قال الله تعالىٰ: {فَإِن تَابُواْ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ فَخَلُّواْ سَبِيلَهُمۡۚ} [التوبة: 5].
Allah Almighty says: {But if they repent, establish prayers and give Zakah, then set them free} [Surat al-Tawbah: 5]
العبرة في أحكام الدنيا بما في الظاهر، اللسان والجوارح، وفي الآخرة بما في سرائر القلوب {يَوۡمَئِذٖ تُعۡرَضُونَ لَا تَخۡفَىٰ مِنكُمۡ خَافِيَةٞ}.
The criterion for judging people in the worldly life is their apparent aspects, namely the words of the tongue and the actions of the body, whereas they are judged in the Hereafter according to what is hidden in their hearts. {On that day, you will be brought forth [before Allah], and none of your secrets will remain hidden.}
1/390 ــ وعن ابنِ عُمرَ رضي الله عنهما أن رسولَ الله صلى الله عليه وسلم قال: «أُمِرْتُ أَنْ أقاتِلَ النَّاسَ حَتَّىٰ يَشْهَدُوا أَنْ لا إلهَ إلَّا الله، وَأَنَّ مُحَمَّداً رسولُ الله، وَيُقِيمُوا الصَّلاةَ، وَيُؤْتُوا الزَّكَاةَ، فَإذَا فَعَلُوا ذلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالهمْ إلَّا بِحَقِّ الإسْلامِ، وَحِسَابُهُمْ عَلىٰ الله تعالىٰ». متفقٌ عليه.
390/1- 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: “I have been commanded to fight against the people until they testify that there is no deity worthy of worship but Allah and that Muhammad is the Messenger of Allah, and until they establish the prayer and pay Zakat (alms). If they do so, their blood and property are guaranteed my protection, unless (they commit acts that are punishable) in accordance with Islam, and their reckoning will be with Allah Almighty.” [Narrated by Al-Bukhāri and Muslim]
1) قتال أهل الكفر قائم حتىٰ يدخلوا في الإسلام، ودليل دخولهم فيه نطقهم بالشهادتين، والإتيان بشروط كلمة التوحيد.
1) The disbelievers should be fought until they enter into Islam, the proof of which is to pronounce the Two Testimonies of Faith, and to fulfill the requirements of Tawhīd.
2) قبول الأعمال الظاهرة والحكم عليها في أحوال الدنيا.
2) Actions should be accepted and judged according to their apparent nature in the worldly life.
كلمة الدخول في الإسلام: (لا إله إلا الله)، فهي مفتاح الإسلام. ولكل مفتاح أسنان؛ وأسنان كلمة التوحيد: هي الأعمال الصالحة، وأجلها: القيام بالواجبات الشرعية ومكملات الإيمان، وترك المنهيات.
The Word of accepting Islam: “La ilaha illa Allah” (There is no deity worthy of worship except Allah) is the key to Islam. Verily, every key has teeth, and the teeth of the Word of Tawhīd are the good deeds, the most superior of which are carrying out the Shariah obligations, the supplements of faith, as well as shunning prohibitions.
2/391 ــ وعن أبي عبدِ الله طارِقِ بن أُشَيْـمٍ رضي الله عنه قال: سمعتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «مَن قال لا إلهَ إلَّا الله، وكَفَرَ بِمَا يُعْـبَـدُ مِنْ دُونِ الله، حَرُمَ مَالُهُ وَدَمُهُ، وَحِسَابُهُ عَلىٰ الله تعالىٰ». رواه مسلم.
391/2 - Abu ‘Abdullah, Tāriq ibn Ushaym (may Allah be pleased with him) reported: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: ‘Whoever says, ‘there is no god except Allah’ and disbelieves in everything worshiped besides Allah, his property and blood become inviolable, and his reckoning will be with Allah Almighty.’” [Narrated by Muslim]
1) شرط التوحيد البراءة من المعبودات الباطلة، التي تعبد من دون الله تعالىٰ.
1) Disassociation from false deities that are worshiped besides Allah Almighty is a condition for the validity of Tawhīd.
2) المسلم معصوم الدم والمال والعرض، فلا يجوز التعدي عليه، ولا إلحاق الأذىٰ به.
