بَابُ الْحَذَرِ وَالتَّأَنِّي فِي الْأُمُورِCaution and Deliberation in Matters
عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا يُلْدَغُ الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْنِ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A believer is not stung from the same hole twice.” [Agreed Upon]
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا حَلِيمَ إِلَّا ذُو عَثْرَةٍ، وَلَا حَكِيمَ إِلَّا ذُو تَجْرِبَةٍ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ.
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “There is no gentle person except one who has stumbled, and no wise person except one who has experience.” [Narrated by Ahmad and At-Tirmidhi]
And the saying of Allah, the Mighty and Majestic: And whoever relies upon Allah, then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent (At-Talaq: 65:3), and His saying, the Exalted: And be patient, and your patience is not but through Allah (An-Nahl: 16:127)
وَعَنِ ابْن عَبَّاسِ (رضي الله عنهما) أَنَّ النَّبِيَّ ﷺ قَالَ لِلْأَشَجِّ عَبْدِ الْقَيْسِ: «إِنَّ فِيكَ خَصْلَتَيْنِ يُحِبُّهُمَا اللَّهُ الْحِلْمُ وَالْأَنَاةُ. رَوَاهُ مُسْلِمٌ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said to Al-Ashajj Abd al-Qays: “You possess two qualities that Allah loves: gentleness and deliberation.” [Narrated by Muslim]
وَعَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيَّ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «الْأَنَاةُ مِنَ اللَّهِ وَالْعَجَلَةُ مِنَ الشَّيْطَانِ». رَوَاهُ التَّرْمِذِيُّ.
Sahl ibn Sa’d As-Sa’idi (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Deliberation is from Allah, and haste is from Satan.” [Narrated by At-Tirmidhi]
وَعَنْ مُصْعَبِ بْنِ سَعْدٍ عَنْ أَبِيْهِ قَالَ الْأَعْمَشُ: لَا أَعْلَمُهُ إِلَّا عَنِ النَّبِيِّ ﷺ قَالَ: «التُّؤَدَةُ فِي كُلِّ شَيْءٍ خَيْرٌ إِلَّا فِي عَمَلِ الْآخِرَةِ. رَوَاهُ أَبُو دَاوُدَ.
Mus’ab ibn Sa’d narrated from his father, and Al-A’mash said: “I do not know it except from the Prophet (ﷺ), who said: ‘Deliberation in all matters is good, except in the deeds of the Hereafter.’” [Narrated by Abu Dawud]
وَعَنْ عَبْدِ اللهِ بْنِ سَرْجِسَ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «السَّمْتُ الْحَسَنُ وَ التُّؤَدَةُ وَالاقْتِصَادُ جُزْءٌ ۱مِنْ أَرْبَعَةٍ وَعِشْرِينَ جُزْءًا مِنَ النُّبُوَّةِ». رَوَاهُ التَّرْمِذِيُّ.
Abdullah ibn Sarjis (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Good demeanor, deliberation, and moderation are a part 1 of twenty-four parts of prophethood.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “a part of twenty-four parts of prophethood”: At-Turbishti said: “The path to understanding this number and its significance through reasoning and deduction is closed, as it pertains to the sciences of prophethood.” Al-Khattabi said: “It means these traits are among the noble characteristics of the prophets, and they are a portion of their virtues. Follow them in these traits and emulate them, but it does not mean that prophethood can be divided, nor that one who gathers these traits becomes a prophet, for prophethood is not acquired; it is a special honor bestowed by Allah upon whom He wills among His servants, and Allah knows best where He places His message.” (As stated in Al-Mirqat)
۱ قوله: جزء من أربع وعشرين جزءا من النبوة قال التوربشتي والطريق إلى معرفة ذلك العدد، ووجهه بالاختصاص من قبل الرأي والاستنباط مسدود؛ فإنه من علوم النبوة. وقال الخطابي : يريد أن هذه الخصال من شمائل الأنبياء ، وأنها جزء من أجزاء فضائلهم، فاقتدوا بهم فيها، وتابعوهم عليها، وليس معناه أن النبوة تتجزأ، ولا أن من جمع هذه الخصال كان نبيا، فإن النبوة غير مكتسبة، وإنما هي كرامة يخص الله بها من يشاء من عباده، والله أعلم حيث يجعل رسالته. كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسِ (رضي الله عنهما) أَنَّ نَبِيَّ اللَّهِ ﷺ قَالَ: «إِنَّ الْهَدْيَ۲ الصَّالِحَ وَالسَّمْتَ الصَّالِحَ وَالاقْتِصَادَ جُزْءٌ مِنْ خَمْسٍ وَعِشْرِينَ جُزْءًا مِنَ النُّبُوَّةِ. رَوَاهُ أَبُو دَاوُدَ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Prophet of Allah (ﷺ) said: “Righteous guidance, good demeanor, and moderation are a part 1 of twenty-five parts of prophethood.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “righteous guidance and good demeanor”: The essence of the difference between them is that guidance pertains to inner states, while demeanor pertains to outward manners. Thus, they are in the way of conduct like faith and submission in the Shari’ah. Their combination is light upon light, fulfilling the reality. (As stated in Al-Mirqat)
