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۞ وَإِذِ ٱبۡتَلَىٰۤ إِبۡرَ ٰهِـۧمَ رَبُّهُۥ بِكَلِمَـٰتࣲ فَأَتَمَّهُنَّۖ قَالَ إِنِّی جَاعِلُكَ لِلنَّاسِ إِمَامࣰاۖ قَالَ وَمِن ذُرِّیَّتِیۖ قَالَ لَا یَنَالُ عَهۡدِی ٱلظَّـٰلِمِینَ
قَوْلُهُ تَعالى: ﴿وإذِ ابْتَلى إبْراهِيمَ رَبُّهُ بِكَلِماتٍ فَأتَمَّهُنَّ﴾؛ اخْتَلَفَ المُفَسِّرُونَ، فَقالَ ابْنُ عَبّاسٍ: " ابْتَلاهُ بِالمَناسِكِ " . وقالَ الحَسَنُ: " ابْتَلاهُ بِقَتْلِ ولَدِهِ والكَواكِبِ " .
His, the Exalted’s, saying: {And when his Lord tested Abraham with certain words, and he fulfilled them}; the exegetes have differed. Ibn Abbas said: “He tested him with the rites.” And Al-Hasan said: “He tested him with the killing of his son and the stars.”
ورَوى طاوُوسٌ عَنِ ابْنِ عَبّاسٍ قالَ: " ابْتَلاهُ بِالطَّهارَةِ خَمْسٌ في الرَّأْسِ وخَمْسٌ في الجَسَدِ فالخَمْسَةُ في الرَّأْسِ: قَصُّ الشّارِبِ، والمَضْمَضَةُ، والِاسْتِنْشاقُ، والسِّواكُ، وفَرْقُ الرَّأْسِ؛ وفي الجَسَدِ: تَقْلِيمُ الأظْفارِ، وحَلْقُ العانَةِ، والخِتانُ، ونَتْفُ الإبْطِ، وغَسْلُ أثَرِ الغائِطِ والبَوْلِ بِالماءِ " .
And Tawus narrated from Ibn Abbas, he said: “He tested him with purification: five on the head and five on the body. The five on the head are: trimming the mustache, rinsing the mouth, sniffing water into the nose, the siwak (tooth-stick), and parting the hair of the head. And on the body: trimming the nails, shaving the pubic hair, circumcision, plucking the armpit hair, and washing the traces of feces and urine with water.”
ورُوِيَ عَنِ النَّبِيِّ ﷺ أنَّهُ قالَ: «عَشْرٌ مِنَ الفِطْرَةِ» وذَكَرَ هَذِهِ الأشْياءَ إلّا أنَّهُ قالَ مَكانَ الفَرْقِ: «إعْفاءُ اللِّحْيَةِ» ولَمْ يَذْكُرْ فِيهِ تَأْوِيلَ الآيَةِ.
And it was narrated from the Prophet ﷺ that he said: “Ten are from the fitrah,” and he mentioned these things, except that in place of parting the hair, he said: “letting the beard grow,” and he did not mention the interpretation of the verse therein.
ورَواهُ عَمّارٌ وعائِشَةُ وأبُو هُرَيْرَةَ عَلى اخْتِلافٍ مِنهم في الزِّيادَةِ والنُّقْصانِ، كَرِهْتُ الإطالَةَ بِذِكْرِ أسانِيدِها وسِياقَةِ ألْفاظِها؛ إذْ هي المَشْهُورَةُ، وقَدْ نَقَلَها النّاسُ قَوْلًا وعَمَلًا وعَرَفُوها مِن سُنَّةِ رَسُولِ اللَّهِ ﷺ وما ذُكِرَ فِيهِ مِن تَأْوِيلِ الآيَةِ مَعَ ما قَدَّمْنا مِنِ اخْتِلافِ السَّلَفِ فِيهِ فَجائِزٌ أنْ يَكُونَ اللَّهُ تَعالى ابْتَلى إبْراهِيمَ بِذَلِكَ كُلِّهِ، ويَكُونُ مُرادُ الآيَةِ جَمِيعَهُ، وأنَّ إبْراهِيمَ عَلَيْهِ السَّلامُ أتَمَّ ذَلِكَ كُلَّهُ ووَفّى بِهِ وقامَ بِهِ عَلى حَسَبِ ما أمَرَهُ اللَّهُ تَعالى بِهِ مِن غَيْرِ نُقْصانٍ؛ لِأنَّ ضِدَّ الإتْمامِ النَّقْصُ، وقَدْ أخْبَرَ اللَّهُ بِإتْمامِهِنَّ وما رُوِيَ عَنِ النَّبِيِّ ﷺ أنَّ العَشْرَ الخِصالِ في الرَّأْسِ والجَسَدِ مِنَ الفِطْرَةِ، فَجائِزٌ أنْ يَكُونَ فِيها مُقْتَدِيًا بِإبْراهِيمَ عَلَيْهِ السَّلامُ بِقَوْلِهِ تَعالى: ﴿ثُمَّ أوْحَيْنا إلَيْكَ أنِ اتَّبِعْ مِلَّةَ إبْراهِيمَ حَنِيفًا﴾ [النحل: ١٢٣] وبِقَوْلِهِ: ﴿أُولَئِكَ الَّذِينَ هَدى اللَّهُ فَبِهُداهُمُ اقْتَدِهِ﴾ [الأنعام: ٩٠] وهَذِهِ الخِصالُ قَدْ ثَبَتَتْ مِن سُنَّةِ إبْراهِيمَ عَلَيْهِ السَّلامُ ومُحَمَّدٍ ﷺ وهي تَقْتَضِي أنْ يَكُونَ التَّنْظِيفُ ونَفْيُ الأقْذارِ والأوْساخِ عَنِ الأبَدانِ والثِّيابِ مَأْمُورًا بِها.
Ammar, Aisha, and Abu Hurayrah narrated it, with some differences among them in addition and subtraction. I disliked to prolong by mentioning their chains of narration and citing their wordings, as they are well-known, and the people have transmitted them in word and deed and have known them from the Sunnah of the Messenger of Allah ﷺ. What was mentioned therein of the interpretation of the verse, along with what we have presented of the differences of the Salaf (predecessors) concerning it, it is possible that Allah the Exalted tested Abraham with all of that, and that the intent of the verse is all of it, and that Abraham, peace be upon him, completed all of that, fulfilled it, and carried it out according to what Allah the Exalted commanded him, without any deficiency. This is because the opposite of completion (itmām) is deficiency (naqs), and Allah has informed of his completion of them. And what was narrated from the Prophet ﷺ that the ten characteristics on the head and body are from the fitrah, it is possible that in this he was following the example of Abraham, peace be upon him, by His, the Exalted’s, saying: {Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining toward truth} [An-Nahl: 123] and by His saying: {Those are the ones whom Allah has guided, so from their guidance take an example} [Al-An’am: 90]. These characteristics have been established from the Sunnah of Abraham, peace be upon him, and Muhammad ﷺ, and they necessitate that cleanliness and the removal of filth and dirt from bodies and clothes are commanded.
ألا تَرى أنَّ اللَّهَ تَعالى لَمّا حَظَرَ إزالَةَ التَّفَثِ والشَّعْرِ في الإحْرامِ أمَرَ بِهِ عِنْدَ الإحْلالِ بِقَوْلِهِ: ﴿ثُمَّ لْيَقْضُوا تَفَثَهُمْ﴾ [الحج: ٢٩] ومِن نَحْوِ ذَلِكَ ما رُوِيَ عَنِ النَّبِيِّ ﷺ في غُسْلِ يَوْمِ الجُمُعَةِ «أنْ يَسْتاكَ وأنْ يَمَسَّ مِن طِيبِ أهْلِهِ» فَهَذِهِ كُلُّها خِصالٌ مُسْتَحْسَنَةٌ في العُقُولِ مَحْمُودَةٌ مُسْتَحَبَّةٌ في الأخْلاقِ والعاداتِ، وقَدْ أكَّدَها التَّوْقِيفُ مِنَ الرَّسُولِ ﷺ .
Do you not see that when Allah the Exalted forbade the removal of filth (tafath) and hair during Ihram (state of pilgrimage), He commanded it upon exiting Ihram with His saying: {Then let them complete their rites (tafathahum)} [Al-Hajj: 29]? And similar to that is what was narrated from the Prophet ﷺ regarding the ghusl (ritual bath) of Friday: “that he should use the siwak and touch some of his family’s perfume.” All of these are characteristics that are deemed good by the intellects, praiseworthy and recommended in morals and customs, and the instruction from the Messenger ﷺ has confirmed them.
وقَدْ حَدَّثَنا عَبْدُ الباقِي قالَ: حَدَّثَنا مُحَمَّدُ بْنُ عُمَرَ بْنِ حَيّانَ التَّمّارُ قالَ: حَدَّثَنا أبُو الوَلِيدِ وعَبْدُ الرَّحْمَنِ بْنُ المُبارَكِ قالا: حَدَّثَنا قُرَيْشُ بْنُ حَيّanَ العِجْلِيُّ قالَ: حَدَّثَنا سُلَيْمانُ بْنُ فَرُّوخَ أبُو واصِلٍ قالَ: أتَيْتُ أبا أيُّوبَ فَصافَحْتُهُ فَرَأى في أظْفارِي طُولًا فَقالَ: «جاءَ رَجُلٌ إلى النَّبِيِّ ﷺ يَسْألُهُ عَنْ خَبَرِ السَّماءِ، فَقالَ: يَجِيءُ أحَدُكم يَسْألُ عَنْ خَبَرِ السَّماءِ وأظْفارُهُ كَأنَّها أظْفارُ الطَّيْرِ يَجْتَمِعُ فِيها الخَباثَةُ والتَّفَثُ ؟» .
