Fiqh of Ramadaan – 16/30
Prohibitions of Siyaam
A Prohibited act is one whose doer is deserving of Allaah’s punishment while the one who avoids it is rewarded.
And the Saa’im (Fasting person) is
prohibited from doing an act that is forbidden by Allaah and His Messenger (ﷺ).
And the Muharramaat (Prohibited things) for a fasting person are of two types:
First Type: All forms of invalidators of fast:
These are the ones we have discussed
already. These are the prohibitions that invalidate the fast of a fasting
person and they include: Eating, Drinking, Intercourse, Deliberate excretion of
Semen, Deliberate Vomiting, Consuming anything that comes under the ruling of
nourishment, and the intention of breaking the fast in case of the obligatory
fast without any valid shara’ee excuse and others. Hence it is prohibited for a
person fasting an obligatory fast – such as the fast of Ramadaan, the fast of
expiation, and the fast of vows – to do any of these things, except if he has a
valid excuse which would permit him to break his fast.
Second Type: Every other act prohibited in Ramadaan and in other
than Ramadaan:
It is obligatory for
a fasting person to avoid everything that is prohibited by Allaah whether it is
physical or verbal, no matter it is during the fast or not. Prohibitions are
many and they have to be avoided at all times, during the Ramadaan and in other
than the Ramadaan. But when a person commits one of them while he is fasting,
it indicates the corruption of his heart and weakness of his eemaan,
because he could not abandon them even while he was fasting. Some of these
prohibitions are as follows:
1- Lying
Lying is to express something opposite to
the actual reality, whether it is done deliberately or out of ignorance.
However, it is not a sin if done in ignorance and forgetfulness, it only
constitutes to a sin when it is done deliberately ([1]).
And the greatest and the most heinous of
lies is to tell a lie on Allaah and His Messenger (ﷺ), Allaah (the most High)
said:
{وَمَنْ أَظْلَمُ
مِمَّنِ افْتَرَى عَلَى الله كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ إِنَّهُ لاَ
يُفْلِحُ الظَّالِمُون}
{And who is more unjust than one who
invents about Allah a lie or denies His verses? Indeed, the wrongdoers will not
succeed} ([2])
And He (swt) said:
{وَلاَ تَقُولُواْ
لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا حَلاَلٌ وَهَذَا حَرَامٌ
لِّتَفْتَرُواْ عَلَى الله الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى الله
الْكَذِبَ لاَ يُفْلِحُون}
{And do not say about what your tongues
assert of untruth, "This is lawful and this is unlawful," to invent
falsehood about Allaah. Indeed, those who invent falsehood about Allah will not
succeed} ([3])
And He (ta’ala)
said:
{قُلْ إِنَّمَا حَرَّمَ
رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ
بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُواْ بِالله مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا
وَأَن تَقُولُواْ عَلَى الله مَا لاَ تَعْلَمُون}
{Say, "My Lord has only forbidden
immoralities - what is apparent of them and what is concealed - and sin, and
oppression without right, and that you associate with Allah that for which He
has not sent down authority, and that you say about Allah that which you do not
know."} ([4])
And there are several other verses about the prohibition of lying upon
Allaah and His Messenger ([5]).
As for the ahadeeth, there are a lot of them, we’ll suffice with the
mention of just two of the ahadeeth here:
Al-Mugheerah bin Shu’bah (radiallah anhu) narrates: I heard the Messenger
of Allaah (ﷺ) saying:
(( إن كذباً عليَّ ليس
ككذب على أحدٍ، فمن كذب عليَّ متعمِّداً فليتبوَّأْ مقعدَه من النار ))
“Verily, lying upon me is not like
lying upon anyone else, for whoever intentionally lies upon me, will surely
take his abode in the Hell-Fire” ([6])
Imaam Muslim
narrates from al-Mugheerah bin Shu’bah (radiallah anhu) that the Messenger of
Allaah (ﷺ) said:
((من حدث عني بحديث يرى
أنه كذب، فهو أحد الكاذبين))
“Whoever narrates a hadeeth from me while
knowing it to be false, then he is one of the two liars (i.e. the one who
invents a lie or the one who repeats it).” ([7])
Lying upon Allaah
and His Messenger (ﷺ) is
a great abomination, a major sin, and a great destruction ([8]).
