abubaker
عدد المساهمات : 18649
تاريخ التسجيل : 23/12/2010
العمر : 73
الدولـة : jordan
 |  موضوع: 11- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثالث ( 3 ) يتبع 1706 - 1754 -  الإثنين أغسطس 01, 2016 9:50 am | |
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313 - باب نهي من دخل عليه عشر ذي الحجة وأراد أن يضحي عن أخذ شيء من شعره أو أظفاره حتى يضحي
Chapter 313
Prohibition of having a Hair cut or paring one's nail during the first ten days of Dhul-Hijjah for one who intends to Sacrifice an Animal
1706 - عن أم سلمة رضي الله عنها قالت : قال رسول الله صلى الله عليه و سلم : [ من كان له ذبح يذبحه فإذا أهل هلال ذي الحجة فلا يأخذن من شعره ولا من أظفاره شيئا حتى يضحي ] رواه مسلم
1706. Umm Salamah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "When anyone of you intends to sacrifice the animal and enter in the month of Dhul-Hijjah, he should not get his hair cut or nails pared till he has offered his sacrifice.''
[Muslim].
Commentary: According to this Hadith, one who intends to sacrifice animal on `Eid Al-Adha, should abstain from paring nails, having a hair cut, and shaving the armpits and the private parts so that his sacrifice is in accordance with the Sunnah. One should have a hair cut on the tenth of Dhul-Hijjah after having offered the sacrifice. Some Ahadith tell us that if a person who does not sacrifice an animal on `Eid Al-Adha but pares his nails and has his hair cut on the tenth Dhul-Hijjah will be given by Allah the reward of sacrifice.
314 - باب النهي عن الحلف بمخلوق كالنبي والكعبة والملائكة والسماء والآباء والحياة والروح والرأس وحياة السلطان ونعمة السلطان وتربة فلان والأمانة وهي من أشدها نهيا
Chapter 314
Prohibition of Swearing in the name of anything besides Allah
1707 - عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ إن الله تعالى ينهاكم أن تحلفوا بآبائكم فمن كان حالفا فليحلف بالله أو ليصمت ] متفق عليه
وفي رواية في الصحيح : [ فمن كان حالفا فلا يحلف إلا بالله أو ليسكت ]
1707. Ibn `Umar (May Allah be pleased with them) said: The Prophet (PBUH) said, "Allah has prohibited you from taking an oath by your fathers. He who must take an oath, may do so by swearing in the Name of Allah or he should remain silent.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that taking the oath of one's ancestors is prohibited. In the forthcoming Ahadith one is also forbidden from taking the oath of false gods and devils.
1708 - وعن عبد الرحمن بن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تحلفوا بالطواغي ولا بآبائكم ] رواه مسلم
[ الطواغي ] : جمع طاغية وهي : الأصنام ومنه حديث [ هذه طاغية دوس ] : أي صنمهم ومعبودهم
وروي في غير مسلم : [ بالطواغيت ] جمع طاغوت وهو : الشيطان والصنم
1708. `Abdur-Rahman bin Samurah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Swear neither by the name of Taghut (i.e., false deities, false leaders, etc.) nor by your fathers.''
[Muslim].
1709 - وعن بريدة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حلف بالأمانة فليس منا ] حديث صحيح رواه أبو داود بإسناد صحيح
1709. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who swears by Amanah (trust) is not one of us.''
[Abu Dawud with authentic Isnad].
Commentary: The oath of Amanah means to say "By Amanah'' as one says "By Allah''. This is prohibited for the reason that one can take the oath of Allah or any of His Attributes. Amanah is one of the Commandments of Allah and an obligation prescribed by Him, like Salat, Saum, Hajj etc. In this way, the Commandments of Allah assume the resemblance of His Glorious Names and Attributes, which is not correct.
1710 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من حلف فقال إني بريء من الإسلام فإن كان كاذبا فهو كما قال وإن كان صادقا فلن يرجع إلى الإسلام سالما ] رواه أبو داود
1710. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If anyone swears that in such and such case he will be free from Islam and afterwards he turns out to be a liar, he will be as he has sworn; but if he is speaking the truth, he will not revert safely to Islam.''
[Abu Dawud].
Commentary: What this Hadith tells us is that if someone says "If I do such and such thing, I will be a Kafir'', now, if he really meant that if he did that he will adopt Kufr, then he will at once become a Kafir. But if he meant that he will strictly adhere to Islam and never take the way of Kufr, he will not become a Kafir but the style in which he said it was certainly wrong. Therefore, he must make repentance and beg forgiveness from Allah for it. It will be better if he recites again Kalimahtush-Shahadah to renew his Faith.
1711 - وعن ابن عمر رضي الله عنهما أنه سمع رجلا يقول : لا والكعبة فقال ابن عمر : لا تحلف بغير الله فإني سمعت رسول الله صلى الله عليه و سلم يقول : [ من حلف بغير الله فقد كفر أو أشرك ] رواه الترمذي وقال حديث حسن
وفسر بعض العلماء قوله [ كفر أو أشرك ] على التغليظ كما روي أن النبي صلى الله عليه و سلم قال : [ الرياء شرك ]
1711. Ibn `Umar (May Allah be pleased with them) said: I heard a man saying: "No, by the Ka`bah.'' I admonished him: "Do not swear by any thing besides Allah, for I heard the Messenger of Allah (PBUH) saying, `He who swears by anyone or anything other than Allah, has indeed committed an act of Kufr or Shirk'.''
[At-Tirmidhi].
[Some `Ulama' are of the opinion that the words of the Prophet (PBUH) that "He who swears by anyone or anything other than Allah has indeed committed an act of Kufr or Shirk,'' are in the nature of extreme admonition. And in fact, it is not Shirk. The same applies to the saying of the Prophet (PBUH), who said, "showing off is Shirk.'']
