قال الله تعالىٰ: {وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡهَاۖ} [طه: 132] ، وقال تعالىٰ: {يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ قُوٓاْ أَنفُسَكُمۡ وَأَهۡلِيكُمۡ نَارٗا} [التحريم: 6].
Allah Almighty says: {Enjoin your household to perform prayer and adhere to it firmly} [Tāha: 132] Allah Almighty also says: {O you who believe, protect yourselves and your families from a Fire} [Surat al-Tahrīm: 6]
1) وجه المناسبة بين هذا الباب وما سبق قبله، أن المؤلف ــ رحمه الله تعالىٰ ــ لما ذكر مايجب للأهل من غذاء الجسم، ذكر لهم ما يجب من غذاء الروح، فأول ما يؤمرون به إقامة التوحيد والصلاة.
1) This chapter is related to the previous one from the point that, since the author (may Allah have mercy upon him) gave an account of what is due for the family for the nutrition of the body, he also mentioned what is due for them for the nutrition of the soul. Thus, the first thing they are commanded to do is to establish Tawhīd (oneness of Allah) and the prayer.
2) إن أمر الأهل بطاعة الله تعالىٰ، وطاعة رسوله صلى الله عليه وسلم سبب للوقاية من عذاب الله في الدنيا والآخرة.
2) Commanding one’s family to obey Allah Almighty and His Messenger (may Allah’s peace and blessings be upon him) is a means of protection from the torment of Allah Almighty in the worldly life and the Hereafter.
1/298 ــ عن أبي هريرةَ رضي الله عنه قال: أخذ الحسنُ بنُ عليٍّ رضي الله عنهما تَمْرَةً مِنْ تَمْرِ الصَّدَقَةِ، فَجَعَلَهَا في فِيهِ ، فقال رسولُ الله صلى الله عليه وسلم: «كِخْ كِخْ، ارْمِ بِهَا، أَمَا عَلِمْتَ أَنّا لا نَأْكُلُ الصَّدَقَةَ!؟». متفق عليه.
298/1- Abu Hurayrah (may Allah be pleased with him) reported: “Al-Hasan ibn ‘Ali (may Allah be pleased with him and his father) took a date from the dates of charity and put it in his mouth. Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Kikh, kikh! Throw it! Do you not know that we do not eat from charity?’” [Narrated by Al-Bukhāri and Muslim]
وفي رواية: «إنّا لا تَحِلُّ لَنَا الصَّدَقَةُ» وقوله: (كِخْ كِخْ) يُقَالُ بإسْكَانِ الخَاءِ، وَيُقَالُ بِكَسْرِهَا مَعَ التَّنْوِينِ، وهِيَ كَلِمَةُ زَجْرٍ للصَّبيِّ عَنِ المُسْتَقْذَرَاتِ، وَكانَ الحَسَنُ رضي الله عنه صبِيّاً.
According to another narration: “Do you not know that charity is not lawful for us?” 'Kikh, kikh' is a word said to little children to hold them back from approaching filthy stuff, since Al-Hasan was a little boy back then.
1) الصدقة لاتحلُّ لآل النَّبيِّ صلى الله عليه وسلم؛ وذلك لأنهم رضي الله عنهم أشرف الناس، والصدقات والزكوات هي أوساخ الناس، ولا يتناسب لأشراف الناس أن يأخذوا أوساخ الناس.
1) Charity is not lawful for the household of the Prophet (may Allah’s peace and blessings be upon him) because they are the most honorable among people, while charity and obligatory alms are the filth of people. It is not befitting for the most honorable people to take the filth of other people.
2) علىٰ المربي الناجح أن يؤدب أولاده وطلابه علىٰ ترك المحرمات، كما يجب عليه أن يؤدبهم علىٰ فعل الواجبات.
2) A successful mentor has to raise his children and students on abandoning prohibitions, and to discipline them for failing to perform the religious obligations.
