ٱلَّذِینَ یُؤۡمِنُونَ بِٱلۡغَیۡبِ وَیُقِیمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَـٰهُمۡ یُنفِقُونَ
أحْكامُ سُورَةِ اَلْبَقَرَةِ Rulings of Surah Al-Baqarah
قَوْلُهُ تَعالى: ﴿الَّذِينَ يُؤْمِنُونَ بِالغَيْبِ ويُقِيمُونَ الصَّلاةَ ومِمّا رَزَقْناهم يُنْفِقُونَ﴾ يَتَضَمَّنُ الأمْرَ بِالصَّلاةِ والزَّكاةِ؛ لِأنَّهُ جَعَلَهُما مِن صِفاتِ المُتَّقِينَ ومِن شَرائِطِ التَّقْوى؛ كَما جَعَلَ الإيمانَ بِالغَيْبِ، وهو الإيمانُ بِاللَّهِ وبِالبَعْثِ والنُّشُورِ وسائِرِ ما لَزِمَنا اعْتِقادُهُ عَنْ طَرِيقِ الِاسْتِدْلالِ، مِن شَرائِطِ التَّقْوى فاقْتَضى ذَلِكَ إيجابَ الصَّلاةِ والزَّكاةِ المَذْكُورَتَيْنِ في الآيَةِ.
His saying, the Exalted: {Those who believe in the unseen and establish the prayer and spend from what We have provided for them} includes the command for the prayer and the zakat; because He made them both among the attributes of the God-fearing and among the conditions of piety (taqwa); just as He made belief in the unseen—which is belief in Allah, in the resurrection and the bringing forth, and all else that we are obligated to believe through the path of reasoning—among the conditions of piety. Thus, that necessitated the obligation of the prayer and the zakat mentioned in the verse.
وقَدْ قِيلَ في إقامَةِ الصَّلاةِ وُجُوهٌ: مِنها إتْمامُها مِن تَقْوِيمِ الشَّيْءِ وتَحْقِيقِهِ، ومِنهُ قَوْلُهُ: ﴿وأقِيمُوا الوَزْنَ بِالقِسْطِ﴾ [الرحمن: ٩]
And several aspects have been said regarding the ’establishment of the prayer’: among them is its completion, from the straightening of a thing and perfecting it. And from this is His saying: {And establish weight in justice} [Ar-Rahman: 9].
وقِيلَ يُؤَدُّونَها عَلى ما فِيها مِن قِيامٍ وغَيْرِهِ، فَعَبَّرَ عَنْها بِالقِيامِ؛ لِأنَّ القِيامَ مِن فُرُوضِها، وإنْ كانَتْ تَشْتَمِلُ عَلى فُرُوضٍ غَيْرِهِ، كَقَوْلِهِ: ﴿فاقْرَءُوا ما تَيَسَّرَ مِنَ القُرْآنِ﴾ [المزمل: ٢٠] والمُرادُ الصَّلاةُ الَّتِي فِيها القِراءَةُ، وقَوْلُهُ تَعالى: ﴿وقُرْآنَ الفَجْرِ﴾ [الإسراء: ٧٨] المُرادُ القِراءَةُ في صَلاةِ الفَجْرِ، وكَقَوْلِهِ: ﴿وإذا قِيلَ لَهُمُ ارْكَعُوا لا يَرْكَعُونَ﴾ [المرسلات: ٤٨] وقَوْلُهُ: ﴿ارْكَعُوا واسْجُدُوا﴾ [الحج: ٧٧] وقَوْلُهُ: ﴿وارْكَعُوا مَعَ الرّاكِعِينَ﴾ [البقرة: ٤٣] فَذَكَرَ رُكْنًا مِن أرْكانِها الَّذِي هو مِن فُرُوضِها، ودَلَّ بِهِ عَلى أنَّ ذَلِكَ فَرْضٌ فِيها وعَلى إيجابِ ما هو مِن فُرُوضِها، فَصارَ قَوْلُهُ: ﴿يُقِيمُونَ الصَّلاةَ﴾ [المائدة: ٥٥] مُوجِبًا لِلْقِيامِ فِيها ومُخْبِرًا بِهِ عَنْ فَرْضِ الصَّلاةِ ويُحْتَمَلُ ﴿ويُقِيمُونَ الصَّلاةَ﴾ يُدِيمُونَ فُرُوضَها في أوْقاتِها، كَقَوْلِهِ تَعالى: ﴿إنَّ الصَّلاةَ كانَتْ عَلى المُؤْمِنِينَ كِتابًا مَوْقُوتًا﴾ [النساء: ١٠٣] أيْ فَرْضًا في أوْقاتٍ مَعْلُومَةٍ لَها، ونَحْوُهُ قَوْلُهُ تَعالى: ﴿قائِمًا بِالقِسْطِ﴾ [آل عمران: ١٨] يَعْنِي يُقِيمُ القِسْطَ ولا يَفْعَلُ غَيْرَهُ والعَرَبُ تَقُولُ في الشَّيْءِ الرّاتِبِ الدّائِمِ: قائِمٌ، وفي فاعِلِهِ: مُقِيمٌ يُقالُ: فُلانٌ يُقِيمُ أرْزاقَ الجُنْدِ.
