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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
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 7- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثاني ( 3 ) يتبع 1609 - 1636 -

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عدد المساهمات : 18466
تاريخ التسجيل : 23/12/2010
العمر : 66
الدولـة : jordan

مُساهمةموضوع: 7- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثاني ( 3 ) يتبع 1609 - 1636 -    الإثنين أغسطس 01, 2016 4:56 pm





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283 - باب تحريم التعذيب بالنار في كل حيوان حتى القملة ونحوها
Chapter 283
Prohibition of Chastisement with Fire

1609 - عن أبي هريرة رضي الله عنه قال : بعثنا رسول الله صلى الله عليه و سلم في بعث فقال : [ إن وجدتم فلانا وفلانا ] لرجلين من قريش سماهما [ فاحرقوهما بالنار ] ثم قال رسول الله صلى الله عليه و سلم حين أردنا الخروج [ إني كنت أمرتكم أن تحرقوا فلانا وفلانا وإن النار لا يعذب بها إلا الله فإن وجدتموهما فاقتلوهما ] رواه البخاري
1609. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) sent us on an expedition and said to us, "If you find so-and-so (he named two persons belonging to the Quraish) commit them to the fire.'' When we were on the verge of departure, he said to us, "I ordered you to burn so-and-so, but it is Allah Alone Who punishes with the fire. So if you find them put them to death.''
[Al-Bukhari].
Commentary: The Prophet (PBUH) has clearly stated that no one is to be burnt in any case, not even an enemy.

1610 - وعن ابن مسعود رضي الله عنه قال : كنا مع رسول الله صلى الله عليه و سلم في سفر فانطلق لحاجته فرأينا حمرة معها فرخان فأخذنا فرخيها فجاءت الحمرة فجعلت تعرش فجاء النبي صلى الله عليه و سلم فقال : [ من فجع هذه بولدها ؟ ردوا ولدها إليها ] ورأى قرية نمل قد حرقناها فقال : [ من حرق هذه ؟ ] قلنا نحن قال : [ إنه لا ينبغي أن يعذب بالنار إلا رب النار ] رواه أبو داود بإسناد صحيح
قوله [ قرية نمل ] معناه : موضع النمل مع النمل
1610. Ibn Mas`ud (May Allah be pleased with him) reported: We were with the Messenger of Allah (PBUH) in a journey when he drew apart (to relieve nature). In his absence, we saw a red bird which had two young ones with it. We caught them and the red mother bird came, beating the earth with its wings. In the meantime the Prophet (PBUH) returned and said, "Who has put this bird to distress on account of its young? Return them to her.'' He (PBUH) also noticed a mound of ants which we had burnt up. He asked, "Who has set fire to this?'' We replied: "We have done so.'' He (PBUH) said, "None can chastise with fire except the Rubb of the fire.''
[Abu Dawud].
Commentary:
1. To catch nestlings of a bird and torment them or to burn the holes of insects along with their inmates is forbidden. One can, however, burn their vacant holes.
2. If somebody has burnt a person to death, it is not permissible to kill him in return by burning. If the heirs of the victim want to kill him in the same way under Al-Qisas (the law of equality in punishment) they can do so; otherwise he can be put to the sword.

284 - باب تحريم مطل الغني بحق طلبه صاحبه
Chapter 284
Prohibition of Procrastinating by a Rich Person to Fulfill his Obligation

قال الله تعالى ( النساء 58 ) : { إن الله يأمركم أن تؤدوا الأمانات إلى أهلها }
وقال تعالى ( البقرة 283 ) : { فإن أمن بعضكم بعضا فليؤد الذي اؤتمن أمانته }
Allah, the Exalted, says:
"Verily, Allah commands that you should render back the trusts to those, to whom they are due.'' (4:58)
"Then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully).'' (2:283)

1611 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ مطل الغني ظلم وإذا أتبع أحدكم على مليء فليتبع ] متفق عليه
معنى [ أتبع ] : أحيل
1611. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is an act of oppression on the part of a person to procrastinate in fulfilling his obligation; if the repayment of a debt due to any of you is undertaken by a rich person, you should agree to the substitution.''
[Al-Bukhari and Muslim].
Commentary:
1. Evasion or procrastination in the payment of debt, when a person is in a position to make its payment immediately, is prohibited.
2. If for the settlement of dispute, a rich man is entrusted to the lender for recovery of his debt, the lender should accept this decision. Thus, this Hadith induces one for an amicable way of settling disputes.

285 - باب كراهية عود الإنسان في هبة لم يسلمها إلى الموهوب له وفي هبة وهبها لولده وسلمها أو لم يسلمها وكراهية شرائه شيئا تصدق به من الذي تصدق عليه أو أخرجه عن زكاة أو كفارة ونحوها ولا بأس بشرائه من شخص آخر قد انتقل إليه
Chapter 285
Undesirability of giving a Gift and then ask back for it

1612 - عن ابن عباس رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ الذي يعود في هبته كالكلب يرجع في قيئه ] متفق عليه
وفي رواية : [ مثل الذي يرجع في صدقته كمثل الكلب يقيء ثم يعود في قيئه فيأكله ]
وفي رواية : [ العائد في هبته كالعائد في قيئه ]
Chapter 285
Undesirability of giving a Gift and then ask back for it

