المُباح
Al-mubaah (the Permissible)
المباح هو خطاب الشارع بالتخيير بين الفعل والترك من غير بدل (من غير بدَل). والإباحة من الأحكام الشرعية، لأنها خطاب الشارع، ولا بد لثبوت الإباحة من خطاب للشارع يتضمنها، وذلك لأن الله تعالى قد بيّن الحكم الشرعي لكل أمر وفي كل فعل. قال الله سبحانه:
The Mubaah is the Khitaab (address) of the Shaari’ in providing the choice between doing and leaving without alternative (Min Ghair Badal). The Ibaahah (permissibility) is from the Ahkaam Ash-Shar’iyah because it is the address of the legislator and it is necessary for the permissibility to be established from an address of the legislator that mentions it. That is because Allah Ta’Aalaa has explained the Hukm Ash-Shar’iy for every matter and in respect to every action. Allah (swt) said:
وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ
And We have revealed upon you the Kitaab as an explanation for every matter (An-Nahl 89).
لذلك فإن المباح ليس ما سكتت عنه الشريعة، بل هو ما بيّنت الشريعة حكمه بأنه مباح. وعليه فإن إباحة الصيد ثابتة بوضوح من قول الله تعالى:
Therefore, the Mubaah is not that which the Shar’a has remained silent upon but rather it is that which the Shar’a has explained its Hukm to be Mubaah. As such, the permissibility (Ibaahah) of hunting is clear from the statement of Allah (swt):
لَكِنْ إِذَا تَحَلَّلْتُمْ مِنَ الإِحْرَامِ (بِالحَجِّ أَوِ العُمْرَةِ) فَاصْطَادُوا (المَائِدَة: ٢).
But when you finish the Ihram (of Hajj or 'Umrah), you may hunt (Al-Maa’idah 2).
وينطبق الأمر نفسه على إباحة الانتشار بعد صلاة الجمعة وطلب الرزق، كما جاء في قوله تعالى:
The same applies to the permissibility of dispersing after Salaat-ul-Jumu’ah and seeking Rizq as it has come in His Qawl Ta’Aa
فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ ﴿الجمعة: ١٠﴾
Then when the (Jumu'ah) Salat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allah (Jumu’ah 10).
أما قول الرسول ﷺ:
As for the Qawl of the Messenger (saw):
الحلال ما أحلّه الله في كتابه، والحرام ما حرّمه الله في كتابه، وما سكت عنه فهو مما عفا عنه (رواه ابن ماجه والترمذي عن سلمان الفارسي).
The Halaal is that which Allah has made Halaal in His Kitaab and the Haraam is that which Allah has made Haraam in His Kitaab and that which has been silent upon then it is from that which he has pardoned (Ibn Maajah and At-Tirmidhi from Salmaan Al-Faarisy).
هذا لا يعني أنّ ما سكت عنه القرآن مباحٌ، لأنّ فيما جاء في الحديث (السنّة) ما حُرّم وما أُحلّ. والمقصود بقولهم «ما سكت عنه» هو إحلاله، وإحلاله يُعدّ عفواً من الله، والسكوت المذكور في هذا الحديث وما شابهه يدلّ على السكوت عن التحريم، لا السكوت عن بيان الحكم الشرعي للفعل أو الأمر.
This does not mean that what the Qur’aan has been silent upon is Mubaah because there are things which have been made Haraam and things that have been made Halaal within the Hadeeth (Sunnah). The meaning that is intended from ‘that which has been silent upon’ is its being made Halaal. Its being made Halaal is considered to represent a pardoning (‘Afw) from Allah and the silence mentioned in this Hadeeth and others like it signifies the Sukoot (silence) from the Haraam and not the Sukoot (silence) in respect to explaining the Hukm Ash-Shar’iy for an action or matter.