Is It Not Allowed to Seek Easiness If You Have Two Fatwas regarding Kufr?

Hanafi Fiqh

Answered by Shaykh Abdul-Rahim Reasat


I am suffering from extreme OCD thoughts about kufr iman etc. my question is that I have read if you have two fatwas available on the same issue, it is not allowed to seek easiness. Now my mind creates a thought/question. If someone acts on some fatwa to seek easiness, this act is wrong, but what is ruling for him on the day of judgment if this fatwa is wrong in front of Allah? Does Allah punish him only for this act that he seeks easiness or for matter because fatwa is wrong?

My second question is, is it not allowed to seek easiness if you have two fatwas regarding kufr and you go toward easiness? You don’t know that it is not allowed to go for easiness if that fatwa is wrong in front of Allah. Do you become kafir as you go toward easiness, but you have no idea it is not allowed?


In the Name of Allah, Most Compassionate, Most Merciful

Following Weak Positions

It seems that there is some slight confusion here. Scholars have mentioned that it is impermissible to seek and apply for the most accessible positions in all situations. This is because one is not actually following qualified scholarship, as we are commanded to do, but rather, this is actively following one’s caprice (Hawa)

The Shari’a actively tests us with some situations of ease and others with difficulty. Undermining this by constantly taking the easy route, no matter which school it is in is undermining what we have been commanded to do.

Besides, if scholars class a position as weak, it is like that for a reason. They try to arrive at the best conclusion regarding Allah’s judgment in a particular situation. It’s not an arbitrary classification.

This is why, as a rule, and with all things being equal, only the dominant position can be used for fatwa. Other positions are treated as though they don’t exist. [Ibn ‘Abidin, Sharh ‘Uqud Rasm al-Mufti]

Don’t Worry About Fatwas of Kufr

There are theoretical discussions on kufr in the works of our scholars. They identify what it is and discuss intricate rulings relating to it. This is for the realm of scholars in general.

Beyond that, the only person who concerns himself with kufr is the judge, and that is only when he has to. He is expected to look for excuses, even if that means basing his judgment on a weak position, even from another school. There is an exceptional circumstance here, and so it has special rules.

We don’t want to declare people disbelievers if they are not. Allah knows the reality and will deal with people based on His knowledge on the Day of Judgement. In this life, however, a has to make a decision sometimes because other rulings, such as marriage and inheritance, depending on that judgment.

If the judgment is wrong or right, it only affects those involved in this life. The ultimate judgment is up to Allah. If the judge were to make the incorrect decision, he would not become a kafir, seeing as he makes his decisions based on the principles of the Shari’a. [Ibn ‘Abidin, Radd al-Muhtar]

Don’t Feed Your OCD

You should take the advice of the Messenger of Allah (Allah bless him and give him peace), “Be keen about what benefits you!” [Bukhari] Don’t worry about matters for specialists if you are not one- especially about iman and kufr. It will only feed your OCD and stress you out further. Instead, look at what you can draw closer to Allah with. That’s the point of religion and religious discussions.

The last thing you want is constant doubts about whether you are still a Muslim. That is what delving into such matters does to people with OCD. May Allah make the matter easy for you.

Check this link:
OCD and Baseless Misgivings 

[Shaykh] Abdul-Rahim Reasat
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.