Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/211)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

of sound mind, subject to Islamic law, and aware that it is prohibited. The prescribed punishment is then carried out by the imam or his deputy, outside a mosque, …

Second: his statement, “of sound mind.” Its opposite is insanity. Thus, no prescribed punishment is due from an insane person, on account of the hadith: “The Pen has been lifted from three …” (1), and because he does not possess sound intent by which he can recognize what benefits or harms him, and thus proceed or refrain. Is he to be subjected to discretionary discipline?

The answer is: no, he is not, for such discipline would not benefit him. But he must not be allowed to damage people’s property or set shops on fire. Rather, he must be restrained, even if by confinement—either with his guardian or in public custody. The point is that he must not be left free to spread corruption, for Allah says:

“Allah does not like the corruptors.” [al-Ma'idah: 64]

And He says:

“And when he turns away, he strives throughout the land to spread corruption therein and destroy crops and livestock. And Allah does not like corruption.” [al-Baqarah: 205]

That which Allah does not love must never be enabled by us.

Thus, every form of corruption in religion or worldly affairs must be prevented by those in authority, and by anyone other than them who is able to prevent it, because Allah does not love it. If Allah does not love it, how can we enable it?!

Third: his statement, “subject to Islamic law,” means bound by the rulings of Islam, whether he is a Muslim or a non-Muslim. Those bound by Islamic rulings are only the Muslim and the dhimmi; this differs from those who are legally protected. As mentioned earlier, those who are legally protected fall into four categories: the Muslim, the dhimmi, one under a treaty, and one granted safe-conduct. But those bound by Islamic rulings fall into only two categories: the Muslim and the dhimmi. The dhimmi is bound by the rulings of Islam, but the prescribed punishment is carried out against him only for what he himself considers prohibited. As for what he considers lawful, the prescribed punishment is not carried out against him, even if Muslims regard it as unlawful. This is why we do not carry out the prescribed punishment against them for drinking wine, but we do carry it out against them for fornication, because fornication is forbidden

(1) Its source has been cited previously on p. 21.

عَاقِلٍ، مُلْتَزِمٍ، عَالِمٍ بالتَّحْرِيمِ، فَيُقِيمُهُ الإِْمَامُ أَوْ نَائِبُهُ فِي غَيْرِ مَسْجِدٍ، ..... ثانياً: قوله: «عاقل» وضده المجنون، فالمجنون لا يجب عليه الحد؛ لحديث: «رفع القلم عن ثلاثة … » (١)، ولأنه ليس له قصد تام يعرف به ما ينفعه ويضره، فيُقْدِم أو يحجم، وهل يعزَّر؟ الجواب: لا يعزر؛ لأنه لو عزر ما انتفع، لكن لا نتركه يفسد أموال الناس، ويحرق الدكاكين، بل لا بد أن يمنع ولو بالحبس، إما عند وليه، وإما في الحبس العام، فالمهم أنه لا يترك والفساد؛ لأن الله ﷿ يقول: ﴿وَاللَّهُ لَا يُحِبُّ الْمُفْسِدِينَ﴾ [المائدة: ٦٤]، ويقول: ﴿وَإِذَا تَوَلَّى سَعَى فِي الأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ﴾ [البقرة:٢٠٥]، فالذي لا يحبه الله لا يجوز لنا أن نمكن منه أبداً. فكل فساد للدين أو للدنيا فإنه يجب على ولاة الأمور، ومن قدر من غير ولاة الأمور أن يمنع منه؛ لأن الله لا يحبه، فإذا كان لا يحبه الله فكيف نمكن منه؟! ثالثاً: قوله: «ملتزم» يعني ملتزماً لأحكام الإسلام، سواء كان مسلماً أم كافراً، والملتزم هو المسلم والذمي فقط، وهو غير المعصوم، فالمعصوم تقدم أنهم أربعة أصناف: المسلم، والذمي، والمعاهَد، والمستأمِن، أما الملتزم فصنفان فقط، وهما المسلم والذمي؛ لأن الذمي ملتزم بأحكام الإسلام، لكنه لا يقام عليه الحد إلا فيما يعتقد تحريمه، أما ما يعتقد حله فلا يقام عليه الحد، ولو كان حراماً عند المسلمين، ولهذا لا نقيم عليهم الحد في شرب الخمر، ونقيم عليهم الحد في الزنا؛ لأن الزنا محرم

(١) سبق تخريجه ص (٢١).