إجازة الأستاذ أحمد لبن مدير المنتدى بقراءة الإمام عاصم الكوفي

Book Seventeen The Book of the Prohibited Actions كتاب الأمور المنهي عنها

254 - باب تحريم الغيبة والأمر بحفظ اللسان The Prohibition of Backbiting and the Commandment of Guarding one's Tongue

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 Prohibition of Listening to Backbiting

256 - باب بيان ما يباح من الغيبة Some cases where it is permissible to Backbite

257 - باب تحريم النميمة وهي نقل الكلام بين الناس على جهة الإفساد Prohibition of Calumny

258 - باب النهي عن نقل الحديث وكلام الناس إلى ولاة الأمور إذا لم تدع حاجة إليه كخوف مفسدة ونحوها Prohibition of Carrying tales of the Officers

259 - باب ذم ذي الوجهين Condemnation of Double-faced People

260 - باب تحريم الكذب Condemnation and Prohibition of Falsehood

261 - باب بيان ما يجوز من الكذب Falsehood that is Permissible

262 - باب الحث على التثبت فيما يقوله ويحكيه Ascertainment of what one Hears and Narrates

263 - باب بيان غلظ تحريم شهادة الزور Prohibition of Giving False Testimony

264 - باب تحريم لعن إنسان بعينه أو دابة Prohibition of Cursing one Particular Man or Animal

265 - باب جواز لعن أصحاب المعاصي غير المعينين Justification of Cursing the Wrongdoers without Specifying one of them

266 - باب تحريم سب المسلم بغير حق Prohibition of Reviling a Muslim without any cause

267 - باب تحريم سب الأموات بغير حق ومصلحة شرعية Prohibition of Abusing the Deceased without a valid Legal reason approved by Shari'ah

268 - باب النهي عن الإيذاء Prohibition of Maligning

269 - باب النهي عن التباغض والتقاطع والتدابر Prohibition of Nursing Rancor and Enmity

270 - باب تحريم الحسد Prohibition of Envy هو تمني زوال نعمة عن صاحبها سواء كانت نعمة دين أو دنيا

271 - باب النهي عن التجسس والتسمع لكلام من يكره استماعه Prohibition of Spying on Muslims and to be Inquisitive about Others

272 - باب النهي عن سوء الظن بالمسلمين من غير ضرورة Prohibition of Suspicion

273 - باب تحريم احتقار المسلم Prohibition of Despising Muslims

274 - باب النهي عن إظهار الشماتة بالمسلم Prohibition of Rejoicing over another's Trouble

275 - باب تحريم الطعن في الأنساب الثابتة في ظاهر الشرع Prohibition of Deriding one's Lineage

276 - باب النهي عن الغش والخداع Prohibition of Deceiving others

277 - باب تحريم الغدر Prohibition of the Treachery and Breaking one's Covenant

278 - باب النهي عن المن بالعطية ونحوها Prohibition of Recounting of Favors

279 - باب النهي عن الافتخار والبغي Prohibition of Arrogance and Oppression

280 - باب تحريم الهجران بين المسلمين فوق ثلاثة أيام إلا لبدعة في المهجور أو تظاهر بفسق أو نحو ذلك Prohibition of Breaking ties and Relationships

281 - باب النهي عن تناجي اثنين دون الثالث بغير إذنه إلا لحاجة وهو أن يتحدثا سرا بحيث لا يسمعهما وفي معناه ما إذا تحدثا بلسان لا يفهمه Prohibition of two Holding Secret Counsel to the Exclusion of Conversing together a Third

282 - باب النهي عن تعذيب العبد والدابة والمرأة والولد بغير سبب شرعي أو زائد على قدر الأدب Prohibition of Cruelty

283 - باب تحريم التعذيب بالنار في كل حيوان حتى القملة ونحوها Prohibition of Chastisement with Fire

284 - باب تحريم مطل الغني بحق طلبه صاحبه Prohibition of Procrastinating by a Rich Person to Fulfill his Obligation

285 - باب كراهية عود الإنسان في هبة لم يسلمها إلى الموهوب له وفي هبة وهبها لولده وسلمها أو لم يسلمها وكراهية شرائه شيئا تصدق به من الذي تصدق عليه أو أخرجه عن زكاة أو كفارة ونحوها ولا بأس بشرائه من شخص آخر قد انتقل إليه Undesirability of giving a Gift and then ask back for it

286 - باب تأكيد تحريم مال اليتيم Prohibition of devouring the Property of an Orphan

287 - باب تغليظ تحريم الربا Prohibition of taking Ar-Riba (The Usury)

288 - باب تحريم الرياء Prohibition of Show-off

289 - باب ما يتوهم أنه رياء وليس هو رياء Things not to be Considered as Showing off

290 - باب تحريم النظر إلى المرأة الأجنبية والأمرد الحسن لغير حاجة شرعية Prohibition of gazing at women and Beardless Handsome Boys except in Exigency

291 - باب تحريم الخلوة بالأجنبية Prohibition of Meeting a non-Mahram Woman in Seclusion

292 - باب تحريم تشبه الرجال بالنساء وتشبه النساء بالرجال في لباس وحركة وغير ذلك Prohibition for Men and Women apeing one another

293 - باب النهي عن التشبه بالشيطان والكفار Prohibition of following the Manners of Satan and Disbelievers

294 - باب نهي الرجل والمرأة عن خضاب شعرهما بسواد Forbidding to Dye Hair Black

295 - باب النهي عن القزع وهو حلق بعض الرأس دون بعض وإباحة حلقه كله للرجل دون المرأة On Prohibition of Shaving a part of Head

296 - باب تحريم وصل الشعر والوشم والوشر وهو تحديد الأسنان Prohibition of Wearing False Hair, Tattooing and Filling of Teeth

297 - باب النهي عن نتف الشيب من اللحية والرأس وغيرهما وعن نتف الأمرد شعر لحيته عند أول طلوعه Prohibition of Plucking Grey Hairs

298 - باب كراهة الاستنجاء باليمين ومس الفرج باليمين عند الاستنجاء من غير عذر Prohibition of using the right hand for cleaning after toilet without a valid reason

299 - باب كراهة المشي في نعل واحدة أو خف واحد لغير عذر وكراهة لبس النعل والخف قائما لغير عذر Undesirability of Wearing one Shoe or Sock

300 - باب النهي عن ترك النار في البيت عند النوم ونحوه سواء كانت في سراج أو غيره Prohibition of Leaving the Fire Burning

301 - باب النهي عن التكلف وهو فعل وقول ما لا مصلحة فيه بمشقة Prohibition of putting oneself to Undue Hardship

302 - باب تحريم النياحة على الميت ولطم الخد وشق الجيب ونتف الشعر وحلقه والدعاء بالويل والثبور Prohibition of Bewailing the Deceased

303 - باب النهي عن إتيان الكهان والمنجمين والعراف وأصحاب الرمل والطوارق بالحصي وبالشعير ونحو ذلك Prohibition of Consultation with Soothsayers

304 - باب النهي عن التطير Forbiddance of Believing in Ill Omens فيه الأحاديث السابقة في الباب قبله

306 - باب تحريم اتخاذ الكلب إلا لصيد أو ماشية أو زرع Prohibition of Keeping a Dog except as a Watchdog or Hunting Dog

307 - باب كراهية تعليق الجرس في البعير وغيره من الدواب وكراهية استصحاب الكلب والجرس في السفر Undesirability of Hanging Bells round the Necks of Animals

308 - باب كراهة ركوب الجلالة وهي البعير أو الناقة التي تأكل العذرة فإن أكلت علفا طاهرا فطاب لحمها زالت الكراهة Undesirability of Riding a Camel which eats Animals' waste

309 - باب النهي عن البصاق في المسجد والأمر بإزالته منه إذا وجد فيه والأمر بتنزيه المسجد عن الأقذار Prohibition of Spitting in the Mosque

310 - باب كراهة الخصومة في المسجد ورفع الصوت فيه ونشد الضالة والبيع والشراء والإجارة ونحوها من المعاملات Undesirability of Quarrelling or Raising voices in the Mosque

311 - باب نهي من أكل ثوما أو بصلا أو كراثا أو غيره مما له رائحة كريهة عن دخول المسجد قبل زوال رائحته إلا لضرورة Undesirability of Entering the Mosque after Eating raw Onion or Garlic

312 - باب كراهة الاحتباء يوم الجمعة والإمام يخطب لأنه يجلب النوم فيفوت استماع الخطبة ويخاف انتقاض الوضوء Undesirability of Sitting with Erected Legs during Friday Sermon

313 - باب نهي من دخل عليه عشر ذي الحجة وأراد أن يضحي عن أخذ شيء من شعره أو أظفاره حتى يضحي 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

314 - باب النهي عن الحلف بمخلوق كالنبي والكعبة والملائكة والسماء والآباء والحياة والروح والرأس وحياة السلطان ونعمة السلطان وتربة فلان والأمانة وهي من أشدها نهيا Prohibition of Swearing in the name of anything besides Allah

315 - باب تغليظ تحريم اليمين الكاذبة عمدا Illegality of Swearing Falsely

316 - باب ندب من حلف على يمين فرأى غيرها خيرا منها أن يفعل ذلك المحلوف عليه ثم يكفر عن يمينه Desirability of Expiating the Oath taken by a Person who afterwards Breaks it for a better Alternative

317 - باب العفو عن لغو اليمين وأنه لا كفارة فيه وهو ما يجري على اللسان بغير قصد اليمين كقوله على العادة لا والله وبلى والله ونحو ذلك Expiation of Oaths

318 - باب كراهة الحلف في البيع وإن كان صادقا Abomination of Swearing in Transaction

319 - باب كراهة أن يسأل الإنسان بوجه الله عز و جل غير الجنة وكراهة منع من سأل بالله تعالى وتشفع به About Begging in the Name of Allah

320 - باب تحريم قول شاهنشاه للسلطان لأن معناه ملك الملوك ولا يوصف بذلك غير الله سبحانه وتعالى Prohibition of Addressing somebody as 'The King of Kings'

321 - باب النهي عن مخاطبة الفاسق والمبتدع ونحوهما بسيد ونحوه Prohibition of Conferring a Title of Honor upon a Sinner, a Hypocrite, and the Like

322 - باب كراهة سب الحمى Undesirability of Reviling Fever

323 - باب النهي عن سب الريح وبيان ما يقال عند هبوبها Prohibition of Reviling the Wind

324 - باب كراهة سب الديك Undesirability of Reviling the Rooster

325 - باب النهي عن قول الإنسان مطرنا بنوء كذا Prohibition of Attributing Rain to the Stars

326 - باب تحريم قوله لمسلم يا كافر Prohibition of Calling a Muslim an Infidel

327 - باب النهي عن الفحش وبذاء اللسان Prohibition of Obscenity

328 - باب كراهة التقعير في الكلام بالتشدق وتكلف الفصاحة واستعمال وحشي اللغة ودقائق الإعراب في مخاطبة العوام ونحوهم Undesirability of Pretentiousness and Exaggeration during Conversation

329 - باب كراهة قوله خبثت نفسي Abomination of Self-Condemnation

330 - باب كراهة تسمية العنب كرما Undesirability of Calling Grapes 'Al-Karm'

331 - باب النهي عن وصف محاسن المرأة لرجل إلا أن يحتاج إلى ذلك لغرض شرعي كنكاحها ونحوه Prohibition of Describing the Charms of a Woman to a man without a valid reason approved by the Shari'ah

332 - باب كراهة قول الإنسان اللهم اغفر لي إن شئت بل يجزم بالطلب Abomination of saying: "Forgive me if you wish, O Allah!"

333 - باب كراهة قول ما شاء الله وشاء فلان Abomination of saying: "What Allah Wills and so-and-so Wills"

334 - باب كراهة الحديث بعد العشاء الآخرة Abomination of Holding Conversation after 'Isha' (Night) Prayer

335 - باب تحريم امتناع المرأة من فراش زوجها إذا دعاها ولم يكن لها عذر شرعي Prohibition of Refusal by a Woman when her Husband calls her to his Bed

336 - باب تحريم صوم المرأة تطوعا وزوجها حاضر إلا بإذنه Prohibition of Observing an Optional Saum (Fast) by a Woman without the Permission of her Husband

337 - باب تحريم رفع المأموم رأسه من الركوع أو السجود قبل الإمام Prohibition of raising one's Head before the Imam

338 - باب كراهة وضع اليد على الخاصرة في الصلاة Prohibition of Placing the hands on the sides during As-Salat (The Prayer)

339 - باب كراهة الصلاة بحضرة الطعام ونفسه تتوق إليه أو مع مدافعة الأخبثين وهما البول والغائط Abomination of Joining As-Salat (The Prayer) when the Food is ready or when one is in desperate need to answer the call of Nature

340 - باب النهي عن رفع البصر إلى السماء في الصلاة Prohibition of raising one's Eyes towards the sky during As-Salat (The Prayer)

341 - باب كراهة الالتفات في الصلاة لغير عذر Undesirability of Glancing in one Direction of the other during Prayer

342 - باب النهي عن الصلاة إلى القبور Prohibition of facing the Graves during Salat (Prayer)

343 - باب تحريم المرور بين يدي المصلي Prohibition of passing in front of a Worshipper while he is offering Salat (Prayer)

344 - باب كراهة شروع المأموم في نافلة بعد شروع المؤذن في إقامة الصلاة سواء كانت النافلة سنة تلك الصلاة أو غيرها Undesirability of offering optional Prayer after the announcement of Iqamah

345 - باب كراهة تخصيص يوم الجمعة بصيام أو ليلته بصلاة Abomination of Selecting Friday for Fasting

346 - باب تحريم الوصال في الصوم وهو أن يصوم يومين أو أكثر ولا يأكل ولا يشرب بينهما Prohibition of Extending Fast beyond one Day

347 - باب تحريم الجلوس على قبر Prohibition of Sitting on the Graves

348 - باب النهي عن تجصيص القبر والبناء عليه Prohibition of Plastering and Building over the Graves

349 - باب تغليظ تحريم إباق العبد من سيده Prohibition for a Slave to run away from his Master

350 - باب تحريم الشفاعة في الحدود Undesirability of Intercession in Hudud

351 - باب النهي عن التغوط في طريق الناس وظلهم وموارد الماء ونحوها Prohibition of Relieving Nature on the Paths

352 - باب النهي عن البول ونحوه في الماء الراكد Prohibition of Urinating into Stagnant Water

353 - باب كراهة تفضيل الوالد بعض أولاده على بعض في الهبة Prohibition of giving preference to Children over one another in giving Gifts, etc.

354 - باب تحريم إحداد المرأة على ميت فوق ثلاثة أيام إلا على زوجها أربعة أشهر وعشرة أيام Prohibition of Mourning beyond Three Days (For Women)

355 - باب تحريم بيع الحاضر للبادي وتلقي الركبان والبيع على بيع أخيه والخطبة على خطبته إلا أن يأذن أو يرد Prohibition of Malpractices in Commerce

356 - باب النهي عن إضاعة المال في غير وجوهه التي أذن الشرع فيه Prohibition of Squandering Wealth

357 - باب النهي عن الإشارة إلى مسلم بسلاح ونحوه سواء كان جادا أو مازحا والنهي عن تعاطي السيف مسلولا Prohibition of Pointing with a Weapon at another Brother in Faith

358 - باب كراهة الخروج من المسجد بعد الأذان إلا لعذر حتى يصلي المكتوبة Undesirability of Leaving the Mosque without offering Salat (Prayer) after the Adhan has been Proclaimed

359 - باب كراهة رد الريحان لغير عذر Undesirability of Rejecting the Gift of Perfume

360 - باب كراهة المدح في الوجه لمن خيف عليه مفسدة من إعجاب ونحوه وجوازه لمن أمن ذلك في حقه Undesirability of Praising a Person in his Presence

361 - باب كراهة الخروج من بلد وقع به الوباء فرارا مه وكراهة القدوم عليه Undesirability of departing from or coming to a Place stricken by a Epidemic

362 - باب التغليظ في تحريم السحر Prohibition of Magic

363 - باب النهي عن المسافرة بالمصحف إلى بلاد الكفار إذا خيف وقوعه بأيدي العدو Prohibition of Carrying the Qur'an into the Land of Enemy

364 - باب تحريم استعمال إناء الذهب وإناء الفضة في الأكل والشرب والطهارة وسائر وجوه الاستعمال Prohibition of using Utensils made of Gold and Silver

365 - باب تحريم لبس الرجل ثوبا مزعفرا Prohibition of Wearing Saffron-Colored Dress

366 - باب النهي عن صمت يوم إلى الليل Prohibition of observing silence from Dawn till Night

367 - باب تحريم انتساب الإنسان إلى غير أبيه وتوليه غير مواليه Prohibition of attributing wrong Fatherhood

368 - باب التحذير من ارتكاب ما نهى الله عز و جل ورسوله صلى الله عليه و سلم عنه Prohibition of doing that which Allah and His Messenger have Prohibited

369 - باب ما يقوله ويفعله من ارتكب منهيا عنه Expiation for the violation of Commandments of Allah

254 - باب تحريم الغيبة والأمر بحفظ اللسان
The Prohibition of Backbiting and the Commandment of Guarding one's Tongue

قال الله تعالى ( الحجرات 12 ) : { ولا يغتب بعضكم بعضا أيحب أحدكم أن يأكل لحم أخيه ميتا فكرهتموه واتقوا الله إن الله تواب رحيم }
وقال تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم إن السمع والبصر والفؤاد كل أولئك كان عنه مسئولا }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
اعلم أنه ينبغي لكل مكلف أن يحفظ لسانه عن جميع الكلام إلا كلاما ظهرت فيه المصلحة ومتى استوى الكلام وتركه في المصلحة فالسنة الإمساك عنه لأنه قد ينجر الكلام المباح إلى حرام أو مكروه وذلك كثير في العادة والسلامة لا يعدلها شيء

Chapter 254 The Prohibition of Backbiting and the Commandment of Guarding one's Tongue Allah, the Exalted, says: "And backbite not one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.'' (49:12) "And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).'' (17:36) "Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)

1511 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت ] متفق عليه
وهذا الحديث صريح في أنه ينبغي أن لا يتكلم إلا إذا كان الكلام خيرا وهو الذي ظهرت مصلحته ومتى شك في ظهور المصلحة فلا يتكلم

1511. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who believes in Allah and the Last Day must either speak good or remain silent.''
[Muslim].

1512 - وعن أبي موسى رضي الله عنه قال قلت : يا رسول الله أي المسلمين أفضل ؟ قال : [ من سلم المسلمون من لسانه ويده ] متفق عليه

1512. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Who is the most excellent among the Muslims?'' He said, "One from whose tongue and hands the other Muslims are secure.''
[Al-Bukhari and Muslim].

1513 - وعن سهل بن سعد رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من يضمن لي ما بين لحييه وما بين رجليه أضمن له الجنة ] متفق عليه

1513. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whosoever gives me a guarantee to safeguard what is between his jaws and what is between his legs, I shall guarantee him Jannah.''
[Al-Bukhari].
Commentary: What is between the jaws and what is between the legs refers to the tongue and the sexual organs, respectively. The Prophet (PBUH) has given the assurance of Jannah to every Muslim who protects these two parts of the body. Protection here means their use permitted by the Islamic Shari`ah. They should be guarded against every act that is prohibited by the Shari`ah.

1514 - وعن أبي هريرة رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ إن العبد ليتكلم بالكلمة ما يتبين فيها يزل بها إلى النار أبعد مما بين المشرق والمغرب ] متفق عليه
ومعنى [ يتبين ] يتفكر أنها خير أم لا

1514. Abu Hurairah (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "A person utters a word thoughtlessly (i.e., without thinking about its being good or not) and, as a result of this, he will fall down into the fire of Hell deeper than the distance between the east and the west.''
[Al-Bukhari and Muslim].
Commentary: This Hadith shows the disadvantages which can be caused by the improper use of the tongue. It is, therefore, essential that one should think before he speaks.

1515 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن العبد ليتكلم بالكلمة من رضوان الله تعالى ما يلقي لها بالا يرفعه الله بها درجات وإن العبد ليتكلم بالكلمة من سخط الله تعالى لا يلقي لها بالا يهوي بها في جهنم ] رواه البخاري

1515. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "A man utters a word pleasing to Allah without considering it of any significance for which Allah exalts his ranks (in Jannah); another one speaks a word displeasing to Allah without considering it of any importance, and for this reason he will sink down into Hell.''
[Al-Bukhari].

1516 - وعن أبي عبد الرحمن بلال بن الحارث المزني رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن الرجل ليتكلم بالكلمة من رضوان الله تعالى ما كان يظن أن تبلغ ما بلغت يكتب الله له بها رضوانه إلى يوم يلقاه وإن الرجل ليتكلم بالكلمة من سخط الله ما كان يظن أن تبلغ ما بلغت يكتب الله له بها سخطه إلى يوم يلقاه ] رواه مالك في الموطأ والترمذي وقال حديث حسن صحيح

1516. Abu 'Abdur-Rahman Bilal bin Al-Harith Al-Muzani (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A man speaks a good word without knowing its worth, Allah records for him His Good Pleasure till the day he will meet Him; and a man utters an evil word without realizing its importance, Allah records for him His displeasure till the day he will meet Him.''
[Imam Malik and At-Tirmidhi].
Commentary: This Hadith tells us a fact which can be observed in our everyday life. Sometimes a person utters a good sentence which pleases an individual and he reforms himself or holds himself from doing something wrong. Such a sentence or utterance is highly rewarded by Allah. Similarly, sometime a person utters a mischievous sentence, the ruinous effects of which he does not realize. This utterance hurts someone's feelings and leads him to sin and evil. Almighty Allah is displeased with such a person. The lesson that this Hadith has for us is that one should strictly guard his speech and weigh his words to avoid Allah's Wrath.

1517 - وعن سفيان بن عبد الله رضي الله عنه قال قلت : يا رسول الله حدثني بأمر أعتصم به قال : [ قل : ربي الله ثم استقم ] قلت : يا رسول الله ما أخوف ما تخاف علي ؟ فأخذ بلسان نفسه ثم قال : [ هذا ] رواه الترمذي وقال حديث حسن صحيح

1517. Sufyan bin `Abdullah (May Allah be pleased with him) reported: I asked: "O Messenger of Allah! Tell me, of something to which I may remain steadfast.'' He (PBUH) said, "Say: My Rubb is Allah and then remain steadfast.'' Then I said: "O Messenger of Allah! What do you fear most about me?'' He took hold of his own tongue and said: "This.''
[At-Tirmidhi].
Commentary: Faith in Allah and all His Attributes is the basis of all virtuous deeds. No act or deed is acceptable by Allah without this faith, "and then remain steadfast'' means to comply with what Allah has ordained and to keep away from what He has forbidden so that one can win over His Pleasure. Every Muslim is required to guard his speech strictly because even the slightest carelessness on this account can cause Allah's displeasure.

1518 - وعن ابن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ لا تكثروا الكلام بغير ذكر الله فإن كثرة الكلام بغير ذكر الله تعالى قسوة للقلب وإن أبعد الناس من الله القلب القاسي ] رواه الترمذي

1518. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Do not indulge in excessive talk except when remembering Allah. Excessive talking without the Remembrance of Allah hardens the heart; and those who are the farthest from Allah are those whose hearts are hard.''
[At-Tirmidhi]
Commentary: The hardening of the heart is a condition where one neither learns any lesson from Allah's Signs nor does one accept anyone's good advice and religious preaching. If one indulges in idle talk rather than the remembrance of Allah, his heart becomes hardened, which is a sign of being far from Allah's Mercy. One should therefore occupy himself with the remembrance of Allah.

1519 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من وقاه الله شر ما بين لحييه وشر ما بين رجليه دخل الجنة ] رواه الترمذي وقال حديث حسن

1519. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He whom Allah saves from the evil of that which is between his jaws and the evil of that which is between his legs will enter Jannah.''
[At-Tirmidhi].

1520 - وعن عقبة بن عامر رضي الله عنه قال قلت : يا رسول الله ما النجاة ؟ قال : [ أمسك عليك لسانك وليسعك بيتك وابك على خطيئتك ] رواه الترمذي وقال حديث حسن

1520. 'Uqbah bin `Amir (May Allah be pleased with him) said: I asked the Messenger of Allah (PBUH), "How can salvation be achieved?'' He replied, "Control your tongue, keep to your house, and weep over your sins.''
[At-Tirmidhi].
Commentary: It is better for one to spends his surplus time at home in the remembrance of Allah, the recitation of the Qur'an and the performance of acts of obedience, if one feels unable to benefit others or if one fears that he, as well as his religion will not be safe if one mixes with others. Allah greatly likes it that one repents of his own sins and weeps over them.

1521 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أصبح ابن آدم فإن الأعضاء كلها تكفر اللسان تقول : اتق الله فينا فإنما نحن بك فإن استقمت استقمنا وإن اعوججت اعوججنا ] رواه الترمذي
معنى [ تكفر اللسان ] : أي تذل وتخضع له

1521. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the son of Adam gets up in the morning, all the limbs humble themselves before the tongue and say: `Fear Allah for our sake because we are with you: (i.e., we will be rewarded or punished as a result of what you do) if you are straight, we will be straight; and if you are crooked, we will become crooked.'''
[At-Tirmidhi].
Commentary: This Hadith shows the importance of guarding one's tongue against that which is prohibited. Even the slightest carelessness on the part of the tongue can make all the organs suffer for it.
Crookedness of the tongue means the careless use of the tongue which lands the whole body in trouble; and keeping the tongue straight means keeping oneself safe from all kinds of troubles and ordeals.

1522 - وعن معاذ رضي الله عنه قال قلت : يا رسول الله أخبرني بعمل يدخلني الجنة ويباعدني من النار ؟ قال : [ لقد سألت عن عظيم وإنه ليسير على من يسره الله تعالى عليه : تعبد الله لا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة وتصوم رمضان وتحج البيت ثم قال : [ إلا أدلك على أبواب الخير ؟ الصوم جنة والصدقة تطفئ الخطيئة كما يطفئ الماء النار وصلاة الرجل من جوف الليل ] ثم تلا : { تتجافى جنوبهم عن المضاجع } حتى بلغ { يعملون } ( السجدة 16 ) . ثم قال : [ ألا أخبرك برأس الأمر وعموده وذروة سنامه ؟ ] قلت : بلى يا رسول الله قال : [ رأس الأمر الإسلام وعموده الصلاة وذروة سنامه الجهاد ] ثم قال : [ ألا أخبرك بملاك ذلك كله ؟ ] قلت : بلى يا رسول الله فأخذ بلسانه قال : [ كف عليك هذا ] قلت : يا رسول الله وإنا لمؤاخذون بما نتكلم به ؟ فقال : [ ثكلتك أمك وهل يكب الناس في النار على وجوههم إلا حصائد ألسنتهم ؟ ] رواه الترمذي وقال حديث حسن صحيح وقد سبق شرحه

1522. Mu`adh bin Jabal (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Inform me of an act which will cause me to enter Jannah and keep me far from Hell.'' He (PBUH) replied, "You have asked me about a matter of great importance, but it is easy for one for whom Allah makes it easy.'' He added, "Worship Allah, associate nothing with Him in worship, offer As-Salat (the prayer), pay the Zakat, observe Saum (fasting) during Ramadan and perform Hajj (pilgrimage) to the House of Allah, if you can afford it.'' He (PBUH) further said, "Shall I not guide you to the gates of goodness? Fasting is a screen (from Hell), charity extinguishes (i.e., removes) the sins as water extinguishes fire, and standing in prayers by a slave of Allah during the last third part of the night.'' Then he recited: "Their sides forsake their beds, to invoke their Rubb in fear and hope, and they spend (in charity in Allah's Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.'' (32:17,18) Then he added, "Shall I tell you of the root of the matter, its pillar and its highest point?'' I replied: "Yes! Certainly, O Prophet of Allah.'' He said, "The root of this matter (foundation) is Islam, its pillar (mainstay is) As-Salat (the prayer) and its highest point is Jihad (fighting in the Cause of Allah).'' Then he asked, "Shall I tell you of that which holds all these things?'' I said: "Yes, O Messenger of Allah.'' So he took hold of his tongue and said, "Keep this in control.'' I asked: "O Messenger of Allah! Shall we really be accounted for what we talk about?'' He replied, "May your mother lose you! People will be thrown on their faces into the Hell on account of their tongues.''
Commentary: Besides describing Articles of Islam, this Hadith mentions the dangers which lie in the careless use of the tongue. All good actions can go waste if one does not guard his speech. One should, therefore, guard his tongue against that which Allah has made prohibited.

1523 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أتدرون ما الغيبة ؟ ] قالوا : الله ورسوله أعلم . قال : [ ذكرك أخاك بما يكره ] قيل : أفرأيت إن كان في أخي ما أقول ؟ قال : [ إن كان فيه ما تقول فقد اغتبته وإن لم يكن فيه ما تقول فقد بهته ] رواه مسلم

1523. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do you know what is backbiting?'' The Companions said: "Allah and His Messenger know better.'' Thereupon he said, "Backbiting is talking about your (Muslim) brother in a manner which he dislikes.'' It was said to him: "What if my (Muslim) brother is as I say.'' He said, "If he is actually as you say, then that is backbiting; but if that is not in him, that is slandering.''
[Muslim].
Commentary: This Hadith elaborates the meaning of backbiting and calumny and points out the difference between the two along with the evils of each one of them. Both these evils are mischief of the tongue and entail great troubles. May Allah save us from both.

1524 - وعن أبي بكرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال في خطبته يوم النحر بمنى في حجة الوداع : [ إن دماءكم وأموالكم وأعراضكم حرام عليكم كحرمة يومكم هذا في شهركم هذا في بلدكم هذا ألا هل بلغت ؟ ] متفق عليه

1524. Abu Bakrah (May Allah be pleased with him) said: Delivering the sermon during the Farewell Pilgrimage on the day of Sacrifice at Mina, the Messenger of Allah (PBUH) said, "Verily your blood, your property and your honour are as sacred and inviolable as the sanctity of this day of yours, in this month of yours and in this town of yours. Verily! I have conveyed this message to you.''
[Al-Bukhari and Muslim]
Commentary: This Hadith tells us that the tenth day of the month of Dhul-Hijjah, and the city of Makkah are sacred. Similar is the case of blood, property and honour of a Muslim to another Muslim. In other words, a Muslim should neither kill another without any lawful reason nor should he usurp his property nor should he disgrace him. Since backbiting is also a kind of tyranny which defames a person, it should be strictly avoided.