Commentary: Imam An-Nawawi has regarded the saying "showing off is Shirk'' as Hadith is not narrated in these words. It is, however, true that what the Prophet (PBUH) has stated about the evil and sinfulness of showing off implies that it is also a (minor) Shirk. For instance he stated that "He who kept fast or offered Salat for mere show, has indeed committed Shirk.'' In any case, to take oath of anyone other than Allah is strictly forbidden. It is, therefore, necessary to abstain from swearing by other than Allah. Unfortunately, such oaths are very common and people do not realize that they are prohibited and unlawful.
315 - باب تغليظ تحريم اليمين الكاذبة عمدا
Chapter 315
Illegality of Swearing Falsely
1712 - عن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من حلف على مال امرئ مسلم بغير حقه لقي الله وهو عليه غضبان ] قال : ثم قرأ علينا رسول الله صلى الله عليه و سلم مصداقه من كتاب الله عز و جل { إن الذين يشترون بعهد الله وأيمانهم ثمنا قليلا } إلى آخر الآية ( آل عمران 77 ) . متفق عليه
1712. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who takes oath to acquire the property of a Muslim unjustly will meet Allah and He will be angry with him'' then he recited:
"Verily, those who purchase a small gain at the cost of Allah's Covenant and their oaths, they shall have no portion in the Hereafter. Neither will Allah speak to them nor look at them on the Day of Resurrection nor will He purify them, and they shall have a painful torment.'' (3:77)
[Al-Bukhari and Muslim].
1713 - وعن أبي أمامة إياس بن ثعلبة الحارثي رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من اقتطع حق امرئ مسلم بيمينه فقد أوجب الله له النار وحرم عليه الجنة ] فقال له رجل : وإن كان شيئا يسيرا يا رسول الله ؟ قال : [ وإن قضيبا من أراك ] رواه مسلم
1713. Abu Umamah Iyas bin Tha`labah Al-Harithi (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who misappropriates the right of a Muslim by taking a false oath, Allah will condemn him to the fire of Hell and will forbid Jannah for him.'' A person asked: "O Messenger of Allah, even if it is something insignificant?'' He replied, "Yes, even if it is the twig of the Arak tree.''
[Muslim].
1714 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ الكبائر الإشراك بالله وعقوق الوالدين وقتل النفس واليمين الغموس ] رواه البخاري
وفي رواية له : أن أعرابيا جاء إلى النبي صلى الله عليه و سلم فقال : يا رسول الله ما الكبائر ؟ قال : [ الإشراك بالله ] قال : ثم ماذا ؟ قال : [ اليمين الغموس ] قلت : وما اليمين الغموس ؟ قال : [ الذي يقتطع مال امرئ مسلم ] : يعني بيمين هو فيها كاذب
1714. `Abdullah bin `Amr bin Al-As (May Allah be pleased with them) said: The Prophet (PBUH) said, "Of the major sins are: Associating anything in worship with Allah, disobedience to the parents, killing without justification and taking a false oath (intentionally).''
[Al-Bukhari].
Another narration is: A bedouin came to the Prophet (PBUH) and asked him: "O Messenger of Allah, what are the cardinal sins?'' He (PBUH) replied, "Associating anything with Allah in worship.'' The man asked: "(What is) next?'' The Messenger of Allah (PBUH) replied, "Al-Yamin Al-Ghamus.'' He asked: "What do you mean by Al-Yamin Al-Ghamus?'' The Messenger of Allah (PBUH) replied, "Swearing falsely to usurp the property of a Muslim.''
Commentary: "Ghamus'' means to drown. A false oath drowns one in sin. For this reason, it is called Al-Yamin Al-Ghumus, the oath that drowns one in sin. Is it open to expiation? Some religious scholars believe that it is, while others think it is not, because in their opinion it is a lie which is employed to deprive somebody of his wealth and property. For this reason, they say that in such case one should beg pardon from Allah and arrange to restore the wealth and property to the victim. This seems to be the more appropriate course for it because mere repentance cannot remit this sin. It is necessary to rectify the wrong and compensate the victim.
316 - باب ندب من حلف على يمين فرأى غيرها خيرا منها أن يفعل ذلك المحلوف عليه ثم يكفر عن يمينه
Chapter 316
Desirability of Expiating the Oath taken by a Person who afterwards Breaks it for a better Alternative
1715 - عن عبد الرحمن بن سمرة رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ وإذا حلفت على يمين فرأيت غيرها خيرا منها فأت الذي هو خير وكفر عن يمينك ] متفق عليه
1715. `Abdur-Rahman bin Samurah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said to me, "When you take an oath and consider something else to be better than it, make expiation for your oath and choose the better alternative.''
[Al-Bukhari and Muslim].
Commentary: What we learn from this Hadith is that if a person has taken an oath to do something but subsequently realizes that it is better to forego the oath, he should expiate for the oath rather than sticking to it because it is easier to expiate for the oath than to suffer a loss, be it in religion or otherwise.
1716 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حلف على يمين فرأى غيرها خيرا منها فليكفر عن يمينه وليفعل الذي هو خير ] رواه مسلم
1716. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When you swear an oath and consider something else to be better than it, make expiation for your oath and do the thing that is better.''
[Muslim].
1717 - وعن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إني والله إن شاء الله لا أحلف على يمين ثم أرى خيرا منها إلا كفرت عن يميني وأتيت الذي هو خير ] متفق عليه
1717. Abu Musa (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, I swear by Allah, if Allah wills, I shall not swear to do something but that if I consider something else to be better than it, then I shall make expiation for my oath and adopt the thing that is better.''
[Al-Bukhari and Muslim].
1718 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لأن يلج أحدكم في يمينه في أهله آثم له عند الله تعالى من أن يعطي كفارته التي فرض الله عليه ] متفق عليه
قوله [ يلج ] بفتح اللام وتشديد الجيم : أي يتمادى فيها ولا يكفر
وقوله [ آثم ] هو بالثاء المثلثة أي : أكثر إثما
1718. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Persistence in respect of his oath about his family is more sinful with Allah than the payment of its expiation prescribed by Allah.''
[Al-Bukhari and Muslim].
