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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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 6- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثاني ( 2 ) يتبع 1567 - 1608 -

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عدد المساهمات : 18466
تاريخ التسجيل : 23/12/2010
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مُساهمةموضوع: 6- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثاني ( 2 ) يتبع 1567 - 1608 -    الإثنين أغسطس 01, 2016 5:05 pm





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269 - باب النهي عن التباغض والتقاطع والتدابر
Chapter 269
Prohibition of Nursing Rancor and Enmity

قال الله تعالى ( الحجرات 10 ) : { إنما المؤمنون إخوة }
وقال تعالى ( المائدة 54 ) : { أذلة على المؤمنين أعزة على الكافرين }
وقال تعالى ( الفتح 29 ) : { محمد رسول الله والذين معه أشداء على الكفار رحماء بينهم }
Allah, the Exalted, says:
"The believers are nothing else than brothers (in Islamic religion).'' (49:10)
"... humble towards the believers, stern towards the disbelievers ...'' (5:54)
"Muhammad (PBUH) is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves.'' (48:29)

1567 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ لا تباغضوا ولا تحاسدوا ولا تدابروا ولا تقاطعوا وكونوا عباد الله إخوانا . ولا يحل لمسلم أن يهجر أخاه فوق ثلاث ] متفق عليه
1567. Anas bin Malik (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not harbour grudge against one another, nor jealousy, nor enmity; and do not show your backs to one another; and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to avoid speaking with his brother beyond three days.''
[Al-Bukhari and Muslim].
Commentary: "Do not harbour grudge against one another'' means that one should not say or do any thing which is likely to create ill-will and hatred in others. "Nor jealousy'' signifies that if a Muslim is granted any blessing by Allah, one should not wish that he be deprived of it. "Do not show your backs to one another'' means that if you come across one another, exchange salutations rather than avoid each other. Since all such things create conflict and dissension, these are strictly forbidden in Islam. Muslims are required to resume their conversation and contacts after a maximum period of three days. Any breach beyond this period is prohibited.

1568 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ تفتح أبواب الجنة يوم الإثنين ويوم الخميس فيغفر لكل عبد لا يشرك بالله شيئا إلا رجلا كانت بينه وبين أخيه شحناء فيقال : أنظروا هذين حتى يصطلحا أنظروا هذين حتى يصطلحا ] رواه مسلم
وفي رواية له : [ تعرض الأعمال في كل يوم خميس واثنين ] وذكر نحوه
1568. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The gates of Jannah are opened on Mondays and Thursdays, and then every slave (of Allah) is granted forgiveness if he does not associate anything with Allah in worship. But the person in whose heart there is rancour against his (Muslim) brother, they will not be pardoned and with regard to them it will be said twice: `Hold both of them until they are reconciled with each other.'''
[Muslim].
Commentary: We learn from this Hadith that mutual enmity, grudge and malice are bound to deprive a man from Jannah in the Hereafter.

270 - باب تحريم الحسد
Chapter 270
Prohibition of Envy
هو تمني زوال نعمة عن صاحبها سواء كانت نعمة دين أو دنيا

قال الله تعالى ( النساء 54 ) : { أم يحسدون الناس على ما آتاهم الله من فضله }
وفيه حديث أنس السابق في الباب قبله ( انظر الحديث رقم 1564 )
Chapter 271 Prohibition of Spying on Muslims and to be Inquisitive about Others Allah, the Exalted, says: "And spy not.'' (49:12) "And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1569 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ إياكم والحسد فإن الحسد يأكل الحسنات كما تأكل النار الحطب أو قال العشب ] رواه أبو داود

1569. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Beware of envy because envy consumes (destroys) the virtues just as the fire consumes the firewood,'' or he said "grass.''
[Abu Dawud].
Commentary: Envy is one of the major sins which are bound to destroy virtues as fast as the fire burns the wood and dry grass to ashes.

271 - باب النهي عن التجسس والتسمع لكلام من يكره استماعه

Chapter 271
Prohibition of Spying on Muslims and to be Inquisitive about Others

قال الله تعالى ( الحجرات 12 ) : { ولا تجسسوا }
وقال تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }

Allah, the Exalted, says:
"And spy not.'' (49:12)
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1570 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إياكم والظن فإن الظن أكذب الحديث ولا تحسسوا ولا تجسسوا ولا تنافسوا ولا تحاسدوا ولا تباغضوا ولا تدابروا وكونوا عباد الله إخوانا كما أمركم . المسلم أخو المسلم لا يظلمه ولا يخذله ولا يحقره . التقوى ههنا التقوى ههنا ] ويشير إلى صدره [ بحسب امرئ من الشر أن يحقر أخاه المسلم كل المسلم على المسلم حرام : دمه وعرضه وماله إن الله لا ينظر إلى أجسادكم ولا إلى صوركم وأعمالكم ولكن ينظر إلى قلوبكم وأعمالكم ]
وفي رواية : [ لا تحاسدوا ولا تباغضوا ولا تجسسوا ولا تحسسوا ولا تناجشوا وكونوا عباد الله
إخوانا ]
وفي رواية : [ لا تقاطعوا ولا تدابروا ولا تباغضوا ولا تحاسدوا وكونوا عباد الله إخوانا ]
وفي رواية : [ ولا تهاجروا ولا يبع بعضكم على بيع بعض ] رواه مسلم
بكل هذه الروايات وروى البخاري أكثرها

