الدرسُ الثانِيَ عشَرَ: نَواقِضُ الإسلامِ

[عبد الله الداخل]

الدرسُ الثانِيَ عشَرَ: نَواقِضُ الإسلامِ

إذا عَرَفْنَا أن العَبْدَ لا يَكونُ مُسْلِمًا حتى يَشْهَدَ الشَّهادَتَيْنِ: شَهَادَةَ أن لا إلهَ إلا اللهُ، وشَهَادَةَ أن مُحَمَّدًا رسولُ اللهِ صلى الله عليه وسلم، فيُوَحِّدَ اللهَ ويَتَّبِعَ الرَّسولَ، وبذلك يَكونُ مُسْلِمًا.
وعَرَفْنَا أن مُقْتَضَى شهادةِ أن لا إلهَ إلا اللهُ هو إخلاصُ العِبادةِ للهِ وَحْدَه، وأن العُبوديَّةَ مَبْناها على المَحبَّةِ والتعظيمِ والانقيادِ.
وعَرَفْنَا أن شهادةَ أن مُحمَّدًا رسولُ اللهِ صلى الله عليه وسلم تَقْتَضِي مَحَبَّتَهُ وتَصْدِيقَهُ وطاعتَه.
فاعْلَمْ أنَّ مَن يَرْتَكِبْ ما يَنْقُضُ هاتينِ الشَّهادتينِ فهو خارجٌ عن دِينِ الإسلامِ كافرٌ باللهِ جل وعلا وبرسولِه، وإنْ صَلَّى وصامَ وزَعَم أنه مُسلمٌ.
ولذلك فإنَّ مَنْ ينتَفِ عنه أحَدُ هذه الأمورِ: (إخلاصِ العبادةِ للهِ جل وعلا، ومَحَبَّةِ اللهِ، وتَعْظيمِه، والانقيادِ له، ومَحَبَّةِ الرسولِ صلى الله عليه وسلم، وتَصْديقِه وطَاعتِه)؛ فقد انْتَفَى عنه إسْلامُه.
فإن كان هذا الانتفاء أصليًّا أي أنَّ العبدَ لم يقمْ بما تقتضيه الشهادتانِ في أصلِ أمرِهِ فهو كافرٌ أصليّ، فإن كان يُظْهِرُ الإسلامَ مع ذلكَ فهو منافقٌ.

… وأما من كان مسلماً قائماً بما تقتضيه الشهادتان ثم انْتَفَى عنه أحَدُ هذِهِ الأمورِ بعدَ إسلامِه فهو كَافِرٌ مُرْتَدٌّ عن دِينِ الإسلامِ.
وتكونُ الرِّدَّةُ بكلِّ أَمْرٍ قَوْلِيٍّ أو عَمَلِيٍّ أو اعْتِقاديٍّ يَلْزَمُ منه انتفاءُ حقيقةِ شَهادةِ أن لا إلهَ إلا اللهُ وأن مُحمَّدًا رَسولُ اللهِ.
وصُوَرُ النَّواقضِ التي تُخْرِجُ من مِلَّةِ الإسلامِ كثيرةٌ غيرُ مَحْصورةٍ بعَدَدٍ، لكن لها أُصولٌ جامعةٌ هي:
الناقضُ الأولُ: الإلحادُ، وهو إنكارُ وُجودِ اللهِ تعالى.
ومِن صُوَرِه:
• نِسْبةُ الخَلْقِ إلى الطَّبيعةِ.
• اعْتِقادُ قِدَمِ العَالَمِ، وهو أنَّ من المَخْلوقاتِ ما لا أَوَّلَ له في الأَزَلِ.

الناقضُ الثاني: الشِّركُ الأكبرُ، وهو اتخاذُ ندٍّ للهِ جل وعلا، وهو على أنواعٍ:
• النوعُ الأولُ: شِركُ العبادةِ، وهو صَرْفُ نوعٍ من أنواعِ العبادةِ لغيرِ اللهِ جل وعلا؛ كالدُّعاءِ أو الذَّبحِ أو النَّذرِ أو الاستعانةِ أو الاستغاثةِ أو الاستعاذةِ أو غيرِها؛ ومن صُوَرِه:
1: ما يَفْعَلُه عُبَّادُ الأوثانِ والأنبياءِ والأولياءِ من دُعائِهم من دونِ اللهِ، وطَلَبِ الشفاعةِ منهم، وقَضاءِ الحوائجِ وجَلْبِ النفعِ وكَشْفِ الضُّرِّ؛ فمَن فعَلَ ذلك فهو مُشركٌ كافرٌ، وإن زعَمَ أنه مُسلمٌ وأنه يَقولُ: (لا إلهَ إلا اللهُ) وأنه يُصلِّي ويَتصَدَّقُ ويَصومُ ويَحُجُّ ويَفْعَلُ الخَيْرَ؛ فالشِّركُ الأكبرُ مُحْبِطٌ للعَمَلِ مُنافٍ لدينِ الإسلامِ.
2: ما يَفْعَلُه السَّحَرَةُ وبعضُ مَن يَأتيهِم من الذَّبحِ لغيرِ اللهِ عز وجل والاستغاثةِ بالشياطينِ.

• النوعُ الثاني:الشِّركُ في الرُّبوبيَّةِ، ومن صُوَرِه:
1: اعتقادُ بعضِ المُشركينَ في آلهتِهم ومُعَظَّمِيهِم أنَّ لهم تَصَرُّفًا في الكَوْنِ وأنهم يَعْلَمُونَ الغَيْبَ، ويُنَزِّلونَ الغَيْثَ، ويَمْلِكونَ الرِّزقَ، ويَشْفُونَ من الأمراضِ، ويَهَبُونَ الأولادَ والأزواجَ والأموالَ، ويَكْشِفُون الضُّرَّ، ويَرْفَعُونَ البَلاءَ، ويَقْضُونَ الحَوائِجَ، ويُجِيبونَ دُعاءَ مَن يَدْعُوهم.
2: اعتقادُ المَجوسِ أنَّ للكَوْنِ خَالِقَيْنِ: النُّورَ والظُّلْمَةَ.
3: اعتقادُ بعضِ غُلاةِ الصُّوفيَّةِ والشِّيعةِ أن بعضَ مُعَظَّميهِم يَعْلَمُونَ الغَيْبَ، وأن لهم تَصَرُّفًا في الكَوْنِ، وأنهم يُجِيبونَ الدُّعاءَ ويَقْضُونَ الحَوائِجَ.