And Abd al-Baqi narrated to us, he said: Muhammad ibn Umar ibn Hayyan at-Tammar narrated to us, he said: Abu al-Walid and Abd ar-Rahman ibn al-Mubarak narrated to us, they both said: Quraysh ibn Hayyan al-Ijli narrated to us, he said: Sulayman ibn Farrukh Abu Wasil narrated to us, he said: I came to Abu Ayyub and shook his hand, and he saw length in my nails, so he said: “A man came to the Prophet ﷺ asking him about the news of the heaven, so he said: ‘One of you comes asking about the news of the heaven while his nails are like the claws of a bird, in which filth and grime gather?’”
وحَدَّثَنا عَبْدُ الباقِي قالَ: حَدَّثَنا أحْمَدُ بْنُ سَهْلِ بْنِ أيُّوبَ قالَ: حَدَّثَنا عَبْدُ المَلِكِ بْنُ مَرْوانَ الحَذّاءُ قالَ: حَدَّثَنا الضَّحّاكُ بْنُ زَيْدٍ الأهْوازِيُّ عَنْ إسْماعِيلَ بْنِ خالِدٍ عَنْ قَيْسِ بْنِ أبِي حازِمٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قالَ: قُلْنا يا رَسُولَ اللَّهِ «إنَّكَ تَهِمُ قالَ: وما لِي لا أهِمُ ورُفْغُ أحَدِكم بَيْنَ أظْفارِهِ وأنامِلِهِ» .
And Abd al-Baqi narrated to us, he said: Ahmad ibn Sahl ibn Ayyub narrated to us, he said: Abd al-Malik ibn Marwan al-Hadhdha’ narrated to us, he said: Ad-Dahhak ibn Zayd al-Ahwazi narrated to us from Isma’il ibn Khalid from Qays ibn Abi Hazim from Abdullah ibn Mas’ud, he said: We said, “O Messenger of Allah, indeed you are distracted.” He said: “And why should I not be distracted when the dirt of one of you is between his nails and his fingertips.”
وقَدْ رُوِيَ عَنْ أبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ أنَّهُ «كانَ يُقَلِّمُ أظْفارَهُ ويَقُصُّ شارِبَهُ يَوْمَ الجُمُعَةِ قَبْلَ أنْ يَرُوحَ إلى الجُمُعَةِ». وحَدَّثَنا مُحَمَّدُ بْنُ بَكْرٍ البَصْرِيُّ قالَ: حَدَّثَنا أبُو داوُدَ قالَ: حَدَّثَنا عُثْمانُ بْنُ أبِي شَيْبَةَ، عَنْ وكِيعٍ، عَنِ الأوْزاعِيِّ، عَنْ حَسّانَ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جابِرِ بْنِ عَبْدِ اللَّهِ قالَ: «أتانا رَسُولُ اللَّهِ ﷺ فَرَأى رَجُلًا شَعِثًا قَدْ تَفَرَّقَ شَعْرُهُ فَقالَ: أما كانَ يَجِدُ هَذا ما يُسَكِّنُ بِهِ شَعْرَهُ ؟ ورَأى رَجُلًا آخَرَ عَلَيْهِ ثِيابٌ وسِخَةٌ فَقالَ: أما كانَ يَجِدُ هَذا ما يَغْسِلُ بِهِ ثَوْبَهُ ؟» حَدَّثَنا عَبْدُ الباقِي قالَ: حَدَّثَنا حُسَيْنُ بْنُ إسْحاقَ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ عُقْبَةَ السَّدُوسِيُّ قالَ: حَدَّثَنا أبُو أُمَيَّةَ بْنُ يَعْلى قالَ: حَدَّثَنا هِشامُ بْنُ عُرْوَةَ، عَنْ أبِيهِ، عَنْ عائِشَةَ، قالَتْ: «خَمْسٌ لَمْ يَكُنِ النَّبِيُّ ﷺ يَدَعُهُنَّ في سَفَرٍ ولا حَضَرٍ: المِرْآةُ والمُكْحُلَةُ والمُشْطُ والمِدْرى والسِّواكِ» .
And it has been narrated from Abu Hurayrah from the Prophet ﷺ that “he used to trim his nails and cut his mustache on Friday before going to the Friday prayer.” And Muhammad ibn Bakr al-Basri narrated to us, he said: Abu Dawud narrated to us, he said: Uthman ibn Abi Shaybah narrated to us, from Waki’, from Al-Awza’i, from Hassan, from Muhammad ibn al-Munkadir, from Jabir ibn Abdullah, he said: “The Messenger of Allah ﷺ came to us and saw a disheveled man whose hair was scattered, so he said: ‘Could this man not find something with which to settle his hair?’ And he saw another man with dirty clothes on, so he said: ‘Could this man not find something with which to wash his garment?’” Abd al-Baqi narrated to us, he said: Husayn ibn Ishaq narrated to us, he said: Muhammad ibn Uqbah as-Sadusi narrated to us, he said: Abu Umayyah ibn Ya’la narrated to us, he said: Hisham ibn Urwah narrated to us, from his father, from Aisha, she said: “Five things the Prophet ﷺ would not leave, neither on a journey nor at home: the mirror, the kohl container, the comb, the hair pick, and the siwak.”
وقَدْ رُوِيَ أنَّهُ وقَّتَ في ذَلِكَ أرْبَعِينَ يَوْمًا؛ حَدَّثَنا عَبْدُ الباقِي قالَ: حَدَّثَنا الحُسَيْنُ بْنُ المُثَنّى عَنْ مُعاذٍ قالَ: حَدَّثَنا مُسْلِمُ بْنُ إبْراهِيمَ قالَ: حَدَّثَنا صَدَقَةُ الدَّقِيقِيُّ قالَ: حَدَّثَنا أبُو عِمْرانَ الجَوْنِيُّ عَنْ أنَسِ بْنِ مالِكٍ قالَ: «وقَّتَ لَنا رَسُولُ اللَّهِ ﷺ في حَلْقِ العانَةِ وقَصِّ الشّارِبِ ونَتْفِ الإبْطِ أرْبَعِينَ يَوْمًا» .
And it has been narrated that he set a time limit for that of forty days. Abd al-Baqi narrated to us, he said: Al-Husayn ibn al-Muthanna narrated to us from Mu’adh, he said: Muslim ibn Ibrahim narrated to us, he said: Sadaqah ad-Daqiqi narrated to us, he said: Abu Imran al-Jawni narrated to us from Anas ibn Malik, he said: “The Messenger of Allah ﷺ set a time for us for shaving the pubic hair, trimming the mustache, and plucking the armpit hair of forty days.”
ورُوِيَ عَنِ النَّبِيِّ ﷺ أنَّهُ كانَ يَتَنَوَّرُ؛ حَدَّثَنا عَبْدُ الباقِي قالَ: حَدَّثَنا إدْرِيسُ الحَدّادُ قالَ: حَدَّثَنا عاصِمُ بْنُ عَلِيٍّ قالَ: حَدَّثَنا كامِلُ بْنُ العَلاءِ قالَ: حَدَّثَنا حَبِيبُ بْنُ أبِي ثابِتٍ عَنْ أُمِّ سَلَمَةَ قالَتْ: «كانَ النَّبِيُّ ﷺ إذا أطْلى ولِيَ مَغابِنَهُ بِيَدِهِ» .
And it was narrated from the Prophet ﷺ that he used to use a depilatory agent. Abd al-Baqi narrated to us, he said: Idris al-Haddad narrated to us, he said: Asim ibn Ali narrated to us, he said: Kamil ibn al-Ala’ narrated to us, he said: Habib ibn Abi Thabit narrated to us from Umm Salamah, she said: “When the Prophet ﷺ applied a depilatory paste, he would tend to his private areas with his own hand.”
حَدَّثَنا عَبْدُ الباقِي: حَدَّثَنا مُطَيْرٌ: حَدَّثَنا إبْراهِيمُ بْنُ المُنْذِرِ: حَدَّثَنا مَعْنُ بْنُ عِيسى عَمَّنْ حَدَّثَهُ عَنِ ابْنِ أبِي نَجِيحٍ، عَنْ مُجاهِدٍ، عَنِ ابْنِ عَبّاسٍ قالَ: «أطْلى رَسُولُ اللَّهِ ﷺ فَطَلاهُ رَجُلٌ فَسَتَرَ عَوْرَتَهُ بِثَوْبٍ وطَلى الرَّجُلُ سائِرَ جَسَدِهِ، فَلَمّا فَرَغَ قالَ لَهُ النَّبِيُّ ﷺ: اُخْرُجْ عَنِّي ثُمَّ طَلى النَّبِيُّ ﷺ عَوْرَتَهُ بِيَدِهِ» وقَدْ رَوى حَبِيبُ بْنُ أبِي ثابِتٍ عَنْ أنَسٍ قالَ: «كانَ النَّبِيُّ ﷺ لا يَتَنَوَّرُ، فَإذا كَثُرَ شَعْرُهُ حَلَقَهُ» .
Abd al-Baqi narrated to us: Mutayr narrated to us: Ibrahim ibn al-Mundhir narrated to us: Ma’n ibn Isa narrated to us from someone who narrated to him from Ibn Abi Najih, from Mujahid, from Ibn Abbas, he said: “The Messenger of Allah ﷺ applied a depilatory paste, and a man applied it for him. He covered his private area (‘awrah) with a cloth, and the man applied the paste to the rest of his body. When he finished, the Prophet ﷺ said to him: ‘Leave me.’ Then the Prophet ﷺ applied the paste to his private area with his own hand.” And Habib ibn Abi Thabit narrated from Anas, he said: “The Prophet ﷺ did not use a depilatory agent; when his hair became abundant, he would shave it.”
وهَذا يَحْتَمِلُ أنْ يُرِيدَ بِهِ أنَّ عادَتَهُ كانَتِ الحَلْقَ، وأنَّ ذَلِكَ كانَ الأكْثَرَ الأعَمَّ لِيَصِحَّ الحَدِيثانِ، وأمّا ما ذُكِرَ مِن تَوْقِيتِ الأرْبَعِينَ في الحَدِيثِ المُتَقَدِّمِ فَجائِزٌ أنْ تَكُونَ الرُّخْصَةُ في التَّأْخِيرِ مُقَدَّرَةً بِذَلِكَ وأنَّ تَأْخِيرَها إلى ما بَعْدَ الأرْبَعِينَ مَحْظُورٌ يَسْتَحِقُّ فاعِلُهُ اللَّوْمَ لِمُخالَفَةِ السُّنَّةِ، لا سِيَّما في قَصِّ الشّارِبِ وقَصِّ الأظْفارِ.
