LGBT & same sex marriages in Islaam.

Question

What is the ruling regarding same-sex marriages in light of the Shariah? Can you provide evidences from the Quran and Sunnah? What is the ruling regarding a person who commits the action? Is he or she still a Muslim?

بسم الله الرحـمن الرحيم

The lawful and unlawful is strictly based on the laws of the divine Shariah. The Prophet ﷺ said: “that which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know”. However, its matter is known to those Scholars who are firmly grounded in knowledge of the Shariah. Legislation is the sole right of the Shariah. Scholars are not lawmakers or legislators. The role of the Scholars[1] is simply to explain and make clear to the people the laws of the Shariah based on the correct understanding of Quran and Hadith.

As for same-Sex relations (Homosexuality and Lesbianism),it is clearly prohibited in the Shariah. It is regarded as one of the most despicable and detested actions ever to be committed in the history of mankind. It is one of the most serious major sins after Shirk (polytheism).

Evidences for its Prohibition

The evidences for its prohibitions are numerous and are explicitly mentioned. Some of these evidences are as follows

Quran [23:6-8]

﴿ وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ﴾  ﴿إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ﴾ ﴿فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ﴾

Translation:  And they (the believers) are those who guard their private parts, except with their wives or those ˹bondwomen˺ in their possession, for then they are free from blame. But whoever seeks beyond that are the transgressors.

In the Shariah the only lawful means whereby an individual can fulfil his or her sexual desires is through marriage (or milk al-yameen) and declares all other forms of relationship as unlawful. Regarding marriage, the Shariah only recognises the legitimacy of marriages of the opposite sex (with rules and regulations). As for same-sex marriages, the Shariah strictly prohibits it and does not recognise its legitimacy. Therefore, if a person were to contract a marriage with someone of the same gender that marriage will be absolutely invalid and thus all relations committed will be regarded as Zina; adultery and fornication.

Quran [27:54-55]

﴿ وَلُوطاً إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ﴾ ﴿أإنّكم لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ﴾

Translation: And (remember) Lut (a.s), when he said to his people: “Do you commit such a fahishsa (indecency) as none preceding you has ever committed in the ‘Alamin (mankind and jinns)? You approach men lustfully (for your sexual desires) instead of women. Truly, you are a nation who exceed (in transgression)

The verse explicitly indicates that the fahisha (indecency) committed by the people of Lut (as) was homosexuality. Furthermore, the prohibition of this fahisha (homosexuality) is expressively clear as Allah ﷻ describes its perpetrators as sinners and transgressors of His bounds.

Quran [7:33]

﴿قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ﴾

Translation: My Lord has only prohibited Fawahish (pl.fahisha),(acts indecency) that which is (committed) in secrecy and that which is (committed) openly.

Certainly, Allah ﷻ has made prohibited all forms of fawahish (acts of indecency). All acts of indecency are explicitly prohibited by the Shariah, which includes; Zina in all forms i.e. adultery, fornication, homosexuality, lesbianism etc.

Quran [17:32]

﴿ولا تقربوا الزنى إنه كان فاحشة وساء سبيلًا﴾

Translation: And do not come near to adultery; surely it is a fahisha (act of indecency) and an evil path way. 

The act of Zina is explicitly prohibited in Islam. Allah Ta’ala in this verse states that Zina is “fahisha”. Verses of the Quran clarify other Verses”[2] Allahﷻ states that the action of the people of Lut (as) i.e. homosexuality is “fahisha” which He ﷻ explicitly mentions in this verse as Zina.

Quran [4:15]

﴿ وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ…. ﴾

Translation: Those women who commit fahisha [i.e. unlawful sexual intercourse] bring against them four [witnesses] from among you.

Similarly, in this verse, based on the above Principle, the word fahisha means Zina as is the view of all the Scholars. Furthermore, in this verse Allah Ta’ala mentions the criteria of four witnesses for establishing the punishment of this Fahisha, which it exclusive to Zina.

