ما هو التناجش وحكمه من القرآن والسنة وأنواعه , الجميع يعلم جيدًا أن هذا الموضوع الذي من المقرر أن أكتب فيه الآن، هو موضوع مفيد وجذاب للجميع، حيث أن يتناول إجابات الكثير من التساؤلات التي ترددت مؤخرًا على ألسنة البعض، وتناولتها وسائل الإعلام كافة.
What is incitement in Islam?
Many scholars have answered the question: What is animosity in Islam? As each of them defined it in his own way, but before clarifying those definitions, we must refer to the meaning of contention in Islamic jurisprudence in a simplified manner, as is customary from our website. We find that the meaning of contention is: “A person exaggerates the price of a commodity that he does not want to buy. He does this in order to tempt the buyer to buy it, and that is either with or without the knowledge of the seller.
Imam al-Shafi’i – may God have mercy on him – said: “An-Najash: A man brings a commodity to be sold, and he gives something with it, and he does not want to buy it, so that the women follow him. (Fath al-Bari: 4/417).
Imam Al-Tirmidhi – may God have mercy on him – defined the najsh, saying: “The najsh is for the man who separates the commodity to come to the owner of the commodity. He will be satisfied with more than it is worth, and that is when the buyer attends him, he wants to deceive the buyer with it (i.e., with what he said as a price for the commodity) and not from his opinion of buying, but rather he wants to deceive the buyer with what he will receive. (Sunan al-Tirmidhi: 3/588).
Al-Hafiz Ibn Hajar – may God have mercy on him – said: “An-Najash: It is the increase in the price of a commodity for someone who does not want to buy it so that someone else will fall into it. Because the negligent person provokes the desire for the commodity, and this occurs by the complicity of the seller, and they share in the sin. (Fath al-Bari: 4/416).
Al-Jarjani – may God have mercy on him – said: “Al-Najash: to increase the price of a commodity, and you have no desire to buy it.” (Definitions: p. 259).
What is the synonym of grammatically speaking?
During the previous paragraph, we clarified the meaning of tajweed idiomatically according to Islamic jurisprudence. As for the linguistic synonym of tanajesh, it is intended to mean a meaning in the Arabic language, and as stated in the various dictionaries of the language, in which there is the word tanajesh as a source and its verb najash, which comes with more than one meaning according to the noun that comes after, for example:
- Najsh the thing: extract it and extract it.
- Nagash al-Hadith: He broadcast it.
- Burn the fire: kindle it.
- Weed the beast: weed it so that it would be induced to walk as fast as it could.
- So-and-so did the sale: that is, he increased the price of the commodity in order to bid on the buyer.
What is the legal ruling on quarrelling?
Through the concept of animosity, whether it is idiomatic or linguistic. It is possible to know the answer to the question: What is the legal ruling on sparring? It is not legally permissible. However, the legal ruling on quarrels in the Islamic religion is not limited to the fact that it is not only permissible. Rather, it is forbidden by law. That is, whoever does it is sinning, and that the one who is defiant will be a sinner and God will hold him accountable, whether he is in his life in this world or in the hereafter, because the prohibition of slandering in the Sharia has come in both the Noble Qur’an and the honorable Sunnah of the Prophet.
Evidence for the prohibition of the najsh from the Holy Qur’an
Infidelity is forbidden by Sharia, and the scholars have learned about its ruling through the evidence of the prohibition of carving from the Holy Qur’an, which was mentioned in one of the Qur’anic verses, in which the meaning of indulging in a sale and the punishment of those who do so in his life and in the afterlife, and this came in the Almighty’s saying :
)N those who yshtrvn bhd God vaymanhm smna short vlyk La khlaq lhm yklmhm no God alakhrh Villa Villa Villa ynzr lyhm days I yzkyhm punishment vlhm lym( [آل عمران: 77].
The noble verse has been linked to the conflict in selling, and that it is directly prohibited, based on the interpretation of the scholars of the reason for the revelation of this verse, where two interpretations came to it, which are as follows:
- It came in Fath al-Bari: 4/417: A man was selling a commodity for him, and he swore by God that he had paid a price for it that he had not really paid. So this verse was revealed prohibiting the act of this man and all that applies to him of deception in selling in order to outbid the price of some goods.