2/299 ــ وعن أبي حَفْصٍ عُمَرَ بن أبي سَلَمَةَ عبد الله بن عبدِ الأسدِ رَبيبِ رسولِ الله صلى الله عليه وسلم قال:كُنْتُ غُلاماً في حِجْرِ رسولِ الله صلى الله عليه وسلم، وَكَانَتْ يَدِي تَطِيشُ في الصَّحْفَةِ، فقال لي رسولُ الله صلى الله عليه وسلم: «يَا غُلامُ سَمِّ اللهَ تعالىٰ، وَكُلْ بِيَمِينِكَ، وَكُلْ مِمَّا يَليكَ» فَمَا زَالَتْ تِلْكَ طِعْمَتِي بَعْدُ. متفقٌ عليه.
299/2- Abu Hafs, ‘Umar ibn Abi Salamah ‘Abdullah ibn ‘Abd al-Asad, the step-son of the Messenger of Allah (may Allah’s peace and blessings be upon him) reported: “I was a boy under the care of the Messenger of Allah (may Allah’s peace and blessings be upon him) and my hand used to go here and there in the plate. So, the Messenger of Allah (may Allah’s peace and blessings be upon him) said to me: ‘O boy, mention the Name of Allah, eat with your right hand, and eat from what is near to you.’ I have been sticking to that manner of eating ever since.” [Narrated by Al-Bukhāri and Muslim]
«وَتَطِيشُ»: تَدُورُ في نَوَاحِي الصَّحْفَةِ.
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ربيب رسول الله: ابن زوجته أم سلمة رضي الله عنها.
Step-son: the boy was the son of the Umm Salamah, the wife of the Messenger of Allah (may Allah’s peace and blessings be upon him).
في حجر رسول الله: في كنفه وحمايته صلى الله عليه وسلم.
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طِعْمتي: بكسر الطاء، أي صفة أكلي.
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1) علىٰ الولي أن يؤدِّب أولاده علىٰ كيفية الأكل والشرب، وغيرها من الآداب النبوية والأخلاق الشرعية.
1) The guardian must teach his children the manners of eating and drinking, as well as other prophetic manners and Shariah morals.
2) حسن خلق النَّبيِّ صلى الله عليه وسلم وتعلميه، فلم يزجر الغلام حين أساء أدب الطعام، ولكن علَّمهُ برفق.
2) The Hadīth reveals the excellent morals of the Prophet (may Allah’s peace and blessings be upon him) and his graceful manner of instruction, as he did not rebuke the boy when he acted inappropriately while eating, but instead, he taught him in a gentle manner.
3) إن تعليم الصغارِ مِثلَ هذه الآداب من أحسن التعليم، فالطفل لاينسىٰ ما تعلمه وهو صغير.
3) Teaching the children such etiquettes is one of the best methods because children do not forget what they learn in their young age.
الآداب التي علّمها النَّبيُّ صلى الله عليه وسلم الغلامَ في الحديث ثلاثة:
There are three etiquettes that the Prophet (may Allah’s peace and blessings be upon him) taught to the boy in this Hadīth:
1) يجب عند ابتداء الأكل أن يقول: «بسم الله»، ولو ترك التسمية شاركه الشيطان في أكله، فإن نسي قال أثناء الطعام: «بسم الله أوله وآخره».
1) One should say, ‘In the Name of Allah’ at the beginning of the meal. If he fails to do so, the devil will share the food with him. If he forgets to say it at the beginning, he may say while eating: ‘In the Name of Allah at the beginning and at the end of it.’
2) قوله: «وكُلْ بيمينك» أمر علىٰ سبيل الوجوب؛ فيجب علىٰ الإنسان أن يأكل ويشرب بيمينه،لأن النَّبيَّ صلى الله عليه وسلم نهىٰ أن يأكل أو يشرب الرجل بشماله، وقال: «إن الشيطان يأكل بشماله ويشرب بشماله».
