الأمرُ بعد النهي
The Command Following The Prohibition
قال بعض العلماء:
Some of the ‘Ulamaa’ said:
الأمرُ الوارد بعد النهي (الحظر) يكون للإباحة، وذلك كما جاء في قولِ الله تعالى: {وَإِذَا حَلَلْتُمْ فَاصْطَادُوا}
The Amr after the prohibition (Hazhr) is one of Al-Ibaahah (permissibility) and that is like what has come in the Qawl of Allah Ta’Aalaa:
وَإِذَا حَلَلْتُمْ فَاصْطَادُوا
But when you come out of Ihraam, then hunt (Al-Maa’idah 2).
الَّذِي اتَّبَعَ قَوْلَهُ (سبحانه وتعالى)
Which followed His Qawl (swt):
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ
O you who have believed do not kill game while you are in the state of Ihraam (Al-Maa’idah 95).
وهكذا حرّم الشارعُ قتلَ الصيد على الحاجّ ما دام في حالة الإحرام، ثم أمر في آية أخرى بالصيد بعد الخروج من حالة إحرام الحج. وبناءً على ذلك، يرى بعض العلماء أن هذا الأمر الوارد بعد النهي يدلّ على الإباحة.
And so the Shaari’ (Legislator) made the killing of game Haraam for the one performing Hajj whilst he is in the state of Ihraam and then commanded in another Aayah to hunt after coming out of the state of Ihraam of the Hajj. Consequently, this command following the prohibition is considered by some of the ‘Ulamaa to indicate Ibaahah (permissibility).
لكن الأمر الوارد بعد النهي لا يدل دائماً على الإباحة، كما قال الله تعالى للمشركين: {…}
However, the command following the Hazhr (prohibition) does not always indicate permissibility as Allah (swt) said to the Mushrikeen (polytheists):
{فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ} (التوبة: ٥)
And when the sacred months have passed then kill the polytheists wherever you find them (At-Taubah 5).
لو كان الأمرُ بعد النهيِ يدلُّ على الإباحة، لما كان قتلُ المشركين واجبًا بمقتضى هذا النص. والصحيحُ أنَّ الأمرَ بالفعل بعد النهي يدلُّ على رفع التحريم، فيعودُ حكمُ الفعل إلى ما كان عليه قبل النهي.
Had the Amr after the prohibition meant permissibility then the killing of the Mushrikeen would not have been obligatory in accordance to the dictates of this text. The correct view is that the command to do an action after its prohibition is indicative of the lifting of the prohibition and so the Hukm of the action returns to what it had been before the prohibition.
كان الصيد مباحاً قبل التحريم بسبب الإحرام بالحج، ثم لما جاء الأمر بعد زوال سبب التحريم، عاد الفعل إلى أصل إباحته.
Hunting had been Mubaah before the Tahreem (prohibition) due to the Hajj, then when the command came with it after the passing of the reason of the prohibition, the action returned back to its original permissibility.
وَكَانَ القِتَالُ فِي غَيْرِ الأَشْهُرِ الحُرُمِ وَاجِبًا عَلَى المُسْلِمِينَ، فَلَمَّا حُرِّمَ فِي الأَشْهُرِ الحُرُمِ صَارَ حَرَامًا، ثُمَّ جَاءَ الأَمْرُ بِالقِتَالِ بَعْدَ انْقِضَاءِ الأَشْهُرِ الحُرُمِ، أَيْ بَعْدَ زَوَالِ العِلَّةِ، فَعَادَ الحُكْمُ إِلَى مَا كَانَ عَلَيْهِ قَبْلَ التَّحْرِيمِ، وَهُوَ وُجُوبُ قِتَالِ المُشْرِكِينَ. وَكَانَ السَّعْيُ فِي طَلَبِ الرِّزْقِ مَنْدُوبًا قَبْلَ النِّدَاءِ لِصَلَاةِ الجُمُعَةِ، ثُمَّ حُرِّمَ لِعِلَّةِ أَنَّهُ يَشْغَلُ عَنْ صَلَاةِ الجُمُعَةِ، فَلَمَّا جَاءَ الأَمْرُ بِفِعْلِهِ بَعْدَ أَدَاءِ صَلَاةِ الجُمُعَةِ عَادَ إِلَى كَوْنِهِ مُسْتَحَبًّا، لِزَوَالِ العِلَّةِ الَّتِي مِنْ أَجْلِهَا حُرِّمَ.
And fighting in other than the sacred months had been an obligation upon the Muslims. So when it was forbidden in the sacred months it became Haraam and then the command came to fight after the end of the sacred months i.e. after the passing of the reason. The Hukm therefore returned to what it had been before the prohibition which is the obligation to fight the Mushrikeen. Making effort in search of Rizq was Mandoob before the call for the Jumu’ah prayer and then it was prohibited with the ‘Illah of it distracting from the Jumu’ah prayer. Then when the command came to do it after the performance of the Jumu’ah prayer, it returned to being recommended, due to the disappearance of the ‘Illah for the sake of which it was made Haraam.