Explanation of the Author's Statement: The Chapter on Not Refusing One Who Asks by Allah
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The Shaykh : Then the author said "The Chapter on Not Refusing One Who Asks by Allah". The "la" in "la yuraddu" (not refused) is a negative particle. What is the evidence that it is negative? The fact that the verb following it is in the nominative case: "yuraddu" (is refused). Do you understand? And the...
The questioner : ...and forbidden to them are the impure things...
The Shaykh : No, no. This is the Shari'ah of the Messenger (peace and blessings be upon him).
The questioner : ...before us, there is disagreement in the rulings.
The Shaykh : Yes
The questioner : All the Shari'ahs...
The Shaykh : Yes, that is correct, according to the opinion of those who say that it is... But this is not a matter of fundamental belief, because this falls under the category of etiquette in wording. Etiquette in wording means it is not shirk (associating partners with Allah), it is not shirk. If it were shirk, all the Shari'ahs would have agreed on it. All the Shari'ahs agree on the prohibition of shirk, but this is a matter of etiquette in wording, as we mentioned previously. They say this, and it is far from their minds that they intend to associate partners with Allah. In any case, it is a saying that it is better to leave it. It is better and more proper etiquette to leave it.
The questioner : ...
The Shaykh : And Allah, in any case, the one who answered with this, some of the scholars answered with this, saying that this was in the Shari'ah of those before us. Yes.
The questioner : Now, prostration is permissible in...
The Shaykh : Yes, yes. Prostration is permissible in their case... In our Shari'ah, we say about it what we said: they prostrate not for the sake of worship, but for the sake of honor. It is not for the sake of glorification and worship; rather, it is a form of greeting by which they honor.
The questioner : But it is forbidden in our Shari'ah.
The Shaykh : Yes, in our Shari'ah it is not permissible. And for this reason, the Messenger saidSunan Ibn Majah 1852Da'if (Darussalam). But our problem now, as the brother said, is that this is a matter of shirk. How is it permissible in the earlier Shari'ahs?
The questioner : Is prostration not shirk?
The Shaykh : Yes, but they do not intend to draw near to the one to whom they prostrate, or to glorify Him. It is a known greeting among them, merely a form of honor.
The Chapter on Not Refusing One Who Asks by Allah. Asking by Allah is divided into two categories: The first is asking by Allah in the form of wording, such as saying "I ask you by Allah." An example of this is what passed us in the hadith of the three, where the angel said. Yes, and such as saying "I ask you by Allah for such and such."
The second type of asking by Allah is asking by the ruling, not by the wording. This is when a person asks you a question that Allah has commanded you to answer, such as asking about a matter from the matters of knowledge, or a poor person asking for charity, and the like. Yes, ...
By Allah, he asked by Allah. Asking by Allah has two meanings: The first is that he asks by the Shari'ah of Allah, the Exalted and Majestic. That means he asks a question that the Shari'ah permits. The second is asking by the wording, asking by Allah in the form of wording, such as saying "I ask you by Allah for such and such." The ruling on refusing one who asks by Allah is that it is disliked or forbidden, depending on the situation of the one being asked. The discussion here is whether it is permissible for a person to ask by Allah or not. Then, if he asks, is it obligatory to give him or not? We now have two issues: As for the first issue, the author (may Allah have mercy on him) did not speak about it, which is whether it is permissible to ask by Allah or not. As for the second, that is what he spoke about, and it is the subject of the hadith he cited.
And we are speaking about the first issue, which is whether it is permissible for a person to ask by Allah or not? We say first that asking, in itself, is disliked, and a person should not ask anyone for anything unless there is a need for it. For this reason, it was among the things the Prophet (peace and blessings be upon him) took a pledge from his Companions not to ask people for anything. Even if one of their stirrups fell off while he was on his mount, he would not say to anyone, "Hand it to me," but he would dismount and take it himself. The meaning requires this, because if you dignify yourself and do not humble it by asking people, you remain respected in the eyes of people, and you have strength against having to lower your face to anyone. Because whoever lowers his face to someone, that person may need him for a matter he dislikes giving him, but if he has already asked him, he is compelled to answer him. So, asking in general, we say, is disliked except for a need. As for asking for money, asking for money, because for us there is asking for money and asking for assistance. Asking for money is forbidden; it is not permissible for anyone to ask anyone for money unless there is a dire necessity for it. And the jurists (may Allah have mercy on them) said, except if he is permitted to take that thing. For this reason, they mentioned in the chapter on giving zakah, from those who are permitted to take something, that he is permitted to ask for it. But there is a consideration in what they said, because the Messenger (peace and blessings be upon him) warned against asking and said, and I seek refuge in Allah. And this indicates prohibition. So the correct view is that asking for money is forbidden except for dire necessity. And with dire necessity, there is no harm. As for asking for assistance by status or assistance by physical effort, this is what I said is disliked unless there is a need for it.