As for lying in general upon others
besides Allaah and His Messenger, there are a number of texts from the Qur’an
and the Sunnah mentioning its prohibition and it is one of the abominable sins. There is a unanimous consensus (Ijmaa) of the Muslim
nation upon its prohibition based on the apparent textual evidence ([9]).
It is enough for its prohibition that the Prophet (ﷺ) said:
((آية المنافق ثلاث:
إذا حدَّث كذب، وإذا وعد أخلف، وإذا ائْتُمِنَ خان))
“The signs of a hypocrite are three: when
he speaks, he tells lies; when he makes a promise, he breaks it; and when he is
entrusted, he betrays his trust” ([10])
And Allaah (ta’ala)
said:
{ثُمَّ نَبْتَهِلْ
فَنَجْعَل لَّعْنَةَ الله عَلَى الْكَاذِبِين}
{then (let us) pray and invoke the curse of Allaah upon
the liars} ([11])
Abdullah bin Mas’ood
(radiallah anhu) narrates from the Prophet (ﷺ) that he said:
((عليكم بالصدق؛ فإن
الصدق يهدي إلى البر وإن البر يهدي إلى الجنة، وما يزال الرجل يصدق ويتحرَّى الصدق
حتى يُكتب عند الله صدِّيقاً، وإياكم والكذب؛ فإن الكذب يهدي إلى الفجور، وإن
الفجور يهدي إلى النار، وما يزال الرجل يكذب ويتحرَّى الكذب حتى يكتب عند الله
كذَّاباً))
((Adhere (you people) to truth, for truth
leads to good deeds and good deeds lead to Paradise, and if a man continues to
speak the truth and makes truth his object he will be recorded as truthful
before Allaah. Avoid (you people) falsehood, for falsehood leads to wickedness
and wickedness leads to Hell, and if a man continues to speak falsehood and
makes falsehood his object he will be recorded as a liar before Allah.)) ([12])
Lying is not
permissible except in three situations:
Situation #
1:
In the state of war
Due to the
hadeeth:
((الحرب خُدْعة))
((War is
deception)) ([13])
Situation # 2: Reconciling between
disputing parties
Due to the saying of the Prophet (ﷺ):
((ليس الكذَّاب الذي
يصلح بين الناس فَيَنْمِي خيراً أو يقول خيراً))
((He is not a
liar who brings about reconciliation among people, conveys good words and says
good things)) ([14])
Situation #
3: When
a man speaks to his wife, or a wife to her husband, concerning matters that
will increase the love between them.
All of these
three characteristics are indicated in the hadeeth mentioned
previously.
Moreover, Abu Dawood narrates that Umm Kalthoom (radiallah anha) said:
((ما سمعت رسول الله
صلى الله عليه وسلم يرخص في شيء من الكذب إلا في ثلاث، كان رسول الله صلى الله
عليه وسلم يقول: " لا أعده كاذبا، الرجل يصلح بين الناس، يقول: القول ولا
يريد به إلا الإصلاح، والرجل يقول: في الحرب، والرجل يحدث امرأته، والمرأة تحدث
زوجها))
((I did not
hear the Messenger of Allaah (ﷺ) making a concession for anything people
say falsely except in three matters. The Messenger of Allaah (ﷺ) would say: I do not count as a liar a man
who puts things right between people, saying a word by which he intends only
putting things right, and a man who says something in war, and a man who says
something to his wife, or a wife who says something to her husband.)) ([15])
2- Word of Falsehood and False Testimony (قول
الزور وشهادة الزور)
Zaur (False)
is a general word that includes: lying, absurdity, accusation, and false
testimony. The basic meaning of az-Zaur is to beautify, rectify, adjust, or
correct something (whether good or evil). It is to utter something after having
rectified or beautified it, and to describe something opposite to its actual
description.