This could possibly mean that his habit was shaving, and that this was the more frequent and general practice, so that both hadiths may be sound. As for what was mentioned of the forty-day time limit in the preceding hadith, it is possible that the dispensation for delaying is limited by that, and that delaying it beyond forty days is forbidden, for which the doer deserves blame for opposing the Sunnah, especially in trimming the mustache and trimming the nails.
قالَ أبُو بَكْرٍ ذَكَرَ أبُو جَعْفَرٍ الطَّحاوِيُّ أنَّ مَذْهَبَ أبِي حَنِيفَةَ وزُفَرَ وأبِي يُوسُفَ ومُحَمَّدٍ في شَعْرِ الرَّأْسِ والشّارِبِ أنَّ الإحْفاءَ أفْضَلُ مِنَ التَّقْصِيرِ عَنْهُ وإنْ كانَ مَعَهُ حَلْقُ بَعْضِ الشَّعْرِ؛ قالَ: وقالَ ابْنُ الهَيْثَمِ عَنْ مالِكٍ إحْفاءُ الشّارِبِ عِنْدِي مُثْلَةٌ قالَ مالِكٌ: وتَفْسِيرُ حَدِيثِ النَّبِيِّ ﷺ في إحْفاءِ الشّارِبِ الإطارُ، وكانَ يَكْرَهُ أنْ يُؤْخَذَ مِن أعْلاهُ، وإنَّما كانَ يُوَسِّعُ في الإطارِ مِنهُ فَقَطْ وذَكَرَ عَنْهُ أشْهَبُ قالَ: وسَألْتُ مالِكًا عَمَّنْ أحْفى شارِبِهِ قالَ: أرى أنْ يَوْجَعَ ضَرْبًا، لَيْسَ حَدِيثُ النَّبِيِّ ﷺ في الإحْفاءِ كانَ يَقُولُ لَيْسَ يُبْدِي حَرْفَ الشَّفَتَيْنِ الإطارُ ثُمَّ قالَ: لَمْ يَحْلِقْ شارِبَهُ، هَذِهِ بِدَعٌ تَظْهَرُ في النّاسِ، كانَ عُمَرَ إذا حَزَبَهُ أمْرٌ نَفَخَ فَجَعَلَ يَفْتِلُ شارِبَهُ.
Abu Bakr said: Abu Ja’far at-Tahawi mentioned that the madhhab (school of thought) of Abu Hanifah, Zufar, Abu Yusuf, and Muhammad regarding the hair of the head and the mustache is that shaving it off completely (ihfa’) is better than trimming it, even if it involves shaving some of the hair. He said: And Ibn al-Haytham said from Malik: “Shaving the mustache completely is, in my view, a mutilation (muthlah).” Malik said: “And the interpretation of the hadith of the Prophet ﷺ regarding ‘ihfa’ of the mustache is the frame (al-itar), and he disliked that it be taken from its upper part, but rather he would only allow for the frame of it.” Ashhab mentioned from him, he said: “And I asked Malik about one who shaves his mustache completely.” He said: “I think he should be beaten painfully. The hadith of the Prophet ﷺ about ‘ihfa’ was not - he used to say not revealing the edge of the lips is the frame.” Then he said: “He did not shave his mustache. These are innovations that appear among the people. When a matter troubled Umar, he would blow and begin to twist his mustache.”
وسُئِلَ الأوْزاعِيُّ عَنِ الرَّجُلِ يَحْلِقُ رَأْسَهُ، فَقالَ: أمّا في الحَضَرِ لا يُعْرَفُ إلّا في يَوْمِ النَّحْرِ، وهو في العُرْفِ وكانَ عَبْدَةُ بْنُ أبِي لُبابَةَ يَذْكُرُ فِيهِ فَضْلًا عَظِيمًا.
And Al-Awza’i was asked about a man shaving his head, and he said: “As for when not traveling, it is not known except on the Day of Sacrifice (Yawm an-Nahr), and it is in the custom.” And Abdah ibn Abi Lubabah used to mention a great virtue in it.
وقالَ اللَّيْثُ: لا أُحِبُّ أنْ يَحْلِقَ أحَدٌ شارِبَهُ حَتّى يَبْدُوَ الجِلْدُ، وأكْرَهُهُ؛ ولَكِنْ يَقُصُّ الَّذِي عَلى طَرَفِ الشّارِبِ، وأكْرَهُ أنْ يَكُونَ طَوِيلَ الشّارِبِ وقالَ إسْحاقُ بْنُ أبِي إسْرائِيلَ: سَألْتُ عَبْدَ المَجِيدِ بْنَ عَبْدِ العَزِيزِ بْنِ أبِي رُوادٍ عَنْ حَلْقِ الرَّأْسِ فَقالَ: أمّا بِمَكَّةَ فَلا بَأْسَ بِهِ؛ لِأنَّهُ بَلَدُ الحَلْقِ، وأمّا في غَيْرِهِ مِنَ البُلْدانِ فَلا، قالَ أبُو جَعْفَرٍ: ولَمْ نَجِدْ في ذَلِكَ عَنِ الشّافِعِيِّ شَيْئًا مَنصُوصًا؛ وأصْحابُهُ الَّذِينَ رَأيْناهم: المُزَنِيُّ والرَّبِيعُ، كانا يُحْفِيانِ شَوارِبَهُما، فَدَلَّ عَلى أنَّهُما أخَذا ذَلِكَ عَنِ الشّافِعِيِّ، وقَدْ رَوَتْ عائِشَةُ وأبُو هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ: «الفِطْرَةُ عَشْرَةٌ، مِنها قَصُّ الشّارِبِ» .
And Al-Layth said: “I do not like for anyone to shave his mustache until the skin appears, and I dislike it. But he should trim that which is on the edge of the mustache, and I dislike for the mustache to be long.” And Ishaq ibn Abi Isra’il said: “I asked Abd al-Majid ibn Abd al-Aziz ibn Abi Rawwad about shaving the head, and he said: ‘As for in Makkah, there is no harm in it, because it is the land of shaving. But as for in other lands, then no.’” Abu Ja’far said: “And we did not find anything explicitly stated from Ash-Shafi’i on that. And his companions whom we saw, Al-Muzani and Ar-Rabi’, used to shave their mustaches completely, which indicates that they took that from Ash-Shafi’i.” And Aisha and Abu Hurayrah have narrated from the Prophet ﷺ: “The fitrah is ten things, among them is trimming the mustache.”
ورَوى المُغِيرَةُ بْنُ شُعْبَةَ أنَّ «النَّبِيَّ ﷺ أخَذَ مِن شَوارِبِهِ عَلى سِواكٍ» . وهَذا جائِزٌ مُباحٌ، وإنْ كانَ غَيْرُهُ أفْضَلَ، وجائِزٌ أنْ يَكُونَ فَعَلَهُ لِعَدَمِ آلَةِ الإحْفاءِ في الوَقْتِ، ورَوى عِكْرِمَةُ عَنِ ابْنِ عَبّاسٍ قالَ: «كانَ رَسُولُ اللَّهِ ﷺ يَجُزُّ شارِبَهُ»؛ وهَذا يَحْتَمِلُ الإحْفاءَ، ورَوى عَبْدُ اللَّهِ بْنُ عُمَرَ عَنْ نافِعٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ ﷺ قالَ: «أحْفُوا الشّارِبَ وأعْفُوا اللِّحى» .
And Al-Mughirah ibn Shu’bah narrated that “the Prophet ﷺ took from his mustache upon a siwak.” This is permissible and allowed, even if something else is better. And it is possible that he did it due to the lack of a tool for complete shaving at the time. And Ikrimah narrated from Ibn Abbas, he said: “The Messenger of Allah ﷺ used to cut his mustache.” This could possibly mean shaving it completely. And Abdullah ibn Umar narrated from Nafi’ from Ibn Umar from the Prophet ﷺ, he said: “Shave the mustaches completely and let the beards grow.”
ورَوى العَلاءُ بْنُ عَبْدِ الرَّحْمَنِ عَنْ أبِيهِ عَنْ أبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ قالَ: «جُزُّوا الشَّوارِبَ وأرْخُوا اللِّحى» وهَذا يَحْتَمِلُ الإحْفاءَ أيْضًا ورَوى عُمَرُ بْنُ سَلَمَةَ عَنْ أبِيهِ عَنْ أبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ قالَ: «أحْفُوا الشَّوارِبَ وأعْفُوا اللِّحى» وهَذا يَدُلُّ عَلى أنَّ مُرادَهُ بِالخَبَرِ الأوَّلِ الإحْفاءُ، والإحْفاءُ يَقْتَضِي ظُهُورَ الجِلْدِ بِإزالَةِ الشَّعْرِ، كَما يُقالُ رِجْلٌ حافٍ، إذا لَمْ يَكُنْ في رِجْلِهِ شَيْءٌ ويُقالُ حَفِيَتْ رِجْلُهُ وحَفِيَتِ الدّابَّةُ؛ إذا أصابَ أسْفَلَ رِجْلِها وهْنٌ مِنَ الحَفاءِ قالَ: ورُوِيَ عَنْ أبِي سَعِيدٍ الخُدْرِيِّ وأبِي أُسَيْدَ ورافِعِ بْنِ خَدِيجٍ وسَهْلِ بْنِ سَعْدٍ وعَبْدِ اللَّهِ بْنِ عُمَرَ وجابِرِ بْنِ عَبْدِ اللَّهِ وأبِي هُرَيْرَةَ أنَّهم كانُوا يُحْفُونَ شَوارِبَهم وقالَ إبْراهِيمُ بْنُ مُحَمَّدِ بْنِ خَطّابٍ: رَأيْتُ ابْنَ عُمَرَ يَحْلِقُ شارِبَهُ كَأنَّهُ يَنْتِفُهُ. وقالَ بَعْضُهم: حَتّى يُرى بَياضُ الجِلْدِ.
