Apostasy in Islam

p.
2 - Prologue
p. 3 – Quran
p. 6 - Harm
p. 8 - Hadiths
p. 8 - Ka’b ibn al-Ashraf
p. 11 - The Blind Man
p. 13 - Ibn Abu Sarh
p. 15 - Ibn Khatal
p. 16 - Khalid ibn Walid
p. 16 - Abu Bakr
p. 17 - Consensus
p. 21 - Scholars Affirming the Execution of Blasphemers
p. 26 - Muhammad’s Forgiveness
p. 28 - Repentance?
p. 38 - Dhimmis
p. 47 - Examples of Muslims Killing Blasphemers
p. 51 - Extras
1
Prologue
Ibn Taymiyya (1263 – 1328 AD, Hanbali) wrote in as-Sarim al-Maslul (p. 385)
‫ محاربة باليد ومحاربة باللسان والمحاربة باللسان في باب الدين قد تكون أنكى من المحاربة باليد كما تقدم‬:‫أن المحاربة نوعان‬
‫تقريره في المسألة األولى ولذلك كان النبي صلى هللا عليه وسلم يقتل من كان يحاربه باللسان مع استبقائه بعض من حاربه باليد‬
‫خصوصا محاربة الرسول صلى هللا عليه وسلم بعد موته فإنها إنما تمكن باللسان وكذلك اإلفساد قد يكون باليد وقد يكون باللسان‬
‫وما يفسده اللسان من األديان أضعاف ما تفسده اليد كما أن ما يصلحه اللسان من األديان أضعاف ما تصلحه اليد فثبت أن محاربة‬
‫هللا ورسوله باللسان أشد والسعي في األرض لفساد الدين باللسان أوكد فهذا الساب لل‬
“Muhaarabah (fighting) is of two types: physical (fighting with the hand) and verbal (fighting with
the tongue). Waging war verbally against Islam may be worse than waging war physically – as
stated above – hence the Prophet used to kill those who waged war against Islam verbally, whilst
letting off some of those who waged war against Islam physically. This ruling is to be applied more
strictly after the death of the Prophet. Mischief may be caused by physical action or by words, but
the damage caused by words is many times greater than that caused by physical action; and the
goodness achieved by words in reforming may be many times greater than that achieved by physical
action. It is proven that waging war against Allah and His Messenger verbally is worse and the
efforts on earth to undermine religion by verbal means is more effective.”
https://shamela.ws/book/7344/388 p. 385 as-Sarim al-Malul
‫وألن السب إيذاء عظيم للمسلمين أعظم عليهم من المحاربة باليد كما تقدم تقريره فيجب أن يتحتم عقوبة فاعله‬
“Insulting causes greater harm to the Muslims than fighting by the hand... therefore the perpetrator
must be punished.”
https://shamela.ws/book/7344/371#p1 p. 368 as-Sarim al-Malul
2
Quran
Ibn Taymiyya (1263 – 1328 AD, Hanbali) wrote in as-Sarim al-Maslul (p. 11):
‫ الكتاب والسنة‬:‫والدالئل على انتقاض عهد الذمي بسب هللا أو كتابه أو دينه أو رسوله ووجوب قتله وقتل المسلم إذا أتى ذلك‬
‫وإجماع الصحابة والتابعين واالعتبار‬.
“The evidence for the obligation of killing the one who insults Allah or His Messenger, or His religion,
or His Book, and that such behaviour breaks the covenant is in the Book (Quran), the Sunnah and the
consensus of the Sahabah and Tabi'in. Also it is based on reflection.”
‫أما الكتاب فيستنبط ذلك منه من مواضع‬:

َ‫طوا ا ْل ِج ْزيَة‬ َ َ ‫ {مِ نَ ا َّلذِينَ أُوت ُوا ا ْل ِكت‬:‫اَّلل َوال ِبا ْلي َْو ِم اآلخِ ر} إلى قوله تعالى‬
ُ ‫اب َحت َّى يُ ْع‬ ِ َّ ‫ {قَاتِلُوا الَّذِينَ ال يُؤْ مِ نُونَ ِب‬:‫ قوله تعالى‬:‫أحدها‬
} َ‫ع َْن يَ ٍد َوهُ ْم صَا ِغ ُرون‬
“As for the Book (Quran):
Fight against those who believe not in Allah nor in the Last Day and hold not that forbidden which
Allah and His apostle have forbidden and observe not the true religion (Islam), of those among the
People of the Book (Jews & Christians), until they pay the jizya and feel themselves subdued. [Quran
9:29]
‫فأمرنا بقتالهم إلى أن يعطوا الجزية وهم صاغرون وال يجوز اإلمساك عن قتالهم إال إذا كانوا صاغرين حال إعطائهم الجزية‬
"So the order is to fight them until they pay the Jizyah and feel themselves subdued, so it is not
permissible to leave them alone until they are in a subdued state and pay the Jizyah.
Ibn Taymiyya, as well as al-Subki in al-Sayf al-Maslul (p. 286), explains that a blasphemer is not in a
subdued or humiliated state which contradicts the command found in Quran 9:29.
https://shamela.ws/book/17816/181 https://shamela.ws/book/7344/12
‫طعَنُوا فِي دِينِ ُك ْم فَقَاتِلُوا أَئِ َّمةَ ا ْل ُك ْف ِر} وهذه اآلية تدل من وجوه‬ َ ‫{وإِ ْن نَ َكثُوا أ َ ْي َمانَ ُه ْم مِ ْن بَ ْع ِد‬
َ ‫ع ْه ِد ِه ْم َو‬ َ :‫ قوله تعالى‬:‫الموضع الثالث‬:
“And if they break their oaths after their agreement and (openly) revile your religion, then fight the
leaders of unbelief-- surely their oaths are nothing-- so that they may desist. [Quran 9:12]
"This verse is evidence from a number of perspectives:
‫ أن مجرد نكث األيمان مقتض للمقاتلة وإنما ذكر الطعن في الدين وأفرده بالذكر تخصيصا له بالذكر وبيانا ألنه من أقوى‬:‫أحدها‬
‫األسباب الموجبة للقتال‬
The first of them: Violation of their oaths by itself necessitates fighting them and criticism concerning
the religion is a specific and stronger reason for the obligation of fighting.
‫وأما من طعن في الدين فإنه يتعين قتاله وهذه كانت سنة رسول هللا صلى هللا عليه وسلم فإنه كان يهدر دماء من آذى هللا ورسوله‬
‫وطعن في الدين‬
as for those who criticized the religion or something from it, then indeed it is prescribed that they are
to be fought. And this is way of the Messenger of Allah that he would spill the blood of whoever
harmed Allah and His Messenger and criticized the religion or something from it.
https://shamela.ws/book/7344/15#p1 p.14 as-Sarim al-Maslul
Ibn Kathir (1300 - 1373 AD, Shafi'i) wrote in his Tafsir on Quran 9:12:
3
َ ‫{ َو‬
‫ أو من طعن في دين‬،‫ ومن ههنا أخذ قتل من سب الرسول صلوات هللا وسالمه عليه‬،‫طعَنُواْ فِى دِينِ ُك ْم } أي عابوه وانتقصوه‬
،‫ أو ذكره بنقص‬،‫اإلسالم‬
“And from this, it is understood that whosoever insults the Prophet, or curses the religion of Islam,
then such a person is to be killed.”
https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=7&tSoraNo=9&tAyahNo=12&tDisplay=yes&UserProfile=0&L
anguageId=1
Al-Subki similarly used Quran 9:12 as proof to fight a blaspheming Dhimmi in al-Sayf al-Maslul (p.
286). https://shamela.ws/book/17816/181
Abu Bakr al-Jassas (917 – 981 AD, Hanafi) wrote in Ahkam al-Quran (4/275), on Quran 9:12:
‫وظاهر اآلية يدل على أن من أظهر سب النبي صلى هللا عليه وآله وسلم من أهل العهد فقد نقض عهده‬
“The evident meaning of the verse is that from whosoever of the People of the Covenant insults the
Prophet has broken his covenant.”
https://shamela.ws/book/23579/1421 Ahkam al-Quran (4/275)
Abu Al-Barakat Al-Nasafi (d. 1310 AD, Hanafi) wrote in his Tafsir on the verse in Madarik al-Tanzil
wa Haqa’iq Al-Ta’wil (1/667):
‫إذا طعن الذمي فى دين اإلسالم طعنا ظاهر اجاز قتله ألن العهد معقود معه على أال يطعن فإذا طعن فقد نكث عهده وخرج من‬
‫الذمة‬
“When a dhimmi openly disparages the religion of Islam it becomes permissible to execute him
because the covenant with him entailed that he would not revile Islam. But when he does his
covenant shall break and he shall be excluded from the protection (thus promised).”
https://shamela.ws/book/1394/1795 (1/667)
Muhammad Shafi Deobandi (1897 - 1976, Deobandi) writes under Qur’an 9:12 in Ma’ariful Quran:
“Some commentators have interpreted the words: ‘speak evil of your faith’ to mean that speaking
evil of the Faith of Muslims is included under contravention of pledge. A person who speaks evil of
Islam and the Shariah of Islam cannot continue to be a party to the treaty with Muslims. But,
according to a consensus of Muslim jurists, it means vilification that is done to insult and belittle
Islam and Muslims, openly and publicly. Honest intellectual criticism while conducting research into
problems and rulings remains exempt from its purview – then, it is not supposed to be vilification in
its lexical sense. Therefore, for non-Muslim citizens of Dar al-Islam, any honest intellectual criticism
can be allowed, but what cannot be allowed is vilification, contempt, insult or outrage against Islam”
https://archive.org/details/English-MaarifulQuran/English-MaarifulQuran-MuftiShafiUsmaniRA-Vol-
4/page/n329/mode/2up?view=theater Muhammad Shafi Deobandi Ma’ariful Quran (4/321)
Ibn Taymiyya continues in as-Sarim al-Maslul (p. 14 – 15):
‫ هذا يفيد أن من نكث عهده وطعن في الدين يجب قتاله أما من طعن في الدين فقط فلم تتعرض اآلية له بل مفهومها أنه‬:‫فان قيل‬
‫وحده ال يوجب هذا الحكم ألن الحكم المعلق بصفتين ال يجب وجوده عند وجود إحدهما‬.
If it is said: ’This indicates that whoever breaks his covenant and defames the religion must be
fought. As for whoever criticizes the religion only, then what is understood from the verse is that this
4
by itself does not necessitate this ruling (of fighting). Because the ruling is attached to two attributes,
so it is not for when only one of these attributes exist’.
https://shamela.ws/book/7344/16#p1 p. 14 – 15
‫ من زنى‬:‫ ال ريب أنه البد أن يكون لكل صفة تأثير في الحكم وإال فالوصف العديم التأثير ال يجوز تعليق الحكم به كمن قال‬:‫قلنا‬
‫ يقتل هذا ألنه مرتد زان وقد يكون مجموع الجزاء مرتبا على‬:‫وأكل جلد ثم قد يكون كل صفة مستقلة بالتأثير لو انفردت كما يقال‬
‫المجموع ولكل وصف تأثير في البعض‬
We say: Without any doubt, the existence of any of the attributes effects the ruling… it is not
permissible to make the ruling conditional on an attribute which is absent. So every
description/attribute independently effects the ruling, as would be the case if it was said: ‘He is to
be killed as he is an apostate and adulterer', which gathers 2 separate things, and every attribute has
an effect due to its part being present...The description necessitates everything from it, and brings
into effect the ruling whether one of these things is done independently of the other things, or is
combined with another thing.
‫ إذا كان الطعن يغلظ قتال من‬:‫ألن أقصى ما يقال أن نقض العهد هو المبيح للقتال والطعن في الدين مؤكد له وموجب له فنقول‬
‫ليس بيننا وبينه عهد ويوجبه فأن يوجب قتال من بيننا وبينه ذمة وهو ملتزم للصغار أولى‬
So indeed, breaking the covenant permits their being fought; and criticizing the religion or any part of
it, is an emphasized part that obligates it (fighting). So we say that when there is offensive criticism
(of the religion) we fight whoever we don't have a covenant with and that is what is obligated. And
as for whoever we have a covenant with, the fighting is obligated due to the need to subdue them
even more so.
https://shamela.ws/book/7344/16#p1 p. 14-15
‫ أنه سماهم أئمة الكفر لطعنهم في الدين‬:‫الوجه الثالث‬

‫فثبت أن كل من طعن في ديننا بعد أن عاهدناه عهدا يقتضي أن ال يفعل ذلك فهو إمام في الكفر ال يمين له فيجب قتله بنص اآلية‬
The third perspective: That is their being called the leaders of disbelief due to their criticizing the
religion (of Islam)... so whoever criticizes the religion is a leader in disbelief, so he must be fought
against according to the verse.
https://shamela.ws/book/7344/18 p. 17-18
‫ظ قُلُو ِب ِه ْم} دليل على أن شفاء الصدور من ألم النكث‬

َ ‫غ ْي‬ ْ ‫ُور قَ ْو ٍم ُمؤْ مِ ِنينَ َويُ ْذه‬
َ ‫ِب‬ َ ‫صد‬ُ ‫ْف‬
ِ ‫{و َيش‬
َ :‫ أن قوله تعالى‬:‫الوجه السادس‬
‫والطعن وذهاب الغيظ الحاصل في صدور المؤمنين‬
“The sixth perspective: ’Fight them, Allah will punish them by your hands and bring them to disgrace,
and assist you against them and heal the hearts of a believing people. And He will remove the anger
of their hearts [Quran 9:14-15]’ is evidence that healing the breasts is from being hurt by the
violation of the oath and the criticizing, and that the removing of the anger is what is achieved.”
https://shamela.ws/book/7344/20#p1 p. 19
Ibn Taymiyya then says that when people insult the Messenger of Allah, it provokes anger/hatred for
the sake of Allah, and that this anger in the hearts of the believers can only be removed by killing the
blasphemers.
https://shamela.ws/book/7344/21#p1 p.20
‫َّللا فِي ال ُّد ْنيَا َواآلخِ َر ِة} وهذه اآلية توجب قتل من آذى هللا‬
ُ َّ ‫سولَهُ لَعَنَ ُه ُم‬ َ َّ َ‫ { ِإنَّ الَّذِينَ يُؤْ ذُون‬:‫ قوله سبحانه‬:‫الموضع الخامس‬
ُ ‫َّللا َو َر‬
‫ورسوله‬
5
"'Indeed those who hurt Allah and His Messenger, Allah has cursed them in this life and the
hereafter. [Quran 33:57]' And this necessitates that whoever harms Allah and His Messenger is
killed..."
https://shamela.ws/book/7344/27 p. 26
Al-Subki (1284 - 1355 AD, Shafi'i), in al-Sayf al-Maslul (p. 133) used Quran 33:57 & 33:61 as proof to
kill blasphemers:
Quran 33:57, 61 Surely those who harm Allah and his messenger, Allah will curse them in this world
and in the hereafter, and he has prepared for them a shameful torment… They are cursed wherever
they are caught, seized and killed, slaughtering.
Al-Subki connects those who are cursed in this world for harming Allah and his Messenger, with
those who are cursed and to be killed in verse 61.
https://shamela.ws/book/17816/30 al-Sayf al-Maslul (p. 133)
Harm
Al-Subki (1284 – 1355 AD, Shafi’i) writes in Sayf al-Maslul (p. 316):
‫ ويكون األذى موجبًا الستحقاق القتل سواء أكان من مسلم أم من ذمي‬،‫ وبذلك تحصل المحافظة على عموم العلة‬،‫وقتل الساب حد‬
‫ وال يغتر بما يفهمه كالم بعض الفقهاء من أن الحربي ال تتعلق‬.‫أم من معاهد أم من مستأمن أم من حربي إذا قدر عليه ولم يسلم‬
‫ وإنما مراده أنه إذا أسلم تسقط‬،‫به األحكام‬.
“And the killing of the blasphemer is a hadd punishment. And by this, the generality of the legal
cause is maintained. Adha (harm) requires this punishment whether the individual is a Muslim, a
dhimmi, an individual with a more general covenant (mu‘āhid), one who has been granted safe
passage (musta’min), or one at war with us (harbi), if it is possible to detain him and he does not
convert. One should not be misled by the views of some jurists that the laws of Islam do not apply
to the harbi. Rather the intention behind this [speech] is that if he converts, the punishment falls
away.”
https://shamela.ws/book/17816/211 Sayf al-Maslul (p. 316)
Ibn Taymiyya writes in as-Sarim al-Maslul (p. 75):
‫ومعلوم أن سب هللا وسب ورسوله أذى لل ولرسوله وإذا رتب الوصف على‬
“It is known that insulting (sabb) Allah and His Messenger is harming (adha) Allah and His
Messenger…”
https://shamela.ws/book/7344/76 as-Sarim al-Maslul (p. 75)
Insults (sabb) causes harm (adha), but not all harm is as a result of insults. [i.e., theft is a crime, but
not all crimes are theft]
Al-Subki explains the different types of harm in Sayf al-Maslul (p. 135):
‫ فمسطح وحمنة وحسان لم يكن مقصودهم أذى النبي صلى هللا عليه‬،‫ وأذى غير مقصود‬،‫ أذى مقصود‬:‫ األذى على قسمين‬:‫قلت‬
،‫ فلذلك يستحق القتل‬،‫ وأما ابن أبي فكان مقصوده باألذى النبي صلى هللا عليه وسلم‬،‫ فلذلك ال يجري عليهم كفر وال قتل‬،‫وسلم‬
‫ فله تركه‬،‫ولكن الحق للنبي صلى هللا عليه وسلم‬.
“Adha (harm) is of two kinds: intentional harm and unintentional harm. Mistah, Hamnah and
Hassan did not intend to offend or hurt the Prophet; therefore, they are neither ruled kafir nor liable
6
to be executed; but Ibn Ubayy intentionally harmed the Prophet, therefore he deserves to be killed
– however, this is the right of the Prophet [to avenge or forgive] so he spared him”
Al-Subki explains that harm is of 2 kinds: either it is intentional or unintentional. The people who
caused unintentional harm to Muhammad (like the Bedouin who yanked Muhammad’s mantle
causing him physical harm) are not ruled as kafirs or executed, but those who cause intentional
harm are to be executed. Only Muhammad had the special prerogative to forgive such individuals, in
contrast to other Muslims.
In al-Subki’s book of Fatwas (2/573), he clarifies:
‫ب ِل ْلقَ ْت ِل‬ ِ ‫سلَّ َم – فَه َُو ُم‬

ٌ ‫وج‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ – ِ ‫ط أَنَّ َما قُ ِص َد ِب ِه أَذَى النَّ ِبي‬ َ ‫سلُو ِل أَنَّ الضَّا ِب‬
ْ ‫ْف ا ْل َم‬
ِ ‫سي‬ َّ ‫س َّمى ِبال‬َ ‫َو َق ْد َذك َْرت فِي ِكتَا ِبي ا ْل ُم‬
َ‫ح َو َح ْمنَة‬ َ
ٍ ‫سط‬ َ ْ
ْ ِ‫ب القتْ َل َكم‬ ِ ُ‫سلَّ َم – َال ي‬
ُ ‫وج‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ َ
َ – ِ ‫ص ْد بِ ِه أذى النَّبِي‬ َ ‫َّللا ب ِْن أُبَي ٍ َو َما لَ ْم يُق‬
ْ ِ َّ ‫ َكعَ ْب ِد‬.
ْ ‫ َو ِاال‬،‫علَى أَنَّهُ ُك ْف ٌر‬

‫س ِته َْزا ُء ِب ِه ُك ْف ٌر‬ ِ ْ َ‫سلَّ َم – ف‬
َ ‫اإلجْ َماعُ ُم ْن َع ِق ٌد‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ – ِ ‫ب النَّ ِبي‬ َ ‫أ َ َّما‬
ُّ ‫س‬
“I have mentioned in my book Sayf al-Maslul, the principle that whosoever intends to hurt the
Prophet deserves to be executed such as Abdullah ibn Ubayy and those who did not intend to hurt
the Prophet, such as Mistah and Hamnah, do not deserve to be executed.
However, concerning insulting the Prophet, consensus (ijma) is established that it is kufr; and
mocking him is kufr”
https://shamela.ws/book/11498/1087 Fatwa al-Subki (2/573)
Al-Subki clarifies that despite distinguishing between intentional and unintentional harm, if the
unintentional harm is as a result of insults, it would still lead to kufr.
Qadi Iyad (1083 – 1149 AD, Maliki) wrote in ash-Shifa (2/509):
‫ط َّرهُ إِلَ ْي ِه أ َ ْو قِ َّل ِة‬

َ ‫ض‬ ُ ‫ أ َ ْو‬،‫ض َج ٍر‬
ْ ‫سك ٍْر ا‬ َ ‫ أ َ ْو ِل‬،ُ‫علَى َما قَالَه‬ َ ُ‫ إِ َّما ِل َجهَالَ ٍة َح َملَتْه‬،ُ‫سبَّه‬ َ ‫وإن ظهر بدليل حاله أنه لم يعتمد ذَ َّمهُ َولَ ْم يَ ْق ِص ْد‬
ْ‫ إِ ْذ َال يُ ْعذَ ُر أ َ َح ٌد فِي ا ْل ُكف ِر‬،‫ فَ ُح ْك ُم َهذَا ا ْل َوجْ ِه ُح ْك ُم ا ْل َوجْ ِه ْاأل َ َّو ِل ا ْلقَتْ ُل دُونَ تَلَ ْعث ُ ٍم‬،ِ‫ َوعَجْ َرفَ ٍة َوتَه َُّو ٍر فِي ك ََالمِ ه‬،ِ‫سانِه‬
َ ‫ضبْطٍ ِل ِل‬َ ‫ُم َراقَبَ ٍة َو‬
،‫سلِي ًما‬ ْ
َ ‫ع ْقلُهُ فِي فِط َرتِ ِه‬ َ
َ َ‫ إذا كَان‬،ُ‫ش ْيءٍ مِ َّما ذك َْرنَاه‬ َ ِ‫ َو َال ب‬،‫ان‬
ِ ‫س‬ ِ ‫بِا ْل َجهَالَ ِة َو َال بِ َدع َْوى َزلَ ِل‬
َ ‫الل‬
“Even if the person proves that he has not deliberately said any of this to deride him; or intended to
insult him – whether it was ignorance that made him say such things or because he was discontented
or disgruntled, or he was inebriated, or he blurted it out without thinking or it slipped from his
tongue, or because of haughtiness or impudence, or impetuosity and recklessness; in all such cases,
the ruling is the same as in the first case – that is, execution without further deliberation or any
hesitation, because the excuse of ignorance [in such cases] which cause apostasy is inadmissible, nor
is the excuse of slip of the tongue, or any other excuse which I have mentioned above, as long as the
person is sane and has not lost his reason.”
Qadi Iyad explains that unlike normal “unintentional harm” (like the Bedouin hurting Muhammad
with his mantle), if the unintentional harm is as a result of an insult, the punishment is execution.
https://shamela.ws/book/23645/1237 ash-Shifa (2/509)
Ibn Hajar al-Haytami (1503 – 1566 AD, Shafi’i) comments on Qadi Iyad’s statements in Al-Iylam bi
Qawatiy al-Islam (p. 185):
‫ وال نظر للمقصود والنيات وال نظر لقرائن حاله‬،‫ إذ المدار في الحكم بالكفر على الظواهر‬،‫وما ذكره ظاهر موافق لقواعد مذهبنا‬.
7
‫ ويعذر أيضا فيما يظهر‬،‫ كما يعلم مما قدمته عنه في الروضة‬،‫ أو بعده عن العلماء‬،‫ إن عذر لقرب إسالمه‬،‫نعم يعذر مدعي الجهل‬
‫ والفرق أن ذلك حق هللا تعالى وهو‬,‫ وان لم يعذر فيه بالنسبة لوقوع طالقه وعتقه‬,‫بدعوى سبق اللسان بالنسبة لدرء القتل عنه‬
‫مبني على المسامحة بخالف هذين‬.
“[Qadi Iyad’s] opinion is obvious and confirms to the principles of our (Shafi’is) madhhab. Because
someone is ruled kafir based on what is observed from the outside; one cannot look at his motives or
intentions, nor consider the context in which he has said so. However, the excuse of a person who
claims that he did not know will be accepted according to the state and conditions of his Islam… His
excuse will also be accepted if he claims that it was a slip of the tongue – only to ward off the death
penalty even though it is not accepted in cases of divorce and manumission; because the former is
the right of Allah to forgive and the latter two require forgiveness of humans.”
https://shamela.ws/book/13644/139 Al-Iylam bi Qawatiy al-Islam (p. 185)
Al-Haytami says that the Maliki position is in agreement with the Shafi’i school, but that the Shafi’is
accept certain excuses to ward off the death penalty.
HADITHS
Ka’b ibn al-Ashraf
Sahih Bukhari 4037 reports: “Allah's Messenger said: ‘Who is willing to kill Ka`b bin Al-Ashraf who
has hurt Allah and His Apostle?’ Thereupon Muhammad bin Maslama got up saying, ‘O Allah's
Messenger! Would you like that I kill him?’ The Prophet said, ‘Yes.’…” (Also in Sahih Bukhari 3031, 2510,
Sahih Muslim 1801 & Sunan Abu Dawud 2768 https://sunnah.com/bukhari:4037 https://sunnah.com/bukhari:3031
https://sunnah.com/bukhari:2510 https://sunnah.com/muslim:1801 https://sunnah.com/abudawud:2768 )
Ibn Hajar al-Asqalani (1372 - 1449 AD, Shafi'i) says in Fath al-Bari (7/337):
ُ‫س ْع ٍد أَنَّ قَتْلَه‬ َ َ‫س ْع َد ْبنَ ُمعَا ٍذ أ َ ْن يَ ْبع‬
َ ‫ث رهطا ليقتلوه َوذكر بن‬ َ ‫سلَّ َم‬
َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫َّللا‬ ُ ‫ع ع َْن أَذَاهُ أ َ ْم ِر َر‬
ِ َّ ‫سو ِل‬ َ ‫ْب أ َ ْن يَ ْن ِز‬
ٌ ‫فَلَ َّما أَبَى َكع‬
َّ ‫يع ْاأل َ َّو ِل مِ نَ ال‬
‫سنَ ِة الثَّا ِلث َ ِة‬ ٍ ِ‫كَانَ فِي َرب‬
‫سلَ َمةَ ع َْن جَابِ ٍر ِع ْن َد ا ْلحَاك ِِم فِي‬
ْ ‫سولَهُ فِي ِر َوايَ ِة ُم َح َّم ِد ب ِْن َمحْ ُمو ِد ب ِْن ُم َح َّم ِد ب ِْن َم‬ َ َّ ‫ِب إِلَى قَتْ ِل ِه قَ ْولُهُ آذَى‬
ُ ‫َّللا َو َر‬ ُ ‫أ َ ْي َم ِن الَّذِي يَ ْنتَد‬
َ ِ ِ‫اإل ْكلِي ِل فَقَ ْد آذَانَا ب‬
َ‫شع ِْر ِه َوق َّوى ا ْل ُمش ِْر ِكين‬ ِْ
Ibn Hajar al-Asqalani writes that Ka’b refused to stop harming Muhammad so he was ordered to be
killed. Ibn Hajar describes the harm he caused as Ka’b ibn al-Ashraf’s poetry which also strengthened
the Polytheists.
https://shamela.ws/book/1673/4068 Fath al-Bari 7/337
Qadi Iyad (1083 - 1149 AD, Maliki) wrote in ash-Shifa (2/487-488):
‫ف فَ ِإنَّهُ يُؤْ ذِي‬ ِ ‫ب ب ِْن ْاألَش َْر‬ِ ‫ َم ْن ِل َك ْع‬:ِ‫ف َوقَ ْو ِله‬ ِ ‫» ب ِْن ْاألَش َْر‬٩« ‫ب‬
ِ ‫سلَّ َم ِبقَتْ ِل َك ْع‬
َ ‫َّللا‬ َ ‫ي‬ ُّ ‫» أ َ َم َر النَّ ِب‬٨« ‫يح‬ِ ِ‫ث الصَّح‬ ِ ‫َوفِي ا ْل َحدِي‬
ُ َ ْ َ َّ‫ن‬َ َ ُ َ َ
‫ ف َد َّل أ قتله إياه‬،‫عل َل قتله بِأذاهُ له‬ َ ُ َ ْ َ َّ َ‫ين‬ ْ َ‫ن‬ َ
َ ‫ َو‬.. ‫ف غي ِْر ِه مِ ال ُمش ِْر ِك‬ َ
ِ ‫ بِخِ ال‬، »١٠« ‫َدع َْو ٍة‬ َ‫ون‬ ً ُ َ َ
‫ َو َو َّجه إِل ْي ِه َمن قتله غِيلة ُد‬.!‫سولَهُ؟‬
َ َ ْ َ َ ُ ‫َّللا َو َر‬
َ َّ
١« ‫ َو َكذَ ِلكَ قَت َ َل أَبَا َراف ٍِع‬..‫ بَ ْل ل ِْْلَذَى‬، ِ‫اإلش َْراك‬
ِ ْ ‫ »لغير‬.
“In a Sahih Hadith the Prophet commanded that Ka‘b ibn al-Ashraf be killed. He asked: ‘Who will
deal with Ka‘b ibn al-Ashraf? He has harmed Allah and His Messenger.’ He sent someone to
assassinate him without calling him to Islam, in distinction to other idol-worshippers. The cause of
that lay in his causing harm to the Prophet. That indicates that the Prophet had him killed for
8
something other than idol-worship. It was for causing harm. Abu Rafi,’ who used to harm the
Messenger of Allah and work against him, was also killed.”
https://shamela.ws/book/23645/1215#p1 (2/487-488)
Ibn al-Mundhir (855 - 930 AD), while discussing the permissibility of killing those who insult
Muhammad, writes:
ُ‫سولَه‬ َ َّ ‫ ألَنَّهُ آذَى‬،‫ف‬
ُ ‫َّللا َو َر‬ ِ ‫ب ب ِْن األَش َْر‬
ِ ‫سلَّ َم بِقَتْ ِل َك ْع‬
َ ‫َّللا‬ ُّ ِ‫َومِ ْن ذَ ِلكَ أ َ َم َر النَّب‬
َ ‫ي‬
‫ وأجمع عوام أهل العلم‬،‫ لو سمعته لقتلته‬:َ‫ فَقَال‬،‫سلَّ َم‬
َ ‫َّللا‬ َ ‫ إن رجال سب النَّ ِبي‬:ُ‫ أنه قيل لَه‬،‫وقد روينا عن ابن عمر‬
‫ وإسحاق ومن‬،‫ وأحمد‬،‫ والشافعي‬،‫ والليث بن سعد‬،‫ مالك‬:‫سلَّ َم هذا قول‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫علَى من سب النَّبِي‬
َ ‫علَى وجوب القتل‬
َ
‫تبعهم‬.
“…Muhammad commanded the killing of Ka’b ibn al-Ashraf because he hurt Allah and His
Messenger.”
“…The majority of the people of knowledge has a consensus that whoever insults him is to be killed.
Malik (ibn Anas), al-Layth ibn Sa'd, Ash-Shafi'I, Ahmad (ibn Hanbal), Ishaq (ibn Rahawayh) also said
this...”
https://shamela.ws/book/12843/522 al-Iqna by ibn al-Mundhir (2/584)
Ibn Taymiyya (1263 - 1328 AD, Hanbali) wrote in as-Sarim al-Maslul (p. 70):
‫ ما احتج به الشافعي على أن الذمي إذا سب قتل وبرئت منه الذمة وهو قصة كعب بن األشرف اليهودي‬:‫الحديث الثالث‬.
‫ يقتل الذمي إذا سب النبي‬:‫ قال الشافعي‬:‫قال الخطابي‬
“The third hadith: Which al-Shafi’i used as evidence that if a dhimmi insults the Prophet they are to
be killed, and that is the story of Ka’b ibn al-Ashraf the Jew. al-Khattabi said: al-Shafi'i said: 'a
Dhimmi shall be killed if he insults the Prophet...'"
https://shamela.ws/book/7344/71 as-Sarim al-Maslul (p. 70) [an-Nawawi also positively affirmed this quote by
ibn Taymiyya in his (an-Nawawi’s) book al-Majmu' sharh al-Muhadhab (19/428)]
https://shamela.ws/book/2186/9422
Ibn Taymiyya continues by saying:
‫واالستدالل بقتل كعب بن األشرف من وجهين‬:
‫ أنه كان معاهدا مهادنا وهذا ال خالف فيه بين أهل العلم بالمغازي والسير‬:‫أحدهما‬
“The killing of Ka'b ibn al-Ashraf gives inference to two things: One of which is: That he was
protected by a covenant and a peace treaty. This is not disputed by any of the people of
knowledge of the conquests and biographies.”
https://shamela.ws/book/7344/74#p1 As-Sarim al-Maslul p. 73
‫وقد ذكرنا الرواية الخاصة أن كعب بن األشرف كان معاهد للنبي صلى هللا عليه وسلم ثم إن النبي صلى هللا عليه وسلم جعله‬
‫ناقضا للعهد بهجائه وأذاه بلسانه خاصة‬
" ‫ " من لكعب بن األشرف فإنه قد آذى هللا ورسوله؟‬:‫والدليل على أنه إنما نقض العهد بذلك أن النبي صلى هللا عليه وسلم قال‬
‫فعلل ندب الناس له بأذاه واألذى المطلق هو باللسان‬
“We have mentioned the specific narrative that Ka'b ibn al-Ashraf was under a covenant of
protection by the prophet. Then the prophet declared him to be a breaker of the covenant because of
his slander and hurting the prophet by using his tongue (i.e., his words) specifically. The evidence that
9
he had breached the covenant by slandering the prophet is evident when the prophet said: ‘Who will
kill Ka'b ibn al-Ashraf? For he has hurt Allah and his Messenger’. The reason for sending a delegation
to Ka'b was his harming of the prophet. And the absolute harm is done with the tongue.”
‫وأيضا فإنه جعل مطلق أذى هللا ورسوله موجبا لقتل رجل معاهد ومعلوم أن سب هللا وسب ورسوله أذى لل ولرسوله وإذا رتب‬
‫الوصف على الحكم بحرف الفاء دل على أن ذلك الوصف علة لذلك الحكم ال سيما إذا كان مناسبا وذلك يدل على أن أذى هللا‬
‫ورسوله علة لندب المسلمين إلى قتل من يفعل ذلك من المعاهدين وهذا دليل ظاهر على انتقاض عهده بأذى هللا ورسوله والسب‬
‫من أذى هللا ورسوله باتفاق المسلمين بل هو أخص أنواع األذى‬.
“Moreover, he has made the absolute harm of Allah and his Messenger as the deciding factor, which
results in killing the one protected under a covenant. It is well known that insulting Allah and his
messenger is hurting Allah and his Messenger. If the description of a ruling is preceded by the letter
fa' (‫)ف‬, it means that that description is the reason for declaring a ruling. Specially if it was favorable.
This is evidence that hurting the Messenger of Allah is an adequate reason for sending a delegation
of Muslims to kill the one who does it from among those who are under protection. It is clear
evidence that the covenant of protection is annulled by harming Allah and his Messenger. This is
unanimously agreed upon by the Muslims.”
‫وأيضا فقد قدمنا في حديث جابر أن أول ما نقض به العهد قصيدته التي أنشأها بعد رجوعه إلى المدينة يهجو بها رسول هللا صلى‬
‫هللا عليه وسلم وأن رسول هللا صلى هللا عليه وسلم عندما هجاه بهذه القصيدة ندب إلى قتله وهذا وحده دليل على أنه إنما نقض‬
‫العهد بالهجاء ال بذهابه إلى مكة‬.
“Also, we have previously mentioned the hadith narrated by Jabir, where it states that Ka'b's initial
breach of the covenant was by him performing his poem after he came back to Medina. Whereby, he
began to malign the Messenger. And that the Messenger sent a delegation to kill him. This alone is
evidence that he (Ka'b) breached the covenant by insulting the Prophet and not by him going to
Mecca."
https://shamela.ws/book/7344/76#p1 as-Sarim al-Maslul (p. 75)
al-Subki (1284 – 1355 AD, Shafi’i) writes in Sayf al-Maslul (1/304-305):
‫ "من لكعب بن األشرف؟ فإنه قد آذى هللا‬:‫ االقتصار على ما في "الصحيحين" من قول النبي صلى هللا عليه وسلم‬:‫أحدها‬
‫ (ومنهم‬:‫ كما قال تعالى‬،‫ وال شك أن األذى أخص من الكفر‬،‫ فكل من آذاه وظهر آذاه يقتل‬،‫ وهو يقتضي التعليل باألذى‬،"‫ورسوله‬
‫ فالتعليل في الحديث يقتضي أن كل من آذى النبي صلى هللا عليه وسلم يُقتل‬،]61 :‫الذين يؤذون النبي) [التوبة‬.
‫ ألن حكمه على الواحد حكم‬،‫ فيثبت الحكم في غيره من الكفار الذين هم في مثل حاله‬،‫ أنه يقتضي أن كع ًبا إنما قتل ألذاه‬:‫الثاني‬
‫على الجماعة‬.
“First, if we are limited to what is found in the Ṣaḥīḥayn from the words of the Prophet, “Who will
take care of Ka‘b ibn al-Ashraf? For he has harmed (adha) God and his Apostle,” it leads to the
conclusion that the legal justification [for the ruling] is found in adha (harm) and all who harm him
and who publicize this are to be killed. There is no doubt that adha is a particular kind of unbelief, as
Allah has said, “Those who harm (yu’dhuna) the Prophet…,” (Q 9:61), so the legal justification in the
Hadith leads to the conclusion that all who injure (adha) the Prophet are killed. Second, the Hadith
leads to the conclusion that Ka‘b was only killed for adha, so the judgment is established for other
unbelievers who are in a similar state, because the judgment on the one is the judgment for all.”
https://shamela.ws/book/17816/200 Al-Subki – Sayf al-Maslul (1/304-305)
10
The Blind Man
In Sunan an-Nasa’i 4070 (Sahih) we read: “There was a blind man during the time of the Messenger
of Allah who had an Umm Walad by whom he had two sons… ‘O Messenger of Allah, I am the one
who killed her… she used to slander and defame you a great deal. I forbade her, but she did not stop,
and I rebuked her, but she did not pay heed. Finally, I mentioned your name and she slandered you,
so I went and got a dagger which I thrust into her stomach, and leaned on it until I killed her.’ The
Messenger of Allah said: ‘I bear witness that her blood is permissible.’”
(Also found in Sunan Abu Dawud 4361 https://sunnah.com/nasai:4070 https://sunnah.com/abudawud:4361
al-Albani declared it as Sahih in Irwa al-Ghalil (5/92) https://shamela.ws/book/22592/1587 and Ibn Hajar said
the narrators are reliable in Bulugh al-Maram (p. 369) https://shamela.ws/book/9111/1178 English:
http://www.kalamullah.com/Books/A%20Bulugh%20Al-Maram%20Darussalam.pdf p. 389 #1033)
A blind man kept rebuking the (slave) mother of his children for insulting Muhammad, and when she
refused to listen, the man killed her. Upon hearing this, Muhammad said that the man will face no
consequences and that her blood was permissible to be shed.
Ibn Taymiyya reports that Ahmed ibn Hanbal used this hadith as evidence to kill a blaspheming
Dhimmi:
‫وهذا الحديث مما استدل به اإلمام أحمد في رواية عبد هللا قال‬:
…
:‫ في قتل الذمي إذا سب أحاديث؟ قال‬:‫فهذه القصة يمكن أن تكون هي األولى ويدل كالم اإلمام أحمد ألنه قيل له في رواية عبد هللا‬
‫نعم منها حديث األعمى الذي قتل المرأة قال سمعها تشتم النبي صلى هللا عليه وسلم‬
Similarly, Al-Dhahabi (1274 - 1348 AD, Shafi'i) also used the account of the blind man as proof to kill
a blaspheming dhimmi in Tanqih at-Tahqiq (2/280-281):
٧٣٣ -]‫سأَلَة‬
ْ ‫ [ َم‬:
‫ نقض عَهده‬،‫سوله َوكتبه ِب َما َال َي ْن َبغِي‬
ُ ‫ ِإذا ذكر ال ِذمِ ي هللا َو َر‬.
َ‫ َوكَان‬،‫سول هللا‬ ُ ‫عبَّاس " أَن أعمى كَانَ على عهد َر‬ َ ‫ عَن ابْن‬،‫ عَن ِعك ِْر َمة‬،‫ع ْث َمان الشحام‬ ُ ‫ عَن‬،‫ َنا إِس َْرائِيل‬،‫س َماعِيل بن َج ْع َفر‬ ْ ِ‫(د) إ‬
‫علَ ْي ِه َوسلم] فَأخذ‬ َ ‫ َوقعت فِي النَّ ِبي [صلى هللا‬،‫ فَلَ َّما كَانَت ذَات لَ ْيلَة‬،‫سول هللا فيزجرها وينهاها فَ َال ت َ ْنت َ ِهي‬ ‫ر‬
ُ َ ‫ُم‬ ‫ت‬ ْ
‫ش‬ َ ‫ت‬ ‫ت‬َ ‫ن‬ ‫َا‬
‫ك‬ ‫ولد‬ ‫لَهُ أم‬
َ َ َ
‫ فأقبل ْاأل ْع َمى‬،‫علَ ْي ِه َوسلم] فجمع النَّاس وناشدهم‬ َ َ
َ ‫ فذكر ذلِك للنَّبِي [صلى هللا‬،‫علَ ْي ِه فقَتلهَا‬ َ َ ‫ واتكأ‬،‫ ف َوضعه فِي بَطنهَا‬،‫ا ْلمعول‬ َ
‫ش َهدُوا أَن دَمهَا هدر‬
ْ ‫ " ا‬:َ‫ فَقَال‬.‫ " ال َحدِيث‬. ... ‫ َوتَقَع فِيك‬،‫ كَانَت تشتمك‬،‫ أَنا صَاحبهَا‬:َ‫ فَقَال‬،‫" يتزلزل‬.
https://shamela.ws/book/22848/671 Tanqih at-Tahqiq (2/280-281)
Ibn Qayyim (1292 – 1350 AD, Hanbali) wrote in Zad al-Ma’d (5/87):
)١( ‫ب‬ َّ ‫ثبت عنه أنَّه قضى بإهدار دم ِأم ولد األعمى ل َّما قتلها موالها على ال‬.
ِ ‫س‬
“And it has been authentically reported from him that he invalidated the payment of blood money for
the mother of the children of the blind man when he killed her for maligning the Prophet.”
https://shamela.ws/book/197/2950#p1 (5/87)
Abu Sulayman al-Khattabi (931 – 998 AD, Shafi’i) wrote in Ma’alim as-Sunan (3/296):
‫وفيه بيان ان ساب النبي صلى هللا عليه وسلم مقتول وذلك أن السب منها لرسول هللا صلى هللا عليه وسلم ارتداد عن الدين‬
“Within this narration it contains that the one who insults the Prophet is to be killed because
insulting him is apostasy”
11
https://shamela.ws/book/1442/951#p1 Ma’alim as-Sunan (3/296)
Ibn Taymiyya writes regarding this statement in as-Sarim al-Maslul (p. 69):
‫وهذا دليل على أنه اعتقد أنها كانت مسلمة‬

