abubaker
عدد المساهمات : 18649
تاريخ التسجيل : 23/12/2010
العمر : 74
الدولـة : jordan
 |  موضوع: 13- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الرابع ( 1 ) يتبع 1766 - 1790 -  الإثنين أغسطس 01, 2016 9:41 am | |
|
https://i.servimg.com/u/f35/16/02/64/63/images11.jpg
https://i.servimg.com/u/f35/16/02/64/63/images11.jpg
كتاب الأمور المنهي عنها ... الجزء الرابع
347 - باب تحريم الجلوس على قبر
Chapter 347
Prohibition of Sitting on the Graves
1766 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لأن يجلس أحدكم على جمرة فتحرق ثيابه فتخلص إلى جلده خير له من أن يجلس على قبر ] رواه مسلم
1766. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is much better for one of you to sit on a live coal, which will burn his clothes and get to his skin than to sit on a grave.''
[Muslim].
Commentary: To sit on the grave is strictly prohibited [see Hadith No. 1758]. Ibn Hajar Al-Haithami and others, however, regard this act to be only Makruh (undesirable) and maintain that the warning contained in the Hadith is for those people who sit on them for urinating or defecating. The Hadith also elucidates the fact that graves should be respected and that glorifying the people in them by plastering them or building over them is not permissible.
348 - باب النهي عن تجصيص القبر والبناء عليه
Chapter 348
Prohibition of Plastering and Building over the Graves
1767 - عن جابر رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يجصص القبر وأن يقعد عليه وأن يبنى عليه . رواه مسلم
1767. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that the graves should be plastered (made into permanent structures), used as sitting places (for the people) or building over them.
[Muslim].
Commentary: We learn the following points from this Hadith:
1. The construction of permanent graves is sheer extravagance because they do not benefit the dead. This act is `disliked' and reaches the level of prohibition when graves are ornamented and embellished.
2. Sitting on the graves is a disliked act, as has been made clear in the previous Hadith.
3. It is such a respect for the dead which inclines people to Shirk. Construction of dome etc., over the graves have also the same effect.
349 - باب تغليظ تحريم إباق العبد من سيده
Chapter 349
Prohibition for a Slave to run away from his Master
1768 - عن جرير بن عبد الله رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أيما عبد أبق فقد برئت منه الذمة ] رواه مسلم
1768. Jarir bin Abdullah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If a slave runs away from his master, his responsibility to him is absolved.'' [Muslim]. .
1769 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أبق العبد لم تقبل له صلاة ] رواه مسلم
وفي رواية : [ فقد كفر ]
1769. Jarir bin Abdullah (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the slave runs away from his master, his Salat (prayer) will not be accepted.''
[Muslim].
Another narration is: "He is guilty of disbelief (i.e., in case he believes in the lawfulness of doing so).''
Commentary: The institution of slavery does not exist in the modern world, but if it exists anywhere or a situation arises in which it re-emerges, the principle stated in this Hadith will be applicable. The Hadith also makes it clear that if someone has expressed his commitment to serve somebody, he should not back out. It also urges us to show gratefulness to one's benefactors and to reciprocate the good, one receives.
350 - باب تحريم الشفاعة في الحدود
Chapter 350
Undesirability of Intercession in Hudud
قال الله تعالى ( النور 2 ) : { الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة ولا تأخذكم بهما رأفة في دين الله إن كنتم تؤمنون بالله واليوم الآخر }
Allah, the Exalted, says:
"The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day.'' (24:2)
1770 - وعن عائشة رضي الله عنها أن قريشا أهمهم شأن المرأة المخزومية التي سرقت فقالوا : من يكلم فيها رسول الله صلى الله عليه و سلم ؟ فقالوا : ومن يجترئ عليه إلا أسامة بن زيد حب رسول الله صلى الله عليه و سلم فكلمه أسامة فقال رسول الله صلى الله عليه و سلم : [ أتشفع في حد من حدود الله تعالى ] ثم قام فاختطب ثم قال : [ إنما أهلك الذين من قبلكم أنهم كانوا إذا سرق فيهم الشريف تركوه وإذا سرق فيهم الضعيف أقاموا عليه الحد وأيم الله لو أن فاطمة بنت محمد سرقت لقطعت يدها ] متفق عليه
وفي رواية : [ فتلون وجه رسول الله صلى الله عليه و سلم فقال : أتشفع في حد من حدود الله ] فقال أسامة : استغفر لي يا رسول الله قال : ثم أمر بتلك المرأة فقطعت يدها
1770. `Aishah (May Allah be pleased with her) reported: The Quraish were anxious about a woman from Banu Makhzum who had committed theft and asked : "Who will speak to the Messenger of Allah (PBUH) about her?'' Then they said: "No one will be bold enough to do so except Usamah bin Zaid, the (Companion who was) dearly loved by the Messenger of Allah (PBUH).'' So Usamah (May Allah be pleased with him) spoke to him and the Messenger of Allah (PBUH) (angrily) said, "Are you interceding regarding one of the punishments prescribed by Allah?'' He then got up and delivered an address in which he said, "Indeed what destroyed the people before you was just that when a person of high rank among them committed a theft, they spared him; but if the same crime was done by a poor person they inflicted the prescribed punishment on him. I swear by Allah that if Fatimah daughter of Muhammad should steal, I would have her hand cut off.''