1525 - وعن عائشة رضي الله عنها قالت قلت للنبي صلى الله عليه و سلم : حسبك من صفية كذا وكذا . قال بعض الرواة : تعني قصيرة فقال : [ لقد قلت كلمة لو مزجت بماء البحر لمزجته ] قالت : وحكيت له إنسانا فقال : [ ما أحب أني حكيت إنسانا وإن لي كذا وكذا ] رواه أبو داود والترمذي وقال حديث حسن صحيح
ومعنى [ مزجته ] : خالطته مخالطة يتغير بها طعمه أو ريحه لشدة نتنها وقبحها وهذا من أبلغ الزواجر عن الغيبة قال الله تعالى : { وما ينطق عن الهوى إن هو إلا وحي يوحى }

1525. `Aishah (May Allah be pleased with her) said: I said to the Prophet (PBUH): "Such and such thing of Safiyyah (May Allah be pleased with her) is sufficient for you.'' (She means to say that she was a woman with a short stature). He said, "You have indeed uttered a word which would pollute the sea if it were mixed in it.'' She further said: I imitated a person before him and he said, "I do not like that I should imitate someone even (if I am paid) in return such and such.''
[Abu Dawud and At-Tirmidhi].
Commentary: In Arabic, the word "Muhakat'' is often used for imitating someone's defect or deformity, etc. Every imitation of this kind also amounts to backbiting. This is the reason the Prophet (PBUH) used the analogy stated in this Hadith when `Aishah (May Allah be pleased with her) said that Safiyyah (May Allah be pleased with her) was short-statured. Imam An-Nawawi regarded this analogy as based on Wahy and supported his contention by the Verse of the Qur'an: "Nor does he speak of (his own) desire. It is only a Revelation revealed.''
Thus, it is evident from this Hadith that to speak of somebody in a scornful manner, or ridicule someone's physical defect, or to imitate someone's deformity, or talk disparagingly about someone, is a great offense which should be avoided by every Muslim.

1526 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لما عرج بي مررت بقوم لهم أظفار من نحاس يخمشون وجوههم وصدورهم فقلت : من هؤلاء يا جبريل ؟ قال : هؤلاء الذين يأكلون لحوم الناس ويقعون في أعراضهم ] رواه أبو داود

1526. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "During the Mi`raj (the Night of Ascension), I saw a group of people who were scratching their chests and faces with their copper nails. I asked, `Who are these people, O Jibril?' Jibril replied: `These are the people who ate flesh of others (by backbiting) and trampled people's honour.'''
[Abu Dawud].
Commentary: "These are the people who ate flesh of others'' is a metaphor for backbiting. "To trample people's honour'' is akin to harming their goodwill and honour. The punishment for these things mentioned in Hadith makes their seriousness obvious.

1527 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ كل المسلم على المسلم حرام : دمه وعرضه وماله ] رواه مسلم

1527. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "The blood, honour and property of a Muslim is inviolable for another Muslim.''
[Muslim].
Commentary: This Hadith also makes it clear that a Muslim is bound to protect his blood, wealth and honour and it is not lawful for any Muslim to attack another Muslim's honour and property. Nor is it lawful for him to kill another Muslim without a valid reason.

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
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
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.

257 - باب تحريم النميمة وهي نقل الكلام بين الناس على جهة الإفساد
Prohibition of Calumny

قال الله تعالى ( ن 11 ) : { هماز مشاء بنميم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }

Allah, the Exalted, says:
"A slanderer, going about with calumnies.'' (68:11)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)

1536 - وعن حذيفة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يدخل الجنة نمام ] متفق عليه

1536. Hudhaifah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The person who goes about with calumnies will never enter Jannah.''
[Al-Bukhari and Muslim].
Commentary: A person who thinks that talebearing is lawful, and practices

1537 - وعن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه و سلم مر بقبرين فقال : [ إنهما يعذبان وما يعذبان في كبير بلى إنه كبير أما أحدهما فكان يمشي بالنميمة وأما الآخر فكان لا يستتر من بوله ] متفق عليه . وهذا لفظ إحدى روايات البخاري
قال العلماء : معنى [ وما يعذبان في كبير ] : أي كبير في زعمهما وقيل : كبير تركه عليهما

1537. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) passed by two graves and said, "Both of them (the persons in these graves) are being tortured, and they are not being tortured for a cardinal sin. But indeed they are great sins. One of them used not to save himself from being soiled with his urine, and the other one used to go about with calumnies (among the people to rouse hostilities, e.g., one goes to a person and tells him that so-and-so says about him such and such evil things).''
[Al-Bukhari and Muslim].
Commentary:
1. "La yastatiru min baulihi'' has another meaning, namely: "he does not pass urine in privacy but does it shamelessly in the presence of other people.'' Obviously shamelessness is also a sin. Talebearing, carelessness in saving oneself from splash of urine drops, and lack of observance of privacy are sins which are liable to punishment.
2. The Hadith also proves punishment in the grave.

1538 - وعن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ ألا أنبئكم ما العضه ؟ هي النميمة : القالة بين الناس ] رواه مسلم
[ العضه ] بفتح العين المهملة وإسكان الضاد المعجمة وبالهاء على وزن الوجه . وروي العضه بكسر العين وفتح الضاد المعجمة على وزن العدة وهي : الكذب والبهتان . وعلى الرواية الأولى : العضه مصدر يقال : عضهه عضها : أي رماه بالعضه

1538. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "Shall I tell you what `Al-`Adhu' (falsehood and slandering) is? It is calumny which is committed among the people.''
[Muslim].
Commentary: We learn from this Hadith that calumny, lying, falsehood and slandering are major sins because they cause conflict and dissension in society. A Muslim must keep himself free from such evils.

258 - باب النهي عن نقل الحديث وكلام الناس إلى ولاة الأمور إذا لم تدع حاجة إليه كخوف مفسدة ونحوها
Prohibition of Carrying tales of the Officers

قال الله تعالى ( المائدة 2 ) : { ولا تعاونوا على الإثم والعدوان }
وفي الباب الأحاديث السابقة في الباب قبله

Allah, the Exalted, says:
"... Do not help one another in sin and transgression.'' (5:2)

1539 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يبلغني أحد من أصحابي عن أحد شيئا فإني أحب أن أخرج إليكم وأنا سليم الصدر ] رواه أبو داود والترمذي

1539. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of my Companions should convey to me anything regarding another because I desire to meet everyone of you with a clean heart.''
[Abu Dawud and At-Tirmidhi].
Commentary: `Should not convey to me anything' here signifies anything undesirable or which is harmful for the person concerned. Thus, this Hadith stresses that defects of people should not be unnecessarily reported to those who are at the helm of affairs, as is evident from the caption given to this chapter by Imam An-Nawawi.

259 - باب ذم ذي الوجهين
Condemnation of Double-faced People

قال الله تعالى ( النساء 108 ) : { يستخفون من الناس ولا يستخفون من الله وهو معهم إذ يبيتون ما لا يرضى من القول وكان الله بما يعملون محيطا } الآيتين

Allah, the Exalted, says:
"They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His Knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do.'' (4:108)

1540 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ تجدون الناس معادن خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا وتجدون خيار الناس في هذا الشأن أشدهم له كراهية وتجدون شر الناس ذا الوجهين الذي يأتي هؤلاء بوجه وهؤلاء بوجه ] متفق عليه

1540. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "People are like ores. Those who were excellent in the Days of Ignorance are excellent in Islam provided they acquire the knowledge and understanding of the religion. You will find the best people in it (Islam) those who had a deep hatred (for leadership). You will find the worst among the people a double-faced person who appears to some people with one face and to others with another face.''
[Al-Bukhari and Muslim].
Commentary:
1. "Like ores'' here signifies origin or source which will be a means of honour for them. That is, the tribes which were distinguished for nobility in the pre-Islamic period will also be distinguished after embracing Islam. There will be no reduction in their prestige and honour provided they attain true understanding of religion and adhere to its teachings.
2. Such people who do not have any desire for office and position are most suitable for holding the reins of government. They serve the interest of public better because, being aware to their responsibilities, they honestly endeavour to fulfill the trust reposed in them. They keep the boundaries marked by Allah and prefer the interests of the nation and their own country.
3. A "double-faced person'' is one who makes a group believe that he is their supporter and well-wisher, but when he goes to the opposite group, he tries to make them believe that he is entirely with them. The best among people is one who goes to every group and earnestly tries to reform it.
.

1541 - وعن محمد بن زيد أن ناسا قالوا لجده عبد الله بن عمر رضي الله عنهما : إنا ندخل على سلاطيننا فنقول لهم بخلاف ما نتكلم إذا خرجنا من عندهم قال : كنا نعد هذا نفاقا على عهد رسول الله صلى الله عليه و سلم . رواه البخاري

1541. Muhammad bin Zaid reported: Some people said to my grandfather, 'Abdullah bin 'Umar (May Allah be pleased with them): We visit our rulers and tell them things contrary to what we say when we leave them. `Abdullah bin `Umar (May Allah be pleased with them) replied: "In the days of the Messenger of Allah (PBUH), we counted this act as an act of hypocrisy.''
[Al-Bukhari].
Commentary: This Hadith points out that to praise the rulers in their presence and to condemn them in their absence amounts to practical hypocrisy because what one has in his heart does not find expression in his speech, and what one expresses in his words does not agree with what one has in his heart. The conduct of a true Muslim should be that if a ruler is noble, just and pious, he should admire him even in his presence (when there arises a need for it, and not for the sake of flattering him) and he should also praise him in his absence. If the ruler is bad, he should warn him of the evil consequences of his bad conduct to his face, and the same attitude should be maintained when he is not present because this is the well-meaning attitude which has been ordained to every Muslim. Against this, the attitude of the first kind is a mark of hypocrisy which has been strongly condemned in the preceding Hadith

260 - باب تحريم الكذب
Condemnation and Prohibition of Falsehood

قال الله تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }

Allah, the Exalted, says:
"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)

1542 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الصدق يهدي إلى البر وإن البر يهدي إلى الجنة وإن الرجل ليصدق حتى يكتب عند الله صديقا وإن الكذب يهدي إلى الفجور وإن الفجور يهدي إلى النار وإن الرجل ليكذب حتى يكتب عند الله كذابا ] متفق عليه

1542. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is recorded with Allah as a truthful man. Falsehood leads to transgression and transgression leads to the Hell-fire. A man continues to speak falsehood till he is recorded with Allah as a great liar.''
[Al-Bukhari and Muslim].
Commentary:
1. Whatever attitude one adopts becomes his special trait and then he becomes known by it. Therefore, one should always adopt virtues and good conduct so that he may attain a high esteem with Allah and be also remembered well by people.
2. Truth is the way to salvation while falsehood is the way to destruction.

1543 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ أربع من كن فيه كان منافقا خالصا ومن كانت فيه خصلة منهن كانت فيه خصلة من نفاق حتى يدعها : إذا اؤتمن خان وإذا حدث كذب وإذا عاهد غدر وإذا خاصم فجر ] متفق عليه . وقد سبق بيانه ( انظر الحديث رقم 688 ) مع حديث أبي هريرة ( انظر الحديث رقم 687 ) بنحوه في باب الوفاء بالعهد

1543. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Prophet (PBUH) said, "Whosoever possesses these four characteristics, is a sheer hypocrite; and anyone who possesses one of them, possesses a characteristic of hypocrisy till he gives it up. (These are:) When he talks, he tells a lie; when he makes a covenant, he acts treacherously; and when he quarrels, he utters foul language.''
[Al-Bukhari and Muslim].
Commentary: Nowadays we do not find hypocrisy of Belief among Muslims generally, but practical hypocrisy is very common. The reason is that their majority has most of the signs of hypocrisy which this Hadith makes clear. See Hadith No. 690.

1544 - وعن ابن عباس رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ من تحلم لحلم لم يره كلف أن يعقد بين شعيرتين ولن يفعل ومن استمع إلى حديث قوم وهم له كارهون صب في أذنيه الآنك يوم القيامة ومن صور صورة عذب وكلف أن ينفخ فيها الروح وليس بنافخ ] رواه البخاري
[ تحلم ] : أي قال إنه حلم في نومه ورأى كذا وكذا وهو كاذب
و [ الآنك ] بالمد وضم النون وتخفيف الكاف وهو : الرصاص المذاب

1544. Ibn `Abbas (May Allah be pleased with them) said: The Prophet (PBUH) said, "He who narrates a dream which he has not seen will be put to trouble to join into a knot two barley seeds which he will not be able to do; and he who seeks to listen to the talk of a people (secretly) will have molten lead poured into his ears on the Day of Resurrection; and he who makes a picture (of people or other creatures with a soul, such as animals and insects) will be (severely punished), and he will be asked to infuse spirit therein, which he will not be able to do.''
[Al-Bukhari].
Commentary:
1. "Hulm'' means a bad dream but here it has been used in the sense of a dream, irrespective of its being good or bad. This Hadith has a severe warning for inventing a dream. Such persons are in the habit of inventing dreams who have either a lust for fame or want to impress people with their piety.
2. Listening to the talk of others secretly is also condemned.
3. The making of paintings of people or other creatures with a soul entails severe punishment.

1545 - وعن ابن عمر رضي الله عنهما قال قال النبي صلى الله عليه و سلم : [ أفرى الفرى أن يري الرجل عيناه ما لم تريا ] رواه البخاري
معناه : يقول رأيت فيما لم يره

1545. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) as saying: "The worst of lies is to pretend to have seen something which he has not seen.''
[Al-Bukhari].
Commentary: This Hadith strongly condemns falsehood, whether it relates to a dream or to the real world. It is a great sin in both cases.

1546 - وعن سمرة بن جندب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم مما يكثر أن يقول لأصحابه : [ هل رأى أحد منكم رؤيا ؟ ] فيقص عليه من شاء الله أن يقص وإنه
قال لنا ذات غداة : [ إنه أتاني الليلة آتيان وإنهما قالا لي : انطلق وإني انطلقت معهما وإنا أتينا على رجل مضطجع وإذا آخر قائم عليه بصخرة وإذا هو يهوي بالصخرة لرأسه فيثلغ رأسه فيتدهده الحجر ها هنا فيتبع الحجر فيأخذه فلا يرجع إليه حتى يصح رأسه كما كان ثم يعود عليه فيفعل به مثل ما فعل المرة الأولى ] قال : [ قلت لهما : سبحان الله ما هذان ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على رجل مستلق لقفاه وإذا آخر قائم عليه بكلوب من حديد وإذا هو يأتي أحد شقي وجهه فيشرشر شدقه إلى قفاه ومنخره إلى قفاه وعينه إلى قفاه ثم يتحول إلى الجانب الآخر فيفعل به مثل ما فعل بالجانب الأول فما يفرغ من ذلك الجانب حتى يصح ذلك الجانب كما كان ثم يعود عليه فيفعل مثل ما فعل في المرة الأولى ] قال : [ قلت : سبحان الله ما هذان ؟ قال : قالا لي : انطلق انطلق فانطلقنا فأتينا على مثل التنور ] فأحسب أنه قال : [ فإذا فيه لغط وأصوات فاطلعنا فيه فإذا فيه رجال ونساء عراة وإذا هم يأتيهم لهب من أسفل منهم فإذا أتاهم ذلك اللهب ضوضووا . قلت : ما هؤلاء ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على نهر ( حسبت أنه كان يقول أحمر مثل الدم ) وإذا في النهر رجل سابح يسبح وإذا على شط النهر رجل قد جمع عنده حجارة كثيرة وإذا ذلك السابح يسبح ما يسبح ثم يأتي ذلك الذي قد جمع عنده الحجارة فيفغر له فاه فيلقمه حجرا فينطلق فيسبح ثم يرجع إليه كلما رجع إليه فغر له فاه فألقمه حجرا قلت لهما : ما هذان ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على رجل كريه المرآة أو كأكره ما أنت راء رجلا مرأى فإذا هو عنده نار يحشها ويسعى حولها . قلت لهما : ما هذا ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على روضة معتمة فيها من كل نور الربيع وإذا بين ظهري الروضة رجل طويل لا أكاد أرى رأسه طولا في السماء وإذا حول الرجل من أكثر ولدان رأيتهم قط قلت : ما هذا وما هؤلاء ؟ قالا لي : انطلق انطلق
فانطلقنا فأتينا إلى دوحة عظيمة لم أر دوحة قط أعظم منها ولا أحسن قالا لي : ارق فيها . فارتقينا فيها إلى مدينة مبنية بلبن ذهب ولبن فضة فأتينا باب المدينة فاستفتحنا ففتح لنا فدخلناها فتلقانا رجال شطر من خلقهم كأحسن ما أنت راء وشطر منهم كأقبح ما أنت راء قالا لهم : اذهبوا فقعوا في ذلك النهر وإذا هو نهر معترض يجري كأن ماءه المحض في البياض فذهبوا فوقعوا فيه ثم رجعوا إلينا قد ذهب ذلك السوء عنهم فصاروا في أحسن صورة ] قال : قالا لي : [ هذه جنة عدن وهذاك منزلك فسما بصري صعدا فإذا قصر مثل الربابة البيضاء . قالا لي : هذاك منزلك قلت لهما : بارك الله فيكما فذراني أدخله قالا : أما الآن فلا وأنت داخله قلت لهما : فإني رأيت منذ الليلة عجبا فما هذا الذي رأيت ؟ قالا لي : أما إنا سنخبرك : أما الرجل الأول الذي أتيت عليه يثلغ رأسه بالحجر فإنه الرجل يأخذ القرآن فيرفضه وينام عن الصلاة المكتوبة . وأما الرجل أتيت عليه يشرشر شدقه إلى قفاه ومنخره إلى قفاه وعينه إلى قفاه فإنه الرجل يغدو من بيته فيكذب الكذبة تبلغ الآفاق . وأما الرجال والنساء العراة الذين هم في مثل بناء التنور فإنهم الزناة والزواني . وأما الرجل الذي أتيت عليه يسبح في النهر ويلقم الحجارة فإنه آكل الربا . وأما الرجل الكريه المرآة الذي عند النار يحشها ويسعى حولها فإن مالك خازن جهنم . وأما الرجل الطويل الذي في الروضة فإنه إبراهيم . وأما الولدان الذين حوله فكل مولود مات على الفطرة ] وفي رواية البرقاني : [ ولد على الفطرة ] فقال بعض المسلمين : يا رسول الله وأولاد المشركين ؟ فقال رسول الله صلى الله عليه و سلم : [ وأولاد المشركين . وأما القوم الذين كانوا شطر منهم حسن وشطر منه قبيح فإنهم قوم خلطوا عملا صالحا وآخر سيئا تجاوز الله عنهم ] رواه البخاري
وفي رواية له : [ رأيت الليلة رجلين أتياني فأخرجاني إلى أرض مقدسة ] ثم ذكره وقال : [ فانطلقنا إلى نقب مثل التنور أعلاه ضيق وأسفله واسع يتوقد تحته نار فإذا ارتفعت ارتفعوا حتى كادوا أن يخرجوا وإذا خمدت رجعوا فيها وفيها رجال ونساء عراة ] وفيها : [ حتى أتينا على نهر من دم ] ولم يشك [ فيه رجل قائم على وسط النهر وعلى شط النهر رجل وبين يديه حجارة فأقبل الرجل الذي في النهر فإذا أراد أن يخرج رمى الرجل بحجر في فيه فرده حيث كان فجعل كلما جاء ليخرج جعل يرمي في فيه بحجر فيرجع كما كان ] وفيها : [ فصعدا بي الشجرة فأدخلاني دارا لم أر قط أحسن منها فيها رجال شيوخ وشباب ] وفيها : [ الذي رأيته يشق شدقه فكذاب يحدث بالكذبة فتحمل عنه حتى تبلغ الآفاق فيصنع به ما رأيت إلى يوم القيامة ] وفيها : [ الذي رأيته يشدخ رأسه فرجل علمه الله القرآن فنام عنه بالليل ولم يعمل فيه بالنهار فيفعل به إلى يوم القيامة والدار الأولى التي دخلت دار عامة المؤمنين . وأما هذه الدار فدار الشهداء وأنا جبريل وهذا ميكائيل فارفع رأسك فرفعت رأسي فإذا فوقي مثل السحاب قالا : ذاك منزلك . قلت : دعاني أدخل منزلي . قالا : إنه بقي لك عمر لم تستكمله فلو استكملته أتيت منزلك ] رواه البخاري
قوله [ يثلغ رأسه ] هو بالثاء المثلثة والغين المعجمة : أي يشدخه ويشقه
قوله [ يتدهده ] أي يتدحرج
و [ الكلوب ] بفتح الكاف وضم اللام المشددة وهو معروف
قوله [ فيشرشر ] : أي يقطع
قوله [ ضوضووا ] وهو بضاضين معجمتين : أي صاحوا
قوله [ فيفغر ] هو بالفاء والغين المعجمة : أي يفتح
قوله [ المرآة ] بفتح الميم : أي المنظر
قوله [ يحشها ] وهو بفتح الياء وضم الحاء المهملة والشين المعجمة : أي يوقدها
قوله [ روضة معتمة ] هو بضم الميم وإسكان العين وفتح التاء وتشديد الميم : أي وافية النبات طويلته
قوله [ دوحة ] وهي بفتح الدال وإسكان الواو والحاء المهملة وهي : الشجرة الكبيرة
قوله [ المحض ] هو بفتح الميم وإسكان الحاء المهملة والضاد وهو : اللبن
قوله [ فسما بصري ] : أي ارتفع
و [ صعدا ] بضم الصاد والعين : أي مرتفعا
و [ الربابة ] بفتح الراء والياء الموحدة مكررة وهي : السحابة

1546. Sumurah bin Jundub (May Allah be pleased with him) said: The Messenger of Allah (PBUH) very often used to ask his Companions, "Do any one of you has seen a dream?'' So dreams would be narrated to him by those whom Allah willed to relate. One day he (PBUH) said, "Last night I had a vision in which two men (angels) came to me and woke me up and said to me, `Proceed!' I set out with them and we came across a man lying down, and behold, another man was standing over his head, holding a big rock. Behold, he was throwing the rock at the man's head, smashing it. When he struck him, the stone rolled away and he went after it to get it, and no sooner had he returned to this man, his head was healed and restored to its former condition. The thrower (of the rock) then did the same as he had done before. I said to my two companions, `Subhan-Allah! Who are these?' They said: `Proceed, proceed.' So we proceeded and came to a man lying in a prone position and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck), and similarly tear his nose from front to back, and his eyes from front to back. Then he turned to the other side of the man's face and did just as he has done with the first side. He had hardly completed that (second) side when the first returned to its normal state. I said to my two companions, `Subhan-Allah! Who are these?' They said, `Proceed, proceed.' So we proceeded and came across something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread).'' I (the narrator) think the Prophet (PBUH) said, "In that oven there was much noise and voices.'' The Prophet (PBUH) added, "We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them they cried loudly. I asked, `Who are these?' They said to me, `Proceed, proceed.' And so we proceeded and came across a river.'' I (the narrator) think he said, "-- red like blood.'' The Prophet (PBUH) added, "And behold, in the river there was a man swimming, and on the bank there was a man who had collected many stones. Behold, while the other man was swimming, he went near him. The former opened his mouth and the latter (on the bank) threw a stone into his mouth whereupon he went swimming again. Then again he (the former) returned to him (the latter), and every time the former returned, he opened his mouth, and the latter threw a stone into his mouth, (and so on) the performance was repeated. I asked my two companions, `Who are these?' They replied, `Proceed, proceed.' And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance you ever saw a man having! Beside him there was a fire, and he was kindling it and running around it. I asked my two companions, `Who is this (man).' They said to me, `Proceed, proceed!' So we proceeded till we reached a garden of deep green dense vegetation, having all sorts of spring colours. In the midst of the garden there was a very tall man, and I could hardly see his head because of his great height, and around him there were children in such a large number as I have never seen! I said to my two companions, `Who is this?' They replied, `Proceed, proceed.' So we proceeded till we came to a majestic, huge garden, greater and better than any garden I have ever seen! My two companions said to me, `Ascend up' and I ascended up.'' The Prophet (PBUH) added, "So we ascended till we reached a city built of gold and silver bricks, and we went to its gate and asked (the gatekeeper) to open the gate, and it was opened; and we entered the city and found in it men with one side of their bodies as handsome as the most handsome person you have ever seen, and the other side as ugly as the ugliest person you have ever seen! My two companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city), and its water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of their bodies) had disappeared, and they came in the best shape.'' The Prophet (PBUH) further added, "My two companions said to me: `This place is the `Adn Jannah, and that is your place.' I raised up my sight, and behold, there I saw a palace like a white cloud! My two companions said to me, `That palace is your place,' I said to them, `May Allah bless you both! Let me enter it.' They replied, `As for now, you will not enter it, but you shall enter it (one day).' I said to them, `I have seen many wonders tonight. What does all that mean which I have seen?' They replied, `We will inform you: As for the first man you came upon, whose head was being smashed with the rock, he is the symbol of the one who studies the Qur'an and then neither recites it nor acts on its orders, and sleeps, neglecting the enjoined prayers. As for the man you came upon, whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells lies that are spread all over the world. And those naked men and women whom you saw in a construction resembling an oven, they are the adulterers and the adulteresses. And the man who was given a stone to swallow is the eater of Ar-Riba (usury), and the bad-looking man whom you saw near the fire, kindling it and going around it, is Malik, the gatekeeper of Hell, and the tall man you saw in the garden is (Prophet) Abraham, and the children around him are those who died upon Al-Fitrah (the Islamic Faith of Monotheism).''' The narrator added: Some Muslims asked the Prophet (PBUH) , "O Messenger of Allah! What about the children of Al-Mushrikun (i.e., polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammad (PBUH))?'' The Prophet (PBUH) replied, "And also the children of Al-Mushrikun.'' The Prophet (PBUH) added: "My two companions added, `The men you saw half handsome and half ugly were these people who had mixed an act that was good with another that was bad, but Allah forgave them'.'' Another narration of Al-Bukhari is: The Messenger of Allah (PBUH) said, "One night two men came to me and took me to a blessed land.'' (The Messenger of Allah (PBUH) told of the same incident as above) and said, "After a while of walking we came upon a pit like an oven, narrow at the top and wide at the bottom with fire raging in it. When the flames rose up (the people in it) also rose up till they were about to come out; and when the fire subsided they, too, would go down with it. In it were naked men and women.'' (The remainder of the Hadith is the same as the above Hadith except that at the end of it, the Messenger of Allah said: "We came upon a river of blood in the middle of which there was a man standing, and at the bank of the river there was a man with plenty of stones before him...'' In this narration we also find: "They made me climb the tree and they made me enter an abode so beautiful the like of which I have never seen before. There (I saw) old men and youth.'' In this narration we also find: "`The first house you entered was the abode of the believers in general, and the other house was the abode of the martyrs. I am Jibril (Gabriel), and this is Mika'il. Raise your head.' I looked up and saw something like clouds. They said to me, `That is your abode.' I said, `Shall I enter it?' They said, `You have not completed your term of life yet. When you do, you will certainly enter it.''' [Al-Bukhari] Commentary: This Hadith has the following points: 1. Manifestation through dream of punishment of various evils, i.e., forgetting the Qur'an after having memorized it, not practising the teachings of the Qur'an, violating the precepts of the Qur'an after attaining their knowledge, slackness in offering obligatory Salat, lying, immoral acts, usury, etc. Strict warnings have been issued against all these evils, and the punishment to which they are liable have been mentioned in this Hadith. May Allah save us from them. 2. This Hadith also mentions the unique status of Prophet (PBUH) and the distinguished place of martyrs. 3. We also learn from this Hadith that Allah has made Hell for punishment and Jannah for reward. Muhammad (PBUH), the Last Prophet of Allah, was made to witness many scenes which demonstrated the retribution and reward of deeds done by people in their earthly life.

261 - باب بيان ما يجوز من الكذب
Falsehood that is Permissible

أعلم أن الكذب وإن كان أصله محرما فيجوز في بعض الأحوال بشروط قد أوضحتها في كتاب : الأذكار ( انظر باب النهي عن الكذب وبيان أقسامه من الأذكار ) ومختصر ذلك أن الكلام وسيلة إلى المقاصد . فكل مقصود محمود يمكن تحصيله بغير الكذب يحرم الكذب فيه وإن لم يمكن تحصيله إلا بالكذب جاز الكذب . ثم إن كان تحصيل ذلك المقصود مباحا كان الكذب مباحا وإن كان واجبا كان الكذب واجبا فإذا اختفى مسلم من ظالم يريد قتله أو أخذ ماله وأخفى ماله وسئل إنسان عنه وجب الكذب بإخفائه وكذا لو كان عنده وديعة وأراد ظالم أخذها وجب الكذب بإخفائها والأحوط في هذا كله أن يوري
ومعنى التورية : أن يقصد بعبارته مقصودا صحيحا ليس هو
كاذبا بالنسبة إليه وإن كان كاذبا في ظاهر اللفظ وبالنسبة إلى ما يفهمه المخاطب ولو ترك التورية وأطلق عبارة الكذب فليس بحرام في هذا الحال . واستدل العلماء بجواز الكذب في هذا الحال بحديث أم كلثوم رضي الله عنها أنها سمعت رسول الله صلى الله عليه و سلم يقول : [ ليس الكذاب الذي يصلح بين الناس فينمي خيرا أو يقول خيرا ] متفق عليه
زاد مسلم في رواية : قالت أم كلثوم : ولم أسمعه يرخص في شيء مما يقول الناس إلا في ثلاث . تعني الحرب والإصلاح بين الناس وحديث الرجل امرأته وحديث المرأة زوجها

The learned compiler of this book has put forth some arguments to prove that it is lawful to tell a lie under the stress of circumstances. An example of this is the case of a Muslim who hides himself or his money from a tyrant who is bent on killing him or taking his money from him. If one knows the whereabouts of this Muslim or his money and is asked about it, it is permissible to lie in this case to save a Muslim's life or his property, but it is better to give an equivocal answer, that is one which is not clear or definite in meaning, and that can be interpreted in more than one way in order to shun lying altogether. The sum and substance of discussion has been derived from the narration ascribed to Umm Kulthum (May Allah be pleased with her). She said: The Messenger of Allah (PBUH) said, "A liar is not the one who tries to bring about a reconciliation between the people and speaks good to avert dispute or to convey good.''
[Al-Bukhari].
It may be concluded that falsehood is permissible in the following three cases:
(i) While fighting Jihad in the Cause of Allah.
(ii) To conciliate between people.
(iii) For the husband to please his wife and the wife to please her husband.

262 - باب الحث على التثبت فيما يقوله ويحكيه
Ascertainment of what one Hears and Narrates

قال الله تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }

Allah, the Exalted, says:
"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)

1547 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ كفى بالمرء كذبا أن يحدث بكل ما سمع ] رواه مسلم

1547. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "It is enough for a man to prove himself a liar when he goes on narrating whatever he hears.''
[Muslim].
Commentary: We learn from this Hadith that it is not fair to accept everything one hears as true without verifying it. Nor it is right to communicate it to others because it is quite possible that what one has heard is untrue and by communicating it to others, he adds it to his own lies. It is, therefore, necessary that one should make sure that what he is communicating to others is true.

