It was recorded by al-Bukhārī (7/176-178) and Muslim, and Aḥmad (5/321). The third: from Abū al-Ashʿath al-Ṣanʿānī from him, he said: "The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) took from us as he took from the women: that we do not associate anything with Allāh, do not steal, do not commit adultery, do not kill our children, and do not slander each other, [and do not disobey him in what is right]. Whoever among you fulfills..." the ḥadīth. It was recorded by Muslim, and Aḥmad (5/320) and Ibn Mājah (2/129) the last part of it. In the ḥadīth, as the scholars said, there is a refutation of the Khawārij who declare disbelief due to sins, and of the Muʿtazilah who assert the necessity of punishing the sinner if he dies without repentance, because the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) informed that he is under the will [of Allāh], and did not say that he must be punished. I said: And similar to it is His saying: *"Indeed, Allāh does not forgive association with Him, but He forgives what is less than that for whom He wills."* For Allāh has distinguished between shirk and other sins, informing that shirk is not forgiven, and that other sins are under His will; if He wills, He punishes, and if He wills, He forgives. The verse and the ḥadīth must be applied to those who have not repented, otherwise, the one who repents from shirk is forgiven, so others are more deserving [of forgiveness]. The verse has distinguished between them, and with this, I argued against a group that has emerged in the present age, who sometimes declare Muslims disbelievers for major sins, and at other times assert that they are not under the will of Allāh and that they are not forgiven except through repentance, equating them with shirk, thus opposing the Qurʾān and the sunnah. When I established the proof against them in several sessions, some of them returned to the correct path and became among the best of the Salafī youth; may Allāh guide the rest. His saying: (and do not slander): meaning do not accuse him of (al-ʿaḍīhah), which is falsehood and lying.
أخرجه البخاري (٧ / ١٧٦ - ١٧٨) ومسلم، وأحمد (٥ / ٣٢١). الثالثة: عن أبي الأشعث الصنعاني عنه قال: " أخذ علينا رسول الله صلى الله عليه وسلم كما أخذ على النساء: أن لا نشرك بالله شيئا، ولا نسرق، ولا نزني، ولا نقتل أولادنا، ولا يعضه بعضنا بعضا، [ولا نعصيه في معروف] فمن وفي منكم.. " الحديث. أخرجه مسلم، وأحمد (٥ / ٣٢٠) وابن ماجه (٢ / ١٢٩) طرفه الأخير. وفي الحديث رد كما قال العلماء على الخوارج الذين يكفرون بالذنوب، وعلى المعتزلة الذين يوجبون تعذيب الفاسق إذا مات بلا توبة، لأن النبي ﷺ أخبر بأنه تحت المشيئة، ولم يقل لابد أن يعذبه. قلت: ومثله قوله تعالى: * (إن الله لا يغفر أن يشرك به، ويغفر ما دون ذلك لمن يشاء) *. فقد فرق تعالى بين الشرك وبين غيره من الذنوب، فأخبر أن الشرك لا يغفره، وأن غيره تحت مشيئته، فإن شاء عذبه وإن شاء غفر له، ولابد من حمل الآية والحديث على من لم يتب، وإلا فالتائب من الشرك مغفور له، فغيره أولى، والآية قد فرقت بينهما، وبهذا احتججت على نابتة نبتت في العصر الحاضر، يرون تكفير المسلمين بالكبائر تارة، وتارة يجزمون بأنها ليست تحت مشيئة الله تعالى وأنها لا تغفر إلا بالتوبة، فسووا بينها وبين الشرك فخالفوا الكتاب والسنة، ولما أقمت عليهم الحجة بذلك في ساعات، بل جلسات عديدة، رجع بعضهم إلى الصواب، وصاروا من خيار الشباب السلفيين، هدى الله الباقين. قوله: (ولا يعضه): أي لا يرميه بـ (العضيهة)، وهي البهتان والكذب.