“This is evidence that he (al-Khattabi) believed the woman who insulted him was a Muslim”
https://shamela.ws/book/7344/70#p1
Ibn Taymiyya, however, disagrees with al-Khattabi that the woman the blind man killed was an
Apostate:
‫وليس في الحديث دليل على ذلك بل الظاهر أنها كانت كافرة‬

‫ولو كانت مرتدة منتقلة إلى غير اإلسالم لم يقرها سيدها على ذلك أياما طويلة‬
“There is no proof of that in the Hadith. Rather, what is apparent is that she was a disbeliever… if she
was an apostate who went to a religion other than Islam, then her master would not have approved
of her (i.e. not execute her) for such a long duration.”
There is another narration where a blind man strangled a Jewish woman to death for blasphemy,
and some scholars are of the opinion that this might be the same account of the blind man stabbing
the woman to death but recording a different cause of death (or potentially a combination). There is
a dispute whether the strangulation account is authentic, but Al-Muzhiri (d. 1327 AD, Hanafi) used it
as evidence in Al-Mafatih fi Sharh Al-Masabih (4/241) to kill a Blaspheming Dhimmi:
‫وفيه دليل على أن الذمي إذا لم يكف لسانه عن هللا تعالى ورسوله ودينه فهو حربي مباح الدم‬.
“It is evidence that when a dhimmi does not hold his tongue from disparaging Allah, His Messenger,
and His religion he becomes a combatant whose blood is permissible.”
https://shamela.ws/book/16976/1843 Al-Mafatih fi Sharh Al-Masabih (4/241)
Wali Ullah Al-Dehlawi (d. 1703 - 1763 AD, Hanafi) also used the strangulation account as proof to
kill a Blaspheming Dhimmi in Hujjat Allah Al-Balighah (2/256):
‫ظاهِر‬ َ ‫وذَ ِلكَ ال ْن ِق‬.

َّ ‫طاع ذ َّمة ال ِذمِ ي بالطعن فِي دين ا ْل ُمسلمين والشتم واإليذاء ال‬ َ
“This is for the fact that disparaging the religion of the Muslims, and open reviling and trouble-
making break the dhimmi’s covenant of protection.”
https://shamela.ws/book/773/542 Hujjat Allah Al-Balighah (2/256)
Whether the woman was a Blaspheming Apostate or a Blaspheming Dhimmi, one thing remains
certain: The woman was executed as a result of her blasphemies and Muhammad condoned the
execution.
12
Ibn Abu Sarh
In Sunan Abu Dawud 2683 & 4359 we read: “On the day when Mecca was conquered, the
Messenger of Allah gave protection to the People except four men and two women and he named
them. Ibn Abu Sarh was one of them… Ibn Abu Sarh hid himself with Uthman ibn Affan. When the
Messenger of Allah called the people to take the oath of allegiance, he brought him and made him
stand before the Messenger of Allah. He said: Messenger of Allah, receive the oath of allegiance from
him. He raised his head and looked at him thrice, denying him every time. After the third time he
received his oath. He then turned to his Companions and said: Is not there any intelligent man among
you who would stand to this (man) when he saw me desisting from receiving the oath of allegiance,
and kill him? They replied: We do not know, Messenger of Allah, what lies in your heart; did you not
give us a hint with your eye? He said: It is not proper for a Prophet to have a treacherous eye.” (Also in
Sunan an-Nasa’i 4067 https://sunnah.com/nasai:4067 https://sunnah.com/abudawud:2683
https://sunnah.com/abudawud:4359 )
Ibn Taymiyya wrote in as-Sarim al-Maslul (p. 109) that this Hadith is Sahih ‫ صحيح‬and “extensively agreed upon”
by the scholars: https://shamela.ws/book/7344/110 Ibn Mulqin also reported in Badr al-Muneer (7/450) that
al-Hakim graded the Hadith as Sahih: https://shamela.ws/book/5922/4450 al-Albani also graded it as Sahih in
as-Silsilah as-Saheehah (4/301) https://shamela.ws/book/9442/2495
Ibn Abu Sarh used to write down Muhammad’s revelations, but he Apostatized and told the pagans
that he was able to change Muhammad’s revelations in the Quran:
Ibn Taymiyya wrote in as-Sarim al-Maslul (p. 111):
‫قال أبو عبيدة بن محمد بن عمار بن ياسر وعبد هللا بن أبي بكر بن حزم‬:
‫وإنما أمر بابن أبي سرح ألنه كان قد أسلم فكان يكتب لرسول هللا صلى هللا عليه وسلم الوحي فرجع مشركا ولحق بمكة فكان‬
‫يقول‬:
‫ نعم وذلك أن رسول هللا صلى هللا عليه‬:‫ أو كذا أو كذا فيقول‬:‫لهم إني ألصرفه كيف شئت أنه ليأمرني أن أكتب له الشيء فأقول له‬
‫ كالهما سواء‬:‫ أو أكتب "عزيز حكيم" فيقول له رسول هللا صلى هللا عليه وسلم‬:‫ "عليم حليم" فيقول له‬:‫وسلم كان يقول‬.
“Abu Ubaydah ibn Muhammad ibn Ammar ibn Yasir and Abdullah ibn Abu Bakr ibn Hazm said: ‘…He
(the Prophet) only ordered Ibn Abu Sarh (to be executed) because he converted to Islam and used to
write down revelation for the Messenger of Allah, then he returned to polytheism and joined the
people of Mecca and he told them: ‘I used to direct him however I wished; he used to tell me to write
something for him, and I would say to him, ‘or such and such, or such and such,’ and he would say:
‘Yes.’” That was because the Messenger of Allah used to say “Aleem Haleem (All-Knowing, Most
Forbearing)” and he would say to him, “Or I will write ‘Azeez Hakeem (Almighty, Most Wise), and the
Messenger of Allah would say to him: They are both the same.”
Ibn Taymiyya then gives his own verdict on the narration of Ibn Abu Sarh in as-Sarim al-Maslul (p.
408 – 409):
‫ أن عبد هللا بن سعد بن أبي سرح كان قد ارتد وافترى على النبي صلى هللا عليه وسلم أنه يلقنه الوحي‬:‫الطريقة الحادية عشرة‬
‫ويكتب له ما يريد فأهدر النبي صلى هللا عليه وسلم دمه ونذر رجل من المسلمين ليقتلنه ثم حبسه عثمان أياما حتى اطمأن أهل‬
‫مكة ثم جاء تائبا ليبايع النبي عليه الصالة والسالم ويؤمنه فصمت رسول هللا صلى هللا عليه وسلم طويال رجاء أن يقوم إليه الناذر‬
‫أو غيره فيقتله ويوفي بنذره‬.
‫ففي هذا داللة على أن المفتري على النبي صلى هللا عليه وسلم الطاعن عليه قد كان له أن يقتله وأن دمه مباح وإن جاء تائبا من‬
‫ هال وفيت بنذرك بقتله‬:‫كفره وفريته ألن قتله لو كان حراما لم يقل النبي صلى هللا عليه وسلم ما قال وال قال للرجل‬.
13
“Abdullah ibn Sa‘d ibn Abi Sarh apostatized and fabricated lies against the Prophet, saying that he
used to dictate the revelation to him and he would write for him whatever he wanted. The Prophet
issued instructions that he was to be executed, and one of the Muslim men vowed that he would
surely kill him. Then Uthman kept him in his house for several days until the people of Mecca felt
safe, then he came as a penitent to swear allegiance to the Prophet and ask him to grant him safety.
The Messenger of Allah remained silent and did not answer him for a long time, hoping that the one
who had made that vow or someone else would get up and kill him, and fulfil his vow. This indicates
that the one who fabricates lies against the Prophet and impugns him may be executed and his
blood is permissible to be shed, even if he comes repenting from his disbelief and fabrications,
because if killing him were Haram, the Prophet would not have said what he said, and he would not
have said to the man: ‘Why did you not fulfil your vow to kill him?’”
‫فعلم أنه قد كان جائزا له أن يقتل من يفتري عليه ويؤذيه من الكفار وإن جاء مظهر لإلسالم والتوبة بعد القدرة عليه وفي ذلك‬
‫داللة ظاهرة على أن االفتراء عليه وأذاه يجوز له قتل فاعله وإن أظهر اإلسالم والتوبة‬.
“Thus, it is known that it was permissible for him to kill those among the disbelievers who
fabricated lies against him and offended him, even if they came showing that they wanted become
Muslim and repent after the Muslims gained power over them. This clearly indicates that fabricating
lies against him and offending him makes it permissible to execute the one who does that, even if
he outwardly appears to be a Muslim and to have repented.”
https://shamela.ws/book/7344/411 as-Sarim al-Maslul (p. 408 – 409)
Similarly, ibn Taymiyya wrote elsewhere:
‫ "هال قتلتموه" ثم عفوه عنه بعد ذلك دليل على أن‬:‫ثم إن إباحة النبي صلى هللا عليه وسلم دمه بعد مجيئه تائبا مسلما وقوله‬
‫النبي صلى هللا عليه وسلم كان له أن يقتله وأن يعفو عنه ويعصم دمه وهو دليل على أن له صلى هللا عليه وسلم أن يقتل من سبه‬
‫وإن تاب وعاد إلى اإلسالم‬.
“The fact that the prophet permitted his blood after he came as a repentant Muslim… is evidence
that the Prophet had the right to kill whoever insulted him, even if he repented and returned to
Islam”
https://shamela.ws/book/7344/119 as-Sarim al-Maslul p. 118
‫وأيضا فإن عبد هللا بن سعد بن أبي سرح لما طعن عليه وافترى افتراء عابه به بعد أن أسلم أهدر دمه وامتنع عن مبايعته وقد‬
‫تقدم تقرير الداللة منه على أن الساب يقتل وإن أسلم وذكرنا أنه كان قد جاءه مسلما تائبا قد أسلم قبل أن يجيء إليه كما رويناه‬
‫عن غير واحد أو قد جاء يريد اإلسالم وقد علم النبي صلى هللا عليه وسلم أنه قد جاء يريد اإلسالم ثم كف عنه انتظار أن يقوم‬
‫إليه رجل فيقتله‬.
‫وهذا نص في أن مثل هذا المرتد الطاعن ال يجب قبول توبته بل يجوز قتله وإن جاء تائبا وإن تاب وقد قررنا هذا فيما مضى وهنا‬
‫من وجوه أخرى أن الذي عصم دمه عفو رسول هللا صلى هللا عليه وسلم عنه ال مجرد إسالمه وأن باإلسالم والتوبة انمحى اإلثم‬
‫وبعفو رسول هللا صلى هللا عليه وسلم احتقن الدم والعفو بطل بموته صلى هللا عليه وسلم وليس لْلمة أن يعفوا عن حقه وامتناعه‬
‫من بيعته حتى يقوم إليه بعض القوم فيقتله نص في جواز قتله وإن جاء تائبا‬.
“When Abdullah ibn Sa‘d ibn Abi Sarh impugned him and fabricated lies against him, to undermine
him, after he had become Muslim, the Prophet issued orders that he be executed, and refused to
accept his oath of allegiance. We have seen above the evidence which confirms that the one who
insults the Prophet may be executed even if he becomes Muslim, and we stated that he came to him
as a Muslim and repentant. He had become Muslim before he came to him, as we have narrated
from more than one narrator, or he came wanting to become Muslim. The Prophet knew that he
had come wanting to become Muslim, then he refrained from responding to him, waiting for a man
to get up and kill him.
14
This indicates that in the case of someone like this apostate who had insulted the Prophet it is not
obligatory to accept his repentance; rather it is permissible to kill him even if he comes repenting.
We have stated that in the past and here in several ways. What protected a person’s life was the
pardon of the Messenger of Allah, not merely the fact that he had become Muslim. Becoming
Muslim and repenting erase sin, but the pardon of the Messenger of Allah protected his life. This
pardon ended with the death of the Prophet, and the ummah does not have the right to pardon
anyone on his behalf. The fact that he refused to accept his oath of allegiance until someone got up
and killed him indicates that it is permissible to execute him, even if he comes repenting.”
https://shamela.ws/book/7344/343 as-Sarim al-Maslul (p. 340-341)
Ibn Khatal
Besides Ibn Abu Sarh, the other person Muhammad ordered to be executed on the Day of the
Conquest of Mecca, was a man by the name of Ibn Khatal.
Sahih Bukhari 4286 & 3044 reports: “On the day of the Conquest, the Prophet entered Mecca,
wearing a helmet on his head. When he took it off, a man came and said: ‘Ibn Khatal is clinging to
the curtain of the Ka`ba.’ The Prophet said: ‘Kill him.’” https://sunnah.com/bukhari:3044
https://sunnah.com/bukhari:4286
Ibn Taymiyya wrote that Ibn Khatal was guilty of 3 crimes in as-Sarim al-Maslul (p. 135):
‫ قتل النفس والردة والهجاء‬:‫فهذا له ثالث جرائم مبيحة للدم‬.
“There were 3 crimes for which the blood (of ibn Khatal) was made permissible: Killing a soul
(unjustly), apostasy and ridiculing (the Prophet).”
‫ لم يقتل لقتل النفس ألن أكثر ما يجب على من قتل ثم ارتد أن يقتل قودا والمقتول من خزاعة له أولياء‬:‫فمن احتج بقصته يقول‬
‫فكان حكمه لو قتل قودا أن يسلم إلى أولياء المقتول فإما أن يقتلوا أو يعفوا أو يأخذوا الدية ولم يقتل لمجرد الردة ألن المرتد‬
‫يستتاب وإذا استنظر أنظر وهذا ابن خطل قد فر إلى البيت عائذا به طالبا لْلمان تاركا للقتال ملقيا للسالح حتى نظر في أمره وقد‬
‫أمر النبي صلى هللا عليه وسلم بعد علمه بذلك كله أن يقتل وليس هذا سنة من يقتل لمجرد الردة فثبت أن هذا التغليظ في قتله إنما‬
‫كان ألجل السب والهجاء وأن الساب وإن ارتد فليس بمنزلة المرتد المحض يقتل قبل االستتابة وال يؤخر قتله وذلك دليل على‬
‫جواز قتله بعد التوبة‬.
Ibn Taymiyya then proceeds by saying that Ibn Khatal was not killed due to retaliation (life for life),
because the Muslims would have handed him over to the guardians or allies of the man he killed.
The guardians/allies of the man Ibn Khatal killed would have had the choice whether to execute him,
pardon him or take the blood money. Ibn Taymiyya also says that Ibn Khatal was not killed for
merely apostatizing, because repentance is to be sought from the Apostate. Ibn Taymiyya concludes
that it is proven that Ibn Khatal was killed for insulting Muhammad, and that his immediate
execution fits the ruling of a blaspheming apostate, and not an ordinary apostate.
‫وقد استدل بقصة ابن خطل طائفة من الفقهاء على أن من سب النبي صلى هللا عليه وسلم من المسلمين يقتل وإن أسلم حدا‬
“A group of jurists cited the story of Ibn Khatal as evidence that whoever insults the Prophet among
the Muslims is to be killed, even if embraces Islam.”
https://shamela.ws/book/7344/137#p1 as-Sarim al-Maslul (p. 135 – 136)
15
Qadi Iyad (1083 – 1149 AD, Maliki) wrote in ash-Shifa (2/488), after mentioning killing those who
harm Allah and His Messenger:
،‫سلَّ َم‬
َ ‫َّللا‬ َ ‫س ِب ِه‬ ِ ‫» اللَّتَي ِْن كَانَتَا تُغَنِي‬٤« ‫َاريَت َ ْي ِه‬
َ ‫َان ِب‬ ِ ‫» َوج‬٣« ‫ط ٍل‬ ِ ْ‫َو َكذَ ِلكَ أ َ ْم ُرهُ ي َْو َم ا ْلفَت‬
َ ‫ح ِبقَتْ ِل اب ِْن َخ‬
“Similarly on the Day of the Conquest, he ordered the killing of Ibn Khatal and his two slave-girls who
used to sing his curses on the Prophet.”
https://shamela.ws/book/23645/1216#p1 (2/488) al-Shifa
Ibn Battal (d. 1057 AD) wrote in Sharh Sahih Bukhari (4/520):
‫واستدل المالكيون من حديث ابن خطل أن من سب النبى يُقتل وال يستتاب كما فعل الرسول (صلى هللا عليه وسلم) بابن خطل‬.
“The Malikis derive from the Hadith of Ibn Khatal that whoever insults the Prophet will be killed and
his repentance is not accepted, as the Messenger did with Ibn Khatal.”
https://shamela.ws/book/10486/2133 Sharh Sahih Bukhari (4/520)
Khalid ibn Walid

Qadi Iyad (1083 – 1149 AD, Maliki) wrote in ash-Shifa (2/488):
ُّ ‫ فَبَعَثَهُ النَّ ِب‬،‫ أَنَا‬: »٦« ‫ فَقَا َل َخا ِل ٌد‬.‫ع ُد ِوي؟‬

‫ي‬ َ ‫ َم ْن يَ ْكفِينِي‬:َ‫سلَّ َم فَقَال‬
َ ‫َّللا‬ ُ َ‫ أَنَّ َرج ًُال كَانَ ي‬: »٥« ‫ث آ َخ َر‬
َ ُ‫سبُّه‬ ٍ ‫َوفِي َحدِي‬
ُ‫سلَّ َم فَقَتَلَه‬
َ ‫َّللا‬ َ .
“In another hadith about a man who used to curse the Prophet, the Prophet said, “Who will save me
from my enemy?” Khalid said, “I will,” so the Prophet sent him out and he killed him.”
https://shamela.ws/book/23645/1216#p1 ash-Shifa (2/488)
Ibn al-Mulaqqin (1323 – 1401 AD, Shafi’i) in al-Tawdih li Sharh al-Jami’ al-Sahih (31/544):
‫ أنا فبعثه إليه فقتله‬:‫ "من يكفيني عدوي؟ " فقال خالد‬:‫(وفي حديث آخر أن رجالً كان يسبه فقال‬1).
“In another Hadith, a man who insulted him (the Prophet), and he asked: “Who will suffice me from
this enemy of mine?” Khalid [ibn Walid] said, “I shall” and went to kill him.
Ibn Hazm (994 – 1064 AD) says this Hadith is Authentic:
‫ وهو‬:‫ قال ابن المديني‬،‫ وهو حديث صحيح مسند رواه عن رسول هللا – صلى هللا عليه وسلم – رجل من بلقين‬:‫قال ابن حزم‬
‫ وبه يعرف‬،‫اسمه‬.
https://shamela.ws/book/13252/19311 al-Tawdih li Sharh al-Jami’ al-Sahih (31/544) by ibn al-Mulaqqin
Abu Bakr
In Sunan an-Nasa'i 4071 – 4077 we read: “A man spoke harshly to Abu Bakr As-Siddiq, and I said:
'Shall I kill him?' He told me off, and said: 'That is not for anyone after the Messenger of Allah.’”
https://sunnah.com/nasai:4071 al-Albani said that this Hadith is Sahih: https://shamela.ws/book/13285/8444
One of the Muslims asked Abu Bakr permission to kill a man that spoke harshly about him (Abu
Bakr), but Abu Bakr replied that no individual after Muhammad can be insulted in a way deserving of
their execution. In other words, you can’t be lawfully executed for insulting a Muslim in the 21st
century, but you can still be executed if you insult Muhammad and previous Prophets.
Ibn Taymiyya writes in as-Sarim al-Maslul (p. 94):
16
‫وقد استدل به على جواز قتل ساب النبي صلى هللا عليه وسلم جماعة من العلماء منهم أبو داود وإسماعيل بن إسحاق‬
‫القاضي وأبو بكر عبد العزيز والقاضي أبو يعلى وغيرهم من العلماء وذلك ألن أبا برزة لما رأى الرجل قد شتم أبا بكر‬
‫وأغلظ له حتى تغيظ أبو بكر استأذنه في أن يقتله بذلك وأخبره أنه لو أمره لقتله فقال‬
“A group of scholars, including Abu Dawud, Isma'il ibn Ishaq, Abu Bakr Abdil Azeez, Al Qadi Abu
Ya'ala and others have used this as evidence to kill those who insult the Prophet…”
‫وهذا الحديث يفيد أن سبه في الجملة يبيح القتل ويستدل بعمومه على قتل الكافر والمسلم‬.
“The Hadith indicates that whoever insults him (the Prophet) is permissible to be killed, and this is
general concerning a disbeliever and a Muslim.”
Al-Dhahabi (1274 - 1348 AD, Shafi'i) also used this narration as proof to kill a blaspheming Dhimmi
in Tanqih at-Tahqiq (2/280-281):
٧٣٣ -]‫سأَلَة‬ ْ ‫ [ َم‬:

ْ َ
‫ نقض عَهده‬،‫سوله َوكتبه بِ َما ال يَنبَغِي‬ُ ‫إِذا ذكر ال ِذمِ ي هللا َو َر‬.
.ُ‫ أَقتله‬:‫ فَقلت‬،‫ " أ ْغلظ رجل ألبي بكر الصديق‬:َ‫ قَال‬،‫َرزة‬
َ ‫ عَن أبي ب‬،‫ عَن عبد هللا بن قدا َمة‬،‫ عَن ت َ ْوبَة ا ْلعَ ْنبَري‬،‫ش ْعبَة‬ ُ )‫(س‬
]‫علَ ْي ِه َوسلم‬
َ ‫سول هللا [صلى هللا‬ ُ ‫ْس َهذَا ألحد بعد َر‬
َ ‫ لَي‬:َ‫ َوقَال‬،‫" فَا ْنتَهرنِي‬.
https://shamela.ws/book/22848/671 (2/280-281) Tanqih at-Tahqiq
Ibn Qayyim (1292 - 1350 AD, Hanbali) wrote in Zad al-Ma’d (p. 54-55):
‫ب‬
ِ ‫س‬ َ ‫سلَّ َم أَنَّهُ قَضَى ِب ِإ ْهد َِار د َِم أ ُ ِم َولَ ِد ْاأل َ ْع َمى لَ َّما قَتَلَهَا َم ْو َال َها‬
َّ ‫علَى ال‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ َ‫ثَبَت‬.
َ ُ‫ع ْنه‬
،ُ‫سبِ ِه َوأَذَاه‬ َ ‫َوقَت َ َل َج َماعَةً مِ نَ ا ْليَهُو ِد‬
َ ‫علَى‬
‫علَ ْي ِه‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫َّللا‬ ُ ‫ْس َهذَا ِأل َ َح ٍد َب ْع َد َر‬
ِ َّ ‫سو ِل‬ َ ‫ َوقَ ْد أ َ َرا َد قَتْ َل َم ْن‬،ِ ‫سلَمِ ي‬
َ ‫ لَي‬:ُ‫س َّبه‬ ْ َ ‫ع ْنهُ ِأل َ ِبي ب َْر َزةَ ْاأل‬
َ ‫َّللا‬
ُ َّ ‫ي‬َ ‫ق َر ِض‬ ِ ‫َوقَا َل أَبُو َبك ٍْر‬
ُ ‫الص ِدي‬
‫سلَّ َم‬
َ ‫و‬.
َ
“And it has been authentically reported from him that he invalidated the payment of blood money for
the mother of the children of the blind man (who was her master) when he killed her for maligning
the Prophet. And he killed a number of Jews for slandering him and hurting him... Abu Bakr said to
Abu Barzah when he wished to kill someone who had slandered him- "It is not allowed for anyone to
do that after the Messenger of Allah.”
https://shamela.ws/book/21713/1943#p1 Arabic: p. 54-55. English: p. 480.
CONSENSUS:
Al-Khattabi (931 – 998 AD, Shafi’i) wrote in Ma’alim as-Sunan (3/296):
‫وال أعلم أحدا ً من المسلمين اختلف في وجوب قتله ولكن إذا كان الساب ذميا ً فقد اختلفوا فيه فقال مالك بن أنس من شتم النبي‬
‫ وقال الشافعي يقتل الذمي إذا سب النبي‬،‫صلى هللا عليه وسلم من اليهود والنصارى قتل إال أن يسلم وكذلك قال أحمد بن حنبل‬
‫صلى هللا عليه وسلم وتبرأ منه الذمة‬.
‫ عَن أبي حنيفة أنه قاله ال يقتل الذمي بشتم النبي صلى هللا عليه وسلم ما هم عليه من الشرك أعظم‬،‫وحكي‬.
“I do not know of any Muslim who differed concerning the obligation of killing such a person, but if
the offender was a Dhimmi, then they disagreed about it. If the blasphemer was a dhimmi, Malik
said, “The one who vilifies the Prophet from the Jews or the Christians is killed, unless he converts.”
17
Ahmad (ibn Hanbal) said likewise. And al-Shafi‘I said, “The dhimmi is killed if he curses the Prophet
and his covenant of protection (dhimma) is removed from him.” It is reported about Abu Hanifa that
he said: “The dhimmi is not killed for cursing the Prophet for what they are guilty of from shirk is
worse.””
https://shamela.ws/book/1442/951#p1 Ma’alim as-Sunan (3/296)
Al-Khattabi is unaware of any Muslim that disagrees about the obligation to kill a blaspheming
Apostate, but says that there is a disagreement surrounding a blaspheming Dhimmi. Malik ibn Anas,
Ahmed ibn Hanbal and al-Shafi’i says that you need to kill a blaspheming Dhimmi, but that Abu
Hanifa believes you are not to kill a blaspheming Dhimmi.
Qadi Iyad also reported this statement in his ash-Shifa (2/477):
ْ ‫ب قَتْ ِل ِه إِذَا كَانَ ُم‬

‫س ِل ًما‬ َ َ‫اختَل‬
ِ ‫ف فِي ُوجُو‬ ْ ‫«ال أ َ ْعلَ ُم أ َ َحدًا مِ نَ ا ْل ُم‬
ْ َ‫سلِمِ ين‬ َ :‫ي‬
ُّ ِ‫طاب‬ ُ ‫ » َوقَا َل أَبُو‬.
َّ ‫» ا ْل َخ‬١« َ‫سلَ ْي َمان‬
“Abu Sulayman al-Khattabi said: “I do not know of any Muslim who disagrees about the necessity
of killing such a person if he is a Muslim.””
Ibn al-Mundhir (855 – 930 AD) wrote in al-Iqna (2/584):
‫ وأجمع عوام أهل العلم‬،‫ لو سمعته لقتلته‬:َ‫ فَقَال‬،‫سلَّ َم‬

َ ‫َّللا‬ َ ‫ إن رجال سب النَّبِي‬:ُ‫ أنه قيل لَه‬،‫وقد روينا عن ابن عمر‬
‫ وإسحاق ومن‬،‫ وأحمد‬،‫ والشافعي‬،‫ والليث بن سعد‬،‫ مالك‬:‫سلَّ َم هذا قول‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫علَى من سب النَّبِي‬
َ ‫علَى وجوب القتل‬
َ
‫تبعهم‬.
“…The people of knowledge have a consensus that whoever insults him is to be killed. Malik (ibn
Anas), al-Layth ibn Sa’d, Ahmad (ibn Hanbal), Ishaq (ibn Rahawayh) and Ash-Shafi’i also said this,
and those who follow them.”
https://shamela.ws/book/12843/522 al-Iqna (2/584) by ibn al-Mundhir
Qadi ‘Iyad (1083 – 1149 AD, Maliki) wrote in ash-Shifa (2/476):
‫ والوعيد جار عليه‬،‫» لَهُ كَافِ ٌر‬٤« َ‫سلَّ َم ا ْل ُمتَنَ ِقص‬

َ ‫َّللا‬ َ ِ ‫ «أَجْ َم َع ا ْلعُلَ َما ُء أَنَّ شَاتِ َم النَّبِي‬:‫ون‬ ٍ ُ‫سحْ ن‬ ُ ‫» ْب ُن‬٣« ‫قَا َل ُم َح َّم ُد‬
٥« ‫عذَا ِب ِه َكفَ َر‬ َ ‫ َو َم ْن شَكَّ فِي ُك ْف ِر ِه َو‬..ُ‫ َو ُح ْك ُمهُ ِع ْن َد ْاأل ُ َّم ِة ا ْلقَتْل‬،‫ » »بعذاب هللا له‬.
ِ ‫» بن نويرة بقوله ع َِن النَّبِي‬٩« ‫» بن الوليد مالك‬٨« ‫» َهذَا بِقَتْ ِل خالد‬٧« ‫سي ِْن ب ِْن َخا ِل ٍد ا ْلفَقِيهُ فِي مِ ثْ ِل‬
َ ‫» ْب ُن ُح‬٦« ‫َواحْ ت َ َّج إِب َْراهِي ُم‬
١٠« ‫سلَّ َم «صَاحِ بُ ُك ْم‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ »»
“Muhammad ibn Sahnun said that scholars unanimously agree that anyone who reviles the Prophet
and disparages him is an unbeliever and the threat of Allah’s punishment is on him. The community’s
judgement on him is that he be killed. Anyone who has any doubts about such a person’s disbelief
and punishment is also an unbeliever. For a proof of this, Ibrahim ibn Husayn ibn Khalid, the faqih,
uses the instance of Khalid ibn al-Walid killing Malik ibn Nuwayra for referring to the Prophet as
“your companion.””
‫اإل َم ِام فِي قَتْ ِل ِه‬ َ ‫ َوذَك َْرنَا إِجْ َما‬،‫سلَّ َم‬
ِ ْ ‫ع العلماء على قتل فاعل ذلك وقائله وتخيير‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫ب َوأَذًى فِي َح ِق ِه‬ َ ‫قَ ْد قَ َّد ْمنَا َما ه َُو‬
ٌّ ‫س‬
َ ‫علَى َما ذَك َْرنَاهُ َوقَ َّر ْرنَا ا ْل ُح َج َج‬
‫علَ ْي ِه‬ َ ‫أ َ ْو‬.
َ ‫ص ْل ِب ِه‬
“We have already stated what constitutes cursing and harming the Prophet, and we have mentioned
the consensus of the ‘ulama’ that anyone who says or does that should be killed. The Imam can
choose between simply killing him or crucifying him, according to the judgements we have
mentioned and whose proofs we have confirmed.”
18
‫ َوتَعْظِ ي ٍم‬،‫ َو َما َيت َ َع َّي ُن لَهُ مِ ْن ِب ٍر َوت َ ْوق ٍِير‬،‫سلَّ َم‬
َ ‫َّللا‬ َ ِ ‫وق لِلنَّ ِبي‬ ُ ‫اع ْاأل ُ َّم ِة َما َي ِج‬
ِ ُ‫ب مِ نَ ا ْل ُحق‬ ِ ‫س َّن ِة َو ِإجْ َم‬
ُّ ‫ب َوال‬ِ ‫َق ْد ت َ َق َّد َم مِ نَ ا ْل ِكتَا‬
َ ‫سلِمِ ينَ َو‬
‫سابِ ِه‬ ْ
ْ ‫علَى قتل متنقصه مِ نَ ال ُم‬ ُ ُ
َ ‫ت ْاأل َّمة‬ َ َ َ
ِ َ‫ َوأجْ َمع‬،ِ‫َّللا تَعَالَى أذاهُ فِي ِكتَابِه‬ َ
ُ َّ ‫ب َهذا ح ََّر َم‬ ِ ‫س‬ َ ‫ َوبِ َح‬،‫َوإِك َْر ٍام‬
“The rights of the Prophet and the devotion, respect, esteem and honor that are owed to him are
made clear in the Book and the Sunna and the consensus of the community. In His Book, Allah has
made it haram to harm him. The Community agree that anyone among the Muslims who
disparages him or curses him is to be killed.”
‫ص َل ٍة‬ْ ‫ أ َ ْو دِينِ ِه أ َ ْو َخ‬،ِ‫سبِه‬

