What Is the Ruling on Wealth Earned Through Kufr or Shirk?

Answered by Shaykh Faraz Rabbani

Question

If an individual deliberately commits an act of kufr or shirk to earn money, with the intention of repenting afterward, does this render him a disbeliever?

Furthermore, upon repentance, is it permissible for him to retain and use that money?

Answer

In the name of Allah, the Most Merciful and Compassionate.

It is improbable that you have committed kufr in this manner. May Allah safeguard your faith and grant your heart what is superior to any material wealth.

Faith Is the Heart’s Firm Assent; Disbelief Is Its Denial

In our tradition, faith (iman) is the firm assent of the heart. The imams of the Sunni theology (kalam/aqida) school define it plainly. Nasafi says in his creed that faith is “assenting to what he brought from Allah Most High, and affirming it.” [Nasafi, al-Aqa’id al-Nasafiyya]

Taftazani notes that “faith, in the language, is assent.” [Taftazani, Sharh al-Aqa’id]

Disbelief (kufr) is the contrary of that assent — its denial, not merely a sin alongside it. Shaykhizade writes that “kufr is denial; so long as assent remains, its opposite is absent, for the two are contraries.” [Shaykhizade, Nazm al-Fara’id]

Babarti says the same: “Disbelief is the opposite of faith; it is denial and rejection.” [Babarti, Sharh Umdat al-I’tiqad]

Why It Is Unlikely You Left Islam: The School’s Deep Restraint in Takfir

Accordingly, many actions that are commonly described as “an act of kufr or shirk for money” constitute serious sins rather than a complete rejection of faith. Jurists caution against hastily declaring a Muslim an unbeliever.

Ibn Nujaym’s conclusion, as recorded and endorsed by Ibn Abidin, is definitive: a Muslim is not declared an unbeliever if his words can be interpreted in a favorable manner, or if there is any scholarly disagreement regarding his disbelief, even if based on a weak narration. [Ibn Nujaym, al-Bahr al-Ra’iq, in Ibn Abidin, Radd al-Muhtar]

Furthermore, when a situation presents both aspects that require disbelief and aspects that prevent it, the mufti should favor the interpretation that prevents disbelief, maintaining a positive view of the Muslim. [Ibn Abidin, Radd al-Muhtar, bab al-murtadd]

Therefore, unless your actions constituted an explicit and intentional rejection of Allah or His religion, such as worshipping another or openly reviling or mocking the faith, it is more probable that you have committed a serious sin rather than left Islam.

It is advisable to consult a qualified scholar regarding the specific act. Even in cases of genuine kufr, sincere repentance fully restores faith.

While committing a sin with the intention of repenting later is a serious error, the opportunity for sincere return remains open.

The Money: Unlawful Wealth Must Be Returned to Its Rightful Owner

Regarding wealth, repentance absolves the sin but does not render unlawfully acquired money lawful to retain.

The foundational principle is the Quranic prohibition against wrongfully consuming the wealth of others: “And do not devour your property between you by foul means.” [Quran 2:188; Keller, The Quran Beheld]

What should be done with such money? If it was obtained from a specific individual, it must be returned to that person or their heirs. If this is not possible, the amount should be given away on their behalf without seeking any reward.

Ibn Abidin articulates the Hanafi position: usurped wealth must be returned to its rightful owners or their heirs; if the owners are unknown, it should be donated to charity. [Ibn Abidin, Radd al-Muhtar, matlab fi al-tasadduq min al-mal al-haram]

Imam Ghazali, as cited by Imam Nawawi, concurs: if the unlawful wealth has a known owner, it must be delivered to him or his agent; if this is not feasible, it should be given away on his behalf. [Ghazali, Ihya Ulum al-Din, in Nawawi, al-Majmu’]

Thus, the money should neither be retained nor spent for personal use; it must be returned or disposed of appropriately, accompanied by sincere repentance.

