abubaker
عدد المساهمات : 18649
تاريخ التسجيل : 23/12/2010
العمر : 74
الدولـة : jordan
 |  موضوع: 10- لأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثاني ( 2 ) يتبع 1680 - 1705 -  الإثنين أغسطس 01, 2016 11:48 am | |
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1680 - وعن ابن عباس رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ كل مصور في النار يجعل له بكل صورة صورها نفس فيعذبه في جهنم ] قال ابن عباس : فإن كنت لا بد فاعلا فاصنع الشجر وما لا روح فيه . متفق عليه
1680. Ibn `Abbas (May Allah be pleased with them)said: I heard the Messenger of Allah (PBUH) saying, "Every painter will go to Hell, and for every portrait he has made, there will be appointed one who will chastise him in the Hell.'' Ibn `Abbas said: If you have to do it, draw pictures of trees and other inanimate things.
[Al-Bukhari and Muslim].
Commentary: A painter will be punished for his paintings according to the number of his products. The greater the number of paintings he has produced, the more would be the punishment. Thus, there is a great warning for those who make films and photographs on marriages and functions because they make photographs of hundreds or thousands of persons at a time. If, in spite of knowing that this act is unlawful in Shari`ah, they do it on account of slackness on their part, they shall have to suffer heavy punishment for it in Hell. If they think that it is permissible in Islam, while it is forbidden, they would be regarded infidels and abide in Hell. It is absolutely wrong to think that this prohibition applies only to the painters or sculptors and that photographs taken by a camera is not a picture but a mere reflection and, therefore, one is exempted from their prohibition. Whether a picture is made by hand or camera or video, it is a picture and its maker is warned with Hell. May Allah save us from it. However, pictures of natural scenery which are lifeless are permissible.
1681 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من صور صورة في الدنيا كلف أن ينفخ فيها الروح يوم القيامة وليس بنافخ] متفق عليه
1681. Ibn `Abbas (May Allah be pleased with them)said: I heard the Messenger of Allah (PBUH) saying, "Whosoever makes a picture, will be punished on the Day of Resurrection, and will be asked to infuse soul therein, which he will not be able to do.''
[Al-Bukhari and Muslim].
Commentary: One who makes a picture by any means, will be ordered to put life into it. This order will be in the nature of reproach and reproof because none can do it. Obviously one will not be able to do it and will thus be awarded stern punishment.
1682 - وعن ابن مسعود رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول :
[ إن أشد الناس عذابا يوم القيامة المصورون ] متفق عليه
1682. Ibn Mas`ud (May Allah be pleased with him)said: I heard the Messenger of Allah (PBUH) saying, "Those who will receive the most severe punishment from Allah on the Day of Resurrection will be painters(of living objects).''
[Al-Bukhari and Muslim].
1683 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ قال الله تعالى : ومن أظلم ممن ذهب يخلق كخلقي فليخلقوا ذرة أو ليخلقوا حبة أو ليخلقوا شعيرة ] متفق عليه
1683. Abu Hurairah (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "The Almighty Allah said: `Who is more an oppressor than him who goes to create like My creation? Let him make an ant or a grain of corn or a grain of barley.'''
[Al-Bukhari and Muslim].
Commentary: This Hadith has a stern warning for photographers and video-makers who try to imitate the Creative Attribute of Allah.
1684 - وعن أبي طلحة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا تدخل الملائكة بيتا فيه كلب ولا صورة ] متفق عليه
1684. Abu Talhah (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "The angels do not enter a house in which there is a dog or a portrait.''
[Al-Bukhari and Muslim].
Commentary: Angels here means angels of mercy whose visit is a blessing for homes, because the angels who supervise us and record our deeds are with us all the time.
1685 - وعن ابن عمر رضي الله عنهما قال : وعد رسول الله صلى الله عليه و سلم جبريل أن يأتيه فراث عليه حتى اشتد على رسول الله صلى الله عليه و سلم فخرج فلقيه جبريل فشكا إليه فقال : إنا لا ندخل بيتا فيه كلب ولا صورة . رواه البخاري
[ راث ] : أبطأ وهو بالثاء المثلثة
1685. Ibn `Umar (May Allah be pleased with them)said: Jibril (Gabriel) promised to visit the Messenger of Allah (PBUH) but delayed and this grieved him very much. When he came out of his house, Jibril met him. The Messenger of Allah (PBUH) asked him about the reason of delay, and he replied: "We do not enter a house in which there is a dog or a portrait.''
