قالَ الله تعالىٰ: {وَتَحسَبُونَهُۥ هَيِّنا وَهُوَ عِندَ ٱللَّهِ عَظِيمٞ} [النور: 15] ، وقالَ تعالىٰ: {إِنَّ رَبَّكَ لَبِٱلمِرصَادِ} [الفجر: 14].
Allah Almighty says: {And you think it is insignificant, while it is tremendous in the sight of Allah.} [An-Nūr: 15] He also says: {Indeed, your Lord is observing everything.} [Al-Fajr: 14]
1/588 ــ وعن النُّعمانِ بنِ بَشيرٍ رضي الله عنهما قال: سَمِعْتُ رسُولَ الله صلى الله عليه وسلم يقُولُ: «إنَّ الحَلاَلَ بيِّنٌ، وإنَّ الحَرَامَ بيِّنٌ، وَبَيْنَهُما مُشْتَبِهاتٌ لاَ يَعْلَمُهُنَّ كَثِيرٌ مِنَ النَّاسِ، فَمَنِ اتَّقىٰ الشُّبهاتِ اسْتَبْرَأَ لِدِينِهِ وعِرْضِهِ، وَمَنْ وَقَعَ في الشُّبهاتِ وَقَعَ في الحَرامِ، كالرَّاعِي يَرْعىٰ حَوْلَ الحِمَىٰ يُوشِكُ أَنْ يَرْتَعَ فيهِ، أَلاَ وإنَّ لِكُلِّ مَلِكٍ حِمىٰ، أَلاَ وإنَّ حِمَىٰ الله مَحَارِمُهُ، أَلاَ وإنَّ في الجَسَدِ مُضْغَةً، إذا صَلَحَت صَلَحَ الجَسَدُ كُلُّهُ، وَإذا فَسَدَتْ فَسَدَ الجَسَدُ كُلُّهُ، أَلا وَهِيَ القَلْبُ». متفقٌ عليه. وروَياهُ مِنْ طُرقٍ بألْفاظٍ مُتَقارِبةٍ.
588/1 - Al-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “The lawful is clear, and the unlawful is clear, and there are matters between them that are doubtful and not many people know of them. Whoever avoids the doubtful matters saves their religion and honor from being blamed, but whoever indulges in the doubtful matters falls into unlawful matters. It is like a shepherd herding his sheep close to a restricted area; they are liable to trespass into it at any moment. Beware, every king has a restricted area, and the restricted area of Allah is His prohibitions. Beware, in the body there is a piece of flesh, if it is upright, the rest of the body follows, and if it is corrupted, the rest of the body follows. This piece of flesh is the heart.” [Narrated by Al-Bukhāri and Muslim]
مشتبهات: مشكلات، لما فيها من شبه الحلال والحرام.
Doubtful matters: confusing, because it is unclear whether they are lawful or unlawful.
الحمىٰ: المكان الذي يحوطه أحاد من الناس، لئلا يقربه أحد.
Restricted area: This is a place enclosed and guarded to prevent anyone from approaching.
مضغة: قطعة من اللحم صغيرة بقدر ما يمضغه الإنسان.
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1) مُحرَّمات الشريعة حُفظت بسياج محكم؛ لئلا يقع الناس في انتهاكها، فلكل مُحرَّم موانع تمنع من الوصول إليه.
1) The prohibitions under the Shariah are protected by a tight fence, lest people fall into them. Each prohibition is surrounded by barriers that block access to it.
2) من اشتبه عليه أمر ديني فليتركه؛ لأن ذلك أحوط لدينه.
2) Whoever feels confused about some religious matter should leave it out of erring on the side of caution.
3) الحث علىٰ العلم، والوصية به؛ فإنه نور يبصر به العبد حقائق الأشياء، التي لا تظهر لكثير من الناس. «والعلم أن تأتيك الرخصة من عالم، وأما التشديد فيحسنه كل الناس».
3) We are urged and instructed to seek knowledge, for it is a light through which we can see the truths that are unclear to many people. Sufyaan al-Thawri said: “Knowledge is that a scholar grants you a proper concession. As for giving the strictest opinion, anybody can do that well.”
