abubaker
عدد المساهمات : 18649
تاريخ التسجيل : 23/12/2010
العمر : 74
الدولـة : jordan
 |  موضوع: الأمور المنهي عنها The Prohibited Actions - رياض الصالحين مترجما للإنجليزية كتاب الأمور المنهي عنها ... الجزء الرابع ( 2 )  الخميس فبراير 20, 2014 12:13 am | |
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361 - باب كراهة الخروج من بلد وقع به الوباء فرارا مه وكراهة القدوم عليه
Chapter 361
Undesirability of departing from or coming to a Place stricken by a Epidemic
قال الله تعالى ( النساء 78 ) : { أينما تكونوا يدرككم الموت ولو كنتم في بروج مشيدة }
وقال تعالى ( البقرة 195 ) : { ولا تلقوا بأيديكم إلى التهلكة }
Allah, the Exalted, says:
"Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!'' (4:78)
"And do not throw yourselves into destruction.'' (2:195)
1791 - وعن ابن عباس رضي الله عنهما أن عمر بن الخطاب رضي الله عنه خرج إلى الشام حتى إذا كان بسرغ لقيه أمراء الأجناد أبو عبيدة بن الجراح وأصحابه فأخبروه أن الوباء قد وقع بالشام قال ابن عباس فقال لي عمر : ادع لي المهاجرين الأولين فدعوتهم فاستشارهم وأخبرهم أن الوباء قد وقع بالشام فاختلفوا فقال : بعضهم خرجت لأمر ولا نرى أن ترجع عنه وقال بعضهم : معك بقية الناس وأصحاب رسول الله صلى الله عليه و سلم ولا نرى أن تقدمهم على هذا الوباء . فقال : ارتفعوا عني ثم قال : ادع لي الأنصار فدعوتهم فاستشارهم فسلكوا سبيل المهاجرين واختلفوا كاختلافهم فقال : ارتفعوا عني ثم قال : ادع لي من كان هاهنا من مشيخة قريش من مهاجرة الفتح فدعوتهم فلم يختلف عليه منهم رجلان فقالوا : نرى أن ترجع بالناس ولا تقدمهم على هذا الوباء فنادى عمر رضي الله عنه في الناس : إني مصبح على ظهر فأصبحوا عليه فقال أبو عبيدة بن الجراح رضي الله عنه : أفرارا من قدر الله فقال عمر رضي الله عنه : لو غيرك قالها يا أبا عبيدة وكان عمر يكره خلافه نعم نفر من قدر الله إلى قدر الله أرأيت لو كان لك إبل فهبطت واديا له عدوتان إحداهما خصبة والأخرى جدبة أليس إن رعيت الخصبة رعيتها بقدر الله وإن رعيت الجدبة رعيتها بقدر الله ؟ قال : فجاء عبد الرحمن بن عوف رضي الله عنه وكان متغيبا في بعض حاجته فقال : إن عندي من هذا علما : سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا سمعتم به بأرض فلا تقدموا عليه وإذا وقع بأرض وأنتم بها فلا تخرجوا فرارا منه ] فحمد الله تعالى عمر رضي الله عنه وانصرف . متفق عليه
[ العدوة ] : جانب الوادي
1791. Ibn `Abbas (May Allah be pleased with them) reported: `Umar bin Al-Khattab (May Allah be pleased with him) set out for Ash-Sham (the region comprising Syria, Palestine, Lebanon and Jordan). As he reached at Sargh (a town by the side of Hijaz) he came across the governor of Al-Ajnad, Abu `Ubaidah bin Al-Jarrah (May Allah be pleased with him) and his companions. They informed him that an had broken out in Syria. Ibn `Abbas relates: `Umar (May Allah be pleased with him) said to me: "Call to me the earliest Muhajirun (Emigrants).'' So I called them. He sought their advice and told them that an epidemic had broken out in Ash-Sham. There was a difference of opinion whether they should proceed further or retreat to their homes in such a situation. Some of them said: "You have set forth to fight the enemy, and therefore you should not go back;'' whereas some of them said: "As you have along with you many eminent Companions of Messenger of Allah (PBUH), we would not advice you to set forth to the place of the plague (and thus expose them deliberately to a danger).'' `Umar (May Allah be pleased with him) said: "You can now go away.'' He said: "Call to me the Ansar (the Helpers).'' So I called them to him, and he consulted them and they differed in their opinions as well. He said: "Now, you may go.'' He again said: "Call the old (wise people) of the Quraish who had emigrated before the conquest of Makkah.'' I called them. `Umar (May Allah be pleased with him) consulted them in this issue and not even two persons among them differed in the opinions. They said: "We think that you should go back along with the people and do not take them to this scourge. `Umar (May Allah be pleased with him) made an announcement to the people, saying: "In the morning I intend to go back, and I want you to do the same.'' Abu 'Ubaidah bin Al-Jarrah (May Allah be pleased with him) said: "Are you going to run away from the Divine Decree?'' Thereupon `Umar (May Allah be pleased with him) said: "O Abu 'Ubaidah ! Had it been someone else to say this.'' ('Umar (May Allah be pleased with him) did not like to differ with him). He said: "Yes, we are running from the Divine Decree to the Divine Decree. What do you think if you have camels and you happen to get down a valley having two sides, one of them covered with foliage and the other being barren, will you not act according to the Divine Decree if you graze them in vegetative land? In case you graze them in the barren land, even then you will be doing so according to the Divine Decree.
