من شروط صحة التكليف المتعلقة بالفعل:

From among the conditions of the validity of the Takleef in respect to the action are:

١ – أنّ الفعلَ معروفٌ للمكلَّف بأنه تكليفٌ مع كونه مجهولاً لا يصحّ. ولذلك نجد أنّ التكاليفَ التي جاءت في القرآن مجملةٌ غيرُ مفصَّلة، كالصلاةِ والزكاةِ مثلاً، ثم بيّنها وأوضحها رسولُ الله ﷺ بأقواله (أقواله) وأفعاله (أفعاله)، فأزال بذلك جانبَ الجهالةِ فيها، أي حتى تصبح معروفةً. وقد أمر اللهُ سبحانه رسولَه ﷺ أن يُبيّن ويوضّح مجملَ القرآن، قال الله تعالى:

1 – That the action is Ma’roof (known) to the Mukallaf as the Takleef (being charged) with the Majhool (unknown) is not valid. For that reason, we find that the Takleefaat that came in the Qur’aan are Mujmalah (undetailed), like the Salaah and the Zakaah for example, which were then explained and made clear by the Messenger of Allah (saw) in his statements (Aqwaal) and actions (Af’aal) which took away the angle of ignorance in respect to them (i.e. so that they are known). Indeed, Allah (swt) commanded His Messenger (saw) to make clear and explain the Mujmal of the Qur’aan. Allah Ta’Aalaa said:

وَعَلَى ذَلِكَ، فَقَدْ أَمَرَ الشَّارِعُ الْمُكَلَّفَ بِأَنْ يَسْأَلَ أَهْلَ الْعِلْمِ عَمَّا لَا يَعْلَمُهُ. قَالَ اللهُ تَعَالَى:

In addition, the Shaari’ (Legislator) has requested the Mukallaf to ask the people of knowledge in respect to that which they do not know. Allah Ta’Aalaa said:

لأنّ العلماء هم الذين درسوا ما فرضه الله سبحانه وتعالى على العباد من الأحكام التكليفية.

That is because the ‘Ulamaa are those who have studied that which Allah (swt) has placed upon the servants in terms of the actions of Takleef.

٢ – أن يكون الفعل المكلَّف به داخلًا في قدرة المكلَّف، كما قال الله تعالى:

2 – That the action that has been charged to undertake is within the capability of the Mukallaf as Allah (swt) has said:

لم يُكلِّف اللهُ سبحانه وتعالى العبادَ ما لا يُطاق، ولم يُكلِّفهم بما لا يقع تحت إرادتهم، ولذلك لا يُكلَّفون ولا يُؤاخَذون في شأن العواطف والقلب مما لا يملكون التحكم فيه بإرادتهم، كأن يُكلَّفوا بأن يُحبّوا أمرًا بعينه أو شيئًا معيّنًا، أو أن يُبغضوا شيئًا آخر. وفي هذا السياق جاء حديثُ رسولِ اللهِ ﷺ في قَسْمِه بين زوجاته:

Allah (swt) has not charged the servants (Al-’Ibaad) to undertake the impossible and He did not charge them with that which does not fall under their will. As such, they are not charged or burdened in respect to the matters of the emotions and the heart which are not under the control of their will. This would be like being charged to love a specific matter or thing or to hate another thing. It was in this context that the Hadeeth of the Messenger of Allah (saw) in respect to his division between his wives came:

فهو يملك القدرة على أن يعطي كل زوجة حقها في النفقة وفي القسم بين الزوجات في الوقت والليالي، ومع ذلك لا يملك القدرة على أن يحب كل واحدة منهن بالتساوي، وذلك لأن الأمر متعلق بالعواطف، والعواطف ليست في قدرة الإنسان أن يتحكم فيها تحكماً كاملاً.

So he possesses the ability to give each wife their right in respect to the Nafaqah (spending) and in respect to spending time and nights however he does not possess the ability to love each of them equally. That is because it is a matter of the emotions which are not within the person’s capability to completely control.

3 – أن يكون تحديد الفعل المكلَّف به صادرًا من مصدرٍ يملك سلطة الأمر وإصدار التكليف، أي أنه صادر من الله سبحانه وتعالى. وذلك ليكون الامتثال طاعةً وانقيادًا لأمر الله تعالى، وليستحق المكلَّف الثواب على فعله. فمثلًا، أفعال الصلاة، بما فيها الشروط والأركان والهيئات، لا تُعتبر (لا تُقبل) ولا تُبرئ ذمة المكلَّف إلا إذا أدّاها على وفق ما طلبه الله سبحانه وتعالى. وعليه، لا يجوز له أن يصلي عمدًا خمس ركعات في صلاة العصر، ولا أن يشبك يديه خلف ظهره في الصلاة، وذلك لقول رسول الله ﷺ:

3 – That the specification of the action that has been charged to undertake has come from a source that possesses the authority to command and issue the Takleef i.e. that it has come from Allah (swt). That is in order for the implementation to be an act of obedience and compliance to the command of Allah Ta’Aalaa and so that he attains Thawaab (reward) for undertaking it. So for example, the actions of the Salaah including the Shuroot, Arkaan and forms, are not counted (accepted) and do not release the fulfilment of the responsibility unless the Mukallaf undertakes them in accordance to what Allah (swt) has demanded. Consequently, it is not permissible for him to deliberately pray five Raka’aat for the ‘Asr prayer or for him to clasp his hands together behind his back during the Salaah and that is due to the speech of the Messenger of Allah (saw):