Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/457)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

every defect and deficiency. This is with respect to our dealings with him: we apply to him in this world the rulings pertaining to disbelief. As for what lies between him and Allah, that depends on his intention. If he is sincere in his repentance, then Allah will recompense him as he deserves.

The apparent meaning of the author’s words is that there is no distinction between one who was originally a disbeliever and an apostate; that is, whoever reviles Allah—even if he was originally a disbeliever—his repentance is not accepted. But this apparent meaning is not intended, for many disbelievers who embraced Islam had reviled Allah, as Allah the Exalted says:

“Do not revile those whom they invoke besides Allah, lest they revile Allah in hostility without knowledge. Thus We have made the deeds of every community seem fair to them.” [al-An‘am: 108]

This is also indicated by the fact that the author mentioned this matter in the chapter on the rulings concerning the apostate. Thus, it appears that he meant one who apostatized by reviling Allah. This differs from one who was originally a disbeliever, whose repentance we do accept.

The correct view is that if someone reviles Allah, and we know his repentance to be sincere, then his repentance is accepted and he is judged to be a Muslim, due to the general import of Allah’s saying:

“Say, ‘O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, He is the All-Forgiving, the Most Merciful.’” [al-Zumar: 53]

The scholars are unanimous that this verse concerns those who repent. Therefore, if we know his repentance to be sincere, we accept it and say, “May Allah bless you,” encouraging him in his Islam and in describing his Lord with the attributes of perfection that befit Him. In this way, that revilement and disparagement are removed.

This is further indicated by Allah’s saying:

“And if you ask them, they will surely say, ‘We were only indulging in idle talk and play.’ Say, ‘Was it Allah, His verses, and His Messenger that you were mocking?’ * Make no excuses: you have disbelieved after your faith. If We pardon a group among you, We shall punish another group.” [al-Tawbah: 65, 66]

And there is no pardon for the like of

كل عيب ونقص، وهذا فيما بيننا وبينه، فنجري عليه في الدنيا أحكام الكفر، أما فيما بينه وبين الله ﷿ فإنه على نيته، فإذا كان صادقاً في توبته فالله ﷿ يجزيه بما يستحق. وظاهر كلام المؤلف أنه لا فرق بين أن يكون الكافر أصلياً، أو مرتداً، أي: أن من سب الله، ولو كان كفره أصليّاً فإنه لا تقبل توبته، ولكن هذا الظاهر غير مراد؛ لأن كثيراً من الكفار الذين أسلموا كانوا يسبون الله، كما قال الله تعالى: ﴿وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ كَذَلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ﴾ [الأنعام: ١٠٨]، ويدل لذلك أيضاً أن المؤلف ذكر هذا في باب أحكام المرتد، فالظاهر أنه أراد الذي ارتد بسب الله، بخلاف الكافر الأصلي فإننا نقبل توبته. والصحيح أن من سب الله ﷿ إذا علمنا صدق توبته فإنه تقبل توبته، ويحكم بإسلامه، لعموم قوله تعالى: ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ﴾ [الزمر:٥٣]، فهذه الآية أجمع العلماء على أنها في التائبين، فإذا علمنا صدق توبته فإننا نقبل توبته، ونقول: بارك الله فيك، ونشجعه على إسلامه، وعلى وصفه ربه ﷿ بما هو أهله من صفات الكمال، ويكون ذلك السب والعيب قد زال، ويدل لذلك أيضاً قوله تعالى: ﴿وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ *﴾ ﴿لَا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ إِنْ نَعْفُ عَنْ طَائِفَةٍ مِنْكُمْ نُعَذِّبْ طَائِفَةً﴾ [التوبة: ٦٥، ٦٦]، ولا عفو على مثل