[Al-Bukhari and Muslim].
In another narration `Aishah (May Allah be pleased with her) said: (Upon hearing the intercession of Usamah), the face of the Messenger of Allah (PBUH) changed color (because of anger) and he said, "Do you dare to intercede in matters prescribed by Allah?'' Usamah pleaded: "O Messenger of Allah! Pray for my forgiveness.'' `Aishah (May Allah be pleased with her) added: Thereafter the Messenger of Allah (PBUH) gave orders to have that woman's hand cut off.
Commentary:
1. Hadd is the punishment fixed by Shari`ah and which no one has the authority to increase or decrease. For instance, theft is punishable by the cutting of the hand; the punishment of adultery is a hundred stripes or Rajm (stoning to death); the punishment of drinking of intoxicants is forty stripes etc.
2. Nobody has the right to intercede or make any recommendation in this matter.
3. There is no distinction of male or female in the matter of these punishments (Hudud). Whoever commits a crime which is punishable by Hadd, whether that person is male or female, will be liable for punishment prescribed under Hadd - the punishment, the limits of which have been defined in the Qur'an and Hadith.
4. No one is exempted from Hadd, no matter how great he is, because there is no distinction of great or small in the matter of Hadd.
5. We must learn a lesson from the history of past nations so that we can save ourselves from such misdeeds which caused their ruin.
6. This Hadith brings into prominence the distinction and eminence of Usamah and his position in the eyes of the Prophet (PBUH).
351 - باب النهي عن التغوط في طريق الناس وظلهم وموارد الماء ونحوها
Chapter 351
Prohibition of Relieving Nature on the Paths
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, they bear (on themselves) the crime of slander and plain sin.'' (33:58)
1771 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ اتقوا اللاعنين ] قالوا : وما اللاعنان ؟ قال : [ الذي يتخلى في طريق الناس أو في ظلهم ] رواه مسلم
1771. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Avoid two habits which provoke cursing.'' The Companions said: "What are those things which provoke cursing?'' He said, "Relieving on the thoroughfares or under the shades where people take shelter and rest.''
[Muslim].
Commentary: We learn from this Hadith that a Muslim must avoid all such things which cause inconvenience to other Muslims. If one uses the places mentioned in this Hadith as toilet, this would not only cause inconvenience to the public but may also cause an epidemic. It is also necessary to avoid such things for the sake of cleanliness. Some religious scholars are of the opinion that this act is deemed to be a major sin, as it brings people's curses upon the one who practices it.
352 - باب النهي عن البول ونحوه في الماء الراكد
Chapter 352
Prohibition of Urinating into Stagnant Water
1772 - عن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى أن يبال في الماء الراكد . رواه مسلم
1772. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade urinating into stagnant water.
[Muslim].
Commentary: "Stagnant water'' means water which is not flowing, like the water in a pond or a tank. When urination is prohibited at such places, defecating would be more sternly prohibited. One must also avoid throwing filth in it.
How vast and comprehensive the injunctions of Islam are, and how thoroughly Islam has grasped the problems of people, is something unique in the realm of religion. No other world religion can match it in this respect. It is very unfortunate indeed that in spite of having such perfect and complete religion, the Muslims are far away from practising its noble teachings. May Allah enable us to become true followers of Islam.
