Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/456)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and this entails torment for him. Yet this is the good manner of killing that we have been commanded to observe.

Execution by the sword was the customary practice in the time of the Messenger, peace and blessings be upon him, and is therefore preferable to other methods. It is also more deterrent: when people see this man drenched in his own blood, it inspires greater awe in them and has a stronger impact upon their hearts than if we were to apply an electric wire to him and he died immediately. The former is more effective and more forceful in inspiring fear and warning others.

Then, after stating that the apostate is invited to repent, the author made exceptions for types of apostasy in which the opportunity to repent cannot be offered. Rather, the apostate is killed without being invited to repent, because his repentance is not accepted. The first of these is his statement:

“Nor is the repentance of one who reviles Allah or His Messenger accepted; nor is that of one whose apostasy is repeated. Rather, he is to be killed in every case, ...”

“Nor is the repentance of one who reviles Allah accepted.” This includes impugning His wisdom, His Law, one of His attributes, one of His actions, or His very Essence—exalted is He. For example, he might say that Allah is in need of a child or in need of a wife, and other such deficiencies from which Allah is far above. Whoever ascribes any deficiency to Allah the Exalted has reviled Him. For the reality of reviling is to describe another with something that is deficient in his case.

Thus, whoever reviles Allah—exalted is He—is killed for disbelief, even if he repents and publicly declares that he has repented; even if he describes Allah in terms of perfection and says, “Glory be to Him! I cannot enumerate His praises; He is as He has praised Himself.” His repentance is not accepted. Even if his condition becomes upright, his worship becomes manifest, and his face shines with light, we do not accept his repentance. Rather, we kill him. Indeed, would that we merely executed him; rather, we kill him, do not shroud him, do not wash him, do not offer the funeral prayer over him, and do not bury him among the Muslims, because his repentance is not accepted. This is due to the enormity of his apostasy, for there is no apostasy greater than reviling the Creator—exalted is He—Who is far above

وفي هذا تعذيب له، ولكن هذا هو القتل الحسن الذي أمرنا به. والقتل بالسيف هو المعهود في عهد الرسول ﵊ فكان أولى من غيره، وهو أنكى؛ لأنه إذا رؤي هذا الرجل مُضْرَجاً بدمائه صار أهيب للناس، وأشد وقعاً في نفوسهم، مما لو سلَّطنا عليه سلكاً كهربائياً ومات في الحال، فإن الأول أنكى وأبلغ في التهييب والتحذير. ثم استثنى المؤلف بعد أن ذكر أنه يستتاب أنواعاً من الردة لا تمكن فيها الاستتابة، بل يقتل فيها المرتد بدون استتابة لعدم قبول توبته، وهي أولاً: قوله: وَلَا تُقْبَلُ تَوْبَةُ مَنْ سَبَّ اللهَ، أَوْ رَسُولَهُ، وَلَا مَنْ تَكَرَّرَتْ رِدَّتُهُ، بَلْ يُقْتَلُ بِكُلِّ حَالٍ، ..... «وَلَا تُقْبَلُ تَوْبَةُ مَنْ سَبَّ الله» وذلك بالطعن في حكمته، في شرعه، في صفة من صفاته، في فعل من أفعاله، في ذاته ﷿، يقول: إنه مفتقر للولد، أو مفتقر للزوجة، وما أشبه ذلك من النقائص التي ينزه الله عنها، فكل من وصف الله تعالى بنقيصة فهو ساب له، فحقيقة السب أن تصف غيرك بما هو نقص في حقه، فإذا سب الله ﷿ فإنه يقتل كفراً، حتى لو تاب، وأعلن على الملأ أنه تائب، ووصف الله ﷾ بصفات الكمال، وقال: سبحانه لا أحصي ثناءً عليه، هو كما أثنى على نفسه، فإنه لا يقبل منه، حتى ولو حسنت حاله، وظهرت عبادته، واستنار وجهه فإننا لا نقبل توبته، بل نقتله، وليت أننا نُعدمه فقط، بل نقتله، ولا نكفنه، ولا نغسله، ولا نصلي عليه، ولا يدفن مع المسلمين؛ لأن توبته غير مقبولة؛ وذلك لعظم ردته؛ لأن هذا أعظم ما يكون من الردة، أن يسب الخالق ﷿، وهو المنزه عن