1613 - وعن عمر بن الخطاب رضي الله عنه قال حملت على فرس في سبيل الله فأضاعه
الذي كان عنده فأردت أن أشتريه وظننت أنه يبيعه برخص فسألت النبي صلى الله عليه و سلم فقال : [ لا تشتره ولا تعد في صدقتك وإن أعطاكه بدرهم فإن العائد في صدقته كالعائد في قيئه ] متفق عليه
قوله [ حملت على فرس في سبيل الله ] معناه : تصدقت به على بعض المجاهدين
1613. `Umar bin Al-Khattab (May Allah be pleased with him) said: I donated a horse in the way of Allah. Its new possessor did not treat it properly. I made my mind to buy it because I thought that he would sell it at a cheap price (now that it became weak and emaciated). I asked the Prophet (PBUH) about it, whereupon he said, "Do not buy it and do not get back your charity, for one who gets back the charity is like a dog that eats its own vomit.''
[Al-Bukhari and Muslim]
Commentary: We learn from this Hadith that even to purchase something which one has already given in charity is not permissible.

286 - باب تأكيد تحريم مال اليتيم
Chapter 286
Prohibition of devouring the Property of an Orphan

قال الله تعالى ( النساء 10 ) : { إن الذين يأكلون أموال اليتامى ظلما إنما يأكلون في بطونهم نارا وسيصلون سعيرا }
وقال تعالى ( الأنعام 152 ) : { ولا تقربوا مال اليتيم إلا بالتي هي أحسن }
وقال تعالى ( البقرة 220 ) : { ويسألونك عن اليتامى قل إصلاح لهم خير وإن تخالطوهم فإخوانكم والله يعلم المفسد من المصلح }
Allah, the Exalted, says:
"Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!'' (4:10)
"And come not near to the orphan's property, except to improve it.'' (6:152)
"And they ask you concerning orphans. Say: `The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g., to swallow their property) from him who means good (e.g., to save their property).'' (2:220)

1614 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ اجتنبوا السبع الموبقات ] قالوا : يا رسول الله وما هن ؟ قال : [ الشرك بالله والسحر وقتل النفس التي حرم الله إلا بالحق وأكل الربا وأكل مال اليتيم والتولي يوم الزحف وقذف المحصنات المؤمنات الغافلات ] متفق عليه
[ الموبقات ] : المهلكات
1614. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Keep away from the seven fatalities.'' It was asked: "What are they, O Messenger of Allah?'' He (PBUH) replied, "Associating anything with Allah in worship (i.e., committing an act of Shirk), sorcery, killing of one whom Allah has declared inviolable without a just cause, devouring the property of an orphan, the eating of usury (Riba), fleeing from the battlefield and accusing chaste believing women, who never even think of anything touching their chastity.''
[Al-Bukhari and Muslim].
Commentary: All the sins mentioned in the Hadith are major sins but Shirk is the greatest of all. The reason behind this is that it will never be pardoned, and one who commits it, will abide in Hell for all eternity. So far as the other major sins are concerned with Allah, He may forgive them if He so wills; otherwise one who is guilty of such sins will have to suffer the torments of Hell. He will, however, be sent to Jannah after suffering the punishment if he is a Muslim.

287 - باب تغليظ تحريم الربا
Chapter 287
Prohibition of taking Ar-Riba (The Usury)

قال الله تعالى ( البقرة 275 - 278 ) : { الذين يأكلون الربا لا يقومون إلا كما يقوم الذي يتخبطه الشيطان من المس ذلك بأنهم قالوا إنما البيع مثل الربا وأحل الله البيع وحرم الربا فمن جاءه موعظة من ربه فانتهى فله ما سلف وأمره إلى الله ومن عاد فأولئك أصحاب النار هم فيها خالدون يمحق الله الربا ويربي الصدقات } إلى قوله تعالى : { يا أيها الذين آمنوا اتقوا الله وذروا ما بقي من الربا } الآية
وأما الأحاديث فكثيرة في الصحيح مشهورة منها حديث أبي هريرة السابق في الباب قبله ( انظر الحديث رقم 1609 )
Allah, the Exalted, says:
"Those who eat Ar-Riba (the usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: `Trading is only like Ar-Riba, whereas Allah has permitted trading and forbidden Ar-Riba. So whosoever receives an admonition from his Rubb and stops eating Ar-Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Ar-Riba), such are the dwellers of the Fire - they will abide therein. Allah will destroy Ar-Riba and will give increase for Sadaqat (deeds of charity, alms). And Allah likes not the disbelievers, sinners. Truly, those who believe, and do deeds of righteousness, and perform As-Salat (Iqamat-As-Salat), and give Zakat, they will have their reward with their Rubb. On them shall be no fear, nor shall they grieve. O you who believe! Be afraid of Allah and give up what remains (due to you) from Ar-Riba (from now onward).'' (2:275-279)
Ahadith on the subject are many, including Hadith No. 1615.