َ َ‫س ِه أ َ ْو ن‬ ِ ‫صا فِي نَ ْف‬ ً ‫ق بِ ِه نَ ْق‬ َ ‫سلَّ َم أ َ ْو عَابَهُ أ َ ْو أ َ ْل َح‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫ي‬َّ ِ‫ب النَّب‬ َّ ‫س‬َ ‫َّللا َوإِيَّاكَ أَنَّ جَمِ ي َع َم ْن‬
ُ َّ ‫ا ْعلَ ْم َوفَّقَنَا‬
‫ب لَهُ فَه َُو‬ ‫ي‬ ‫ع‬‫ل‬ْ ‫ا‬
ِ ْ َ َ ِ‫ِ م‬‫و‬ ُ ‫ه‬‫ن‬ْ ‫ض‬ َ ‫غ‬‫ل‬ْ ‫ا‬ ‫و‬
ِ َ ‫أ‬ ،ِ‫ه‬ ‫ن‬ْ ‫َأ‬
‫ش‬
ِ ِ ِ ‫ل‬ ‫ِير‬
‫غ‬ ‫ص‬
ْ َّ ‫ت‬ ‫ال‬ ‫و‬
ِ َ ‫أ‬ ،ِ ‫ه‬ ‫ي‬ َ ‫ل‬‫ع‬َ
ْ ِ‫ِ ِ َ اء‬ ‫ر‬‫ز‬ْ ْ
‫اإل‬ ‫و‬ َ ‫أ‬ ُ ‫ه‬َ ‫ل‬ ‫ب‬ ‫س‬ ‫ال‬
ِ َّ ِ ِ ‫يق‬ ‫ر‬ َ
‫ط‬ ‫ى‬ َ ‫ل‬‫ع‬َ ٍ‫مِ ْن خِ صَا ِل ِه أ َ ْ َّ ضَ ِ ِ ْ َّ َ ِ ْ ء‬
‫ي‬ ‫ش‬
َ ‫ب‬ ُ ‫ه‬‫ه‬‫ب‬ ‫ش‬
َ ‫و‬ َ ‫أ‬ ‫ه‬‫ب‬ ‫َر‬ ‫ع‬ ‫و‬
ُ‫اب لَه‬ٌّ ‫س‬ َ .
‫» فِي ِه تَص ِْري ًحا‬١« ‫ َو َال نَ ْمت َ ِري‬،ِ‫علَى َهذَا ا ْل َم ْق ِصد‬ ِ ‫ستَثْنِي فَص ًْال مِ ْن فُصُو ِل َهذَا ا ْلبَا‬
َ ‫ب‬ ْ َ‫ َو َال ن‬.ُ‫ب يُ ْقت َ ُل َك َما نُ َب ِينُه‬ َّ ‫َوا ْل ُح ْك ُم فِي ِه ُح ْك ُم ال‬
ِ ‫سا‬
‫كَانَ أ َ ْو ت َ ْل ِوي ًحا‬.
‫عب ََث فِي ِج َهتِ ِه ا ْلعَ ِزي َز ِة‬ َ ‫ أ َ ْو‬،‫يق الذَّ ِم‬ِ ‫ط ِر‬ َ ‫علَى‬ َ ‫ق بِ َم ْن ِصبِ ِه‬
ُ ‫ب إِلَ ْي ِه َما َال يَلِي‬ َ َ‫ أ َ ْو ن‬،ُ‫ أ َ ْو ت َ َمنَّى َمض ََّرةً لَه‬،ِ‫علَ ْيه‬
َ ‫س‬ َ ‫َو َكذَ ِلكَ َم ْن لَعَنَهُ أ َ ْو َدعَا‬
»١« ُ‫صه‬ َ ‫غ َم‬ َ
َ ‫ أ ْو‬،ِ‫علَ ْيه‬
َ ‫ش ْيءٍ مِ َّما ج ََرى مِ نَ ا ْلب ََالءِ َوا ْلمِ حْ نَ ِة‬ َ ِ‫عيَّ َرهُ ب‬
َ ‫ أو‬.‫» ومنكر من القول وزور‬٢« ‫جْر‬ ٍ ‫ َو َه‬،‫ف مِ نَ ا ْلك ََال ِم‬ ٍ ‫س ْخ‬
ُ ِ‫ب‬
ِ َّ ‫ض َوا ُن‬
‫َّللا عليهم‬ َّ ‫ َو َهذَا ُكلُّهُ ِإجْ َماعٌ مِ نَ ا ْلعُلَ َماءِ َوأَئِ َّم ِة ا ْلفَتْ َوى مِ ْن لَد ُِن ال‬،ِ‫ض ا ْلبَش َِريَّ ِة ا ْلجَائ َِز ِة َوا ْل َم ْعهُو َد ِة لَ َد ْيه‬
ْ ‫صحَابَ ِة ِر‬ ‫ار‬ ‫و‬ ‫ع‬ ْ
ِ ِ َ َ ِ َ‫ِبب‬
‫ل‬ ‫ا‬ ‫ْض‬ ‫ع‬
‫» جرا‬٢« ‫إلى هلم‬
“Know that all who curse Muhammad, or blame him or attribute imperfection to him in his person,
his lineage, his religion or any of his qualities, or alludes to that or its like by any means whatsoever,
whether in the form of a curse or contempt or belittling him or detracting from him or finding fault
with him or maligning him, the judgement regarding such a person is the same as the judgement
against anyone who curses him. He is killed as we shall make clear.
This judgement extends to anything which amounts to a curse or disparagement. We have no

hesitation concerning this matter, be it a clear statement or allusion. The same applies to anyone
who curses him, invokes against him, desires to harm him, ascribes to him what does not befit his
position or jokes about his mighty affair with foolish talk, satire, disliked words or lies, or reviles him
because of any affliction or trial which happened to him or disparages him, because of any of the
permissible and well-known human events which happened to him. All of this is the consensus of
scholars and the imams of fatwa from the time of the Companions until today.
https://shamela.ws/book/23645/1201#p1 (2/473-474) al-Shifa
‫سلَّ َم يُ ْقت ُ ُل‬َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬

َ ‫َّللا‬ َ ‫ي‬ َّ ِ‫ب النَّب‬ َّ ‫س‬َ ‫ع َلى أَنَّ َم ْن‬ َ ‫» أ َ ْه ِل ا ْل ِع ْل ِم‬٤« ‫» ْب ُن ا ْل ُم ْنذ ِِر أَجْ َم َع ع ََوا ُّم‬٣« ‫قال أَبُو بَك ِْر‬.
٩« »ِ ‫ب الشَّافِ ِعي‬ ُ ‫» َوه َُو َم ْذ َه‬٨« ‫ق‬ ُ ‫سحَا‬ ْ ِ‫» َوإ‬٧« ‫» َوأَحْ َم ُد‬٦« ‫ْث‬ ُ ‫ َواللَّي‬،‫» ْب ُن أَنَ ٍس‬٥« ُ‫ « َما ِلك‬: َ‫ » َومِ َّم ْن قَا َل ذَ ِلك‬.
‫َّللاُ عنه وال تقبل توبته عند هؤالء‬ َّ ‫ي‬ َ ‫يق َر ِض‬ ِ ‫الص ِد‬ ِ »١١« ‫«وه َُو ُم ْقتَضَى قَ ْو ِل أَبِي بَك ٍْر‬ َ : »١٠« ‫ض ِل‬ ْ َ‫اضي أَبُو ا ْلف‬
ِ َ‫ »قَا َل ا ْلق‬.
َ ‫» لَ ِكنَّ ُه ْم قَالُوا ِه‬٥« َ‫سلِمِ ين‬
‫ي‬ ْ ‫» فِي ا ْل ُم‬٤« ‫ي‬ ُّ ‫» َوأ َ ْه ُل ا ْلكُوفَ ِة َو ْاأل َ ْو َزا ِع‬٣« ‫ي‬ ُّ ‫» َوالث َّ ْو ِر‬٢« ُ‫صحَابُه‬ ْ َ ‫» َوأ‬١« َ‫َو ِبمِ ثْ ِل ِه قَا َل أَبُو َحنِيفَة‬
٦« ‫ »ردة‬.
“Abu Bakr ibn al-Mundhir said that the bulk of the people of knowledge agree that whoever curses
the Prophet is killed. These include Malik (ibn Anas), al-Layth, Ahmad (ibn Hanbal) and Ishaq (ibn
Rahawayh), and it is the position of the Shafi‘i school. Qadi Abu’l-Fadl said that it is based on the
statement of Abu Bakr as-Siddiq. His repentance is not accepted. Something similar was stated by
Abu Hanifa and his people, ath-Thawri and the people of Kufa and al-Awza‘i about the Muslims.
However, they said that it constitutes apostasy.”
19
‫ َك َما‬.‫ َو َه ْل قَتْلُهُ َح ٌّد أ َ ْو ُك ْف ٌر‬،ِ‫ِيره‬
ِ ‫ستِتَابَتِ ِه َوت َ ْكف‬ ُ ‫علَى َهذَا َوقَ َع ا ْلخِ َال‬
ْ ‫ف فِي ا‬ َّ ‫ «ذَ ِلكَ ِر َّدةٌ ك‬:ُ‫سبَّه‬
َ ‫َالز ْن َدقَ ِة َو‬ َ ‫» فِي َم ْن‬١٠« ‫سحْ نُو ٌن‬ ُ ‫َوقَا َل‬
‫َّللا تَعَالَى‬
ُ َّ ‫ء‬
َ ‫َا‬
‫ش‬ ‫ن‬ْ ‫إ‬
ِ ‫ِي‬ ‫ن‬ ‫ا‬َّ ‫ث‬ ‫ال‬ ‫ب‬
ِ ‫َا‬ ‫ب‬ ْ
‫ل‬ ‫ا‬ ‫ِي‬ ‫ف‬ ُ ‫ه‬ ُ‫سنُبَ ِين‬ َ .
ُ ْ
‫ف األ َّم ِة‬ َ
ِ ‫سل‬ َ ‫َار َو‬ َ ْ
ِ ‫عل َماءِ األ ْمص‬ َ ُ َ‫ستِبَا َح ِة دَمِ ِه بَ ْين‬ ً َ
ْ ‫وال ن ْعل ُم خِ الفا فِي ا‬. َ َ َ َ
“Sahnun said about those who curse the Prophet: “This is apostasy in exactly the same way as
heresy (zandaqa) is. Therefore, there is some dispute about whether such a person should be called
to repent (as a Muslim) or whether he is an unbeliever. Is he to be killed by a hadd-punishment (as a
Muslim) or for disbelief?” We will make this clear in Chapter Two. We do not know of any dispute
among the ‘ulama’ of the community and the Salaf regarding the permissibility of shedding his
blood.”
‫علَى قَتْ ِل ِه وتكفيره‬ َ ‫ع‬ َ ‫ َوقَ ْد ذَك ََر‬.

ِ ْ ‫غ ْي ُر َواحِ ٍد‬
َ ‫اإلجْ َما‬
‫وف َما‬ ْ
ُ ‫ف بِ ِه َوال َم ْع ُر‬ َ
ِ ِ‫ستخ‬ ْ
ْ ‫ِير ال ُم‬ ْ َ
ِ ‫ف فِي تكف‬ َ ْ َ
ِ ‫ي إِلى الخِ ال‬ َ ْ َ
ِ ‫ي ْب ُن أحْ َم َد الف ِار‬
ُّ ‫س‬ ُّ ‫ع ِل‬ َ َّ
َ »٢« ‫» َوه َُو أبُو ُم َح َّم ٍد‬١« ‫َار بَعْضُ الظاه ِِريَّ ِة‬ َ ‫َوأَش‬
ُ‫قَ َّد ْمنَاه‬.
“Several people have mentioned that the consensus is that he is to be killed and considered an
unbeliever. One of the Dhahirites, Abu Muhammad ibn Ahmad al-Farisi, however, indicated that
there is some disagreement about whether to consider someone who belittles the Prophet as an
unbeliever. The best-known position has already been stated.”
‫ِف فِي ذَ ِلكَ ُمتَقَ ِد ُم ُه ْم َو َال ُمتَأَخِ ُرهُ ْم َوإِ ِن ا ْختَلَفُوا فِي ُحك ِْم قَتْ ِل ِه‬
ْ ‫ب قَتْ ُل قَائِ ِل ِه لَ ْم ي َْختَل‬ ً ُّ‫سبًّا أ َ ْو تَنَق‬
ُ ‫صا ي َِج‬ َ ‫ع َّدهُ ا ْلعُلَ َما ُء‬ َ ‫َاب ُكلُّهُ مِ َّما‬ُ ‫فَ َهذَا ا ْلب‬
‫علَى َما أَش َْرنَا ِإلَ ْي ِه َونُبَ ِينُهُ بَ ْع ُد‬َ .
“Anything like this which is something that the scholars (ulama) consider to be a curse or
disparagement necessitates that the one who says it be killed. Neither the early or later people
disagree about that, but they disagree about the basis for killing him as we have indicated. We will
make this clear later.”
Ibn Hajar al-Haytami (1503 – 1566 AD, Shafi’i) wrote in Al-Iylam bi Qawatiy al-Islam (p. 246):
‫ وممن حكى اإلجماع على ذلك ابن المنذر والخطابي وغيرهما كمحمد بن‬,‫بإجماع األمة على قتل منتقصه من المسلمين وسابه‬
‫سحنون‬.
“There is an ijma (consensus) of this nation that a Muslim who disparages or insults the Prophet
shall be executed; and those who mentioned this ijma (consensus) are Ibn al-Mundhir, Khattabi,
Muhammad ibn Sahnun and others”
https://shamela.ws/book/13644/199 Al-Iylam bi Qawatiy al-Islam (p. 246)
Mulla Khusraw (Muhammad ibn Faramurz, d. 1480 AD, Hanafi) says:

ْ ‫ي أَجْ َم َع ا ْلعُلَ َما ُء‬
ُ‫إن شَات َ َمه‬ ُّ ‫سحْ نُونَ ا ْل َما ِل ِك‬ ْ ‫ب قَتْ ِل ِه إذَا كَانَ ُم‬
َ ‫س ِل ًما َوقَا َل ا ْب ُن‬ ِ ‫ف فِي ُوجُو‬ ْ َ‫سلِمِ ين‬
َ َ‫اختَل‬ ْ ‫ َال أ َ ْعلَ ُم أ َ َحدًا مِ ْن ا ْل ُم‬:‫ي‬ َّ ‫قَا َل ا ْل َخ‬
ُّ ‫طا ِب‬
َ
،‫عذابِ ِه َو َكفَّ َرهُ َكفَ َر‬َ ‫كَافِ ٌر َو ُح ْك ُمهُ ا ْلقَتْ ُل َو َم ْن شَكَّ فِي‬
“Khattabi said: I do not know of any Muslim who has argued against execution, when he is a Muslim.
Sahnun al-Maliki said that there is a unanimous agreement among scholars that the blasphemer of
the Prophet is a kafir and he shall be executed; whoever doubts in the punishment and kufr of such
a person is himself a kafir.”
https://shamela.ws/book/11446/299 Durar wa’l Ghurar (1/300)
20
Scholars Affirming the Execution of Blasphemers
Al-Subki (1284 - 1355 AD, Shafi'i jurist) wrote in al-Sayf al-Maslul (p. 204-205):
‫ وهو مشتمل على‬،‫ ألنا أردنا به السب الخاص الذي هو كفر‬،‫ خصوص السب‬:‫ والثانية‬،‫ عموم الردة‬:‫ إحداهما‬:‫إن القتل لعلتين‬
‫ بحيث لو فرض عدم التكفير به اقتضى‬،‫ وجهة السب من حيث هو‬،‫ جهة الكفر من حيث هو‬:‫ وهما‬،‫المعنيين اللذين ذكرناهما هنا‬
،‫القتل‬
“Execution is for two reasons: The first is generic, for apostasy; and second is specific for blasphemy.
Because if we consider blasphemy specifically which is [also] kufr, it entails both meanings which we
have mentioned here; that is: the facet of kufr in itself and the facet of blasphemy in itself; because
even if we consider a hypothetical case where an insult does not merit takfir, even then [blasphemy
itself] impels execution.”
‫ ولكن‬،‫ فإن التكفير بكل سب ال شك فيه‬،‫ "لو فرض عدم التكفير به" نعني على سبيل الفرض والتقدير لْلمور المستحيلة‬:‫وقولنا‬
‫ فأردنا بالفرض تحرير إحدى الجهتين‬،‫فيه جهتان يميز العقل إحداهما عن األخرى‬.
“When I said: “even if we consider a hypothetical case where takfir is not made due to insult,” I really
meant a hypothetical case which is impossible to occur – because there is no doubt that takfir is
made for every case of insult or blasphemy...”
https://shamela.ws/book/17816/101 al-Sayf al-Maslul (p. 204 – 205)
Al-Subki explains that even if we could theoretically separate blasphemy and apostasy in the case of
a blaspheming Muslim, the Muslim would still be liable for execution because of his blasphemy.
Qadi Iyad (1083 - 1149 AD, Maliki) wrote in ash-Shifa:
ُ‫سبَّهُ َك َما قَ َّد ْمنَاه‬

َ ْ‫علَى قَتْ ِل َمن‬ ِ ْ َ‫وإِ َّال ف‬.
َ ُ‫اإلجْ َماع‬ َ
‫ وبرهان‬،‫سلَّ َم فَقَ ْد َظه ََرتْ ع ََال َمةُ مرض قلبه‬

َ ‫علَ ْي ِه َو‬ َ ‫ أن من سبه وتنقصه‬.. »٣« ‫» َو ِاال ْعتِب َِار‬٢« ‫ع َلى َق ْت ِل ِه مِ نْ ِج َه ِة النَّ َظ ِر‬
ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫َويَ ُد ُّل‬
َ ْ َ
ِ ِ‫ ولهذا َح َك َم لهُ َكثِي ٌر مِ نَ العُل َماءِ ب‬،‫سرطويته وكفره‬.
‫الر َّد ِة‬
‫علَى ا ْل ُك ْف ِر فَيُ ْقتَ ُل‬ َ ‫ «أَنَّهُ َدلِي ٌل‬:‫» َحنِي َف َة َوا ْلكُوفِيِينَ َوا ْلقَ ْو ُل ْاآل َخ ُر‬٦« ‫» َوأَ ِبي‬٥« ِ ‫ َو َق ْو ُل الث َّ ْو ِري‬. »٤« ِ ‫ي ِر َوايَةُ الشَّامِ يِينَ عَنْ َمالِكٍ َو ْاأل َ ْو َزا ِعي‬ َ ‫َو ِه‬
،‫ب ونحوه‬ ِ ‫ِي‬
‫ذ‬ ْ
‫ك‬ َّ ‫ت‬ ‫َال‬
‫ك‬ ‫ر‬ ْ
‫ف‬ ‫ك‬
ُ
ٍ ُ ِ ‫ح‬ ‫ي‬ ‫َر‬
‫ص‬ ‫ا‬ ‫م‬ ‫إ‬ ُ
َّ ِ ْ َ‫ه‬ُ ‫ل‬ ‫و‬َ ‫ق‬ ‫و‬ . »‫ر‬ٌِ ‫ف‬ ‫َا‬
‫ك‬ ‫ا‬َ ‫ذ‬ ‫ه‬
َ َ ‫ف‬ .ُ ‫ه‬‫ن‬ْ ‫ع‬
َ ‫ِع‬
‫ل‬ ْ
‫ق‬
ٍ ُ َ‫م‬ َ
‫ال‬ ‫و‬ ،ُ ‫ه‬َ ‫ل‬ ‫ِر‬
‫ك‬ ْ
‫ن‬ ‫م‬ ‫ْر‬
‫ي‬
ٍ ُ َ ِِْ َ
‫غ‬ ‫ه‬ ‫ل‬ ‫و‬َ ‫ق‬ ‫ى‬ َ ‫ل‬‫ع‬َ ‫ا‬‫ي‬ ‫د‬‫ا‬ ‫م‬
ًِ َ َُ ‫ت‬ ‫م‬ َ‫ُون‬
‫ك‬ ‫ي‬
َ ْ‫ن‬َ ‫أ‬ َّ
‫ال‬ ‫إ‬ ‫ر‬ ْ
‫ف‬
ِ ِ ِ ‫ك‬
ُ ْ
‫ل‬ ‫ا‬ ‫ب‬ ُ ‫ه‬َ ‫ل‬ ‫م‬ َ َ ْ‫ن‬
ْ ْ‫ َ ِ ْ ُح‬،‫َحدًّا‬
‫ك‬ ‫ي‬ ‫م‬ ‫ل‬ ‫إ‬‫و‬
‫أو من كلمات االستهزاء والذم‬.
ٍ‫ فَ َهذَا كَافِ ٌر ِب َال خِ َالف‬..‫ َوه َُو ُك ْف ٌر أَ ْيضًا‬، َ‫ستِحْ َال ِل ِه ِلذَ ِلك‬ َ ‫ َوت َْركُ ت َْوبَتِ ِه‬،‫فَا ْعت َِرافُهُ ِبهَا‬.
ْ ‫ َدلِي ُل ا‬،‫ع ْنهَا‬
“However, the consensus is that anyone who curses him is to be killed as we have already stated.
That he is to be killed can be deduced by reflection and consideration. Anyone who curses or
disparages the Prophet has shown clear symptoms of the sickness of his heart and proof of his real
convictions and belief.
That is why most of the ‘ulama’ judge him to be an apostate. This is what is transmitted by the
people of Syria from Malik, al-Awza‘i, ath-Thawri, Abu Hanifa and the people of Kufa. The other
position is that it is not a proof of disbelief, and so the person in question is killed by the hadd-
punishment but he is not adjudged to be an unbeliever unless he persists in his words, not denying
them nor refraining from them. To be judged an unbeliever, his statement must either be a clear
statement of disbelief, like calling the Prophet a liar, or originate from mocking words and censure.
His open avowal of what he said and lack of repentance for it is an indication that he finds it lawful
and this constitutes disbelief, so there is no disagreement that he is an unbeliever.”
21
‫َّللا‬ َ ‫ت ا ْلعُقُوبَةُ ِل َم ْن‬
َ ُ‫سبَّه‬ ِ َ‫ فَكَان‬،ُّ‫اب ا ْلح ُِر مِ ْن أ ُ َّمتِ ِه يُ َحد‬
ُّ ‫س‬ َ ً‫سلَّ َم فِي ا ْلح ُْر َم ِة َم ِزيَّة‬
َ ‫ َو‬،‫علَى أ ُ َّمتِ ِه‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ِ ‫َو ِألَنَّ ِل ُحك ِْم النَّبِي‬
‫على غيره‬ َ َ ْ
َ ‫» َمن ِزلتِ ِه‬٢« ‫وف‬ ِ ‫شف‬ ُ َ
ُ ‫سلَّ َم ا ْلقَتْ َل ِلعَظِ ِيم قد ِْر ِه َو‬
َ ‫علَ ْي ِه َو‬
َ .
“Because upholding the Prophet’s honour is an obligation owed by his entire community and anyone
who curses a free man of his community is given a hadd-punishment, the punishment of someone
who curses the Prophet is that he is to be is killed because of the immensity of the worth of the
Prophet and his elevation over others.”
َ‫ِيق َوقَ ْد فَ َرض‬ َ َّ‫ أ َ ْو عَا َبهُ أ َ ْو تَنَق‬،ُ‫شت َ َمه‬

ِ ‫ َو ُح ْك ُمهُ ِع ْن َد ْاأل ُ َّم ِة ا ْلقَتْ ُل ك‬،ُ‫صهُ فَ ِإنَّهُ يُ ْقتَل‬
ِ ‫َالز ْند‬ َ ‫س َّبهُ أ َ ْو‬
َ ‫ « َم ْن‬: »٧« ‫قَا َل ا ْب ُن ا ْلقَاس ِِم فِي ا ْلعُتْ ِب َّي ِة‬
‫»َّللا تعالى توقيره وبره‬ ُ َّ .
“Ibn al-Qasim said in the ‘Utibiyya: “Anyone who curses him, reviles him, finds fault with him or
disparages him is killed. The Community say that he should be killed just like the dualist. Allah
made it obligatory to respect the Prophet and be dutiful to him.””
‫ص ُمعَ ِرضًا أ َ ْو ُمص َِر ًحا َوإِ ْن قَ َّل‬

ٍ ‫سلَّ َم بِأَذًى أ َ ْو نَ ْق‬
َ ‫َّللا‬ َ َ‫َان أَنَّ َم ْن ق‬
َّ ِ‫ص َد النَّب‬
َ ‫ي‬ ِ ‫سنَّةُ ُم‬
ِ ‫وجب‬ ُ َ ‫ب ا ْل ِكت‬
ُّ ‫اب َوال‬ َ »٥« ‫َوقَا َل ا ْب ُن‬
ٍ ‫عت َّا‬
٦« ‫ب‬ ِ ‫»فَقَتْلُهُ َو‬
ٌ ‫اج‬
“Ibn Attab said that the Book and Sunna require that someone who intends to even slightly harm
or disparage the Prophet, either by allusion or clear statement, is obligatory to be killed.”
‫» أو هزيمة لبعض‬٧« ‫سحْ ِر أ َ ْو َما أَصَابَهُ مِ ْن جرح‬ ِ ‫َان أ َ ِو ال‬

ِ ‫سي‬ ْ ِ‫س ْه ِو أ َ ِو الن‬ َّ ‫عيَّ َرهُ ِب ِرعَايَ ِة ا ْلغَنَ ِم أ َ ِو ال‬
َ ‫صهُ أ َ ْو‬
َ ‫غ َم‬َ ‫َو َك َذ ِلكَ أَقُو ُل ُح ْك ُم َم ْن‬
‫ب‬ َ ْ َ ْ َ ْ ُ
َ ‫ َوق ْد َم‬،ُ‫صه القتل‬
ِ ‫ضى مِ ن َمذا ِه‬ ْ َ َ ْ َ َ َ
َ ‫ ف ُح ْك ُم هذا ُك ِل ِه ِل َمن ق‬،ِ‫سائِه‬
َ ‫ص َد بِ ِه نق‬ َ ْ َ َ
َ ِ‫ أ ْو بِال َم ْي ِل إِلى ن‬،ِ‫ش َّد ٍة مِ ن ز َمنِه‬ ْ َ
ِ ‫ أ ْو‬،ِ‫ع ُد ِوه‬َ ‫ أ َ ْو أَذًى مِ ْن‬،ِ‫شه‬ ِ ‫ُجيُو‬
‫ا ْلعُلَ َماءِ فِي ذَ ِلكَ ويأتي ما يدل عليه‬.
“This is also my (Qadi Iyad) position regarding the judgment of anyone who belittles him or insults
him about having been a shepherd, oversight, forgetfulness, sorcery, any wound he received, the
defeat of one of his armies, injury by an enemy, the intensity of his illness or his being attracted to his
wives. The judgement of all this is that the one who intends to disparage him by it is killed. The
position of the ‘ulama’ is as we have already stated and it will be proved by what follows.”
ُ‫آن لَ ْعنُهُ تَعَالَى ِل ُمؤْ ذِي ِه فِي ال ُّد ْنيَا َو ْاآلخِ َر ِة َوق َِرانُهُ تَعَالَى أَذَاهُ بِأَذَاه‬
ِ ‫فَمِ نَ ا ْلقُ ْر‬.
ْ َ‫ َوأَنَّ اللَّ ْعنَ إِنَّ َما ي‬،‫َّللا‬
‫ َو ُح ْك ُم ا ْلكَاف ِِر ا ْلقَتْ ُل‬،‫ست َ ْو ِجبُهُ َم ْن ه َُو كَافِ ٌر‬ َ َّ ‫ب‬ َ ‫ف فِي قَتْ ِل َم ْن‬
َّ ‫س‬ َ ‫َو َال خِ َال‬
‫ فَمِ ْن لَ ْعنَتِ ِه فِي ال ُّد ْنيَا ا ْلقَ ْت ُل‬، َ‫ مِ ثْ َل ذَ ِلك‬:‫» ْاآليَةَ َوقَا َل فِي قَاتِ ِل ا ْل ُمؤْ مِ ِن‬١« »..ُ‫سولَه‬ َ َّ َ‫ «إِنَّ الَّذِينَ يُؤْ ذُون‬:َ‫فَقَال‬.
ُ ‫َّللا َو َر‬
ً ‫ « َم ْلعُونِينَ أ َ ْينَما ث ُ ِقفُوا أُخِ ذُوا َوقُتِلُوا ت َ ْقت‬:‫َّللا تَعَالَى‬
٢« »‫ِيال‬ ُ َّ ‫»قَا َل‬
“The Quran says that Allah curses the one who harms the Prophet in this world and He connected
harm of Himself to harm of the Prophet. There is no dispute that anyone who curses Allah is killed
and that his curse demands that he be categorised as an unbeliever. The judgement of the unbeliever
is that he is killed. Allah says, “Those who harm Allah and His Messenger, Allah has cursed them in
this world and in the Next, and has prepared for them a humiliating punishment.” (33:57) He said
something similar about those who kill the believers. Part of the curse on them in this world is that
they are killed. Allah says, “Cursed they will be. Wherever they are found, they are seized and all
slain.” (33: 61)”
22
َ َ ‫َّللا َونَ ِب ِي ِه أ‬
‫ش َّد‬ ِ ‫ َوفِي أَذَى ا ْل ُمؤْ مِ ِنينَ َما دُو ُن ا ْلقَتْ ِل مِ نَ الض َّْر‬. َ‫ق َب ْينَ أَذَاهُ َما َوأَذَى ا ْل ُمؤْ مِ ِنين‬
ِ َّ ‫» فَكَانَ ُح ْك ُم ُمؤْ ذِي‬٣« ‫ب َوالنَّكَا ِل‬ ٌ ‫َو ِألَنَّهُ فَ ْر‬
‫مِ ْن ذَ ِلكَ َوه َُو القتْ ُل‬.
َ ْ
“This is because there is a difference between their harming Allah and His Messenger and harming
the believers. Injuring the believers, short of murder, incurs beating and exemplary punishment. The
judgement against those who harm Allah and His Prophet is more severe - the death penalty.”
ِ َ‫قَا َل ا ْلق‬:
‫اضي‬
‫ فَ َهذَا َوجْ هٌ ب َِي ٌن ال إشكال فيه‬.‫ِن أ َ ْو ُمحَا ٍل‬

ٍ ‫» ِبأَي ِ َوجْ ٍه كَانَ مِ ْن ُم ْمك‬1« ‫غ ْم ِص ِه‬
َ ‫اإل ْز َراءِ ِب ِه َو‬
ِ ْ ‫س ِب ِه َو‬ ِ َ‫تَقَ َّد َم ا ْلك ََال ُم فِي قَتْ ِل ا ْلق‬.
َ ‫اص ِد ِل‬
“The Qađī says: [The First Case:] We have mentioned earlier that whosoever intentionally disrespects
or disparages him in whatever manner – regardless of whether such description is possible or
impossible – such a person is executed. This is a clear-cut case and there is no reason for confusion
nor anything problematic about it.”
https://shamela.ws/book/23645/1236 (2/508) al-Shifa
‫ان فِي مثل هذا‬

ِ ‫س‬ ِ ‫» ُم َح َّم ِد ب ِْن أَبِي َز ْي ٍد َال يُ ْعذُ ُر بِ َدع َْوى َزلَ ِل‬3« ‫ َوع َْن أَبِي‬.
َ ‫الل‬
‫ ألنه يظن به أنه يعتقد هذا ويفعله فِي‬..ُ‫سك ِْر ِه يُ ْقتَل‬
ُ ‫سلَّ َم فِي‬
َ ‫َّللا‬ َّ ‫شت َ َم النَّ ِب‬
َ ‫ي‬ َ ‫ي فِي َم ْن‬
ُّ ‫س‬ َ ‫َوأ َ ْفتَى أَبُو ا ْل َح‬
ِ ‫» ا ْلقَا ِب‬1« ‫س ِن‬
‫صَحْ ِو ِه‬.
“Abu Muhammad ibn Abu Zayd said that no one will be spared nor any excuse citing slip of the
tongue will be admissible in such cases [of blasphemy]. Similarly, Abu’l Hasan al-Qabisi issued a
fatwa that whoever insulted the Prophet even in a state of intoxication shall be executed…”
https://shamela.ws/book/23645/1238 (2/509-510)
‫الوجه الثاني‬:
،ُ‫اإل ْز َراءِ َو َال ُم ْعتَقَ ٍد لَه‬ ِ ْ ‫ب َو‬ ِ ‫س‬ َّ ‫اص ٍد لِل‬ ِ ‫غي َْر َق‬ َ ‫س َّل َم‬ َ ‫ع َل ْي ِه َو‬ َ ‫َّللا‬ ُ َّ ‫ص َّلى‬ َ ‫ َوه َُو أ َ ْن يَكُونَ ا ْل َقائِ ُل ِل َما َقا َل فِي ِج َهتِ ِه‬، ِ‫َان َوا ْلج ََالء‬ ِ ‫ال حق ِب ِه فِي ا ْلبَي‬
َُ‫ب له‬ ْ َ َ
ُ ‫ أ ْو نفي ِ َما ي َِج‬،ِ‫عل ْيه‬ َ َ َ
َ ‫سبِ ِه أ ْو ت َ ْكذِيبِ ِه أ ْو إِضَاف ِة َما ال يَجُو ُز‬ َ َ َ َ
َ ‫سل َم بِ َك ِل َم ِة ال ُكف ِر مِ ْن ل ْعنِ ِه أ ْو‬ ْ ْ َّ َ ‫عل ْي ِه َو‬ َ َ ‫َّللا‬
ُ َّ ‫صلى‬ َّ َ ‫َولَ ِكنَّهُ ت َ َكلَّ َم فِي ِج َهتِ ِه‬
َ‫ أ َ ْو فِي ُحك ٍْم بَ ْين‬،ِ‫سالَة‬ ً ٌ
َ ‫الر‬ ِ ‫ِيغ‬ ِ ‫ أ َ ْو ُمدَا َهنَة فِي ت َ ْبل‬،‫ير ٍة‬ َ ‫ب إِلَ ْي ِه إِتْيَانَ َك ِب‬ َ ‫س‬ ُ ‫ مِ ثْ ُل أ َ ْن يَ ْن‬،‫سلَّ َم نَقِيصَة‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫مِ َّما ه َُو فِي َح ِق ِه‬
َ
‫عل ْي ِه‬ َ ‫َّللا‬
ُ َّ ‫صلى‬ َّ َ ‫ور أخب ََر بِهَا‬ ْ َ ُ ْ
ٍ ‫شته ََر مِ ن أ ُم‬ َ ْ ‫ب بِ َما ا‬ َ ْ ُ
َ ‫ أ ْو يُ َك ِذ‬،ِ‫ أ ْو زه ِده‬،ِ‫ أ ْو ُوف ِو ِر ِعلمِ ه‬،ِ‫سبِه‬ َ ْ ُ َ َ ‫ أو شرف ن‬،‫ أ َ ْو يَغُضَّ من مرتبته‬..‫اس‬
َ ِ َّ‫الن‬
‫ وإن ظهر‬،‫ ونوع من السب في جهة‬،‫ أو قبيح من الكالم‬،‫سفَ ٍه من القول‬ ْ َ
َ ِ‫ أ ْو يَأتِي ب‬،ِ‫ص ٍد ل َِر ِد َخب َِره‬ َ
ْ ‫سلَّ َم َوت َ َوات َ َر ا ْل َخبَ ُر بِهَا ع َْن ق‬ َ ‫َو‬
َ ‫ط َّر ُه ِإلَ ْي ِه أ َ ْو قِلَّ ِة ُم َراقَبَ ٍة َو‬
ٍ‫ضبْط‬ َ ‫ض‬ ْ ‫سك ٍْر ا‬ ُ ْ ٍ ‫و‬ َ ‫أ‬ ،‫َر‬ ‫ج‬ َ
‫ض‬ ‫ل‬ِ ‫و‬
ْ َ ‫أ‬ ،ُ ‫ه‬ َ ‫ل‬ ‫ا‬َ ‫ق‬ ‫ا‬‫م‬َ ‫ى‬ َ ‫ل‬ ‫ع‬
َ ُ ‫ه‬ْ ‫ت‬ َ ‫ل‬ ‫م‬
َ ‫ح‬
َ ‫ة‬
ٍ َ ‫ل‬ ‫َا‬
‫ه‬ ‫ج‬َ ‫ل‬
ِ ‫ا‬ ‫م‬ ‫إ‬ ،ُ ‫ه‬
َّ ِ َّ َ ِ ْ َ َّ ‫ب‬ ‫س‬ ْ
‫د‬ ‫ص‬ ْ
‫ق‬ ‫ي‬
َ ‫م‬َ ‫ل‬ ‫و‬ ُ ‫ه‬ ‫م‬ َ ‫ذ‬ ‫يعتمد‬ ‫لم‬ ‫أنه‬ ‫حاله‬ ‫بدليل‬
‫ إِ ْذ َال يُ ْعذَ ُر أ َ َح ٌد فِي ا ْل ُك ْف ِر بِا ْل َجهَالَ ِة َو َال‬،‫ فَ ُح ْك ُم َهذَا ا ْل َوجْ ِه ُح ْك ُم ا ْل َوجْ ِه ْاأل َ َّو ِل ا ْلقَتْ ُل دُونَ تَلَ ْعث ُ ٍم‬،ِ‫َجْرفَ ٍة َوتَه َُّو ٍر فِي ك ََالمِ ه‬ َ ‫ َوع‬،ِ‫سانِه‬ َ ‫ِل ِل‬
‫ َو ِب َهذَا أ َ ْفتَى‬،‫ان‬ ‫م‬
َ
ِ ِ ِ ‫ي‬ ْ
‫اإل‬ ‫ب‬ ٌّ
‫ن‬ ‫ئ‬
ِ ‫م‬
َ ْ
‫ط‬ ‫م‬
ُ ُ ‫ه‬ ُ ‫ب‬ ْ
‫ل‬ َ ‫ق‬‫و‬َ ‫ه‬
َ ‫ْر‬ ِ ‫ك‬ُ ‫أ‬ ‫ن‬ ْ ‫م‬ َ َّ
‫ال‬ ‫إ‬
ِ ،‫ا‬ ‫م‬
ً ‫ِي‬ ‫ل‬ ‫س‬
َ ‫ه‬
ِ ‫ت‬
ِ ‫ر‬ َ ْ
‫ط‬ ‫ف‬
ِ ‫ِي‬ ‫ف‬ ُ ‫ه‬ُ ‫ل‬ ْ
‫ق‬ ‫ع‬
َ َ‫َان‬ ‫ك‬ ‫إذا‬ ، ‫ه‬
ُ ‫ا‬ َ ‫ن‬ ‫َر‬
ْ ‫ك‬ َ ‫ذ‬ ‫ا‬ ‫م‬
َّ ِ‫م‬ ٍ‫ء‬ ‫ي‬
ْ ِ ‫ش‬
َ ‫ب‬ ‫ال‬َ ‫و‬
َ ،‫ان‬ ِ ‫س‬
َ ‫ل‬
ِ ‫ال‬ ‫ل‬
ِ َ ‫ل‬ َ
‫ز‬ ‫ى‬ ‫ْو‬
َ ‫ع‬ ‫ِب َد‬
َ َ
ُ‫سل َم الذِي ق َّد ْمناه‬ َّ َّ َ ‫» حَات ٍِم فِي نفيِ ِه الزه َد عَن رسول هللا صلى هللا عليه َو‬١« ‫على اب ِْن‬ ْ ْ ُّ ْ َ َ َ َ‫ون‬ ُّ‫سي‬ ُ ْ
ِ ‫األن َدل‬. َ ْ
“The second case concerns when it is necessary to clarify what someone has said. This applies to
someone who speaks about the Prophet without intending to curse or belittle him and not believing
his words to be true, but who nonetheless speaks about the Prophet using words of disbelief which
curse him, revile him or call him a liar or ascribe to him something that is not permitted or deny one
of his necessary attributes, all of which constitutes disparagement in respect of him. For instance, he
might ascribe a major wrong action to the Prophet, or say that he had failed to convey the message
or had fallen short in a judgement between people or he might lower his rank, the honour of his
lineage, the extent of his knowledge or his asceticism, or deny a famous matter reported from him
which has come by many paths of transmission with the intention of refuting the report, or say
something insolent and ugly or of a cursing nature in respect of him. However, the state of this
23
individual indicates that he does not mean to censure the Prophet nor to curse him but that
ignorance, discontent, drunkenness, carelessness, arrogance or hasty speech has led him to say what
he has said. The judgement in this case is the same judgement as that applied to the first
individual. Such a person is killed without hesitation since no one is excused for disbelief by
ignorance or by claiming a slip of the tongue or by any of the things which we have mentioned if
his intellect is basically sound. The only exception is when someone is forced to do it while his heart
is at rest in belief. This was the fatwa given by the people of Andalusia against Ibn Hatim when he
denied the asceticism of the Messenger of Allah and his family.”
https://shamela.ws/book/23645/1236 (2/508-509) al-Shifa
ُ‫ ِإ َّال أ َ ْن يعلم تنصره أ َ ْو ِإك َْراهُه‬،ُ‫سلَّ َم فِي أ َ ْيدِي ا ْل َع ُد ِو يُ ْقتَل‬