[Al-Bukhari].
1686 - وعن عائشة رضي الله عنها قالت : واعد رسول الله صلى الله عليه و سلم جبريل عليه السلام في ساعة أن يأتيه فجاءت تلك الساعة ولم يأته قالت : وكان بيده عصا فطرحها من يده وهو يقول : [ ما يخلف الله وعده ولا رسله ]ثم التفت فإذا جرو كلب تحت سريره فقال : [ متى دخل هذا الكلب ؟ ] فقلت : والله ما دريت به فأمر به فأخرج فجاءه جبريل عليه السلام فقال له رسول الله صلى الله عليه و سلم : [ وعدتني فجلست لك ولم تأتني ] فقال : منعني الكلب الذي كان في بيتك إنا لا ندخل بيتا فيه كلب ولا صورة ] رواه مسلم
1686. `Aishah (May Allah be pleased with her) said: Jibril (Gabriel)(PBUH) made a promise with the Messenger of Allah (PBUH) to come at a definite hour; that hour came but he did not visit him. There was a staff in the hand of the Messenger of Allah (PBUH). He threw it from his hand and said, "Never does Allah back out of His Promise, nor do His messengers.'' Then he noticed a puppy under his bed and said, "O `Aishah, when did this dog enter?'' She said: "By Allah, I don't know.'' He then commanded that it should be turned out. No sooner than had they expelled it, Jibril came and the Messenger of Allah(PBUH) said to him, "You promised to visit me. I waited for you but you did not come.'' Whereupon he said: "The dog kept me from coming. We do not enter a house in which there is a dog or a picture.''
[Muslim].
Commentary: This Hadith has an elaboration of the preceding Hadith and tells us that a puppy had entered the house of the Prophet (PBUH) and he did not know about it. The presence of the puppy in the house obstructed the visit of Jibril (Gabriel). It is a pity that now many Muslims keep dogs in their houses in imitation of the Europeans and also display in their showcases photographs of animals, or their own family members, or pictures of their deceased parents, or their mentor, or some saint for the sake of blessing, little knowing that such pictures deprive one of the Blessings of Allah rather than bestowing it upon them.
1687 - وعن أبي الهياج حيان بن حصين قال قال لي علي رضي الله عنه : ألا أبعثك على ما بعثني عليه رسول الله صلى الله عليه و سلم : أن لا تدع صورة إلا طمستها ولا قبرا مشرفا إلا سويته . رواه مسلم
1687. Abul-Haiyaj Haiyan bin Husain said: `Ali bin Abu Talib (May Allah be pleased with him) said to me: "Shall I not send you to do a task that the Messenger of Allah (PBUH) had assigned to me? Spare no portrait unwiped out, and leave not a high grave unlevelled.'' [Muslim]. Commentary: Drawing pictures and raising graves over the height of a span are forbidden and their removal is the responsibility of Muslim rulers. An Islamic state neither allows pictures, nor does it permit permanent structures over graves, nor graves over a span's height. "Leave not a high grave unlevelled'' does not mean levelling them to the ground. What it really means is that these should be reduced to the permissible height.
306 - باب تحريم اتخاذ الكلب إلا لصيد أو ماشية أو زرع
Chapter 306
Prohibition of Keeping a Dog except as a Watchdog or Hunting Dog
1688 - عن ابن عمر رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من اقتنى كلبا إلا كلب صيد أو ماشية فإنه ينقص من أجره كل يوم قيراطان ] متفق عليه
وفي رواية : [ قيراط ]
1688. Ibn `Umar (May Allah be pleased with them)said: The Messenger of Allah (PBUH) said, "He who keeps a dog other than one for guarding the fields or herds or hunting, will lose two Qirat every day out of his rewards.''
[Al-Bukhari and Muslim].