And Al-Ala’ ibn Abd ar-Rahman narrated from his father from Abu Hurayrah from the Prophet ﷺ, he said: “Cut the mustaches and let the beards hang down.” This could also possibly mean shaving completely. And Umar ibn Salamah narrated from his father from Abu Hurayrah from the Prophet ﷺ, he said: “Shave the mustaches completely and let the beards grow.” This indicates that his intent in the first report was shaving completely. And ‘ihfa’ (shaving completely) necessitates the appearance of the skin by removing the hair, just as it is said ‘rijlun hafin’ (a bare foot) when there is nothing on his foot, and it is said ‘hafiyat rijluhu’ (his foot became sore) and ‘hafiyat ad-dabbah’ (the animal’s hoof became sore) when the bottom of its foot is afflicted with weakness from being bare. He said: And it was narrated from Abu Sa’id al-Khudri, Abu Usayd, Rafi’ ibn Khadij, Sahl ibn Sa’d, Abdullah ibn Umar, Jabir ibn Abdullah, and Abu Hurayrah that they used to shave their mustaches completely. And Ibrahim ibn Muhammad ibn Khattab said: “I saw Ibn Umar shaving his mustache as if he were plucking it.” And some of them said: “Until the whiteness of the skin could be seen.”
قالَ أبُو بَكْرٍ: ولَمّا كانَ التَّقْصِيرُ مَسْنُونًا في الشّارِبِ عِنْدَ الجَمِيعِ كانَ الحَلْقُ أفْضَلَ؛ قالَ النَّبِيُّ ﷺ: «رَحِمَ اللَّهُ المُحَلِّقِينَ» ثَلاثًا؛ ودَعا لِلْمُقَصِّرِينَ مَرَّةً، فَجَعَلَ حَلْقَ الرَّأْسِ أفْضَلَ مِنَ التَّقْصِيرِ، وما احْتَجَّ بِهِ مالِكٌ أنَّ عُمَرَ كانَ يَفْتِلُ شارِبَهُ إذا غَضِبَ فَجائِزٌ أنْ يَكُونَ كانَ يَتْرُكُهُ حَتّى يُمْكِنَ فَتْلُهُ ثُمَّ يَحْلِقُهُ كَما تَرى كَثِيرًا مِنَ النّاسِ يَفْعَلُهُ.
Abu Bakr said: And since trimming is a sunnah for the mustache according to everyone, then shaving is better. The Prophet ﷺ said: “May Allah have mercy on those who shave,” three times, and he supplicated for those who trim once. Thus, he made shaving the head better than trimming it. And as for what Malik used as evidence, that Umar used to twist his mustache when he was angry, it is possible that he would leave it until it was possible to twist it, then he would shave it, as you see many people do.
وقَوْلُهُ تَعالى: ﴿إنِّي جاعِلُكَ لِلنّاسِ إمامًا﴾ فَإنَّ الإمامَ مَن يُؤْتَمُّ بِهِ في أُمُورِ الدِّينِ مِن طَرِيقِ النُّبُوَّةِ، وكَذَلِكَ سائِرُ الأنْبِياءِ أئِمَّةٌ عَلَيْهِمُ السَّلامُ لِما ألْزَمَ اللَّهُ تَعالى النّاسَ مِنِ اتِّباعِهِمْ والِائْتِمامِ بِهِمْ في أُمُورِ دِينِهِمْ؛ فالخُلَفاءُ أئِمَّةٌ؛ لِأنَّهم رُتِّبُوا في المَحَلِّ الَّذِي يَلْزَمُ النّاسَ اتِّباعُهم وقَبُولُ قَوْلِهِمْ وأحْكامِهِمْ، والقُضاةُ والفُقَهاءُ أئِمَّةٌ أيْضًا، ولِهَذا المَعْنى الَّذِي يُصَلِّي بِالنّاسِ يُسَمّى إمامًا؛ لِأنَّ مَن دَخَلَ في صَلاتِهِ لَزِمَهُ الِاتِّباعُ لَهُ والِائْتِمامُ بِهِ.
And His, the Exalted’s, saying: {Indeed, I will make you a leader (Imam) for the people}. An Imam is one who is followed in the matters of religion by way of prophethood. Likewise, all the other prophets are Imams, peace be upon them, because of what Allah the Exalted obligated upon the people of following them and taking them as leaders in the matters of their religion. The Caliphs are Imams because they were placed in the position which necessitates that people follow them and accept their word and their rulings. The judges and the jurists are also Imams. And for this reason, the one who leads the people in prayer is called an Imam, because whoever enters into his prayer is obligated to follow him and take him as a leader.
وقالَ النَّبِيُّ ﷺ: «إنَّما جُعِلَ الإمامُ إمامًا لِيُؤْتَمَّ بِهِ؛ فَإذا رَكَعَ فارْكَعُوا، وإذا سَجَدَ فاسْجُدُوا» وقالَ: «لا تَخْتَلِفُوا عَلى إمامِكم» فَثَبَتَ بِذَلِكَ أنَّ اسْمَ الإمامَةِ مُسْتَحَقٌّ لِمَن يَلْزَمُ اتِّباعُهُ والِاقْتِداءُ بِهِ في أُمُورِ الدِّينِ أوْ في شَيْءٍ مِنها وقَدْ يُسَمّى بِذَلِكَ مَن يُؤْتَمَ بِهِ في الباطِلِ، إلّا أنَّ الإطْلاقَ لا يَتَناوَلُهُ، قالَ اللَّهُ تَعالى ﴿وجَعَلْناهم أئِمَّةً يَدْعُونَ إلى النّارِ﴾ [القصص: ٤١] فَسُمُّوا أئِمَّةً؛ لِأنَّهم أنْزَلُوهم بِمَنزِلَةِ مِن يُقْتَدى بِهِمْ في أُمُورِ الدِّينِ وإنْ لَمْ يَكُونُوا أئِمَّةً يَجِبُ الِاقْتِداءُ بِهِمْ كَما قالَ اللَّهُ تَعالى: ﴿فَما أغْنَتْ عَنْهم آلِهَتُهُمُ الَّتِي يَدْعُونَ﴾ [هود: ١٠١] وقالَ: ﴿وانْظُرْ إلى إلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عاكِفًا﴾ [طه: ٩٧] يَعْنِي في زَعْمِكَ واعْتِقادِكَ وقالَ النَّبِيُّ ﷺ: «أخْوَفُ ما أخافُ عَلى أُمَّتِي أئِمَّةٌ مُضِلُّونَ» والإطْلاقُ إنَّما يَتَناوَلُ مَن يَجِبُ الِائْتِمامُ بِهِ في دِينِ اللَّهِ تَعالى وفي الحَقِّ والهُدى.
The Prophet ﷺ said: “The Imam is only made an Imam to be followed; so when he bows, then bow, and when he prostrates, then prostrate.” And he said: “Do not differ with your Imam.” Thus it is established by that that the name of Imamate is deserved by one whom it is obligatory to follow and take as an example in the matters of religion or in some of them. And one who is followed in falsehood may be called by that name, except that the absolute term does not include him. Allah the Exalted said: {And We made them leaders inviting to the Fire} [Al-Qasas: 41]. They were called Imams because they (their followers) placed them in the position of one who is emulated in matters of religion, even though they were not Imams whom it is obligatory to emulate. This is like the saying of Allah the Exalted: {so their gods whom they invoked availed them not} [Hud: 101], and He said: {And look at your ‘god’ to which you remained devoted} [Taha: 97], meaning in your claim and your belief. And the Prophet ﷺ said: “The most fearful thing I fear for my ummah is misguiding leaders (Imams).” The absolute term only includes one whom it is obligatory to follow in the religion of Allah the Exalted and in truth and guidance.
ألا تَرى أنَّ قَوْلَهُ تَعالى: ﴿إنِّي جاعِلُكَ لِلنّاسِ إمامًا﴾ قَدْ أفادَ ذَلِكَ مِن غَيْرِ تَقْيِيدٍ، وأنَّهُ لَمّا ذَكَرَ أئِمَّةَ الضَّلالِ قَيَّدَهُ بِقَوْلِهِ ﴿يَدْعُونَ إلى النّارِ﴾ [القصص: ٤١]
Do you not see that His, the Exalted’s, saying: {Indeed, I will make you a leader for the people} has conveyed that without restriction, and that when He mentioned the leaders of misguidance, He restricted it with His saying {inviting to the Fire} [Al-Qasas: 41]?
وإذا ثَبَتَ أنَّ اسْمَ الإمامَةِ يَتَناوَلُ ما ذَكَرْناهُ، فالأنْبِياءُ عَلَيْهِمُ السَّلامُ في أعْلى رُتْبَةِ الإمامَةِ، ثُمَّ الخُلَفاءُ الرّاشِدُونَ بَعْدَ ذَلِكَ، ثُمَّ العُلَماءُ والقُضاةُ العُدُولُ ومَن ألْزَمَ اللَّهُ تَعالى الِاقْتِداءَ بِهِمْ، ثُمَّ الإمامَةُ في الصَّلاةِ ونَحْوِها، فَأخْبَرَ اللَّهُ تَعالى في هَذِهِ الآيَةِ عَنْ إبْراهِيمَ عَلَيْهِ السَّلامُ أنَّهُ جاعِلُهُ لِلنّاسِ إمامًا وأنَّ إبْراهِيمَ سَألَهُ أنْ يَجْعَلَ مِن ولَدِهِ أئِمَّةً بِقَوْلِهِ: ﴿ومِن ذُرِّيَّتِي﴾؛ لِأنَّهُ عُطِفَ عَلى الأوَّلِ فَكانَ بِمَنزِلَةِ " واجْعَلْ مِن ذُرِّيَّتِي أئِمَّةً " .