1615 - وعن ابن مسعود رضي الله عنه قال : لعن رسول الله صلى الله عليه و سلم آكل الربا وموكله . رواه مسلم
زاد الترمذي وغيره : وشاهديه وكاتبه
1615. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) cursed the one who accepts Ar-Riba (the usury) and the one who pays it.
[Muslim].
The narration in At-Tirmidhi adds: And the one who records it, and the two persons who stand witness to it.
Commentary: Both the parties, that is the one who charges interest and the one who pays it, are equally guilty in the matter of usury (or Riba). This Hadith highlights the intensity of unlawfulness of Ar-Riba, or what has come to be called nowadays interest which can be judged from the fact that not only the person who charges it and the one who pays it are cursed but even those who write the documents and bear witness to the transaction are condemned although the latter two have no active part in the deal. They have been condemned for their mere co-operation in the matter of interest. Thus, we learn that even co-operation in the deal in which interest is involved is an invitation to the Curse and Wrath of Allah. The reason for such severity in the matter of interest is that Islam wants to create a society which is founded on fraternity, sympathy, selflessness and sacrifice. If someone is in need of money, the rich should fulfill his needs for the sake of Allah's Pleasure or give him a loan without interest. As against the Islamic system, this system of interest is based on selfishness, exploitation and suppression. In the interest-ridden societies, the affluent ones are not inclined to co-operate with the needy for the sake of Allah. All they are concerned with is their own interest. Their lust and greed are not reduced in the slightest measure even after draining the last drop of the blood of the poor. This is the reason why Shari`ah has forbidden interest of every kind and regarded it unlawful, no matter whether the loan is for the personal need or commercial requirements.
Some people say that there did not exist any practice of commercial loan in Arabia at that time and people used to borrow money for their personal needs only. On the basis of this plea, they say that the interest which has been forbidden by Islam relates to the latter form. For this reason, they hold that interest lawful which is charged on loan taken for industry and commerce. They contend that since the borrowers in industrial and commercial sectors make huge profits from such loans, how does it become unlawful if they pay the lender a small fixed annual amount against it? In their opinion, it is a right of the lender which should be paid to him on his wealth. But such arguments are totally wrong for two major reasons:
First, the assumption that there was no practice of commercial loans in Arabia is altogether baseless. Commercial loan was certainly in vogue in the Arab society and there is no point in debating this fact.
Second, nobody can say with certainty that the amount invested by a person in business will yield profit without fail because we see it every day that sometimes huge investments made in business and industry result in colossal loss, but the lending agency does not bother about it at all and it recovers from the borrower every penny of his loan and interest. Is this not the height of tyranny and selfishness? If it is supposed that there is no loss, even then the interest on loan substantially contributes to the increase in prices of goods. Whatever interest an industrialist pays on loan is added to the cost of his goods, which ultimately increases their prices and in turn adversely affects the purchasing capacity of the customers - the masses. This is the reason why Islam has closed this largest source of exploitation, suppression and tyranny by declaring every kind of interest unlawful.
It is very sad indeed that in emulating the western societies, Muslims have also founded their economy on the system of interest. The westernized rulers of the Muslim countries are not making any effort to emancipate their countries from this curse, nor do the people of these countries now have any passion to save themselves from it. In fact, a large majority of them borrow and lend money on interest through the bank without any regard to the Islamic injunctions in this respect.
Given below are some points for the consideration of those Muslims who want to protect their Faith and religion and save themselves from the curse of interest.
The word used for interest in the Qur'an is Ar-Riba which means excess. In Shari`ah, it is the measure of excess in one thing when two things are exchanged in some bargain; or in the case of a loan, an increased amount of the loan at the time of its payment. Ar-Riba is of two kinds:
First, Riba Al-Fadl: To take more in exchange of one commodity in the event of barter of two similar commodities.
Second, Riba An-Nasi'ah: To take a larger return of one thing while two identical things are bartered. But in this case the larger return is effected after a fixed period of time.
In Islamic jurisprudence, assets are of two types. One type is of commodities and the other is of the mode of price for exchanging commodities called Thaman Then every type has a class of varieties. For example, food grains are a type of assets and rice, wheat, etc., are its varieties. Similarly, silver, gold, etc., are varieties of the second type of assets. Coins, currency notes, company shares, etc., can also be considered varieties of this type in contemporary life.
This Hadith has injunctions in respect of both types of assets. Six things mentioned in the Hadith are gold, silver, wheat, barley, dates and salt. Some religious scholars have restricted the matters relating to interest to these six things only and do not regard increase or decrease in other things as usury, while going by analogy the majority of scholars and jurists have included other things also in this list. (For instance, all the food grains whether they are calculated in terms of weight or measure, or which have - like gold and silver - the quality of being Thaman, or according to some scholars and jurists which are capable of being stored).
Thus, to sum up, these two types of assets have four varieties:
1. Commodities which are sold by weight.
2. Commodities which are sold by measure.
3. Commodities which can be stored.
4. Commodities which are used as Thaman in sale and purchase.
In all such matters the position of interest-bearing and interest-free things would be as under:
1. When commodities to be exchanged are of the same `type' and `variety,' any increase or decrease in them will be unlawful, as will be their sale on credit; for example, exchange of wheat with wheat and rice with rice. It is essential that these things are equal in measure and/or weight, and are in actual possession.
2. If two things to be exchanged are of the same `type' but of a different `variety,' any increase or decrease in them is permissible. Their sale on credit is, however, not lawful. For instance, the exchange of one kilogram of silver with two grams of gold, or the barter of one kilo barley with half a kilo wheat, or the exchange of one dinar with four riyals. If such a bargain is on cash basis it will be fair, but any credit in this case is not correct.
3. When the two things to be exchanged are not of the same `type' and are also different in `variety,' then any increase or decrease in them is permissible and their sale on credit is also allowed. For example, exchange of one kilogramme of wheat with a gram of gold, bargain of one kilogramme of dates with ten Tola (about 116 grams) silver. Any increase or decrease in them is permissible, as is their sale on credit