1689 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أمسك كلبا فإنه ينقص كل يوم من عمله قيراط إلا كلب حرث أو ماشية ] متفق عليه
وفي رواية لمسلم : [ من اقتنى كلبا ليس بكلب صيد ولا ماشية ولا أرض فإنه ينقص من أجره قيراطان كل يوم ]
1689. Abu Hurairah (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "He who keeps a dog, will lose out of his good deeds equal to one Qirat every day, except one who keeps it for guarding the fields or the herd.''
[Al-Bukhari and Muslim].
In a narration of Muslim, the Messenger of Allah(PBUH) is reported to have said: "He who keeps a dog for any reason other than to guard his property(lands) or his flock of sheep, his good deeds equal to two Qirat will be deducted every day.''
Commentary:
1. We learn from these Ahadith that it is permissible to keep dogs for hunting and security of herds and farms but not for any other purpose. If anyone does so, he will be losing a Qirat or two from his rewards everyday. Why did the Prophet (PBUH) use the words Qirat or two Qirat? Some scholars say that at first the Prophet (PBUH) said one and subsequently increased the number. Some scholars hold that the difference of one and two relates to urban and rural areas. The inhabitants of cities would be losing two Qirat from their rewards daily, while in case of villagers this loss will be one Qirat only, because they stand in greater need of dogs.
2. Why does the reduction in reward take place? In response to this question, it has been stated that it is very difficult to escape from the filth of dogs and sometimes it adversely effects even Salat and reduces their reward. Some scholars say that since dogs are apt to bark on guests and beggars and scare them, the tension caused by this affects the reward of the host. Allah Alone knows the truth of the matter.
What is Qirat? It is differently interpreted. There is a Qirat which is mentioned in the funeral prayer. This is equal to the Uhud mountain. Does it signify the same here? Some scholars answer this question in the affirmative while others hold that in the funeral prayer it occurs with reference to Allah's Mercy and Grace but here it relates to His Wrath. As the former is far greater than the latter, the word cannot have the same significance in both contexts.
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1689 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أمسك كلبا فإنه ينقص كل يوم من عمله قيراط إلا كلب حرث أو ماشية ] متفق عليه
وفي رواية لمسلم : [ من اقتنى كلبا ليس بكلب صيد ولا ماشية ولا أرض فإنه ينقص من أجره قيراطان كل يوم ]
1689. Abu Hurairah (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "He who keeps a dog, will lose out of his good deeds equal to one Qirat every day, except one who keeps it for guarding the fields or the herd.''
[Al-Bukhari and Muslim].
In a narration of Muslim, the Messenger of Allah(PBUH) is reported to have said: "He who keeps a dog for any reason other than to guard his property(lands) or his flock of sheep, his good deeds equal to two Qirat will be deducted every day.''
Commentary:
1. We learn from these Ahadith that it is permissible to keep dogs for hunting and security of herds and farms but not for any other purpose. If anyone does so, he will be losing a Qirat or two from his rewards everyday. Why did the Prophet (PBUH) use the words Qirat or two Qirat? Some scholars say that at first the Prophet (PBUH) said one and subsequently increased the number. Some scholars hold that the difference of one and two relates to urban and rural areas. The inhabitants of cities would be losing two Qirat from their rewards daily, while in case of villagers this loss will be one Qirat only, because they stand in greater need of dogs.
2. Why does the reduction in reward take place? In response to this question, it has been stated that it is very difficult to escape from the filth of dogs and sometimes it adversely effects even Salat and reduces their reward. Some scholars say that since dogs are apt to bark on guests and beggars and scare them, the tension caused by this affects the reward of the host. Allah Alone knows the truth of the matter.
What is Qirat? It is differently interpreted. There is a Qirat which is mentioned in the funeral prayer. This is equal to the Uhud mountain. Does it signify the same here? Some scholars answer this question in the affirmative while others hold that in the funeral prayer it occurs with reference to Allah's Mercy and Grace but here it relates to His Wrath. As the former is far greater than the latter, the word cannot have the same significance in both contexts.
