كتاب الأمور المنهي عنها ... الجزء الثالث
296- باب تحريم وصل الشعر والوشم والوَشر وهو تحديد الأسنان
قال اللَّه تعالى: { إن يدعون من دونه إلا إناثاً وإن يدعون إلا شيطاناً مريداً، لعنه اللَّه. وقال لأتخذن من عبادك نصيباً مفروضاً، ولأضلنهم ولأمنينهم ولآمرنهم فليبتكن آذان الأنعام، ولآمرنهم فليغيرن خلق اللَّه}
1642- وعَنْ أسْمَاءَ رضي اللَّه عنْهَا أنَّ امْرأَةً سألتِ النبيَّ صَلّى اللهُ عَلَيْهِ وسَلَّم فَقَالتْ : يا رَسُولَ اللَّه إنَّ ابْنَتِي أصَابَتْهَا الْحَصْبةُ ، فتمرَّقَ شَعْرُهَا ، وإنِّي زَوَّجْتُها ، أفَأَصِلُ فِيهِ ؟ فقال : « لَعَنَ اللَّه الْواصِلة والْمَوصولة » متفقٌ عليه .
وفي روايةٍ : « الواصِلَةَ ، والمُسْتوصِلَةَ » .
قَوْلَهَا : « فَتَمرَّقَ » هو بالرَّاءِ ، ومعناه : انْتَشَرَ وَسَقَطَ ، « والْوَاصِلة » : التي تَصِلُ شَعْرهَا ، أو شَعْر غيرها بشَعْرٍ آخر . « والمَوْصُولة » : التي يُوصَلُ شَعْرُهَا .
« والمُستَوصِلَةُ » : التي تَسْأَلُ منْ يَفْعَلُ ذلكَ لَهَا .
وعَنْ عائشة رضي اللَّه عنْهَا نَحْوُهُ ، متفقٌ عليه .
كتاب الأمور المنهي عنها ... الجزء الثالث
296 - باب تحريم وصل الشعر والوشم والوشر وهو تحديد الأسنان
Chapter 296
Prohibition of Wearing False Hair, Tattooing and Filling of Teeth
قال الله تعالى ( النساء 117 - 119 ) : { إن يدعون من دونه إلا إناثا وإن يدعون إلا شيطانا مريدا لعنه الله . وقال لأتخذن من عبادك نصيبا مفروضا ولأضلنهم ولأمنينهم ولآمرنهم فليبتكن آذان الأنعام ولآمرنهم فليغيرن خلق الله }الآية
Allah, the Exalted, says:
"They (all those who worship others than Allah)invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaitan (Satan), a persistent rebel! Allah cursed him. And he [Shaitan(Satan)] said: `I will take an appointed portion of your slaves. Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah'...'' (4:117-119)
1642 - وعن أسماء رضي الله عنها أن امرأة سألت النبي صلى الله عليه و سلم فقالت : يا رسول الله إن ابنتي أصابتها الحصبة فتمرق شعرها وإني زوجتها أفأصل فيه ؟ فقال : [ لعن الواصلة والموصولة ] متفق عليه
وفي رواية : [ الواصلة والمستوصلة ]
قولها : [ فتمرق ] هو بالراء ومعناه : انتثر وسقط
و [ الواصلة ] : التي تصل شعرها أو شعر غيرها بشعر آخر
و [ الموصولة ] : التي يوصل شعرها
و [ المستوصلة ] : التي تسأل من يفعل ذلك لها
وعن عائشة رضي الله عنها نحوه متفق عليه
1642. Asma' (May Allah be pleased with her) said: A woman came to the Prophet (PBUH) and said: "O Messenger of Allah! I have a daughter who had an attack of small pox and her hair fell off. Now I want to celebrate her marriage. Can I get her a wig?'' Thereupon the Prophet (PBUH) said, "Allah has cursed the maker and wearer of a wig.''
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions women of three kinds, namely:
1. One who patches or joins the hair.
2. One who desires to have such hair.
3. One whose hair are taken to mix with the hair of another woman.
All the three of them have been cursed. Such artificial hair are called wig. `Beauty Parlours' are very active in prompting the use of wigs and other shameful fashions. May Allah save us from such evils.
Almost the same Hadith has been related from `Aishah (May Allah be pleased with her).
1643 - وعن حميد بن عبد الرحمن أنه سمع معاوية رضي الله عنه عام حج على المنبر وتناول قصة من شعر كانت في يد حرسي فقال : يأهل المدينة أين علماؤكم سمعت النبي صلى الله عليه و سلم ينهى عن مثل هذه ويقول : [ إنما هلكت بنو إسرائيل حين اتخذ هذه نساؤهم ] متفق عليه
1643. Humaid bin `Abdur-Rahman (May Allah be pleased wth him) said: I saw Mu`awiyah (May Allah be pleased with him) during the Hajj (pilgrimage)standing on the pulpit. He took from the guard a bunch of hair, and said: "O people of Al-Madinah!Where are your scholars? (Why do they do not prohibit you) I heard the Prophet (PBUH) prohibiting from using this (false hair) and saying, `The people of Bani Israel were ruined when their women wore such hair.'''
[Al-Bukhari and Muslim]
Commentary:
1. In his sermon Muawiyah was referring to the evils which have been mentioned in the previous Hadith. Thus, we learn that if men see any mischief spreading in the society, they must take notice of it and try to prevent the public from it. They should also call the attention of the `Ulama' to that mischief so that they too raise voice against it.
2. To keep silent over the spread of evils among people is akin to inviting destruction and the Wrath of Allah on society.
3. There is a stern warning for present-day Muslims also because women today have generally discarded their veil and taken to display their charm and beauty like prostitutes. These and numerous other evils rampant in Muslim society are far more vulgar and dangerous than the evil of using wigs and keeping shameful hair styles. To make matters worse, the Muslim masses are silent over this immoral parade of evils, and the `Ulama' also hesitate to criticize these evils openly in their speeches and sermons.
