with their evidences, and the consensus (ijma') is established upon them; thus, no one denies them except an adversary of Islam who refuses to adhere to the rulings, and who is not accepting of the Book of Allah the Almighty, nor the Sunnah of His Messenger, nor the consensus of his nation.
Section: Whoever believes in the lawfulness of something that is agreed upon as forbidden, and its ruling is apparent among the Muslims and the ambiguity regarding it has been removed due to the texts received concerning it—such as the flesh of swine, adultery, and the like, which are matters regarding which there is no disagreement—then he becomes an unbeliever, for the same reason we mentioned concerning the one who abandons prayer. If he holds the killing of protected people and the taking of their wealth to be lawful, without ambiguity or interpretation, then it is the same. However, if it is based on an interpretation, such as the Khawarij, we have mentioned that the majority of jurists did not judge them to be unbelievers despite their declaring the blood and wealth of the Muslims to be lawful and their acting upon that while seeking nearness to Allah the Almighty through it. Likewise, Ibn Muljam was not judged to be an unbeliever despite his killing the best of creation in his time while seeking nearness through that, and one who praises him for this, wishing for his action, does not become an unbeliever. For Imran ibn Hittan said of him, praising him for the killing of Ali:
O strike from a pious one, who intended by it Only to attain approval in the sight of Allah
I truly remember him one day and deem him The most complete of creation in the scale before Allah
It is known from the doctrine of the Khawarij that they declare many of the Companions and those after them to be unbelievers, deeming their blood and wealth lawful, and believing they are drawing near to their Lord by killing them, yet despite this, the jurists did not judge them to be unbelievers due to their interpretation (ta'wil). Likewise, the same ruling is derived for every forbidden thing that is deemed lawful through an interpretation similar to this. It has been narrated that Qudama ibn Maz'un drank wine while believing it to be lawful, so Umar applied the prescribed punishment (hadd) upon him and did not declare him an unbeliever. Likewise, Abu Jandal ibn Suhayl and a group with him drank wine in the Levant, believing it to be lawful, citing the saying of Allah the Almighty: "There is no sin upon those who believe and do righteous deeds for what they have consumed" [Al-Ma'idah: 93]. They were not declared unbelievers; rather, they were informed of its prohibition, so they repented, and the punishment was applied to them. Thus, it is derived that in...
(2) Al-Kamil, by Al-Mubarrad 3/169. (3) Al-Bayhaqi recorded the story of Qudama in: The Chapter of He Who Has the Scent of Wine on Him, from the Book of Drinks and the Punishments (Hudud) Therein, Al-Sunan al-Kubra 8/316. Ibn Abi Shaybah also recorded it in: The Chapter of He Who Vomits Wine, from the Book of Punishments (Hudud), Al-Musannaf 10/39. Abd al-Razzaq likewise recorded the story of Abu Jandal and those with him in: The Chapter of One Who Takes [Forbidden Things] from the Companions of the Prophet—may Allah bless him and grant him peace—from the Book of Drinks.
بأدِلَّتِها، والإِجْمَاعُ مُنْعَقِدٌ عليها، فلا يَجْحَدُها إلَّا مُعانِدٌ للإِسلامِ، يَمْتَنِعُ مِن الْتزامِ الأحْكامِ، غيرُ قابِلٍ لكتابِ اللهِ تعالى ولا سُنَّةِ رسولِه ولا إجْماعِ أُمَّتِهِ.
فصل: ومَن اعْتَقدَ حِلَّ شَىْءٍ أُجْمِعَ على تَحْرِيمِهِ، وظهَرَ حُكْمُه بين المسلمين، وزالتِ الشُّبْهَةُ فيه للنُّصوصِ الواردَةِ فيه، كلَحْمِ الخِنْزيرِ، والزِّنَي، وأشْباهِ هذا، مِمَّا لا خلافَ فيه، كَفَرَ؛ لما ذكرْنا في تاركِ الصلاة. وإن اسْتَحَلَّ قتلَ المَعْصُومين، وأخْذَ أمْوالِهم، بغيرِ شُبْهَةٍ ولا تَأْويلٍ، فكذلك، وإنْ كان بتَأْويلٍ، كالخَوارجِ، فقد ذكرْنا أنَّ أكثرَ الفُقَهاءِ لم يَحْكُمُوا بكُفْرِهمْ مع اسْتِحْلالِهم دماءَ المسلمين وأمْوالَهم، وفِعْلِهم لذلك مُتقَرِّبين به إلى اللهِ تعالى، وكذلك لم يُحْكَمْ بكُفْرِ ابن مُلْجَم مع قَتْلِه أفضلَ الخَلْقِ في زمنِه، مُتقرِّبًا بذلك، ولا يَكْفُرُ المادِحُ له على هذا، المُتَمَنِّى مثلَ فِعْلِه، فإن عِمْرانَ بن حِطَّانَ قال فيه يَمْدَحُه لقَتْلِ عليٍّ (٢):
يا ضَرْبةً من تَقِىٍّ ما أرادَ بها ... إلَّا لِيبْلُغَ عندَ اللهِ رِضْوانَا
إنِّي لأَذْكُره يومًا فأحْسَبُه ... أَوْفَى البَرِيَّةِ عندَ اللهِ مِيزَانَا
وقد عُرِفَ من مذهبِ الخَوارجِ تكْفِيرُ كثيرٍ مِن الصحابةِ، ومَنْ بعدَهم، واسْتِحْلالُ دِمائِهم، وأموالِهمْ، واعتقادُهم التَّقَرُّبَ بقَتْلِهِم إلى ربِّهم، ومع هذا لم يَحْكُمِ الفُقَهاءُ بِكُفْرِهم؛ لتأْوِيلهم. وكذلك يُخَرَّجُ في كلِّ مُحَرَّمٍ اسْتُحِلَّ بتأويلٍ مثلِ هذا. وقد رُوِىَ أنَّ قُدَامَةَ بنَ مَظْعونٍ، شَرِبَ الخمرَ مُسْتَحِلًّا لها، فأقامَ عمرُ عليه الحدَّ، ولم يُكَفِّرْه (٣). وكذلك أبو جَنْدَلِ بنِ سُهَيْلٍ، وجماعةٌ معه، شَرِبُوا الخَمْرَ بالشَّامِ مُسْتَحلِّين لها، مُسْتَدِلِّين بقولِ اللهِ تعالى: {لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا} الآية. فلم يُكَفَّرُوا، وعُرِّفُوا تَحْرِيمَها، فتابُوا، وأُقِيمَ عليهم الحَدُّ (٣). فيُخَرَّجُ في
(٢) الكامل، للمبرد ٣/ ١٦٩.(٣) أخرج البيهقي قصة قدامة، في: باب من وجد منه ريح، من كتاب الأشربة والحد فيها. السنن الكبرى ٨/ ٣١٦. وابن أبي شيبة، في: باب من قاء الخمر، من كتاب الحدود. المصنف ١٠/ ٣٩.كما أخرج قصة أبى جندل ومن معه عبدُ الرزاق، في: باب من أخذ من أصحاب النبي -صلى اللَّه عليه وسلم-، من كتاب الأشربة. =