353 - باب كراهة تفضيل الوالد بعض أولاده على بعض في الهبة
Chapter 353
Prohibition of giving preference to Children over one another in giving Gifts, etc.
1773 - عن النعمان بن بشير رضي الله عنهما أن أباه أتى به رسول الله صلى الله عليه و سلم فقال : إني نحلت ابني هذا غلاما كان لي . فقال رسول الله صلى الله عليه و سلم : [ أكل ولدك نحلته مثل هذا ؟ ] فقال لا . فقال رسول الله صلى الله عليه و سلم : [ فارجعه ]
وفي رواية : فقال رسول الله صلى الله عليه و سلم : [ أفعلت هذا بولدك كلهم ؟ ] قال لا . قال : [ اتقوا الله واعدلوا في أولادكم ] فرجع أبي فرد تلك الصدقة
وفي رواية : فقال رسول الله صلى الله عليه و سلم : [ يا بشير ألك ولد سوى هذا ؟ ] قال نعم قال : [ أكلهم وهبت له مثل هذا ؟ ] قال لا قال : [ فلا تشهدني إذا فإني لا أشهد على جور ]
وفي رواية : [ لا تشهدني على جور ]
وفي رواية : [ أشهد على هذا غيري ] ثم قال : [ أيسرك أن يكونوا إليك في البر سواء ؟ ] قال بلى قال : [ فلا إذا ] متفق عليه
1773. An-Nu`man bin Bashir (May Allah be pleased with them) said: My father took me to the Messenger of Allah (PBUH) and said to him: "I have gifted one of my slaves to this son of mine.'' The Messenger of Allah (PBUH) said, "Have you given such gift to every son of yours?'' He replied, "No.'' Thereupon he said, "Take this gift back.''
Another narration is: The Messenger of Allah (PBUH) said, "Be mindful of your obligation to Allah and do justice in respect of your children.'' My father came back and revoked his gift.
Another narration is: The Messenger of Allah (PBUH) asked, "Have you other children besides this one?'' He said, "Yes.'' The Messenger of Allah (PBUH) asked, "Have you awarded a gift like this to all of them.'' He said, "No.'' The Messenger of Allah (PBUH) said, "I am not going to bear witness to this act of injustice.''
Another narration is: The Messenger of Allah (PBUH) asked, "Do you not except goodness from all of them as you except from him?'' He said, "Yes, of course.'' The Messenger of Allah (PBUH) said, "Then don't do this (i.e., do not give a gift to one son only).''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith the following important points:
1. In every matter, one should consult scholars and experts of Shari`ah. This was the practice of the Companions (May Allah be pleased with them).
2. Parents should deal with all their children with equity and justice. Preferential treatment with any child affects them adversely. Obviously injustice creates tension for parents as well as children and eventually family ties are broken.
3. This Hadith is also advanced by those `Ulama' in support of their contention that if a person wants to distribute his property among his children during his lifetime, he should not make any discrimination among his male and female children and should give an equal share to all of them.
354 - باب تحريم إحداد المرأة على ميت فوق ثلاثة أيام إلا على زوجها أربعة أشهر وعشرة أيام
Chapter 354
Prohibition of Mourning beyond Three Days (For Women)
1774 - عن زينب بنت أبي سلمة رضي الله عنها قالت : دخلت على أم حبيبة زوج النبي صلى الله عليه و سلم حين توفي أبوها أبو سفيان بن حرب رضي الله عنه فدعت بطيب فيه صفرة خلوق أو غيره فدهنت منه جارية ثم مست بعارضيها ثم قالت : والله ما لي بالطيب من حاجة غير أني سمعت رسول الله صلى الله عليه و سلم يقول على المنبر : [ لا يحل لامرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلاث ليال إلا على زوج أربعة أشهر وعشرا ] قالت زينب : ثم دخلت على زينب بنت جحش رضي الله عنها حين توفي أخوها فدعت بطيب فمست منه ثم قالت : أما والله ما لي بالطيب من حاجة غير أني سمعت رسول الله صلى الله عليه و سلم يقول على المنبر : [ لا يحل لامرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلاث إلا على زوج أربعة أشهر وعشرا ] متفق عليه
1774. Zainab bint Abu Salamah (May Allah be pleased with them) said: I went to Umm Habibah (May Allah be pleased with her) the wife of the Prophet (PBUH), when her father Abu Sufyan bin Harb (May Allah be pleased with him) died. Umm Habibah (May Allah be pleased with her) sent for a yellow coloured perfume or something else like it, and she applied it to a slave-girl and then rubbed it on her own cheeks and said: "By Allah, I have no need for perfume, I heard the Messenger of Allah (PBUH) saying from the pulpit, `It is not permissible for a woman who believes in Allah and the Last Day to mourn for the dead beyond three days, except for the death of her husband; in which case the period of mourning is of four months and ten days.''' Zainab said: I then visited Zainab, daughter of Jahsh (May Allah be pleased with her) when her brother died; she sent for perfume and applied it and then said: "Beware! By Allah, I don't feel any need of perfume but I heard the Messenger of Allah (PBUH) saying from the pulpit, `It is not permissible for a woman who believes in Allah and the Last Day to mourn the dead beyond three days except in case of her husband (for whom the period is) four months and ten days.'''