“A man kept his commodity and swore by God that he was given in it what was not given, so this verse was revealed.”
- Interpretation of Imam al-Tabari – may God have mercy on him -: A man put his goods at the beginning of the day in order to sell it, but it was not sold until the end, and when a man came to him to buy it. The seller swore that he had prevented its sale due to the low price offered to him, and that if the night had not come for him, he would not have sold it.
“A man kept his goods at the beginning of the day, and at the end of it, a man came to bargain with him, and he swore: He prevented it from such-and-such at the beginning of the day, and had it not been for the evening, he would not have sold it for it.”
The evidence for the prohibition of najsh from the Sunnah
As mentioned in the Noble Qur’an definitive proof of the prohibition of animosity in Islam. There is evidence for the prohibition of najsh from the Sunnah, and this evidence did not come in a single prophetic hadith. In fact, more than one hadeeth was reported from the master of all creation, our master Muhammad – may God’s prayers and peace be upon him – in which he forbids the najash and forbids it for Muslims.
Al-Bukhari narrated from the hadith of Ibn Umar – may God be pleased with them both – he said: “The Prophet, may God bless him and grant him peace, forbade the najsh.”
Al-Bukhari and Muslim reported on the authority of Abu Hurairah – may God be pleased with him – he said: “The Messenger of God – may God’s prayers and peace be upon him – forbade the sale of the present to Labad, (and do not argue, and the man does not sell in exchange for his brother’s sale, and does not engage in the engagement of his brother, and does not ask the woman to divorce her sister.” to suffice what is in its vessel).”
On the authority of Qatada – may God be pleased with him -: that Imran bin Husayn used to say: “He who swears an oath of an immoral woman by which he cuts off his brother’s money, let him take his seat in the Fire.” Someone said to him: Something you heard from the Messenger of God – may God bless him and grant him peace -? He said to them: You will find that (in the Book of God), then he recited this verse: (Verily, those who buy with God’s covenant and their oaths a small price…) [آل عمران: 77].
Al-Bukhari and Muslim reported on the authority of Abu Hurairah – may God be pleased with him – that the Messenger of God – may God’s prayers and peace be upon him – said: “Do not receive riders for sale, and do not sell some of you to sell others, do not argue, do not sell present-day labad, and do not leave camels and sheep, for whoever bought them After that, he is the best of both eyes, after he has milked her; If he pleases her, he withholds her, and if he angers her, he returns her with a saa’ of dates.”
Imam Ahmad narrated on the authority of Ibn Umar, may God be pleased with them both, that the Messenger of God, may God’s prayers and peace be upon him, said: “Do not sell some of you over the sale of others, and he forbade the sale of the rope, and he forbade the sale of rope, and he forbade the muzabana, and the muzabana is the sale of fruits with dates by measure, and the sale of vineyards with raisins by measure, and the sale of vineyards with raisins by measure.” ».
Al-Bukhari and Muslim brought out from the hadith of Abu Hurairah – may God be pleased with him – that the Messenger of God – may God’s prayers and peace be upon him – said: “Beware of suspicion. Suspicion is the most deceptive talk, and do not spy – or do not feel – and do not argue, and do not envy, and do not hate each other, and do not manage, and be the servants of God as brothers.
Imam Muslim narrated on the authority of Abu Hurayrah – may God be pleased with him – that the Messenger of God – may God’s prayers and peace be upon him – said: “A Muslim does not name his brother’s name, and he does not give a sermon after his sermon.”
Imam Muslim narrated on the authority of Abu Hurairah – may God be pleased with him – he said: The Messenger of God – may God’s prayers and peace be upon him – said: “There are three whom God will not speak to on the Day of Resurrection, nor look at them, nor purify them, and they will have a painful punishment: A man over the surplus water in the desert prevents him from the wayfarer And a man pledged allegiance to another man for a commodity after the afternoon prayer, and he swore to him by God that he would take it for such-and-such, and he believed it while he was otherwise. If he gives it to him, he will pay it, and if he does not give it to him, he will not pay it.”