1548 - وعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من حدث عني بحديث يرى أنه كذب فهو أحد الكاذبين ] رواه مسلم

1548. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who relates from me something which he deems false is one of the liars.''
[Muslim]
Commentary: In some of the narrations of this Hadith, the word used is "Kadhibain'' which means "two liars'' One is that person who tells a lie and attributes his statement to the Prophet (PBUH). The second is that person who conveys it to others. Thus, this Hadith has a stern warning for those `Ulama' and preachers who feel no hesitation in relating false and fabricated Ahadith.

1549 - وعن أسماء رضي الله عنها أن امرأة قالت : يا رسول الله إن لي ضرة فهل علي جناح إن تشبعت من زوجي غير الذي يعطيني ؟ فقال النبي صلى الله عليه و سلم : [ المتشبع بما لم يعط كلابس ثوبي زور ] متفق عليه
[ المتشبع ] هو الذي يظهر الشبع وليس بشبعان . ومعناه هنا : أنه يظهر أنه حصل له فضيلة وليست حاصلة
و [ لابس ثوبي زور ] : أي ذي زور وهو الذي يزور على الناس بأن يتزيا بزي أهل الزهد أو العلم أو الثروة ليغتر به الناس وليس هو بتلك الصفة وقيل غير ذلك والله أعلم

1549. Asma' (May Allah be pleased with her) reported: A woman came to the Messenger of Allah (PBUH) and said: "I have a co-wife. "Is there any harm for me if I give her the false impression of getting something from my husband which he has not in fact given me?'' The Messenger of Allah (PBUH) said, "The one who creates a false impression of receiving what one has not been given is like one who wears two garments of falsehood.''
[Al-Bukhari and Muslim].
Commentary: Some people disguise themselves as pious to create a false impression of their piety; some put up the appearance of scholars to establish their scholarship; and some take to highly expensive clothes to give the impression of being rich. Since these things are fabricated and false, they constitute great sins. One should live as one really is. Similarly, the second wife should not invent false stories to give wrong impression of herself to the other wife. Nor should make false claims of greater love and attention of the husband only to incite the jealousy of the other one while the real position is far from that. In fact, even if this is so, she should not expose the weakness of the husband so that the feelings of his other wife are not injured.

263 - باب بيان غلظ تحريم شهادة الزور
Prohibition of Giving False Testimony

قال الله تعالى ( الحج 30 ) : { واجتنبوا قول الزور }
قال الله تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
وقال تعالى ( الفجر 16 ) : { إن ربك لبالمرصاد }
وقال تعالى ( الفرقان 72 ) : { والذين لا يشهدون الزور }

Allah, the Exalted, says:
"And shun lying speech (false statements).'' (22:30)
"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)
"Verily, your Rubb is Ever Watchful (over them).'' (89:14)
"And those who do not witness falsehood...'' (25:72)

1550 - وعن أبي بكرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ألا أنبئكم بأكبر الكبائر ؟ ] قلنا : بلى يا رسول الله . قال : [ الإشراك بالله وعقوق الوالدين ] وكان متكئا فجلس فقال : [ ألا وقول الزور وشهادة الزور ] فما زال يكررها حتى قلنا ليته سكت . متفق عليه

1550. Abu Bakrah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not inform you of one of the gravest of the cardinal sins?'' We said: "Yes, O Messenger of Allah!'' He (PBUH) said, "To join others as partners with Allah in worship and to be undutiful to one's parents.'' The Messenger of Allah (PBUH) sat up from his reclining position (in order to stress the importance of what he was going to say) and added, "I warn you making a false statement and giving a false testimony. I warn you against making a false statement and giving a false testimony.'' The Messenger of Allah (PBUH) kept on repeating this (warning) till we wished he should stop.
[Al-Bukhari and Muslim]
Commentary: The contents of this Hadith make the gravity of making a false statement abundantly clear. How unfortunate indeed it is that, like other major sins, the evil of giving false testimony is very common among the present-day Muslims. May Allah prevent us from it.

264 - باب تحريم لعن إنسان بعينه أو دابة
Prohibition of Cursing one Particular Man or Animal

1551 - عن أبي زيد ثابت بن الضحاك الأنصاري رضي الله عنه وهو من أهل بيعة الرضوان قال قال رسول الله صلى الله عليه و سلم : [ من حلف على يمين بملة غير الإسلام كاذبا متعمدا فهو كما قال ومن قتل نفسه بشيء عذب به يوم القيامة وليس على رجل نذر فيما لا يملكه ولعن المؤمن كقتله ] متفق عليه

1551. Abu Zaid Thabit bin Ad-Dahhak Al-Ansari (May Allah be pleased with him( (he is one of those who gave their pledge of allegiance to the Messenger of Allah (PBUH) under the Tree) said: The Messenger of Allah (PBUH) said, "He who swears by a religion other than that of Islam, is like what he has professed. He who kills himself with something, will be tormented with it on the Day of Resurrection. A person is not bound to fulfill a vow about something which he does not possess. Cursing a believer is like murdering him.''
[Al-Bukhari and Muslim].
Commentary: "He who swears by a religion other than that of Islam'' here means either of the two things stated here. For instance, if a person says: "If I do such and such, then I am a Christian or a Jew.'' Now if he really intends to embrace Christianity or Judaism, he will immediately become so because his intention to be a Kafir (disbeliever) is Kufr (infidelity) in itself. But if the vow is meant to deny the adoption of other religions and is intended to express his firm resolution to live as a Muslim to the last even then such a vow is undesirable and is a sin for which one must seek Allah's forgiveness.
The last sentence of this Hadith evidently shows that to curse a Muslim is forbidden because it is akin to killing him.

1552 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا ينبغي لصديق أن يكون لعانا ] رواه مسلم

1552. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said: "It does not befit a Siddiq (righteous Muslim) to frequently curse others.''
[Muslim]
Commentary: Taunts, curses and abusive language are contrary to perfect Faith and fidelity.

1553 - وعن أبي الدرداء رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يكون اللعانون شفعاء ولا شهداء يوم القيامة ] رواه مسلم

1553. Abud-Darda' (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Those who frequently resort to cursing (people) would neither be accepted as witnesses nor as intercessors on the Day of Resurrection.''
[Muslim].
Commentary: The habit of taunting and cursing makes a man sinful. Such a person has no value with Allah, and his testimony and intercession will not be considered on the Day of Judgement.

1554 - وعن سمرة بن جندب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تلاعنوا بلعنة الله ولا بغضبه ولا بالنار ] رواه أبو داود والترمذي وقال حديث حسن صحيح

1554. Samurah bin Jundub (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not curse one another, invoking Curse of Allah or Wrath of Allah or the fire of Hell.''
[Abu Dawud and At-Tirmidhi].
Commentary: We learn from this Hadith that Muslims should neither curse nor imprecate each other. For instance they are forbidden to say "May the Curse of Allah be upon you'' or "I wish you to burn in Hell-fire'' etc., etc.

1555 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس المؤمن بالطعان ولا اللعان ولا الفاحش ولا البذي ] رواه الترمذي وقال حديث حسن

1555. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A true believer is not involved in taunting, or frequently cursing (others) or in indecency or abusing.''
[At-Tirmidhi].
Commentary: This Hadith tells us the virtues of a Mu'min (true Muslim). Taunting here means to disgrace someone with reference to his lineage or by means of backbiting and slander. La`in is a person who is given to frequently cursing others, reproaching and using abusive language. (Fahish) is one who commits through word or practice immodesty. Badhiy is a person with a loose tongue. This word is also used for an impudent and abusive person. This Hadith strongly criticizes these vices.

1556 - وعن أبي الدرداء رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن العبد إذا لعن شيئا صعدت اللعنة إلى السماء فتغلق أبواب السماء دونها ثم تهبط إلى الأرض فتغلق أبوابها دونها ثم تأخذ يمينا وشمالا فإذا لم تجد مساغا رجعت إلى الذي لعن فإن كان أهلا لذلك وإلا رجعت إلى قائلها ] رواه أبو داود

1556. Abud-Darda' (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it.''
[Abu Dawud].
Commentary: Al-La`nah (curse) means deprivation of Allah's Mercy. We learn from this Hadith that the act of cursing is such that one who does it can become himself a victim of it. One should, therefore, abstain from cursing.

1557 - وعن عمران بن الحصين رضي الله عنه قال : بينما رسول الله صلى الله عليه و سلم في بعض أسفاره وامرأة من الأنصار على ناقة فضجرت فلعنتها فسمع ذلك رسول الله صلى الله عليه و سلم فقال : [ خذوا ما عليها ودعوها فإنها ملعونة ] قال عمران : فكأني أراها الآن تمشي في الناس ما يعرض لها أحد . رواه مسلم

1557. `Imran bin Husain (May Allah be pleased with him) said: We were with the Messenger of Allah (PBUH) on a journey and there was a woman from the Ansar riding a she-camel. She abused and invoked curse upon it. The Messenger of Allah (PBUH) heard it and said, "Off load the she-camel and set it free because it has been cursed.''
[Muslim].
Commentary: This Hadith teaches us not to curse animals. It also teaches us to treat them nicely and be patient with them..

1558 - وعن أبي برزة نضلة بن عبيد الأسلمي رضي الله عنه قال : بينما جارية على ناقة عليها بعض متاع القوم إذ بصرت بالنبي صلى الله عليه و سلم وتضايق بهم الجبل فقالت : حل اللهم العنها فقال النبي صلى الله عليه و سلم : [ لا تصاحبنا ناقة عليها لعنة ] رواه مسلم
قوله [ حل ] بفتح الهاء المهملة وإسكان اللام وهي : كلمة لزجر الإبل
واعلم أن هذا الحديث قد يستشكل معناه ولا إشكال فيه بل المراد النهي أن تصاحبهم تلك الناقة وليس فيه نهي عن بيعها وذبحها وركوبها في غير صحبة النبي صلى الله عليه و سلم بل كل ذلك وما سواه من التصرفات جائز لا منع منه إلا من مصاحبة النبي صلى الله عليه و سلم بها لأن هذه التصرفات كلها كانت جائزة فمنع بعض منها فبقي الباقي على ما كان والله أعلم

1558. Abu Barzah Nadlah bin `Ubaid Al-Aslami (May Allah be pleased with him) said: A young woman was riding a she-camel on which there was the luggage of people. Suddenly she saw the Prophet (PBUH). The pass of the mountain became narrow for her people (because of fear). The young woman said to the she-camel: "Go ahead.'' When it did not move, she said, "O Allah! Curse it.'' The Prophet (PBUH) said, "The she-camel that has been cursed should not accompany us.''
[Muslim].
Commentary: Some people have taken this Hadith to mean that the she-camel cursed by the young woman was abandoned there and it was neither used for transport nor conveyance, as was the practice in the pre-Islamic period with she-camels which were let loose for free pasture for the polytheists' false gods, and nothing was allowed to be carried on them. Such she-camels were called as "As-Sa'ibah'' There is no justification for such interpretation because the she-camel was not set absolutely free like As-Sa'ibah. All that was done was that because of the curse, it was considered unworthy of the entourage company of the Prophet (PBUH). Except for this bar, it was valid for all other purposes. Thus, this Hadith proves that it is not permissible to associate with people who are given to sins and heresies in religion because they have been cursed. When one is not permitted to keep an animal which has been cursed, how can one possibly keep company with people who commit acts as a result of which they have been cursed.

265 - باب جواز لعن أصحاب المعاصي غير المعينين
Justification of Cursing the Wrongdoers without Specifying one of them

قال الله تعالى ( هود 18 ) : { ألا لعنة الله على الظالمين }
وقال تعالى ( الأعراف 44 ) : { فأذن مؤذن بينهم أن لعنة الله على الظالمين }
وثبت في الصحيح أن رسول الله صلى الله عليه و سلم قال : [ لعن الله الواصلة والمستوصلة ] ( انظر الحديث رقم 1639 )
وأنه قال : [ لعن الله آكل الربا ] ( انظر الحديث رقم 1612 )
وأنه لعن المصورين ( انظر باب تحريم تصوير الحيوان )
وأنه قال : [ لعن الله من غير منار الأرض ] : أي حدودها
وأنه قال : [ لعن الله السارق يسرق البيضة ]
وأنه قال : [ لعن الله من لعن والديه ] ( انظر الحديث رقم 338 )
و [ لعن الله من ذبح لغير الله ]
وأنه قال : [ من أحدث فيها حدثا أو آوى محدثا فعليه لعنة الله والملائكة والناس أجمعين ] ( انظر الحديث رقم 1810 )
وأنه قال : [ اللهم العن رعلا وذكوان وعصية عصوا الله ورسوله ] وهذه ثلاث قبائل من العرب
وأنه قال : [ لعن الله اليهود اتخذوا قبور أنبيائهم مساجد ]
وأنه لعن المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال ( انظر الحديث رقم 1628 )
وجميع هذه الألفاظ في الصحيح بعضها في صحيحي البخاري ومسلم وبعضها في أحدهما وإنما قصدت الاختصار بالإشارة إليها . وسأذكر معظمها في أبوابها من هذا الكتاب إن شاء الله تعالى

Allah, the Exalted, says:
"No doubt! the Curse of Allah is on the Zalimun (polytheists, wrongdoers, oppressors).'' (11:18)
"Then a crier will proclaim between them: `The Curse of Allah is on the Zalimun (polytheists and wrongdoers).''' (7:44)
It has been authentically reported that the Messenger of Allah said, "Curse of Allah is upon those women who wear false hair, and those women who prepare such.'' And he (PBUH) said, "Curse of Allah is upon the one who eats Riba (usury).'' And he also cursed the painters of pictures of living objects. And he (PBUH) said, "Curse of Allah is upon him who make changes in land boundaries (to deprive others).'' He (PBUH) also said, "Curse of Allah is upon the thief who steals (even) an egg.'' He also said, "Curse of Allah is upon the one who curses his parents.'' And: "Curse of Allah is upon the one who sacrifices an animal for other than Allah.'' And he (PBUH) said, "Who invents heresies in religion here (Al-Madinah), and upon those who supported him, is the Curse of Allah and the angels and all the people.'' And he (PBUH) said, "O Allah! Curse be upon Ri`l, Dhakwan and Usaiyyah, the three tribes of Arab who are disobedient to Allah and His Messenger.'' He also said, "Curse of Allah is upon the Jews who turned the graves of their Prophets into places of worship.'' And he (PBUH) cursed those men who imitate women and those women who imitate men.
All these Ahadith are authentic, and are reported by Al-Bukhari or Muslim or by them both. These Ahadith will be cited under their respective chapters, In sha' Allah.

266 - باب تحريم سب المسلم بغير حق
Prohibition of Reviling a Muslim without any cause

قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }

Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1559 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ سباب المؤمن فسوق وقتاله كفر ] متفق عليه

1559. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Reviling a Muslim is Fusuq (disobedience of Allah) and killing him is (tantamount to) disbelief.''
[Al-Bukhari and Muslim].
Commentary: "Killing him is (tantamount) to disbelief'' means that in terms of sin and prohibition, it is akin to Kufr. This Hadith makes the severity of this crime abundantly clear.

1560 - وعن أبي ذر رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ لا يرمي رجل رجلا بالفسق أو الكفر إلا ارتدت عليه إن لم يكن صاحبه كذلك ] رواه البخاري

1560. Abu Dharr (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "When any Muslim accuses another Muslim of sin or of disbelief, the reproach rebounds upon the one who utters it, if the other person is not deserving of it.''
[Al-Bukhari].
Commentary: What this Hadith stresses is that one should never say about a Muslim that he is sinful (Fasiq) or disbeliever (Kafir) when he is not so. The reason is that in that case, one who says it, will be held Fasiq or Kafir. One should, therefore, strictly refrain from uttering such statements.

1561 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ المتسابان ما قالا فعلى البادي منهما حتى يعتدي المظلوم ] رواه مسلم

1561. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When two persons indulge in abusing each other, the beginner will be the sinner so long as the oppressed does not transgress the limits.''
[Muslim].
Commentary: This Hadith tells us that if a Muslim abuses another and says unfair things about him and in return the recipient also abuses him and says unfair things to the same extent, then the entire burden of sin of abusing would lie with the person who initiated the quarrel. But if the one who is wronged, exceeds the limits in revenge, then he will also be guilty to the degree of his excess. Thus, this Hadith shows that although revenge is permissible in Islam, it is better to forgive and bear the excess with patience. The reason behind this is that in revenge, one usually exceeds the limits and becomes an aggressor. Allah says: "And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.'' (42:43).
NEXT...

رياض الصالحين: (18) :righteous's meadows 2013_110

1562 - وعنه رضي الله عنه قال أتي النبي صلى الله عليه و سلم برجل قد شرب قال : [ اضربوه ] قال أبو هريرة : فمنا الضارب بيده والضارب بنعله والضارب بثوبه فلما انصرف قال بعض القوم : أخزاك الله قال : [ لا تقولوا هذا لا تعينوا عليه الشيطان ] رواه البخاري

1562. Abu Hurairah (May Allah be pleased with him) said: A drunkard was brought to the Prophet (PBUH). He said, "Give him a beating.'' Then some beat him with their hands, some with their shoes, and some with (a folded) piece of cloth. When he left, someone said to him: "May Allah disgrace you!'' The Prophet (PBUH) said, "Do not help Satan overcome him by uttering such words.''
[Al-Bukhari].
Commentary: We learn from this Hadith that imprecation against a sinner helps Satan because he is avowed to disgrace and humiliate Muslims before Allah. When a Muslim curses another Muslim and imprecates for his humiliation and disgrace, he in fact tries to accomplish the mission of Satan because in doing so Satan will have achieved his objective. Therefore, one should not curse a fellow Muslim even if he or she is a sinner. In fact, one should pray to Allah for his or her guidance.

1563 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من قذف مملوكه بالزنا يقام عليه الحد يوم القيامة إلا أن يكون كما قال ] متفق عليه

1563. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "He who accuses his slave of Zina will receive the punishment (Hadd) of slander on the Day of Resurrection, unless the accusation of Zina was true.''
[Al-Bukhari and Muslim].
Commentary: On the Day of Judgement, the masters of slaves and slave-girls will be exposed to Hadd-ul-Qadfi (Hadd for accusing someone of adultery) for the reason that they perpetrate all kinds of oppressions on their captives and their grievances are not redressed. On the Day of Judgement, when Almighty Allah dispenses justice without any prejudice and favour, He will also do full justice to this oppressed class and those masters, who somehow escaped the punishment on this account in this world. Thus, this Hadith has a stern warning for those masters who are carried away by their might and authority and perpetrate oppression on their servants and slaves.

267 - باب تحريم سب الأموات بغير حق ومصلحة شرعية
Prohibition of Abusing the Deceased without a valid Legal reason approved by Shari'ah

هي التحذير من الإقتداء به في بدعته وفسقه ونحو ذلك فيه الآية والأحاديث السابقة في الباب قبله

1564 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ لا تسبوا الأموات فإنهم قد أفضوا إلى ما قدموا ] رواه البخاري

1564. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "Do not abuse the dead, because they have attained that which they had forwarded (i.e., their deeds, good or bad).''
[Al-Bukhari].
Commentary: We learn from this Hadith that we should not censure or condemn the deceased because they have reached their end and they are receiving in the Hereafter return for whatever deeds they did in their life. There is no harm, however, in abusing the disbelievers who died in a state of Kufr.

268 - باب النهي عن الإيذاء
Prohibition of Maligning

قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }

Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1565 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ المسلم من سلم المسلمون من لسانه ويده والمهاجر من هجر ما نهى الله عنه ] متفق عليه

1565. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "A (true) Muslim is one from whose tongue and hand the Muslims are safe; and a Muhajir (Emigrant) is he who leaves the deeds which Allah has prohibited.''
[Al-Bukhari and Muslim].
Commentary: Everyone who professes Tauhid and acknowledges the Prophethood of Muhammad (PBUH), is a Muslim, but a perfect Muslim is one who has attained that high level where he does not harm any Muslim with his hand and tongue (speech). Similarly, an Emigrant is the one who abandons his homeland and relatives and goes to a place where he can easily practise the religion of Allah. But such a person is also an Emigrant who renounces all such things which are forbidden by Allah, because emigration means abandoning, whether it is abandoning of homeland or sins.

1566 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أحب أن يزحزح عن النار ويدخل الجنة فلتأته منيته وهو يؤمن بالله واليوم الآخر وليأت إلى الناس الذي يحب أن يؤتى إليه ] رواه مسلم
وهو بعض حديث طويل سبق في باب طاعة ولاة الأمور ( انظر الحديث رقم 666 )

1566. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "He who desires to be rescued from the fire of Hell and to enter Jannah, should die in a state of complete belief in Allah and the Last Day, and should do unto others what he wishes to be done unto him.''
[Muslim].
Commentary: This Hadith is part of a long Hadith which has already been mentioned. See Hadith No.
668. It stresses steadfastness in Faith and virtuous deeds because the time of death is not known to anyone. Since one can die at any moment, one should never be unmindful of the obligations of Faith and good deeds so that he embraces death in a state of perfect Faith. This Hadith has the same meanings which are contained in the Verse 102 of the Surat Al-`Imran exhorting the Muslims thus: "And die not except in a state of Islam [(as Muslim) with complete submission to Allah].''
Every Muslim should treat people as nicely as he himself desires to be treated by others.

269 - باب النهي عن التباغض والتقاطع والتدابر
Prohibition of Nursing Rancor and Enmity

قال الله تعالى ( الحجرات 10 ) : { إنما المؤمنون إخوة }
وقال تعالى ( المائدة 54 ) : { أذلة على المؤمنين أعزة على الكافرين }
وقال تعالى ( الفتح 29 ) : { محمد رسول الله والذين معه أشداء على الكفار رحماء بينهم }

Allah, the Exalted, says:
"The believers are nothing else than brothers (in Islamic religion).'' (49:10)
"... humble towards the believers, stern towards the disbelievers ...'' (5:54)
"Muhammad (PBUH) is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves.'' (48:29)

1567 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ لا تباغضوا ولا تحاسدوا ولا تدابروا ولا تقاطعوا وكونوا عباد الله إخوانا . ولا يحل لمسلم أن يهجر أخاه فوق ثلاث ] متفق عليه

1567. Anas bin Malik (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not harbour grudge against one another, nor jealousy, nor enmity; and do not show your backs to one another; and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to avoid speaking with his brother beyond three days.''
[Al-Bukhari and Muslim].
Commentary: "Do not harbour grudge against one another'' means that one should not say or do any thing which is likely to create ill-will and hatred in others. "Nor jealousy'' signifies that if a Muslim is granted any blessing by Allah, one should not wish that he be deprived of it. "Do not show your backs to one another'' means that if you come across one another, exchange salutations rather than avoid each other. Since all such things create conflict and dissension, these are strictly forbidden in Islam. Muslims are required to resume their conversation and contacts after a maximum period of three days. Any breach beyond this period is prohibited.

1568 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ تفتح أبواب الجنة يوم الإثنين ويوم الخميس فيغفر لكل عبد لا يشرك بالله شيئا إلا رجلا كانت بينه وبين أخيه شحناء فيقال : أنظروا هذين حتى يصطلحا أنظروا هذين حتى يصطلحا ] رواه مسلم
وفي رواية له : [ تعرض الأعمال في كل يوم خميس واثنين ] وذكر نحوه

1568. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The gates of Jannah are opened on Mondays and Thursdays, and then every slave (of Allah) is granted forgiveness if he does not associate anything with Allah in worship. But the person in whose heart there is rancour against his (Muslim) brother, they will not be pardoned and with regard to them it will be said twice: `Hold both of them until they are reconciled with each other.'''
[Muslim].
Commentary: We learn from this Hadith that mutual enmity, grudge and malice are bound to deprive a man from Jannah in the Hereafter.

270 - باب تحريم الحسد
Prohibition of Envy
هو تمني زوال نعمة عن صاحبها سواء كانت نعمة دين أو دنيا

قال الله تعالى ( النساء 54 ) : { أم يحسدون الناس على ما آتاهم الله من فضله }
وفيه حديث أنس السابق في الباب قبله ( انظر الحديث رقم 1564 )

Chapter 271 Prohibition of Spying on Muslims and to be Inquisitive about Others Allah, the Exalted, says: "And spy not.'' (49:12) "And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1569 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ إياكم والحسد فإن الحسد يأكل الحسنات كما تأكل النار الحطب أو قال العشب ] رواه أبو داود

1569. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Beware of envy because envy consumes (destroys) the virtues just as the fire consumes the firewood,'' or he said "grass.''
[Abu Dawud].
Commentary: Envy is one of the major sins which are bound to destroy virtues as fast as the fire burns the wood and dry grass to ashes.

271 - باب النهي عن التجسس والتسمع لكلام من يكره استماعه
Prohibition of Spying on Muslims and to be Inquisitive about Others

قال الله تعالى ( الحجرات 12 ) : { ولا تجسسوا }
وقال تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }

Allah, the Exalted, says:
"And spy not.'' (49:12)
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1570 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إياكم والظن فإن الظن أكذب الحديث ولا تحسسوا ولا تجسسوا ولا تنافسوا ولا تحاسدوا ولا تباغضوا ولا تدابروا وكونوا عباد الله إخوانا كما أمركم . المسلم أخو المسلم لا يظلمه ولا يخذله ولا يحقره . التقوى ههنا التقوى ههنا ] ويشير إلى صدره [ بحسب امرئ من الشر أن يحقر أخاه المسلم كل المسلم على المسلم حرام : دمه وعرضه وماله إن الله لا ينظر إلى أجسادكم ولا إلى صوركم وأعمالكم ولكن ينظر إلى قلوبكم وأعمالكم ]
وفي رواية : [ لا تحاسدوا ولا تباغضوا ولا تجسسوا ولا تحسسوا ولا تناجشوا وكونوا عباد الله إخوانا ]
وفي رواية : [ لا تقاطعوا ولا تدابروا ولا تباغضوا ولا تحاسدوا وكونوا عباد الله إخوانا ]
وفي رواية : [ ولا تهاجروا ولا يبع بعضكم على بيع بعض ] رواه مسلم
بكل هذه الروايات وروى البخاري أكثرها

1570. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Beware of suspicion, for suspicion is the worst of false tales. Do not look for other's faults. Do not spy one another, and do not practise Najsh (means to offer a high price for something in order to allure another customer who is interested in the thing). Do not be jealous of one another and do not nurse enmity against one another. Do not sever ties with one another. Become the slaves of Allah, and be brothers to one another as He commanded. A Muslim is the brother of a Muslim. He should neither oppress him nor humiliate him. The piety is here! The piety is here!'' While saying so he pointed towards his chest. "It is enough evil for a Muslim to look down upon his Muslim brother. All things of a Muslim are inviolable for his brother in Faith: his blood, his wealth and his honour. Verily, Allah does not look to your bodies nor to your faces but He looks to your hearts and your deeds.''
Another narration is: "Do not feel envy against one another; do not nurse enmity; do not spy on one another and do not cheat one another. Be Allah's slaves, brethren to one another.''
Another narration is: "Do not have estranged relations with one another. Do not nurse enmity and do not feel envy against one another. O Allah's worshippers! Be brothers!''
Another narration is: "Do not estrange mutual relations and do not intervene into the transaction which is likely to be settled with another person.''
[Muslim].
Commentary: "Beware of suspicion'' means such suspicion about a Muslim for which no apparent evidence is available. Similar is the case of that thought which emerges in one's mind without any logic. "Najsh'' means to give higher bid in auction only to deceive others. Thus, it is a false bid which is not at all intended for purchasing the thing which is being auctioned. The instructions given to the Muslims in this Hadith are meant to secure the honour of Muslims. Since, doubt without any reason, and search for defects and weaknesses go against the security of a Muslim's honour, Islam has strictly forbidden Muslims from them. Another purpose for forbidding such things is to consolidate Muslim brotherhood. For this reason, they have been forbidden from oppression, leaving their Muslim brothers in lurch, considering others humble, and from taking pride in worldly possessions. In fact, the life, property, and honour of a Muslim have been declared unlawful for all other Muslims. Increase in a bid without any intention of buying the thing being auctioned and bargain over a bargain have also been prohibited because they also create ill-will and enmity.

1571 - وعن معاوية رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إنك إن اتبعت عورات المسلمين أفسدتهم أو كدت أن تفسدهم ] حديث صحيح رواه أبو داود بإسناد صحيح

1571. Muawiyah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "If you find faults with Muslims, you will corrupt them.''
[Abu Dawud].
Commentary: If a Muslim looks for the defects of another and hunts for his weaknesses, other Muslims will also adopt the same attitude towards him, and this situation will create dissension and conflict in society. This also will make them fall prey to sins and make them persistent in committing them. For this reason, spying and finding faults with Muslims has been prohibited by Shari`ah.

1572 - وعن ابن مسعود رضي الله عنه أنه أتي برجل فقيل له : هذا فلان تقطر لحيته خمرا فقال : إنا قد نهينا عن التجسس ولكن إن يظهر لنا شيء نأخذ به . حديث صحيح رواه أبو داود بإسناد على شرط البخاري ومسلم

1572. It has been reported that a man was brought before Abdullah bin Mas`ud (May Allah be pleased with him) because his beard was giving out smell of wine. Ibn Mas`ud said: "We have been prohibited from spying (on Muslims) and finding faults (with them). But we can take to task only and only if the sin is overt. [Abu Dawud]. Commentary: 1. In this Hadith we find a model conduct of the Companions of the Prophet (PBUH) which was taught to them by Islam. The Companions of the Prophet (PBUH) were certainly strict followers of the commands and prohibitions of Islam. 2. A Hadd or Ta`zir (punishment) is not enforced on mere suspicion. A solid evidence is essential for both of them.

272 - باب النهي عن سوء الظن بالمسلمين من غير ضرورة
Prohibition of Suspicion

قال الله تعالى ( الحجرات 12 ) : { يا أيها الذين آمنوا اجتنبوا كثيرا من الظن إن بعض الظن إثم }

Allah, the Exalted, says:
"O you who believe! Avoid much suspicions, indeed some suspicions are sins.'' (49:12)

1573 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إياكم والظن فإن الظن أكذب الحديث ] متفق عليه

1573. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Beware of suspicion, for suspicion is the worst of false tales.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned (No. 15). It warns us against suspicions about other Muslims as this involves telling lies about them, which is strictly forbidden. This is the reason why it is referred to as the worst of false tales. We also learn from this Hadith that the orders and punishments of Shari`ah are enforced on certainty, not on speculations and conjectures.