[Al-Bukhari and Muslim]
Commentary: The period of mourning the husband's death is four months and ten days while ordinarily it is three days only (for others). The reasons behind mourning the dead husband is: Firstly, the purification of womb. Secondly, it is a mark of respect for the relation and love between husband and wife. The scent which was used in the two incidents reported in this Hadith occurred after the stipulated period of mourning in ordinary cases - that is three days. After the expiry of the mourning period, the woman is allowed to resume her routine. The Hadith mentions the man's right over his wife after his death; it also shows the importance of conjugal ties in Islam.
355 - باب تحريم بيع الحاضر للبادي وتلقي الركبان والبيع على بيع أخيه والخطبة على خطبته إلا أن يأذن أو يرد
Chapter 355
Prohibition of Malpractices in Commerce
1775 - عن أنس رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يبيع حاضر لباد وإن كان أخاه لأبيه وأمه . متفق عليه
1775. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that a person in the city should make a deal on behalf of a villager on commission even if he is his real brother.''
[Al-Bukhari and Muslim]
Commentary: "Al-Hadir'' means one who lives in the city, while "Al-Badi'' means a villager or a desert dweller. "He should not make a deal'' here signifies that the urbanite should not go to the villager and propose to him leave his goods with him for sale and he would send him the sale proceeds of the goods piecemeal as they sell. In the opinion of some `Ulama' this is prohibited if the merchandise is valuable and the villager is not aware of its real worth and the urbanite wants to exploit his ignorance. But, on the contrary, if the proposal is for the welfare of the villager and the urbanite merely wants the owner to receive its due price then the offer is admissible. The first proposition is prohibited because that will cause a loss to the villager; the second is permissible as it is a well-meaning offer.
"A person in the city should not make a deal on behalf of a villager'' has been interpreted by `Abdullah bin `Abbas (May Allah be pleased with them) to mean that he should not work as a broker for a villager because in that case he will be interested to sell it on a higher price in order to have a better commission in the deal, which will unnecessarily raise its cost.
On one side, the purchase of goods coming from outside has been prohibited before its arrival on the market so that nobody can exploit the ignorance of the outsiders, and on the other side, villagers are enjoined to sell their goods themselves so that the commission of the broker does not increase the price of the goods. If an urbanite sells the merchandise of any villager on a fair price without charging any commission then this is permissible, as is confirmed by Ahadith. If the people living in cities charge each other commission on the purchase or sale of their goods this is permissible.
1776 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تتلقوا
السلع حتى يهبط بها إلى الأسواق ] متفق عليه
1776. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Do not meet the merchandise till they arrive in the market.''
[Al-Bukhari and Muslim].
Commentary: "Do not meet the merchandise'' signifies "Do not meet trade caravans in transit.'' The purpose being that those who bring food grains from villages, should not suffer any loss because of their ignorance of the market conditions. But if someone does it with a good intention then this is permissible.
1777 - وعن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تتلقوا الركبان ولا يبع حاضر لباد ] فقال له طاووس : ما لا يبع حاضر لباد ؟ قال : لا يكون له سمسارا . متفق عليه
1777. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "The caravans carrying merchandise should not be met on the way to purchase from them; a man in the city should not sell for a man of the desert.''