ومن الشِّرْكِ في الرُّبوبيَّةِ: الحُكْمُ بغَيْرِ ما أنْزَلَ اللهُ، فمَن حَكَمَ بغَيْرِ ما أنْزَلَ اللهُ فهو طَاغوتٌ قد جَعَلَ نَفْسَهُ شَرِيكًا للهِ في حُكْمِه.
• النوعُ الثالِثُ: شِرْكُ الطَّاعةِ؛ وهو اتِّباعُ المُعَظَّمينَ في تحليلِ الحرامِ وتَحْرِيمِ الحلالِ؛ كما يَفْعَلُهُ عُبَّادُ الطواغيتِ من طاعتِهم ومُتابَعَتِهم في تَحليلِ ما حَرَّمَ اللهُ وتَحْريمِ ما أحَلَّ اللهُ.
ومن صُوَرِه:
1: التحاكُمُ إلى الطَّواغيتِ؛ فمَن تَحاكَمَ إليهم مُرِيدًا مُختارًا فهو كافرٌ غيرُ مُؤمنٍ لقولِ اللهِ تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا (60)﴾ [النساء: 60].
… أما مَن كانَ في بلدٍ لا يُحْكَمُ فيه بما أَنْزَلَ اللهُ واحتاجَ في رَفْعِ الظُّلمِ عنه وتمكينِه من حَقِّه إلى التَّحاكُمِ إلى بعضِ مَن يَظُنُّ فيه حِفْظَ الحَقِّ ورَفْعَ الظُّلْمِ؛ فلا يَكْفُرُ بذلك لقولِ النبيِّ صلى الله عليه وسلم لأصحابِه لَمَّا أَذِنَ لهم بالهِجْرةِ الأُولَى إلى الحَبَشةِ: ((إنَّ بأرضِ الحَبَشةِ مَلِكًا لا يُظْلَمُ أحَدٌ عندَه، فالْحَقُوا ببلادِه حتى يَجْعَلَ اللهُ لكم فَرَجًا ومَخْرَجًا مِمَّا أنتم فيه)) رواهُ البَيْهقِيُّ من حديثِ أُمِّ سَلَمَةَ بإسنادٍ حَسَنٍ.
ولم يَكُنِ النَّجاشِي قد أسْلَمَ؛ ولو حَصَلَتْ عليهم مَظْلِمَةٌ واحْتاجُوا إلى التَّحاكُمِ إليه فيها لأَنْصَفَهُم، وهذا دليلٌ على جوازِ التَّحاكُمِ إلى مَن يُعْلَمُ أن مِن شأنِه تَحَرِّيَ العَدْلِ ورَفْعَ الظُّلْمِ كما يَحْصُلُ في بعضِ البُلدانِ.
والمُسلمُ في حالِ الاضْطِرارِ والحاجةِ التي يَلْحَقُ بفواتِها حَرَجٌ غَيْرُ مُرِيدٍ للتَّحَاكُمِ إلى الطواغيتِ في حَقِيقَةِ الأَمْرِ؛ فلا يَكْفُرُ بذلك.
أما التَّحاكُمُ الذي فيه تَعَبُّدٌ لغيرِ اللهِ تعالى وتقديمُ قَرَابِينَ وسُؤالٌ للكُهَّانِ كما يَفْعَلُه بعضُ الوَثَنِيِّينَ فلا يَجوزُ بحالٍ.
2: طاعةُ عُلماءِ السُّوءِ والحُكَّامِ الطَّواغِيتِ في تَحليلِ الحرامِ البَيِّنِ حُكْمُه في الشريعةِ، وتَحْريمِ الحلالِ البَيِّنِ حُكْمُه في الشَّريعةِ.
وأفرادُ الشِّركِ وصُوَرُه كثيرةٌ جِدًّا لكنَّها راجعةٌ إلى هذه الأنواعِ الثلاثةِ.

الناقضُ الثالثُ: ادِّعاءُ بعضِخَصائصِ اللهِ في رُبُوبِيَّتِه أو أُلُوهِيَّتِه أو أسمائِه وصِفاتِه.
ومن صُوَرِ ذلك:
1: دَعوةُ بعضِ الطواغيتِ إلى عِبادةِ أنفسِهم.
2: ادِّعاءُ عِلْمِ الغَيْبِ.
3: ادِّعاءُ القُدْرَةِ على إحياءِ المَوْتَى.

الناقضُ الرَّابِعُ: ادِّعاءُ النُّبُوَّةِ
دَعْوَى النُّبُوَّةِ كُفْرٌ بإجماعِ العُلماءِ.

ومِمَّا يَلْتَحِقُ به:
• مَن يَدَّعِي مُضاهاةَ القرآنِ وأنه يَقْدِرُ عَلَى أنْ يُنْزِلَ مِثلَ ما أنزَلَ اللهُ على رُسُلِه، قال اللهُ تعالى: ﴿وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَنْ قَالَ سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ﴾ [الأنعام: 93].

الناقضُ الخامسُ: تكذيبُ اللهِ عز وجل وتكذيبُ رسولِه صلى الله عليه وسلم،
فمَن كَذَّبَ اللهَ ورسولَه فهو كافرٌ غيرُ مسلمٍ بإجماعِ العلماءِ.

ومن صُوَرِ هذا الناقضِ:
1: جَحْدُ ما هو مَعلومٌ من دِينِ الإسلامِ بالضَّرورةِ؛ كجَحْدِ وُجوبِ الصلاةِ أو الزكاةِ، وجَحْدِ تحريمِ الرِّبا أو الزِّنا أو أَكْلِ لحمِ الخِنْزيرِ.
2: إنكارُ شَيْءٍ من أسماءِ اللهِ تعالى وصفاتِه، بلا شُبْهةِ جَهْلٍ يُعْذَرُ بمِثْلِه ولا تَأْويلٍ.
3: إنكارُ شَيْءٍ من القرآنِ الكَريمِ.
4: ادِّعاءُ الاختلافِ والتَّناقُضِ والتحريفِ في القُرآنِ الكريمِ.
5: إنكارُ السُّنةِ النَّبويَّةِ.
6: إنكارُ البَعْثِ والجزاءِ.
7: عَدَمُ تكفيرِ مَن لا يَدِينُ بدِينِ الإسلامِ من اليَهودِ والنَّصارَى والمَجُوسِ والمَلاحِدَةِ والوَثَنِيِّينَ.
8: اعتقادُ أنَّ المَرْءَ يَسَعُه الخُروجُ عن شَريعةِ مُحَمَّدٍ صلى الله عليه وسلم كما وَسِعَ الخَضِرَ الخُروجُ عن شَرِيعَةِ مُوسَى عليه السلام.
9: استحلالُ المُحَرَّمِ المَعلومِ تَحْرِيمُه بالدليلِ الصحيحِ بلا شُبْهةٍ ولا تأويلٍ.
10: تَصْدِيقُ مَن يَدَّعِي النُّبوَّةَ.
11: دَعْوَى أن رِسالةَ النبيِّ صلى الله عليه وسلم للعَرَبِ خَاصَّةً.
12: دَعْوَى أن اللهَ تعالى يَرْضَى بأنْ يُدْعَى من دُونِه أَحَدٌ من الصالحينَ أو غَيْرِهم.
13: قَذْفُ أمِّ المؤمنينَ عائشةَ رضيَ اللهُ عنها بما برَّأَها الله مِنْه، وقذفُ سائرِ أُمَّهاتِ المُؤمِنينَ كذلك.
وكلُّ ما يَتحَقَّقُ به تَكْذيبُ اللهِ تعالى وتكذيبُ رَسولِه صلى الله عليه وسلم فهو ناقضٌ من نَواقضِ الإسلامِ، إلا أنه يَنْبَغِي التفريقُ بينَ تكذيبِ الخَبَرِ المَبْنيِّ على عدمِ العلمِ بالدليلِ أو غِيابِه عنه أو الشكِّ في ثُبوتِه أو كانَ للمُكَذِّبِ تأويلٌ في معنَى الخَبَرِ يُدْرَأُ عنه به حُكْمُ التكذيبِ، وبينَ تَكذيبِ ما عُلِمَ ثُبوتُه ومعناه، فهذا الأخيرُ ناقضٌ بلا خلافٍ بينَ أهلِ العلمِ.
وأمَّا في الأحوالِ المَذْكُورةِ قَبْلَه فلا يُحْكَمُ بكُفْرِ المُكَذِّبِ حتى تُقامَ عليه الحُجَّةُ، ويَتَبيَّنَ ثُبوتَ الخَبَرِ وصِحَّةَ مَعْناهُ.