1644 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم لعن الواصلة والمستوصلة والواشمة والمستوشمة . متفق عليه
1644. Ibn `Umar (May Allah be pleased with them)said: The Messenger of Allah (PBUH) cursed the maker and wearer of a wig and the tattooer and the one who is tattooed.
[Al-Bukhari and Muslim].
Commentary: Al-Washimah is a woman who practises Al-Washm Al-Washm was performed (in the past) by piercing needle in some part of the body for drawing blood and then filling the cavity caused by it with antimony, indigo, etc., to make the spot green or black. This is called tattooing. In the Arab society of the Prophet's time, this fashion was very popular among women for enhancing their charms and beauty in the same way as the fashion of patching someone's hair with his own. Al-Mustaushima is a woman who asks some women for tattooing and/or a woman who marks tattoos on the skin of another woman.
As this act amounts to changing the natural appearance of a person, both women, that is the one who subjects her body to tattooing and the one who makes this operation, are cursed. Such fashions are in vogue in this age also. Plucking the eyelashes and filling them with colours and other material of make up, or like Hindu women, making mark between the eyebrows with cinnabar etc., fall in the category of such fashions. Such means of make up which are practised nowadays by women and on which huge amounts of money are wasted are the things which have been cursed. Muslim women should, therefore, avoid such evils as they are ruinous for religion as well as worldly life.
Similar is the case of nail polish. In the opinion of some religious scholars, this act invalidates Wudu'. Women are now also in the habit of keeping long nails on which nail polish is applied to give an effect of beastly claws. All such vile fashions have been borrowed by oriental societies from the class of shameless women of the West, and Muslim women have also adopted them. We must strictly abstain from them because they tend to create resemblance to the non-Muslims, which is unlawful and is rated as a major sin.
1645 - وعن ابن مسعود رضي الله عنه أنه قال : لعن الله الواشمات والمستوشمات والمتنمصات والمتفلجات للحسن المغيرات خلق الله . فقالت له امرأة في ذلك فقال : وما لا ألعن من لعنه رسول الله صلى الله عليه و سلم وهو في كتاب الله . قال الله تعالى ( الحشر 7 ) : { وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا } متفق عليه
و [ المتفلجة ] هي التي تبرد من أسنانها ليتباعد بعضها عن بعض قليلا وتحسنها وهو الوشر
و [ النامصة ] : التي تأخذ من شعر حاجب غيرها وترققه ليصير حسنا
و [ المتنمصة ] : التي تأمر من يفعل بها ذلك
1645. Ibn Mas`ud (May Allah be pleased with him)said: Allah has cursed those women who practise tattooing and those women who have themselves tattooed, and those women who get their hair removed from their eyebrows and faces (except the beard and the mustache), and those who make artificial spaces between their teeth for beauty, whereby they change Allah's creation. A woman started to argue with him, saying: "What is all this?'' He replied: "Why should I not curse those whom the Messenger of Allah (PBUH) cursed and who are cursed in Allah's Book? Allah, the Exalted, has said in His Book:
"And whatsoever the Messenger (Muhammad (PBUH))gives you, take it; and whatsoever he forbids you, abstain (from it).'' (59:7)
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that any effort to bring about a change in one's natural appearance is unlawful. Al-Washm (tattooing), Al-Washr(slimming the teeth), At-Tafalluj (to create gaps between the teeth), An-Nams (the plucking of eyelashes) etc., come in the category of forbidden and unlawful fashions. It should be mentioned here that the use of henna is permissible because it does not bring about any such change which is forbidden. The use of henna is permissible subject to the condition that woman should not make its display before any man who is not a Mahram (Mahram is a person with whom it is basically not lawful to contract marriage).
297 - باب النهي عن نتف الشيب من اللحية والرأس وغيرهما وعن نتف الأمرد شعر لحيته عند أول طلوعه
Chapter 297
Prohibition of Plucking Grey Hairs
1646 - عن عمرو بن شعيب عن أبيه عن جده رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تنتفوا الشيب فإنه نور المسلم يوم القيامة ] حديث حسن رواه أبو داود والترمذي والنسائي بأسانيد حسنة . قال الترمذي هو حديث حسن
1646. Reported `Amr bin Shu`aib, on the authority of his father and grandfather that the Prophet (PBUH)said, "Do not pluck out grey hair, for they are the Muslim's light on the Day of Resurrection.''
[Abu Dawud, At-Tirmidhi and An-Nasa'i].
Commentary: Plucking of gray hair, usually a sign of old age, should be avoided because besides the benefit which one gets from them in the Afterlife, they are a means of respect in this world.
1647 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ من عمل
عملا ليس عليه أمرنا فهو رد ] رواه مسلم
1647. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "He who does something contrary to our way (i.e., Islam) will have it rejected.''
[Muslim].
Commentary: "Contrary to our way'' means such acts which have neither been allowed or justified nor can be justified by any principle of Shari`ah. Thus, this Hadith makes it abundantly clear that all heresies and violations of Shari`ah will not be accepted by Allah. Every Muslim is required to be a faithful follower of Divine orders rather than a heretic and a rebel
298 - باب كراهة الاستنجاء باليمين ومس الفرج باليمين عند الاستنجاء من غير عذر
Chapter 298
Prohibition of using the right hand for cleaning after toilet without a valid reason
1648 - عن أبي قتادة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [إذا بال أحدكم فلا يأخذن ذكره بيمينه ولا يستنجي بيمينه ولا يتنفس في الإناء ]متفق عليه
وفي الباب أحاديث كثيرة صحيحة
1648. Abu Qatadah (May Allah be pleased with him)said: The Prophet (PBUH) said, "Do not touch your private parts with your right hand while urinating, nor for washing or cleaning (your private parts); and do not breathe into the drinking vessel from which you drink.''