۱ قوله: الهدي الصالح والسمت الصالح: حاصل الفرق بينهما: أن الهدي متعلق بالأحوال الباطنة، والسمت بالأخلاق الظاهرة، فهما في الطريقة بمنزلة الإيمان والإسلام في الشريعة، والجمع ينهما نور على نور، وتتم الحقيقة. كذا في «المرقاة».
1 His statement: “the changing of people” – it means with the change of time, as is the apparent meaning aligning with the content of most Hadiths in this chapter. Alternatively, it refers to the variation in their states and ranks in their circumstances, encompassing the change of their times, as suggested by the apparent meaning of the first Hadith. Reflect on this.
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: الاقْتِصَادُ فِي الْنَفَقَةِ نِصْفُ الْمَعِيشَةِ، وَالتَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ، وَحُسْنُ السُّؤَالِ نِصْفُ الْعِلْمِ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Moderation in spending is half of livelihood, kindness to people is half of intellect, and good questioning is half of knowledge.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: لَمَّا خَلَقَ۱ اللَّهُ الْعَقْلَ، قَالَ لَهُ: قُمْ، فَقَامَ ثُمَّ قَالَ لَهُ: أَدْبِرْ، فَأَدْبَرَ ثُمَّ قَالَ لَهُ: أَقْبِلْ، فَأَقْبَلَ ثُمَّ قَالَ لَهُ: اقْعُدْ فَقَعَدَ، ثُمَّ قَالَ لَهُ: مَا خَلَقْتُ خَلْقًا هُوَ خَيْرٌ مِنْكَ، وَلَا أَفْضَلُ مِنْكَ، وَلَا أَحْسَنُ مِنْكَ، بِكَ۲ آخُذُ، وَبِكَ أُعْطِي، وَبِكَ أَعْرِفُ، وَبِكَ أُعَاتِبُ، وَبِكَ الثَّوَابُ، وَعَلَيْكَ الْعِقَابُ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “When Allah created intellect, He said to it: ‘Stand,’ and it stood. Then He said: ‘Turn away,’ and it turned away. Then He said: ‘Come forward,’ and it came forward. Then He said: ‘Sit,’ and it sat. Then He said: ‘I have not created a creation better than you, nor more virtuous than you, nor more excellent than you. Through you 1 I take, through you I give, through you I am known, through you I am reproached, through you is reward, and upon you is punishment.’” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
However, the correct view from Sheikh Abu Mansur and the school of Abu Hanifah (may Allah have mercy on them) is what the author stated: “We say that one who has not received the call is not obligated by intellect alone. If he neither believes nor disbelieves, he is excused if he did not have time to reflect and deduce. But if Allah grants him experience and time to realize consequences, he is not excused, even if the call did not reach him, because time and reflection are like the call in awakening the heart from heedlessness through observing clear signs. There is no reliable evidence for the duration of this time, as it varies among individuals. Some rational people are guided quickly, while others are not. Its estimation is left to Allah. It is said to be three days, based on the time given to an apostate, but this is weak. The Ash’arites say: If one neglects belief until death or believes in idolatry without receiving the call, he is excused because the criterion for them is revelation, which is absent. Thus, killing such a person incurs liability, as his disbelief is excused. But killing him is forbidden before the call. The faith of a rational child is valid for us, though not obligatory, as obligation comes from divine address, which is lifted from him, as the Prophet said: ‘The pen is lifted from three: the child until he reaches puberty, the insane until he recovers, and the sleeper until he awakens.’”