َ ‫َّللا‬ َّ ‫ب النَّ ِب‬
َ ‫ي‬ ُّ ‫س‬
ُ ‫ور َي‬
ِ ‫س‬ُ ْ ‫ون فِي ا ْل َمأ‬ ُ ‫» ْب ُن‬٢« ‫ َوقَا َل ُم َح َّم ُد‬.
ٍ ُ‫سحْ ن‬
‫ان فِي مثل هذا‬
ِ ‫س‬َ ‫» ُم َح َّم ِد ب ِْن أَبِي َز ْي ٍد َال يُ ْعذُ ُر بِ َدع َْوى َزلَ ِل ال ِل‬٣« ‫ َوع َْن أَبِي‬.
“Muhammad ibn Sahnun said that someone in the hands of the enemy who curses the Prophet is
killed unless it is known that he was forced to become Christian or was compelled to say that
against his will. Abu Muhammad ibn Abi Zayd said that one cannot claim the excuse of a slip of the
tongue in the cases of this kind.”
‫» ِب ِه فَه َُو ُم ْرت َ ٌّد ح ََال ُل الد َِّم ِإ َّال أ َ ْن ي َْر ِج َع‬٣« ‫ب‬
َ َّ‫ «من برىء مِ ْن ُم َح َّم ٍد أ َ ْو َكذ‬:‫» حنيفه وأصحابه‬٢« ‫ »قال أبو‬.
َ ‫س ْل أ َ ْو لَ ْم يَ ْن ِز ْل‬
َ ‫ َوإِنَّ َما ه َُو‬،ٌ‫علَ ْي ِه قُ ْرآن‬
»٥« ُ‫ش ْي ٌء تَقَ َّولَه‬ َ ‫ْس بِنَبِي ٍ أ َ ْو لَ ْم يُ ْر‬
َ ‫ إِنَّ ُم َح َّمدًا لَي‬:َ‫سل ِِم إِذَا قَال‬
ْ ‫» ا ْلقَاس ِِم فِي ا ْل ُم‬٤« ‫َوقَا َل ا ْب ُن‬
‫يُ ْقت َ ُل‬.
“Abu Hanifa and his companions said that it is lawful to kill anyone who declares himself free of
Muhammad or calls him a liar. He is an apostate unless he retracts that. Ibn al-Qasim said that if a
Muslim says that Muhammad is not a Prophet or was not sent or that the Qur’an was not revealed to
him, he is killed for being a liar.”
َ َ ‫ فَ ِإ ْن ت‬، َ‫اب إِ ْن كَانَ ُم ْع ِلنًا بِذَ ِلك‬

‫اب‬ ْ ُ‫ أ َ َّنهُ ي‬،‫ي‬
ُ َ ‫ستَت‬ ٌّ ِ‫ بَ ْع َد َنبِيِ ُك ْم َنب‬:َ‫ أ َ ْو قَال‬-‫اس‬
ِ ‫س َل إِ َلى ال َّن‬ ِ ‫ع َم أ َ َّنهُ أ ُ ْر‬ َ ‫ أ َ ْو َز‬-َ ‫» فِي يَهُو ِدي ٍ ت َ َنبَّأ‬١« ‫َب‬ ْ َ ‫َوقَا َل أ‬
ُ ‫شه‬
َ‫سالَةَ َوالنُّبُ َّوة‬ ِ ‫علَ ْي ِه‬
َ ‫الر‬ ِ َّ ‫علَى‬
َ ُ‫َّللا فِي َدع َْواه‬ َ ‫ي بَ ْعدِي» ُم ْفت َ ٍر‬ َ :ِ‫سلَّ َم فِي قَ ْو ِله‬
َّ ‫«ال نَ ِب‬ َ ‫علَ ْي ِه َو‬ َ ‫َّللا‬ُ َّ ‫صلَّى‬ َ ِ ‫ب لِلنَّ ِبي‬ ٌ ‫ َوذَ ِلكَ ِألَنَّهُ ُم َك ِذ‬.َ‫ َو ِإ َّال قُتِل‬.
“Ashab said that any Jew who calls himself a Prophet, claims that he has been sent to people or
says that there is a Prophet after our Prophet is asked to repent if he openly declares that. If he
repents, he is left. If not, he is killed. This is because he rejects the Prophet who said, “There is no
Prophet after me.” Therefore, he forges lies against Allah in making his claim to the messengership
and prophethood.”
‫َّللا فَه َُو كَافِ ٌر جَاحِ ٌد‬

ِ َّ ‫سلَّ َم ع َِن‬
َ ‫َّللا‬ ُ »٢« ‫ » َوقَا َل ُم َح َّم ُد ْب ُن‬.
ٍ ‫ « َم ْن شَكَّ فِي ح َْر‬:‫ون‬
َ ‫ف مِ َّما جاء به محمد‬
‫سلَّ َم كَانَ ُح ْك ُمهُ ِع ْن َد ْاأل ُ َّم ِة ا ْلقَتْ َل‬

َ ‫َّللا‬ َ َّ‫ « َم ْن َكذ‬:َ‫»وقَال‬
َّ ِ‫ب النَّب‬
َ ‫ي‬ َ .
“Muhammad ibn Sahnun said: ‘Anyone who doubts a single letter which Muhammad, may Allah
bless him and grant him peace, brought, is a denying unbeliever.’ And he said: ‘The judgement
against anyone who rejects the Prophet is that he is killed.’”
‫َّللا َو َم َال ِئ َكتَهُ قُ ِت َل‬

َ َّ ‫ب‬ َ ‫ « َم ْن‬:ِ‫ْض أَجْ ِو َب ِته‬
َّ ‫س‬ ِ ‫سلَ ْي َمانَ فِي َبع‬ َ َ‫طبَة‬
ُ »٩« ‫سعِي ُد ْب ُن‬ ِ َ‫ » َوقَا َل ا ْلق‬.
ُ ‫اضي ِبقُ ْر‬
‫شت َ َم َملَكًا مِ نَ ا ْل َم َالئِ َك ِة فَعَلَ ْي ِه القتل‬ ُ ‫ » َوقَا َل‬.

َ ‫ « َم ْن‬: »١٠« ‫سحْ نُو ٌن‬
24
“The Qadi of Cordoba, Sa‘id ibn Sulayman, said in one of his answers, “Anyone who curses Allah and
His angels is killed.” Sahnun said, “Anyone who reviles one of the angels must be killed.””
‫سلَّ َم وسخ أراد‬

َ ‫َّللا‬ َ ِ ‫سلَّ َم َويُ ْر َوى ِز َّر النَّبِي‬
َ ‫علَ ْي ِه َو‬ َ ِ ‫ « َم ْن قَا َل إِنَّ ِردَا َء النَّبِي‬: ٍ‫» ع َْن َمالِك‬١« ‫ب‬
َ ‫َّللا‬ ٍ ‫َو َر َوى ا ْب ُن َو ْه‬
‫ع ْيبَهُ قُتِ َل‬
َ ‫ »به‬.
“Ibn Wahb related that Malik said, “Anyone who says that the Prophet’s cloak was dirty, thereby
intending to find fault with him, should be killed.””
Ibn Taymiyya (1263 – 1328 AD, Hanbali) wrote in as-Sarim al-Maslul :
‫أما إن كان مسلما فباإلجماع ألنه نوع من المرتد أو من الزنديق والمرتد يتعين قتله وكذلك الزنديق وسواء كان رجال أو امرأة‬
“The Second Issue: Killing is prescribed on him (the one who insults the Prophet) and it is not
permissible to imprison him, or show favour to him or to ransom him.
If they are Muslim then it is by unanimous agreement that such a person is a type of apostate or
hypocrite (zindeeq) and killing is prescribed for the apostate and likewise the hypocrite, regardless of
whether they are male or female.
‫وإن كان الساب معاهدا فإنه يتعين أيضا قتله سواء كان رجال أو امرأة عند عامة الفقهاء من السلف ومن تبعهم‬.
If they are a person who had a covenant of safety then it is prescribed to kill them also, regardless of
whether they are male or female. This is the view of the generality of the jurists from the righteous
predecessors (salaf) and those who followed them.”
https://shamela.ws/book/7344/255 p. 253 as-Sarim al-Maslul
‫وأما االعتبار فمن وجوه‬:
‫ أن عيب ديننا وشتم نبينا مجاهدة لنا ومحاربة فكان نقضا للعهد كالمجاهدة والمحاربة باألولى‬:‫أحدها‬.
“As for reflection: Firstly: Attributing defect/fault to our religion and insulting our Prophet is striving
against us and waging war, so it breaks the covenant like waging war with the hands.”
‫ أن العقد مع أهل الذمة على أن تكون الدار لنا تجري فيها أحكام اإلسالم وعلى أنهم أهل صغار وذلة على هذا‬:‫الوجه الخامس‬
‫عوهدوا وصولحوا فإظهار شتم الرسول صلى هللا عليه وسلم والطعن في الدين ينافي كونهم أهل صغار وذلة فإن من أظهر سب‬
‫الدين والطعن فيه لم يكن من الصغار في شيء فال يكون عهده باقيا‬.
“The fifth aspect: The covenant with the People of Dhimma is upon them residing with us in a place
which is ruled by Islam and that they are a people who are subjugated and upon this they make a
covenant and make peace/rectification. So if they manifest insulting the Messenger and criticizing
the religion that negates their being lowly and subdued… then his covenant will be negated”
‫ أن الكفار قد عوهدوا على أن ال يظهروا شيئا من المنكرات التي تختص بدينهم في بالد اإلسالم فمتى أظهروها‬:‫الوجه الثامن‬
‫استحقوا العقوبة على إظهارها وإن كان إظهارها دينا لهم فمتى أظهروا سب رسول هللا صلى هللا عليه وسلم استحقوا عقوبة ذلك‬
‫وعقوبة ذلك القتل كما تقدم‬.
25
“The eighth aspect: The disbelievers made a covenant with us that they would not manifest anything
of evil from their religion. So when they manifest anything of evil from it they are punished. Likewise,
if they manifest insulting of the Messenger, they deserve punishment for that, and that is to be
killed...”
https://shamela.ws/book/7344/212#p1 p. 211 as-Sarim al-Maslul
‫قد ثبت أن كل سب وشتم يبيح الدم فهو كفر وإن لم يكن كل كفر سبا ونحن نذكر عبارات العلماء في هذه المسألة‬:
“It is established that the blood of every person who insults is permissible to be spilt and that this is
disbelief, even if every disbelief is not an insult…”
Al-Sarakhsi (d. 1090 AD, Hanafi) reported in Sharh al-Siyar al-Kabir (p. 1417):
َ ْ ‫ فَ َال بَأ‬،- ‫سلَّ َم‬

- ،‫س بِقَتْ ِلهَا‬ َ ‫علَ ْي ِه َوآ ِل ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ – ‫َّللا‬
ِ َّ ‫سو ِل‬ ْ َ‫َو َكذَ ِلك‬
َ ‫إن كَانَتْ ت ُ ْع ِل ُن‬
ُ ‫شتْ َم َر‬
“If she openly reviles the Messenger of Allah, there is nothing wrong in killing her.”
https://shamela.ws/book/5434/1348 Sharh al-Siyar al-Kabir (p. 1417)
Muhammad’s Forgiveness
During Muhammad’s lifetime, there were a couple of occasions where Muhammad forgave those
who insulted him. On one such occasion Dhu’l Khuwaysarah insulted Muhammad.
Al-Subki (1284 – 1355 AD, Shafi’i) mentions this and comments in his al-Sayf al-Maslul (p. 199):
‫ والنبي صلى هللا عليه‬،‫ ألنهم ال يطلعون على المصالح‬،‫ وليس لهم الترك‬،‫وحال األئمة بعده كحاله في أنهم يجب عليهم االنتقام لل فيمن لم يسلم‬
‫ ولو صدر من أحد اليوم ما صدر من‬،‫ ولهذا لم يستتب ذا الخويصرة وشبهه‬،‫وسلم كان يطلع عليه ويخصه هللا بما شاء من علمه وحكمه فيها‬
‫ذي الخويصرة ألوجبنا استتابته‬.
‫ولعل ترك االستتابة في ذلك الوقت ألحد أمرين‬:
‫ فلم يكن لالستتابة فائدة‬،‫ إما أن النبي صلى هللا عليه وسلم أطلع على بواطن أولئك القوم وأنهم ال يتوبون كالمنافقين الذين علم نفاقهم‬.
‫ لم تتقرر عندهم أحكام الشريعة وال عرفوا دالئل العصمة ووجوب تعظيم األنبياء وصيانة‬،‫وإما ألن أولئك القوم كانوا جهاالً حديثي عهد بإسالم‬
‫ هللا أعلم‬،‫ فال يكون ذلك ردة في حقهم‬،]199 :‫ (وأعرض عن الجاهلين) [األعراف‬:‫ كما قال تعالى‬،‫ فلم يؤاخذهم بذلك‬،‫منصبهم العلي عن ذلك‬
‫براد رسوله‬.
“It is necessary for those in authority who came after the time of the Messenger of Allah, to
avenge the right of Allah from those who do not revert to Islam – and it is not permissible for them
to forsake it because they do not know [entirely] the reasons [for rulings] which the Prophet knew;
and Allah had informed him and bestowed special knowledge and wisdom as much as Allah willed
[which was not granted to others]. Therefore, he (the Prophet) did not ask Dhu’l Khuwaysarah or
others like him to repent; however, if any thing like what Dhu’l Khuwaysarah said transpires in our
time, it is necessary for us to demand [the blasphemer] to repent.
It is possible that he forsook mandating repentance at that time for two reasons:
Either, the Prophet was informed of the true intentions [in the hearts] of such people, and knew that
they would not repent – like the hypocrites, and the Prophet was well aware of their hypocrisy – and
there was no benefit in asking them to repent.
Or because such people were ignorant and newcomers to Islam and were not aware of the Sharia
rulings, or they were not aware that prophets are given Divine Immunity or it is obligatory to respect
26
and revere prophets and [because of] their exalted rank [they are] far removed from such things;
therefore, he (the Prophet) did not punish them as Allah has commanded him: Turn away from
ignorant folk. Thus, such things were not apostasy for them – but only Allah knows what His
Messenger intended to do.”
https://shamela.ws/book/17816/96 Sayf al-Maslul (p. 199) by al-Subki
Al-Subki makes it clear that it is obligatory for the leaders in power after the time of Muhammad to
ask those who insult him to repent, because we don’t know why Muhammad did not ask certain
individuals to repent. Al-Subki says that there are 2 reasons why Muhammad might not have
mandated repentance at that time; Muhammad had special knowledge of the hearts of people, or
because newcomers were ignorant of the Sharia rulings. Therefore, if anything similar transpires in
our times, the Muslims are obligated to demand repentance.
Similarly, Qadi Iyad (1083 – 1149 AD, Maliki) wrote in ash-Shifa (2/497):
‫ َما‬،‫علَى َجفَائِ ِه ْم‬ ْ َ‫ َوي‬،‫ َويَحْ تَمِ ُل مِ ْن أَذَاهُ ْم‬،‫ع ْن ُه ْم‬

َ ‫ص ِب ُر‬ َ ‫ َويُ ْغ ِضي‬،‫ار َوا ْل ُمنَافِ ِقينَ َويُجْ مِ ُل صُحْ بَت َ ُه ْم‬
َ َّ‫سلَّ َم يُد َِاري ا ْل ُكف‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ َ‫َوكَان‬
َ
‫عل ْي ِه‬ َ ْ َ َ َ
َّ ‫ال يَجُو ُز لنا الي َْو َم ال‬.
َ ‫ص ْب ُر ل ُه ْم‬
“The Prophet cajoled the hypocrites and unbelievers, was cheerful in their company and lenient to
them and endured their harm. He was patient when they were coarse. But it is not permitted for us
to be patient with them (in such cases).”
https://shamela.ws/book/23645/1225#p1 (2/497) Qadi Iyad in ash-Shifa
ِ ْ‫ع ِه َد ِبقَتْ ِل ِه ي َْو َم ا ْلفَت‬

‫ َو َم ْن‬.‫ح‬ َ ‫شتَه ََر أ َ ْم ُر ُه َك ِف ْع ِل ِه ِباب ِْن َخ‬
َ ‫» َو َم ْن‬٢« ‫ط ٍل‬ َ ‫ين ُك ِل ِه قَت َ َل َم ْن قَد ََر‬
ْ ‫علَ ْي ِه َوا‬ ِ ‫علَى ال ِد‬ ُ َّ ‫ستَقَ َّر َوأ َ ْظه ََر ُه‬
َ ‫َّللا‬ ْ ‫فَلَ َّما ا‬
،ِ‫س ْلكَ صُحْ بَتَه‬ َ ً َ َ ً
ِ ‫ أ ْو غلَبَة مِ َّم ْن لَ ْم يُ ْنظِ ْمهُ ق ْب ُل‬،‫أ َ ْم َكنَهُ قتْلُهُ غِيلَة مِ ْن يَهُو َد َوغي ِْر ِه ْم‬
َ َ
“Once Islam was firmly established and Allah had given it victory over all other religions, any such
detractor that the Muslims had power over and whose affair was well known was put to death. A
case in point is that of Ibn Khatal and others whom the Prophet said should be should killed on the
Day of the Conquest and those among the Jews and others whom it was possible to kill by
assassination.”
Ibn Hajar al-Haytami (1503 – 1566 AD, Shafi’i) wrote in Al-Iylam bi Qawatiy al-Islam (p. 246, 249):
‫ فاختار قتل بعضهم والعفو عن‬،‫ فقد ثبت أنه صلى هللا عليه وسلم أمر بقتل من آذاه أو تنقصه والحق له وهو مخير فيه‬:‫قالوا‬
‫ وليس ألمته بعده‬,‫ وبعد وفاته تعذر تمييز المعفو عنه من غيره فبقي الحكم على عمومه في القتل لعدم االطالع على العفو‬,‫بعضهم‬
‫أن يسقطوا حقه؛ ألنه لم يرد عنه اإلذن في ذلك‬.
“[Scholars have said:] It is proven that he ordered the execution of those who hurt him or disparaged
him; it is his right and it is his choice [to punish or spare those who hurt him]. He chose to execute
some people and forgave some others. After his passing away, there is no way others can
differentiate on what merits forgiveness, and therefore the ruling is generic that [a person who
hurts him] is executed because we do not know if he should be forgiven. It is not allowed for his
followers [ummah] after him to forego his right, because we were not given permission (to forgive).”
‫ ألنا نقول قتله أيضا لكفره‬,‫ على أنه لو فرض أنه قتل مسلما بالسب لم يكن فيه دليل‬,‫ونظائر ذلك كثيرة مشهورة‬,
27
“...and such examples are plenty and well-known. Even if he executed a Muslim on account of
insulting him, this cannot be [a valid] proof; because we [Shafi’i] too rule that he should be executed
because of his apostasy.”
https://shamela.ws/book/13644/199 Al-Iylam bi Qawatiy al-Islam (p. 246, 249):
Al-Haytami says that no one except Muhammad has the right to forgive a blasphemer, and that the
only permission given to Muslims is to execute blasphemers. Al-Haytami agrees that blaspheming
Apostates are to be executed, but believes that their repentance is to be accepted, in contrast to the
Malikis and Hanbalis.
Ibn Taymiyya wrote in as-Sarim al-Maslul (p. 340 – 341):
‫والعفو بطل بموته صلى هللا عليه وسلم وليس لْلمة أن يعفوا عن حقه‬
“This pardon ended with the death of the Prophet, and the ummah does not have the right to pardon
anyone on his behalf.”
https://shamela.ws/book/7344/343 p. 340-341 as-Sarim al-Maslul
Repentance?
Al-Subki (1284 – 1355 AD, Shafi’i) writes in Sayf al-Maslul (p. 410):
‫ونصوص الشافعية والحنفية والحنابلة متفقة موافقة على أن ذلك سب وردة موجب للقتل وإن اختلفوا في قبول التوبة منه‬.
“The texts of the Shafi’is, Hanafis and Hanbalis agree and are concordant that [all] of it is insult and
[thus] apostasy which deserves to be punished by execution; they only differed whether the
person’s repentance is accepted.”
Al-Subki confirms that the Muslims agree that Blaspheming Apostates are to be executed, but that
there is disagreement whether the repentance of a Blaspheming Apostate is to be accepted.
‫اعلم أنا وإن اخترنا أن من أسلم وحسن إسالمه تقبل توبته ويسقط قتله فذلك على سبيل‬
“…we have preferred the position that, whosoever reverts to Islam [after having blasphemed] and
conducts himself properly and sincerely according to Islam, his repentance shall be accepted and
that he shall be spared execution…”
،‫ وأما بعده فمتى تحقق اإلسالم فال نعدم أدلة على ذلك‬/،‫ ويجب القتل‬،‫ أما قبل العود إلى اإلسالم والتوبة فال يسقط‬:‫قلت‬
“[The right of Allah’s Messenger is violated by the blasphemer] and before he reverts to Islam and
repents, that right will not be exempted; execution is obligatory. However, after his [repentance]
and his Islam is proven, he shall not [be executed]”
،‫ من أغضبه بسب أو نحوه مما حكمنا بأنه كفر فال شك أنه يقتل ما لم يسلم‬:‫قلت‬
“Whoever angers him – whether by insulting him or in any such manner which we consider to be
kufr, there is no doubt that such a person is executed so long as he does not accept Islam.”
28
،"‫وقد وقفت على تصنيف ألبي العباس أحمد بن عبد الحليم بن عبد السالم ابن تيمية سماه "الصارم المسلول على شاتم الرسول‬
،‫استدل على تعين قتله بسبع وعشرين طريقة أطال فيها وأجاد ووسع القول في االستدالل واآلثار وطرق النظر واالستنباط‬
‫ فإن انشرحت‬/،‫ ولكنه من محال االجتهاد‬،‫ ولكني لم ينشرح صدري لموافقته على القول بالقتل بعد اإلسالم‬،‫ومجموع الكتاب مجلد‬
‫ ومبنى االجتهاد والتقليد على انشراح الصدر‬،‫له نفس عالم فال حرج عليه‬.
“I have seen the book written by ibn Taymiyya, which he named, As-Sarim al-Maslul ala Shatim al-
Rasul and he has described twenty-seven proofs for the execution (of a blasphemer). He has
described it in detail and described it well and has given extensive proofs from tradition, viewpoints
[of scholars] and implications derived from evidence, and the entire book is one volume. However, in
my heart, I am not convinced with his opinion that execution is mandatory even after (the
blasphemer’s) conversion to Islam. Yet, this is a debatable point – and if a scholar is convinced of
its veracity, there is no harm in his choosing the opinion he is convinced with; the basis of leading
or following [ijtihad-taqlid] is based on the strength of conviction.”
،‫ هل يقتل‬:‫ فإن كان السب قذ ًفا فاألوجه الثالثة‬:‫ ومتى أسلم‬،‫وحاصل المنقول عند الشافعية أنه متى لم يسلم قتل قطعا‬
‫ إن كان السب غير قذف فال أعرف فيه نقالً للشافعية غير قبول توبته‬.‫ أو ال شيء‬،‫أو يجلد‬.
“In summary, it is conveyed by the Shafi‘ī school that if a blasphemer does not return to Islam, he is
certainly killed. If he returns, if his blasphemy involved slander (qadhf), there are three views: he is
killed, he is whipped, or nothing at all. If the blasphemy was without slander, I do not know of a
report from the school which indicates that his repentance is not accepted.”
https://shamela.ws/book/17816/70 – al-Sayf al-Maslul (p. 173)
Al-Subki mentions the 3 categories of disbelievers and says:
‫فإن مراتب الكفر ثالثة‬:

‫ وصاحبه يتدين به ومفطور عليه‬،‫ الكفر األصلي‬:‫أحدها‬.
‫ ولهذا لم يقبل منه إال اإلسالم بخالف األول حيث كان فيه الجزية واالسترقاق والمن‬،‫ وهو أقبح‬،‫ الرجوع إليه بعد اإلسالم‬:‫وثانيها‬
‫والفداء‬.
،‫ وإلقاء للشبهة في القلوب الضعيفة‬،‫ وفيه إزراء بأنبياء هللا تعالى ورسله‬،‫ فإنه ال يتدين به‬،‫ وهو أقبح الثالثة‬،‫ السب‬:‫وثالثها‬
،‫ ألن في الثاني قد يكون له شبهة فتحل عنه‬،‫ بخالف القسم الثاني‬،‫ وال تعرض عليه التوبة‬،‫فلذلك كانت جريمته أقبح الجرائم‬
،‫تطهيرا لْلرض عنه‬
ً ‫ وإذا لم يكن عرض التوبة عليه واجبًا وال مستحبًا فال يمتنع اإلعراض عنه حتى يقتل‬،‫واسب ال شبهة فيه‬
‫ فهذا ما ظهر لي في سب اإلعراض مع القول بقبول التوبة‬،‫فإن أسلم عصم نفسه‬.
“The original kafir who follows his religion and has been following it always.
The apostate – and he is worse than the first and therefore nothing is accepted from him except
Islam; in contrast to the first kind who can [be dealt with] Jizyah or enslavement or pardon or
ransom.
The blasphemer – and he is the worst of the three. Because it is not his religion [to blaspheme] and
he disparages the prophets of Allah and His messengers. He plants doubts in the hearts of weak
Muslims; therefore his crime is the most heinous and therefore he will not be given the option of
repentance in contrast to the second type; because the common apostate may have a confusion
[which led him to renege from faith] which could be clarified.
There is no reason [for anyone] to insult the Prophet nor any confusion about its [ruling].
Therefore it is neither mandatory nor preferable to requisition repentance and nothing prevents
[the ruler] executing him and cleansing this earth; if he repents, he has redeemed his own life. This
29
is what I think is the reason for the opinion that a blasphemer is abandoned, but if he repents it is
accepted.”
https://shamela.ws/book/17816/77 - al-Sayf al-Maslul (p.180-181)
‫ فمذهبه كمذهب مالك‬،/‫ وعنه رواية بقبولها‬،‫ المشهور عن أحمد عدم قبول توبته‬،‫وأما الحنابلة فكالمهم قريب من كالم المالكية‬
‫سواء‬.
“As for the Hanbalis, their opinion is closer to that of Malikis – and Ahmad’s (ibn Hanbal) opinion is
well-known that the repentance of a blasphemer is not acceptable; however, there is another report
that he considered it acceptable. Anyhow, his (Ahmad ibn Hanbal’s) madhhab is the same as Malik’s
madhhab.”
Qadi Iyad (1083 – 1149 AD, Maliki) wrote in Al-Shifa:
ِ ‫» ع َْن َمالِكٍ فِي ِكتَا‬٥« ‫ف‬

‫ب‬ َ ‫» َوا ْل َم ْبسُوطِ َوا ْلعُتْ ِب َّي ِة َو َحكَا ُه ابن ُم‬٤« ‫ون‬
ٌ ‫ط ِر‬ ٍ ُ‫سحْ ن‬ ُ ‫ب اب ِْن‬ ِ ‫» فِي ِكتَا‬٣« ٍ‫» ع َْن َمالِك‬٢« ‫َو َقا َل ا ْب ُن ا ْل َقاس ِِم‬
‫ستَت َ ْب‬ ُ
ْ ُ‫سلِمِ ينَ قتِ َل َولَ ْم ي‬ ْ ‫سلَّ َم مِ نَ ا ْل ُم‬
َ ‫َّللا‬ َّ ِ‫ب النَّب‬
َ ‫ي‬ َ ‫ « َم ْن‬: »٦« ‫ب‬
َّ ‫س‬ ٍ ‫ »اب ِْن َحبِي‬.
“Ibn al-Qasim reports from Malik in the book of Ibn Sahnun, the Mabsut, and the ‘Utibiyya and Ibn
Mutarrif relates the same from Malik in the book of Ibn Habib: “Any Muslim who curses the Prophet
is killed without being asked to repent.””
‫ِب َحيًّا َولَ ْم‬ ُ ‫ قُتِ َل أ َ ْو‬، َ‫سلِمِ ين‬

َ ‫صل‬ ْ ‫ي صلى هللا عليه وسلم من ا ْل ُم‬ َ ‫ « َم ْن‬:َ‫» ب ِْن ِكنَانَة‬٩« َ‫عثْ َمان‬
َّ ِ‫شت َ َم النَّب‬ ُ ‫» ع َْن‬٨« ‫وفي المبسوطة‬
‫ص ْلبِ ِه َحيًّا أ َ ْو قَتْ ِل ِه‬ ِ ْ ‫ َو‬،‫ستَت َ ْب‬
َ ‫اإل َما ُم ُم َخيَّ ٌر فِي‬ ْ ُ ‫ »ي‬.
‫شت َ َمهُ أ َ ْو‬
َ ‫سلَّ َم أ َ ْو‬
َ ‫َّللا‬ َ ‫َّللا‬
ِ َّ ‫سو َل‬
ُ ‫ب َر‬ َ ‫ « َم ْن‬:ُ‫» سَمِ ْعنَا َما ِلكًا يَقُول‬٢« ‫ْس‬
َّ ‫س‬ ٍ ‫» َواب ِْن أَبِي أ ُ َوي‬١« ‫ب‬ ِ َ‫صع‬ْ ‫َومِ ْن ِر َوايَ ِة أَبِي ا ْل ُم‬
٣« »‫اب‬ ْ ُ‫س ِل ًما كَانَ أ َ ْو كَاف ًِرا َو َال ي‬
ُ َ ‫ستَت‬ ْ ‫صهُ قُتِ َل ُم‬َ َّ‫ »عَابَهُ أ َ ْو تَنَق‬.
“In the Mabsut, a report from Uthman ibn Kinanah says: Any Muslim who reviles the Prophet is
killed or crucified without being asked to repent. The Imam can choose between crucifying him or
killing him.” In the variant of Abu’l-Mus‘ab and Ibn Abi Uways, they heard Malik say, “Anyone who
curses the Messenger of Allah, may Allah bless him and grant him peace, reviles him, finds fault with
him or disparages him is killed, be he Muslim or unbeliever, without being asked to repent.””
ُ ‫اب ِألَنَّ ت َ ْوبَتَهُ َال تُع َْر‬

‫ف‬ ْ ُ‫س َّر ذَ ِلكَ أ َ ْو أ َ ْظه ََرهُ َو َال ي‬
ُ َ ‫ستَت‬ َ َ ‫ أ‬،‫علَى ُك ِل حَا ٍل‬ ْ َ ‫ » َوقَا َل أ‬.
َ ‫ «يُ ْقت َ ُل‬: »٥« ‫صبَغ‬
“Asbagh said: “He is killed in every case, whether he conceals it or makes it public, without being
asked to repent because his repentance is not recognized.””
»٧« ‫ي‬
ُّ ‫طب َِر‬ ْ ُ‫سل ٍِم أ َ ْو كَاف ٍِر قُتِ َل َولَ ْم ي‬
َّ ‫ َو َحكَى ال‬. »‫ستَت َ ْب‬ ْ ‫سلَّ َم مِ ْن ُم‬
َ ‫َّللا‬ َّ ‫ب النَّ ِب‬
َ ‫ي‬ َ ‫ « َم ْن‬:‫» ْب ُن ا ْل َحك َِم‬٦« ‫َّللا‬
َّ ‫س‬ َ ‫َوقَا َل‬
ِ َّ ‫ع ْب ُد‬
٩« ‫» ع َْن مالك‬٨« ‫َب‬ َ ‫شه‬ َ
ْ ‫ »مِ ثْلَهُ ع َْن أ‬.
“Abdullah ibn Abdu’l-Hakam said: “Whoever insults the Prophet, whether it be a Muslim or an
unbeliever, is killed and his repentance is not accepted.” At-Tabari related something similar from
Malik.”
30
‫ش ْيءٍ مِ نَ ا ْل َم ْك ُرو ِه أَنَّهُ يُ ْقت َ ُل بِ َال‬
َ ِ‫» أ َ ْو ب‬٢« ‫علَى نَبِي ٍ مِ نَ ْاأل َ ْنبِيَاءِ بِا ْل َو ْي ِل‬
َ ‫علَى أَنَّ َم ْن َدعَا‬
َ ‫ «أَجْ َم َع ا ْلعُلَ َما ُء‬:‫علَ َمائِنَا‬
ُ ُ‫َوقَا َل بَعْض‬
‫ستِتَابَ ٍة‬
ْ ‫ »ا‬.
“One of our ‘ulama’ says that people agree that anyone who curses any of the Prophets using the
expression “Woe to him” or anything disliked is to be killed without being asked to repent.”
‫سلَّ َم‬
َ ‫َّللا‬ َّ ِ‫ إِنَّ النَّب‬:َ‫ َم ْن قَال‬: ِ‫» ْب ُن ا ْل ُم َرابِط‬٦« ‫َّللا‬
َ ‫ي‬ َ ‫اضي أَبُو‬
ِ َّ ‫ع ْب ِد‬ ِ َ‫قال ا ْلق‬
ٍ ‫ َويَق‬،ِ‫ير ٍة مِ ْن أ َ ْم ِره‬
‫ِين مِ ْن‬ َ ‫صتِ ِه إِ ْذ ه َُو‬
َ ‫علَى ب َِص‬ َ َ‫ إِ ْذ َال يَجُو ُز ذَ ِلك‬، ٌ‫» َوإِ َّال قُتِ َل ِألَنَّهُ تَنَقُّص‬١« ‫اب‬
َّ ‫علَ ْي ِه فِي َخا‬ َ َ ‫اب فَ ِإ ْن ت‬
ُ َ ‫ستَت‬ ْ ُ‫ه ُِز َم ي‬
‫ص َمتِ ِه‬
ْ ‫ ِع‬.
“Qadi Abu ‘Abdullah ibn al-Murabit said, “Whoever says that the Prophet was defeated is asked to
repent. If he repents, it is all right. If not, he is killed because it detracts from the Prophet. Such a
disparaging remark could not be said about the Prophet by anyone with understanding of his affair
and certainty about his inviolability.””
ْ ‫سلَّ َم َما فِي ِه نَ ْقصٌ قُتِ َل دُونَ ا‬

‫ستِتَابَ ٍة‬ َ ‫علَ ْي ِه َو‬ َ ‫صحَابِ ِه أَنَّ َم ْن قَا َل فِي ِه‬
َ ‫َّللا‬ ْ َ ‫» َوأ‬٣« ٍ‫ب َمالِك‬
ُ ‫ي َم ْذ َه‬
ُّ ‫يع ا ْلقَ َر ِو‬ ُ ِ‫َوقَا َل َحب‬
ٍ ِ‫» ْب ُن َرب‬٢« ‫يب‬
٤«» .
“Habib ibn Rabi al-Qarawi said that the school of Malik and his companions is that anyone who
says anything disparaging about the Prophet is killed without being asked to repent.”
‫و َب ْع ُد فَا ْع َل ْم‬:
َ
‫» قَتْلُهُ َحدًّا َال ُك ْف ًرا إِ ْن أ َ ْظه ََر الت َّْوبَةَ مِ ْنهُ َو ِل َهذَا َال ت ُ ْقبَ ُل‬٢« ِ‫ُور ا ْلعُلَ َماء‬
ِ ‫ف َو ُج ْمه‬ ِ َ‫سل‬ َّ ‫صحَا ِب ِه َوقَ ْو ِل ال‬ ْ َ ‫» َوأ‬١« ٍ‫ب َمالِك‬ ِ ‫ُور َم ْذ َه‬
َ ‫شه‬ْ ‫أَنَّ َم‬
َ ْ َ َ ْ
٣« ‫يق َو ُمس ِِر ال ُكف ِر فِي هذا الق ْو ِل‬ْ ْ
ِ ‫الزن ِد‬ ْ ُ ْ َ َ َ ُ ُ َ َ َ ُ ُ
ِ ‫ستِقالته َوال ف ْيأته َك َما ق َّد ْمناهُ ق ْب ُل َو ُحك ُمه ُحك ُم‬ َ َ ْ ‫ َوال تنفعُه ا‬،‫ » ِع ْن َده ْم ت ْوبَته‬.
ُ َ ْ َ َ ُ ُ َ ُ
‫علَى َهذَا بعد القدرة عليه والشهادة على قوله‬