الناقضُ السادسُ: الشَّكُّ.
الشكُّ مُنافٍ للتصديقِ الواجبِ، فمَن شَكَّ في صِدْقِ خَبَرِ اللهِ عز وجل وخَبَرِ رَسُولِه صلى الله عليه وسلم فهو كَافِرٌ غَيْرُ مُؤْمِنٍ.
والتَّكْذِيبُ والشكُّ مُنافِيَانِ للتصديقِ الوَاجِبِ.

ومن صُوَرِ هذا الناقضِ:
1: الشَّكُّ في كُفرِ مَن لا يَدِينُ بدينِ الإسلامِ.
2: الشَّكُّ في أمرِ البَعْثِ بعدَ الموتِ.
3: الشَّكُّ في ثُبوتِ القُرآنِ الكريمِ وحِفْظِه من التَّحْرِيفِ والتَّبْديلِ.

الناقضُ السابعُ: بُغْضُ اللهِ ورسولِه، وبُغْضُ دينِ الإسلامِ
البُغْضُ مُنافٍ للمَحَبَّةِ الوَاجبةِ؛ فمَن أبْغَضَ اللهَ ورسولَه أو أبْغَضَ دِينَ الإسلامِ فهو كافرٌ خارجٌ من المِلَّةِ.
ومِمَّا يَلْتَحِقُ به:
1: سَبُّ اللهِ ورسولِه وسَبُّ دينِ الإسلامِ، وتَنَقُّصُ الذَّاتِ المُقَدَّسَةِ، وتَنَقُّصُ مَقامِ النبيِّ صلى الله عليه وسلم.
2: بُغْضُ الصحابةِ رضِي الله عنهم، وسَبُّهم على وَجْهِ العُمومِ وتَكْفِيرُهم بخِلافِ مَن سَبَّ طَائِفَةً منهم لشُبْهةٍ عَرَضَتْ له فإنه يَكونُ قد ارتكَبَ مُحَرَّمًا ولكن لا يُحْكَمُ بكُفرِه.
3: بُغْضُ أَئمَّةِ الدِّينِ ورُواةِ الأحاديثِ الصحيحةِ وحَمَلةِ الشَّريعةِ على وَجْهِ العُمومِ وتَكْذيبُهم.

الناقضُ الثامنُ: الاستهزاءُ باللهِ وآياتِه ورسولِه، وهو كُفْرٌ لمُنافاتِه المَحَبَّةَ الواجبةَ والتعظيمَ الواجبَ.
ومِمَّا يَلْتَحِقُ به:
1: امْتِهانُ المُصْحَفِ.
2: الاسْتِخفافُ بأيِّ شَعيرةٍ من شَعائرِ الإسلامِ.

الناقضُ التاسعُ: اتِّخَاذُ الكُفَّارِ أولياءَ من دونِ المؤمنينَ، وهو يشملُ أمرين:
1: محبتهم في دينهم وموافقتهم عليه والرضا به.
2: مناصرة الكفار على المسلمين.
ومن صُوَرِ هذا الناقض:
1: التَّجَسُّسُ على المسلمين لصالحِ الكُفَّارِ.
2: تَهْنِئَةُ الكُفَّارِ بأعيادِهم الوَثَنِيَّةِ والكُفْريَّةِ رِضًا بما يَصْنَعُونَ من الشِّركِ والكُفْرِ باللهِ عزَّ وجلَّ، وأمَّا من شارَكَهم لِيطْعَمَ مَعهم أو يَسْتَمْتِعَ اسْتِمْتَاعًا محرَّمًا بفِسْقِهِمْ وغِنَائِهِم، وقلبُهُ منكِرٌ لِكُفْرِهِم وَشِرْكِهِم ؛ فهو على شَفَا هَلَكَةٍ ويُخْشَى عَلَيْهِ إذَا حلَّت بهم عُقُوبةٌ أن تَشْمَلَهُ مَعَهُمْ.
3: بِناءُ مَعابِدَ يُعْبَدُ فيها غيرُ اللهِ جل وعلا، أو الإعانةُ عليها كبِناءِ الكنائسِ والأَدْيرةِ والبِيَعِ وبناءِ الأَضْرِحَةِ والمَشاهِدِ التي يُدْعَى فيها غيرُ اللهِ جل وعلا.
4: مُحاربةُ حَمَلةِ الشريعةِ من العُلماءِ والدُّعاةِ والتَّضْيِيقُ عليهم قَصْدًا للتَّضْييقِ على دَعوةِ الإسلامِ.
5: العَمَلُ على تَوْهِينِ المُسلمينَ وإضعافِهم، وتَمْكِينِ الكُفَّارِ من التَّسلُّطِ على المُسلمينَ.

الناقضُ العاشرُ: التَّولِّي والإِعراضُ.
مَن تَولَّى عن طَاعةِ اللهِ ورسولِه فهو غيرُ مُسلمٍ؛ لأنه غيرُ مُنقادٍ لدينِ اللهِ تعالى؛ فهو لا يَمْتَثِلُ الوَاجباتِ ولا يَمْتَنِعُ عن المُحرَّمَاتِ إلا ما وَافَقَ هَواهُ.
ومن صُوَرِ هذا النَّاقِضِ:
1: أنْ يَرَى أنَّ طَاعَةَ اللهِ تعالى وطَاعةَ رَسُولِه لا تَلْزَمُه، وأنه لا يَجِبُ عليه امتثالُ أمرِ اللهِ تعالى وأمْرِ رَسُولِه صلى الله عليه وسلم.
2: أنْ يُعْرِضَ عن أمرِ اللهِ وأَمْرِ رَسُولِه إعراضًا كُلِّيًّا فلا يَتَفَقَّهُ في الدينِ ولا يَسْأَلُ عَمَّا يَجِبُ عليه من طاعةِ اللهِ وطَاعةِ رَسُولِه، ولا يَمْتَثِلُ الوَاجِبَاتِ، ولا يَمْتَنِعُ عن المُحَرَّمَاتِ طَاعةً للَّهِ ورسولِه.
أما مَن كانَ مُلْتَزِمًا طَاعةَ اللهِ ورسولِه ويَمْتَثِلُ مِن ذلك ما يَبْقَى به مُسْلِمًا لكنَّه يَقَعُ في بعضِ المَعاصِي فهو غيرُ كافرٍ بتلك المَعاصِي.
• ومِمَّا يَلْتَحِقُ بهذا الناقضِ: تَرْكُ الصلاةِ؛ فهي عَمُودُ الدِّينِ؛ وإذا تَرَكَها العَبْدُ تَرْكًا مُطْلَقًا فهو مُعْرِضٌ عن دِينِ اللهِ جل وعلا، قال عُمَرُ بنُ الخَطَّابِ: (مَن ضَيَّعَها فهو لِمَا سِوَاهَا أَضْيَعُ).

فَصْلٌ: وهذه النَّواقضُ تُنافِي الشَّهادَتَيْنِ مُنافاةً تَامَّةً، ومَن وَقَعَ في أَحَدِها بعدَ إسلامِه وهو عَاقِلٌ بَالِغٌ غَيْرُ مُكْرَهٍ ولا مَعْذُورٍ بشُبْهَةٍ فهو كافرٌ مُرْتَدٌّ عن دينِ الإسلامِ، فإن ماتَ على ذلك فهو خالدٌ مُخلَّدٌ في نارِ جَهنَّمَ، قال اللهُ تعالى: ﴿وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾[البقرة: 217].
ومَن وَقَعَ في أحَدِ هذه النَّوَاقِضِ أو بَعْضِها في الباطِنِ وهو يُظْهِرُ الإسلامَ فهو من المُنافقين النِّفاقَ الأكبرَ، نُعامِلُه مُعاملةَ المُسلمين في الظَّاهِرِ، ونَكِلُ سَرِيرَتَهُ إلى اللهِ تعالى ما لم يَتَبَيَّنْ لنا منه كُفْرٌ ظَاهِرٌ.