273 - باب تحريم احتقار المسلم
Prohibition of Despising Muslims

قال الله تعالى ( الحجرات 11 ) : { يا أيها الذين آمنوا لا يسخر قوم من قوم عسى أن يكونوا خيرا منهم ولا نساء من نساء عسى أن يكن خيرا منهن ولا تلمزوا أنفسكم ولا تنابزوا بالألقاب بئس الاسم الفسوق بعد الإيمان ومن لم يتب فأولئك هم الظالمون }
وقال تعالى ( الهمزة 1 ) : { ويل لكل همزة لمزة }

Allah, the Exalted, says:
"O you who believe! Let not a group scoff at another group; it may be that the latter are better than the former. Nor let (some) women scoff at other women; it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How bad is it to insult one's brother after having Faith [i.e., to call your Muslim brother (a faithful believer) as: `O sinner', or `O wicked']. And whosoever does not repent, then such are indeed Zalimun (wrongdoers).'' (49:11)
"Woe to every slanderer and backbiter.'' (105:1)

1574 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ بحسب امرئ من الشر أن يحقر أخاه المسلم ] رواه مسلم . وقد سبق قريبا بطوله ( انظر الحديث رقم 1567 )

1574. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is enough evil for a Muslim to look down upon his (Muslim) brother.''
[Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 1571). Its meanings are evident and need no elaboration.

1575 - وعن ابن مسعود رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا يدخل الجنة من في قلبه مثقال ذرة من كبر ] فقال رجل : إن الرجل يحب أن يكون ثوبه حسنا ونعله حسنة . فقال : [ إن الله جميل يحب الجمال الكبر بطر الحق وغمط الناس ] رواه مسلم
ومعنى [ بطر الحق ] : دفعه
و [ غمطهم ] : احتقارهم
وقد سبق بيانه أوضح من هذا في باب الكبر ( انظر الحديث رقم 610 )

1575. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "The haughty, even with pride equal to a mustard seed in his heart, will not enter Jannah.'' A man enquired: "What about that a person likes fine dress and fine shoes?'' He said: "Allah is Beautiful and likes beauty. Pride amounts to disclaiming truth out of self-esteem, and despising people .''
[Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 216). Imam An-Nawawi has interpreted the words "Batar-ul-Haq'' as "Daf`-ul-Haq'' that is to evade the truth and return it to the person who says it, which practically means evasion. To dress well does not come in the category of pride, as people generally consider it. In fact, pride constitutes what is mentioned in this Hadith.

1576 - وعن جندب بن عبد الله رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ قال رجل والله لا يغفر الله لفلان . فقال الله عز و جل : من ذا الذي يتألى علي أن لا أغفر لفلان إني قد غفرت له وأحبطت عملك ] رواه مسلم

1576. Jundub bin `Abdullah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Once someone said: `By Allah! Allah will not forgive such and such (a person).' Thereupon Allah, the Exalted and the Glorious, said: `Who is he who takes an oath in My Name that I will not grant pardon to so-and-so? I have granted pardon to so-and-so and rendered your good deeds fruitless.'''
[Muslim].
Commentary: Some people become self-conceited as a result of their excessive worship to the point that they start disparaging and making low estimates of their fellow Muslims and their deeds, little knowing that Allah, Glorious is He, is of vast forgiveness. They do not realize that if Allah so wills, He can destroy all their deeds and consign them to Hell and send the other people who have been disparaged and underestimated to Jannah. Therefore, one should never become proud of his piety nor should one consider others of little value or good deeds, as only Allah Alone knows what is inside our hearts.

274 - باب النهي عن إظهار الشماتة بالمسلم
Prohibition of Rejoicing over another's Trouble

قال الله تعالى ( الحجرات 10 ) : { إنما المؤمنون إخوة }
وقال تعالى ( النور 19 ) : { إن الذين يحبون أن تشيع الفاحشة في الذين آمنوا لهم عذاب أليم في الدنيا والآخرة }

Allah, the Exalted, says:
"The believers are nothing else than brothers (in Islamic religion).'' (49:10)
"Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter.'' (24:19)

1577 - وعن واثلة بن الأسقع رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تظهر الشماتة لأخيك فيرحمه الله ويبتليك ] رواه الترمذي وقال حديث حسن
وفي الباب حديث أبي هريرة السابق في باب التجسس : [ كل المسلم على المسلم حرام ] الحديث ( انظر الحديث رقم 1567 )

1577. Wathilah bin Al-Asqa` (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not express pleasure at the misfortune of a (Muslim) brother lest Allah should bestow mercy upon him and make you suffer from a misfortune.''
[At-Tirmidhi].
Commentary: A true believer is one who feels unhappy to see Muslims suffering, and rejoices on the happiness of his other fellows in Faith. It is contrary to the conduct of a true believer to rejoice over the trouble of another Muslim as this attitude is very much disliked by Allah. There is every possibility that Allah may punish such a person in this world and relieve the one who is in trouble. See also Hadith No. 1571.

275 - باب تحريم الطعن في الأنساب الثابتة في ظاهر الشرع
Prohibition of Deriding one's Lineage

قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }

Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1578 - 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

1578. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Two matters are signs of disbelief on the part of those who indulge in them: Defaming and speaking evil of a person's lineage, and wailing over the dead.''
[Muslim].
Commentary: Both the sins mentioned in this Hadith are such that if a Muslim thinks them lawful and still commits them he will become a Kafir. To defame someone's lineage means to disgrace or humiliate somebody by saying to him or to her: "Your father belongs to such and such profession'' or "Your mother is such and such / so-and-so'' or "You are a weaver, blacksmith, laundrer, cobbler, etc.''
Mourning and wailing means expressing qualities of a deceased person through weeping, crying and lamenting loudly. Imam An-Nawawi said that such qualities are attributes and acts of the disbelievers and practices of the pre-Islamic period, or Jahiliyyah.

276 - باب النهي عن الغش والخداع
Prohibition of Deceiving others

قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }

Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)

1579 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حمل علينا السلاح فليس منا ومن غشنا فليس منا ] رواه مسلم
وفي رواية له أن رسول الله صلى الله عليه و سلم مر على صبرة طعام فأدخل يده فيها فنالت أصابعه بللا فقال : [ ما هذا يا صاحب الطعام ؟ ] قال : أصابته السماء يا رسول الله قال : [ أفلا جعلته فوق الطعام حتى يراه الناس من غشنا فليس منا ]

1579. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who takes up arms against us is none of us; and he who cheats us is none of us.''
[Muslim].
Another narration of Muslim is: The Messenger of Allah (PBUH) happened to pass by a heap of corn. He thrust his hand in that (heap) and his fingers felt wetness. He said to the owner of that heap of corn, "What is this?'' He replied: "O Messenger of Allah! These have been drenched by rainfall.'' He remarked, "Why did you not place this (the drenched part of the heap) over the corn so that people might see it? He who deceives is not of us.''
Commentary:
1. To take arms here signifies to revolt against the Muslim community (and a Muslim government, for that matter) or draw a sword, gun, etc., to kill a Muslim - a common practice in the present-day terrorism.
2. Forgery and deceit have two different forms; one is implied and other is physical and visible. In the former, falsehood is given a veneer of truth. The latter is concealment of some defect, adulteration of some inferior quality merchandise in a superior one, addition of something to increase weight or volume or a substance by unfair means and other malpractices.
3. "He is none of us'' means "He is not following the way of Muslims'' or "His conduct is unlike that of Muslims.'' It is therefore, necessary for every Muslim to abstain from such evils.

1580 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا تناجشوا ] متفق عليه

1580. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not practise Najsh (to cheat).''
[Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 1591). Najsh means to offer a high price for something in order to allure another customer who is interested in the thing. If a person has no intention of purchasing a thing which is being auctioned, one should not give a higher bid for it because its genuine customer will be deceived by it, and he will purchase it at a higher price. This is also a form of deceit which must be strictly avoided.

1581 - وعن ابن عمر رضي الله عنه أن النبي صلى الله عليه و سلم نهى عن النجش . متفق عليه

1581. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) prohibited the practice of Najsh.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that one should not make an offer of a higher price if one has no intention of buying it because that will be a fraud. For this reason this practice has been forbidden

1582 - وعنه رضي الله عنه قال : ذكر رجل لرسول الله صلى الله عليه و سلم أنه يخدع في البيوع فقال رسول الله صلى الله عليه و سلم : [ من بايعت فقل لا خلابة ] متفق عليه
[ الخلابة ] بخاء معجمة مكسورة وباء موحدة وهي : الخديعة

1582. Ibn `Umar (May Allah be pleased with them) said: A man mentioned to the Messenger of Allah (PBUH) that he was often deceived in dealings. The Messenger of Allah (PBUH) said to him, "When you enter into a transaction you should say: "There should be no deception.'''
[Al-Bukhari and Muslim].
Commentary: The words mentioned in the Hadith for the customer are meant to protect his right, implying that if there is something amiss in the bargain, he will have the right to return the commodity purchased by him. The seller will have to respect this right of the buyer.

1583 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من خبب زوجة امرئ أو مملوكه فليس منا ] رواه أبو داود
[ خبب ] بخاء معجمة ثم باء موحدة مكررة : أي أفسده وخدعه

1583. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who deceives another's wife or his slave is none of us.''
[Abu Dawud].
Commentary: To incite or provoke someone's wife or slave against her husband or his master or to create hatred between the two is a great crime, because a Muslim is required to create peace and accord amongst people. It is against his conduct to foment dissension and discord between them.

277 - باب تحريم الغدر
Prohibition of the Treachery and Breaking one's Covenant

قال الله تعالى ( المائدة 1 ) : { يا أيها الذين آمنوا أوفوا بالعقود }
وقال تعالى ( الإسراء 34 ) : { وأوفوا بالعهد إن العهد كان مسئولا }

Allah, the Exalted, says:
"O you who believe! Fulfill (your) obligations.'' (5:1)
"And fulfill (every) covenant. Verily! The covenant will be questioned about.'' (17:34)

1584 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن رسول الله صلى الله عليه
وسلم قال : [ أربع من كن فيه كان منافقا خالصا ومن كانت فيه خصلة منهن كان فيه خصلة من النفاق حتى يدعها : إذا اؤتمن خان وإذا حدث كذب وإذا عاهد غدر وإذا خاصم فجر ] متفق عليه

1584. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Whosoever possesses these four characteristics is a sheer hypocrite; and anyone who possesses one of them possesses a characteristic of hypocrisy till he gives it up. These are: when he is entrusted with something, he proves dishonest; when he speaks, he tells a lie; when he makes a covenant, he proves treacherous; and when he quarrels, he behaves in very imprudent, evil, insulting manner.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 1544). The traits mentioned in this Hadith are peculiar to hypocrites and every Muslim is required to abstain from them. Excellence of character is riveted with Faith. The nobility of character is invariably reflected in Faith, and where there is no Faith there will be little excellence of character.

1585 - وعن ابن مسعود وابن عمر وأنس رضي الله عنهم قالوا قال النبي صلى الله عليه و سلم : [ لكل غادر لواء يوم القيامة يقال : هذه غدرة فلان ] متفق عليه

1585. Ibn Mas`ud, Ibn `Umar and Anas (May Allah be pleased with them) said: The Prophet (PBUH) said, "For every one who breaks his covenant, there will be a (huge) flag on the Day of Resurrection and it will be said: `This flag proclaims a breach of covenant by so-and-so.'''
[Al-Bukhari and Muslim].
Commentary: "Ghadr'" means breach of oath and its disregard. On the Day of Judgement, a person with such a quality will be given a (huge) flag which will be a sign of his lack of sincerity to his words.

1586 - وعن أبي سعيد الخدري رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ لكل غادر لواء يوم عند استه ( 1 ) يوم القيامة يرفع له بقدر غدره ألا ولا غادر أعظم غدرا من أمير عامة ] رواه مسلم
_________
( 1 ) استه : بوصل الهمزة وسكون السين وهو الدبر

1586. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "Every one who breaks a covenant will have a flag by his buttocks on the Day of Resurrection. It will be raised higher according to the nature of his breach. Behold, there will be no greater a sin with respect to breaking the covenant than that of a ruler who breaks his covenant with the Muslim masses.''
[Muslim].
Commentary: This Hadith clearly shows that breach of covenant is forbidden in Islam, especially on the part of a ruler because (a) he is in a position to honour his covenant, and (b) his evil can affect the whole Muslim community.
It was a custom in the Pre-Islamic Period of Ignorance in Arabia to fix flags on poles for those who were guilty of breach of oath to humiliate and defame them. Almighty Allah has mentioned the punishment of flags on the Day of Resurrection for such people who break their covenant so that people can easily understand its nature. What a humiliation that will be!
* Placing the flag by his bottom signifies humiliation and disgrace because flags are usually carried in front of the bearer not behind. (Editor's Note)

1587 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ قال الله تعالى : ثلاثة أنا خصمهم يوم القيامة : رجل أعطى بي ثم غدر ورجل باع حرا فأكل ثمنه ورجل استأجر أجيرا فاستوفى منه ولم يعطه أجره ] رواه البخاري

1587. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah, the Exalted, says: `I will contend on the Day of Resurrection against three (types of) people: One who makes a covenant in My Name and then breaks it; one who sells a free man as a slave and devours his price; and one who hires a workman and having taken full work from him, does not pay him his wages.'''
[Al-Bukhari].
Commentary: This Hadith highlights the importance of fulfillment of promise, the prohibition of the sale of a free person, and the payment of due wages to the labourers.

278 - باب النهي عن المن بالعطية ونحوها
Prohibition of Recounting of Favors

قال الله تعالى ( البقرة 264 ) : { يا أيها الذين آمنوا لا تبطلوا صدقاتكم بالمن والأذى }
وقال تعالى ( البقرة 262 ) : { الذين ينفقون أموالهم في سبيل الله ثم لا يتبعون ما أنفقوا منا ولا أذى }

Allah, the Exalted, says:
"O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury.'' (2:264)
"Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury.'' (2:262)

1588 - وعن أبي ذر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ثلاثة لا يكلمهم الله يوم القيامة ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليم ] قال : فقرأها رسول الله صلى الله عليه و سلم ثلاث مرار . قال أبو ذر : خابوا وخسروا من هم يا رسول الله ؟ قال : [ المسبل والمنان والمنفق سلعته بالحلف الكاذب ] رواه مسلم
وفي رواية له : [ المسبل إزاره ] يعني : المسبل إزاره وثوبه أسفل من الكعبين للخيلاء

1588. Abu Dharr (May Allah be pleased with him) said: The Prophet (PBUH) observed: "There are three (types of) people to whom Allah will neither speak on the Day of Resurrection nor look at them nor purify them, and they will have a painful chastisement.'' The Messenger of Allah (PBUH) repeated it three times. Abu Dharr (May Allah be pleased with him) remarked: "They are ruined. Who are they, O Messenger of Allah?'' Upon this, the Messenger of Allah (PBUH) said, "One who lets down his lower garments (below his ankels) out of arrogance, one who boasts of his favours done to another; and who sells his goods by taking a false oath.''
[Muslim].
Commentary: The Hadith makes it evident that it is forbidden for a man to let his lower-body garment go beyond his ankles out of arrogance. The Hadith also makes it clear that it is forbidden to take a false oath with a view to sell one's goods. Messenger of Allah (PBUH) also said in a Hadith reported by Al-Bukhari:"Taking a false oath) helps one sell one's goods well but takes away Allah's blessings from it.''

279 - باب النهي عن الافتخار والبغي
Prohibition of Arrogance and Oppression

قال الله تعالى ( النجم 32 ) : { فلا تزكوا أنفسكم هو أعلم بمن اتقى }
وقال تعالى ( الشورى 42 ) : { إنما السبيل على الذين يظلمون الناس ويبغون في الأرض بغير الحق أولئك لهم عذاب أليم }

Allah, the Exalted, says:
"So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him [i.e., those who are Al-Muttaqun (the pious)].'' (53:32)
"The way (of blame) is only against those who oppress men and wrongly rebel in the earth without justification; for such there will be a painful torment.'' (42:42)

1589 - وعن عياض بن حمار رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله تعالى أوحى إلي أن تواضعوا حتى لا يبغي أحد على أحد ولا يفخر أحد على أحد ] رواه مسلم
قال أهل اللغة : البغي : التعدي والاستطالة

1589. `Iyad bin Himar (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, Allah has revealed to me that you should adopt humility. So that no one may wrong another and no one may be disdainful and haughty towards another.''
[Muslim].
Commentary: Anyone whom Allah has granted wealth or authority, beauty or splendour, should take it as Allah's Gift. He should take to adopt humility and humbleness and express his gratitude for it to Allah. He should benefit people with the gifts bestowed upon him by Allah and not make them a means of pride and oppression.

1590 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا قال الرجل هلك الناس فهو أهلكهم ] رواه مسلم
والرواية المشهورة : [ أهلكهم ] برفع الكاف وروي بنصبها . وهذا النهي لمن قال ذلك عجبا بنفسه وتصاغرا للناس وارتفاعا عليهم فهذا هو الحرام . وأما من قاله لما يرى في الناس من نقص في أمر دينهم وقاله تحزنا عليهم وعلى الدين فلا بأس به . هكذا فسره العلماء وفصلوه . وممن قاله من الأئمة الأعلام : مالك بن أنس والخطابي والحميدي وآخرون . وقد أوضحته في كتاب الأذكار ( انظر باب في ألفاظ يكره استعمالها من الأذكار )

1590. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When a person says: `People have been ruined, he is the one to be ruined the most.'''
[Muslim]
In another version: "He himself is the most ruined among them.''
Commentary: This Hadith prohibits a Muslim from saying the statement in the Hadith or something similar to it out of arrogance and pride. There is no harm, however, if one says it in view of the bad state of affairs to which Muslims have been reduced as a result of, for example, neglecting the teachings of Islam. Of the religious scholars, who hold this view, are Imam Malik bin Anas, Imam Al-Khattabi, Al-Humaidi and others. This point has been made clear in Imam An-Nawawi's Al-Adhkar.

280 - باب تحريم الهجران بين المسلمين فوق ثلاثة أيام إلا لبدعة في المهجور أو تظاهر بفسق أو نحو ذلك
Prohibition of Breaking ties and Relationships

قال الله تعالى ( الحجرات 10 ) : { إنما المؤمنون إخوة فأصلحوا بين أخويكم }
وقال تعالى ( المائدة 2 ) : { ولا تعاونوا على الإثم والعدوان }

Allah, the Exalted, says:
"The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers.'' (49:10)
"But do not help one another in sin and transgression.'' (5:2)

1591 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تقاطعوا ولا تدابروا ولا تباغضوا ولا تحاسدوا وكونوا عباد الله إخوانا ولا يحل لمسلم أن يهجر أخاه فوق ثلاث ] متفق عليه

1591. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not desert (stop talking to) one another, do not nurse hatred towards one another, do not be jealous of one another, and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to stop talking to his brother (Muslim) for more than three days.''
[Al-Bukhari and Muslim]
Commentary: "Hijran'' means to terminate contacts and speech. All the things mentioned in this Hadith are prohibited for the reason that they go against the spirit of Muslim brotherhood. Muslims are ordained to maintain the bond of Islamic fraternity.

1592 - وعن أبي أيوب رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل
لمسلم أن يهجر أخاه فوق ثلاث ليال : يلتقيان فيعرض هذا ويعرض هذا وخيرهما الذي يبدأ بالسلام ] متفق عليه

1592. Abu Ayyub Al-Ansari (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a Muslim to desert (stop talking to) his brother beyond three nights, the one turning one way and the other turning to the other way when they meet, the better of the two is one who is the first to greet the other.''
[Al-Bukhari and Muslim].
Commentary:
1. Since Islam is a religion based on the nature of man, it has a suitable concession in all his natural affairs. When there occurs a dispute between two Muslims then unpleasantness and contraction of mind are bound to result from it. In such a situation they naturally do not like to speak or maintain contact with each other. Islamic Shari`ah has acknowledged the validity of this reaction and granted permission to the party to suspend speech for three days. Since longevity of suspension of contact leads to severe hatred and animosity which increases dissension in society, creates obstruction in family relations and injures the bond of friendship, Muslims have been ordered not to let this temporary unpleasantness and turbidity go beyond a period of three days.
2. By highlighting the merit of Salam (salutation), this Hadith has prescribed an easy way for resuming the relations because Salam increases mutual love and paves the way for conversation and reconciliation.

1593 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ تعرض الأعمال في كل اثنين وخميس فيغفر الله لكل امرئ لا يشرك بالله شيئا إلا امرأ كانت بينه وبين أخيه شحناء فيقول : اتركوا هذين حتى يصطلحا ] رواه مسلم

1593. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "People's deeds are presented before Allah on Mondays and Thursdays, and then every slave (of Allah) is granted forgiveness (of minor sins) if he does not associate anything with Allah in worship. But the person in whose heart there is rancour against his brother, will not be pardoned. With regard to them, it is said twice: `Hold these two until they are reconciled'.''
[Muslim].
Commentary: To entertain enmity without any major lawful reason is akin to inviting the displeasure of Allah. May Allah save us from it.

1594 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الشيطان قد يئس أن يعبده المصلون في جزيرة العرب ولكن في التحريش بينهم ] رواه مسلم
[ التحريش ] : الإفساد وتغيير قلوبهم وتقاطعهم

1594. Jabir (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying, "The Satan has despaired of being worshipped by those who engage in prayer in the Arabian Peninsula but (has not lost hope) in creating dissension among them.''
[Muslim].
Commentary:
1. This Hadith is one of the proofs of Prophethood of Muhammad (PBUH). His prophecy has come true that Muslims will fight among themselves and, as a result of mutual conflicts, sever links with one another; and this situation will arise as a result of the mischief, provocation and evil suggestions made by Satan.
2. One of the benefits of Salat is to maintain and strengthen the feeling of brotherhood and fraternity between Muslims..

1595 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يحل لمسلم أن يهجر أخاه فوق ثلاث فمن هجر فوق ثلاث فمات دخل النار ] رواه أبو داود بإسناد على شرط البخاري ومسلم

1595. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a Muslim to forsake his (Muslim) brother beyond three days; and whosoever does so for more than three days, and then dies, will certainly enter the Hell.''
[Abu Dawud].
Commentary: Such a Muslim who persistently forsakes his Muslim brother for more than three days (i.e., he does not greet him and talk to him) and dies in this state, will certainly be punished in Hell along with other Muslims who violate such Divine injunctions. After suffering the punishment in Hell, he will be sent to Jannah because it is only the Kuffar (infidels) who would remain in Hell for ever. It does not, however, mean that a Muslim is at liberty to do what he wishes and he will not be sent to Hell even temporarily for punishment. Such an impression is a gross misunderstanding. This applies to women as well.

1596 - وعن أبي خراش حدرد بن أبي حدرد الأسلمي ويقال : السلمي الصحابي رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ من هجر أخاه سنة فهو كسفك دمه ] رواه أبو داود بإسناد صحيح

1596. Abu Khirash Hadrad bin Abu Hadrad Al-Aslami (May Allah be pleased with him) said: I heard the Prophet (PBUH) saying, "Whosoever forsakes his brother for a year is like one who sheds his blood.''
[Abu Dawud].
Commentary: This Hadith strongly condemns those Muslims who forsake their brothers and sisters in Faith. Since those who are forsaken, have to suffer mental torture, this act has been regarded equivalent in gravity to killing.

1597 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل لمؤمن أن يهجر مؤمنا فوق ثلاث فإن مرت به ثلاث فليلقه وليسلم عليه فإن رد عليه السلام فقد اشتركا في الأجر وإن لم يرد عليه فقد باء بالإثم وخرج المسلم من الهجرة ] رواه أبو داود بإسناد حسن
قال أبو داود : إذا كانت الهجرة لله تعالى فليس من هذا في شيء

1597. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not permissible for a believer to forsake his (Muslim) brother for more than three days. If three days have passed, he should meet him and greet him; and if other responds to it they will both share the reward; but if he does not respond, he will bear his sin and the one who (has taken the initiative to) greet (the other) will be absolved of the sin of forsaking (one's brother in Faith).''
[Abu Dawud].
Commentary:
1. Contact and speech with people should be for the Pleasure of Allah only. For instance, if somebody is a heretic in religion, or commits sins openly, and in spite of the advice given to him, he does not mend his way, a Muslim can renounce contact with him for the sake of Allah. Such renunciation is permissible. In fact, it is desirable so that he may learn a lesson from it and may change himself. But severing contacts merely for worldly grievances is not permissible.
2. After three days, one who should take the initiative in giving Salam is more superior than the other. If the second party does not respond and perpetuates malice and enmity, he will be sinful and the former will be absolved of the sin of rupturing contact.

281 - باب النهي عن تناجي اثنين دون الثالث بغير إذنه إلا لحاجة وهو أن يتحدثا سرا بحيث لا يسمعهما وفي معناه ما إذا تحدثا بلسان لا يفهمه
Prohibition of two Holding Secret Counsel to the Exclusion of Conversing together a Third

قال الله تعالى ( المجادلة 10 ) : { إنما النجوى من الشيطان }

Allah, the Exalted, says:
"Secret counsels (conspiracies) are only from Shaitan (Satan).'' (58:10)

1598 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ إذا كانوا ثلاثة فلا يتناجى اثنان دون الثالث ] متفق عليه
ورواه أبو داود وزاد : قال أبو صالح قلت لابن عمر : فأربعة قال : لا يضرك
ورواه مالك في الموطأ عن عبد الله بن دينار قال : كنت أنا وابن عمر عند دار خالد بن عقبة التي في السوق فجاء رجل يريد أن يناجيه وليس مع ابن عمر أحد غيري فدعا ابن عمر رجلا آخر حتى كنا أربعة فقال لي وللرجل الثالث الذي دعا : استأخرا شيئا فإني سمعت رسول الله صلى الله عليه و سلم يقول : [ لا يتناجى اثنان دون واحد ]

1598. Ibn `Umar (May Allah be pleased with them) said: the Messenger of Allah (PBUH) said, "In the presence of three people, two should not hold secret counsel, to the exclusion of the third.''
[Al-Bukhari and Muslim].
In Abu Dawud, Abu Salih related: I asked Ibn `Umar: "What if there are four people.'' He said, "There is no harm in that.''
Malik reported in Al-Muwatta that `Abdullah bin Dinar related: Ibn `Umar and I were together in Khalid bin `Uqbah's house which was situated in the market place. A man came to consult Ibn `Umar. None besides me was present. Ibn `Umar called another man in and we became four and said to me and the man he had called: Move away a bit because I have heard the Messenger of Allah (PBUH) saying, "The two people should not hold secret counsel together excluding the third.''
Commentary: This Hadith teaches us certain etiquettes of society. Ibn `Umar (May Allah be pleased with them) called the fourth person so that he (Ibn `Umar) could hear the conversation of the man who wanted to speak to him in isolation. He asked the other two to move to a distance so that they could not overhear what the person in question wanted to say to him. Thus, we learn that in the presence of more than one person, two can speak to each other in confidence. If there are four people, three of them are not permitted to speak in confidence leaving the fourth alone. Moreover, this prohibition is for lawful matters only because in unlawful matters such private conversation is altogether forbidden, even if there is no third person. The Noble Qur'an ordains:
"O you who believe! When you hold secret counsel, do it not for sin and wrong and disobedience to the Messenger, but do it for righteousness and self-restraint; and fear Allah, to Whom you shall be brought back.'' (V.58:9)
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1599 - وعن ابن مسعود رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا كنتم ثلاثة فلا يتناجى اثنان دون الآخر حتى تختلطوا بالناس من أجل أن ذلك يحزنه ] متفق عليه

1599. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When three of you are together, two of you must not converse privately ignoring the third till the number increases, lest the third should be grieved.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that holding private counsel has been prohibited for the reason that it hurts the feelings of the Muslim who is ignored; and to hurt the feelings of a Muslim is a great sin indeed. Allah says: "And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58) Whispering of the two is permissible when all the three mix up in a crowd. Then the two can speak to each other in confidence.

282 - باب النهي عن تعذيب العبد والدابة والمرأة والولد بغير سبب شرعي أو زائد على قدر الأدب
Prohibition of Cruelty

قال الله تعالى ( النساء 26 ) : { وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وما ملكت أيمانكم إن الله لا يحب من كان مختالا فخورا }

Allah, the Exalted, says:
"And do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful.'' (4:36)

1600 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ عذبت امرأة في هرة سجنتها حتى ماتت فدخلت فيها النار لا هي أطعمتها وسقتها إذ حبستها ولا هي تركتها تأكل من خشاش الأرض ] متفق عليه
[ خشاش الأرض ] بفتح الخاء المعجمة وبالشين المعجمة المكررة وهي : هوامها وحشراتها

1600. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "A woman was punished in Hell because of a cat which she had confined until it died. She did not give it to eat or to drink when it was confined, nor did she free it so that it might eat the vermin of the earth.''
[Al-Bukhari and Muslim]
Commentary: It is necessary for the Muslim to treat animals kindly and tenderly. Harshness to them is unlawful.

1601 - وعنه رضي الله عنه أنه مر بفتيان من قريش قد نصبوا طيرا وهم يرمونه وقد جعلوا لصاحب الطير كل خاطئة من نبلهم فلما رأوا ابن عمر تفرقوا فقال ابن عمر : من فعل هذا لعن الله من فعل هذا إن رسول الله صلى الله عليه و سلم لعن من اتخذ شيئا فيه الروح غرضا . متفق عليه
[ الغرض ] وهو : الهدف والشيء الذي يرمى إليه

1601. Ibn `Umar (May Allah be pleased with them) reported: I happened to pass by some lads of the Quraish who had tied a bird at which they have been shooting arrows. Every arrow that they missed came into the possession of the owner of the bird. No sooner had they seen Ibn `Umar, they dispersed. Thereupon, Ibn `Umar said: "Who has done this? May Allah curse him who has done so. Verily, the Messenger of Allah (PBUH) has cursed anyone who makes a live thing the target (of one's marksmanship).''
[Al-Bukhari and Muslim].
Commentary: It is a major sin to pin down a living being to make it a target. One who does it is a cursed person.

1602 - وعن أنس رضي الله عنه قال نهى رسول الله صلى الله عليه و سلم أن تصبر البهائم . متفق عليه
ومعناه : تحبس للقتل

1602. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade animals being tied (as targets).
[Al-Bukhari and Muslim].
Commentary: The right way of doing it is that rather than first capturing it and making it a target of arrows and bullets, it should be captured and slaughtered with a very sharp knife so that the victim does not feel much pain while giving its life.

1603 - وعن أبي علي سويد بن مقرن رضي الله عنه قال : لقد رأيتني سابع سبعة من بني مقرن ما لنا خادم إلا واحدة لطمها أصغرنا فأمرنا رسول الله صلى الله عليه و سلم أن نعتقها . رواه مسلم . وفي رواية : سابع إخوة لي

1603. Abu Ali Suwaid bin Muqarrin (May Allah be pleased with him) said: I was the seventh child of Banu Muqarrin and we had only one slave-girl. When the youngest of us once happened to slap her (on the face) the Messenger of Allah (PBUH) ordered us to set her free.
[Muslim].
Commentary: It is a serious crime to beat one's servant or slave. The expiation of this sin is to set the servant or slave free. One is, however, allowed to discipline one's servants in a suitable manner in which punishment does not exceed the nature of offense committed on their part.

