قال الله تعالىٰ: {وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمۡ عَنۡهُ فَٱنتَهُواْ} [الحشر: 7]، وقال تعالىٰ: {وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ * إِنۡ هُوَ إِلَّا وَحۡيٞ يُوحَىٰ} [النجم: 3 ـ 4] ، وقال تعالىٰ: {قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِي يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۚ} [آل عمران: 31]، وقال تعالىٰ: {لَّقَدۡ كَانَ لَكُمۡ فِي رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٞ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأٓخِرَ وَذَكَرَ ٱللَّهَ كَثِيرٗا} [الأحزاب: 21] ، وقال تعالىٰ: {فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمۡ حَرَجٗا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمٗا} [النساء: 65] ، وقال تعالىٰ: {فَإِن تَنَٰزَعۡتُمۡ فِي شَيۡءٖ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ} [النساء: 59] قال العلماء: معناه إلىٰ الكتاب والسنة، وقال تعالىٰ: {مَّن يُطِعِ ٱلرَّسُولَ فَقَدۡ أَطَاعَ ٱللَّهَۖ} [النساء: 80] ، وقال تعالىٰ: {وَإِنَّكَ لَتَهۡدِيٓ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ} [الشورى: 52] ، وقال تعالىٰ: {فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦٓ أَن تُصِيبَهُمۡ فِتۡنَةٌ أَوۡ يُصِيبَهُمۡ عَذَابٌ أَلِيمٌ} [النور: 63] ، وقال تعالىٰ: {وَٱذۡكُرۡنَ مَا يُتۡلَىٰ فِي بُيُوتِكُنَّ مِنۡ ءَايَٰتِ ٱللَّهِ وَٱلۡحِكۡمَةِۚ} [الأحزاب: 34] . والآيات في الباب كثيرة.
Allah Almighty says: {Whatever the Messenger gives you, accept it, and whatever he forbids you, refrain from it.} [Surat al-Hashr: 7] Allah Almighty also says: {Nor does he speak out of his own desire. It is but a revelation sent down [to him].} [Surat an-Najm: 3-4] Allah Almighty also says: {Say, “If you love Allah then follow me; Allah will love you and forgive you your sins} [Surat Āl ‘Imrān: 31] Allah Almighty also says: {Indeed, in the Messenger of Allah you have an excellent example for those who look forward to Allah and the Last Day, and remember Allah much.} [Surat al-Ahzāb: 21] Allah Almighty also says: {But no, by your Lord, they will not believe until they accept you [O Prophet] as judge in their disputes, and find no discomfort within their hearts about your judgments, but accept them wholeheartedly.} [Surat an-Nisā’: 65] Allah Almighty also says: {If you disagree over anything, refer it to Allah and the Messenger} [Surat an-Nisā’: 59] Scholars said it means refer to the Qur’an and the Sunnah. Allah Almighty also says: {Whoever obeys the Messenger has indeed obeyed Allah} [Surat an-Nisā’: 80] Allah Almighty also says: {And you are truly leading people to a straight path.} [Surat ash-Shūra: 52] Allah Almighty also says: {So let those who disobey his command beware lest some trial may afflict them or they may be afflicted with a painful punishment.} [Surat an-Nūr: 63] Allah Almighty also says: {And remember what is recited in your homes of Allah’s verses and [prophetic] wisdom.} [Surat al-Ahzāb: 34] There are many other verses in this regard.
ــ السُّنَّة: يراد بها سُنّة الرَّسول صلى الله عليه وسلم ، وهي طريقته التي كان عليها، فتشمل أقواله صلى الله عليه وسلم ، وأفعاله، وتقريراته، وتروكه. فالسُّنَّة هي الهدي النبوي المأثور عنه صلى الله عليه وسلم .
Sunnah means the conduct and practice of the Messenger (may Allah’s peace and blessings be upon him). It includes his sayings, actions, tacit approvals, and what he refrained from. In short, Sunnah is the guidance reported from the Prophet (may Allah’s peace and blessings be upon him).
1) لا يمكن أن يحافظ الإنسان علىٰ سنة الرَّسول صلى الله عليه وسلم إلا بعد أن يعلمها، وهذا فيه حث علىٰ طلب العلم، ومعرفة ما كان عليه النَّبيُّ صلى الله عليه وسلم من الهدي.
1) It is not possible to apply the Sunnah of the Messenger (may Allah’s peace and blessings be upon him) without prior knowledge of what it is, which encourages seeking knowledge and learning the guidance of the Prophet (may Allah’s peace and blessings be upon him).
2) إننا مأمورون بأن نتأسَّىٰ بالنَّبيِّ صلى الله عليه وسلم أسوة حسنة، بألا نزيد علىٰ ما شرع ولا ننقص عنه؛ لأن الزيادة أو النقص ضد الحسن.
2) We are commanded to follow the good example of the Prophet (may Allah’s peace and blessings be upon him) by not adding anything to what he legislated or removing any part of it, because both the addition and the removal are counterproductive.
3) أفعال النبي صلى الله عليه وسلم حجة شرعية يحتج بها، إلا ما قام الدليل علىٰ أنه خاص به.
3) The actions of the Prophet (may Allah’s peace and blessings be upon him) serve as valid evidence (to support or refute an opinion) unless there is proof that an action is exclusive to him.
4) وجوب الرجوع إلىٰ الله تعالىٰ وإلىٰ رسوله صلى الله عليه وسلم ، فذلك من مقتضيات الإيمان، وهو خير للأمة وأحسن عاقبة.
