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 3- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها - الجزء الأول ( 3 ) يتبع 1536 - 1550 -

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عدد المساهمات : 18489
تاريخ التسجيل : 23/12/2010
العمر : 66
الدولـة : jordan

مُساهمةموضوع: 3- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها - الجزء الأول ( 3 ) يتبع 1536 - 1550 -    الإثنين أغسطس 01, 2016 5:58 pm



257 - باب تحريم النميمة وهي نقل الكلام بين الناس على جهة الإفساد
Chapter 257
Prohibition of Calumny

قال الله تعالى ( ن 11 ) : { هماز مشاء بنميم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
Allah, the Exalted, says:
"A slanderer, going about with calumnies.'' (68:11)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)

1536 - وعن حذيفة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يدخل الجنة نمام ] متفق عليه
1536. Hudhaifah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The person who goes about with calumnies will never enter Jannah.''
[Al-Bukhari and Muslim].
Commentary: A person who thinks that talebearing is lawful, and practices it to create conflict and quarrel among people despite the fact that he knows it is unanimously forbidden, will never go to Jannah. A person who considers it unlawful but does it out of sheer human weakness, will in the first instance go to Hell, if Allah does not pardon him for it. He will then be shifted to Jannah after suffering punishment for it.

1537 - وعن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه و سلم مر بقبرين فقال : [ إنهما يعذبان وما يعذبان في كبير بلى إنه كبير أما أحدهما فكان يمشي بالنميمة وأما الآخر فكان لا يستتر من بوله ] متفق عليه . وهذا لفظ إحدى روايات البخاري
قال العلماء : معنى [ وما يعذبان في كبير ] : أي كبير في زعمهما وقيل : كبير تركه عليهما
1537. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) passed by two graves and said, "Both of them (the persons in these graves) are being tortured, and they are not being tortured for a cardinal sin. But indeed they are great sins. One of them used not to save himself from being soiled with his urine, and the other one used to go about with calumnies (among the people to rouse hostilities, e.g., one goes to a person and tells him that so-and-so says about him such and such evil things).''
[Al-Bukhari and Muslim].
1. "La yastatiru min baulihi'' has another meaning, namely: "he does not pass urine in privacy but does it shamelessly in the presence of other people.'' Obviously shamelessness is also a sin. Talebearing, carelessness in saving oneself from splash of urine drops, and lack of observance of privacy are sins which are liable to punishment.
2. The Hadith also proves punishment in the grave.

1538 - وعن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ ألا أنبئكم ما العضه ؟ هي النميمة : القالة بين الناس ] رواه مسلم
[ العضه ] بفتح العين المهملة وإسكان الضاد المعجمة وبالهاء على وزن الوجه . وروي العضه بكسر العين وفتح الضاد المعجمة على وزن العدة وهي : الكذب والبهتان . وعلى الرواية الأولى : العضه مصدر يقال : عضهه عضها : أي رماه بالعضه
1538. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "Shall I tell you what `Al-`Adhu' (falsehood and slandering) is? It is calumny which is committed among the people.''
Commentary: We learn from this Hadith that calumny, lying, falsehood and slandering are major sins because they cause conflict and dissension in society. A Muslim must keep himself free from such evils.

258 - باب النهي عن نقل الحديث وكلام الناس إلى ولاة الأمور إذا لم تدع حاجة إليه كخوف مفسدة ونحوها
Chapter 258
Prohibition of Carrying tales of the Officers

قال الله تعالى ( المائدة 2 ) : { ولا تعاونوا على الإثم والعدوان }
وفي الباب الأحاديث السابقة في الباب قبله
Allah, the Exalted, says:
"... Do not help one another in sin and transgression.'' (5:2)

1539 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يبلغني أحد من أصحابي عن أحد شيئا فإني أحب أن أخرج إليكم وأنا سليم الصدر ] رواه أبو داود والترمذي
1539. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of my Companions should convey to me anything regarding another because I desire to meet everyone of you with a clean heart.''
[Abu Dawud and At-Tirmidhi].
Commentary: `Should not convey to me anything' here signifies anything undesirable or which is harmful for the person concerned. Thus, this Hadith stresses that defects of people should not be unnecessarily reported to those who are at the helm of affairs, as is evident from the caption given to this chapter by Imam An-Nawawi.