And if it is established that the name of Imamate includes what we have mentioned, then the prophets, peace be upon them, are in the highest rank of Imamate, then the Rightly-Guided Caliphs after that, then the scholars and the just judges and those whom Allah the Exalted has obligated to be emulated, then the Imamate in prayer and the like. So Allah the Exalted informed in this verse about Abraham, peace be upon him, that He is making him a leader for the people, and that Abraham asked Him to make leaders from his children with his saying: {And from my offspring}; because it is conjoined to the first part, so it was in the position of “And make leaders from my offspring.”
ويَحْتَمِلُ أنْ يُرِيدَ بِقَوْلِهِ ﴿ومِن ذُرِّيَّتِي﴾ مَسْألَتَهُ تَعْرِيفَهُ هَلْ يَكُونُ مِن ذُرِّيَّتِي أئِمَّةٌ ؟ فَقالَ تَعالى في جَوابِهِ: ﴿لا يَنالُ عَهْدِي الظّالِمِينَ﴾ فَحَوى ذَلِكَ مَعْنَيَيْنِ أنَّهُ سَيَجْعَلُ مِن ذُرِّيَّتِهِ أئِمَّةً إمّا عَلى وجْهِ تَعْرِيفِهِ ما سَألَهُ أنْ يُعَرِّفَهُ إيّاهُ، وإمّا عَلى وجْهِ إجابَتِهِ إلى ما سَألَ لِذُرِّيَّتِهِ إذا كانَ قَوْلُهُ ﴿ومِن ذُرِّيَّتِي﴾ مَسْألَتَهُ أنْ يَجْعَلَ مِن ذُرِّيَّتِهِ أئِمَّةً، وجائِزٌ أنْ يَكُونَ أرادَ الأمْرَيْنِ جَمِيعًا، وهو مَسْألَتُهُ أنْ يَجْعَلَ مِن ذُرِّيَّتِهِ أئِمَّةً وأنْ يُعَرِّفَهُ ذَلِكَ، وأنَّهُ إجابَةٌ إلى مَسْألَتِهِ؛ لِأنَّهُ لَوْ لَمْ يَكُنْ مِنهُ إجابَةٌ إلى مَسْألَتِهِ لَقالَ: " لَيْسَ في ذُرِّيَّتِكَ أئِمَّةٌ " وقالَ: " لا يَنالُ عَهْدِي مِن ذُرِّيَّتِكَ أحَدٌ " فَلَمّا قالَ: ﴿لا يَنالُ عَهْدِي الظّالِمِينَ﴾ دَلَّ عَلى أنَّ الإجابَةَ قَدْ وقَعَتْ لَهُ في أنَّ في ذُرِّيَّتِهِ أئِمَّةً، ثُمَّ قالَ: ﴿لا يَنالُ عَهْدِي الظّالِمِينَ﴾ فَأخْبَرَ أنَّ الظّالِمِينَ مِن ذُرِّيَّتِهِ لا يَكُونُونَ أئِمَّةً ولا يَجْعَلُهم مَوْضِعَ الِاقْتِداءِ بِهِمْ وقَدْ رُوِيَ عَنْ السُّدِّيِّ في قَوْلِهِ تَعالى: ﴿لا يَنالُ عَهْدِي الظّالِمِينَ﴾ أنَّهُ النُّبُوَّةَ.
And it is possible that he meant by his saying {And from my offspring} his question to be informed: “Will there be leaders from my offspring?” So He, the Exalted, said in His answer: {My covenant does not reach the wrongdoers}. This contained two meanings: that He will make leaders from his offspring, either by way of informing him of what he asked to be informed of, or by way of granting what he asked for his offspring if his saying {And from my offspring} was his request to make leaders from his offspring. And it is possible that he intended both matters together, which is his request that He make leaders from his offspring and that He inform him of that, and that it is a granting of his request. This is because if there were no granting of his request from Him, He would have said: “There are no leaders in your offspring,” and He would have said: “My covenant will not reach anyone from your offspring.” So when He said: {My covenant does not reach the wrongdoers}, it indicated that the answer had occurred for him that there would be leaders in his offspring. Then He said: {My covenant does not reach the wrongdoers}, so He informed that the wrongdoers from his offspring will not be leaders, nor will He make them a place of emulation. And it has been narrated from As-Suddi regarding His, the Exalted’s, saying: {My covenant does not reach the wrongdoers} that it is prophethood.
وعَنْ مُجاهِدٍ: أنَّهُ أرادَ أنَّ الظّالِمَ لا يَكُونُ إمامًا، وعَنِ ابْنِ عَبّاسٍ أنَّهُ قالَ: " لا يَلْزَمُ الوَفاءُ بِعَهْدِ الظّالِمِ، فَإذا عَقَدَ عَلَيْكَ في ظُلْمٍ فانْقُضْهُ " . وقالَ الحَسَنُ: " لَيْسَ لَهم عِنْدَ اللَّهِ عَهْدٌ يُعْطِيهِمْ عَلَيْهِ خَيْرًا في الآخِرَةِ " .
And from Mujahid: that He meant that a wrongdoer cannot be an Imam. And from Ibn Abbas that he said: “It is not binding to fulfill the covenant of a wrongdoer, so if he makes a contract with you in wrongdoing, then break it.” And Al-Hasan said: “They have no covenant with Allah by which He will give them good in the Hereafter.”
قالَ أبُو بَكْرٍ جَمِيعُ ما رُوِيَ مِن هَذِهِ المَعانِي يَحْتَمِلُهُ اللَّفْظُ، وجائِزٌ أنْ يَكُونَ جَمِيعُهُ مُرادًا لِلَّهِ تَعالى، وهو مَحْمُولٌ عَلى ذَلِكَ عِنْدَنا، فَلا يَجُوزُ أنْ يَكُونَ الظّالِمُ نَبِيًّا ولا خَلِيفَةً لِنَبِيٍّ ولا قاضِيًا، ولا مَن يَلْزَمُ النّاسَ قَبُولُ قَوْلِهِ في أُمُورِ الدِّينِ مِن مُفْتٍ أوْ شاهِدٍ أوْ مُخْبِرٍ عَنِ النَّبِيِّ ﷺ خَبَرًا فَقَدْ أفادَتِ الآيَةُ أنَّ شَرْطَ جَمِيعِ مَن كانَ في مَحَلِّ الِائْتِمامِ بِهِ في أمْرِ الدِّينِ العَدالَةُ والصَّلاحُ، وهَذا يَدُلُّ أيْضًا عَلى أئِمَّةَ الصَّلاةِ يَنْبَغِي أنْ يَكُونُوا صالِحِينَ غَيْرَ فُسّاقٍ ولا ظالِمِينَ لِدَلالَةِ الآيَةِ عَلى شَرْطِ العَدالَةِ لِمَن نُصِبَ مَنصِبَ الِائْتِمامِ بِهِ في أُمُورِ الدِّينِ؛ لِأنَّ عَهْدَ اللَّهِ هو أوامِرُهُ، فَلَمْ يُجْعَلْ قَبُولُهُ عَنِ الظّالِمِينَ مِنهم وهو ما أوْدَعَهم مِن أُمُورِ دِينِهِ وأجازَ قَوْلَهم فِيهِ وأمَرَ النّاسَ بِقَبُولِهِ مِنهم والِاقْتِداءِ بِهِمْ فِيهِ.
Abu Bakr said: All of what has been narrated of these meanings is possible for the wording to bear, and it is possible that all of it is intended by Allah the Exalted, and it is understood as such according to us. So it is not permissible for a wrongdoer to be a prophet, nor a successor to a prophet, nor a judge, nor one whose word people are obligated to accept in matters of religion, such as a mufti, a witness, or one who reports a narration from the Prophet ﷺ. The verse has indicated that the condition for all who are in a position to be followed in a matter of religion is justice (‘adalah) and righteousness (salah). This also indicates that the leaders of prayer should be righteous, not open sinners (fussaq) nor wrongdoers, due to the verse’s indication of the condition of justice for one who is appointed to a position of being followed in matters of religion. This is because the covenant of Allah is His commands, so He did not make its acceptance from the wrongdoers among them, which is what He entrusted them with of the matters of His religion, and permitted their word in it, and commanded the people to accept it from them and to emulate them in it.
ألا تَرى إلى قَوْلُهُ تَعالى: ﴿ألَمْ أعْهَدْ إلَيْكم يا بَنِي آدَمَ أنْ لا تَعْبُدُوا الشَّيْطانَ إنَّهُ لَكم عَدُوٌّ مُبِينٌ﴾ [يس: ٦٠] يَعْنِي أُقَدِّمُ إلَيْكُمُ الأمْرَ بِهِ؛ وقالَ تَعالى: ﴿الَّذِينَ قالُوا إنَّ اللَّهَ عَهِدَ إلَيْنا﴾ [آل عمران: ١٨٣] ومِنهُ عَهْدُ الخُلَفاءِ إلى أُمَرائِهِمْ وقُضاتِهِمْ إنَّما هو ما يَتَقَدَّمُ بِهِ إلَيْهِمْ لِيَحْمِلُوا النّاسَ عَلَيْهِ ويَحْكُمُوا بِهِ فِيهِمْ؛ وذَلِكَ لِأنَّ عَهْدَ اللَّهِ إذا كانَ إنَّما هو أوامِرُهُ لَمْ يَخْلُ قَوْلُهُ: ﴿لا يَنالُ عَهْدِي الظّالِمِينَ﴾ مِن أنْ يُرِيدَ أنَّ الظّالِمِينَ غَيْرُ مَأْمُورِينَ أوْ أنَّ الظّالِمِينَ لا يَجُوزُ أنْ يَكُونُوا بِمَحَلِّ مَن يُقْبَلُ مِنهم أوامِرُ اللَّهِ تَعالى وأحْكامُهُ ولا يُؤْمَنُونَ عَلَيْها؛ فَلَمّا بَطَلَ الوَجْهُ الأوَّلُ لِاتِّفاقِ المُسْلِمِينَ عَلى أنَّ أوامِرَ اللَّهِ تَعالى لازِمَةٌ لِلظّالِمِينَ كَلُزُومِها لِغَيْرِهِمْ وأنَّهم إنَّما اسْتَحَقُّوا سِمَةَ الظُّلْمِ لِتَرْكِهِمْ أوامِرَ اللَّهِ، ثَبَتَ الوَجْهُ الآخَرُ وهو أنَّهم غَيْرُ مُؤْتَمَنِينَ عَلى أوامِرِ اللَّهِ تَعالى وغَيْرُ مُقْتَدًى بِهِمْ فِيها، فَلا يَكُونُونَ أئِمَّةً في الدِّينِ، فَثَبَتَ بِدَلالَةِ هَذِهِ الآيَةِ بُطْلانُ إمامَةِ الفاسِقِ وأنَّهُ لا يَكُونُ خَلِيفَةً، وأنَّ مَن نَصَّبَ نَفْسَهُ في هَذا المَنصِبِ وهو فاسِقٌ لَمْ يَلْزَمِ النّاسَ اتِّباعُهُ ولا طاعَتُهُ.