And it was said they perform it according to what is in it of standing and other than it, so He expressed it with ‘standing’ (qiyam); because the standing is from its obligations, even if it includes obligations other than it, like His saying: {So recite what is easy from the Qur’an} [Al-Muzzammil: 20] and the intended meaning is the prayer in which there is recitation, and His saying, the Exalted: {and the Qur’an of the dawn} [Al-Isra: 78] the intended meaning is the recitation in the dawn prayer, and like His saying: {And when it is said to them, ‘Bow,’ they do not bow} [Al-Mursalat: 48] and His saying: {Bow and prostrate} [Al-Hajj: 77] and His saying: {and bow with those who bow} [Al-Baqarah: 43]. So He mentioned a pillar from its pillars which is from its obligations, and indicated by it that this is an obligation within it and indicated the obligation of what is from its obligations. So His saying: {they establish the prayer} [Al-Ma’idah: 55] became an obligator for the standing within it and an informer about the obligation of the prayer. And it is possible that {and they establish the prayer} means they maintain its obligations in their times, like His saying, the Exalted: {Indeed, the prayer has been decreed upon the believers a timed book} [An-Nisa: 103], meaning, an obligation at known times for it. And similar to it is His saying, the Exalted: {standing firm in justice} [Aal ‘Imran: 18] meaning, he establishes justice and does not do other than it. And the Arabs say for a thing that is regular and continuous: ‘qa’im’ (standing/established), and for its doer: ‘muqim’ (one who establishes). It is said: ‘So-and-so establishes the provisions of the soldiers.’
وقِيلَ: هو مِن قَوْلِ القائِلِ: قامَتِ السُّوقُ، إذا حَضَرَ أهْلُها؛ فَيَكُونُ مَعْناهُ الِاشْتِغالَ بِها عَنْ غَيْرِها ومِنهُ: قَدْ قامَتِ الصَّلاةُ، وهَذِهِ الوُجُوهُ عَلى اخْتِلافِها تَجُوزُ أنْ تَكُونَ مُرادَةً بِالآيَةِ وقَوْلُهُ: ﴿ومِمّا رَزَقْناهم يُنْفِقُونَ﴾ في فَحْوى الخِطابِ دَلالَةٌ عَلى أنَّ المُرادَ المَفْرُوضُ مِنَ النَّفَقَةِ، وهي الحُقُوقُ الواجِبَةُ لِلَّهِ تَعالى مِنَ الزَّكاةِ وغَيْرِها، كَقَوْلِهِ تَعالى: ﴿وأنْفِقُوا مِن ما رَزَقْناكم مِن قَبْلِ أنْ يَأْتِيَ أحَدَكُمُ المَوْتُ﴾ [المنافقون: ١٠] وقَوْلِهِ: ﴿وأنْفِقُوا في سَبِيلِ اللَّهِ﴾ [البقرة: ١٩٥] وقَوْلِهِ: ﴿والَّذِينَ يَكْنِزُونَ الذَّهَبَ والفِضَّةَ ولا يُنْفِقُونَها في سَبِيلِ اللَّهِ﴾ [التوبة: ٣٤]
And it was said: It is from the saying of the one who says: “The market has stood (qamat as-suq),” when its people are present; so its meaning would be to be occupied with it to the exclusion of other things. And from this is: “The prayer has been established (qad qamat as-salah).” And these aspects, despite their differences, are all possibly intended by the verse. And His saying: {and from what We have provided them, they spend}, in the implication of the address is an indication that the intended meaning is the obligatory part of spending, which are the rights due to Allah the Exalted, from zakat and other than it, like His saying, the Exalted: {And spend from what We have provided you before death comes to one of you} [Al-Munafiqun: 10] and His saying: {And spend in the way of Allah} [Al-Baqarah: 195] and His saying: {And those who hoard gold and silver and do not spend it in the way of Allah} [At-Tawbah: 34].
والَّذِي يَدُلُّ عَلى أنَّ المُرادَ المَفْرُوضُ مِنها أنَّهُ قَرَنَها إلى الصَّلاةِ المَفْرُوضَةِ وإلى الإيمانِ بِاللَّهِ وكِتابِهِ، وجَعَلَ هَذا الإنْفاقَ مِن شَرائِطِ التَّقْوى ومِن أوْصافِها.
And that which indicates that the intended meaning is the obligatory part of it is that He conjoined it with the obligatory prayer and with belief in Allah and His book, and He made this spending from the conditions of piety and from its attributes.
