قَالَ الله تَعَالَى: {مَا لِلظَّٰلِمِينَ مِنۡ حَمِيمٖ وَلَا شَفِيعٖ يُطَاعُ} [غافر: 18] ، وَقَالَ تَعَالَى: {وَمَا لِلظَّٰلِمِينَ مِن نَّصِير} [الحج: 71].
Allah Almighty says: {The wrongdoers will have no close friend or intercessor whose word may be heeded.} [Surat Ghāfir: 18] Allah Almighty also says: {The wrongdoers will have no helper.} [Surat al-Hajj: 71]
1ــ ظلم يتعلق بحقوق الله _عز وجل_: كالشرك، والبدع، والكبائر، والصغائر.
1- Injustice that is related to the rights of Allah Almighty like Shirk, religious innovations, major sins and minor sins.
2 ــ ظلم يتعلق بحقوق العباد: في دمائهم، وأموالهم، وأعراضهم.
2- Injustice related to the rights of the slaves, like those related to their blood, wealth, and honor.
فمنها حديث أبي ذرٍّ رضي الله عنه المتقدم في آخر باب المجاهدة.
The Hadīth of Abu Dharr that was previously cited at the end of the Chapter on Mujāhadah.
1/203 ــ وَعَنْ جَابرٍ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «اتَّقُوا الظُّلْمَ؛ فَإِنَّ الظُّلْم ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ، واتَّقُوا الشُّحَّ؛ فَإِنَّ الشُّحَّ أهْلَكَ مَنْ كَانَ قَبْلَكُمْ، حَمَلَهُمْ عَلَىٰ أَنْ سَفَكُوا دِمَاءَهُمْ وَاسْتَحَلّوا مَحَارِمَهُمْ». رَوَاهُ مُسْلِم.
203/1- Jābir (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Beware of injustice, for injustice will be layers of darkness on the Day of Resurrection; and beware of avarice, for avarice ruined those who were before you. It incited them to shed their blood and regard the unlawful as lawful.” [Narrated by Muslim]
اتقوا الظلم: احذروه.
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الشح: الحرص علىٰ المال مع البخل.
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1) الظلم والشح من كبائر الذنوب، التي تسبب الهلاك في الدنيا، والكربات الشديدة يوم القيامة.
1) Injustice and avarice are among the major sins that cause destruction in the worldly life and severe distress on the Day of Judgment.
2) البخل ليس صفةً لأهل الإيمان، فإن من صفات المؤمنين الكرم والجود.
2) Stinginess is not a characteristic of the believers; rather, generosity and openhandedness are.
2/204 ــ وَعَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قالَ: «لَتُؤَدُّنَّ الْحُقُوقَ إِلَىٰ أَهْلِهَا يَوْمَ الْقِيَامَةِ، حَتَّىٰ يُقَادَ للشَّاةِ الْجَلْحَاءِ مِنَ الشَّاةِ الْقَرْنَاءِ». رَوَاهُ مُسْلِم.
204/2- Abu Hurayrah (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “Verily, you will restore the rights to their owners on the Day of Judgment, so that even the hornless sheep will take its revenge from the horned one.” [Narrated by Muslim]
يُقاد: يُقتص.
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الجلحاء: التي لاقرن لها.
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القرناء: التي لها قرن.
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1) وجوب أداء الحقوق لأهلها.
1) Rights should be fulfilled to their rightful owners.
2) حقوق العباد لا يتجاوز عنها، حتىٰ تؤدىٰ إلىٰ أصحابها.
2) Rights of the slaves are not forgivable until they are fulfilled.
3) كمال عدل الله _عز وجل_، حتىٰ في وفاء الحقوق بين البهائم. فَلْيَتَّقِ الله من يظلمِ الناس!
3) The justice of Allah Almighty is perfect to the point that He settles the rights between animals. So, let those who do injustice to people fear Allah!
3/205 ــ وَعَنْ ابنِ عُمَرَ رضي الله عنهما قَالَ: كُنَّا نتَحَدَّثُ عَنْ حَجَّةِ الْوَدَاعِ، وَالنَّبِيُّ صلى الله عليه وسلم بَيْنَ أَظْهُرِنَا، وَلاَ نَدْرِي مَا حَجَّةُ الْوَدَاعِ، حَتَّىٰ حَمِدَ اللهَ رسولُ الله صلى الله عليه وسلم ، وأَثْنَىٰ عَلَيْهِ، ثُمَّ ذَكَرَ الْمَسِيحَ الدَّجَّالَ وَأطْنَبَ فِي ذِكْرِهِ، وَقَالَ: «مَا بَعَثَ اللهُ مِنْ نَبِيٍّ إلَّا أَنْذَرَهُ أُمَّتَهُ: أَنْذَرَهُ نُوح والنَّبيونَ مِنْ بَعْدِهِ، وَإِنَّهُ إِنْ يَخْرُجْ فِيكُمْ فَمَا خَفِيَ عَلَيْكُمْ مِنْ شَأنِهِ فَلَيْسَ يَخْفَىٰ عَلَيْكُمْ، إِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ، وَإِنَّهُ أعْوَرُ عَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنبَةٌ طَافِيَةٌ، أَلا إِنَّ الله حَرَّمَ عَلَيْكُمْ دِمَاءَكُمْ وَأَمْوَالَكُمْ، كَحُرْمَةِ يَوْمِكُمْ هذَا، فِي بلدِكُم هذَا، فِي شَهْرِكُمْ هذَا، أَلاَ هَلْ بَلَّغْتُ؟» قَالُوا: نَعَمْ، قَالَ: «اللهم اشْهَدْ ــ ثَلاثاً ــ وَيْلَكُمْ، أَوْ ويْحَكُمْ، انْظُرُوا: لا تَرْجِعُوا بَعْدِي كُفَّاراً يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ». رَوَاهُ البُخَارِيّ، وَرَوَىٰ مُسْلِم بعْضه.