Tawus asked him (Ibn `Abbas): "What do these words really imply?'' He said: "He should not work as an agent on his behalf.''
[Al-Bukhari and Muslim].
Commentary: This Hadith makes it clear that no one should work as a broker to exploit the ignorance of villagers who bring their merchandise in the market. But if one does it with a good intention then this is permissible. Nowadays different forms of brokerage are in vogue in our markets out of which some are permissible and some are prohibited.
1778 - وعن أبي هريرة رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يبيع حاضر لباد ولا تناجشوا ولا يبع الرجل على بيع أخيه ولا يخطب على خطبة أخيه ولا تسأل المرأة طلاق أختها لتكفأ ما في إنائها ]
وفي رواية قال : نهى رسول الله صلى الله عليه و سلم عن التلقي وأن يبتاع المهاجر للأعرابي وأن تشترط المرأة طلاق أختها وأن يستام الرجل على سوم أخيه ونهى عن النجش والتصرية . متفق عليه
1778. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that a man in the city should be the commission agent of a man from the desert and prohibited the practice of Najsh (i.e., offering a high price for something in order to allure another customer who is interested in the thing); and that a man should make an offer while the offer of his brother is pending; or that he should make a proposal of marriage while that of his brother is pending; or that a woman should try that a sister of hers might be divorced so that she might take her place.
Another narration is: The Messenger of Allah (PBUH) forbade the people from meeting the caravan on the way for entering into business transaction with them; and the selling of the goods by a dweller of the city on behalf of a man of the desert; and the seeking by a woman the divorce of her sister (from her husband); and the practice of Najsh and leaving the animals unmilked (for sometime for the purpose of accumulation of milk to deceive the buyer).
[Al-Bukhari and Muslim].
Commentary: "Litakfa ma fi ina'iha'' means that "Whatever is in her vessel is overturned.'' This is a figurative expression meaning "She would marry her (Muslim sister's) husband when he divorces her present wife.''
"Leaving the animals unmilked'' means that a saleable cattle is not milked for two or three times to create an impression that the cattle is rich in milk, which is not the true case. This is also prohibited. Other points mentioned in this Hadith have been discussed earlier.
1779 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ لا يبع بعضكم على بعض ولا يخطب على خطبة أخيه إلا أن يأذن له ] متفق عليه . وهذا لفظ مسلم
1779. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "A person should not enter into a transaction when his (Muslim) brother has already negotiated, nor should he make a proposal of marriage when that of his brother is pending, except with the permission of the latter.''
[Al-Bukhari and Muslim]
Commentary: We learn from this Hadith that if a man knows that such and such person has asked some woman for marriage and she has accepted the proposal then he should not make an offer of marriage to her. But if the matter has ended and the first proposal permits him to try his luck then he can make a proposal to her for marriage. On the same analogy, it is prohibited for a woman to send a proposal of marriage to a man with whom some woman is already negotiating or has already negotiated.
1780 - وعن عقبة بن عامر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ المؤمن أخو المؤمن فلا يحل لمؤمن أن يبتاع على بيع أخيه ولا يخطب على خطبة أخيه حتى يذر ] رواه مسلم
1780. `Uqbah bin `Amir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A Mu'min is the brother of another Mu'min; and thus it is not permissible for a Mu'min to make an offer while the offer of his brother is pending, nor should he make a proposal of marriage while that of his brother is pending till he withdraws his proposal.''
[Muslim].
Commentary: All the acts prohibited in the Ahadith cited above are such that they can cause or increase ill-will and enmity among people. For this reason, all these things have been forbidden by Islam to obviate all possibilities of dissension and discord and bring about mutual affection, fraternity and accord.
356 - باب النهي عن إضاعة المال في غير وجوهه التي أذن الشرع فيه
Chapter 356
Prohibition of Squandering Wealth
1781 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله يرضى لكم ثلاثا ويكره لكم ثلاثا فيرضى لكم أن تعبدوه ولا تشركوا به شيئا وأن تعتصموا بحبل الله جميعا ولا تفرقوا ويكره لكم قيل وقال وكثرة السؤال وإضاعة المال ] رواه مسلم . وتقدم شرحه ( انظر الحديث رقم 340 )
1781. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, Allah likes three things for you and disapproves three things for you. He likes that you should worship Him Alone, not to associate anything with Him (in worship) and to hold fast to the Rope of Allah and not to be divided among yourselves; and He disapproves for you irrelevant talk, persistent questioning and the squandering of the wealth.''