َ ُ‫س َوا ٌء كَانَتْ ت َ ْوبَتُه‬
َ ‫ َو‬.
َ ‫طهُ الت َّْوبَةُ َك‬

‫سائ ِِر ا ْل ُحدُو ِد‬ ِ ‫أ َ ْو جَا َء تَائِبًا مِ ْن قِبَ ِل نَ ْف‬
ْ ُ ‫ ِألَنَّهُ حد وجب َال ت‬..ِ‫سه‬
ُ ‫س ِق‬
“Know then that the best-known position in the school of Malik and his companions and the
statement of the Salaf and most of the scholars (of the Maliki’s) is that such a person is killed as a
Hadd-punishment and not for disbelief, if he shows repentance for what he has done. This is why
their opinion is that his repentance is not accepted, nor does his apology and seeking to save himself
spare him as we have stated before. According to this statement, his judgement is the same as that
of the zindiq and someone who conceals his disbelief. According to this position, it makes no
difference if he repents when he is in custody when testimony as to what he has said has been
presented or if he himself comes in repentance, because it is an obligatory Hadd which is not
removed by repentance just as is the case with any other Hadd.”
Qadi Iyad explains that the repentance of blasphemers is not accepted according to the Malikis,
because the Hadd-punishment does not fall upon repentance.
‫ب ِألَنَّهُ ه َُو َح ُّد ُه‬ َّ ‫اب مِ ْنهُ َوأ َ ْظه ََر الت َّْوبَةَ قُتِ َل ِبال‬
ِ ‫س‬ َ َ ‫ب َوت‬ َّ ‫َّللا ِإذَا أَقَ َّر ِبال‬
ِ ‫س‬ ُ َّ ُ‫» َرحِ َمه‬١« ‫ي‬
ُّ ‫س‬ َّ ‫قَا َل ال‬.
ِ ‫ش ْي ُخ ا ْلقَا ِب‬
ِ َّ َ‫» ْب ُن أَبِي َز ْي ٍد مِ ثْ ِل ِه َوأ َ َّما َما بَ ْينَهُ َوبَ ْين‬٢« ‫» َوقَا َل أَبُو ُم َح َّم ِد‬
٣« ُ‫َّللا فَت َ ْوبَتُهُ ت َ ْنفَعُه‬
31
“Shaykh Abu’l-Hasan al-Qabisi says: “When a person’s curse is proven and then he repents of what
he has done and shows his repentance, he is killed for the curse as a Hadd-punishment.” Abu
Muhammad ibn Abi Zayd said something similar. However, his repentance is of profit to him with
Allah.”
،ِ‫غي ِْره‬ ٍ ‫ ِألَنَّهُ لَ ْم يَ ْنت َ ِق ْل مِ ْن د‬،‫سلَّ َم‬

َ ‫ِين إِلَى‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫سبِ ِه‬ َ ‫سل ِِم بِالت َّْوبَ ِة مِ ْن‬ْ ‫«ولَ ْم يَ ُز ِل ا ْلقَتْ ُل ع َِن ا ْل ُم‬
َ :‫ون‬ ٍ ُ‫سحْ ن‬ ُ »٣« ‫قَا َل ُم َح َّم ُد ْب ُن‬
‫ظاه ٍِر‬َ ‫ظاه ٍِر ِإلَى‬ َ ‫ِيق ِألَنَّهُ لَ ْم يَ ْنت َ ِق ْل مِ ْن‬ ِ ‫ع ْف َو فِي ِه ِأل َ َح ٍد ك‬
ِ ‫َالز ْند‬ َ ‫ َو ِإنَّ َما فَعَ َل‬.»
َ ‫ش ْيئ ًا َح ُّدهُ ِع ْن َدنَا ا ْلقَتْ ُل َال‬
“Muhammad ibn Sahnun said: ‘A Muslim does not escape execution by repentance when he has
cursed the Prophet because he did not change from his religion to another religion. He did
something which entails the hadd-punishment of execution. Unlike the zindiq, there is no pardon for
it because he did not move outwardly from one religion to another.’”
َ‫ق فِي ِه ِلغَي ِْر ِه مِ نَ ْاآلدَمِ يِين‬ َّ ‫سلَّ َم ك َِاال ْرتِدَا ِد ا ْل َم ْقبُو ِل فِي ِه الت َّْوبَةُ ِألَنَّ ِاال ْرتِدَا َد َم ْعنًى يَ ْنفَ ِر ُد بِ ِه ا ْل ُم ْرت َ ُّد َال َح‬
َ ‫َّللا‬ َ ُ‫سبُّه‬َ ‫ْس‬ َ ‫َولَي‬
ُ َ‫ق ِآلدَمِ ي ٍ فَكَانَ َكا ْل ُم ْرت َ ِد يُ ْقت َ ُل حِ ينَ ْارتِدَا ِد ِه أ َ ْو يُ ْقذ‬
‫ فَ ِإنَّ ت َ ْوبَتَهُ َال‬..‫ف‬ ٌّ ‫ق فِي ِه َح‬ َ َّ‫سلَّ َم تَعَل‬
َ ‫َّللا‬ َ ‫ي‬ َّ ‫ب النَّ ِب‬ َّ ‫س‬ َ ‫ َو َم ْن‬..ُ‫فَقُ ِبلَتْ ت َ ْوبَتُه‬
َّ
‫صلى‬ َّ
َ ِ ‫اب النبِي‬ ُّ ‫س‬ َ ْ َ َ َ
َ ‫ َول ْم يُقت ْل‬..‫س ِرق ٍة َوغيْرها‬ َ َ ‫س ِقط ذنوبه من زنى َو‬ ُ ُ َ َ ُ َ َ ْ َ َ َّ‫ن‬
ْ ‫ف َوأ ْيضًا ف ِإ ت ْوبَة ال ُم ْرت ِد إِذا قبِلتْ ال ت‬ َ َ ْ
ِ ‫ع ْنهُ َح َّد ا ْلقَتْ ِل َوالقذ‬
َ ْ َ ‫ط‬ ُ ‫س ِق‬ ْ ُ‫ت‬
ُ‫طهُ الت َّْوبَة‬ ُ ‫س ِق‬ َ
ْ ُ ‫ لَك ِْن ِل َم ْعنًى ي َْر ِج ُع إِلَى تَعْظِ ِيم ح ُْر َمتِ ِه َو َز َوا ِل ا ْل َمعَ َّر ِة بِ ِه َوذ ِلكَ َال ت‬،ِ‫سلَّ َم ِل ُك ْف ِره‬ َ ‫علَ ْي ِه َو‬
َ ‫َّللا‬
ُ َّ .
“Cursing the Prophet is not like apostasy for which repentance is accepted because apostasy is only
connected to the apostate and does not involve a right due to another man. Therefore, the
apostate’s repentance is accepted. When someone curses the Prophet, that is connected to a
human right. It is like an apostate who murders or slanders someone while he is an apostate. His
repentance does not remove the punishment for murder or slander. When the repentance of the
apostate is accepted, his crimes are not removed – fornication, theft, or anything else. The one who
curses the Prophet is not killed for his disbelief. He is killed in order to preserve esteem for the
Prophet and to free him of any blemish. The punishment for what such a person has done is not
averted by repentance.”
Qadi Iyad makes it clear that the repentance of an Apostate is accepted because he didn’t violate
someone else’s right. The penalty for an Apostate’s crimes, however, is not lifted upon repentance.
Only the death penalty for Apostasy itself is lifted upon repentance. The one who blasphemes
Muhammad, on the other hand, violated the rights of Muhammad and is therefore executed even if
he repents.
ِ ُ‫ب مِ ْن ُحق‬
‫وق‬ َّ ‫ ِألَنَّ ال‬،‫ستَت َ ْب‬
َّ ‫س‬ ْ ُ‫اإلس َْال ِم قُتِ َل َولَ ْم ي‬ ْ ‫سلَّ َم ث ُ َّم‬
ِ ْ ‫ارت َ َّد ع َِن‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َّ ِ‫ب النَّب‬
َ ‫ي‬ َ ‫ َم ْن‬:‫ي‬
َّ ‫س‬ ُّ ‫س‬ ِ ِ‫» ِع ْم َرانَ ا ْلقَاب‬٢« ‫َوقَا َل أَبُو‬
‫ط ع َِن ا ْل ُم ْرت َ ِد‬ ُ ُ ‫سق‬
ْ َ ‫اآلدَمِ يِينَ الَّتِي َال ت‬.
ْ
‫ج إِلَى ت َ ْف ِصي ٍل‬

ُ ‫علَى ا ْلقَ ْو ِل بِقَتْ ِل ِه َحدًّا َال ُك ْف ًرا َوه َُو يَحْ تَا‬ ٌّ ِ‫شيُوخِ نَا َهؤ َُالءِ َم ْبن‬
َ ‫ي‬ ُ ‫وك ََال ُم‬.
َ
“Abu Imran al-Qabisi said that whoever curses the Prophet and then leaves Islam is killed and not
asked to repent because the curse violates one of the rights due to people for which the apostate is
still responsible.
The statement of these shaykhs is based on the position that someone who does this is killed for a
hadd, and not for disbelief. This requires some elaboration”
32
‫علَى ذَ ِلكَ مِ َّم ْن ذَك َْرنَاهُ َوقَا َل بِ ِه مِ ْن أ َ ْه ِل العلم فقد صرخوا بأنه‬
َ ُ‫» َو َم ْن َوافَقَه‬٤« ٍ‫ع ْن َمالِك‬ َ ‫َوأ َ َّما‬
ْ ‫» ُم‬٣« ‫علَى ِر َوايَ ِة ا ْل َولِي ِد ب ِْن‬
َ ‫سل ٍِم‬
‫ردة قالوا‬:
‫ فَ ُح ِك َم لَهُ ِب ُحك ِْم ا ْل ُم ْرت َ ِد ُم ْطلَقًا فِي َهذَا ا ْل َوجْ ِه‬..َ‫ َو ِإ ْن أَبَى قُتِل‬،َ‫اب نُ ِكل‬
َ َ ‫اب مِ ْنهَا فَ ِإ ْن ت‬
ُ َ ‫ستَت‬
ْ ُ‫ َوي‬.
“As for the transmission of Al-Walid ibn Muslim from Malik and those whom we have mentioned who
agree on it and the people of knowledge who take the same position, they clearly state that cursing
the Prophet amounts to apostasy. They said that the perpetrator is asked to repent of it, and if he
repents, he is severely punished. If he refuses, he is killed. In this approach, he incurs the judgement
of the apostate absolutely.”
َ‫ َو ِإنَّ َما نَقُو ُل ذَ ِلك‬،‫ب ا ْلقَتْ َل فِي ِه َحدًّا‬ُ ‫وج‬ ِ ُ‫ َم ْن لَ ْم ي ََرهُ ِر َّدةً فَه َُو ي‬:ُ‫ط ا ْلك ََال َم فِي ِه فَنَقُول‬
ُ ‫س‬ ُ ‫ َونَحْ ُن نَ ْب‬.ُ‫ش َه ُر َوأ َ ْظ َه ُر ِل َما قَ َّد ْمنَاه‬
ْ َ ‫َوا ْل َوجْ هُ ْاأل َ َّو ُل أ‬
َّ
‫صلى‬ َّ
َ ِ ‫َق النبِي‬ ِ ‫عل ْي ِه فِي ح‬ َ ْ ْ
َ ‫ت َك ِل َم ِة ال ُكف ِر‬ َ ُ ُ ُ ْ َ َ
ِ ‫ أ ْو إظهاره االقالع والتوبة عند فنقتله َحدًّا ِلثبَا‬،ِ‫عل ْي ِه بِه‬ َ َ َ ‫ش ِه َد‬ ْ
ُ ‫ إِ َّما َم َع إِنك َِار ِه َما‬:‫صلَي ِْن‬ ْ َ‫َم َع ف‬
‫اب‬ َ َ
َ َ ‫علَ ْي ِه َوأ ْنك ََر أ ْو ت‬ َ ‫ إِذَا‬،‫ِيق‬
َ ‫ظه ََر‬ ِ ‫الز ْند‬ِ ‫غ ْي ُر ذَ ِلكَ ُح ْك ُم‬ َ ‫يراثِ ِه َو‬ َ
َ ِ‫ َوأجْ َر ْينَا ُح ْك َمهُ فِي م‬..ِ‫َّللا مِ ْن َح ِقه‬ ُ َّ ‫ظ َم‬ َّ ‫ع‬َ ‫ِير ِه َما‬ ِ ‫سلَّ َم َوتَحْ ق‬َ ‫علَ ْي ِه َو‬ َ ‫َّللا‬
ُ َّ .
“The first position is better known and clearer as we have already stated. We will enlarge on this a
little. Those who do not think that it is apostasy demand execution on the basis of it being a hadd.
We say that there are two possibilities: either he denies the testimony against him or he renounces
what he did and shows repentance for it. We kill him for the Hadd when disbelief is confirmed
against him in respect of the Prophet, and his demeaning what Allah has exalted in respect of the
Prophet. We make his judgement regarding inheritance and other things that of the zindiq since it
was known from him and he either denied it or repented.”
َ َ‫علَ ْي ِه ِب َك ِل َم ِة ا ْل ُك ْف ِر َو َال تَحْ ُك ُمون‬

ْ ‫علَ ْي ِه ِب ُح ْكمِ ِه مِ نَ ِاال‬
‫؟‬.‫ستِتَابَ ِة َوت َ َوا ِب ِعهَا‬ َ ‫ش َه ُد‬ َ ‫ فكيف ثثبتون‬:َ‫!فَ ِإ ْن قِيل‬
ْ ُ‫علَ ْي ِه ا ْل ُك ْف َر َوي‬
َّ‫ع َمهُ أَن‬ َ ‫علَ ْي ِه أ َ ْو َز‬َ ‫ش ِه َد بِ ِه‬ ُ ‫ َوإِ ْنك َِار ِه َما‬،‫علَ ْي ِه بِذَ ِلكَ ِ ِإل ْق َر ِار ِه بِالت َّْوحِ ي ِد َوالنُّبُ َّو ِة‬
َ ‫ط ُع‬ َ ‫ فَ َال نَ ْق‬،‫ نحن وإن أثبتنا له حكم الكافر في القتل‬:‫قُ ْلنَا‬
‫ َو ِإ ْن‬،‫اص‬ ِ ‫ش َخ‬ ْ َ ‫ْض ْاأل‬ ِ ‫علَى بَع‬ َ ‫ْض أَحْ ك َِام ا ْل ُك ْف ِر‬ِ ‫ َو َال يَ ْمتَنِ ُع ِإثْبَاتُ بَع‬..ِ‫علَ ْيه‬ َ ‫ َوأَنَّهُ ُم ْق ِل ٌع ع َْن ذَ ِلكَ نَا ِد ٌم‬،ً‫ْصيَة‬ ِ ‫» َو َمع‬١« ‫ذَ ِلكَ كَانَ مِ ْنهُ َو َه ًال‬
َ َ ْ َ
َ‫ َو َكذ ِلكَ إِ ْن كَان‬.. َ‫ ف َال شَكَّ فِي ُكف ِر ِه بِذ ِلك‬..‫ وأما من علم أنه سبه معتقدا الستحالله‬.. »٢« ‫ َكقَتْ ِل ت َ ِاركِ الصالة‬،ُ‫صه‬ ُ ِ‫لَ ْم تَثْبُتْ لَهُ َخصَائ‬
‫ ِألَنَّا َال نَ ْقبَ ُل ت َ ْوبَتَهُ َونَ ْقتُلُهُ بَ ْع َد الت َّْوبَ ِة‬-ُ‫اب مِ ْنه‬
َ َ ‫ َو ِإ ْن ت‬-‫ َويُ ْقت َ ُل‬.ِ‫شكَا َل فِيه‬ ْ ‫ فَ َهذَا مِ َّما َال ِإ‬،ُ‫ِير ِه َونَحْ ِوه‬ ِ ‫ أ َ ْو ت َ ْكف‬،ِ‫س ِه َكفَ َر َكت َ ْكذِي ِبه‬
ِ ‫سبَّهُ فِي نَ ْف‬
َ
ْ َ ْ
‫على ِص َّح ِة إِقال ِع ِه العَال ِِم بِس ِِر ِه‬ َ َّ ْ
َ ِ‫َّللا ال ُمطلِع‬ َ َ ْ َ َ َ
ِ َّ ‫ َوأ ْم ُرهُ بَ ْع ُد إِلى‬.ِ‫ َحدًّا ِلق ْو ِل ِه َو ُمتق ِد ِم ُكف ِره‬.
“If it is asked how it can be affirmed that he is an unbeliever and have disbelief proven against him
and then not judge him according to its judgements by asking him to repent with the consequences
that that entails:
We reply: Even if we confirm the judgement of being an unbeliever against him which entails
execution, we still do not make it absolute because of his affirmation of tawhid and prophethood, his
denial of the testimony against him or his claim that it was a mistake on his part and rebellion. The
application of certain judgments of disbelief on certain individuals is not impossible, even if particular
aspects of it are not confirmed in their case – such as being killed for abandoning the prayer. If it is
known that he cursed in the belief that it was permissible for him to do so, there is no doubt that that
makes him an unbeliever. It is the same if he curses the Prophet to himself. He is an unbeliever if he
calls the Prophet a liar, rejects him or anything of that nature. This is something about which there
is no doubt and which incurs execution. If he repents of it, we do not accept his repentance and we
kill him after he has repented. His execution in this case is for a Hadd because of what he has said
and for his earlier disbelief. After this, his affair is in the hands of Allah who is aware of the soundness
of his renunciation and knows his secret thoughts.”
33
‫صلَّى‬
َ ‫ َوح ُْر َم ِة نَبِيِ ِه‬،ِ‫َّللا‬ ْ ‫علَ ْي ِه فَ َهذَا كَافِ ٌر بِقَ ْو ِل ِه َوبِا‬
َّ ‫ستِحْ َال ِل ِه َهتْكَ ح ُْر َم ِة‬ َ ‫علَ ْي ِه َو‬
َ ‫ص َّم َم‬ َ ‫ش ِه َد بِ ِه‬
ُ ‫ف بِ َما‬َ ‫َو َكذَ ِلكَ َم ْن لَ ْم يُ ْظ ِه ِر الت َّْوبَةَ َوا ْعت َ َر‬
ٍ ‫سلَّ َم يُ ْقت َ ُل كَاف ًِرا بِ َال خِ َال‬
‫ف‬ َ ‫علَ ْي ِه َو‬
َ ‫َّللا‬
ُ َّ .
“Someone who does not show repentance and admits to the testimony against him and persists in it
is an unbeliever by his words and by his considering it lawful to attack the honour of Allah and the
honour of His Prophet. He is killed as an unbeliever without dispute.”
‫ستِتَابَتِ ِه‬ َ ‫اختُل‬

ْ ‫ِف فِي ا‬ ْ ‫َّللا ت َ َعالَى مِ نَ ا ْل ُم‬
ْ ‫ َو‬،‫سلِمِ ينَ كَافِ ٌر ح ََّال ُل الد َِّم‬ ِ َّ ‫اب‬ َ َّ‫ف أَن‬
َّ ‫س‬ َ ‫ال خِ َال‬.
َ
“There is no disagreement that any Muslim who curses Allah is an unbeliever whose blood is halal.
There is disagreement about whether he is asked to repent.”
‫» في كتاب إسحق‬٤« ‫» َو َر َواهُ ا ْب ُن ا ْلقَاس ِِم ع َْن مالك‬٣« ‫ون َو ُم َح َّم ٍد‬ ٍ ُ‫سحْ ن‬ ُ »٢« ‫ب اب ِْن‬ ِ ‫ َوفِي ِكتَا‬،ِ‫سوط‬ ُ ‫» ا ْلقَاس ِِم فِي ا ْل َم ْب‬١« ‫فَقَا َل ا ْب ُن‬
ْ َ
ُ‫ِين دَانَ بِ ِه َوأظه ََره‬ َ
ٍ ‫ارتِدَا ِد ِه إِلى د‬
ْ ِ‫َّللا ب‬ َ
ِ َّ ‫على‬ ْ ْ َ َّ َ
َ ‫ستت ْب إِال أن يَكُونَ افت َِرا ًء‬ َ َ ُ
ْ ُ‫سلِمِ ينَ قتِ َل َول ْم ي‬ ْ
ْ ‫َّللا تَعَالَى مِ نَ ال ُم‬
َ َّ ‫ب‬ َ ‫» ب ِْن يَحْ يَى َم ْن‬٥«
َّ ‫س‬
‫ َوإِ ْن لَ ْم يُ ْظ ِه ْرهُ لَ ْم يستتب‬..‫اب‬ ْ ُ‫فَي‬.
“Ibn al-Qasim said in al-Mabsut and it is mentioned in the book of Ibn Sahnun, and Muhammad ibn
al-Mawwaz related from Malik in the book of Ishaq ibn Yahya: “Any Muslim who curses Allah is
killed without being asked to repent unless he forges lies against Allah by apostasy to another
religion which he adopts and openly displays. In that case he is asked to repent. If he does not
openly display his apostasy, he is not asked to repent.””
ِ ‫» أَبِي ح‬٥« ‫سلَ َمةَ َوا ْب ُن‬

:‫َاز ٍم‬ ْ ‫» َم‬٤« ‫» َو ُم َح َّم ُد ْب ُن‬٣« ‫ وقال المخزومي‬..ُ‫» ا ْل َملِكِ مِ ثْلَه‬٢« ‫ع ْب ُد‬ َ ‫» َو‬١« ‫ف‬ ٌ ‫ط ِر‬ َ ‫ط ِة ُم‬
َ ‫سو‬ ُ ‫َوقَا َل فِي ا ْل َم ْب‬
َ‫ َو َال بُ َّد مِ ن‬.‫ َو ِإ ْن لَ ْم يتوبوا فتلوا‬،‫ي فَ ِإ ْن تَابُوا قُ ِب َل مِ ْن ُه ْم‬ ‫ن‬
ُّ ِ َ‫ا‬ ‫ْر‬
‫ص‬ َّ ‫ن‬ ‫ال‬ ‫و‬ ‫ِي‬
َ ُّ ‫د‬ ‫ُو‬
‫ه‬ ‫ي‬
َ ْ
‫ل‬ ‫ا‬ َ‫ك‬ ‫ل‬َ
ِ َ‫ذ‬ َ
‫ك‬ ‫و‬ ، »٦ « ‫اب‬ َ َ
َ ْ ُ َ ِ َّ ِ ‫س ِل ُم‬
‫ت‬ ‫ت‬ ‫س‬ ‫ي‬ ‫َّى‬ ‫ت‬ ‫ح‬ ‫ب‬ ‫س‬ ‫ال‬ ‫ب‬ ْ ‫َال يُ ْقت َ ُل ا ْل ُم‬
‫ب‬ ْ
ِ ‫» ع َِن ا ْل َمذ َه‬٧« ‫اضي ا ْب ُن نَص ٍْر‬ ِ َ‫ َوه َُو الَّذِي َحكَاهُ ا ْلق‬،‫َالر َّد ِة‬ َ
ِ ‫ َوذ ِلكَ ُكلُّهُ ك‬،ِ‫ستِتَابَة‬ ْ ‫ ِاال‬.
“In Al-Mabsut, Mutarrif ibn Abdullah and Abdu’l-Malik ibn Habib said something similar. Al-
Makhzumi, Muhammad ibn Maslama and Ibn Abi Hazim said that a Muslim is not killed for cursing
until he has been asked to repent which is also the position of ash-Shafi‘i. It is the same with the
Jews and the Christians. If they repent, their repentance is accepted from them. If they do not repent,
then they are killed. They must be asked to repent. All this is the same as apostasy. That is also what
Qadi (Abu Muhammad) ibn Nasr has related from the (Maliki) madhhab.”
‫سانِي فَقَا َل‬

َ ‫طانَ فَ َز َّل ِل‬ َّ ‫ ِإنَّ َما أ َ َردْتُ أ َ ْن أ َ ْلعَنَ ال‬:َ‫َّللا فَقَال‬
َ ‫ش ْي‬ َ َّ َ‫ع ْنهُ فِي َر ُج ٍل َلعَنَ َرج ًُال َولَعَن‬ َ ‫» ْب ُن أ َ ِبي َز ْي ٍد فِي َما ُح ِك‬٨« ‫ َوأ َ ْفتَى أَبُو ُم َح َّم ِد‬:
َ ‫ي‬
ِ َّ َ‫ َوأ َ َّما فِي َما بَ ْينَهُ َوبَ ْين‬،ُ‫ع ْذ ُره‬

‫َّللا تَعَالَى فَ َم ْعذُو ٌر‬ َ ِ‫يُ ْقت َ ُل ب‬.
ُ ‫ َو َال يُ ْقبَ ُل‬،ِ‫ظاه ِِر ُك ْف ِره‬
“Abu Muhammad ibn Abi Zayd gave a fatwa about what was related regarding a man who was
cursing a man but cursed Allah at the same time. The man said, “I meant to curse Shaytan but my
tongue slipped.” Ibn Abi Zayd said, “He is killed for his outward display of disbelief and his excuse is
not accepted. As for what is between him and Allah, it is pardoned.””
َ ‫َّللا َو ِإ ْظه‬
‫َار‬ ِ َّ ‫ب‬ِ ‫س‬ ْ َ ‫َّللا فَأ‬
ْ َ‫شبَهَ ق‬
َ ‫ص َد ا ْل ُك ْف ِر ِبغَي ِْر‬ ٌّ ‫ لَ ْم يَتَعَلَّقْ ِبهَا َح‬،ٌ‫ستِتَابَ ِة أَنَّهُ ُك ْف ٌر َو ِر َّدةٌ َمحْ ضَة‬
ِ َّ ‫ق ِلغَي ِْر‬ ْ ‫َّللا ِب ِاال‬
ِ َّ ‫ب‬ َ ‫فَ َو َّجهَ َم ْن قَا َل فِي‬
ِ ‫سا‬
َ
‫َان ال ُمخا ِلف ِة لإلسالم‬َ ْ َ ْ ٍ ‫ ِاال ْنتِقَا ِل إِلَى د‬.
ِ ‫ِين آ َخ َر مِ نَ األ ْدي‬
‫ ِإ ْذ َال‬..ُ‫سانَهُ لَ ْم يَ ْنطِ قْ ِب ِه ِإ َّال َوه َُو ُم ْعت َ ِق ٌد لَه‬َ ‫ظنَنَّا أَنَّ ِل‬ َ ‫اإلس َْال ِم قَ ْب ُل ات َّ َه ْمنَاهُ َو‬ َ ‫ أَنَّهُ لَ َّما‬:ِ‫ستِتَابَتِه‬
ِ ‫ظه ََر مِ ْنهُ ذَ ِلكَ بَ ْع َد ِإ ْظه‬
ِ ْ ‫َار‬ ْ ‫َو َوجْ هُ ت َ ْركِ ا‬
َ‫ب بِ َم ْعنَى ِاال ْرتِدَا ِد فَ َهذَا ق ْد‬ ْ َ َ
َّ ‫ َول ْم تُقبَ ْل توبته وإذا انتقل من دين إلى دين آخ َر َوأظه ََر ال‬،‫ِيق‬
َّ ‫س‬ ْ َ ِ ‫الزند‬ْ َ َ َ َ
ِ ‫ ف ُح ِك َم لهُ بِ ُحك ِْم‬،ٌ‫سا َه ُل فِي َهذا أ َحد‬ َ َ ‫يَت‬
‫علَى مشهور مذاهب أكثر العلماء‬ َ ‫اب‬ ُ َ ‫ستَت‬ْ ُ‫ بخالف األول المستمسك ِب ِه َو ُح ْك ُم َهذَا ُح ْك ُم ا ْل ُم ْرت َ ِد ي‬،ِ‫عنُ ِقه‬ ُ ‫اإلس َْال ِم مِ ْن‬ ِْ َ‫أ َ ْعلَ َم أَنَّهُ َخلَ َع ِر ْبقَة‬
١«» .
34
“The people who say that someone who curses Allah should be asked to repent are in fact saying that
what he did is disbelief and pure apostasy and has no right in it connected to other than Allah. They
make it exactly like disbelief without Allah having been cursed and like changing openly to another
religion than Islam.
The reason for not asking the Muslim who curses Allah to repent is because he did what he did after
openly displaying his Islam, before the Muslims suspected him, and when the Muslims thought that
his tongue would only express what he believed, since no one indulges himself in this sort of thing.
Therefore, his judgement is that of the zindiq and his repentance is not accepted. If he changes
religion and utters the curse as an apostate, this removes the noose of Islam from his neck as
opposed to the first man who held to Islam. The judgement of such a man is that of the apostate. He
is asked to repent according to the well-known statement of the schools of most scholars.”
َ‫ق فِي ِه ِلغَي ِْر ِه مِ نَ ْاآلدَمِ ِيين‬ َّ ‫سلَّ َم ك َِاال ْرتِدَا ِد ا ْل َم ْقبُو ِل فِي ِه الت َّْوبَةُ ِألَنَّ ِاال ْرتِدَا َد َم ْعنًى يَ ْنفَ ِر ُد ِب ِه ا ْل ُم ْرت َ ُّد َال َح‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ُ‫سبُّه‬ َ ‫ْس‬ َ ‫َولَي‬
َ‫ فَ ِإنَّ ت َ ْوبَتَهُ ال‬..‫ف‬ َ ْ َ ْ ْ َ
ُ ‫ق ِآلدَمِ ي ٍ فكَانَ كَال ُم ْرت َ ِد يُقت َ ُل حِ ينَ ْارتِدَا ِد ِه أ ْو يُقذ‬ ٌّ ‫ق فِي ِه َح‬ َّ َّ
َ ‫سل َم تَعَل‬ َ ‫عل ْي ِه َو‬َ َ ‫َّللا‬
ُ َّ ‫صلى‬ َّ َ ‫ي‬ َّ
َّ ِ‫ب النب‬ َّ ‫س‬َ ‫ َو َم ْن‬..ُ‫فَقُبِلَتْ ت َ ْوبَتُه‬
‫صلَّى‬َ ِ ‫اب النَّبِي‬ ُّ ‫س‬ َ ‫ َولَ ْم يُ ْقت َ ْل‬..‫غيْر َها‬ َ ‫س ِرقَ ٍة َو‬ َ ‫ط ذنوبه من زنى َو‬ ُ ‫س ِق‬ َ
ْ ُ ‫ف َوأ َ ْيضًا فَ ِإنَّ ت َ ْوبَة ا ْل ُم ْرت َ ِد إِذَا قُبِلَتْ َال ت‬ ِ ‫ع ْنهُ َح َّد ا ْلقَتْ ِل َوا ْلقَ ْذ‬َ ‫ط‬ ُ ‫س ِق‬ْ ُ‫ت‬
ُ‫طهُ الت َّْوبَة‬ ُ ‫س ِق‬ْ ُ ‫ت‬ َ
‫ال‬ َ‫ك‬ ‫ل‬َ ‫ذ‬ ‫و‬ ‫ه‬‫ب‬ ‫ة‬ ‫ر‬ ‫ع‬ ‫م‬ ‫ل‬ْ ‫ا‬ ‫ل‬ ‫ا‬‫و‬ َ
‫ز‬ ‫و‬
ِ َ ِ ِ ِ َّ َ َ ِ َ َ ِ ِ َ ْ ِ ِ‫ْظ‬ ‫ه‬ ‫ت‬ ‫م‬‫ُر‬ ‫ح‬ ‫يم‬ ‫ع‬ َ ‫ت‬ ‫ى‬ َ ‫ل‬ ‫إ‬ ‫ع‬ ‫ج‬
ِ ُ ِ ْ ‫َر‬ ‫ي‬ ‫ى‬ ً ‫ن‬ ‫ع‬ ‫م‬
ْ َِ ‫ل‬ ْ
‫ِن‬‫ك‬َ ‫ل‬ ،ِ‫ه‬‫ر‬ ْ
‫ف‬ ‫ك‬
ُ ‫ل‬ ‫م‬ َّ ‫ل‬ ‫س‬ ‫و‬ ‫ه‬
ِ ِ َ َ َ ِ ْ ُ َّ . ‫ي‬ َ ‫ل‬ ‫ع‬
َ ‫َّللا‬
“Blasphemy against the Prophet is not like apostasy where repentance is accepted. This is because
the apostate is distinguished by the meaning of apostasy and no right of another person has been
infringed, so his repentance is accepted. However, a human right is connected to the one who
blasphemes the Prophet. Like the apostate who kills or slanders someone during his apostasy, his
repentance does not remove from him the Hadd punishments for killing or slander. Additionally, the
repentance of an apostate when accepted does not remove from him his sins of adultery or of
drinking alcohol or theft and things like this. Thus, the blasphemer is not killed for his unbelief, but for
that which occurred in reference to the greatness of the Prophet’s sanctity and the fact that he is free
from any blemish, and repentance does not remove a violation of this.”
https://shamela.ws/book/23645/1279 (2/551-552) al-Shifa
‫» بِ ِه فَه َُو ُم ْرت َ ٌّد ح ََال ُل الد َِّم إِ َّال أ َ ْن ي َْر ِج َع‬3« ‫ب‬
َ َّ‫ «من برىء مِ ْن ُم َح َّم ٍد أ َ ْو َكذ‬:‫» حنيفه وأصحابه‬2« ‫ »قال أبو‬.
“Abu Hanifa and his students said that whosoever distances himself from Muhammad or belies him
is an apostate and his blood is no more immune except if he reverts.”
https://shamela.ws/book/23645/1240 (2/512) al-Shifa
Abdul Wahhab (973 – 1031 AD, Maliki) wrote in Al-Ma’unah ala Madhab Alim al-Madinah (p.
1408):
]- ‫ – في قتل من سب النبي – صلى هللا عليه وسلم‬15[ ‫فصل‬:
،‫ومن سب النبي – صلى هللا عليه وسلم – قتل ولم تقبل توبته‬
“Whoever insults the Prophet is executed and repentance is not accepted.”
https://shamela.ws/book/9627/1375 Al-Ma’unah ala Madhab Alim al-Madinah (p. 1408)
Abd al-Rahman al-Maqdisi (1200 – 1283 AD, Hanbali) wrote in Sharh al-Muqni (27/137):
‫هللا‬
ِ ‫ب رسو َل‬ َ ‫ ال ت َ ْوبَةَ ِل َمن‬:‫ أنَّه قال‬،َ‫ عن أحمد‬،‫فروى القاضي‬
َّ ‫س‬ َ ،‫سولَه‬
ُ ‫سبحانَه وتعالى أو َر‬
ُ ‫هللا‬
َ ‫ب‬ َّ ‫س‬
َ ‫ فأ َّما َمن‬:‫فصل‬
35
“Chapter: As for the one who insults Allah or His Messenger, al-Qadi narrated on the authority of
Ahmad (ibn Hanbal) that he said: There’s no repentance for the one who insults the Messenger of
Allah.”
https://shamela.ws/book/19188/13311 Sharh al-Muqni (27/137)
‫ "كل من شتم النبي صلى هللا عليه وسلم أو تنقصه مسلما كان أو كافرا فعليه القتل وأرى أن يقتل وال يستتاب‬:‫”قال اإلمام أحمد‬.
“Imam Ahmad said: ‘Whoever insults the Messenger or attributes a defect to him whether Muslim or
disbeliever, they are to be killed and their repentance is not to be sought.’”
Abd al-Aziz Bin Baz (1910 - 1999 AD), the Grand Mufti of Saudi Arabia from 1993 until his death
wrote:
‫ ومن‬،‫ وهذان األمران من أعظم نواقض اإلسالم‬،‫ سب الدين من أعظم الكبائر ومن أعظم المنكرات وهكذا سب الرب عز وجل‬:‫جـ‬
‫ ويكون‬،‫ فإذا كان من سب الرب سبحانه أو سب الدين ينتسب لإلسالم فإنه يكون مرتدا بذلك عن اإلسالم‬،‫أسباب الردة عن اإلسالم‬
‫ وقال بعض أهل العلم إنه ال يستتاب بل يقتل؛‬،‫كافرا يستتاب فإن تاب وإال قتل من جهة ولي أمر البلد بواسطة المحكمة الشرعية‬
‫ ولكن ينبغي أن يعزر بالجلد والسجن حتى‬،‫ ولكن األرجح أنه يستتاب لعل هللا يمن عليه بالهداية فيلزم الحق‬،‫ألن جريمته عظيمة‬
‫ وهكذا لو سب القرآن أو سب الرسول صلى هللا عليه وسلم أو غيره من األنبياء فإنه يستتاب‬،‫ال يعود لمثل هذه الجريمة العظيمة‬
‫ وهكذا االستهزاء بالل أو برسوله أو‬،‫ فإن سب الدين أو سب الرسول أو سب الرب عز وجل من نواقض اإلسالم‬،‫فإن تاب وإال قتل‬
،‫ فاالستهزاء بشيء من هذه األمور من نواقض اإلسالم‬،‫بالجنة أو بالنار أو بأوامر هللا كالصالة والزكاة‬
“Reviling the religion is one of the worst of the major sins and the greatest of evils. The same applies
to reviling the Lord, may He be glorified and exalted. These are two of the gravest things that nullify
Islam and are means of apostatizing from Islam. If the one who reviles the Lord, may He be glorified
and exalted, or reviles the religion is a Muslim, then he becomes an apostate from Islam thereby,
and he becomes a kafir. He should be asked to repent and if he repents (all well and good),
otherwise he should be executed on the orders of the authorities via the Sharia (religious) court.
Some of the scholars said: he should not be asked to repent, rather he should be executed because
his crime is so great. But the more correct view is that he should be asked to repent so that Allah
may bless him with guidance and he may adhere to the truth. But he should be punished by flogging
and imprisonment so that he will not go back to such a great crime. Similarly, if he reviles the Quran
or the Messenger or any other Prophet, he should be asked to repent and if he repents (all well and
good), otherwise he should be executed. Reviling the religion, reviling the Messenger and reviling the
Lord, are all things that nullify Islam. The same applies to mocking Allah and His Messenger, or
Paradise or Hell, or the commands of Allah such as prayer and zakah. Making fun of any of these
things nullifies Islam.”
https://shamela.ws/book/21537/2983 Ibn Bazz, Majmu’ al-Fatawa (6/387)
Zaynuddin ibn Nujaym (1520 – 1563 AD, Hanafi) wrote in Ashbah wa’n Nazayir (p. 158):
‫ان‬ َّ ‫مََ تَى ُو ِجدَتْ ِر َوايَةٌ أَنَّهُ َال َي ْكفُ ُر َال ت َ ِص ُّح ِر َّدةُ ال‬.
ِ ‫سك َْر‬
َ ‫سلَّ َم فَ ِإنَّهُ يُ ْقت َ ُل َو َال يُ ْعفَى‬
ُ‫ع ْنه‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ِ ‫ب النَّبِي‬ َ ِ‫الر َّدةَ ب‬
ِ ‫س‬ َّ
ِ ‫إال‬.
“The apostasy of an inebriated person is invalid; except in the case of a person who disrespects the
Prophet, and the blasphemer will be executed without pardon.”
https://shamela.ws/book/1666/146 Ashbah wa’n Nazayir (p. 158)
36
Alahazrat Imam Ahmad Riđa Khan Al-Baraylawi (1856 – 1921 AD, Hanafi), Ahmed Raza Khan in
English, wrote in Tamhid e-Iman (The Preamble to Faith):
“The repentance of a person who insults the Prophet is not accepted according to numerous
scholars.” Ahmed Raza Khan then says that ‘This is also the preferred opinion of the following Imams
among Hanafis:’ and he lists Imam Bazzazi, Imam Ibn Humam, Mawla Khusraw, Zayn ibn Nujaym,
Umar ibn Nujaym, Abu Abdullah Muhammad al-Ghazzi, Khayruddin al-Ramli, Sheikh Zadah &
Muhammad ibn Ali al-Haskafi.
“The ruling ‘tawbah (repentance) is not accepted’ is for the Muslim sovereign in Islamic lands, so that
the blasphemer is executed even after his repentance. Nevertheless, if a blasphemer sincerely
repents, it is accepted near Allah”
https://ridawipress.org/wp-content/uploads/preamble-to-faith.pdf p. 48-49 The Preamble to Faith
Abu Yusuf (731 - 798 AD, Hanafi) wrote in Kitab al-Kharaj (p. 199):
ُ ُ‫سلَّ َم أ َ ْو َكذَّبَهُ أ َ ْو عَابَهُ أ َ ْو ت َ ْنق‬

