Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/426)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Chapter: The Ruling on the Apostate

He is one who disbelieves after having embraced Islam, even if he is a discerning minor, provided that he does so willingly, even if in jest.

His words, “willingly,” exclude the case of one who is compelled. If a person is forced into disbelief and then disbelieves, doing so because of the compulsion—that is, in order to avert it—then he does not disbelieve, because Allah, Exalted is He, says:

“Whoever disbelieves in Allah after having believed—except one who is forced while his heart is secure in faith—but whoever willingly opens his heart to disbelief, upon them is wrath from Allah, and for them is a tremendous punishment.” [al-Nahl 16:106]

But if he does it not in order to avert the compulsion, but disbelieves merely because he has been forced, without intending at that moment to ward off the compulsion thereby, then the scholars have differed as to whether he disbelieves or not. The correct view is that he does not disbelieve, because he does not intend it and has not chosen it. The general wording of the verse includes this case.

However, if he does it while being content with what he has been forced to do, saying to himself, “Since I have been compelled to disbelieve, I shall disbelieve,” then there is no doubt that he disbelieves, for at that point his heart is not secure in faith.

Thus, the one who is compelled has three states:

Either he does it in order to avert the compulsion; in this case, he does not disbelieve, without any disagreement.

Or he does it while being content with what he has been compelled to do; in this case, he disbelieves, without any disagreement.

Or he does it without being content with it, but because he is compelled and does not want it; concerning this, there is a difference of opinion, but the correct view is that he does not disbelieve.

The same applies, we say, to the issue of being compelled to divorce and similar matters. The underlying principle is that he has neither choice nor will; he would rather that the sky collapse upon him, and he does not disbelieve.

His words, “even if in jest,” mean even if he is merely joking. Indeed, one who is joking may be

﵀: باب حكم المرتد، وهو الذي يكفر بعد إسلامه، ولو مميزاً طوعاً، ولو هازلاً. فقوله: «طوعاً» احترازاً مما إذا أكره، فإذا أكره على الكفر فكَفَر، فإن فعله لداعي الإكراه ـ أي: دفعاً للإكراه ـ فلا يكفر لقوله تعالى: ﴿مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ﴾ [النحل:١٠٦]، وأما إذا فعله لا لداعي الإكراه، لكنه لما أكره كفر، وليس في قلبه تلك الساعة أنه يريد بذلك مدافعة الإكراه، فقد اختلف العلماء هل يكفر أو لا؟ والصحيح أنه لا يكفر؛ وذلك لأنه غير مريد لذلك، ولا مختار له، وعموم الآية يشمل هذا. أما إذا فعله مطمئناً بذلك، وقال في نفسه: لما أكرهت على الكفر كفرت، فلا شك أنه يكفر؛ لأن قلبه حينئذٍ غير مطمئن بالإيمان. فصار المكره له ثلاث حالات: إما أن يفعل ذلك لدفع الإكراه، فهذا لا يكفر قولاً واحداً. أو يفعل ذلك مطمئناً بما أكره عليه، فهذا يكفر قولاً واحداً. أو يفعله غير مطمئن، لكن لأنه مكره وهو لا يريد ذلك، فهذا فيه خلاف، والصحيح أنه لا يكفر. وكذلك نقول في مسألة الإكراه على الطلاق وشبهه، وجامع ذلك أنه لا اختيار له، ولا إرادة له، وهو يحب أن تنطبق عليه السماء، ولا يكفر. وقوله: «ولو هازلاً» يعني ولو مازحاً، بل قد يكون الهازل