Commentary:
1. "Ahl'' means wife, children and other members of one's family. For example, if a man takes an oath regarding some matter relating to his wife, although the act he has forbidden himself is better for him, it will be sinful to stick to the oath. Far less than this sin would be the breaking of the oath to normalize his relation with his wife and children. The essence of all these Ahadith is that if one comes to realize that, after taking an oath, his oath was wrong, then he must break the oath and do what he had vowed not to do. There are different forms of breaking the oaths. For instance, if one has taken an oath that he will drink alcohol, it will be obligatory for him to break his oath. Or if one takes an oath to not to do a thing which is desirable, or taken an oath to do something which is not desirable, then it will be desirable to break the oath. Similarly, if one takes an oath to not to do something permissible then the act of breaking the oath will also come in the category of permissible.
2. The expiation of an oath is necessary. This can be done by means of feeding ten poor persons, or by providing clothes to a similar number of persons, or by setting a slave free. If one does not have the capacity to do any of the three acts, then he should observe fast for three days..
3. If, in spite of realizing that the act one has vowed not to do is better, one still sticks to his oath, he would be then more sinful.
4. The teachings and practices of the Prophet (PBUH) tell us that to adopt the better course is preferable to sticking to the oath.
317 - باب العفو عن لغو اليمين وأنه لا كفارة فيه وهو ما يجري على اللسان بغير قصد اليمين كقوله على العادة لا والله وبلى والله ونحو ذلك
Chapter 317
Expiation of Oaths
قال الله تعالى ( المائدة 89 ) : { لا يؤاخذكم الله باللغو في أيمانكم ولن يؤاخذكم بما عقدتم الأيمان فكفارته إطعام عشرة مساكين من أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير رقبة فمن لم يجد فصيام ثلاثة أيام ذلك كفارة أيمانكم إذا حلفتم واحفظوا أيمانكم }
Allah, the Exalted, says:
"Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masakin (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should observe fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e., do not swear much).'' (5:89)
1719 - وعن عائشة رضي الله عنها قالت أنزلت هذه الآية : { لا يؤاخذكم الله باللغو في أيمانكم } في قول الرجل : لا والله وبلى والله . رواه البخاري
1719. `Aishah (May Allah be pleased with her) reported: The Ayah: "Allah will not punish you for what is unintentional in your oaths ...'' was revealed in respect of those persons who are in the habit of repeating: `No, by Allah'; and `Yes, by Allah.'
[Al-Bukhari].
Commentary:
1. From the previous as well as present chapter we learn that there are three kinds of oaths:
First, false oath (Al-Yamin Al-Ghamus).
Second, absurd (Laghw) oath, which is neither sinful nor is there any expiation for its violation.
Third, Al-Mu`aqqadah. It is an oath which one takes wholeheartedly for doing or not doing anything. It is liable for expiation if one violates it. Its expiation is mentioned in this Hadith.
2. What will be the quantity of the average food that is to be served to the ten person by way of expiation? We do not find any elaboration of this in any Hadith. Some `Ulama' have stated that it means meals of the day and night. Some scholars have taken support of a Hadith and suggested that it should be one Mudd (about half kilogram) per head because this is the quantity which the Prophet (PBUH) prescribed as expiation for sexual intercourse with one's wife during fasting. The expiation prescribed by him was 15 Sa` dates which were to be divided among sixty poor fellows. Since one Sa` consists of four Mudd, the quantity of food, without curry, for ten persons would be six kilograms. (Ibn Kathir). This means that it would be six kilograms of flour, or rice, or dates etc. Thus, even if ten poor persons are served with an average meal, it would be a substantial quantity. Allah Alone knows what is correct.
318 - باب كراهة الحلف في البيع وإن كان صادقا
Chapter 318
Abomination of Swearing in Transaction
1720 - عن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ الحلف منفقة للسلعة ممحقة للكسب ] متفق عليه
1720. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "Swearing produces a ready sale for a commodity, but blots out the blessing.''
[Al-Bukhari and Muslim].
Commentary: What is meant here is that if a person takes an oath while offering a merchandise, he may succeed in selling a large quantity of it, but this is not a fair means of business because it increases the sale but robs the business of its blessings. Therefore, even if a person is perfectly right in his statement in respect of his merchandise, he should not take an oath to influence his customers.
1721 - وعن أبي قتادة رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ إياكم وكثرة الحلف في البيع فإنه ينفق ثم يمحق ] رواه مسلم
1721. Abu Qatadah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "Beware of excessive swearing in sale, because it may promote trade but this practice will eliminate the blessing.''
[Muslim].
Commentary: This Hadith also mentions the same thing which has been stated in the preceding Hadith. It has food for thought that when oath robs the deal of its blessing, even if one's oath is perfectly true, how great a sin those commit who take false oaths to sell their goods! May Allah save us from committing this sin.
319 - باب كراهة أن يسأل الإنسان بوجه الله عز و جل غير الجنة وكراهة منع من سأل بالله تعالى وتشفع به
Chapter 319
About Begging in the Name of Allah
1722 - عن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يسأل بوجه الله إلا الجنة ] رواه أبو داود
1722. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "No one should ask in the Face of Allah for anything except Jannah.''
[Abu Dawud].
Commentary: Sheikh Al-Albani has stated with regard to this Hadith the following points:
First, this Hadith is weak in authority.
Second, even if its authority is taken to be correct, then begging in the Name of Allah for worldly needs is prohibited; but how can the begging of good of the Hereafter, guidance and the path to Jannah becomes prohibited?
Nevertheless, begging in the Name of Allah for worldly gains is disapproved.
1723 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من استعاذ بالله فأعيذوه ومن سأل بالله فأعطوه ومن دعاكم فأجيبوه ومن صنع إليكم معروفا فكافئوه فإن لم تجدوا ما تكافئونه به فادعوا له حتى تروا أنكم قد كافأتموه ] حديث صحيح رواه أبو داود والنسائي بأسانيد الصحيحين
1723. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Grant shelter to him who begs for it in the Name of Allah, give to him who begs in the Name of Allah, accept the invitation of him who invites you, and requite him who does a favour to you, but if you are unable to requite him, go on praying for him till you are sure that you have requited him adequately.''