205/3- Ibn ‘Umar (may Allah be pleased with him and his father) said: “We were talking about the Farewell Hajj when the Prophet (may Allah’s peace and blessings be upon him) was with us and we did not know what the Farewell Hajj was. Then the Messenger of Allah (may Allah’s peace and blessings be upon him) praised Allah and extolled Him, then mentioned the Dajjāl (Anti Christ) and spoke about him extensively, saying: ‘Every Prophet sent by Allah had warned his people against his mischief. Nūh (peace be upon him) warned his people and so did all the Prophets after him. If he (i.e. the Dajjāl) appears among you, his affair will not remain hidden from you. Your Lord is not one-eyed, but the Dajjāl is. His right eye is protruding like a swollen grape. Listen, Allah has made your blood and your properties as inviolable as this day of yours (the Day of Sacrifice), in this city of yours (Makkah), in this month of yours (Dhul-Hijjah). Listen, have I conveyed Allah’s Message to you?’ The people replied in the affirmative. There upon he said, ‘O Allah, bear witness,’ and he repeated it thrice. He (may Allah’s peace and blessings be upon him) said: ‘Do not revert after me as disbelievers striking the neck of one another.’” [Narrated by Al-Bukhāri; partially narrated by Muslim]
أطنب: بالغ.
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طافية: بارزة.
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1) خطر فتنة الدجال علىٰ الناس، وتحذير الأنبياء جميعاً منه.
1) The trial of the Dajjāl is extremely dangerous for the people. All the prophets warned their people of him.
2) تحريم دماء المسلمين وأموالهم وأعراضهم، والاعتداء عليها من الظلم المحرم.
2) Muslims’ blood, properties, and honor are inviolable, and transgression against any of these is a form of prohibited injustice.
3) النهي عن الاقتتال، فذلك من أعمال الكفر، وهو من ظلم العباد بعضهم بعضاً.
3) Fighting against one another is forbidden, being an act of disbelief and a form of injustice that people commit against one another.
4/206 ــ وَعَنْ عَائِشَةَ رضي الله عنها أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ». مُتَّفَقٌ عَلَيْه.
206/4-‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever unjustly usurps even one handspan of land, his neck will be encircled with it down the seven earths.” [Narrated by Al-Bukhāri and Muslim]
قيد شبر: قدر شبر.
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طوقه من سبع أرضين: أن يجعل له طوقاً في عنقه، يحمله أمام الناس، يُخزىٰ به يوم القيامة.
The person who does this will be punished by having a collar around his neck which will be seen by all the people for the purpose of humiliating him on the Day of Judgment.
1) غصب الأرض من الكبائر، وهو من الظلم المتوعد عليه بالعقوبة.
1) Usurping others’ land is a major sin and a form of injustice that is promised punishment.
2) الجزاء من جنس العمل؛ فمن ظلم عاقبه الله تعالىٰ من جنس ظلمه.
2) One reaps what he sows, so whoever commits injustice, Allah will punish him in the same way by which he wronged others.
من ملك أرضاً ملكاً صحيحاً ملك ما تحتها، فليس لأحدٍ أن يضع نفقاً تحت أرضه إلا بإذنه، وما وجده في باطن أرضه، فهو له.
A rightful owner of a land is an owner of whatever lies beneath it. None can dig a tunnel beneath unless the owner gives his consent to this. Also, whatever is found underground in his land is his property.
5/207 ــ وَعَنْ أَبِي مُوسَىٰ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «إنَّ اللهَ لَيُمْلِي لِلظَّالِمِ فَإِذَا أَخَذَهُ لَمْ يُفْلِتْهُ، ثُمَّ قَرَأَ: {وَكَذَٰلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِيَ ظَٰلِمَةٌۚ إِنَّ أَخۡذَهُۥٓ أَلِيمٞ شَدِيدٌ}» [هود: 102] مُـتَّفَقٌ عَلَيْه.
207/5- Abu Mūsa (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Verily, Allah gives respite to the oppressor, but when He seizes him, He does not release him, then he recited: {Such is the seizing of your Lord when He seizes the towns that are given to wrongdoing; His seizing is surely painful and severe.} [Surat Hūd: 102]” [Narrated by Al-Bukhāri and Muslim]
يملي: يمهل ويُؤخر.
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1) علىٰ الظالم ألَّا يغتر بنفسه، ولا بإمهال الله له.
1) Those who commit injustice should not be deceived by their own power, nor by the respite that Allah gives them.
2) يستدرج الله الظالمين ليزدادوا إثماً، فيضاعف لهم العذاب.
2) Allah Almighty drags those who are unjust into committing more sins so that their punishment will be double fold.
