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So whoever maintains that the divine command, “Fight in the path of Allah those who fight you” (Q 2:190), has been abrogated by His words, “Kill them wherever you come upon them” (Q 2:191)—on the mistaken assumption that the phrase “those who fight you” limits killing to the very moment of combat—has erred in understanding the verse. How could it possibly be abrogated by the directive, “Kill them wherever you come upon them”?!
…and they cling to it. Whenever they come across a wording that can, in their eyes, be exploited, they seize upon it and force-fit it to their doctrine, even though it provides no evidence for their claim.
He also says in Majmuʿ al-Fatawa (3:62-63): “Under this heading fall the ambiguous matters by which some people are led astray. They are issues in which truth and falsehood resemble one another, so the matter becomes confused for certain people. Whoever has been granted the knowledge that distinguishes between the two will never have truth confounded with falsehood. Unsound analogy (qiyas) belongs to this realm of ambiguities, for it involves likening a thing to what does not truly resemble it except in some secondary aspect. Whoever can draw the proper distinction between two things will recognise the decisive difference that removes the confusion. No two entities exist without sharing something and differing in something else, hence there is resemblance from one angle and divergence from another. For this reason the misguidance of the children of Adam has always arisen from such resemblances, and spurious analogy is without fixed limits … Humanity has fallen into most of the errors encompassed by these words.”
فَمَنْ قَالَ: إِنَّ قَوْلَهَ: ﴿وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ﴾، مَنْسُوْخٌ بِقَوْلِهِ: ﴿وَاقْتُلُوهُمْ حَيثُ ثَقِفْتُمُوهُمْ﴾، - إِنْ كَانَ قَدْ ظَنَّ أَنَّ قَوْلَهُ: ﴿الَّذِينَ يُقَاتِلُونَكُمْ﴾ أَنَّهُمْ لا يُقْتَلُوْن إِلَّا حَالَ قِتَالهِمْ - فَقَدْ غَلِطَ فِي فَهْمِ الآيَة، وَكَيفَ تَكُوْنُ مَنْسُوْخَة بِقَوْلِهِ: ﴿وَاقْتُلُوهُمْ حَيثُ ثَقِفْتُمُوهُمْ﴾! ! .
= وتمسكوا بها، وهم كلما سمعوا لفظًا لهم فيه شبهة تمسكوا به وحملوه على مذهبهم، وإن لم يكن دليلًا على ذلك) إلخ.
وقال أيضًا في الفتاوى (٣/ ٦٢ - ٦٣): (ومن هذا الباب الشبه التي يضل بها بعض الناس، وهى ما يشتبه فيها الحق والباطل، حتى تشتبه على بعض الناس ومن أوتى العلم بالفصل بين هذا وهذا لم يشتبه عليه الحق بالباطل والقياس الفاسد، إنما هو من باب الشبهات؛ لأنه تشبيه للشىء في بعض الأمور بما لا يشبهه فيه، فمن عرف الفصل بين الشيئين اهتدى للفرق الذي يزول به الإشتباه، والقياس الفاسد، وما من شيئين إلا ويجتمعان في شيء، ويفترقان في شيء، فبينهما اشتباه من وجه، وإفتراق من وجه، فلهذا كان ضلال بنى آدم من قبل التشابه، والقياس الفاسد لا ينضبط ... وقد وقع بنو آدم في عامة ما يتناوله هذا الكلام من أنواع الضلالات).