Qāʿidah fī Qitāl al-Kuffār - Ibn Taimiya - (208)

Qāʿidah fī Qitāl al-KuffārIbn Taimiya

Moreover (1): the life-blood of a Muslim may be shed only for one of three reasons—apostasy, adultery committed by someone previously married, or deliberate homicide. For that very reason the Companions, and the Muslims after them, regarded those who withheld zakah as apostates; they did not consider a single one of them to be Muslim. Thus, anyone who refused to pay zakah and was put to death for it, having still failed to discharge it, was nothing but an unbeliever. The same judgment applies to fasting and to the pilgrimage: were it imagined that a person were told, “If you do not fast we will kill you,” and he persisted in abstaining from both fasting and hajj until he was executed, he would be an unbeliever as well. These obligations upon which Islam is built stand on the same footing as the two testimonies of faith; without them one cannot be a Muslim.

In the Abode of Islam no one is allowed to remain except a Muslim or a non-Muslim who pays the jizyah in a state of subjugation. Therefore, if someone does not fall under the category of a non-Muslim paying the jizyah in such subservience, he is deemed a Muslim, and he is not to be counted among the Muslims

= Hamed al-Qadi and his followers—that is also what the majority of the early scholars (salaf) transmitted). He further states in al-Fatawa al-Kubra, 4/301: “As for the one who abandons the prayer, he deserves punishment by unanimous agreement of the imams. Most of them—such as Malik, al-Shafi‘i, and Ahmad—say that he is ordered to repent; if he repents he is spared, otherwise he is executed. Whether he is executed as an apostate disbeliever or as a flagrant sinner like other perpetrators of major sins is a matter over which two opinions are reported.” (1) In the base manuscript the phrase reads: “wa-huwa aydān” (“and it is also”), while a marginal note comments: “As written; perhaps the word huwa is superfluous.”

وَأَيْضًا (١): دَمُ المُسْلِمِ لَا يَحِلُّ إِلَّا بِرِدَّةٍ، أَوْ زِنًا مَعَ إِحْصَانٍ، أَوْ قَتْلِ نَفْسٍ، وَلِهَذَا كَانَ المَانِعُوْنَ لِلزَّكَاةِ عِنْدَ الصَّحَابَةِ وَالمُسْلِمِينَ مُرْتَدِّيْنَ، لَمْ يَجْعَلُوْا فِيْهِمِ أَحَدًا مُسْلِمًا، فَمَنْ مَنَعَ الزَّكَاةَ حَتَّى قُتِلَ وَلَمْ يُزَكِ لَمْ يَكُنْ إِلَّا كَافِرًا، وَكَذَلِكَ الصَّوْمُ وَالحَجُّ، لَوْ قُدِّرَ أَنَّهُ قِيْلَ لَهُ: إِنْ لَمْ تَصُمْ وَإِلَّا قتلْنَاكَ، فَامْتَنَعَ مِنَ الصِّيْامِ وَالحَجِّ حَتَّى قُتِلَ، كَانَ كَافِرًا، وَمِثْلُ هَذِهِ الأُمُوْرِ الَّتِي بُنِي الإِسْلَامِ عَلَيْهَا، فَهِي كَالشَّهَادَتَيْن، فَلَا يَكُوْنُ مُسْلِمًا بِدُوْنِهَا. وَدَارُ الإِسْلَامِ لَا يُتْرَكُ فِيْهَا إِلَّا مُسْلِمٌ أَوْ كَافِرٌ بِجِزْيَةٍ وَصَغَارٍ، وَهَذَا إِذَا لَمْ يَكُنْ كَافِرًا بِجِزْيَةٍ وَصَغَارٍ فَهُوَ مُسْلِمٌ، فَلَا يَكُوْنُ مُسْلَمًا

= حامد القاضي وأصحابه، ، وهو المنقول عن جماهير السلف)، وقال أيضًا كما في الفتاوى الكبرى (٤/ ٣٠١): (وأما تارك الصلاة فإنه يستحق العقوبة باتفاق الأئمة، وأكثرهم كمالك والشافعي وأحمد يقولون: إنه يستتاب، فإن تاب وإلا قتل، وهل يقتل كافرًا مرتدًا، أو فاسقًا كغيره من أصحاب الكبائر، على قولين). (١) في (الأصل): (وهو أيضا)، وكتب في هامشها: (كذا ولعل (هو) زائدة).