1570. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Beware of suspicion, for suspicion is the worst of false tales. Do not look for other's faults. Do not spy one another, and do not practise Najsh (means to offer a high price for something in order to allure another customer who is interested in the thing). Do not be jealous of one another and do not nurse enmity against one another. Do not sever ties with one another. Become the slaves of Allah, and be brothers to one another as He commanded. A Muslim is the brother of a Muslim. He should neither oppress him nor humiliate him. The piety is here! The piety is here!'' While saying so he pointed towards his chest. "It is enough evil for a Muslim to look down upon his Muslim brother. All things of a Muslim are inviolable for his brother in Faith: his blood, his wealth and his honour. Verily, Allah does not look to your bodies nor to your faces but He looks to your hearts and your deeds.''
Another narration is: "Do not feel envy against one another; do not nurse enmity; do not spy on one another and do not cheat one another. Be Allah's slaves, brethren to one another.''
Another narration is: "Do not have estranged relations with one another. Do not nurse enmity and do not feel envy against one another. O Allah's worshippers! Be brothers!''
Another narration is: "Do not estrange mutual relations and do not intervene into the transaction which is likely to be settled with another person.''
[Muslim].
Commentary: "Beware of suspicion'' means such suspicion about a Muslim for which no apparent evidence is available. Similar is the case of that thought which emerges in one's mind without any logic. "Najsh'' means to give higher bid in auction only to deceive others. Thus, it is a false bid which is not at all intended for purchasing the thing which is being auctioned. The instructions given to the Muslims in this Hadith are meant to secure the honour of Muslims. Since, doubt without any reason, and search for defects and weaknesses go against the security of a Muslim's honour, Islam has strictly forbidden Muslims from them. Another purpose for forbidding such things is to consolidate Muslim brotherhood. For this reason, they have been forbidden from oppression, leaving their Muslim brothers in lurch, considering others humble, and from taking pride in worldly possessions. In fact, the life, property, and honour of a Muslim have been declared unlawful for all other Muslims. Increase in a bid without any intention of buying the thing being auctioned and bargain over a bargain have also been prohibited because they also create ill-will and enmity.

1571 - وعن معاوية رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إنك
إن اتبعت عورات المسلمين أفسدتهم أو كدت أن تفسدهم ] حديث صحيح رواه أبو داود بإسناد صحيح
1571. Muawiyah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "If you find faults with Muslims, you will corrupt them.''
[Abu Dawud].
Commentary: If a Muslim looks for the defects of another and hunts for his weaknesses, other Muslims will also adopt the same attitude towards him, and this situation will create dissension and conflict in society. This also will make them fall prey to sins and make them persistent in committing them. For this reason, spying and finding faults with Muslims has been prohibited by Shari`ah.

1572 - وعن ابن مسعود رضي الله عنه أنه أتي برجل فقيل له : هذا فلان تقطر لحيته خمرا فقال : إنا قد نهينا عن التجسس ولكن إن يظهر لنا شيء نأخذ به . حديث صحيح رواه أبو داود بإسناد على شرط البخاري ومسلم
1572. It has been reported that a man was brought before Abdullah bin Mas`ud (May Allah be pleased with him) because his beard was giving out smell of wine. Ibn Mas`ud said: "We have been prohibited from spying (on Muslims) and finding faults (with them). But we can take to task only and only if the sin is overt. [Abu Dawud]. Commentary: 1. In this Hadith we find a model conduct of the Companions of the Prophet (PBUH) which was taught to them by Islam. The Companions of the Prophet (PBUH) were certainly strict followers of the commands and prohibitions of Islam. 2. A Hadd or Ta`zir (punishment) is not enforced on mere suspicion. A solid evidence is essential for both of them.

272 - باب النهي عن سوء الظن بالمسلمين من غير ضرورة
Chapter 272
Prohibition of Suspicion

قال الله تعالى ( الحجرات 12 ) : { يا أيها الذين آمنوا اجتنبوا كثيرا من الظن إن بعض الظن إثم }
Allah, the Exalted, says:
"O you who believe! Avoid much suspicions, indeed some suspicions are sins.'' (49:12)

1573 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إياكم والظن فإن الظن أكذب الحديث ] متفق عليه
1573. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Beware of suspicion, for suspicion is the worst of false tales.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned (No. 15). It warns us against suspicions about other Muslims as this involves telling lies about them, which is strictly forbidden. This is the reason why it is referred to as the worst of false tales. We also learn from this Hadith that the orders and punishments of Shari`ah are enforced on certainty, not on speculations and conjectures.

273 - باب تحريم احتقار المسلم
Chapter 273
Prohibition of Despising Muslims

قال الله تعالى ( الحجرات 11 ) : { يا أيها الذين آمنوا لا يسخر قوم من قوم عسى أن يكونوا خيرا منهم ولا نساء من نساء عسى أن يكن خيرا منهن ولا تلمزوا أنفسكم ولا تنابزوا بالألقاب بئس الاسم الفسوق بعد الإيمان ومن لم يتب فأولئك هم الظالمون }
وقال تعالى ( الهمزة 1 ) : { ويل لكل همزة لمزة }
Allah, the Exalted, says:
"O you who believe! Let not a group scoff at another group; it may be that the latter are better than the former. Nor let (some) women scoff at other women; it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How bad is it to insult one's brother after having Faith [i.e., to call your Muslim brother (a faithful believer) as: `O sinner', or `O wicked']. And whosoever does not repent, then such are indeed Zalimun (wrongdoers).'' (49:11)
"Woe to every slanderer and backbiter.'' (105:1)

1574 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ بحسب امرئ من الشر أن يحقر أخاه المسلم ] رواه مسلم . وقد سبق قريبا بطوله ( انظر الحديث رقم 1567 )
1574. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is enough evil for a Muslim to look down upon his (Muslim) brother.''
[Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 1571). Its meanings are evident and need no elaboration.

1575 - وعن ابن مسعود رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا يدخل الجنة من في قلبه مثقال ذرة من كبر ] فقال رجل : إن الرجل يحب أن يكون ثوبه حسنا ونعله حسنة . فقال : [ إن الله جميل يحب الجمال الكبر بطر الحق وغمط الناس ] رواه مسلم
ومعنى [ بطر الحق ] : دفعه
و [ غمطهم ] : احتقارهم
وقد سبق بيانه أوضح من هذا في باب الكبر ( انظر الحديث رقم 610 )
1575. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "The haughty, even with pride equal to a mustard seed in his heart, will not enter Jannah.'' A man enquired: "What about that a person likes fine dress and fine shoes?'' He said: "Allah is Beautiful and likes beauty. Pride amounts to disclaiming truth out of self-esteem, and despising people .''
[Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 216). Imam An-Nawawi has interpreted the words "Batar-ul-Haq'' as "Daf`-ul-Haq'' that is to evade the truth and return it to the person who says it, which practically means evasion. To dress well does not come in the category of pride, as people generally consider it. In fact, pride constitutes what is mentioned in this Hadith.

