قال الله تعالىٰ: {قُلۡ هَلۡ يَسۡتَوِي ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَۗ إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَٰبِ} [الزمر: 9].
Allah Almighty says: {Say, “Are those who know equal to those who do not know?” It is only the people of understanding who will take heed.} [Surat az-Zumar: 9]
1) المراد بالعلماء علماء الشريعة الذين هم ورثة النَّبيِّ صلى الله عليه وسلم، فإن العلماء ورثة الأنبياء، وتوقير العلماء سبب توقير الشريعة؛ لأنهم حاملوها، فإكرامهم إكرام للشريعة.
1) 'Those who know' are the scholars of the Shariah; they are the heirs of the Prophet (may Allah’s peace and blessings be upon him), since scholars are the heirs of prophets. Venerating scholars is a means for venerating the Shariah, because they are its carriers. Therefore, honoring them is the same as honoring the Shariah.
2) بيان الفرق بين العالم والجاهل؛ لأن العالم متصف بصفة مدح، والجاهل متصف بصفة ذم.
2) The verse highlights the difference between the knowledgeable and the ignorant, as the knowledgeable is praised while the ignorant is dispraised.
1/348 ــ وعن أبي مسعودٍ عُقبةَ بنِ عمرٍو البدرِيِّ الأنصاريِّ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ الله، فَإنْ كَانُوا في الْقِرَاءة سَوَاءً، فَأَعْلَمُهُمْ بِالسُّنَّةِ، فَإنْ كَانُوا في السُّنـَةِ سَوَاءً، فَأَقْدَمُهُمْ هِجْرَةً، فَإنْ كَانُوا في الهِجْرَةِ سَوَاءً، فَأَقْدَمُهُمْ سِنّاً، وَلا يَؤُمَّنَّ الرَّجُلُ الرَّجُلَ في سُلْطَانِهِ، وَلا يَقعُدْ في بَيْتِهِ عَلىٰ تكْرِمَتِهِ إلَّا بِإذْنِهِ». رواه مسلم.
348/1- Abu Mas‘ūd, ‘Uqbah ibn ‘Amr al-Ansāri al-Badri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The one who leads people in prayer is the most versed of them in Allah’s Book. If they are equally versed in reciting it, then the one who is the most knowledgeable about the Sunnah. If they are equal regarding the Sunnah, then the earliest one to emigrate. If they emigrated at the same time, then the oldest of them. No man is to lead another in prayer where the latter has authority or sit in his special place in his house without his permission.” [Narrated by Muslim]
وفي روايةٍ لَهُ: «فَأَقْدَمُهُمْ سِلْماً» بَدَل «سِنَّا»: أَوْ «إسْلاماً».
According to another narration of Muslim, he said: “then the earliest one to embrace Islam” instead of “then the oldest of them.”
وفي روايةٍ: «يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ الله، وَأَقْدَمُهُمْ قِرَاءة، فَإنْ كَانَتْ قِرَاءتُهُمْ سَوَاءً، فَيَؤُمُّهُمْ أَقْدَمُهُمْ هِجْرَةً، فَإنْ كَانُوا في الهِجْرَةِ سَوَاءً، فَلْيَؤُمَّهُمْ أَكْبَرُهُمُ سِنّاً».
In another version of the Hadīth, he said: “A man who is well versed in the Book of Allah and the earliest to memorize it should lead the prayer. If they (all those present) are equal in this respect, then the man who made Hijrah (emigration) first. If they are equal in that respect too, then the oldest of them should lead the prayer.”
وَالمُرَادُ «بِسُلْطَانِهِ» مَحَلُّ ولايَتِهِ، أَوِ المَوْضِعُ الَّذِي يَخْتَصُّ به. «وَتكْرِمَتُهُ» بفتحِ التاءِ وكسر الراءِ: وَهِيَ مَا يَنْفَرِدُ بِهِ مِنْ فِرَاشٍ وَسريرٍ وَنَحْوِهِمَا.
-- --
تكرمته: مكان الإكرام كصدر المجلس.
His special place: the place of honor, such as the center seat.
1) صاحب العلم مقدَّمٌ علىٰ غيره في الوظائف الدينية كالإمامة في الصلاة، فيُقدم الأقرأ لكتاب الله، ثم الأعلم بسنة رسول الله صلى الله عليه وسلم.