288 - باب تحريم الرياء
Chapter 288
Prohibition of Show-off

قال الله تعالى ( البينة 5 ) : { وما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء }
وقال تعالى ( البقرة 264 ) : { لا تبطلوا صدقاتكم بالمن والأذى كالذي ينفق ماله رئاء الناس }
وقال تعالى ( النساء 142 ) : { يراؤون الناس ولا يذكرون الله إلا قليلا }
Allah, the Exalted, says:
"And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).'' (98:5)
"Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men.'' (2:264)
"... and to be seen of men, and they do not remember Allah but little.'' (4:142)

1616 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ قال الله تعالى : أنا أغنى الشركاء عن الشرك من عمل عملا أشرك فيه معي غيري تركته وشركه ] رواه مسلم
1616. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Almighty Allah says, `I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism..''
[Muslim].
Commentary: "He who does a thing for the sake of someone else beside Me'' here means to do something virtuous for mere show for worldly benefit, or to gain the reputation of being pious. "I discard him and his polytheism'' means that "I nullify his good deeds and deprive him of the reward.'' In this Hadith any virtue done for the sake of mere show has been likened to Shirk to make its viciousness and harm obvious.
However, this is Ash-Shirk Al-Asghar, and those who commit it will not be forbidden access to Jannah. They will, after the punishment in Hell, ultimately enter Jannah. Whereas, those who are guilty of Ash-Shirk Al-Akbar and sheer Shirk will abide in Hell forever.

1617 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن أول الناس يقضى يوم القيامة عليه رجل استشهد فأتي به فعرفه نعمته فعرفها قال : فما عملت فيها ؟ قال : قاتلت فيك حتى استشهدت . قال : كذبت ولكنك قاتلت لأن يقال جريء فقد قيل ثم أمر به فسحب على وجهه حتى ألقي في النار ورجل تعلم العلم وعلمه وقرأ القرآن فأتي به فعرفه نعمه فعرفها قال : فما عملت فيها ؟ قال : تعلمت العلم وعلمته وقرأت فيك القرآن . قال : كذبت ولكنك تعلمت ليقال عالم وقرأت القرآن ليقال هو قارئ فقد قيل ثم أمر به فسحب على وجهه حتى ألقي في النار ورجل وسع الله عليه وأعطاه من أصناف المال فأتي به فعرفه نعمه فعرفها قال : فما عملت فيها ؟ قال : ما تركت من سبيل تحب أن ينفق فيها إلا أنفقت فيها لك . قال : كذبت ولكنك فعلت ليقال هو جواد فقد قيل ثم أمر به فسحب على وجهه ثم ألقي في النار ] رواه مسلم
[ جريء ] بفتح الجيم وكسر وبالمد : أي شجاع حاذق
1617. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "The first to be judged on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward. Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?' The man will reply: `I fought for Your Cause till I was martyred.' Allah will say: `You have lied. You fought so that people might call you courageous; and they have done so.' Command will then be issued about him and he will be dragged on his face and thrown into Hell. Next a man who had acquired and imparted knowledge and read the Qur'an will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?' The man will reply: `I acquired knowledge and taught it, and read the Qur'an for Your sake.' Allah will say to him: `You have lied. You acquired knowledge so that people might call you a learned (man), and you read the Qur'an so that they might call you a reciter, and they have done so.' Command will then be issued about him, and he will be dragged on his face and thrown into Hell. Next a man whom Allah had made affluent and to whom Allah had given plenty of wealth, will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. He will ask him: `What did you do to express gratitude for it?' The man will reply: `I did not neglect any of the ways You liked wealth to be spend liberally for Your sake'. Allah will say to him: `You have lied. You did it so that people might call you generous, and they have done so.' Command will then be issued about him and he will be dragged on his face and thrown into Hell.''
[Muslim].
Commentary: We learn from this Hadith that:
1. Almighty Allah will first of all bring the show-offs to account for their pretentions.
2. No virtue will be accepted without Ikhlas (sincerity), no matter how great it may be. A pretender who does good deeds for mere show will be consigned to Hell rather than being rewarded with Jannah.

1618 - وعن ابن عمر رضي الله عنهما أن ناسا قالوا له : إنا ندخل على سلاطيننا فنقول لهم بخلاف ما نتكلم إذا خرجنا من عندهم قال ابن عمر رضي الله عنهما : كنا نعد هذا نفاقا على عهد رسول الله صلى الله عليه و سلم . رواه البخاري
1618. `Abdullah bin `Umar (May Allah be pleased with them) said: Some people told me, "We visit our rulers and we tell them things contrary to those which we say when we depart from them.'' `Abdullah bin `Umar (May Allah be pleased with them) replied: "In the era of the Messenger of Allah (PBUH) we considered this to be an act of hypocrisy.''
[Al-Bukhari].
Commentary: This Hadith has already been mentioned (Hadith No. 1542) with a variation of wording in the other version. In any case, we learn from this Hadith that flattering the rulers, falsely praising them and telling lies before them to win their pleasure constitute hypocrisy, which is a great offence. Such hypocrisy prevents them from knowing the true state of affairs. What sincerity and well-wishing demand is that the real state of affairs is placed before them so that they come to know the true condition of their subjects.

