Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (6/113)

Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

And there are many other hadiths besides these, too numerous to cite exhaustively here. Thus, if a Muslim commits any of these sins, his disbelief is practical disbelief—that is, he performs the deeds of the disbelievers—unless he deems them lawful and does not regard them as sins. In that case, he is a disbeliever whose blood is licit, because he has also shared the disbelievers’ creed.

Judging by other than what Allah has revealed never falls outside this rule. Reports from the early generations support it, namely their statement in exegesis of the verse: “disbelief below disbelief.” This has been authentically reported from Abdullah ibn Abbas, the interpreter of the Quran, may Allah be pleased with him. It was then transmitted from him by some of the Successors and others. I must mention whatever I can of their reports, perhaps this may illuminate the way for those who have gone astray today regarding this grave matter and have adopted the way of the Kharijites, who declare Muslims to be disbelievers for committing sins, even though they pray and fast!

Ibn Jarir al-Tabari (10/355/12053) narrated through an authentic chain from Ibn Abbas concerning: “And whoever does not judge by what Allah has revealed—then they are the disbelievers.” He said: “It is an act of disbelief, but not disbelief in Allah, His angels, His Books, and His messengers.”
In another narration from him concerning this verse: “It is not the disbelief that they mean; it is not a disbelief that takes one outside the religion, but disbelief below disbelief.” (1) Al-Hakim transmitted it (2/313) and said: “Its chain of transmission is authentic.” Al-Dhahabi concurred. In fact, both of them ought to have said: “Authentic according to the criteria of the two Shaykhs,” for its chain does meet those criteria. I then saw that al-Hafiz Ibn Kathir, in his Exegesis (6/163), quoted al-Hakim as saying: “Authentic according to the criteria of the two Shaykhs.” It therefore appears that there is an omission in the printed edition of al-Mustadrak. Ibn Kathir also attributed it to Ibn Abi Hatim, in a somewhat abridged form.
In another narration from him, through Ali ibn Abi Talhah from Ibn Abbas, he said: “Whoever

(1) He appears to be referring to the Kharijites, who rebelled against Ali, may Allah be pleased with him.

إلى غير ذلك من الأحاديث الكثيرة التي لا مجال الآن لاستقصائها. فمن قام من المسلمين بشيء من هذه المعاصي، فكفره كفر عملي، أي إنه يعمل عمل الكفار، إلا أن يستحلها، ولا يرى كونها معصية فهو حينئذ كافر حلال الدم، لأنه شارك الكفار في عقيدتهم أيضا، والحكم بغير ما أنزل الله، لا يخرج عن هذه القاعدة أبدا، وقد جاء عن السلف ما يدعمها، وهو قولهم في تفسير الآية: " كفر دون كفر "، صح ذلك عن ترجمان القرآن عبد الله بن عباس ﵁، ثم تلقاه عنه بعض التابعين وغيرهم، ولابد من ذكر ما تيسر لي عنهم لعل في ذلك إنارة للسبيل أمام من ضل اليوم في هذه المسألة الخطيرة، ونحا نحو الخوارج الذين يكفرون المسلمين بارتكابهم المعاصي، وإن كانوا يصلون ويصومون! ١ - روى ابن جرير الطبري (١٠ / ٣٥٥ / ١٢٠٥٣) بإسناد صحيح عن ابن عباس: * (ومن لم يحكم بما أنزل الله فأولئك هم الكافرون) * قال: هي به كفر، وليس كفرا بالله وملائكته وكتبه ورسله. ٢ - وفي رواية عنه في هذه الآية: إنه ليس بالكفر الذي يذهبون إليه (١) ، إنه ليس كفرا ينقل عن الملة، كفر دون كفر. أخرجه الحاكم (٢ / ٣١٣ ) وقال: " صحيح الإسناد ". ووافقه الذهبي، وحقهما أن يقولا: على شرط الشيخين. فإن إسناده كذلك. ثم رأيت الحافظ ابن كثير نقل في " تفسيره " (٦ / ١٦٣) عن الحاكم أنه قال: " صحيح على شرط الشيخين "، فالظاهر أن في نسخة " المستدرك " المطبوعة سقطا، وعزاه ابن كثير لابن أبي حاتم أيضا ببعض اختصار. ٣ - وفي أخرى عنه من رواية علي بن أبي طلحة عن ابن عباس قال: من

(١) كأنه يشير إلى الخوارج الذين خرجوا على علي ﵁.