4) It is obligatory to refer to Allah Almighty and His Messenger (may Allah’s peace and blessings be upon him) because it is required by faith, not to mention the good it produces for the nation and its good results in this life and in the Hereafter.
5) وجوب تحكيم شريعة الله ولزومها؛ فهذا علامة صحة الإيمان التي من شروطها:
5) It is obligatory to commit and submit to the ruling of Allah’s Sharia, as it is a sign of one’s sound faith that mandates:
ــ تحكيم الرسول صلى الله عليه وسلم .
- Submission to the ruling of the Messenger (may Allah’s peace and blessings be upon him).
ــ ألَّا يجد العبد حرجاً مما قضىٰ به رسول الله صلى الله عليه وسلم .
- To feel ease at the judgment of the Messenger (may Allah’s peace and blessings be upon him).
ــ أن يسلم تسليماً تاماً بالغاً.
- To completely submit to the Sharia.
6) ما ثبت في السنة هو كالذي ثبت في القرآن أو أكثر، ولا يجوز لأحد أنْ يفرّق بين الكتاب والسُّنَّةِ من حيث الاحتجاج، قال رسول الله صلى الله عليه وسلم : «أيحسَبُ أحدُكُمْ مُتَّكئاً علىٰ أريكَةٍ قد يَظنُّ أنَّ اللهَ لم يحرِّمْ شيئاً إلا ما في هذا القرآنِ، ألا وإنّي واللهِ! قد وعظْتُ وأمرْتُ ونهيْتُ عن أشياءَ إنَّها لَمِثلُ القرآنِ أو أكثرُ» رواه أبو داود.
6) What is binding in the Sunnah is at the same level as what is binding in the Qur’an. It is impermissible for anyone to make a difference between the Qur’an and the Sunnah in terms of their legal authority. The Messenger (may Allah’s peace and blessings be upon him) said: “Does any of you, while reclining on a couch, (casually) think that Allah did not forbid except what is in the Qur’an? Verily, by Allah, I have warned and commanded and prohibited things that are as important as what is in the Qur’an or more.” [Narrated by Abu Dāwūd]
1/156ــ فالأَوَّلُ: عَنْ أَبِي هُرَيْرَةَ رضي الله عنه عَن النَّبِيِّ صلى الله عليه وسلم قَالَ: «دَعُوني مَا تَرَكْتكُمْ، فَإِنَّما أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ كَثْرَةُ سُؤالِهِمْ، واختِلافُهُمْ عَلَىٰ أَنْبِيَائِهِمْ، فَإِذَا نَهَيْتكُمْ عَنْ شَيْءٍ فَاجْتَنِبُوهُ، وَإِذَا أَمَرْتكُمْ بِشيْءٍ فَأْتُوا مِنْهُ ما استَطَعْتُمْ». مُـتَّفَقٌ عَلَيْه.
156/1- First: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Do not ask me unnecessarily about what I did not mention to you. Verily, what destroyed those who were before you was their asking too many questions and their disagreement with their Prophets. So, if I forbid you from something, then avoid it; and if I command you to do something, then do as much of it as you can.” [Narrated by Al-Bukhāri and Muslim]
1) السؤال عن الشريعة والتفقه في الدين واجب علىٰ كل مؤمن، والمنهي عنه هو التعمق في المسائل التي تسبب الحرج على الأمة.
1) Asking about Sharia matters and learning the religion is an obligation on every believer. What is forbidden is to delve deep into issues that unnecessarily inconvenience the Muslim Ummah.
2) ما سكت عنه سبحانه، أو رسوله صلى الله عليه وسلم ، فهو معفوٌّ عنه، لا يلزمنا فعله ولا تركه، وهذا من رحمة الله _عز وجل_ بعباده.
2) What Allah Almighty and His Messenger (may Allah’s peace and blessings be upon him) left unaddressed, it is pardoned. In other words, we are neither obliged to do it or to leave it, which reflects the Mercy of Allah Almighty towards His servants.
3) إن مخالفة هدي النَّبيِّ صلى الله عليه وسلم سبب للاختلاف، والتنازع في الأمة.
3) Contradicting the guidance of the Prophet (may Allah’s peace and blessings be upon him) is a cause for disagreement and dispute among Muslims.
2/157ــ الثَّاني: عَن أَبِي نَجِيحٍ الْعِرْبَاضِ بْنِ سَارِيةَ رضي الله عنه قَالَ: وعَظَنَا رَسُولُ الله صلى الله عليه وسلم مَوْعِظَةً بَلِيغَةً وَجِلَتْ مِنْهَا الْقُلُوبُ، وَذَرَفَتْ مِنْهَا الْعُيُون، فَقُلْنَا: يَا رَسُولَ الله كأَنَّهَا مَوْعِظَةُ مُوَدِّعٍ فَأَوْصِنَا. قَالَ: «أُوصِيكُمْ بِتَقوَىٰ الله، وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ تأَمَّرَ عَلَيْكُمْ عَبْدٌ، وَإِنَّهُ مَنْ يَعِشْ مِنكُمْ فَسَيَرَىٰ اخْتِلافاً كَثِيراً، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ، عَضُّوا عَلَيْهَا بالنَّواجِذِ، وَإِيَّاكُمْ ومُحْدثَاتِ الأُمُورِ؛ فَإِنَّ كُلَّ بِدْعَةٍ ضَلالَةٌ». رَوَاهُ أبُو دَاوُدَ، وَالتِّرْمذِيّ وَقَالَ: حَدِيثٌ حسَنٌ صحيح.