ِ َّ ‫صهُ؛ فَقَ ْد َكفَ َر ِب‬
ُ‫اَّلل َوبَانَتْ مِ ْنه‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
ِ َّ ‫سو َل‬
ُ ‫ب َر‬
َّ ‫س‬ ْ ‫ َوأَيُّ َما َر ُج ٍل ُم‬:‫سف‬
َ ‫سل ٍِم‬ ُ ‫قَا َل أَبُو يُو‬
ُ
‫اب َوإِال قتِ َل‬ َ َ ‫ز ْو َجتُهُ؛ فَ ِإ ْن ت‬.
َ
“Abu Yusuf said: ‘Any Muslim who vilifies the Prophet, declares him a liar, finds fault with him or
degrades him becomes an infidel. His wife is separated from him. If he repents, (all is well); if not, he
is to be killed’”
https://shamela.ws/book/26333/204 Kitab al-Kharaj (p. 199)
Ibn Rushd al-Jadd (1058 – 1126 AD, Maliki, known as the grandfather of Ibn Rushd) wrote:
‫ أو أحد من األنبياء يقتل بال استتابة‬- ‫سلَّ َم‬

َ ‫َّللا‬ َ - ‫وحكم من سب رسول هللا‬.
“The ruling on insulting the Messenger of Allah or one of the prophets, is to be killed without
repentance.”
https://shamela.ws/book/21751/7844 al-Bayan wa ʾl-Tahṣil (16/416)
Ibn al-Jallab (10th century, Maliki)
[‫]فصل فيمن سب هللا جل جالله أو الرسول صلى هللا عليه وسلم‬
‫ومن سب هللا جالل جالله أو سب رسول هللا صلى هللا عليه وسلم من مسلم أو كافر قتل وال يستتاب‬.
“Whoever insults Allah or his Messenger, (whether he is) a Muslim or an Unbeliever, he will be killed
and repentance will not be accepted.”
https://shamela.ws/book/14590/633 (2/232) al-Tafri'a fi al-Fiqh
'Abdullah ibn Abi Zayd al-Qayrawani (922 - 996 AD, Maliki) wrote in The Risala: A Treatise on Maliki
Fiqh (p. 127):
‫ومن سب رسول هللا صلى هللا عليه وسلم قتل وال تقبل توبته ومن سبه من أهل الذمة بغير ما به كفر أو سب هللا عز وجل بغير ما‬
‫به كفر وقتل إال أن يسلم‬
“Whoever abuses the Messenger of Allah is to be executed, and his repentance is not accepted. If any
dhimmi curses the Prophet or abuses him by saying something other than what already makes him
an unbeliever, or abuses Allah by saying something other than what already makes him an
unbeliever, he is to be executed unless at that juncture he accepts Islam.”
37
https://shamela.ws/book/11373/151 p. 127 The Risala - Maliki
Dhimmis
Al-Subki quotes Abu Hamid al-Isfarayini (995 – 1016 AD, Shafi’i) in al-Sayf al-Maslul (p. 240-241)
dealing with what breaks a contract of Dhimma:
“ ‫ والزنا‬،‫ فإن كان يوجب القتل ـ كالقتل‬،‫فمتى ارتكب فعالً من هذه األفعال التي قلنا إن الذمة ال تنتفض به فإنا نقيم عليه موجبه‬
‫ وإن كان يوجب التعزيز ـ كأن يفتن مسل ًما عن دينه ـ‬،‫ والقذف ـ جلدنا‬/،‫ وإن كان يوجب الجلد ـ كالزنا وهو بكر‬،‫وهو محصن قتلنا‬
‫ ومن شرب الخمر معتقدًا إباحتها لم يجب عليه‬،‫ وال نحده لشرب الخمر ألنها مباحة عندهم‬،‫ ألنه التزم أحكام المسلمين‬،‫عزرنا‬
‫ وإن كان ذكر هللا بما ال ينبغي أن يذكر أو كتابه أو دينه أو نبيه محمدًا صلى هللا عليه وسلم وقلنا إن الذمة ال تنتقض بذلك‬،‫الحد‬
‫ وإن ارتكب ما‬،‫ ألن من سب هللا تعالى أو سب النبي صلى هللا عليه وسلم يستوجب ذلك‬،‫ وحده القتل‬،‫فإنا نقيم عليه الحد لذلك‬
‫ ألنه كان قد التزم أن تجري عليه أحكام‬،‫تنتقض به الذمة حكم بانتقاض ذمته وأقيم عليه الحد الواجب بذلك على ما ذكرناه‬
،‫ ثم ينظر فإن كان الحد الذي أقمنا عليه القتل فال كالم‬،‫ وهذا من حكم اإلسالم‬،‫اإلسالم‬
‫ "إن شاء قتله وإن‬:‫ وقال في موضع آخر‬،"‫ وهو أقرب دار الحرب‬،‫ "يلحق بمأمنه‬:‫وإن كان جلدًا أو تعزيزً ا فالشافعي هاهنا قال‬
‫”شاء استرقه‬،
“When a person (i.e. dhimmi) commits one of the acts which we explained that the covenant is not
broken by it, so then we apply on him what is obligatory. If the obligatory punishment is killing, such
as with a married person who commits adultery, we put him to death. And if it is flogging, as in the
case of a non-married person who commits fornication or slanders another, we whip him. And if a
discretionary punishment (ta‘zīr) is necessary, as is the case when a person leads a Muslim away
from his religion, we apply a discretionary punishment. And this is because the laws of the Muslims
are obligatory. But we do not apply a Hadd punishment [on the dhimmī] for drinking intoxicating
wine, because it is permissible for them, and the one who drinks wine believing it is permissible, a
Hadd is not obligatory in that case. And if one were to mention God or his book, or religion, or his
Prophet Muḥammad with what should not be, and we said that the covenant is not broken by these
things, so we apply on that person the Hadd punishment for this which is that he is killed, because
the one who curses God or his Prophet requires this. And if he committed something which we said
the covenant (dhimma) does break by this, he is judged as breaking the covenant and the necessary
Hadd is applied on him according to what we have said. Because it is obligatory to apply the laws of
Islam on him and this judgment is from them. If that Hadd is killing, then there is no further
discussion of it. And if it was flogging or a discretionary punishment, al-Shafi‘ī said about this: “They
are either deported to a secure place close to non-Islamic lands,” and in another place: “If the Imam
wills it, he is killed or enslaved.””
Even though al-Isfarayini does not believe that the contract of Dhimma is broken by blasphemy, the
death penalty should still be implemented as it is a Hadd punishment.
Nasr al-Maqdisi (987 – 1096 AD, Shafi’i) articulates this position in the following manner:
‫”وقال نصر بن إبراهيم بن نصر المقدسي في كتاب "المقصود‬:
‫وكل موضع قلنا لم تنتقض ذمته بما فعله فإن كان ما فعله مما يوجب القتل مثل أن يذكر هللا تعالى أو كتابه أو دينه أو رسوله بما‬
‫ فالذمي بذلك أولى‬،‫ ألن المسلم لو ارتكب شيئ ًا من ذلك كان عليه القتل‬،‫”ال ينبغي أو يزني وهو محصن فإنه يقتل‬.
،‫ ثم إن كان الواجب غير القتل ففيه قوالن‬،‫ "وكل موضع قلنا انتقضت ذمته بما فعله أقيم عليه الواجب به على ما مضى‬:‫ثم قال‬
‫ يتخير اإلمام بين القتل واالسترقاق‬:‫ والثاني‬،‫ يُلحق بمأمنه ويكون حربًا لنا‬:‫”أحدهما‬.
“In every situation about which we said the covenant of protection is not broken by his action, if
what he did was from that which requires execution, like the mentioning of God, or his book, or
38
religion, or his Prophet with what should not be said, or committing adultery when married, he is to
be killed. Because if the Muslim did something like this, he would be put to death. Thus, this would
be even more certain for the dhimmi. And in every place we said the covenant is broken by his action,
the necessary punishment is applied for what has occurred, and if that punishment is not the death
penalty, there are two opinions: first, he is deported and becomes a Harbi (i.e. at war with Muslims),
and secondly, the imam has the choice between killing or enslaving him.”
Al-Subki then writes the following in al-Sayf al-Maslul (p. 262):
،‫ وسليم الرازي‬،‫ والمحاملي‬،‫ والشيخ أبي حامد‬،‫ والخطابي‬،‫ وابن المنذر‬،‫فقد ثبت التصريح بقتل الساب الذمي من كالم الشافعي‬
‫ والغزالي‬،‫ وإلكيا‬،‫ونصر المقدسي‬
“The position to kill the blaspheming Dhimmi is proven from the words of al-Shafi’I, ibn al-Mundhir,
al-Khattabi, Sheikh Abu Hamid (al-Isfarayini), al-Mahamili, Sulaym al-Razi, Nasr al-Maqdisi, Ilkiya (al-
Harrasi) and (Abu Hamid) al-Ghazali.”
https://shamela.ws/book/17816/157 al-Sayf al-Maslul (p. 262)
Al-Shafi’i (767 – 820 AD) wrote in his al-Umm (4/209):
ْ‫ فَقَ ْد ب َِرئ َت‬،ِ‫َّللا ع ََّز َو َج َّل أ َ ْو دِينَهُ ِب َما َال َي ْن َبغِي أ َ ْن َي ْذك َُر ُه ِبه‬
ِ َّ ‫اب‬َ َ ‫سلَّ َم – أ َ ْو ِكت‬ َ ‫علَ ْي ِه َو‬ َ – ‫إن ذَك ََر ُم َح َّمدًا‬
َ ‫َّللا‬ ْ ‫ع َلى أَنَّ أ َ َحدًا مِ ْن ُك ْم‬
َ ‫َو‬
َ
‫ير ال ُمؤْ مِ نِينَ َمالُهُ َو َد ُمهُ َك َما تَحِ ُّل أ ْم َوا ُل‬ ْ َ َ
ِ ِ‫علَ ْي ِه ْاأل َما ُن َو َح َّل ِألم‬ ُ َ
َ ِ‫سلِمِ ينَ َونَقضَ َما أ ْعط‬
َ ‫ي‬ ْ ْ
ْ ‫ير ال ُمؤْ مِ نِينَ َوجَمِ ي ُع ال ُم‬ َ ُ ُ ُ
ِ َّ ‫مِ ْنهُ ِذ َّمة‬
ِ ِ‫َّللا ث َّم ِذ َّمة أم‬
ِ ‫أ َ ْه ِل ا ْلح َْر‬.
‫ب ِد َما ُؤهُ ْم‬
“And that if any of you mentions Muhammad or the book of Allah or His religion with that which it
should not be mentioned with, then the protection of Allah and the protection of the Amir al-
Mu’minin and all of the Muslims is removed from him, and that which he was given from safety is
broken and his wealth and his blood is permitted for the Amir al-Mu’minin, just as the wealth of the
people of war and their blood is permitted.”
https://shamela.ws/book/1655/1066 - al-Umm (4/209) by al-Shafi’I
‫فأما الذمي فيجب التفريق بين مجرد كفره به وبين سبه فإن كفره به ال ينقض العهد وال يبيح دم المعاهد باالتفاق ألنا صالحناهم‬
‫على هذا وأما سبه له فإنه ينقض العهد ويوجب القتل كما تقدم‬.
“As for the Dhimmi, then it is an obligation to differentiate between his mere disbelief and his
cursing, for if he disbelieves in the Prophet, then this does not nullify the covenant and the blood of
the covenantor is not made lawful by agreement, and as for his cursing, then (if he curses) it nullifies
the covenant and it is obligatory to execute him as has preceded.”
Abu Musa al-Sharif al-Hashimi (957 – 1037 AD, Hanbali) wrote in al-Irshad (p. 468) that even
conversion to Islam won’t save the life of a blaspheming Dhimmi:
‫ ومن سبه صلى هللا عليه وسلم من أهل الذمة قتل وإن أسلم‬.‫ومن سب رسول هللا صلى هللا عليه وسلم قتل ولم يستتب‬.
“Whoever insults the Prophet is to be killed and their repentance not sought. And whoever insults
him among the Dhimmis are to be killed even if they embraced Islam.”
https://shamela.ws/book/13571/464 al-Irshad (p. 468)
39
Ibn Abd al-Bar (978 – 1071 AD, Maliki) writes in his al-Kafi (2/1091) that a Dhimmi will be killed if he
insults Allah or His Messenger unless he becomes a Muslim.
‫واما الذمي فيقتل إن سب هللا أو سب رسوله إال أن يسلم‬

“As for the Dhimmi, he will be killed if he insults Allah or His Messenger unless he becomes Muslim.”
https://shamela.ws/book/7367/1157 al-Kafi (2/1091)
Qadi Iyad (1083 – 1149 AD, Maliki) wrote in Al-Shifa (2/565):

َ ‫ أَ ْو َو‬،ِ‫ف بِقَد ِْره‬
‫صفَهُ بِغَي ِْر ا ْل َوجْ ِه الَّذِي َكفَ َر بِ ِه‬ ْ ‫سبِ ِه أَ ْو ع ََّرضَ أَ ِو ا‬
َّ ‫ستَ َخ‬ ُّ ِ‫فَأ َ َّما ال ِذم‬.
َ ‫ي إِذَا ص ََّر‬
َ ِ‫ح ب‬
َ ‫ ِألَنَّا لَ ْم نُعْطِ ِه ال ِذ َّمةَ أَ ِو ا ْل َع ْه َد‬،‫س ِل ْم‬

‫علَى َهذَا‬ ْ ُ‫ف ِع ْن ِدنَا فِي قَتْ ِل ِه ِإنْ لَ ْم ي‬
َ ‫فَ َال خِ َال‬.
‫ش ْركِ أَ ْع َظ ُم‬ َ ‫ ألن َما ه َُو‬..‫ ال يقتل‬:‫ع ُه َما مِ نْ أَ ْه ِل الكوفة فإنهم قالوا‬
ِ ‫علَ ْي ِه مِ نَ ال‬ َّ ‫ َوالث َّ ْو ِر‬، »١« َ‫َوه َُو قَ ْو ُل عامة العلماء إِ َّال أَبَا َحنِيفَة‬
َ ‫ َوأَتْبَا‬، »٢« ‫ي‬
‫ولَ ِكنْ يؤدب ويعذر‬. َ
“As for a dhimmi, who, by making a clear curse or a curse by allusion, makes light of his (the
Prophet’s) worth or describes him in any way other than the way by which he would normally reject
him in his religion, there is no disagreement about him being killed unless he becomes Muslim,
because he has not been given protection (dhimma) or a treaty in order to allow him to do this. Most
of the ‘ulama’ say this, except for Abu Hanifa, ath-Thawri and their followers among the people of
Kufa. They said that he is not killed because his shirk is a much worse offence. He is disciplined and
flogged.”
https://shamela.ws/book/23645/1293 (2/565) al-Shifa by Qadi Iyad
َ‫» ْاآليَة‬.. »١« ‫ع ْه ِد ِه ْم َو َطعَنُوا فِي دِينِ ُك ْم‬
َ ‫«وإِنْ نَ َكثُوا أَيْمانَ ُه ْم مِ نْ بَ ْع ِد‬
َ :‫علَى قَتْ ِل ِه بِقَ ْو ِل ِه تَعَالَى‬
َ ‫شيُوخِ نَا‬
ُ ُ‫ستَ َد َّل بَعْض‬
ْ ‫ َوا‬.
َ َ‫ َولَ ْم نُعْطِ ِه ُم ال ِذ َّمة‬،‫شبَا ِه ِه َو ِألَنَّا لَ ْم نُعَا ِه ْدهُ ْم‬

ْ‫ وال يجوز أَن‬..‫علَى َهذَا‬ ْ َ‫» َوأ‬٢« ‫ف‬
ِ ‫سلَّ َم ِالب ِْن ْاألَش َْر‬
َ ‫علَ ْي ِه َو‬ َ ِ ‫علَ ْي ِه أَ ْيضًا بِقَتْ ِل النَّبِي‬
َ ‫َّللا‬ َ ‫ستَ َد ُّل‬
ْ ُ‫َوي‬
‫نَ ْفعَ َل ذَ ِلكَ َمعَ ُه ْم‬.
‫ َوأَ ْيضًا‬..‫ وصاروا كفارا أهل حرب يُ ْقتَلُونَ ِل ُك ْف ِر ِه ْم‬،‫ فَقَ ْد نقضوا ذمتهم‬،َ‫علَ ْي ِه ا ْل َع ْه َد َو َال ال ِذ َّمة‬
َ ‫فَ ِإذَا أَت َْوا َما لَ ْم يُ ْع َط ْوا‬..
‫ َوإِنْ كَانَ ذَ ِلكَ ح ََال ًال ِع ْن َدهُ ْم‬..‫س ِرقَ ِة أَ ْم َوال ِِه ْم َوا ْلقَتْ ِل ِل َمنْ قَتَلُوهُ مِ ْن ُه ْم‬
َ ‫ع ْن ُه ْم مِ نَ ا ْلقَ ْطعِ فِي‬
َ ‫اإلس َْال ِم‬ ْ ُ ‫فَ ِإنَّ ِذ َّمتَ ُه ْم َال ت‬.
ُ ‫س ِق‬
ِ ْ ‫ط ُحدُو َد‬
“One of our shaykhs took the following words of Allah as a proof that he should be killed, “If they
break their oaths after their contract and attack your religion, then fight the leaders of unbelief;
they have no sacred oaths. Perhaps they will give over.” (9:12) For proof, he used the fact that the
Prophet killed Ibn al-Ashraf and people like him. No treaty has been made with them nor have they
been given protection in order to allow them to do this. It is not permitted for us to allow them to
behave in this way. When they do what neither the treaty nor their dhimma status allows them, then
they violate their dhimma status and fall into the category of unbelievers and people with whom the
Muslims are at war. So they are killed for their disbelief. Furthermore, dhimma status does not
remove any other of the Hudud of Islam from them, such as cutting off the hand for theft or
executing someone for a murder committed by one of them, even if that is permissible for them (in
their own religion).”
ُّ ِ‫ف ِإذَا ذَك ََر ُه ال ِذم‬

‫ي ِبا ْل َوجْ ِه الَّذِي َكفَ َر ِب ِه‬ َ ‫صحَا ِبنَا‬
َ ‫ظ َوا ِه ُر ت َ ْقت َ ِضي ا ْلخِ َال‬ ْ َ ‫ َو َو َردَتْ ِأل‬.ِ‫س َّل َم يُ ْقتَلُونَ ِبه‬
َ ‫ع َل ْي ِه َو‬ ُ َّ ‫ص َّلى‬
َ ‫َّللا‬ َ َ‫َف َك َذ ِلك‬
َ ِ ‫س ُّب ُه ُم لِل َّن ِبي‬
‫ون بَ ْع ُد‬ َ ْ
ُ »٤« ‫» القاس ِِم َواب ِْن‬٣« ‫علَ ْيهَا مِ ْن ك ََال ِم اب ِْن‬ َ ‫ِف‬ ُ ‫ستَق‬َ ..
‫اختَلَفُوا إذا سبه ثم أسلم‬ ْ َ ‫ف فِيهَا ع َْن أ‬
ْ ‫صحَا ِب ِه ا ْل َم َد ِن ِيينَ َو‬ َ ‫ب ا ْلخِ َال‬ ْ ‫» ا ْل ُم‬٥« ‫ َو َحكَى أَبُو‬.
ِ ‫ص َع‬
40
‫ َوتَنَقُّ ِص ِه‬،ُ‫ ِألَنَّا نَ ْعلَ ُم بَاطِ نَةَ ا ْلكَاف ِِر فِي بُ ْغ ِض ِه لَه‬..‫اب‬ َ ‫سل ِِم إِذَا‬
َ َ ‫سبَّهُ ث ُ َّم ت‬ ْ ‫ف ا ْل ُم‬ ِ ‫ بِخِ َال‬..ُ‫ُب َما قَ ْبلَه‬
ُّ ‫اإلس َْال َم يَج‬ ِ ْ َّ‫ ِألَن‬.ُ‫ط إِس َْال ُمهُ َق ْت َله‬
ُ ‫س ِق‬ ْ ُ‫ ي‬:َ‫َفقِيل‬
َ
‫سقط َما‬ َ َ
َ ‫اإلسْال ِم‬ ْ َ َ ْ ْ َ َ ْ ْ َ َ ْ ً َ َ َ َّ ْ َ
ِ ‫ ف ِإذا َر َج َع عَن دِينِ ِه األ َّو ِل إِلى‬..ِ‫ َونقضًا ِللعَ ْهد‬،‫ فل ْم ي َِزدنا َما أظه ََرهُ إِال ُمخالفة لِْل ْم ِر‬..ِ‫َاره‬ َ ْ َ َ ْ
ِ ‫ لَ ِكنا َمن ْعناهُ مِ ن إِظه‬،ِ‫بِقَ ْلبِه‬
ْ َ َ َّ
ُ‫قَ ْبلَه‬.
َ ‫ظاه ِِر ِه َوخِ َال‬

‫ف‬ َ َ‫ إِ ْذ كَان‬..ِ‫س ِل ُم بِخِ َالفِه‬
َ ‫ظنُّنَا بِبَاطِ نِ ِه ُح ْك َم‬ ْ ‫» » َوا ْل ُم‬١« ‫ف‬ َ ‫ «قُ ْل ِللَّذِينَ َكفَ ُروا إِ ْن يَ ْنتَهُوا يُ ْغفَ ْر لَ ُه ْم ما قَ ْد‬:‫َّللا تَعَالَى‬
َ َ‫سل‬ ُ َّ ‫قَا َل‬
ُ ‫س ِق‬
‫طهَا‬ ْ ُ‫علَ ْي ِه من األحكام باقية عليه لم ي‬ َ َ‫س َرائِ ُرهُ َو َما ثَبَت‬ ْ
َ ْ‫ستَنَ ْمنَا إِلَى بَاطِ نِ ِه إِذ قَ ْد بَدَت‬ َ
َ ‫َما بَدَا مِ ْنهُ ْاآلنَ فلَ ْم نَ ْقبَ ْل بَ ْع ُد ُرجُو‬
ْ ‫عهُ َو َال ا‬
‫ش ْي ٌء‬
َ .
“It is the same when they curse the Prophet, may Allah bless him and grant him peace. They are
killed for it. Our companions have mentioned obvious things which entail dispute which, when
mentioned by a dhimmi in the manner by which he would normally reject the Prophet in his deen,
must be investigated, according to what Ibn al-Qasim and Ibn Sahnun say. Abu’l-Mus‘ab talked about
a dispute among his companions in Medina. They disagreed about what happens when a dhimmi
curses the Prophet and then becomes a Muslim. Some said that his Islam removes his execution
because Islam wipes out what was before it, which is in contradistinction to a Muslim who curses
him and then repents. That is because we know that inwardly the unbeliever is angry towards the
Prophet and disparages him in his heart. But we prevent him from displaying that openly. If he does
display it openly, it is only further opposition to the authority over him and breaking the treaty. When
he converts from his first religion to Islam, what occurred before he became Muslim falls away. Allah
says, “Say to those who reject: if you leave off, then what you did before will be forgiven you.” (8:40)
The case of a Muslim is different since we had supposed his inward to be the same as his outward
and that is different from what he now displays. After his return to Islam we do not agree with nor
trust his inward since his secret has appeared. The judgement that was established against him
remains and none of it is removed from him.”
َ‫ق النَّقِيصَة‬ ْ َ‫ َوق‬،ُ‫علَ ْي ِه ِال ْنتِهَا ِك ِه ح ُْر َمتَه‬
َ ‫ص ِد ِه ِإ ْلحَا‬ َ ‫سلَّ َم َوج‬
َ ‫َب‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ ٌّ ‫ ِألَنَّهُ َح‬،ُ‫ب قَتْلَه‬
َ ِ ‫ق لِلنَّ ِبي‬ ِ ‫سا‬َّ ‫ط ِإس َْال ُم ال ِذمِ ي ِ ال‬ ُ ‫س ِق‬
ْ ُ‫ َال ي‬:َ‫َوقِيل‬
‫ف‬ ْ َ َ َ َ
ٍ ‫سلِمِ ينَ مِ ْن ق ْب ِل إِسْالمِ ِه مِ ْن قتْ ٍل َوقذ‬ ْ
ْ ‫وق ال ُم‬ ُ
ِ ‫عل ْي ِه مِ ْن ُحق‬َ َ ‫َب‬ ُ
َ ‫س ِقطهُ َك َما َوج‬ َّ َ
ْ ُ‫اإلسْال ِم بِالذِي ي‬ ْ َ
ِ ‫عهُ إِلى‬ َ َ
ُ ‫ فل ْم يَك ُْن ُرجُو‬..ِ‫ َوا ْل َمعَ َّرةَ بِه‬.
‫و ِإذَا ُكنَّا َال نَ ْقبَ ُل ت َ ْوبَةَ المسلم فأن ال نقبل توبة الكافر أولى‬.
َ
“Others say that when a dhimmi becomes Muslim, it does not prevent his execution because the
right owed to the Prophet demands it. He violated the Prophet’s honour, and his intention was to
connect imperfection and blemish to the Prophet. His becoming Muslim does not prevent execution
for that, just as the rights of Muslims against him for any murder and slander that he did before he
became a Muslim would be binding on him. Since we do not accept the repentance of a Muslim, it
is more fitting that we should not accept the repentance of an unbeliever.”
،‫» عبد الحكم‬٦« ‫» وابن‬٥« ‫ وابن الماجشون‬،‫» القاسم‬٤« ‫ َواب ِْن‬، »٣« ِ‫ب َوا ْل َم ْبسُوط‬ ِ ‫» فِي ِكتَا‬١« ٌ‫قال َما ِلك‬
ٍ ‫» َحبِي‬٢« ‫ب اب ِْن‬
٧« ‫ »وأصبغ‬:
ْ ُ‫شت َ َم نَبِيَّنَا مِ ْن أ َ ْه ِل ال ِذ َّم ِة أ َ ْو أحدا من األنبياء عليهم السالم إِ َّال أ َ ْن ي‬

‫س ِل َم‬ َ ‫فِي َم ْن‬.
ْ َ ‫ َال يُقَا ُل لَهُ «أ‬:‫صبَ ُغ‬

»‫س ِل ْم‬ ْ َ ‫سحْ نُو ٌن َوأ‬
ُ ‫ َوقَا َل‬. »١١« ‫ون‬ ُ ‫» َواب ِْن‬١٠« ‫ َو ِع ْن َد ُم َح َّم ٍد‬. »٩« ‫» ا ْلقَاس ِِم فِي ا ْلعُتْبِيَّ ِة‬٨« ‫َوقَالَهُ ا ْب ُن‬
ٌ‫سلَ َم فَذَ ِلكَ لَهُ ت َ ْوبَة‬
ْ َ ‫ِن إِ ْن أ‬
ْ ‫س ِل ْم» َولَك‬ َ ‫ َو َال‬.
ْ ُ ‫«ال ت‬
“Malik in the Book of Ibn Habib and Al-Mabsut, Ibn al-Qasim, Ibn al-Majishun, Ibn ‘Abdu’l-Hakam
and Asbagh have said that the dhimmi who curses our Prophet or one of the Prophets, is executed
unless he becomes a Muslim. Ibn al-Qasim stated the same in Al-‘Utibiyya. It is also stated by
41
Muhammad ibn al-Mawwaz and Ibn Sahnun. Sahnun and Asbagh said that he is not told to become
Muslim nor not to become Muslim. If he becomes Muslim, that is his repentance.”
‫سل ٍِم أ َ ْو كَاف ٍِر‬ َ ‫سلَّ َم أ َ ْو‬

ْ ‫غي َْرهُ مِ نَ النَّبِيِينَ مِ ْن ُم‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫َّللا‬ ُ ‫ «من سب َر‬:‫َاب َمالِكٍ أَنَّهُ قال‬
ِ َّ ‫سو َل‬ ُ ‫صح‬ْ َ ‫ب ُم َح َّم ٍد أ َ ْخب ََرنَا أ‬ِ ‫َوفِي ِكتَا‬
ْ ُ‫قُتِ َل َولَ ْم ي‬
‫ستَت َ ْب‬
‫س َّل َم‬
َ ‫َّللا‬ َ َ‫ع َم َر أَنَّ َرا ِه ًبا تَن‬
َّ ‫او َل النَّ ِب‬
َ ‫ي‬ ُ »٢« ‫ب ع َِن اب ِْن‬ ْ ُ‫ي لَنَا ع َْن َمالِكٍ ِإ َّال أ َ ْن ي‬
ٍ ‫» َو ْه‬١« ‫س ِل َم ا ْلكَا ِف ُر َوقَ ْد َر َوى ا ْب ُن‬ َ ‫َو ُر ِو‬
ُ ‫فَقَا َل ا ْب ُن‬:
‫ع َم َر‬
«ُ‫ »!فَه ََّال قَت َ ْلت ُ ُموه‬.
“In The Book of Muhammad, the companions of Malik have told us that he said that whoever curses
the Messenger of Allah or any other Prophet, be he Muslim or unbeliever, is killed without being
asked to repent. It has been related to us that Malik said, “unless the unbeliever becomes a Muslim.”
Ibn Wahb related from Ibn ‘Umar that a monk made a verbal attack on the Prophet, may Allah bless
him and grant him peace. Ibn ‘Umar asked, “Why didn’t you kill him?””
َ ‫سى أ َ ْو عِي‬
‫ َونَحْ ُو‬.‫سى‬ ِ ‫س ْل إِلَ ْينَا إِنَّ َما أ ُ ْر‬
َ ‫ َوإِنَّ َما نَبِيُّنَا ُمو‬.‫س َل إِلَ ْي ُك ْم‬ َ ‫ ِإنَّ ُم َح َّمدًا لَ ْم يُ ْر‬:َ‫ فِي ذَمِ ي ٍ قَال‬:‫» ع َِن اب ِْن ا ْلقَاس ِِم‬٣« ‫سى‬ َ ‫َو َر َوى عِي‬
َ ‫َّللا تَعَالَى أَقَ َّرهُ ْم‬
‫علَى مِ ثْ ِل ِه‬ ََّ َّ‫ ِألَن‬..‫علَ ْي ِه ْم‬
َ ‫ش ْي َء‬َ ‫ َال‬..‫ َهذَا‬.
َ ‫ أ َ ْو لَ ْم يَ ْن ِز ْل‬..ْ‫سل‬
‫ فيقتل‬..‫ وإنما هو شيء تقوله أو نحو هذا‬..ٌ‫علَ ْي ِه قُ ْرآن‬ َ ‫ أ َ ْو لَ ْم يُ ْر‬..ٍ ‫ْس بِنَبِي‬ َ ‫ َوأ َ َّما إِ ْن‬.
َ ‫ لَي‬:َ‫سبَّهُ فَقَال‬
“Isa related that Ibn al-Qasim talked about a dhimmi who says, “Muhammad was not sent to us. He
was sent to you. Our Prophet is Musa,” or ‘Isa and similar things. He said that there is nothing
against him because Allah has confirmed them in this sort of thing. As for the dhimmi who curses the
Prophet, says that he is not a Prophet, was not sent by Allah or the Qur’an was not sent down
upon him or that it is something he made up, he is killed.”
َ ‫شت َ َم ْاأل َ ْنبِيَا َء مِ نَ ا ْليَهُو ِد َوالنَّص‬

ْ‫َارى بِغَي ِْر ا ْل َوجْ ِه الَّذِي بِ ِه َكفَ ُروا ض ُِربَت‬ َ ‫» َم ْن‬٧« ُ‫ع ْنه‬ ُ ‫» مِ ْن ِر َوايَ ِة‬٥« ‫َوفِي النَّ َواد ِِر‬
َ »٦« ‫ون‬
ْ ُ‫عنُقُهُ إِ َّال أ َ ْن ي‬
‫س ِل َم‬ ُ .
“In An-Nawadir from the version of Sahnun from Malik we find that any Jew or Christian who reviles
the Prophet in other than the normal way by which the Jews and Christians reject him is beheaded
unless he embraces Islam.”
‫ ِألَنَّا لَ ْم نُعْطِ ِه ُم ا ْلعَ ْه َد‬:َ‫ قِيل‬.. !‫سبُّهُ َوت َ ْكذِيبُهُ؟‬

َ ‫سلَّ َم َومِ ْن ِدينِ ِه‬
َ ‫َّللا‬ َ ِ ‫ب النَّبِي‬ ِ ‫س‬ َ ‫ فَ ِإ ْن قِي َل ِل َم قَت َ ْلتَهُ فِي‬:‫ون‬ ٍ ُ‫سحْ ن‬ُ ‫قَا َل ُم َح َّم ُد ْب ُن‬
‫ستِحْ َاللُهُ فَ َكذَ ِلكَ ِإ ْظهَا ُرهُ لسب نبينا صلى هللا‬ ْ ‫ فَ ِإذَا قَت َ َل َواحِ دًا مِ نَّا قَت َ ْلنَاهُ َو ِإ ْن كَانَ مِ ْن دِينِ ِه ا‬..‫ َوأ َ ْخ ِذ أ َ ْم َوا ِلنَا‬،‫علَى قَتْ ِلنَا‬
َ ‫ َو َال‬، َ‫علَى ذَ ِلك‬ َ
‫عليه وسلم‬.
‫س ِب ِه لَ ْم يَج ُْز لَنَا ذَ ِلكَ فِي قَ ْو ِل قَائِ ٍل‬

