Qutb al-Irshad Hazrat Gangohi (may his grave be illuminated!), in reply to a query, writes that to utter a blasphemous sentence deliberately, though there may be no belief in it, is infidelity (kufr). Accordingly it is stated in Raddal-Mukhtar that the author of the Bahr says, the substance of which is that, the man who pronounces a blasphemous sentence by way of scoffing or frolic and sport, though he may not believe it, is in all respects, an infidel. And the man who under duress or mistakenly utters a sentence of blasphemy shall not be, on all hands, an infidel. And the man, who deliberately articulated a blasphemy, is, unanimously, an infidel. But the man who utters a blasphemy of his own volition when he is not aware of its blasphemous matter, there is divergence of opinion regarding him. And the man, who uttered a blasphemy by way of joking though he may not have any belief in it, will become an apostate, because he held the liability to be light and such blasphemy is like habitual blasphemy.
Nearly twenty eminent ulema have endorsed this fatwa. It is stated in Fatwa No.604 of ‘Fatawa 'Aiamgiri’ that if a man blasphemed deliberately, although he did not know that it was blasphemous, but since he had uttered it of his own choice he, according to the majority of ulema, will be anathematised and his apology for not knowing will not be accepted. But some ulema have dissented in anathematising such a man. It is stated in the Khulasah that if the jester spoke a blasphemous sentence by way of scoffing and humour, it shall be blasphemy according to all, though his belief may be against it; and if a man blasphemed mistakenly, e.g., it was his intention to pronounce a word which is not blasphemous but then through a slip of the tongue a blasphemous sentence escaped his tongue, it shall not be infidelity according to all (the muftis). This is mentioned in Fatwa Qazi Khan.
(1) This has been quoted by Hazrat Gangohi (may his grave be illuminated!), and fifty-five eminent ulema and muftis have endorsed it. After writing his name, there remains no need of writing the names of other divines; just to write the number fifty-five is sufficient.
He writes: - "He who considers a divine order or a prophetic sunnah to be a defect or a cause of indignity or calls its performer undignified, is indubitably accursed and is an infidel; and one who is an opponent of Allah Most High is a denizen of Hell and a renegade. In spite of confessing it to be a divine order and a sunnah if he regards it as a cause of shame and disgrace for himself, it is mostly the cause of his infidelity and antagonism against Allah, for that vicious, accursed fellow considers his own custom of infidelity to be better than Allah's order.
So, to give up contact and dealings with such a man is the very essence of religion, and it is not at all permissible to have relation and proximity with him. On the contrary, separate yourself from him and, considering him to be the most accursed among the people, be his enemy; and never say the funeral prayer for him, for he is an infidel.
(2) Similarly, Hazrat Gangohi writes in another fatwa that to marry between the Two Ids (An interim of two and half months between id-ul-fitr and ld-ul-Azha) is a Sunnah and it is conducive to prosperity (barakaat). The Holy Prophet's marriage with Hazrat 'Ayesha Siddiqah # had taken place in the month of Shawwal and she used to marry her relatives in Shawwal too.
So, to consider nikah (wedlock, marriage) in this month as inauspicious is sheer ignorance and disobedience; and it is opposition to and enmity with the Holy Prophet's Sunnah. One should repent for such a condition, as otherwise, due to considering the Sunnah to be bad, one would become an infidel. And such a statement is made by an arrogant ignorant man only; a religious scholar would never says such a thing. (Fatwa Rasheediah p.364)
(3) A fatwa has been quoted in Fatawa Rasheedia in which it is stated at one place that similarly scoffing at legal propositions is explicitly a sin. Allah Most High says: -
“Say, Was it at Allah and His revelations and His messenger that ye did scoff? Make no excuse. Ye have disbelieved after your (confession of) belief.” (IX: 65-66)
Furthermore it is stated that that accursed sentence, "Those who shave off their beards are better than those who wear beards," is clearly an insult to a continuous Sunnah and is a blasphemous sentence.