157/2- Second: Abu Najīh al-‘Irbād ibn Sāriyah (may Allah be pleased with him) reported: “One day, the Messenger of Allah (may Allah’s peace and blessings be upon him) delivered to us a very eloquent sermon on account of which the hearts trembled and the eyes shed tears. We said: ‘O Messenger of Allah, this is as if it were a parting advice. So advise us.’ He (may Allah’s peace and blessings be upon him) said: ‘I advise you to be pious to Allah, and to listen and obey even if a slave is appointed as your leader. Whosoever among you shall live after me will see much discord. So hold fast to my Sunnah and the Sunnah of the Rightly-Guided Caliphs who will come after me, and adhere to them. Beware of new things (in religion) because every religious innovation is a misguidance.’” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
«النَّواجِذُ» بالذالِ المعَجَمَةِ: الأَنْـيَابُ، وقيلَ: الأَضْرَاسُ.
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وجلت: خافت.
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التقوى: اتخاذ وقاية من عذاب الله، بفعل الأوامر، واجتناب النواهي.
Be pious to Allah: take protection against the punishment of Allah by complying with the commands and refraining from the prohibitions.
1) لزوم تقوىٰ الله _عز وجل_ في السر والعلانية.
1) It instructs commitment to piety of Allah, Glorified and Exalted, in secret and in public.
2) لزوم طاعة ولاة الأمور؛ لأن فيها حفظاً للناس من الفتن، ولكنها طاعة في المعروف؛ أي فيما يقرّه الشرع، وأما ما ينكره الشرع فلا طاعة لأحد في المنكر.
2) It is obligatory to obey the leaders because this protects against tribulations. However, they are to be obeyed only in matters approved by the Sharia. As for matters that violate the Sharia, no one is obliged to obey it.
3) التمسك التام بسنة الرسول صلى الله عليه وسلم وسنة الخلفاء الراشدين المهديين من بعده.
3) It instructs holding tight to the Sunnah of the Messenger (may Allah’s peace and blessings be upon him) and the the practice of the rightly-guided Caliphs after him.
4) كل بدعة في دين الله ضلالة، وإن ظن صاحبها أنها خير، فكل خير في اتباع هدي النَّبيِّ صلى الله عليه وسلم .
4) Every religious innovation is misguidance even if its doer believes it to be good, because all goodness lies in following the guidance of the Prophet (may Allah’s peace and blessings be upon him).
3/158 ــ الثَّالث: عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «كل أُمَّتِي يَدْخُلُونَ الْجَنَّةَ إِلا مِنْ أبَى»، قِيلَ: وَمَنْ يَأبَىٰ يَا رَسُولَ الله؟ قَالَ: «مَنْ أَطَاعَنِي دَخَلَ الجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أبَى». رَوَاهُ البُخَارِيّ.
158/3 - Third: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “All of my nation shall enter Paradise except the one who refuses.” It was said: “Who would refuse, O Messenger of Allah?” He replied: “Whoever obeys me shall enter Paradise, and whoever disobeys me has refused [to enter Paradise]." [Narrated by Al-Bukhāri]
1) الجنة مأوىٰ المطيعين لأمر الله تعالىٰ وأمر رسوله صلى الله عليه وسلم .
1) Paradise is the abode of those who obey the commands of Allah Almighty and the commands of His Messenger (may Allah’s peace and blessings be upon him).
2) مخالفة الهدي النبوي سبب للحرمان من الجنة.
2) Contradicting the guidance of the Prophet causes deprivation of entry into Paradise.
3) الحذر من عصيان أمر رسول الله صلى الله عليه وسلم ؛ لأن ذلك علامة الخذلان والإعراض.
3) It warns against disobeying the command of the Messenger of Allah (may Allah’s peace and blessings be upon him) because it is a sign of failure and abandonment.
4/159ــ الرَّابعُ: عَنْ أَبي مُسْلِمٍ، وَقيلَ: أبي إيَاسٍ ، سَلَمَةَ بْنِ عَمْرو بْنِ الأَكْوَعِ رضي الله عنه أَنَّ رَجُلاً أَكَلَ عِنْدَ رَسُولِ الله صلى الله عليه وسلم بِشِمَالِهِ، فَقَالَ: «كُلْ بِيَمِينِكَ»، قَالَ: لا أسْتَطِيعُ، قَالَ: «لا اسْتَطَعْتَ». مَا مَنَعَهُ إِلَّا الْكِبْرُ، فَمَا رَفَعَهَا إِلَىٰ فِيهِ. رَوَاهُ مُسْلِمٌ.
159/4- Fourth: Salamah ibn ‘Amr ibn al-Akwa‘ (may Allah be pleased with him) reported that a man ate with his left hand in the presence of the Messenger of Allah (may Allah’s peace and blessings be upon him), whereupon he said: “Eat with your right hand.” The man said: “I cannot do that.” Thereupon, he (the Prophet, may Allah’s peace and blessings be upon him) said: “May you not be able to do that.” It was only arrogance that prevented the man from doing that, and consequently he could not raise it (his right hand) up to his mouth afterwards. [Narrated by Muslim]
1) مخالفة أمر رسول الله صلى الله عليه وسلم سبب لنزول العقوبة بالعبد.
1) Violating the command of the Messenger of Allah (may Allah’s peace and blessings be upon him) incurs punishment upon the violator.
2) الحث علىٰ الأكل باليد اليمنى، وتعويد الصغار علىٰ ذلك، حتىٰ ينشأ الجيل علىٰ السُّنَّة النبوية.
2) It encourages eating with the right hand and developing this habit in young children so that we have a generation raised upon the Prophetic Sunnah.