2) The blood, property and honor of a Muslim are inviolable. It is impermissible to transgress against a Muslim or to inflict harm upon him.
3) اعتبار الحكم بالظاهر، والله يتولىٰ السرائر.
3) People should be judged according to their apparent aspect, whereas their hidden aspects are entrusted to Allah.
3/392 ــ وعن أبي مَعْبَد المِقْدَادِ بن الأسْوَدِ رضي الله عنه قال: قلت لِرسُولِ الله صلى الله عليه وسلم: أَرَأَيْتَ إنْ لَقِيتُ رَجُلاً مِنَ الكُفَّارِ، فَاقْتَتَلْنَا، فَضَرَبَ إحْدَىٰ يَدَيَّ بِالسَّيْفِ، فَقَطَعَهَا، ثُمَّ لاذَ مِنِّي بِشَجَرَةٍ، فَقال: أَسْلَمْتُ لله، أَأَقْتُلُهُ يا رسولَ الله بَعْدَ أَنْ قَالها؟ فَقَالَ:«لا تَقْتُلْهُ»، فَقُلْتُ: يا رَسُولَ الله قَطَعَ إحْدَىٰ يَدَيَّ، ثُمَّ قال ذلِكَ بَعْدَ ما قَطَعَهَا؟! فقال: «لا تَقْتُلْهُ، فَإنْ قَتَلْتَهُ فَإنَّهُ بِمَنْزِلَتِكَ قَبلَ أَن تَقْتُلَهُ، وَإنَّكَ بِمَنْزِلَتِهِ قَبْلَ أَنْ يَقُولَ كَلِمَتَهُ الَّتي قال». متفق عليه.
392/3- Abu Ma‘bad, Al-Miqdād ibn al-Aswad (may Allah be pleased with him) reported: “I said to the Messenger of Allah (may Allah’s peace and blessings be upon him), ‘What if I meet a man from the disbelievers and we fight each other. He strikes one of my hands with the sword and cuts it off. Then he seeks refuge from me in a tree and says, ‘I have submitted to Allah (i.e. I accepted Islam).’ O Messenger of Allah, shall I kill him after he had said it?’ He said: ‘Do not kill him.’ I said, ‘O Messenger of Allah, he cut off one of my hands, and then he said this after he had cut it.’ Thereupon he said: ‘Do not kill him, for if you kill him, he will be in the same position of you before you have killed him, and you will be in the same position he had been before saying the word which he had said.’” [Narrated by Al-Bukhāri and Muslim]
ومعنىٰ «أَنَّهُ بِمَنْزِلَتِكَ» أَيْ: مَعْصُومُ الدَّمِ مَحكُومٌ بِإسْلامِهِ، ومعنىٰ «أَنـَّكَ بِمَنْزِلَتِهِ» أَيْ: مُبَاحُ الدَّمِ بِالْقِصَاصِ لِوَرَثَتِهِ، لا أَنَّهُ بِمَنْزِلَتِهِ في الْكُفْرِ، والله أعلم.
‘He will be in the same position of you’ means that his blood is inviolable on account of embracing Islam, whereas ‘you will be in the same position he had been’ means that your blood is no longer inviolable because you become liable for retribution due for his heirs. It does not mean that he is in the position of him in terms of disbelief. Allah knows best.
لاذ مني بشجرة: احتمىٰ والتجأ إليها.
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1) من دخل في الإسلام بكلمة التوحيد عُصم دمه، ولو كان قد أسرف قبل ذلك إلا أن يُطالب بحق.
1) Whoever enters Islam by proclaiming the testimony of Tawhīd will have his blood protected, even if he had sinned excessively before it, unless he is liable for some right.
2) علىٰ المسلم أن يكون هواه تبعاً للشرع، وليس للعصبية والانتقام، فالشريعة لا نكاية فيها، ولا تزكو النفوس وتَطهُر حتىٰ تترك هواها طاعة لمولاها.
2) A Muslim has to adapt his inclination in accordance with the Islamic law, not with bigotry and revenge. Spite has no place in the Shariah. Souls can never be refined and purified unless they give up their desires in favor of obeying their Lord.
