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And God calls to the House of Peace and guides whom He wills to a Straight Path} Younis 25
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» (من شهد له خزيمة فهو حسبه). وهنا يقول الحق سبحانه وتعالى: {الر كِتَابٌ أُحْكِمَتْ آيَاتُهُ} [هود: 1].
الإثنين نوفمبر 28, 2016 7:52 pm من طرف abubaker

» (مَنْ شهد له خزيمة فحَسْبه). قال: يا رسول الله أَأُصدِّقُك في خبر السماء، وأُكذِّبك في عِدّة دراهم؟ --- وقوله تعالى: {أَن يَرْحَمَكُمْ..} [الإسراء: 8].
الإثنين نوفمبر 28, 2016 7:38 pm من طرف abubaker

» إزالة الظل الأزرق الذي يظهر تحت أيقونات سطح المكتب
السبت نوفمبر 26, 2016 7:22 pm من طرف abubaker

» لأن الاسم إذا أُطلِق عَلَماً على الغير انحلَّ عن معناه الأصلي ولزم العَلَمية فقط، لكن أسماء الله بقيتْ على معناها الأصلي حتى بعد أنْ أصبحتْ عَلَماً على الله تعالى، فهي إذن أسماء حُسْنى.
الإثنين نوفمبر 21, 2016 2:51 pm من طرف abubaker

»  إننا نجد أن بعضا من أسماء الله سبحانه وتعالى له مقابل، ومن أسماء الله الحسنى ما لا تجد له مقابلا. فإذا قيل “المحيي” تجد “المميت” لكن الصفة إن لم يوجد لها مقابل نسميها صفة ذات، فهو “حي” ولا نأتي بالمقابل
الإثنين نوفمبر 21, 2016 2:34 pm من طرف abubaker

» تابع / إننا نجد أن بعضا من أسماء الله سبحانه وتعالى له مقابل، ومن أسماء الله الحسنى ما لا تجد له مقابلا. فإذا قيل “المحيي” تجد “المميت” لكن الصفة إن لم يوجد لها مقابل نسميها صفة ذات، فهو “حي” ولا نأتي بالمقابل
الإثنين نوفمبر 21, 2016 2:27 pm من طرف abubaker

»  فالاسم هو العَلَم الذي وُضِع للدلالة على هذا اللفظ. / الذكْر: له معانٍ متعددة، فالذكْر هو الإخبار بشيء / والرحمة: هي تجليّات الراحم على المرحوم بما يُديم له صلاحه لمهمته - من سورة مريم
الأحد نوفمبر 20, 2016 5:38 pm من طرف abubaker

»  فالاسم هو العَلَم الذي وُضِع للدلالة على هذا اللفظ. / {كهيعص(1)}
الأحد نوفمبر 20, 2016 5:01 pm من طرف abubaker

» إدارة Google Voice والسجل الصوتي
الإثنين نوفمبر 14, 2016 2:10 pm من طرف abubaker

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 12- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثالث ( 4 ) 1755 - 1765 -

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عدد المساهمات : 18466
تاريخ التسجيل : 23/12/2010
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مُساهمةموضوع: 12- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثالث ( 4 ) 1755 - 1765 -    الإثنين أغسطس 01, 2016 9:45 am





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341 - باب كراهة الالتفات في الصلاة لغير عذر
Chapter 341
Undesirability of Glancing in one Direction of the other during Prayer

1755 - عن عائشة رضي الله عنها قالت سألت رسول الله صلى الله عليه و سلم عن الالتفات في الصلاة فقال : [ هو اختلاس يختلسه الشيطان من صلاة العبد ] رواه البخاري
1755. `Aishah (May Allah be pleased with her) said: I asked the Messenger of Allah (PBUH) about random looks in Salat (prayer), and he replied, "It is something which Satan snatches from the slave's Salat.''
[Al-Bukhari].
Commentary: "Pouncing'' or "snatching'' means to take away something swiftly from someone while he is not alert. When a person looks here and there in the course of Salat and does not concentrate on it, Satan avails this opportunity and spoils his Salat.