Do you not see His, the Exalted’s, saying: {Did I not enjoin upon you, O children of Adam, that you not worship Satan - indeed, he is to you a clear enemy} [Ya-Sin: 60], meaning, I present to you the command for it. And He, the Exalted, said: {Those who said, “Indeed, Allah has taken our promise…”} [Aal ‘Imran: 183]. And from this is the covenant of the Caliphs to their governors and judges, which is only what he presents to them so that they may compel the people upon it and judge by it among them. That is because if the covenant of Allah is only His commands, then His saying: {My covenant does not reach the wrongdoers} is not devoid of meaning either that the wrongdoers are not commanded, or that it is not permissible for wrongdoers to be in a position where the commands of Allah the Exalted and His rulings are accepted from them, nor are they entrusted with them. When the first possibility was nullified by the consensus of the Muslims that the commands of Allah the Exalted are binding upon the wrongdoers just as they are binding upon others, and that they only deserved the attribute of wrongdoing for their abandonment of Allah’s commands, the other possibility is established, which is that they are not to be trusted with the commands of Allah the Exalted and are not to be emulated in them. Thus, they cannot be Imams in the religion. So the invalidity of the Imamate of the open sinner (fasiq) is established by the indication of this verse, and that he cannot be a Caliph, and that whoever appoints himself to this position while being an open sinner, it is not binding on the people to follow him or obey him.
وكَذَلِكَ قالَ النَّبِيُّ ﷺ: «لا طاعَةَ لِمَخْلُوقٍ في مَعْصِيَةِ الخالِقِ» . ودَلَّ أيْضًا عَلى أنَّ الفاسِقَ لا يَكُونُ حاكِمًا، وأنَّ أحْكامَهُ لا تَنْفُذُ إذا ولِيَ الحُكْمَ، وكَذَلِكَ لا تُقْبَلُ شَهادَتُهُ ولا خَبَرُهُ إذا أخْبَرَ عَنِ النَّبِيِّ ﷺ ولا فُتْياهُ إذا كانَ مُفْتِيًا، وأنَّهُ لا يُقَدَّمُ لِلصَّلاةِ، وإنْ كانَ لَوْ قُدِّمَ واقْتَدى بِهِ مُقْتَدٍ كانَتْ صَلاتُهُ ماضِيَةً فَقَدْ حَوى قَوْلُهُ: ﴿لا يَنالُ عَهْدِي الظّالِمِينَ﴾ هَذِهِ المَعانِيَ كُلَّها ومِنَ النّاسِ مَن يَظُنُّ أنَّ مَذْهَبَ أبِي حَنِيفَةَ تَجْوِيزُ إمامَةِ الفاسِقِ وخِلافَتِهِ وأنَّهُ يُفَرِّقُ بَيْنَهُ وبَيْنَ الحاكِمِ فَلا يُجِيزُ حُكْمَهُ، وذُكِرَ ذَلِكَ عَنْ بَعْضِ المُتَكَلِّمِينَ وهو المُسَمّى زُرْقانَ وقَدْ كَذَبَ في ذَلِكَ وقالَ بِالباطِلِ، ولَيْسَ هو أيْضًا مِمَّنْ تُقْبَلُ حِكايَتُهُ ولا فَرْقَ عِنْدَ أبِي حَنِيفَةَ بَيْنَ القاضِي وبَيْنَ الخَلِيفَةِ في أنَّ شَرْطَ كُلِّ واحِدٍ مِنهُما العَدالَةُ، وأنَّ الفاسِقَ لا يَكُونُ خَلِيفَةً ولا يَكُونُ حاكِمًا؛ كَما لا تُقْبَلُ شَهادَتُهُ ولا خَبَرُهُ لَوْ رَوى خَبَرًا عَنِ النَّبِيِّ ﷺ وكَيْفَ يَكُونُ خَلِيفَةً ورِوايَتُهُ غَيْرُ مَقْبُولَةٍ وأحْكامُهُ غَيْرُ نافِذَةٍ وكَيْفَ يَجُوزُ أنْ يُدْعى ذَلِكَ عَلى أبِي حَنِيفَةَ وقَدْ أكْرَهَهُ ابْنُ هُبَيْرَةَ في أيّامِ بَنِي أُمَيَّةَ عَلى القَضاءِ وضَرَبَهُ فامْتَنَعَ مِن ذَلِكَ وحُبِسَ فَلَجَّ ابْنُ هُبَيْرَةَ وجَعَلَ يَضْرِبُهُ كُلَّ يَوْمٍ أسْواطًا.
Likewise, the Prophet ﷺ said: “There is no obedience to a creature in disobedience of the Creator.” It also indicated that an open sinner cannot be a ruler, and that his rulings are not executed if he assumes rule. Likewise, his testimony is not accepted, nor his report if he reports from the Prophet ﷺ, nor his fatwa if he is a mufti, and that he is not put forward for prayer, although if he were put forward and someone followed him in prayer, his prayer would be valid. So His saying: {My covenant does not reach the wrongdoers} has encompassed all of these meanings. And among the people are those who think that the madhhab of Abu Hanifah is the permissibility of the Imamate and Caliphate of an open sinner, and that he differentiates between him and a judge, thus not permitting his ruling. This was mentioned from one of the theologians named Zurqan, and he has lied in that and spoken falsehood. He is also not one whose account is accepted. There is no difference according to Abu Hanifah between a judge and a Caliph in that the condition for each of them is justice, and that an open sinner cannot be a Caliph nor a ruler, just as his testimony is not accepted nor his report if he were to narrate a report from the Prophet ﷺ. How can he be a Caliph when his narration is not accepted and his rulings are not executed? And how is it permissible to claim that about Abu Hanifah when Ibn Hubayrah, in the days of the Umayyads, forced him to be a judge and beat him, but he refused that and was imprisoned. Ibn Hubayrah persisted and began to flog him every day.
فَلَمّا خِيفَ عَلَيْهِ قالَ لَهُ الفُقَهاءُ: فَتَوَلَّ شَيْئًا مِن أعْمالِهِ أيَّ شَيْءٍ كانَ حَتّى يَزُولَ عَنْكَ هَذا الضَّرْبُ فَتَوَلّى لَهُ عَدَّ أحْمالِ التِّبْنِ الَّذِي يَدْخُلُ، فَخَلّاهُ، ثُمَّ دَعاهُ المَنصُورُ إلى مِثْلِ ذَلِكَ فَأبى، فَحَبَسَهُ حَتّى عَدَّ لَهُ اللَّبِنَ الَّذِي كانَ يُضْرَبُ لِسُورِ مَدِينَةِ بَغْدادَ وكانَ مَذْهَبُهُ مَشْهُورًا في قِتالِ الظَّلَمَةِ وأئِمَّةِ الجَوْرِ، ولِذَلِكَ قالَ الأوْزاعِيُّ: " احْتَمَلْنا أبا حَنِيفَةَ عَلى كُلِّ شَيْءٍ حَتّى جاءَنا بِالسَّيْفِ يَعْنِي قِتالَ الظَّلَمَةِ فَلَمْ نَحْتَمِلْهُ، وكانَ مِن قَوْلِهِ: وُجُوبُ الأمْرِ بِالمَعْرُوفِ والنَّهْيِ عَنِ المُنْكَرِ فَرْضٌ بِالقَوْلِ، فَإنْ لَمْ يُؤْتَمَرْ لَهُ فَبِالسَّيْفِ، عَلى ما رُوِيَ عَنِ النَّبِيِّ ﷺ .
When it was feared for his life, the jurists said to him: “So take charge of some of his works, whatever it may be, so that this beating ceases from you.” So he took charge for him of counting the loads of straw that entered, so he released him. Then Al-Mansur called him to something similar, but he refused, so he imprisoned him until he counted for him the bricks that were being made for the wall of the city of Baghdad. And his madhhab was famous in fighting the oppressors and the leaders of tyranny. For that reason, Al-Awza’i said: “We tolerated Abu Hanifah in everything until he came to us with the sword” - meaning fighting the oppressors - “then we could not tolerate him.” And it was from his saying: “The obligation of enjoining the good and forbidding the evil is an obligation by word. If one is not obeyed, then by the sword,” according to what was narrated from the Prophet ﷺ.
وسَألَهُ إبْراهِيمُ الصّائِغُ وكانَ مِن فُقَهاءِ أهْلِ خُراسانَ ورُواةِ الأخْبارِ ونُسّاكِهِمْ عَنِ الأمْرِ بِالمَعْرُوفِ والنَّهْيِ عَنِ المُنْكَرِ، فَقالَ: " هو فَرْضٌ " وحَدَّثَهُ بِحَدِيثٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبّاسٍ، أنَّ النَّبِيَّ ﷺ قالَ: «أفْضَلُ الشُّهَداءِ حَمْزَةُ بْنُ عَبْدِ المُطَّلِبِ، ورَجُلٌ قامَ إلى إمامٍ جائِرٍ فَأمَرَهُ بِالمَعْرُوفِ ونَهاهُ عَنِ المُنْكَرِ فَقُتِلَ» . فَرَجَعَ إبْراهِيمُ إلى مَرْوَ وقامَ إلى أبِي مُسْلِمٍ صاحِبِ الدَّوْلَةِ فَأمَرَهُ ونَهاهُ وأنْكَرَ عَلَيْهِ ظُلْمَهُ وسَفْكَهُ الدِّماءَ بِغَيْرِ حَقٍّ، فاحْتَمَلَهُ مِرارًا ثُمَّ قَتَلَهُ.