1) A knowledgeable Muslim is more deserving of assuming religious tasks, such as leading the prayer. Thus, the one who is more knowledgeable of the Book of Allah should be given precedence for assuming that role, then the one who is more knowledgeable of the Sunnah of the Messenger of Allah (may Allah’s peace and blessings be upon him).
2) أعظم العلوم هو العلم بكتاب الله جل جلاله، والعلم بالسنة النبوية. فَلْيحرصِ المؤمن علىٰ العناية بالأصلين العظيمين: الكتاب والسنة، والاستغناء بهما عن ما سواهما.
2) The greatest field of knowledge is knowledge of the Book of Allah (Glorified and Exalted) and knowledge of the Prophet’s Sunnah. So, a believer has to assign good care to these two fundamentals: the Qur’an and the Sunnah, and to dispense thereby with whatever else.
2/349 ــ وعنه قال: كان رسولُ الله صلى الله عليه وسلم يَمْسَح مَنَاكِبَنَا في الصَّلاَةِ ، وَيَقُولُ: «اسْتَوُوا وَلا تَخْتَلِفُوا، فَتَخْتَلِفَ قُلُوبُكُمْ، لِيَلِني مِنكُمْ أُولُو الأَحْلاَمِ وَالنُّهَى، ثُمَّ الَّذِينَ يَلُونَهُمْ ثم الذين يَلُونَهُمْ». رواه مسلم.
349/2- He also reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) would pass his hands over our shoulders as we align for prayer and say: ‘Stand in straight rows and do not differ among yourselves, or else your hearts will suffer discord. Let those be nearest to me who are mature and endowed with understanding, then those who are nearest to them in these respects and then those who are nearest to them.’” [Narrated by Muslim]
وقوله صلى الله عليه وسلم: «لِيَلِنِي»، هو بتخفيفِ النُّون وَلَيْس قَبْلها يَاءٌ، وَرُوِيَ بتشديد النُّونِ مَعَ يَاءٍ قَبْلَهَا، «وَالنُّهَى»: الْعُقُولُ: «وَأُولُو الأَحْلام» هُمُ الْبَالِغُونَ، وَقِيلَ: أَهْلُ الحِلْمِ وَالْفَضْلِ.
-- -- Mature: those who have reached puberty.
لِيَلِني: لِيدنو مني في الصلاة، وَلْيكنْ من ورائي.
--
1) وجوب تسوية الصفوف، وسَدّ الفُرَج، والتحاذي بالمناكب والأقدام في الصلاة.
1) It is obligatory to straighten the rows, fill the gaps, and align the shoulders and feet during the prayer.
2) علىٰ الإمام أن يحرص علىٰ تفقد الصفوف وتسويتها، بقوله وبفعله، اقتداء بعمل النَّبيِّ صلى الله عليه وسلم.
2) The imam (who leads the prayer) should be keen to check the rows and straighten them by means of words and action, in compliance with the practice of the Prophet (may Allah’s peace and blessings be upon him).
3) الترغيب في أن يُقدم إلىٰ الإمام عند المصافَّة الكبارُ وأهل الفضل والحلم.
3) It is encouraged to let the mature and the people of virtue and wisdom be in the nearest row to the imam.
3/350 ــ وعن عبد الله بن مسعودٍ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «لِيَلِنِي مِنكُمْ أُولُو الأحلام وَالنُّهَى، ثُمَّ الَّذِينَ يَلُونَهُمْ» ثلاثاً «وَإيَّاكُمْ وَهَيْشَاتِ الأَسْوَاقِ». رواه مسلم.
350/3 - ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Let those who are mature and have good understanding be near me, then those who are next to them (saying it three times), and beware of the tumult of the markets.” [Narrated by Muslim]
هيشات الأسواق: ما يكون فيها من اختلاط ومنازعة وخصومة وارتفاع الأصوات.
Tumult of the markets: what occurs therein of crowding, arguing, disputing, and raised voices.
1) للمساجد حقها المحفوظ، فلا يجوز للمصلين إحداث فتن في المساجد من الخصومات وارتفاع الأصوات؛ لأن ذلك يذهب بالخشوع.