1619 - وعن جندب بن عبد الله بن سفيان رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من سمع سمع الله به ومن يرائي يرائي الله به ] متفق عليه . ورواه مسلم أيضا من رواية ابن عباس
[ سمع ] بتشديد الميم معناه : أظهر عمله للناس رياء
[ سمع الله به ] : أي فضحه يوم القيامة
ومعنى [ من راءى راءى الله به ] : أي من أظهر للناس العمل الصالح ليعظم
[ راءى الله به ] أي : أظهر الله سريرته على رؤوس الخلائق
1619. Jundub (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who so acts to show off, Allah will disgrace him on the Day of Resurrection, and he who does good deeds so that people (may hold him in high esteem), Allah will expose his hidden evil intentions before the people on the Day of Resurrection.''
[Al-Bukhari and Muslim].
Commentary: This Hadith shows the consequences of different acts of show-off and informs us that such acts will be a cause of humiliation and disgrace on the Day of Judgement.

1620 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من تعلم علما مما يبتغى به وجه الله عز و جل لا يتعلمه إلا ليصيب به عرضا من الدنيا لم يجد عرف الجنة يوم القيامة ] : يعني ريحها . رواه أبو داود بإسناد صحيح
والأحاديث في الباب كثيرة مشهورة
1620. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A person who acquires (religious) knowledge, which is (normally) acquired to gain the Pleasure of Allah, (for the sole reason) to secure worldly comforts will not even smell the fragrance of Jannah on the Day of Resurrection (i.e., will not enter Jannah).''
[Abu Dawud].
Commentary: It is an act of great virtue to acquire religious knowledge provided it is attained for the Pleasure of Allah. If one acquires it for worldly gains, he will be in fact committing a grave sin for which he will not even smell the fragrance of Jannah, that is to say in the first instance because after suffering the punishment for it in Hell, he will be sent to Jannah when Allah will so desire it.

289 - باب ما يتوهم أنه رياء وليس هو رياء
Chapter 289
Things not to be Considered as Showing off

1621 - عن أبي ذر رضي الله عنه قال : قيل لرسول الله صلى الله عليه و سلم : أرأيت الرجل يعمل العمل من الخير ويحمده الناس عليه ؟ قال : [ تلك عاجل بشرى المؤمن ] رواه مسلم
1621. Abu Dharr (May Allah be pleased with him) said: The Messenger of Allah (PBUH) was asked: "Tell us about a person who does some good deed and people praise him, will this be considered as showing off?'' He replied, "This is the glad tidings which a believer receives (in this life).''
[Muslim].
Commentary: We learn from this Hadith that if a person does a virtuous act to please Allah (i.e., not with the intention to show off) and people praise him for it, then there is nothing wrong with it. In fact, such praise is the glad tidings which he receives in this world. Expression of such good opinion about him by the public is akin to a declaration that Allah is pleased with him. Sincere admiration and praise of someone by the public is not a disqualification. It is, in fact, an evidence of his virtuous conduct and its recognition by Allah.

290 - باب تحريم النظر إلى المرأة الأجنبية والأمرد الحسن لغير حاجة شرعية
Chapter 290
Prohibition of gazing at women and Beardless Handsome Boys except in Exigency

قال الله تعالى ( النور 30 ) : { قل للمؤمنين يغضوا من أبصارهم ويحفظوا فروجهم }
وقال تعالى ( الإسراء 36 ) : { إن السمع والبصر والفؤاد كل أولئك كان عنه مسؤولا }
وقال تعالى ( غافر 19 ) : { يعلم خائنة الأعين وما تخفي الصدور }
وقال تعالى ( الفجر 14 ) : { إن ربك لبالمرصاد }
Allah, the Exalted, says:
"Tell the believing men to lower their gaze (from looking at forbidden things).'' (24:30)
"Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).'' (17:36)
"Allah knows the fraud of the eyes, and all that the breasts conceal.'' (40:19)
"Verily, your Rubb is Ever Watchful (over them).'' (89:14)

1622 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ كتب على ابن آدم نصيبه من الزنا مدرك ذلك لا محالة : العينان زناهما النظر والأذنان زناهما الاستماع واللسان زناه الكلام واليد زناها البطش والرجل زناها الخطا والقلب يهوى ويتمنى ويصدق ذلك الفرج أو يكذبه ] متفق عليه . وهذا لفظ مسلم ورواية البخاري مختصرة
1622. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Allah has written the very portion of Zina which a man will indulge in. There will be no escape from it. The Zina of the eye is the (lustful) look, the Zina of the ears is the listening (to voluptuous songs or talk), the Zina of the tongue is (the licentious) speech, the Zina of the hand is the (lustful) grip, the Zina of the feet is the walking (to the place where he intends to commit Zina), the heart yearns and desires and the private parts approve all that or disapprove it.''
[Al-Bukhari and Muslim].
This is the wording in Muslim; Al-Bukhari wording is a bit short.
Commentary: Seeing, listening, walking, etc., are means of committing the sin of fornication and adultery, but they have been termed so metaphorically so that every Muslim saves himself from them. If he does not try to save himself from them, his desires will find support from the private parts of his body; that is, he will incline to immoral acts. If he keeps himself away from the means of fornication and adultery, his private parts will crush his desires, that is to say he will be saved from immoral acts. This is the reason it is said that one should avoid glances, smiles, salutation, conversation, promises and then meetings which occur by stages on one's way to fornication and adultery.