6/208 ــ وعَنْ مُعَاذٍ رضي الله عنه قَالَ: بَعَثَنِي رَسُولُ الله صلى الله عليه وسلم فَقَالَ: «إنَّكَ تَأْتِي قَوْماً مِنْ أَهْلِ الْكِتَابِ، فادْعُهُمْ إِلَىٰ شَهَادَةِ أَنْ لاَ إلهَ إِلَّا الله، وَأَنِّي رَسُولُ الله، فَإِنْ هُمْ أَطَاعُوا لِذلِكَ، فَأَعْلِمْهُمْ أَنَّ الله قَدِ افْتَرَضَ عَلَيْهِم خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، فَإِنْ هُمْ أَطَاعُوا لِذلِكَ، فَأَعْلِمْهُمْ أَنَّ اللهَ قَدِ افْتَرَضَ عَلَيْهِمْ صَدَقَة تُؤْخَذُ مِنْ أغْنِيَائِهِمْ فَتُرَدُّ عَلَىٰ فُقَرائِهِمْ، فَإِنْ هُمْ أَطَاعُوا لِذلِكَ، فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ. وَاتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَيْنَ الله حِجَابٌ». مُتَّفَقٌ عَلَيْه.
208/6- Mu‘ādh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) dispatched me to Yemen and said: “You will go to a people of the Scripture. Invite them to the testimony that there is no god but Allah and that I am the Messenger of Allah. If they obey you in that, tell them that Allah Almighty ordained for them five prayers every day and night. If they obey you in that, tell them that Allah ordained on them Zakah (alms) to be taken from the rich among them and given back to the poor among them. If they obey you in that, do not ever approach their precious property, and beware of the supplication of an oppressed person, for there is no barrier between it and Allah.” [Narrated by Al-Bukhāri and Muslim]
كرائم: نفائس.
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1) إن أول ما يُدعىٰ إليه الناس هو: شهادة أن لا إله إلا الله. فالتوحيد أول واجب علىٰ العبيد.
1) The first thing people should be called to is to testify that there is no god but Allah. Believing in the oneness of Allah (Tawhīd) is the foremost duty upon the slaves.
2) أهمية الصلاة والزكاة، فهما أفضل أركان الإسلام بعد الشهادتين.
2) Prayer and Zakah are of utmost importance, being the most superior pillars of Islam after the two testimonies of faith.
3) تحريم الظلم؛ فلا يجوز للساعي علىٰ الزكاة أن يأخذ أكثر من الواجب.
3) Injustice is prohibited, and so it is impermissible for the collector of Zakah to take more than what is due.
4) دعوة المظلوم مستجابة، مسلماً كان أو كافراً، لأن الله حرَّم الظلم بين العباد.
4) The supplication of the oppressed is answered, whether he is a Muslim or a disbeliever, because Allah Almighty has prohibited injustice among the slaves.
7/209 ــ وَعَنْ أَبِي حُمَيْد عَبْدِ الرَّحْمن بْنِ سعدٍ السَّاعِدِيِّ رضي الله عنه قَالَ: اسْتَعْمَلَ النَّبِيُّ صلى الله عليه وسلم رَجُلاً مِنَ الأَزْد يقَالُ لَهُ: ابْنُ اللُّتْبِيَّةِ عَلَىٰ الصَّدَقَةِ، فَلَمَّا قَدِمَ قَالَ: هذَا لَكُمْ، وَهذَا أُهْدِيَ إِلَيَّ، فَقَامَ رَسُولُ الله صلى الله عليه وسلم عَلَىٰ الْمِنْبرِ، فَحَمِدَ الله وَأَثْنَىٰ عَلَيْهِ، ثُمَّ قَالَ: «أَمَّا بَعْدُ فَإِنِّي أسْتَعْمِلُ الرَّجُلَ مِنْكُمْ عَلَىٰ الْعَمَلِ مِمَّا ولاَّنِي اللهُ، فَيَأْتِي فَيَقُولُ: هذَا لَكُمْ، وَهذَا هَديَةٌ أُهْدِيَتْ إِلَيَّ، أَفَلاَ جَلَسَ فِي بيْتِ أَبِيهِ أَوْ أُمِّهِ حَتَّىٰ تَأْتِيَهُ هَدِيَتُهُ إِنْ كَانَ صَادِقاً؟ وَاللهِ لا يَأْخُذُ أَحَدٌ مِنكُمْ شَيْئاً بِغَيْرِ حَقِّهِ إِلَّا لَقِيَ اللهَ تَعَالَى، يَحْمِلُهُ يَوْمَ الْقِيَامَةِ، فَلا أَعْرِفَنَّ أَحَداً مِنْكُمْ لَقِيَ الله يَحْمِلُ بَعِيراً لَهُ رُغَاءٌ، أَو بَقَرَةً لَهَا خُوَارٌ، أَوْ شَاةً تَيْعَرُ»، ثُمَّ رَفَعَ يَدَيْهِ حَتَّىٰ رؤيَ عُفْرَةُ إِبْطَيْهِ فَقالَ: «اللهم هَلْ بَلَّغْت» ثلاثاً. مُـتَّفَقٌ عَلَيْه.
209/7- Abu Humayd ‘Abdur-Rahmān ibn Sa‘d al-Sā‘idi (may Allah be pleased with him) said: “The Prophet (may Allah’s peace and blessings be upon him) appointed a man from the tribe of Azd called Ibn al-Lutbiyyah for collecting the Zakah. When he returned (after collecting it) he said: ‘This (Zakah money) is for you and this has been given to me as a gift.’ The Prophet (may Allah’s peace and blessings be upon him) got up, stood on the pulpit, then praised Allah and said: ‘I employ a man to do a job and he comes and says: “This is for you and this has been given to me as a gift!” Why does he not stay in the house of his father or his mother and see whether gifts will be given to him or not? By Allah, if any one of you took anything wrongfully, he will meet Allah Almighty carrying it on the Day of Resurrection. I will not recognize anyone of you on the Day of Resurrection who is carrying a grunting camel or a bellowing cow or a bleating ewe.’ Then he raised his hands till we could see the whiteness of his armpits, and he said thrice: ‘O Allah! have I conveyed (Your Commandments)?’” [Narrated by Al-Bukhāri and Muslim]
رغاء: صوت الإبل.