فَصْلٌ:
والنَّوَاقِضُ على دَرَجَتَيْنِ:
الدرجةُ الأُولَى: الكُفْرُ البَوَاحُ، وهو الذي لا يَقَعُ في كُفْرِ صَاحِبِه لَبْسٌ ولا اشتباهٌ ولا يَحْتَمِلُ أنْ يَكُونَ له عُذْرٌ يُعْذَرُ به من جَهْلٍ أو تَأْوِيلٍ أو إِكْرَاهٍ.
كمَن يَنْتَسِبُ إلى غَيْرِ الإسلامِ أو يَعْبُدُ غيرَ اللهِ جل وعلا، ومَن يَسُبُّ اللهَ ورسولَه، ومَن يَسْتَهْزِئُ بالدِّينِ، ومَن يُنْكِرُ القُرْآنَ أو السُّنةَ أو يَجْحَدُ مَعْلومًا من الدِّينِ بالضَّرُورةِ معَ ظُهورِ حَالِه بعِلْمِ ذلك.
وأصحابُ هذهِ الدرجةِ يُحْكَمُ بكُفْرِهم وبأنهم من أهلِ النارِ إذا تَحَقَّقْنَا أنهم مَاتُوا على ذلك، قال اللهُ تعالى: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آَمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ﴾ [التوبة: 113].
الدرجةُ الثانيةُ: ما ليسَ بكُفْرٍ بَوَاحٍ، وهو على نَوْعينِ:
النوعُ الأولُ: ما يَحْتَمِلُ أن يكونَ لصَاحِبِه ما يُعْذَرُ به من إِكْراهٍ أو ذَهَابِ عَقْلٍ أو شُبْهَةٍ من تأويلٍ أو جَهْلٍ يُعْذَرُ به ويَحْتَاجُ مَعَه إلى إقامةِ الحُجَّةِ عليه، فإنْ بَلَغَتْهُ الحُجَّةُ وعَرَفَ معناها وأصَرَّ بعدَ ما تَبَيَّنَ له الحقُّ حُكِمَ بكُفْرِه، وإن بَقِيَتِ الشُّبْهَةُ لديهِ لم يُحْكَمْ بكُفْرِه.
ولهذا امْتَنَعَ أئمَّةُ أهلِ السُّنةِ عن تَكفيرِ بعضِ أصحابِ الفِرَقِ الضالَّةِ المُنْكِرةِ لبعضِ الأسماءِ والصِّفاتِ لشُبْهةِ التأويلِ، معَ الحُكْمِ عليهم بأنهم مُبْتدِعةٌ وفُسَّاقٌ وأن الشُّبْهةَ لا تُبَرِّئُهم من المُخالفةِ لكنها تَمْنَعُ من تَكْفيرِهم.
وفي هذا النوعِ يُحْكَمُ بأنَّ العَمَل كُفْرٌ، لكن لا يُكَفَّرُ المُعَيَّنُ حتى تَتَحَقَّقَ فيه الشروطُ وتَنْتَفِي المَوَانِعُ.

النوعُ الثاني: أنْ يَكونَ الناقضُ من النواقضِ المُخْتَلَفِ فيها، ويَقَعُ للناظِرِ في ذلك شيءٌ من اللبْسِ وعَدَمِ التَّرجيحِ.
وقد اختَلَفَ أهلُ العلمِ في بعضِ النواقضِ، ومنها:
1: تَرْكُ الصَّلاةِ تَهاوُنًا وكَسَلاً من غيرِ جَحْدٍ لوُجوبِها ولا استكبارٍ عن أدائِها.
والصَّحيحُ أنَّ مَن تَرَكَها مُطْلقًا فهو كافرٌ، ومَن كانَ يُصَلِّي أحيانًا ويَتْرُكُ الصَّلاةَ أحيانًا فهو فَاسِقٌ مُتَوَعَّدٌ بالعذابِ على ما فَــرَّطَ في الفرائضِ لكنْ لا يُحْكَمُ بكُفْرِه.
وهذا القولُ وَسَطٌ بينَ قَوْلينِ:
القولُ الأولُ: أنه يَكْفُرُ بتَرْكِ صَلاةٍ وَاحِدَةٍ.
والقَوْلُ الثاني: أنه لا يَكْفُرُ وإنْ تَرَكَهَا مُطْلَقًا.
2: السِّحْرُ، وقد اختلَفَ أهلُ العلمِ في كُفْرِ مَن تَعلَّمَ السِّحْرَ وعلَّمَه ومَن يَعْمَلُ السِّحْرَ، والصوابُ أنَّ السِّحْرَ لا يَتحَقَّقُ إلا بالكُفْرِ والشِّرْكِ الأكبرِ مِن الاستغاثةِ بالشياطينِ والتَّقرُّبِ لهم بالذبحِ والنذرِ، وامتهانِ ما أمَرَ اللهُ بتعظيمِه، ولا خِلافَ بينَ أهلِ العلمِ في كُفْرِ مَن يَفْعَلُ هذه الأفعالَ.
لكن من أهلِ العلمِ مَن يُسمِّي الحِيَلَ الخَفِيَّةَ والخدَعَ البَصَرِيَّةَ سِحْرًا، ومنهم مَن يَعُدُّ التَّحَيُّلَ بسَقْيِ بعضِ العقاقيرِ المُؤثِّرةِ على عقلِ الإنسانِ ونفسِه وإدراكِه سِحْرًا، ولأجلِ ذلك لا يُكَفِّرونَ الساحرَ مُطْلقًا حتى يَسْتفسِرونَ عن سِحْرِه، فإن كان سِحْرُه بالاستغاثةِ بالشياطينِ والتَّقرُّبِ إليهم حَكَموا بكُفْرِه، وإن كان سِحْرُه بغيرِ ذلك حَكَمُوا بتعزيرِه بما يَزْجُرُه عن ذلك ولم يُكَفِّرُوه.
3: تَرْكُ الزَّكاةِ والصِّيامِ والحَجِّ، وقد ذَهَبَ بعضُ أهلِ العلمِ إلى كُفْرِ مَن تَرَكَ شَيْئًا من هذه الفَرَائِضِ، وإنْ كانَ غيرَ جَاحِدٍ لوُجوبِها، والصوابُ أنه لا يُحْكَمُ بكُفْرِ تَارِكِها إلا إذا كانَ جَاحِدًا لوُجوبِها، فيُحْكَمُ بكُفْرِه حِينَئذٍ لكونِه مُكَذِّبًا للَّهِ ولرسولِه.
وقد دَلَّت الأحاديثُ الصحيحةُ على أن تاركَ هذه الفرائضِ يُعَذَّبُ في الآخرةِ، ثم يُرَى سبيلُه إما إلى الجَنَّةِ وإما إلى النارِ، وهذا دليلٌ على عَدَمِ تَحَتُّمِ كُفْرِه.

