensus of the Companions, on grounds separate from any takfir discussion. F5 F6

References

F1Status of Shias - IslamQA · islamqa.org
F2Praying Behind Shia Jamaath: Permissible or Not? - IslamQA · islamqa.org
F3Reasons for Refusing to Follow a Person in Salaah - IslamQA · islamqa.org
F4Are Shi'as cosidered Muslims? - IslamQA · islamqa.org
F5What is the Shari ruling on temporary marriage (Mutah) ? - IslamQA · islamqa.org
F6The Ruling of Temporary Marriages (Mut`a) and the Importance of Avoiding - IslamQA · islamqa.org

Hanafi ijtihadFrom the Hanafi fatwas cited

RulingOn the Hanafi fatwas given, the ruling is graded, not uniform: Qur'an-alteration belief, denying Abu Bakr's companionship, accusing A'isha of adultery, or deifying Ali are ruled kufr (apostasy — outside Islam); belief in the twelve Imams or Ali's superior right to the caliphate is ruled fisq (sinful deviance, still Muslim); mut'a is ruled fasid/batil (an invalid contract, a fiqh defect, not apostasy); taqiyya governs only how outward statements are judged, not a separate kufr-category.

Legal reason (ʿillah)Ibn Abidin's stated reason is that the specific beliefs he lists are 'apparent kufr and contrary to the teachings of the Qur'an' — they contradict something definitively (qat'i) established in the religion, which is why they cross into disbelief while mere doctrinal deviance (fisq) does not. F4

The Sunnah, graded by transmission
F4 invokes the hadith 'I have been ordered to judge people according to their outward condition' to settle taqiyya cases: a person's outward profession is judged, not a presumed hidden belief, so concealment alone is not made a kufr-trigger. F4
The opinion of a Companion (qawl al-sahabi)/Consensus (ijma')
The abrogation of mut'a is grounded in the Companions' consensus, per F5/F6, making its prohibition a settled fiqh matter (fasid contract) rather than a doctrinal marker of disbelief. F5 F6
Juristic preference (istihsan)
Ibn Abidin, representing the school's later, relied-upon (mufta bihi) position, departs from a blanket rule of Shia disbelief in favour of examining the specific belief held, distinguishing kufr-beliefs from mere fisq — a disciplined, graded departure rather than a sweeping analogy. F4

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Expert Opinions argue classical scholars opposed blanket takfir of Shia and holds that only a small set of specific fringe beliefs removes someone from Islam, beliefs it says most Shia, especially Twelvers, do not hold. N2

Key points

Expert Opinions cite al-Shafi'i's acceptance of narrations from innovators and Ibn Taymiyyah's permission to pray behind a Shia imam absent an alternative, arguing against declaring Shia collectively non-Muslim. N2
It defines Muslim identity via the Shahadatain and Qur'an 4:136, holding only four specific fringe claims remove someone from Islam, and that these are not held by most Shia. N2

References

N2Sectarianism & Division · Team Awareness

Reviling the Companions is not kufr?

Conclusion

The sources give two levels: reviling the Companions in general is a grave sin condemned in emphatic, authentic hadith, but the Hanafi-linked fatwas do not stop there for Abu Bakr and Umar specifically — cursing or vilifying them by name is ruled kufr, not merely fisq. Disagreement over rank or preference (e.g. holding Ali more deserving of the caliphate) is treated elsewhere as sinful deviance, but actual cursing of the two Shaykhs crosses into disbelief according to these fatwas.