(4) Hazrat Maulana Abd al-Hayy Lakhnavi writes in his Fatawa that it is stated in Fatawa Bazzaziah: -
"When Allah Most High is praised with such qualities which do not befit Him or anyone of the Divine Names is scoffed at or anyone of the divine orders is made fun of or Allah's promise or threat is denied, all this is infidelity. Similarly, if one claims that 'I am God', be will become an infidel".
(5) It is stated in Fatawa 'Alamigir that whoever denied anyone of the Quranic verses or ridiculed it; and it is stated in khazanah, called it defective, he will become an infidel. It is so stated in the Tatar Khaniyah also. (Fatawa Alamgiri p. 589)
(6) Hazrat Maulana Shah Vasi Allah has quoted some fatwas in his treatise entitled Tauqir al-Ulama. Some of them are quoted here: -
It is stated in the Moheet that a man sat on a high place to imitate a religious divine and then people came and by way of ridicule and mockery asked propositions (masail) from him and then beat him with a pillow etc. and laughed heartily. So due to this action all of them became infidels because they slurred and disdained religion and the Shari' ah.
(7) It is stated in the same Moheet that a religious divine put his book of Fiqh etc. at the shop of some man and went somewhere. When he returned and passed that shop, the shopkeeper said "Maulana! You had forgotten your saw here" The religious divine said: "I had put a book here, not a saw". The shopkeeper retorted: "Well, it's one and the same thing. The carpenter cuts with a saw and you people cut people's throats with this book, or cut their rights".
The religious divine complained against him to Imam Fuzayl. The latter sentenced him to be beheaded because he had become a renegade by slurring a book of Fiqh and the punishment for a renegade is beheading.
(8) Similarly, it is stated in Sharh-e Fiqh-e Akbar that the man who said that "there is no advantage for me from the Shar'a etc. and according to me it is not in force", he will become an infidel.
(9) It is stated in the Zaheeriyah that a man was told: "Get up, let us go to a majlis (gathering or assembly) of knowledge.” At this he replied, "Who can act upon those things these people assert"? Or he said, "What have I to do with an assembly of religious knowledge"? He becomes an infidel.
The first reply amounts to infidelity for the reason that it necessarily follows from it that that man is convinced of 'insupportable liability' (taklif-e mala yataaq); that is, he thinks that Allah has made man liable to such things also which are beyond his power and capacity, although it has been said in the Quran: -
''Allah tasketh not a soul beyond its scope" (II: 286)
And the second sentence becomes blasphemous when it means that, "There is no need of going to attend a meeting or assembly of the ulema.”
Accordingly, it is stated in the Jawahir that if a man said, "who can act on what the ulema say?” will become an infidel, because it either necessarily implies 'insupportable liability' or if one denies that they are ulema, it means that whatever the ulema say they impute falsehood in it to the noble prophets (peace be on all of them!), and its being infidelity is evident.
(10) It is stated in Fatawa Sughra that if someone threw a fatwa on the ground through contempt, he will become an infidel.
(11) It is stated in the Tatimma that whoever insulted the Shari'ah or insulted those propositions which are needed in the Shari' ah, he will become an infidel because he belittled a proposition of the Shari'ah.
(12) It is stated in the Moheet that if a religious divine is speaking points of knowledge or is relating authentic Hadith, i.e., Hadith that are proven and not fake, and someone laughed at it saying that "all this is nothing'; whereby the purpose is to reject it, or if he said: "What will be the earthly use of all these things! If it is money, it will be of some use, that is, instead of engaging in all these things, one should engage in earning money for in the present age the value that is commanded by money is not commanded by knowledge'; he will become an infidel, because it is a contradiction of Allah's statement:
"But honour, power and glory belong to Allah and to His messenger and the believers." (LXIII: 8)
The other statement is: -
"While the word of Allah that became the uppermost" (IX: 40).