4) صلاح العبد وفساده متوقف علىٰ القلب، فعلىٰ المسلم أن يعتني بصلاح قلبه، وذلك بتقوىٰ الله؛ في دوام طاعته، واجتنباب معصيته.
4) A person’s righteousness or wickedness rests upon his heart. So, a Muslim should be careful to reform his heart, which can be achieved by fearing Allah Almighty in terms of constantly observing His commands and prohibitions.
2/589 ــ وعن أنسٍ رضي الله عنه أنَّ النَّبيَّ صلى الله عليه وسلم، وَجَدَ تَمْرةً في الطَّرِيق، فقالَ: «لَوْلا أنَّي أَخَافُ أَنْ تكُونَ مِنَ الصَّدَقَةِ لأَكَلْتُها». متفقٌ عليه.
589/2 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) came across a date on his way so he said: “Were it not for my fear that it could be from charity, I would eat it.” [Narrated by Al-Bukhāri and Muslim]
1) من خصائص النَّبيِّ صلى الله عليه وسلم وأهل بيته تحريم الصدقة عليهم، لأن الصدقة أوساخ الناس.
1) One of the characteristics of the Prophet (may Allah’s peace and blessings be upon him) and his household is that charity is forbidden for them, since charity is regarded as the impurities of people.
2) تغليب الورع لمن اشتبه عليه حكم شيء، فالمستحب في حقه تركه والابتعاد عنه.
2) It is recommended for a person feeling doubt about something to let his sense of God-fearing prevail and leave that thing.
3/590 ــ وعن النَّوَّاسِ بنِ سَمعانَ رضي الله عنه قالَ: عَنِ النَّبيِّ صلى الله عليه وسلم «البِرُّ حُسنُ الخُلُقِ، وَالإثمُ ما حاكَ في نَفْسِكَ، وكَرِهْتَ أَنْ يَطَّلعَ عَلَيْهِ النَّاسُ». رواهُ مسلم.
590/3 - Al-Nawwās ibn Sam‘ān (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Righteousness is good character, and sin is what wavers in your heart and you hate that people know about it.” [Narrated by Muslim]
«حَاكَ» بالحاءِ المهملةِ والكافِ، أَيْ: تَرَدَّدَ فيهِ.
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1) للإثم علامتان: أن يتردد في النفس ويتحرج منه، وأن يكره اطلاع الناس عليه.
1) A sin has two signs: that it wavers in one’s heart and gives him feelings of unease, and that he dislikes that people should know about it.
2) ما أحدث في القلب شعوراً بالتردد، هل يُفعل أو لا؟ فالورع والتقوىٰ ترك ذلك.
2) What should a person do regarding something that causes suspicion within his heart? God-fearing and piety dictate that he keeps away from it.
4/591 ــ وعن وابصةَ بن معبدٍ رضي الله عنه قال: أتَيْتُ رسُولَ الله صلى الله عليه وسلم ، فقال: «جِئْتَ تَسْأَلُ عَنِ البِرِّ؟» قلت: نعم، فقال: « اسْتَفْتِ قَلْبَكَ، البِرُّ مَا اطْمَأَنـَّتْ إلَيْهِ النَّفْسُ، واطْمَأَنَ إلَيْهِ القَلْبُ، والإثمُ ما حاكَ في النَّفْسِ وتَرَدَّدَ في الصَّدْرِ، وإنْ أَفْتَاكَ النَّاسُ وَأَفْتَوكَ». حديثٌ حسن، رواهُ أحمدُ، والدَّارمِيُّ في «مُسْنَدَيْهِمَا».
591/4 - Wābisah ibn Ma‘bad (may Allah be pleased with him) reported: “I went to the Messenger of Allah (may Allah’s peace and blessings be upon him) and he asked me: ‘Have you come to inquire about piety?’ I said: ‘Yes.’ He said: ‘Ask your heart regarding it. Piety is what the soul feels reassured about and the heart feels comfort in, and sin is what causes doubts and perturbs the heart, even if people give you verdicts again and again (in its favor).’” [Narrated by Ahmad and Al-Dārimi in their Musnads]
1) استفت قلبك، هو: خطاب لصاحب القلب السليم، المعافىٰ من الشهوات المحرمة، والأفكار الرديئة.