1576 - وعن جندب بن عبد الله رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ قال رجل والله لا يغفر الله لفلان . فقال الله عز و جل : من ذا الذي يتألى علي أن لا أغفر لفلان إني قد غفرت له وأحبطت عملك ] رواه مسلم
1576. Jundub bin `Abdullah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Once someone said: `By Allah! Allah will not forgive such and such (a person).' Thereupon Allah, the Exalted and the Glorious, said: `Who is he who takes an oath in My Name that I will not grant pardon to so-and-so? I have granted pardon to so-and-so and rendered your good deeds fruitless.'''
[Muslim].
Commentary: Some people become self-conceited as a result of their excessive worship to the point that they start disparaging and making low estimates of their fellow Muslims and their deeds, little knowing that Allah, Glorious is He, is of vast forgiveness. They do not realize that if Allah so wills, He can destroy all their deeds and consign them to Hell and send the other people who have been disparaged and underestimated to Jannah. Therefore, one should never become proud of his piety nor should one consider others of little value or good deeds, as only Allah Alone knows what is inside our hearts.

274 - باب النهي عن إظهار الشماتة بالمسلم
Chapter 274
Prohibition of Rejoicing over another's Trouble

قال الله تعالى ( الحجرات 10 ) : { إنما المؤمنون إخوة }
وقال تعالى ( النور 19 ) : { إن الذين يحبون أن تشيع الفاحشة في الذين آمنوا لهم عذاب أليم في الدنيا والآخرة }
Allah, the Exalted, says:
"The believers are nothing else than brothers (in Islamic religion).'' (49:10)
"Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter.'' (24:19)

1577 - وعن واثلة بن الأسقع رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تظهر الشماتة لأخيك فيC ويبتليك ] رواه الترمذي وقال حديث حسن
وفي الباب حديث أبي هريرة السابق في باب التجسس : [ كل المسلم على المسلم حرام ] الحديث ( انظر الحديث رقم 1567 )
1577. Wathilah bin Al-Asqa` (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not express pleasure at the misfortune of a (Muslim) brother lest Allah should bestow mercy upon him and make you suffer from a misfortune.''
[At-Tirmidhi].
Commentary: A true believer is one who feels unhappy to see Muslims suffering, and rejoices on the happiness of his other fellows in Faith. It is contrary to the conduct of a true believer to rejoice over the trouble of another Muslim as this attitude is very much disliked by Allah. There is every possibility that Allah may punish such a person in this world and relieve the one who is in trouble. See also Hadith No. 1571.

275 - باب تحريم الطعن في الأنساب الثابتة في ظاهر الشرع
Chapter 275
Prohibition of Deriding one's Lineage

قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }
Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1578 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ اثنتان في الناس هما بهم كفر : الطعن في النسب والنياحة على الميت ] رواه مسلم
1578. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Two matters are signs of disbelief on the part of those who indulge in them: Defaming and speaking evil of a person's lineage, and wailing over the dead.''
[Muslim].
Commentary: Both the sins mentioned in this Hadith are such that if a Muslim thinks them lawful and still commits them he will become a Kafir. To defame someone's lineage means to disgrace or humiliate somebody by saying to him or to her: "Your father belongs to such and such profession'' or "Your mother is such and such / so-and-so'' or "You are a weaver, blacksmith, laundrer, cobbler, etc.''
Mourning and wailing means expressing qualities of a deceased person through weeping, crying and lamenting loudly. Imam An-Nawawi said that such qualities are attributes and acts of the disbelievers and practices of the pre-Islamic period, or Jahiliyyah.

276 - باب النهي عن الغش والخداع
Chapter 276
Prohibition of Deceiving others

قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }
Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1579 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حمل علينا السلاح فليس منا ومن غشنا فليس منا ] رواه مسلم
وفي رواية له أن رسول الله صلى الله عليه و سلم مر على صبرة طعام فأدخل يده فيها فنالت أصابعه بللا فقال : [ ما هذا يا صاحب الطعام ؟ ] قال : أصابته السماء يا رسول الله قال : [ أفلا جعلته فوق الطعام حتى يراه الناس من غشنا فليس منا ]
1579. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who takes up arms against us is none of us; and he who cheats us is none of us.''
[Muslim].
Another narration of Muslim is: The Messenger of Allah (PBUH) happened to pass by a heap of corn. He thrust his hand in that (heap) and his fingers felt wetness. He said to the owner of that heap of corn, "What is this?'' He replied: "O Messenger of Allah! These have been drenched by rainfall.'' He remarked, "Why did you not place this (the drenched part of the heap) over the corn so that people might see it? He who deceives is not of us.''
Commentary:
1. To take arms here signifies to revolt against the Muslim community (and a Muslim government, for that matter) or draw a sword, gun, etc., to kill a Muslim - a common practice in the present-day terrorism.
2. Forgery and deceit have two different forms; one is implied and other is physical and visible. In the former, falsehood is given a veneer of truth. The latter is concealment of some defect, adulteration of some inferior quality merchandise in a superior one, addition of something to increase weight or volume or a substance by unfair means and other malpractices.
3. "He is none of us'' means "He is not following the way of Muslims'' or "His conduct is unlike that of Muslims.'' It is therefore, necessary for every Muslim to abstain from such evils.

1580 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا تناجشوا ] متفق عليه
1580. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not practise Najsh (to cheat).''
[Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 1591). Najsh means to offer a high price for something in order to allure another customer who is interested in the thing. If a person has no intention of purchasing a thing which is being auctioned, one should not give a higher bid for it because its genuine customer will be deceived by it, and he will purchase it at a higher price. This is also a form of deceit which must be strictly avoided.