[Al-Bukhari and Muslim].
Commentary: Muslims are required to take food and do other such things with their right hand. They have been ordained to do all the other essential but not much liked acts with their left hand. This demarcation has been done to highlight the distinctive position of the right hand. It is regrettable indeed that some Muslims nowadays use the left hand for eating. It is a sign that their righteous nature is spoiled and that they have totally ignored the Divine injunctions. May Allah help us observe the Divine orders.
299 - باب كراهة المشي في نعل واحدة أو خف واحد لغير عذر وكراهة لبس النعل والخف قائما لغير عذر
Chapter 299
Undesirability of Wearing one Shoe or Sock
1649 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يمش أحدكم في نعل واحدة لينعلهما جميعا أو ليخلعهما جميعا ] وفي رواية : [ أو ليحفهما جميعا ] متفق عليه
1649. Abu Hurairah (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "None of you should walk wearing one shoe; you should either wear them both or take them off both.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that it is undesirable to wear one shoe in one foot and leave the other foot uncovered because one does not look respectable in this condition, and cannot keep a balance in his gait. This is also bound to be exposed to ridicule.
1650 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا انقطع شسع نعل أحدكم فلا يمش في الأخرى حتى يصلحها ] رواه مسلم
1650. Abu Hurairah (May Allah be pleased with him)said: I heard the Messenger of Allah (PBUH) saying, "When the lace of one of the shoes of any one of you is cut off, he should not walk with the other until he has got the lace repaired.''
[Muslim].
Commentary: The shoe-laces used in Arabia at the time of the Prophet (PBUH) were different from the ones which are used in modern times. The shoes were then so designed that they could not be used without laces. It was like a strap which kept the shoe tied to the foot, and if it was broken one could not use the footwear at all. For this reason, it was ordained by the Prophet (PBUH) that one should first get the strap repaired and then use the pair of his shoes. If this was not done, one would be then wearing one shoe and leaving his other foot bare. There is no harm, however, if one has to do this under some compulsion.
1651 - وعن جابر رضي الله عنه أن رسول الله نهى أن ينتعل الرجل قائما . رواه أبو داود بإسناد حسن
1651. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade a person wearing(tying up) his shoe while standing.
[Abu Dawud with a good Isnad].
Commentary: We learn from this Hadith that it is undesirable to put on one's shoes (or socks, etc.) in the standing position. Some religious scholars are of the opinion that this is more of an advice than an order. By prescribing the manners of wearing one's shoes, it has been illustrated that the Islamic teachings cover all spheres of life.
300 - باب النهي عن ترك النار في البيت عند النوم ونحوه سواء كانت في سراج أو غيره
Chapter 300
Prohibition of Leaving the Fire Burning
1652 - عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [لا تتركوا النار
في بيوتكم حين تنامون ] متفق عليه
1652. Ibn `Umar (May Allah be pleased with them)said: The Prophet (PBUH) said, "Do not keep the fire burning in your homes when you go to bed.''
[Al-Bukhari and Muslim].
1653 - وعن أبي موسى الأشعري رضي الله عنه قال : احترق بيت بالمدينة على أهله من الليل فلما حدث رسول الله صلى الله عليه و سلم بشأنهم قال : [إن هذه النار عدو لكم فإذا نمتم فأطفئوها ] متفق عليه
1653. Abu Musa Al-Ash`ari (May Allah be pleased with him) said: A house in Al-Madinah was burnt with its occupants inside it one night. When this was reported to the Messenger of Allah (PBUH) he said, "Fire is your enemy. So, put it out before going to bed.''
[Al-Bukhari and Muslim].
1654 - وعن جابر رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [غطوا الإناء وأوكئوا السقاء وأغلقوا الأبواب وأطفئوا السراج فإن الشيطان لا يحل سقاء ولا يفتح بابا ولا يكشف إناء فإن لم يجد أحدكم إلا أن يعرض على إنائه عودا ويذكر اسم الله فليفعل فإن الفويسقة تضرم على أهل البيت بيتهم ]رواه مسلم
[ الفويسقة ] : الفأرة
و [ تضرم ] : تحرق
1654. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Cover up the(kitchen) containers (i.e., pots, pans, etc.), tie up the mouth of the water-skin, lock up the doors and extinguish the lamps, because Satan can neither untie the water-skin nor open the door nor uncover the containers. If one can cover the cooking pot even by placing a piece of wood across it, and pronounce the Name of Allah on it, let him do it. A mouse can sometimes cause a house to burn along its dwellers.''
[Muslim]
Commentary:
1 The Ahadith mentioned above stress the fact that one must put out the fire before going to bed, no matter whether this fire is in the form of a lamp, a fireplace, or a heater. Experience shows that leaving the fire alive sometime proves very dangerous. Leaving the utensils, water-skins, pitchers etc., uncovered must also be avoided to prevent them from dirt and insects which can cause harm. Similarly, doors and windows should also be kept closed while one is sleeping in order to guard the house against thieves and robbers.
2. One must recite the Name of Allah, that is to say Bismillah, before using and keeping things.
301 - باب النهي عن التكلف وهو فعل وقول ما لا مصلحة فيه بمشقة
Chapter 301
Prohibition of putting oneself to Undue Hardship
قال الله تعالى ( سورة ص : 86 ) : { قل ما أسألكم عليه من أجر وما أنا من المتكلفين }
Allah, the Exalted, says:
"Say (O Muhammad (PBUH)): `No wage do I ask of you for this (the Qur'an), nor am I one of the Mutakallifun(those who pretend and fabricate things which do not exist).''' (38:86)
1655 - وعن عمر رضي الله عنه قال : نهينا عن التكلف . رواه البخاري
1655. `Umar (May Allah be pleased with him) said: We have been forbidden to go into excess.
[Al-Bukhari].