Homosexuality and Lesbianism being acts of Zina (adultery) is also found in the Ahadith of the Prophet ﷺ

The Prophet ﷺ is reported to have said;

لا تباشر المرأة المرأة إلا وهما زانيتان ولا يباشر الرجل الرجل إلا وهما زانيان[3]

Translation: No two women commit the act of lesbianism except that they are adulteresses and no two men commit the act of homosexuality that they are adulterers.

The Prophet ﷺ is also reported to have said;

السحاق بين النساء زناً بينهن

Translation Lesbianism among women is equal to Zina (adultery).

Thus, if a man has sexual relations with another man, both of them are adulterers similarly, if a woman has sexual relations with another woman both of them are adulteresses. 

In summary, it is clear from the Shariah that all forms of elicit sexual relations outside marriage is regarded as Zina (adultery) whether it be between the opposite genders or the same genders (i.e. homosexuality and lesbianism).

Quran [4:22]

﴿وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا﴾

Translation: Do not marry the women whom your fathers have married except what transpired before (it was made prohibited) for certainly it is fahisha (act of indecency), abominable and an evil path.

In this verse Allah Ta’ala clearly prohibits the marriage between a man and his father’s ex-wife. Relations from such a union is fahisha (zina). Similarly, all forms of unlawful marriage relations not endorsed by the Shariah is fahisha (Zina). This is the case even if all the other conditions for a valid marriage exist.

Quran [2:222]

﴿ ..فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ ﴾

Translation: And when they (the wife) have purified themselves, then go unto them where Allah has ordained for you [referring to Al-Farj ie the vagina]

The Prophet ﷺ also stated;

ملعون من أتى امرأة في دبرها[4]

Translation: Accursed is that person who enters his wife from her rear (anal sex)

The Prophet ﷺ also stated;

لا ينظر الله لرجل جامع امرأته في دبرها[5]

Translation: Allah ﷻ will not look (with mercy and compassion) towards a man who has sexual intercourse with his wife via her rectum.

Allah Ta’ala has made the action of anal sex with one’s wife totally prohibited. If this action is totally prohibited within a lawful union which the shariah fully recognises its legitimacy then what about those unions which are not recognised by the Shariah?

Hadith #1

قال رسول الله صلى الله عليه وسلم: من وجدتموه يعمل عمل قوم لوط، فاقتلوا الفاعل والمفعول به

Translation Whomsoever you find committing the action of the people of Lut (a.s) i.e. homosexuality, kill both parties (the penetrator and the penetrated)[6]

Nb: This address is for the Islamic Judge in an Islamic State.

Hadith #2

قال رسول الله صلى الله عليه وسلم: ارجموا الأعلى والأسفل، ارجموهما جميعاً

Translation The Prophet ﷺ said regarding those who practice homosexuality; stone the top and the bottom i.e. the penetrator and the penetrated, stone both of them.

Hadith #3

قال رسول الله صلى الله عليه وسلم:من عَمِل عَمَلَ قوم لوط فاقتلوه

Translation The Prophet ﷺ said; whomsoever commits the act of homosexuality kill them!

أَنَّ نَبِيَّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : لَعَنَ اللَّهُ مَنْ عَمِلَ عَمَلَ قَوْمِ لُوطٍ ، لَعَنَ اللَّهُ مَنْ عَمِلَ عَمَلَ قَوْمِ لُوطٍ ، ثَلاثًا

Translation May Allah’s curse (wrath and punishment) be upon those who commit the action of the people of Lut (as). (He ﷺ said this three times)[7]

Hadith #4

قالﷺ لا ينظر الرجل إلى عورة الرجل، ولا المرأة إلى عورة المرأة، ولا يفضى الرجل إلى الرجل فى ثوب واحد، ولا تفضى المرأة إلى المرأة فى الثوب الواحد[8]

Translation :It is prohibited for a man to look at the private parts of another man and similarly it is prohibited for a woman to look at the private parts of another woman and it is prohibited for a man to be alone (or lie) with another man under one garment, and it is prohibited for a woman to be alone (or lie) with a woman under one garment.