1) “Ask your heart” is addressed to those with sound hearts which are free from unlawful lusts and evil ideas.
2) فهم التعريف النبوي المبارك للبِرِّ والإثم. وهذا من أحسن التعاريف وأجمعها.
2) Understanding the Prophet’s definition of piety and sin, which is one of the best and most comprehensive definitions.
5/592 ــ وعن أبي سِرْوَعَةَ ـ بكسر السين المهملة وفتحِها ـ عُقْبة بن الحارِثِ رضي الله عنه أَنَّهُ تَزَوَّجَ ابْنَةً لأبي إهاب بنِ عَزِيزٍ، فَأَتَتْهُ امْرَأَةٌ، فقالَتْ: إنِّي قَد أَرْضَعْتُ عُقْبَةَ وَالَّتي قَدْ تَزَوَّجَ بها، فقالَ لَها عُقْبَةُ: ما أَعْلَمُ أَنَّك أَرْضَعْتِني، ولا أخْبَرْتِني. فَرَكِبَ إلىٰ رَسُولِ الله صلى الله عليه وسلم بِالمَدِينَةِ، فَسَأَلَهُ، فقال رَسُولُ الله صلى الله عليه وسلم: «كَيْفَ، وَقَدْ قِيلَ؟!» فَفَارَقَهَا عُقْبَةُ، ونكَحَتْ زَوْجاً غَيرَهُ. رواه البخاري.
592/5 - Abu Sirwa‘ah ‘Uqbah ibn al-Hārith (may Allah be pleased with him) reported that he married the daughter of Abu Ihāb ibn ‘Azīz, then a woman came to him and said: “I suckled ‘Uqbah and the woman he married.” ‘Uqbah said to her: “I do not know that you suckled me, and you did not inform me.” So he rode to the Prophet in Madīnah and asked him about it. The Prophet said: “How (can you keep your wife) after it has been said (that both of you were suckled by the same woman)?” So ‘Uqbah divorced her and she married another husband. [Narrated by Al-Bukhāri]
«إهَابٌ» بكسرِ الهمزة، وَ«عَزِيزٌ» بفتح العين وبزاي مكرَّرة.
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1) شهادة المُرضِع علىٰ من أرضعته كافية في إثبات الرضاعة.
1) A woman’s testimony that she has suckled a person is sufficient proof to confirm it.
2) يُوصَىٰ من خفي عليه حكم أو اشتبه عليه أن يسأل أهل العلم.
2) A person who is unaware or uncertain about some ruling is required to refer to the scholars.
3) علىٰ العبد أن يحتاط لحفظ دينه. فقد قال صلى الله عليه وسلم: «خير دينكم الورع». رواه الحاكم في المستدرك.
3) A person should be cautious to preserve his religion. The Prophet (may Allah’s peace and blessings be upon him) said: “The best of your religion is piety.” [Narrated by Al-Hākim]
الرضاع المحرِّم هو ما اجتمع فيه شروط:
Suckling that causes non-marriageability is that which meets the following conditions:
1) أن يكون اللَّبَن من آدمية، لقوله تعالىٰ: {وَأُمَّهَٰتُكُمُ ٱلَّٰتِيٓ أَرضَعنَكُم}.
1) The milk comes from a woman; Allah Almighty said: {And your [milk] mothers who nursed you}
2) أن يكون عدد الرضاع خمس رضعات مشبعات فأكثر.
2) There were five full (satiating) sucklings or more.
3) أن يقع في زمن الرضاع المحرم، وهو ماقبل الفطام في الحولين.
3) The suckling takes place within the first two years before weaning.
وإذا ثبت التحريم فإنه ينتشر إلىٰ المرتضع وذريته فقط يعني: (فروعه)، أما (أصوله وحواشيه) كآبائه وإخوته وأخواته، فلا تأثير عليهم.