1623 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إياكم والجلوس في الطرقات ] قالوا : يا رسول الله ما لنا من مجالسنا بد نتحدث فيها فقال رسول الله صلى الله عليه و سلم : [ فإذا أبيتم إلا المجلس فأعطوا الطريق حقه ] قالوا : وما حق الطريق يا رسول الله ؟ قال : [ غض البصر وكف الأذى ورد السلام والأمر بالمعروف والنهي عن المنكر ] متفق عليه
1623. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "Avoid sitting on roadsides.'' His Companions said: "O Messenger of Allah (PBUH), there is no other alternative but to sit there to talk.'' Thereupon the Messenger of Allah (PBUH) said, "If you have to sit at all, then fulfill the rights of the road.'' They asked: "What are their rights?'' Thereupon he said, "Lowering the gaze (so that you may not stare at unlawful things); refraining from doing some harm to others, responding to greeting (i.e., saying `Wa`alaikumus-salam' to one another) and commanding the good and forbidding the evil.''
[Al-Bukhari and Muslim].
Commentary: Since roads, streets, lanes and all thoroughfares are the common property of public, it is unfair to use them for private meetings and gatherings because such assemblies create inconvenience for people, especially women, who hesitate appearing before men. But if for some unavoidable reasons, one has to sit on them, then he should do such things there which should on the one side, save one from committing sins (like glazing at women who pass from there), and on the other, one should take care of the public welfare and make use of his presence for preaching religion.

1624 - وعن أبي طلحة زيد بن سهل رضي الله عنه قال : كنا قعودا بالأفنية نتحدث فجاء رسول الله صلى الله عليه و سلم فقام علينا فقال : [ ما لكم ولمجالس الصعدات اجتنبوا مجالس الصعدات ] فقلنا : إنما قعدنا لغير ما بأس قعدنا نتذاكر ونتحدث . قال : إما لا فأدوا حقها : عض البصر ورد السلام وحسن الكلام ] رواه مسلم
[ الصعدات ] بضم الصاد والعين : أي الطرقات
1624. Abu Talhah Zaid bin Sahl (May Allah be pleased with him) said: We were sitting and talking on a platform in front of our house when the Messenger of Allah (PBUH) stopped by us and said, "Why do you sit on roads? Avoid sitting in them.'' We replied: "We sit there intending no harm. We only sit and discuss (religious) knowledge and talk.'' He said, "If you have to sit, you should fulfill the rights of the road: Lower your gaze, respond to greetings and talk in a good manner.''
[Muslim].
Commentary: This Hadith also tells us that we should avoid sitting over passages which are used by the public. If at all one has to use them, then one must observe the Islamic etiquette mentioned in the Hadith.

1625 - وعن جرير رضي الله عنه قال : سألت رسول الله صلى الله عليه و سلم عن نظر الفجأة فقال : [ اصرف بصرك ] رواه مسلم
1625. Jarir bin `Abdullah (May Allah be pleased with him) said: I asked the Messenger of Allah (PBUH) about (the Islamic ruling on) accidental glance (i.e., at a woman one is not Islamically allowed to look at) and he ordered me to turn my eyes away.
[Muslim].
Commentary: If one suddenly sees a woman who is not a Mahram, he must at once turn away his glance from her. One should not gaze at her because then his intention is also included in his look which is a sin and constitutes the fornication of the eye. Some religious scholars have also forbidden looking at beardless handsome boys in the same way as is the case with women whom one is not allowed to see.

1626 - وعن أم سلمة رضي الله عنها قالت : كنت عند رسول الله صلى الله عليه و سلم وعنده ميمونة فأقبل ابن أم مكتوم وذلك بعد أن أمرنا بالحجاب فقال النبي صلى الله عليه و سلم : [ احتجبا منه ] فقلنا : يا رسول الله أليس هو أعمى لا يبصرنا ولا يعرفنا ؟ فقال النبي صلى الله عليه و سلم : [ أفعمياوان أنتما ألستما تبصرانه ؟ ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1626. Umm Salamah (May Allah be pleased with her) said: I was with the Messenger of Allah (PBUH) along with Maimunah (May Allah be pleased with him) when Ibn Umm Maktum (May Allah be pleased with him) (who was blind) came to visit him. (This incident took place after the order of Hijab). The Prophet (PBUH) told us to hide ourselves from him (i.e., observe Hijab). We said: "O Messenger of Allah (PBUH), he is blind and is unable to see us, nor does he know us.'' He replied; "Are you also blind and unable to see him?''
[Abu Dawud and At-Tirmidhi].
Commentary: One of the subnarrator of this Hadith is An-Nabhan, the freed slave of Umm Salamah (May Allah be pleased with him)u, who is Majhul (unknown). (This is the opinion of Sheikh Al-Albani). Thus this Hadith is not correct. Against this there is a reliable Hadith according to which the Prophet (PBUH) ordered Fatimah bint Qais (May Allah be pleased with her) to spend her `Iddah (probation observed on divorce or death of the husband) in the house of `Abdullah bin Umm Maktum and said that "Since he is blind, you will be in a position to your veil there.'' Thus it is clear that keeping the veil from the blind is not ordained in Islam.

1627 - وعن أبي سعيد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا ينظر الرجل إلى عورة الرجل ولا المرأة إلى عورة المرأة ولا يفضي الرجل إلى الرجل في ثوب واحد ولا تفضي المرأة إلى المرأة في الثوب الواحد ] رواه مسلم
1627. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A man must not look at a man's private parts nor must a woman look at a woman's private parts; neither should two men lie naked under one cover, nor should two women lie naked under the same cover.''
[Muslim].
Commentary: This Hadith tells us how Islam has closed all doors of immodesty and obscenity. When Islam does not allow a man to sleep without any clothes on with another man, and also does not permit a woman to sleep without any clothes on with another woman, how can it possibly let the gents and ladies mix freely? Free mixing of men and women is a common evil in the West and is now being projected through television in Muslim countries. May Allah guide Muslims to the Straight Path!.