259 - باب ذم ذي الوجهين
Chapter 259
Condemnation of Double-faced People

قال الله تعالى ( النساء 108 ) : { يستخفون من الناس ولا يستخفون من الله وهو معهم إذ يبيتون ما لا يرضى من القول وكان الله بما يعملون محيطا } الآيتين
Allah, the Exalted, says:
"They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His Knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do.'' (4:108)

1540 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ تجدون الناس معادن خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا وتجدون خيار الناس في هذا الشأن أشدهم له كراهية وتجدون شر الناس ذا الوجهين الذي يأتي هؤلاء بوجه وهؤلاء بوجه ] متفق عليه
1540. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "People are like ores. Those who were excellent in the Days of Ignorance are excellent in Islam provided they acquire the knowledge and understanding of the religion. You will find the best people in it (Islam) those who had a deep hatred (for leadership). You will find the worst among the people a double-faced person who appears to some people with one face and to others with another face.''
[Al-Bukhari and Muslim].
1. "Like ores'' here signifies origin or source which will be a means of honour for them. That is, the tribes which were distinguished for nobility in the pre-Islamic period will also be distinguished after embracing Islam. There will be no reduction in their prestige and honour provided they attain true understanding of religion and adhere to its teachings.
2. Such people who do not have any desire for office and position are most suitable for holding the reins of government. They serve the interest of public better because, being aware to their responsibilities, they honestly endeavour to fulfill the trust reposed in them. They keep the boundaries marked by Allah and prefer the interests of the nation and their own country.
3. A "double-faced person'' is one who makes a group believe that he is their supporter and well-wisher, but when he goes to the opposite group, he tries to make them believe that he is entirely with them. The best among people is one who goes to every group and earnestly tries to reform it.

1541 - وعن محمد بن زيد أن ناسا قالوا لجده عبد الله بن عمر رضي الله عنهما : إنا ندخل على سلاطيننا فنقول لهم بخلاف ما نتكلم إذا خرجنا من عندهم قال : كنا نعد هذا نفاقا على عهد رسول الله صلى الله عليه و سلم . رواه البخاري
1541. Muhammad bin Zaid reported: Some people said to my grandfather, 'Abdullah bin 'Umar (May Allah be pleased with them): We visit our rulers and tell them things contrary to what we say when we leave them. `Abdullah bin `Umar (May Allah be pleased with them) replied: "In the days of the Messenger of Allah (PBUH), we counted this act as an act of hypocrisy.''
Commentary: This Hadith points out that to praise the rulers in their presence and to condemn them in their absence amounts to practical hypocrisy because what one has in his heart does not find expression in his speech, and what one expresses in his words does not agree with what one has in his heart. The conduct of a true Muslim should be that if a ruler is noble, just and pious, he should admire him even in his presence (when there arises a need for it, and not for the sake of flattering him) and he should also praise him in his absence. If the ruler is bad, he should warn him of the evil consequences of his bad conduct to his face, and the same attitude should be maintained when he is not present because this is the well-meaning attitude which has been ordained to every Muslim. Against this, the attitude of the first kind is a mark of hypocrisy which has been strongly condemned in the preceding Hadith

260 - باب تحريم الكذب
Chapter 260
Condemnation and Prohibition of Falsehood

قال الله تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
Allah, the Exalted, says:
"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)

1542 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الصدق يهدي إلى البر وإن البر يهدي إلى الجنة وإن الرجل ليصدق حتى يكتب عند الله صديقا وإن الكذب يهدي إلى الفجور وإن الفجور يهدي إلى النار وإن الرجل ليكذب حتى يكتب عند الله كذابا ] متفق عليه
1542. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is recorded with Allah as a truthful man. Falsehood leads to transgression and transgression leads to the Hell-fire. A man continues to speak falsehood till he is recorded with Allah as a great liar.''
[Al-Bukhari and Muslim].
1. Whatever attitude one adopts becomes his special trait and then he becomes known by it. Therefore, one should always adopt virtues and good conduct so that he may attain a high esteem with Allah and be also remembered well by people.
2. Truth is the way to salvation while falsehood is the way to destruction.