Imaam Tabari rahimahullah said:
(( ... فإن كان ذلك كذلك فأولى الأقوال بالصواب ... أن يقال: إن
الزور كل باطل سواء كان ذلك: شركاً، أو غناءً، أو كذباً، أو غيره، وكل ما لزمه:
الزور؛ لأن الله عمَّ في وصفه عباد الرحمن أنهم لايشهدون الزور، فلا ينبغي أن يخصّ
من ذلك شيئاً إلا بحجة))
((The most correct of statements is to say that al-Zaur refers to all that
is wrong whether it is shirk (associating partners with Allaah), music, lie, or
anything else that necessitates Zaur. That is because Allaah has generalized in
his description of the worshippers of Ar-Rahmaan saying that they do not
witness falsehood (az-Zaur), therefore, it is not befitting to specify any one
thing from it, except with evidence.)) ([16])
Allaah ta’ala said while describing the worshippers of ar-Rahmaan:
{وَالَّذِينَ لاَ
يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا}
{and those who
do not witness falsehood } ([17])
And He the most High said:
{فَاجْتَنِبُوا
الرِّجْسَ مِنَ الأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّور}
{So refrain
from the filth of the idols and refrain from a word of falsehood} ([18])
Therefore, it is obligatory upon a fasting person to refrain from word of
falsehood, false witness, ignorance, and acting in accordance to it. Abu
Hurayrah (radiallah anhu) narrates: The Messenger of Allaah (ﷺ) said:
((من لم يدع قول الزور
والعمل به والجهل فليس لله حاجةٌ [في] أن يدع طعامه وشرابه))
((One who does
not give up word of falsehood, acting in accordance with it, and ignorance
(foolishness), then Allaah is not in need of his leaving his food and drink)) ([19])
3- Backbiting (الغيبة)
Gheebah or backbiting means speaking about a Muslim in his absence and
saying things that he would not like to have spread around or mentioned.
Imaam Nawawi rahimahullah said:
((الغيبة: ذكر المرء بما يكرهه، سواء كان ذلك في: بدن الشخص، أو
دينه، أو دنياه، أو نفسه، أو خَلْقِه، أو خُلُقِه، أو ماله، أو ولده، أو زوجه، أو
خادمه، أو ثوبه، أو حركته، أو طلاقته، أو عبوسته أو غير ذلك، مما يتعلق به، سواء
ذكرته باللفظ أو بالإشارة والرمز، ومن ذلك قول كثير من الفقهاء في التصانيف: قال
بعض من يدَّعي العلم أو بعض من ينسب إلى الصلاح ... ممن يفهم السامع المراد منه
... ومنه قولهم عند ذكره: الله يعافينا، الله يتوب علينا، نسأل الله السلامة، فكل
ذلك من الغيبة))
((Backbiting is to mention about someone that he dislikes being mentioned
whether it is about his body, his religious affairs, his worldly affairs, his
inner self, his physical characteristics, his ethics, his wealth, his children,
his spouse, his servant, his clothing, his activity, his speech, his silence,
or anything else that relates to him, whether you mentioned it with words or an
indication and a symbol. Included in this is the saying of many of the Fuqaha
in their books: ‘Some of those who claim to have knowledge said’, or ‘someone
who is attributed towards righteousness said’ – such that the listener can
decipher and understand who he is referring to – and included in this is their
saying when someone is mentioned: ‘may Allaah grant us well-being’, ‘we repent
to Allaah’, ‘we ask Allaah to keep us safe’ (such that the one listening knows
that it is intended to degrade the person being mentioned) – all of this comes
under backbiting)) ([20])
And gheebah is haram by the consensus of Muslims. And there are several
clear evidences on its prohibition from the Qur’an, the Sunnah, and Ijmaa of
Ummah ([21])
over a fasting person and others.