Ibrahim as-Sa’igh, who was one of the jurists of the people of Khurasan, narrators of reports, and their ascetics, asked him about enjoining the good and forbidding the evil. He said: “It is an obligation.” And he narrated to him a hadith from Ikrimah from Ibn Abbas, that the Prophet ﷺ said: “The best of martyrs is Hamzah ibn Abd al-Muttalib, and a man who stood up to a tyrannical leader, enjoined good upon him and forbade evil from him, and was killed.” So Ibrahim returned to Marw and stood up to Abu Muslim, the founder of the state, and enjoined and forbade him, and condemned his oppression and his shedding of blood without right. He tolerated him several times, then killed him.
وقَضِيَّتُهُ في أمْرِ زَيْدِ بْنِ عَلِيٍّ مَشْهُورَةٌ وفي حَمْلِهِ المالَ إلَيْهِ وفُتْياهُ النّاسَ سِرًّا في وُجُوبِ نُصْرَتِهِ والقِتالِ مَعَهُ وكَذَلِكَ أمْرُهُ مَعَ مُحَمَّدٍ وإبْراهِيمَ ابْنَيْ عَبْدِ اللَّهِ بْنِ حَسَنٍ، وقالَ لِأبِي إسْحاقَ الفَزارِيِّ حِينَ قالَ لَهُ: لِمَ أشَرْتَ عَلى أخِي بِالخُرُوجِ مَعَ إبْراهِيمَ حَتّى قُتِلَ ؟ قالَ: مَخْرَجُ أخِيكَ أحَبُّ إلَيَّ مِن مَخْرَجِكَ " .
And his case in the matter of Zayd ibn Ali is famous, and in his carrying of wealth to him and his secret fatwa to the people on the obligation of supporting him and fighting with him. Likewise was his affair with Muhammad and Ibrahim, the two sons of Abdullah ibn Hasan. And he said to Abu Ishaq al-Fazari when he said to him: “Why did you advise my brother to go out with Ibrahim until he was killed?” He said: “Your brother’s going out is more beloved to me than your going out.”
وكانَ أبُو إسْحاقَ قَدْ خَرَجَ إلى البَصْرَةِ، وهَذا إنَّما أنْكَرَهُ عَلَيْهِ أغْمارُ أصْحابِ الحَدِيثِ الَّذِينَ بِهِمْ فُقِدَ الأمْرُ بِالمَعْرُوفِ والنَّهْيُ عَنِ المُنْكَرِ حَتّى تَغَلَّبَ الظّالِمُونَ عَلى أُمُورِ الإسْلامِ، فَمَن كانَ هَذا مَذْهَبَهُ في الأمْرِ بِالمَعْرُوفِ والنَّهْيِ عَنِ المُنْكَرِ كَيْفَ يَرى إمامَةَ الفاسِقِ ؟ فَإنَّما جاءَ غَلَطُ مَن غَلِطَ في ذَلِكَ، إنْ لَمْ يَكُنْ تَعَمَّدَ الكَذِبَ مِن جِهَةِ قَوْلِهِ وقَوْلِ سائِرِ مَن يَعْرِفُ قَوْلَهُ مِنَ العِراقِيِّينَ، أنَّ القاضِيَ إذا كانَ عَدْلًا في نَفْسِهِ فَوَلِي القَضاءَ مِن قِبَلِ إمامٍ جائِرٍ أنَّ أحْكامَهُ نافِذَةٌ وقَضاياهُ صَحِيحَةٌ وأنَّ الصَّلاةَ خَلْفَهم جائِزَةٌ مَعَ كَوْنِهِمْ فُسّاقًا وظَلَمَةً، وهَذا مَذْهَبٌ صَحِيحٌ ولا دَلالَةَ فِيهِ عَلى أنَّ مِن مَذْهَبِهِ إمامَةَ الفاسِقِ، وذَلِكَ لِأنَّ القاضِيَ إذا كانَ عَدْلًا فَإنَّما يَكُونُ قاضِيًا بِأنْ يُمْكِنَهُ تَنْفِيذُ الأحْكامِ وكانَتْ لَهُ يَدٌ وقُدْرَةٌ عَلى مَنِ امْتَنَعَ مِن قَبُولِ أحْكامِهِ حَتّى يُجْبِرَهُ عَلَيْها، ولا اعْتِبارَ في ذَلِكَ بِمَن ولّاهُ؛ لِأنَّ الَّذِي ولّاهُ إنَّما هو بِمَنزِلَةِ سائِرِ أعْوانِهِ.
And Abu Ishaq had gone out to Basra. This was only condemned against him by the ignorant ones of the people of Hadith, through whom enjoining the good and forbidding the evil was lost until the oppressors prevailed over the affairs of Islam. So whoever has this as his madhhab in enjoining the good and forbidding the evil, how can he hold the view of the Imamate of an open sinner? The error of whoever erred in that, if he did not intentionally lie, came from the direction of his saying, and the saying of all other Iraqis who know his saying, that if a judge is just in himself and is appointed to the judiciary by a tyrannical leader, his rulings are executed and his judgments are sound, and that prayer behind them is permissible despite them being open sinners and oppressors. This is a sound madhhab and there is no indication in it that his madhhab is the Imamate of an open sinner. That is because if the judge is just, he only becomes a judge by being able to execute rulings and having a hand and power over whoever refuses to accept his rulings, so that he can compel him to them. And there is no consideration in that for who appointed him, because the one who appointed him is only in the position of the rest of his aides.
ولَيْسَ شَرْطُ أعْوانِ القاضِي أنْ يَكُونُوا عُدُولًا؛ ألا تَرى أنَّ أهْلَ بَلَدٍ لا سُلْطانَ عَلَيْهِمْ لَوِ اجْتَمَعُوا عَلى الرِّضا بِتَوْلِيَةِ رَجُلٍ عَدْلٍ مِنهُمُ القَضاءَ حَتّى يَكُونُوا أعْوانًا لَهُ عَلى مَنِ امْتَنَعَ مِن قَبُولِ أحْكامِهِ لَكانَ قَضاؤُهُ نافِذًا وإنْ لَمْ يَكُنْ لَهُ وِلايَةٌ مِن جِهَةِ إمامٍ ولا سُلْطانٍ ؟ وعَلى هَذا تَوَلّى شُرَيْحٌ وقُضاةُ التّابِعِينَ القَضاءَ مِن قِبَلِ بَنِي أُمَيَّةَ، وقَدْ كانَ شُرَيْحٌ قاضِيًا بِالكُوفَةِ إلى أيّامِ الحَجّاجِ، ولَمْ يَكُنْ في العَرَبِ ولا آلِ مَرْوانَ أظْلَمُ ولا أكْفَرُ ولا أفْجَرُ مِن عَبْدِ المَلِكِ، ولَمْ يَكُنْ في عُمّالِهِ أكْفَرُ ولا أظْلَمُ ولا أفْجَرُ مِن الحَجّاجِ وكانَ عَبْدُ المَلِكِ أوَّلَ مَن قَطَعَ ألْسِنَةَ النّاسِ في الأمْرِ بِالمَعْرُوفِ والنَّهْيِ عَنِ المُنْكَرِ، صَعِدَ المِنبَرَ فَقالَ: " إنِّي واللَّهِ ما أنا بِالخَلِيفَةِ المُسْتَضْعَفِ يَعْنِي عُثْمانَ ولا بِالخَلِيفَةِ المُصانَعِ يَعْنِي مُعاوِيَةَ وإنَّكم تَأْمُرُونَنا بِأشْياءَ تَنْسَوْنَها في أنْفُسِكم؛ واللَّهِ لا يَأْمُرُنِي أحَدٌ بَعْدَ مَقامِي هَذا بِتَقْوى اللَّهِ إلّا ضَرَبْتُ عُنُقَهُ " وكانُوا يَأْخُذُونَ الأرْزاقَ مِن بُيُوتِ أمْوالِهِمْ وقَدْ كانَ المُخْتارُ الكَذّابُ يَبْعَثُ إلى ابْنِ عَبّاسٍ ومُحَمَّدِ ابْنِ الحَنَفِيَّةِ وابْنِ عُمَرَ بِأمْوالٍ، فَيَقْبَلُونَها، وذَكَرَ مُحَمَّدُ بْنُ عَجْلانَ عَنِ القَعْقاعِ قالَ: كَتَبَ عَبْدُ العَزِيزِ بْنُ مَرْوانَ إلى ابْنِ عُمَرَ " ارْفَعْ إلَيَّ حَوائِجَكَ " فَكَتَبَ إلَيْهِ: إنَّ رَسُولَ اللَّهِ ﷺ قالَ: «إنَّ اليَدَ العُلْيا خَيْرٌ مِنَ اليَدِ السُّفْلى» وأحْسَبُ أنَّ اليَدَ العُلْيا يَدُ المُعْطِي وأنَّ اليَدَ السُّفْلى يَدُ الآخِذِ، وإنِّي لَسْتُ سائِلَكَ شَيْئًا ولا رادًّا عَلَيْكَ رِزْقًا رَزَقَنِيهِ اللَّهُ مِنكَ، والسَّلامُ وقَدْ كانَ الحَسَنُ وسَعِيدُ بْنُ جُبَيْرٍ والشَّعْبِيُّ وسائِرُ التّابِعِينَ يَأْخُذُونَ أرْزاقَهم مِن أيْدِي هَؤُلاءِ الظَّلَمَةِ، لا عَلى أنَّهم كانُوا يَتَوَلَّوْنَهم ولا يَرَوْنَ إمامَتَهم، وإنَّما كانُوا يَأْخُذُونَها عَلى أنَّها حُقُوقٌ لَهم في أيْدِي قَوْمٍ فَجَرَةٍ.