[Muslim].
Commentary: This Hadith has already been mentioned [Hadith No. 342]. Although the initial portion is missing there and three things which have been disliked are mentioned in its text. Beside stressing Tauhid, holding fast to the Rope of Allah and unity (which are greatly liked by Allah), this Hadith forbids unnecessary debate, hair-splitting and extravagance as all the three are disliked by Allah.
Wealth has a great importance in man's life since it is the very source of sustenance and basis of his livelihood, its wastage is akin to cutting the branch of the tree on which one is sitting.
1782 - وعن وراد كاتب المغيرة قال : أملى علي المغيرة بن شعبة في كتاب إلى معاوية رضي الله عنه أن النبي صلى الله عليه و سلم كان يقول في دبر كل صلاة مكتوبة : [ لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير اللهم لا مانع لما أعطيت ولا معطي لما منعت ولا ينفع ذا الجد منك الجد ] وكتب إليه أنه كان ينهى عن قيل وقال وإضاعة المال وكثرة السؤال وكان ينهى عن عقوق الأمهات ووأد البنات ومنع وهات . متفق عليه . وسبق شرحه ( انظر الحديث رقم 340 )
1782. Warrad, the scribe of Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: Al-Mughirah bin Shu`bah dictated a letter to me addressed to Mu`awiyah (May Allah be pleased with him) that the Prophet (PBUH) used to supplicate at the end of each obligatory Salat (prescribed prayer): "La ilaha illallahu, wahadahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir. Allahumma la mani`a lima a`taita, wa la mu`tiya lima mana`ta, wa la yanfa`u dhal-jaddi mink-al-jaddu. (There is no true god except Allah, the One, Who has no partner. His is the sovereignty and His is the praise, and He is Able to do everything. O Allah! Nobody can withhold what You give; and nobody can give what You withhold; and the high status of a person is of no avail against Your Will).'' He also wrote to him that the Prophet (PBUH) used to forbid irrelevant talk, wasteful expenditure, persistent questioning, disobedience of parents (especially mothers), infanticide of daughters by burying them alive, depriving others of their rights and acquisition of property wrongfully.
[Al-Bukhari and Muslim].
Commentary: The matters mentioned in this Hadith have been discussed in detail before. What this Hadith specially brings out is that the custom or writing or dictating Ahadith existed even during the age of the Companions. In this respect that was the first period of the compilation of Ahadith. Thus, it is wrong to say that there did not exist any system of recording Hadith in the days of the Companions.
357 - باب النهي عن الإشارة إلى مسلم بسلاح ونحوه سواء كان جادا أو مازحا والنهي عن تعاطي السيف مسلولا
Chapter 357
Prohibition of Pointing with a Weapon at another Brother in Faith
1783 - عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ لا يشر أحدكم إلى أخيه بالسلاح فإنه لا يدري لعل الشيطان ينزع في يده فيقع في حفرة من النار ] متفق عليه
وفي رواية لمسلم : قال قال أبو القاسم صلى الله عليه و سلم : [ من أشار إلى أخيه بحديدة فإن الملائكة تلعنه حتى ينزع وإن كان أخاه لأبيه وأمه ]
قوله صلى الله عليه و سلم : [ ينزع ] ضبط بالعين المهملة مع كسر الزاي وبالغين المعجمة مع فتحها ومعناها متقارب . ومعناه بالمهملة : يرمي وبالمعجمة أيضا : يرمي ويفسد . وأصل النزع الطعن والفساد
1783. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of you should point at his brother with a weapon because he does not know that Satan may make it lose from his hand and, as a result, he may fall into a pit of Hell-fire (by accidentally killing him).''
[Al-Bukhari and Muslim].
The narration in Muslim is: Abul-Qasim (i.e., the Messenger of Allah) (PBUH) said, "He who points at his (Muslim) brother with a weapon is cursed by the angels even if the other person should be his real brother.''
