nor may he serve as a mu’adhdhin; this is the position adopted by many scholars. There is, to be sure, some disagreement on particular cases, yet the basic rule is clear: whoever reviles his brother becomes a fāsiq (open sinner), whereas the one who fights him falls into disbelief. If he regards fighting without right as lawful, he becomes a disbeliever whose disbelief expels him from the religion altogether; but if he does not deem it lawful and does so merely out of personal desire, he is guilty of disbelief of the lesser kind—disbelief that does not take one out of Islam. The proof is Allah’s statement: “If two groups of believers fight each other, make peace between them. But if one of them transgresses against the other, then fight the transgressing group until it returns to Allah’s command. If it returns, then reconcile them with justice and act equitably; truly Allah loves those who are equitable. The believers are but brothers, so reconcile your brothers” (Q 49:9–10). Allah therefore described the two warring factions as brothers in relation to the group that seeks reconciliation, which shows that they do not leave the fold of faith. It is a lesser form of disbelief—disbelief that does not expel one from Islam. Allah alone grants success.

1560 – Abu Dharr (may Allah be pleased with him) reported that he heard the Messenger of Allah ﷺ say, “No man accuses another of wickedness or disbelief without it recoiling upon him, unless the accused is truly as he says.” Reported by al-Bukhari.

1561 – Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said, “When two people trade insults, the burden of what they say rests upon the one who began, unless the wronged party goes beyond the limit.” Reported by Muslim.