Notes / الحواشي
1 His statement: “When Allah created intellect, etc.”: The relevance of mentioning this Hadith in the chapter on caution and deliberation in matters is clear from the outcomes of intellect. (As stated in Al-Mirqat)
2 His statement: “Through you I take, etc.”: In Nur al-Anwar, it is said: “There is disagreement regarding the consideration of intellect. The Ash’arites said: Intellect has no weight without revelation, and when revelation comes, it takes precedence over intellect. Thus, good and evil, obligation, and prohibition are not understood through intellect. The faith of a rational child is not valid due to the absence of scriptural evidence, as per the saying of Allah: ‘And We do not punish until We send a messenger’ (Al-Isra: 15). The Mu’tazilites said: Intellect is the decisive cause for what it deems good and prohibits what it deems evil, above scriptural reasons, because scriptural reasons are mere indicators, not inherently binding, whereas rational reasons are inherently binding and not subject to abrogation. Thus, they did not accept through scripture what intellect cannot grasp, such as the vision of Allah, the torment of the grave, the balance, the bridge, and most matters of the Hereafter. They relied on the story of Ibrahim, who said to his father: ‘Indeed, I see you and your people in manifest error’ (Al-An’am: 74), which was based on intellect before revelation, as he said ‘I see’ and not ‘It was revealed to me.’ They said: There is no excuse for one who has intellect to refrain from seeking or abandoning faith. A rational child is obligated to have faith due to his intellect, even without revelation. One who grows up in isolation, like on a mountain peak, and neither believes nor disbelieves, is among the people of Hell due to the obligation of faith by intellect alone. In religious laws, he is excused until the proof is established against him. This is narrated from Abu Hanifah and Sheikh Abu Mansur. Thus, there is no difference between us and the Mu’tazilites except in derivation: they say intellect is binding, while we say it is a means of recognition, meaning the Shari’ah is binding, and intellect recognizes the rulings of the Shari’ah.” (As stated in Qamar al-Aqmar)
۱ قوله : لما خلق الله العقل إلخ : ووجه ذكر هذا الحديث في باب الحذر والتأني في الأمور ظاهر من نتائج العقل. كذا في «المرقاة».
۲ قوله: بك أخذ إلخ: قال في نور الأنوار»: اختلفوا في اعتبار العقل وعدمه، فقالت الأشعرية: لا عبرة للعقل دون السمع، وإذا جاء السمع فله العبرة دون العقل، فلا يفهم حسن شيء وقبحه وإيجابه وتحريمه به، ولا يصح إيمان صبي عاقل؛ لعدم ورود الشرع به، وهو قول الشافعي ، واحتجوا بقوله تعالى: ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا (الإسراء : ۱۵. وقالت المعتزلة: إنه علة موجبة لما استحسنه، ومحرمة لما استقبحه على القطع والثبات فوق العلل الشرعية؛ لأن العلل الشرعية أمارات ليست موجبة لذاتها، والعلل العقلية موجبة بنفسها، وغير قابلة للنسخ والتبديل، فلم يثبتوا بدليل الشرع ما لا يدركه العقل، مثل رؤية الله تعالى وعذاب القبر والميزان والصراط وعامة أحوال الآخرة، وتمسكوا في ذلك بقصة إبراهيم عليها، حيث قال لأبيه: إنّي أَرَتَكَ وَقَوْمَكَ فِي ضَلَالٍ مُّبِينٍ ﴾ (الأنعام: ٧٤)، وكان هذا القول بالعقل قبل الوحي؛ لأنه قال: «أراك». ولم يقل: «أوحي إلي».