Allaah the most High said:
{وَلاَ يَغْتَب
بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا
فَكَرِهْتُمُوهُ وَاتَّقُوا الله إِنَّ الله تَوَّابٌ رَّحِيم}
{and do not
backbite one another. Does one of you like that he eats the flesh of his dead
brother? You would abhor it. And fear Allah. Surely Allah is Most-Relenting,
Very-Merciful.} ([22])
And Abu Hurayrah (radiallah anhu) narrates that the Messenger of Allaah (ﷺ) said:
((أتدرون ما الغيبة؟))
قالوا: الله ورسوله أعلم، قال: ((ذكرك أخاك بما يكره)) قيل: أفرأيت إن كان في أخي
ما أقول؟ قال: ((إن كان فيه ما تقول فقد اغتبته، وإن لم يكن فيه ما تقول فقد
بهته))
((Do you know
what is gheebah?)) The people said: “Allaah and His Messenger know better” He
said: ((It is to talk about your (Muslim) brother in a manner which he dislikes))
It was said: “What do you think if what I said about my (Muslim) brother is
true?” He replied: ((If what you said is found in him, then that is backbiting,
and if what you said is not found in him, then that is slandering)) ([23])
There are several other verses and narrations prohibiting and discouraging
gheebah ([24]),
therefore, it is obligatory upon a fasting person to distance himself from
backbiting and other calamities of the tongue, for indeed the Prophet (ﷺ) said:
((أكثر خطايا ابن آدم
في لسانه))
((Most of the
mistakes of the son of Adam is due to his tongue)) ([25])
Gheebah is permissible for a legitimate goal in six categories:
1.
Oppression: It is permissible for the one who is oppressed
to complain about his situation to the ruler or the judge or anyone else who
holds authority or has the ability to grant him justice against his oppressor.
He should say: “Such and such person wronged me” and “he did such thing to me”,
and “he coerced me in this manner” and so on.
2.
Seeking assistance in changing an evil and returning a sinner back to what
is correct – One should say to the individual whom he
expects has the ability to put an end to the evil: “Such and such person did
this, so prevent him” or something to that effect.
3.
Seeking a fatwa (religious ruling) – One should do this
by saying to the muftee (scholar capable of issuing a fatwa): “My father” or
“my brother” or “such and such person wronged me in this way.” “Does he have
the right to do so?” “How shall I go about putting an end to it and obtain my
right while repelling oppression from myself?” and so on. This is permissible
due to the necessity for it, however, to be more cautious, it is better for one
to say: “What do you say about a man who has done such and such thing?” or
“concerning a husband” or “concerning a wife who did such and such” (without
saying “my”), etc.
4.
Warning and Advising the Muslims against Evil – There are several perspectives to this, of which one is: Declaring someone
unreliable in the field of narrating hadeeth and giving testimony. Another case
is when an individual desires to enter into a relationship with another person
either through marriage, business, the consignment of property, the consigning
of something to him or any other of the daily affairs. It is obligatory on you
to mention to that individual what you know about the person he wants to get
involved with, with the intention of advising him. Another case is to warn
someone from the people of innovation. One last case is when a person has some
leadership role, which he does not fulfill properly either because he is not
fit for it or because he is a sinner or neglectful, etc. So in this case, one
must mention this to those who have general leadership over this person, so
that he can be removed and someone fit can be put in charge.
5.
When one openly exposes his acts of evil or his innovation – An example of this is when someone has openly exposed his consumption of
alcohol, or his illegal confiscation of people’s money and raising of their
taxes unjustly and his usurping command wrongfully. It is thus permissible for
one to talk about what that individual has made public. But it is forbidden to
mention any of his other defects, unless they fall under one of the categories
in which we have mentioned that backbiting is permissible.
6.
Defining someone – If someone is known to the
people by his nickname, such as “the bleary eyed one”, “the one who limps”,
“the deaf guy”, “the blind guy”, “cross-eyed”, “flat-nosed”, and other than
that, then it is permissible to particularize him as such, with the aim of
identifying him. However, it is forbidden to apply that to him, when one’s
intention is to degrade him. If he can be identified with another (more
appropriate) type of name, then that is more preferable. ([26])
Some people have compiled these six categories into an easy to remember poetry:
القدح ليس بغيبة في ستةٍ ...