Sources

Qur'an & Tafsir

Summary

The Qur'an declares Allah's pleasure with the foremost Companions; Ibn Kathir's tafsir treats cursing those Allah has praised as a sign of a mind at odds with belief in the Qur'an itself. Q1 T1

Key points

Allah states He is pleased with the foremost Muhajirun and Ansar and those who followed them in goodness Q1.
Ibn Kathir singles out the Rafidah for cursing the Companions and asks 'where are they in relation to believing in the Qur'an' when they curse those Allah says He is pleased with. T1

References

Q1At-Tawbah 9:100 · The Repentance
T1Tafsir Ibn Kathir on 9:100

Sunnah

Summary

Multiple authentic hadith forbid reviling the Companions in emphatic terms, grounding their merit in their early service to Islam, but the wording is a general prohibition rather than a declaration of unbelief. H4 H5 H2

Key points

The Prophet said not to revile his Companions, swearing that a mudd (a measure) spent by one of them outweighs a mountain of gold spent by anyone after them H4.
The same words were spoken to stop Khalid ibn al-Walid reviling Abd al-Rahman ibn Awf, showing the prohibition applied even to a dispute between two Companions H5.
Ibn Umar gave the reason for the honour: a Companion's brief time with the Prophet outweighs a lifetime of good deeds by anyone else (H2, graded Hasan/Sahih). H2

References

H2Sunan Ibn Majah 162 · The Book of the Sunnah
Authenticity
- Hasan Al-Albani
- Hasan Muhammad Fouad Abd al-Baqi
- Sahih Zubair Ali Zai
H4Sunan Ibn Majah 161 · The Book of the Sunnah
Authenticity
- Sahih Al-Albani
- Sahih Muhammad Fouad Abd al-Baqi
- Sahih Shuaib Al Arnaut
- Sahih - Bukhari And Muslim Zubair Ali Zai
H5Sahih Muslim 6488 · The Book of the Merits of the Companions
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih Muslim)

Hanafi Fiqh

Summary

The Hanafi-linked fatwas here do not treat reviling the Companions as a single, uniform category: they single out cursing or reviling Abu Bakr and Umar by name as one of the specific beliefs that removes a person from Islam, distinct from merely preferring Ali or disputing the Imamate. F5 F6 F7

Key points

On the Jarudi Zaydis, the fatwa states plainly: 'To curse Sayyiduna Abu Bakr and Sayyiduna Umar is a grave offence and an act of kufr (disbelief)' F5.
A Hanafi fatwa on marrying a Shia lists 'calling bad names to Umar and Abu Bakr and cursing them' among the Kufriyah beliefs that make a person Kafir, contrasted with a Shia who merely lacks such beliefs, who is only Fasiq (sinful) F6.
A fatwa on employment likewise lists 'swearing and cursing Abu Bakr and Umar' among the incorrect Shia beliefs that constitute kufr if held F7.

References

F5Are Zaydi's Muslims and part of Ahlus Sunnah Wal Jama’ah - IslamQA · islamqa.org
F6Sunni marrying a Shia - IslamQA · islamqa.org
F7Is it permissible to work for one who belongs to the Shīa sect? - IslamQA · islamqa.org

Hanafi ijtihadFrom the Hanafi fatwas cited

RulingReviling the Companions in general is haram and a grave sin (fisq) on the strength of the hadith prohibition; the fatwas go further and rule that specifically cursing or vilifying Abu Bakr and Umar is kufr (disbelief), not merely fisq, because it denies their settled, praised rank.

Legal reason (ʿillah)Ibn Kathir's tafsir gives the reasoning that cursing those whom Allah has explicitly declared Himself pleased with contradicts belief in the Qur'an's own testimony; the fatwas themselves state the kufr ruling on cursing Abu Bakr and Umar without spelling out a further legal reason beyond listing it among disqualifying beliefs. T1

The Qur'an
Q1 is a definitive (qat'i) general statement of Allah's pleasure with the foremost Companions; it covers them as a class and is not qualified by anything less definitive. Q1
The Sunnah, graded by transmission
H4, H5 and H2 are sound reports (H4, H5 sahih; H2 hasan/sahih) transmitted from multiple Companions with matching wording, giving them practical force as a binding prohibition (haram) on reviling the Companions generally; being solitary/near-mashhur reports rather than a Qur'anic text, they establish the sin but do not by themselves declare kufr. H4 H5 H2
Analogy (qiyas)/Juristic classification
The fatwas do not extend the hadith's general prohibition uniformly into kufr; instead they carve out cursing Abu Bakr and Umar specifically as a named disqualifying belief, on the same footing as denying the Sahabiyyat of Abu Bakr, treating it as touching a settled matter (their acknowledged rank and rightly-guided caliphate) rather than an ordinary disagreement. F5 F6 F7

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Comments

Loading…

Are all shia kaafir?