307 - باب كراهية تعليق الجرس في البعير وغيره من الدواب وكراهية استصحاب الكلب والجرس في السفر
Chapter 307
Undesirability of Hanging Bells round the Necks of Animals
1690 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تصحب الملائكة رفقة فيها كلب أو جرس ] رواه مسلم
1690. Abu Hurairah (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "Angels do not accompany the travellers who have with them a dog or a bell.''
[Muslim].
Commentary: "Dog'' here stands for that dog which is prohibited to keep. Dogs kept for the purpose of hunting and security do not fall in this category. Angels signify angels of mercy; otherwise we are attended all the time by the angels who record our deeds for us. Bell in this context refers to the bell which is placed in the neck of animals and rings when they move.
1691 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ الجرس من مزامير الشيطان ] رواه مسلم
1691. Abu Hurairah (May Allah be pleased with him)said: The Prophet (PBUH) said, "The bell is one of the musical instruments of Satan.''
[Muslim].
Commentary: Mazamir is the plural of Mizmar meaning musical instrument. It covers the lute, the plectrum and other musical instruments. All these are used by Satan to lead the people astray. Nowadays these articles have become alarmingly common. The matter does not end here. The public mentality is so distorted that they take music as food of the soul. (We seek the Refuge of Allah from it). It can be true of those whose souls are overpowered by Satan because one who lives in filth is so used to it that one cannot live without it. May Allah protect us from such satanic occupations.
308 - باب كراهة ركوب الجلالة وهي البعير أو الناقة التي تأكل العذرة فإن أكلت علفا طاهرا فطاب لحمها زالت الكراهة
Chapter 308
Undesirability of Riding a Camel which eats Animals' waste
1692 - عن ابن عمر رضي الله عنهما قال : نهى رسول الله صلى الله عليه و سلم عن الجلالة في الإبل أن يركب عليها . رواه أبو داود بإسناد صحيح
1692. Ibn `Umar (May Allah be pleased with them)said: The Messenger of Allah (PBUH) prohibited riding a camel which eats dung, or animal or human waste.
[Abu Dawud].
Commentary: Al-Jallalah means an animal which usually eats filthy things including human excrement. This filth becomes a part of his body and it stinks. When such animals are disgusting for riding, they would be obviously unlawful for food. It is, however, necessary that the Al-Jallalah should have the characteristic mentioned in the Hadith because ordinarily almost every animal does eat a little amount of filth but with the difference that it is not common food, nor does it become a part of its body. In any case, it should be borne in mind that Islam has stressed purity and cleanliness and warned against filth.
309 - باب النهي عن البصاق في المسجد والأمر بإزالته منه إذا وجد فيه والأمر بتنزيه المسجد عن الأقذار
Chapter 309
Prohibition of Spitting in the Mosque
1693 - عن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [البصاق في المسجد خطيئة وكفارتها دفنها ] متفق عليه
والمراد بدفنها إذا كان المسجد ترابا أو رملا ونحوه فيواريها تحت ترابه . قال أبو المحاسن الروياني من أصحابنا في كتابه البحر : وقيل : المراد بدفنها إخراجها من المسجد أما إذا كان المسجد مبلطا أو مجصصا فدلكها عليه بمداسه أو بغيره كما يفعله كثير من الجاهلين فليس ذلك بدفن بل زيادة في الخطيئة وتكثير للقذر في المسجد وعلى من فعل ذلك أن يمسحه بعد ذلك بثوبه أو يده أو غيره أو يغسله
1693. Anas bin Malik (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "Spitting in the mosque is a sin, and its expiation is that the spittle should be buried in earth.''
[Al-Bukhari and Muslim].
Commentary: To atone for spitting in the mosque, one should bury the spittle in earth, but this applies when the floor of the mosque is covered with earth; as this is not the case today, one should wipe the spittle off or wash it off with clean water.
1694 - وعن عائشة رضي الله عنها أن رسول الله صلى الله عليه و سلم رأى في جدار القبلة مخاطا أو بزاقا أو نخامة فحكه . متفق عليه
1694. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) saw spittle or snot or sputum, sticking to the wall towards Qiblah and scratched it off.
[Al-Bukhari and Muslim].
Commentary: The narrator of this Hadith has expressed doubt about the exact nature of the filth, whether it was spittle, or phlegm or something else. Whatever it was, apparently it was dry. The Prophet(PBUH) scraped or rubbed it out and thus gave an important lesson of cleanliness to his Ummah.