1543 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ أربع من كن فيه كان منافقا خالصا ومن كانت فيه خصلة منهن كانت فيه خصلة من نفاق حتى يدعها : إذا اؤتمن خان وإذا حدث كذب وإذا عاهد غدر وإذا خاصم فجر ] متفق عليه . وقد سبق بيانه ( انظر الحديث رقم 688 ) مع حديث أبي هريرة ( انظر الحديث رقم 687 ) بنحوه في باب الوفاء بالعهد
1543. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Prophet (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 talks, he tells a lie; when he makes a covenant, he acts treacherously; and when he quarrels, he utters foul language.''
[Al-Bukhari and Muslim].
Commentary: Nowadays we do not find hypocrisy of Belief among Muslims generally, but practical hypocrisy is very common. The reason is that their majority has most of the signs of hypocrisy which this Hadith makes clear. See Hadith No. 690.

1544 - وعن ابن عباس رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ من تحلم لحلم لم يره كلف أن يعقد بين شعيرتين ولن يفعل ومن استمع إلى حديث قوم وهم له كارهون صب في أذنيه الآنك يوم القيامة ومن صور صورة عذب وكلف أن ينفخ فيها الروح وليس بنافخ ] رواه البخاري
[ تحلم ] : أي قال إنه حلم في نومه ورأى كذا وكذا وهو كاذب
و [ الآنك ] بالمد وضم النون وتخفيف الكاف وهو : الرصاص المذاب
1544. Ibn `Abbas (May Allah be pleased with them) said: The Prophet (PBUH) said, "He who narrates a dream which he has not seen will be put to trouble to join into a knot two barley seeds which he will not be able to do; and he who seeks to listen to the talk of a people (secretly) will have molten lead poured into his ears on the Day of Resurrection; and he who makes a picture (of people or other creatures with a soul, such as animals and insects) will be (severely punished), and he will be asked to infuse spirit therein, which he will not be able to do.''
1. "Hulm'' means a bad dream but here it has been used in the sense of a dream, irrespective of its being good or bad. This Hadith has a severe warning for inventing a dream. Such persons are in the habit of inventing dreams who have either a lust for fame or want to impress people with their piety.
2. Listening to the talk of others secretly is also condemned.
3. The making of paintings of people or other creatures with a soul entails severe punishment.

1545 - وعن ابن عمر رضي الله عنهما قال قال النبي صلى الله عليه و سلم : [ أفرى الفرى أن يري الرجل عيناه ما لم تريا ] رواه البخاري
معناه : يقول رأيت فيما لم يره
1545. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) as saying: "The worst of lies is to pretend to have seen something which he has not seen.''
Commentary: This Hadith strongly condemns falsehood, whether it relates to a dream or to the real world. It is a great sin in both cases.