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خوار: صوت البقرة.
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تَيْعَر: تصيح، واليعار هو صوت الشاة.
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عفرة إبطيه: بياضهما الذي ليس بالناصع.
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1) هدايا العمال غلول ورشوة، ولا يحق للعامل أن يستغل منصبه لمنفعة خاصة.
1) Gifts received by employees are bribes and unlawful gain. They have no right to use their positions in acquiring private benefits.
2) ما من ظالم إلا ويأتي بما ظلم به يوم القيامة، فالظلم مرتع مبتغيه وخيم.
2) Everyone who acts unjustly will come on the Day of Judgment with the injustice that he did. Verily, the consequences of injustice are calamitous.
3) الأسلوب النبوي في النصيحة والتذكير هو التعميم لا التشهير؛ لأن هذا أبلغ في عموم الفائدة، وعدم افتضاح الناس.
3) The prophetic approach in giving advice and reminder is to address the public rather than criticize certain individuals, as this broadens the scale of benefit and keeps the people unexposed.
8/210 ــ وَعَنْ أَبِي هُرَيْرَةَ رضي الله عنه عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «مَنْ كَانَتْ عِنْدَهُ مَظْلمَةٌ لأَخِيهِ، مِنْ عِرْضِهِ أَوْ مِنْ شَيْءٍ، فَلْيَتَحَلله مِنْهُ الْيَوْمَ قَبْلَ أَنْ لا يَكُونَ دِينَارٌ وَلاَ دِرْهَمٌ، إِنْ كَانَ لَهُ عَمَلٌ صَالحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلمَتِهِ، وإِنْ لَمْ يَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سيَئَّاتِ صَاحِبِهِ فَحُمِلَ عَلَيْهِ». رَوَاهُ الْبُخَارِيّ.
210/8- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “He who has wronged his brother, concerning his honor or anything else, let him ask for his pardon today before there comes a time when there will be neither a Dinar nor a Dirham (on the Day of Judgment). If he has good deeds, an amount equivalent to the wrong he has done will be taken from his good deeds (and given to the one whom he has wronged). If he has no good deeds, then some of that person’s bad deeds will be taken and loaded upon him.” [Narrated by Al-Bukhāri]
1) يجب علىٰ العبد أن يتحلل من ظلم أخيه، مهما كان الظلم يسيراً.
1) One must seek pardon of those whom he wronged, no matter how insignificant the wrong he did is.
2) أمر الظلم خطير، وحقوق الناس لابد أن تُعطَىٰ لهم، إما في الدنيا وإما في الآخرة.
2) Injustice is grievous, and people’s rights will surely be restored to them either in the worldly life or the Hereafter.
قال بعض العلماء في مسألة الطعن في العرض: إن كان المظلوم لم يبلغه الطعن فلا حاجة أن يعلمه، لئلا يترتب علىٰ الإخبار مفسدة. ولكنْ يستغفرُ الطاعنُ له، ويدعو له، ويثني عليه بالخير في المجالس التي كان يسبه فيها، وبذلك يتحلل منه.
Concerning the defamation of honor, some scholars said that if the wronged person has no knowledge of such defamation, then there is no need to inform him of that, so that no further evil would be incurred as a result. However, the perpetrator should ask Allah for forgiveness for the person he defamed, supplicate in his favor, and praise him in the gatherings where he used to defame him. In this way, he absolves himself of the injustice he committed against him.
9/211 ــ وَعَنْ عَبْد الله بْنِ عَمْرو بْنِ الْعَاص رضي الله عنهما عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، وَالْمُهَاجِرُ مَنْ هَجَرَ مَا نَهَىٰ اللهُ عَنْهُ». مُتَّفَقٌ عَلَيْه.
211/9- ‘Abdullah ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A Muslim is the one from whose tongue and hand Muslims are safe, and the emigrant is the one who abandons what Allah has forbidden.” [Narrated by Al-Bukhāri and Muslim]
1) المسلم الحق من سلم المسلمون من لسانه ويده؛ فلا يسبُّهم، ولا يلعنهم، ولا يغتابهم، ولا يعتدي عليهم بالضرب أو الأذية أو ما أشبه ذلك.
1) A true Muslim is the one from whose tongue and hand Muslims are safe. In other words, he does not insult them, curse them, backbite them, nor does he beat or hurt them in any way.
2) الظلم يكون باللسان والجوارح، وصاحبه علىٰ خطر عظيم.
2) Injustice could be done by words or actions, and its perpetrator is in great danger.
10/212 ــ وَعَنْهُ رضي الله عنه قَالَ: كَانَ عَلَىٰ ثَقَل النَّبِيِّ صلى الله عليه وسلم رَجُلٌ يُقَالُ لَهُ كِرْكِرَةُ، فَمَاتَ، فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «هُوَ فِي النَّارِ»، فَذَهَبُوا يَنْظُرُونَ إلَيْهِ، فَوَجَدُوا عَبَاءَةً قَدْ غَلَّهَا. رَوَاهُ البُخَارِي.
212/10- ‘Abdullah ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) also reported: “There was a man who looked after the belongings of the Prophet (may Allah’s peace and blessings be upon him) who was called Kirkirah. The man died and Allah’s Messenger (may Allah’s peace and blessings be upon him) said: ‘He is in the Fire.’ The people then went to look at him and found in his place a cloak he had stolen from the war booty.” [Narrated by Al-Bukhāri]
ثقل: ما يثقل حمله من الأمتعة والعيال.