Commentary: "Silah'' is that weapon which is used in war for attack and defense, i.e., sword, gun, pistol, lance, etc. To point any such weapon towards a Muslim or Dhimmi, even to frighten him, is forbidden. It is very unfortunate that, contrary to the teachings of Islam, display and use of weapons are very common nowadays so much so that the fashion of air fire festivities is gaining increasing popularity in Muslim society. This fashion is totally against the teachings of Islam and its dangerous consequences are witnessed everyday. May Allah grant us guidance to follow the Right Path.
1784 - وعن جابر رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يتعاطى السيف مسلولا . رواه أبو داود والترمذي وقال حديث حسن
1784. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited from presenting a drawn sword to another.''
[Abu Dawud and At-Tirmidhi].
Commentary: If a naked sword drops from one's hand, it can injure one's hand, foot or any part of the body. Similar is the case of a sharp knife or any other similar weapon and tool. One should never give it to anyone from its blade side. When we study such things, we are really wonderstruck to see the care which Islam has taken to respect humanity.
358 - باب كراهة الخروج من المسجد بعد الأذان إلا لعذر حتى يصلي المكتوبة
Chapter 358
Undesirability of Leaving the Mosque without offering Salat (Prayer) after the Adhan has been Proclaimed
1785 - عن أبي الشعثاء قال : كنا قعودا مع أبي هريرة رضي الله عنه في المسجد فأذن المؤذن فقام رجل من المسجد يمشي فأتبعه أبو هريرة بصره حتى خرج من المسجد فقال أبو هريرة : أما هذا فقد عصى أبا القاسم صلى الله عليه و سلم . رواه مسلم
1785. Abu Sha`tha' said: We were sitting with Abu Hurairah (May Allah be pleased with him) in the mosque when the Mu'adhdhin proclaimed the Adhan. A man stood up in the mosque and started walking out. Abu Hurairah (May Allah be pleased with him) stared at him till he went out of the mosque. Upon this Abu Hurairah (May Allah be pleased with him) said: Indeed, this man has disobeyed Abul-Qasim (PBUH).
[Muslim].
Commentary: We learn from this Hadith that after hearing Adhan, one should not leave the mosque without offering the obligatory Salat connected with it, unless one has a very genuine reason for doing so.
359 - باب كراهة رد الريحان لغير عذر
Chapter 359
Undesirability of Rejecting the Gift of Perfume
1786 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من عرض عليه ريحان فلا يرده فإنه خفيف المحمل طيب الريح ] رواه مسلم
1786. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who is presented with a flower of sweet basil should not reject it, because it is light in weight and pleasant in odour.''
[Muslim].
1787 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم كان لا يرد الطيب . رواه البخاري
1787. Anas bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) never refused a gift of perfume.
[Al-Bukhari].
Commentary: We learn the following points from this Hadith:
1. A gift of perfume or something similar to it should be accepted.
2. The fondness of the Prophet (PBUH) for perfume. The fact that he never refused this gift is enough to illustrate his penchant for it.
3. The desirability of the use of perfume.
360 - باب كراهة المدح في الوجه لمن خيف عليه مفسدة من إعجاب ونحوه وجوازه لمن أمن ذلك في حقه
Chapter 360
Undesirability of Praising a Person in his Presence
1788 - عن أبي موسى الأشعري رضي الله عنه قال : سمع النبي صلى الله عليه و سلم رجلا يثني على رجل ويطريه في المدحة فقال : [ أهلكتم أو قطعتم ظهر الرجل ] متفق عليه
[ الإطراء ] : البالغة في المدح
1788. Abu Musa Al-Ash`ari (May Allah be pleased with him) said: The Prophet (PBUH) heard a person lauding another person or praising him too much. Thereupon he said, "You killed the man,'' or he said, "You ruined the man.''
[Al-Bukhari and Muslim].
1789 - وعن أبي بكرة رضي الله عنه أن رجلا ذكر عند النبي صلى الله عليه و سلم فأثنى عليه رجل خيرا فقال النبي صلى الله عليه و سلم : [ ويحك قطعت عنق صاحبك ( يقوله مرارا ) إن كان أحدكم مادحا لا محالة فليقل : أحسب كذا وكذا إن كان يرى أنه كذلك وحسيبه الله ولا يزكى على الله أحد ] متفق عليه
1789. Abu Bakrah (May Allah be pleased with him) reported: Mention of a man was made to the Prophet (PBUH) and someone praised him whereupon he (PBUH) said, "Woe be to you! You have broken the neck of your friend!'' He repeated this several times and added, "If one of you has to praise his friend at all, he should say: `I reckon him to be such and such and Allah knows him well', if you think him to be so-and-so, you will be accountable to Allah because no one can testify the purity of others against Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith prohibits us from praising anyone in his face. If at all one has to praise someone, he should say that "In my opinion he is such and such,'' provided he really thinks as he says. The reason for this is that it is Allah Alone Who knows him thoroughly and none can claim to be innocent before Him.