291 - باب تحريم الخلوة بالأجنبية
Chapter 291
Prohibition of Meeting a non-Mahram Woman in Seclusion

قال الله تعالى ( الأحزاب 53 ) : { وإذا سألتموهن فاسألوهن من وراء حجاب }
Allah, the Exalted, says:
"And when you ask (his wives) for anything you want, ask them from behind a screen.'' (33:53)

1628 - وعن عقبة بن عامر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إياكم والدخول على النساء ] فقال رجل من الأنصار : أفرأيت الحمو ؟ قال : [ الحمو الموت ] متفق عليه
[ الحمو ] : قريب الزوج كأخيه وابن أخيه وابن عمه
1628. `Uqbah bin `Amir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Avoid (entering a place) in which are women (uncovered or simply to mix with them in seclusion).'' A man from the Ansar said, "Tell me about the brother of a woman's husband.'' He replied, "The brother of a woman's husband is death.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us an extremely important point in respect of the veil about which the majority of Muslims are unaware or negligent. The point that it tells us that a woman must observe the veil from the real brothers, cousins etc., of her husband because their visits in her home are very frequent and there may occur several occasions when they come across each other alone. For this reason, there are greater chances of mischief with them. This explains why the husband's male relatives have been regarded as "death'', that is from the religious point of view they are fatal. In other words, if they commit the mischief, it will prove fatal because in an Islamic state this crime is punishable by Rajm (stoning to death). This can also be fatal in another way. If the husband begins to suspect that his wife has illicit relations with someone else, he might kill her or divorce her out of his sense of honour. Even in case of divorce, her life will become desolate. Another meaning of it can be that one should be as much afraid of meeting such women in seclusion with whom any kind of contact is not permissible as one is afraid of death.
When a woman is required to observe the veil from the real brothers of her husband, why would it not be essential to observe the veil from the husband's friends. Slackness in this matter is also very common nowadays. Although the dangerous consequences of this fashion come to our notice everyday through newspapers, people do not learn any lesson from them, and the fashion of non-observance of the veil is spreading fast like an epidemic. May Allah save us from this evil!

1629 - وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ لا يخلون أحدكم بامرأة إلا مع ذي محرم ] متفق عليه
1629. Ibn Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "No one of you should meet a woman in privacy unless she is accompanied by a Mahram (i.e., a relative within the prohibited degrees).''
[Al-Bukhari and Muslim].
Commentary: This Hadith strictly prohibits Muslims from meeting a non-Mahram woman in seclusion without her Mahram, in order to avoid the temptation to commit the sin of adultery and fornication.

1630 - وعن بريدة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ حرمة نساء المجاهدين على القاعدين كحرمة أمهاتهم ما من رجل من القاعدين يخلف رجلا من المجاهدين في أهله فيخونه فيهم إلا وقف له يوم القيامة فيأخذ من حسناته ما شاء حتى يرضى ] ثم التفت إلينا رسول الله صلى الله عليه و سلم فقال : [ ما ظنكم ؟ ] رواه مسلم
1630. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The sanctity of the wives of Mujahidun (i.e., those who strive hard and fight in the way of Allah) for those who remain at home (i.e., those who do not go to the battlefield to fight Jihad) is like the sanctity of their own mothers. Anyone who remains behind to look after the family of a Mujahid and betrays his trust, will be made to stand on the Day of Resurrection before the Mujahid who will take away from his meritorious deeds whatever he likes till he is satisfied.'' The Messenger of Allah (PBUH) turned toward us and said, "Now, what do you think (i.e., will he leave anything with him)?''
[Muslim].
Commentary: The protection and supervision of the families of those Mujahidun who go to Jihad, is an act of high merit, and if someone violates the trust reposed in him, he will be committing a grave sin indeed. Such breach of trust shakes the very structure of mutual cooperation which has a singular importance in Islam. This Hadith considers the act of those who violate the Mujahidun's trust by molesting their wives in any way, taking advantage of their absence, as a very grave sin, because Mujahidun defend the Faith and strive hard to raise the flag of Islam high. Those who commit such a grave sin will be deprived of their virtuous deeds on the Day of Judgement.

292 - باب تحريم تشبه الرجال بالنساء وتشبه النساء بالرجال في لباس وحركة وغير ذلك
Chapter 292
Prohibition for Men and Women apeing one another

1631 - عن ابن عباس رضي الله عنهما قال : لعن رسول الله صلى الله عليه و سلم المخنثين من الرجال والمترجلات من النساء
وفي رواية : لعن رسول الله صلى الله عليه و سلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال . رواه البخاري
1631. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) cursed those men who ape women. He also cursed the hermaphrodite of men.
Another narration is: The Messenger of Allah (PBUH) cursed men who copy women and cursed women who copy men.
[Al-Bukhari].
Commentary: Mukhannath (hermaphrodite) is a man who dresses himself like a woman and has an effeminate gait and carriage, while Mutarajjilah is a woman who dresses herself like a man and adopts a masculine style. What we learn from this Hadith is that men and women should stick to their natural qualities and characteristics and strictly avoid the imitation of the opposite sex in appearance as well as conduct. Those who violate their nature have been strongly cursed. Women who are influenced by western philosophies and thoughts and try to adopt all those professions which are special for men, fall in this category. Allah has not entrusted them with those responsibilities which are marked for men only. It is a pity that out of sheer imprudence and blind imitation of the West, Muslim women are now adopting the western lifestyle in all walks of life. Such blind imitation has led many astray and is bound to bring Allah's Wrath upon the transgressors.