Commentary: Affectation and artificiality are also different forms of formality which some people exercise in their speech, dress and manners. To make unusual effort in hospitality and preparation of several dishes for meals also come in the category of formality which is greatly disliked. Unfortunately, present-day Muslims have made it a habit to spend lavishly on these extravagances. May Allah grant us guidance to adhere to the religious injunctions in all matters of life.
1656 - وعن مسروق قال دخلنا على عبد الله بن مسعود رضي الله عنه فقال : يا أيها الناس من علم شيئا فليقل به ومن لم يعلم فليقل الله أعلم فإن من العلم أن يقول لما لا تعلم الله أعلم قال الله تعالى لنبيه صلى الله عليه و سلم ( سورة ص : 86 ) : { قل ما أسألكم عليه من أجر وما أنا من المتكلفين } . رواه البخاري
1656. Masruq (May Allah be pleased with him) said: We visited `Abdullah bin Mas`ud (May Allah be pleased with him) and he said to us: O people! He who has the knowledge of any matter may convey it to the others. And he who has no knowledge, thereof, should say: "Allahu a`lam (Allah knows better).'' It is a part and parcel of knowledge that a man who has no knowledge of a matter should say: "Allah knows better.'' Allah said to His Prophet (PBUH):
"Say (O Muhammad (PBUH)): `No wage do I ask of you for this (the Qur'an), nor am I one of the Mutakallifun(those who pretend and fabricate things which do not exist).''' (38:86)
[Al-Bukhari].
Commentary: If one does not know about something, he should not say anything about it by way of conjecture, speculation and guesswork because this is also pretension which is forbidden. When religious scholars are asked about anything which they do not know, they should confess their ignorance. Such a confession is also a mark of scholarship. In other words, they should abstain from giving verdict about any matter without making a thorough study and research on it.
302 - باب تحريم النياحة على الميت ولطم الخد وشق الجيب ونتف الشعر وحلقه والدعاء بالويل والثبور
Chapter 302
Prohibition of Bewailing the Deceased
1657 - عن عمر بن الخطاب رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ الميت
يعذب في قبره بما نيح عليه ]
وفي رواية : [ ما نيح عليه ] متفق عليه
1657. `Umar bin Al-Khattab (May Allah be pleased with him) said: The Prophet (PBUH) said, "The deceased is tortured in his grave for bewailing over him.''
[Al-Bukhari and Muslim].
Commentary: "Bewailing'' is wailing over the dead. It is weeping loudly for the deceased describing his noble qualities or the problems created by his death. Wailing causes trouble to the deceased if he willed his heirs to do so, or in his own life he behaved in the same manner and his family members were following his style of mourning at his death. But if the deceased had forbidden his relatives from wailing over his death and they do it despite his warning against doing so, then the deceased will not suffer any torment on their wailing because his intention and training have no connection with it. The Qur'anic injunction in this matter is absolutely clear:
"No one laden with burdens can bear another's burden.'' (17:15).
1658 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس منا من ضرب الخدود وشق الجيوب ودعا بدعوى الجاهلية ] متفق عليه
1658. Ibn Mas`ud (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "He who(on befalling a calamity) slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is none of us.''
[Al-Bukhari and Muslim].
Commentary: "He is none of us'' here signifies that he is not following the ways of Muslims. "The ways and traditions of the Days of Ignorance'' means here wailing, i.e., `Alas! my lion, my moon, my support, one whose death has rendered his children orphan etc., etc.' This is a grave sin and there is a stern warning that one who does it, is in danger of losing his Faith because by doing so one, in fact, expresses resentment against Allah's Command.
1659 - وعن أبي بردة قال : وجع أبو موسى فغشي عليه ورأسه في حجر امرأة من أهله فأقبلت تصيح برنة فلم يستطع أن يرد عليها شيئا فلما أفاق قال : أنا بريء ممن برئ منه رسول الله صلى الله عليه و سلم إن رسول الله صلى الله عليه و سلم بريء من الصالقة والحالقة والشاقة . متفق عليه
[ الصالقة ] : التي ترفع صوتها بالنياحة والندب
و [ الحالقة ] : التي تحلق رأسها عند المصيبة
و [ الشاقة ] : التي تشق ثوبها
1659. Abu Burdah (May Allah be pleased with him)reported: (My father) Abu Musa got seriously ill and lost his consciousness. His head was in the lap of a woman of the family and she began to wail. When Abu Musa recovered his consciousness, he said: "I am innocent of those from whom Messenger of Allah(PBUH) is innocent. Verily, the Messenger of Allah(PBUH) declared himself free of (the responsibility) for a woman who wails, shaves her head and tears up her clothes.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also tells us about the passion of the Companions to follow the saying and practice of the Prophet (PBUH).
1660 - وعن المغيرة بن شعبة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من نيح عليه فإنه يعذب بما نيح عليه يوم القيامة ] متفق عليه
1660. Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH)saying, "He who allows (others) to wail over his death, will be punished for it on the Day of Resurrection.''
[Al-Bukhari and Muslim].
Commentary: The torment mentioned in this Hadith will be inflicted on the Day of Judgement upon that person who willed his heirs to wail on his death or who had brought up his family in such a manner that they were apt to wail about the death of their close relatives.
1661 - وعن أم عطية نسيبة ( بضم النون وفتحها ) رضي الله عنها قالت : أخذ علينا رسول الله صلى الله عليه و سلم عند البيعة أن لا ننوح . متفق عليه
1661. Umm `Atiyyah (May Allah be pleased with her)said: At the time of giving the pledge of allegiance, the Messenger of Allah (PBUH) took from us an oath that we would not wail.
[Al-Bukhari and Muslim].
Commentary: Wailing is a bad habit of Jahiliyyah which a Muslim must avoid.
