abubaker
عدد المساهمات : 18649
تاريخ التسجيل : 23/12/2010
العمر : 74
الدولـة : jordan
 |  موضوع: 2- الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها - الجزء الأول ( 2 ) 1528 - 1535 -  الإثنين أغسطس 01, 2016 6:04 pm | |
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255 - باب تحريم سماع الغيبة وأمر من سمع غيبة محرمة بردها والإنكار على قائلها فإن عجز أو لم يقبل منه فارق ذلك المجلس إن أمكنه
Chapter 255
Prohibition of Listening to Backbiting
قال الله تعالى ( القصص 55 ) : { وإذا سمعوا اللغو أعرضوا عنه }
وقال تعالى ( المؤمنون 3 ) : { والذين هم عن اللغو معرضون }
وقال تعالى ( الإسراء 36 ) : { إن السمع والبصر والفؤاد كل أولئك كان عنه مسئولا }
وقال تعالى ( الأنعام 68 ) : { وإذا رأيت الذين يخوضون في آياتنا فأعرض عنهم حتى يخوضوا في حديث غيره وإما ينسينك الشيطان فلا تقعد بعد الذكرى مع القوم الظالمين }
Allah, the Exalted, says:
"And when they hear Al-Laghw (dirty, false, evil vain talk) they withdraw from it.'' (28:55)
"And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden).'' (23:3)
"Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).'' (17:36)
"And when you (Muhammad (PBUH)) see those who engage in a false conversation about Our Verses (of the Qur'an) by mocking at them, stay away from them till they turn to another topic. And if Shaitan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zalimun (polytheists and wrongdoers).'' (6:68)
1528 - وعن أبي الدرداء رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من رد عن عرض أخيه رد الله عن وجهه النار يوم القيامة ] رواه الترمذي وقال حديث حسن
1528. Abud-Darda' (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who defends the honour of his (Muslim) brother, Allah will secure his face against the Fire on the Day of Resurrection.''
[At-Tirmidhi].
Commentary: If someone says something disgraceful against a Muslim, one must defend his Muslim brother (or sister, for that matter) and say that what has been stated about him or her is wrong and that he (or she) is free from the accusation made against him (or her).
1529 - وعن عتبان بن مالك رضي الله عنه في حديثه الطويل المشهور الذي تقدم في باب الرجاء قال قام النبي صلى الله عليه و سلم يصلي فقال : [ أين مالك بن الدخشم ؟ ] فقال رجل : ذلك منافق لا يحب الله ورسوله فقال النبي صلى الله عليه و سلم : [ لا تقل ذلك ألا تراه قد قال لا إله إلا الله يريد بذلك وجه الله وإن الله قد حرم على النار من قال لا إله إلا الله يبتغي بذلك وجه الله ] متفق عليه
و [ عتبان ] بكسر العين على المشهور وحكي ضمها وبعدها تاء مثناة من فوق ثم باء موحدة
و [ الدخشم ] بضم الدال وإسكان الخاء وضم الشين المعجمتين
1528. Abud-Darda' (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who defends the honour of his (Muslim) brother, Allah will secure his face against the Fire on the Day of Resurrection.''
[At-Tirmidhi].
Commentary: If someone says something disgraceful against a Muslim, one must defend his Muslim brother (or sister, for that matter) and say that what has been stated about him or her is wrong and that he (or she) is free from the accusation made against him (or her).