1604 - وعن أبي مسعود البدري رضي الله عنه قال كنت أضرب غلاما لي بالسوط فسمعت صوتا من خلفي : [ اعلم أبا مسعود ] فلم أفهم الصوت من الغضب فلما دنا مني إذا هو رسول الله صلى الله عليه و سلم فإذا هو يقول : [ اعلم أبا مسعود أن الله أقدر عليك منك على هذا الغلام ] فقلت : لا أضرب مملوكا بعده أبدا
وفي رواية : فسقط السوط من يدي من هيبته
وفي رواية : فقلت يا رسول الله هو حر لوجه الله فقال : [ أما إنه لو لم تفعل للفحتك النار أو لمستك النار ] رواه مسلم بهذه الروايات

1604. Abu Mas`ud Al-Badri (May Allah be pleased with him) said: I was beating my slave with a whip when I heard a voice behind me which said: "Abu Mas`ud! Bear in mind...'' I did not recognize the voice for the intense anger I was in. Abu Mas`ud added: As he came near me, I found that he was the Messenger of Allah (PBUH) who was saying, "Abu Mas`ud! Bear in mind that Allah has more dominance upon you than you have upon your slave.'' Then I said: "I will never beat any slave in future.''
Another narration is: The whip dropped from my hand in awe of the Prophet (PBUH).
Still another narration is: I said: "He is free for the sake of Allah.'' He (PBUH) said, "If you had not done this, you would have been singed by the Fire.''
[Muslim].
Commentary:
1. This Hadith has a stern warning for those who punish their slaves and servants without reason or far more than what they deserve.
2. This Hadith also gives a hint of the aura of awe and majesty that characterized the person of the Prophet (PBUH). It also shows the readiness of the Companions to mend their ways and obey the Prophet's commands.

1605 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : من ضرب غلاما له حدا لم يأته أو لطمه فإن كفارته أن يعتقه ] رواه مسلم

1605. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The expiation for beating or slapping a slave on the face for something he has not done is to set him free.''
[Muslim].
Commentary: Al-Qadi `Iyad says that there is consensus on the point that setting the slave free is desirable, not obligatory. Such liberation of the slave, however, is not equal in reward to setting him free without any consideration.

1606 - وعن هشام بن حكيم بن حزام رضي الله عنه أنه مر بالشام على أناس من الأنباط وقد أقيموا في الشمس وصب على رؤوسهم الزيت فقال : ما هذا ؟ قيل : يعذبون في الخراج . وفي رواية : حبسوا في الجزية . فقال هشام : أشهد لسمعت رسول الله صلى الله عليه و سلم يقول : [ إن الله يعذب الذين يعذبون الناس في الدنيا ] فدخل على الأمير فحدثه فأمر بهم فخلوا . رواه مسلم
[ الأنباط ] : الفلاحون من العجم

1606. It has been narrated that Hisham bin Hakim bin Hizam (May Allah be pleased with them) happened to pass by some (non-Arab) farmers of Syria who had been made to stand in the sun, and olive oil was poured on their heads. He said: "What is the matter?'' He was told that they had been detained for the non-payment of Jizyah. (Another narration says that they were being tortured for not having paid Al-Kharaj). Thereupon Hisham said: "I bear testimony to the fact that I heard the Messenger of Allah (PBUH) saying, `Allah will torment those who torment people in the world.''' Then he proceeded towards their Amir and reported this Hadith to him. The Amir then issued orders for their release.
[Muslim].
Commentary:
1. "Al-Kharaj'' is that tax which is charged on the produce yielded by land which is in the possession of non-Muslims in a Muslim State, while the revenue that is recovered from the Muslims on the lands held by them is called "Al-Ushr''. "Jizyah'' is that annual fee which is charged from the non-Muslims for the safety and security provided to their life, property and honour by a Muslim State. Muslims pay Zakat and non-Muslims pay Jizyah.
2. "Adhab'' torment is that particular punishment which Allah will inflict upon the inhabitants of Hell. If anyone gives a similar punishment to anybody in this world, he will be punished by Allah in the Hereafter for it, because He does not like anyone to do so. To make someone stand in a sizzling hot day and pour oil over his head is one type of tormenting people. For this reason, Hisham bin Hakim (May Allah be pleased with them) mentioned this Hadith to the Governor to warn him and make him abolish the punishment.
3. We also learn from this Hadith that it is incumbent on every Muslim to enjoin good on people and forbid them from doing evil.
4. Tyrants should be warned against their tyrannies so that they abstain from them.

1607 - وعن ابن عباس رضي الله عنهما قال : رأى رسول الله صلى الله عليه و سلم حمارا موسوم الوجه فأنكر ذلك فقال : [ والله لا أسمه إلا أقصى شيء من الوجه ] وأمر بحماره فكوى في جاعرتيه فهو أول من كوى الجاعرتين . رواه مسلم
[ الجاعرتين ] : ناحيتا الوركين حول الدبر

1607. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) saw an ass which had been branded on the face. He disapproved of it. Upon this Ibn `Abbas (May Allah be pleased with them) said, "By Allah, I shall not brand (the animal) but on a part at a distance from the face.'' Ibn `Abbas (May Allah be pleased with them) then commanded branding on the hips; he was the first person to brand the animals on hips.
[Muslim].
Commentary: We learn from this Hadith that if an animal is to be branded for identification, it should not be branded on the face. The Hadith also points out the superiority of Ibn `Abbas (May Allah be pleased with them) and his obedience to the Prophet's command not to brand an animal on the face.

1608 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم مر عليه حمار قد وسم في وجهه فقال : [ لعن الله الذي وسمه ] رواه مسلم
وفي رواية لمسلم أيضا : نهى رسول الله صلى الله عليه و سلم عن الضرب في الوجه وعن الوسم في الوجه

1608. Ibn `Abbas (May Allah be pleased with them) said: An ass with a brand on the face happened to pass before the Prophet (PBUH). Thereupon he said, "May Allah curse the one who has branded it (on the face).''
[Muslim].
Another narration in Muslim is: "The Messenger of Allah (PBUH) prohibited us from hitting across the face and branding on the face (of an animal).''
Commentary: Since face is the most sensitive and delicate part of the body, Muslims are strictly forbidden from causing even the slightest harm to it, no matter whether it is mankind or animal. Although, it is permissible to beat one's wife, children and slaves etc., for discipline but there is a stern warning that they should not be hit on the face.

283 - باب تحريم التعذيب بالنار في كل حيوان حتى القملة ونحوها
Prohibition of Chastisement with Fire

1609 - عن أبي هريرة رضي الله عنه قال : بعثنا رسول الله صلى الله عليه و سلم في بعث فقال : [ إن وجدتم فلانا وفلانا ] لرجلين من قريش سماهما [ فاحرقوهما بالنار ] ثم قال رسول الله صلى الله عليه و سلم حين أردنا الخروج [ إني كنت أمرتكم أن تحرقوا فلانا وفلانا وإن النار لا يعذب بها إلا الله فإن وجدتموهما فاقتلوهما ] رواه البخاري

1609. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) sent us on an expedition and said to us, "If you find so-and-so (he named two persons belonging to the Quraish) commit them to the fire.'' When we were on the verge of departure, he said to us, "I ordered you to burn so-and-so, but it is Allah Alone Who punishes with the fire. So if you find them put them to death.''
[Al-Bukhari].
Commentary: The Prophet (PBUH) has clearly stated that no one is to be burnt in any case, not even an enemy.

1610 - وعن ابن مسعود رضي الله عنه قال : كنا مع رسول الله صلى الله عليه و سلم في سفر فانطلق لحاجته فرأينا حمرة معها فرخان فأخذنا فرخيها فجاءت الحمرة فجعلت تعرش فجاء النبي صلى الله عليه و سلم فقال : [ من فجع هذه بولدها ؟ ردوا ولدها إليها ] ورأى قرية نمل قد حرقناها فقال : [ من حرق هذه ؟ ] قلنا نحن قال : [ إنه لا ينبغي أن يعذب بالنار إلا رب النار ] رواه أبو داود بإسناد صحيح
قوله [ قرية نمل ] معناه : موضع النمل مع النمل

1610. Ibn Mas`ud (May Allah be pleased with him) reported: We were with the Messenger of Allah (PBUH) in a journey when he drew apart (to relieve nature). In his absence, we saw a red bird which had two young ones with it. We caught them and the red mother bird came, beating the earth with its wings. In the meantime the Prophet (PBUH) returned and said, "Who has put this bird to distress on account of its young? Return them to her.'' He (PBUH) also noticed a mound of ants which we had burnt up. He asked, "Who has set fire to this?'' We replied: "We have done so.'' He (PBUH) said, "None can chastise with fire except the Rubb of the fire.''
[Abu Dawud].
Commentary:
1. To catch nestlings of a bird and torment them or to burn the holes of insects along with their inmates is forbidden. One can, however, burn their vacant holes.
2. If somebody has burnt a person to death, it is not permissible to kill him in return by burning. If the heirs of the victim want to kill him in the same way under Al-Qisas (the law of equality in punishment) they can do so; otherwise he can be put to the sword.

284 - باب تحريم مطل الغني بحق طلبه صاحبه
Prohibition of Procrastinating by a Rich Person to Fulfill his Obligation

قال الله تعالى ( النساء 58 ) : { إن الله يأمركم أن تؤدوا الأمانات إلى أهلها }
وقال تعالى ( البقرة 283 ) : { فإن أمن بعضكم بعضا فليؤد الذي اؤتمن أمانته }

Allah, the Exalted, says:
"Verily, Allah commands that you should render back the trusts to those, to whom they are due.'' (4:58)
"Then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully).'' (2:283)

1611 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ مطل الغني ظلم وإذا أتبع أحدكم على مليء فليتبع ] متفق عليه
معنى [ أتبع ] : أحيل

1611. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is an act of oppression on the part of a person to procrastinate in fulfilling his obligation; if the repayment of a debt due to any of you is undertaken by a rich person, you should agree to the substitution.''
[Al-Bukhari and Muslim].
Commentary:
1. Evasion or procrastination in the payment of debt, when a person is in a position to make its payment immediately, is prohibited.
2. If for the settlement of dispute, a rich man is entrusted to the lender for recovery of his debt, the lender should accept this decision. Thus, this Hadith induces one for an amicable way of settling disputes.

285 - باب كراهية عود الإنسان في هبة لم يسلمها إلى الموهوب له وفي هبة وهبها لولده وسلمها أو لم يسلمها وكراهية شرائه شيئا تصدق به من الذي تصدق عليه أو أخرجه عن زكاة أو كفارة ونحوها ولا بأس بشرائه من شخص آخر قد انتقل إليه
Undesirability of giving a Gift and then ask back for it

1612 - عن ابن عباس رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ الذي يعود في هبته كالكلب يرجع في قيئه ] متفق عليه
وفي رواية : [ مثل الذي يرجع في صدقته كمثل الكلب يقيء ثم يعود في قيئه فيأكله ]
وفي رواية : [ العائد في هبته كالعائد في قيئه ]

1613 - وعن عمر بن الخطاب رضي الله عنه قال حملت على فرس في سبيل الله فأضاعه
الذي كان عنده فأردت أن أشتريه وظننت أنه يبيعه برخص فسألت النبي صلى الله عليه و سلم فقال : [ لا تشتره ولا تعد في صدقتك وإن أعطاكه بدرهم فإن العائد في صدقته كالعائد في قيئه ] متفق عليه
قوله [ حملت على فرس في سبيل الله ] معناه : تصدقت به على بعض المجاهدين

1613. `Umar bin Al-Khattab (May Allah be pleased with him) said: I donated a horse in the way of Allah. Its new possessor did not treat it properly. I made my mind to buy it because I thought that he would sell it at a cheap price (now that it became weak and emaciated). I asked the Prophet (PBUH) about it, whereupon he said, "Do not buy it and do not get back your charity, for one who gets back the charity is like a dog that eats its own vomit.''
[Al-Bukhari and Muslim]
Commentary: We learn from this Hadith that even to purchase something which one has already given in charity is not permissible.

286 - باب تأكيد تحريم مال اليتيم
Prohibition of devouring the Property of an Orphan

قال الله تعالى ( النساء 10 ) : { إن الذين يأكلون أموال اليتامى ظلما إنما يأكلون في بطونهم نارا وسيصلون سعيرا }
وقال تعالى ( الأنعام 152 ) : { ولا تقربوا مال اليتيم إلا بالتي هي أحسن }
وقال تعالى ( البقرة 220 ) : { ويسألونك عن اليتامى قل إصلاح لهم خير وإن تخالطوهم فإخوانكم والله يعلم المفسد من المصلح }

Allah, the Exalted, says:
"Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!'' (4:10)
"And come not near to the orphan's property, except to improve it.'' (6:152)
"And they ask you concerning orphans. Say: `The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g., to swallow their property) from him who means good (e.g., to save their property).'' (2:220)

1614 - 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
[ الموبقات ] : المهلكات

1614. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Keep away from the seven fatalities.'' It was asked: "What are they, O Messenger of Allah?'' He (PBUH) replied, "Associating anything with Allah in worship (i.e., committing an act of Shirk), sorcery, killing of one whom Allah has declared inviolable without a just cause, devouring the property of an orphan, the eating of usury (Riba), fleeing from the battlefield and accusing chaste believing women, who never even think of anything touching their chastity.''
[Al-Bukhari and Muslim].
Commentary: All the sins mentioned in the Hadith are major sins but Shirk is the greatest of all. The reason behind this is that it will never be pardoned, and one who commits it, will abide in Hell for all eternity. So far as the other major sins are concerned with Allah, He may forgive them if He so wills; otherwise one who is guilty of such sins will have to suffer the torments of Hell. He will, however, be sent to Jannah after suffering the punishment if he is a Muslim.

287 - باب تغليظ تحريم الربا
Prohibition of taking Ar-Riba (The Usury)

قال الله تعالى ( البقرة 275 - 278 ) : { الذين يأكلون الربا لا يقومون إلا كما يقوم الذي يتخبطه الشيطان من المس ذلك بأنهم قالوا إنما البيع مثل الربا وأحل الله البيع وحرم الربا فمن جاءه موعظة من ربه فانتهى فله ما سلف وأمره إلى الله ومن عاد فأولئك أصحاب النار هم فيها خالدون يمحق الله الربا ويربي الصدقات } إلى قوله تعالى : { يا أيها الذين آمنوا اتقوا الله وذروا ما بقي من الربا } الآية
وأما الأحاديث فكثيرة في الصحيح مشهورة منها حديث أبي هريرة السابق في الباب قبله ( انظر الحديث رقم 1609 )

Allah, the Exalted, says:
"Those who eat Ar-Riba (the usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: `Trading is only like Ar-Riba, whereas Allah has permitted trading and forbidden Ar-Riba. So whosoever receives an admonition from his Rubb and stops eating Ar-Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Ar-Riba), such are the dwellers of the Fire - they will abide therein. Allah will destroy Ar-Riba and will give increase for Sadaqat (deeds of charity, alms). And Allah likes not the disbelievers, sinners. Truly, those who believe, and do deeds of righteousness, and perform As-Salat (Iqamat-As-Salat), and give Zakat, they will have their reward with their Rubb. On them shall be no fear, nor shall they grieve. O you who believe! Be afraid of Allah and give up what remains (due to you) from Ar-Riba (from now onward).'' (2:275-279)
Ahadith on the subject are many, including Hadith No. 1615.

1615 - وعن ابن مسعود رضي الله عنه قال : لعن رسول الله صلى الله عليه و سلم آكل الربا وموكله . رواه مسلم
زاد الترمذي وغيره : وشاهديه وكاتبه

1615. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) cursed the one who accepts Ar-Riba (the usury) and the one who pays it.
[Muslim].
The narration in At-Tirmidhi adds: And the one who records it, and the two persons who stand witness to it.
Commentary: Both the parties, that is the one who charges interest and the one who pays it, are equally guilty in the matter of usury (or Riba). This Hadith highlights the intensity of unlawfulness of Ar-Riba, or what has come to be called nowadays interest which can be judged from the fact that not only the person who charges it and the one who pays it are cursed but even those who write the documents and bear witness to the transaction are condemned although the latter two have no active part in the deal. They have been condemned for their mere co-operation in the matter of interest. Thus, we learn that even co-operation in the deal in which interest is involved is an invitation to the Curse and Wrath of Allah. The reason for such severity in the matter of interest is that Islam wants to create a society which is founded on fraternity, sympathy, selflessness and sacrifice. If someone is in need of money, the rich should fulfill his needs for the sake of Allah's Pleasure or give him a loan without interest. As against the Islamic system, this system of interest is based on selfishness, exploitation and suppression. In the interest-ridden societies, the affluent ones are not inclined to co-operate with the needy for the sake of Allah. All they are concerned with is their own interest. Their lust and greed are not reduced in the slightest measure even after draining the last drop of the blood of the poor. This is the reason why Shari`ah has forbidden interest of every kind and regarded it unlawful, no matter whether the loan is for the personal need or commercial requirements.
Some people say that there did not exist any practice of commercial loan in Arabia at that time and people used to borrow money for their personal needs only. On the basis of this plea, they say that the interest which has been forbidden by Islam relates to the latter form. For this reason, they hold that interest lawful which is charged on loan taken for industry and commerce. They contend that since the borrowers in industrial and commercial sectors make huge profits from such loans, how does it become unlawful if they pay the lender a small fixed annual amount against it? In their opinion, it is a right of the lender which should be paid to him on his wealth. But such arguments are totally wrong for two major reasons:
First, the assumption that there was no practice of commercial loans in Arabia is altogether baseless. Commercial loan was certainly in vogue in the Arab society and there is no point in debating this fact.
Second, nobody can say with certainty that the amount invested by a person in business will yield profit without fail because we see it every day that sometimes huge investments made in business and industry result in colossal loss, but the lending agency does not bother about it at all and it recovers from the borrower every penny of his loan and interest. Is this not the height of tyranny and selfishness? If it is supposed that there is no loss, even then the interest on loan substantially contributes to the increase in prices of goods. Whatever interest an industrialist pays on loan is added to the cost of his goods, which ultimately increases their prices and in turn adversely affects the purchasing capacity of the customers - the masses. This is the reason why Islam has closed this largest source of exploitation, suppression and tyranny by declaring every kind of interest unlawful.
It is very sad indeed that in emulating the western societies, Muslims have also founded their economy on the system of interest. The westernized rulers of the Muslim countries are not making any effort to emancipate their countries from this curse, nor do the people of these countries now have any passion to save themselves from it. In fact, a large majority of them borrow and lend money on interest through the bank without any regard to the Islamic injunctions in this respect.
Given below are some points for the consideration of those Muslims who want to protect their Faith and religion and save themselves from the curse of interest.
The word used for interest in the Qur'an is Ar-Riba which means excess. In Shari`ah, it is the measure of excess in one thing when two things are exchanged in some bargain; or in the case of a loan, an increased amount of the loan at the time of its payment. Ar-Riba is of two kinds:
First, Riba Al-Fadl: To take more in exchange of one commodity in the event of barter of two similar commodities.
Second, Riba An-Nasi'ah: To take a larger return of one thing while two identical things are bartered. But in this case the larger return is effected after a fixed period of time.
In Islamic jurisprudence, assets are of two types. One type is of commodities and the other is of the mode of price for exchanging commodities called Thaman Then every type has a class of varieties. For example, food grains are a type of assets and rice, wheat, etc., are its varieties. Similarly, silver, gold, etc., are varieties of the second type of assets. Coins, currency notes, company shares, etc., can also be considered varieties of this type in contemporary life.
This Hadith has injunctions in respect of both types of assets. Six things mentioned in the Hadith are gold, silver, wheat, barley, dates and salt. Some religious scholars have restricted the matters relating to interest to these six things only and do not regard increase or decrease in other things as usury, while going by analogy the majority of scholars and jurists have included other things also in this list. (For instance, all the food grains whether they are calculated in terms of weight or measure, or which have - like gold and silver - the quality of being Thaman, or according to some scholars and jurists which are capable of being stored).
Thus, to sum up, these two types of assets have four varieties:
1. Commodities which are sold by weight.
2. Commodities which are sold by measure.
3. Commodities which can be stored.
4. Commodities which are used as Thaman in sale and purchase.
In all such matters the position of interest-bearing and interest-free things would be as under:
1. When commodities to be exchanged are of the same `type' and `variety,' any increase or decrease in them will be unlawful, as will be their sale on credit; for example, exchange of wheat with wheat and rice with rice. It is essential that these things are equal in measure and/or weight, and are in actual possession.
2. If two things to be exchanged are of the same `type' but of a different `variety,' any increase or decrease in them is permissible. Their sale on credit is, however, not lawful. For instance, the exchange of one kilogram of silver with two grams of gold, or the barter of one kilo barley with half a kilo wheat, or the exchange of one dinar with four riyals. If such a bargain is on cash basis it will be fair, but any credit in this case is not correct.
3. When the two things to be exchanged are not of the same `type' and are also different in `variety,' then any increase or decrease in them is permissible and their sale on credit is also allowed. For example, exchange of one kilogramme of wheat with a gram of gold, bargain of one kilogramme of dates with ten Tola (about 116 grams) silver. Any increase or decrease in them is permissible, as is their sale on credit

288 - باب تحريم الرياء
Prohibition of Show-off

قال الله تعالى ( البينة 5 ) : { وما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء }
وقال تعالى ( البقرة 264 ) : { لا تبطلوا صدقاتكم بالمن والأذى كالذي ينفق ماله رئاء الناس }
وقال تعالى ( النساء 142 ) : { يراؤون الناس ولا يذكرون الله إلا قليلا }

Allah, the Exalted, says:
"And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).'' (98:5)
"Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men.'' (2:264)
"... and to be seen of men, and they do not remember Allah but little.'' (4:142)

1616 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ قال الله تعالى : أنا أغنى الشركاء عن الشرك من عمل عملا أشرك فيه معي غيري تركته وشركه ] رواه مسلم

1616. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Almighty Allah says, `I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism..''
[Muslim].
Commentary: "He who does a thing for the sake of someone else beside Me'' here means to do something virtuous for mere show for worldly benefit, or to gain the reputation of being pious. "I discard him and his polytheism'' means that "I nullify his good deeds and deprive him of the reward.'' In this Hadith any virtue done for the sake of mere show has been likened to Shirk to make its viciousness and harm obvious.
However, this is Ash-Shirk Al-Asghar, and those who commit it will not be forbidden access to Jannah. They will, after the punishment in Hell, ultimately enter Jannah. Whereas, those who are guilty of Ash-Shirk Al-Akbar and sheer Shirk will abide in Hell forever.

1617 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن أول الناس يقضى يوم القيامة عليه رجل استشهد فأتي به فعرفه نعمته فعرفها قال : فما عملت فيها ؟ قال : قاتلت فيك حتى استشهدت . قال : كذبت ولكنك قاتلت لأن يقال جريء فقد قيل ثم أمر به فسحب على وجهه حتى ألقي في النار ورجل تعلم العلم وعلمه وقرأ القرآن فأتي به فعرفه نعمه فعرفها قال : فما عملت فيها ؟ قال : تعلمت العلم وعلمته وقرأت فيك القرآن . قال : كذبت ولكنك تعلمت ليقال عالم وقرأت القرآن ليقال هو قارئ فقد قيل ثم أمر به فسحب على وجهه حتى ألقي في النار ورجل وسع الله عليه وأعطاه من أصناف المال فأتي به فعرفه نعمه فعرفها قال : فما عملت فيها ؟ قال : ما تركت من سبيل تحب أن ينفق فيها إلا أنفقت فيها لك . قال : كذبت ولكنك فعلت ليقال هو جواد فقد قيل ثم أمر به فسحب على وجهه ثم ألقي في النار ] رواه مسلم
[ جريء ] بفتح الجيم وكسر وبالمد : أي شجاع حاذق

1617. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "The first to be judged on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward. Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?' The man will reply: `I fought for Your Cause till I was martyred.' Allah will say: `You have lied. You fought so that people might call you courageous; and they have done so.' Command will then be issued about him and he will be dragged on his face and thrown into Hell. Next a man who had acquired and imparted knowledge and read the Qur'an will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?' The man will reply: `I acquired knowledge and taught it, and read the Qur'an for Your sake.' Allah will say to him: `You have lied. You acquired knowledge so that people might call you a learned (man), and you read the Qur'an so that they might call you a reciter, and they have done so.' Command will then be issued about him, and he will be dragged on his face and thrown into Hell. Next a man whom Allah had made affluent and to whom Allah had given plenty of wealth, will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. He will ask him: `What did you do to express gratitude for it?' The man will reply: `I did not neglect any of the ways You liked wealth to be spend liberally for Your sake'. Allah will say to him: `You have lied. You did it so that people might call you generous, and they have done so.' Command will then be issued about him and he will be dragged on his face and thrown into Hell.''
[Muslim].
Commentary: We learn from this Hadith that:
1. Almighty Allah will first of all bring the show-offs to account for their pretentions.
2. No virtue will be accepted without Ikhlas (sincerity), no matter how great it may be. A pretender who does good deeds for mere show will be consigned to Hell rather than being rewarded with Jannah.

1618 - وعن ابن عمر رضي الله عنهما أن ناسا قالوا له : إنا ندخل على سلاطيننا فنقول لهم بخلاف ما نتكلم إذا خرجنا من عندهم قال ابن عمر رضي الله عنهما : كنا نعد هذا نفاقا على عهد رسول الله صلى الله عليه و سلم . رواه البخاري

1618. `Abdullah bin `Umar (May Allah be pleased with them) said: Some people told me, "We visit our rulers and we tell them things contrary to those which we say when we depart from them.'' `Abdullah bin `Umar (May Allah be pleased with them) replied: "In the era of the Messenger of Allah (PBUH) we considered this to be an act of hypocrisy.''
[Al-Bukhari].
Commentary: This Hadith has already been mentioned (Hadith No. 1542) with a variation of wording in the other version. In any case, we learn from this Hadith that flattering the rulers, falsely praising them and telling lies before them to win their pleasure constitute hypocrisy, which is a great offence. Such hypocrisy prevents them from knowing the true state of affairs. What sincerity and well-wishing demand is that the real state of affairs is placed before them so that they come to know the true condition of their subjects.

1619 - وعن جندب بن عبد الله بن سفيان رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من سمع سمع الله به ومن يرائي يرائي الله به ] متفق عليه . ورواه مسلم أيضا من رواية ابن عباس
[ سمع ] بتشديد الميم معناه : أظهر عمله للناس رياء
[ سمع الله به ] : أي فضحه يوم القيامة
ومعنى [ من راءى راءى الله به ] : أي من أظهر للناس العمل الصالح ليعظم
[ راءى الله به ] أي : أظهر الله سريرته على رؤوس الخلائق

1619. Jundub (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who so acts to show off, Allah will disgrace him on the Day of Resurrection, and he who does good deeds so that people (may hold him in high esteem), Allah will expose his hidden evil intentions before the people on the Day of Resurrection.''
[Al-Bukhari and Muslim].
Commentary: This Hadith shows the consequences of different acts of show-off and informs us that such acts will be a cause of humiliation and disgrace on the Day of Judgement.

1620 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من تعلم علما مما يبتغى به وجه الله عز و جل لا يتعلمه إلا ليصيب به عرضا من الدنيا لم يجد عرف الجنة يوم القيامة ] : يعني ريحها . رواه أبو داود بإسناد صحيح
والأحاديث في الباب كثيرة مشهورة

1620. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A person who acquires (religious) knowledge, which is (normally) acquired to gain the Pleasure of Allah, (for the sole reason) to secure worldly comforts will not even smell the fragrance of Jannah on the Day of Resurrection (i.e., will not enter Jannah).''
[Abu Dawud].
Commentary: It is an act of great virtue to acquire religious knowledge provided it is attained for the Pleasure of Allah. If one acquires it for worldly gains, he will be in fact committing a grave sin for which he will not even smell the fragrance of Jannah, that is to say in the first instance because after suffering the punishment for it in Hell, he will be sent to Jannah when Allah will so desire it.

289 - باب ما يتوهم أنه رياء وليس هو رياء
Things not to be Considered as Showing off

1621 - عن أبي ذر رضي الله عنه قال : قيل لرسول الله صلى الله عليه و سلم : أرأيت الرجل يعمل العمل من الخير ويحمده الناس عليه ؟ قال : [ تلك عاجل بشرى المؤمن ] رواه مسلم

1621. Abu Dharr (May Allah be pleased with him) said: The Messenger of Allah (PBUH) was asked: "Tell us about a person who does some good deed and people praise him, will this be considered as showing off?'' He replied, "This is the glad tidings which a believer receives (in this life).''
[Muslim].
Commentary: We learn from this Hadith that if a person does a virtuous act to please Allah (i.e., not with the intention to show off) and people praise him for it, then there is nothing wrong with it. In fact, such praise is the glad tidings which he receives in this world. Expression of such good opinion about him by the public is akin to a declaration that Allah is pleased with him. Sincere admiration and praise of someone by the public is not a disqualification. It is, in fact, an evidence of his virtuous conduct and its recognition by Allah.

290 - باب تحريم النظر إلى المرأة الأجنبية والأمرد الحسن لغير حاجة شرعية
Prohibition of gazing at women and Beardless Handsome Boys except in Exigency

قال الله تعالى ( النور 30 ) : { قل للمؤمنين يغضوا من أبصارهم ويحفظوا فروجهم }
وقال تعالى ( الإسراء 36 ) : { إن السمع والبصر والفؤاد كل أولئك كان عنه مسؤولا }
وقال تعالى ( غافر 19 ) : { يعلم خائنة الأعين وما تخفي الصدور }
وقال تعالى ( الفجر 14 ) : { إن ربك لبالمرصاد }

Allah, the Exalted, says:
"Tell the believing men to lower their gaze (from looking at forbidden things).'' (24:30)
"Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).'' (17:36)
"Allah knows the fraud of the eyes, and all that the breasts conceal.'' (40:19)
"Verily, your Rubb is Ever Watchful (over them).'' (89:14)

1622 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ كتب على ابن آدم نصيبه من الزنا مدرك ذلك لا محالة : العينان زناهما النظر والأذنان زناهما الاستماع واللسان زناه الكلام واليد زناها البطش والرجل زناها الخطا والقلب يهوى ويتمنى ويصدق ذلك الفرج أو يكذبه ] متفق عليه . وهذا لفظ مسلم ورواية البخاري مختصرة

1622. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Allah has written the very portion of Zina which a man will indulge in. There will be no escape from it. The Zina of the eye is the (lustful) look, the Zina of the ears is the listening (to voluptuous songs or talk), the Zina of the tongue is (the licentious) speech, the Zina of the hand is the (lustful) grip, the Zina of the feet is the walking (to the place where he intends to commit Zina), the heart yearns and desires and the private parts approve all that or disapprove it.''
[Al-Bukhari and Muslim].
This is the wording in Muslim; Al-Bukhari wording is a bit short.
Commentary: Seeing, listening, walking, etc., are means of committing the sin of fornication and adultery, but they have been termed so metaphorically so that every Muslim saves himself from them. If he does not try to save himself from them, his desires will find support from the private parts of his body; that is, he will incline to immoral acts. If he keeps himself away from the means of fornication and adultery, his private parts will crush his desires, that is to say he will be saved from immoral acts. This is the reason it is said that one should avoid glances, smiles, salutation, conversation, promises and then meetings which occur by stages on one's way to fornication and adultery.