What True Repentance Is, and How to Clear the Wealth

Repentance, as described by scholars of spirituality, signifies a return. Qushayri defines it as “the return from what is blameworthy in the Sacred Law to what is praiseworthy in it,” outlining three essential conditions: remorse for the wrongdoing, immediate cessation of the lapse, and a firm resolve never to repeat it.

Additionally, if another person’s right is involved, their due must be fulfilled. [Qushayri, al-Risala al-Qushayriyya] This final condition directly addresses your second question: genuine repentance is inseparable from restoring the wealth to its rightful owner.

A Clean Return: The Quran’s Promise to Those Who Turn Back

Allah Most High says, “O you who believe: Repent to Allah from the utter depths of your conscience; haply your Lord may absolve you of all your sins and enter you into limitless lush groves of paradise beneath which rivers flow.” [Quran 66:8; Keller, The Quran Beheld]

Ibn Kathir explains sincere repentance (tawba nasuh) here as a true, resolute repentance that erases the sins before it: one leaves the sin in the present, regrets what has passed, and resolves never to return; then, if a right is owed to another, he restores it to him by its proper means. [Ibn Kathir, Tafsir al-Quran al-Azim]

In summary, return to Allah with sincerity, and ensure that your wealth is purified alongside your repentance. Whatever is relinquished for His sake will be replaced with something superior.

And Allah knows best.

[Shaykh] Faraz Rabbani

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Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance.

Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan.

In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era.

Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs.

Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School.” This book, published by White Thread Press in 2004, is a significant contribution to Islamic literature.

His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse.

Shaykh Faraz Rabbani’s life and work embody a profound commitment to Islamic scholarship. His teachings continue to enlighten and guide seekers of knowledge worldwide.

Sources

• Nasafi, al-Aqa’id al-Nasafiyya: «والإيمان هو التصديق بما جاء به من عند الله تعالى والإقرار به».
• Taftazani, Sharh al-Aqa’id: «الإيمان لغةً هو التصديق».
• Shaykhizade, Nazm al-Fara’id: «الكفر هو التكذيب، وما دام التصديق باقياً كان التكذيب معدوماً لتضادّهما».
• Babarti, Sharh Umdat al-I’tiqad: «والكفر ضد الإيمان وهو التكذيب والجحود».
• Ibn Nujaym, al-Bahr al-Ra’iq (in Ibn Abidin, Radd al-Muhtar, bab al-murtadd): «والذي تحرر أنه لا يفتى بكفر مسلم أمكن حمل كلامه على محمل حسن أو كان في كفره اختلاف ولو رواية ضعيفة».
• Ibn Abidin, Radd al-Muhtar (bab al-murtadd): «إذا كان في المسألة وجوه توجب التكفير ووجه واحد يمنعه فعلى المفتي أن يميل إلى الوجه الذي يمنع التكفير».
• Ibn Abidin, Radd al-Muhtar (matlab fi al-tasadduq min al-mal al-haram): «المغصوب إن علمت أصحابه أو ورثتهم وجب ردّه عليهم وإلا وجب التصدق به».
• Ghazali, Ihya Ulum al-Din (in Nawawi, al-Majmu’): «إذا كان معه مال حرام وأراد التوبة والبراءة منه فإن كان له مالك معين وجب صرفه إليه أو إلى وكيله… فإن تعذر تصدقت به عنه».
• Qushayri, al-Risala al-Qushayriyya: «فالتوبة: الرجوع عما كان مذموماً في الشرع إلى ما هو محمود في الشرع»؛ «ويرضي الآدمي في ظلامته إن تعلقت به».
• Ibn Kathir, Tafsir al-Quran al-Azim (on 66:8): «توبة صادقة جازمة تمحو ما قبلها من السيئات… يقلع عن الذنب في الحاضر، ويندم على ما سلف، ويعزم على أن لا يفعل في المستقبل، ثم إن كان الحق لآدمي رده إليه بطريقه».