متظلِّمٍ، ومعرِّفٍ، ومُحذِّرِ
ومجاهر فسقاً ومستفتٍ ...
ومن طلب الإعانة في إزالة منكر
4- Gossip (النميمة)
Al-Nameemah refers
to the act of conveying the information of a conversation with one person to
another with the intent that mischief (hatred, and enmity) is caused between
the two ([27]).
This is one
of the major sins and prohibitions according to the consensus of Muslims. There
are several clear evidences on its prohibition from the Qur’an, the Sunnah and
the Ijmaa’ ([28]).
Malicious gossiping is something that causes corruption between a man and
his wife, and between a man and his brother; and the damage that it can cause is
even more than the damage caused by magic.
Imaam Abu Nu’aym narrates from Imaam
Yahya bin Abi Katheer (rahimahullah) that he said:
((يفسد النمام في ساعة ما لا يفسد الساحر في سنة))
((The damage that a gossip-monger causes in
an hour, is not caused by a magician in a year)) ([29])
From this, we can say that it is one of the forms of magic, because of it
resemblance to magic in its ability to cause separation between people,
alteration of the hearts of lovers, and proliferation of evil. And that is why
Allaah warned us from it and said:
{وَلاَ تُطِعْ كُلَّ
حَلاَّفٍ مَّهِين* هَمَّازٍ مَّشَّاء بِنَمِيم * مَنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ
أَثِيم}
{And do not
obey every worthless habitual swearer * [And] slanderer, going about with
malicious gossip * one who prevents good, (and who is) transgressor, sinful} ([30])
And the Prophet (ﷺ)
warned us from it when he said:
((لا يدخل الجنة
نمّام))
((A
(mischievous) gossip-monger shall not enter Paradise))
And in another wording:
((لا يدخل الجنة قتات))
((A qattaat
(gossip-monger) shall not enter Paradise)) ([31])
There are several other ahadeeth narrated from the Prophet (ﷺ) on the prohibition of Nameemah ([32]).
There are six things a person should do when someone tells him a gossip:
1.
Do not believe the
Nammaam (tale-teller) for he is an evil person and his testimony is rejected.
2.
Stop the nammaam,
advise him, and rebuke his action.
3.
Detest him for the
sake of Allaah.
4.
Do not think ill of
your absent brother.
5.
Do not be pushed by
what has been said to go and check on others and spy.
6.
Do not accept for
yourself what you have forbidden the Nammaam from doing. Do not spread his
Nameemah, for doing so will make you a nammaam as well ([33]).
5- Cheating (الغش)
One must avoid cheating others in all affairs whether it is selling,
renting, manufacturing, and pledging. In all acts and in all sayings; and in
all consultations and advices; for verily cheating is a major sin, and the
Prophet (ﷺ) has disowned anyone who does
it. He said:
((من حمل علينا السلاح
فليس منا، ومن غشنا فليس منا))
((He who takes
up arms against us is not of us; and he who cheats us is not of us.)) ([34])
And in another wording:
((من غش فليس مني))
((He who cheats
is not of me)) ([35])
Al-Ghash is deceit, cheating, betrayal of trust, and lack of reliability among
people. Anything that is earned through ghash is a cursed earning, and it will
only increase its earner in drifting away from Allaah Ta’ala ([36]).