1623 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إياكم والجلوس في الطرقات ] قالوا : يا رسول الله ما لنا من مجالسنا بد نتحدث فيها فقال رسول الله صلى الله عليه و سلم : [ فإذا أبيتم إلا المجلس فأعطوا الطريق حقه ] قالوا : وما حق الطريق يا رسول الله ؟ قال : [ غض البصر وكف الأذى ورد السلام والأمر بالمعروف والنهي عن المنكر ] متفق عليه

1623. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "Avoid sitting on roadsides.'' His Companions said: "O Messenger of Allah (PBUH), there is no other alternative but to sit there to talk.'' Thereupon the Messenger of Allah (PBUH) said, "If you have to sit at all, then fulfill the rights of the road.'' They asked: "What are their rights?'' Thereupon he said, "Lowering the gaze (so that you may not stare at unlawful things); refraining from doing some harm to others, responding to greeting (i.e., saying `Wa`alaikumus-salam' to one another) and commanding the good and forbidding the evil.''
[Al-Bukhari and Muslim].
Commentary: Since roads, streets, lanes and all thoroughfares are the common property of public, it is unfair to use them for private meetings and gatherings because such assemblies create inconvenience for people, especially women, who hesitate appearing before men. But if for some unavoidable reasons, one has to sit on them, then he should do such things there which should on the one side, save one from committing sins (like glazing at women who pass from there), and on the other, one should take care of the public welfare and make use of his presence for preaching religion.

1624 - وعن أبي طلحة زيد بن سهل رضي الله عنه قال : كنا قعودا بالأفنية نتحدث فجاء رسول الله صلى الله عليه و سلم فقام علينا فقال : [ ما لكم ولمجالس الصعدات اجتنبوا مجالس الصعدات ] فقلنا : إنما قعدنا لغير ما بأس قعدنا نتذاكر ونتحدث . قال : إما لا فأدوا حقها : عض البصر ورد السلام وحسن الكلام ] رواه مسلم
[ الصعدات ] بضم الصاد والعين : أي الطرقات

1624. Abu Talhah Zaid bin Sahl (May Allah be pleased with him) said: We were sitting and talking on a platform in front of our house when the Messenger of Allah (PBUH) stopped by us and said, "Why do you sit on roads? Avoid sitting in them.'' We replied: "We sit there intending no harm. We only sit and discuss (religious) knowledge and talk.'' He said, "If you have to sit, you should fulfill the rights of the road: Lower your gaze, respond to greetings and talk in a good manner.''
[Muslim].
Commentary: This Hadith also tells us that we should avoid sitting over passages which are used by the public. If at all one has to use them, then one must observe the Islamic etiquette mentioned in the Hadith.

1625 - وعن جرير رضي الله عنه قال : سألت رسول الله صلى الله عليه و سلم عن نظر الفجأة فقال : [ اصرف بصرك ] رواه مسلم

1625. Jarir bin `Abdullah (May Allah be pleased with him) said: I asked the Messenger of Allah (PBUH) about (the Islamic ruling on) accidental glance (i.e., at a woman one is not Islamically allowed to look at) and he ordered me to turn my eyes away.
[Muslim].
Commentary: If one suddenly sees a woman who is not a Mahram, he must at once turn away his glance from her. One should not gaze at her because then his intention is also included in his look which is a sin and constitutes the fornication of the eye. Some religious scholars have also forbidden looking at beardless handsome boys in the same way as is the case with women whom one is not allowed to see.

1626 - وعن أم سلمة رضي الله عنها قالت : كنت عند رسول الله صلى الله عليه و سلم وعنده ميمونة فأقبل ابن أم مكتوم وذلك بعد أن أمرنا بالحجاب فقال النبي صلى الله عليه و سلم : [ احتجبا منه ] فقلنا : يا رسول الله أليس هو أعمى لا يبصرنا ولا يعرفنا ؟ فقال النبي صلى الله عليه و سلم : [ أفعمياوان أنتما ألستما تبصرانه ؟ ] رواه أبو داود والترمذي وقال حديث حسن صحيح

1626. Umm Salamah (May Allah be pleased with her) said: I was with the Messenger of Allah (PBUH) along with Maimunah (May Allah be pleased with him) when Ibn Umm Maktum (May Allah be pleased with him) (who was blind) came to visit him. (This incident took place after the order of Hijab). The Prophet (PBUH) told us to hide ourselves from him (i.e., observe Hijab). We said: "O Messenger of Allah (PBUH), he is blind and is unable to see us, nor does he know us.'' He replied; "Are you also blind and unable to see him?''
[Abu Dawud and At-Tirmidhi].
Commentary: One of the subnarrator of this Hadith is An-Nabhan, the freed slave of Umm Salamah (May Allah be pleased with him)u, who is Majhul (unknown). (This is the opinion of Sheikh Al-Albani). Thus this Hadith is not correct. Against this there is a reliable Hadith according to which the Prophet (PBUH) ordered Fatimah bint Qais (May Allah be pleased with her) to spend her `Iddah (probation observed on divorce or death of the husband) in the house of `Abdullah bin Umm Maktum and said that "Since he is blind, you will be in a position to your veil there.'' Thus it is clear that keeping the veil from the blind is not ordained in Islam.

1627 - وعن أبي سعيد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا ينظر الرجل إلى عورة الرجل ولا المرأة إلى عورة المرأة ولا يفضي الرجل إلى الرجل في ثوب واحد ولا تفضي المرأة إلى المرأة في الثوب الواحد ] رواه مسلم

1627. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A man must not look at a man's private parts nor must a woman look at a woman's private parts; neither should two men lie naked under one cover, nor should two women lie naked under the same cover.''
[Muslim].
Commentary: This Hadith tells us how Islam has closed all doors of immodesty and obscenity. When Islam does not allow a man to sleep without any clothes on with another man, and also does not permit a woman to sleep without any clothes on with another woman, how can it possibly let the gents and ladies mix freely? Free mixing of men and women is a common evil in the West and is now being projected through television in Muslim countries. May Allah guide Muslims to the Straight Path!.

291 - باب تحريم الخلوة بالأجنبية
Prohibition of Meeting a non-Mahram Woman in Seclusion

قال الله تعالى ( الأحزاب 53 ) : { وإذا سألتموهن فاسألوهن من وراء حجاب }

Allah, the Exalted, says:
"And when you ask (his wives) for anything you want, ask them from behind a screen.'' (33:53)

1628 - وعن عقبة بن عامر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إياكم والدخول على النساء ] فقال رجل من الأنصار : أفرأيت الحمو ؟ قال : [ الحمو الموت ] متفق عليه
[ الحمو ] : قريب الزوج كأخيه وابن أخيه وابن عمه

1628. `Uqbah bin `Amir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Avoid (entering a place) in which are women (uncovered or simply to mix with them in seclusion).'' A man from the Ansar said, "Tell me about the brother of a woman's husband.'' He replied, "The brother of a woman's husband is death.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us an extremely important point in respect of the veil about which the majority of Muslims are unaware or negligent. The point that it tells us that a woman must observe the veil from the real brothers, cousins etc., of her husband because their visits in her home are very frequent and there may occur several occasions when they come across each other alone. For this reason, there are greater chances of mischief with them. This explains why the husband's male relatives have been regarded as "death'', that is from the religious point of view they are fatal. In other words, if they commit the mischief, it will prove fatal because in an Islamic state this crime is punishable by Rajm (stoning to death). This can also be fatal in another way. If the husband begins to suspect that his wife has illicit relations with someone else, he might kill her or divorce her out of his sense of honour. Even in case of divorce, her life will become desolate. Another meaning of it can be that one should be as much afraid of meeting such women in seclusion with whom any kind of contact is not permissible as one is afraid of death.
When a woman is required to observe the veil from the real brothers of her husband, why would it not be essential to observe the veil from the husband's friends. Slackness in this matter is also very common nowadays. Although the dangerous consequences of this fashion come to our notice everyday through newspapers, people do not learn any lesson from them, and the fashion of non-observance of the veil is spreading fast like an epidemic. May Allah save us from this evil!

1629 - وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ لا يخلون أحدكم بامرأة إلا مع ذي محرم ] متفق عليه

1629. Ibn Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "No one of you should meet a woman in privacy unless she is accompanied by a Mahram (i.e., a relative within the prohibited degrees).''
[Al-Bukhari and Muslim].
Commentary: This Hadith strictly prohibits Muslims from meeting a non-Mahram woman in seclusion without her Mahram, in order to avoid the temptation to commit the sin of adultery and fornication.
NEXT...

1630 - وعن بريدة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ حرمة نساء المجاهدين على القاعدين كحرمة أمهاتهم ما من رجل من القاعدين يخلف رجلا من المجاهدين في أهله فيخونه فيهم إلا وقف له يوم القيامة فيأخذ من حسناته ما شاء حتى يرضى ] ثم التفت إلينا رسول الله صلى الله عليه و سلم فقال : [ ما ظنكم ؟ ] رواه مسلم

1630. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The sanctity of the wives of Mujahidun (i.e., those who strive hard and fight in the way of Allah) for those who remain at home (i.e., those who do not go to the battlefield to fight Jihad) is like the sanctity of their own mothers. Anyone who remains behind to look after the family of a Mujahid and betrays his trust, will be made to stand on the Day of Resurrection before the Mujahid who will take away from his meritorious deeds whatever he likes till he is satisfied.'' The Messenger of Allah (PBUH) turned toward us and said, "Now, what do you think (i.e., will he leave anything with him)?''
[Muslim].
Commentary: The protection and supervision of the families of those Mujahidun who go to Jihad, is an act of high merit, and if someone violates the trust reposed in him, he will be committing a grave sin indeed. Such breach of trust shakes the very structure of mutual cooperation which has a singular importance in Islam. This Hadith considers the act of those who violate the Mujahidun's trust by molesting their wives in any way, taking advantage of their absence, as a very grave sin, because Mujahidun defend the Faith and strive hard to raise the flag of Islam high. Those who commit such a grave sin will be deprived of their virtuous deeds on the Day of Judgement.

292 - باب تحريم تشبه الرجال بالنساء وتشبه النساء بالرجال في لباس وحركة وغير ذلك
Prohibition for Men and Women apeing one another

1631 - عن ابن عباس رضي الله عنهما قال : لعن رسول الله صلى الله عليه و سلم المخنثين من الرجال والمترجلات من النساء
وفي رواية : لعن رسول الله صلى الله عليه و سلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال . رواه البخاري

1631. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) cursed those men who ape women. He also cursed the hermaphrodite of men.
Another narration is: The Messenger of Allah (PBUH) cursed men who copy women and cursed women who copy men.
[Al-Bukhari].
Commentary: Mukhannath (hermaphrodite) is a man who dresses himself like a woman and has an effeminate gait and carriage, while Mutarajjilah is a woman who dresses herself like a man and adopts a masculine style. What we learn from this Hadith is that men and women should stick to their natural qualities and characteristics and strictly avoid the imitation of the opposite sex in appearance as well as conduct. Those who violate their nature have been strongly cursed. Women who are influenced by western philosophies and thoughts and try to adopt all those professions which are special for men, fall in this category. Allah has not entrusted them with those responsibilities which are marked for men only. It is a pity that out of sheer imprudence and blind imitation of the West, Muslim women are now adopting the western lifestyle in all walks of life. Such blind imitation has led many astray and is bound to bring Allah's Wrath upon the transgressors.

1632 - وعن أبي هريرة رضي الله عنه قال : لعن رسول الله صلى الله عليه و سلم الرجل يلبس لبسة المرأة والمرأة تلبس لبسة الرجل . رواه أبو داود بإسناد صحيح

1632. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) cursed a man who puts on the dress of women, and a woman who puts on the dress of men.
[Abu Dawud].
Commentary: We learn from this Hadith that men's wearing of such clothes, in design and colour, which are special for women such as silken clothes, etc., is forbidden in Islam. Similar is the case of women. They are also prohibited to dress themselves in clothes which are special to men, i.e., shirts, trousers, coat of masculine fashion, etc. This prohibition is very stern as such a manner of dress comes in the category of major sins and has been cursed by the Prophet (PBUH).

1633 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ صنفان من أهل النار لم أرهما : قوم معهم سياط كأذناب البقر يضربون بها الناس ونساء كاسيات عاريات مميلات مائلات رؤوسهن كأسنمة البخت المائلة لا يدخلن الجنة ولا يجدن ريحها وإن ريحها ليوجد من مسيرة كذا وكذا ] رواه مسلم
معنى [ كاسيات ] : أي من نعمة الله
[ عاريات ] : من شكرها . وقيل معناه : تستر بعض بدنها وتكشف بعضه إظهارا لجمالها ونحوه
وقيل : تلبس ثوبا رقيقا يصف لون بدنها
ومعنى [ مائلات ] قيل عن طاعة الله وما يلزمهن حفظه
[ مميلات ] : أي يعلمن غيرهن فعلهن المذموم
وقيل : [ مائلات ] : يمشين متبخترات مميلات لأكتافهن
وقيل : مائلات : يمتشطن المشطة الميلاء : وهي مشطة البغايا
و [ مميلات ] : يمشطن غيرهن تلك المشطة
[ رؤوسهن كأسنمة البخت ] : أي يكبرنها ويعظمنها بلف عمامة أو عصابة أو نحوها

1633. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "There are two types of people who will be punished in Hell and whom I have not seen: men having whips like the tails of cows and they will be beating people with them, and, women who will be dressed but appear to be naked, inviting to evil; and they themselves will be inclined to it. Their heads will appear like the humps of the Bactrian camel inclined to one side. They will not enter Jannah and they will not smell its fragrance which is perceptible from such and such a distance.''
[Muslim].
Commentary: This Hadith has the following three important points:
1. It has a warning for those who oppress people. Flogging in Hadd and Qisas does not come in the category of oppression because oppression in the real sense is perpetrated when whipping is done as a means of tyranny and cruelty.
2. It has a stern warning for those women who go about without wearing the Islamic-type veil and take to adornment to display their charms, which is the habit of immoral women. Such women also adorn their hair in different styles and lure men with their coquetry and amorous playfulness. They are shameless and also make others likewise, shameless.
This Hadith is one of the signs of the Prophethood of Muhammad (PBUH), the last of the Prophets of Allah, because the evils which he had prophesied in this Hadith have been fulfilled. Muslim women have adopted all these evils and shameless fashions without any fear of punishment in the Hereafter. May Allah relieve us from these evils.

293 - باب النهي عن التشبه بالشيطان والكفار
Prohibition of following the Manners of Satan and Disbelievers

1634 - عن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تأكلوا بالشمال فإن الشيطان يأكل ويشرب بشماله ] رواه مسلم

1634. Jabir (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "Do not eat with your left hand, because Satan eats and drinks with his left hand.''
[Muslim].

1635 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ لا يأكلن أحدكم بشماله ولا يشربن بها فإن الشيطان يأكل بشماله ويشرب بها ] رواه مسلم

1635. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "No person should eat and drink with his left hand for Satan eats with his left hand and drinks with his left hand.''
[Muslim].
Commentary: It is a pity that in imitation of Europeans, many Muslims now eat and drink with their left hand and thus please Satan.

1636 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن اليهود والنصارى لا يصبغون فخالفوهم ] متفق عليه
المراد خضاب شعر اللحية والرأس الأبيض بصفرة أو حمرة وأما السواد فمنهي عنه كما سنذكره في الباب بعده إن شاء الله تعالى

1636. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "Jews and Christians do not dye their hair, so act differently from them.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) has advised the Muslims to dye the hair of their head and beard with yellow or red colour. They have been forbidden from dying the hair with black colour, as will be explained in the coming Ahadith.
Some religious scholars have regarded this as something desirable. Therefore, it is not necessary to dye the hair of head and beard. But this is certainly better. Since any resemblance with the Jews and Christians is unlawful, not dying the hair will create a resemblance with them. Therefore, in such a situation the colouring will be necessary, otherwise it will be Mustahabb, that is to say desirable.

294 - باب نهي الرجل والمرأة عن خضاب شعرهما بسواد
Forbidding to Dye Hair Black

1637 - عن جابر رضي الله عنه قال : أتي بأبي قحافة والد أبي بكر الصديق رضي الله عنه يوم فتح مكة ورأسه ولحيته كالثغامة بياضا فقال رسول الله صلى الله عليه و سلم : [ غيروا هذا واجتنبوا السواد ] رواه مسلم

1637. Jabir (May Allah be pleased with him) said: Abu Quhafah, father of Abu Bakr (May Allah be pleased with them) was presented to the Messenger of Allah (PBUH) on the day of the conquest of Makkah and his head and beard were snow white. The Messenger of Allah (PBUH) said, "Change it (i.e., dye it and avoid black colour).''
[Muslim].
Commentary: Abu Quhafah was the Kunyah (nick-name) of Abu Bakr's father. His real name was Usman bin `Amir. He had embraced Islam on the day Makkah was conquered by the Muslims. "Saghamah'' is a herb which grows in mountains and is completely white. Since Abu Quhafah's hair were gray, the Prophet (PBUH) ordered him to dye them but forbade him from turning them black. Thus, we learn that except for inevitable circumstances, dying the hair of head and beard in black is prohibited.

295 - باب النهي عن القزع وهو حلق بعض الرأس دون بعض وإباحة حلقه كله للرجل دون المرأة
On Prohibition of Shaving a part of Head

1635 - عن ابن عمر رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم عن القزع . متفق عليه

1638. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) forbade shaving a part of the head.
[Al-Bukhari and Muslim].

1639 - وعنه رضي الله عنه قال : رأى رسول الله صلى الله عليه و سلم صبيا قد حلق بعض رأسه وترك بعضه فنهاهم عن ذلك وقال : [ احلقوه كله أو اتركوه كله ] رواه أبو داود بإسناد صحيح على شرط البخاري ومسلم

1639. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) saw a boy, some portion of whose head was shaved and some of it was left out. He prohibited them from that and said, "Shave the whole of it or leave the whole of it.''
[Muslim].
Commentary: This order of Prophet (PBUH) was based on the reason that that hair-style was then in vogue among the Jews and Christian priests and ascetics. This style was also popular with the group which was given to mischief and disobedience. This is, however, permissible in exceptional circumstances. In any case, either one should shave the hair completely or keep them in such a style that there is no resemblance with women.

1640 - وعن عبد الله بن جعفر رضي الله عنهما أن النبي صلى الله عليه و سلم أمهل آل جعفر رضي الله عنه ثلاثا ثم أتاهم فقال : [ لا تبكوا على أخي بعد اليوم ] ثم قال : [ ادعوا لي بني أخي ] فجيء بنا كأنا أفرخ فقال : [ ادعوا لي الحلاق ] فأمره فحلق رؤوسنا . رواه أبو داود بإسناد صحيح على شرط البخاري ومسلم

1640. `Abdullah bin Ja`far (May Allah be pleased with them) said: The Prophet (PBUH) gave respite for three days to the family of Ja`far (after his martydom). Then he came and said, "Don't weep for my brother after this day.'' He said, "Bring all of my nephews to me.'' We were accordingly brought as if we were chickens. Then he said, "Call for me a barber.'' He directed him to shave our heads which he did.
[Abu Dawud].
Commentary: Ja`far was the cousin of the Prophet (PBUH) and he was martyred in the battle of Mu'tah. Although martyrdom is an honour but even then the bereaved family does feel the shock of the loss. For this reason, the Prophet (PBUH) permitted them to give vent to their grief for three days. It should not, however, be taken to mean that he allowed them to lament and wail, because that is prohibited. What he actually allowed them was the natural weeping which does occur when people come for condolence and speak of the deceased. Such expression of grief is permissible after a period of three days also.
Therefore, what the Prophet (PBUH) had advised them was not in the nature of unlawful but natural. The children of the deceased called themselves "chickens'' as they were greatly enervated by the tragedy. This Hadith has been mentioned here to confirm the validity of shaving the hair of the head, especially of children, although keeping bobbed hair is more meritorious because the Prophet (PBUH) himself did so. Bobbed hair are cut short and allowed to hang loosely.

1641 - وعن علي رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن تحلق المرأة رأسها . رواه النسائي

1641. `Ali (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited a woman from shaving her head.
[An-Nasa'i].
Commentary: This Hadith is also included in At-Tirmidhi but Sheikh Al-Albani has regarded it "Da`if'' (weak). Please see Ahadith Ad-Da`ifah. However, in order to avoid resemblance with men, this prohibition for women will stand. If it is required on medical ground then it will be permissible.

296 - باب تحريم وصل الشعر والوشم والوشر وهو تحديد الأسنان
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
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
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
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
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
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
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.
NEXT...

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:60:12)] 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
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
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

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 - 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
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.

307 - باب كراهية تعليق الجرس في البعير وغيره من الدواب وكراهية استصحاب الكلب والجرس في السفر
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
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
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
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.
NEXT...

311 - باب نهي من أكل ثوما أو بصلا أو كراثا أو غيره مما له رائحة كريهة عن دخول المسجد قبل زوال رائحته إلا لضرورة
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
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
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.

314 - باب النهي عن الحلف بمخلوق كالنبي والكعبة والملائكة والسماء والآباء والحياة والروح والرأس وحياة السلطان ونعمة السلطان وتربة فلان والأمانة وهي من أشدها نهيا
Prohibition of Swearing in the name of anything besides Allah

1707 - عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ إن الله تعالى ينهاكم أن تحلفوا بآبائكم فمن كان حالفا فليحلف بالله أو ليصمت ] متفق عليه
وفي رواية في الصحيح : [ فمن كان حالفا فلا يحلف إلا بالله أو ليسكت ]

1707. Ibn `Umar (May Allah be pleased with them) said: The Prophet (PBUH) said, "Allah has prohibited you from taking an oath by your fathers. He who must take an oath, may do so by swearing in the Name of Allah or he should remain silent.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that taking the oath of one's ancestors is prohibited. In the forthcoming Ahadith one is also forbidden from taking the oath of false gods and devils.

1708 - وعن عبد الرحمن بن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تحلفوا بالطواغي ولا بآبائكم ] رواه مسلم
[ الطواغي ] : جمع طاغية وهي : الأصنام ومنه حديث [ هذه طاغية دوس ] : أي صنمهم ومعبودهم
وروي في غير مسلم : [ بالطواغيت ] جمع طاغوت وهو : الشيطان والصنم

1708. `Abdur-Rahman bin Samurah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Swear neither by the name of Taghut (i.e., false deities, false leaders, etc.) nor by your fathers.''
[Muslim].

1709 - وعن بريدة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حلف بالأمانة فليس منا ] حديث صحيح رواه أبو داود بإسناد صحيح

1709. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who swears by Amanah (trust) is not one of us.''
[Abu Dawud with authentic Isnad].
Commentary: The oath of Amanah means to say "By Amanah'' as one says "By Allah''. This is prohibited for the reason that one can take the oath of Allah or any of His Attributes. Amanah is one of the Commandments of Allah and an obligation prescribed by Him, like Salat, Saum, Hajj etc. In this way, the Commandments of Allah assume the resemblance of His Glorious Names and Attributes, which is not correct.

1710 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من حلف فقال إني بريء من الإسلام فإن كان كاذبا فهو كما قال وإن كان صادقا فلن يرجع إلى الإسلام سالما ] رواه أبو داود

1710. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If anyone swears that in such and such case he will be free from Islam and afterwards he turns out to be a liar, he will be as he has sworn; but if he is speaking the truth, he will not revert safely to Islam.''
[Abu Dawud].
Commentary: What this Hadith tells us is that if someone says "If I do such and such thing, I will be a Kafir'', now, if he really meant that if he did that he will adopt Kufr, then he will at once become a Kafir. But if he meant that he will strictly adhere to Islam and never take the way of Kufr, he will not become a Kafir but the style in which he said it was certainly wrong. Therefore, he must make repentance and beg forgiveness from Allah for it. It will be better if he recites again Kalimahtush-Shahadah to renew his Faith.

1711 - وعن ابن عمر رضي الله عنهما أنه سمع رجلا يقول : لا والكعبة فقال ابن عمر : لا تحلف بغير الله فإني سمعت رسول الله صلى الله عليه و سلم يقول : [ من حلف بغير الله فقد كفر أو أشرك ] رواه الترمذي وقال حديث حسن
وفسر بعض العلماء قوله [ كفر أو أشرك ] على التغليظ كما روي أن النبي صلى الله عليه و سلم قال : [ الرياء شرك ]

1711. Ibn `Umar (May Allah be pleased with them) said: I heard a man saying: "No, by the Ka`bah.'' I admonished him: "Do not swear by any thing besides Allah, for I heard the Messenger of Allah (PBUH) saying, `He who swears by anyone or anything other than Allah, has indeed committed an act of Kufr or Shirk'.''
[At-Tirmidhi].
[Some `Ulama' are of the opinion that the words of the Prophet (PBUH) that "He who swears by anyone or anything other than Allah has indeed committed an act of Kufr or Shirk,'' are in the nature of extreme admonition. And in fact, it is not Shirk. The same applies to the saying of the Prophet (PBUH), who said, "showing off is Shirk.'']
Commentary: Imam An-Nawawi has regarded the saying "showing off is Shirk'' as Hadith is not narrated in these words. It is, however, true that what the Prophet (PBUH) has stated about the evil and sinfulness of showing off implies that it is also a (minor) Shirk. For instance he stated that "He who kept fast or offered Salat for mere show, has indeed committed Shirk.'' In any case, to take oath of anyone other than Allah is strictly forbidden. It is, therefore, necessary to abstain from swearing by other than Allah. Unfortunately, such oaths are very common and people do not realize that they are prohibited and unlawful.

315 - باب تغليظ تحريم اليمين الكاذبة عمدا
Illegality of Swearing Falsely

1712 - عن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من حلف على مال امرئ مسلم بغير حقه لقي الله وهو عليه غضبان ] قال : ثم قرأ علينا رسول الله صلى الله عليه و سلم مصداقه من كتاب الله عز و جل { إن الذين يشترون بعهد الله وأيمانهم ثمنا قليلا } إلى آخر الآية ( آل عمران 77 ) . متفق عليه

1712. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who takes oath to acquire the property of a Muslim unjustly will meet Allah and He will be angry with him'' then he recited:
"Verily, those who purchase a small gain at the cost of Allah's Covenant and their oaths, they shall have no portion in the Hereafter. Neither will Allah speak to them nor look at them on the Day of Resurrection nor will He purify them, and they shall have a painful torment.'' (3:77)
[Al-Bukhari and Muslim].

1713 - وعن أبي أمامة إياس بن ثعلبة الحارثي رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من اقتطع حق امرئ مسلم بيمينه فقد أوجب الله له النار وحرم عليه الجنة ] فقال له رجل : وإن كان شيئا يسيرا يا رسول الله ؟ قال : [ وإن قضيبا من أراك ] رواه مسلم

1713. Abu Umamah Iyas bin Tha`labah Al-Harithi (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who misappropriates the right of a Muslim by taking a false oath, Allah will condemn him to the fire of Hell and will forbid Jannah for him.'' A person asked: "O Messenger of Allah, even if it is something insignificant?'' He replied, "Yes, even if it is the twig of the Arak tree.''
[Muslim].

1714 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ الكبائر الإشراك بالله وعقوق الوالدين وقتل النفس واليمين الغموس ] رواه البخاري
وفي رواية له : أن أعرابيا جاء إلى النبي صلى الله عليه و سلم فقال : يا رسول الله ما الكبائر ؟ قال : [ الإشراك بالله ] قال : ثم ماذا ؟ قال : [ اليمين الغموس ] قلت : وما اليمين الغموس ؟ قال : [ الذي يقتطع مال امرئ مسلم ] : يعني بيمين هو فيها كاذب

1714. `Abdullah bin `Amr bin Al-As (May Allah be pleased with them) said: The Prophet (PBUH) said, "Of the major sins are: Associating anything in worship with Allah, disobedience to the parents, killing without justification and taking a false oath (intentionally).''
[Al-Bukhari].
Another narration is: A bedouin came to the Prophet (PBUH) and asked him: "O Messenger of Allah, what are the cardinal sins?'' He (PBUH) replied, "Associating anything with Allah in worship.'' The man asked: "(What is) next?'' The Messenger of Allah (PBUH) replied, "Al-Yamin Al-Ghamus.'' He asked: "What do you mean by Al-Yamin Al-Ghamus?'' The Messenger of Allah (PBUH) replied, "Swearing falsely to usurp the property of a Muslim.''
Commentary: "Ghamus'' means to drown. A false oath drowns one in sin. For this reason, it is called Al-Yamin Al-Ghumus, the oath that drowns one in sin. Is it open to expiation? Some religious scholars believe that it is, while others think it is not, because in their opinion it is a lie which is employed to deprive somebody of his wealth and property. For this reason, they say that in such case one should beg pardon from Allah and arrange to restore the wealth and property to the victim. This seems to be the more appropriate course for it because mere repentance cannot remit this sin. It is necessary to rectify the wrong and compensate the victim.

316 - باب ندب من حلف على يمين فرأى غيرها خيرا منها أن يفعل ذلك المحلوف عليه ثم يكفر عن يمينه
Desirability of Expiating the Oath taken by a Person who afterwards Breaks it for a better Alternative

1715 - عن عبد الرحمن بن سمرة رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ وإذا حلفت على يمين فرأيت غيرها خيرا منها فأت الذي هو خير وكفر عن يمينك ] متفق عليه

1715. `Abdur-Rahman bin Samurah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said to me, "When you take an oath and consider something else to be better than it, make expiation for your oath and choose the better alternative.''
[Al-Bukhari and Muslim].
Commentary: What we learn from this Hadith is that if a person has taken an oath to do something but subsequently realizes that it is better to forego the oath, he should expiate for the oath rather than sticking to it because it is easier to expiate for the oath than to suffer a loss, be it in religion or otherwise.