[Abu Dawud and An-Nasa'i].
Commentary: The following points are clear from this Hadith:
First, supplicating for safety and asking in the Name of Allah is endorsed.
Second, if a person begs in the Name of Allah, he should not be turned down. He must be given something to honour the Name of Allah. However, if one is sure that the petitioner is a professional beggar and does not stand in need of what he is begging, then it is better to turn him down in order to discourage the evil of begging in the society.
Third, one should return kindness, with kindness but if one is unable to do so then one should wholeheartedly pray for the benefactor because this is also a form of returning a kindness.
Fourth, one must accept invitation to a feast provided it is free from all things forbidden by Islam.
320 - باب تحريم قول شاهنشاه للسلطان لأن معناه ملك الملوك ولا يوصف بذلك غير الله سبحانه وتعالى
Chapter 320
Prohibition of Addressing somebody as 'The King of Kings'
1724 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن أخنع اسم عند الله عز و جل رجل تسمى ملك الأملاك ] متفق عليه
قال سفيان بن عيينة : ملك الأملاك مثل شاهنشاه
1724. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "The most disgraceful man near Allah is a man who calls himself (or likes others to call him) Malikul-Amlak (i.e., king of kings).''
[Al-Bukhari and Muslim].
Commentary: Allah appreciates humility and humbleness and abhors pride and haughtiness. To arrogate to oneself the title of `The king of kings' reflects pride and not humility and is, therefore, forbidden. Moreover, this is an Exclusive Attribute of Allah and it is unjust to associate it with any one else.
321 - باب النهي عن مخاطبة الفاسق والمبتدع ونحوهما بسيد ونحوه
Chapter 321
Prohibition of Conferring a Title of Honor upon a Sinner, a Hypocrite, and the Like
1725 - عن بريدة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تقولوا للمنافق سيد فإنه إن يك سيدا فقد أسخطتم ربكم عز و جل ] رواه أبو داود بإسناد صحيح
1725. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not address a hypocrite with the title of chief, (or similar titles of respect) for even if he deserves this title you will invite Allah's Wrath by using it for him.''
[Abu Dawud].
Commentary: A sinner does not deserve any respect. His respect amounts to inviting the Wrath of Allah. Hypocrites, innovators in religion, disbelievers, polytheists, atheists, heretics and those who disobey Allah and His Prophet (PBUH) fall in this category, and none of them deserve any respect. It is the Muslims, the pious and those who are faithful to Allah and His Prophet (PBUH) who are worthy of respect.
322 - باب كراهة سب الحمى
Chapter 322
Undesirability of Reviling Fever
1726 - عن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم دخل على أم السائب أو أم المسيب فقال : [ ما لك يا أم السائب أو يا أم المسيب تزفزفين ؟ ] قالت : الحمى لا بارك الله فيها . فقال : [ لا تسبي الحمى فإنها تذهب خطايا بني آدم كما يذهب الكير خبث الحديد ] رواه مسلم
[ تزفزفين ] : أي تتحركين حركة سريعة ومعناه : ترتعد . وهو بضم التاء وبالزاي المكررة والفاء المكررة وروي أيضا بالراء المكررة والقافين
1726. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) visited Umm Sa'ib (or Umm Musaiyyab) and asked her, "What ails you O Umm Sa'ib (or Umm Musaiyyab)? You are shivering.'' She replied: "It is a fever, may Allah not bless it!'' He said to her, "Do not revile fever, for it cleanses out the sins of the sons of Adam in the same way that a furnace removes the dirt of iron.''
[Muslim].
Commentary: We learn from this Hadith that as diseases are means of expiation of sins, one should not condemn them. More so for the person that they are a part of fate - the Will of Allah. However, there is no harm in taking necessary measures to overcome them because Shari'ah makes it obligatory to do so..
323 - باب النهي عن سب الريح وبيان ما يقال عند هبوبها
Chapter 323
Prohibition of Reviling the Wind
1727 - عن أبي المنذر أبي بن كعب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تسبوا الريح فإذا رأيتم ما تكرهون فقولوا : اللهم إنا نسألك من خير هذه الريح وخير ما فيها وخير ما أمرت به ونعوذ بك من شر هذه الريح وشر ما فيها وشر ما أمرت به ] رواه الترمذي وقال حديث حسن صحيح
1727. Abul-Mundhir Ubaiy bin Ka`b (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not revile the wind. When you experience something abominable (about it), supplicate: `Allahumma inna nas'aluka min khairi hadhihir-rihi, wa khairi ma fiha, wa khairi ma umirat bihi. Wa na`udhu bika min sharri hadhihir-rihi, wa sharri ma fiha, wa sharri ma umirat bihi. (O Allah, we beg of You the good of this wind and the good of that which it contains and the good of that which it has been commanded; and we seek refuge in you from the evil of this wind and the evil of that which it contains and the evil of that which it has been commanded).''
[At-Tirmidhi].
1728 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ الريح من روح الله تأتي بالرحمة وتأتي بالعذاب فإذا رأيتموها فلا تسبوها وسلوا الله خيرها واستعيذوا بالله من شرها ] رواه أبو داود بإسناد حسن
قوله صلى الله عليه و سلم [ من روح الله ] هو بفتح الراء : أي رحمته بعباده
1728. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "The wind is the Blessing of Allah. Sometimes it brings His Mercy and sometimes it brings His Chastisement. When you experience it, do not revile it but beg of Allah its good; and seek Allah's Refuge against its evil.''
[Abu Dawud with good Isnad].