فصلٌ: وبعضُ الأعمالِ المُخْرِجةِ من المِلَّةِ قد يَجْتَمِعُ فيها أكثرُ من ناقضٍ، فتكونُ كُفْرًا من أَكْثَرَ مِن وَجْهٍ.
مِثالُ ذلك: الذي يَحْكُمُ بغيرِ ما أنزَلَ اللهُ مُسْتَحِلاًّ ومُفَضِّلاً حُكْمَ الطَّواغيتِ على حُكْمِ اللهِ جل وعلا.
فهو كافرٌ مِن أَكْثرَ مِن وَجْهٍ:
– كافرٌ بسببِ حُكمِه بغيرِ ما أنزلَ اللهُ وجَعْلِه نفسَه شَرِيكًا للهِ في حُكْمِه.
– وكافرٌ بسببِ استحلالِه مُحرَّمًا مَعْلومَ التحريمِ بالضَّرورةِ من دِينِ الإسلامِ.
– وكافرٌ بسببِ تَكْذيبِه للهِ ولرسولِه بتَفْضيلِه حُكْمَ الطاغوتِ على حُكْمِ اللهِ جل وعلا.

ومِمَّا يَنْبَغِي أن يُعْلَمَ أن بَعْضَ الكُفَّارِ والمُرْتَدِّينَ يَقَعُونَ في أنواعٍ من النَّواقضِ، فيَقَعُ بعضُهم في الشِّركِ الأكبرِ وتكذيبِ اللهِ ورسولِه وبُغْضِ دينِ الإسلامِ ومُوالاةِ الكُفَّارِ وغيرِها من النواقضِ، وكُلَّما كانَ العبدُ أكْثَرَ وُقوعًا في هذهِ النواقضِ كانَ أعْظَمَ كُفْرًا، وكانَ عذابُه على ذلك أشَدَّ، معَ كَوْنِهم مُشتركينَ في الخُروجِ من دِينِ الإسلامِ.

فصلٌ: والكُفْرُ كُفْرانِ؛ كُفْرٌ ظَاهِرٌ، وكُفْرٌ بَاطِنٌ:
فأمَّا الكفرُ الباطنُ فهو ما يَتعلَّقُ به حالُ العبدِ فيمَا بينَه وبينَ اللهِ؛ فقد يَكونُ كافرًا في الباطِنِ بارتكابِه ما يَنْقُضُ الإسلامَ، وهو فيما يَرَى الناسُ مُظْهِرٌ للإسلامِ؛ وحينَئذٍ يكونُ مُنافِقًا يُعامَلُ مُعاملةَ المسلمين في الظاهرِ، وهو في الآخرةِ معَ الكفارِ في نارِ جَهنَّم خالدًا فيها.
ومن الناسِ مَن يَرْتَكِبُ نَاقِضًا من النواقضِ فيما يَظْهَرُ للنَّاسِ ويَكونُ له ما يُعْذَرُ به من ذَهابِ عَقْلٍ أو جَهْلٍ يُعْذَرُ بمِثْلِه، أو يَكونُ حَدِيثَ عَهْدٍ بالإسلامِ فتَجْرِي على لسانِه بعضُ أقوالِ الكُفْرِ التي اعتادَها من غيرِ أنْ يَعْتَقِدَها؛ فرُبَّما حُكِمَ بكُفْرِه في الظاهرِ وهو في الباطِنِ له ما يُعْذَرُ به.

ويُبْعَثُ الإنسانُ يومَ القيامةِ على ما ماتَ عليه من إيمانٍ وكُفْرٍ.
والأَصْلُ في الحُكْمِ بالكُفْرِ أنه إلى أهلِ العلمِ وأُولِي الأَمْرِ، وقد يُخْرَجُ عن الأصلِ
لعَوَارِضَ تَقْتَضِيها الحاجةُ وتَعَلُّقِ العَمَلِ بذلك.

ومِمَّا يَنْبَغِي التَّحْذِيرُ منه التَّسَرُّعُ في تَكْفيرِ مَن لم يَتَبيَّنْ كُفْرُه؛ لقولِ النبيِّ صلَّى الله عليه وسلم: (( إِذَا قالَ الرَّجُلُ لأخيهِ: يَا كافرُ، فقَدْ باءَ بها أحدُهمَا، فإنْ كانَ كمَا قالَ، وإلاَّ رَجَعَتْ عليهِ )) مُتَّفقٌ عليه من حديثِ ابنِ عُمَرَ رضِي الله عنهما.
وعن أَبِي ذَرٍّ رضِي الله عنه أنَّه سَمِعَ رسُولَ اللهِ صلى الله عليه وسلم يقولُ: (( مَنْ دَعَا رَجُلاً بالكُفْرِ، أو قالَ: عَدُوَّ اللهِ، وَلَيْسَ كَذَلِكَ إلاَّ حَارَ عَلَيْهِ )). مُتَّفَقٌ عليه.
وهذا التحذيرُ هو فِيمَا يَجْرِي مَجْرَى السِّبابِ والتَّسَرُّعِ والحُكْمِ مِن غَيْرِ تَأَهُّلٍ، أما العَالِمُ المُجْتهِدُ إذا أخْطَأَ في حُكْمِه عندَ الاحتياجِ إليه وهو غَيْرُ مُفَرِّطٍ ولا مُتَّبِعٍ لِهَوى؛ فإنه مَأْجُورٌ على اجْتِهادِه وخَطَؤُه مَغْفُورٌ.

فَصْلٌ: وقدْ أجْمَعَ أهلُ العِلْمِ على وُجوبِ قَتْلِ المُرْتَدِّ لقولِ النبيِّ صلَّى اللهُ عليه وسلَّم: ((مَن بَدَّلَ دِينَهُ فَاقْتُلُوهُ)) رواهُ البُخاريُّ من حديثِ ابنِ عَبَّاسٍ رضِي الله عنهما.
ومَن مَاتَ مُرْتَدًّا فلا يُغَسَّلُ، ولا يُكَفَّنُ، ولا يُصَلَّى عليه، ولا يُدْفَنُ في مَقابِرِ المُسلمينَ، ولا يُوَرَّثُ مالُه، ولا يُدْعَى له بعدَ موتِه.
وأمَّا استتابتُه قبلَ قَتْلِه فهي من اجتهادِ الإمامِ، فإن كانَ يَرْجُو رُجوعَه للإسلامِ أو كانت لديه شُبْهَةٌ عارضةٌ ارْتَدَّ بسَبَبِها فله أن يُمْهِلَه ثلاثةَ أيَّامٍ ويَعْرِضَ عليه الرُّجوعَ للإسلامِ، فإنْ تَابَ وإلا قُتِلَ مُرْتَدًّا.
وإنْ رَأَى الإمامُ أنَّ التَّعْجِيلَ بقَتْلِه فيه مَصْلَحةٌ للمُسْلمِينَ كأنْ يَكونَ شَدِيدَ الإيذاءِ للمُسْلِمينَ بعدَ رِدَّتِه أو جَاسُوسًا عليهم أو خَشِيَ أنْ يَكُونَ في إمهالِه فِتْنةٌ وضَرَرٌ على المُسْلِمِينَ عَجَّل بقَتْلِه ما لم يَتُبْ قَبْلَ القُدْرةِ عليه.
اللهُمَّ أَحْيِنَا مُسلِمِينَ وتَوَفَّنَا مُسْلِمِينَ، وَأَلْحِقْنَا بالصَّالِحينَ، وأَجِرْنَا من خِزْيِ الدنيا وعَذَابِ الآخِرَةِ، ربَّنا إنَّك رَؤوفٌ رَحيمٌ

[إدريس عبدالله]

Lesson twelve: Nullifiers of Islam.