1) Mosques have their preserved right; it is impermissible for the worshipers to quarrel or raise their voices inside mosques since this eliminates the required Khushū‘ (humble sumission to Allah).
2) الحث علىٰ وقوف الكبار العقلاء وراء الإمام، ثم يلونهم من هم دونهم.
2) It is urged to let the wise and mature people stand right behind the imam then those next to them in that respect.
فهم بعض الناس من الحديث نهي الصبيان عن الوقوف وراء الإمام، وهذا خطأ وثَمَّ فرق بين أن تكون العبارة: «لايلني إلا أولو الأحلام»، وبين قوله صلى الله عليه وسلم: «ليلني منكم أولو الأحلام». فالثانية: تحث الكبار العقلاء علىٰ التقدم، والأولىٰ معناها: أنه ينهىٰ أن يلي الإمام من ليس بالغاً، أوعاقلاً، ولكن الرواية النبوية هي الثانية. وبناء علىٰ ذلك فلا يجوز طرد الصبيان عن الصف المتقدم إلا أن يحدث منهم أذية، لأنَّ النَّبيَّ صلى الله عليه وسلم لم ينهَ عن وقوف الصغار وراء الإمام، وإنما حث الكبار علىٰ القرب من الإمام. فتدبر الفرق.
Some people understand from the Hadīth that it is forbidden for boys to stand right behind the imam, which is incorrect. There is a difference between saying, ‘none but the mature should be near to me,’ and the statement of the Prophet (may Allah’s peace and blessings be upon him): ‘Let those who are mature be near to me.’ The second statement urges those who are mature and wise to step forward and be nearest to the imam, and this is the one reported in the Hadīth, whereas the first means that he forbids those who are not adults or wise to be nearest to the imam. Accordingly, it is impermissible to prevent boys from standing in the first rows unless they cause trouble, because the Prophet (may Allah’s peace and blessings be upon him) did not forbid boys from standing right behind the imam, but rather, he urged the mature men to stand near to the imam. So contemplate the difference in meaning.
الذين يزجرون الصبيان عن الصف المتقدم وقعوا في مفاسد، منها:
Those who ban boys from joining the first rows have fallen into several evils, some of which are:
1) أخطؤوا من جهة أنهم منعوا ذوي الحقوق حقوقهم؛ فإن الصبي صاحب حق ولو كان صغيراً.
1) They prevent them from enjoying their rights, since boys, even little ones, have rights.
2) أنهم يُكرِّهون المساجد للصبية الصغار، وهذا يؤدي إلىٰ أن ينفرَ الصَّبيُّ عن المسجد، ويكره مَن طَرَدَه.
2) They make little boys dislike mosques, which may lead to their aversion to mosques and hating those who dismiss them.
3) لو أننا طردنا الصبيان من أوائل الصفوف لحصل منهم عند تأخرهم من اللعب مايوجب اضطراب المسجد وأهله.
3) If boys are dismissed from the first rows, they will be placed in the last rows where they will have the chance to engage in play and cause disturbance.
4/351 ــ وعن أبي يَحْيَى، وَقِيلَ: أبي مُحَمَّد، سَهْلِ بن أبي حَثْمَة ــ بفتح الحاءِ المهملة وإسكانِ الثاءِ المثلثةِ ــ الأنصاريِّ رضي الله عنه قال: انْطَلَقَ عَبْدُ الله بن سَهْلٍ وَمُحَيِّصَةُ بنُ مَسْعُود إلىٰ خَيبَرَ، وَهِي يَوْمَئِذٍ صُلْحٌ، فَتَفَرَّقَا ، فأتَىٰ مُحَيِّصَةُ إلىٰ عبدِ الله ابنِ سهلٍ وهو يَتَشَحَّطُ في دَمِهِ قَتِيلاً، فَدَفَنَهُ، ثُمَّ قَدِمَ المَدِينَةَ، فَانْطَلَقَ عَبْدُ الرحْمنِ ابن سهل وَمُحَيِّصَةُ وَحُوَيِّصةُ ابْنَا مَسْعُود إلىٰ النَّبيِّ صلى الله عليه وسلم، فَذَهَبَ عَبْدُ الرَحمنِ يَتكَلَّمُ، فقال: «كَبِّرْ كَبِّرْ» وَهُوَ أَحْدَثُ القَوْمِ، فَسَكَتَ، فَتكَلَّمَا، فقال: «أتَحْلِفُونَ وَتَسْتَحِقُّونَ قَاتِلَكُمْ؟»، وَذَكَرَ تَمامَ الحديث، متفقٌ عليه.