َ ‫علَى‬ َ َ‫ب ا ْل ِج ْزيَة‬
َ ‫علَى ِإ ْق َر ِار ِه ْم‬ ِ ‫ « َك َما لَ ْو بَذَ َل لَنَا أ َ ْه ُل ا ْلح َْر‬:ٌ‫سحْ نُون‬
ُ ‫قَا َل‬.
ُ‫ُحْصنُهُ ال ِذ َّمة‬
ِ ‫سبَّهُ مِ نَ ا ْلقَتْ ِل َكذَ ِلكَ َال ت‬ ِ ْ ‫ وكما لَ ْم يُحْ ِص ِن‬..‫ب مِ ْن ُه ْم َويَحِ ُّل لَنَا دمه‬
َ ‫اإلس َْال ُم َم ْن‬ َ ُ‫ َكذَ ِلكَ يَ ْنتَقِض‬.
َ ‫ع ْه ُد َم ْن‬
َّ ‫س‬
“Muhammad ibn Sahnun said that, if it is asked why is he killed for cursing the Prophet, when part of
his religion is to curse him and call him a liar, the answer is that we did not make the treaty with him
to let him do that nor to kill us nor to take our property. If he kills one of us, we kill him, even if
something in his religion makes it lawful. That is the case when he openly curses our Prophet. Sahnun
said that, if doing so were allowed, it would be like people with whom the Muslims were at war
42
paying the jizya-tax to us on condition that they could curse the Prophet. There is no one who
disagrees with the judgement that this would not be allowed. Similarly, the terms of a treaty do not
apply to anyone who curses the Prophet. If one of them does that, his blood becomes lawful for us.
Just as being a Muslim does not protect someone who curses the Prophet from being killed, nor
does dhimma status.”
: »٧« ‫» وابن سحنون‬٦« ‫ب ُم َح َّم ٍد‬ ِ ‫ َو ِكتَا‬، ِ‫» فِي ا ْل َم ْبسُوط‬٥« ‫ط ِة َواب ِْن ا ْلقَاس ِِم‬ َ ‫سو‬ ُ ‫ب َوا ْل َم ْب‬ ٍ ‫» َحبِي‬٤« ‫ب اب ِْن‬ ِ ‫» فِي ِكتَا‬٣« ٌ‫َوقَا َل َما ِلك‬
‫ستَت َ ْب‬ْ ُ‫َارى ِبغَي ِْر ا ْل َوجْ ِه الَّذِي َكفَ َر ِب ِه قُتِ َل َولَ ْم ي‬ َ ‫ص‬ َّ ‫ن‬‫ال‬ َ ‫«من شتم هللا من ا ْليَه‬.»
‫و‬ ‫د‬
ِ ‫ُو‬
َ
‫سوط ِة ط ْوعًا‬ َ ْ
ُ ‫ قا َل فِي ال َم ْب‬.‫س ِل َم‬ َ ْ ُ‫قَا َل ا ْب ُن ا ْلقَاس ِِم إِ َّال أ َ ْن ي‬.
َ
َ‫غ ْي ُر َهذا مِ ن‬ َ
َ ‫علَ ْي ِه عُو ِهدُوا مِ ْن َدع َْوى الصَّاحِ بَ ِة َوالش َِّريكِ َوا ْل َولَ ِد َوأ َّما‬ َ ‫«ألَنَّ ا ْل َوجْ هَ الَّذِي بِ ِه َكفَ ُروا ه َُو دِينُ ُه ْم َو‬ ِ : »١« ‫صبَ ُغ‬ ْ َ ‫قَا َل أ‬
‫علَ ْي ِه فَه َُو نَ ْقضٌ ِل ْلعَ ْه ِد‬ َ ‫شتْ ِم فَلَ ْم يُعَا ِهدُوا‬ َّ ‫ »ا ْلف ِْريَ ِة َوال‬.
‫س ِل َم‬ ْ َ َّ ُ َ ُ َّ ْ
ْ ُ‫َّللا تعَالى بِغي ِْر ال َوجْ ِه الذِي ذك َِر فِي ِكتابِ ِه قتِ َل إِال أن ي‬ َ َ َ َ َّ ‫َان‬ ْ َ ْ ْ َ َ
ِ ‫شت َم مِ ن غي ِْر أه ِل األدي‬ْ َ ْ
َ ‫«و َمن‬ َ : »٢« ‫ب ُم َح َّم ٍد‬ ِ ‫قَا َل ا ْب ُن ا ْلقَاس ِِم فِي ِكتا‬.
َ
َ
‫س ِل ًما كَانَ أ ْو كَاف ًِرا‬ ْ ‫ ُم‬،‫اب‬ َ َ ‫ستَت‬ ْ ُ‫«ال يُ ْقت َ ُل َحت َّى ي‬َ :‫َاز ٍم‬ َ
ِ ‫» أبِي ح‬٥« ‫سلَ َمة َوا ْب ُن‬ َ ْ ‫» َم‬٤« ‫ َو ُم َح َّم ُد ْب ُن‬،.ِ‫سوطة‬ َ ُ ‫» فِي ا ْل َم ْب‬٣« ‫ي‬ ُّ ِ‫َوقَا َل ا ْل َم ْخ ُزوم‬
َ َ ‫ »فَ ِإ ْن ت‬.
‫اب َوإِ َّال قُتِ َل‬
‫َّللا ت َ َعالَى ِبغَي ِْر ا ْل َوجْ ِه‬ ‫ب‬
َ َّ َّ َ َ ‫س‬ ‫ن‬ ْ ‫م‬« :ٍ ‫د‬ ‫ي‬
ْ َ
‫ز‬ ‫ي‬‫ب‬
ِ َ ‫أ‬ ُ
‫ن‬ ‫ب‬
ْ » ١ « ‫د‬
ِ ‫م‬ ‫ح‬
َ
َّ ُ ُ‫م‬ ‫و‬ ‫ب‬َ ‫أ‬ ‫وقال‬ » ٨ « ‫مالك‬ ‫قول‬ ‫مثل‬ : ِ‫َ ِك‬ ‫ل‬ ‫م‬‫ل‬ْ ‫ا‬ » ٧ « ‫د‬
ُ ‫ب‬
ْ ‫ع‬
َ ‫و‬
َ » ٦ « ‫ف‬ َ ‫َوقَا َل ُم‬
ٌ ‫ط ِر‬
‫س ِل َم‬ َ ُ َ
ْ ُ‫ »الَّذِي بِ ِه َكف َر قتِ َل إِال أن ي‬.
ْ َّ
“Malik in The Book of Ibn Habib and al-Mabsut, and Ibn al-Qasim in al-Mabsut and The Book of
Muhammad, and Ibn Sahnun all say, “Any Jew or Christian who reviles Allah in any way other than
what constitutes part of their belief is killed without being asked to repent.” Ibn al-Qasim added,
“unless he becomes a Muslim.” He said in al-Mabsut, “voluntarily.””
Asbagh said: ‘This is because the way in which they disbelieve is part of their religion. They have been
given a treaty based on that – i.e. their claim that Allah has a female consort, a partner and a son.
But as for other lies and vilification, they were not given a treaty for them, so such things break
their treaty.’
Ibn al-Qasim said in The Book of Muhammad, “Anyone among other religions who reviles Allah in
any other way than the way He is mentioned in his Book is killed unless he becomes Muslim.”
Al-Makhzumi in Al-Mabsut, Muhammad ibn Maslama and Ibn Abi Hazim said, “He is not killed until
he has been asked to repent, be he Muslim or unbeliever. If he repents, he is all right. If not, he is
killed.”
Mutarrif and ‘Abdu’l-Malik said something similar to what Malik said. Abu Muhammad ibn Abi Zayd
said that whoever curses Allah in any way other than that by which he normally disbelieves is killed
unless he becomes a Muslim.
،‫ع ْب ِد ا ْل َحك َِم‬

َ »٦« ‫ َوا ْب ُن‬، »٥« ‫ُون‬ ِ ‫اجش‬ِ ‫» َوا ْب ُن ا ْل َم‬٤« ‫ َوقَا َل ا ْب ُن ا ْلقَاس ِِم‬، »٣« ‫» َو ُم َح َّم ٍد‬٢« ‫ب‬ ِ ‫» فِي ِكتَا‬١« ٌ‫قَا َل َما ِلك‬
ٍ ‫ب اب ِْن َح ِبي‬
ْ‫سبَّ ُه ْم مِ ْن أ َ ْه ِل ال ِذ َّم ِة قُتِ َل إِ َّال أَن‬ ْ َ
َ ‫ َو َمن‬.‫ستت ْب‬ َ َ ُ ُ
ْ ُ‫صه قتِ َل َول ْم ي‬ َّ َ َ َ ْ َ َ ْ َ ْ َ
َ ‫شت َم األنبِيَا َء أ ْو أ َحدًا مِ ن ُه ْم أ ْو تنق‬َ ‫» فِي َمن‬٨« ‫سحْ نُو ٌن‬
ْ ُ ‫» َو‬٧« ‫صبَ ُغ‬ ْ َ ‫َوأ‬
‫س ِل َم‬
ْ ُ ‫ي‬.
“Malik, as recorded in The Book of Ibn Habib, Muhammad (ibn Abdu’s-Salam), Ibn al-Qasim, Ibn al-
Majishun, Ibn Abdu’l-Hakam, Asbagh and Sahnun all said that anyone who reviles one or all of the
Prophets or disparages any of them is killed and not asked to repent. Any dhimmi who curses them
is also killed unless he becomes Muslim.”
ْ ُ‫عنُقَهُ ِإ َّال أ َ ْن ي‬
‫س ِل َم‬ ْ ‫َارى ِبغَي ِْر ا ْل َوجْ ِه الَّذِي ِب ِه َكفَ َر فَا‬
ُ ‫ض ِر ْب‬ َ ‫ «من سب ْاأل َ ْن ِبيَا َء مِ نَ ا ْليَهُو ِد َوالنَّص‬:‫سحْ نُو ٌن ع َِن اب ِْن ا ْلقَاس ِِم‬
ُ ‫ » َو َر َوى‬.
43
“Sahnun related from Ibn al-Qasim: “Any Jew or Christian who curses the Prophets in any way other
than that by which he normally disbelieves is beheaded unless he becomes Muslim.””
The Hanafis and Dhimmis:
Abu Bakr al-Jassas (917 – 981 AD, Hanafi) reported that Al-Tahawi (843 – 933 AD, Hanafi) said:
]‫ [حكم أهل الذمة في سب الرسول صلى هللا عليه وسلم‬:‫فصل‬

)‫ فإنه يؤدب وال يقتل‬:‫ (ومن كان من ذلك من أهل الذمة‬:‫قال أبو جعفر‬.
“The ruling on the Dhimmi that insults the Messenger. Abu Ja’far (al-Tahawi) said: ‘Whoever is
among the People of Dhimma is disciplined but not killed.’”
https://shamela.ws/book/16546/2618 Sharh Mukhtasar Al-Tahawi (6/142)
The early Hanafis appeared to hold the belief that Dhimmis are not executed for blasphemy,
because their disbelief is of a worse nature than their blasphemy, and their disbelief is tolerated.
Nevertheless, Ibn Abidin reports that the ruler can still choose to execute a Blaspheming Dhimmi:
Ibn Abidin (1784 – 1836 AD, Hanafi) reported in Majmu’a al-Rasa’il (1/545)
‫ بل سياسة مفوضة الى رأي اإلمام يفعلها حيث رأي بها المصلحة‬,ً‫يراد بقوله “ولم يقتلوا” أي حدا ً لزوما‬
“His statement ‘dhimmis will not be killed’ means they shall not be killed obligatorily as a hadd
rather for expedience according to the discretion of the ruler when he finds it in public interest.”
https://bit.ly/3pwTvX4 Majmu’a al-Rasa’il (1/545)
Ibn Abidin reports in Radd al-Muhtar (4/215) that Al-Ayni believed that a blaspheming Dhimmi is to
be killed:
‫ب أ َ ْن يُ ْقت َ َل‬
ِ ‫س‬ ُّ ِ‫قَا َل ا ْلعَ ْين‬.
ْ ‫ َو‬:‫ي‬
َّ ‫اختِي َِاري فِي ال‬
https://shamela.ws/book/21613/2346 Radd al-Muhtar (4/215)
Regarding this view, Ibn Abidin wrote in Majmu’a al-Rasa’il (1/542):
44
‫ نعم هو خالف المشهور‬,‫ما بحثه االمام العيني والمحقق ابن الهمام من حيث االنتقاض ايضا َ فليس خارجا َ عن المذهب بالكلية‬
“Al-Ayni and Ibn al-Humam’s research that blasphemy actually nullifies the covenant is not
altogether outside the school, though it is at variance with the popular opinion.”
https://bit.ly/3rCBAkt Majmu’a al-Rasa’il (1/542)
Al-Tahawi (853 - 933 AD, Hanafi) wrote in Ikhtilaf Al-‘Ulama (3/505):
‫ستَحل دَمه بذلك‬ ْ ‫قَا َل أَبُو َج ْعفَر فَ َهذَا يدل على أَنه لَو لم ي‬
ْ ‫شتَرط لم ي‬
“Abu Jafar said: ‘If not stipulated (that blasphemy will break the covenant), it will not make shedding
his (the dhimmi’s) blood permissible’”
https://shamela.ws/book/6222/1379 Ikhtilaf Al-‘Ulama (3/505)
Ibn Abidin writes in Radd al-Muhtar (4/214):
َّ ‫ َوإِ َّال فَ َال َّإال إذَا أ َ ْعلَنَ بِال‬، َ‫ط ا ْنتَقَض‬

‫شتْ ِم‬ ْ ُ ‫ضهُ بِ ِه فَ ِإذَا ا‬
َ ‫شت ُِر‬ ُ ‫شت َ َر ْط ا ْنتِقَا‬ َ َّ‫ أَن‬:ُ‫َاصل‬
ْ ُ‫ع ْق َد ال ِذ َّم ِة َال يُ ْنتَقَضُ بِ َما ذَ َك ُروهُ َما لَ ْم ي‬ َ ‫فَص‬
ِ ‫َار ا ْلح‬
“As stated by the scholars the covenant of protection (dhimma) does not break when it has no
stipulations regarding blasphemy. But when it is made conditional the covenant breaks.”
https://shamela.ws/book/21613/2345#p1 Radd al-Muhtar (4/214)
Ibn Abidin continues in Radd al-Muhtar (4/214) by quoting some Shafi’i scholars:
‫ بأن قال إنه ليس برسول أو قتل اليهود بغير حق أو نسبه إلى الكذب فعند بعض األئمة ال ينتقض‬،‫إذا ذكره بسوء يعت قده ويتدين به‬
‫عهده أما إذا ذكره بما ال يعتقده وال يتدين به كما لو نسبه إلى الزنا أو طعن في نسبه ينتقض‬.
“If he (the Dhimmi) mentions the Prophet in negative tone saying what is part of his religion like
saying that he was not a Messenger or that he killed the Jews unjustly or that he made a false claim
to Prophethood then to some of the scholars this does not break the covenant. As to mentioning him
in a way that is not part of his religion or beliefs like attributing to him illicit sex or attacking his
lineage then it does break the covenant.”
https://shamela.ws/book/21613/2345#p1 Radd al-Muhtar (4/214)
Muhammad Hashim al-Sindi (1693 – 1761 AD, Hanafi) quoted the following from Hasab al-Muftiyin
in al-Sayf al-Jali Ala Sabb al-Nabi (p. 132 – 133):
45
‫ سواء كان‬,‫ أو فى وصف من أوصاف ذاته‬,‫ أو في شخص‬,‫ أو عابه فى أمور دينه‬,‫من شتم النبى صلى هللا عليه وسلم وأهانه‬
‫ أو‬,‫ أو األهانة‬,‫ و سواء كان الشتم‬,ً‫ ذميا ً كان أو حربيا‬,‫ و سواء كان من أهل الكتاب أو غيره‬,‫ أو غيره‬,‫الشاتم مثال من أمته‬
‫ ال عند هللا وال‬,ً ‫ فقد كفر خلودا ً بحيث إن تاب لم تقبل توبته ابدا‬,ً‫ أو هزال‬,‫ أو غفلة‬,ً‫ أو سهوا‬,ً‫ أو قصدا‬,ً‫ صادرا عنه عمدا‬,‫العيب‬
ً ‫ وعند أكثر المتقدمين القتل قطعا‬,ً‫ وحكمه فى الشريعة المطهرة عند متأخري المجتهدين اجماعا‬,‫عند الناس‬
“The one who cursed the Prophet or insulted him or slandered his personality, or criticised any of his
attributes and whether this act is deliberate or otherwise and even if done jokingly the blasphemer,
whether he is Muslim or non-Muslim, whether he is from the People of the Book or not, whether he
is from the people of covenant (dhimmī) or a belligerent (ḥarbī), he has committed disbelief for
good in a way that his repentance shall not be accepted either by Allah or by the people. In the
Sharia the punishment for such a person, according to majority of the early and consensus of the
later scholars is clearly death.”
https://archive.org/details/al-saif-al-jali/page/n131/mode/2up?view=theater al-Sayf al-Jali Ala Sab al-Nabi (p.
132 – 133)
Muhammad Hashim al-Sindi quoted al-Natifi (d. 1054 AD, Hanafi), the author of al-Ajnas, in al-Sayf
al-Jali Ala Sabb al-Nabi (p. 133):
46
‫أما إذا سب الرسول هللا صلى هللا عليه وسلم أو واحدا ً من األنبياء فيقتل حداًو وال توبة له أصالً سواء بعد القدرة‪ ,‬والشهادة‪ ,‬أو‬
‫جاء تائبا ً من قبل نفسه كالزنديق‪ ,‬ألنه ح ًد وجب فال يسقط بالتوبة كسائر حقوق اآلدميين‬
‫‪“When a person blasphemes the Messenger of Allah – on him be peace – or any other prophet he‬‬
‫‪shall be killed as punishment, whether he repents that after being apprehended and after admission‬‬
‫‪of witnesses or when he does that voluntarily it shall not be accepted like a zindiq. This is because the‬‬
‫‪punishment for this crime is mandatory and is not waived off for repentance claim just like other‬‬
‫”‪rights of humans.‬‬
‫‪https://archive.org/details/sinan_20160918/page/n131/mode/2up https://archive.org/details/al-saif-al-‬‬
‫‪jali/page/n131/mode/2up?view=theater https://islamicportal.co.uk/wp-content/uploads/2016/06/al-sayf-al-jali-ala-sab-al-‬‬
‫‪nabi-by-muhammad-hashim-sindhi-d8a7d984d8b3d98ad981-d8a7d984d8acd984d98a-d8b9d984d989-d8b3d8a7d8a8-‬‬
‫)‪d8a7d984d986d8a8d98a-d8b5.pdf al-Sayf al-Jali Ala Sabb al-Nabi (p. 133‬‬
‫‪Examples Of Muslims Killing Blasphemers‬‬

‫‪Qadi Iyad (1083 – 1149 AD, Maliki) wrote in Al-Shifa (2/571-574):‬‬
‫عقُوبَتَ ُه ْم فِي ِه مِ َّما بِ ِه َكفَ ُروا فَتَأ َ َّم ْلهُ‬ ‫ف ُ‬ ‫ِف ِلقَ ْو ِل اب ِْن ا ْلقَاس ِِم فِي َما َخفَّ َ‬ ‫س ِه َوعَنْ أَبِي ِه ُم َخال ٌ‬ ‫ون عَنْ نَ ْف ِ‬ ‫سحْ نُ ٍ‬ ‫ض ِل‪َ :‬ما ذَك ََرهُ ا ْب ُن ُ‬ ‫اضي «‪ »١‬أَبُو ا ْلفَ ْ‬ ‫‪.‬قَا َل ا ْلقَ ِ‬
‫ص َطفَى‬ ‫َ‬
‫ي قالَ‪ :‬أتِيتُ بِنَص َْرانِي ٍ قالَ‪َ :‬والَّذِي ا ْ‬ ‫ُ‬ ‫َ‬ ‫ب «‪ »٤‬الزُّ ْه ِر ُّ‬ ‫صعَ ِ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ي ع َِن ا ْل َم َدنِيِينَ «‪ »٣‬فِي ذ ِلكَ ف َحكَى أبُو ا ْل ُم ْ‬ ‫ف َما ُر ِو َ‬ ‫علَى أنَّهُ «‪ »٢‬خِ َال َ‬ ‫َ‬ ‫َويَ ُد ُّل َ‬
‫علَى َم ْزبَلَةٍ‪ ،‬فَأ َ َكلَتْهُ ا ْلك َِال ُ‬
‫ب‬ ‫ح َ‬ ‫ط ِر َ‬‫َاش ي َْو ًما َولَ ْيلَةً‪َ ..-‬وأَ َم ْرتُ َمنْ ج ََّر بِ ِرجْ ِلهِ‪َ ،‬و ُ‬ ‫ض َر ْبتُهُ َحت َّى قَتَ ْلتُهُ‪ - ،‬أَ ْو ع َ‬ ‫ي فِيهِ‪ ،‬فَ َ‬ ‫علَ َّ‬ ‫ِف َ‬ ‫اختُل َ‬ ‫علَى ُم َح َّمدٍ‪ ،‬فَ ْ‬ ‫سى َ‬ ‫‪.‬عِي َ‬
‫سى خلق محمدا‬ ‫ب عَنْ نَص َْرانِي ٍ قَالَ‪ :‬عِي َ‬ ‫صعَ ِ‬ ‫سئِ َل أَبُو ا ْل ُم ْ‬ ‫‪َ ..‬و ُ‬
‫‪..‬فقال‪ :‬يقتل‬
‫سهُ إِ ْذ‬ ‫سكِي ٌن ُم َح َّمدٌ‪ ..‬ي ُْخبِ ُر ُك ْم أَنَّهُ فِي ا ْل َجنَّةِ!‪َ .‬ما لَهُ لَ ْم يَ ْنفَعْ نَ ْف َ‬ ‫علَ ْي ِه أَنَّهُ قَالَ‪ :‬مِ ْ‬ ‫سأ َ ْلنَا َما ِلكًا «‪ »٢‬عَنْ نَص َْرانِي ٍ بِمِ ص َْر ش ُِه َد َ‬ ‫َوقَا َل ا ْب ُن «‪ »١‬ا ْلقَاس ِِم‪َ :‬‬
‫ح مِ ْنهُ النَّ ُ‬
‫اس‬ ‫ست ََرا َ‬ ‫ساقَ ْيهِ! لَ ْو قتَلُوهُ ا ْ‬ ‫َ‬ ‫ب تَأ ْ ُك ُل َ‬ ‫ت ا ْلك َِال ُ‬ ‫‪.‬كَانَ ِ‬
‫ص ْمتُ‬ ‫سعُنِي ال َّ‬ ‫َ‬ ‫َ‬
‫ش ْيءٍ ث ُ َّم َرأيْتُ أنَّهُ َال يَ َ‬ ‫َ‬
‫عنُقُهُ‪ ..‬قالَ‪َ :‬ولَقَ ْد ِكدْتُ أن ال أتَ َكلَّ َم فِيهَا بِ َ‬ ‫َ‬ ‫ب ُ‬ ‫‪.‬قَا َل َما ِلكٌ ‪ :‬أَ َرى أَنْ تُض َْر َ‬
‫ِإل َم ِام أَنْ يُحْ ِرقَهُ بِالنَّ ِار «‪َ »٤‬وإِنْ شَا َء قَتَلَهُ‬ ‫َارى فَأ َ َرى ل ْ ِ‬ ‫سلَّ َم مِ نَ ا ْليَهُو ِد َوالنَّص َ‬ ‫علَ ْي ِه َو َ‬ ‫َّللا َ‬ ‫صلَّى َّ ُ‬ ‫ي َ‬ ‫شتَ َم النَّبِ َّ‬ ‫سو َطةِ‪َ :‬منْ َ‬ ‫قَا َل ا ْب ُن «‪ِ »٣‬كنَانَةَ فِي ا ْل َم ْب ُ‬
‫سبِ ِه‬ ‫ق ُجثَّتَهُ‪َ ،‬وإِنْ شَا َء أَحْ َرقهُ بِالنَّ ِار َحيًّا «‪ »٥‬إِذا تَهَافت ُوا فِي َ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫‪.‬ث ُ َّم ح ََر َ‬
‫سألَة اب ِْن ا ْلقَاس ِِم ا ْل ُمتَقَ ِد َمة‪ -‬قالَ‪ :‬فأمرني مالك فكتبت بأن يقتل وتضرب عنقه‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ِب إِلَى َمالِكٍ مِ نْ مِ ص َْر‪َ -‬وذك ََر «‪َ »٦‬م ْ‬‫َ‬ ‫َولَقَ ْد ُكت َ‬
‫ق بِذَ ِلكَ ‪َ ،‬و َما أَ َّو َالهُ بِ ِه فَ َكتَ ْبتُهُ بِيَدِي بَ ْينَ يَ َد ْيهِ‪ ،‬فَ َما أَ ْنك ََرهُ َو َال عَابَهُ‪،‬‬ ‫ق بِالنَّ ِار‪ ..‬فَقَالَ‪ :‬إِنَّهُ لَ َحقِي ٌ‬ ‫َّللاِ‪َ ،‬وأَ ْكت ُُب‪ ..‬ث ُ َّم يُحْ َر ُ‬ ‫ع ْب ِد «‪َّ »١‬‬ ‫فَ َكتَبْتُ ‪ ..‬ث ُ َّم قُ ْلتُ يَا أَبَا َ‬
‫ت الصَّحِ يفَةُ بِذَ ِلكَ ‪ ،‬فَقُتِ َل َوح ُِر َ‬
‫ق‬ ‫‪.‬ونَفَذَ ِ‬ ‫َ‬
‫صحَابِنا األندلسيين بقتل نصرانية استهلت «‪ »٤‬بنفي الربوبية وبنوة «‪»٥‬‬ ‫َ‬ ‫فأ ْ‬ ‫َ‬ ‫َ‬
‫سل ِ‬ ‫ع ِة َ‬ ‫َّللا ْب ُن يَحْ يَى َوا ْب ُن لبَابَة «‪ »٣‬فِي َج َما َ‬ ‫َ‬ ‫ُ‬ ‫عبَ ْي ُد «‪ِ َّ »٢‬‬ ‫َوأَ ْفتَى ُ‬
‫‪.‬عيسى لل‪ ..‬وتكذيب ُم َح َّم ٍد فِي النُّب َُّو ِة‪َ ،‬وبِقَبُو ِل إِس َْالمِ هَا‪َ ،‬ود َْرءِ ا ْلقَتْ ِل عنها به‬
‫سولَهُ‬ ‫َّللا َو َر ُ‬
‫ب َّ َ‬ ‫س َّ‬ ‫نْ‬
‫ب فِي ِكتَابِ ِه «‪َ »٩‬م َ‬ ‫ب َوقَا َل أبُو القاس ِِم «‪ْ »٨‬بن الجَال ِ‬
‫َّ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ي «‪َ ، »٦‬وا ْب ُن «‪ »٧‬ا ْلكَاتِ ِ‬ ‫س ُّ‬ ‫غ ْي ُر َواحِ ٍد مِ نَ ا ْل ُمتَأَخِ ِرينَ مِ ْن ُه ُم ا ْلقَابِ ِ‬ ‫قَا َل َ‬
‫‪.‬مِ نْ مسلم أو كافر‪ ،‬قتل وال يستتاب‬
‫ع ْنهُ بِ ِإس َْالمِ ِه‬ ‫س ِل ُم ِر َوايَتَي ِْن فِي د َْرءِ ا ْلقَتْ ِل َ‬ ‫ب ث ُ َّم يُ ْ‬ ‫س ُّ‬ ‫اضي أَبُو ُم َح َّم ٍد «‪ »١‬فِي ال ِذمِ ي ِ يَ ُ‬ ‫‪َ .‬و َحكَى ا ْلقَ ِ‬
‫َّللا‬ ‫َ‬
‫عنه بِ ِإسْالمِ ِه ُحدُو ُد َّ ِ‬ ‫ُ‬ ‫ْ‬ ‫سقط َ‬ ‫ُ‬ ‫ُ‬ ‫َّ‬ ‫َ‬
‫س ِقطه ع َِن ال ِذمِ ي ِ إِسْال ُمهُ‪َ ،‬وإِن َما يَ ْ‬ ‫ُ‬ ‫ُ‬ ‫َ‬
‫وق ال ِعبَا ِد ال يُ ْ‬ ‫ْ‬ ‫ُ‬
‫ش ْب ُهه مِ ُحق ِ‬ ‫نْ‬ ‫ُ‬ ‫ف َو ِ‬ ‫ْ‬ ‫َ‬
‫ون‪َ :‬و َح ُّد القذ ِ‬ ‫ْ‬ ‫سحْ ن ٍ‬‫ُ‬ ‫‪َ .‬وقَا َل ا ْب ُن «‪ُ »٢‬‬
‫َ‬ ‫َ‬ ‫َ‬
‫ق ِلل ِعبَادِ‪َ ،‬كانَ ذ ِلكَ ِلنبِي ٍ أ ْو غي ِْر ِه‬ ‫َ‬ ‫ْ‬ ‫ف فَ َح ٌّ‬ ‫‪.‬فَأ َ َّما َح ُّد ا ْلقَ ْذ ِ‬
‫َ‬
‫عل ْي ِه‬ ‫َّللا َ‬‫صلى َّ ُ‬ ‫َّ‬ ‫َق النبِي ِ َ‬‫َّ‬ ‫ف فِي ح ِ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫عل ْي ِه َه ْل َح ُّد القذ ِ‬ ‫َ‬ ‫ب َ‬ ‫َ‬
‫ِن انظ ْر َماذا ي َِج ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫ف َولك ِ‬ ‫ْ‬ ‫َ‬
‫سل َم َح َّد القذ ِ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫سل َم ث َّم أ ْ‬ ‫ُ‬ ‫َّ‬ ‫عل ْي ِه َو َ‬ ‫َ‬ ‫َّللا َ‬‫صلى َّ ُ‬ ‫َّ‬ ‫ي َ‬ ‫ف النبِ َّ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫علَى ال ِذمِ ي ِ إِذا قذ َ‬ ‫َب َ‬ ‫فَأ َ ْوج َ‬
‫سقط القت ُل بِ ِإسْالمِ ِه َويُ َح ُّد ثمانين؟ ‪ ..‬فتأمله‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫على غي ِْرهِ؟ ‪ ..‬أ ْم ه ْل يَ ْ‬ ‫َ‬ ‫َ‬ ‫سل َم َ‬ ‫َّ‬ ‫عل ْي ِه َو َ‬ ‫َ‬ ‫َّللا َ‬ ‫صلى َّ ُ‬ ‫َّ‬ ‫سلَّ َم َوه َُو القت ُل ل ِِزيَا َد ِة ح ُْر َم ِة النبِي ِ َ‬
‫َّ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫‪َ .‬و َ‬
‫‪“However, what Ibn Sahnun has mentioned about his own and his father’s position is different from‬‬
‫‪what Ibn al-Qasim says about what lightens the punishment for those who say such things when‬‬
‫‪what they say is part of their normal state of disbelief. It must be taken into consideration that what‬‬
‫‪Sahnun said is different from what is related about this matter from the people of Madina.‬‬
‫‪Abu’l-Mus‘ab said: “A Christian was brought to me who said, ‘By the One who chose ‘Isa over‬‬
‫‪Muhammad’. There was a dispute about him before me. So I beat him until I killed him, or he lived‬‬
‫‪for a day and a night. I commanded someone to drag him by the feet and throw him onto a‬‬
‫”‪dungheap and the dogs ate him.‬‬
‫‪Abu’l-Mus‘ab was asked about a Christian who said, “‘Isa created Muhammad,” and he said that he‬‬
‫‪should be killed.‬‬
‫‪Ibn al-Qasim said that Malik was asked about a Christian in Egypt against whom there was‬‬
‫‪testimony that he had said, “Poor Muhammad, he tells you that he is in the Garden! It does not help‬‬
‫‪47‬‬
him because the dogs will eat his legs!” They asked whether they should kill him so that people would
be saved from him. Malik said that he thought that he should be beheaded. He said, “I almost did not
say anything about it and then I thought that I could not remain silent.”
Ibn Kinana said in Al-Mabsut that any Jew or Christian who reviles the Prophet can be burned by the
Imam. If he likes, he can kill him and then burn his body. If he likes, he can burn him alive when he is
so bold as to curse him.
Someone had written to Malik from Egypt and Ibn Kinana mentioned the case that Ibn al-Qasim cited
above. He said that Malik commanded him to write that he should be killed and his head should be
struck off. Ibn Kinana wrote that and then said, “Abu ‘Abdullah, I will also write, ‘He should be
burned with fire.’ He said, ‘He deserves that and what he did merits it.’ So I wrote it with my own
hand in his presence and he did not object to it or censure me. The paper was dispatched like that.
The man was killed and burned.”
Ubaydullah ibn Yahya al-Laythi and Ibn Lubaba and a group of our Andalusian comrades of the
past gave a fatwa to kill a Christian woman who openly denied Allah and that ‘Isa was Allah’s
Prophet and rejected Muhammad as a Prophet, but stated that if she wanted to become a Muslim
they should accept that and it would remove the sentence of execution.
More than one of the later ones, including al-Qabisi, Ibn al-Katib, and Abu’l-Qasim ibn al-Jallab said
that whoever curses Allah and His Messenger, be he a Muslim or unbeliever, is killed without being
asked to repent.
Qadi Abu Muhammad ibn Nasr related that there are two versions transmitted about whether a
dhimmi who curses and then becomes a Muslim is saved from execution because of becoming
Muslim.
Ibn Sahnun said that the hadd of slander and similar things are human rights. They do not fall away
from the dhimmi when he becomes a Muslim. The hudud concerning transgressions against Allah
leave him because of his Islam but not the hadd involving slander against a human being, be he a
Prophet or anyone else.
When the dhimmi slanders the Prophet and then becomes Muslim, he still receives the hadd for
slander. But you must investigate to discover what is obliged against him – is it the hadd of slander of
the Prophet which necessitates execution due to the immense inviolability of the Prophet, may Allah
bless him and grant him peace, over others, or is execution prevented because of his Islam so that he
is given the hadd punishment of eighty lashes? Reflect on it.”
https://shamela.ws/book/23645/1299#p1 (2/571-574) al-Shifa by Qadi Iyad
َ َ‫صلَ َبهُ َوفَ َع َل ذَ ِلك‬

‫غ ْي ُر َواحِ ٍد من الخلفاء والملوك بأشباههم وأجمع‬ َ ‫» ا ْل ُمتَنَ ِبي َو‬٤« ‫ث‬ ِ ‫» ْب ُن َم ْر َوانَ ا ْلح‬٣« ِ‫ع ْب ُد ا ْل َملِك‬
َ ‫َار‬ َ ‫َو َق ْد َقت َ َل‬
َ
‫ِف فِي ذ ِلكَ مِ ْن ُك ْف ِر ِه ْم كَافِ ٌر‬
ُ ‫ َوا ْل ُم َخال‬..‫ب فِ ْع ِل ِه ْم‬ َ ‫علماء َو ْقتِ ِه ْم‬.
ِ ‫علَى ص ََوا‬
“Abdu’l-Malik ibn Marwan executed al-Harith al-Mutanabbi and crucified him. More than one of
the caliphs and kings did that to people who made such claims. The ‘ulama’ of their time agreed
that they had acted correctly. Anyone who disagrees that the claims of such people constitutes
disbelief is himself an unbeliever.”
ُ‫ص ْل ِب ِه ِل َدع َْواه‬ ِ ‫علَى قَتْ ِل ا ْلح ََّال‬

َ ‫» َو‬٣« ‫ج‬ ُ ‫اضي قُضَاتِهَا أَبُو‬
ُّ ‫» ا ْل َما ِل ِك‬٢« ‫ع َم َر‬
َ ‫ي‬ ِ َ‫ َوق‬،ِ‫» مِ نَ ا ْل َما ِل ِكيَّة‬١« ‫َوأَجْ َم َع فُقَهَا ُء بَ ْغدَا َد أَيَّا َم ا ْل ُم ْقتَد ِِر‬
‫ ولم يقبلوا توبته‬،‫س ِك ِه في الظاهر بالشريعة‬ ُّ ‫» َوقَ ْو ِل ِه «أَنَا ا ْل َحقُّ» َم َع ت َ َم‬٥« ‫ َوا ْلقَ ْو ِل بِا ْل ُحلُو ِل‬، »٤« َ‫اإللَ ِهيَّة‬ ِْ .
“The jurists of Baghdad of the Malikis in the days of al-Muqtadir, and the Judge (Qadi) of Judges
(Qadis), Abu Umar al-Maliki, agreed to kill al-Hallaj and crucify him for his laying claim to divinity and
incarnation and his words ‘I am the Truth,’ even though he outwardly kept to the Sharia. They did not
accept his repentance.”
48
‫اضي قُضَا ِة بَ ْغدَا َد‬
ِ َ‫ َوق‬..ِ‫اَّلل‬
َّ ِ‫» ب‬٢« ‫اضي‬ َّ ‫ج بَ ْع َد َهذَا أَيَّ ِام‬
ِ ‫الر‬ ِ ‫علَى نَحْ ِو َم ْذ َه‬
ِ ‫ب ا ْلح ََّال‬ َ َ‫ َوكَان‬،ِ‫» ا ْلفَ َراقِيد‬١« ‫َو َك َذ ِلكَ َح َك ُموا فِي اب ِْن أَبِي‬
‫ي‬ ُ ‫» أَبِي‬٣« ‫سي ِْن ْب ُن‬
ُّ ‫ع َم َر ا ْل َما ِل ِك‬ َ ‫ي َْو َمئِ ٍذ أَبُو ا ْل ُح‬.
“That is also how they judged Ibn Abi’l-Faraqid who made a similar claim to that of al-Hallaj later on
in the time of (the Caliph) ar-Radi billah. The Qadi of the Qadis of Baghdad at that time was Abu’l-
Husayn ibn Abi ‘Umar al-Maliki.”
‫ « َم ْن تَنَبَّأ َ قُتِ َل‬: ِ‫» ا ْل َحك َِم فِي ا ْل َم ْبسُوط‬٤« ‫ع ْب ِد‬

َ ‫ » َوقَا َل ا ْب ُن‬.
“Ibn Abdu’l-Hakam said in al-Mabsut: ‘Anyone who claims to be a Prophet is killed.’”

