النَّبِيُّthe ProphetبَلْratherوَلَاnorأَبُوAbuبَكْرٍBakrوَلَاnorعُمَرَUmar
The Prophet, nor Abu Bakr nor Umar.
فَلَوْIfكَانَit wereمِنْofلَمْnotيَأْتِbringبِكَمَالِهَاwith its completenessالمُسْتَحَبِّrecommendedيَجُوزُit is permissibleنَفْيُهَاto deny itعَنْهُfrom him
If it were permissible to deny him who did not bring the recommended completeness,
جازَit would be permissibleأَنْtoيُنْفَىbe deniedعَنْaboutجُمْهُورِthe majorityالمُسْلِمِينَof Muslimsمِنْfromالأَوَّلِينَthe early onesوَالآخِرِينَand the later ones,,وَهَذَاand thisلَاdoes notيَقُولُهُsayعَاقِلٌa rational person
it would be permissible to deny the majority of Muslims from the early ones and the later ones, and this would be said by no sane person.
فَمَنْSo whosoeverقَالَsays:that:إنَّthatالْمُنْفَىthe deniedهُوَisالكَمَالُthe completeness,,فَإنَّifأَرَادَhe meansأَنَّهُthat itنَفْيُthe denialالكَمَالِof the completenessالْوَاجِبِthe obligatoryالَّذِيthat whichيُذَمُّis blamedتَارِكُهُits abandoner,,وَيَتَعَرَّضُand exposesلِلْعُقُوبَةِto punishment,,فَقَدْthen indeedصَدَقَtrue.وَإنْAnd ifأَرَادَhe meantأَنَّهُthat itنَفْيُthe denialالكَمَالِof the completenessالمُسْتَحَبِّrecommended,,فَهَذَاthen thisلَمْhas notيَقَعْoccurredقَطُّeverفِيinكَلَامِthe speechاللَّهِof Allahوَرَسُولِهِand His Messengerوَلَاnorيَجُوزُis it permissibleأَنْtoيَحْدُثَoccur.
So whoever says that the denied is the completeness, if he means that it is the denial of the obligatory completeness, which is blamed to abandon, he is correct. And if he means the denial of the recommended completeness, then this has never occurred in the speech of Allah and His Messenger, nor is it permissible to occur.
فَإنَّFor ifمَنْwhoeverفَعَلَdoesالْوَاجِبَthe obligatoryكَماasوَجَبَit was requiredعَلَيْهِon him,,وَلَمْand did notيَنْتَقِصْdiminishمِنْfromوَاجِبٍthe obligationشَيْئًاanything,,لَمْhe may notيَجُوزَbe permissibleأَنْtoيُقَالَsay::مَاwhatفَعَلَهُhe didلَاis notحَقيقةٌa realityوَلَاnorمَجَازًاa figurative.
For whoever does the obligatory as it is required from him, and does not diminish from his obligation anything, it cannot be said: what he did is neither a reality nor figurative.
فَإِذَاSo ifقَالَhe saidلِلْأَعْرَابِيِّto the Bedouinالْمُسِيءِwho did wrongفِيinصَلَاتِهِhis prayer
So if he said to the Bedouin who did wrong in his prayer:
ارْجِعْReturnفَصَلِّand prayفَإنَّكَfor youلَمْnotتُصَلِّpray(١)
"Return and pray, for you did not pray (1)"
وَقَالَAnd he saidلِمَنْto whoeverصَلَّىprayedخَلْفَbehindالصَّفِّthe row--وَقَدْand he hadأَمَرَهُordered himبِالْإِعَادَةِto repeat
And he said to whoever prayed behind the row - and he had commanded him to repeat:
لَاnoصَلَاةًprayerلِفَذٍfor oneخَلْفَbehindالصَّفِّthe row.
"There is no prayer for one praying behind the row."
كَانَWasلِتَرْكِfor abandoningوَاجِبٍthe obligation.
This was for abandoning an obligation.
وَكَذَٰلِكَAnd likewiseقَوْلُهُhis saying::﴿﴿إِنَّمَاIndeed, theالْمُؤْمِنُونَbelieversالَّذِينَwhoأَمَنُواbelievedبِاللَّهِin Allahوَرَسُولِهِand His Messengerثُمَّthenلَمْnotيَرْتَابُواdoubtوَجَاهَدُواand striveبِأَمْوَالِهِمْwith their moneyوَأَنفُسِهِمْand their livesفِيinسَبِيلِthe cause ofاللَّهِ, الَّذِينَ مَا رَزَقْنَاهُمْ يُنْفِقُونَ تَبَدَّلَّه مَا هِيَّ عن العلامات窝,,,أُوْلَـٰئِكَthose areهُمُtheyالصَّادِقُونَthe truthful.ﴼﴼ
And likewise His saying: "Indeed, the believers are those who believed in Allah and His Messenger and then did not doubt and strove with their properties and their lives in the cause of Allah; those are the truthful."
[الحجرات] [Al-Hujurat]يُبَيِّنُexplainsأَنَّthatالجِهَادَjihadوَاجِبٌis obligatory,,وَتَرْكَand abandoningالارْتِيَابِdoubtوَاجِبٌis obligatory.
[Al-Hujurat] explains that jihad is obligatory, and abandoning doubt is obligatory.