351/4- Abu Yahya, and it was also said (that his nickname was) Abu Muhammad, Sahl ibn Hathmah al-Ansāri (may Allah be pleased with him) said: “‘Abdullah ibn Sahl and Muhayyisah ibn Mas‘ūd went to Khaybar during the period of the truce (after its conquest) and they separated to perform their duties. When Muhayyisah returned to ‘Abdullah ibn Sahl, he found him murdered, drenched in his blood. So he buried him and returned to Madinah. Then ‘Abdur-Rahmān ibn Sahl, Huwayyisah and Muhayyisah, the two sons of Mas‘ūd, went to the Messenger of Allah (may Allah’s peace and blessings be upon him) and to tell him about the case of their (murdered) friend. ‘Abdur-Rahmān, who was the youngest of them all, started talking. The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Let those older than you speak first.‘ So he stopped talking and the other two spoke. The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Will you take an oath whereby you will have the right to receive the blood money of your murdered man?’” And mentioned the rest of the Hadīth. [Narrated by Al-Bukhāri and Muslim]
وقوله صلى الله عليه وسلم: «كَبِّرْ كَبِّرْ» مَعْنَاهُ: يَتكَلَّمُ الأَكْبَرُ.
--
يتشحط: يتخبط في دمه.
--
أحدث القوم: أصغرهم سناً.
--
1) الحث علىٰ تقديم الأكبر سنّاً في الكلام، فهذا من الأدب النبوي الذي أرشدنا إليه رسول الله صلى الله عليه وسلم.
1) Muslims are urged to let those who are older start the speech, being one of the etiquettes to which the Messenger of Allah (may Allah’s peace and blessings be upon him) guided us.
2) إن تعلم الآداب النبوية من أهم المهمات في حياة العبد المؤمن.
2) Learning about the prophetic etiquettes is one of the most important duties in the life of the believer.
5/352 ــ وعن جابرٍ رضي الله عنه أنَّ النَّبيَّ صلى الله عليه وسلم كَانَ يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَىٰ أُحُدٍ يَعْنِي في القَبْرِ، ثُمَّ يَقُولُ: «أَيُّهُمَا أَكْثَرُ أَخْذاً لِلْقُرْآنِ ؟» فَإذَا أُشِيرَ لَهُ إلىٰ أحَدِهِمَا قَدَّمَهُ في اللَّحْدِ. رواه البخاري.
352/5- Jābir (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) would bury two men of those killed in the battle of Uhud in one grave and say: “Which of them learned more of the Qur’an?” If either of them was pointed out to him, he would place him first in the Lahd (grave). [Narrated by Al-Bukhāri]
اللحد: هو ميل في الجدار القبلي للقبر، يوضع فيه الميت.
Lahd: a niche dug in the side wall of the grave wherein the deceased is placed.
1) يجوز في القبور اللحد والشق؛ لوقوع العمل عليهما في عهد النَّبيِّ صلى الله عليه وسلم، ولكن اللحد أفضل.
1) It is permissible to dig 'Lahd' or 'Shaqq' in graves to place the deceased therein. 'Lahd' is a niche that is dug in the side wall of the grave, whereas 'Shaqq' is a trench that is dug at the bottom in the middle of the grave. They are both permissible types of graves as both were used during the time of the Prophet (may Allah’s peace and blessings be upon him), yet 'Lahd' is better.
2) جواز دفن الرجلين والثلاثة في القبر الواحد، عند الحاجة أو الضرورة.
2) It is permissible to bury two or three men in a single grave if there is a need or necessity.
3) تقديم أهل العلم والفضل يكون في حياتهم، وبعد مماتهم، وهذا لشرف العلم الذي حملوه في صدورهم.
3) People of knowledge and virtue should be given precedence over others in their lives and after their death, owing to the honor of knowledge they carry in their hearts.