1662 - وعن النعمان بن بشير رضي الله عنه قال : أغمي على عبد الله بن رواحة رضي الله عنه فجعلت أخته تبكي واجبلاه واكذا واكذا : تعدد عليه فقال حين أفاق : ما قلت شيئا إلا قيل لي أنت كذلك ؟ رواه البخاري
1662. An-Nu`man bin Bashir (May Allah be pleased with them) said: When `Abdullah bin Rawahah (May Allah be pleased with him) became unconscious, his sister began to weep and shout: "Alas! For the mountain among men. Alas! for such and such(mentioning his virtuous qualities).'' When he recovered his consciousness, he said: "I was asked(disapprovingly, by the angels) about everything you said concerning me whether I am as you said.''
[Al-Bukhari].
Commentary: We learn from this Hadith that one can be taken to task for bewailing somebody's death, especially for such qualities which are attributed to him by the mourners. Angels would rebuke and question him about the validity of the praise. Since the deceased did not possess those qualities, the wailing becomes a cause of reproach and reproof of the mourner.
1663 - وعن ابن عمر رضي الله عنهما قال : اشتكى سعد بن عبادة رضي الله عنه شكوى فأتاه رسول الله صلى الله عليه و سلم يعوده مع عبد الرحمن بن عوف وسعد بن أبي وقاص وعبد الله ابن مسعود فلما دخل عليه وجده في غشية فقال : [ أقضى ؟ ] فقالوا : لا يا رسول الله فبكى رسول الله صلى الله عليه و سلم فلما رأى القوم بكاء النبي صلى الله عليه و سلم بكوا . فقال : [ ألا تسمعون ؟ إن الله لا يعذب بدمع العين ولا بحزن القلب ولكن يعذب بهذا ( وأشار إلى لسانه ) أو يرحم ] متفق عليه
1663. Ibn `Umar (May Allah be pleased with them)said: The Messenger of Allah (PBUH) visited Sa`d bin `Ubadah during his illness. He was accompanied by `Abdur-Rahman bin `Auf, Sa`d bin Abu Waqqas and `Abdullah bin Mas`ud (May Allah be pleased with them). When they entered his house, they found him unconscious. The Messenger of Allah asked, "Has he died?'' They replied: "No, O Messenger of Allah.'' Hearing this the Messenger of Allah (PBUH) began to weep. When his Companions saw this, they also began to weep too. He said, "Listen attentively: Allah does not punish for the shedding of tears or the grief of the heart, but takes to task or show mercy because of the utterances of this (and he pointed to his tongue).''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that grief and tears which occur involuntarily are not forbidden because they are quite natural, but if one starts crying and bewailing on such occasions, he will be sinful. The only permissible way of expressing one's grief in words is to say "Inna lillahi wa inna ilaihi raji`un'' which means "Truly! To Allah we belong and truly, to Him we shall return.'' (2:156).
To visit the sick is a meritorious act as well as a right of a Muslim upon another Muslim. Depending upon the occasion, one is also recommended to offer sincere advice and Islamic teachings
1664 - وعن أبي مالك الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ النائحة إذا لم تتب قبل موتها تقام يوم القيامة وعليها سربال من قطران ودرع من جرب ] رواه مسلم
1664. Abu Malik Al-Ash`ari (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a garment of scabies(Allah knows the nature thereof).''
[Muslim].
Commentary: We learn from this Hadith that wailing is a major sin and if one does not make sincere repentance for it, Allah does not grant pardon for it, one will be made to suffer a torment of its own kind.
1665 - وعن أسيد بن أبي أسيد التابعي عن امرأة من المبايعات قالت : كان فيما أخذ علينا رسول الله صلى الله عليه و سلم في المعروف الذي أخذ علينا أن لا نعصيه فيه : أن لا نخمش وجها ولا ندعو ويلا ولا نشق جيبا وأن لا ننشر شعرا . رواه أبو داود بإسناد حسن
1665. Asid bin Abu Usaid reported: A woman who had taken a pledge of allegiance at the hand of the Messenger of Allah (PBUH) said: "Among the matters in respect of which we gave the Messenger of Allah(PBUH) the pledge not to disobey him in any Ma`ruf[i.e., all that Islam ordains (V)] was that we should not slap our faces, bewail, tear our clothes up and tear out our hair (in grief).''
[Abu Dawud].
Commentary: The modes of expressing grief mentioned in this Hadith were in vogue in the Arab society of the Period of Ignorance. Muslim women are strictly forbidden from them and they must abstain from them.
1666 - وعن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ما من ميت يموت فيقوم باكيهم فيقول : واجبلاه واسيداه أو نحو ذلك إلا وكل الله به ملكان يلهزانه : أهكذا أنت ؟ ] رواه الترمذي وقال حديث حسن
[ اللهز ] : الدفع بجمع اليد في الصدر
1666. Abu Musa (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If anyone dies and the mourner gets up and says: `Alas! For the mountain among men. Alas! For the chief ...' and such like, Allah will put two angels in charge of him who will beat on the breast and ask him (disapproving): `Were you like that?' ''
[At-Tirmidhi].
1667 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ اثنتان في الناس هما بهم كفر : الطعن في النسب والنياحة على الميت ]رواه مسلم
1667. Abu Hurairah (May Allah be pleased with him)said: The Messenger of Allah (PBUH) said, "Two things are signs of disbelief on the part of those who indulge in them: Slandering one's lineage and wailing over the dead.''
[Muslim].
Commentary: This Hadith has already been mentioned before [see the Hadith under Chapter 275]. Both the evils pointed out here are those sins which invite Allah's Wrath and will certainly take one out of the fold of Islam if one considers them lawful. Hence a person who practices them, revives the evils of the infidels. May Allah save us from such evils.