1729 - وعن عائشة رضي الله عنها قالت : كان النبي صلى الله عليه و سلم إذا عصفت الريح قال : [ اللهم إني أسألك خيرها وخير ما فيها وخير ما أرسلت به وأعوذ بك من شرها وشر ما فيها وشر ما أرسلت به ] رواه مسلم
1729. `Aishah (May Allah be pleased with her) said: Whenever the wind blew strongly, The Prophet (PBUH) would say: "Allahumma inni as'aluka khairaha, wa khaira ma fiha, wa khaira ma ursilat bihi. Wa a`udhu bika min sharriha, wa sharri ma fiha, wa sharri ma ursilat bihi. (O Allah, I beg of You its good and the good of that which it contains and the good of the purpose for which it has been sent; and I seek Your Refuge from its evil and the evil of that which it contains and the evil of the purpose for which it has been sent).''
[Muslim].
Commentary: Like His innumerable other gifts, the wind is a free gift of Allah, which is essential for man's health and sustenance. But if Allah wills, He can turn it into a means of destruction and ruin. Therefore, one should pray to Allah to enable him to benefit from its good effects and save him from bad ones.
324 - باب كراهة سب الديك
Chapter 324
Undesirability of Reviling the Rooster
1730 - عن زيد بن خالد الجهني رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تسبوا الديك فإنه يوقظ للصلاة ] رواه أبو داود بإسناد صحيح
1730. Zaid bin Khalid Al-Juhani (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not revile the rooster for it wakes you up for prayer.''
[Abu Dawud].
Commentary: This Hadith is self-evident. The utility of the cock is not realized much nowadays as Adhan is amplified through loud-speakers. Before the invention of loudspeakers, the voice of Mu'adhdhin could go to a short distance only and it was cock's crow which used to awaken the Muslims for Tahajjud and Fajr prayers. Thus, we learn from this Hadith that whosoever cooperates in virtue, should be respected. One should also induce people to virtue and cooperate with them in good deeds so that one is well rewarded for it by Allah.
325 - باب النهي عن قول الإنسان مطرنا بنوء كذا
Chapter 325
Prohibition of Attributing Rain to the Stars
1731 - عن زيد بن خالد رضي الله عنه قال : صلى بنا رسول الله صلى الله عليه و سلم صلاة الصبح بالحديبية في أثر سماء كانت من الليل فلما انصرف أقبل على الناس فقال : [ هل تدرون ماذا قال ربكم ؟ ] قالوا : الله ورسوله أعلم . قال : [ قال أصبح من عبادي مؤمن بي وكافر فأما من قال مطرنا بفضل الله ورحمته فذلك مؤمن بي كافر بالكوكب وأما من قال مطرنا بنوء كذا وكذا فذلك كافر بي مؤمن بالكوكب ] متفق عليه
و [ السماء ] هنا : المطر
1731. Zaid bin Khalid (May Allah be pleased with him) said: The Messenger of Allah (PBUH) led the Fajr prayer at Al-Hudaibiyyah after a rainfall during the night. At the conclusion of prayer, he turned towards the people and said, "Do you know what your Rubb has said?'' They replied: "Allah and His Messenger know better.'' Upon this he remarked, "He has said: `Some of My slaves have entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Grace and Mercy of Allah, believes in Me and disbelieves in the stars; and he who said: We have had a rainfall due to the rising of such and such star, disbelieves in Me and affirms his faith in the stars.''' [Al-Bukhari and Muslim]. Commentary: 1. Since Allah is the Real Creator and Maker of all things and events, these should without any exception be attributed to Him Alone. If a reference is made to the cause or causes which occasion an incident or event, it is permissible but to ascribe them entirely to some factor or factors is the conduct of polytheists and amounts to Shirk and Kufr. 2. People of the Period of Ignorance used to ascribe the rain which occurred at the appearance or setting of some star, to that star and would thus accept it as the real cause of it. In this Hadith, such ascription has been regarded as Kufr and Shirk.
326 - باب تحريم قوله لمسلم يا كافر
Chapter 326
Prohibition of Calling a Muslim an Infidel
1732 - عن ابن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ إذا قال الرجل لأخيه يا كافر فقد باء بها أحدهما فإن كان كما قال وإلا رجعت عليه ] متفق عليه
1732. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that to call a Muslim a Kafir is strictly prohibited because if the one who has been called as such does not have the traits which makes him a Kafir, then the one who says it will be held Kafir.
1733 - وعن أبي ذر رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ من دعا رجلا بالكفر أو قال عدو الله وليس كذلك إلا حار عليه ] متفق عليه
[ حار ] : رجع
1733. Abu Dharr (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "If somebody accuses another of disbelief or calls him the enemy of Allah, such an accusation will revert to him (the accuser) if the accused is innocent.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also tells us that to call without reason any Muslim a Kafir or enemy of Allah is strictly prohibited.
327 - باب النهي عن الفحش وبذاء اللسان
Chapter 327
Prohibition of Obscenity
1734 - عن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس المؤمن بالطعان ولا اللعان ولا الفاحش ولا البذي ] رواه الترمذي وقال حديث حسن
1734. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A true believer does not taunt or curse or abuse or talk indecently.''
[At-Tirmidhi].
Commentary: We learn from this Hadith that in order for one to be a perfect believer, it is not enough to possess all the moral qualities but one must also keep oneself away from moral evils.
1735 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما كان الفحش في شيء إلا شانه وما كان الحياء في شيء إلا زانه ] رواه الترمذي وقال حديث حسن
1735. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Indecency does not leave anything untainted and decency does not leave anything ungraced and embellished.''
[At-Tirmidhi].
Commentary: This Hadith induces us to abandon indencency and adopt decency.
328 - باب كراهة التقعير في الكلام بالتشدق وتكلف الفصاحة واستعمال وحشي اللغة ودقائق الإعراب في مخاطبة العوام ونحوهم
Chapter 328
Undesirability of Pretentiousness and Exaggeration during Conversation
1736 - عن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ هلك المتنطعون ] قالها ثلاثا . رواه مسلم
[ المتنطعون ] : المبالغون في الأمور
1736. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "Ruined are Al-Mutanatti`un.'' He repeated this thrice.
[Muslim].