‫ وهو كالمرتد‬،‫س َّر ذَ ِلكَ أ َ ْو أعلنه‬

َ َ ‫اب أ‬ ْ ُ‫» فِي ا ْلعُتْبِيَّ ِة فِي َم ْن تَنَبَّأ َ ي‬٨« ‫ب َو ُم َح َّم ٍد‬
ُ َ ‫ستَت‬ ِ ‫» فِي ِكتَا‬٦« ‫ َوقَا َل ا ْب ُن ا ْلقَاس ِِم‬..
ٍ ‫» َحبِي‬٧« ‫ب اب ِْن‬
َ َ ‫ِيب فَ ِإ ْن ت‬
‫اب َو ِإ َّال‬ َ ‫ستُت‬ ُ ‫» فِي يَهُو ِدي ٍ تَنَبَّأ َ َوا َّدعَى أَنَّهُ َر‬٢« ‫َب‬
ْ ‫ ِإ ْن كَانَ ُم ْع ِلنًا ِب َذ ِلكَ ا‬..‫سو ٌل ِإلَ ْينَا‬ ْ َ ‫غ ْي ُرهُ َوقَالَهُ أ‬
ُ ‫شه‬ َ ‫» َو‬١« ‫سحْ نُو ٌن‬
ُ ‫وقاله‬
‫قُتِ َل‬.
“Ibn al-Qasim said in The Book of Ibn Habib and Muhammad said in al-Utibiyya that someone who
claims to be a Prophet is asked to repent, whether he says it secretly or makes it public. He is like an
apostate. Sahnun and others also said that. Ashhab said it regarding a Jew who claimed to be a
Prophet and claimed that he was a Messenger to the Muslims. If someone makes that claim public,
he is asked to repent. If he repents, he is all right. Otherwise, he should be killed.”
ٍ ‫» يَتِي ُم أَ ِبي َطا ِل‬٤« ‫ «ا ْل َح َّما ُل‬:‫سلَّ َم‬

)‫ب» ِبا ْلقَتْ ِل‬ َ ‫علَ ْي ِه َو‬ َ ِ ‫ (فِي َمنْ قَا َل فِي النَّ ِبي‬:‫ي‬
َ ‫َّللا‬ َ ‫ َوأَ ْفتَى أَبُو ا ْل َح‬.
ِ ‫» ا ْلقَا ِب‬٣« ‫س ِن‬
ُّ ‫س‬
‫سلَّ َم ِإ ْذ َم َّر ِب ِه ْم َر ُج ٌل قَ ِبي ُح ا ْل َوجْ ِه َوال ِلحْ َي ِة فَقَا َل‬
َ ‫علَ ْي ِه َو‬ َ ِ ‫ ( ِبقَتْ ِل َر ُج ٍل سَمِ َع قَ ْو ًما َيتَذَا َك ُرونَ ِصفَةَ النَّ ِبي‬:ٍ‫» ْب ُن أَ ِبي َز ْيد‬٥« ‫َوأَ ْفتَى أَبُو ُم َح َّم ِد‬
َ ‫َّللا‬
‫لَ ُه ْم‬:
«‫ي فِي ِصفَ ِة َهذَا ا ْل َم ِار فِي َخ ْل ِق ِه َولِحْ يَتِ ِه‬

َ ‫ ِه‬.‫ »ت ُِريدُونَ تَع ِْرفُونَ ِصفَتَهُ؟‬.
‫ِيم اإليمان‬
ِ ‫سل‬ ٍ ‫ج مِ نْ قَ ْل‬
َ ‫ب‬ ُ ‫ْس ي َْخ ُر‬
َ ‫ َولَي‬،‫َّللا‬ َ َ‫ َوقَ ْد َكذ‬،ُ‫«و َال ت ُ ْقبَ ُل ت َْوبَتُه‬
ُ َّ ُ‫ب لَعَنَه‬ َ :َ‫ ) »قَال‬.
“Abu’l-Hasan al-Qabisi gave a fatwa that a man who called the Prophet “the porter, the orphan of
Abu Talib” should be killed. Abu Muhammad ibn Abi Zayd gave a fatwa to kill a man who was
listening to some people discussing what the Prophet looked like. When a man with an ugly face and
beard walked by, he said to them, “You want to know what he looked like? He looked like this passer-
by in physique and beard.” Abu Muhammad said, “His repentance is not accepted. He lied, may Allah
curse him. That could not come out of a heart with sound belief.””
‫ يُ ْقتَ ُل‬،َ‫سلَّ َم كَانَ أَس َْود‬

َ ‫َّللا‬ َّ ِ‫ «إِنَّ النَّب‬:َ‫» َمنْ قَال‬٢« ‫ون‬
َ ‫ي‬ ٍ ُ‫سحْ ن‬ ُ ‫» ْب ُن أَبِي‬١« ‫ » َوقَا َل أَحْ َم ُد‬.
ُ ِ‫سلَ ْي َمانَ صَاح‬
ُ ‫ب‬
‫َّللا‬
ِ َّ »٣« ‫سو ِل‬
ُ ‫َق َر‬ َ :ُ‫ » َوقَا َل فِي َر ُج ٍل قِي َل لَه‬..
ِ ‫«ال َوح‬
ُ‫ فَقِي َل لَه‬-‫ َوذَك ََر ك ََال ًما قَبِي ًحا‬- »‫ «فعل هللا برسول هللا كذا‬:َ‫فَقَال‬:
«٥« ُ‫سأَلَه‬ ُ ‫» فَقَا َل ا ْب ُن أَبِي‬٤« »‫ب‬

َ ‫سلَ ْي َمانَ ِللَّذِي‬ َ ‫َّللا ا ْلعَ ْق َر‬ ُ ‫ إِنَّ َما أَ َردْتُ بِ َر‬:« ‫ش َّد مِ نْ ك ََالمِ ِه ْاأل َ َّو ِل ث ُ َّم قَا َل‬
ِ َّ ‫سو ِل‬ َ َ‫ فَقَا َل أ‬.‫َّللاِ» ؟‬ َ ‫ » َما تَقُو ُل يَا‬:
َّ ‫عد َُّو‬
ِ ‫ ي ُِري ُد فِي قَتْ ِل ِه َوثَ َوا‬- » َ‫علَ ْي ِه َوأَنَا ش َِريكُك‬

« َ‫ب ذَ ِلك‬ َ ‫ش َه ْد‬
ْ ‫ا‬-
“Ahmad ibn Abu Sulayman, the companion of Sahnun, said, “Anyone who says that the Prophet was
black should be killed.” He was told about a man to whom someone said, “No, by the right of the
Messenger of Allah,” and he replied, “Allah did such a thing to the Messenger of Allah,” mentioning
some ugly words. People said to him, “What are you saying, enemy of Allah?” Then he said some
49
even harsher things and added, “I wish for a scorpion for the Messenger of Allah.” When someone
asked him for a fatwa about this man, Ibn Abu Sulayman said, “Testify against him and I will be your
partner,” i.e. in killing him and getting the reward.”
‫َّللا‬ َ ‫َّللا‬
ِ َّ ‫سو ِل‬
ُ ‫» ل َِر‬٨« ‫غ ْي ُر ُمعَ ِز ٍر‬ ٍ ‫يع ِألَنَّ ا ِدعَا َء الت َّأ ْ ِوي ِل فِي لَ ْفظٍ ص َُر‬
َ ‫» ِألَنَّهُ ا ْمتِهَا ٌن َوه َُو‬٧« ‫اح َال يُ ْقبَ ُل‬ َّ ‫» ْب ُن‬٦« ‫يب‬
ِ ‫الر ِب‬ ُ ‫قَا َل َح ِب‬
ُ
‫َب إِبَاحَة دَمِ ِه‬ َ َ َ َّ
َ ‫ ف َوج‬.ُ‫سل َم َوال ُم َوقِ ٍر له‬ َ ‫علَ ْي ِه َو‬
َ .
“Habib ibn ar-Rabi said that is because trying to explain away the literal expression is not accepted
because it is clear contempt and lack of respect for the Messenger of Allah. His blood is permitted.”
‫» قال لرجل‬١٠« ‫» بن عتاب في عشار‬٩« ‫َّللا‬ َ ‫ َوأَ ْفتَى أَبُو‬:
ِ َّ ‫ع ْب ِد‬
‫ بِا ْلقَتْ ِل‬..‫سلَّ َم‬

َ ‫َّللا‬ ُّ ِ‫سأ َ َل النَّب‬
َ ‫ي‬ َ ‫سأ َ ْلتُ أَ ْو ج َِه ْلتُ فَقَ ْد ج َِه َل َو‬
َ ْ‫ َوقَا َل إِن‬، »١« ‫سلَّ َم‬
َ ‫علَ ْي ِه َو‬ َ ِ ‫أَ ِد َواشْكُ إِلَى النَّبِي‬.
َ ‫َّللا‬
“Abu Abdullah ibn Attab gave a fatwa about a tax-collector who said to a man, “Pay and complain to
the Prophet. If I ask or am ignorant, the Prophet was ignorant and asked,” to the effect that he be
killed.”
‫علَ ْي ِه‬ ُ َّ ‫صلَّى‬

َ ‫َّللا‬ ِ ‫ست ِْخفَافِ ِه ِبح‬
َ ِ ‫َق النَّ ِبي‬ ْ ‫علَ ْي ِه ِب ِه مِ نَ ا‬ ُ ‫ص ْل ِب ِه ِب َما‬
َ ‫ش ِه َد‬ ُّ ‫» ا ْل ُمتَفَ ِق ِه ال‬٢« ‫َوأ َ ْفتَى فُقَهَا ُء ْاأل َ ْن َدلُ ِس ِبقَتْ ِل اب ِْن حَات ٍِم‬
َ ‫طلَيْطِ ِلي ِ َو‬
َ َ
..‫ت أ َكلهَا‬ َّ
ِ ‫على الطيِبَا‬َ َ َ
َ ‫ َول ْو قد ََر‬،‫صدًا‬ َ َ َ
ْ ‫ َو َز ْعمِ ِه أنَّ ُز ْه َدهُ ل ْم يَك ُْن ق‬، »٤« ‫» َو َخت َ ِن حيذرة‬٣« ‫ظ َرتِ ِه بِا ْليَت ِِيم‬ َ ‫سلَّ َم َوتَسْمِ يَتِ ِه إِيَّاهُ أَثْنَا َء ُمنَا‬
َ ‫َو‬
ْ َ ‫ ِإلَى أ‬.
‫شبَا ٍه ِل َهذَا‬
“The fuqaha’ of Andalusia gave a fatwa that Ibn Hatim, the scholar of Toledo, be killed and
crucified because there was testimony that he made light of what is due to the Prophet. In the course
of a debate, he called him “the orphan” and “the in-law of the lion (i.e. ‘Ali),” and claimed that his
doing-without (zuhd) was not intentional. He alleged that if he had been able to have good things, he
would have eaten them. He said other similar things.”
َ‫ َوكَان‬،‫وم‬ ِ ُ‫ِير مِ نَ ا ْلعُل‬

ٍ ‫ َوكَانَ شَاع ًِرا ُمت َ َفنِ ًنا فِي َكث‬،‫» الغزاري‬٧« ‫» ِبقَتْ ِل ِإب َْراهِي َم‬٦« ‫ون‬ ٍ ُ‫سحْ ن‬
ُ ‫َاب‬ ُ ‫صح‬ ْ َ ‫» َوأ‬٥« ‫ان‬ ِ ‫َوأ َ ْفتَى فُقَهَا ُء ا ْلقَي َْر َو‬
‫اَّلل‬ َ
ِ َّ ِ‫ستِهْزاءِ ب‬ ْ ‫ب فِي ِاال‬ ْ َ َ ْ ٌ ْ
ِ ‫عل ْي ِه أ ُمو ٌر ُمنك ََرة مِ ن هذا البَا‬ُ َ َ َ َ ْ
َ ْ‫ ف ُرفِعَت‬،‫ب ِلل ُمناظ َر ِة‬ َ
ٍ ‫» ب ِْن طا ِل‬١« ‫اس‬ ْ
ِ َّ‫اضي أبِي العَب‬َ ِ ‫ِس ا ْلق‬
َ َ ‫ض ُر َمجْ ل‬ ُ ْ‫مِ َّم ْن يَح‬
‫ين‬ ِ ‫ط ِعنَ بِال‬
ِ ‫س ِك‬ َ
ُ ‫ص ْلبِ ِه ف‬ َ َ ‫ع َم َر َو‬
َ ‫غي َْرهُ مِ نَ ا ْلفُقَهَاءِ َوأ َم َر بِقَتْ ِل ِه َو‬ ُ َ‫» ْبن‬٢« ‫اضي يَحْ يَى‬ َ َ
ِ َ‫ فأحْ ض ََر لَهُ ا ْلق‬،‫سلَّ َم‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ‫َوأ َ ْنبِيَائِ ِه َونَبِيِنَا‬
٣« ‫ق ِبالنَّ ِار‬ َ ‫ ث ُ َّم أ ُ ْن ِز َل َوأُحْ ِر‬،‫سا‬
ً ‫ِب ُمنَ َّك‬
َ ‫صل‬ُ ‫» َو‬
ً َ ‫َو َحكَى بَعْضُ ا ْل ُمؤ َِرخِ ينَ أَنَّهُ لَ َّما ُرفِعَتْ َخ‬
‫اس َوجَا َء‬ ِ ِ‫ فَكَانَ آيَة ِل ْلجَم‬،ِ‫َارتْ َوح ََّولَتْهُ ع َِن ا ْل ِق ْبلَة‬
ُ َّ‫يع َو َكبَّ َر الن‬ ْ ‫ع ْنهَا ْاأل َ ْيدِي ا‬
َ ‫ستَد‬ َ ْ‫شبَتُهُ َو َزالَت‬
‫» فِي دَمِ ِه‬٤« ‫ب فَ َولَ َغ‬ ٌ ‫ َك ْل‬.
‫ َال يلغ الكلب في‬:َ‫سلَّ َم أَنَّهُ قَال‬
َ ‫َّللا‬ َ ‫ َوذَك ََر َحدِيثًا‬،‫سلَّ َم‬
َ ُ‫ع ْنه‬
ُ َّ ‫صلَّى‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
ِ َّ ‫سو ُل‬
ُ ‫ق َر‬
َ ‫ص َد‬ ُ ‫» ْب ُن‬٢« ‫فَقَا َل يَحْ يَى‬
َ ‫ع َم َر‬
٥« ‫ »دم مسلم‬.
“The fuqaha’ of the Qayrawan and the companions of Sahnun gave a fatwa for the killing of
Ibrahim al-Ghazari, a poet and master of many sciences. He was one of those who attended the
assembly of Qadi Abu’l-‘Abbas ibn Talib for debate. He was accused of objectionable things like
mocking Allah, His Prophets and our Prophet. Qadi Yahya ibn ‘Umar and other fuqaha’ summoned
him and commanded that he be killed and crucified. He was stabbed and crucified upside down.
Then he was brought down and burned. One of the historians related that when the post to which he
was tied was lifted up, the body turned around away from qibla. It was a sign to all and the people
said, “Allah is greater!” Then a dog came and licked his blood. Yahya ibn ‘Umar said, “The Messenger
of Allah, may Allah bless him and grant him peace, spoke the truth,” and he mentioned a hadith in
which the Prophet said, “A dog will not lick a Muslim’s blood.””
50
‫صلَّى‬ ُّ ‫ لَ ْم َيك ُِن النَّ ِب‬.َ‫سلَّ َم أَس َْو ُد قُ ِتل‬

َ ‫ي‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َّ ‫ « َم ْن قَا َل ِإنَّ النَّ ِب‬: »٤« ‫ون‬
َ ‫ي‬ ٍ ُ‫سحْ ن‬ ُ ‫» ْب ُن أ َ ِبي‬٣« ‫َوقَا َل أَحْ َم ُد‬
ُ ِ‫سلَ ْي َمانَ صَاح‬
ُ ‫ب‬
‫سلَّ َم بِأَس َْو َد‬
َ ‫َّللا‬
ُ َّ .
‫» قُ ِت َل‬٨« َ‫» َولَ ْم َيك ُْن ِب ِتهَا َمة‬٧« َ‫» أ َ ْو ِإنَّهُ كَانَ ِبتَا َه ْرت‬٦« ‫ي‬
َ ِ‫ «لَ ْو قَا َل ِإنَّهُ َماتَ قَ ْب َل أ َ ْن َي ْلتَح‬:َ‫» ا ْل َحدَّا ُد قَال‬٥« َ‫عثْ َمان‬
ُ ‫َوقَا َل نَحْ َو ُه أَبُو‬
‫ألَنَّ َهذَا نفي‬.ِ
ٌ ‫ َوا ْل ُمس ُِّر لَهُ ِز ْندِي‬،ُ‫س ِتتَابَة‬

‫ق يُ ْقت َ ُل ُدونَ استتابة‬ ْ ‫ َوا ْل ُم ْظ ِه ُر لَهُ كَا ِف ٌر َوفِي ِه ِاال‬،‫اض ِع ِه ُك ْف ٌر‬
ِ ‫ ت َ ْبدِي ُل ِصفَ ِت ِه َو َم َو‬:‫» بن الربيع‬١« ‫قال حبيب‬
“Ahmad ibn Sulayman, Sahnun’s companion, said that whoever says that the Prophet was black is
killed. The Prophet was not black. Abu ‘Uthman al-Haddad said something similar and said that if
someone said that the Prophet died before his beard began to grow or that he was in Tahart
(Morocco) and not Tihama, he is killed because this constitutes denial. Habib ibn ar-Rabi said that it
is disbelief to alter his description and its details. The one who does that openly is an unbeliever. He is
asked to repent. The one who conceals it is a heretic and is killed without being asked to repent.”
EXTRAS
Qadi 'Iyad (1083 - 1149 AD, Maliki) wrote in ash-Shifa:
»٣« َ‫ أ َ ْو ُمعَا ِويَة‬، »٢« َ‫عثْ َمان‬

ُ ‫ أ َ ْو‬، »١« ‫ع َم َر‬
ُ ‫» أ َ ْو‬٥« ‫صلَّى هللا عليه وسلم أبا بكر‬ َ ِ ‫ب النَّبِي‬ ْ َ ‫شت َ َم أ َ َحدًا مِ ْن أ‬
ِ ‫صحَا‬ َ ‫ َم ْن‬:‫َوقَا َل أ َ ْيضًا‬
َ ‫ كَانُوا‬:َ‫اص فَ ِإ ْن قَال‬
،َ‫علَى ض ََال ٍل َو ُك ْف ٍر قُتِل‬ ِ َ‫» ْبنَ ا ْلع‬٤« ‫ع ْم َرو‬ َ ‫ أ َ ْو‬،
“He (Malik) also said, “Whoever reviles any of the Companions of the Prophet - Abu Bakr, ‘Umar,
‘Uthman, Mu‘awiya or ‘Amr ibn al-‘As - is killed if he says that they were subject to misguidance or
disbelief.”
َ ‫عثْ َمانَ َو‬

،َ‫ع ِلي ٍ إنهم كانوا على ضالل َو ُك ْف ٍر قُ ِتل‬ ُ ‫ َو‬،‫» بن أبي زيد عن سحنون فيمن قَا َل فِي أ َ ِبي َبك ٍْر‬٨« ‫َو َحكَى أَبُو محمد‬
ُ ‫ع َم َر َو‬
َ ‫شت َ َم‬
َّ ‫غي َْرهُ ْم مِ نَ ال‬
‫صحَابَ ِة بمثل هذا نكل النكال الشديد‬ َ ‫ َو َم ْن‬.
“Abu Muhammad ibn Abi Zayd related from Sahnun about someone who said that Abu Bakr, Umar,
Uthman and ‘Ali were misguided and unbelievers that he should be killed. Whoever curses other
Companions in the same such way is given a severe punishment.”
ْ َ ‫علَى ْاأل‬
‫ص ِل ا ْل ُمتَقَ ِد ِم‬ ُ ‫سلَّ َم أ َ ْق َوى َال يُتَص ََّو ُر فِيهَا ا ْلخِ َال‬
َ ‫ف‬ َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬
َ ‫َّللا‬ َ ِ ‫ب النَّبِي‬ َ ُ‫سأَلَة‬
ِ ‫سا‬ ْ ‫ َو َم‬.
َ‫وق ْاآل َدمِ يِين‬ َ ‫طهُ الت َّْوبَةُ َك‬
ِ ُ‫سائ ِِر ُحق‬ ُ ‫س ِق‬
ْ ُ ‫صلَّى هللا عليه وسلم وألمته بسببه َال ت‬
َ ِ ‫ق لِلنَّبِي‬ ٌّ ‫ ِألَنَّهُ َح‬.
ٌ ‫ق ُمتَعَ ِل‬
ِ ‫ َو ِع ْن َد الشَّافِ ِعي‬.ُ‫» َال ت ُ ْقبَ ُل ت َ ْوبَتُه‬٧« ‫» َوأَحْ َم َد‬٦« ‫» واسحق‬٥« ‫» والليث‬٤« ٍ‫علَ ْي ِه فَ ِع ْن َد َمالِك‬ َ َ ‫» ِإذَا ت‬٣« ‫ق‬
َ ‫اب بَ ْع َد ا ْلقُد َْر ِة‬ ُ ‫الز ْندِي‬
ِ ‫َو‬
ُ‫َّللا‬
َّ ‫ي‬ َ ‫ب َر ِض‬ َ َ
ٍ ‫» أبِي طا ِل‬٢« ‫ع ِلي ِ ب ِْن‬ ْ ْ
َ ‫» ع َْن‬١« ‫» وحكى ابن ال ُمنذ ِِر‬١٠« ‫ف‬ َ َ َ َ
ُ ‫» َوأبِي يُو‬٩« ‫ِف فِي ِه ع َْن أبِي َحنِيفة‬
َ ‫س‬ ْ ْ
َ ‫» تُقبَ ُل َواختُل‬٨«
‫اب‬ ْ ُ‫ع ْنهُ ي‬
َ .
“The question regarding someone who curses the Prophet is more serious. There is no way to
conjecture any dispute such as we find in the previous case because it involves a right connected to
the Prophet and to his community because of him. Repentance cannot remove it at all just as is the
case with other human rights (huquq). If a zindiq repents after he is in custody, his repentance is not
accepted according to Malik, Al-Layth (ibn Sa‘d), Ishaq (ibn Rahawayh) and Ahmad (ibn Hanbal).
51
According to Ash-Shafi‘i, it is accepted. There is disagreement about what Abu Hanifa and Abu Yusuf
said. Ibn al-Mundhir related from ‘Ali ibn Abi Talib that he is asked to repent.”
‫ َو َكذَ ِلكَ قَ ِد‬.َ‫ع ْنهُ ا ْلقَتْل‬

َ ُ‫اب ع َْن ذَ ِلكَ لَ ْم ت ُِز ْل ت َ ْوبَتُه‬
َ َ ‫سلَّ َم مِ نَ ا ْل ُم َوحِ دِينَ ث ُ َّم ت‬
َ ‫َّللا‬ َّ ِ‫شت َ َم النَّب‬
َ ‫ي‬ َ ‫ « َم ْن‬:‫ون‬ ُ »٤« ‫َوقَا َل ا ْب ُن‬
‫ِيق إِذَا جَا َء تَائِبًا‬
ِ ‫الز ْند‬
ِ ‫» فِي‬٥« ‫ِف‬َ ‫اختُل‬ْ ».
“Ibn Sahnun says that when a heretic reviles the Prophet and then repents of having done it, his
repentance does not prevent him being executed. They have also disagreed about a zindiq who
comes in repentance.”
‫َّار فِي ذَ ِلكَ قَ ْولَي ِْن‬ َ ‫اضي أَبُو ا ْل َح‬

ِ ‫» ْب ُن ا ْلقَص‬٦« ‫س ِن‬ ِ َ‫فَ َحكَى ا ْلق‬:
َ‫علَ ْي ِه فَبَاد ََر ِلذَ ِلك‬
َ ‫ُور‬
َ ‫ظه‬ُّ ‫ي ال‬ ِ ‫ف خِ ْفنَا أَنَّهُ َخ‬
َ ‫ش‬ َ ‫ فَلَ َّما ا ْعت َ َر‬،ِ‫سه‬
ِ ‫ستْ ِر نَ ْف‬ َ ‫ ا ْقت ُ ْلهُ ِب ِإ ْق َر ِار ِه ِألَنَّهُ كَانَ َي ْق ِد ُر‬:َ‫شيُوخِ نَا َم ْن قَال‬
َ ‫علَى‬ ُ ‫ مِ ْن‬-١ ‫قَا َل‬.
٢- ُ‫س َّرتْهُ ا ْلبَيِنَة‬

َ َ ‫ف َم ْن أ‬ َ ‫علَى ِص َّحتِهَا بمجيئه فَ َكأَنَّنَا َوقَ ْفنَا‬
ِ ‫علَى بَاطِ نِ ِه بِخِ َال‬ ْ َ ‫ ِألَنِي أ‬،ُ‫ َومِ ْن ُه ْم َم ْن قَا َل أ َ ْقبَ ُل ت َ ْوبَتَه‬..
َ ‫ست َ ِد ُّل‬
ْ َ ‫ َو َهذَا قَ ْو ُل أ‬:‫ض ِل‬

٢« ‫صبَ َغ‬ ْ َ‫» ا ْلف‬١« ‫اضي أَبُو‬
ِ َ‫»قَا َل ا ْلق‬
“Qadi Abu’l-Hassan ibn al-Qassar relates two statements about that: 1) Some of the Shaykhs say that
he is killed on account of his confession because he could have veiled himself. It is feared that he
might be confessing out of fear that it will be brought out against him and that is why he has made
haste to repent. 2) Some of them say that his repentance is accepted because the proof of its
soundness is the fact that he has confessed to it, so it is as if we have come upon his inward. It is the
opposite with someone who is forced by clear evidence to admit his guilt. This is the position of
Asbagh.”
Al-Subki quotes Imam al-Ḥaramayn al-Juwaynī (d.1085), the famed teacher of Abū Ḥamid al-Ghazalī
(d.1111):
" ‫ من ذكر هللا تعالى بسوء ـ وكان ذلك مما يوجب التكفير باإلجماع ـ فالذي صدر‬:‫ قال األئمة‬،‫نختم الفصل بأمر يتعلق بالمسلمين‬
‫ قال الشيخ أبو‬.‫ ولو سب رسول هللا صلى هللا عليه وسلم بما هو قذف صريح كفر باتفاق األصحاب‬.‫ فإذا تاب قبلت توبته‬،‫منه ردة‬
‫ فكما ال يسقط‬،‫ فإن حد من يسب النبي صلى هللا عليه وسلم القتل‬،‫ لو تاب لم يسقط القتل عنه‬:"‫بكر الفارسي في "كتاب اإلجماع‬
‫ ووافقه الشيخ أبو‬،‫ وادعى فيه اإلجماع‬.‫ صلى هللا عليه وسلم بالتوبة‬/‫حد القذف بالتوبة كذلك ال يسقط القتل الواجب لسب النبي‬
‫ وقال الشيخ أبو بكر‬.‫ فإذا تاب سقط القتل عنه‬،‫ كفر بالسب وتعرض للسيف تعرض المرتد‬:‫ وقال األستاذ أبو إسحاق‬،‫بكر القفال‬
‫ وجلد ثمانين‬،‫ فإذا تاب زال القتل الذي هو موجب الردة‬،‫ إذا سب الرسول استوجب القتل للردة ال للسب‬:‫"الصيدالني‬.
“We conclude this section with an issue connected to the Muslims. The imams said: the one who
speaks abusively of God is among those things necessitating that such a person is declared an
unbeliever by consensus because this is apostasy. If he repents, it is accepted. And if one curses the
Apostle of Allah in a clearly slanderous way (qadhf), he has disbelieved according to the agreement
of our scholars. Shaykh Abū Bakr al-Farisī said in “The Book of Consensus” that if a person
repented, the death penalty does not fall away, because this is the ḥadd punishment applied to the
one who blasphemes the Prophet; as the ḥadd punishment for slander (qadhf) does not fall away by
repentance, so likewise the obligatory killing for the one who blasphemes the Prophet does not fall
away by repentance either. And he claimed consensus for this, and Shaykh Abū Bakr al-Qaffal
agreed. And the teacher Abū Isḥaq said: a person disbelieves through blasphemy and is exposed to
the sword as an apostate is, and if he repents, he is not executed. Shaykh Abū Bakr al-Ṣaydalanī
52
said: if he blasphemes the Prophet he deserves to be killed for apostasy, not blasphemy, and if he
repents, this is removed, and he is given eighty lashes.”
https://shamela.ws/book/17816/64 al-Sayf al-Maslul (1/167-168)
When Abū Bakr al-Farisī denies the legitimacy about repentance, and even claiming consensus on
this issue, it is out of the ordinary when we consider that he would have been in the minority
position in the Shafi'i School. Al-Subki concluded that Al-Farisi might have been discussing the legal
domain of sexual slander (qadhf) (unchaste conduct regarding Muhammad, denial of the legitimacy
of his descent or insulting his mother etc.) and not normal blasphemy. Al-Subkī quotes the leading
Shafi‘ī jurist al-Rafi‘ī (d.1226) who specifically attributes to Abū Bakr al-Farisī the position that
repentance is not accepted from a blasphemer who has at the same time sexually defamed
Muhammad. Al-Rafi'i accepts the repentance of a blasphemer.
https://shamela.ws/book/17816/68 – al-Sayf al-Maslul (1/171)
Ibn Taymiyya in As-Sarim al-Maslul (p. 541)
‫ أنا لست متبعه أو لست مصدقه أو ال أحبه أو ال أرضى دينه ونحو ذلك‬:‫وأما من أخبر عن معتقده بغير طعن فيه مثل أن يقول‬
‫فإنما أخبر عن اعتقاد أو إرادة لم يتضمن انتقاصا ألن عدم التصديق والمحبة قد يصدر عن الجهل والعناد والحسد والكبر‬
Ibn Taymiyya says: "As for declaring one's belief about a person without insulting him, such as 'I don't
follow him', or 'I don't believe him', 'I don't like him' or ‘I don't accept his religion’ without there being
any indication of belittling him, then he is merely stating what he believes, and it occurs due to his
ignorance, or his stubbornness, jealousy and imitation of fools.
‫ لم يكن رسوال وال نبيا ولم ينزل عليه شيء ونحو ذلك فهو تكذيب صريح وكل تكذيب فقد تضمن نسبته إلى الكذب‬:‫وإذا قال‬
‫ "هو كذاب" فرق من حيث إن هذا إنما تضمن التكذيب بواسطة علمنا أنه‬:‫ "ليس بنبي" وقوله‬:‫ووصفه بأنه كذاب لكن بين قوله‬
‫ إني رسول هللا وليس من نفى عن غيره بعض صفاته نفيا مجردا كمن نفاها عنه ناسبا له إلى الكذب في دعواها‬:‫كان يقول‬
And if a person says 'he is neither a Messenger or a Prophet', ‘nothing was revealed to him’ etc., then
this is considered a clear cut lie, and every lie leads it to being attributed to its sayer and he is then
described as a liar. However, between the words 'he is not a Prophet' and 'liar' is a difference, since it
only contains a lie by way of us knowing that the Prophet said 'Indeed I am the Messenger of Allah'.
And not everything negated about a person regarding some of his attributes is an absolute
negation...”
https://shamela.ws/book/7344/545 p. 541 by Ibn Taymiyya (also found in al-Subki’s al-Sayf al-Maslul p. 432-
33) https://shamela.ws/book/17816/326
A non-Muslim can state his belief of “I don’t believe Muhammad is a Prophet” and this will be
allowed. But if the non-Muslim makes the argument / states it as a fact that “Muhammad is not a
Prophet”, it is considered a lie against Muhammad. And lying about Muhammad as we’ve already
established is deemed an insult which is punishable by death.
Slightly off-topic but worth remembering, with regards to ta’zir and capital punishment among the
Hanafis:
A non-Muslim blasphemer can be given capital punishment by way of ta’zir, Hanafi scholars are
known that the upper limit of ta’zir is 39 lashes (if hitting is the chosen method). It is held that ta’zir
can range from a frowning look to capital punishment itself.
53
In his treatise about Abu Hanifa’s position regarding one who makes incestuous marriage that he
does not get standard hadd for adultery (i.e. stoning to death or hundred lashes) but shall be killed
Abdul Hayy Al-Lucknawi (d. 1887 AD) writes:
‫ كيف يجوز حمل القتل على السياسة مع أن الحنفية مصرحون بأن التعزير تأديب دون الحد أكثره تسعة وثالثون‬:‫فإن قال قائل‬
‫ وبنظر القاضي له بوجه‬،‫ وبفرك األذن‬،‫ فإن التعزير قد يكون بالصفع على العنق‬،‫ هذا إذا كان التعزير بالضرب‬:‫سوطا؟ قلنا‬
‫ وبالضرب وبغير ذلك‬،‫ وبالقتل‬،‫ وبالنفي عن البلدة‬،‫ وبالحبس‬،‫ وبشتم غير القذف‬،‫عبوس‬
“If it be asked: How can killing be done by the way of siyasa when Hanafis categorically state that
disciplining by the way of ta’zir is less than hadd i.e. it is maximum thirty-nine lashes? We say it
applies only when ta’zir is given by the way of hitting, because ta’zir may be given by slapping on
the neck, twisting of the ear, frowning look by the judge, verbal assault other than allegation,
imprisonment, exiling from the land, killing, hitting, and in other ways…”
‫فالمراد من قولهم أن أكثره تسعة وثالثون سوطا أنه ال يزيد عليه إذا اختار الضرب‬
“Their statement that it (ta’zir) is maximum thirty-nine lashes means it cannot be exceeded when
hitting is chosen (as method of ta’zir).”
https://archive.org/details/053-pdf/page/n137/mode/2up? P. 140-141 Al-Qawl Al-Jazim fi Saqut Al-Hadd bi Nikah

Al-Maharim https://ia801708.us.archive.org/1/items/053-
pdf/053%20pdf%20%D8%A7%D9%84%D9%82%D9%88%D9%84%20%D8%A7%D9%84%D8%AC%D8%A7%D8%B2%D9%85%
20%D9%81%D9%8A%20%D8%B3%D9%82%D9%88%D8%B7%20%D8%A7%D9%84%D8%AD%D8%AF%20%D8%A8%D9%86
%D9%83%D8%A7%D8%AD%20%D8%A7%D9%84%D9%85%D8%AD%D8%A7%D8%B1%D9%85.pdf p. 139-140 pdf pages
Umar
Ibn Taymiyya wrote in as-Sarim al-Maslul (p. 201):
:‫ أتي عمر برجل سب النبي صلى هللا عليه وسلم فقتله ثم قال عمر‬:‫وروى حرب في مسائله عن ليث بن أبي سليم عن مجاهد قال‬
‫""من سب هللا أو سب أحدا من األنبياء فاقتلوه‬
54
“Harb narrated in his Masa'il on the authority of Layth on the authority of Mujahid who said: 'Umar
was brought to a man who insulted the Prophet, so he killed him and then Umar said: "Whoever
insults Allah or His Messenger or any of the Prophets, then kill them."'
Al-Mutaqi al-Hindi also reported it and said that it was narrated by Abu al-Hassan al-Asbahani, and
that the chain is Sahih, but he does not provide a full isnad.
https://shamela.ws/book/2677/8598#p2 Other chains containing this narration are weak/fabricated
and it’s hard to prove al-Hindi’s narration is authentic beyond doubt. It’s nevertheless worth being
aware of as it is a complementary hadith that supports other narrations affirming the death penalty
for blasphemers, and is consistent with the consensus of the scholars.
55

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p.

p. 8 - Ka’b ibn al-Ashraf

p. 11 - The Blind Man

p. 13 - Ibn Abu Sarh

p. 16 - Khalid ibn Walid

p. 21 - Scholars Affirming the Execution of Blasphemers

p. 47 - Examples of Muslims Killing Blasphemers

‫أما الكتاب فيستنبط ذلك منه من مواضع‬:

"This verse is evidence from a number of perspectives:

Ibn Taymiyya continues in as-Sarim al-Maslul (p. 14 – 15):

‫ أنه سماهم أئمة الكفر لطعنهم في الدين‬:‫الوجه الثالث‬

‫ظ قُلُو ِب ِه ْم} دليل على أن شفاء الصدور من ألم النكث‬

Ibn Taymiyya writes in as-Sarim al-Maslul (p. 75):

In al-Subki’s book of Fatwas (2/573), he clarifies:

‫ب ِل ْلقَ ْت ِل‬ ِ ‫سلَّ َم – فَه َُو ُم‬

ْ ‫ َو ِاال‬،‫علَى أَنَّهُ ُك ْف ٌر‬

Qadi Iyad (1083 – 1149 AD, Maliki) wrote in ash-Shifa (2/509):

‫ط َّرهُ إِلَ ْي ِه أ َ ْو قِ َّل ِة‬

Qadi Iyad (1083 - 1149 AD, Maliki) wrote in ash-Shifa (2/487-488):

‫ يقتل الذمي إذا سب النبي‬:‫ قال الشافعي‬:‫قال الخطابي‬

Ibn Taymiyya continues by saying:

‫واالستدالل بقتل كعب بن األشرف من وجهين‬:

https://shamela.ws/book/7344/74#p1 As-Sarim al-Maslul p. 73

al-Subki (1284 – 1355 AD, Shafi’i) writes in Sayf al-Maslul (1/304-305):

https://shamela.ws/book/7344/69#p1 as-Sarim al-Maslul (p. 68)

‫وهذا دليل على أنه اعتقد أنها كانت مسلمة‬

‫وليس في الحديث دليل على ذلك بل الظاهر أنها كانت كافرة‬

‫ظاهِر‬ َ ‫وذَ ِلكَ ال ْن ِق‬.

Ibn Taymiyya wrote in as-Sarim al-Maslul (p. 111):

Similarly, ibn Taymiyya wrote elsewhere:

‫ قتل النفس والردة والهجاء‬:‫فهذا له ثالث جرائم مبيحة للدم‬.

Khalid ibn Walid

ُّ ‫ فَبَعَثَهُ النَّ ِب‬،‫ أَنَا‬: »٦« ‫ فَقَا َل َخا ِل ٌد‬.‫ع ُد ِوي؟‬

Ibn Hazm (994 – 1064 AD) says this Hadith is Authentic:

Ibn Taymiyya writes in as-Sarim al-Maslul (p. 94):

٧٣٣ -]‫سأَلَة‬ ْ ‫ [ َم‬:

Qadi Iyad also reported this statement in his ash-Shifa (2/477):

ْ ‫ب قَتْ ِل ِه إِذَا كَانَ ُم‬

Ibn al-Mundhir (855 – 930 AD) wrote in al-Iqna (2/584):

‫ وأجمع عوام أهل العلم‬،‫ لو سمعته لقتلته‬:َ‫ فَقَال‬،‫سلَّ َم‬

Qadi ‘Iyad (1083 – 1149 AD, Maliki) wrote in ash-Shifa (2/476):

‫ والوعيد جار عليه‬،‫» لَهُ كَافِ ٌر‬٤« َ‫سلَّ َم ا ْل ُمتَنَ ِقص‬

‫ص َل ٍة‬ْ ‫ أ َ ْو دِينِ ِه أ َ ْو َخ‬،ِ‫سبِه‬

This judgement extends to anything which amounts to a curse or disparagement. We have no

‫سلَّ َم يُ ْقت ُ ُل‬َ ‫علَ ْي ِه َو‬ ُ َّ ‫صلَّى‬

‫علَى قَتْ ِل ِه وتكفيره‬ َ ‫ع‬ َ ‫ َوقَ ْد ذَك ََر‬.

Mulla Khusraw (Muhammad ibn Faramurz, d. 1480 AD, Hanafi) says:

Qadi Iyad (1083 - 1149 AD, Maliki) wrote in ash-Shifa:

ُ‫سبَّهُ َك َما قَ َّد ْمنَاه‬

‫ وبرهان‬،‫سلَّ َم فَقَ ْد َظه ََرتْ ع ََال َمةُ مرض قلبه‬

https://shamela.ws/book/23645/1221#p1 (2/493-494) al-Shifa

َ‫ِيق َوقَ ْد فَ َرض‬ َ َّ‫ أ َ ْو عَا َبهُ أ َ ْو تَنَق‬،ُ‫شت َ َمه‬

‫ص ُمعَ ِرضًا أ َ ْو ُمص َِر ًحا َوإِ ْن قَ َّل‬

‫» أو هزيمة لبعض‬٧« ‫سحْ ِر أ َ ْو َما أَصَابَهُ مِ ْن جرح‬ ِ ‫َان أ َ ِو ال‬

‫ فَ َهذَا َوجْ هٌ ب َِي ٌن ال إشكال فيه‬.‫ِن أ َ ْو ُمحَا ٍل‬

‫ان فِي مثل هذا‬

ُ‫ ِإ َّال أ َ ْن يعلم تنصره أ َ ْو ِإك َْراهُه‬،ُ‫سلَّ َم فِي أ َ ْيدِي ا ْل َع ُد ِو يُ ْقتَل‬

َ َ ‫ فَ ِإ ْن ت‬، َ‫اب إِ ْن كَانَ ُم ْع ِلنًا بِذَ ِلك‬

‫َّللا فَه َُو كَافِ ٌر جَاحِ ٌد‬

‫سلَّ َم كَانَ ُح ْك ُمهُ ِع ْن َد ْاأل ُ َّم ِة ا ْلقَتْ َل‬

‫َّللا َو َم َال ِئ َكتَهُ قُ ِت َل‬

‫شت َ َم َملَكًا مِ نَ ا ْل َم َالئِ َك ِة فَعَلَ ْي ِه القتل‬ ُ ‫ » َوقَا َل‬.

‫سلَّ َم وسخ أراد‬

Ibn Taymiyya (1263 – 1328 AD, Hanbali) wrote in as-Sarim al-Maslul :