If non-marriageability is established, it applies to the suckled person and his progeny only, i.e. his descendants. As for his ascendants and collaterals, like his parents and siblings, it has no effect on them.
فمثلاً: أب الراضع وأخوه وأخته، لا يؤثر فيهم الرضاع.
For example, the father of the suckled child, his brother, and his sister are not affected by this suckling.
6/593 ــ وعنِ الحَسنِ بن عليٍّ رضي الله عنهما، قَاَل: حَفظْتُ مِنُ رسُولِ الله صلى الله عليه وسلم: «دَعْ مَا يرِيبُكَ إلىٰ مَا لا يرِيبُكَ». رواه الترمذي وقال: حديث حسن صحيح.
593/6 - Al-Hasan ibn ‘Ali (may Allah be pleased with him) reported: I learned this from the Prophet (may Allah’s peace and blessings be upon him): “Leave what you doubt for what you do not doubt.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
معناه: اترُكْ ما تشُكُّ فيه، وخُذْ مَا لاَ تَشُكُّ فيه.
It means: Give up what you are doubtful about and turn to what you have no doubts about.
1) لاتأخذ إلا بما تيقَّنـْته أو غلب علىٰ ظنك، وأما الشك فإنه غير معمول به في الشرع.
1) Do not act except on what you believe to be certain or most likely. As for doubt, it is not a basis for rulings in the Shariah.
2) يجب الوقوف عند المشتبهات واتقائها ليبني المؤمن أمر دينه علىٰ الأمر المعلوم.
2) The believer should stop at suspicious matters and avoid them so that he can base his religion on what is clear and certain.
7/594 ــ وعَنْ عائشةَ رضي الله عنها قالتْ: كَانَ لأبي بَكْرٍ الصِّدِّيقِ رضي الله عنه غُلامٌ يُخْرِجُ لَهُ الخَرَاجَ، وكانَ أبو بَكْرٍ يَأْكُلُ مِنْ خَرَاجِهِ، فَجَاءَ يَوماً بِشَيءٍ، فَأَكَلَ معْهُ أَبُو بَكْرٍ، فَقَالَ لَهُ الغُلامُ: تَدْرِي مَا هذا ؟ فَقَالَ أبو بكرٍ: ومَا هُوَ؟ قَالَ: كُنْتُ تَكَهَّنْتُ لإنْسانٍ في الجاهِلِيَّةِ، وَمَا أُحْسِنُ الكَهَانَةَ إلَّا أنِّي خَدَعْتُهُ، فَلَقِيَني، فَأَعْطَاني بذلِكَ هذا الَّذِي أَكَلْتَ مِنْهُ، فَأَدْخَلَ أَبُو بَكْرٍ يَدَهُ ، فَقَاءَ كُلَّ شَيْءٍ في بَطْنِهِ. رواه البخاري.
594/7 - ‘Ā’ishah (may Allah be pleased with her) reported: “Abu Bakr al-Siddīq (may Allah be pleased with him) had a slave who used to give him a portion of his daily income as the master’s share. Abu Bakr used to eat the food bought with that share. Once he brought him some food and Abu Bakr ate from it. The slave then said: ‘Do you know what the source of this is?’ Abu Bakr said: ‘What is it?’ The slave said: ‘I did some soothsaying for a man before I embraced Islam, and I was not good at soothsaying, but I deceived him. He met me and rewarded me for my work. That is the source of what you have eaten from.’ Upon hearing this, Abu Bakr inserted his hand (in his mouth) and vomited all that was in his stomach.” [Narrated by Al-Bukhāri]
«الخَراجُ»: شَيءٌ يَجْعَلُهُ السَّيِّدُ عَلىٰ عَبْدِهِ يُؤْدِّيهِ إلىٰ السَّيِّد كُلَّ يَوْم، وَبَاقي كَسبِهِ يَكُونُ لِلْعَبْدِ.
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تكهنت: عملت له كهانة، وهي ادعاء شيء من علم الغيب.