5/160ــ الْخَامِسُ: عَنْ أَبِي عَبْدِ الله النُّعْمَانِ بْنِ بَشِير رضي الله عنهما قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «لَتُسَوُّنَّ صُفُوفَكُمْ أوْ لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ». مُتَّفَقٌ عَلَيْهِ.
160/5- Fifth: Abu ‘Abdullah al-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: “Straighten your rows, or Allah will cause dissension amongst you.” [Narrated by Al-Bukhāri and Muslim]
وَفِي رِوَايَةٍ لِمُسْلِمٍ: كَانَ رَسُولُ الله صلى الله عليه وسلم يُسَوِّي صُفُوفَنَا حَتَّىٰ كأَنَّمَا يُسَوِّي بِهَا الْقِدَاح، حَتَّىٰ إِذَا رَأَىٰ أَنّا قَدْ عَقَلْنَا عَنْهُ. ثُمَّ خَرَجَ يَوْماً، فَقَامَ حَتَّىٰ كَادَ أَنْ يُكَبِّرَ، فَرَأىٰ رَجُلاً بَادِياً صَدْرُهُ، فَقَالَ: «عِبَادَ الله، لَتُسَوُّنَّ صُفُوفَكُمْ أوْ لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ».
In another narration by Muslim: The Messenger of Allah (may Allah’s peace and blessings be upon him) used to straighten our rows (in prayer) as if he was straightening the feathers on an arrow until he saw that we had learned it (how to straighten the rows) from him. One day he came out, stood up (for prayer) and was about to say: Allahu Akbar (marking the beginning of the prayer) when he saw a man whose chest was bulging out from the row. He said: “Servants of Allah, you must straighten your rows or Allah will cause dissension amongst you.”
القداح: هي ريش السهم، وكانوا يُسَوونها تماماً، ويُضرب بها المثل في التسوية، لتمام استوائها واعتدالها.
Straightening the feathers on an arrow: the Arabs used to straighten them out perfectly, thereby they used it as an example of perfect straightening.
عقلنا: فهمنا ما أراد.
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1) وجوب تسوية الصف في الصلاة، فلهذا أثرٌ في استقامة قلوب المؤمنين وعدم اختلافها.
1) It is obligatory to straighten the rows in prayer because it has an impact on straightening the hearts of the believers and driving dissension away from them.
2) علىٰ الأئمة تفقد الصفوف وتسويتها، وتنبيه المخالفين، فهذا من هدي النَّبيِّ صلى الله عليه وسلم .
2) The Imams (the individuals who lead the congregational prayer) should check the rows and straighten them and alert the violators, because this is part of the guidance of the Prophet (may Allah’s peace and blessings be upon him).
3) التلازم بين الظاهر والباطن؛ فانظر كيف كان للمخالفة في تسوية الصفوف أثرٌ في اختلاف قلوب المصلِّين؟!
3) It reflects how the inside and outside are interconnected; consider how the crookedness of the lines causes dissension among the worshipers’ hearts.
6/161ــ السَادِسُ: عَنْ أَبِي مُوسَىٰ رضي الله عنه قَالَ: احْتَرق بَيْتٌ بِالْمَدِينَةِ عَلَىٰ أَهْلِهِ مِنَ اللَّيْلِ، فَلَمَّا حُدِّثَ رَسُولُ الله صلى الله عليه وسلم بِشَأْنِهِمْ قَالَ: «إِنَّ هَذِهِ النَّارُ عَدُوٌّ لَكُمْ، فَإِذَا نِمْتُمْ فَأَطْفِئُوهَا عَنكُمْ». مُتَّفَقٌ عَلَيْه.
161/6 - Sixth: Abu Mūsa (may Allah be pleased with him) reported: A house in Madīnah caught fire at night with its inhabitants inside. When the Prophet (may Allah’s peace and blessings be upon him) was informed about them, he said: “This fire is your enemy, so put it out before going to bed.” [Narrated by Al-Bukhāri and Muslim]
1) لا بد للإنسان أن يحتاط في الأمور التي يُخشىٰ ضررها (كالغاز والكهرباء).
1) One must take precautions with regards to things carrying potential danger (such as gas and electricity).
2) إطفاء الأسرجة في الليل من هدي النَّبيِّ صلى الله عليه وسلم ، وهي ما كانت توقد بالنار، أما المصابيح الكهربائية فلا يشملها الحكم، والله أعلم.
2) Putting out the fire-lit lanterns at night is from the guidance of the Prophet (may Allah’s peace and blessings be upon him). As for the electric bulbs, this ruling does not extend to them; and Allah knows best.
3) يجب الاحتراس من نار الآخرة أعظم مما نحترس من نار الدنيا.
3) One must take protection against the Hellfire in the afterlife more than he takes protection against the fire of this world.
هذا الحديث مثال يوضح كيف أن (المحافظة علىٰ السنة وآدابها) سبب عظيم في حفظ صحة العباد ووقايتهم من الأذية، فما أعظم السنة النبوية لو حكَّمناها في حياتنا وبيوتنا!!
This Hadīth is an example showing how preserving the Sunnah and its etiquettes effectively preserves the health of the individual against any harm; how great would it be if we were to make the Prophetic Sunnah the leading guide in our lives and homes?
