Ibn al-Qayyim on the Report of the Disobedient Person (Fāsiq), Its Verification and Acceptance
The verse commanding verification of the news of the disobedient person (49:6-) was revealed in relation to al-Walīd bin ʿUqbah bin Abī Muʿayṭ. Ibn al-Qayyim, when discussing Fisq (disobedience, sin) and its types explains the that al-Walīd was sent by Allāh’s Messenger (صلى الله عليه وسلم) to Banū al-Muṣṭaliq to collect zakāh following the battle. However, there was enmity between him and then during Jāhiliyyah. When the people heard he was coming, they went to meet him out of respect for the command of Allāh’s Messenger (صلى الله عليه وسلم).
However, he wrongly thought that they intended to kill him, so he turned back midway and returned to Allāh’s Messenger (صلى الله عليه وسلم) and told him that the Banū Muṣṭaliq withheld their zakat and intended to kill him. So the Messenger (صلى الله عليه وسلم) became angry and thought about launching an expedition against them. However, the people came to Allāh’s Messenger (صلى الله عليه وسلم) and explained that they had indeed went out to receive and honour the messenger (al-Walīd bin ʿUqbah) and to deliver the zakāh that was due, but that he decided to turn back. They said that they thought a letter from him prompted by anger towards them led al-Walīd to turn back, and that they sought refuge in Allāh from His anger and the anger of His Messenger.
So the Messenger of Allāh (صلى الله عليه وسلم) became suspicious and dispatched Khālid bin al-Walīd in secret to observe them and told him that if he saw clear signs of their faith and observance, then collect zakat and if he did not see such signs that they should be treated as he would treat the disbelievers.
So Khālid carried out the mission and he heard them calling the ādhān for Maghrib and also Ishā prayers. Thereafter, he collected the zakāh from them and then returned to Allāh’s Messenger (صلى الله عليه وسلم) to inform him about the news. It was here that the verse was revealed: “O you who believe, if there comes to you a disobedient one with information, verify (his report), lest you harm people in ignorance (of the true state of affairs) and thereafter become regretful over what you have done (in haste and error).” (49:6-).
After this, Ibn al-Qayyim (رحمه الله) said:[1]
The nabaʾ (report, news) refers to information regarding a matter of significance that is previously unknown to the recipient. Tabayyun (investigation, verification) signifies seeking to clarify its true nature and to comprehend it fully.
And there is a subtle point (of benefit) here which is that Allah—be He glorified—did not command the rejection of the report of an openly disobedient person (fasiq) and declaring it false and rejecting his testimony outright. Rather, He commanded verification (tabayyun). If external indications and evidence demonstrate his truthfulness, one acts upon that evidence of truth, regardless of who conveyed the report.
This is the right approach regarding the reports and testimonies of a disobedient person. Indeed, many of the disobedient are truthful in their reports, narrations, and testimonies. Many of them strive their utmost to be truthful, even though their immorality (fisq) stems from other matters. Therefore, the report or testimony of such a person is not rejected.
If the testimony and narration of such an individual were to be rejected, many rights would be lost, and numerous authentic reports would be invalidated, particularly when the immorality (fisq) pertains to matters of belief or opinion, yet the person is still committed to truthfulness. Such a person’s report and testimony are not rejected.
However, regarding the one whose immorality (fisq) stems from lying, if it is becomes frequent and habitual to the point where his falsehoods overwhelm his truths then neither his report nor his testimony is accepted.
Summary
01 The report of the open sinner (fāsiq) is not declared false and rejected outright but verification is made through external factors and indications to demonstrate his truthfulness in the report in question.
02 This is given the fact that rights and other affairs are based upon reports and testimonies, and many authentic reports and rights would be lost or compromised if the reports of the sinners were rejected outright. Hence, the principle is one of investigation and verification.
03 Further, many sinners are committed to truthfulness and their sins may not stem from lying itself, such that they are habitual liars or prone to lying. Only those who are habitual liars such that their lies and falsehoods overwhelm their truthfulness have their reports and testimonies rejected.
04 Additionally, those who have repented from past sin, including lying in the ordinary speech among people, and have amended their ways and their repentance is genuine, then their reports and testimonies are accepted, as explained by the scholars.[2]
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Footnotes
1. Madārij al-Salikīn (1/368).2. As for the one who repents from lying with respect to the ḥadīth of Allāh’s Messenger (صلى الله عليه وسلم), then his reports are not accepted due to the greatness of lying with respect to the Messenger (صلى الله عليه وسلم), even if his repentance is genuine, and this is out of preservation of the religion.