Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (3/278)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

“Indeed, Allah does not forgive associating partners with Him, but He forgives anything less than that for whom He wills.” [al-Nisā’: 48]

It is reported from the Prophet ﷺ, through Abū Hurayrah, that he said: “That is his recompense if He punishes him.” Others said that the verse in al-Nisā’ refers to someone who deliberately kills a believer while regarding it as lawful to kill him.

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The correct view, Allah willing, is that both verses remain in force and neither has been abrogated, for they are statements of fact, and statements of fact are not subject to abrogation. As for the two views, each has grounds supporting it. The disagreement of the Companions—may Allah be pleased with them—is sufficient indication of this, for they seldom differed except where the arguments conflicted and the evidence was evenly balanced.

Anyone who has not committed this tremendous sin should therefore refrain from it and seek Allah’s protection against it, fearing that his repentance from it might not be valid, so that grievous torment becomes his due and severe punishment befalls him. Anyone who has committed it should repent to Allah, seek His forgiveness, and not despair of Allah’s mercy, for none but the unbelieving people despair of relief from Allah.

When Ibn Shihāb was asked whether a killer could repent, he would seek to ascertain whether the questioner had killed anyone, taking his time over the matter. If it became clear that he had not killed anyone, he would say, “There is no repentance for him.” If it became clear that he had killed someone, he would say, “He may repent.” This is indeed a sound approach to giving fatwas.

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Part of the killer’s repentance is to surrender himself to the victim’s next of kin. If they exact retaliation from him, so be it; otherwise, he should offer them the blood money and fast for two consecutive months, or free a slave if he has the means, or seek forgiveness frequently. It is recommended that he remain engaged in jihad and offer his life for Allah’s sake. All of this is reported from Mālik—may Allah have mercy on him—and provides grounds for hoping that his repentance will be accepted.

﴿إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨] وروي عن النبي ﷺ من رواية أبي هريرة أنه قال: «هو جزاؤه إن جازاه». ومنهم من قال في آية النساء إن المراد بها من قتل مؤمنا متعمدا مستحلا لقتله. فصل والصواب إن شاء الله أن الآيتين محكمتان غير منسوختين، لأنهما وردتا بلفظ الخبر، والأخبار لا يدخلها النسخ. وأما المذهبان فلكليهما وجوه من النظر، وكفى باختلاف الصحابة- ﵃ في ذلك، فقلما تجدهم يختلفون إلا فيما تتعارض فيه الحجج وتتكافأ فيه الأدلة. فينبغي لمن لم يواقع هذا الذنب العظيم أن ينتهي عنه ويستعيذ بالله منه مخافة ألا يصح له منه متاب، فيحق عليه سوء العذاب، ويناله شديد العقاب، ولمن واقعه أن يتوب إلى الله ويستغفره ولا ييأس من رحمة الله إنه لا ييأس من روح الله إلا القوم الكافرون. وقد كان ابن شهاب إذا سئل هل للقاتل توبة؟ يتعرف من السائل هل قتل أم لا ويطاوله في ذلك، فإن تبين منه أنه لم يقتل قال لا توبة له، وإن تبين له منه أنه قتل قال له توبة. وإن هذا تحسن من الفتوى. فصل ومن توبة القاتل أن يعرض نفسه على أولياء المقتول فإن قادوا منه وإلا بذل لهم الدية وصام شهرين متتابعين أو أعتق رقبة إن كان واجدا، أو أكثر من الاستغفار. ويستحب أن يلازم الجهاد ويبذل نفسه لله، روي هذا كله عن مالك ﵀، وفيه دليل على الرجاء في قبول توبته.