7/162ــ السَّابعُ: عَنْهُ قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم : «إنَّ مَثَلَ مَا بَعَثَنِي اللهُ بِهِ مِنَ الْهُدَىٰ وَالْعِلْم كَمَثَلِ غَيْثٍ أَصَابَ أَرْضاً؛ فَكَانَتْ مِنْهَا طَائِفَةٌ طَـيِّبـَةٌ، قَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلأ وَالْعُشْبَ الْكَثِيرَ، وَكَانَ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ، فَنَفَعَ اللهُ بِهَا النَّاسَ فَشَرِبُوا مِنْهَا وَسَقَوْا وَزَرَعُوا. وَأَصَابَ طَائِفَةٌ مِنْهَا أُخْرَى، إِنَّمَا هِيَ قِيعَانٌ لا تُمْسِكُ مَاءً وَلا تُنْبِتُ كَلأً. فَذلِكَ مَثَل مَنْ فَقهَ في دِينِ الله، وَنفَعَهُ بِمَا بَعَثَنِي اللهُ بِهِ، فَعَلِمَ وَعَلَّمَ، وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذلِكَ رَأْساً، وَلَمْ يَقْبَلْ هُدَىٰ الله الَّذي أُرْسِلْتُ بِهِ». مُتَّفَقٌ عَلَيْه.
162/7- Seventh: He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The similitude of guidance and knowledge that Allah has sent me with is like heavy rain that fell on a land. Some spots had good soil; they absorbed the water and brought forth much grass and herbs. Other spots were solid; they held the water. Allah thus made them useful to people: they drank, watered, and grew plantation. Some of the rain, however, fell on plane spots that retained no water and produced no herbage. Such is the likeness of the one who understood the religion of Allah and benefited from what Allah has sent me with; he learned and taught others. It is also the likeness of the one who did not raise his head to it (meaning that he was too arrogant to learn and benefit) and thus did not accept Allah’s guidance with which I was sent.” [Narrated by Al-Bukhāri and Muslim]
«فَقُهَ» بِضم الْقَافِ عَلَىٰ الْمَشهُورِ، وَقِيلَ: بِكَسْرِهَا، أيْ: صَارَ فَقِيهاً.
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الغيث: المطر .
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الكلأ: ما ينبت في الأرض من الزروع والأعشاب.
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طائفة: قطعة.
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أجادب: جمع أجدب وهي الأرض التي لا تنبت.
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قيعان: جمع قاع وهي الأرض التي لا نبات فيها، وقيل: المستوية.
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لم يرفع بذلك رأساً: كناية عن عدم الانتفاع بعلمه، أو علم غيره، وعدم العمل به.
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1) حسن تعليم الرسول صلى الله عليه وسلم ، وذلك بضرب الأمثال؛ فإنها من أحسن طرق التعليم ووسائله.
1) It shows the good methods of education that the Prophet (may Allah’s peace and blessings be upon him) used, including giving examples, which are among the best means of teaching.
2) الحث علىٰ تعلم العلم ونشره بين الناس، فهذا من إحياء السنة في حياة المسلمين.
2) It urges seeking knowledge and disseminating it among people to revive the Sunnah in the lives of Muslims.
3) من عَلِم، وعلَّم غيرَه، وعُمل بعلمه، فهو في أحسن الدرجات.
3) The person who learns, teaches others, and people act upon the knowledge he taught attains the highest ranks.
8/163ــ الثَّامِنُ: عن جابرٍ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم : «مَثَلِي وَمَثَلُكُم كَمَثَلِ رَجُلٍ أَوْقَدَ نَاراً، فَجَعَلَ الْجَنَادِبُ وَالْفَرَاشُ يَقَعْنَ فيهَا وَهُوَ يَذُبهُنَّ عَنْهَا، وَأَنا آخذٌ بحُجَزِكُمْ عَنِ النَّارِ، وَأَنْتُمْ تَفلَّتُونَ منْ يَدَي». رواه مسلِم.
163/8- Eighth: Jābir (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “My example and your example is that of a man who lit a fire and grasshoppers and moths began to fall in it while he is trying to push them away. I am catching hold of your waist ties (to save you) from fire, but you are slipping from my hand.” [Narrated by Muslim]
«الْجَنَادبُ»: نَحوُ الجَرَاد وَالْفَرَاشِ، هَذَا هُوَ الْمَعْرُوفُ الَّذي يَقَعُ في النَّار. و«الْحُجَزُ»: جَمْعُ حُجْزَةٍ، وَهِيَ مَعْقِدُ الإزَار وَالسَّرَاويل.
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يذبهنَّ: يمنعهن.
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1) حرص النَّبيِّ صلى الله عليه وسلم علىٰ حماية أمته من النار.
1) It reflects the keenness of the Prophet (may Allah’s peace and blessings be upon him) to protect his nation from the Hellfire.
2) علىٰ العبد أن ينقاد لسُنّة النَّبيِّ صلى الله عليه وسلم وأن يكون لها طائعاً منقاداً، لأن الهداية لا تتحقق إلا بامتثال السنة.
2) The individual must comply with and submit to the Sunnah of the Prophet (may Allah’s peace and blessings be upon him) because guidance cannot be secured except by compliance with the Sunnah.
3) عظم حق النَّبيِّ صلى الله عليه وسلم علىٰ أمته، فكان لا يترك جهداً في منع الأمة عن كل ما يضرها في دينها أو دنياها. فجزاه الله خير ما جزىٰ نبيّاً عن أمته.
3) It informs of the great right of the Prophet (may Allah’s peace and blessings be upon him) on his nation as he spared no effort in protecting it against what may cause it harm with regard to this world or to religion. May Allah reward him greatly.