There happened to come `Abdur-Rahman bin `Auf who had been absent for some of his needs. He said: I have knowledge about it. I heard the Messenger of Allah (PBUH) saying, "If you get wind of the outbreak of plague in a land, you should not enter it; but if it spreads in the land where you are, you should not depart from it.'' Thereupon `Umar bin Khattab (May Allah be pleased with him) praised Allah and went back.
[Al-Bukhari and Muslim].
Commentary: "Ajnad'' stands for five regions of Syria: Palestine, Jordan, Damascus, Hims and Qansarin. (An-Nawawi).
'Umar (May Allah be pleased with him) praised Allah for the reason that his own Ijtihad was in accordance with the Hadith of the Prophet (PBUH). The opinion given by the groups of Ansar and Muhajirun before this Ijtihad was also based on some principles of Shari`ah: those who had advised not to return had evinced submission to the Will of Allah and their absolute trust in Him, and the other group which had preferred the way of precaution had suggested to avoid any such action which could prove harmful.
Although such precautionary measures could not save them from the Divine Decree, they decided to take all possible precautions because this is what is ordained by Allah. In fact, this was the basis of the Ijtihad made by `Umar, the veracity of which was proved by the Hadith of the Prophet (PBUH). This Hadith confirmed the point of view of Imam An-Nawawi. Thus, this Hadith highlights the following four important points:
1. The test of validity of any decision is its correspondence with Shari`ah.
2. The desirability of mutual consultation.
3. The power of the Imam to depart from the advice of the consultative body.
4. The responsibility of the Imam to make every possible effort for the security of his subjects.
1792 - وعن أسامة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا سمعتم الطاعون بأرض فلا تدخلوها وإذا وقع بأرض وأنتم فيها فلا تخرجوا منها ] متفق عليه
1792. Usamah bin Zaid (May Allah be pleased with him) said: The Prophet (PBUH) said, "If you get wind of the outbreak of plague in a land, do not enter it; and if it breaks out in a land in which you are, do not leave it.''
[Al-Bukhari and Muslim].
362 - باب التغليظ في تحريم السحر
Chapter 362
Prohibition of Magic
قال الله تعالى ( البقرة 102 ) : { وما كفر سليمان ولكن الشياطين كفروا يعلمون الناس السحر } الآية
Allah, the Exalted, says:
"Sulaiman (Solomon) did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic.'' (2:102)
1793 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ اجتنبوا السبع الموبقات ] قالوا : يا رسول الله وما هن ؟ قال : [ الشرك بالله والسحر وقتل النفس التي حرم الله إلا بالحق وأكل الربا وأكل مال اليتيم والتولي يوم الزحف وقذف المحصنات المؤمنات الغافلات ] متفق عليه
1793. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Avoid the seven destructive things.'' It was asked: (by those present): "What are they, O Messenger of Allah?'' He replied, "Associating anyone or anything with Allah in worship; practising sorcery, killing of someone without a just cause whom Allah has forbidden, devouring the property of an orphan, eating of usury, fleeing from the battlefield and slandering chaste women who never even think of anything touching chastity and are good believers.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already appeared earlier. All the acts mentioned in it are unlawful. The teaching, learning and practising of magic are all unlawful, and Imam An-Nawawi has quoted this Hadith here to prove the prohibition of magic in Islam.