If we have understood that a servant will never be a Muslim until he testifies to the two testimonies, that is testifying that no deity is worthy of worship except Allah and testifying that Muhammad is the messenger of Allah (S.A.W) thus, he professes in the unity of Allah and he follows the Prophet (S.A.W) and by so [doing] he becomes a Muslim.
And we have understood that the implication of testifying that there is no deity worthy of worship except Allah is sincerity to Allah alone in worship, and that servitude is built upon love, glorification and compliance.
And we understood that testifying that Muhammad is the Messenger of Allah, implies loving, believing and obeying him. And you should know that whoever commits what violates these two testimonies is out of the Religion of Islam. Hence, he is a disbeliever in Allah (the mighty and the exalted) and [a disbeliever in] His Messenger (S.A.W) even if he observed prayer, fasting and claimed to be Muslim.
That is why whoever lacked one of these things: sincerity to Allah in worship, love for Allah and glorifying Him, submission to Him and loving the Prophet (S.A.W), proving him and obeying him- is not a Muslim. If this apostasy happens to be total, that is, he has not establish the necessary rights of the two testimonies [testimony to the oneness of Allah and to the prophet hood of Muhammad (S.A.W)] from his initial stage, he is then a pure unbeliever, and if he manifests Islam in that manner, then, he is a hypocrite.
But as for one who was a Muslim carrying out all necessary rights of the two testimonies, and after then one of these things falls short in his affairs after he has professed Islam, then, he is unbeliever who has turned away from the Religion of Islam.
And Apostasy can be by anything whether speech or action or creed which results to the absence of the real [meaning of] testimony to the oneness of Allah and to the prophet hood of Muhammad (S.A.W).
And the modes of nullifiers which withdraw from the Religion of Islam are numerous and unrestricted to a certain number, but it has meeting roots which are:
The first nullifier: Atheism, this means disproving the existence of Allah (the exalted).
And among its forms are:
Attributing creation to nature.
Believing in the pre-existence of the World. That is, to believe that among creatures there is that which has no beginning in eternity
The second nullifier: major polytheism; that is attributing partner to Allah (the Great and the exalted) and it is of different kinds:
The first kind: polytheism in worship, which means performance of any act of worship to other than Allah (the Great and the exalted) such as invocation or sacrifice or vow or seeking of help or call for help or seeking of refuge or other than that. And among its forms are:
1- What the worshipers of Idols, Prophets and men of God do of invoking them and seeking intercession from them, satisfaction of needs, bringing benefits and clearance of harm. Whoever commits this is a polytheist, unbeliever even if he claims to be a Muslim and utters [the testimony] La'ilaha –illa-llah and he prays, gives charity, fasts, goes for pilgrimage and performs all kinds good. Thus, the major shirk destroys deeds and nullifies the Religion of Islam.
2- What the magicians do and some of those who go to them such as slaughtering for the sake of worship to other than Allah (the mighty and the Great) and calling for help from the devils.
The second kind: The attribution of partner to Allah in Deism, among its forms:
1- Believing of some polytheists in their gods and their great men that they have the knowledge of the unseen and they send down the rain and they [independently] possess wealth, they cure diseases, they grant children, spouse, wealth and they remove adversity, they eliminate affliction, they satisfy needs and they answer the invocation of their invocators.
2- The belief of the Majus (worshipers of fire)that Being has two creators, light and darkness.
3- The belief of some extremist Sufis and Shiites that some of their great men have the knowledge of the unseen and they have power or authority to dispose of this being and that they respond to invocations and satisfy needs.
And among the [forms of] shirk in deism, is referring legislation to other than what Allah revealed, for whoever legislate with other than Allah's revelation is a taghut [i.e, tyrant] who made himself a partner to Allah in His legislation.
The third kind: polytheism in obedience: that is, following dignified persons in legalizing the unlawful and forbidding the lawful as the worshipers of taghuts used to do in obeying them and following them in legalizing what (the almighty) Allah forbids and forbidding what Allah legalized.
Among its forms are:
1- Referring legislation to the taghut [false deities]; for whoever refer [legislation] to them willingly and voluntarily is an infidel, unbeliever because of the sayings of Allah (the exalted):
﴿أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا (60)﴾ [النساء: 60].
Meaning:"Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to taghut, while they were commanded to reject it; and Satan wishes to lead them far astray. Q4: V60.
But in the case of one who happens to be in a country where legislation is not based on what Allah revealed, and necessity warrants that he refers (legislation) to someone who believes protects right and prevents injustice in other to save him from injustice and enable him to attain his right, then, he will not be an infidel, because of the saying of the Prophet (S.A.W) to his companions when he permitted them to migrate to Habasha [i.e, Ethiopia]:
((إنَّ بأرضِ الحَبَشةِ مَلِكًا لا يُظْلَمُ أحَدٌ عندَه، فالْحَقُوا ببلادِه حتى يَجْعَلَ اللهُ لكم فَرَجًا ومَخْرَجًا مِمَّا أنتم فيه)) رواهُ البَيْهقِيُّ من حديثِ أُمِّ سَلَمَةَ بإسنادٍ حَسَنٍ.
Meaning: "Indeed, there is in the city of Abyssinian, a king who no one is oppressed in his land. Go to his country until God makes a way out for you. Reported by Albaihaqy on the authority of Ummu Salama with a good chain.
And [at that time] Najashi has not embraced Islam yet. Had it they been oppressed and necessity demand that they refer to him for judgment; he would have been just to them. And this is an evidence that it is permissible to refer a matter to one who is known to be just, and does not allow injustice.
And in conditions of constraint and need which may lead to difficulty, a Muslim who referred legislation to taghut did not in real sense intend that. Thus, he is not an unbeliever.
But as for the kind of litigation which implies adoration to other than Allah, forwarding of sacrifice and asking the fortune-tellers as is done by some idolaters is not permissible under any circumstances.
2- Obedience to evil scholars and tyrant rulers in legalizing [things] that are clearly forbidden in [Islamic] law, and forbidding [things] that are clearly permissible in [Islamic] law.
The pairs of shirk and its kinds are really numerous, but it can all be traced back to these three forms.
The third nullifier: Claiming any attribute among the attributes of Allah, regarding His Deism, Divinity His names and qualities.
Among its forms are:
1- Invitation of some tyrants to the worship of themselves.
2- Claiming the knowledge of the unseen.
3- Claiming the ability to resurrect the dead.
The forth nullifier: Claiming prophecy.
Claiming Prophecy is disbelief with the consensus of Moslem legal scholars.
Among the things which are affiliated to it in ruling:
He who claims rivalry to the Qur'an and that he is able to reveal the same as what Allah revealed unto His Messengers, Allah the exalted said:
﴿وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَنْ قَالَ سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ﴾ [الأنعام: 93].
Meaning:"And who is more unjust than one who invents a lie about Allah or says, "It has been inspired to me," while nothing has been inspired to him, and one who says, "I will reveal [something] like what Allah revealed." Q6: V93.
The fifth nullifier: Disproving (almighty) Allah and disproving His Messenger (may peace and blessings of Allah be upon him).
For whoever disproves Allah and His Messenger, he is then an infidel, non-Muslim with the consensus of the entire Muslim legal scholars.
Among the forms of this nullifiers,
Denying things that are necessarily known in Islam, such as denying the necessity of [five daily] prayers or [compulsory] charity or denying the prohibition of usury or adultery or eating pork.
1- Denying something from the attributes of Allah (the exalted) and His qualities, without any ambiguity due to ignorance, the kind of which he may be excused and without interpretation.
2- Denying anything from the Glorious Qur'an.
3- Claiming contradiction and distortions in the Glorious Qur'an.
4- Denying the traditions of the Prophet (S.A.W).
