Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/448)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Likewise, if a non-Arab speaks a word of disbelief in Arabic without knowing what it means, he does not become a disbeliever.

Thus, if he prostrates to an idol, thinking that this is not disbelief, he does not become a disbeliever, because he does not know what it signifies. Had he known that it was disbelief, he would have fled from it more than anyone else.

As for his being aware of the legal ruling—that is, that this is something which renders one a disbeliever according to the Sacred Law—this is an extremely serious matter.

Knowledge of the circumstance falls under ascertaining whether the ruling applies, whereas this concerns knowledge of the legal ruling itself, which is knowledge of the evidence. One must know the evidence and know that this matter falls within its scope.

He must therefore know that this act or statement renders one a disbeliever. If he does not know—because the Sacred Law has not reached him with the information that it renders one a disbeliever—then he does not become a disbeliever. For Allah, exalted is He, says in His Book:

“Whoever opposes the Messenger after guidance has become clear to him, and follows a path other than that of the believers, We will leave him to what he has chosen and drive him into Hell—an evil destination.” [al-Nisa 4:115]

Consider His saying, “after guidance has become clear to him.” Whoever has not had the guidance made clear to him, and then opposes the Messenger, does not deserve this punishment. If this punishment is removed, its cause—namely, disbelief—is likewise removed. Allah, exalted is He, also says:

“Allah would not let a people stray after He has guided them until He makes clear to them what they should avoid.” [al-Tawbah 9:115]

Allah, exalted is He, must make clear what is to be avoided before the servant can avoid it.

He also says:

“We would never punish until We have sent a messenger.” [al-Isra 17:15]

If this is the case regarding the foundations of religion—that a person is not punished for them until a messenger has been sent—then the same applies to subsidiary matters.

Allah Most High says:

“Your Lord would not destroy the cities until He sends to their mother-city”

وكذلك أن يتكلم عجمي بكلمة الكفر في لسان العرب وهو لا يدري ما معناها فإنه لا يكفر. فلو سجد لصنم ما يظن أن ذلك كفر فإنه لا يكفر؛ لأنه لا يدري ما معناه، ولو علم أنه كفر لكان أشد الناس فراراً منه. وأما كونه عالماً بالحكم الشرعي، أي: بأن هذا مكفر شرعاً، وهذا أمر خطير جداً. فالعلم بالحال من باب تحقيق المناط، وهذا من باب العلم بالحكم الشرعي، الذي هو معرفة الدليل، فإنه لا بد من معرفة الدليل، وأن هذا مما يدخل في الدليل. فلا بد أن يعلم أن هذا الفعل أو القول مكفر، فإن لم يعلم بأن لم يبلغه الشرع أن هذا مكفر فإنه لا يكفر؛ لأن الله ﷿ يقول في كتابه: ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾ [النساء:١١٥]، فانظر إلى قوله: ﴿مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى﴾، فمن لم يتبين له الهدى إذا شاق الرسول لا يستحق هذا الجزاء، وإذا ارتفع هذا الجزاء ارتفع سببه، وهو الكفر، وقال الله ﷿: ﴿وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّى يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ﴾ [التوبة: ١١٥]، فلا بد أن يبين الله تعالى ما يُتقى حتى يتقيه العبد. وقال ﷿: ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً﴾ [الإسراء: ١٥]، فإذا كان هذا في أصل الدين لم يعذب الإنسان عليه حتى يبعث الرسول، فكذلك في الفروع. وقال تعالى: ﴿وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى حَتَّى يَبْعَثَ فِي أُمِّهَا