6/353 ــ وعن ابنِ عمرَ رضي الله عنهما أَنَّ النَّبيَّ صلى الله عليه وسلم قال: «أَرَاني في المَنَامِ أتسَوَّكُ بِسِوَاكٍ، فَجَاءَني رَجُلانِ، أَحَدُهُمَا أَكْبَرُ مِن الآخَرِ، فَنَاوَلْتُ السِّوَاكَ الأَصْغَرَ، فقِيلَ لِي: كَبِّرْ، فَدَفَعْتُهُ إلىٰ الأَكْبَرِ مِنْهُمَا». رواه مسلم مُسْنَداً والبخاري تعلِيقاً.
353/6 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “I saw in my dream that I was using a Siwāk (tooth-cleaning twig) when two men came to me, one of them older than the other. I gave the Siwāk to the younger one, but I was told to give it to the older one first, so I did.” [Narrated by Muslim with its full chain of narration and by Al-Bukhāri with its chain of narration partially omitted]
1) اعتبار كبر السن؛ فيقدم الأكبر في إعطاء الشيء إذا كان الحاضرون أمامك.
1) Age is given special consideration; those that are older should be the first to be given something from among those that are present.
2) مراعاة البدء باليمين عند توزِّع الحاضرين يمنة ويسرة.
2) When there are people sitting on the right and left, one should start by the right side.
7/354 ــ وعن أبي موسىٰ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «إنَّ مِن إجْلالِ الله تعالىٰ إكْرَامَ ذِي الشَّيْبَةِ المُسْلِمِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ وَالجَافي عَنْهُ، وَإكْرَامَ ذِي السُّلْطَانِ المُقْسِطِ». حديثٌ حسَنٌ رواه أبو داود.
354/7- Abu Mūsa (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “It is out of glorification of Allah Almighty to honor the gray-haired (old) Muslim, and the bearer of the Qur’an who neither exaggerates concerning it nor neglects it, and to honor the just ruler.” [Hasan (sound) Hadīth narrated by Abu Dāwūd]
إجلال الله: تعظيم الله.
--
الغالي: المتجاوز الحد في التشديد.
--
الجافي: التارك للعمل به والهاجر له.
--
المقسط: العادل.
--
1) استحباب إكرام مَن له فضل، أو تقدم سنّ، وتوقيرهم في المجالس اعترافاً بفضلهم وسبقهم.
1) It is recommended to honor those who have a special virtue or are older in age and show to them respect in gatherings, in acknowledgment of their excellence and precedence in virtue.
2) الغلو في الأمر مهلكة، والجفاء بُعدٌ وتقصير، والوسط هو أعدل الأمور.
2) Exaggeration is destructive, whereas avoidance is alienation and negligence. Thus, moderation is the fairest approach.
3) دين الله وسط بين الغالي فيه والجافي عنه، وكل من لزم السنة النبوية، وهدي الصحابة، وسلف الأمة، في أقواله وأفعاله وأحواله، وُفِّق إلىٰ الوسطية.
3) The religion of Allah is a middle course between exaggeration and negligence. Whoever adheres to the prophetic Sunnah, the guidance of the Companions and the earlier generations of Muslims with regard to his words, deeds, and attitudes is guided to moderation.
8/355 ــ وعن عَمْرِو بن شُعَيْب عَن أبِيهِ عن جدِّه رضي الله عنهم قال: قال رسولُ الله صلى الله عليه وسلم: «لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرَنَا، ويَعْرِفْ شَرَفَ كَبِيرِنَا». حديثٌ صحيحٌ. رواه أبو داود والترمذي، وقال الترمذي: حديثٌ حسن صحيحٌ.
355/8- ‘Amr ibn Shu‘ayb related from his father that his grandfather reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “He does not belong to us who does not show mercy to the young among us and honor the old among us.” [Sahīh (authentic) Hadīth, narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
وفي رواية أبي داود: «حَقّ كَبِيرِنَا».
According to the narration by Abu Dāwūd: “... and does not recognize the right of our old.”
ليس منا: ليس من سنتنا وهدينا وطريقتنا.
Does not belong to us: does not follow our guidance and way.
1) استحباب توقير الكبار وإجلالهم، والرحمة بالصغار وبذلك تتم الأمور.