363 - باب النهي عن المسافرة بالمصحف إلى بلاد الكفار إذا خيف وقوعه بأيدي العدو
Chapter 363
Prohibition of Carrying the Qur'an into the Land of Enemy
1794 - عن ابن عمر رضي الله عنهما قال : نهى رسول الله صلى الله عليه و سلم أن يسافر بالقرآن إلى أرض العدو . متفق عليه
1794. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) forbade travelling to the land of the enemy carrying the Qur'an.
[Al-Bukhari and Muslim].
Commentary: This prohibition is out of fear that the disbelievers might abase and demean the Qur'an and will not give it due respect. It is, however, permissible to take it to places where there is no such fear.
364 - باب تحريم استعمال إناء الذهب وإناء الفضة في الأكل والشرب والطهارة وسائر وجوه الاستعمال
Chapter 364
Prohibition of using Utensils made of Gold and Silver
1795 - عن أم سلمة رضي الله عنها أن رسول الله صلى الله عليه و سلم قال : [ الذي يشرب في آنية الفضة إنما يجرجر في بطنه نار جهنم ] متفق عليه
وفي رواية لمسلم : [ إن الذي يأكل أو يشرب في آنية الفضة والذهب ]
1795. Umm Salamah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "Whosoever drinks in utensils of silver, in fact, kindles in his belly the fire of Hell.''
[Al-Bukhari and Muslim].
The narration of Muslim is: "Verily, the person who eats or drinks in utensils made of gold and silver.''
1796 - وعن حذيفة رضي الله عنه قال : إن النبي صلى الله عليه و سلم نهانا عن الحرير والديباج والشرب في آنية الذهب والفضة وقال : [ هن لهم في الدنيا وهي لكم في الآخرة ] متفق عليه
وفي رواية في الصحيحين عن حذيفة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لا تلبسوا الحرير ولا الديباج ولا تشربوا في آنية الذهب والفضة ولا تأكلوا في صحافها ]
1796. Hudhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) prohibited us from wearing silk or Dibaj and from drinking out of gold and silver vessels and said, "These are meant for them (non-Muslims) in this world and for you in the Hereafter.''
In another narration Hudhaifah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not wear silk and Dibaj, nor eat or drink from utensils made of gold and silver.''
[Al-Bukhari and Muslim].
Commentary: Dibaj is a kind of silk. Some say that thick silk is called Dibaj. Others say that it is the type of cloth in which some of the lengthwise and breadthwise threads are of pure silk, while the rest of the cloth is made of cotton.
1797 - وعن أنس بن سيرين قال : كنت مع أنس بن مالك رضي الله عنه عند نفر من المجوس فجيء بفالوذج على إناء من فضة فلم يأكله فقيل له حوله فحوله على إناء من خلنج وجيء به فأكله . رواه البيهقي بإسناد حسن
[ الخلنج ] : الجفنة
1797. Anas bin Sirin (May Allah be pleased with him) said: I was with Anas bin Malik (May Allah be pleased with him) in the company of some Magians when Faludhaj (a sweet made of flour and honey) was brought in a silver utensil, and Anas did not take it. The man was told to change the utensil. So he changed the utensil and when he brought it to Anas, he took it.
[Al-Baihaqi].
Commentary: From the above narrations, it is clear that the use of utensils made of gold or silver is forbidden in Islam for eating, drinking and for all other purposes. However, medical use of golden or silver wire is not forbidden, e.g., the use of golden wire in securing teeth, or fixing a tooth partly made of gold.
Eating and drinking in utensils of precious metals (in which platinum may also be included) is forbidden as it is a show of pride and exhibition of richness. All such actions are against the basic teachings of Islam. Precious metals should not be used for decoration either.
1. However, women may use precious metals as ornaments, since according to some narrations there is exemption for the fair sex in this matter. Still some scholars maintain that the chain of such narrations is weak, so they do not allow their use in the ornaments of women as well. Sheikh Al-Albani has discussed this matter in detail in Adab Az-Zafaf and he does not agree with the opinion of these other scholars.
2. Silken dress is also forbidden for men and, similarly all types of dresses resembling silk are forbidden for them, which are a speciality of women. They are forbidden as creating likeness and resemblance to women. The reason behind this is that the softness and delicacy found in silk is against manliness.
3. The prohibition of these things reflects the temperament and disposition of Islam. Islam encourages simplicity and piety in eating, drinking, dress and living; and forbids luxury and ease that creates resemblance and likeness with the disbelievers. Alas! Present-day Muslims have adopted ease and luxury and made it the criterion of nobility and are following in the footsteps of the disbelievers. Everyone is busy day and night to attain the western standard of living by hook or by crook. May Allah lead them on the Right Path.