2) His saying: ‘eat with your right hand’ is a command denoting obligation. Hence, one must eat and drink with his right hand since the Prophet (may Allah’s peace and blessings be upon him) forbade one from eating or drinking with his left hand, and he said: “Verily, the devil eats with his left hand and drinks with his left hand.”
3) قوله: «وكل مما يليك» يعني: لاتأكل من جانب غيرك، فإن اعتديت وتجاوزت إلىٰ حد حافة غيرك فهذا من سوء الأدب.
3) His saying: ‘and eat from what is near to you’ means that one should not eat from the side of the dish that is closer to others as doing this is considered bad manners.
هل يجوز الأكل باليد اليسرى؟ أو أخذ الطعام من غير ما يلي الآكِل؟:
Is it permissible to eat with the left hand, or to take food from what is not near to the eater?
1) إذا كان هناك ضرورة للأكل باليد اليسرى، كعذر من مرض ونحوه فلا بأس بذلك.
1) If there is a necessity for eating with the left hand, like an excuse of illness or the like, then there is nothing wrong with that.
2) إذا تنوّع الطعام وتعددت أطباقه، فلا بأس أن يأكل الجالس من غير ما يليه من الأطباق.
2) If there is a diversity of dishes and variety of food, then there is nothing wrong for one to eat from plates that are not nearest to him.
3/300 ــ وعن ابنِ عُمرَ رضي الله عنهما قال: سمعت رسولَ الله صلى الله عليه وسلم: «كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتِهِ؛ الإمَامُ رَاعٍ، وَمَسْؤُول عَنْ رَعِيَّتِهِ، والرَّجُلُ رَاعٍ في أَهْلِهِ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ، وَالمَرأَة رَاعِيةٌ في بَيتِ زَوْجِهَا وَمَسْؤُولَةٌ عَنْ رَعِيَّتِهَا، وَالْخَادِمُ رَاعٍ في مَالِ سَيِّدِه وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ، فَكُلُّكُمْ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ». متفق عليه.
300/3- Ibn ‘Umar (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) say: “Everyone of you is a guardian and everyone of you is responsible for those under his guardianship; A ruler is a guardian and is responsible for those under his guardianship, A man is a guardian of his family and is responsible for those under his guardianship, A woman is a guardian in her husband’s house and is responsible for those under her guardianship, and a servant is a guardian over the property of his master and is responsible for what is under his guardianship. So everyone of you is a guardian and is responsible for those under his guardianship.” [Narrated by Al-Bukhāri and Muslim]
1) علىٰ كل شخصٍ في المجتمع الإسلامي مسؤولية يجب أن يؤديها علىٰ الوجه الذي يرضىٰ به الله تعالىٰ.
1) Every individual in the Muslim community has a responsibility which he should discharge in a way that is pleasing to Allah Almighty.
2) بتوزيع المسؤوليات والرعايات تكمل الأمور وتستقيم، فأهل الإيمان يكمّل بعضهم بعضاً.
2) With the proper distribution of responsibilities and guardianships, matters become perfect and rightly-set, for it is true that the believers complete each other.
في هذا الحديث وصية عظيمة بالرجوع إلى أهل العلم، والصدور عنهم، والاهتداء بهديهم، ووجه ذلك ما قاله العلَّامة الطاهر بن عاشور (ت1393هـ) ــ رحمه الله تعالى ــ في فقه الحديث: «لم يجعل العلماء رعاة للأمة ولا مسؤولين عن الرعية لأنهم مَرجع يرجع إليه الراعون».
The Hadīth includes a great commandment, which is to refer to the people of knowledge and follow their guidance. This is evidenced by the statement of the prominent scholar Al-Tāhir ibn ‘Āshūr (may Allah have mercy upon him) on the Fiqh of the Hadīth: “Scholars are not mentioned among the guardians of the Ummah, nor are they responsible for the Muslims, because they are a referential authority that the guardians and caretakers refer to.”