1546 - وعن سمرة بن جندب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم مما يكثر أن يقول لأصحابه : [ هل رأى أحد منكم رؤيا ؟ ] فيقص عليه من شاء الله أن يقص وإنه
قال لنا ذات غداة : [ إنه أتاني الليلة آتيان وإنهما قالا لي : انطلق وإني انطلقت معهما وإنا أتينا على رجل مضطجع وإذا آخر قائم عليه بصخرة وإذا هو يهوي بالصخرة لرأسه فيثلغ رأسه فيتدهده الحجر ها هنا فيتبع الحجر فيأخذه فلا يرجع إليه حتى يصح رأسه كما كان ثم يعود عليه فيفعل به مثل ما فعل المرة الأولى ] قال : [ قلت لهما : سبحان الله ما هذان ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على رجل مستلق لقفاه وإذا آخر قائم عليه بكلوب من حديد وإذا هو يأتي أحد شقي وجهه فيشرشر شدقه إلى قفاه ومنخره إلى قفاه وعينه إلى قفاه ثم يتحول إلى الجانب الآخر فيفعل به مثل ما فعل بالجانب الأول فما يفرغ من ذلك الجانب حتى يصح ذلك الجانب كما كان ثم يعود عليه فيفعل مثل ما فعل في المرة الأولى ] قال : [ قلت : سبحان الله ما هذان ؟ قال : قالا لي : انطلق انطلق فانطلقنا فأتينا على مثل التنور ] فأحسب أنه قال : [ فإذا فيه لغط وأصوات فاطلعنا فيه فإذا فيه رجال ونساء عراة وإذا هم يأتيهم لهب من أسفل منهم فإذا أتاهم ذلك اللهب ضوضووا . قلت : ما هؤلاء ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على نهر ( حسبت أنه كان يقول أحمر مثل الدم ) وإذا في النهر رجل سابح يسبح وإذا على شط النهر رجل قد جمع عنده حجارة كثيرة وإذا ذلك السابح يسبح ما يسبح ثم يأتي ذلك الذي قد جمع عنده الحجارة فيفغر له فاه فيلقمه حجرا فينطلق فيسبح ثم يرجع إليه كلما رجع إليه فغر له فاه فألقمه حجرا قلت لهما : ما هذان ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على رجل كريه المرآة أو كأكره ما أنت راء رجلا مرأى فإذا هو عنده نار يحشها ويسعى حولها . قلت لهما : ما هذا ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على روضة معتمة فيها من كل نور الربيع وإذا بين ظهري الروضة رجل طويل لا أكاد أرى رأسه طولا في السماء وإذا حول الرجل من أكثر ولدان رأيتهم قط قلت : ما هذا وما هؤلاء ؟ قالا لي : انطلق انطلق
فانطلقنا فأتينا إلى دوحة عظيمة لم أر دوحة قط أعظم منها ولا أحسن قالا لي : ارق فيها . فارتقينا فيها إلى مدينة مبنية بلبن ذهب ولبن فضة فأتينا باب المدينة فاستفتحنا ففتح لنا فدخلناها فتلقانا رجال شطر من خلقهم كأحسن ما أنت راء وشطر منهم كأقبح ما أنت راء قالا لهم : اذهبوا فقعوا في ذلك النهر وإذا هو نهر معترض يجري كأن ماءه المحض في البياض فذهبوا فوقعوا فيه ثم رجعوا إلينا قد ذهب ذلك السوء عنهم فصاروا في أحسن صورة ] قال : قالا لي : [ هذه جنة عدن وهذاك منزلك فسما بصري صعدا فإذا قصر مثل الربابة البيضاء . قالا لي : هذاك منزلك قلت لهما : بارك الله فيكما فذراني أدخله قالا : أما الآن فلا وأنت داخله قلت لهما : فإني رأيت منذ الليلة عجبا فما هذا الذي رأيت ؟ قالا لي : أما إنا سنخبرك : أما الرجل الأول الذي أتيت عليه يثلغ رأسه بالحجر فإنه الرجل يأخذ القرآن فيرفضه وينام عن الصلاة المكتوبة . وأما الرجل أتيت عليه يشرشر شدقه إلى قفاه ومنخره إلى قفاه وعينه إلى قفاه فإنه الرجل يغدو من بيته فيكذب الكذبة تبلغ الآفاق . وأما الرجال والنساء العراة الذين هم في مثل بناء التنور فإنهم الزناة والزواني . وأما الرجل الذي أتيت عليه يسبح في النهر ويلقم الحجارة فإنه آكل الربا . وأما الرجل الكريه المرآة الذي عند النار يحشها ويسعى حولها فإن مالك خازن جهنم . وأما الرجل الطويل الذي في الروضة فإنه إبراهيم . وأما الولدان الذين حوله فكل مولود مات على الفطرة ] وفي رواية البرقاني : [ ولد على الفطرة ] فقال بعض المسلمين : يا رسول الله وأولاد المشركين ؟ فقال رسول الله صلى الله عليه و سلم : [ وأولاد المشركين . وأما القوم الذين كانوا شطر منهم حسن وشطر منه قبيح فإنهم قوم خلطوا عملا صالحا وآخر سيئا تجاوز الله عنهم ] رواه البخاري
وفي رواية له : [ رأيت الليلة رجلين أتياني فأخرجاني إلى أرض مقدسة ] ثم ذكره وقال : [ فانطلقنا إلى نقب مثل التنور أعلاه ضيق وأسفله واسع يتوقد تحته نار فإذا ارتفعت ارتفعوا حتى كادوا أن يخرجوا وإذا خمدت رجعوا فيها وفيها رجال ونساء عراة ] وفيها : [ حتى أتينا على نهر من دم ] ولم يشك [ فيه رجل قائم على وسط النهر وعلى شط النهر رجل وبين يديه حجارة فأقبل الرجل الذي في النهر فإذا أراد أن يخرج رمى الرجل بحجر في فيه فرده حيث كان فجعل كلما جاء ليخرج جعل يرمي في فيه بحجر فيرجع كما كان ] وفيها : [ فصعدا بي الشجرة فأدخلاني دارا لم أر قط أحسن منها فيها رجال شيوخ وشباب ] وفيها : [ الذي رأيته يشق شدقه فكذاب يحدث بالكذبة فتحمل عنه حتى تبلغ الآفاق فيصنع به ما رأيت إلى يوم القيامة ] وفيها : [ الذي رأيته يشدخ رأسه فرجل علمه الله القرآن فنام عنه بالليل ولم يعمل فيه بالنهار فيفعل به إلى يوم القيامة والدار الأولى التي دخلت دار عامة المؤمنين . وأما هذه الدار فدار الشهداء وأنا جبريل وهذا ميكائيل فارفع رأسك فرفعت رأسي فإذا فوقي مثل السحاب قالا : ذاك منزلك . قلت : دعاني أدخل منزلي . قالا : إنه بقي لك عمر لم تستكمله فلو استكملته أتيت منزلك ] رواه البخاري
قوله [ يثلغ رأسه ] هو بالثاء المثلثة والغين المعجمة : أي يشدخه ويشقه
قوله [ يتدهده ] أي يتدحرج
و [ الكلوب ] بفتح الكاف وضم اللام المشددة وهو معروف
قوله [ فيشرشر ] : أي يقطع
قوله [ ضوضووا ] وهو بضاضين معجمتين : أي صاحوا
قوله [ فيفغر ] هو بالفاء والغين المعجمة : أي يفتح
قوله [ المرآة ] بفتح الميم : أي المنظر
قوله [ يحشها ] وهو بفتح الياء وضم الحاء المهملة والشين المعجمة : أي يوقدها
قوله [ روضة معتمة ] هو بضم الميم وإسكان العين وفتح التاء وتشديد الميم : أي وافية النبات طويلته
قوله [ دوحة ] وهي بفتح الدال وإسكان الواو والحاء المهملة وهي : الشجرة الكبيرة
قوله [ المحض ] هو بفتح الميم وإسكان الحاء المهملة والضاد وهو : اللبن
قوله [ فسما بصري ] : أي ارتفع
و [ صعدا ] بضم الصاد والعين : أي مرتفعا
و [ الربابة ] بفتح الراء والياء الموحدة مكررة وهي : السحابة