As for refusing the questioner, that is the subject of our chapter here. The questioner either asks a simple question, saying "O so-and-so, give me," or he asks a question coupled with Allah, such as saying "I ask you by Allah." As for the first, if what he asked for is something the Lawgiver has made permissible for him, then you give it to him. For example, if a poor person asks for something from the zakah, and you have zakah, and you know that he is in need, do you give it to him or not? You give it to him because he asked by Allah, and this is something the Lawgiver has permitted for him, so give him his right. As for the second, if he asks by Allah in the form of wording, saying "I ask you by Allah," then you give it to him even if he is not entitled to it, as long as he does not ask for a sin. As long as he does not ask for a sin. A man comes to you and says, "I ask you by Allah to give me such and such." Then you are commanded to give it to him. Why? Because he asked by Allah, the Exalted and Majestic, and asking by Allah is asking by something great. So if he asks by something great, then part of your glorification of that great thing is that you answer him and give it to him, except if he asks for something forbidden. As if he said, "I ask you by Allah to give me ten riyals to buy a pack of cigarettes." What do you say? I say no. Why? Because in that is assistance in the forbidden, so it is not permissible to give it to him even if he asked by Allah. And his asking by Allah is sinful because he has no right to ask for what is a sin. And likewise, if he asks you by Allah in a matter that harms you by enabling him, such as saying, "I ask you by Allah to tell me what so-and-so said to you," a secret matter. Do you answer this? It is not obligatory. And if we said it was, then everyone would stand over you and say, "Come, I ask you by Allah, what are you doing in your house? Yes, I ask you by Allah, what is your salary? I ask you by Allah, what did you do with such and such?" And this involves embarrassment, and the Shari'ah does not bring about such an answer because of the exposure of the secrets of Muslims and because of the incitement of these oppressors who persist with people and embarrass them. So the matter is restricted by the condition that he does not ask for something forbidden, and that there is no harm in answering him to whom? To the one being asked. If there is harm, then it is not possible for a person to be harmed by answering this oppressor. Now, if he asks for what he is entitled to, coupled with Allah, meaning he brought both the wording and the meaning, that becomes more confirmed.
The questioner : ...and forbidden to them are the impure things...
The Shaykh : No, no. This is the Shari'ah of the Messenger (peace and blessings be upon him).
The questioner : ...before us, there is disagreement in the rulings.
The Shaykh : Yes
The questioner : All the Shari'ahs...
The Shaykh : Yes, that is correct, according to the opinion of those who say that it is... But this is not a matter of fundamental belief, because this falls under the category of etiquette in wording. Etiquette in wording means it is not shirk (associating partners with Allah), it is not shirk. If it were shirk, all the Shari'ahs would have agreed on it. All the Shari'ahs agree on the prohibition of shirk, but this is a matter of etiquette in wording, as we mentioned previously. They say this, and it is far from their minds that they intend to associate partners with Allah. In any case, it is a saying that it is better to leave it. It is better and more proper etiquette to leave it.
The questioner : ...
The Shaykh : And Allah, in any case, the one who answered with this, some of the scholars answered with this, saying that this was in the Shari'ah of those before us. Yes.
The questioner : Now, prostration is permissible in...
The Shaykh : Yes, yes. Prostration is permissible in their case... In our Shari'ah, we say about it what we said: they prostrate not for the sake of worship, but for the sake of honor. It is not for the sake of glorification and worship; rather, it is a form of greeting by which they honor.
The questioner : But it is forbidden in our Shari'ah.
The Shaykh : Yes, in our Shari'ah it is not permissible. And for this reason, the Messenger said
If I were to command anyone to prostrate to anyone else, I would have commanded women to prostrate to their husbands.
لو أمرت أحدا أن يسجد لأحد لأمرت المرأة أن تسجد لزوجهاThe questioner : Is prostration not shirk?
The Shaykh : Yes, but they do not intend to draw near to the one to whom they prostrate, or to glorify Him. It is a known greeting among them, merely a form of honor.