365 - باب تحريم لبس الرجل ثوبا مزعفرا
Chapter 365
Prohibition of Wearing Saffron-Colored Dress
1798 - عن أنس رضي الله عنه قال : نهى النبي صلى الله عليه و سلم أن يتزعفر الرجل . متفق عليه
1798. Anas (May Allah be pleased with him) said: The Prophet (PBUH) prohibited men from wearing saffron-dyed clothes.
[Al-Bukhari and Muslim].
1799 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال : رأى النبي صلى الله عليه و سلم علي ثوبين معصفرين فقال : [ أمك أمرتك بهذا ؟ ] قلت : أغسلهما ؟ قال : [ بل أحرقهما ]
وفي رواية : [ إن هذه من ثياب الكفار فلا تلبسها ] رواه مسلم
1799. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Prophet (PBUH) saw me dressed in two saffron-coloured garments and asked, "Has your mother commanded you to wear these?'' I asked him, "Shall I wash them out?'' He replied, "You had better set them to fire.''
Another narration is: "These are garments of the disbelievers. So do not wear them.''
[Muslim].
Commentary: Saffron and safflower are plants with a bright orange-yellow colour. Their use is forbidden because this colour is generally used by women and disbelievers, and men should show no resemblance to women and disbelievers in their dress.
366 - باب النهي عن صمت يوم إلى الليل
Chapter 366
Prohibition of observing silence from Dawn till Night
1800 - عن علي رضي الله عنه قال : حفظت عن رسول الله صلى الله عليه و سلم : [ لا يتم ( 1 ) بعد احتلام ولا صمات يوم إلى الليل ] رواه أبو داود بإسناد حسن
قال الخطابي في تفسير هذا الحديث : كان من نسك الجاهلية الصمات فنهوا في الإسلام عن ذلك وأمروا بالذكر والحديث بالخير
_________
( 1 ) لا يتم : بسكون التاء . يعني أنه إذا احتلم لم تجر عليه أحكام صغار الأيتام
1800. `Ali (May Allah be pleased with him) said: I have retained in my memory the saying of the Messenger of Allah (PBUH) that: "No one is considered an orphan after he has attained the age of maturity; and it is unlawful to remain silent from dawn till night.''
[Abu Dawud with Hasan (good) Isnad].
1801 - وعن قيس بن أبي حازم قال : دخل أبو بكر الصديق رضي الله عنه على امرأة من أحمس يقال لها زينب فرآها لا تتكلم . فقال : ما لها لا تتكلم ؟ فقالوا : حجت مصمتة فقال لها : تكلمي فإن هذا لا يحل هذا من عمل الجاهلية فتكلمت . رواه البخاري
1801. Qais bin Abu Hazim ¨(May Allah be pleased with him)(c) said: Abu Bakr (May Allah be pleased with him) came upon a woman named Zainab from the Ahmas tribe and noticed that she was observing total silence. He said: "What has happened to her? Why does she not speak?'' People informed him that she had sworn to remain silent. He then said to her: "You should speak, it is not permissible (to observe silence), for it is an act of the Days of Ignorance (Jahiliyyah).'' (After hearing this) she started speaking.
[Al-Bukhari].
Commentary:
1. From the above narrations it becomes clear that one can not be called an orphan when maturity is attained. The proof of maturity is night discharge and not any particular age. The age of maturity may differ in different countries according to the climate and individual body development. So night discharge has been fixed as the condition and criterion or sign of maturity. Night discharge means ejaculation of semen during sleep.
2. During the pre-Islamic period, keeping quiet was also considered as a sort of worship or devotion to God. Islam does not allow such ascetic ceremonies and extravagance. So such actions are forbidden. Further it has been stressed that instead of keeping quiet one should engage in good actions, such as enjoining good, forbidding evil, entertaining a guest, remembering Allah and glorifying Him. However, it is better to keep quiet rather than telling lies, indulging in indecent talk or backbiting.
367 - باب تحريم انتساب الإنسان إلى غير أبيه وتوليه غير مواليه
Chapter 367
Prohibition of attributing wrong Fatherhood
1802 - عن سعد بن أبي وقاص رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من ادعى إلى غير أبيه وهو يعلم أنه غير أبيه فالجنة عليه حرام ] متفق عليه
1802. Sa`d bin Abu Waqqas (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who (falsely) attributes his fatherhood to anyone besides his real father, knowing that he is not his father, will be forbidden to enter Jannah.''
