and beyond that, there are many ḥadīth for which there is no room now to enumerate. Whoever among the Muslims commits any of these sins, his disbelief is practical disbelief, meaning he acts like the disbelievers, unless he considers them permissible and does not see them as sins, then he is a disbeliever whose blood is lawful, because he shares the disbelievers' creed as well. Judging by other than what Allāh has revealed never departs from this principle, and it has been reported from the predecessors supporting it, which is their saying in the interpretation of the verse: "Disbelief less than disbelief." This was authentically reported from the interpreter of the Quran, ʿAbd Allāh ibn ʿAbbās (raḍiya Allāhu ʿanhu), and it was received from him by some of the Tābiʿīn and others. It is necessary to mention what I have been able to gather from them, perhaps it will illuminate the path for those who have gone astray today in this serious matter and have followed the path of the Khawārij who declare Muslims disbelievers for committing sins, even if they pray and fast! 1 - Ibn Jarīr al-Ṭabarī narrated (10/355/12053) with an authentic isnād from Ibn ʿAbbās: * (And whoever does not judge by what Allāh has revealed, then it is they who are the disbelievers) * He said: It is disbelief, but not disbelief in Allāh, His angels, His books, and His messengers. 2 - And in another narration from him regarding this verse: It is not the disbelief that they go to (1), it is not disbelief that removes one from the religion, disbelief less than disbelief. Al-Ḥākim reported it (2/313) and said: "Authentic isnād." Al-Dhahabī agreed with him, and they both should have said: according to the conditions of the two Shaykhs. For its isnād is indeed like that. Then I saw that al-Ḥāfiẓ Ibn Kathīr quoted in his "Tafsīr" (6/163) from al-Ḥākim that he said: "Authentic according to the conditions of the two Shaykhs," so it appears that there is an omission in the printed version of "al-Mustadrak," and Ibn Kathīr attributed it to Ibn Abī Ḥātim as well with some abbreviation. 3 - And in another from him, from the narration of ʿAlī ibn Abī Ṭalḥah from Ibn ʿAbbās, he said: Whoever
إلىغير ذلك من الأحاديث الكثيرة التي لا مجال الآن لاستقصائها. فمن قام منالمسلمين بشيء من هذه المعاصي، فكفره كفر عملي، أي إنه يعمل عمل الكفار، إلاأن يستحلها، ولا يرى كونها معصية فهو حينئذ كافر حلال الدم، لأنه شاركالكفار في عقيدتهم أيضا، والحكم بغير ما أنزل الله، لا يخرج عن هذه القاعدةأبدا، وقد جاء عن السلف ما يدعمها، وهو قولهم في تفسير الآية: " كفر دونكفر ". صح ذلك عن ترجمان القرآن عبد الله بن عباس ﵁، ثم تلقاه عنهبعض التابعين وغيرهم، ولابد من ذكر ما تيسر لي عنهم لعل في ذلك إنارة للسبيلأمام من ضل اليوم في هذه المسألة الخطيرة، ونحا نحو الخوارج الذين يكفرونالمسلمين بارتكابهم المعاصي، وإن كانوا يصلون ويصومون! ١ - روى ابن جريرالطبري (١٠ / ٣٥٥ / ١٢٠٥٣) بإسناد صحيح عن ابن عباس: * (ومن لم يحكم بماأنزل الله فأولئك هم الكافرون) * قال: هي به كفر، وليس كفرا بالله وملائكتهوكتبه ورسله. ٢ - وفي رواية عنه في هذه الآية: إنه ليس بالكفر الذي يذهبونإليه (١) ، إنه ليس كفرا ينقل عن الملة، كفر دون كفر. أخرجه الحاكم (٢ / ٣١٣) وقال: " صحيح الإسناد ". ووافقه الذهبي، وحقهما أن يقولا: على شرطالشيخين. 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