Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/372)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

by electrocution is easier and more humane, then that is what we do. It is also less alarming with regard to crucifixion, because if he were killed by the sword, he would be covered in blood and people would be horrified merely at the sight of him. This is unlike execution by electrocution, in which case he would appear like someone who had died a natural death.

Should he be washed, shrouded, prayed over, and buried among the Muslims?

Yes. He is to be washed, shrouded, prayed over, and buried in the Muslims’ graveyards—except according to the view of two innovated sects: the Kharijites, who hold that one who commits a major sin becomes a disbeliever unless he repents; and the Mu'tazilites, who hold that he will abide eternally in the Fire. According to them, the funeral prayer over him is not possible, because its purpose is to supplicate for him, and they hold that it is impermissible to supplicate for someone like this, since he will not be shown mercy and is destined for the Fire.

His statement: “If he kills but does not take property, he is to be executed decisively and not crucified.” If the highway robber kills but does not take property, he is to be executed but not crucified.

His statement, “executed decisively,” means that the heirs of the slain have no choice in the matter, because the execution here is not retaliation; rather, it is a prescribed punishment. Since it is not retaliation but a prescribed punishment, his execution becomes mandatory, because Allah says:

“Indeed, the recompense of those who wage war against Allah and His Messenger and strive throughout the land spreading corruption is that they be put to death...” [al-Ma'idah 5:33]

His statement: “If they commit an offence that entails retaliation for a limb, its enforcement becomes mandatory.” This issue is somewhat parenthetical in the text. What is meant is an offence short of killing—that is, an offence against the limbs. If they commit an offence against a limb, then it may be an offence entailing retaliation; this has preceded in the conditions for

بالصعق أسهل وأكثر راحة فعلنا، وهو ـ أيضاً ـ بالنسبة للصلب أقل ترويعاً؛ لأن ذاك لو قتل بالسيف فستصيبه الدماء، ويتروع الناس بمجرد رؤيته، بخلاف ما إذا قتل بالصعق فإنه يكون كالميت ميتة طبيعية. وهل يغسل، ويكفن، ويصلى عليه، ويدفن مع المسلمين؟ نعم؛ يغسل، ويكفن، ويصلى عليه، وندفنه في مقابر المسلمين، إلا على رأي طائفتين مبتدعتين، وهما الخوارج الذين يقولون: إن فاعل الكبيرة يكفر ما لم يتب، والمعتزلة الذين يقولون: إنه مخلد في النار، فإن الصلاة عليه غير ممكنة؛ لأن المقصود بالصلاة عليه الدعاء له، وعندهم لا يجوز الدعاء لمثل هذا؛ لأنه لن يُرحم، فهو في النار. قوله: «وَإِنْ قَتَلَ وَلَمْ يَأْخُذِ المَالَ قُتِلَ حَتْماً وَلَمْ يُصْلَبْ» إن قتل قاطع الطريق ولم يأخذ المال فإنه يقتل ولا يصلب. وقوله: «قُتِل حتماً» يعني أنه ليس فيه خيار لأولياء المقتول؛ لأن القتل هنا ليس قصاصاً، ولكنه حد، فإذا لم يكن قصاصاً، بل كان حداً فإنه يتحتم قتله؛ لأن الله قال: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا﴾ [المائدة: ٣٣]. قوله: «وَإِنْ جَنَوْا بِمَا يُوجِبُ قَوَداً فِي الطَّرَفِ تَحَتَّمَ اسْتِيفَاؤُهُ» هذه المسألة تعتبر كجملة معترضة في المتن، والمراد الجناية بما دون القتل ـ أي: الجناية على الأطراف ـ فإذا جنوا على طرف، فإما أن تكون الجناية موجبة للقود، وسبق لنا ذلك في شروط