1) It is recommended to honor the elderly and show reverence to them, and to be merciful to the young, for by doing so matters are perfected.
2) أهلُ الإيمان يكمل بعضهم بعضاً في المجتمع المسلم.
2) The believers complete one another in the Muslim community.
9/356 ــ وعن مَيْمُونِ بن أَبي شَبِيبٍ ــ رحمه الله ــ، أنّ عَائشَةَ رضي الله عنها مَرَّ بها سَائِلٌ، فَأَعْطَتْهُ كِسْرَةً، وَمَرَّ بِهَا رَجُلٌ عَلَيْهِ ثِيَابٌ وَهَيْئَةٌ، فَأَقْعَدَتْهُ، فَأَكَلَ، فَقِيلَ لَهَا في ذلِكَ؟ فقالت: قال رسولُ الله صلى الله عليه وسلم: «أَنْزِلُوا النَّاسَ مَنَازِلَهُمْ». رواه أبو داود. لكِنْ قال: مَيْمُون لَمْ يُدْرِك عائِشَةَ[4].
356/9- Maymūn ibn Abi Shabīb (may Allah have mercy upon him) reported that a beggar passed by ‘Ā’ishah (may Allah be pleased with her) whom she gave a small piece of bread. Then another man who was well-dressed asked her for charity and she invited him to sit down and served him food. When she was asked about the reason for the difference in treatment, she said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) instructed us: ‘Treat people according to their status.’” [Narrated by Abu Dāwūd, but he said that Maymūn was not a contemporary of ‘Ā’ishah] [4]
وَقَدْ ذَكَرَهُ مُسْلِمٌ في أَوَّلِ صَحِيحِهِ تَعْلِيقاً، فقال: وَذُكِرَ عَنْ عَائِشَةَ رضي الله عنها قالت: أَمرنا رسولُ الله صلى الله عليه وسلم أَنْ نُنْزِلَ النَّاسَ مَنَازِلَهُمْ، وَذَكَرَهُ الحَاكِمُ أَبُو عَبدِ الله في كِتَابِهِ «مَعْرِفَة عُلُومِ الحديث» وقال: هو حديثٌ صحيح.
It was cited by Muslim at the beginning of his Sahīh without mentioning its Isnād. He narrated it in this wording: “It was reported that ‘Ā’ishah (may Allah be pleased with her) said: ‘The Messenger of Allah (may Allah’s peace and blessings be upon him) ordered us to treat people according to their status.’” The Hadīth was also cited by Al-Hākim Abu ‘Abdullah in his book Ma‘rifat ‘Ulūm al-Hadīth, and he said: It is a Sahīh (authentic) Hadīth.
كسرة: قطعة خبز.
--
1) الحث علىٰ مراعاة مراتب الناس ومكانتهم، من غير ظلم وجور، بل بمقتضىٰ العدل، فلا يُقصر بالرجل العالي القدر عن درجته، ولا يُرفع متَّضِع القدر فوق منزلته.
1) Muslims are urged to consider the ranks and positions of people without committing injustice or oppression, rather they should act in accordance with justice. As such, the one with a high status should not be underestimated, nor should the one with a low status be placed above his due rank.
2) تفاوت الناس سنة إلهية قدَّرها الله تعالىٰ في أصل الخلق، وأما الدعوة إلىٰ تساوي الناس في كل شيء، فهي دعوة جاهلية، خالية من العلم الرشيد، والفهم السديد.
2) Variance in people’s ranks is a divine norm decreed by Allah Almighty in the essence of the creation, and the call to deem all people equal in all respects is an ignorant call that is devoid of rightly-guided knowledge and correct understanding.