5- Denying Resurrection and reward.
6- Not considering those who believe in other than Islam as Religion such as the Jews, the Christians, the Magi, the Atheists and the idolaters as unbelievers.
7- Believing that someone is excused from following the laws of Muhammad (.S.A.W) as Alkhidir was excused from following the laws of Moses (may the blessings of Allah be upon him)
8- Regarding the forbidden things whose prohibition is backed by authentic evidence as permissible, without any ambiguity or interpretation.
9- Proving one who claims prophecy.
10- Claiming that the Message of the Prophet (S.A.W) is just for the Arabs.
11- Claiming that Allah permits invocations to anyone besides Him among the righteous people or other than them.
12- Accusing the mother of the believers A'ishah (Allah be pleased with her) of [adultery] from which Allah has exonerated her, and accusing any of the mothers of the believers as well.
And everything with which disproving Allah and His Messenger actualizes is a nullifier among the violators of Islam. However, there is need to differentiate between disproval of the tradition (of the Prophet) that is based on ignorance of its proof or unawareness of it or doubt in its authenticity or an interpretation from he that disproves which will prevent him from being a disbeliever, and the disproval of that whose authentic meaning is known. The last one is a nullifier without any dispute among the Islamic scholars.
But as for the afore-mentioned situations, its companion will not be considered a disbeliever until an evidence is established upon him, and the authenticity of the tradition and its meaning was clear.
The sixed nullifier: Doubt.
Doubt is contradictory to the obligatory ratification, so whoever doubt in the veracity of Allah's word (the mighty and great) and [doubt in the veracity of] His Prophet's narration, he is then an infidel, unbeliever.
And disproof and doubt are contradictory to obligatory ratification
Among the forms of these nullifiers:
1- Doubt in infidelity of one who does not practice the Religion of Islam.
2- Doubt in the resurrection after death.
3- Doub in the authenticity of the glorious Qur'an, and its prevention from distortion and alteration.
The seventh nullifier: hatred of Allah and His Messenger, and hatred of the religion of Islam
Hatred is contradictory to obligatory love. Thus whoever hates Allah and His Messenger or hates the Religion of Islam is a disbeliever, out of the Religion.
Among the things which are affiliated to it:
1- Insulting Allah and His Messenger, and insulting the religion of Islam, and disparaging the holy self (of Allah) and disparaging the position of the Prophet (S.A.W)
2- Hatred of the companions (may Allah be pleased with them). Insulting them as a whole, and regarding them as unbelievers unlike one who insults a group of them as a result of ambiguity which befalls him, with this, he has committed a prohibited act but he is not regarded as a disbeliever.
Hatred to the Imams of the Religion, narrators of the traditions of the Prophet (S.A.W), bearers of Islamic laws as a whole, and disproving them.
The eighth nullifier: Mockery of Allah, His signs and His Messenger. This is disbelief because it goes against an obligatory love and veneration.
Among the things that will be affiliated to it:
1- To make contempt of the (Holy) Qur'an.
2- Disparagement of any rite among the rites of Islam.
The ninth nullifier: taking disbelievers as allies instead of the believers, this will include two things:
1- Loving them in their Religion and agreeing with it and gratification in it.
2- Assisting the unbelievers against Muslims.
Among the forms of this nullifier:
1- Espionage of Muslims for the benefit of unbelievers.
2- Congratulating the unbelievers on their idolatrous festivals, contentment with what they do of polytheism and disbelief in Allah (the great and Almighty). But as for one who joins them in order to eat with them or to enjoy with them an unlawful enjoyment in their lewdness and music, while in his heart is hatred for their infidelity and polytheism, in such case, he is on the edge of perdition, and it is feared that when a penalty befalls them, it may involve him.
3- Building places of worship in which other than Allah (the Great and the exalted) is worshiped, or assisting in building it like the building of churches, monasteries and synagogues. And the building of sepulchers and sceneries in which invocation of other than Allah (the Great and the exalted) is carried out.
4- Battling against the bearers of [the Islamic] law, among the scholars and propagators [of Islam], exerting pressure on them with the intention of oppressing the propagation of Islam.
5- Acting towards weakening the Muslims, [causing] enfeeblement to them and enabling the unbelievers to have domination over Muslims.
The tenth nullifier: Turning away from and abandonment (of Islam).
Whoever turned away from obeying Allah and His Messenger is an unbeliever, because he is incompliant to the Religion of Allah (the exalted) because he neither observes the obligatory acts, nor did he abstains from the unlawful except that which pleases his wish.
Among the forms of this nullifier:
1- To consider obedience to Allah and His Messenger unnecessary upon him, and that it is not obligatory upon him to obey the commands of Allah (the exalted) and the commands of His Messenger (S.A.W).
2- To turn away from the commands of Allah and the commands of His Messenger totally, in such a way that he does not learn the [jurisprudence of] Religion, and he does not ask about what is obligatory upon him of obedience to Allah and His Messenger, and he neither carries out the obligatory duties upon him nor does he abstains from the unlawful in obedience to Allah and His Messenger. However, as for he who is obedient to Allah and his Messenger, observing that with which he will remain a Muslim but he often falls into some wrongdoings, he does not become a disbeliever by committing that sin.
Among the things that will are affiliated to this nullifier: Omission of Salah, because it is the pillar of Religion, if a servant omits it totally, then, he has turned away from the Religion of Allah (the Great and the Mighty). Umar bin Alkhattab said: whoever misplaces it [i.e, prayer] it is easier for him to misplace other than it.
Chapter: And these nullifiers are in total contradiction to the two testimonies [i.e, testifying that no deity is worthy of worship except Allah and testifying that Muhammad is the Messenger of Allah] whoever falls into committing any one of them after he has been a Muslim, while he is sensible and matured not forced and having no excuse due to ambiguity, he is then a disbeliever, apostate from the Religion of Islam, if he dies on that, he will abide eternally in the Hell Fire. Allah (the exalted) said:
﴿وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾[البقرة: 217].
Meaning:"And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever- for those, their deeds have become worthless in this world and the hereafter, and those are the companions of the Fire; they will bide therein eternally. Q2: V217.
And whoever falls into [committing] any of these nullifiers or a part of it internally while he manifests Islam, he is then a hypocrite with major hypocrisy. We will treat him as a Muslim externally, and we will entrust his secret to Allah (the exalted) as far as an apparent disbelief has not been clear to us from him
Chapter:
And the nullifiers are of two levels:
The first level; a disclosed infidelity, this is the kind in which there is no ambiguity and no suspicion beside the disbelief of its companion and he has no excuse of unawareness or interpretation or compulsion.
Like one who is affiliated to [a religion] other than Islam, or worships other than Allah (the Great and the Almighty) and he who abuses Allah and His Messenger and the one who mocks the Religion and he who denies the Qur'an or the tradition of the Prophet, or deny what is necessarily known in Religion where as his knowledge about that is clear.
The companions of this level are considered to be disbelievers and they are the dwellers of Hell Fire if we are sure that they had died on that. Allah (the exalted) said:
﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آَمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ﴾ [التوبة: 113].
Meaning:"It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hell Fire.Q9: V113.
The second level: that which is not a clear disbelief; this is of two types,
The first type: that which it is possible for its companion to be excused of being forced or madness or suspicion due to an interpretation or ignorance which may be tenable as an excuse and which may require establishing evidence upon him. When the evidence reaches him and he understood its meaning but still insists after the evidence has been made clear to him, then, he will be adjudicated a disbeliever. However, if the suspicion still remains in him, he will not be regarded a disbeliever.
