صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ: {إِلاَّ مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا} :Chapter. “Except those who repent and believe (in the Islamic Monotheism) and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.” (V.25:70)
Hadith 4766
اُردوEn
حَدَّثَنَا عَبْدَانُ ، أَخْبَرَنَا أَبِي ، عَنْ شُعْبَةَ ، عَنْ مَنْصُورٍ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، قَالَ : " أَمَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبْزَى ، أَنْ أَسْأَلَ ابْنَ عَبَّاسٍ عَنْ هَاتَيْنِ الْآيَتَيْنِ : وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا سورة النساء آية 93 ، فَسَأَلْتُهُ ، فَقَالَ : لَمْ يَنْسَخْهَا شَيْءٌ وَعَنْ وَالَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ سورة الفرقان آية 68 ، قَالَ : نَزَلَتْ فِي أَهْلِ الشِّرْكِ " .
Narrated Sa`id bin Jubair: `Abdur-Rahman bin Abza ordered me to ask Ibn `Abbas regarding the two Verses (the first of which was ): "And whosoever murders a believer intentionally." (4.93) So I asked him, and he said, "Nothing has abrogated this Verse." About (the other Verse): 'And those who invoke not with Allah any other god.' he said, "It was revealed concerning the pagans."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Ibn Abbas (radi Allahu anhuma) was of the opinion that the verse ﴿إلا مَن تَابَ و آمنَ﴾ (except for those who repent and believe) is not related to those Muslims who deliberately and unjustly shed the blood of another Muslim; rather, this verse pertains only to disbelievers and polytheists who come to faith.
This was the view of Ibn Abbas (radi Allahu anhuma), but the majority of the Ummah has allowed for the possibility of repentance and seeking forgiveness for such a murderer.
Ibn Abbas (radi Allahu anhuma) was of the opinion that the verse ﴿إلا مَن تَابَ و آمنَ﴾ (except for those who repent and believe) is not related to those Muslims who deliberately and unjustly shed the blood of another Muslim; rather, this verse pertains only to disbelievers and polytheists who come to faith.
This was the view of Ibn Abbas (radi Allahu anhuma), but the majority of the Ummah has allowed for the possibility of repentance and seeking forgiveness for such a murderer.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4766
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The summary of the narrations from Ibn Abbas (radi Allahu anhu) regarding the repentance of a murderer is that sometimes he interprets both verses as pertaining to one context, sometimes he considers one verse as abrogating (nasikh) the other, and at other times he applies them to two different contexts: that one verse is about the polytheists (mushrikin) and the other concerns the believers (ahl al-iman).
A possible way to reconcile them is that the generality of repentance mentioned in the verse of Surah al-Furqan is specified by excluding that Muslim who has intentionally killed someone.
Many of the predecessors (salaf) have applied the term abrogation (naskh) to this kind of specification.
(Fath al-Bari: 8/629)
2.
In this regard, the well-known statement of Ibn Abbas (radi Allahu anhu) is that when a believer intentionally kills another believer, his repentance is not accepted. However, the majority of scholars (jumhur ulama) have not agreed with this position; rather, they keep the door of repentance open for the murderer and have considered his repentance to be valid.
The details of this can be seen in the previous pages.
1.
The summary of the narrations from Ibn Abbas (radi Allahu anhu) regarding the repentance of a murderer is that sometimes he interprets both verses as pertaining to one context, sometimes he considers one verse as abrogating (nasikh) the other, and at other times he applies them to two different contexts: that one verse is about the polytheists (mushrikin) and the other concerns the believers (ahl al-iman).
A possible way to reconcile them is that the generality of repentance mentioned in the verse of Surah al-Furqan is specified by excluding that Muslim who has intentionally killed someone.
Many of the predecessors (salaf) have applied the term abrogation (naskh) to this kind of specification.
(Fath al-Bari: 8/629)
2.
In this regard, the well-known statement of Ibn Abbas (radi Allahu anhu) is that when a believer intentionally kills another believer, his repentance is not accepted. However, the majority of scholars (jumhur ulama) have not agreed with this position; rather, they keep the door of repentance open for the murderer and have considered his repentance to be valid.
The details of this can be seen in the previous pages.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4766