Conclusion

Sources

Hanafi Fiqh

Summary

Key points

F8 (Darul Uloom Deoband), citing Fatawa Shami 4/135, names five specific beliefs that make a Shia kafir — Jibril's error, Ali's divinity, slandering A'isha, Qur'anic distortion, denying Abu Bakr's companionship — and says one who merely holds Ali superior without these is not kafir. F8
F3 (Faraz Rabbani) cites the Amman Message's scholarly consensus that Shias are Muslim, making Sunni-Shia marriage valid, while advising consultation on compatibility. F3
F7 grounds its blanket verdict in doctrinal specifics it treats as defining Shi'ism generally — Imamah, the Imams' superhuman status, Qur'anic distortion, apostasy of the Sahaba, mut'a and taqiyya. F7

References

F2In regards to question number 188 - 'Can a Sunni man can marry a Shia - IslamQA · islamqa.org
F3Can a Sunni Muslim Marry a Shia Muslim? - IslamQA · islamqa.org
F7Why are shia’a different? - IslamQA · islamqa.org
F8Is it true that all Shias are non-Muslims? - IslamQA · islamqa.org

Hanafi ijtihadFrom the Hanafi fatwas cited

Analogy (qiyas)
By analogy with the principle that denying a matter established by definitive (qat'i) proof is kufr, F8 extends that verdict to five specific beliefs, each held to contradict a definitively established textual or historical fact, while F6 applies the same logic to Qur'anic distortion and slander of A'isha. F8 F6
Juristic preference (istihsan)
Rather than the harsher blanket analogy urged elsewhere F2 F7 — that Shia doctrine as a whole is incompatible with Islam — F8 restricts takfir to those five specific beliefs, a disciplined departure resting on the distinction between denying something definitive and differing on a matter of ijtihad; F3 likewise treats Shia as Muslim in general.

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Key points

It defines Muslim identity through the Shahadatain and Qur'an 4:136, holding that only four specific fringe claims remove someone from Islam, which most Shia, especially Twelvers, do not hold. N1
It states Sunni and Shia share the six articles of faith, and that differences such as mourning practices reflect jurisprudence rather than a different object of worship. N1

References

N1Sectarianism & Division · Team Awareness

The Hanafi fatwas lists doctrinal disputes — the status of the Imams, alleged Qur'an distortion, vilification of the Companions, mut'a and taqiyya — as grounds for ruling Shia outside mainstream Islam.

Conclusion

Sources

Hanafi Fiqh

Summary

Key points

F1 and F2 ground Shia disbelief in the claim that the Qur'an is incomplete/distorted, together with insulting Abu Bakr, Umar and slandering A'isha. F1 F2
Ibn Abidin (cited in F4) lists the actual kufr-beliefs as: accusing A'isha of adultery, denying Abu Bakr's companionship, holding Ali to be God, or holding that Jibril mistakenly gave the revelation to Muhammad instead of Ali — calling this 'apparent kufr and contrary to the teachings of the Qur'an.' F4
The same fatwa states belief in the twelve Imams or that Ali was the rightful first caliph is fisq (deviance/transgression), not kufr — so 'elevated status of the Imams' alone is not treated as a kufr ground. F4
Taqiyya is addressed only as a question of how to judge someone who conceals kufr beliefs outwardly — F4 cites the hadith that the Prophet was 'ordered to judge people according to their outward condition' — not as itself grounds for takfir. F4
Mut'a is ruled an invalid (batil/fasid) marriage contract, abrogated by consensus of the Companions, on grounds separate from any takfir discussion. F5 F6