And it is not a condition for the aides of a judge that they be just. Do you not see that if the people of a land with no ruler over them were to agree to be pleased with appointing a just man from among them to the judiciary, such that they would be his aides against whoever refuses to accept his rulings, his judgment would be executed even if he had no appointment from an Imam or a ruler? And upon this basis Shurayh and the judges of the Tabi’in (Successors) assumed the judiciary from the Umayyads. And Shurayh was a judge in Kufah until the days of Al-Hajjaj. And there was not among the Arabs nor the house of Marwan anyone more oppressive, more disbelieving, or more wicked than Abd al-Malik, and there was not among his governors anyone more disbelieving, more oppressive, or more wicked than Al-Hajjaj. And Abd al-Malik was the first to cut the tongues of the people in enjoining the good and forbidding the evil. He ascended the minbar and said: “By Allah, I am not the weakened Caliph” - meaning Uthman - “nor the compromising Caliph” - meaning Mu’awiyah. “And you command us with things you forget in yourselves. By Allah, no one after this standing of mine commands me to fear Allah except that I will strike his neck.” And they used to take stipends from their treasuries. And Al-Mukhtar the Liar used to send wealth to Ibn Abbas, Muhammad ibn al-Hanafiyyah, and Ibn Umar, and they would accept it. And Muhammad ibn Ajlan mentioned from Al-Qa’qa’, he said: Abd al-Aziz ibn Marwan wrote to Ibn Umar, “Present your needs to me.” So he wrote back to him: “Indeed, the Messenger of Allah ﷺ said: ‘The upper hand is better than the lower hand.’ And I think that the upper hand is the hand of the giver and the lower hand is the hand of the taker. And I am not asking you for anything, nor am I refusing a provision that Allah has provided me from you. And peace.” And Al-Hasan, Sa’id ibn Jubayr, Ash-Sha’bi, and the rest of the Tabi’in used to take their stipends from the hands of these oppressors, not on the basis that they were allies to them nor that they saw their Imamate as valid, but rather they took them on the basis that they were their rights in the hands of a wicked people.
وكَيْفَ يَكُونُ ذَلِكَ عَلى وجْهِ مُوالاتِهِمْ وقَدْ ضَرَبُوا وجْهَ الحَجّاجِ بِالسَّيْفِ، وخَرَجَ عَلَيْهِ مِنَ القُرّاءِ أرْبَعَةُ آلافِ رَجُلٍ هم خِيارُ التّابِعِينَ وفُقَهاؤُهم فَقاتَلُوهُ مَعَ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ الأشْعَثِ بِالأهْوازِ ثُمَّ بِالبَصْرَةِ ثُمَّ بِدَيْرِ الجَماجِمِ مِن ناحِيَةِ الفُراتِ بِقُرْبِ الكُوفَةِ وهم خالِعُونَ لِعَبْدِ المَلِكِ بْنِ مَرْوانَ لاعِنُونَ لَهم مُتَبَرِّئُونَ مِنهم وكَذَلِكَ كانَ سَبِيلُ مَن قَبْلَهم مَعَ مُعاوِيَةَ حِينَ تَغَلَّبَ عَلى الأمْرِ بَعْدَ قَتْلِ عَلِيٍّ عَلَيْهِ السَّلامُ وقَدْ كانَ الحَسَنُ والحُسَيْنُ يَأْخُذانِ العَطاءَ وكَذَلِكَ مَن كانَ في ذَلِكَ العَصْرِ مِنَ الصَّحابَةِ وهم غَيْرُ مُتَوَلِّينَ لَهُ بَلْ مُتَبَرِّئُونَ مِنهُ عَلى السَّبِيلِ الَّتِي كانَ عَلَيْها عَلِيٌّ عَلَيْهِ السَّلامُ إلى أنْ تَوَفّاهُ اللَّهُ تَعالى إلى جَنَّتِهِ ورِضْوانِهِ.
And how could that be on the basis of allegiance to them when they struck the face of Al-Hajjaj with the sword, and four thousand men from the Qurra’ (Quran reciters), who were the best of the Tabi’in and their jurists, revolted against him and fought him with Abd ar-Rahman ibn Muhammad ibn al-Ash’ath in Al-Ahwaz, then in Basra, then at Dayr al-Jamajim in the region of the Euphrates near Kufah, while they had renounced their allegiance to Abd al-Malik ibn Marwan, cursing them and disassociating from them. And likewise was the way of those before them with Mu’awiyah when he seized power after the killing of Ali, peace be upon him. And Al-Hasan and Al-Husayn used to take the stipend, and likewise those of the Companions who were in that era, while they were not allies to him but rather disassociated from him upon the path that Ali, peace be upon him, was upon until Allah the Exalted took him to His Paradise and His pleasure.
فَلَيْسَ إذًا في وِلايَةِ القَضاءِ مِن قِبَلِهِمْ ولا أخْذِ العَطاءِ مِنهم دَلالَةٌ عَلى تَوْلِيَتِهِمْ واعْتِقادِ إمامَتِهِمْ ورُبَّما احْتَجَّ بَعْضُ أغْبِياءِ الرَّفَضَةِ بِقَوْلِهِ تَعالى: ﴿لا يَنالُ عَهْدِي الظّالِمِينَ﴾ في رَدِّ إمامَةِ أبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ وعُمَرَ رَضِيَ اللَّهُ عَنْهُ؛ لِأنَّهُما كانا ظالِمَيْنِ حِينَ كانا مُشْرِكَيْنِ في الجاهِلِيَّةِ وهَذا جَهْلٌ مُفْرِطٌ؛ لِأنَّ هَذِهِ السِّمَةَ إنَّما تَلْحَقُ مَن كانَ مُقِيمًا عَلى الظُّلْمِ، فَأمّا التّائِبُ مِنهُ فَهَذِهِ السِّمَةُ زائِلَةٌ عَنْهُ، فَلا جائِزَ أنْ يَتَعَلَّقَ بِهِ حُكْمٌ؛ لِأنَّ الحُكْمَ إذا كانَ مُعَلَّقًا بِصِفَةٍ فَزالَتِ الصِّفَةُ زالَ الحُكْمُ، وصِفَةُ الظُّلْمِ صِفَةُ ذَمٍّ، فَإنَّما يَلْحَقُهُ ما دامَ مُقِيمًا عَلَيْهِ، فَإذا زالَ عَنْهُ زالَتِ الصِّفَةِ عَنْهُ؛ كَذَلِكَ يَزُولُ عَنْهُ الحُكْمُ الَّذِي عَلِقَ بِهِ مِن نَفْيِ نَيْلِ العَهْدِ في قَوْلِهِ تَعالى: ﴿لا يَنالُ عَهْدِي الظّالِمِينَ﴾ ألا تَرى أنَّ قَوْلَهُ تَعالى ﴿ولا تَرْكَنُوا إلى الَّذِينَ ظَلَمُوا﴾ [هود: ١١٣] إنَّما هو نَهْيٌ عَنِ الرُّكُونِ إلَيْهِمْ ما أقامُوا عَلى الظُّلْمِ ؟
Therefore, there is no indication in the appointment to the judiciary by them, nor in taking the stipend from them, of allegiance to them or belief in their Imamate. And perhaps some of the foolish ones of the Rafidah argue with His, the Exalted’s, saying: {My covenant does not reach the wrongdoers} to reject the Imamate of Abu Bakr, may Allah be pleased with him, and Umar, may Allah be pleased with him, because they were wrongdoers when they were polytheists in the pre-Islamic era (Jahiliyyah). And this is extreme ignorance, because this attribute only applies to one who is persistent in wrongdoing. As for the one who repents from it, this attribute is removed from him, so it is not permissible for a ruling to be attached to him. This is because if a ruling is attached to an attribute, and the attribute is removed, the ruling is removed. And the attribute of wrongdoing is an attribute of blame, so it only applies to him as long as he is persistent in it. If it is removed from him, the attribute is removed from him. Likewise, the ruling that was attached to him of the negation of attaining the covenant in His, the Exalted’s, saying: {My covenant does not reach the wrongdoers} is removed from him. Do you not see that His, the Exalted’s, saying {And do not incline toward those who do wrong} [Hud: 113] is only a prohibition from inclining toward them as long as they persist in wrongdoing?
وكَذَلِكَ قَوْلُهُ تَعالى: ﴿ما عَلى المُحْسِنِينَ مِن سَبِيلٍ﴾ [التوبة: ٩١] إنَّما هو ما أقامُوا عَلى الإحْسانِ فَقَوْلُهُ: ﴿لا يَنالُ عَهْدِي الظّالِمِينَ﴾ لَمْ يَنْفِ بِهِ العَهْدَ عَمَّنْ تابَ عَنْ ظُلْمِهِ؛ لِأنَّهُ في هَذِهِ الحالَةِ لا يُسَمّى ظالِمًا كَما لا يُسَمّى مَوْسُومًا مَن تابَ مِنَ الكُفْرِ كافِرًا.
Likewise, His, the Exalted’s, saying: {There is no cause [for blame] against the doers of good} [At-Tawbah: 91] is only as long as they persist in doing good. So His saying: {My covenant does not reach the wrongdoers} did not negate the covenant from one who repented of his wrongdoing, because in this state he is not called a wrongdoer, just as one who repents from disbelief is not labeled a disbeliever.
ومَن تابَ مِنَ الفِسْقِ فاسِقًا، وإنَّما يُقال: كانَ كافِرًا، وكانَ فاسِقًا، وكانَ ظالِمًا؛ واللَّهُ تَعالى لَمْ يَقُلْ: " لا يَنالُ عَهْدِي مَن كانَ ظالِمًا " وإنَّما نَفى ذَلِكَ عَمَّنْ كانَ مَوْسُومًا بِسِمَةِ الظّالِمِ، والِاسْمُ لازِمٌ لَهُ باقٍ عَلَيْهِ.
And one who repents from open sin is not called an open sinner. Rather, it is said: “He was a disbeliever,” and “he was an open sinner,” and “he was a wrongdoer.” And Allah the Exalted did not say: “My covenant does not reach one who was a wrongdoer,” but rather He negated that from one who is labeled with the attribute of a wrongdoer, and the name is attached to him and remains upon him.
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