ويَدُلُّ عَلى أنَّ المُرادَ المَفْرُوضُ مِنَ الصَّلاةِ والزَّكاةِ أنَّ لَفْظَ الصَّلاةِ إذا أُطْلِقَ غَيْرَ مُقَيَّدٍ بِوَصْفٍ أوْ شَرْطٍ يَقْتَضِي الصَّلَواتِ المَعْهُودَةَ المَفْرُوضَةَ كَقَوْلِهِ: ﴿أقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ﴾ [الإسراء: ٧٨] و﴿حافِظُوا عَلى الصَّلَواتِ والصَّلاةِ الوُسْطى﴾ [البقرة: ٢٣٨] ونَحْوِ ذَلِكَ فَلَمّا أرادَ بِإطْلاقِ اللَّفْظِ الصَّلاةَ المَفْرُوضَةَ كانَ فِيهِ دَلالَةٌ عَلى أنَّ المُرادَ بِالإنْفاقِ ما فُرِضَ عَلَيْهِ مِنهُ ولَمّا مَدَحَ هَؤُلاءِ بِالإنْفاقِ مِمّا رَزَقَهُمُ اللَّهُ دَلَّ ذَلِكَ عَلى أنَّ إطْلاقَ اسْمِ الرِّزْقِ إنَّما يَتَناوَلُ المُباحَ مِنهُ دُونَ المَحْظُورِ، وأنَّ ما اغْتَصَبَهُ وظَلَمَ فِيهِ غَيْرَهُ لَمْ يَجْعَلْهُ اللَّهُ لَهُ رِزْقًا؛ لِأنَّهُ لَوْ كانَ رِزْقًا لَهُ لَجازَ إنْفاقُهُ وإخْراجُهُ إلى غَيْرِهِ عَلى وجْهِ الصَّدَقَةِ والتَّقَرُّبِ بِهِ إلى اللَّهِ تَعالى، ولا خِلافَ بَيْنَ المُسْلِمِينَ أنَّ الغاصِبَ مَحْظُورٌ عَلَيْهِ الصَّدَقَةُ بِما اغْتَصَبَهُ، وكَذَلِكَ قالَ النَّبِيُّ عَلَيْهِ السَّلامُ: «لا تُقْبَلُ صَدَقَةٌ مِن غُلُولٍ» .
And what indicates that the intended meaning is the obligatory part of the prayer and the zakat is that the word ‘prayer’, when used absolutely without being restricted by a description or a condition, necessitates the well-known, obligatory prayers, like His saying: {Establish the prayer at the decline of the sun} [Al-Isra: 78] and {Guard the prayers and the middle prayer} [Al-Baqarah: 238] and the like of that. So when He intended by the absolute usage of the word the obligatory prayer, there was in it an indication that the intended meaning of ‘spending’ is what was obligated upon him from it. And when He praised these people for spending from what Allah provided them, that indicated that the absolute usage of the name ‘rizq’ (provision) only encompasses the permissible from it, not the forbidden. And that what one has usurped and in which he has wronged another, Allah has not made it a provision (rizq) for him; because if it were a provision for him, it would be permissible to spend it and give it out to another in the way of charity (sadaqah) and seeking closeness with it to Allah the Exalted. And there is no difference of opinion among the Muslims that the usurper is forbidden from giving in charity what he has usurped, and likewise the Prophet, peace be upon him, said: “Charity is not accepted from ghulul (ill-gotten gains).”
والرِّزْقُ الحَظُّ في اللُّغَةِ، قالَ اللَّهُ تَعالى: ﴿وتَجْعَلُونَ رِزْقَكم أنَّكم تُكَذِّبُونَ﴾ [الواقعة: ٨٢] أيْ حَظَّكم مِن هَذا الأمْرِ التَّكْذِيبَ بِهِ، وحَظُّ الرَّجُلِ هو نَصِيبُهُ، وما هو خالِصٌ لَهُ دُونَ غَيْرِهِ ولَكِنَّهُ في هَذا المَوْضِعِ هو ما مَنَحَهُ اللَّهُ تَعالى عِبادَهُ، وهو المُباحُ الطَّيِّبُ ولِلرِّزْقِ وجْهٌ آخَرُ، وهو ما خَلَقَهُ اللَّهُ تَعالى مِن أقْواتِ الحَيَوانِ؛ فَجائِزٌ إضافَةُ ذَلِكَ إلَيْهِ؛ لِأنَّهُ جَعَلَهُ قُوتًا وغِذاءً.
And ‘rizq’ is ‘hazdh’ (portion/lot) in the language. Allah the Exalted said: {And you make your provision that you deny it} [Al-Waqi’ah: 82], meaning, your portion from this matter is the denial of it. And the portion of a man is his share, and what is purely for him to the exclusion of others. But in this context, it is what Allah the Exalted has granted His servants, and it is the permissible and the good. And ‘rizq’ has another aspect, which is what Allah the Exalted has created of the sustenance of living beings; so it is permissible to attribute that to Him, because He made it sustenance and nourishment.