Commentary: Mutanatti`un are those people who are in the habit of making unnecessary and unreasonably fine distinctions, exaggeration, artificial and eloquent speech in simple matters. We learn from this Hadith that in all matters one should adopt simplicity and avoid exaggeration no matter whether in speech or action.
1737 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن رسول الله صلى الله عليه
وسلم قال : [ إن الله يبغض البليغ من الرجال : الذي يتخلل بلسانه كما تتخلل البقرة ] رواه أبو داود والترمذي وقال حديث حسن
1737. `Abdullah bin `Amr bin Al-As (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Verily, Allah dislikes an eloquent person who rolls his tongue as a cow rolls its tongue (while eating).''
[Abu Dawud and At-Tirmidhi].
Commentary: The person referred to in this Hadith is one who speaks with affection to display his eloquence.
1738 - وعن جابر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ إن من أحبكم إلي وأقربكم مني مجلسا يوم القيامة أحاسنكم أخلاقا وإن أبغضكم إلي وأبعدكم مني يوم القيامة الثرثارون والمتشدقون والمتفيهقون ] رواه الترمذي وقال حديث حسن وقد سبق شرحه في باب حسن الخلق ( انظر الحديث رقم 629 )
1738. Jabir bin `Abdullah (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "The dearest and the closest of you to me on the Day of Resurrection will be those who are the best in behaviour; and the most hateful and the farthest from me on the Day of Resurrection will be the talkative and the most pretentious and the most rhetorical.''
[At-Tirmidhi].
Commentary: Ath-Thartharun (most voluble) is the plural of Tharthar which comes from the word Thartharah, meaning to speak repeatedly in an artificial manner. Mutashaddiqun (loud-mouthed) is the plural of Mutashaddiq, which means a person who speaks loudly to display his eloquence. Mutafaihiqun is the plural of Mutafaihiq which is from the word Fihq, meaning to fill. This Hadith is a reference to those people who speak in a loud and lofty manner. All these characteristics of speech are indicative of artificiality and affectation which are condemned by Shari`ah, and people having these defects will be far away from the Prophet (PBUH) and will face the Wrath of Allah. Islam likes simple, polite and natural style of conversation. In fact, all moral virtues will be a means of the nearness of the Prophet (PBUH) and the Pleasure of Allah. May Allah enable us to adopt these virtues.
329 - باب كراهة قوله خبثت نفسي
Chapter 329
Abomination of Self-Condemnation
1739 - عن عائشة رضي الله عنها عن النبي صلى الله عليه و سلم قال : [ لا يقولن أحدكم خبثت نفسي ولكن ليقل لقست نفسي ] متفق عليه
قال العلماء معنى [ خبثت ] : غثيت وهو معنى [ لقست ] ولكن كره لفظ الخبث
1739. `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) said, "None of you should say: `My soul has become evil.' He should say: `My soul is in bad shape.'''
[Al-Bukhari and Muslim].
Commentary: Khabusatu and Laqisatu are synonymous but the former has appearance of greater sinfulness. Imam Al-Khattabi says that this is a guidance for speaking in a proper manner. One should always use a decent word and abstain from impolite language.
330 - باب كراهة تسمية العنب كرما
Chapter 330
Undesirability of Calling Grapes 'Al-Karm'
1740 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تسموا العنب الكرم فإن الكرم المسلم ] متفق عليه وهذا لفظ مسلم
وفي رواية : [ فإنما الكرم قلب المؤمن ]
وفي رواية للبخاري ومسلم [ يقولون الكرم إنما الكرم المؤمن ]
1740. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of you should use the word Al-Karm for grapes, for Al-Karm is a Muslim (worthy of respect).''
[Al-Bukhari and Muslim]
Another narration is: "Verily, Al-Karm is the heart of a true believer.''
Another narration is: "People have named grapes as Al-Karm; verily, only the heart of a believer is Al-Karm.''
Commentary: We learn from this Hadith that all the derivatives from the word Al-Karm can be used legitimately for Muslims only because Muslim is Karim. It is, therefore, wrong to call grapes as Karm.
1741 - وعن وائل بن حجر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تقولوا الكرم ولكن قولوا العنب والحبلة ] رواه مسلم
[ الحبلة ] بفتح الحاء والباء ويقال أيضا بإسكان الباء
1741. Wa'il bin Hujr (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not say Al-Karm when talking about grapes but say Al-`Inab or Al-Habalah.''
[Muslim].
Commentary: Al-Habalah or Habilah means grapevine. It is undesirable (Makruh) to refer to the grapes as Al-Karm, which also means grapes in Arabic, for it is the true Muslim who deserves to be called with a name which is derived from the word Al-Karm.
331 - باب النهي عن وصف محاسن المرأة لرجل إلا أن يحتاج إلى ذلك لغرض شرعي كنكاحها ونحوه
Chapter 331
Prohibition of Describing the Charms of a Woman to a man without a valid reason approved by the Shari'ah
1742 - عن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تباشر المرأة المرأة فتصفها لزوجها كأنه ينظر إليها ] متفق عليه
1742. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "No woman should touch another woman's body and then describe the details of her figure to her husband in such a manner as if he was looking at her.''
[Al-Bukhari].
Commentary: "Mubashirah'' means "meeting of two bodies'' and here it signifies that one should not see another person's body. Here, it is used in its literal as well as metaphorical sense. What it really means is that neither a woman should see the body of any other woman nor should she touch her own body with the body of some other woman, for if she does so, she will come to know the physical qualities of the other woman which she may disclose to her husband. Such disclosures may induce her husband to mischief and eventually ruin her own life. One is allowed, however, to disclose a woman's charms to a man who intends to marry her.
332 - باب كراهة قول الإنسان اللهم اغفر لي إن شئت بل يجزم بالطلب
Chapter 332
Abomination of saying: "Forgive me if you wish, O Allah!"