وَالجِهَادُAnd jihadوَإِنْevenكَانَwasفَرْضًاobligatoryعَلَىonالكِفَايَةِthe community,,فَجَمِيعَallالمُؤْمِنِينَbelieversيُخَاطَبُونَare addressedبِهِwith itابْتِدَاءًinitially
And jihad, even if it was obligatory on the community, all believers are addressed with it initially.
فَعَلَيْهِمSo upon themكُلُّهُمْall of themاعْتِقَادٌto believeوَجُوبَهُits obligationوَالْعَزْمُand the determinationعَلَىonفِعْلِهِdoing itإِذَاifتَعَيَّنَit is determined.
So upon all of them is to believe in its obligation and the determination to do it if it is determined.
وَلِهَذَاAnd for thisقَالَthe Prophetﷺ(peace be upon him):مَنْWhoeverمَاتَdiesوَلَمْand did notيُغْزَfightوَلَمْand did notيُحَدِّثْmake newنَفْسَهُhis soulبِغَزْوٍto fightمَاتَdiesعَلَىonشُعْبَةٍa branchنِفَاقٍhypocrisy.رَوَاهُRelated byمُسْلِمٍMuslim.
And for this, the Prophet (peace be upon him) said: "Whoever dies and did not fight nor make new to himself to fight, dies on a branch of hypocrisy." Related by Muslim.
فَأَخْبَرَSo he informedأَنَّهُthat heمَنْwhoeverلَمْdid notيَهُمْfeel concernedبِهِwith it،,كَانَisعَلَىonشُعْبَةٍa branchنِفَاقٍhypocrisy.
So he informed that whoever did not feel concerned with it, he is on a branch of hypocrisy.
وَأَيْضًاAnd alsoفَالجِهَادُjihadجِنْسٌis a typeتَحْتَهُunder itأَنْوَاعٌtypesمُتَعَدِّدَةٌmultiple,,وَلَاand there is noبِدٌّwayأَنْtoيَجِبَbe obligatoryعَلَىonالمُؤْمِنِthe believerنَوْعٌa typeمِنْofأَنْوَاعِهِits types.
And also, jihad is a type that has multiple types, and there is no way for a believer to be obligated in any type of its types.
وَكَذَٰلِكَAnd likewiseقَوْلُهُhis saying::(إِنَّمَاIndeed,المُؤْمِنُونَthe believersالَّذِينَwhoإِذَاwhenذُكِرَmentionedاللَّهُAllahوَجِلَتْtrembleقُلُوبُهُمْtheir heartsوَإِذَاAnd whenتُلِيَتْit is recitedعَلَيْهِمupon themوَاتُّهُand it increases themزَادَتْهُمْincreases themإِيمَانًاin faithوَعَلَىand onرَبِّهِمtheir Lordيَتَوَكَّلُونَthey dependالَّذِينَthose whoيُقِيمُونَestablishالصَّلَاةَthe prayer.وَمِمَّاand from whatرَزَقْنَاهُمْWe providedيُنْفِقُونَthey spend.
And likewise his saying: "Indeed, the believers are those who when Allah is mentioned, their hearts tremble; and when His verses are recited to them, it increases them in faith, and they put their trust in their Lord; those who establish prayer and from what We have provided them, they spend.".
(١)مُتَّفَقٌagreedعَلَيْهِupon.
(1) Agreed upon.
(٢)رَوَاهُRelatedأَحْمَدٌby Ahmad.وَغَيْرُهُand othersمِنْfromطُرُقٍways,,وَهُوَand it isحَدِيثٌa narrationصَحِيحٌcorrect.
(2) Related by Ahmad and others through various ways, and it is a correct narration.
[انْظُرْ[Seeمُسْنَدِthe Musnadالإِمَامِof ImamأَحْمَدَAhmad
[See the Musnad of Imam Ahmad]
يَرْوِيَnarratedعَنْbyوَابِصَةَWabisa
narrated by Wabisa;
أَنَّthatرَسُولَthe Messengerاللَّهِof Allahﷺ(peace be upon him)رَأَىsawرَجُلًاa manصَلَّىprayingوَحْدَهُaloneخَلْفَbehindالصَّفِّthe rowفَأَمَرَهُso he commanded himأَنْtoيُعِيدَrepeatالصَّلَاةَthe prayer.
that the Messenger of Allah (peace be upon him) saw a man praying alone behind the row and commanded him to repeat the prayer.
رَقْمٌNumber۱۷۹٦۵, 17965،,۱۷۹٦۷, 17967،,۱۷۹٦۸, 17968،,۱۷۹۷۰, 17970،,۱۷۹۷۲, 17972
Number 17965, 17967, 17968, 17970, 17972,
وَصَحِيحٌand the correctسُنَنٌSunanأَبِيof AbiدَاوُدَDawood
and the correct Sunan of Abu Dawood.
بِاخْتِصَارٍIn summaryالسَّنَدُthe chain٦٣٣633,,وَصَحِيحٌand the correctسُنَنٌSunanالتِّرْمِذِيِّof Al-Tirmidhi.
In summary, the chain 633,
وَصَحِيحٌand the correctسُنَنٌSunanابْنِof IbnمَاجَهَMajah
and the correct Sunan of Ibn Majah.
،,إِرْوَاءِof Erwaالْغَلِيلِthe thirst.::
and the Erwa of Al-Ghalil.