Therefore, it is clear from the above texts that fahisha in all its forms are totally prohibited. It is worth noting that according to the Scholars of Hadith, some of the aforementioned Ahadith are regarded as weak. For this reason, the Islamic Jurists have differed regarding its legal punishment (i.e. for homosexuality and lesbianism). The Jurists have stated that the punishment is death except that they differ regarding its manner.

Nb: The weaknesses found in some of these narrations has no bearing whatsoever on the ruling of the issue being discussed as its prohibition is clearly mentioned in the Quran and the authentic narrations of the Prophet ﷺ.

All sexual relations outside of marriage is regarded as Zina. However, without hadd (penalty), only that illicit relation involving a man and a woman (where penetration via the front occurred) will necessitate hadd. As for the other forms i.e. homosexuality and lesbianism hadd would not apply even though it is equally sinful. This is left up to the discretion of the Khalifah.[9] Nb; The ta’zeer given by the Imam may be harsher than the Hadd of Zina.

As for the last question, can a person be a homosexual or a lesbian and be a Muslim at the same time?

According to the principles of Shariah, if a person commits an unlawful act, he will be sinful, but still remains in the fold of Islam. Thus, if a person commits the act of homosexuality or lesbianism, he/she would have committed a major sin, except that it would not take them out the fold of Islam.

Allah Ta’ala mentions;

﴿إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء﴾

Translation Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases

Imam al Tahawi (ra) states in his renowned treatise on theology outlining the beliefs of Ahlus Sunnah wal Jama’ah

وأهلُ الكبائرِ من أُمَّةِ محمدٍ صلى اللهُ عليهِ وعلى آلهِ وَسَلَّمَ في النارِ لا يُخَلَّدُونَ إذا مَاتُوا وهم مُوَحِّدُونَ وإن لم يكونوا تائبين بعد أن لقوا الله عارفين

Translation Those who committed major sins from the ummah of Muhammad ﷺ will not remain in the fire of hell forever if they die upon Tawheed provided that they died and meet Allah ﷻ as believers, affirming His oneness even if they have not repented.

If however, a person commits the unlawful act of homosexuality or lesbianism, negating its prohibition and believing it to be lawful, then what it the ruling?

Imam al Tahawi (ra) states in his renowned treatise on theology;

ولا نُكَفِّرُ أَحَدًا من أهلِ القِبْلَةِ بِذَنْبٍ، مَا لَمْ يَسْتَحِلَّهُ

Translation We do not declare any of the people of the Qibla to be disbelievers because of any wrong action (they have done), as long as they do not consider that action to be lawful

Imam Abu al Hasan al Ashari (ra) states;

ونقول إن من عمل كبيرة من هذه الكبائر؛ مثل الزنا، والسرقة وما أشبهها، مستحلا لها غير معتقد لتحريمها؛ كان كافرًا [10]

Translation:We say; if a person commits a major sin from amongst sins e.g. Zina, stealing and the likes thereof, considering it to be lawful, negating its prohibition, then his is a Kafir (disbeliever)

Negating what has been made prohibited by the Shariah is definitely a major sin. The Jurists however have stated a person would not be deemed to have left the fold of Islam unless he negates a prohibited action of a specific nature.

The Jurists of Islam have stated that if the nature of the prohibited act meets the following conditions, its negation will constitute Kufr (as in the case of Zina, Khamr (wine) etc. These conditions are:[11]

  1. Qat’iyyah al-Thubut (قطعي الثبوت) i.e expressly established and Qat’iyyah al-Dalalah (قطعي الدلالة) i.e expressly indicative without ambiguity and is not interpreted or understood otherwise.
  2. Necessarily known of the religion i.e. those prohibited aspects of Islam that were transmitted generation after generation, in such a manner that these aspects being prohibited in Islam is agreed upon and are undeniable.
  3. Its prohibition is clear to the general masses (scholars as well as laymen).

