The Book of Faith-10a
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The Qari: Qutaybah ibn Sa'id narrated to us, and Ya'qub, who is Ibn 'Abd al-Rahman al-Qari, narrated to us. And Abu al-Ahwas, Muhammad ibn Hayyan, said: Ibn Abi Hazim narrated to us. Both of them narrated from Suhayl ibn Abi Salih, from his father, from Abu Hurayrah: that the Messenger of Allah (peace and blessings be upon him) said: Sahih Muslim 101.
The Shaykh : This contains the negation of belonging to this Ummah due to these two causes. The first cause is bearing arms, and the second is deception. As for bearing arms, there is no doubt that the one who bears arms against a person has no connection with him, because this is the greatest form of aggression. For this reason, the Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 3964Sahih (Darussalam)
So whoever bears arms against us to fight us with it or to kill us with it is not one of us. And whoever bears arms for us is one of us, and whoever bears arms against us is not one of us. The enmity is apparent.
As for the second, whoever deceives is not one of us. Deception means trickery. So any person who tricks any of the Muslims is not one of them in any way, whether in buying and selling, in leasing, in marriage, or in everything. The reason for this hadith is This is the reason for the hadith, and by it it becomes clear that deception means trickery.
The apparent meaning of the hadith is that there is no difference between deception in a small amount and a large amount, due to the generality of the hadith: If someone asks: Does this necessitate his exit from Islam, neither in this issue nor in bearing arms?
We said: As for bearing arms, if he bears it while believing that the blood of the Muslims is permissible to shed, despite their being Muslims and our saying that they are Muslims, so that he exits from bearing arms against the Muslims by interpreting it, then he—meaning the one who bears arms against the Muslims while believing they are Muslims—is not one of them. He becomes a disbeliever, because he has made permissible what is forbidden by explicit text, consensus, and the necessity of the religion of Islam.
As for deception, it does not cause one to exit from Islam, but it causes one to exit from being sincere to the Muslims. Because if he were truly one of them, and considered himself truly one of them, he would not have deceived them.
So here, the negation is not a negation of the essence of Islam, but a negation of sincerity in it and purity in it for its followers. And based on the previous principles in explaining major sins, we say: This indicates that deception is among the major sins.
He who took up arms against us is not of us and he who acted dishonestly towards us is not of us
من حمل علينا السلاح فليس منا، ومن غشنا فليس مناThe Shaykh : This contains the negation of belonging to this Ummah due to these two causes. The first cause is bearing arms, and the second is deception. As for bearing arms, there is no doubt that the one who bears arms against a person has no connection with him, because this is the greatest form of aggression. For this reason, the Prophet (peace and blessings be upon him) said:
When two Muslims confront one another with their swords, both the killer and the slain will be in Hell.” They said: “O Messenger of Allah, (we understand about) this killer, but what is wrong with the one who is slain?” He said: “He wanted to kill his companion.’”
إذا التقى المسلمان بسيفيهما فالقاتل والمقتول في النار. قالوا : يا رسول الله ، هذا القاتل فما بال المقتول ؟! قال: لأنه كان حريصاً على قتل صاحبهSo whoever bears arms against us to fight us with it or to kill us with it is not one of us. And whoever bears arms for us is one of us, and whoever bears arms against us is not one of us. The enmity is apparent.
As for the second, whoever deceives is not one of us. Deception means trickery. So any person who tricks any of the Muslims is not one of them in any way, whether in buying and selling, in leasing, in marriage, or in everything. The reason for this hadith is
That the Prophet (peace and blessings be upon him) passed by a man with food, so he put his hand in it, and found water at the bottom. He said: What is this, O owner of the food? He said: The sky affected it, O Messenger of Allah. He said: Why did you not put it on top so that people would see it? Then he said: Whoever deceives is not one of us.
أن النبي صلى الله عليه وسلم مر على صاحب طعام ، فأدخل يده فيه فإذا في أسفله ماء بلل ، فقال : ما هذا يا صاحب الطعام ؟! قال : أصابته السماء يا رسول الله ، قال: فهلا جعلته فوق حتى يراه الناس ثم قال : من غش فليس منيThe apparent meaning of the hadith is that there is no difference between deception in a small amount and a large amount, due to the generality of the hadith:
Whoever deceives
من غشWe said: As for bearing arms, if he bears it while believing that the blood of the Muslims is permissible to shed, despite their being Muslims and our saying that they are Muslims, so that he exits from bearing arms against the Muslims by interpreting it, then he—meaning the one who bears arms against the Muslims while believing they are Muslims—is not one of them. He becomes a disbeliever, because he has made permissible what is forbidden by explicit text, consensus, and the necessity of the religion of Islam.
As for deception, it does not cause one to exit from Islam, but it causes one to exit from being sincere to the Muslims. Because if he were truly one of them, and considered himself truly one of them, he would not have deceived them.
So here, the negation is not a negation of the essence of Islam, but a negation of sincerity in it and purity in it for its followers. And based on the previous principles in explaining major sins, we say: This indicates that deception is among the major sins.