4/393 ــ وعن أُسَامَةَ بنِ زَيْدٍ رضي الله عنهما قال: بَعثَنَا رسولُ الله صلى الله عليه وسلم إلىٰ الحُرَقَةِ مِنْ جُهَيْنَة، فَصَبَّحْنَا الْقَوْمَ علَىٰ مِياهِهمْ، وَلَحِقْتُ أنَا وَرَجُلٌ مِنَ الأَنْصَارِ رَجُلاً مِنْهُمْ، فَلَمَّا غَشِينَاهُ قال: لا إلهَ إلا الله، فَكَفَّ عَنْهُ الأَنْصَارِيُّ، وَطَعَنْتُهُ بِرُمْحِي حَتَّىٰ قَتَلْتُهُ، فَلَمَّا قَدِمْنَا المَدِينَةَ، بَلَغَ ذلِكَ النَّبِيَّ صلى الله عليه وسلم ، فقال لي: «يَا أُسَامَةُ أَقَتَلْتَهُ بَعْدَ مَا قَالَ: لا إلهَ إلَّا الله؟»، قلتُ: يا رسولَ الله، إنَّمَا كَانَ مُتَعَوِّذاً، فًقَالَ: «أَقَتَلْتَهُ بَعْدَ مَا قَالَ: لا إلهَ إلَّا الله؟!» فَمَا زَالَ يُكَرِّرُها عَلَيَّ حَتَّىٰ تَمَنَّيْت أَنِّي لَمْ أَكُنْ أَسْلَمْت قَبْلَ ذلِكَ الْيَوْم. متفقٌ عليه.
393/4- Usāmah ibn Zayd (may Allah be pleased with him and his father) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) sent us to Al-Huraqah, a branch of the Juhaynah Tribe. We attacked them early in the morning and defeated them, and I and a man from the Ansār caught hold of one of their men. When we overcame him, he said, ‘There is no god but Allah.’ At that moment, the Ansāri spared him, but I stabbed him with my spear and killed him. When we returned to Madinah, news of that incident reached the Prophet (may Allah’s peace and blessings be upon him), so he said to me: ‘O Usāmah! Did you kill him after he had said, ‘There is no god but Allah’?’ I said, ‘O Messenger of Allah, he just said it out of fear!’ He said: ‘Did you kill him after he had said, ‘There is no god but Allah’?’ He kept repeating this statement till I wished that I had not embraced Islam before that day.” [Narrated by Al-Bukhāri and Muslim]
وفي روايةٍ: فَقالَ رسولُ الله صلى الله عليه وسلم: «أَقَالَ: لا إلهَ إلَّا الله وقَتَلْتَهُ ؟!» قلتُ: يا رسولَ الله، إنَّماَ قَالَهَا خَوْفاً مِنَ السِّلاحِ، قال: «أَفلا شَقَقْتَ عَنْ قَلْبِهِ حَتَّىٰ تَعْلَم أَقَالَها أَمْ لا» فَمَا زَالَ يُكَرِّرُهَا حَتَّىٰ تَمَنَّيْتُ أَني أَسْلَمْتُ يَوْمَئِذٍ.
Another narration reads: “So, the Prophet (may Allah’s peace and blessings be upon him) said: ‘Did he say, ‘There is no god but Allah’ and you (still) killed him?!’ I said, ‘O Messenger of Allah, he only said it out fear of the weapon.’ He said: ‘Why did you not split open his heart so that you could know if he had said it sincerely or not?!’ He continued repeating it until I wished that I had embraced Islam only that day.”
«الحُرَقَةُ» بضم الحاء المهملة وفتحِ الراءِ: بَطْنٌ مِنْ جُهَيْنَةَ الْقَبِيلَةِ المَعْرُوفَةِ، وَقوله: «مُتعَوِّذاً» أَي: مُعْتَصِماً بِهَا مِنَ الْقَتْلِ، لا مُعْتَقِداً لها.
He said it out of fear: i.e. to avoid being killed, not out of belief in it.
غشيناه: اقتربنا منه.
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متعوِّذاً: المتعوِّذ هو المحتمي بالشيء بسبب الخوف.
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1) وجوب حمل الناس في الدنيا علىٰ ظواهرهم، أمّا ما في القلوب فأمره إلىٰ الله تعالىٰ.