1716 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حلف على يمين فرأى غيرها خيرا منها فليكفر عن يمينه وليفعل الذي هو خير ] رواه مسلم

1716. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When you swear an oath and consider something else to be better than it, make expiation for your oath and do the thing that is better.''
[Muslim].

1717 - وعن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إني والله إن شاء الله لا أحلف على يمين ثم أرى خيرا منها إلا كفرت عن يميني وأتيت الذي هو خير ] متفق عليه

1717. Abu Musa (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, I swear by Allah, if Allah wills, I shall not swear to do something but that if I consider something else to be better than it, then I shall make expiation for my oath and adopt the thing that is better.''
[Al-Bukhari and Muslim].

1718 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لأن يلج أحدكم في يمينه في أهله آثم له عند الله تعالى من أن يعطي كفارته التي فرض الله عليه ] متفق عليه
قوله [ يلج ] بفتح اللام وتشديد الجيم : أي يتمادى فيها ولا يكفر
وقوله [ آثم ] هو بالثاء المثلثة أي : أكثر إثما

1718. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Persistence in respect of his oath about his family is more sinful with Allah than the payment of its expiation prescribed by Allah.''
[Al-Bukhari and Muslim].
Commentary:
1. "Ahl'' means wife, children and other members of one's family. For example, if a man takes an oath regarding some matter relating to his wife, although the act he has forbidden himself is better for him, it will be sinful to stick to the oath. Far less than this sin would be the breaking of the oath to normalize his relation with his wife and children. The essence of all these Ahadith is that if one comes to realize that, after taking an oath, his oath was wrong, then he must break the oath and do what he had vowed not to do. There are different forms of breaking the oaths. For instance, if one has taken an oath that he will drink alcohol, it will be obligatory for him to break his oath. Or if one takes an oath to not to do a thing which is desirable, or taken an oath to do something which is not desirable, then it will be desirable to break the oath. Similarly, if one takes an oath to not to do something permissible then the act of breaking the oath will also come in the category of permissible.
2. The expiation of an oath is necessary. This can be done by means of feeding ten poor persons, or by providing clothes to a similar number of persons, or by setting a slave free. If one does not have the capacity to do any of the three acts, then he should observe fast for three days..
3. If, in spite of realizing that the act one has vowed not to do is better, one still sticks to his oath, he would be then more sinful.
4. The teachings and practices of the Prophet (PBUH) tell us that to adopt the better course is preferable to sticking to the oath.

317 - باب العفو عن لغو اليمين وأنه لا كفارة فيه وهو ما يجري على اللسان بغير قصد اليمين كقوله على العادة لا والله وبلى والله ونحو ذلك
Expiation of Oaths

قال الله تعالى ( المائدة 89 ) : { لا يؤاخذكم الله باللغو في أيمانكم ولن يؤاخذكم بما عقدتم الأيمان فكفارته إطعام عشرة مساكين من أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير رقبة فمن لم يجد فصيام ثلاثة أيام ذلك كفارة أيمانكم إذا حلفتم واحفظوا أيمانكم }

Allah, the Exalted, says:
"Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masakin (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should observe fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e., do not swear much).'' (5:89)

1719 - وعن عائشة رضي الله عنها قالت أنزلت هذه الآية : { لا يؤاخذكم الله باللغو في أيمانكم } في قول الرجل : لا والله وبلى والله . رواه البخاري

1719. `Aishah (May Allah be pleased with her) reported: The Ayah: "Allah will not punish you for what is unintentional in your oaths ...'' was revealed in respect of those persons who are in the habit of repeating: `No, by Allah'; and `Yes, by Allah.'
[Al-Bukhari].
Commentary:
1. From the previous as well as present chapter we learn that there are three kinds of oaths:
First, false oath (Al-Yamin Al-Ghamus).
Second, absurd (Laghw) oath, which is neither sinful nor is there any expiation for its violation.
Third, Al-Mu`aqqadah. It is an oath which one takes wholeheartedly for doing or not doing anything. It is liable for expiation if one violates it. Its expiation is mentioned in this Hadith.
2. What will be the quantity of the average food that is to be served to the ten person by way of expiation? We do not find any elaboration of this in any Hadith. Some `Ulama' have stated that it means meals of the day and night. Some scholars have taken support of a Hadith and suggested that it should be one Mudd (about half kilogram) per head because this is the quantity which the Prophet (PBUH) prescribed as expiation for sexual intercourse with one's wife during fasting. The expiation prescribed by him was 15 Sa` dates which were to be divided among sixty poor fellows. Since one Sa` consists of four Mudd, the quantity of food, without curry, for ten persons would be six kilograms. (Ibn Kathir). This means that it would be six kilograms of flour, or rice, or dates etc. Thus, even if ten poor persons are served with an average meal, it would be a substantial quantity. Allah Alone knows what is correct.

318 - باب كراهة الحلف في البيع وإن كان صادقا
Abomination of Swearing in Transaction

1720 - عن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ الحلف منفقة للسلعة ممحقة للكسب ] متفق عليه

1720. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "Swearing produces a ready sale for a commodity, but blots out the blessing.''
[Al-Bukhari and Muslim].
Commentary: What is meant here is that if a person takes an oath while offering a merchandise, he may succeed in selling a large quantity of it, but this is not a fair means of business because it increases the sale but robs the business of its blessings. Therefore, even if a person is perfectly right in his statement in respect of his merchandise, he should not take an oath to influence his customers.

1721 - وعن أبي قتادة رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ إياكم وكثرة الحلف في البيع فإنه ينفق ثم يمحق ] رواه مسلم

1721. Abu Qatadah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "Beware of excessive swearing in sale, because it may promote trade but this practice will eliminate the blessing.''
[Muslim].
Commentary: This Hadith also mentions the same thing which has been stated in the preceding Hadith. It has food for thought that when oath robs the deal of its blessing, even if one's oath is perfectly true, how great a sin those commit who take false oaths to sell their goods! May Allah save us from committing this sin.

319 - باب كراهة أن يسأل الإنسان بوجه الله عز و جل غير الجنة وكراهة منع من سأل بالله تعالى وتشفع به
About Begging in the Name of Allah

1722 - عن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يسأل بوجه الله إلا الجنة ] رواه أبو داود

1722. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "No one should ask in the Face of Allah for anything except Jannah.''
[Abu Dawud].
Commentary: Sheikh Al-Albani has stated with regard to this Hadith the following points:
First, this Hadith is weak in authority.
Second, even if its authority is taken to be correct, then begging in the Name of Allah for worldly needs is prohibited; but how can the begging of good of the Hereafter, guidance and the path to Jannah becomes prohibited?
Nevertheless, begging in the Name of Allah for worldly gains is disapproved.

1723 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من استعاذ بالله فأعيذوه ومن سأل بالله فأعطوه ومن دعاكم فأجيبوه ومن صنع إليكم معروفا فكافئوه فإن لم تجدوا ما تكافئونه به فادعوا له حتى تروا أنكم قد كافأتموه ] حديث صحيح رواه أبو داود والنسائي بأسانيد الصحيحين

1723. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Grant shelter to him who begs for it in the Name of Allah, give to him who begs in the Name of Allah, accept the invitation of him who invites you, and requite him who does a favour to you, but if you are unable to requite him, go on praying for him till you are sure that you have requited him adequately.''
[Abu Dawud and An-Nasa'i].
Commentary: The following points are clear from this Hadith:
First, supplicating for safety and asking in the Name of Allah is endorsed.
Second, if a person begs in the Name of Allah, he should not be turned down. He must be given something to honour the Name of Allah. However, if one is sure that the petitioner is a professional beggar and does not stand in need of what he is begging, then it is better to turn him down in order to discourage the evil of begging in the society.
Third, one should return kindness, with kindness but if one is unable to do so then one should wholeheartedly pray for the benefactor because this is also a form of returning a kindness.
Fourth, one must accept invitation to a feast provided it is free from all things forbidden by Islam.

320 - باب تحريم قول شاهنشاه للسلطان لأن معناه ملك الملوك ولا يوصف بذلك غير الله سبحانه وتعالى
Prohibition of Addressing somebody as 'The King of Kings'

1724 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن أخنع اسم عند الله عز و جل رجل تسمى ملك الأملاك ] متفق عليه
قال سفيان بن عيينة : ملك الأملاك مثل شاهنشاه

1724. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "The most disgraceful man near Allah is a man who calls himself (or likes others to call him) Malikul-Amlak (i.e., king of kings).''
[Al-Bukhari and Muslim].
Commentary: Allah appreciates humility and humbleness and abhors pride and haughtiness. To arrogate to oneself the title of `The king of kings' reflects pride and not humility and is, therefore, forbidden. Moreover, this is an Exclusive Attribute of Allah and it is unjust to associate it with any one else.

321 - باب النهي عن مخاطبة الفاسق والمبتدع ونحوهما بسيد ونحوه
Prohibition of Conferring a Title of Honor upon a Sinner, a Hypocrite, and the Like

1725 - عن بريدة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تقولوا للمنافق سيد فإنه إن يك سيدا فقد أسخطتم ربكم عز و جل ] رواه أبو داود بإسناد صحيح

1725. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not address a hypocrite with the title of chief, (or similar titles of respect) for even if he deserves this title you will invite Allah's Wrath by using it for him.''
[Abu Dawud].
Commentary: A sinner does not deserve any respect. His respect amounts to inviting the Wrath of Allah. Hypocrites, innovators in religion, disbelievers, polytheists, atheists, heretics and those who disobey Allah and His Prophet (PBUH) fall in this category, and none of them deserve any respect. It is the Muslims, the pious and those who are faithful to Allah and His Prophet (PBUH) who are worthy of respect.

322 - باب كراهة سب الحمى
Undesirability of Reviling Fever

1726 - عن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم دخل على أم السائب أو أم المسيب فقال : [ ما لك يا أم السائب أو يا أم المسيب تزفزفين ؟ ] قالت : الحمى لا بارك الله فيها . فقال : [ لا تسبي الحمى فإنها تذهب خطايا بني آدم كما يذهب الكير خبث الحديد ] رواه مسلم
[ تزفزفين ] : أي تتحركين حركة سريعة ومعناه : ترتعد . وهو بضم التاء وبالزاي المكررة والفاء المكررة وروي أيضا بالراء المكررة والقافين

1726. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) visited Umm Sa'ib (or Umm Musaiyyab) and asked her, "What ails you O Umm Sa'ib (or Umm Musaiyyab)? You are shivering.'' She replied: "It is a fever, may Allah not bless it!'' He said to her, "Do not revile fever, for it cleanses out the sins of the sons of Adam in the same way that a furnace removes the dirt of iron.''
[Muslim].
Commentary: We learn from this Hadith that as diseases are means of expiation of sins, one should not condemn them. More so for the person that they are a part of fate - the Will of Allah. However, there is no harm in taking necessary measures to overcome them because Shari'ah makes it obligatory to do so..

323 - باب النهي عن سب الريح وبيان ما يقال عند هبوبها
Prohibition of Reviling the Wind

1727 - عن أبي المنذر أبي بن كعب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تسبوا الريح فإذا رأيتم ما تكرهون فقولوا : اللهم إنا نسألك من خير هذه الريح وخير ما فيها وخير ما أمرت به ونعوذ بك من شر هذه الريح وشر ما فيها وشر ما أمرت به ] رواه الترمذي وقال حديث حسن صحيح

1727. Abul-Mundhir Ubaiy bin Ka`b (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not revile the wind. When you experience something abominable (about it), supplicate: `Allahumma inna nas'aluka min khairi hadhihir-rihi, wa khairi ma fiha, wa khairi ma umirat bihi. Wa na`udhu bika min sharri hadhihir-rihi, wa sharri ma fiha, wa sharri ma umirat bihi. (O Allah, we beg of You the good of this wind and the good of that which it contains and the good of that which it has been commanded; and we seek refuge in you from the evil of this wind and the evil of that which it contains and the evil of that which it has been commanded).''
[At-Tirmidhi].

1728 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ الريح من روح الله تأتي بالرحمة وتأتي بالعذاب فإذا رأيتموها فلا تسبوها وسلوا الله خيرها واستعيذوا بالله من شرها ] رواه أبو داود بإسناد حسن
قوله صلى الله عليه و سلم [ من روح الله ] هو بفتح الراء : أي رحمته بعباده

1728. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "The wind is the Blessing of Allah. Sometimes it brings His Mercy and sometimes it brings His Chastisement. When you experience it, do not revile it but beg of Allah its good; and seek Allah's Refuge against its evil.''
[Abu Dawud with good Isnad].

1729 - وعن عائشة رضي الله عنها قالت : كان النبي صلى الله عليه و سلم إذا عصفت الريح قال : [ اللهم إني أسألك خيرها وخير ما فيها وخير ما أرسلت به وأعوذ بك من شرها وشر ما فيها وشر ما أرسلت به ] رواه مسلم

1729. `Aishah (May Allah be pleased with her) said: Whenever the wind blew strongly, The Prophet (PBUH) would say: "Allahumma inni as'aluka khairaha, wa khaira ma fiha, wa khaira ma ursilat bihi. Wa a`udhu bika min sharriha, wa sharri ma fiha, wa sharri ma ursilat bihi. (O Allah, I beg of You its good and the good of that which it contains and the good of the purpose for which it has been sent; and I seek Your Refuge from its evil and the evil of that which it contains and the evil of the purpose for which it has been sent).''
[Muslim].
Commentary: Like His innumerable other gifts, the wind is a free gift of Allah, which is essential for man's health and sustenance. But if Allah wills, He can turn it into a means of destruction and ruin. Therefore, one should pray to Allah to enable him to benefit from its good effects and save him from bad ones.

324 - باب كراهة سب الديك
Undesirability of Reviling the Rooster

1730 - عن زيد بن خالد الجهني رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تسبوا الديك فإنه يوقظ للصلاة ] رواه أبو داود بإسناد صحيح

1730. Zaid bin Khalid Al-Juhani (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not revile the rooster for it wakes you up for prayer.''
[Abu Dawud].
Commentary: This Hadith is self-evident. The utility of the cock is not realized much nowadays as Adhan is amplified through loud-speakers. Before the invention of loudspeakers, the voice of Mu'adhdhin could go to a short distance only and it was cock's crow which used to awaken the Muslims for Tahajjud and Fajr prayers. Thus, we learn from this Hadith that whosoever cooperates in virtue, should be respected. One should also induce people to virtue and cooperate with them in good deeds so that one is well rewarded for it by Allah.

325 - باب النهي عن قول الإنسان مطرنا بنوء كذا
Prohibition of Attributing Rain to the Stars

1731 - عن زيد بن خالد رضي الله عنه قال : صلى بنا رسول الله صلى الله عليه و سلم صلاة الصبح بالحديبية في أثر سماء كانت من الليل فلما انصرف أقبل على الناس فقال : [ هل تدرون ماذا قال ربكم ؟ ] قالوا : الله ورسوله أعلم . قال : [ قال أصبح من عبادي مؤمن بي وكافر فأما من قال مطرنا بفضل الله ورحمته فذلك مؤمن بي كافر بالكوكب وأما من قال مطرنا بنوء كذا وكذا فذلك كافر بي مؤمن بالكوكب ] متفق عليه
و [ السماء ] هنا : المطر

1731. Zaid bin Khalid (May Allah be pleased with him) said: The Messenger of Allah (PBUH) led the Fajr prayer at Al-Hudaibiyyah after a rainfall during the night. At the conclusion of prayer, he turned towards the people and said, "Do you know what your Rubb has said?'' They replied: "Allah and His Messenger know better.'' Upon this he remarked, "He has said: `Some of My slaves have entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Grace and Mercy of Allah, believes in Me and disbelieves in the stars; and he who said: We have had a rainfall due to the rising of such and such star, disbelieves in Me and affirms his faith in the stars.''' [Al-Bukhari and Muslim]. Commentary: 1. Since Allah is the Real Creator and Maker of all things and events, these should without any exception be attributed to Him Alone. If a reference is made to the cause or causes which occasion an incident or event, it is permissible but to ascribe them entirely to some factor or factors is the conduct of polytheists and amounts to Shirk and Kufr. 2. People of the Period of Ignorance used to ascribe the rain which occurred at the appearance or setting of some star, to that star and would thus accept it as the real cause of it. In this Hadith, such ascription has been regarded as Kufr and Shirk. NEXT...

326 - باب تحريم قوله لمسلم يا كافر
Prohibition of Calling a Muslim an Infidel

1732 - عن ابن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ إذا قال الرجل لأخيه يا كافر فقد باء بها أحدهما فإن كان كما قال وإلا رجعت عليه ] متفق عليه

1732. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that to call a Muslim a Kafir is strictly prohibited because if the one who has been called as such does not have the traits which makes him a Kafir, then the one who says it will be held Kafir.

1733 - وعن أبي ذر رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ من دعا رجلا بالكفر أو قال عدو الله وليس كذلك إلا حار عليه ] متفق عليه
[ حار ] : رجع

1733. Abu Dharr (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "If somebody accuses another of disbelief or calls him the enemy of Allah, such an accusation will revert to him (the accuser) if the accused is innocent.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also tells us that to call without reason any Muslim a Kafir or enemy of Allah is strictly prohibited.

327 - باب النهي عن الفحش وبذاء اللسان
Prohibition of Obscenity

1734 - عن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس المؤمن بالطعان ولا اللعان ولا الفاحش ولا البذي ] رواه الترمذي وقال حديث حسن

1734. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A true believer does not taunt or curse or abuse or talk indecently.''
[At-Tirmidhi].
Commentary: We learn from this Hadith that in order for one to be a perfect believer, it is not enough to possess all the moral qualities but one must also keep oneself away from moral evils.

1735 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما كان الفحش في شيء إلا شانه وما كان الحياء في شيء إلا زانه ] رواه الترمذي وقال حديث حسن

1735. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Indecency does not leave anything untainted and decency does not leave anything ungraced and embellished.''
[At-Tirmidhi].
Commentary: This Hadith induces us to abandon indencency and adopt decency.

328 - باب كراهة التقعير في الكلام بالتشدق وتكلف الفصاحة واستعمال وحشي اللغة ودقائق الإعراب في مخاطبة العوام ونحوهم
Undesirability of Pretentiousness and Exaggeration during Conversation

1736 - عن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ هلك المتنطعون ] قالها ثلاثا . رواه مسلم
[ المتنطعون ] : المبالغون في الأمور

1736. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "Ruined are Al-Mutanatti`un.'' He repeated this thrice.
[Muslim].
Commentary: Mutanatti`un are those people who are in the habit of making unnecessary and unreasonably fine distinctions, exaggeration, artificial and eloquent speech in simple matters. We learn from this Hadith that in all matters one should adopt simplicity and avoid exaggeration no matter whether in speech or action.

1737 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن رسول الله صلى الله عليه
وسلم قال : [ إن الله يبغض البليغ من الرجال : الذي يتخلل بلسانه كما تتخلل البقرة ] رواه أبو داود والترمذي وقال حديث حسن

1737. `Abdullah bin `Amr bin Al-As (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Verily, Allah dislikes an eloquent person who rolls his tongue as a cow rolls its tongue (while eating).''
[Abu Dawud and At-Tirmidhi].
Commentary: The person referred to in this Hadith is one who speaks with affection to display his eloquence.

1738 - وعن جابر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ إن من أحبكم إلي وأقربكم مني مجلسا يوم القيامة أحاسنكم أخلاقا وإن أبغضكم إلي وأبعدكم مني يوم القيامة الثرثارون والمتشدقون والمتفيهقون ] رواه الترمذي وقال حديث حسن وقد سبق شرحه في باب حسن الخلق ( انظر الحديث رقم 629 )

1738. Jabir bin `Abdullah (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "The dearest and the closest of you to me on the Day of Resurrection will be those who are the best in behaviour; and the most hateful and the farthest from me on the Day of Resurrection will be the talkative and the most pretentious and the most rhetorical.''
[At-Tirmidhi].
Commentary: Ath-Thartharun (most voluble) is the plural of Tharthar which comes from the word Thartharah, meaning to speak repeatedly in an artificial manner. Mutashaddiqun (loud-mouthed) is the plural of Mutashaddiq, which means a person who speaks loudly to display his eloquence. Mutafaihiqun is the plural of Mutafaihiq which is from the word Fihq, meaning to fill. This Hadith is a reference to those people who speak in a loud and lofty manner. All these characteristics of speech are indicative of artificiality and affectation which are condemned by Shari`ah, and people having these defects will be far away from the Prophet (PBUH) and will face the Wrath of Allah. Islam likes simple, polite and natural style of conversation. In fact, all moral virtues will be a means of the nearness of the Prophet (PBUH) and the Pleasure of Allah. May Allah enable us to adopt these virtues.

329 - باب كراهة قوله خبثت نفسي
Abomination of Self-Condemnation

1739 - عن عائشة رضي الله عنها عن النبي صلى الله عليه و سلم قال : [ لا يقولن أحدكم خبثت نفسي ولكن ليقل لقست نفسي ] متفق عليه
قال العلماء معنى [ خبثت ] : غثيت وهو معنى [ لقست ] ولكن كره لفظ الخبث

1739. `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) said, "None of you should say: `My soul has become evil.' He should say: `My soul is in bad shape.'''
[Al-Bukhari and Muslim].
Commentary: Khabusatu and Laqisatu are synonymous but the former has appearance of greater sinfulness. Imam Al-Khattabi says that this is a guidance for speaking in a proper manner. One should always use a decent word and abstain from impolite language.

330 - باب كراهة تسمية العنب كرما
Undesirability of Calling Grapes 'Al-Karm'

1740 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تسموا العنب الكرم فإن الكرم المسلم ] متفق عليه وهذا لفظ مسلم
وفي رواية : [ فإنما الكرم قلب المؤمن ]
وفي رواية للبخاري ومسلم [ يقولون الكرم إنما الكرم المؤمن ]

1740. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of you should use the word Al-Karm for grapes, for Al-Karm is a Muslim (worthy of respect).''
[Al-Bukhari and Muslim]
Another narration is: "Verily, Al-Karm is the heart of a true believer.''
Another narration is: "People have named grapes as Al-Karm; verily, only the heart of a believer is Al-Karm.''
Commentary: We learn from this Hadith that all the derivatives from the word Al-Karm can be used legitimately for Muslims only because Muslim is Karim. It is, therefore, wrong to call grapes as Karm.

1741 - وعن وائل بن حجر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تقولوا الكرم ولكن قولوا العنب والحبلة ] رواه مسلم
[ الحبلة ] بفتح الحاء والباء ويقال أيضا بإسكان الباء

1741. Wa'il bin Hujr (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not say Al-Karm when talking about grapes but say Al-`Inab or Al-Habalah.''
[Muslim].
Commentary: Al-Habalah or Habilah means grapevine. It is undesirable (Makruh) to refer to the grapes as Al-Karm, which also means grapes in Arabic, for it is the true Muslim who deserves to be called with a name which is derived from the word Al-Karm.

331 - باب النهي عن وصف محاسن المرأة لرجل إلا أن يحتاج إلى ذلك لغرض شرعي كنكاحها ونحوه
Prohibition of Describing the Charms of a Woman to a man without a valid reason approved by the Shari'ah

1742 - عن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تباشر المرأة المرأة فتصفها لزوجها كأنه ينظر إليها ] متفق عليه

1742. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "No woman should touch another woman's body and then describe the details of her figure to her husband in such a manner as if he was looking at her.''
[Al-Bukhari].
Commentary: "Mubashirah'' means "meeting of two bodies'' and here it signifies that one should not see another person's body. Here, it is used in its literal as well as metaphorical sense. What it really means is that neither a woman should see the body of any other woman nor should she touch her own body with the body of some other woman, for if she does so, she will come to know the physical qualities of the other woman which she may disclose to her husband. Such disclosures may induce her husband to mischief and eventually ruin her own life. One is allowed, however, to disclose a woman's charms to a man who intends to marry her.

332 - باب كراهة قول الإنسان اللهم اغفر لي إن شئت بل يجزم بالطلب
Abomination of saying: "Forgive me if you wish, O Allah!"

1743 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يقولن أحدكم اللهم اغفر لي إن شئت اللهم ارحمني إن شئت ليعزم المسألة فإنه لا مكره له ] متفق عليه
وفي رواية لمسلم : [ ولكن ليعزم وليعظم الرغبة فإن الله لا يتعاظمه شيء أعطاه ]

1743. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "You must not supplicate: `O Allah! forgive me if You wish; O Allah bestow mercy on me if You wish.' But beg from Allah with certitude for no one has the power to compel Allah.''
[Al-Bukhari and Muslim]
Another narration of Muslim is: "A supplication should be made in full confidence and one should persistently express his desire (before Allah) in his supplication, for no bounty is too great for Allah to bestow (upon his slaves).''
Commentary: "Beg from Allah with certitude'' means that one should not pray with `ifs' and `buts' but should make a definite prayer and insist upon it. "For no bounty is too great for Allah'' means that Allah has absolute power to answer our prayers, whether they relate to religious or worldly matters.

1744 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا دعا أحدكم فليعزم المسألة ولا يقولن اللهم إن شئت فأعطني فإنه لا مستكره له ] متفق عليه

1744. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When one of you supplicates, let him be decisive and he should not say: `O Allah, bestow upon me such and such if You wish', because no one has the power to compel Him.''
[Al-Bukhari and Muslim].
Commentary: One should pray to Allah will full confidence that He will answer his prayers. One should also persist in praying and never give in to despair.

333 - باب كراهة قول ما شاء الله وشاء فلان
Abomination of saying: "What Allah Wills and so-and-so Wills"

1745 - عن حذيفة بن اليمان رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تقولوا ما شاء الله وشاء فلان ولكن قولوا ما شاء الله ثم شاء فلان ] رواه أبو داود بإسناد صحيح

1745. Hudhaifah bin Yaman (May Allah be pleased with him) said: The Prophet (PBUH) said, "Say not: `What Allah wills and so-and-so wills', but say: `What Allah wills, and then what so-and-so wills.'''
[Abu Dawud with authentic Isnad].
Commentary: The first form mentioned in this Hadith is prohibited for the reason that it combines the will of someone with the Will of Allah, which is utterly wrong and against the factual position. In the second form, the Will of Allah comes first, which is the correct position, and the will of someone else comes later which is subject to the Will of Allah. The later form is quite fair.
It is as if someone says to a person, "I have only Allah's Support and yours''. In this statement Allah and man (the person addressed) are given the same status, which is most unfair and unjust. It would, however, be all right to say "We have the support of Allah and then yours'', because this statement does not have any trace of Shirk, which the former statement has.

334 - باب كراهة الحديث بعد العشاء الآخرة
Abomination of Holding Conversation after 'Isha' (Night) Prayer

المراد به الحديث الذي يكون مباحا في غير هذا الوقت وفعله وتركه سواء . فأما الحديث المحرم أو المكروه في غير هذا الوقت أشد تحريما وكراهة وأما الحديث في الخير كمذاكرة العلم وحكايات الصالحين ومكارم الأخلاق والحديث مع الضيف ومع طالب حاجة ونحو ذلك فلا كراهة فيه بل هو مستحب وكذا الحديث لعذر وعارض لا كراهة فيه . وقد تظاهرت الأحاديث الصحيحة على كل ما ذكرته

1746 - عن أبي برزة رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يكره النوم قبل العشاء والحديث بعدها . متفق عليه

1746. Abu Barzah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) disliked going to bed before the `Isha' (night) prayer and indulging in conversation after it.''
[Al-Bukhari and Muslim].
Commentary: The prohibition of going to bed before `Isha' prayer is that if one sleeps late at night, it becomes difficult for him to get up for Tahajjud prayer or Fajr prayer. Moreover, if a person goes to sleep soon after `Isha' prayer, all his activities of the day will end at `Isha', which is the most meritorious act. It should also be borne in mind that when holding a conversation which is disliked or forbidden at other times becomes even more so at this particular time (i.e., after `Isha' prayer). Imam An-Nawawi's contention that things like academic discussion, talking to a guest, discussing the lives of the pious etc., are not only permissible but desirable, is also subject to the condition that such an activity does not involve the risk of losing the Fajr prayer. If one spends so much time in such activities that he is likely to miss the Fajr prayer, then the permission to hold academic discussion becomes doubtful.

1747 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم صلى في آخر حياته فلما سلم قال : [ أرأيتكم ليلتكم هذه فإن على رأس مائة سنة لا يبقى ممن هو على ظهر الأرض اليوم أحد ] متفق عليه

1747. Ibn `Umar (May Allah be pleased with them) said: Once, towards the end of his life, the Messenger of Allah (PBUH) concluded the `Isha' (night) prayer and said, "After one hundred years from tonight none of the people on the surface of the earth will survive.''
[Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) had made a prophecy that none of the people who were alive on that night would live beyond the end of the century. `None of the people on the surface of the earth will survive' has been interpreted as "those who had seen him and known him would not stay alive after a hundred years of his death from that night. This was true, for the last Companion of the Prophet, Abu Tufail Amir bin Wa'ilah, died in 110 A.H., i.e., exactly one hundred years after the Prophet's prophecy.

1748 - وعن أنس رضي الله عنه أنهم انتظروا النبي صلى الله عليه و سلم فجاءهم قريبا من شطر الليل فصلى بهم ( يعني العشاء ) قال : ثم خطبنا فقال : [ إلا إن الناس قد صلوا ثم رقدوا وإنكم لن تزالوا في صلاة ما انتظرتم الصلاة ] رواه البخاري

1748. Anas (May Allah be pleased with him) said: Once the Prophet (PBUH) delayed the `Isha' (night) prayer till midnight. He (PBUH) turned to us after the prayer and said, "All the people slept after offering their prayers, but you who waited, will be accounted as if you were engaged in your prayer throughout the period.''
[Al-Bukhari].
Commentary: We learn the following three points from this Hadith: First: `Isha' prayer can be deferred till midnight.
Second: It is permissible to keep awake for it to offer it in congregation. It is also permissible to engage in a beneficial activity after `Isha' prayer involving such important matters as acquiring teaching knowledge or even spending time with one's wife or guest.
Third: The period spent in waiting will be treated as time spent in Salat and its reward will also be greater in similar proportions.

335 - باب تحريم امتناع المرأة من فراش زوجها إذا دعاها ولم يكن لها عذر شرعي
Prohibition of Refusal by a Woman when her Husband calls her to his Bed

1749 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا دعا الرجل امرأته إلى فراشه فأبت فبات غضبان عليها لعنتها الملائكة حتى تصبح ] متفق عليه
وفي رواية : [ حتى ترجع ]

1749. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If a man calls his wife to his bed and she refuses, and thus he spends the night angry with her, the angels continue cursing her till the morning.''
[Al-Bukhari and Muslim].
Commentary: It is incumbent on every women to respond to her husband's invitation to his bed for sexual intercourse. It would be a different matter if she has a lawful reason for it, such as observing an obligatory act of worship, like fasting during the month of Ramadan, illness, menses, etc. In such events she would be obviously unable to comply with the wish of her husband. But in the absence of any lawful reason, she would be condemned by the angels. This is emphasized on women for the reason that a husband should not ignore his wife and turn to some other women. If a woman fails to satisfy the sexual urge of her husband, he can go astray. It is, therefore, necessary that she should not show any slackness in complying with her husband's wishes.