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الغلول: الخيانة، وهو الأخذ من الغنائم قبل قسمتها.
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1) تحريم قليل الغلول وكثيره، وهو ما أخذ من الأموال بغير حق.
1) Unrightful taking of public property is prohibited, whether in great or small amounts.
2) خيانة أموال المسلمين العامة من كبائر الذنوب، سواءٌ كانت قليلة أم كثيرة.
2) Dishonesty with regard to Muslims’ public property is a major sin, whether that property was large or small.
11/213 ــ وَعَنْ أَبي بَكْرَةَ نُفَيْعِ بْنِ الحَارِثِ رضي الله عنه عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّموَاتِ وَالأَرْضَ: السَّنَةُ اثْنَا عَشَرَ شَهْراً، مِنْهَا أرْبَعَةٌ حُرُمٌ: ثَلاثٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَة، وَذُو الْحِجَّةِ، وَالْمُحَرَّم، وَرَجَبُ مُضَرَ، الَّذِي بَيْنَ جُمَادَىٰ وَشَعْبَانَ، أيُّ شَهْرٍ هذَا؟» قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ، فَسَكَتَ حَتَّىٰ ظَنَنَّا أنهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ، قَالَ: «ألَيْسَ ذَا الْحِجَّةِ؟» قُلْنَا: بَلَى. قَالَ: «فَأَيُّ بَلَد هذَا؟» قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ، فَسَكَتَ حَتَّىٰ ظَنَنَّا أَنّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ، قَالَ: «أَليْسَ الْبَلْدَةَ؟» قُلْنَا: بَلَى. قَالَ: «فَأَيُّ يَوْمٍ هذَا؟» قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ، فَسَكَتَ حَتَّىٰ ظَنَنَّا أَنهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ، قَالَ: «أَليْسَ يَوْمَ النَّحْرِ؟» قُلْنَا: بَلَى. قَالَ: «فَإِنَّ دِمَاءَكُمْ وَ أَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هذَا، فِي بَلَدِكُمْ هذَا، فِي شَهْرِكُمْ هذَا، وَسَتَلْقَوْنَ رَبَّكُمْ فَيَسْأَلُكُمْ عَنْ أَعمَالِكُمْ، أَلا فَلا تَرْجِعُوا بَعْدِي كُفَّاراً يَضْرِبُ بَعْضكُمْ رِقَابَ بَعْضٍ، أَلا لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ، فَلَعَلَّ بَعْضَ مَنْ يَبْلُغُه أَنْ يَكُونَ أَوْعَىٰ لَه مِنْ بَعْضِ مَنْ سَمِعَه» ثُمَّ قَالَ: «أَلا هَلْ بَلَّغْت؟ أَلا هَلْ بَلَّغْتُ؟» قُلْنَا: نَعَمْ، قَال: «اللهم اشْهَدْ». مُتَّفَقٌ عَلَيْه.
213/11- Abu Bakrah Nufay‘ ibn al-Hārith (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Time has completed its cycle and has returned to its state when Allah created the heavens and the earth. A year consists of twelve months, of which four are sacred; three of them are consecutive: Dhul-Qa‘dah, Dhul-Hijjah, Al-Muharram, and Rajab of Mudar that is between Jumāda and Sha‘bān. Which month is this?” We said: “Allah and His Messenger know best.” He then remained silent till we thought that he would give it another name. Then he said: “Is it not Dhul-Hijjah?” We said: “Yes.” He said: “What city is this?” We said: “Allah and His Messenger know best.” He then remained silent till we thought that he would give it another name. Then he said: “Is it not The (sacred) City?” We said: “Yes.” He then said: “What day is this?” We said: “Allah and His Messenger know best.” He then remained silent till we thought that he would give it another name. Then he said: “Is it not the Day of Nahr?” We said: “Yes.” He then said: “Verily! Your blood, property, and honor are sacred to one another (i.e. Muslims) like the sanctity of this day of yours, in this month of yours, in this city of yours. You will meet your Lord and He will ask you about your deeds. Do not revert to disbelief after me, striking each other’s necks. It is incumbent upon those who are present to inform those who are absent, for perhaps some of those who are informed of it might comprehend (what I have said) better than some of those who heard it (from me).” Then he said twice: “Have I conveyed the message?” We said: “Yes.” He said: “O Allah, be witness.” [Narrated by Al-Bukhāri and Muslim]
استدار: فسرت الاستدارة بقوله: «السنة اثنا عشر شهراً».
Time has completed its cycle: This was interpreted by his saying, “A year consists of twelve months.”
رجب مضر: أضيف إلىٰ قبيلة مضر؛ لأنها كانت أكثر القبائل محافظة علىٰ حرمته.
Rajab of Mudar: The month of Rajab is attributed to the Mudar Tribe because they sanctified it the most among all other tribes.
1) تحذير النَّبيِّ صلى الله عليه وسلم أمته من قتال بعضهم بعضاً.
1) The Prophet (may Allah’s peace and blessings be upon him) warned his ummah against killing one another.
2) إشهار المشهد العظيم يوم حجة الوداع، وفيه: الوصية بأداء الحقوق، والكف عن الظلم. والموفَّق من حفظ وصية رسول الله صلى الله عليه وسلم.
2) The Prophet (may Allah’s peace and blessings be upon him) demonstrated the greatness of the occasion on the day of the Farewell Hajj. On that day, he instructed the Muslims to fulfill the rights and refrain from injustice. Verily, the successful is the one who adheres to the instruction of the Messenger of Allah (may Allah’s peace and blessings be upon him).