Ruling on tangling according to the four madhhabs
Why is the ruling on tnajish according to the four schools of thought different from the legal ruling that is accepted among all scholars? Because this ruling has been explicitly advised in both the Qur’an and the Sunnah, as we have already explained in the previous paragraph. The four imams agreed that the najis is a sinner and a sinner, and God will hold him accountable. While they differed over the ruling on the sale that took place, and whether it was valid or forbidden, as long as it was based on the dispute.
- The Hanbali school of thought: Imam Ahmad – may God have mercy on him – said that the sale is invalid because the prohibition of slander is clear, and what is based on what has been forbidden is corrupt, even if the seller does not know the act of the one who is negligent, and this opinion is what most of the people of hadith said.
- Hanafi school: The sale is valid, except that there is a sin in it, but it does not fall on the purchaser, but on the one who does not, whether the seller is himself or the one who impregnates the sold commodity.
- The Shafi’i school of thought: that the sale is permissible and is not forbidden even if one is indiscriminate in it, because the one who does it is not the seller or the buyer. That is, the sale is permissible, but it is a sin on the one who engages in slander, and this is what Imam al-Shafi’i – may God have mercy on him – said.
- The Maliki school: The owners of this school say that the buyer has the right to choose if he knows whether the sale has been completed or rejected, and this opinion was said by some of the Shafi’is.
The reason for the prohibition of the najsh from the Sunnah
As it was previously argued that someone raises the value of a commodity and does not intend to buy it?! In order to make the buyer buy it, which is included in the methods of deception, fraud and dishonesty, and all of these qualities are not desirable in the Islamic religion and the Creator – Glory be to Him the Most High – warned of them in the Holy Qur’an and the Noble Messenger – may God bless him and grant him peace – in his honorable Sunnah.
Therefore, the scholars said that the reason for the prohibition of najsh from the Sunnah is that it is methods of deception, fraud and dishonesty. In addition to those hadiths that directly forbid intercourse.
The Messenger of God – may God’s prayers and peace be upon him – said: “He who deceives us is not one of us.”
Al-Tabarani, Al-Hakim and Al-Bayhaqi in “Shu’ab Al-Iman” reported on the authority of Qais bin Saad bin Ubadah – may God be pleased with him – who said: “Were it not for the fact that I heard the Messenger of God – may God bless him and grant him peace — say: (Deception and deceit are in the Fire); I would have been one of the most cunning people.”
Al-Bukhari narrated on the authority of the Mother of the Believers Aisha – may God be pleased with her – who said: The Messenger of God – may God’s prayers and peace be upon him – said: “Whoever innovates in this matter of ours that which is not in it; It is a response.”
The reason for the prohibition of the najsh according to the scholars
There are many hadiths of the Prophet that forbid deceit and fraud in our Islamic religion, and considering the dishonorable part of the deception. It is forbidden, as stated in the reason for the prohibition of najsh by scholars, through the sayings of many of them.
- Imam al-Bukhari – may God have mercy on him – said: “He – that is: the najsh – is a false deception that is not permissible.” (Book of Sales).
- Imam Al-Tirmidhi – may God have mercy on him – said: “This – najsh – is a kind of deception.” (Sunan al-Tirmidhi: 3 / 589).
- Ayoub al-Sakhtiani – may God have mercy on him – said: “They deceive God as if they were deceiving a human being.
- Ibn Hajar – may God have mercy on him – said: “Pray for cunning and deceit until he commits disobedience is more hated by people than he who publicizes it, and in their hearts he is more humble, and they are more repulsive about him.” (Previous source: 12/352).
- Ibn Abi Awfa – may God have mercy on him – said: “The najis eats usury, a traitor.” (Fath al-Bari: 4/416).