1) People in the life of this world must be judged according to their apparent state, and what is hidden in their hearts is entrusted to Allah Almighty for judgment.
2) الإنكار الشديد علىٰ من تعدىٰ الحدودَ الشرعية، ولو كان مجتهداً فأخطأ.
2) Transgressing against the limits of Shariah is strictly disapproved, even when done out of mistaken personal reasoning.
5/394 ــ وعن جُنْدُبِ بنِ عَبد لله رضي الله عنه : أنَّ رسولَ الله صلى الله عليه وسلم بَعَثَ بَعْثاً مِنَ المُسلِمِين إلىٰ قَوْمِ مِنَ المُشْرِكِينَ، وَأَنّهُمْ الْتَقَوْا، فَكانَ رَجُلٌ مِنَ المُشْرِكِينَ إذَا شَاءَ أَنْ يَقْصِدَ إلىٰ رَجُلٍ مِنَ المُسْلِمِينَ قَصَدَ لَهُ فَقَتَلَهُ، وأَنَّ رَجُلاً مِنَ المُسْلِمِينَ قَصَدَ فَقَتَلَهُ، وَكُنَّا نَتَحَدَّثُ أنّهُ أُسامَةُ بْنُ زَيْد، فَلَمَّا رَفَعَ عليْهِ السَّيْفَ، قال: لا إلهَ إلَّا الله، فَقَتَلَهُ، فَجَاءَ الْبَشِيرُ إلىٰ رَسول الله صلى الله عليه وسلم ، فَسَأَلَهُ، وَأَخْبَرَهُ، حَتَىٰ أَخْبَرَهُ خَبَرَ الرَّجُلِ كَيْفَ صَنعَ، فَدَعَاهُ، فَسَأَلَهُ، فقال: «لِمَ قَتَلْتَهُ؟» فقَالَ: يا رسولَ الله أَوْجَعَ في المُسْلِمِينَ، وَقَتَلَ فُلاناً وفُلاناً، وسَمَّىٰ له نَفراً، وَإنِّي حَمَلْتُ عَلَيْهِ، فَلَمَّا رَأَىٰ السَّيْفَ قال: لا إلهَ إلَّا الله، قال رسولُ الله صلى الله عليه وسلم: «أَقَتَلْتَهُ؟» قالَ: نَعَمْ، قال: «فَكَيْفَ تَصْنَعُ بِلا إلهَ إلَّا الله، إذا جاءتْ يَوْمَ القِيامَةِ؟» قالَ: يا رسولَ الله اسْتَغْفِرْ لِي، قال: «وكيْفَ تَصْنَعُ بِلا إلهَ إلَّا الله إذا جَاءتْ يَوْمَ القِيَامَةِ؟» فَجَعَلَ لا يَزِيدُ عَلىٰ أنْ يَقُولَ: «كَيْفَ تَصْنَعُ بِلا إلهَ إلَّا الله إذَا جَاءَتْ يَوْمَ القِيَامَةِ». رواه مسلم.
394/5- Jundub ibn ‘Abdullāh (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) sent an army of the Muslims to a tribe of polytheists. The two sides met in combat. There was one of the polytheists who, whenever he wanted to aim for one of the Muslims, he went straight for him and killed him. A man from the Muslims was waiting for a chance to attack him while he was unaware. We heard that it was Usāmah ibn Zayd. When he (the Muslim man) raised his sword, the polytheist said, ‘There is no god but Allah’, but he killed him. A man came to the Messenger of Allah (may Allah’s peace and blessings be upon him) with news of the victory, and he asked him (about the battle) so he informed him of everything including what that man (Usāmah) had done. The Messenger of Allah (may Allah’s peace and blessings be upon him) summoned him and asked him: ‘Why did you kill him?’ He said, ‘O Messenger of Allah, He struck many of the Muslims and killed so-and-so of them – and he named a group. I attacked him and when he saw the sword he said, ‘There is no god but Allah.’’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Did you kill him?’ Usāmah said, ‘Yes.’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘What will you do with (his statement): ‘There is no god but Allah’ if it comes on the Day of Judgment?’ Usāmah said: ‘O Messenger of Allah, seek forgiveness for me!’ He said: ‘And what will you do with ‘There is no god but Allah’ if it comes on the Day of Judgment?’ He added nothing, but kept repeating: ‘What will you do with ‘There is no god but Allah’ if it comes on the Day of Judgment?’” [Narrated by Muslim]
أوجع في المسلمين: أوقع بهم وآلمهم.