303 - باب النهي عن إتيان الكهان والمنجمين والعراف وأصحاب الرمل والطوارق بالحصي وبالشعير ونحو ذلك
Chapter 303
Prohibition of Consultation with Soothsayers
1668 - عن عائشة رضي الله عنها قالت : سأل رسول الله صلى الله عليه و سلم أناس عن الكهان فقال : [ ليس بشيء ] فقالوا : يا رسول الله إنهم يحدثونا أحيانا بشيء فيكون حقا فقال رسول الله صلى الله عليه و سلم : [ تلك الكلمة من الحق يخطفها الجني فيقرها في أذن وليه فيخلطون معها مائة كذبة ] متفق عليه
وفي رواية البخاري عن عائشة رضي الله عنها أنها سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الملائكة تنزل في العنان ( وهو السحاب ) فتذكر الأمر قضي في السماء فيسترق الشيطان السمع فيسمعه فيوحيه إلى الكهان فيكذبون معها مائة كذبة من عند أنفسهم ]
قوله [ فيقرها ] هو بفتح الباء وضم القاف والراء أي : يلقيها
[ والعنان ] بفتح العين
1668. `Aishah (May Allah be pleased with her) said: Some people asked the Messenger of Allah (PBUH)about soothsayers. He (PBUH) said, "They are of no account.'' Upon this they said to him, "O Messenger of Allah! But they sometimes make true predictions.'' Thereupon the Messenger of Allah (PBUH) said, "That is a word pertaining to truth which a jinn snatches(from the angels) and whispers into the ears of his friend (the soothsayers) who will then mix more than a hundred lies with it.''
[Al-Bukhari and Muslim].
The narration in Al-Bukhari is: "The angels descend in the clouds and mention matters which has been decreed in heaven; Satan steals a hearing (listens to it stealthily) and communicates it to the soothsayers who tell along with it a hundred lies.''
Commentary: Kahin (soothsayer), Munajjim(astrologer) and Arraf (foreteller) have similar characteristics but with a slight difference. All of them make predictions about the future. Kahin would overhear some jinn and disclose the secret to people which would sometimes prove true, because the jinn's source of information was Satan who sometimes stole away some information from the angels. But after the annunciation of the Prophet(PBUH) it was made impossible for jinns and satans to overhear anything in the skies. Moreover, Kahin and others of his ilk would make predictions on the basis of certain signs and circumstantial evidence which could go wrong or right. This is so even to this day. Astrological prediction is also a form of foretelling but this is often wrong. Al-`Irafah, or what is known to be as divination is also an indication of some future occurrence on the basis of certain causes and events. All the three occult arts supplement each other and also take the help of similar other things. In other words, these are all different forms of soothsaying. Geomancy also tries to tell about the invisible future. At-Tarq is the art of taking omen by striking birds with gravel on their wings or by throwing barley, etc., before them. In the latter formula, if a bird flies towards the right side, it would be a good omen; and if it goes towards the left it will be a bad one. All such things are unlawful and have been strictly forbidden by Islam. If anything predicted by these means comes by chance true, it does not furnish any justification for their validity.
1669 - وعن صفية بنت عبيد عن بعض أزواج النبي صلى الله عليه و سلم ورضي عنها عن النبي صلى الله عليه و سلم قال : [ من أتى عرافا فسأله عن شيء فصدقه لم تقبل له صلاة أربعين يوما ] رواه مسلم
1669. Narrated Safiyyah, daughter of Abu `Ubaid, on the authority of some of the wives of the Prophet(PBUH) who said, "He who goes to one who claims to tell about matters of the Unseen and believes in him, his Salat (prayers) will not be accepted for forty days.''
[Muslim].
Commentary: We learn from this Hadith that visiting soothsayers and astrologers for the purpose of knowing from them what lies hidden in future is such a great offense that he who does it, loses all merits of his forty days Salat. Some people try to detect the culprits involved in a theft case through the so-called fortunetellers or seek their advice in matters relating to business, marriage etc. All such things are unlawful because Allah Alone knows the invisible world.
1670 - وعن قبيصة بن المخارق رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ العيافة والطيرة والطرق من الجبت ] رواه أبو داود بإسناد حسن
وقال : الطرق هو : الزجر أي زجر الطير وهو أن يتيمن أو يتشاءم بطيرانه فإن طار إلى جهة اليمين تيمن وإن طار إلى جهة اليسار تشاءم
قال أبو داود [ العيافة ] : الخط
قال الجوهري في الصحاح : الجبت : كلمة تقع على الصنم والكاهن والساحر ونحو ذلك
1670. Qabisah bin Al-Mukhariq (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH)saying, "The practice of `Iyafah, the interpretation of omens from the flight of birds, the practice of divination by drawing lines on the ground and taking evil omens are all practices of Al-Jibt (the idol, the diviner, or sorcerer).''
[Abu Dawud].
Commentary: Iyafah is an occult practice in which the practitioner rapidly draws lines on the soft ground in the presence of his client in such a manner that the lines cannot be counted then he effaces the lines in pairs. If at the end of the exercise two lines are left on the ground, it is taken as a good omen; if it is a single line, it is a bad omen. Some people have also described certain other forms of this occult formula. In any case, it was one of the formulas practised by the soothsayers of the Period of Ignorance. This practice, like others of this kind, was prohibited and Muslims were made to understand that such things could neither benefit nor harm anyone, and were mere tricks and frauds; and any reliance on them was absolute superstition and heresy. How sad it is that a large number of Muslims of the present age have faith in such occult practices and believe in superstitions. May Allah grant us guidance and save us from such evils. Al-Jibt covers a wide meanings. It means anything worshipped other than the true God (Allah), i.e., all false deities, be they an idol, Satan, graves, stars, angels, saints, Jesus the son of Mary, etc.
1671 - وعن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ من اقتبس علما من النجوم اقتبس شعبة من السحر زاد ما زاد ] رواه أبو داود بإسناد صحيح
1671. Ibn `Abbas (May Allah be pleased with them)said: The Messenger of Allah (PBUH) said, "He who acquires a branch of the knowledge of astrology, learns a branch of magic (of which he acquires more as long as) he continues to do so.''