1546. Sumurah bin Jundub (May Allah be pleased with him) said: The Messenger of Allah (PBUH) very often used to ask his Companions, "Do any one of you has seen a dream?'' So dreams would be narrated to him by those whom Allah willed to relate. One day he (PBUH) said, "Last night I had a vision in which two men (angels) came to me and woke me up and said to me, `Proceed!' I set out with them and we came across a man lying down, and behold, another man was standing over his head, holding a big rock. Behold, he was throwing the rock at the man's head, smashing it. When he struck him, the stone rolled away and he went after it to get it, and no sooner had he returned to this man, his head was healed and restored to its former condition. The thrower (of the rock) then did the same as he had done before. I said to my two companions, `Subhan-Allah! Who are these?' They said: `Proceed, proceed.' So we proceeded and came to a man lying in a prone position and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck), and similarly tear his nose from front to back, and his eyes from front to back. Then he turned to the other side of the man's face and did just as he has done with the first side. He had hardly completed that (second) side when the first returned to its normal state. I said to my two companions, `Subhan-Allah! Who are these?' They said, `Proceed, proceed.' So we proceeded and came across something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread).'' I (the narrator) think the Prophet (PBUH) said, "In that oven there was much noise and voices.'' The Prophet (PBUH) added, "We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them they cried loudly. I asked, `Who are these?' They said to me, `Proceed, proceed.' And so we proceeded and came across a river.'' I (the narrator) think he said, "-- red like blood.'' The Prophet (PBUH) added, "And behold, in the river there was a man swimming, and on the bank there was a man who had collected many stones. Behold, while the other man was swimming, he went near him. The former opened his mouth and the latter (on the bank) threw a stone into his mouth whereupon he went swimming again. Then again he (the former) returned to him (the latter), and every time the former returned, he opened his mouth, and the latter threw a stone into his mouth, (and so on) the performance was repeated. I asked my two companions, `Who are these?' They replied, `Proceed, proceed.' And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance you ever saw a man having! Beside him there was a fire, and he was kindling it and running around it. I asked my two companions, `Who is this (man).' They said to me, `Proceed, proceed!' So we proceeded till we reached a garden of deep green dense vegetation, having all sorts of spring colours. In the midst of the garden there was a very tall man, and I could hardly see his head because of his great height, and around him there were children in such a large number as I have never seen! I said to my two companions, `Who is this?' They replied, `Proceed, proceed.' So we proceeded till we came to a majestic, huge garden, greater and better than any garden I have ever seen! My two companions said to me, `Ascend up' and I ascended up.'' The Prophet (PBUH) added, "So we ascended till we reached a city built of gold and silver bricks, and we went to its gate and asked (the gatekeeper) to open the gate, and it was opened; and we entered the city and found in it men with one side of their bodies as handsome as the most handsome person you have ever seen, and the other side as ugly as the ugliest person you have ever seen! My two companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city), and its water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of their bodies) had disappeared, and they came in the best shape.'' The Prophet (PBUH) further added, "My two companions said to me: `This place is the `Adn Jannah, and that is your place.' I raised up my sight, and behold, there I saw a palace like a white cloud! My two companions said to me, `That palace is your place,' I said to them, `May Allah bless you both! Let me enter it.' They replied, `As for now, you will not enter it, but you shall enter it (one day).' I said to them, `I have seen many wonders tonight. What does all that mean which I have seen?' They replied, `We will inform you: As for the first man you came upon, whose head was being smashed with the rock, he is the symbol of the one who studies the Qur'an and then neither recites it nor acts on its orders, and sleeps, neglecting the enjoined prayers. As for the man you came upon, whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells lies that are spread all over the world. And those naked men and women whom you saw in a construction resembling an oven, they are the adulterers and the adulteresses. And the man who was given a stone to swallow is the eater of Ar-Riba (usury), and the bad-looking man whom you saw near the fire, kindling it and going around it, is Malik, the gatekeeper of Hell, and the tall man you saw in the garden is (Prophet) Abraham, and the children around him are those who died upon Al-Fitrah (the Islamic Faith of Monotheism).''' The narrator added: Some Muslims asked the Prophet (PBUH) , "O Messenger of Allah! What about the children of Al-Mushrikun (i.e., polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammad (PBUH))?'' The Prophet (PBUH) replied, "And also the children of Al-Mushrikun.'' The Prophet (PBUH) added: "My two companions added, `The men you saw half handsome and half ugly were these people who had mixed an act that was good with another that was bad, but Allah forgave them'.'' Another narration of Al-Bukhari is: The Messenger of Allah (PBUH) said, "One night two men came to me and took me to a blessed land.'' (The Messenger of Allah (PBUH) told of the same incident as above) and said, "After a while of walking we came upon a pit like an oven, narrow at the top and wide at the bottom with fire raging in it. When the flames rose up (the people in it) also rose up till they were about to come out; and when the fire subsided they, too, would go down with it. In it were naked men and women.'' (The remainder of the Hadith is the same as the above Hadith except that at the end of it), the Messenger of Allah said: "We came upon a river of blood in the middle of which there was a man standing, and at the bank of the river there was a man with plenty of stones before him...'' In this narration we also find: "They made me climb the tree and they made me enter an abode so beautiful the like of which I have never seen before. There (I saw) old men and youth.'' In this narration we also find: "`The first house you entered was the abode of the believers in general, and the other house was the abode of the martyrs. I am Jibril (Gabriel), and this is Mika'il. Raise your head.' I looked up and saw something like clouds. They said to me, `That is your abode.' I said, `Shall I enter it?' They said, `You have not completed your term of life yet. When you do, you will certainly enter it.''' [Al-Bukhari] Commentary: This Hadith has the following points: 1. Manifestation through dream of punishment of various evils, i.e., forgetting the Qur'an after having memorized it, not practising the teachings of the Qur'an, violating the precepts of the Qur'an after attaining their knowledge, slackness in offering obligatory Salat, lying, immoral acts, usury, etc. Strict warnings have been issued against all these evils, and the punishment to which they are liable have been mentioned in this Hadith. May Allah save us from them. 2. This Hadith also mentions the unique status of Prophet (PBUH) and the distinguished place of martyrs. 3. We also learn from this Hadith that Allah has made Hell for punishment and Jannah for reward. Muhammad (PBUH), the Last Prophet of Allah, was made to witness many scenes which demonstrated the retribution and reward of deeds done by people in their earthly life.