وقالوا: لا عذر لمن عقل في الوقف عن الطلب وترك الإيمان، والصبي العاقل مكلف بالإيمان لأجل عقله، وإن لم يرد عليه السمع، ومن لم تبلغه الدعوة بأن نشأ على شاهق الجبل إذا لم يعتقد إيمانا ولا كفرا، كان من أهل النار؛ لوجوب الإيمان بمجرد العقل، وأما في الشرائع فمعذور، حتى تقوم عليه الحجة. وهذا مروي عن أبي حنيفة بالله وعن الشيخ أبي منصور الله أيضًا، وحينئذ لا فرق بيننا وبين المعتزلة إلا في التخريج، وهو أن العقل موجب عندهم ومعرف عندنا، يعني أن الموجب هو الشرع والعقل معرف للأحكام الشرعية. «قمر الأقمار».
ولكن الصحيح من قول الشيخ أبي منصور ومذهب أبي حنيفة رحمهما الله تعالى ما ذكره المصنف بقوله: «نحن نقول في الذي لم تبلغه الدعوة أنه غير مكلف بمجرد العقل، فإذا لم يعتقد إيمانا ولا كفرا، كان معذورا إذا لم يصادف مدة يتمكن فيها من التأمل والاستدلال، وإذا أعانه الله تعالى بالتجربة وأمهله لدرك العواقب لم يكن معذورا، وإن لم تبلغه الدعوة؛ لأن الإمهال وإدراك مدة التأمل بمنزلة الدعوة في تنبيه القلب عن نوم الغفلة بالنظر في الآيات الظاهرة، وليس على حد الإمهال دليل يعتمد؛ لأنه يختلف باختلاف الأشخاص، فرب عاقل يهتدي في زمان قليل إلى ما لا يهتدي غيره، فيفوض تقديره إلى الله تعالى. وقيل: إنه مقدر بثلاثة أيام اعتبارًا بإمهال المرتد، وهو ضعيف. وعند الأشعرية إن غفل عن الاعتقاد حتى هلك، أو اعتقد الشرك، ولم تبلغه الدعوة كان معذورا؛ لأن المعتبر عندهم هو السمع ولم يوجد، ولهذا من قتل مثل هذا الشخص ضمن؛ لأن كفره معفو عندنا لم يضمن، وإن كان قتله حراما قبل الدعوة، ولا يصح إيمان الصبي العاقل عندهم، وعندنا يصح وإن لم يكن مكلفا به؛ لأن الوجوب بالخطاب، وهو ساقط عنه؛ لقوله: رفع القلم عن ثلاث عن الصبي حتى يحتلم، وعن المجنون حتى يفيق، وعن النائم حتى ييستيقظ».
وَعَنِ ابْنِ عُمَرَ(رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ الرَّجُلَ لَيَكُونُ مِنْ أَهْلِ الصَّلَاةِ وَالصَّوْمِ وَالزَّكَاةِ وَالْحَجِّ وَالْعُمْرَةِ حَتَّى ذَكَرَ سِهَامَ الْخَيْرِ كُلِّهَا، وَمَا يُجْزَى يَوْمَ الْقِيَامَةِ إِلَّا بِقَدْرِ عَقْلِهِ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “A man may be among the people of prayer, fasting, charity, Hajj, and Umrah, mentioning all the shares of goodness, yet he is rewarded on the Day of Resurrection only according to the measure of his intellect.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: يَا أَبَا ذَرٍ ! لَا عَقْلَ۱ كَالتَّدْبِيرِ، وَلَا وَرَعَ۲ كَالْكَفِّ، وَلَا حَسَبَ ۳ كَحُسْنِ الْخُلُقِ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “O Abu Dharr! There is no intellect 1 like planning, no piety 2 like restraint, and no nobility 3 like good character.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 His statement: “There is no intellect like planning”: It means there is no intellect like the intellect accompanied by planning, which considers the outcome of a matter and distinguishes what is praiseworthy or blameworthy in the Hereafter. (As stated in Al-Mirqat)
2 His statement: “No piety like restraint”: In An-Nihayah, piety originally means refraining from the forbidden and being cautious about it, then it was extended to refraining from the permissible and lawful. Here, piety refers to its original meaning, and restraint to its customary meaning. (As stated in Al-Mirqat)
3 His statement: “No nobility like good character”: It means no acquired virtues are like good character with people; the former is general, and the latter is specific. (As stated in Al-Mirqat)
۱ قوله: لا عقل كالتدبير : فالمعنى لا عقل كعقل التدبير، أي كالعقل الذي يصحبه التدبير، وهو الذي ينظر في دبر الأمر وعاقبته، ويميز ما يحمد ويذم في الآخرة. كذا في «المرقاة».