1743 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يقولن أحدكم اللهم اغفر لي إن شئت اللهم ارحمني إن شئت ليعزم المسألة فإنه لا مكره له ] متفق عليه
وفي رواية لمسلم : [ ولكن ليعزم وليعظم الرغبة فإن الله لا يتعاظمه شيء أعطاه ]
1743. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "You must not supplicate: `O Allah! forgive me if You wish; O Allah bestow mercy on me if You wish.' But beg from Allah with certitude for no one has the power to compel Allah.''
[Al-Bukhari and Muslim]
Another narration of Muslim is: "A supplication should be made in full confidence and one should persistently express his desire (before Allah) in his supplication, for no bounty is too great for Allah to bestow (upon his slaves).''
Commentary: "Beg from Allah with certitude'' means that one should not pray with `ifs' and `buts' but should make a definite prayer and insist upon it. "For no bounty is too great for Allah'' means that Allah has absolute power to answer our prayers, whether they relate to religious or worldly matters.
1744 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا دعا أحدكم فليعزم المسألة ولا يقولن اللهم إن شئت فأعطني فإنه لا مستكره له ] متفق عليه
1744. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When one of you supplicates, let him be decisive and he should not say: `O Allah, bestow upon me such and such if You wish', because no one has the power to compel Him.''
[Al-Bukhari and Muslim].
Commentary: One should pray to Allah will full confidence that He will answer his prayers. One should also persist in praying and never give in to despair.
333 - باب كراهة قول ما شاء الله وشاء فلان
Chapter 333
Abomination of saying: "What Allah Wills and so-and-so Wills"
1745 - عن حذيفة بن اليمان رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تقولوا ما شاء الله وشاء فلان ولكن قولوا ما شاء الله ثم شاء فلان ] رواه أبو داود بإسناد صحيح
1745. Hudhaifah bin Yaman (May Allah be pleased with him) said: The Prophet (PBUH) said, "Say not: `What Allah wills and so-and-so wills', but say: `What Allah wills, and then what so-and-so wills.'''
[Abu Dawud with authentic Isnad].
Commentary: The first form mentioned in this Hadith is prohibited for the reason that it combines the will of someone with the Will of Allah, which is utterly wrong and against the factual position. In the second form, the Will of Allah comes first, which is the correct position, and the will of someone else comes later which is subject to the Will of Allah. The later form is quite fair.
It is as if someone says to a person, "I have only Allah's Support and yours''. In this statement Allah and man (the person addressed) are given the same status, which is most unfair and unjust. It would, however, be all right to say "We have the support of Allah and then yours'', because this statement does not have any trace of Shirk, which the former statement has.
334 - باب كراهة الحديث بعد العشاء الآخرة
Chapter 334
Abomination of Holding Conversation after 'Isha' (Night) Prayer
المراد به الحديث الذي يكون مباحا في غير هذا الوقت وفعله وتركه سواء . فأما الحديث المحرم أو المكروه في غير هذا الوقت أشد تحريما وكراهة وأما الحديث في الخير كمذاكرة العلم وحكايات الصالحين ومكارم الأخلاق والحديث مع الضيف ومع طالب حاجة ونحو ذلك فلا كراهة فيه بل هو مستحب وكذا الحديث لعذر وعارض لا كراهة فيه . وقد تظاهرت الأحاديث الصحيحة على كل ما ذكرته
1746 - عن أبي برزة رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يكره النوم قبل العشاء والحديث بعدها . متفق عليه
1746. Abu Barzah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) disliked going to bed before the `Isha' (night) prayer and indulging in conversation after it.''
[Al-Bukhari and Muslim].
Commentary: The prohibition of going to bed before `Isha' prayer is that if one sleeps late at night, it becomes difficult for him to get up for Tahajjud prayer or Fajr prayer. Moreover, if a person goes to sleep soon after `Isha' prayer, all his activities of the day will end at `Isha', which is the most meritorious act. It should also be borne in mind that when holding a conversation which is disliked or forbidden at other times becomes even more so at this particular time (i.e., after `Isha' prayer). Imam An-Nawawi's contention that things like academic discussion, talking to a guest, discussing the lives of the pious etc., are not only permissible but desirable, is also subject to the condition that such an activity does not involve the risk of losing the Fajr prayer. If one spends so much time in such activities that he is likely to miss the Fajr prayer, then the permission to hold academic discussion becomes doubtful.
1747 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم صلى في آخر حياته فلما سلم قال : [ أرأيتكم ليلتكم هذه فإن على رأس مائة سنة لا يبقى ممن هو على ظهر الأرض اليوم أحد ] متفق عليه
1747. Ibn `Umar (May Allah be pleased with them) said: Once, towards the end of his life, the Messenger of Allah (PBUH) concluded the `Isha' (night) prayer and said, "After one hundred years from tonight none of the people on the surface of the earth will survive.''
[Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) had made a prophecy that none of the people who were alive on that night would live beyond the end of the century. `None of the people on the surface of the earth will survive' has been interpreted as "those who had seen him and known him would not stay alive after a hundred years of his death from that night. This was true, for the last Companion of the Prophet, Abu Tufail Amir bin Wa'ilah, died in 110 A.H., i.e., exactly one hundred years after the Prophet's prophecy.
1748 - وعن أنس رضي الله عنه أنهم انتظروا النبي صلى الله عليه و سلم فجاءهم قريبا من شطر الليل فصلى بهم ( يعني العشاء ) قال : ثم خطبنا فقال : [ إلا إن الناس قد صلوا ثم رقدوا وإنكم لن تزالوا في صلاة ما انتظرتم الصلاة ] رواه البخاري
1748. Anas (May Allah be pleased with him) said: Once the Prophet (PBUH) delayed the `Isha' (night) prayer till midnight. He (PBUH) turned to us after the prayer and said, "All the people slept after offering their prayers, but you who waited, will be accounted as if you were engaged in your prayer throughout the period.''
[Al-Bukhari].
Commentary: We learn the following three points from this Hadith: First: `Isha' prayer can be deferred till midnight.
Second: It is permissible to keep awake for it to offer it in congregation. It is also permissible to engage in a beneficial activity after `Isha' prayer involving such important matters as acquiring teaching knowledge or even spending time with one's wife or guest.
