Sharḥ Riyāḍ al-Ṣāliḥīn - Ibn al-'Uthaymin - (2/520)

Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

This issue, in light of the textual evidence, must be approached with nuance. If a person kills a Muslim while deeming his blood lawful without any legitimate authorization, he becomes a disbeliever—an unbelief that expels him from the religion. Yet if he fights or kills him on the basis of a (mistaken) interpretation, or in pursuit of leadership, authority, or power, he is not judged an apostate; rather, it is disbelief short of outright disbelief. The proof lies in the Almighty’s words: “If two groups among the believers fight, make peace between them; but if one of them transgresses against the other, then fight the one that transgresses until it complies with the command of Allah. If it complies, then reconcile them with justice and act equitably—surely Allah loves those who act equitably. The believers are but brothers, so make peace between your brothers, and fear Allah so that you may receive mercy” (al-Hujurāt 9–10). In reconciling this verse with the ḥadīth we say: if Muslims fight while each one regards the other’s blood as lawful, that is unbelief that removes one from Islam. But if the motive is leadership, tribalism, zealotry, or anything of that sort, it is not apostasy; it is a lesser form of disbelief, and the perpetrator must repent and seek forgiveness.

He ﷺ then said, “Have I conveyed? Have I conveyed?” asking the Companions. They replied, “Yes—you have conveyed.” Notice how the Prophet ﷺ affirmed his conveyance of the message in the greatest assemblies. On the Day of ʿArafah he addressed them and asked, “Have I conveyed?” They said, “Yes.” He kept raising his finger toward heaven and pointing it toward the people, saying, “O Allah, bear witness that I have conveyed to them.” Likewise, on the Day of Sacrifice he called his Lord to witness that he had delivered the message to his community, and they acknowledged it.

We too bear witness—and call Allah, His angels, and all who hear us among His creation to witness—that the Prophet ﷺ delivered the clear message, fulfilled the trust, conveyed the revelation, and sincerely advised the community. He left no good without directing his nation to it, and no evil without warning them against it. He left his community upon

وهذه المسألة بحسب النصوص فيها تفصيل؛ إن قاتل المسلم مستحلاً لقتله بغير إذن شرعي فهو كافر كفراً مخرجاً عن الملة وإن قاتله بتأويل، أو لقصد رئاسة، أو لقصد سلطان فهذا لا يكفر كفر ردة، ولكنه كفر دون كفر، ودليل ذلك قوله تعالى: (وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ) (إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ) (الحجرات: ٩، ١٠) ، هذا هو الجمع بين هذه الآية وبين الحديث، فيقال: إن تقاتل المسلمون مستحلاً كل واحد دم أخيه؛ فهو كافر كفراً مخرجاً عن الملة، وإن كان لرئاسة أو عصبية أو حمية أو ما اشبه ذلك، فإنه لا يكفر كفر ردة، بل يكون كفره كفراً دون كفر، وعليه أن يتوب ويستغفر. ثم قال ﵊: " إلا هل بلغت؟ ألا هل بلغت؟ " يسأل الصحابة ﵃. قالوا: نعم، أي بلغت، فتأمل كيف يقرر النبي ﵊ أنه بلغ في المواطن العظيمة الكثيرة الجمع، في عرفة خطبهم ﵊، قال: " ألا هل بلغت؟ قالوا: نعم، فجعل يرفع إصبعه إلى السماء وينكتها إلى الناس، يقول اللهم أشهد عليهم أنني بلغتهم، وكذلك أشهد ربه على أنه بلغ أمته وأقروا بذلك في يوم النحر. ونحن نشهد ونشهد الله وملائكته ومن سمعنا من خلقه أن النبي ﷺ بلغ البلاغ المبين، وأنه بلغ الأمانة وأدى الرسالة ونصح الأمة، فما ترك خيراً إلا ودلّ أمته عليه، ولا شراً إلا وحذرهم منه، وأنه ترك أمته على