1581 - وعن ابن عمر رضي الله عنه أن النبي صلى الله عليه و سلم نهى عن النجش . متفق عليه
1581. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) prohibited the practice of Najsh.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that one should not make an offer of a higher price if one has no intention of buying it because that will be a fraud. For this reason this practice has been forbidden

1582 - وعنه رضي الله عنه قال : ذكر رجل لرسول الله صلى الله عليه و سلم أنه يخدع في البيوع فقال رسول الله صلى الله عليه و سلم : [ من بايعت فقل لا خلابة ] متفق عليه
[ الخلابة ] بخاء معجمة مكسورة وباء موحدة وهي : الخديعة
1582. Ibn `Umar (May Allah be pleased with them) said: A man mentioned to the Messenger of Allah (PBUH) that he was often deceived in dealings. The Messenger of Allah (PBUH) said to him, "When you enter into a transaction you should say: "There should be no deception.'''
[Al-Bukhari and Muslim].
Commentary: The words mentioned in the Hadith for the customer are meant to protect his right, implying that if there is something amiss in the bargain, he will have the right to return the commodity purchased by him. The seller will have to respect this right of the buyer.

1583 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من خبب زوجة امرئ أو مملوكه فليس منا ] رواه أبو داود
[ خبب ] بخاء معجمة ثم باء موحدة مكررة : أي أفسده وخدعه
1583. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who deceives another's wife or his slave is none of us.''
[Abu Dawud].
Commentary: To incite or provoke someone's wife or slave against her husband or his master or to create hatred between the two is a great crime, because a Muslim is required to create peace and accord amongst people. It is against his conduct to foment dissension and discord between them.

277 - باب تحريم الغدر
Chapter 277
Prohibition of the Treachery and Breaking one's Covenant

قال الله تعالى ( المائدة 1 ) : { يا أيها الذين آمنوا أوفوا بالعقود }
وقال تعالى ( الإسراء 34 ) : { وأوفوا بالعهد إن العهد كان مسئولا }
Allah, the Exalted, says:
"O you who believe! Fulfill (your) obligations.'' (5:1)
"And fulfill (every) covenant. Verily! The covenant will be questioned about.'' (17:34)

1584 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن رسول الله صلى الله عليه
وسلم قال : [ أربع من كن فيه كان منافقا خالصا ومن كانت فيه خصلة منهن كان فيه خصلة من النفاق حتى يدعها : إذا اؤتمن خان وإذا حدث كذب وإذا عاهد غدر وإذا خاصم فجر ] متفق عليه
1584. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Whosoever possesses these four characteristics is a sheer hypocrite; and anyone who possesses one of them possesses a characteristic of hypocrisy till he gives it up. These are: when he is entrusted with something, he proves dishonest; when he speaks, he tells a lie; when he makes a covenant, he proves treacherous; and when he quarrels, he behaves in very imprudent, evil, insulting manner.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 1544). The traits mentioned in this Hadith are peculiar to hypocrites and every Muslim is required to abstain from them. Excellence of character is riveted with Faith. The nobility of character is invariably reflected in Faith, and where there is no Faith there will be little excellence of character.

1585 - وعن ابن مسعود وابن عمر وأنس رضي الله عنهم قالوا قال النبي صلى الله عليه و سلم : [ لكل غادر لواء يوم القيامة يقال : هذه غدرة فلان ] متفق عليه
1585. Ibn Mas`ud, Ibn `Umar and Anas (May Allah be pleased with them) said: The Prophet (PBUH) said, "For every one who breaks his covenant, there will be a (huge) flag on the Day of Resurrection and it will be said: `This flag proclaims a breach of covenant by so-and-so.'''
[Al-Bukhari and Muslim].
Commentary: "Ghadr'" means breach of oath and its disregard. On the Day of Judgement, a person with such a quality will be given a (huge) flag which will be a sign of his lack of sincerity to his words.

1586 - وعن أبي سعيد الخدري رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ لكل غادر لواء يوم عند استه ( 1 ) يوم القيامة يرفع له بقدر غدره ألا ولا غادر أعظم غدرا من أمير عامة ] رواه مسلم
_________
( 1 ) استه : بوصل الهمزة وسكون السين وهو الدبر
1586. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "Every one who breaks a covenant will have a flag by his buttocks on the Day of Resurrection. It will be raised higher according to the nature of his breach. Behold, there will be no greater a sin with respect to breaking the covenant than that of a ruler who breaks his covenant with the Muslim masses.''
[Muslim].
Commentary: This Hadith clearly shows that breach of covenant is forbidden in Islam, especially on the part of a ruler because (a) he is in a position to honour his covenant, and (b) his evil can affect the whole Muslim community.
It was a custom in the Pre-Islamic Period of Ignorance in Arabia to fix flags on poles for those who were guilty of breach of oath to humiliate and defame them. Almighty Allah has mentioned the punishment of flags on the Day of Resurrection for such people who break their covenant so that people can easily understand its nature. What a humiliation that will be!
* Placing the flag by his bottom signifies humiliation and disgrace because flags are usually carried in front of the bearer not behind. (Editor's Note)

1587 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ قال الله تعالى : ثلاثة أنا خصمهم يوم القيامة : رجل أعطى بي ثم غدر ورجل باع حرا فأكل ثمنه ورجل استأجر أجيرا فاستوفى منه ولم يعطه أجره ] رواه البخاري
1587. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah, the Exalted, says: `I will contend on the Day of Resurrection against three (types of) people: One who makes a covenant in My Name and then breaks it; one who sells a free man as a slave and devours his price; and one who hires a workman and having taken full work from him, does not pay him his wages.'''
[Al-Bukhari].
Commentary: This Hadith highlights the importance of fulfillment of promise, the prohibition of the sale of a free person, and the payment of due wages to the labourers.