1530 - وعن كعب بن مالك رضي الله عنه في حديثه الطويل في قصة توبته وقد سبق في باب التوبة ( انظر الحديث رقم 21 ) قال قال النبي صلى الله عليه و سلم وهو جالس في القوم بتبوك : [ ما فعل كعب بن مالك ؟ ] فقال رجل من بني سلمة : يا رسول الله حبسه برداه والنظر في عطفيه فقال له معاذ بن جبل : بئس ما قلت والله يا رسول الله ما علمنا عليه إلا خيرا . فسكت رسول الله صلى الله عليه و سلم . متفق عليه
[ عطفاه ] : جانباه وهو إشارة إلى إعجابه بنفسه
1530. Ka`b bin Malik (May Allah be pleased with him) said in his long story about his repentance: The Prophet (PBUH) was sitting among the people in Tabuk. He (PBUH) said, "What happened to Ka`b bin Malik?'' A person from the tribe of Banu Salamah said: "O Messenger of Allah! the embellishment of his cloak and an appreciation of his sides have allured him, and he was thus detained.'' Mu`adh bin Jabal (May Allah be pleased with him) said: "Woe be upon you! You have passed indecent remarks. O Messenger of Allah! by Allah, we know nothing about him but good.'' The Messenger of Allah (PBUH) remained silent.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned in detail in the Chapter on Repentance. Here it is repeated to show how important it is to defend a Muslim when someone accuses him in his absence. In the presence of the Prophet (PBUH) a person expressed misgivings about Ka`b bin Malik that his obsession (for fine dress) had prevented him from coming to the battlefield. Mu`adh immediately defended him saying that there was no justification for such misgivings. The Prophet's silence endorsed the stand taken by Mu`adh (May Allah be pleased with him). This goes to prove that if a Muslim brother or sister is disgraced in his or her absence in a gathering, then it is incumbent on others to defend his or her honour.
256 - باب بيان ما يباح من الغيبة
Chapter 256
Some cases where it is permissible to Backbite
اعلم أن الغيبة تباح لغرض صحيح شرعي لا يمكن الوصول إليه إلا بها وهو ستة أسباب :
الأول التظلم فيجوز للمظلوم أن يتظلم إلى السلطان والقاضي وغيرهما ممن له ولاية أو قدرة على إنصافه من ظالمه فيقول : ظلمني فلان بكذا
الثاني الاستعانة على تغيير المنكر ورد العاصي إلى الصواب فيقول لمن يرجو قدرته على إزالة المنكر : فلان يعمل كذا فازجره عنه ونحو ذلك ويكون مقصوده التوصل إلى إزالة المنكر فإن لم يقصد ذلك كان حراما
الثالث الاستفتاء فيقول للمفتي : ظلمني أبي أو أخي أو زوجي أو فلان بكذا فهل له ذلك ؟ وما طريقي في الخلاص منه وتحصيل حقي ودفع الظلم ؟ ونحو ذلك فهذا جائز للحاجة ولكن الأحوط والأفضل أن يقول : ما تقول في رجل أو شخص أو زوج كان من أمره كذا ؟ فإنه يحصل به الغرض من غير تعيين ومع ذلك فالتعيين جائز كما سنذكره في حديث هند ( انظر الحديث رقم 1532 ) إن شاء الله تعالى
الرابع تحذير المسلمين من الشر ونصيحتهم وذلك من وجوه منها جرح المجروحين من الرواة والشهود وذلك جائز بإجماع المسلمين بل واجب للحاجة . ومنها المشاورة في مصاهرة إنسان أو مشاركته أو إيداعه أو معاملته أو غير ذلك أو مجاورته ويجب على المشاور أن لا يخفي حاله بل يذكر المساوئ التي فيه بنية النصيحة . ومنها إذا رأى متفقها يتردد إلى مبتدع أو فاسق يأخذ عنه العلم وخاف أن يتضرر المتفقه بذلك فعليه نصيحته ببيان حاله بشرط أن يقصد النصيحة وهذا مما يغلط فيه وقد يحمل المتكلم بذلك الحسد ويلبس الشيطان عليه ذلك ويخيل إليه أنه نصيحة فليتفطن لذلك . ومنها أن يكون له ولاية لا يقوم بها على وجهها إما بأن لا يكون صالحا لها وإما بأن يكون فاسقا أو مغفلا ونحو ذلك فيجب ذكر ذلك لمن له عليه ولاية عامة ليزيله ويولي من يصلح أو يعلم ذلك منه ليعامله بمقتضى حاله ولا يغتر به وأن يسعى في أن يحثه على الاستقامة أو يستبدل به
الخامس أن يكون مجاهرا بفسقه أو بدعته كالمجاهر بشرب الخمر ومصادرة الناس وأخذ المكس وجباية الأموال ظلما وتولي الأمور الباطلة فيجوز ذكره بما يجاهر به ويحرم ذكره بغيره من العيوب إلا أن يكون لجوازه سبب آخر مما ذكرناه
السادس التعريف فإذا كان الإنسان معروفا بلقب كالأعمش والأعرج والأصم والأعمى والأحول وغيرهم جاز تعريفهم بذلك ويحرم إطلاقه على جهة التنقص ولو أمكن تعريفه بغير ذلك كان أولى
فهذه ستة أسباب ذكرها العلماء وأكثرها مجمع عليه . ودلائلها من الأحاديث الصحيحة المشهورة فمن ذلك :
[Backbiting is permissible only for valid reasons approved by Shari`ah. These reasons are as follows:]
1. It is permissible for an oppressed person to speak before the judge or someone in a similar position of authority to help him or her establish his or her rights by telling him `so-and-so wronged me and has done such and such to me' etc.