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1) أجرة الكهانة حرام، سواءٌ أكان الكاهن يحسن صنعة الكهانة أم لا؟ لأن النَّبيَّ صلى الله عليه وسلم «نهىٰ عن حُلْوان الكاهن» والأجرة علىٰ فعل الحرام حرام.
1) The wage of soothsaying is ill-gotten money, whether the soothsayer is good at this work or not. The Prophet (may Allah’s peace and blessings be upon him) forbade the earning of soothsayers. The wage for doing something unlawful is also unlawful.
2) تمام ورع أبي بكر الصديق رضي الله عنه، وحرصه علىٰ عدم دخول شيء مشتبه في جوفه. فكيف حال من يأكل ــ هو وأهل بيته ــ الحرام المقطوع في حرمته، كأموال الربا؟!.
2) It shows how perfectly God-fearing Abu Bakr was (may Allah be pleased with him) and his keenness not to let any doubtful thing into his body. How far from this is the one who eats along with his household earnings that are known for certain to be unlawful, like Riba (usurious interest)!
8/595 ــ وعن نافعٍ أَنَّ عُمَرَ بنَ الخَطَّابِ رضي الله عنه كانَ فَرَضَ للمهاجِرينَ الأوَّلينَ أربعةَ آلافٍ، وفرض لابنِهِ ثلاثة آلافٍ وخمسمائة، فقيل له: هو من المهاجرينَ، فَلِمَ نَقَصَهُ؟ فقال: إنَّمَا هَاجَرَ بِهِ أَبُوهُ. يَقُولُ: لَيْسَ هُوَ كَمَنْ هَاجَرَ بِنَفْسِهِ. رواهُ البخاري.
595/8 - Nāfi‘ reported that ‘Umar ibn al-Khattāb (may Allah be pleased with him) allocated a sum of four thousand dirhams for each of the early Muhājirūn (immigrants), but for his son, he allocated three thousand and five hundred. He was asked: “He (your son) is also from the Muhājirūn. So why did you allocate a lesser sum for him?” He said: “It was his father who took him along with him. He is not like one who emigrated by himself.” [Narrated by Al-Bukhāri]
1) بيان ورع أمير المؤمنين عمر بن الخطاب رضي الله عنه، فلم تأخذه عاطفة الأبوة في ترك الحكم بالعدل.
1) It shows the piety of the Commander of the Faithful ‘Umar ibn al-Khattāb (may Allah be pleased with him), as his emotion as a father would not drive him to act unjustly.
2) علىٰ من تولىٰ شيئاً من أمور المسلمين أن يُنزل كلَّ أحدٍ منزلته، فهذا مقام الورع والعدل.
2) A Muslim ruler or anyone in authority should treat everyone as is due. This is the attitude of pious and just people.
9/596 ــ وعن عَطيَّةَ بنِ عُرْوَةَ السَّعْدِيِّ الصَّحابيِّ رضي الله عنه قالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لا يَبْلُغُ العَبْدُ أنْ يكُونَ مِنَ المُتَّقِينَ حَتىٰ يَدَعَ مَا لا بَأْسَ بِهِ حَذَراً لِمَا بِهِ بأسٌ». رواهُ الترمذي وقال: حديث حسن[5].
596/9 - ‘Atiyyah ibn ‘Urwah al-Sa‘di (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A person does not attain the rank of the pious until he abandons what is permissible as a precaution against committing what is impermissible.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)] [5]
1) من تمام اليقين والتقوىٰ أن تدع الحلال المشتبه المتردد فيه، خوفاً من الوقوع في الحرام.
1) It is part of perfect piety and certitude to give up what is lawful but involves doubt for fearing of committing what is unlawful.
2) إذا اشتبه مباح بمحرم وجب اجتناب الجميع؛ لأن اجتناب المحرم واجب، ولايمكن اجتنابه في هذه الصورة إلا بترك الجميع.
2) If a lawful thing is mixed with an unlawful one, we should avoid it all. This is because we are required to avoid anything unlawful, which cannot be done in such a case without avoiding the entire matter.