9/164ــ التَّاسعُ: عَنْهُ أَنَّ رسولَ الله صلى الله عليه وسلم أَمَرَ بِلَعْقِ الأَصَابعِ وَالصَّحْفَةِ، وَقَالَ: «إنَّكُم لا تَدْرُونَ فِي أَيِّهَا الْبَرَكَةُ». رواه مسلم.
164/9- Ninth: He also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) commanded licking the fingers and the dish (after eating), and he said: “You do not know in which portion of the food the blessing lies.” [Narrated by Muslim]
وفي رواية لَهُ: «إذَا وَقَعَتْ لُقْمَةُ أَحَدِكُمْ، فَلْيَأْخُذْهَا، فَلْيُمِطْ مَا كَانَ بِهَا مِنْ أَذىً، وَلْيَأْكُلْهَا، وَلا يَدَعْهَا لِلشَّيْطَانِ، وَلا يَمْسَحْ يَدَهُ بِالْمنْدِيلِ حَتَىٰ يَلْعَقَ أَصَابِعَهُ، فَإنَّهُ لا يَدْرِي في أَيّ طَعَامِهِ الْبَرَكَةُ».
In another narration by Muslim: “When a morsel of food falls from one of you, he should pick it up and remove any dirt therefrom and eat it; he should not leave it for the devil. Also, he should not wipe his hand with a napkin until he has licked his fingers, for he does not know in which portion of the food lies the blessing.”
وفي رواية له: «إنَّ الشَّيْطَانَ يَحْضُرُ أَحَدَكُمْ عنْدَ كُلِّ شَيْء مِنْ شَأْنِهِ حَتَّىٰ يَحْضُرَهُ عنْدَ طَعَامِهِ، فَإذَا سَقَطَتْ مِنْ أحَدِكُم اللقْمَةُ فَليُمِطْ مَا كَانَ بِهَا منْ أَذىً، فَلْيَأْكُلْهَا، وَلا يَدَعْهَا لِلشَّيْطَانِ».
In another narration by Muslim: “Verily, the devil is present with you in all of your affairs. He is present when your meal is brought to you. So, if a morsel fell from any of you, he should remove any dirt that is on it then eat it and not leave it to the devil.”
الصّحفة: الوعاء.
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فَلْيُمِطْ: فَلْيُزِلْ.
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يلعق: يلحس.
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1) وجوب التزام الهدي النَّبويّ في كل شيء، سواءٌ عرفنا الحكمة في ذلك أم لم نعرف.
1) It instructs the obligation of following the Prophetic guidance in everything regardless of learning or failing to learn the rationale behind it.
2) التزام آداب الأكل والشرب النبوي فيه هداية، منها: الامتثال لأمر النَّبيِّ صلى الله عليه وسلم ، والتواضع، وحرمان الشيطان من المشاركة في أكلنا وشربنا.
2) Following the Prophetic manner in eating and drinking involves guidance, which includes compliance with the command of the Prophet (may Allah’s peace and blessings be upon him), modesty, and depriving the devil from sharing our food and drink.
3) إن ترك الطعام إذا سقط علىٰ الأرض، فيه نوع من التكبر، والمخالفة لهدي النَّبيِّ صلى الله عليه وسلم ، بل المستحب للآكل أن يمسح ما علق بها من الأذىٰ ويأكلها.
3) Discarding the food if it fell on the floor implies a type of arrogance and contravenes the guidance of the Prophet (may Allah’s peace and blessings be upon him). Rather, it is recommended to clean the dirt on the bite that fell and eat it.
10/165ــ الْعَاشِرُ: عن ابنِ عباسٍ رضي الله عنهما قال: قَامَ فينَا رسولُ الله صلى الله عليه وسلم بِمَوْعِظَةٍ، فقال: «يَا أيُّهَا النَّاسُ إنَّكُمْ مَحْشُورُونَ إلَىٰ الله تَعَالىٰ حُفَاةً عُرَاةً غُرْلاً {كَمَا بَدَأۡنَآ أَوَّلَ خَلۡقٖ نُّعِيدُهُۥۚ وَعۡدًا عَلَيۡنَآۚ إِنَّا كُنَّا فَٰعِلِينَ} [الأنبياء: 104] ، ألا وَإِنَّ أوَّلَ الْخَلائِقِ يُكْسىٰ يَوْمَ الْقِيَامةِ إبْرَاهِيمُ صلى الله عليه وسلم ، أَلا وَإنَّهُ سَيُجَاءُ بِرِجَالٍ مِنْ أمَّتِي، فَيُؤْخَذُ بِهِمْ ذَاتَ الشِّمالِ، فَأقُولُ: يَا رَبِّ أَصْحَابي، فَيُقَالُ: إنَّكَ لا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ، فَأَقُوُل كَما قَالَ الْعَبدُ الصَّالحُ: {وَكُنتُ عَلَيۡهِمۡ شَهِيدٗا مَّا دُمۡتُ فِيهِمۡۖ} إلىٰ قوله: {ٱلۡعَزِيزُ ٱلۡحَكِيمُ} [المائدة: 117، 118] ، فَيُقَالُ لي: إنَّهُمْ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَىٰ أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ». متفقٌ عليه.