[Abu Dawud].
Commentary: In this Hadith, astrology has been regarded a part of magic. In Islam the learning of magic has been held equivalent to infidelity. Thus, it is evident that in Islam, astrology and soothsaying are highly dangerous, and learning them is a great sin. Astrology here stands for that pseudo-science on the basis of which future events are predicted with reference to the movements of stars. There is another science called astronomy by means of which timings of sunrise and sunset are calculated. This branch of science, however, is a genuine science because it is based on experiment and observation.
1672 - وعن معاوية بن الحكم رضي الله عنه قال قلت : يا رسول الله إني حديث عهد بجاهلية وقد جاء الله تعالى بالإسلام وإن منا رجالا يأتون الكهان ؟ قال : [ فلا تأتهم ] قلت : ومنا رجال يتطيرون ؟ قال : [ ذلك شيء يجدونه في صدورهم فلا يصدهم ] قلت : ومنا رجال يخطون ؟ قال : [ كان نبي من الأنبياء يخط فمن وافق خطه فذاك ] رواه مسلم
1672. Mu`awiyah bin Al-Hakam (May Allah be pleased with him) reported: I said: "O Messenger of Allah, I have recently emerged from ignorance and Allah has favoured me with Islam. There are still some men among us who visit the soothsayers to consult them(on matters relating to the future).'' He (PBUH) replied, "Do not visit them.'' I said: "There are some men who are guided by omens.'' He replied, "These are the ideas which come up in their minds but you should not be influenced by them (i.e., these things) should not prevent them from pursuing their works.'' I said: "There are some men who practise divination by drawing lines on the ground.'' The Messenger of Allah(PBUH) replied, "There was a Prophet who drew lines, the line which agrees with the line drawn by that Prophet would be correct.''
[Muslim].
Commentary:
1. This Hadith has already appeared earlier [Hadith No 701]. "These are the ideas which come up in their minds'' means that sometimes something appears and one's mind at once takes it as a bad omen. This is something instinctive and natural and one is not accountable for it. But if one acts in accordance with that omen then what he does is wrong and is, therefore, forbidden. For this reason, the Prophet(PBUH) said, "(i.e., these things) should not prevent them from pursuing their works.''
2. The drawing of a line mentioned in this Hadith is different from the drawing of lines in `Iyafah mentioned earlier. Moreover, that was an act of a Prophet which was done by him in the light of Wahy sent to him by Allah and, therefore, was certainly correct. But now, nobody possesses that knowledge and cannot, therefore, be adopted. The statement of the Prophet (PBUH) that: "The line which agrees with the line drawn by that Prophet would be correct'' was by way of elucidation. It does not mean that that act can also be done by anyone today, for how can it be done without knowing its principles. How did that Prophet of Allah draw that line? What were its principles? Since that knowledge has passed away with that Prophet, it is now no longer valid, nor would it be fruitful.
Who was the Prophet who did it? Some people say it was Prophet Daniyal (Daniel), while other think it was Prophet Idris. Allah Alone knows the truth.
1673 - وعن أبي مسعود البدري رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى عن ثمن الكلب ومهر البغي وحلوان الكاهن . متفق عليه
1673. Abu Mas`ud Al-Badri (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited the price of a dog, the earning of an prostitute, and the money given to a soothsayer.
[Al-Bukhari and Muslim].
Commentary:
1. "Prohibition of the price of dog'' signifies that the sale and purchase of dogs is forbidden. This a general order which applies to dog of every kind, whether it is for hunting or protection of farms (which is permissible) or is a tamed one. The reason being that dog is an absolutely unclean animal no matter what breed it is. Some `Ulama' are of the opinion that the sale and purchase of such dog which one intends to keep for lawful needs such as hunting and protecting farms is permissible. So far as reasoning is concerned, the views of the majority of `Ulama' are quite strong because we find absolute prohibition of dogs in this Hadith.
The earning of a vile woman has been called `Dower' in the Hadith because of its evident form, otherwise it is unlawful and nobody accepts its justification. Similar is the case of soothsayers, astrologers, fortunetellers and all those who fool people by telling them about future and thus swindle money from them. Their income is also unlawful.
2. It is also unlawful to make any payment to such swindlers because when it is not lawful for them to make money in this manner, how can we consider the money given to them lawful?
304 - باب النهي عن التطير
Chapter 304
Forbiddance of Believing in Ill Omens
فيه الأحاديث السابقة في الباب قبله
1674 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [لا عدوى ولا طيرة ويعجبني الفأل ] قالوا : وما الفأل ؟ قال : [ كلمة طيبة ]متفق عليه. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Not the transmission of disease of one person to another and no evil omen, but I am pleased with good omens.'' He was asked: "What is good omen?'' He replied, "A good word.''
[Al-Bukhari and Muslim].
Commentary:
1. The phrase "Not the transmission of disease of one person to another'' either negates the idea that disease can travel from one person to another or it signifies that one should not attribute the illness of one person to the illness of another. The right approach is that one should think that a person falls ill with the Will of Allah. This does not mean that this Hadith denies the infectious character of certain diseases but it attempts to correct one's belief, namely that if Allah wills something, it will certainly occur. Thus, this Hadith proves that even in infectious diseases it is not the disease itself which is the real cause but the Preordainment and Will of Allah.
2. Similar is the case of bad omens. These have no significance at all. If any suspicion crosses one's mind by seeing something, he should neither attach any importance to it nor act what the suspicion demands. Good omen is permissible for the reason that it inclines one to associate good hopes with Allah, which is a highly commendable tendency. Thus, it also induces one to always utter something nice and to listen to what is nice so that in both cases it occasions good omens. One should always abstain from saying what is repulsive to the listeners and tends to be a bad omen.