2. It is permissible to seek somebody's assistance in forbidding evil and helping someone change his or her immoral conduct. One can say to the person who can offer such assistance, `so-and-so does such and such evil deeds. Can you exhort him?' etc. This is permissible as long as one intends to forbid evil. If, however, one intends something else apart from this, then this act becomes unlawful.
3. One who seeks legal verdict on a certain matter may point out the defaults of another person or relate something else. One in this case can say to the Mufti (religious scholar who issues verdicts): "My father or brother (for example) treated me unjustly. Can I get my right established?'' etc. This is permissible to say only if need be, but it is better to say `What do you think of someone who did such and such?' This does not mean, however, that naming the person in question is not permissible, Hadith No. 1535 makes this point clear.
4. One who criticizes those who openly commit acts of disobedience, such as drinking wine, gambling, engaging in immoral habits, fornication, hypocrisy, and making mischief.
5. It is permissible to call into question the narrators of Hadith, and witnesses in the court when the need arises. It is also permissible to mention the bad qualities of somebody for marriage purposes in case an advice is sought. Also, if one has noticed that a "seeker of knowledge'' frequently goes to the gatherings of an innovator in religion and one fears that this "seeker of knowledge'' may be affected by this so-called scholar, then he must in this case give counsel to the "seeker of knowledge'' by telling him about the "innovator,'' etc.
6. It is permissible to use names such as "Al-a`mash'' which means `the blear-eyed' to talk about people who are known by such names for the sake of identification and not for disparaging people and underestimating them. To identify them without resorting to such names is however better.
1531 - عن عائشة رضي الله عنها أن رجلا استأذن على النبي صلى الله عليه و سلم فقال : [ ائذنوا له بئس أخو العشيرة ] متفق عليه . احتج به البخاري في جواز غيبة أهل الفساد وأهل الريب
1531. `Aishah (May Allah be pleased with her) said: A man sought permission for audience with the Prophet (PBUH). He said, "Give him permission but he is a bad member of his tribe.''
[Al-Bukhari and Muslim].
Commentary: Imam Al-Bukhari has obviously justified the backbiting of wicked people to save people from being deceived from their appearance. If people are not informed of the real conduct of such persons, their religious as well as worldly life will be exposed to a grave danger. For this reason, the backbiting of wicked persons for the purpose of warning others is permissible.
1532 - وعنها رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ ما أظن فلانا وفلانا يعرفان من ديننا شيئا ] رواه البخاري . قال قال الليث بن سعد أحد رواة هذا الحديث : هذان الرجلان كانا من المنافقين
1532. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "I do not think that so-and-so understands anything of our Faith.''
[Al-Bukhari]
Al-Bukhari said: Al-Laith bin Sa`d, who is one of the narrators of this Hadith, said: The two men mentioned by the Prophet (PBUH) in this Hadith were hypocrites (i.e., they revealed Faith and concealed disbelief).
Commentary: Hypocrites are also people of mischievous and doubtful conduct. It is, therefore, not only permissible but necessary to make people aware of their real position so that people become cautious about them and their religious and worldly life may remain safe from their machinations.
1533 - وعن فاطمة بنت قيس رضي الله عنها قالت : أتيت النبي صلى الله عليه و سلم فقلت : إن أبا الجهم ومعاوية خطباني فقال رسول الله صلى الله عليه و سلم : [ أما معاوية فصعلوك لا مال له وأما أبو الجهم فلا يضع العصا عن عاتقه ] متفق عليه
وفي رواية لمسلم : [ وأما أبو الجهم فضراب للنساء ] وهو تفسير لرواية : [ لا يضع العصا عن عاتقه ] وقيل معناه : كثير الأسفار
1533. Fatimah bint Qais (May Allah be pleased with her) said: I came to the Prophet (PBUH) and said to him: "Muawiyah and Abul-Jahm sent me a proposal of marriage.'' The Messenger of Allah (PBUH) said, "Muawiyah is destitute and he has no property, and Abul-Jahm is very hard on women.''