۲ قوله: لا ورع كالكف في النهاية»: الورع في الأصل الكف عن المحارم، والتحرج فيه، ثم استعير للكف عن المباح والحلال، قلت: فالمراد بالورع في الحديث معناه الأصلي، وبالكف معناه العرفي. كذا في «المرقاة».
۳ قوله : لا حسب كحسن الخلق أي لا مكارم مكتسبه كحسن الخلق مع الخلق، فالأول عام والثاني خاص. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ ﷺ: أَوْصِنِي، فَقَالَ: «خُذِ٤ الْأَمْرَ بِالتَّدْبِيرِ، فَإِنْ رَأَيْتَ فِي عَاقِبَتِهِ خَيْرًا فَأَمْضِهِ، وَإِنْ خِفْتَ غَيًّا فَأَمْسِكْ». رَوَاهُ فِي شَرْحِ السُّنَّةِ».
Anas (may Allah be pleased with him) narrated that a man said to the Prophet (ﷺ): “Advise me.” He replied: “Take matters with planning 1; if you see good in its outcome, proceed; if you fear harm, hold back.” [Narrated in Sharh as-Sunnah]
Notes / الحواشي
1 His statement: “Take matters with planning”: It means with reflection on its outcome, consideration of its benefits and harms, and looking at the consequence of the matter. (As stated in Al-Mirqat)
۱ قوله: خذ الأمر بالتدبير : أي بالتفكر في دبره، والتأمل في مصالحه ومفاسده، والنظر في عاقبة أمره. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ لِأَبِي الْهَيْثَمِ ابْنِ التَّيْهَانِ: «هَلْ لَكَ خَادِمٌ؟» قَالَ: لَا ، فَقَالَ: «فَإِذَا أَتَانَا سَبْيٌّ فَأْتِنَا فَأُتِيَ النَّبِيُّ ﷺ بِرَأْسَيْنِ، فَأَتَاهُ أَبُو الْهَيْثَمِ فَقَالَ النَّبِيُّ ﷺ: «اخْتَرْ مِنْهُمَا فَقَالَ: يَا نَبِيَّ اللهِ اخْتَرْ لِي، فَقَالَ النَّبِيُّ ﷺ: «إِنَّ الْمُسْتَشَارَ مُؤْتَمَنٌ، خُذْ هَذَا؛ فَإِنِّي رَأَيْتُهُ يُصَلِّي، وَاسْتَوْصِ بِهِ مَعْرُوفًا». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said to Abu al-Haytham ibn At-Tayhan: “Do you have a servant?” He said: “No.” The Prophet (ﷺ) said: “When captives come to us, come to us.” When the Prophet (ﷺ) was brought two captives, Abu al-Haytham came, and the Prophet (ﷺ) said: “Choose one of them.” He said: “O Prophet of Allah, choose for me.” The Prophet (ﷺ) said: “The one consulted is trusted. Take this one, for I saw him praying, and treat him well.” [Narrated by At-Tirmidhi]
وَعَنْ جَابِرِ بْنِ عَبْدِ اللهِ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِذَا حَدَّثَ الرَّجُلُ الْحَدِيثَ ثُمَّ الْتَفَتَ فَهِيَ أَمَانَةٌ». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ.
Jabir ibn Abdullah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “If a man speaks and then looks around, it is a trust.” [Narrated by At-Tirmidhi and Abu Dawud]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : الْمَجَالِسُ بِالْأَمَانَةِ إِلَّا ثَلَاثَةَ مَجَالِسَ: سَفْكُ دَمٍ حَرَامٍ أَوْ فَرْجٌ حَرَامٌ أَوْ اقْتِطَاعُ مَالٍ بِغَيْرِ حَقٍّ». رَوَاهُ أَبُوْ دَاوُدَ.
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Gatherings are a trust, except for three gatherings: one involving unlawful bloodshed, unlawful intimacy, or taking wealth unjustly.” [Narrated by Abu Dawud]