1790 - وعن همام بن الحارث عن المقداد رضي الله عنه أن رجلا جعل يمدح عثمان رضي
الله عنه فعمد المقداد فجثا على ركبتيه فجعل يحثو في وجهه الحصباء فقال له عثمان : ما شأنك ؟ فقال : إن رسول الله صلى الله عليه و سلم قال : [ إذا رأيتم المداحين فاحثوا في وجوههم التراب ] رواه مسلم
فهذه الأحاديث في النهي وجاء في الإباحة أحاديث كثيرة صحيحة . قال العلماء : وطريق الجمع بين الأحاديث أن يقال : إن كان الممدوح عنده كمال إيمان ويقين ورياضة نفس ومعرفة تامة بحيث لا يفتتن ولا يغتر بذلك ولا تلعب به نفسه فليس بحرام ولا مكروه وإن خيف عليه شيء من هذه الأمور كره مدحه في وجهه كراهة شديدة وعلى هذا التفصيل تنزل الأحاديث المختلفة في ذلك
ومما جاء في الإباحة قوله صلى الله عليه و سلم لأبي بكر رضي الله عنه ( انظر الحديث رقم 1213 ) : [ أرجو أن تكون منهم ] : أي من الذين يدعون من جميع أبواب الجنة لدخولها
وفي الحديث الآخر ( انظر الحديث رقم 788 ) : [ لست منهم ] : أي لست من الذين يسبلون أزرهم خيلاء
وقال صلى الله عليه و سلم لعمر رضي الله عنه : [ ما رآك الشيطان سالكا فجا إلا سلك فجا غير فجك ]
والأحاديث في الإباحة كثيرة . وقد ذكرت جملة من أطرافها في كتاب الأذكار ( انظر باب المدح من الأذكار )
1790. Hammam bin Al- Harith (May Allah be pleased with him) reported: A person began to praise `Uthman (May Allah be pleased with him), and Al-Miqdad (May Allah be pleased with him) sat upon his knees and began to throw pebbles upon the flatterer's face. `Uthman (May Allah be pleased with him) said: "What is the matter with you?'' He said: "Verily, the Messenger of Allah (PBUH) said, `When you see those who shower undue praises upon others throw dust upon their faces.'''
[Muslim].
Commentary: The purpose of this Hadith seems to be that one should neither pay serious attention to one who praises nor reward him for it. If one can throw grit in his face, that should also be done. One should at least avoid such persons who are in the habit of praising people unnecessarily.
Imam An-Nawawi has stated that these Ahadith are in prohibition of praise while there are many in favour of it. `Ulama' are of the opinion that the two points of view can be reconciled. If the one who is praised has perfect Faith and confidence and is endowed with the gift of knowledge by Allah and has control over his self and thereby he is not likely to go astray by praise, then praising him is neither unlawful nor disgusting. But if he is vulnerable to praise then praising him in his presence is abhorred. Ahadith in prohibition of praise support this point of view. While one of the Ahadith, which are in favour of praise, relates to the occasion when the Prophet (May Allah be pleased with him) said to Abu Bakr As-Siddiq (May Allah be pleased with him): "I hope that you will also be among them,'' that is "You will be one of hose who will be called from every gate of Jannah.'' (See, Sahih Al-Bukhari, Kitab Fada'il As-Sahabah). Another Hadith on the issue relates to the event when the Prophet (PBUH) said to Abu Bakr (May Allah be pleased with him): "You are not one of them.'' What it signified was that "You are not one of those who keep their trousers below their ankles out of sheer pride.'' (See, Sahih Al-Bukhari, Manaqib Abu Bakr). He said to `Umar (May Allah be pleased with him): "When Satan sees you going on some way, he leaves it and proceeds to some other direction.'' (Al-Bukhari, Manaqib `Umar)
رياض الصالحين | |
|