Punishment for blasphemy in Islam
Islamic law is concerned with various sales, in order to urge Muslims to the need for honesty when buying and selling. Because dishonesty was the cause of the loss of the people of Al-Ikah who were underestimating the scales. And by answering the question, what is the conflict? And what is the ruling on the dispute? It is possible to know that tnajish is not much different from what the people of the Prophet Shuaib – peace be upon him used to do – and the extent of the offense of this disobedience. Therefore, the najis was forbidden in Islamic law, and the najis became a sinner and a sinner.
As for the punishment for infidelity in Islam. It was mentioned in the Noble Qur’an, in the verse that prohibits such sales in which a deception occurs to the buyer, and this verse clarified the penalty for that in the Hereafter, as it was mentioned in the honorable Prophetic Sunnah a number of hadiths clarifying the punishment of the negligent, which the provocateur will receive in his life in this world and in the hereafter.
- God does not wait for them on the Day of Resurrection and does not speak to them, and they will suffer a painful punishment.
)N those who yshtrvn bhd God vaymanhm smna short vlyk La khlaq lhm yklmhm no God alakhrh Villa Villa Villa ynzr lyhm days I yzkyhm punishment vlhm lym( [آل عمران: 77].
Imam Muslim narrated on the authority of Abu Hurairah – may God be pleased with him – he said: The Messenger of God – may God’s prayers and peace be upon him – said: “There are three whom God will not speak to on the Day of Resurrection, nor look at them, nor purify them, and they will have a painful punishment: A man over the surplus water in the desert prevents him from the wayfarer And a man pledged allegiance to another man for a commodity after the afternoon prayer, and he swore to him by God that he would take it for such-and-such, and he believed it while he was otherwise. If he gives it to him, he will pay it, and if he does not give it to him, he will not pay it.”
- His reward in the Hereafter is the fire of Hell, wherein he will abide.
Al-Tabarani, Al-Hakim and Al-Bayhaqi – may God have mercy on them – in “Shu’ab Al-Iman” reported on the authority of Qais bin Saad bin Ubadah – may God be pleased with him – who said: “If I had not heard the Messenger of God – may God’s prayers and peace be upon him – say: (Deception and deceit are in the Fire); I would have been one of the most cunning people.”
On the authority of Qatada – may God be pleased with him -: that Imran bin Husayn used to say: “He who swears an oath of an immoral woman by which he cuts off his brother’s money, let him take his seat in the Fire.” Someone said to him: Something you heard from the Messenger of God – may God bless him and grant him peace -? He said to them: You will find that (in the Book of God), then he recited this verse: (Verily, those who buy with God’s covenant and their oaths a small price…) [آل عمران: 77].
- God takes away his blessing from the trade of the najish, and his eating is void.
On the authority of Hakim bin Hizam, on the authority of the Messenger of God – may God’s prayers and peace be upon him -: “The two sales are by choice, as long as they do not separate.
Types of conflict in Islamic jurisprudence
After we have clarified the rule of Al-Tanaajesh and its meaning. We must clarify the types of nudity in Islamic jurisprudence, because negligence is not limited to buying and selling only, and for someone to come and raise the value of the commodity in order to deceive the buyer into buying it. Rather, there are types of najash, or in other words there are more than one way in which the najash is done and the buyer is deceived. It should be recognized by all Muslims in order to avoid doing this.
Al-Bukhari and Muslim reported on the authority of Abu Hurairah – may God be pleased with him – he said: “The Messenger of God – may God’s prayers and peace be upon him – forbade the sale of the present to Labad, (and do not argue, and the man does not sell in exchange for his brother’s sale, and does not engage in the engagement of his brother, and does not ask the woman to divorce her sister.” to suffice what is in its vessel).
Imam Muslim narrated on the authority of Abu Hurayrah – may God be pleased with him – that the Messenger of God – may God’s prayers and peace be upon him – said: “A Muslim does not name his brother’s name, and he does not give a sermon after his sermon.”
في نهاية الموضوع ما هو التناجش وحكمه من القرآن والسنة وأنواعه , أتمنى من الله تعالى أن أكون قد استطعت توضيح كافة الجوانب التي تتعلق بهذا الموضوع، وأن أكون قدمت معلومات مفيدة وقيمة.