References

F1Status of Shias - IslamQA · islamqa.org
F2Praying Behind Shia Jamaath: Permissible or Not? - IslamQA · islamqa.org
F3Reasons for Refusing to Follow a Person in Salaah - IslamQA · islamqa.org
F4Are Shi'as cosidered Muslims? - IslamQA · islamqa.org
F5What is the Shari ruling on temporary marriage (Mutah) ? - IslamQA · islamqa.org
F6The Ruling of Temporary Marriages (Mut`a) and the Importance of Avoiding - IslamQA · islamqa.org

Hanafi ijtihadFrom the Hanafi fatwas cited

The Sunnah, graded by transmission
F4 invokes the hadith 'I have been ordered to judge people according to their outward condition' to settle taqiyya cases: a person's outward profession is judged, not a presumed hidden belief, so concealment alone is not made a kufr-trigger. F4
The opinion of a Companion (qawl al-sahabi)/Consensus (ijma')
The abrogation of mut'a is grounded in the Companions' consensus, per F5/F6, making its prohibition a settled fiqh matter (fasid contract) rather than a doctrinal marker of disbelief. F5 F6
Juristic preference (istihsan)
Ibn Abidin, representing the school's later, relied-upon (mufta bihi) position, departs from a blanket rule of Shia disbelief in favour of examining the specific belief held, distinguishing kufr-beliefs from mere fisq — a disciplined, graded departure rather than a sweeping analogy. F4

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Key points

Expert Opinions cite al-Shafi'i's acceptance of narrations from innovators and Ibn Taymiyyah's permission to pray behind a Shia imam absent an alternative, arguing against declaring Shia collectively non-Muslim. N2
It defines Muslim identity via the Shahadatain and Qur'an 4:136, holding only four specific fringe claims remove someone from Islam, and that these are not held by most Shia. N2

References

N2Sectarianism & Division · Team Awareness

Reviling the Companions is not kufr?

Conclusion

Sources

Qur'an & Tafsir

Summary

The Qur'an declares Allah's pleasure with the foremost Companions; Ibn Kathir's tafsir treats cursing those Allah has praised as a sign of a mind at odds with belief in the Qur'an itself. Q1 T1

Key points

Allah states He is pleased with the foremost Muhajirun and Ansar and those who followed them in goodness Q1.
Ibn Kathir singles out the Rafidah for cursing the Companions and asks 'where are they in relation to believing in the Qur'an' when they curse those Allah says He is pleased with. T1

References

Q1At-Tawbah 9:100 · The Repentance
T1Tafsir Ibn Kathir on 9:100

Sunnah

Summary

Key points

The Prophet said not to revile his Companions, swearing that a mudd (a measure) spent by one of them outweighs a mountain of gold spent by anyone after them H4.
The same words were spoken to stop Khalid ibn al-Walid reviling Abd al-Rahman ibn Awf, showing the prohibition applied even to a dispute between two Companions H5.
Ibn Umar gave the reason for the honour: a Companion's brief time with the Prophet outweighs a lifetime of good deeds by anyone else (H2, graded Hasan/Sahih). H2

References

H2Sunan Ibn Majah 162 · The Book of the Sunnah
Authenticity
- Hasan Al-Albani
- Hasan Muhammad Fouad Abd al-Baqi
- Sahih Zubair Ali Zai
H4Sunan Ibn Majah 161 · The Book of the Sunnah
Authenticity
- Sahih Al-Albani
- Sahih Muhammad Fouad Abd al-Baqi
- Sahih Shuaib Al Arnaut
- Sahih - Bukhari And Muslim Zubair Ali Zai
H5Sahih Muslim 6488 · The Book of the Merits of the Companions
Authenticity
- Sahih — the whole collection is accepted as authentic (Sahih Muslim)

Hanafi Fiqh

Summary

Key points

On the Jarudi Zaydis, the fatwa states plainly: 'To curse Sayyiduna Abu Bakr and Sayyiduna Umar is a grave offence and an act of kufr (disbelief)' F5.
A Hanafi fatwa on marrying a Shia lists 'calling bad names to Umar and Abu Bakr and cursing them' among the Kufriyah beliefs that make a person Kafir, contrasted with a Shia who merely lacks such beliefs, who is only Fasiq (sinful) F6.
A fatwa on employment likewise lists 'swearing and cursing Abu Bakr and Umar' among the incorrect Shia beliefs that constitute kufr if held F7.

