Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (11/324)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Fourth: there must be the ability to remove him. If we know that we cannot remove him except through fighting in which blood will be shed and inviolable sanctities violated, then it is never permissible for us to speak of it. Rather, we ask Allah to guide him or remove him. For if we were to act while lacking the ability, could this disbelieving ruler possibly be made to budge from his position? No. Rather, he would only become more firmly attached to it, and how many are there who support him! Thus, our effort to rebel against him would become a tremendous evil: falsehood would not be removed by it, but would instead be strengthened through it, while the sin would rest upon us. We would be the ones who had placed our own necks beneath his swords.

No one is wiser than Allah. He did not prescribe fighting for the Prophet, peace and blessings be upon him, and his Companions, may Allah be pleased with them, until they had an independent state. Before that, they were being humiliated in Mecca: some were imprisoned, some were killed, and some had heated stones placed upon their bellies. Muhammad, the Messenger of Allah, peace and blessings be upon him, returned from Taif while they pelted him with stones until they bloodied his heels (1). Yet he was not commanded to fight, because Allah is Wise. Therefore, regrettably, you will not find anyone who disobeyed the Messenger, peace and blessings be upon him, and rebelled against the ruler over a matter concerning the ruler that was open to doubt, except that he later regretted it, and it brought harm upon his people. Nor did he remove the ruler. By “ruler,” I do not mean the supreme ruler, for the supreme ruler has been absent for a long time; rather, the ruler of every people is the one who holds authority over them.

In any case, if an heir goes out with the ruler to fight the rebels and kills the person from whom he would inherit, he still inherits from him, because he fought and killed him lawfully. Allah Most High says:

“If one of them transgresses against the other, then fight the one that transgresses until it returns to the command of Allah.” [al-Hujurat 49:9]

(1) See: Ibn Sayyid al-Nas, Uyun al-Athar, 1:232.

الرابع: القدرة على إزالته، أما إذا علمنا أننا لا نزيله إلا بقتال، تُراقُ فيه الدماء وتستباح فيه الحرمات، فلا يجوز أن نتكلم أبداً، ولكن نسأل الله أن يهديه أو يزيله؛ لأننا لو فعلنا وليس عندنا قدرة، فهل يمكن أن يتزحزح هذا الوالي الكافر عما هو عليه؟ لا، بل لا يزداد إلا تمسكاً بما هو عليه، وما أكثر الذين يناصرونه، إذاً يكون سعينا بالخروج عليه مفسدة عظيمة، لا يزول بها الباطل بل يقوى بها الباطل، ويكون الإثم علينا، فنحن الذين وضعنا رقابنا تحت سيوفه، ولا أحد أحكم من الله، ولم يفرض القتال على النبي ﷺ وأصحابه ﵃ إلا حين كان لهم دولة مستقلة، وإلا فإنهم كانوا يهانون في مكة، الذي يحبس، والذي يقتل، والذي توضع عليه الحجارة المحماة على بطنه، ومحمد رسول الله ﷺ يرجع من الطائف، يرمونه بالحجارة حتى أدموا عقبه (١)، ولم يؤمر بالقتال؛ لأن الله حكيم؛ ولذلك مع الأسف الشديد لا تجد أحداً عصى الرسول ﵊ وخرج على الإمام بما للإمام فيه شبهة، إلا ندم وكان ضرراً على شعبه، ولم يزل الإمام، ولا أريد بالإمام الإمام الأعظم؛ لأن الإمام الأعظم ذهب من زمان، لكن إمام كل قوم من له سلطة عليهم. المهم إذا خرج الوارث مع الإمام يقاتل البغاة فقتل مورثه فإنه يرث؛ لأنه قاتَلَهُ وَقَتَلَهُ بحق، قال الله تعالى: ﴿فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ﴾ [الحجرات: ٩].

(١) انظر: «عيون الأثر» لابن سيد الناس (١/ ٢٣٢).