1695 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [إن هذه المساجد لا تصلح لشيء من هذا البول ولا القذر إنما هي لذكر الله وقراءة القرآن ] أو كما قال رسول الله صلى الله عليه و سلم . رواه مسلم
1695. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not proper to use the mosque for urinating or easing oneself. They are merely built for the remembrance of Allah and the recitation of the Qur'an'', or as he stated.
[Muslim].
Commentary:
1. The Prophet (PBUH) said this on the urination of a bedouin in the mosque. He made him understand very politely and prudently that mosques are meant for worship, remembrance of Allah, recitation of the Qur'an and similar other acts of piety, and one should not do any thing that violates their sanctity.
2. The narrator has added the words "or as he stated''. It was a practice with the narrators of Ahadith to say these words by way of care to cover the risk of any change in the Hadith wording
310 - باب كراهة الخصومة في المسجد ورفع الصوت فيه ونشد الضالة والبيع والشراء والإجارة ونحوها من المعاملات
Chapter 310
Undesirability of Quarrelling or Raising voices in the Mosque
1696 - عن أبي هريرة رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ من سمع رجلا ينشد ضالة في المسجد فليقل لا ردها الله عليك فإن المساجد لم تبن لهذا ] رواه مسلم
1696. Abu Hurairah (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "If anyone hears a man inquiring in the mosque about something he has lost, he should say: `La raddaha Allahu `alaika (May Allah not restore it to you),' for mosques are not built for this purpose.''
[Muslim]
1697 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا رأيتم من يبيع أو يبتاع في المسجد فقولوا لا أربح الله تجارتك وإذا رأيتم من ينشد ضالة فقولوا لا ردها الله عليك ] رواه الترمذي وقال حديث حسن
1697. Abu Hurairah (May Allah be pleased with him)said: The Messenger of Allah said, "When you see someone buying or selling in the mosque, say to him: `La arbaha-Allahu tijarataka (May Allah not make your bargain profitable)!' When you see someone announcing something lost in it, say: `May Allah not restore it to you!'''
[At-Tirmidhi].
1698 - وعن بريدة رضي الله عنه أن رجلا نشد في المسجد فقال : من دعا إلي الجمل الأحمر ؟ فقال رسول الله صلى الله عليه و سلم : [ لا وجدت إنما بنيت المساجد لما بنيت له ] رواه مسلم
1698. Buraidah (May Allah be pleased with him) said: A man announced (the loss of his camel) in the mosque, uttering these words: "Has any one seen my red camel?'' Upon this the Messenger of Allah (PBUH)said, "May it not be restored to you! The mosques are built for what they are meant to be (i.e., prayer, remembrance of Allah, acquiring knowledge, etc.).''
[Muslim].
1699 - وعن عمرو بن شعيب عن أبيه عن جده رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى عن الشراء والبيع في المسجد وأن تنشد فيه ضالة وأن ينشد فيه شعر . رواه أبو داود والترمذي وقال حديث حسن
1699. `Amr bin Shu`aib on the authority of his grandfather (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited (us) from buying and selling in the mosque; (he also prohibited us from) making announcement in it about something lost and from reciting poems in it.
[Abu Dawud and At-Tirmidhi].
Commentary:
1. Some `Ulama' have stated that the prohibition in the above stated Ahadith is in the nature of aversion and disgust if the acts mentioned in the Hadith do not lead to disturbing those engaged in worship (be it Salat, recitation of the Qur'an or similar good acts) in the mosque. If they do disturb the worshippers, then the prohibition would be absolute.
2. Recitation of such poems is prohibited which relate to love stories and romantic tales. There is no harm in reciting such poems in mosques which relate to the Oneness of Allah, obedience of His Prophet (PBUH), and other subjects meant for the reformation of Muslims.
3. It is permissible to talk about the problems of Muslims and any other issues which are concerned with the welfare of community at large.