278 - باب النهي عن المن بالعطية ونحوها
Chapter 278
Prohibition of Recounting of Favors

قال الله تعالى ( البقرة 264 ) : { يا أيها الذين آمنوا لا تبطلوا صدقاتكم بالمن والأذى }
وقال تعالى ( البقرة 262 ) : { الذين ينفقون أموالهم في سبيل الله ثم لا يتبعون ما أنفقوا منا ولا أذى }
Allah, the Exalted, says:
"O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury.'' (2:264)
"Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury.'' (2:262)

1588 - وعن أبي ذر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ثلاثة لا يكلمهم الله يوم القيامة ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليم ] قال : فقرأها رسول الله صلى الله عليه و سلم ثلاث مرار . قال أبو ذر : خابوا وخسروا من هم يا رسول الله ؟ قال : [ المسبل والمنان والمنفق سلعته بالحلف الكاذب ] رواه مسلم
وفي رواية له : [ المسبل إزاره ] يعني : المسبل إزاره وثوبه أسفل من الكعبين للخيلاء
1588. Abu Dharr (May Allah be pleased with him) said: The Prophet (PBUH) observed: "There are three (types of) people to whom Allah will neither speak on the Day of Resurrection nor look at them nor purify them, and they will have a painful chastisement.'' The Messenger of Allah (PBUH) repeated it three times. Abu Dharr (May Allah be pleased with him) remarked: "They are ruined. Who are they, O Messenger of Allah?'' Upon this, the Messenger of Allah (PBUH) said, "One who lets down his lower garments (below his ankels) out of arrogance, one who boasts of his favours done to another; and who sells his goods by taking a false oath.''
[Muslim].
Commentary: The Hadith makes it evident that it is forbidden for a man to let his lower-body garment go beyond his ankles out of arrogance. The Hadith also makes it clear that it is forbidden to take a false oath with a view to sell one's goods. Messenger of Allah (PBUH) also said in a Hadith reported by Al-Bukhari:"Taking a false oath) helps one sell one's goods well but takes away Allah's blessings from it.''

279 - باب النهي عن الافتخار والبغي
Chapter 279
Prohibition of Arrogance and Oppression

قال الله تعالى ( النجم 32 ) : { فلا تزكوا أنفسكم هو أعلم بمن اتقى }
وقال تعالى ( الشورى 42 ) : { إنما السبيل على الذين يظلمون الناس ويبغون في الأرض بغير الحق أولئك لهم عذاب أليم }
Allah, the Exalted, says:
"So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him [i.e., those who are Al-Muttaqun (the pious)].'' (53:32)
"The way (of blame) is only against those who oppress men and wrongly rebel in the earth without justification; for such there will be a painful torment.'' (42:42)

1589 - وعن عياض بن حمار رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله تعالى أوحى إلي أن تواضعوا حتى لا يبغي أحد على أحد ولا يفخر أحد على أحد ] رواه مسلم
قال أهل اللغة : البغي : التعدي والاستطالة
1589. `Iyad bin Himar (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, Allah has revealed to me that you should adopt humility. So that no one may wrong another and no one may be disdainful and haughty towards another.''
[Muslim].
Commentary: Anyone whom Allah has granted wealth or authority, beauty or splendour, should take it as Allah's Gift. He should take to adopt humility and humbleness and express his gratitude for it to Allah. He should benefit people with the gifts bestowed upon him by Allah and not make them a means of pride and oppression.

1590 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا قال الرجل هلك الناس فهو أهلكهم ] رواه مسلم
والرواية المشهورة : [ أهلكهم ] برفع الكاف وروي بنصبها . وهذا النهي لمن قال ذلك عجبا بنفسه وتصاغرا للناس وارتفاعا عليهم فهذا هو الحرام . وأما من قاله لما يرى في الناس من نقص في أمر دينهم وقاله تحزنا عليهم وعلى الدين فلا بأس به . هكذا فسره العلماء وفصلوه . وممن قاله من الأئمة الأعلام : مالك بن أنس والخطابي والحميدي وآخرون . وقد أوضحته في كتاب الأذكار ( انظر باب في ألفاظ يكره استعمالها من الأذكار )
1590. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When a person says: `People have been ruined, he is the one to be ruined the most.'''
[Muslim]
In another version: "He himself is the most ruined among them.''
Commentary: This Hadith prohibits a Muslim from saying the statement in the Hadith or something similar to it out of arrogance and pride. There is no harm, however, if one says it in view of the bad state of affairs to which Muslims have been reduced as a result of, for example, neglecting the teachings of Islam. Of the religious scholars, who hold this view, are Imam Malik bin Anas, Imam Al-Khattabi, Al-Humaidi and others. This point has been made clear in Imam An-Nawawi's Al-Adhkar.

280 - باب تحريم الهجران بين المسلمين فوق ثلاثة أيام إلا لبدعة في المهجور أو تظاهر بفسق أو نحو ذلك
Chapter 280
Prohibition of Breaking ties and Relationships

قال الله تعالى ( الحجرات 10 ) : { إنما المؤمنون إخوة فأصلحوا بين أخويكم }
وقال تعالى ( المائدة 2 ) : { ولا تعاونوا على الإثم والعدوان }
Allah, the Exalted, says:
"The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers.'' (49:10)
"But do not help one another in sin and transgression.'' (5:2)

1591 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تقاطعوا ولا تدابروا ولا تباغضوا ولا تحاسدوا وكونوا عباد الله إخوانا ولا يحل لمسلم أن يهجر أخاه فوق ثلاث ] متفق عليه
1591. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not desert (stop talking to) one another, do not nurse hatred towards one another, do not be jealous of one another, and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to stop talking to his brother (Muslim) for more than three days.''
[Al-Bukhari and Muslim]
Commentary: "Hijran'' means to terminate contacts and speech. All the things mentioned in this Hadith are prohibited for the reason that they go against the spirit of Muslim brotherhood. Muslims are ordained to maintain the bond of Islamic fraternity.

1592 - وعن أبي أيوب رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل
لمسلم أن يهجر أخاه فوق ثلاث ليال : يلتقيان فيعرض هذا ويعرض هذا وخيرهما الذي يبدأ بالسلام ] متفق عليه
1592. Abu Ayyub Al-Ansari (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a Muslim to desert (stop talking to) his brother beyond three nights, the one turning one way and the other turning to the other way when they meet, the better of the two is one who is the first to greet the other.''
[Al-Bukhari and Muslim].
Commentary:
1. Since Islam is a religion based on the nature of man, it has a suitable concession in all his natural affairs. When there occurs a dispute between two Muslims then unpleasantness and contraction of mind are bound to result from it. In such a situation they naturally do not like to speak or maintain contact with each other. Islamic Shari`ah has acknowledged the validity of this reaction and granted permission to the party to suspend speech for three days. Since longevity of suspension of contact leads to severe hatred and animosity which increases dissension in society, creates obstruction in family relations and injures the bond of friendship, Muslims have been ordered not to let this temporary unpleasantness and turbidity go beyond a period of three days.
2. By highlighting the merit of Salam (salutation), this Hadith has prescribed an easy way for resuming the relations because Salam increases mutual love and paves the way for conversation and reconciliation.

