Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/462)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The repentance of an apostate—and of every disbeliever—is his accepting Islam: that he testify that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah. Whoever’s disbelief consists in denying an obligatory duty or the like, then, in addition to the two testimonies, his repentance requires affirming what he had denied, or saying: “I renounce every religion that contradicts Islam.”

His statement, “The repentance of an apostate”: repentance, linguistically, means to return; in the sacred law, however, it means returning from disobedience to Allah to obedience to Him, by abandoning what is prohibited and doing what is commanded. It has five conditions, which we mentioned previously.

His statement, “an apostate,” means one who has turned back from Islam.

His statement, “and every disbeliever,” means the original disbeliever, for disbelievers are of two kinds: an apostate and an original disbeliever. The latter is one who has remained upon his disbelief, whereas the apostate is one who had been a believer and then left faith for disbelief—may Allah protect us. This is more severe and graver; hence, he is to be executed in all cases.

His statement, “is his accepting Islam,” means that he embraces Islam. Islam means submission to Allah. If it is outward only and not inward, it is hypocrisy; but if it is both outward and inward, it is genuine. Thus, the hypocrites are Muslims outwardly but disbelievers inwardly, while the believers are Muslims both outwardly and inwardly. The Islam upon which praise depends is that which is both outward and inward.

His statement, “that he testify that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah”: he must testify by uttering it with his tongue and affirming it in his heart. Mere utterance is not sufficient. Although utterance alone is sufficient in matters of this worldly life as far as we are concerned, it is not sufficient before Allah, Glorified and Exalted is He. Thus, the hypocrites used to remember Allah, but remember Allah only a little; and they would testify that Muhammad is the Messenger of Allah. Yet Allah says:

“Allah knows that you are truly His Messenger, and Allah bears witness that the hypocrites are indeed liars.” [al-Munāfiqūn: 1]

Therefore, testimony given outwardly does not benefit a person before Allah, Glorified and Exalted is He. Before us, however, it does benefit him: it renders his property and blood inviolable.

وَتَوْبَةُ الْمُرْتَدِّ وَكُلِّ كَافِرٍ إِسْلَامُهُ، بِأَنْ يَشْهَدَ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِ، وَمَنْ كَانَ كُفْرُهُ بِجَحْدِ فَرْضٍ وَنَحْوِهِ فَتَوْبَتُهُ مَعَ الشَّهَادَتَيْنِ إِقْرَارُهُ بِالْمَجْحُودِ بِهِ، أَوْ قَوْلُهُ: أَنَا بَرِيءٌ مِنْ كُلِّ دِينٍ يُخَالِفُ الإِْسْلَامَ. قوله: «وتوبةُ المرتد» التوبة في اللغة: الرجوع، ولكن في الشرع فهي الرجوع من معصية الله إلى طاعته، بترك المحظور، وفعل المأمور، ولها شروط خمسة ذكرناها سابقاً. وقوله: «المرتد» أي: الراجع عن الإسلام. قوله: «وَكُلِّ كافرٍ» يعني الكافر الأصلي؛ لأن الكفار قسمان: مرتد، وأصلي، فالأصلي هو الذي لم يزل على كفره، والمرتد هو الذي كان مؤمناً ثم خرج عن الإيمان إلى الكفر ـ والعياذ بالله ـ وهذا أشد وأعظم، ولهذا يقتل بكل حال. قوله: «إسْلَامُهُ» يعني أن يسلم، والإسلام معناه الاستسلام لله، فإن كان ظاهراً لا باطناً فهو نفاق، وإن كان ظاهراً وباطناً فهو حقيقة، فالمنافقون مسلمون ظاهراً، لكن باطناً كفار، والمؤمنون مسلمون ظاهراً وباطناً، والذي عليه مدار الثناء هو الإسلام ظاهراً وباطناً. قوله: «بأَنْ يَشْهَدَ أَنْ لَا إِلهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّداً رَسُولُ الله» يشهد نطقاً باللسان، واعترافاً بالجَنان، فلا يكفي النطق، فالنطق وإن كفى بالنسبة لنا في أمر الدنيا فإنه لا يكفي بالنسبة لله ﷿، ولهذا كان المنافقون يذكرون الله، ولا يذكرون الله إلا قليلاً، وكانوا يشهدون أن محمداً رسول الله، والله يقول: ﴿وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ﴾ [المنافقون: ١]، فالشهادة ظاهراً لا تنفع أمام الله ﷿، لكن أمامنا تنفع، فتعصم ماله ودمه.