1632 - وعن أبي هريرة رضي الله عنه قال : لعن رسول الله صلى الله عليه و سلم الرجل يلبس لبسة المرأة والمرأة تلبس لبسة الرجل . رواه أبو داود بإسناد صحيح
1632. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) cursed a man who puts on the dress of women, and a woman who puts on the dress of men.
[Abu Dawud].
Commentary: We learn from this Hadith that men's wearing of such clothes, in design and colour, which are special for women such as silken clothes, etc., is forbidden in Islam. Similar is the case of women. They are also prohibited to dress themselves in clothes which are special to men, i.e., shirts, trousers, coat of masculine fashion, etc. This prohibition is very stern as such a manner of dress comes in the category of major sins and has been cursed by the Prophet (PBUH).

1633 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ صنفان من أهل النار لم أرهما : قوم معهم سياط كأذناب البقر يضربون بها الناس ونساء كاسيات عاريات مميلات مائلات رؤوسهن كأسنمة البخت المائلة لا يدخلن الجنة ولا يجدن ريحها وإن ريحها ليوجد من مسيرة كذا وكذا ] رواه مسلم
معنى [ كاسيات ] : أي من نعمة الله
[ عاريات ] : من شكرها . وقيل معناه : تستر بعض بدنها وتكشف بعضه إظهارا لجمالها ونحوه
وقيل : تلبس ثوبا رقيقا يصف لون بدنها
ومعنى [ مائلات ] قيل عن طاعة الله وما يلزمهن حفظه
[ مميلات ] : أي يعلمن غيرهن فعلهن المذموم
وقيل : [ مائلات ] : يمشين متبخترات مميلات لأكتافهن
وقيل : مائلات : يمتشطن المشطة الميلاء : وهي مشطة البغايا
و [ مميلات ] : يمشطن غيرهن تلك المشطة
[ رؤوسهن كأسنمة البخت ] : أي يكبرنها ويعظمنها بلف عمامة أو عصابة أو نحوها
1633. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "There are two types of people who will be punished in Hell and whom I have not seen: men having whips like the tails of cows and they will be beating people with them, and, women who will be dressed but appear to be naked, inviting to evil; and they themselves will be inclined to it. Their heads will appear like the humps of the Bactrian camel inclined to one side. They will not enter Jannah and they will not smell its fragrance which is perceptible from such and such a distance.''
[Muslim].
Commentary: This Hadith has the following three important points:
1. It has a warning for those who oppress people. Flogging in Hadd and Qisas does not come in the category of oppression because oppression in the real sense is perpetrated when whipping is done as a means of tyranny and cruelty.
2. It has a stern warning for those women who go about without wearing the Islamic-type veil and take to adornment to display their charms, which is the habit of immoral women. Such women also adorn their hair in different styles and lure men with their coquetry and amorous playfulness. They are shameless and also make others likewise, shameless.
This Hadith is one of the signs of the Prophethood of Muhammad (PBUH), the last of the Prophets of Allah, because the evils which he had prophesied in this Hadith have been fulfilled. Muslim women have adopted all these evils and shameless fashions without any fear of punishment in the Hereafter. May Allah relieve us from these evils.

293 - باب النهي عن التشبه بالشيطان والكفار
Chapter 293
Prohibition of following the Manners of Satan and Disbelievers

1634 - عن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تأكلوا بالشمال فإن الشيطان يأكل ويشرب بشماله ] رواه مسلم
1634. Jabir (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "Do not eat with your left hand, because Satan eats and drinks with his left hand.''
[Muslim].

1635 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ لا يأكلن
أحدكم بشماله ولا يشربن بها فإن الشيطان يأكل بشماله ويشرب بها ] رواه مسلم
1635. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "No person should eat and drink with his left hand for Satan eats with his left hand and drinks with his left hand.''
[Muslim].
Commentary: It is a pity that in imitation of Europeans, many Muslims now eat and drink with their left hand and thus please Satan.

1636 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن اليهود والنصارى لا يصبغون فخالفوهم ] متفق عليه
المراد خضاب شعر اللحية والرأس الأبيض بصفرة أو حمرة وأما السواد فمنهي عنه كما سنذكره في الباب بعده إن شاء الله تعالى
1636. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "Jews and Christians do not dye their hair, so act differently from them.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) has advised the Muslims to dye the hair of their head and beard with yellow or red colour. They have been forbidden from dying the hair with black colour, as will be explained in the coming Ahadith.
Some religious scholars have regarded this as something desirable. Therefore, it is not necessary to dye the hair of head and beard. But this is certainly better. Since any resemblance with the Jews and Christians is unlawful, not dying the hair will create a resemblance with them. Therefore, in such a situation the colouring will be necessary, otherwise it will be Mustahabb, that is to say desirable.
   رياض الصالحين        

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7- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثاني ( 3 ) يتبع 1609 - 1636 -
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منتدى الأصدقاء :: هدايات وإرشادات وتوجيهات إسلامية :: ترجمة كتاب رياض الصالحين - باللغة الإنجليزية Riyad righteous book - Translated in English-
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