1593 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ تعرض الأعمال في كل اثنين وخميس فيغفر الله لكل امرئ لا يشرك بالله شيئا إلا امرأ كانت بينه وبين أخيه شحناء فيقول : اتركوا هذين حتى يصطلحا ] رواه مسلم
1593. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "People's deeds are presented before Allah on Mondays and Thursdays, and then every slave (of Allah) is granted forgiveness (of minor sins) if he does not associate anything with Allah in worship. But the person in whose heart there is rancour against his brother, will not be pardoned. With regard to them, it is said twice: `Hold these two until they are reconciled'.''
[Muslim].
Commentary: To entertain enmity without any major lawful reason is akin to inviting the displeasure of Allah. May Allah save us from it.

1594 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الشيطان قد يئس أن يعبده المصلون في جزيرة العرب ولكن في التحريش بينهم ] رواه مسلم
[ التحريش ] : الإفساد وتغيير قلوبهم وتقاطعهم
1594. Jabir (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying, "The Satan has despaired of being worshipped by those who engage in prayer in the Arabian Peninsula but (has not lost hope) in creating dissension among them.''
[Muslim].
Commentary:
1. This Hadith is one of the proofs of Prophethood of Muhammad (PBUH). His prophecy has come true that Muslims will fight among themselves and, as a result of mutual conflicts, sever links with one another; and this situation will arise as a result of the mischief, provocation and evil suggestions made by Satan.
2. One of the benefits of Salat is to maintain and strengthen the feeling of brotherhood and fraternity between Muslims..

1595 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يحل لمسلم أن يهجر أخاه فوق ثلاث فمن هجر فوق ثلاث فمات دخل النار ] رواه أبو داود بإسناد على شرط البخاري ومسلم
1595. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a Muslim to forsake his (Muslim) brother beyond three days; and whosoever does so for more than three days, and then dies, will certainly enter the Hell.''
[Abu Dawud].
Commentary: Such a Muslim who persistently forsakes his Muslim brother for more than three days (i.e., he does not greet him and talk to him) and dies in this state, will certainly be punished in Hell along with other Muslims who violate such Divine injunctions. After suffering the punishment in Hell, he will be sent to Jannah because it is only the Kuffar (infidels) who would remain in Hell for ever. It does not, however, mean that a Muslim is at liberty to do what he wishes and he will not be sent to Hell even temporarily for punishment. Such an impression is a gross misunderstanding. This applies to women as well.

1596 - وعن أبي خراش حدرد بن أبي حدرد الأسلمي ويقال : السلمي الصحابي رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ من هجر أخاه سنة فهو كسفك دمه ] رواه أبو داود بإسناد صحيح
1596. Abu Khirash Hadrad bin Abu Hadrad Al-Aslami (May Allah be pleased with him) said: I heard the Prophet (PBUH) saying, "Whosoever forsakes his brother for a year is like one who sheds his blood.''
[Abu Dawud].
Commentary: This Hadith strongly condemns those Muslims who forsake their brothers and sisters in Faith. Since those who are forsaken, have to suffer mental torture, this act has been regarded equivalent in gravity to killing.

1597 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل لمؤمن أن يهجر مؤمنا فوق ثلاث فإن مرت به ثلاث فليلقه وليسلم عليه فإن رد عليه السلام فقد اشتركا في الأجر وإن لم يرد عليه فقد باء بالإثم وخرج المسلم من الهجرة ] رواه أبو داود بإسناد حسن
قال أبو داود : إذا كانت الهجرة لله تعالى فليس من هذا في شيء
1597. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not permissible for a believer to forsake his (Muslim) brother for more than three days. If three days have passed, he should meet him and greet him; and if other responds to it they will both share the reward; but if he does not respond, he will bear his sin and the one who (has taken the initiative to) greet (the other) will be absolved of the sin of forsaking (one's brother in Faith).''
[Abu Dawud].
Commentary:
1. Contact and speech with people should be for the Pleasure of Allah only. For instance, if somebody is a heretic in religion, or commits sins openly, and in spite of the advice given to him, he does not mend his way, a Muslim can renounce contact with him for the sake of Allah. Such renunciation is permissible. In fact, it is desirable so that he may learn a lesson from it and may change himself. But severing contacts merely for worldly grievances is not permissible.
2. After three days, one who should take the initiative in giving Salam is more superior than the other. If the second party does not respond and perpetuates malice and enmity, he will be sinful and the former will be absolved of the sin of rupturing contact.

281 - باب النهي عن تناجي اثنين دون الثالث بغير إذنه إلا لحاجة وهو أن يتحدثا سرا بحيث لا يسمعهما وفي معناه ما إذا تحدثا بلسان لا يفهمه
Chapter 281
Prohibition of two Holding Secret Counsel to the Exclusion of Conversing together a Third

قال الله تعالى ( المجادلة 10 ) : { إنما النجوى من الشيطان }
Allah, the Exalted, says:
"Secret counsels (conspiracies) are only from Shaitan (Satan).'' (58:10)