وقال أيضاً: «إن كوارث هذه الأمة ومصائبها ما طلع قرنها إلا حين أخذت عامتها تحيد عن هدي العلماء، وعن اللجوء في مشاكل الأمور إليهم، فلما تجرأت عامة المسلمين على الارتماء بأنفسهم في مضايق التدبير للأمور، دون هدي من علماء الشريعة؛ وصاروا أتباع الناعقين من دعاة الضلالة... حاق بالمسلمين الفشل وأصبح هاديهم السيف والأسل». ا هـ ملخصاً. (أصول النظام الاجتماعي في الإسلام).
He added: “The calamities and afflictions that befell this Ummah did not appear until its lay people swerved away from the guidance of the scholars and refrained from resorting to them for solving whatever problematic matters they might encounter. When the lay Muslims dared to follow their own opinions in solving matters that were too hard to be handled, dispensed with the guidance of the scholars of Shariah, and became followers of the callers to error, Muslims were afflicted with failure, and their guide became the sword and sharp arrows.” [Summarized from Usool al-Nidhām al-Ijtimā‘i fi al-Islām]
4/301 ــ وعن عمرو بن شُعَيْب عن أبيه عن جَدِّهِ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم «مُرُوا أَوْلادَكُمْ بالصَّلاةِ وَهُمْ أَبْنَاءُ سَبْعِ سِنِينَ، وَاضْرِبُوهُمْ عَلَيْهَا وَهُمْ أَبْنَاءُ عَشْرٍ، وَفَرِّقُوا بَيْنَهُمْ في المَضَاجِعِ». حديث حسنٌ. رواه أبو داود بإسنادٍ حسنٍ.
301/4- ‘Amr ibn Shu‘ayb related from his father that his grandfather (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Command your children to offer the prayer when they are seven years old, and beat them for not offering it when they are ten, and separate between them in beds.” [Hasan (sound) Hadīth, narrated by Abu Dāwūd with a sound Isnād]
5/302 ــ وعن أبي ثُرَيَّةَ سَبْرَةَ بن مَعْبَدٍ الجُهَنِيِّ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «عَلِّمُوا الصَّبِيَّ الصَّلاةَ لِسَبْعِ سنِينَ، وَاضْرِبُوهُ عَلَيْهَا ابْنَ عَشْرِ سِنِينَ». حديثٌ حسنٌ رواه أبو داود، والترمِذي وقال: حديث حسن.
302/5- Abu Thurayyah, Sabrah ibn Ma‘bad al-Juhani (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Teach a young boy how to pray when he is seven years old and beat him for not praying when he turns ten.” [Narrated by Abu Dāwūd and Al-Tirmidhi who classified it as Hasan (sound)]
وَلَفْظُ أبي دَاودَ: «مُرُوا الصَّبيَّ بِالصَّلاةِ إذَا بَلَغَ سَبْعَ سِنِينَ».
The wording of Abu Dāwūd is: “Command a little boy to pray when he reaches the age of seven.”
واضربوهم: المراد بالضرب الذي يحصل به التأديب بلا ضرر.
Beating here refers to that form of beating that fulfills the purpose of discipline without incurring harm.
1) بيان حق الأولاد علىٰ آبائهم؛ أن يأمروهم بالصلاة إذا بلغوا سبع سنين، وأن يضربوهم علىٰ تركها إذا بلغوا عشراً.
1) Children have a right over their parents that they command them to perform the prayer when they are seven years old and beat them for not performing it when they are ten years old.
2) النَّبيُّ صلى الله عليه وسلم أمر بضرب الأبناء لتأديبهم وتقويمهم ، لا لإيلامهم وتعذيبهم، فمقتضىٰ الرحمة أن يتعلم الولد طاعة الله تعالىٰ لينشأ علىٰ التقوى.
2) The Prophet (may Allah’s peace and blessings be upon him) ordered that the children be beaten for not offering the prayer for the purpose of disciplining and correcting them, not for tormenting them and causing them pain. Mercy entails that a child should learn how to obey Allah Almighty so that he would be brought up as a pious person.