[Bukhari and Muslim].
Commentary: We learn from this Hadith that it is permissible to mention the true facts, virtues and vices without equivocation, about the parties who intend to enter into wedlock provided one does it for their welfare.
1534 - وعن زيد بن أرقم رضي الله عنه قال : خرجنا مع رسول الله صلى الله عليه و سلم في سفر أصاب الناس فيه شدة فقال عبد الله بن أبي : لا تنفقوا على من عند رسول الله حتى ينفضوا وقال : لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل فأتيت رسول الله صلى الله عليه و سلم فأخبرته بذلك فأرسل إلى عبد الله بن أبي فاجتهد يمينه ما فعل فقالوا : كذب زيد رسول الله صلى الله عليه و سلم فوقع في نفسي مما قالوه شدة حتى أنزل الله تعالى تصديقي { إذا جاءك المنافقون } ( المنافقين 1 ) ثم دعاهم النبي صلى الله عليه و سلم ليستغفر لهم فلووا رؤوسهم ] متفق عليه
1534. Zaid bin Al-Arqam (May Allah be pleased with him) said: We set out on a journey along with the Messenger of Allah (PBUH) and we faced many hardships. `Abdullah bin Ubaiy (the chief of the hypocrites at Al-Madinah) said to his friends: "Do not spend on those who are with the Messenger of Allah (PBUH) until they desert him.'' He also said: "If we return to Al-Madinah, the more honourable (meaning himself, i.e., Abdullah bin Ubaiy) will drive out therefrom the meaner (meaning Messenger of Allah (PBUH)).'' I went to the Messenger of Allah (PBUH) and informed him about that and he sent someone to `Abdullah bin Ubaiy. He asked him whether he had said that or not. Abdullah took an oath that he had not done anything of that sort and said that it was Zaid who carried a false tale to the Messenger of Allah (PBUH). Zaid said: I was so much perturbed because of this until this Verse was revealed verifying my statement:
"When the hypocrites come to you (O Muhammad (PBUH)), they say: `We bear witness that you are indeed the Messenger of Allah.' Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed.'' (63:1) Then the Messenger of Allah (PBUH) called the hypocrites in order to seek forgiveness for them from Allah, but they turned away their heads.
[Al-Bukhari and Muslim].
Commentary: `Abdullah bin Ubaiy was the chief of the hypocrites at Al-Madinah. In the journey mentioned in this Hadith, which was undertaken in connection with the war with Banu Al-Mustaliq, he had used improper words against the Prophet (PBUH) and Muslims, which were overheard by Zaid bin Al-Arqam (May Allah be pleased with him). The latter informed the Prophet (PBUH) about this occurrence. This incident goes to prove that exposing the designs and conspiracies of hypocrites does not form backbiting. In fact, it is essential to keep people informed about them in the interest of Islam and Muslims.
1535 - وعن عائشة رضي الله عنها قالت قالت هند امرأة أبي سفيان للنبي صلى الله عليه و سلم : إن أبا سفيان رجل شحيح وليس يعطيني ما يكفيني وولدي إلا ما أخذت منه وهو لا يعلم قال : [ خذي ما يكفيك وولدك بالمعروف ] متفق عليه
1535. `Aishah (May Allah be pleased with her) said: Hind, the wife of Abu Sufyan, said to the Prophet (PBUH): Abu Sufyan is a niggardly man and does not give me and my children adequate provisions for maintenance unless I take something from his possession without his knowledge. The Prophet (PBUH) said to her, "Take from his possessions on a reasonable basis that much which may suffice for you and your children.''
[Al-Bukhari and Muslim].
Commentary: Hind was the mother of Mu`awiyah (May Allah be pleased with him). Along with her husband, Abu Sufyan, she embraced Islam in the year of conquest of Makkah.
We learn from this Hadith that:
1. In order to know religious injunctions, husband and wife can mention each other's shortcomings before a Mufti (a religious scholar who is in a position to issue verdicts on religious matters).
2. If a husband does not give his wife enough money to cover the domestic expenses, then it is permissible for his wife to take some of his money without his permission, provided the amount thus taken is for essential expenses not for superfluous matters.
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