1675 - وعن ابن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ لا عدوى ولا طيرة وإن كان الشؤم في شيء ففي الدار والمرأة والفرس] متفق عليه
1675. Ibn `Umar (May Allah be pleased with them)said: The Messenger of Allah (PBUH) said, "There is no infection and no evil omen; but if there is anything(that may be a source of trouble) then it could be a house, a horse, and a woman.''
[Al-Bukhari and Muslim].
Commentary: This Hadith means that nothing is ominous by itself. It is, however, true that because of their certain characteristics, certain things become ominous (troublesome) for certain persons. For example, if one has a small house or bad neighbours, he does not feel happy and peaceful in it. If one's wife is sterile or rude or abusive or immoral, etc., such a woman is ominous for him, that is, she is a source of trouble and tension rather than that of happiness for him. If one has a horse which is not used for Jihad, or is so ill-natured that it neither goes well ordinarily or with whipping, nor does it behave when left to its own will, then it has an ominousness in the sense that it does not serve the purpose of the master.
1676 - وعن بريدة رضي الله عنه أن النبي صلى الله عليه و سلم كان لا يتطير . رواه أبو داود بإسناد صحيح
1676. Buraidah (May Allah be pleased with him) said: The Prophet never took ill omens.
[Abu Dawud].
Commentary: In pursuance of the teachings and practices of the Prophet (PBUH), one should abstain from taking a bad omen. If some suspicion arises in one's mind which is ominous then he must not do what it impels.
1677 - وعن عروة بن عامر رضي الله عنه قال : ذكرت الطيرة عند رسول الله صلى الله عليه و سلم فقال : [ أحسنها الفأل ولا ترد مسلما فإذا رأى أحدكم ما يكره فليقل : اللهم لا يأتي بالحسنات إلا أنت ولا يدفع السيئات إلا أنت ولا حول ولا قوة إلا بك ] حديث صحيح رواه أبو داود بإسناد صحيح
1677. `Urwah bin `Amir (May Allah be pleased with him) said: When talking of omens was mentioned in the presence of the Messenger of Allah (PBUH) he said, "The best type of omen is the good omen.'' He added, "A Muslim should not refrain from anything because of an omen.'' He (PBUH) told them, "When any of you sees anything which he dislikes, he should say: `Allahuma la ya'ti bil-hasanati illa Anta, wa la yadfa`us-sayyi'ati illa Anta, wa la hawla wa la quwwata illa Bika (O Allah ! You Alone bring good things; You Alone avert evil things, and there is no might or power but in You).'''
[Abu Dawud with Sahih Isnad].
Commentary:
1. Tiyarah means taking omen. This applies to good as well as bad omens. Muslims are required to take good omen only. For this reason, when a Muslim resolves to do something good then a bad omen should not impede his way because he believes that it is Allah Alone who brings about every thing. He should also pray to Allah for the removal of mischief.
2. When such things from which people usually take a bad omen create suspicions in one's mind, then it is Mustahabb (desirable) to recite the prayer mentioned in this Hadith. Thus, what we learn from this Hadith is that if a Muslim comes across something repulsive, he should pray to Allah for something auspicious. He should also pray to Allah for granting him the power and ability to abstain from evils.
305 - باب تحريم تصوير الحيوان في بساط أو حجر أو ثوب أو درهم أو دينار أو مخدة أو وسادة وغير ذلك وتحريم اتخاذ الصورة في حائط وسقف وستر وعمامة وثوب ونحوها والأمر بإتلاف الصورة
Chapter 305
Prohibition of Drawing Portraits
1678 - عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ إن الذين يصنعون هذه الصور يعذبون يوم القيامة يقال لهم : أحيوا ما خلقتم] متفق عليه
1678. Ibn `Umar (May Allah be pleased with them)said: The Messenger of Allah (PBUH) said, "Those who draw pictures will be punished on the Day of Resurrection; and it will be said to them: `Breathe soul into what you have created.'''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that drawing pictures of humans, animals and all those things that have a soul in them is a great sin and is liable to heavy punishment. However, one will not be taken to task for such pictures which are made compulsory by the Government, i.e., identity cards, passports, domicile certificates etc., because one cannot exercise his own will in such matters, but this exemption is subject to the condition that he does not exceed the compulsory requirement.
1679 - وعن عائشة رضي الله عنها قالت : قدم رسول الله صلى الله عليه و سلم من سفر وقد سترت سهوة لي بقرام فيه تماثيل فلما رآه رسول الله صلى الله عليه و سلم تلون وجهه وقال : [ يا عائشة أشد الناس عذابا عند الله يوم القيامة الذين يضاهون بخلق الله ] قالت : فقطعناه فجعلنا منه وسادة أو وسادتين . متفق عليه
[ القرام ] بكسر القاف هو : الستر
و [ السهوة ] بفتح السين المهملة وهي : الصفة تكون بين يدي البيت . وقيل هي : الطاق النافذ في الحائط
1679. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) visited me after returning from a journey, and I had a shelf with a thin cloth curtain hanging over it and on which there were portraits. When he saw it, the colour of his face changed (because of anger) and he said, "O `Aishah!the most grievous torment from Allah on the Day of Resurrection will be for those who imitate (Allah) in the act of His creation.'' `Aishah said: We tore it into pieces and made a cushion or two cushions out of that.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already appeared earlier[Hadith No. 650]. We learn from it that the act of drawing (pictures of humans, animals and things that have a soul in them) or photography and hanging of pictures (of such things) for display or decoration in homes is a great sin. It is, however, permissible that sheets bearing such pictures are cut into pieces for making such things which are not sacred and people go on trampling them, as was done by `Aishah (May Allah be pleased with her) that she made pillow covers of these pieces.
1680 -
رياض الصالحين
الأحد نوفمبر 05, 2017 2:53 pm من طرف 
موضوع: 9- لأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الثاني ( 1 ) يتبع 1642- 1679 - 