165/10 - Tenth: Ibn ‘Abbās (may Allah be pleased with him and his father) reported: The Prophet (may Allah’s peace and blessings be upon him) preached to us, saying: “O people, you will be gathered to stand before Allah Almighty, barefooted, naked, and uncircumcised. {Just as We originated the first creation, so We will bring it back. That is Our binding promise, which We will surely do.} [Surat al-Anbiyā’: 104] Verily, the first to be clothed on the Day of Resurrection will be Abraham. Then some men from my nation will be taken to the left, (i.e. towards the Hellfire), so I will say: ‘O my Lord, they belong to my nation!’ It would be said: ‘You do not know what they invented after you had left them.’ I shall then say what the righteous servant (Jesus) said: {I was witness over them as long as I was among them. But when You took me up, You Yourself were Watcher over them, and You are a Witness over all things If You punish them, they are Your slaves; and if You forgive them, You are indeed the All-Mighty, All-Wise.} [Surat al-Mā’idah: 117-118] I shall be told: ‘They continued to turn on their heels since you departed them.’” [Narrated by Al-Bukhāri and Muslim]
«غُرْلاً» أيْ: غَيْرَ مَخْتُونِينَ.
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1) علىٰ الإنسان من قاضٍ أو مفتٍ أو عالم أو داعية، أن يخطب بالناس ويعظهم فيما يحتاجون إليه من بيان الشرع، مما يعود عليهم بالخير والنفع، في الدنيا والآخرة.
1) Any individual, whether a judge, a Mufti, a scholar, or a preacher, should deliver the kind of speech that highlights what people need to know about Sharia, which would benefit them in this world and in the Hereafter.
2) قد يخصّ الله أحداً من الأنبياء أو غيرهم بخصيصة يتميز بها عن غيره، ولا يوجب ذلك الفضل المطلق، كما خُصّ إبراهيم –عليه السلام_ بأنه أول من يُكسىٰ يوم القيامة، فهذا لايدل علىٰ أنه أفضل الرسل، وإنما أفضل الرسل علىٰ الإطلاق هو نبيّنا محمّد صلى الله عليه وسلم .
2) It is possible that Allah distinguishes one of the prophets or other than them with a specific characteristic, and this does not imply absolute betterness, as He distinguished Abraham (peace be upon him) by being the first to be clothed on the Day of Judgment. It does not indicate that he is the best of all messengers, because it is our Prophet Muhammad (may Allah’s peace and blessings be upon him) who is absolutely the best of all messengers.
3) الحذر من مخالفة سُنة النَّبيِّ صلى الله عليه وسلم ؛ لأن ذلك سببٌ لحرمان العبد من ورودِ حوض النَّبيِّ صلى الله عليه وسلم ، وللحرمان من شفاعته يوم القيامة.
3) It warns against contradicting the Sunnah of the Prophet (may Allah’s peace and blessings be upon him), because it deprives the person of drinking from the basin of the Prophet (may Allah’s peace and blessings be upon him) and receiving his intercession on the Day of Judgment.
قد تمسك أقوام من المبتدعة الضالين بظاهر هذا الحديث للطعن في الصحابة رضي الله عنهم، وهذا يَنُمُّ عن سوء قصدهم وشدة جهلهم بفضل أصحاب النَّبيِّ صلى الله عليه وسلم . ثم إنَّ هذا كذب وبهتان عظيم؛ لأنّ عامة الصحابة رضي الله عنهم لم يرتدوا بإجماع المسلمين. إلا قوم من الأعراب لما مات النَّبيِّ عليه الصلاة والسلام افتتنوا، وارتدوا علىٰ أدبارهم، وامتنعوا من أداء الزكاة، حتىٰ قاتلهم الخليفة الراشد أبو بكر رضي الله عنه، وعاد أكثرهم إلىٰ الإسلام، والذين ماتوا علىٰ ردتهم هم المقصودون في الحديث.
Some deviant innovators used the literal meaning of this Hadīth to disparage the Companions (may Allah be pleased with them), which reflects their ulterior motives and utter ignorance of the excellence of the Companions of the Prophet (may Allah’s peace and blessings be upon him). Not to mention, this is a blatant lie because the majority of the Companions (may Allah be pleased with them) did not apostatize, which is a matter of consensus among Muslims, except a group of Arab Bedouins who reverted to disbelief after the death of the Prophet (may Allah’s peace and blessings be upon him) and refused to pay Zakah. The Rightly-Guided Caliph Abu Bakr (may Allah be pleased with him) fought them and most of them returned to the fold of Islam. Those who died without returning to the fold of Islam are the ones referred to in the Hadīth.
فالطاعنون علىٰ الصحابة ــ رضي الله عنهم ــ تضمن طعنهم أربعة محاذير عظيمة:
Disparaging the Companions (may Allah be pleased with them) involves four serious violations:
1) الطعن في الصحابة.
1) Disparaging the Companions;
2) الطعن في الشريعة؛ لأن الصحابة هم الذين بلّغوا الشرع للأمة.
2) Disparaging the Sharia, because the Companions are the ones who delivered it to the nation;
3) الطعن في النَّبيِّ صلى الله عليه وسلم ؛ كيف يثني علىٰ صحابته، وهم أصحاب ردة علىٰ زعم هؤلاء؟!
3) Disparaging the Prophet (may Allah’s peace and blessings be upon him) because it implies that the Prophet praised unworthy individuals who apostatized according to the claim of those deviants;
4) الطعن في ربِّ العالمين تبارك وتعالىٰ، كيف يأمر الأمة بسلوك سبيل الصحابة، إذا كان هذا حالهم؟!.
4) Disparaging Allah, the Lord of the worlds, Glorified and Exalted, since how could Allah command the nation to follow the conduct of the Companions if they were in such state?!
11/166ــ الْحَادِي عَشَرَ: عَن أَبي سعيدٍ عبدِ الله بنِ مُغَفَّلٍ رضي الله عنه قال: نَهَىٰ رسولُ الله صلى الله عليه وسلم عَن الخَذْفِ، وقالَ: «إنَّهُ لا يَقْتُلُ الصَّيْدَ، وَلا يَنْكَأُ الْعَدُوَّ، وَإنَّهُ يَفْقَأُ الْعَيْنَ، وَيَكْسِر السِّنَّ». متفقٌ عليه.