The Chapter on Not Refusing One Who Asks by Allah. Asking by Allah is divided into two categories: The first is asking by Allah in the form of wording, such as saying "I ask you by Allah." An example of this is what passed us in the hadith of the three, where the angel said
I ask you by the One who gave you the good skin, the color, and the wealth, for a camel
أسألك بالذي أعطاك الجلد الحسن واللون والمال بعيراThe second type of asking by Allah is asking by the ruling, not by the wording. This is when a person asks you a question that Allah has commanded you to answer, such as asking about a matter from the matters of knowledge, or a poor person asking for charity, and the like. Yes, ...
By Allah, he asked by Allah. Asking by Allah has two meanings: The first is that he asks by the Shari'ah of Allah, the Exalted and Majestic. That means he asks a question that the Shari'ah permits. The second is asking by the wording, asking by Allah in the form of wording, such as saying "I ask you by Allah for such and such." The ruling on refusing one who asks by Allah is that it is disliked or forbidden, depending on the situation of the one being asked. The discussion here is whether it is permissible for a person to ask by Allah or not. Then, if he asks, is it obligatory to give him or not? We now have two issues: As for the first issue, the author (may Allah have mercy on him) did not speak about it, which is whether it is permissible to ask by Allah or not. As for the second, that is what he spoke about, and it is the subject of the hadith he cited.
And we are speaking about the first issue, which is whether it is permissible for a person to ask by Allah or not? We say first that asking, in itself, is disliked, and a person should not ask anyone for anything unless there is a need for it. For this reason, it was among the things the Prophet (peace and blessings be upon him) took a pledge from his Companions not to ask people for anything. Even if one of their stirrups fell off while he was on his mount, he would not say to anyone, "Hand it to me," but he would dismount and take it himself. The meaning requires this, because if you dignify yourself and do not humble it by asking people, you remain respected in the eyes of people, and you have strength against having to lower your face to anyone. Because whoever lowers his face to someone, that person may need him for a matter he dislikes giving him, but if he has already asked him, he is compelled to answer him. So, asking in general, we say, is disliked except for a need. As for asking for money, asking for money, because for us there is asking for money and asking for assistance. Asking for money is forbidden; it is not permissible for anyone to ask anyone for money unless there is a dire necessity for it. And the jurists (may Allah have mercy on them) said, except if he is permitted to take that thing. For this reason, they mentioned in the chapter on giving zakah, from those who are permitted to take something, that he is permitted to ask for it. But there is a consideration in what they said, because the Messenger (peace and blessings be upon him) warned against asking and said
The person keeps asking people until the Day of Resurrection comes, and there is not a piece of flesh on his face.
إن الإنسان لا يزال يسأل الناس حتى يأتي يوم القيامة وما في وجهه مزعة لحمAs for refusing the questioner, that is the subject of our chapter here. The questioner either asks a simple question, saying "O so-and-so, give me," or he asks a question coupled with Allah, such as saying "I ask you by Allah." As for the first, if what he asked for is something the Lawgiver has made permissible for him, then you give it to him. For example, if a poor person asks for something from the zakah, and you have zakah, and you know that he is in need, do you give it to him or not? You give it to him because he asked by Allah, and this is something the Lawgiver has permitted for him, so give him his right. As for the second, if he asks by Allah in the form of wording, saying "I ask you by Allah," then you give it to him even if he is not entitled to it, as long as he does not ask for a sin. As long as he does not ask for a sin. A man comes to you and says, "I ask you by Allah to give me such and such." Then you are commanded to give it to him. Why? Because he asked by Allah, the Exalted and Majestic, and asking by Allah is asking by something great. So if he asks by something great, then part of your glorification of that great thing is that you answer him and give it to him, except if he asks for something forbidden. As if he said, "I ask you by Allah to give me ten riyals to buy a pack of cigarettes." What do you say? I say no. Why? Because in that is assistance in the forbidden, so it is not permissible to give it to him even if he asked by Allah. And his asking by Allah is sinful because he has no right to ask for what is a sin. And likewise, if he asks you by Allah in a matter that harms you by enabling him, such as saying, "I ask you by Allah to tell me what so-and-so said to you," a secret matter. Do you answer this? It is not obligatory. And if we said it was, then everyone would stand over you and say, "Come, I ask you by Allah, what are you doing in your house? Yes, I ask you by Allah, what is your salary? I ask you by Allah, what did you do with such and such?" And this involves embarrassment, and the Shari'ah does not bring about such an answer because of the exposure of the secrets of Muslims and because of the incitement of these oppressors who persist with people and embarrass them. So the matter is restricted by the condition that he does not ask for something forbidden, and that there is no harm in answering him to whom? To the one being asked. If there is harm, then it is not possible for a person to be harmed by answering this oppressor. Now, if he asks for what he is entitled to, coupled with Allah, meaning he brought both the wording and the meaning, that becomes more confirmed.