261 - باب بيان ما يجوز من الكذب
Chapter 261
Falsehood that is Permissible

أعلم أن الكذب وإن كان أصله محرما فيجوز في بعض الأحوال بشروط قد أوضحتها في كتاب : الأذكار ( انظر باب النهي عن الكذب وبيان أقسامه من الأذكار ) ومختصر ذلك أن الكلام وسيلة إلى المقاصد . فكل مقصود محمود يمكن تحصيله بغير الكذب يحرم الكذب فيه وإن لم يمكن تحصيله إلا بالكذب جاز الكذب . ثم إن كان تحصيل ذلك المقصود مباحا كان الكذب مباحا وإن كان واجبا كان الكذب واجبا فإذا اختفى مسلم من ظالم يريد قتله أو أخذ ماله وأخفى ماله وسئل إنسان عنه وجب الكذب بإخفائه وكذا لو كان عنده وديعة وأراد ظالم أخذها وجب الكذب بإخفائها والأحوط في هذا كله أن يوري
ومعنى التورية : أن يقصد بعبارته مقصودا صحيحا ليس هو
كاذبا بالنسبة إليه وإن كان كاذبا في ظاهر اللفظ وبالنسبة إلى ما يفهمه المخاطب ولو ترك التورية وأطلق عبارة الكذب فليس بحرام في هذا الحال . واستدل العلماء بجواز الكذب في هذا الحال بحديث أم كلثوم رضي الله عنها أنها سمعت رسول الله صلى الله عليه و سلم يقول : [ ليس الكذاب الذي يصلح بين الناس فينمي خيرا أو يقول خيرا ] متفق عليه
زاد مسلم في رواية : قالت أم كلثوم : ولم أسمعه يرخص في شيء مما يقول الناس إلا في ثلاث . تعني الحرب والإصلاح بين الناس وحديث الرجل امرأته وحديث المرأة زوجها
The learned compiler of this book has put forth some arguments to prove that it is lawful to tell a lie under the stress of circumstances. An example of this is the case of a Muslim who hides himself or his money from a tyrant who is bent on killing him or taking his money from him. If one knows the whereabouts of this Muslim or his money and is asked about it, it is permissible to lie in this case to save a Muslim's life or his property, but it is better to give an equivocal answer, that is one which is not clear or definite in meaning, and that can be interpreted in more than one way in order to shun lying altogether. The sum and substance of discussion has been derived from the narration ascribed to Umm Kulthum (May Allah be pleased with her). She said: The Messenger of Allah (PBUH) said, "A liar is not the one who tries to bring about a reconciliation between the people and speaks good to avert dispute or to convey good.''
It may be concluded that falsehood is permissible in the following three cases:
(i) While fighting Jihad in the Cause of Allah.
(ii) To conciliate between people.
(iii) For the husband to please his wife and the wife to please her husband.

262 - باب الحث على التثبت فيما يقوله ويحكيه
Chapter 262
Ascertainment of what one Hears and Narrates

قال الله تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
Allah, the Exalted, says:
"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)

1547 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ كفى بالمرء كذبا أن يحدث بكل ما سمع ] رواه مسلم
1547. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "It is enough for a man to prove himself a liar when he goes on narrating whatever he hears.''
Commentary: We learn from this Hadith that it is not fair to accept everything one hears as true without verifying it. Nor it is right to communicate it to others because it is quite possible that what one has heard is untrue and by communicating it to others, he adds it to his own lies. It is, therefore, necessary that one should make sure that what he is communicating to others is true.