166/11 - Eleventh: Abu Sa‘īd ‘Abdullah ibn Mughaffal (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) prohibited flicking pebbles and said: “It does not kill the quarry (game) or harm the enemy, instead it can gouge out an eye or break a tooth.” [Narrated by Al-Bukhāri and Muslim]
وفي رواية: أنَّ قَريباً لاِبْن مُغَفَّلٍ خَذَفَ، فَنَهَاهُ، وقال: إنَّ رسولَ الله صلى الله عليه وسلم نَهَىٰ عن الخَذفِ، وَقالَ: «إنَّهَا لا تَصيدُ صَيْداً»، ثُمَّ عادَ. فقالَ: أُحَدِّثُكَ أَنَّ رسولَ الله صلى الله عليه وسلم نَهَىٰ عَنْهُ، ثُمَّ عُدْتَ تَخْذِفُ ! لا أُكَلِّمُكَ أَبَداً.
In another narration: “A relative of Ibn Mughaffal flicked a stone (using the index finger and the thumb), so he forbade him saying: ‘The Messenger of Allah (may Allah’s peace and blessings be upon him) forbade flicking stones and said: “It does not hunt a quarry.”’ Then he did it again, so he (Ibn Mughaffal) said: ‘I tell you that the Messenger of Allah forbade it and you do it again! I shall never talk to you again.’”
الخَذْف: معناه أن يضع الإنسان حصاة بين السبابة والإبهام، ويدفعها بالسبابة، أو يضعها علىٰ السبابة ويدفعها بالإبهام.
Flicking a stone or a pebble (Arabic: Khadhf): it means putting a pebble between the index finger and the thumb then flicking it with the index finger, or putting it on the index finger and flicking it with the thumb.
1) تعظيم الصحابة رضي الله عنهم أمر السُّنة والتزامهم بها.
1) It shows the serious commitment of the Companions (may Allah be pleased with them) to the Sunnah.
2) علىٰ الإنسان إذا جاءه حكم الله تعالىٰ أو حكم رسولِه صلى الله عليه وسلم أن يقول: سمعنا وأطعنا، ولا يجعل للشيطان مدخلاً عليه، بأن يقول: لا نعرف الحكمة من ذلك الدليل، فلا يلزمنا العمل به!!
2) When one learns the command of Allah Almighty or the command of His Messenger (may Allah’s peace and blessings be upon him), he must say: I listen and I obey, cutting off all means before the devil who may whisper to him: we do not know the rationale behind that evidence, so we are not obliged to follow it.
3) تجنب كل الأسباب التي تجلب الأذىٰ للمسلمين .
3) One must avoid anything that may bring harm to Muslims.
4) جواز هجر المسلم لأخيه المسلم إذا خالف الشرع، وغلب علىٰ ظنِّه أن هذا الهجر ينفع المهجور، ويرده إلىٰ اتباع السنة والحق، وإلا فالأصل ألاّ يهجر المؤمن أخاه المؤمن فوق ثلاث. ومن ارتكب ذنباً ثم تاب منه تاب الله عليه.
4) It is permissible to desert a fellow Muslim who violates the Sharia if the deserter believes that it is likely that such desertion would benefit that individual and bring him back to following the Sunnah and the truth. However, the standard ruling is that a believer must not desert his fellow believer beyond three days; and anyone who committed a sin then repented of it, Allah will accept his repentance.
12/167ــ وعن عابِسِ بنِ ربيعةَ قال: رَأَيْتُ عُمَرَ بنَ الخطابِ رضي الله عنه يُقَبِّلُ الْحَجَرَ ـ يَعْنِي الأَسْوَدَ ـ وَيَقُولُ: إنِّي أَعْلَمُ أنَّكَ حَجَرٌ مَا تَنْفَعُ وَلا تَضُرُّ، وَلَوْلا أنِّي رَأَيْتُ رسولَ الله صلى الله عليه وسلم يقَبِّلُكَ مَا قَبَّلْتُكَ. متفقٌ عليه.
167/12- ‘Ābis ibn Rabī‘ah reported: I saw ‘Umar ibn al-Khattāb (may Allah be pleased with him) kissing the Black Stone (al-Hajar al-Aswad) and saying: “I know that you are just a stone and that you can neither do any harm nor give benefit. Had I not seen the Messenger of Allah (may Allah’s peace and blessings be upon him) kissing you, I would not have kissed you.” [Narrated by Al-Bukhāri and Muslim]
1) شرع الله _عز وجل_ لعباده تقبيل الحجر الأسود؛ لكمال الذل والعبودية لله تعالىٰ في امتثال شرعه.
1) Allah Almighty made it lawful for His servants to kiss the Black Stone to exhibit utter humility and servitude to Allah Almighty by complying with His Sharia.
2) كمال التعبد لله تعالىٰ أن ينقاد العبد للأمر الشرعي، سواءٌ عرف السبب والحكمة في الأمر المشروع أم لم يعرف ذلك.
2) Worshiping Allah in the most perfect manner requires complying with the Sharia commands whether or not one knows the rationale behind them.
3) إن تقبيل الحجر الأسود من صور إتباع السُّنة النَّبوية، وأما الحجر نفسه فلا يضرّ ولا ينفع.
3) Kissing the Black Stone is one of the aspects of following the Prophetic Sunnah. The Stone itself does not benefit nor harm.