1598 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ إذا كانوا ثلاثة فلا يتناجى اثنان دون الثالث ] متفق عليه
ورواه أبو داود وزاد : قال أبو صالح قلت لابن عمر : فأربعة قال : لا يضرك
ورواه مالك في الموطأ عن عبد الله بن دينار قال : كنت أنا وابن عمر عند دار خالد بن عقبة التي في السوق فجاء رجل يريد أن يناجيه وليس مع ابن عمر أحد غيري فدعا ابن عمر رجلا آخر حتى كنا أربعة فقال لي وللرجل الثالث الذي دعا : استأخرا شيئا فإني سمعت رسول الله صلى الله عليه و سلم يقول : [ لا يتناجى اثنان دون واحد ]
1598. Ibn `Umar (May Allah be pleased with them) said: the Messenger of Allah (PBUH) said, "In the presence of three people, two should not hold secret counsel, to the exclusion of the third.''
[Al-Bukhari and Muslim].
In Abu Dawud, Abu Salih related: I asked Ibn `Umar: "What if there are four people.'' He said, "There is no harm in that.''
Malik reported in Al-Muwatta that `Abdullah bin Dinar related: Ibn `Umar and I were together in Khalid bin `Uqbah's house which was situated in the market place. A man came to consult Ibn `Umar. None besides me was present. Ibn `Umar called another man in and we became four and said to me and the man he had called: Move away a bit because I have heard the Messenger of Allah (PBUH) saying, "The two people should not hold secret counsel together excluding the third.''
Commentary: This Hadith teaches us certain etiquettes of society. Ibn `Umar (May Allah be pleased with them) called the fourth person so that he (Ibn `Umar) could hear the conversation of the man who wanted to speak to him in isolation. He asked the other two to move to a distance so that they could not overhear what the person in question wanted to say to him. Thus, we learn that in the presence of more than one person, two can speak to each other in confidence. If there are four people, three of them are not permitted to speak in confidence leaving the fourth alone. Moreover, this prohibition is for lawful matters only because in unlawful matters such private conversation is altogether forbidden, even if there is no third person. The Noble Qur'an ordains:
"O you who believe! When you hold secret counsel, do it not for sin and wrong and disobedience to the Messenger, but do it for righteousness and self-restraint; and fear Allah, to Whom you shall be brought back.'' (V.58:9)

1599 - وعن ابن مسعود رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا كنتم ثلاثة فلا يتناجى اثنان دون الآخر حتى تختلطوا بالناس من أجل أن ذلك يحزنه ] متفق عليه
1599. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When three of you are together, two of you must not converse privately ignoring the third till the number increases, lest the third should be grieved.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that holding private counsel has been prohibited for the reason that it hurts the feelings of the Muslim who is ignored; and to hurt the feelings of a Muslim is a great sin indeed. Allah says: "And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58) Whispering of the two is permissible when all the three mix up in a crowd. Then the two can speak to each other in confidence.

282 - باب النهي عن تعذيب العبد والدابة والمرأة والولد بغير سبب شرعي أو زائد على قدر الأدب
Chapter 282
Prohibition of Cruelty

قال الله تعالى ( النساء 26 ) : { وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وما ملكت أيمانكم إن الله لا يحب من كان مختالا فخورا }
Allah, the Exalted, says:
"And do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful.'' (4:36)

1600 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ عذبت امرأة في هرة سجنتها حتى ماتت فدخلت فيها النار لا هي أطعمتها وسقتها إذ حبستها ولا هي تركتها تأكل من خشاش الأرض ] متفق عليه
[ خشاش الأرض ] بفتح الخاء المعجمة وبالشين المعجمة المكررة وهي : هوامها وحشراتها
1600. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "A woman was punished in Hell because of a cat which she had confined until it died. She did not give it to eat or to drink when it was confined, nor did she free it so that it might eat the vermin of the earth.''
[Al-Bukhari and Muslim]
Commentary: It is necessary for the Muslim to treat animals kindly and tenderly. Harshness to them is unlawful.

1601 - وعنه رضي الله عنه أنه مر بفتيان من قريش قد نصبوا طيرا وهم يرمونه وقد جعلوا لصاحب الطير كل خاطئة من نبلهم فلما رأوا ابن عمر تفرقوا فقال ابن عمر : من فعل هذا لعن الله من فعل هذا إن رسول الله صلى الله عليه و سلم لعن من اتخذ شيئا فيه الروح غرضا . متفق عليه
[ الغرض ] وهو : الهدف والشيء الذي يرمى إليه
1601. Ibn `Umar (May Allah be pleased with them) reported: I happened to pass by some lads of the Quraish who had tied a bird at which they have been shooting arrows. Every arrow that they missed came into the possession of the owner of the bird. No sooner had they seen Ibn `Umar, they dispersed. Thereupon, Ibn `Umar said: "Who has done this? May Allah curse him who has done so. Verily, the Messenger of Allah (PBUH) has cursed anyone who makes a live thing the target (of one's marksmanship).''
[Al-Bukhari and Muslim].
Commentary: It is a major sin to pin down a living being to make it a target. One who does it is a cursed person.

1602 - وعن أنس رضي الله عنه قال نهى رسول الله صلى الله عليه و سلم أن تصبر البهائم . متفق عليه
ومعناه : تحبس للقتل
1602. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade animals being tied (as targets).
[Al-Bukhari and Muslim].
Commentary: The right way of doing it is that rather than first capturing it and making it a target of arrows and bullets, it should be captured and slaughtered with a very sharp knife so that the victim does not feel much pain while giving its life.

1603 - وعن أبي علي سويد بن مقرن رضي الله عنه قال : لقد رأيتني سابع سبعة من بني مقرن ما لنا خادم إلا واحدة لطمها أصغرنا فأمرنا رسول الله صلى الله عليه و سلم أن نعتقها . رواه مسلم . وفي رواية : سابع إخوة لي
1603. Abu Ali Suwaid bin Muqarrin (May Allah be pleased with him) said: I was the seventh child of Banu Muqarrin and we had only one slave-girl. When the youngest of us once happened to slap her (on the face) the Messenger of Allah (PBUH) ordered us to set her free.
[Muslim].
Commentary: It is a serious crime to beat one's servant or slave. The expiation of this sin is to set the servant or slave free. One is, however, allowed to discipline one's servants in a suitable manner in which punishment does not exceed the nature of offense committed on their part.