6- Vain talk, Singing, & Musical
instruments
Al-Ma’azif refers to all the instruments of lahw (distraction &
diversion from Allaah) in all its forms such as: lute, rebec, movies, and licentious
images etc. Allaah (the most High) said:
{وَمِنَ النَّاسِ مَن
يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ الله بِغَيْرِ عِلْمٍ
وَيَتَّخِذَهَا هُزُوًا أُولَئِكَ لَهُمْ عَذَابٌ مُّهِين}
{And of the people is he who buys
discourses of distracting amusements, so that he may mislead (people) from the
Way of Allah, and make a mockery of it. For such people there is a disgraceful
punishment} ([37])
And it is
authentically narrated from Ibn Abbaas (radiallah anhu) that he was asked about
this ayah, and he said:
((الغناء وأشباهه))
((This refers to music and its likes)) ([38])
And this is also authentically narrated from Ibn Umar, Jaabir, Ikrimah,
Sa’eed bin Jubayr, & Mujaahid (radiallah anhum). Moreover, Imaam Al-Hasan
al-Basri said:
((نزلت هذه الآية في الغناء والمزامير))
((This ayah was revealed regarding music
and singing)) ([39])
And the Prophet (ﷺ)
also warned us from al-Ma’aazif and he compared it with Zinaa (illegal sexual
intercourse). He (ﷺ)
said:
((ليكونَنَّ من أمتي
أقوامٌ يستحلِّون الِحرَ، والحرير، والخمر، والمعازف ... ))
((Among my
ummah there will certainly be people who permit zinaa, silk, alcohol and
musical instruments…)) ([40])
The meaning of permit is that they will do these things freely and without
any care. This is something we experience in this age of ours, there are people
who use and listen to these ma’azif as if it’s Halaal. So beware O slave of
Allaah from the invalidators (Nawaaqid) & shortcomings (Nawaaqis) of
fasting ([41]).
7- All other things prohibited by Allaah in
all conditions
A fasting
person must avoid all of the things Allaah has prohibited in all conditions.
Hence, one cannot achieve nearness to Allaah (Ta’ala) by avoiding the permissible (halaal) desires such as Food, Drink and all
of the things that are permissible in the state of non-fasting, except after he
has achieved nearness to Him by avoiding all of what He (swt) has prohibited
(haraam) in all conditions including: Lying, Oppression, Enmity of people in
their blood & wealth, Avoiding vain & obscene activity, and every
useless talk.
This is why it is narrated in the hadeeth from Abu Hurayrah (radiallah
anhu) that the Messenger of Allaah (ﷺ) said:
((ليس الصيام من الأكل
والشرب إنما الصيام من اللغوِ والرَّفث، فإن سابَّك أحدٌ أو جهل عليك، فلتقل: إني
صائم، إني صائم))
((Fasting is
not (just) to avoid eating and drinking, but fasting is to avoid vain and
obscene talk. Thus, if someone curses you or displays ignorance on you, then
say: ‘Indeed I am fasting’, ‘Verily I am fasting’)) ([42])
And Abu Hurayrah (radiallah anhu) narrates that the Messenger of Allaah (ﷺ) said:
((رُبَّ صائمٍ حظّه من
صيامه الجوع والعطش، ورُبَّ قائمٍ حظّه من قيامه السهر))
((It may be
that a fasting person’s portion from his fast is (just) hunger and thirst, and
it may be that the portion of a person standing in qiyaam from his qiyaam is
(just) sleeplessness))
This was the wording of Ibn Khuzaymah. And the wording of Imaam Ahmad is:
((كم من صائمٍ ليس له
من صيامه إلا الجوع، وكم قائمٍ ليس له من قيامه إلا السهر))
((How many are
those who fast and get nothing from their fast except hunger, and how many are
those who pray and get nothing from their prayer except a sleepless night)) ([43])
And in another hadeeth of Abu Hurayrah (radiallah anhu), he narrates from
the Prophet (ﷺ) that:
(( ... وإذا كان يوم
صوم أحدكم فلا يرفث، ولا يصخب؛ فإن سابَّه أحد أو قاتله فليقل: إني امرُؤٌ صائم
... ))
((…When any one
of you is fasting on a day, he should neither indulge in obscene language, nor
raise the voice; and if anyone reviles him or tries to quarrel with him he
should say: I am a person fasting…)) ([44])
Some of the Salaf used to say:
((أهون الصيام: ترك الطعام، والشراب))
((The easiest form of fasting is to avoid
food and drink)) ([45])
And Jaabir bin Abdullah (radiallah anhu) said:
((إذا صمت فليصم سمعك،
وبصرك، ولسانك، عن الكذب، والمحارم، ودع أذى الجار، وليكن عليك وقار وسكينة يوم
صومك، ولا تجعل يوم صومك ويوم فطرك سواء)
((When you
fast, then let your hearing and your vision and your tongue fast from lying and
the forbidden things, and leave off harming your neighbor, so that there may be
dignity & sakeenah (peace, tranquility) upon you on the day that you fast.