4. It is prohibited to hold Qawwali (singing spiritual topics) in mosques because it is accompanied by music and musical instruments. The verses recited in Qawwali are largely based on exaggeration and go beyond the limits prescribed by the Shari`ah. Such things unnecessarily pacify the sentiments of the public and incline them to inaction. It is a pity that many people regard Qawwali permissible, which is sheer ignorance.
1700 - وعن السائب بن يزيد الصحابي رضي الله عنه قال : كنت في المسجد فحصبني رجل فنظرت فإذا عمر بن الخطاب رضي الله عنه فقال : اذهب فأتني بهذين فجئته بهما فقال : من أين أنتما ؟ فقالا : من أهل الطائف فقال : لو كنتما من أهل البلد لأوجعتكما ترفعان أصواتكما في مسجد رسول الله صلى الله عليه و سلم رواه البخاري
1700. As-Sa`ib bin Yazid (May Allah be pleased with him) said: While I was in the mosque, someone threw a pebble at me, and when I looked up, I saw that it was `Umar bin Al-Khattab, who said: "Go and call me these two men.'' I brought them and `Umar (May Allah be pleased with him) asked them: "Where are you from?'' On their replying that they belonged to At-Taif, he said: "Had you been the inhabitants of Al-Madinah, I would have given you a beating for raising your voices in the mosque of the Messenger of Allah(PBUH).''
[Al-Bukhari].
Commentary: The action of `Umar (May Allah be pleased with him) mentioned in the Hadith tells us that to speak loudly in the mosque amounts to desecrating it, which is a punishable offense.
2. If one is able of it, he must stop people from acts which amount to denial of Divine injunctions and contravene the Shari`ah.
311 - باب نهي من أكل ثوما أو بصلا أو كراثا أو غيره مما له رائحة كريهة عن دخول المسجد قبل زوال رائحته إلا لضرورة
Chapter 311
Undesirability of Entering the Mosque after Eating raw Onion or Garlic
1701 - عن ابن عمر رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من أكل من هذه الشجرة ( يعني الثوم ) فلا يقربن مسجدنا ] متفق عليه
وفي رواية لمسلم : [ مساجدنا ]
1701. Ibn `Umar (May Allah be pleased with them)said: The Prophet (PBUH) said, "He who has eaten garlic should not come to our mosque.''
[Al-Bukhari and Muslim].
The narration in Muslim is: "He who has eaten garlic should not come to our mosques.''
1702 - وعن أنس رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من أكل من هذه الشجرة فلا يقربنا ولا يصلين معنا ] متفق عليه
1702. Anas (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who has eaten from this plant (i.e., garlic) should not approach us and should not offer Salat (prayer) along with us.''
[Al-Bukhari and Muslim].
1703 - وعن جابر رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من أكل ثوما أو بصلا فليعتزلنا أو فليعتزل مسجدنا ] متفق عليه
وفي رواية لمسلم : [ من أكل البصل والثوم والكراث فلا يقربن مسجدنا فإن الملائكة تتأذى مما يتأذى منه بنو آدم ]
1703. Jabir (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who has eaten garlic or onion should keep away from us or our mosques.''
[Al-Bukhari and Muslim].
The narration in Muslim is: "He who has eaten onion or garlic or leek should not approach our mosque, because the angels are also offended by the strong smells) that offend the children of Adam.''
[Muslim].
Commentary: It is not permissible to eat raw onions, garlic or anything with a strong offending smell before going to the mosque. It is permissible, however, to eat them after their strong odour has vanished as a result of cooking or boiling. Since their odour vanishes after cooking, their use is permissible in cooked form.
1704 - وعن عمر بن الخطاب رضي الله عنه أنه خطب يوم الجمعة فقال في خطبته : ثم إنكم أيها الناس تأكلون شجرتين ما أراهما إلا خبيثتين : البصل والثوم لقد رأيت رسول الله صلى الله عليه و سلم إذا وجد ريحهما من الرجل في المسجد أمر به فأخرج إلى البقيع فمن أكلهما فليمتهما طبخا . رواه مسلم
1704. It has been narrated that `Umar (May Allah be pleased with him) said in the sermon of Friday prayer: "O you people! You eat garlic and onion. I think the odour of these to be very offensive. I saw that if the Messenger of Allah (PBUH) happened to find a man with such offensive odour in the mosque, he would order him to be taken out of the mosque and sent to Al-Baqi`. He who wants to eat any of these, should cook them till their odour dies out.