With regards to homosexuality and lesbianism, both of which are Zina itself or forms of Zina, meet the above-mentioned conditions. Therefore, anyone who negates its prohibition and regards it as lawful, becomes a murtad (apostate) and leaves the fold of Islam. This is regardless if he commits the act or not. Thus, advocators of homosexuality and lesbianism, cannot be Muslim, it is principally impossible. If however, as stated earlier, he or she commits the act due to weak Imam, knowing its wrong (without regarding it as lawful), he is a sinner and remains in the fold of Islam.

Important

  • Due to the fact that the ideologies of the satanic movement of LGBTQ have managed to influence members of the Muslim community to the extent that some even become advocators towards it, a person may regard the act of homosexuality and lesbianism to be lawful due to his ignorance to the laws of the Shariah. If that is the case, such a person will not be regarded as a murtad (i.e. if he believes it to be lawful). However, if after being presented with clear proofs and evidences by a Scholar of Islam, thereafter he rejects it and still considers it to be lawful, he becomes a murtad and leaves the fold of Islam.
  • Apostasy destroys all the good deeds of a person performed prior to apostasy (i.e. as a Muslim). An apostate is a Kafir, in fact from the worst types of Kuffaar. Kufr is the gravest and worst of sins, it is the greatest atrocity a human-being can ever commit. Disbelief is the most detested action in the sight of Allah ﷻ,it is an act which is unpardonable in the court of Allahﷻ so much so that, if a person dies in such a state he is destined to the fire of Jahanam for eternity. If such a person dies, it will not be permissible to perform Janazah Salah upon him nor will it be permissible for him/her to be buried in a Muslim cemetery. If however, such a person repents and re-accepts Islam, Allah ﷻ the Most Merciful will forgive all his sins except that the rewards for his deeds performed prior to apostasy will not be returned.
  • It is strictly prohibited for a person to deem a Muslim a Kafir without having full knowledge and understanding of the factors that nullify Iman and its impediments i.e. despite the presence of those factor/s that nullify Iman, the presence of impediments will prevent the ruling. Declaring a Muslim to be a disbeliever is indeed a major sin. The Prophet ﷺ said: When a man calls his Muslim brother a disbeliever, it returns to one of them.[12] i.e. if the addressee is not deserving of it, the effects of that statement will return unto the one who initiated it.

And Allah Ta’ala Knows Best

Mufti Kaleem Muhammad

Darul Iftaa, Jaamia Madinatul Uloom

Marabella Trinidad


[1]  Those who are qualified, proficient and competent.

[2] اصل مقرر عند المفسرين

 يسلك السبيل القويم في بيان المعاني فيفسر القرآن بالقرآن أو بالحديث أو بأقوال الصحابة، ويستأنس بأقوال التابعين والمجتهدين، وذلك أن القرآن يفسر بعضه بعضًا فما أُجمل في موضع فُصِّل في موضع آخر، وقد تخصص آية عموم آية أخرى  

تفسير البغوي – طيبة (1/ 9)

روح البيان (4/ 398)

يقول الفقير قد تقرر ان القرآن يفسر بعضه بعضا

تفسير المنار (1/ 20)

 إِنَّ الْقُرْآنَ يُفَسِّرُ بَعْضُهُ بِبَعْضٍ، وَإِنَّ أَفْضَلَ قَرِينَةٍ تَقُومُ عَلَى حَقِيقَةِ مَعْنَى اللَّفْظِ مُوَافَقَتُهُ لِمَا سَبَقَ مِنَ الْقَوْلِ، وَاتِّفَاقُهُ مَعَ جُمْلَةِ الْمَعْنَى، وَائْتِلَافُهُ مَعَ الْقَصْدِ الَّذِي جَاءَ لَهُ الْكِتَابُ بِجُمْلَتِهِ

