قَالَ الله تَعَالىٰ: {يَستَخفُونَ مِنَ ٱلنَّاسِ وَلَا يَستَخفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُم إِذ يُبَيِّتُونَ مَا لَا يَرضَىٰ مِنَ ٱلقَولِ وَكَانَ ٱللَّهُ بِمَا يَعمَلُونَ مُحِيطًا} [النساء: 108].
Allah Almighty says: {They seek to hide from people but they do not seek to hide from Allah, although He is with them when they devise plans to say things that are displeasing to Him. Indeed, Allah encompasses all what they do.} [Surat An-Nisā’: 108]
1) ذم ذي الوجهين، الذي يأتي هذا بوجه، وهذا بوجه، لأنه من صفات المنافقين.
1) The Hadīth criticizes the two-faced person who meets someone with one face and meets another with another face, since this is one of the traits of the hypocrites.
2) من علامة خذلان الإنسان أن يخشىٰ الناس ولا يخشىٰ الله تعالىٰ.
2) One of the signs of being forsaken by Allah is for the person to fear the people and not fear Allah Almighty.
1/1540ــ وعن أَبي هُرَيْرَةَ رضي الله عنه قالَ: قالَ رَسُولُ الله صلى الله عليه وسلم: «تجِدُونَ النَّاسَ مَعَادِنَ. خِيَارُهُمْ في الجَاهِلِيَّةِ خِيَارُهُمْ في الإسْلامِ إذا فَقُهُوا، وَتجدُونَ خِيَارَ النّاسِ في هذا الشَّأْنِ أَشَدَّهُمْ لَهُ كَرَاهِيَةً، وَتَجدُونَ شَرَّ النَّاسِ ذَا الْوَجْهَيْنِ، الَّذِي يَأْتي هؤُلاَءِ بِوَجْهٍ، وهؤُلاَءِ بِوَجْهٍ». متفقٌ عليه.
1540/1- Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “You see that people are of different origins; those who were the best in the pre-lslamic period of ignorance are also the best in Islam if they acquire religious knowledge. You see that the best amongst the people in this respect (i.e. ambition for ruling and authority) are those who hate it most. And you see that the worst among people is the double faced (person) who appears to these with one face and to the others with another (i.e a hypocrite).” [Narrated by Al-Bukhāri and Muslim]
معادن: المعدن: الشيء المستقر في الأرض، والمراد في الحديث: أنهم ذوو أصول ينسبون إليها ويتفاخرون بها.
Origins: the term used is Ma‘ādin; pl. of ma‘din, which means metal or something settled in the earth. It is used in reference to people’s ancestry in which they take pride.
الشأن: الإمارة والمنصب.
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1) أعلىٰ مراتب الشرف هو الفقه في الدين، فهنيئاً لعبد فقه في شرع الله تعالىٰ.
1) To Have good understanding of the religion is the highest degree of honor. So, blessed is the one who has good understanding of Allah Almighty’s law.
2) تحريم المداهنة والمخادعة ، لما فيها من الإفساد بين الناس.
2) Cajolery and deceit are prohibited because they spoil people’s relationships.
إن إتيان الناس بوجهين لقصد الإصلاح بينهم محمود، مرّخصٌ الكذب فيه، وسبيل ذلك أن يأتي لكل طائفة بكلام فيه صلاح الأخرىٰ، ويعتذر لكل واحدة عن الأخرىٰ، وينقل إلىٰ المتخاصمين ما أمكنه من الجميل المليح، ويستر الرذيل القبيح، فهذا من باب إصلاح ذات البين، والله أعلم.
Being two-faced with the intention of reconciling people is praiseworthy, and it is permissible to resort to lying in order to achieve this purpose. That is, one may go to each of the conflicting parties and say to them words that put the other party in a good light, and apologizes to each party on behalf of the other. He may convey good and graceful things and hide bad things. All this could serve the purpose of reconciliation, and Allah knows best.