1548 - وعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من حدث عني بحديث يرى أنه كذب فهو أحد الكاذبين ] رواه مسلم
1548. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who relates from me something which he deems false is one of the liars.''
Commentary: In some of the narrations of this Hadith, the word used is "Kadhibain'' which means "two liars'' One is that person who tells a lie and attributes his statement to the Prophet (PBUH). The second is that person who conveys it to others. Thus, this Hadith has a stern warning for those `Ulama' and preachers who feel no hesitation in relating false and fabricated Ahadith.

1549 - وعن أسماء رضي الله عنها أن امرأة قالت : يا رسول الله إن لي ضرة فهل علي جناح إن تشبعت من زوجي غير الذي يعطيني ؟ فقال النبي صلى الله عليه و سلم : [ المتشبع بما لم يعط كلابس ثوبي زور ] متفق عليه
[ المتشبع ] هو الذي يظهر الشبع وليس بشبعان . ومعناه هنا : أنه يظهر أنه حصل له فضيلة وليست حاصلة
و [ لابس ثوبي زور ] : أي ذي زور وهو الذي يزور على الناس بأن يتزيا بزي أهل الزهد أو العلم أو الثروة ليغتر به الناس وليس هو بتلك الصفة وقيل غير ذلك والله أعلم
1549. Asma' (May Allah be pleased with her) reported: A woman came to the Messenger of Allah (PBUH) and said: "I have a co-wife. "Is there any harm for me if I give her the false impression of getting something from my husband which he has not in fact given me?'' The Messenger of Allah (PBUH) said, "The one who creates a false impression of receiving what one has not been given is like one who wears two garments of falsehood.''
[Al-Bukhari and Muslim].
Commentary: Some people disguise themselves as pious to create a false impression of their piety; some put up the appearance of scholars to establish their scholarship; and some take to highly expensive clothes to give the impression of being rich. Since these things are fabricated and false, they constitute great sins. One should live as one really is. Similarly, the second wife should not invent false stories to give wrong impression of herself to the other wife. Nor should make false claims of greater love and attention of the husband only to incite the jealousy of the other one while the real position is far from that. In fact, even if this is so, she should not expose the weakness of the husband so that the feelings of his other wife are not injured.

263 - باب بيان غلظ تحريم شهادة الزور
Chapter 263
Prohibition of Giving False Testimony

قال الله تعالى ( الحج 30 ) : { واجتنبوا قول الزور }
قال الله تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
وقال تعالى ( الفجر 16 ) : { إن ربك لبالمرصاد }
وقال تعالى ( الفرقان 72 ) : { والذين لا يشهدون الزور }
Allah, the Exalted, says:
"And shun lying speech (false statements).'' (22:30)
"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)
"Verily, your Rubb is Ever Watchful (over them).'' (89:14)
"And those who do not witness falsehood...'' (25:72)

1550 - وعن أبي بكرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ألا أنبئكم بأكبر الكبائر ؟ ] قلنا : بلى يا رسول الله . قال : [ الإشراك بالله وعقوق الوالدين ] وكان متكئا فجلس فقال : [ ألا وقول الزور وشهادة الزور ] فما زال يكررها حتى قلنا ليته سكت . متفق عليه
1550. Abu Bakrah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not inform you of one of the gravest of the cardinal sins?'' We said: "Yes, O Messenger of Allah!'' He (PBUH) said, "To join others as partners with Allah in worship and to be undutiful to one's parents.'' The Messenger of Allah (PBUH) sat up from his reclining position (in order to stress the importance of what he was going to say) and added, "I warn you making a false statement and giving a false testimony. I warn you against making a false statement and giving a false testimony.'' The Messenger of Allah (PBUH) kept on repeating this (warning) till we wished he should stop.
[Al-Bukhari and Muslim]
Commentary: The contents of this Hadith make the gravity of making a false statement abundantly clear. How unfortunate indeed it is that, like other major sins, the evil of giving false testimony is very common among the present-day Muslims. May Allah prevent us from it.
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3- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها - الجزء الأول ( 3 ) يتبع 1536 - 1550 -
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» الأسرة الثامنة عشرة( 1550-1295) مقدمة عامة نجح أمراء طيب

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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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