تفسير الألوسي = روح المعاني (9/ 208)

 فإن القرآن يفسر بعضه بعضا ولا ينبغي أن يعدل عن تفسير بعضه ببعض ما أمكن

نفحات من علوم القرآن (ص: 125)

شروط المفسّر وآدابه

ثالثا (الشرط الثالث): أن يطلب تفسير القرآن بالقرآن، فإن بعض القرآن يفسر بعضه، فما أجمل منه في موضع، فإنه قد فصّل في موضع آخر، وما اختصر منه في مكان فإنه قد بسط في مكان آخر

مفردات القرآن للفراهي (ص: 29)

أجمع أهل التأويل من السلف إلى الخلف أن القرآن يفسر بعضه بعضاً، وأنه هو أوثق تعويلاً وأحسن تأويلاً

[3] رواه أبو موسى الأشعري عبدالله بن قيس ، نقله الهيثمي في مجمع الزوائد وحكم عنه بأنه : [فيه] علي بن سعيد الرازي وفيه لين وبقية رجاله ثقات‏ ‏

[4] أبو داود

[5] ابن ماجه

[6] [1] رواه أحمد (2732)، وأبو داود (4462)، وابن ماجه (2561)، والترمذي (1456)، وأبو يعلى (2463)، والبغوي (2593)

[7] وروى أحمد (2915)   

حسنه شعيب الأرنؤوط في تحقيق المسند

[8] رواه مسلم

[9] المبسوط للسرخسي (9/ 78)

وَاَلَّذِي وَرَدَ فِي الْحَدِيثِ «إذَا أَتَى الرَّجُلُ الرَّجُلَ فَهُمَا زَانِيَانِ» مَجَازٌ لَا تَثْبُتُ حَقِيقَةُ اللُّغَةِ بِهِ وَالْمُرَادُ فِي حَقِّ الْإِثْمِ، أَلَا تَرَى أَنَّهُ قَالَ «وَإِذَا أَتَتْ الْمَرْأَةُ الْمَرْأَةَ فَهُمَا زَانِيَتَانِ» وَالْمُرَادُ فِي حَقِّ الْإِثْمِ دُونَ الْحَدِّ، كَمَا أَنَّ اللَّهَ تَعَالَى سَمَّى هَذَا الْفِعْلَ فَاحِشَةً فَقَدْ سَمَّى كُلَّ كَبِيرَةٍ فَاحِشَةً فَقَالَ {وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ} [الأنعام: 151]

[10]

وقال أبو الحسن الأشعري- رحمه الله تعالى- في الابانة: وندين بأن لا نكفر أحدا من أهل القبلة بذنب يرتكبه؛ كالزنا، والسرقة، وشرب الخمر، كما دانت بذلك الخوارج وزعمت أنهم كافرون. ونقول: إن من عمل كبيرة من هذه الكبائر؛ مثل الزنا، والسرقة وما أشبهها، مستحلا لها غير معتقد لتحريمها؛ كان كافرا

[11] إكفار الملحدين في ضروريات الدين (ص: 7)

وذهبت الحنفية بعد هذا إلى أن إنكار الأمر القطعي وإن لم يبلغ إلى حد الضرورة كفر. صرح به الشيخ ابن الهمام في “المسايرة” وهو متجه من حيث الدليل

ثم إن الأمر الشرعي الضروري قد يكون التعبير عنه وتفهيمه للناس سهلاً، ويشترك لسهولته فيه الخواص والأوساط والعوام، فإذا تواتر مثل ذلك عن صاحب الشرع وكان مكشوف المراد لم تتجاذب الأدلة فيه وجب الإيمان به على حاله بدون تصرف وتعجرف

الدرر المباحة في الحظر والإباحة لخليل بن عبد القادر الشيباني الشهير بالنحلاوي ص 56