2/1541 ــ وعنْ محمدِ بنِ زَيْدٍ أَنَّ نَاساً قَالُوا لجَدِّه عبدِ الله بنِ عُمَرَ رضي الله عنهما: إنَّا نَدْخُلُ عَلىٰ سَلاطِينِنَا، فنقولُ لَهُمْ بِخلافِ ما نتكلَّمُ إذَا خَرَجْنَا مِنْ عِنْدِهِمْ، قَالَ: كُنَّا نَعُدُّ هذَا نِفاقاً عَلىٰ عَهْدِ رسولِ الله صلى الله عليه وسلم. رواه البخاريّ.
1541/2- Muhammad ibn Zayd reported that some people said to his grandfather ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father): “When we enter upon our rulers, we say to them things contrary to what we say when we leave them. He said: ‘We used to consider this hypocrisy during the lifetime of the Messenger of Allah (may Allah’s peace and blessings be upon him).’” [Narrated by Al-Bukhāri]
1) علىٰ العبد أن يكون ظاهره كباطنه، وأن يقول الحق ولا يخشىٰ في الله لومة لائم.
1) One’s character should be consistent inwardly and outwardly. He should say the truth and not fear the blame of a blamer when it comes to Allah’s rights.
2) اعتبار فهم الصحابة رضي الله عنهم لأمور تزكية النفوس وصلاحها، فهم كانوا أبر الناس قلوباً، وأعمقهم علماً، وأحسنهم حالاً، وأقومهم هدياً.
2) The understanding of the Companions (may Allah be pleased with them) of the matters related to purifying and reforming the self is noteworthy. They had the most righteous hearts, the deepest knowledge, the best natures, and the most upright guidance.
قال شيخ الإسلام ابن تيمية ــ رحمه الله تعالىٰ ــ:
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy upon him) said:
«فالعلم المشروع، والنسك المشروع، مأخوذ عن أصحاب رسول صلى الله عليه وسلم، وأما ما جاء عمن بعدهم، فلا ينبغي أن يُجعل أصلاً، وإن كان صاحبه معذوراً، بل مأجوراً، لاجتهاد أو تقليد.
“Valid religious knowledge and rituals are those learned from the Companions of the Messenger of Allah (may Allah’s peace and blessings be upon him). As to whatever that is learned from those who came after them, it should not be regarded as a rule to act upon, albeit the one to whom it is attributed is excused, or rather rewarded, for his diligent personal reasoning or imitation of other scholars.
فمن بنى الكلام في العلم: الأصول والفروع، علىٰ الكتاب والسنة، والآثار المأثورة عن السابقين، فقد أصاب طريق النبوة. وكذلك من بنىٰ الإرادة، والعبادة، والعمل، والسماع المتعلق بأصول الأعمال وفروعها من الأحوال القلبية، والأعمال البدنية، على الإيمان والسنة والهدىٰ، الذي كان عليه محمد صلى الله عليه وسلم وأصحابه، فقد أصاب طريق النبوة.
Whoever establishes his knowledge, both main issues and sub-issues, on the Qur’an, the Sunnah, and traditions reported from the earlier generations, has actually followed the way of prophethood. Likewise, whoever establishes his will, worship, deeds, and learning related to the fundamental deeds, as well as subsidiary deeds related to the heart and body, on his belief in the Sunnah and guidance of Muhammad (may Allah’s peace and blessings be upon him) and his Companions, has indeed followed the way of prophethood.
وهذه طريقة أئمة الهدىٰ تجد الإمام أحمد إذا ذكر (أصول السنة)، قال: هي التمسك بما كان عليه أصحاب رسول الله صلى الله عليه وسلم». (الفتاوى: 10/363).
This is the method of the leaders of guidance. Whenever Imam Ahmad mentioned the fundamentals of the Sunnah, he would say: “It is to adhere to what the Companions of the Messenger of Allah (may Allah’s peace and blessings be upon him) adhered to.” [Al-Fatāwa: 10/363]