1756 - وعن أنس رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ إياك والالتفات في الصلاة فإن الالتفات في الصلاة هلكة فإن كان لا بد ففي التطوع لا في الفريضة ] رواه الترمذي وقال حديث حسن صحيح
1756. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said to me, "Beware of looking around in Salat (prayer), because random looks in Salat are a cause of destruction. If there should be no help from it, it is permissible in the voluntary and not in obligatory Salat.''
[At-Tirmidhi].
Commentary: In the chain of transmitters [i.e., Sanad] of this Hadith, we find `Ali bin Zaid bin Jad`an who is known to be Da`if (i.e., weak). If this narration is not reliable, then seeing here and there even in voluntary Salat is not permissible. However, if at all looking is inevitable, one can slightly turn his face because if one turns the whole body, his Salat would become invalid as he would not be facing the Qiblah which is essential for Salat.

342 - باب النهي عن الصلاة إلى القبور
Chapter 342
Prohibition of facing the Graves during Salat (Prayer)

1757 - عن أبي مرثد كناز بن الحصين رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لا تصلوا إلى القبور ولا تجلسوا عليها ] رواه مسلم
1757. Abu Marthad Kannaz bin Husain (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying: "Do not offer Salat (prayer) facing the graves and do not sit on them.'' [Muslim]. Commentary: 1. It is prohibited to face the graves while offering Salat. Its reason seems to be that it creates a resemblance to polytheists. Moreover, it has a trace of reverence for someone other than Allah, which takes one towards Shirk. 2. It is forbidden for Muslims to sit on the graves because it is disrespect of man whom Allah has honoured. Therefore Muslims should avoid both practices mentioned above. Imam An-Nawawi said: Our companions (the scholars) said that it is Makruh (undesirable) to plaster the grave; while sitting, leaning against it or resting on it is Haram (forbidden).

343 - باب تحريم المرور بين يدي المصلي
Chapter 343
Prohibition of passing in front of a Worshipper while he is offering Salat (Prayer)

1758 - عن أبي الجهيم عبد الله بن الحارث بن الصمة الأنصاري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لو يعلم المار بين يدي المصلي ماذا عليه لكان أن يقف أربعين خيرا له من أن يمر بين يديه ] قال الراوي : لا أدري قال أربعين يوما أو أربعين شهرا أو أربعين سنة . متفق عليه
1758. Abul-Juhaim `Abdullah bin Al-Harith (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If the person who passes in front of a praying person, realizes the enormity of the sinfulness of this act, it will have been better for him to wait forty than to pass in front of him.''
[Al-Bukhari and Muslim].
[The narrator was not sure whether the Prophet (PBUH) said forty days, months or years.]
Commentary: We learn from this Hadith that it is a great sin to pass before a person who is offering Salat. People should also take care that they do not offer Salat without placing a Sutrah in front of them. A Sutrah refers to anything that a person sets up in front of him; this could be a stick, another person praying in front of him or even a line which he can draw on the ground. The distance between the person offering his Salat and the Sutrah should not be more than approximately one meter and a half. If the distance is longer than this, then it is not unlawful to pass before someone offering Salat.

344 - باب كراهة شروع المأموم في نافلة بعد شروع المؤذن في إقامة الصلاة سواء كانت النافلة سنة تلك الصلاة أو غيرها
Chapter 344
Undesirability of offering optional Prayer after the announcement of Iqamah

1759 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أقيمت الصلاة فلا صلاة إلا المكتوبة ] رواه مسلم
1759. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the Iqamah is called, no prayer should be performed except the obligatory prayer.''
[Muslim].
Commentary: When the Iqamah has been announced (prescribed recitation at the commencement of Salat when offered in congregation, after the worshippers have taken up that position), it is not permissible to offer any other prayer - whether it is Sunnah or Nafl. If a person has already started any, he should break it to join the congregation. He should offer the Salat which he terminated after the obligatory Salat offered in congregation. It is against this Hadith to continue Nafl Salat or Sunnah when the worshippers have taken the position to offer Salat in congregation and Iqamah has been called. Some scholars are of the opinion that one can continue the performance of Fajr Sunnah, even after the congregational Salat has started. They have taken the plea that if there is no risk of losing the first Rak`ah, it is permissible to continue the Sunnah of Fajr prayer. Their plea is against the present Hadith. It is a common feature to see the worshippers offering Sunnah during the course of Fajr prayer offered in congregation. Thus in practice, the Sunnah of the Fajr prayer are continued regardless of this stipulation. In any case, this practice is totally against the injunctions contained in this Hadith.

