Sharḥ Riyāḍ al-Ṣāliḥīn - Ibn al-'Uthaymin - (6/219)

Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

the sinfulness and criminal liability also vary according to the one who inflicts the harm.

Yet—astonishing as it is—many Muslims today wrong their neighbors by crowding them, spying on their private affairs, and the like. This ranks among the gravest of sins. The Prophet ﷺ declared, “By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!”—three times. They asked, “Who is that, O Messenger of Allah?” He replied, “The one whose neighbor is not safe from his abuses,” meaning his oppression and tyranny.

Allah’s words, “for something they have not earned” (33:58), imply that when a believer is harmed for what he himself has earned, there is no blame in that. In practical terms, if you harm a person in lawful retaliation for the harm he inflicted on you, there is no sin. Likewise, if someone is harmed in order to carry out one of Allah’s prescribed penalties, or to oblige him to discharge a right he refuses to fulfill, there is no blame. Indeed, Allah commanded concerning the two who commit an indecent act: “As for the two of you who commit it, punish them both” (Q 4:16); thus He ordered that they be harmed, adding, “If they repent and mend their ways, then leave them alone.” This was before execution was legislated for both the active and passive participants in sodomy: at first the sodomite was neither flogged nor killed, but merely chastised until he repented. Later, Allah commanded—through His Prophet ﷺ—that both parties be put to death, and the Companions unanimously agreed on this.

The compiler next cites the hadith of ʿAbdullāh ibn Masʿūd (may Allah be pleased with him): “Reviling a Muslim is wickedness, and fighting him is disbelief.” From this it is clear that wickedness is less serious than disbelief, for the Prophet labelled verbal abuse wickedness whereas he classified fighting as disbelief. Accordingly, when a Muslim reviles his brother he becomes a fāsiq (open sinner): his testimony is rejected, he is denied guardianship, he may not act as a guardian even for his own daughter, because he has become a fāsiq; nor may he lead the Muslims in prayer, and

أثمها وجرمها بحسب المؤذي والعجب أن كثيرا من المسلمين اليوم يؤذون جيرانهم بالمضايقات والاطلاع على عوراتهم وغير ذلك وهذا من أعظم ما يكون من الإثم قال النبي ﷺ والله لا يؤمن والله لا يؤمن والله لا يؤمن - ثلاث مرات - قالوا من يا رسول الله؟ قال الذي لا يأمن جاره بوائقه يعني ظلمه وغشمه وقوله تعالى: ﴿بغير ما اكتسبوا﴾ يفهم منها أنه إذا أوذي المؤمن بما اكتسب فليس في ذلك بأس يعني لو آذيت إنسانا ردا على فعل له آذاك فأذيته فلا بأس أو آذى إنسانا لإقامة حد لله ﷿ أو آذى لأداء حق عليه أبى أن يقوم به فلا بأس بل قد أمر الله تعالى باللذين يأتيان الفاحشة فقال: ﴿واللذان يأتيانها منكم فئاذوهما﴾ فأمر بإيذائهما ﴿تابا وأصلحا فأعرضوا عنهما﴾ وهذا قبل أن يشرع قتل الفاعل والمفعول به في اللواط كان اللوطي في الأول لا يجلد ولا يقتل لكن يؤذى حتى يتوب ثم أمر الله تعالى بقتل الفاعل والمفعول به على لسان نبيه ﷺ وأجمع الصحابة على ذلك ثم ذكر المؤلف حديث عبد الله بن مسعود ﵁ أن النبي ﷺ قال: سباب المسلم فسوق وقتاله كفر وهذا يدل على أن الفسق أهون من الكفر لأنه جعل السب فسوقا وجعل القتل كفرا المقاتلة جعلها كفرا فعلى هذا إذا سب المسلم أخاه صار هذا الساب فاسقا لا تقبل شهادته ولا يجعل له ولاية ولا على بنته لا يزوج ولا ابنته لأنه صار فاسقا ولا يصح أن يكون إماما للمسلمين، ولا