10/357 ــ وعن ابن عباسٍ رضي الله عنهما قال: قَدِمَ عُيَيْنَةُ بْنُ حِصْنٍ، فَنَزَلَ عَلىٰ ابْن أخِيهِ الحُرِّ بْن قَيْسٍ، وَكَانَ مِنَ النَّفَرِ الَّذِينَ يُدْنِيهِمْ عُمَرُ رضي الله عنه ، وَكَانَ القُرَّاءُ أَصْحَابَ مَجْلِسِ عُمَرَ وَمُشَاوَرَتِهِ،كُهُولاً كَانُوا أَوْ شُبَّاناً، فقال عُيَيْنَةُ لابْنِ أَخِيهِ: يَا ابْنَ أَخِي لَكَ وَجْهٌ عِنْدَ هَذَا الأَمِيرِ، فَاسْتَأْذِنْ لِي عَلَيْهِ، فَاسْتَأْذَنَ لَهُ، فَأَذِنَ لَهُ عُمَرُ رضي الله عنه ، فلما دَخَلَ قال: هِيْ يَا ابْنَ الخَطَّابِّ! فَوَاللهِ مَا تُعْطِينَا الجَزْلَ، وَلا تَحْكُمُ فِينَا بِالعَدْلِ، فَغضب عُمَرُ رضي الله عنه حَتَّىٰ هَمَّ أَنْ يُوقعَ بِهِ، فقال لَهُ الحُرُّ: يَا أَمِيرَ المُؤمِنِينَ إنَّ الله تعالىٰ قال لِنَبِيِّهِ صلى الله عليه وسلم: {خُذِ ٱلۡعَفۡوَ وَأۡمُرۡ بِٱلۡعُرۡفِ وَأَعۡرِضۡ عَنِ ٱلۡجَٰهِلِينَ} وإن هَذَا مِنَ الجَاهِلِينَ. وَاللهِ مَا جَاوَزَهَا عُمَرُ رضي الله عنه حِينَ تَلاَهَا عَلَيهِ، وَكَانَ وَقَّافاً عِنْدَ كِتَابِ الله تعالىٰ. رواه البخاري.
357/10- ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reported: ‘Uyaynah ibn Hisn came to Madinah and stayed with his nephew Al-Hurr ibn Qays who was among the people close to ‘Umar (may Allah be pleased with him). The Qur’anic reciters, old or young, had the privilege of joining ‘Umar’s council and he used to consult them. ‘Uyaynah said to Al-Hurr: “My nephew! You are privileged in the sight of this ruler. So, seek permission for me to sit with him?” Al-Hurr asked ‘Umar and he granted permission. When ‘Uyaynah came into the presence of ‘Umar, he addressed him thus: “O son of Al-Khattāb! By Allah, you neither bestow much on us nor deal with us justly.” ‘Umar got so angry that he was about to hit him. Thereupon, Al-Hurr said: “O Commander of the Believers! Allah Almighty said to His Prophet (may Allah’s peace and blessings be upon him): {Be gracious, enjoin what is right and turn away from those who are ignorant.} Indeed, this one is from the ignorants.” By Allah! ‘Umar stood committed to the verse when Al-Hurr recited it, as he always adhered strictly to the Book of Allah Almighty. [Narrated by Al-Bukhāri]
يدنيهم: يقربهم.
--
هِيْ: كلمة تهديد ووعيد.
--
الجزل: الجود بالعطاء.
--
1) مخاطبة كل إنسان بحسب حاله؛ فلا يُخاطَب الأمير أو المقدَّم في الناس كما يُخاطَب العامة.
1) Everyone should be addressed according to his status; a commander or a leader should not be addressed in the same way as laymen.
2) فضيلة عُمرَ رضي الله عنه في تعظيمه لآيات الله، فعند سماعه آية العفو والإعراض عن الجاهلين امتثلها، فعفا عن الرجل. فأين المقتدون بالفاروق رضي الله عنه؟
2) The virtue of ‘Umar (may Allah be pleased with him) is highlighted through his reverence of the verses of Allah. When he heard the verse of pardoning and turning away from the ignorant, he immediately complied and pardoned the man. So, is there anyone to follow the example of Al-Fārūq (may Allah be pleased with him)?
11/358 ــ وعن أبي سَعيد سَمُرَةَ بن جُنْدبٍ رضي الله عنه قال: لَقَدْ كُنْتُ عَلىٰ عَهْدِ رسولِ الله صلى الله عليه وسلم غُلاماً، فَكُنْتُ أَحْفَظُ عَنْهُ، فَمَا يَمْنَعُني مِنَ القَوْلِ إلَّا أنَّ هَهُنا رِجَالاً هُمْ أَسَنُّ مِنِّي. متفقٌ عليه.