345 - باب كراهة تخصيص يوم الجمعة بصيام أو ليلته بصلاة
Chapter 345
Abomination of Selecting Friday for Fasting

1760 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تخصوا ليلة الجمعة بقيام من بين الليالي ولا تخصوا يوم الجمعة بصيام من بين الأيام إلا أن يكون في صوم يصومه أحدكم ] رواه مسلم
1760. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to.''
[Muslim].
Commentary: It is undesirable to fix Jumu`ah for voluntary fast. One can, however, observe fasting if Friday occurs in his routine of fasts, i.e., if one observes fast on alternate days and Jumu`ah occurs on the day when he observes fast, or if one observes the fast of the Day of `Arafah, or the Day of `Ashura', and Friday occurs on that day, or if Friday occurs during the Ayyam Al-Beid, or Friday occurs when one is observing fasts of Nadhr (fasts one has vowed for). There is no harm in observing fast on Friday in all such cases but its special observance on Friday is not recommended.

1761 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لا يصومن أحدكم يوم الجمعة إلا يوما قبله أو بعده ] متفق عليه
1761. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "None of you should observe fast on Friday except that he should observe fast either one day before it or one day after it.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that we can fast on Friday if we fast, along with it, on Thursday or Saturday, i.e., either one day before or after it.

1762 - وعن محمد بن عباد قال سألت جابرا رضي الله عنه : أنهى النبي صلى الله عليه و سلم عن صوم الجمعة ؟ قال نعم . متفق عليه
1762. Muhammad bin `Abbad (May Allah be pleased with him) said: I asked Jabir (May Allah be pleased with him). Did the Prophet (PBUH) prohibit fasting on Friday?'' He said, "Yes.''
[Al-Bukhari and Muslim].

1763 - وعن أم المؤمنين جويرية بنت الحارث رضي الله عنها أن النبي صلى الله عليه و سلم دخل عليها يوم الجمعة وهي صائمة فقال : [ أصمت أمس ؟ ] قالت لا قال : [ تريدين أن تصومي غدا ؟ ] قالت لا قال : [ فأفطري ] رواه البخاري
1763. Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (PBUH) visited her on a Friday and she was observing fast. He asked, "Did you observe fast yesterday?'' She said, "No.'' He asked, "Do you intend to observe fast tomorrow?'' She said, "No.'' He said, "In that case, give up your fast today.''
[Al-Bukhari].
Commentary: We learn from this Hadith that if someone is keeping fast on Friday and has not fasted the day before, nor does he intend to fast the following day, i.e., Saturday, it is permissible for him to break his fast.

346 - باب تحريم الوصال في الصوم وهو أن يصوم يومين أو أكثر ولا يأكل ولا يشرب بينهما
Chapter 346
Prohibition of Extending Fast beyond one Day

1764 - عن أبي هريرة وعائشة رضي الله عنهما أن النبي صلى الله عليه و سلم نهى عن الوصال . متفق عليه
1764. Abu Hurairah and `Aishah (May Allah be pleased with them) said: The Prophet (PBUH) prohibited observing continuous voluntary fasts beyond one day.
[Al-Bukhari and Muslim].
1765. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) prohibited observing continuous fasts beyond one day. The Companions submitted: "But you do it.'' He replied, "I am not like you. I am given to eat and to drink (from Allah).''
[Al-Bukhari and Muslim].

1765 - وعن ابن عمر رضي الله عنهما قال : نهى رسول الله صلى الله عليه و سلم عن الوصال قالوا : إنك تواصل ؟ قال : [ إني لست مثلكم إني أطعم وأسقى ] متفق عليه . وهذا لفظ البخاري
Commentary:
1. Through this Hadith we learn that in certain matters the Prophet (PBUH) had some specific injunctions which were obligatory for him but not for his Ummah. Such things were permissible for him but not for his followers. All these things are called his special distinctions. It is not permissible for Muslims to follow such practices. One of these things is Saum Al-Wisal, which means to observe fast for several days at a stretch without taking any food. Since Allah had granted him special power and patience, he could observe fast continuously for days. As his followers are not endowed with that energy and patience, they are not permitted to do so.
2. "I am not like you'' does not mean that "I am not a man like you,'' because such an interpretation goes against a categorical statement of the Qur'an to the effect that "I am a man like you''. What the statement "I am not like you'' really means is "you do not possess that special power which has been granted to me.''
3. "I am given to eat and to drink'' signifies that Allah (SWT) provides him with the strength and energy which he can derive from food and drink without necessarily having them.
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12- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثالث ( 4 ) 1755 - 1765 -
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