3) دم المسلم وماله وعرضه حرام علىٰ أخيه المسلم ، وانتهاك هذا الحق من الظلم الكبير.
3) The Muslim’s blood, wealth, and honor are inviolable to his fellow Muslim brother. Violating this right is serious injustice.
12/214 ــ وَعَنْ أَبِي أُمَامَةَ إِيَاسِ بْنِ ثَعْلَبةَ الْحَارِثِيِّ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «مَنِ اقْتَطَعَ حَقَّ امْرِىءٍ مُسْلِمٍ بِيَمِينِهِ فَقَدْ أَوْجَبَ اللهُ لَهُ النَّارَ، وَحَرَّمَ عَلَيْهِ الْجَنَّةَ» فَقَالَ رَجُلٌ: وَإِنْ كَانَ شَيْئاً يَسِيراً يَا رَسُولَ الله؟ فَقَالَ: «وَإِنْ قَضِيباً مِنْ أَرَاكٍ». رَوَاهُ مُسْلِم.
214/12- Abu Umāmah Iyās ibn Tha‘labah al-Hārithi (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever seizes the right of a Muslim by taking a false oath, Allah will condemn him to Hell and will forbid Paradise for him.” One man asked: “O Messenger of Allah, even if it is something insignificant?” He replied: “Yes, even if it is a twig of the Arāk tree.” [Narrated by Muslim]
أراك: شجر معروف يستاك بأعواده.
Arāk: A tree whose twigs are used as Siwāk (toothstick).
1) حرمة اغتصاب حقوق العباد، والحرص علىٰ أدائها لأهلها، ولو كانت شيئاً يسيراً.
1) Usurping others’ rights is prohibited. Rather, Muslims are required to fulfill the rights to whom they are due, even if they were insignificant.
2) حقوق العباد تمنع مغتصبها من دخول الجنة، حتىٰ تؤدىٰ إلىٰ أصحابها.
2) Usurping others’ rights deprives its doer of entering Paradise, until they are restored to their rightful owners.
13/215 ــ وَعَنْ عَدِي بْنِ عُمَيْرَةَ رضي الله عنه قَالَ: سَمِعتُ رَسُولَ الله صلى الله عليه وسلم يَقُول: «من اسْتَعْمَلْنَاهُ مِنْكُمْ عَلَىٰ عَمَلٍ، فَكَتَمَنَا مِخْيَطاً فَمَا فَوْقَهُ، كَانَ غُلُولاً يَأْتِي بِهِ يَوْمَ الْقِيَامَةِ»، فَقَامَ إِلَيْهِ رَجُلٌ أَسْوَدُ مِنَ الأَنْصَارِ، كَأنِّي أَنْظُرُ إِلَيْهِ، فَقَالَ: يَا رَسُولَ الله اقْبَلْ عَنِّي عَمَلَكَ، قَالَ: «وَمَا لَكَ؟» قال: سَمِعْتُكَ تَقُولُ كَذَا وَكَذَا، قَالَ: «وَأنَا أَقُولُه الآنَ: مَنِ اسْتَعْمَلْنَاهُ عَلَىٰ عَمَلٍ فَلْيَجِىءْ بِقَلِيلِهِ وَكَثِيرهِ، فَمَا أُوتِيَ مِنْهُ أَخَذَ، وَمَا نُهِيَ عَنْهُ انْتَهَى». رَوَاهُ مُسْلِم.
215/11- ‘Adiyy ibn ‘Umayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “Whoever of you that we assign to a position and he conceals from us a needle or what is more, it will be counted as misappropriation and he will be called upon to restore it on the Day of Judgment.” A black man from the Ansār stood up - I can remember exactly what he looked like - and said: “O Messenger of Allah, take back from me your assignment.” He (the Prophet) said: “What happened to you?” The man replied: “I heard you saying such-and-such.” He (the Prophet) said: “I say that even now: Whosoever from you is appointed by us to a position, he should render an account of everything, big or small, and whatever he is given therefrom, he should take and he should desist from taking what is forbidden for him to take.” [Narrated by Muslim]
مخيطاً: الإبرة الغليظة.
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اقبل عني عملك: أَعْفِني من العمل الذي ولّيتني عمله.
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1) من أؤتمن علىٰ أموال المسلمين، فعليه أن يحافظ عليها، ويوصلها إلىٰ مستحقيها.
1) Whoever is entrusted with the Muslims’ public wealth must guard it and deliver it to those who are entitled to it.
2) الحرص علىٰ البعد عن الإمارة والوظائف العامة، فإنها مظنة التقصير.
2) A Muslim should be careful to avoid being in a post of authority and public office because it is most likely that he would not discharge his duties as due.
14/216 ــ وَعَنْ عُمَرَ بْنِ الخَطَّابِ رضي الله عنه قَالَ: لَمَّا كَانَ يَوْمُ خَيْبَرَ أَقْبَلَ نَفَرٌ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم، فَقَالُوا: فُلانٌ شَهِيدٌ، وفُلانٌ شَهِيدٌ، حَتَّىٰ مَرُّوا عَلَىٰ رَجُلٍ، فَقَالُوا: فُلانٌ شَهِيدٌ، فَقال النَّبِيُ صلى الله عليه وسلم: «كَلَّا ، إِنِّي رَأَيْتُهُ فِي النَّارِ فِي بُرْدَةٍ غَلَّهَا ــ أوْ عَبَاءَةٍ ــ». رَوَاهُ مُسْلِم.