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1) الانتصار يجب أن يكون غيرة علىٰ دين الله تعالىٰ، فيقتل من هو متيقن الكفر، أمّا من لا نعلم سريرته فأمره إلىٰ الله تعالىٰ.
1) Repayment of wrong should be done out of jealousy for the religion of Allah. Only those who are surely known to be disbelievers should be killed. But those whose hidden beliefs are unknown should be entrusted to Allah Almighty.
2) عِظم كلمة التوحيد إذا جاءت يوم القيامة، فالسعيد مَن وُفِّق لتحقيق التوحيد.
2) The statement of Tawhīd will be of a great status when it comes in the person’s record on the Day of Judgment. So, prosperous is he who is guided to fulfill the implications of Tawhīd.
6/395 ــ وعن عبدِ الله بنِ عُتْبةَ بنِ مسعُودٍ قال: سَمعتُ عُمَرَ بْنَ الخَطَّابِ رضي الله عنه يقولُ: إنَّ نَاساً كَانُوا يُؤْخَذُونَ بِالْوَحْيِ فِي عَهْدِ رسولِ الله صلى الله عليه وسلم ، وإنَّ الوَحْيَ قَدِ انْقَطَعَ، وإنَّما نَأْخُذُكُمْ الآنَ بِما ظَهَرَ لَنَا مِنْ أعْمَالِكُمْ، فَمَنْ أَظْهَر لَنَا خَيْراً أَمَّنَّاهُ وقَرَّبنَاهُ، وَلَيْسَ لَنَا مِنْ سَرِيرَتِهِ شَيْءٌ، اللهُ يُحَاسِبُهُ فِي سَرِيرَتِهِ، وَمَنْ أَظْهَرَ لَنَا سُوءاً لَمْ نَأْمَنْهُ، وَلَمْ نُصَدِّقْهُ، وإنْ قالَ: إنَّ سَرِيرَتَهُ حَسَنَةٌ. رواه البخاري.
395/6- ‘Abdullāh ibn ‘Utbah ibn Mas‘ūd reported: “I heard ‘Umar ibn al-Khattāb (may Allah be pleased with him) say, ‘People were judged by the divine revelation during the lifetime of the Messenger of Allah (may Allah’s peace and blessings be upon him), but the divine revelation has ceased. Now, we only judge you by what is apparent to us from your deeds. Whoever appears to be good, we trust and honor him, and what he does in secret is not of our concern, for Allah will judge him for what he does in secret. Whoever appears to be evil, we will not trust or believe him, even if he says that his hidden aspect is good.’” [Narrated by Al-Bukhāri]
إن ناساً كانوا يُؤخذون بالوحي: هم جماعة المنافقين، كان يفضحهم ما ينـزل من الوحي علىٰ رسول الله صلى الله عليه وسلم.
‘People were judged by the divine revelation’: This refers to the group of hypocrites who were exposed by the revelation that the Messenger of Allah (may Allah’s peace and blessings be upon him) received concerning them.
1) الحكم علىٰ الباطن من أمور الغيب التي لا يعلمها إلا الله _عز وجل_. والقائمون بأمر الشريعة يأخذون الرعية بالظاهر، والله يتولىٰ السرائر.
1) Judging people’s hidden beliefs is a matter belonging to the unseen which are known to Allah Almighty alone. Those in charge of implementing the Shariah rulings should judge people according to their apparent states, while their secret state is entrusted to Allah.
2) الحساب يوم الجزاء يكون علىٰ ما أخفىٰ العبد من سريرته؛ فإن كانت حسنة فحسن، وإن كانت شراً فجزاؤه من جنس عمله.
2) On the Day of Recompense, one will be reckoned according to the intentions he hid within himself, if they are good, he will have good things, and if they are evil, he will be recompensed accordingly.
3) المحبوب المقرب من أهل الإيمان من حَسُن عمله وأظهر الخير.
3) The one endeared and favored by the believers is the one whose deeds are good and displays what is good.