358/11- Abu Sa‘īd, Samurah ibn Jundub (may Allah be pleased with him) reported: “I was a boy during the time of the Messenger of Allah (may Allah’s peace and blessings be upon him) and I used to memorize some of what he said. Nothing prevented me from narrating (what I learned) except that there were men here who were older than me.” [Narrated by Al-Bukhāri and Muslim]
1) كراهة التحديث بالشيء إذا كان في الحاضرين من هو أكثر علماً أو أكبر سنّاً.
1) It is disliked for one to present some valuable information when there is among the present those who are older and more knowledgeable.
2) إن توقير الكبار وإجلالهم مما يجب أن يُربىٰ الناشئة عليه؛ ليكبروا علىٰ الأدب.
2) Youngsters should be raised on the principle of respecting and venerating those who are old so that they would be polite as they grow up.
3) معرفة صغار صحابة رسول الله صلى الله عليه وسلم شرفَ كبارهم، فهم يعلمون أنهم علىٰ خير ما دام العلم يأتيهم من قِبَل أكابرهم.
3) The juniors among the Companions of Allah’s Messenger (may Allah’s peace and blessings be upon him) acknowledged the honor of their seniors. They knew that they were on the right way as long as they received knowledge from their seniors.
قال رسول الله صلى الله عليه وسلم: «البركة مع أكابرهم» رواه الحاكم عن ابن عباس رضي الله عنهما.
The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Blessing lies with their seniors.” [Narrated by Al-Hākim on the authority of Ibn ‘Abbās (may Allah be pleased with him and his father)]
هذا منهج نَبَويٌّ يجب أن يُسلَك في جميع نواحي الحياة العلمية والعملية، فالكبير في العلم والسن يجب أن يُقدَّم علىٰ الأصاغر. واليوم ما اضطربت أحوالنا إلا لمَّا فقدنا هذا المنهاج العظيم، فتصدَّر الأحداثُ القيادة دون الكبار، ورضي الله عن الفاروق عمر بن الخطاب يوم قال: «قد علمت متىٰ صلاح الناس، ومتىٰ فسادهم :إذا جاء الفقه من قبل الصغير استعصىٰ عليه الكبير، وإذا جاء الفقه من قبل الكبير، تابعه عليه الصغير، فاهتديا». رواه ابن عبد البر في (جامع بيان العلم وفضله).
This is a prophetic approach that should be adopted in all aspects of life, whether those related to knowledge or practice. A person with seniority in knowledge and age should be given precedence over those below him in knowledge and age. The only reason why we are suffering from instability and confusion nowadays is that we have deviated from that great methodology, and leadership has been assumed by juniors instead of seniors. May Allah be pleased with Al-Fārūq ‘Umar ibn al-Khattāb as he said: “I know when would people be good and when they would be evil: when Fiqh is communicated by a young man, the old will disdain to follow him, but when it is communicated by a senior, the young will follow him, so both of them are guided.” [Narrated by Ibn ‘Abd al-Barr in his book Jāmi‘ Bayān al-‘Ilm wa Fadhlih]
12/359 ــ عن أنسٍ رضي الله عنه قالَ: قالَ رسولُ الله صلى الله عليه وسلم: «مَا أَكْرَمَ شَابٌّ شَيْخاً لِسِنِّهِ إلَّا قَيَّضَ اللهُ لَهُ مَنْ يُكْرِمُهُ عِنْدَ سِنِّه». رواه الترمذي وقال: حديث غريب[5].
359/12- Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “No youth honors an elderly person for his old age except that Allah will appoint someone to honor him in his old age.” [Narrated by Al-Tirmidhi who said that it is Gharīb (strange) Hadīth] [5]
قيَّض: قدَّر.
--
1) استحباب إكرام شيوخ المسلمين لكبر سنهم، وتقدم إيمانهم، فإكرامهم يكون لهذين الوجهين.
1) It is recommended to honor the elderly Muslims given their old age and early faith. They should be honored for those two reasons.
2) الجزاء من جنس العمل، ولايذهب المعروف ولو قلَّ.
2) Recompense is of the same type of action, and good deeds do not go to waste, even if little.
3) الحث علىٰ تعلم الآداب الشرعية النبوية، ومن ذلك إكرام كبار السِّنِّ.
3) Muslims are urged to learn the prophetic Islamic etiquettes, like honoring the elderly.