And do not make your day of fasting and your day of not fasting the same)) ([46])
Ibn Rajab rahimahullah said:
((وسرّ هذا أنَ التقرّب إلى الله تعالى بترك المباحات لا يكمل إلّا
بعد التقرّب إليه بترك المحرّمات ، فمن ارتكب المحرّمات ثم تقرّب بترك المباحات كان
بمثابة من يترك الفرائض ويتقرّب بالنوافل ، وإن كان صومه مجزئا عند الجمهور بحيث لا
يؤمر بإعادته ؛ لأنّ العمل إنّما يبطل بارتكاب ما نُهي عنه فيه لخصوصه ، دون ارتكاب
ما نُهي عنه لغير معنى يختصّ به . هذا هو أصل جمهور العلماء))
((And the underlying meaning of this is
that seeking nearness to Allah the Exalted by leaving off the permissible
things is not complete until after seeking nearness to Him by leaving off the
forbidden things. So whoever commits forbidden acts and then seeks nearness (to
Allah) by abandoning the permissible things is like the one who leaves off the
obligatory acts and seeks nearness through the optional acts. This is the case,
even though his fast is acceptable according to the majority of scholars –
meaning that he is not commanded to repeat it, because an action is only
invalidated by committing that which is specifically prohibited from it, as
opposed to committing that which is not specifically prohibited from it. This
is a principle of the majority of the scholars.)) ([47])
[1] - [Sharh
an-Nawawi Ala Saheeh Muslim (1/69), al-Adhkaar by al-Nawawi (P. 326)]
[2] - [Al-An’aam
(6:21)]
[3] - [An-Nahl
(16:116)]
[4] - [Al-A’raaf
(7:33)]
[5] - [See,
Afaat al-Lisaan by al-Qahtaani (P. 63-72)]
[6] - [Agreed
Upon – Al-Bukhaari (1219) & Muslim (4)]
[7] - [Saheeh
Muslim – The Introduction (P. 8)]
[8] - [Sharh
an-Nawawi Ala Muslm (1/69)]
[9] - [Al-Adhkaar
of An-Nawawi (P. 232)]
[10] - [Agreed Upon: Al-Bukhaari (33) & Muslim (59) from Abu
Hurayrah (radiallah anhu)]
[11] - [Aal-Imraan: 3/61]
[12] - [Agreed
Upon – Al-Bukhaari (6094) & Muslim (2607)]
[13] - [Agreed
Upon – Al-Bukhaari (3030) & Muslim (1741)]
[14] - [Agreed
Upon – Al-Bukhaari (2546) & Muslim (2605)]
[15] - [Sunan
Abu Dawood (4921) & Saheeh Muslim
(2605)]
[16] - [Jaami’ ul-Bayaan by al-Tabari (19/314) paraphrased; and
see: Al-Nihaayah fi Ghareeb il-Hadeeth wal-Athar by Ibn al-Atheer (2/318),
& Fath ul-Baari (4/116-117)]
[17] - [Soorah
Al-Furqaan: 25/72]
[18] - [Soorah
al-Hajj: 22/30]
[19] - [Saheeh
al-Bukhaari (1903, 6057)]
[20] - [Al-Adhkaar
of an-Nawawi (P. 288-290) paraphrased; and see: Fath ul-Baari by Ibn Hajr
(10/469)]
[21] - [Al-Adhkaar
of an-Nawawi (P. 289), and see: Fath ul-Baari of Ibn Hajar (10/473)]
[22] - [Soorat
al-Hujuraat (49:12)]
[23] - [Saheeh
Muslim (2589)]
[24] - [Shaykh Sa’eed bin Wahf al-Qahtaani has mentioned over 20
ahadith and over 5 verses of the qur’aan concerning gheebah in his book “Afaat
ul-Lisaan” (see: P. 13-49)]
[25] - [See:
Saheeh al-Jaami’ of al-Albaani (1201)]
[26] - [See:
Sharh an-Nawawi ‘Ala Saheeh Muslim (16/142) & Al-Adhkaar of an-Nawawi (P.