1604 - وعن أبي مسعود البدري رضي الله عنه قال كنت أضرب غلاما لي بالسوط فسمعت صوتا من خلفي : [ اعلم أبا مسعود ] فلم أفهم الصوت من الغضب فلما دنا مني إذا هو رسول الله صلى الله عليه و سلم فإذا هو يقول : [ اعلم أبا مسعود أن الله أقدر عليك منك على هذا الغلام ] فقلت : لا أضرب مملوكا بعده أبدا
وفي رواية : فسقط السوط من يدي من هيبته
وفي رواية : فقلت يا رسول الله هو حر لوجه الله فقال : [ أما إنه لو لم تفعل للفحتك النار أو لمستك النار ] رواه مسلم بهذه الروايات
1604. Abu Mas`ud Al-Badri (May Allah be pleased with him) said: I was beating my slave with a whip when I heard a voice behind me which said: "Abu Mas`ud! Bear in mind...'' I did not recognize the voice for the intense anger I was in. Abu Mas`ud added: As he came near me, I found that he was the Messenger of Allah (PBUH) who was saying, "Abu Mas`ud! Bear in mind that Allah has more dominance upon you than you have upon your slave.'' Then I said: "I will never beat any slave in future.''
Another narration is: The whip dropped from my hand in awe of the Prophet (PBUH).
Still another narration is: I said: "He is free for the sake of Allah.'' He (PBUH) said, "If you had not done this, you would have been singed by the Fire.''
[Muslim].
Commentary:
1. This Hadith has a stern warning for those who punish their slaves and servants without reason or far more than what they deserve.
2. This Hadith also gives a hint of the aura of awe and majesty that characterized the person of the Prophet (PBUH). It also shows the readiness of the Companions to mend their ways and obey the Prophet's commands.

1605 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : من ضرب غلاما له حدا لم يأته أو لطمه فإن كفارته أن يعتقه ] رواه مسلم
1605. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The expiation for beating or slapping a slave on the face for something he has not done is to set him free.''
[Muslim].
Commentary: Al-Qadi `Iyad says that there is consensus on the point that setting the slave free is desirable, not obligatory. Such liberation of the slave, however, is not equal in reward to setting him free without any consideration.

1606 - وعن هشام بن حكيم بن حزام رضي الله عنه أنه مر بالشام على أناس من الأنباط وقد أقيموا في الشمس وصب على رؤوسهم الزيت فقال : ما هذا ؟ قيل : يعذبون في الخراج . وفي رواية : حبسوا في الجزية . فقال هشام : أشهد لسمعت رسول الله صلى الله عليه و سلم يقول : [ إن الله يعذب الذين يعذبون الناس في الدنيا ] فدخل على الأمير فحدثه فأمر بهم فخلوا . رواه مسلم
[ الأنباط ] : الفلاحون من العجم
1606. It has been narrated that Hisham bin Hakim bin Hizam (May Allah be pleased with them) happened to pass by some (non-Arab) farmers of Syria who had been made to stand in the sun, and olive oil was poured on their heads. He said: "What is the matter?'' He was told that they had been detained for the non-payment of Jizyah. (Another narration says that they were being tortured for not having paid Al-Kharaj). Thereupon Hisham said: "I bear testimony to the fact that I heard the Messenger of Allah (PBUH) saying, `Allah will torment those who torment people in the world.''' Then he proceeded towards their Amir and reported this Hadith to him. The Amir then issued orders for their release.
[Muslim].
Commentary:
1. "Al-Kharaj'' is that tax which is charged on the produce yielded by land which is in the possession of non-Muslims in a Muslim State, while the revenue that is recovered from the Muslims on the lands held by them is called "Al-Ushr''. "Jizyah'' is that annual fee which is charged from the non-Muslims for the safety and security provided to their life, property and honour by a Muslim State. Muslims pay Zakat and non-Muslims pay Jizyah.
2. "Adhab'' torment is that particular punishment which Allah will inflict upon the inhabitants of Hell. If anyone gives a similar punishment to anybody in this world, he will be punished by Allah in the Hereafter for it, because He does not like anyone to do so. To make someone stand in a sizzling hot day and pour oil over his head is one type of tormenting people. For this reason, Hisham bin Hakim (May Allah be pleased with them) mentioned this Hadith to the Governor to warn him and make him abolish the punishment.
3. We also learn from this Hadith that it is incumbent on every Muslim to enjoin good on people and forbid them from doing evil.
4. Tyrants should be warned against their tyrannies so that they abstain from them.

1607 - وعن ابن عباس رضي الله عنهما قال : رأى رسول الله صلى الله عليه و سلم حمارا موسوم الوجه فأنكر ذلك فقال : [ والله لا أسمه إلا أقصى شيء من الوجه ] وأمر بحماره فكوى في جاعرتيه فهو أول من كوى الجاعرتين . رواه مسلم
[ الجاعرتين ] : ناحيتا الوركين حول الدبر
1607. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) saw an ass which had been branded on the face. He disapproved of it. Upon this Ibn `Abbas (May Allah be pleased with them) said, "By Allah, I shall not brand (the animal) but on a part at a distance from the face.'' Ibn `Abbas (May Allah be pleased with them) then commanded branding on the hips; he was the first person to brand the animals on hips.
[Muslim].
Commentary: We learn from this Hadith that if an animal is to be branded for identification, it should not be branded on the face. The Hadith also points out the superiority of Ibn `Abbas (May Allah be pleased with them) and his obedience to the Prophet's command not to brand an animal on the face.

1608 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم مر عليه حمار قد وسم في وجهه فقال : [ لعن الله الذي وسمه ] رواه مسلم
وفي رواية لمسلم أيضا : نهى رسول الله صلى الله عليه و سلم عن الضرب في الوجه وعن الوسم في الوجه
1608. Ibn `Abbas (May Allah be pleased with them) said: An ass with a brand on the face happened to pass before the Prophet (PBUH). Thereupon he said, "May Allah curse the one who has branded it (on the face).''
[Muslim].
Another narration in Muslim is: "The Messenger of Allah (PBUH) prohibited us from hitting across the face and branding on the face (of an animal).''
Commentary: Since face is the most sensitive and delicate part of the body, Muslims are strictly forbidden from causing even the slightest harm to it, no matter whether it is mankind or animal. Although, it is permissible to beat one's wife, children and slaves etc., for discipline but there is a stern warning that they should not be hit on the face.

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