والكفر ثلاثة أنواع

الثالث: حكُمِيٌّ  وهو: ما جعله الشارع إمارة اَلتكذيب، كاستخفاف ما يجب تعظيمه من اللَهّ تعالى، وكتبهِ، (وملائكته)، ورسله واليوم الآخر، وما فيه (من الحشر، والصراط، والميزان، والجنة، والنار، وغيرها)، والشريعة، وعلومها، وسبِّ يدن الإسلام، أو الحقِّ تعالى، أو النبي صلى اللَهّ عليه وسلم، او إنكار شيء من الأشياء المعلومة من الدين بالضرورة، مما ثبت بالقرآن الكريم، وكان قطعيِّ الدلالة، أو بالنسبة المشهورة، المتواترة كذلك، وليس فيه شبهة، أو بإجماع جميع الصحابة المتواتر، إجماعا قًطعيا،ً قوليا غًير سَكوتي، أو أنكر وجودَ اللَهّ تعالى، أو اعتقد بتأثير الأشياء بنفسها، وطبعها، بدون إرادة اللَهّ تعالى، أو أنكر وجود الملائكة، أو الجنِّ، أو السماوات أو اعتقد حِل الحرام لعينه، وكانت حرمته بدليل قطعي – كشرب الخمر – أو استخفَّ بحكم من الأحكام الشرعية

التقرير والتحبير علي تحرير الكمال بن الهمام (3/ 114)

وَجَعَلَ السُّبْكِيُّ لِمُنْكِرِ الْمُجْمَعِ عَلَيْهِ غَيْرِ الْمَعْلُومِ مِنْ الدِّينِ بِالضَّرُورَةِ ثَلَاثَ مَرَاتِبَ: مُنْكِرُ إجْمَاعٍ ذِي شُهْرَةٍ فِيهِ نَصٌّ كَحِلِّ الْبَيْعِ فَفِي جَمْعِ الْجَوَامِعِ كَافِرٌ فِي الْأَصَحِّ وَقَالَ فِي شَرْحِ مُخْتَصَرِ ابْنِ الْحَاجِبِ وَلَا رَيْبَ فِي كُفْرِهِ لِتَكْذِيبِهِ الصَّادِقَ، وَمُنْكِرُ إجْمَاعٍ ذِي شُهْرَةٍ لَا نَصَّ فِيهِ قِيلَ لَا يُكَفَّرُ؛ لِأَنَّهُ لَمْ يُصَرِّحْ بِتَكْذِيبِ الصَّادِقِ إذْ الْفَرْضُ أَنْ لَا نَصَّ فِيهِ، وَإِنَّمَا كَذَّبَ الْمُجْمِعِينَ وَالْأَصَحُّ يُكَفَّرُ؛ لِأَنَّ تَكْذِيبَهُمْ يَتَضَمَّنُ تَكْذِيبَ الصَّادِقِ

الموسوعة الفقهية (3/ 236)

” الاِسْتِحْلاَل: اعْتِبَارِ الشَّيْءِ حَلاَلاً، فَإِنْ كَانَ فِيهِ تَحْلِيل مَا حَرَّمَهُ الشَّارِعُ: فَهُوَ حَرَامٌ، وَقَدْ يَكْفُرُ بِهِ إِذَا كَانَ التَّحْرِيمُ مَعْلُومًا مِنَ الدِّينِ بِالضَّرُورَةِ

فَمَنِ اسْتَحَل عَلَى جِهَةِ الاِعْتِقَادِ مُحَرَّمًا – عُلِمَ تَحْرِيمُهُ مِنَ الدِّينِ بِالضَّرُورَةِ – دُونَ عُذْرٍ: يَكْفُرُ

وَسَبَبُ التَّكْفِيرِ بِهَذَا : أَنَّ إِنْكَارَ مَا ثَبَتَ ضَرُورَةً أَنَّهُ مِنْ دِينِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : فِيهِ تَكْذِيبٌ لَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَقَدْ ضَرَبَ الْفُقَهَاءُ أَمْثِلَةً لِذَلِكَ بِاسْتِحْلاَل الْقَتْل وَالزِّنَى ، وَشُرْبِ الْخَمْرِ ، وَالسِّحْرِ

الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 5)

وَقَدْ صَرَّحَ بَعْضُ الْمُحَقِّقِينَ مِنْ الشَّافِعِيَّةِ بِأَنَّ مَنْ أَنْكَرَ مَشْرُوعِيَّةَ السُّنَنِ الرَّاتِبَةِ أَوْ صَلَاةِ الْعِيدَيْنِ يَكْفُرُ لِأَنَّهَا مَعْلُومَةٌ مِنْ الدِّينِ بِالضَّرُورَةِ وَسَيَأْتِي فِي سُنَنِ الْفَجْرِ أَنَّهُ يُخْشَى الْكُفْرُ عَلَى مُنْكِرِهَا.

قُلْت: وَلَعَلَّ الْمُرَادَ الْإِنْكَارُ بِنَوْعِ تَأْوِيلٍ وَإِلَّا فَلَا خِلَافَ فِي مَشْرُوعِيَّتِهَا. وَقَدْ صَرَّحَ فِي التَّحْرِيرِ فِي بَابِ الْإِجْمَاعِ بِأَنَّ مُنْكِرَ حُكْمِ الْإِجْمَاعِ الْقَطْعِيِّ يَكْفُرُ عِنْدَ الْحَنَفِيَّةِ وَطَائِفَةٍ. وَقَالَتْ طَائِفَةٌ لَا، وَصَرَّحَ أَيْضًا بِأَنَّ مَا كَانَ مِنْ ضَرُورِيَّاتِ الدِّينِ وَهُوَ مَا يَعْرِفُ الْخَوَاصُّ وَالْعَوَامُّ أَنَّهُ مِنْ الدِّينِ كَوُجُوبِ اعْتِقَادِ التَّوْحِيدِ وَالرِّسَالَةِ وَالصَّلَوَاتِ الْخَمْسِ وَأَخَوَاتِهَا يَكْفُرُ مُنْكِرُهُ، وَمَا لَا فَلَا؛ كَفَسَادِ الْحَجِّ بِالْوَطْءِ قَبْلَ الْوُقُوفِ، وَإِعْطَاءِ السُّدُسِ الْجَدَّةَ وَنَحْوِهِ أَيْ مِمَّا لَا يَعْرِفُ كَوْنَهُ مِنْ الدِّينِ إلَّا الْخَوَاصُّ

حاشية العطار على شرح الجلال المحلي على جمع الجوامع (2/ 238)

(خَاتِمَةٌ: جَاحِدُ الْمُجْمَعِ عَلَيْهِ الْمَعْلُومِ مِنْ الدِّينِ بِالضَّرُورَةِ) وَهُوَ مَا يُعْرَفُ مِنْهُ الْخَوَاصُّ وَالْعَوَامُّ مِنْ غَيْرِ قَبُولٍ لِلتَّشْكِيكِ فَالْتَحَقَ بِالضَّرُورِيَّاتِ كَوُجُوبِ الصَّلَاةِ وَالصَّوْمِ وَحُرْمَةِ الزِّنَا وَالْخَمْرِ (كَافِرٌ قَطْعًا) ؛ لِأَنَّ جَحْدَهُ يَسْتَلْزِمُ تَكْذِيبَ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِيهِ

البحر المحيط في أصول الفقه (2/ 219)

 أَنَّ مَنَاطَ التَّكْفِيرِ غَيْرُ مُنَاطِ الْقَطْعِ، فَكَمْ مِنْ قَطْعِيٍّ لَا يُكَفَّرُ مُنْكِرُهُ بَلْ لَا بُدَّ أَنْ يَكُونَ مُجْمَعًا عَلَيْهِ مَعْلُومًا مِنْ الدِّينِ بِالضَّرُورَةِ

[12] إذا كفر الرجل أخاه فقد باء بها أحدهما رواه مسلم