216/14- ‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: “On the Day (of the Battle) of Khaybar, some of the Companions of the Prophet (may Allah’s peace and blessings be upon him) came and remarked: ‘So-and-so is a martyr and so-and-so is a martyr,’ until they came upon a man and said: ‘So-and-so is a martyr.’ Thereupon, the Prophet (may Allah’s peace and blessings be upon him) said: ‘Nay, I saw him in the Fire because of a mantle – or a cloak – that he had taken without right (from the war spoils).’” [Narrated by Muslim]
غلّها: كتمها.
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1) لا يجوز إطلاق لفظ الشهيد علىٰ شخص معين؛ لأن الشهيد عند الله تعالىٰ هو من قاتل لتكون كلمة الله هي العليا، ولا يطلع علىٰ ما في القلوب إلا الله _عز وجل_.
1) It is impermissible to call a certain person a martyr, because martyrdom in the Sight of Allah Almighty is to fight for the sake of making Allah’s word superior, and what is in the hearts is known to Allah Almighty alone.
2) القتل في سبيل الله لا يكفر حقوق العباد.
2) Being killed in the cause of Allah does not expiate for the violation of others’ rights.
15/217 ــ وَعَنْ أَبِي قَتَادَةَ الْحَارِثِ بْنِ رِبْعِيٍّ رضي الله عنه عَنْ رَسُولِ الله صلى الله عليه وسلم أَنّهُ قَامَ فِيهِمْ، فَذَكَرَ لَهُم أنَّ الْجِهَادَ فِي سَبيلِ الله وَالإيمَانَ بِالله أَفْضَلُ الأَعْمَالِ، فَقَامَ رَجُلٌ فَقَال: يَا رَسُولَ الله أَرَأَيْتَ إِنْ قُتِلْتُ فِي سَبِيلِ الله، تكفَّرُ عَنِّي خَطَايَايَ؟ فَقَالَ لَهُ رَسُولُ الله صلى الله عليه وسلم: «نَعَمْ إِنْ قُتِلْتَ فِي سَبِيلِ الله، وَأَنْتَ صَابِرٌ مُحْتَسِبٌ، مُقْبِلٌ غَيْرُ مُدْبِرٍ» ثُمَّ قَالَ رَسُولُ الله صلى الله عليه وسلم: «كَيْفَ قُلْتَ؟» قَالَ: أَرَأَيْتَ إِنْ قُتِلْتُ فِي سَبِيل الله، أَيكَفَّرُ عَنِّي خَطَايَايَ؟ فَقَال رَسُولُ الله صلى الله عليه وسلم: «نَعَمْ، وَأنْتَ صَابِرٌ مُحْتَسِبٌ، مُقْبِلٌ غَيْرُ مُدْبِرٍ، إِلَّا الدَّيْنَ فَإِنَّ جِبْرِيلَ قَالَ لِي ذلِكَ». رَوَاهُ مُسْلِم.
217/15- Abu Qatādah, Al-Hārith ibn Rib‘i (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) stood up and said to them that striving in the Cause of Allah and belief in Him are the best of deeds. A man stood up and said: “O Messenger of Allah! Tell me if I am killed in the Cause of Allah, will all my sins be expiated?” The Messenger of Allah (may Allah’s peace and blessings be upon him) replied: “Yes, if you are killed in the Cause of Allah while you are patient, hopeful of your reward and marching forward not retreating.” Then the Messenger of Allah (may Allah’s peace and blessings be upon him) said to him: “Repeat what you have said.” The man said: “Tell me if I am killed in the Cause of Allah, will all my sins be expiated?” He replied: “Yes, if you are killed while you are patient, hopeful of your reward and marching forward not retreating, unless you owe a debt (it will not be remitted). Jibrīl (Gabriel) told me that.” [Narrated by Muslim]
1) الشهيد هو من مات في سبيل الله صابراً، مخلصاً، مقبلاً غير مدبر، فهذا يُرجىٰ له تكفير خطاياه إلا الدَّين.
1) A martyr is the one who is killed in the cause of Allah while he is patient, sincere, and marching forward not retreating. Hopefully, this is a martyr who will have all his sins forgiven, except for unsettled debts that he owed.
2) الاهتمام بحقوق العباد وأدائها، فإنَّ منْعَها يحول بين العبد وتكفير خطاياه.
2) Islam assigns great care to people’s rights and enjoins Muslims to fulfill them, otherwise their sins will not be expiated until they fulfill others’ rights.
16/218 ــ وَعَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «أَتَدْرُونَ مَا الْمُفْلِسُ؟» قَالوا: الْمُفْلِسُ فِيْنَا مَنْ لاَ دِرْهَمَ لَهُ وَلاَ مَتَاع، فَقَالَ: «إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي مَنْ يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلاةٍ وَصِيَامٍ وَزَكَاةٍ، وَيَأْتِي قَدْ شَتَمَ هذَا، وَقَذَفَ هذَا، وَأَكَلَ مَالَ هذَا، وسَفَكَ دَمَ هذَا، وَضَرَبَ هذا، فَيُعْطَىٰ هذَا مِنْ حَسَنَاتِهِ، وَهذَا مِنْ حَسَنَاتِهِ، فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يَقْضِيَ مَا عَلَيْهِ، أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ، ثُمَّ طُرِحَ فِي النَّارِ». رَوَاهُ مُسْلِم.
218/16- Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Do you know who is the bankrupt?” They said: “The bankrupt among us is the one who has neither money nor property.” He said: “The (real) bankrupt in my Ummah is the one who will come on the Day of Judgment with prayer, fasting, and Zakah, but he has hurled abuse at someone, slandered another, unlawfully consumed the wealth of another, shed the blood of another, and beat another, so each of them will be given some of the reward for his good deeds. And if his good deeds are not sufficient to settle his account (with them), then some of their sins will be cast on him and he will then be thrown in the Fire.” [Narrated by Muslim]
قذف: رماه بالزنىٰ وما يقدح في عرضه.