That is why the great scholars of Ahlu- ssunnah [i.e, those who follow the exact teachings of the Prophet (S.A.W)] abstained from adjudicating the companions of some misguided sects who deny some names and attributes of Allah as unbelievers because of the ambiguity of interpretation, after adjudicating them innovators and immoral and that ambiguity will not give them an excuse in their wrong doing, but it will prevent them from being considered unbelievers.
It is in this form that a deed can be considered disbelief, but the one who performs it would not be judged as infidel until all conditions are fulfilled in him and all of the interdictors are absent.
The second type: In the case where the nullifier will be among the controversial nullifiers and the researcher falls into a kind of confusion and having no preponderance in it.
The Islamic scholars have disputed over some nullifiers, among which are:
1- Abstention from observing Prayer due to laziness and carelessness without denying its obligation and not arrogant in observing it.
The right opinion is that whoever leaves it totally, he is a disbeliever, and he who prays a times and abstains from prayer at other times is a dissolute, promised with a punishment due to his negligence of the congregations but he will not be judged as a disbeliever.
And this is the intermediate opinion between the two opinions.
The first opinion is that he will become an unbeliever by leaving a single prayer.
The second opinion is that he will not become a disbeliever even if he abstains from prayer totally.
2- Magic, the scholars have disputed over the infidelity of he who learns magic and he who works with magic. The right opinion in this is that magic can never be done except by the acts of disbelief and major polytheism such as seeking assistance from the devils, pleasing them by offering sacrifices for their sake, vowing [to them] and scorning what Allah ordered to be glorified. There is no dispute between the scholars that whoever commits these acts is a disbeliever.
But among the scholars are those who call hidden tricks and visual artifice magic. And among them are those who consider making tricks by giving some syrup that functions against the sense of a person, his life and his perception as magic. That is why they do not absolutely judge a magician as a disbeliever until they inquire about the nature of his magic. If he does his magic by seeking help from the devil and approaching them they judge him a disbeliever, but if he does his magic with other than that they decide punishment on him.
3- Abandonment of Zakah [charity], fasting and pilgrimage. Some scholars are of the opinion that whoever omits any of these obligations is a disbeliever even if he does not deny its obligation. But the right opinion is that, he who abandons that will not be considered a disbeliever except he denied its obligation, then, he will be judged a disbeliever because he has disproved Allah and His Messenger.
Many authentic traditions have indicated that one who abandons these obligations will be punished in the hereafter. Then, he will be shown his way either to Paradise or to Hell Fire, and this is an evidence that he has not necessarily became a disbeliever.
Chapter: Some acts that withdraw from the Religion may contain more than one nullifier. Thus, it is a disbelief in different ways.
Example of that is one who legislates with other than what Allah revealed while considering that to be lawful and preferring the legislation of tyrants to the legislation of Allah (the Great and the Almighty).
Hence, he is an unbeliever in different ways,
He is an unbeliever because of his legislation with other than what Allah revealed and making himself a partner to Allah in His legislation.
And he is an unbeliever because of his legalization of what is necessarily known to be unlawful in the Religion of Islam.
He is an unbeliever because of his disproof of Allah and His Messenger as he regards the legislation of tyrants to be better than the legislation of Allah (the Great and the Almighty)
And among that which is worth noting is that some unbelievers and apostates fall into different forms of nullifiers. Thus, some of them fall into major polytheism, disproving Allah and His Messenger, hating the Religion of Islam, alliance with the unbelievers and other things among the nullifiers. The more a servant falls into these nullifiers the worse his disbelief will be, and of course his punishment will be more severe, in addition to their being subscribers in their apostate from the Religion.
Chapter: And kufr [disbelief] is of two kinds, external and internal disbelief.
As for the internal disbelief, it has to do with the situation between him and Allah, he may be a disbeliever internally because he has committed that which nullifies Islam, but based on what people see, he manifests Islam. Hence, he is a hypocrite who should be treated as a Muslim externally but in the hereafter he will be together with the unbelievers in the Hell Fire abiding therein eternally.
And among the people is one who may commit a nullifier among the nullifiers of Islam from what appeared to the people, but he may have what will grant him excuse such as madness, excusable ignorance, or because he is new in Islam such that some words of disbelief which he is used to will be coming out of his tongue without him believing in it. He may be judged a disbeliever externally, but internally he may be having an excuse.
And a person is resurrected on what he died upon in terms of faith or disbelief.
Originally the proclamation of disbelief upon someone is referred to the scholars and the rulers. There could be an exception to this due to some incidences which will necessitate that, or because a work is related to that.
Among the things which must be noted, is hastiness in judging a person as an infidel while his infidelity has not been clearly established, because of the sayings of the Prophet (S.A.W):
(( إِذَا قالَ الرَّجُلُ لأخيهِ: يَا كافرُ، فقَدْ باءَ بها أحدُهمَا، فإنْ كانَ كمَا قالَ، وإلاَّ رَجَعَتْ عليهِ )) مُتَّفقٌ عليه من حديثِ ابنِ عُمَرَ رضِي الله عنهما.
Meaning:" When a man says to his brother, "O unbeliever, one of them will certainly go with it, if it was as he said (then, so be it) otherwise it (i.e the word unbeliever) will return back to him. Reported by Bukari and Muslim on the authority of Abdullah bin Umar (may Allah be pleased with them). Narrated Abu dharrin (may Allah be pleased with him) heard the Messenger of Allah saying:
: (( مَنْ دَعَا رَجُلاً بالكُفْرِ، أو قالَ: عَدُوَّ اللهِ، وَلَيْسَ كَذَلِكَ إلاَّ حَارَ عَلَيْهِ )). مُتَّفَقٌ عليه.
Meaning:" He who labels anyone with unbelief or calls him the enemy of Allah, and he was in fact not so, it returns back to him. Bukhari and Muslim.
And this warning is in regards to that which occurs in the course of blaspheming, hastiness and judgment without qualification, but as for a scholar who is qualified, if he makes mistake in his judgment when requested for that without being negligent or following his wish, he will be rewarded for his effort and his mistake is forgiven.
Chapter: The scholars unanimously agree to the killing of the apostate because of the saying of the Prophet (S.A.W):
((مَن بَدَّلَ دِينَهُ فَاقْتُلُوهُ)) رواهُ البُخاريُّ من حديثِ ابنِ عَبَّاسٍ رضِي الله عنهما.
Meaning:" Whoever changes his religion, you should kill him" reported by Albukhari on the authority of Ibn Abbas (may Allah be pleased with them).
And whoever died an apostate should not be washed, enshrouded, prayed upon and should not be buried in the cemetery of the Muslims. His wealth will not be bequeathed and he should not be prayed for after his death.
As to [the issue of] asking him to repent before killing him, that is based on the decision of the leader. If he hopes in his return to Islam or there is an incidental suspicion as a result of which he apostate, he has the right to give him respite for three days, presenting Islam to him. If he returns, that is it, but if he refuses he should be killed as an apostate.
If the leader observes that there is benefit to the Muslims in hastening his killing, for example, one who harms Muslims intensively after his apostate, or one who spies on them or the leader fears affliction and harm on the Muslims in delaying him, he hastens in killing him so long as he does not repents before being caught.
O Allah, let us live as Muslims and cause us to die as Muslims and join us with the righteous and protect us from disgrace in this World and the punishment in the hereafter our Lord, You are indeed kind and merciful.