[Al-Bukhari and Muslim].
1803 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا ترغبوا عن آبائكم فمن رغب عن أبيه فهو كفر ] متفق عليه
1803. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not turn away from your fathers, for he who turns away from his father, will be guilty of committing an act of disbelief.''
[Al-Bukhari and Muslim]
Commentary: To attribute one's fatherhood to someone other than one's real father due to the latter's poverty or in order to live a life of ease and comfort under the care of the person to whom one wishes to attribute his fatherhood, knowing that it is not lawful, is an act of Kufr (disbelief). If someone, however, does so without considering this unlawful act to be lawful, will in fact, be committing a major sin for which he will be punished in Hell-fire. This Hadith stresses the importance of safeguarding one's lineage and that of fulfilling the fathers' rights over their children.
1804 - وعن يزيد بن شريك بن طارق قال : رأيت عليا رضي الله عنه على المنبر يخطب فسمعته يقول : لا والله ما عندنا من كتاب نقرؤه إلا كتاب الله وما في هذه الصحيفة فنشرها فإذا فيها أسنان الإبل وأشياء من الجراحات وفيها قال رسول الله صلى الله عليه و سلم : [ المدينة حرم ما بين عير إلى ثور فمن أحدث فيها حدثا أو آوى محدثا فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه يوم القيامة صرفا ولا عدلا ذمة المسلمين واحدة يسعى بها أدناهم فمن أخفر مسلما فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه يوم القيامة صرفا ولا عدلا ومن ادعى إلى غير أبيه أو انتمى إلى غير مواليه فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه يوم القيامة صرفا ولا عدلا ] متفق عليه
[ ذمة المسلمين ] : أي عهدهم وأمانتهم
و [ أخفره ] : نقض عهده
و [ الصرف ] : التوبة . وقيل الحيلة
و [ العدل ] : الفداء
1804. Yazid bin Sharik bin Tariq (May Allah be pleased with him) said: I saw `Ali (May Allah be pleased with him) giving a Khutbah (sermon) from the pulpit and I heard him saying: "By Allah, we have no book to read except Allah's Book and what is written in this scroll. He unrolled the scroll which showed a list of what sort of camels to be given as blood-money, and other legal matters relating to killing game in the sanctuary of Makkah and the expiation thereof. In it was also written: The Messenger of Allah (PBUH) said: `Al-Madinah is a sanctuary from `Air to Thaur (mountains). He who innovates in this territory new ideas in Islam, commits a sin therein, or shelters the innovators, will incur the Curse of Allah, the angels, and all the people, and Allah will accept from him neither repentance nor a ransom on the Day of Resurrection. The asylum (pledge of protection) granted by any Muslim (even of the) lowest status is to be honoured and respected by all other Muslims, and whoever betrays a Muslim in this respect (by violating the pledge) will incur the Curse of Allah, the angels, and all the people; and Allah will accept from him neither repentance nor a ransom on the Day of Resurrection. Whoever attributes his fatherhood to someone other than his (real) father, and takes someone else as his master other than his (real) master without his permission, will incur the Curse of Allah, the angels and all the people, and Allah will accept from him neither repentance nor a ransom on the Day of Resurrection.''
[Al-Bukhari and Muslim].
Commentary: Air is a small mountain near Al-Madinah and Thaur is also a small mountain behind the famous Mount Uhud. The area between these two mountains is the forbidden area. It means that like the Haram of Makkah, no game should be killed, no trees or plants of this area should be cut and no disbeliever or polytheists should enter its boundary. The words "a'dl" and "sarf" translated here as 'repentance' and 'ransom' respectively also mean obligatory and voluntary (Nafl) acts of worship.
It has been established here that any act of disobedience or sin committed in Al-Madinah becomes a greater sin than if it is committed anywhere else. This Hadith also establishes that the claim that `Ali (May Allah be pleased with him) was given some specific knowledge of Khilafah (caliphate), which was not given to anybody else is also false. The Hadith also makes it clear that attributing one's fatherhood to someone other than his real father is a grave sin.