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1) التحذير من العدوان علىٰ الخَلْقِ وظلمهم، ووجوب أداء هذه الحقوق قبل الممات.
1) The Hadīth warns Muslims of transgressing against others and wronging them, and urges them to fulfill the rights to their owners before death.
2) معاملة الله للخلق قائمة علىٰ العدل مع المسيء، والفضل مع المحسن.
2) Allah Almighty treats the evildoers with justice and treats the doers of good with grace.
3) الوعيد الشديد بذهاب الحسنات بظلم العباد. فَلْيحرصِ المؤمن علىٰ حفظ حسناته ليوم مَعاده.
3) Wronging others is promised a severe punishment, that is the loss of one’s good deeds. So, the believer should be keen on preserving his good deeds for the day when he will return to Allah.
17/219 ــ وَعَنْ أمِّ سَلَمَةَ رضي الله عنها أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ؟ «إنَّمَا أَنَا بَشَرٌ، وَإِنَّكُم تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ، فَأقْضِيَ لَهُ بِنَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ أَخِيه فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ». مُتَّفَقٌ عَلَيْه. «أَلْحَنَ» أَيْ: أَعْلَمَ.
219/17- Um Salamah (may Allah be pleased with her) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “Verily, I am only a human and you bring your disputes to me. Perhaps some of you are more eloquent than others in presenting their case, and I judge according to what I hear. So, if my judgment grants one of you the right of his brother, then, in fact, I give him a portion of the Hellfire.” [Narrated by Al-Bukhāri and Muslim] --
ــ ألحَنَ: من اللَّحْن، وهو الميل عن جهة الاستقامة، وأراد في الحديث: إن بعضكم يكون أعرف بالحجة وأفطن لها من غيره.
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1) الوعيد الشديد لمن يأكل حقوق العباد ظلماً وعدواناً.
1) A severe punishment is promised to those who devour others’ rights out of injustice and transgression.
2) الرسول صلى الله عليه وسلم بشر لا يعلم الغيب؛ فلا يجوز لنا أن ندعوه أو نرجوه لكشف الضر أو لجلب الخير. فهذا ينافي شهادة التوحيد؛ لأن الله _عز وجل_ هو المتفرد بعلم الغيب، فلا نسأل إلا الله، ولا نرجو جلب الخير ودفع الضر إلا من عنده سبحانه.
2) The Messenger of Allah (may Allah’s peace and blessings be upon him) is a human who does not know the Unseen. Therefore, it is impermissible for Muslims to supplicate him or ask him to remove harm or bring good, since doing this contradicts the testimony of monotheism (Tawhīd). This is because Allah Almighty alone knows the Unseen, so Muslims ask Him alone for bringing good and warding off evil.
3) إن حكم الحاكم لا يبيح الحرام، ولا يحرم الحلال.
3) The judgment of the ruler or a judge does not make permissible what is originally impermissible, nor does it make impermissible what is originally permissible.
4) يجب علىٰ القاضي أو الحاكم ألا يحكم قبل سماع الخصمين علىٰ السواء.
4) A judge or ruler must not issue a judgment until he listens to the both litigants equally.
18/220 ــ وَعَن ابْنِ عُمَرَ رضي الله عنهما قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لَنْ يَزَالَ الْمُؤْمِنُ فِي فُسْحَةٍ مِنْ دِينِهِ مَا لَمْ يُصِبْ دَماً حَرَاماً». رَوَاهُ البُخَارِي.
220/18- Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “A believer will remain in a safe zone concerning his religion unless he sheds blood unlawfully.” [Narrated by Al-Bukhāri]
1) إصابة الدم الحرام من كبائر الذنوب.
1) Shedding blood unlawfully is from the major sins.
2) الاعتداء علىٰ دماء المسلمين من أعظم الظلم، وهو مستوجب لفساد دين العبد.
2) transgressing against the Muslims’ blood is one of the gravest forms of injustice and entails corrupting the perpetrator’s religiosity.
19/221 ــ وَعَنْ خَوْلَةَ بِنْتِ عَامِرٍ الأنصَارِيَّةِ، وَهِيَ امْرأَةُ حَمْزةَ رضي الله عنهما، قَالَت: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «إِنَّ رِجَالاً يَتَخَوّضُونَ فِي مَالِ الله بِغَيْرِ حَقٍّ، فَلَهُمُ النَّارُ يَوْمَ الْقِيَامَةِ». رَوَاه البُخَاري.
221/19- Khawlah bint ‘Āmir al-Ansāriyyah, the wife of Hamzah (may Allah be pleased with both of them), reported that she heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “Some men dispose of Allah’s property wrongfully; for them there will be Hellfire on the Day of Judgment.” [Narrated by Al-Bukhāri]
يتخوضون: يتصرفون تصرفاً سفيهاً غير مبني علىٰ أصول شرعية.
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1) تحريم التصرف في الأموال العامة بغير أصول شرعية؛ لأنه من الظلم.
1) Prohibition of free disposal of public property that is not based on Sharia, for it is an act of injustice.
2) التحذير من بذل المال في غير ما ينفع والتخوّض فيه، فهذا مما يوجب الوعيد يوم القيامة.
2) Spending money uselessly and disposing of it inappropriately is strictly warned of as it entails subjection to divine threat on the Day of Judgment.