Third: The period spent in waiting will be treated as time spent in Salat and its reward will also be greater in similar proportions.
335 - باب تحريم امتناع المرأة من فراش زوجها إذا دعاها ولم يكن لها عذر شرعي
Chapter 335
Prohibition of Refusal by a Woman when her Husband calls her to his Bed
1749 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا دعا الرجل امرأته إلى فراشه فأبت فبات غضبان عليها لعنتها الملائكة حتى تصبح ] متفق عليه
وفي رواية : [ حتى ترجع ]
1749. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If a man calls his wife to his bed and she refuses, and thus he spends the night angry with her, the angels continue cursing her till the morning.''
[Al-Bukhari and Muslim].
Commentary: It is incumbent on every women to respond to her husband's invitation to his bed for sexual intercourse. It would be a different matter if she has a lawful reason for it, such as observing an obligatory act of worship, like fasting during the month of Ramadan, illness, menses, etc. In such events she would be obviously unable to comply with the wish of her husband. But in the absence of any lawful reason, she would be condemned by the angels. This is emphasized on women for the reason that a husband should not ignore his wife and turn to some other women. If a woman fails to satisfy the sexual urge of her husband, he can go astray. It is, therefore, necessary that she should not show any slackness in complying with her husband's wishes.
336 - باب تحريم صوم المرأة تطوعا وزوجها حاضر إلا بإذنه
Chapter 336
Prohibition of Observing an Optional Saum (Fast) by a Woman without the Permission of her Husband
1750 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل للمرأة أن تصوم وزوجها شاهد إلا بإذنه ولا تأذن في بيته إلا بإذنه ] متفق عليه
1750. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a woman to observe an optional Saum (fast) without the permission of her husband when he is at home. Nor should she allow anyone to enter his house without his permission.''
[Al-Bukhari and Muslim].
Commentary: Fasting here signifies voluntary fasting. Similar is the case of other voluntary prayers, i.e., voluntary Salat, recitation, etc. It is not permissible to do such acts without the permission of the husband if he is present. It should be borne in mind that a women is not permitted to let even her natural relations (who are Mahram) come in her home in the absence of her husband. She can, however, allow such persons to come about whom her husband has given express permission or in respect of whom he keeps silent.
337 - باب تحريم رفع المأموم رأسه من الركوع أو السجود قبل الإمام
Chapter 337
Prohibition of raising one's Head before the Imam
1751 - عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ أما يخشى أحدكم إذا رفع رأسه قبل الإمام أن يجعل الله رأسه رأس حمار أو يجعل الله صورته صورة حمار ] متفق عليه
1751. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Does he who raises up his head before the Imam not fear that Allah will make his head that of a donkey or make his appearance similar to that of donkey?''
[Al-Bukhari and Muslim].
Commentary: This Hadith has a stern warning for those who take precedence over the Imam in the course of Salat. The faces of such will be turned by Allah into those of donkeys, and that is least difficult for Him. Sheikh Ibn Hajar Al-Haithami mentioned in his Al-Mu`jam that some people's faces have really been turned into those of donkeys. It is, therefore, essential for everyone who offers Salat in congregation, to follow the actions of Imam in Salat. To do anything before the Imam in the course of Salat, is a great sin and some scholars hold that such Salat is valid but the one who does so will be deemed sinful. Imam Ibn Hanbal, however, regards this Salat as invalid.
338 - باب كراهة وضع اليد على الخاصرة في الصلاة
Chapter 338
Prohibition of Placing the hands on the sides during As-Salat (The Prayer)
1752 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى عن الخصر في الصلاة . متفق عليه
1752. Abu Hurairah (May Allah be pleased with him) said: We are prohibited from placing the hand on the side during As-Salat (the prayer).
[Al-Bukhari and Muslim].
Commentary: There are two sides of everyone, the left and the right. Since keeping hands on one of them is a sign of arrogance, this is prohibited in Salat. At-Tabarani and Al-Baihaqi have reported a Hadith in which Messenger of Allah (PBUH) said: "Placing the hands on the sides during Salat, is an act of the dwellers of the Fire.'' One can, however, do so only if there is such a pain that he is compelled to place the hands there.
339 - باب كراهة الصلاة بحضرة الطعام ونفسه تتوق إليه أو مع مدافعة الأخبثين وهما البول والغائط
Chapter 339
Abomination of Joining As-Salat (The Prayer) when the Food is ready or when one is in desperate need to answer the call of Nature
1753 - عن عائشة رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول : [ لا صلاة بحضرة طعام ولا هو يدافعه الأخبثان ] رواه مسلم
1753. `Aishah (May Allah be pleased with her) said: I heard the Messenger of Allah (PBUH) saying, "No Salat (prayer) should be performed when the food has been served, nor should it be performed when a person is in need of relieving himself.''
[Muslim].
Commentary: We learn from this Hadith that one should not offer Salat when he is hungry and the food has been served or has to answer the call of nature. The reason behind is that if one offers Salat in that condition, he will not be able to do it with full concentration. Similarly, if one has to answer the call of nature, he should first do so and then offer Salat.
340 - باب النهي عن رفع البصر إلى السماء في الصلاة
Chapter 340
Prohibition of raising one's Eyes towards the sky during As-Salat (The Prayer)
1754 - عن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما بال أقوام يرفعون أبصارهم إلى السماء في صلاتهم ] فاشتد قوله في ذلك حتى قال : [ لينتهن عن ذلك أو لتخطفن أبصارهم ] رواه البخاري
1754. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "How is it that some people raise their eyes towards the sky during As-Salat (the prayer)?'' He stressed (this point) and added, "People must refrain from raising their eyes towards heaven in Salat (prayer), or else their sights will certainly be snatched away.''
[Al-Bukhari].
Commentary: Looking towards the sky during prayer disturbs the concentration in Salat and there is a stern warning against this bad habit. One can, however, do so after Salat, i.e., during one's supplications.
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