And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions: The author (may Allah have mercy on him) said:
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The reader: Praise be to Allah, Lord of the worlds, and may prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions:
The author (may Allah have mercy on him) said: "Chapter on the severity of the prohibition of a slave running away from his master:
Jariyy (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said:Riyad as-Salihin 1768 Muslim narrated it.
And from him (may Allah be pleased with him), from the Prophet (peace and blessings be upon him):Sahih Muslim 70 Muslim narrated it.
In another narration:.
Chapter on the prohibition of intercession in fixed punishments:
Allah the Exalted said:[An-Nur 24:2].
'A'ishah (may Allah be pleased with her):Mishkat al-Masabih 3610 Agreed upon by al-Bukhari and Muslim.
In a narration:Riyad as-Salihin 1770 " .
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment:
The author (may Allah have mercy on him) said in his book *Riyad al-Salihin*: "Chapter on the severity of the prohibition of a slave running away":
"The slave" means the owned person, and "his running away" means his fleeing from his master. This is because the slave is owned by the master in his person and his benefits. So if he flees, he deprives his master of that. And a warning has come regarding this that he becomes a disbeliever, that the covenant of protection is broken with him, and that his prayer is not accepted. These are three punishments, and we seek refuge in Allah:
The first is that the covenant of protection is broken with him, as in the hadith of Jariyy, and all of them are from the hadith of Jariyy (may Allah be pleased with him).
The second is that he is a disbeliever, but it is not a disbelief that takes him out of the religion.
The third is that his prayer is not accepted.
So if a slave runs away and flees from his master and then prays, he has no prayer. The scholars (may Allah have mercy on them) differed on whether his prayer is not accepted, neither the obligatory nor the voluntary? Or is it only the voluntary?
Some of the scholars said: The obligatory prayer is accepted, because its time is excluded by the Shari'ah, and because he will pray whether he is with his master or running away from him.
And some of them said: The hadith is general, and it is not prevented that he be punished by that, and the intended meaning of negating acceptance regarding the voluntary prayers is negating validity, and regarding the obligatory prayers is negating reward, and this is a good reconciliation.
The author (may Allah have mercy on him) said: "Chapter on the severity of the prohibition of a slave running away from his master:
Jariyy (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said:
If a slave runs away from his master, his responsibility to him is absolved.
أيما عبد أبق فقد برئت منه الذمةAnd from him (may Allah be pleased with him), from the Prophet (peace and blessings be upon him):
When the slave runs away from his master, his prayer is not accepted.
إذا أبق العبد لم تقبل له صلاةIn another narration:
He has committed disbelief
فقد كفرChapter on the prohibition of intercession in fixed punishments:
Allah the Exalted said:
The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day
الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة ولا تأخذكم بهما رأفة في دين الله إن كنتم تؤمنون بالله واليوم الآخر'A'ishah (may Allah be pleased with her):
Quraish were anxious about the Makhzumi woman who had committed theft and asked, “Who will speak to God’s Messenger about her?” Then they said, “Who will be bold enough for it but Usama b. Zaid, God’s Messenger’s friend?” So Usama spoke to him and God’s Messenger said, “Are you interceding regarding one of the punishments prescribed by God?” He then got up and gave an address, saying, “What destroyed your predecessors was just that when a person of rank among them committed a theft they left him alone, but when a weak one of their number committed a theft they inflicted the prescribed punishment on him. I swear by God that if Fatima daughter of Muhammad should steal I would have her hand cut off.”
أن قريشًا أهمهم شأن المرأة المخزومية التي سرقت فقالوا : من يكلم فيها رسولَ الله صلى الله عليه وسلم ؟ فقالوا : ومن يجترئ عليه إلا أسامة بن زيد حِب رسول الله صلى الله عليه وسلم ، فكلمه أسامة ، فقال رسول الله صلى الله عليه وسلم : أتشفع في حد من حدود الله تعالى ؟! ثم قام فاختطب ، ثم قال : إنما أهلك الذين قبلكم أنهم كانوا إذا سرق فيهم الشريف تركوه ، وإذا سرق فيهم الضعيف أقاموا عليه الحد ، وايْم الله لو أن فاطمة بنت محمد -صلى الله عليه وسلم- سرقت لقطعت يدهاIn a narration:
the face of the Messenger of Allah (ﷺ) changed color (because of anger) and he said, "Do you dare to intercede in matters prescribed by Allah?" Usamah pleaded: "O Messenger of Allah! Pray for my forgiveness." 'Aishah (May Allah be pleased with her) added: Thereafter the Messenger of Allah (ﷺ) gave orders to have that woman's hand cut off.
فتلون وجه رسول الله صلى الله عليه وسلم فقال : أتشفع في حد من حدود الله ؟! فقال أسامة : استغفِر لي يا رسول الله ، قال : ثم أمر بتلك المرأة فقُطعت يدهاThe Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment:
The author (may Allah have mercy on him) said in his book *Riyad al-Salihin*: "Chapter on the severity of the prohibition of a slave running away":
"The slave" means the owned person, and "his running away" means his fleeing from his master. This is because the slave is owned by the master in his person and his benefits. So if he flees, he deprives his master of that. And a warning has come regarding this that he becomes a disbeliever, that the covenant of protection is broken with him, and that his prayer is not accepted. These are three punishments, and we seek refuge in Allah:
The first is that the covenant of protection is broken with him, as in the hadith of Jariyy, and all of them are from the hadith of Jariyy (may Allah be pleased with him).
The second is that he is a disbeliever, but it is not a disbelief that takes him out of the religion.
The third is that his prayer is not accepted.
So if a slave runs away and flees from his master and then prays, he has no prayer. The scholars (may Allah have mercy on them) differed on whether his prayer is not accepted, neither the obligatory nor the voluntary? Or is it only the voluntary?
Some of the scholars said: The obligatory prayer is accepted, because its time is excluded by the Shari'ah, and because he will pray whether he is with his master or running away from him.
And some of them said: The hadith is general, and it is not prevented that he be punished by that, and the intended meaning of negating acceptance regarding the voluntary prayers is negating validity, and regarding the obligatory prayers is negating reward, and this is a good reconciliation.