References

F5Are Zaydi's Muslims and part of Ahlus Sunnah Wal Jama’ah - IslamQA · islamqa.org
F6Sunni marrying a Shia - IslamQA · islamqa.org
F7Is it permissible to work for one who belongs to the Shīa sect? - IslamQA · islamqa.org

Hanafi ijtihadFrom the Hanafi fatwas cited

The Qur'an
Q1 is a definitive (qat'i) general statement of Allah's pleasure with the foremost Companions; it covers them as a class and is not qualified by anything less definitive. Q1
The Sunnah, graded by transmission
H4, H5 and H2 are sound reports (H4, H5 sahih; H2 hasan/sahih) transmitted from multiple Companions with matching wording, giving them practical force as a binding prohibition (haram) on reviling the Companions generally; being solitary/near-mashhur reports rather than a Qur'anic text, they establish the sin but do not by themselves declare kufr. H4 H5 H2
Analogy (qiyas)/Juristic classification
The fatwas do not extend the hadith's general prohibition uniformly into kufr; instead they carve out cursing Abu Bakr and Umar specifically as a named disqualifying belief, on the same footing as denying the Sahabiyyat of Abu Bakr, treating it as touching a settled matter (their acknowledged rank and rightly-guided caliphate) rather than an ordinary disagreement. F5 F6 F7

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Comments

Loading…

Are all shia kaafir?Share answer

Conclusion

Sources

Hanafi Fiqh

Summary

Key points

References

Hanafi ijtihadFrom the Hanafi fatwas cited

Expert Opinions

Summary

Key points

References

The Hanafi fatwas lists doctrinal disputes — the status of the Imams, alleged Qur'an distortion, vilification of the Companions, mut'a and taqiyya — as grounds for ruling Shia outside mainstream Islam.Share answer

Conclusion

Sources

Hanafi Fiqh

Summary

Key points

References

Hanafi ijtihadFrom the Hanafi fatwas cited

Expert Opinions

Summary

Key points

References

Reviling the Companions is not kufr?Share answer

Conclusion

Sources

Qur'an & Tafsir

Summary

Key points

References

Sunnah

Summary

Key points

References

Hanafi Fiqh

Summary

Key points

References

Hanafi ijtihadFrom the Hanafi fatwas cited

Comments

Are all shia kaafir?Share answer

Conclusion

Sources

Hanafi Fiqh

Summary

Key points

References

Hanafi ijtihadFrom the Hanafi fatwas cited

Expert Opinions

Summary

Key points

References

The Hanafi fatwas lists doctrinal disputes — the status of the Imams, alleged Qur'an distortion, vilification of the Companions, mut'a and taqiyya — as grounds for ruling Shia outside mainstream Islam.Share answer

Conclusion

Sources

Hanafi Fiqh

Summary

Key points

References

Hanafi ijtihadFrom the Hanafi fatwas cited

Expert Opinions

Summary

Key points

References

Reviling the Companions is not kufr?Share answer

Conclusion

Sources

Qur'an & Tafsir

Summary

Key points

References

Sunnah

Summary

Key points

References

Hanafi Fiqh

Summary

Key points

References

Are all shia kaafir?

The Hanafi fatwas lists doctrinal disputes — the status of the Imams, alleged Qur'an distortion, vilification of the Companions, mut'a and taqiyya — as grounds for ruling Shia outside mainstream Islam.

Reviling the Companions is not kufr?

Are all shia kaafir?

The Hanafi fatwas lists doctrinal disputes — the status of the Imams, alleged Qur'an distortion, vilification of the Companions, mut'a and taqiyya — as grounds for ruling Shia outside mainstream Islam.

Reviling the Companions is not kufr?