[Muslim].
Commentary: Khabith generally means impure, base and wicked, but it is also used in the sense of Haram(unlawful), that is for eatables which are forbidden or which have an unpleasant and disgusting smell. Garlic, onion etc., are Khabith in their raw form and Muslims have been prohibited from going to the mosque after eating them. One can, however, eat them in their cooked form. One can also use them when the time to go to mosque for Salat is not very near. We also learn from this Hadith that one should not eat any such odorous thing when he has to go to the mosque or Madrasah or any congregation for some religious purpose because it will be repulsive for the people present there. Their eating is, however, permissible even in their raw form, if one is not going to the mosque for Salat.
2. We also learn from this Hadith that mosques should be kept free from every kind of filth and odorous things. There is no justification for the construction of toilets in the premises of mosque. Mosques which have toilets within their compounds must be divested of the toilets to purge them of the unclean environments.
312 - باب كراهة الاحتباء يوم الجمعة والإمام يخطب لأنه يجلب النوم فيفوت استماع الخطبة ويخاف انتقاض الوضوء
Chapter 312
Undesirability of Sitting with Erected Legs during Friday Sermon
1705 - عن معاذ بن أنس الجهني رضي الله عنه أن النبي صلى الله عليه و سلم نهى عن الحبوة يوم الجمعة والإمام يخطب . رواه أبو داود والترمذي وقالا : حديث حسن
1705. Mu`adh bin Anas Al-Juhani (May Allah be pleased with him) said: The Prophet (PBUH) forbade(us) from sitting with our legs drawn up to our belly(Ihtiba') during the Friday Khutbah (religious talk before the prayer).
[Abu Dawud and At-Tirmidhi].
Commentary: Habut is the root word of Ihtiba' which means to sit in such a position that the two knees are joined by means of the hand or some cloth with one's belly. To sit in this style during the Friday sermon is not desirable because it causes drowsiness which in turn interrupts the sermon. It must be remembered that listening to the Friday sermon is obligatory and drowsiness during the course of the sermon is likely to disturb it and can also spoil Wudu' which is a prerequisite for the validation of Salat.
313 - باب نهي من دخل عليه عشر ذي الحجة وأراد أن يضحي عن أخذ شيء من شعره أو أظفاره حتى يضحي
Chapter 313
Prohibition of having a Hair cut or paring one's nail during the first ten days of Dhul-Hijjah for one who intends to Sacrifice an Animal
1706 - عن أم سلمة رضي الله عنها قالت : قال رسول الله صلى الله عليه و سلم : [ من كان له ذبح يذبحه فإذا أهل هلال ذي الحجة فلا يأخذن من شعره ولا من أظفاره شيئا حتى يضحي ] رواه مسلم
1706. Umm Salamah (May Allah be pleased with her)said: The Messenger of Allah (PBUH) said, "When anyone of you intends to sacrifice the animal and enter in the month of Dhul-Hijjah, he should not get his hair cut or nails pared till he has offered his sacrifice.''
[Muslim].
Commentary: According to this Hadith, one who intends to sacrifice animal on `Eid Al-Adha, should abstain from paring nails, having a hair cut, and shaving the armpits and the private parts so that his sacrifice is in accordance with the Sunnah. One should have a hair cut on the tenth of Dhul-Hijjah after having offered the sacrifice. Some Ahadith tell us that if a person who does not sacrifice an animal on `Eid Al-Adha but pares his nails and has his hair cut on the tenth Dhul-Hijjah will be given by Allah the reward of sacrifice.
https://i.servimg.com/u/f35/16/02/64/63/images11.jpg
https://i.servimg.com/u/f35/16/02/64/63/images11.jpg
313 - باب نهي من دخل عليه عشر ذي الحجة وأراد أن يضحي عن أخذ شيء من شعره أو أظفاره حتى يضحي
Chapter 313
Prohibition of having a Hair cut or paring one's nail during the first ten days of Dhul-Hijjah for one who intends to Sacrifice an Animal
1706 -
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