1805 - وعن أبي ذر رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ ليس من رجل ادعى لغير أبيه وهو يعلمه إلا كفر ومن ادعى ما ليس له فليس منا وليتبوأ مقعده من النار ومن دعا رجلا بالكفر أو قال عدو الله وليس كذلك إلا حار عليه ] متفق عليه . وهذا لفظ رواية مسلم
1805. Abu Dharr (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "A person who attributes his fatherhood to anyone other than his real father, knowing that he is not his father, commits an act of disbelief. And he who makes a claim of anything which in fact does not belong to him, is none of us. He should make his abode in Hell, and he who labels anyone as disbeliever or calls him the enemy of Allah and he is in fact not so, his charge will revert to him.''
[Al-Bukhari and Muslim].
Commentary: These particular sins mentioned in the Hadith are great and are strictly forbidden. Every Muslim should remain away from them. May Allah save us all from these sins.
368 - باب التحذير من ارتكاب ما نهى الله عز و جل ورسوله صلى الله عليه و سلم عنه
Chapter 368
Prohibition of doing that which Allah and His Messenger have Prohibited
قال الله تعالى ( النور 63 ) : { فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم }
وقال تعالى ( آل عمران 30 ) : { ويحذركم الله نفسه }
وقال تعالى ( البروج 12 ) : { إن بطش ربك لشديد }
وقال تعالى ( هود 102 ) : { وكذلك أخذ ربك إذا أخذ القرى وهي ظالمة إن أخذه أليم شديد }
Allah, the Exalted, says:
"And let those who oppose the Messenger's commandment (i.e., his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.'' (24:63)
"And Allah warns you against Himself (His punishment).'' (3:30)
"Verily, (O Muhammad (PBUH)) the Grip (punishment) of your Rubb is severe.'' (85:12)
"Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful and severe.'' (11:102)
1806 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن الله تعالى يغار وغيرة الله أن يأتي المرء ما حرم الله عليه ] متفق عليه
1806. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Allah, the Exalted, becomes angry, and His Anger is provoked when a person does what Allah has declared unlawful.''
[Al-Bukhari and Muslim].
Commentary: This Hadith warns us against committing sins and all that Allah has forbidden in order to avoid exciting the anger of Allah.
369 - باب ما يقوله ويفعله من ارتكب منهيا عنه
Chapter 369
Expiation for the violation of Commandments of Allah
قال الله تعالى ( الأعراف 200 ) : { وإما ينزغنك من الشيطان نزغ فاستعذ بالله }
وقال تعالى ( الأعراف 201 ) : { إن الذين إذا مسهم طائف من الشيطان تذكروا فإذا هم مبصرون }
وقال تعالى ( آل عمران 135 ، 136 ) : { والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم ومن يغفر الذنوب إلا الله ولم يصروا على ما فعلوا وهم يعلمون أولئك جزاؤهم مغفرة من ربهم وجنات تجري من تحتها الأنهار خالدين فيها ونعم أجر العاملين }
وقال تعالى ( النور 31 ) : { وتوبوا إلى الله جميعا أيها المؤمنون لعلكم تفلحون }
Allah, the Exalted, says:
"And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad (PBUH)) (from doing good), then seek refuge in Allah.'' (41:36)
"Verily, those who are Al-Muttaqun (the pious), when an evil thought comes to them from Shaitan (Satan), they remember (Allah), and (indeed) they then see (aright).'' (7:201)
"And those who, when they have committed Fahishah or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - and do not persist in what (wrong) they have done, while they know. For such, the reward is forgiveness from their Rubb, and Gardens with rivers flowing underneath (Jannah), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah's Orders)!'' (3:135,136)
"And all of you beg Allah to forgive you all, O believers, that you may be successful.'' (24:31)
1807 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من حلف فقال في حلفه باللات والعزى فليقل : لا إله إلا الله ومن قال لصاحبه تعال أقامرك فليتصدق ] متفق عليه
1807. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who takes an oath and involuntarily says: `By Al-Lat and Al-`Uzza' should at once affirm: `La ilaha illallah (there is no true god except Allah)', and he who says to his companion: `Come let's gamble' should make expiation by giving something in charity.''
[Al-Bukhari and Muslim].
Commentary: Al-Lat and Al-`Uzza were the idols of the polytheists of Arabia. To take oath or swear by them or by anything else besides Allah is an act of disbelief which takes one out of the fold of religion.
If any person swears by anything or anybody else other than Allah, he should recite "La ilaha illa Allah" and refresh and re-establish his belief in Allah. Similarly, if someone indulges in other sins, then he should repent and give in charity according to his resources. The reason is, as Allah (SWT) says: "Verily, the good deeds remove the evil deeds (i.e., small sins).'' (11:114).
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