292) – this translation of the six categories is taken from abdurrahman.org]
[27] - [Sharh
an-Nawawi ‘Ala Saheeh Muslim (2/112)]
[28] - [Al-Adhkaar
of al-Nawawi (P. 289)]
[29] - [Hilyat
al-Awliyaa (3/70)]
[30] - [Soorat
al-Qalam (68:10-12)]
[31] - [Agreed Upon: Al-Bukhaari
(6056) & Muslim (105)]
[32] - [See: Afaat ul-Lisaan by Shaykh al-Qahtaani (P. 52-60)]
[33] - [Sharh
al-Nawawi ‘ala Saheeh Muslim (2/1113), Fath ul-Baari by Ibn Hajar (10/473),
Al-Adhkaar of an-Nawawi (P. 299)]
[34] - [Saheeh
Muslim (101) from Abu Hurayrah (radiallah anhu)]
[35] - [Saheeh
Muslim (102)]
[36] - [Majaalis
Shahr Ramadaan by Al-‘Uthaymeen (P. 117-118)]
[37] - [Soorat Luqmaan
(31:6)]
[38] - [Tafseer
al-Tabari (20/127-128)]
[39] - [See: Ighaathah al-Lahfaan by Ibn al-Qayyim (1/338-341)]
[40] - [Saheeh
al-Bukhaari (5590) from Abu Maalik al-Ash’ari (radiallah anhu).]
[41] - [Majaalis
Shahr Ramadaan by Ibn Uthaymeen (119)]
[42] - [Saheeh Ibn
Khuzaymah (1996) & Al-Mustadrak al-Haakim (1/430). Al-Haakim authenticated
it upon the condition of Muslim. And Shaykh al-Albaani said in his footnotes of
Saheeh Ibn Khuzaymah (3/242): “Its chain is authentic”]
[43] - [Saheeh Ibn Khuzaymah (1997), Musnad Ahmad (2/441) &
Sunan Ibn Maajah (1/431) – It is classed “Hasan” by al-Iraaqi in al-Ihyaa
(5/199) and Al-Albaani said in his footnotes on Saheeh Ibn Khuzaymah (3/242):
“Its chain is Saheeh”, and in Saheeh Sunan Ibn Maajah (2/71) he said: “Hasan
Saheeh”. And it also has a shaahid from the hadeeth of Ibn Umar (radiallah
anhu) in Al-Mu’jam al-Kabeer of Al-Tabaraani (12/383)].
[44] - [Agreed
Upon: Al-Bukhaari (1894, 1904) & Muslim (1151)]
[45] - [Musannaf Ibn Abi Shaybah (2/272 # 8883), Lataa'if al-Ma'aarif
fi ma li Mawaasim al-'Aam min al-Wazaa'if
by Ibn Rajab al-Hanbali (P. 155)]
[46] - [Musannaf Ibn Abi Shaybah (8880), Az-Zuhd wal-Raqaa’iq by
Ibn al-Mubaarak (1308), Fazaa’il al-Awqaat by al-Bayhaqi (62), Shu’b al-Emaan
by al-Bayhaqi (3374), and see: Lataa’if al-Ma’arif by Ibn Rajab (p. 155)]
[47] - [Lataa’if al-Ma’aarif by Ibn Rajab (p. 155-156) –
translation by Tulayhah]