336 - باب تحريم صوم المرأة تطوعا وزوجها حاضر إلا بإذنه
Prohibition of Observing an Optional Saum (Fast) by a Woman without the Permission of her Husband

1750 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل للمرأة أن تصوم وزوجها شاهد إلا بإذنه ولا تأذن في بيته إلا بإذنه ] متفق عليه

1750. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a woman to observe an optional Saum (fast) without the permission of her husband when he is at home. Nor should she allow anyone to enter his house without his permission.''
[Al-Bukhari and Muslim].
Commentary: Fasting here signifies voluntary fasting. Similar is the case of other voluntary prayers, i.e., voluntary Salat, recitation, etc. It is not permissible to do such acts without the permission of the husband if he is present. It should be borne in mind that a women is not permitted to let even her natural relations (who are Mahram) come in her home in the absence of her husband. She can, however, allow such persons to come about whom her husband has given express permission or in respect of whom he keeps silent.

337 - باب تحريم رفع المأموم رأسه من الركوع أو السجود قبل الإمام
Prohibition of raising one's Head before the Imam

1751 - عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ أما يخشى أحدكم إذا رفع رأسه قبل الإمام أن يجعل الله رأسه رأس حمار أو يجعل الله صورته صورة حمار ] متفق عليه

1751. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Does he who raises up his head before the Imam not fear that Allah will make his head that of a donkey or make his appearance similar to that of donkey?''
[Al-Bukhari and Muslim].
Commentary: This Hadith has a stern warning for those who take precedence over the Imam in the course of Salat. The faces of such will be turned by Allah into those of donkeys, and that is least difficult for Him. Sheikh Ibn Hajar Al-Haithami mentioned in his Al-Mu`jam that some people's faces have really been turned into those of donkeys. It is, therefore, essential for everyone who offers Salat in congregation, to follow the actions of Imam in Salat. To do anything before the Imam in the course of Salat, is a great sin and some scholars hold that such Salat is valid but the one who does so will be deemed sinful. Imam Ibn Hanbal, however, regards this Salat as invalid.

338 - باب كراهة وضع اليد على الخاصرة في الصلاة
Prohibition of Placing the hands on the sides during As-Salat (The Prayer)

1752 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى عن الخصر في الصلاة . متفق عليه

1752. Abu Hurairah (May Allah be pleased with him) said: We are prohibited from placing the hand on the side during As-Salat (the prayer).
[Al-Bukhari and Muslim].
Commentary: There are two sides of everyone, the left and the right. Since keeping hands on one of them is a sign of arrogance, this is prohibited in Salat. At-Tabarani and Al-Baihaqi have reported a Hadith in which Messenger of Allah (PBUH) said: "Placing the hands on the sides during Salat, is an act of the dwellers of the Fire.'' One can, however, do so only if there is such a pain that he is compelled to place the hands there.

339 - باب كراهة الصلاة بحضرة الطعام ونفسه تتوق إليه أو مع مدافعة الأخبثين وهما البول والغائط
Abomination of Joining As-Salat (The Prayer) when the Food is ready or when one is in desperate need to answer the call of Nature

1753 - عن عائشة رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول : [ لا صلاة بحضرة طعام ولا هو يدافعه الأخبثان ] رواه مسلم

1753. `Aishah (May Allah be pleased with her) said: I heard the Messenger of Allah (PBUH) saying, "No Salat (prayer) should be performed when the food has been served, nor should it be performed when a person is in need of relieving himself.''
[Muslim].
Commentary: We learn from this Hadith that one should not offer Salat when he is hungry and the food has been served or has to answer the call of nature. The reason behind is that if one offers Salat in that condition, he will not be able to do it with full concentration. Similarly, if one has to answer the call of nature, he should first do so and then offer Salat.

340 - باب النهي عن رفع البصر إلى السماء في الصلاة
Prohibition of raising one's Eyes towards the sky during As-Salat (The Prayer)

1754 - عن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما بال أقوام يرفعون أبصارهم إلى السماء في صلاتهم ] فاشتد قوله في ذلك حتى قال : [ لينتهن عن ذلك أو لتخطفن أبصارهم ] رواه البخاري

1754. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "How is it that some people raise their eyes towards the sky during As-Salat (the prayer)?'' He stressed (this point) and added, "People must refrain from raising their eyes towards heaven in Salat (prayer), or else their sights will certainly be snatched away.''
[Al-Bukhari].
Commentary: Looking towards the sky during prayer disturbs the concentration in Salat and there is a stern warning against this bad habit. One can, however, do so after Salat, i.e., during one's supplications.

341 - باب كراهة الالتفات في الصلاة لغير عذر
Undesirability of Glancing in one Direction of the other during Prayer

1755 - عن عائشة رضي الله عنها قالت سألت رسول الله صلى الله عليه و سلم عن الالتفات في الصلاة فقال : [ هو اختلاس يختلسه الشيطان من صلاة العبد ] رواه البخاري

1755. `Aishah (May Allah be pleased with her) said: I asked the Messenger of Allah (PBUH) about random looks in Salat (prayer), and he replied, "It is something which Satan snatches from the slave's Salat.''
[Al-Bukhari].
Commentary: "Pouncing'' or "snatching'' means to take away something swiftly from someone while he is not alert. When a person looks here and there in the course of Salat and does not concentrate on it, Satan avails this opportunity and spoils his Salat.

1756 - وعن أنس رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ إياك والالتفات في الصلاة فإن الالتفات في الصلاة هلكة فإن كان لا بد ففي التطوع لا في الفريضة ] رواه الترمذي وقال حديث حسن صحيح

1756. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said to me, "Beware of looking around in Salat (prayer), because random looks in Salat are a cause of destruction. If there should be no help from it, it is permissible in the voluntary and not in obligatory Salat.''
[At-Tirmidhi].
Commentary: In the chain of transmitters [i.e., Sanad] of this Hadith, we find `Ali bin Zaid bin Jad`an who is known to be Da`if (i.e., weak). If this narration is not reliable, then seeing here and there even in voluntary Salat is not permissible. However, if at all looking is inevitable, one can slightly turn his face because if one turns the whole body, his Salat would become invalid as he would not be facing the Qiblah which is essential for Salat.

342 - باب النهي عن الصلاة إلى القبور
Prohibition of facing the Graves during Salat (Prayer)

1757 - عن أبي مرثد كناز بن الحصين رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لا تصلوا إلى القبور ولا تجلسوا عليها ] رواه مسلم

1757. Abu Marthad Kannaz bin Husain (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying: "Do not offer Salat (prayer) facing the graves and do not sit on them.'' [Muslim]. Commentary: 1. It is prohibited to face the graves while offering Salat. Its reason seems to be that it creates a resemblance to polytheists. Moreover, it has a trace of reverence for someone other than Allah, which takes one towards Shirk. 2. It is forbidden for Muslims to sit on the graves because it is disrespect of man whom Allah has honoured. Therefore Muslims should avoid both practices mentioned above. Imam An-Nawawi said: Our companions (the scholars) said that it is Makruh (undesirable) to plaster the grave; while sitting, leaning against it or resting on it is Haram (forbidden).

343 - باب تحريم المرور بين يدي المصلي
Prohibition of passing in front of a Worshipper while he is offering Salat (Prayer)

1758 - عن أبي الجهيم عبد الله بن الحارث بن الصمة الأنصاري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لو يعلم المار بين يدي المصلي ماذا عليه لكان أن يقف أربعين خيرا له من أن يمر بين يديه ] قال الراوي : لا أدري قال أربعين يوما أو أربعين شهرا أو أربعين سنة . متفق عليه

1758. Abul-Juhaim `Abdullah bin Al-Harith (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If the person who passes in front of a praying person, realizes the enormity of the sinfulness of this act, it will have been better for him to wait forty than to pass in front of him.''
[Al-Bukhari and Muslim].
[The narrator was not sure whether the Prophet (PBUH) said forty days, months or years.]
Commentary: We learn from this Hadith that it is a great sin to pass before a person who is offering Salat. People should also take care that they do not offer Salat without placing a Sutrah in front of them. A Sutrah refers to anything that a person sets up in front of him; this could be a stick, another person praying in front of him or even a line which he can draw on the ground. The distance between the person offering his Salat and the Sutrah should not be more than approximately one meter and a half. If the distance is longer than this, then it is not unlawful to pass before someone offering Salat.

344 - باب كراهة شروع المأموم في نافلة بعد شروع المؤذن في إقامة الصلاة سواء كانت النافلة سنة تلك الصلاة أو غيرها
Undesirability of offering optional Prayer after the announcement of Iqamah

1759 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أقيمت الصلاة فلا صلاة إلا المكتوبة ] رواه مسلم

1759. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the Iqamah is called, no prayer should be performed except the obligatory prayer.''
[Muslim].
Commentary: When the Iqamah has been announced (prescribed recitation at the commencement of Salat when offered in congregation, after the worshippers have taken up that position), it is not permissible to offer any other prayer - whether it is Sunnah or Nafl. If a person has already started any, he should break it to join the congregation. He should offer the Salat which he terminated after the obligatory Salat offered in congregation. It is against this Hadith to continue Nafl Salat or Sunnah when the worshippers have taken the position to offer Salat in congregation and Iqamah has been called. Some scholars are of the opinion that one can continue the performance of Fajr Sunnah, even after the congregational Salat has started. They have taken the plea that if there is no risk of losing the first Rak`ah, it is permissible to continue the Sunnah of Fajr prayer. Their plea is against the present Hadith. It is a common feature to see the worshippers offering Sunnah during the course of Fajr prayer offered in congregation. Thus in practice, the Sunnah of the Fajr prayer are continued regardless of this stipulation. In any case, this practice is totally against the injunctions contained in this Hadith.

345 - باب كراهة تخصيص يوم الجمعة بصيام أو ليلته بصلاة
Abomination of Selecting Friday for Fasting

1760 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تخصوا ليلة الجمعة بقيام من بين الليالي ولا تخصوا يوم الجمعة بصيام من بين الأيام إلا أن يكون في صوم يصومه أحدكم ] رواه مسلم

1760. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to.''
[Muslim].
Commentary: It is undesirable to fix Jumu`ah for voluntary fast. One can, however, observe fasting if Friday occurs in his routine of fasts, i.e., if one observes fast on alternate days and Jumu`ah occurs on the day when he observes fast, or if one observes the fast of the Day of `Arafah, or the Day of `Ashura', and Friday occurs on that day, or if Friday occurs during the Ayyam Al-Beid, or Friday occurs when one is observing fasts of Nadhr (fasts one has vowed for). There is no harm in observing fast on Friday in all such cases but its special observance on Friday is not recommended.

1761 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لا يصومن أحدكم يوم الجمعة إلا يوما قبله أو بعده ] متفق عليه

1761. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "None of you should observe fast on Friday except that he should observe fast either one day before it or one day after it.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that we can fast on Friday if we fast, along with it, on Thursday or Saturday, i.e., either one day before or after it.

1762 - وعن محمد بن عباد قال سألت جابرا رضي الله عنه : أنهى النبي صلى الله عليه و سلم عن صوم الجمعة ؟ قال نعم . متفق عليه

1762. Muhammad bin `Abbad (May Allah be pleased with him) said: I asked Jabir (May Allah be pleased with him). Did the Prophet (PBUH) prohibit fasting on Friday?'' He said, "Yes.''
[Al-Bukhari and Muslim].

1763 - وعن أم المؤمنين جويرية بنت الحارث رضي الله عنها أن النبي صلى الله عليه و سلم دخل عليها يوم الجمعة وهي صائمة فقال : [ أصمت أمس ؟ ] قالت لا قال : [ تريدين أن تصومي غدا ؟ ] قالت لا قال : [ فأفطري ] رواه البخاري

1763. Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (PBUH) visited her on a Friday and she was observing fast. He asked, "Did you observe fast yesterday?'' She said, "No.'' He asked, "Do you intend to observe fast tomorrow?'' She said, "No.'' He said, "In that case, give up your fast today.''
[Al-Bukhari].
Commentary: We learn from this Hadith that if someone is keeping fast on Friday and has not fasted the day before, nor does he intend to fast the following day, i.e., Saturday, it is permissible for him to break his fast.

346 - باب تحريم الوصال في الصوم وهو أن يصوم يومين أو أكثر ولا يأكل ولا يشرب بينهما
Prohibition of Extending Fast beyond one Day

1764 - عن أبي هريرة وعائشة رضي الله عنهما أن النبي صلى الله عليه و سلم نهى عن الوصال . متفق عليه

1764. Abu Hurairah and `Aishah (May Allah be pleased with them) said: The Prophet (PBUH) prohibited observing continuous voluntary fasts beyond one day.
[Al-Bukhari and Muslim].
1765. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) prohibited observing continuous fasts beyond one day. The Companions submitted: "But you do it.'' He replied, "I am not like you. I am given to eat and to drink (from Allah).''
[Al-Bukhari and Muslim].

1765 - وعن ابن عمر رضي الله عنهما قال : نهى رسول الله صلى الله عليه و سلم عن الوصال قالوا : إنك تواصل ؟ قال : [ إني لست مثلكم إني أطعم وأسقى ] متفق عليه . وهذا لفظ البخاري

Commentary:
1. Through this Hadith we learn that in certain matters the Prophet (PBUH) had some specific injunctions which were obligatory for him but not for his Ummah. Such things were permissible for him but not for his followers. All these things are called his special distinctions. It is not permissible for Muslims to follow such practices. One of these things is Saum Al-Wisal, which means to observe fast for several days at a stretch without taking any food. Since Allah had granted him special power and patience, he could observe fast continuously for days. As his followers are not endowed with that energy and patience, they are not permitted to do so.
2. "I am not like you'' does not mean that "I am not a man like you,'' because such an interpretation goes against a categorical statement of the Qur'an to the effect that "I am a man like you''. What the statement "I am not like you'' really means is "you do not possess that special power which has been granted to me.''
3. "I am given to eat and to drink'' signifies that Allah (SWT) provides him with the strength and energy which he can derive from food and drink without necessarily having them.

347 - باب تحريم الجلوس على قبر
Prohibition of Sitting on the Graves

1766 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لأن يجلس أحدكم على جمرة فتحرق ثيابه فتخلص إلى جلده خير له من أن يجلس على قبر ] رواه مسلم

1766. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is much better for one of you to sit on a live coal, which will burn his clothes and get to his skin than to sit on a grave.''
[Muslim].
Commentary: To sit on the grave is strictly prohibited [see Hadith No. 1758]. Ibn Hajar Al-Haithami and others, however, regard this act to be only Makruh (undesirable) and maintain that the warning contained in the Hadith is for those people who sit on them for urinating or defecating. The Hadith also elucidates the fact that graves should be respected and that glorifying the people in them by plastering them or building over them is not permissible.

348 - باب النهي عن تجصيص القبر والبناء عليه
Prohibition of Plastering and Building over the Graves

1767 - عن جابر رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يجصص القبر وأن يقعد عليه وأن يبنى عليه . رواه مسلم

1767. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that the graves should be plastered (made into permanent structures), used as sitting places (for the people) or building over them.
[Muslim].
Commentary: We learn the following points from this Hadith:
1. The construction of permanent graves is sheer extravagance because they do not benefit the dead. This act is `disliked' and reaches the level of prohibition when graves are ornamented and embellished.
2. Sitting on the graves is a disliked act, as has been made clear in the previous Hadith.
3. It is such a respect for the dead which inclines people to Shirk. Construction of dome etc., over the graves have also the same effect.

349 - باب تغليظ تحريم إباق العبد من سيده
Prohibition for a Slave to run away from his Master

1768 - عن جرير بن عبد الله رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أيما عبد أبق فقد برئت منه الذمة ] رواه مسلم

1768. Jarir bin Abdullah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If a slave runs away from his master, his responsibility to him is absolved.'' [Muslim]. .

1769 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أبق العبد لم تقبل له صلاة ] رواه مسلم
وفي رواية : [ فقد كفر ]

1769. Jarir bin Abdullah (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the slave runs away from his master, his Salat (prayer) will not be accepted.''
[Muslim].
Another narration is: "He is guilty of disbelief (i.e., in case he believes in the lawfulness of doing so).''
Commentary: The institution of slavery does not exist in the modern world, but if it exists anywhere or a situation arises in which it re-emerges, the principle stated in this Hadith will be applicable. The Hadith also makes it clear that if someone has expressed his commitment to serve somebody, he should not back out. It also urges us to show gratefulness to one's benefactors and to reciprocate the good, one receives.

350 - باب تحريم الشفاعة في الحدود
Undesirability of Intercession in Hudud

قال الله تعالى ( النور 2 ) : { الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة ولا تأخذكم بهما رأفة في دين الله إن كنتم تؤمنون بالله واليوم الآخر }

Allah, the Exalted, says:
"The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day.'' (24:2)

1770 - وعن عائشة رضي الله عنها أن قريشا أهمهم شأن المرأة المخزومية التي سرقت فقالوا : من يكلم فيها رسول الله صلى الله عليه و سلم ؟ فقالوا : ومن يجترئ عليه إلا أسامة بن زيد حب رسول الله صلى الله عليه و سلم فكلمه أسامة فقال رسول الله صلى الله عليه و سلم : [ أتشفع في حد من حدود الله تعالى ] ثم قام فاختطب ثم قال : [ إنما أهلك الذين من قبلكم أنهم كانوا إذا سرق فيهم الشريف تركوه وإذا سرق فيهم الضعيف أقاموا عليه الحد وأيم الله لو أن فاطمة بنت محمد سرقت لقطعت يدها ] متفق عليه
وفي رواية : [ فتلون وجه رسول الله صلى الله عليه و سلم فقال : [ أتشفع في حد من حدود الله ] فقال أسامة : استغفر لي يا رسول الله قال : ثم أمر بتلك المرأة فقطعت يدها

1770. `Aishah (May Allah be pleased with her) reported: The Quraish were anxious about a woman from Banu Makhzum who had committed theft and asked : "Who will speak to the Messenger of Allah (PBUH) about her?'' Then they said: "No one will be bold enough to do so except Usamah bin Zaid, the (Companion who was) dearly loved by the Messenger of Allah (PBUH).'' So Usamah (May Allah be pleased with him) spoke to him and the Messenger of Allah (PBUH) (angrily) said, "Are you interceding regarding one of the punishments prescribed by Allah?'' He then got up and delivered an address in which he said, "Indeed what destroyed the people before you was just that when a person of high rank among them committed a theft, they spared him; but if the same crime was done by a poor person they inflicted the prescribed punishment on him. I swear by Allah that if Fatimah daughter of Muhammad should steal, I would have her hand cut off.''
[Al-Bukhari and Muslim].
In another narration `Aishah (May Allah be pleased with her) said: (Upon hearing the intercession of Usamah), the face of the Messenger of Allah (PBUH) changed color (because of anger) and he said, "Do you dare to intercede in matters prescribed by Allah?'' Usamah pleaded: "O Messenger of Allah! Pray for my forgiveness.'' `Aishah (May Allah be pleased with her) added: Thereafter the Messenger of Allah (PBUH) gave orders to have that woman's hand cut off.
Commentary:
1. Hadd is the punishment fixed by Shari`ah and which no one has the authority to increase or decrease. For instance, theft is punishable by the cutting of the hand; the punishment of adultery is a hundred stripes or Rajm (stoning to death); the punishment of drinking of intoxicants is forty stripes etc.
2. Nobody has the right to intercede or make any recommendation in this matter.
3. There is no distinction of male or female in the matter of these punishments (Hudud). Whoever commits a crime which is punishable by Hadd, whether that person is male or female, will be liable for punishment prescribed under Hadd - the punishment, the limits of which have been defined in the Qur'an and Hadith.
4. No one is exempted from Hadd, no matter how great he is, because there is no distinction of great or small in the matter of Hadd.
5. We must learn a lesson from the history of past nations so that we can save ourselves from such misdeeds which caused their ruin.
6. This Hadith brings into prominence the distinction and eminence of Usamah and his position in the eyes of the Prophet (PBUH).

351 - باب النهي عن التغوط في طريق الناس وظلهم وموارد الماء ونحوها
Prohibition of Relieving Nature on the Paths

قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }

Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin.'' (33:58)

1771 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ اتقوا اللاعنين ] قالوا : وما اللاعنان ؟ قال : [ الذي يتخلى في طريق الناس أو في ظلهم ] رواه مسلم

1771. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Avoid two habits which provoke cursing.'' The Companions said: "What are those things which provoke cursing?'' He said, "Relieving on the thoroughfares or under the shades where people take shelter and rest.''
[Muslim].
Commentary: We learn from this Hadith that a Muslim must avoid all such things which cause inconvenience to other Muslims. If one uses the places mentioned in this Hadith as toilet, this would not only cause inconvenience to the public but may also cause an epidemic. It is also necessary to avoid such things for the sake of cleanliness. Some religious scholars are of the opinion that this act is deemed to be a major sin, as it brings people's curses upon the one who practices it.

352 - باب النهي عن البول ونحوه في الماء الراكد
Prohibition of Urinating into Stagnant Water

1772 - عن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى أن يبال في الماء الراكد . رواه مسلم

1772. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade urinating into stagnant water.
[Muslim].
Commentary: "Stagnant water'' means water which is not flowing, like the water in a pond or a tank. When urination is prohibited at such places, defecating would be more sternly prohibited. One must also avoid throwing filth in it.
How vast and comprehensive the injunctions of Islam are, and how thoroughly Islam has grasped the problems of people, is something unique in the realm of religion. No other world religion can match it in this respect. It is very unfortunate indeed that in spite of having such perfect and complete religion, the Muslims are far away from practising its noble teachings. May Allah enable us to become true followers of Islam.
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353 - باب كراهة تفضيل الوالد بعض أولاده على بعض في الهبة
Prohibition of giving preference to Children over one another in giving Gifts, etc.

1773 - عن النعمان بن بشير رضي الله عنهما أن أباه أتى به رسول الله صلى الله عليه و سلم فقال : إني نحلت ابني هذا غلاما كان لي . فقال رسول الله صلى الله عليه و سلم : [ أكل ولدك نحلته مثل هذا ؟ ] فقال لا . فقال رسول الله صلى الله عليه و سلم : [ فارجعه ]
وفي رواية : فقال رسول الله صلى الله عليه و سلم : [ أفعلت هذا بولدك كلهم ؟ ] قال لا . قال : [ اتقوا الله واعدلوا في أولادكم ] فرجع أبي فرد تلك الصدقة
وفي رواية : فقال رسول الله صلى الله عليه و سلم : [ يا بشير ألك ولد سوى هذا ؟ ] قال نعم قال : [ أكلهم وهبت له مثل هذا ؟ ] قال لا قال : [ فلا تشهدني إذا فإني لا أشهد على جور ]
وفي رواية : [ لا تشهدني على جور ]
وفي رواية : [ أشهد على هذا غيري ] ثم قال : [ أيسرك أن يكونوا إليك في البر سواء ؟ ] قال بلى قال : [ فلا إذا ] متفق عليه

1773. An-Nu`man bin Bashir (May Allah be pleased with them) said: My father took me to the Messenger of Allah (PBUH) and said to him: "I have gifted one of my slaves to this son of mine.'' The Messenger of Allah (PBUH) said, "Have you given such gift to every son of yours?'' He replied, "No.'' Thereupon he said, "Take this gift back.''
Another narration is: The Messenger of Allah (PBUH) said, "Be mindful of your obligation to Allah and do justice in respect of your children.'' My father came back and revoked his gift.
Another narration is: The Messenger of Allah (PBUH) asked, "Have you other children besides this one?'' He said, "Yes.'' The Messenger of Allah (PBUH) asked, "Have you awarded a gift like this to all of them.'' He said, "No.'' The Messenger of Allah (PBUH) said, "I am not going to bear witness to this act of injustice.''
Another narration is: The Messenger of Allah (PBUH) asked, "Do you not except goodness from all of them as you except from him?'' He said, "Yes, of course.'' The Messenger of Allah (PBUH) said, "Then don't do this (i.e., do not give a gift to one son only).''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith the following important points:
1. In every matter, one should consult scholars and experts of Shari`ah. This was the practice of the Companions (May Allah be pleased with them).
2. Parents should deal with all their children with equity and justice. Preferential treatment with any child affects them adversely. Obviously injustice creates tension for parents as well as children and eventually family ties are broken.
3. This Hadith is also advanced by those `Ulama' in support of their contention that if a person wants to distribute his property among his children during his lifetime, he should not make any discrimination among his male and female children and should give an equal share to all of them.

354 - باب تحريم إحداد المرأة على ميت فوق ثلاثة أيام إلا على زوجها أربعة أشهر وعشرة أيام
Prohibition of Mourning beyond Three Days (For Women)

1774 - عن زينب بنت أبي سلمة رضي الله عنها قالت : دخلت على أم حبيبة زوج النبي صلى الله عليه و سلم حين توفي أبوها أبو سفيان بن حرب رضي الله عنه فدعت بطيب فيه صفرة خلوق أو غيره فدهنت منه جارية ثم مست بعارضيها ثم قالت : والله ما لي بالطيب من حاجة غير أني سمعت رسول الله صلى الله عليه و سلم يقول على المنبر : [ لا يحل لامرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلاث ليال إلا على زوج أربعة أشهر وعشرا ] قالت زينب : ثم دخلت على زينب بنت جحش رضي الله عنها حين توفي أخوها فدعت بطيب فمست منه ثم قالت : أما والله ما لي بالطيب من حاجة غير أني سمعت رسول الله صلى الله عليه و سلم يقول على المنبر : [ لا يحل لامرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلاث إلا على زوج أربعة أشهر وعشرا ] متفق عليه

1774. Zainab bint Abu Salamah (May Allah be pleased with them) said: I went to Umm Habibah (May Allah be pleased with her) the wife of the Prophet (PBUH), when her father Abu Sufyan bin Harb (May Allah be pleased with him) died. Umm Habibah (May Allah be pleased with her) sent for a yellow coloured perfume or something else like it, and she applied it to a slave-girl and then rubbed it on her own cheeks and said: "By Allah, I have no need for perfume, I heard the Messenger of Allah (PBUH) saying from the pulpit, `It is not permissible for a woman who believes in Allah and the Last Day to mourn for the dead beyond three days, except for the death of her husband; in which case the period of mourning is of four months and ten days.''' Zainab said: I then visited Zainab, daughter of Jahsh (May Allah be pleased with her) when her brother died; she sent for perfume and applied it and then said: "Beware! By Allah, I don't feel any need of perfume but I heard the Messenger of Allah (PBUH) saying from the pulpit, `It is not permissible for a woman who believes in Allah and the Last Day to mourn the dead beyond three days except in case of her husband (for whom the period is) four months and ten days.'''
[Al-Bukhari and Muslim]
Commentary: The period of mourning the husband's death is four months and ten days while ordinarily it is three days only (for others). The reasons behind mourning the dead husband is: Firstly, the purification of womb. Secondly, it is a mark of respect for the relation and love between husband and wife. The scent which was used in the two incidents reported in this Hadith occurred after the stipulated period of mourning in ordinary cases - that is three days. After the expiry of the mourning period, the woman is allowed to resume her routine. The Hadith mentions the man's right over his wife after his death; it also shows the importance of conjugal ties in Islam.

355 - باب تحريم بيع الحاضر للبادي وتلقي الركبان والبيع على بيع أخيه والخطبة على خطبته إلا أن يأذن أو يرد
Prohibition of Malpractices in Commerce

1775 - عن أنس رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يبيع حاضر لباد وإن كان أخاه لأبيه وأمه . متفق عليه

1775. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that a person in the city should make a deal on behalf of a villager on commission even if he is his real brother.''
[Al-Bukhari and Muslim]
Commentary: "Al-Hadir'' means one who lives in the city, while "Al-Badi'' means a villager or a desert dweller. "He should not make a deal'' here signifies that the urbanite should not go to the villager and propose to him leave his goods with him for sale and he would send him the sale proceeds of the goods piecemeal as they sell. In the opinion of some `Ulama' this is prohibited if the merchandise is valuable and the villager is not aware of its real worth and the urbanite wants to exploit his ignorance. But, on the contrary, if the proposal is for the welfare of the villager and the urbanite merely wants the owner to receive its due price then the offer is admissible. The first proposition is prohibited because that will cause a loss to the villager; the second is permissible as it is a well-meaning offer.
"A person in the city should not make a deal on behalf of a villager'' has been interpreted by `Abdullah bin `Abbas (May Allah be pleased with them) to mean that he should not work as a broker for a villager because in that case he will be interested to sell it on a higher price in order to have a better commission in the deal, which will unnecessarily raise its cost.
On one side, the purchase of goods coming from outside has been prohibited before its arrival on the market so that nobody can exploit the ignorance of the outsiders, and on the other side, villagers are enjoined to sell their goods themselves so that the commission of the broker does not increase the price of the goods. If an urbanite sells the merchandise of any villager on a fair price without charging any commission then this is permissible, as is confirmed by Ahadith. If the people living in cities charge each other commission on the purchase or sale of their goods this is permissible.

1776 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تتلقوا السلع حتى يهبط بها إلى الأسواق ] متفق عليه

1776. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Do not meet the merchandise till they arrive in the market.''
[Al-Bukhari and Muslim].
Commentary: "Do not meet the merchandise'' signifies "Do not meet trade caravans in transit.'' The purpose being that those who bring food grains from villages, should not suffer any loss because of their ignorance of the market conditions. But if someone does it with a good intention then this is permissible.

1777 - وعن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تتلقوا الركبان ولا يبع حاضر لباد ] فقال له طاووس : ما لا يبع حاضر لباد ؟ قال : لا يكون له سمسارا . متفق عليه

1777. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "The caravans carrying merchandise should not be met on the way to purchase from them; a man in the city should not sell for a man of the desert.''
Tawus asked him (Ibn `Abbas): "What do these words really imply?'' He said: "He should not work as an agent on his behalf.''
[Al-Bukhari and Muslim].
Commentary: This Hadith makes it clear that no one should work as a broker to exploit the ignorance of villagers who bring their merchandise in the market. But if one does it with a good intention then this is permissible. Nowadays different forms of brokerage are in vogue in our markets out of which some are permissible and some are prohibited.

1778 - وعن أبي هريرة رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يبيع حاضر لباد ولا تناجشوا ولا يبع الرجل على بيع أخيه ولا يخطب على خطبة أخيه ولا تسأل المرأة طلاق أختها لتكفأ ما في إنائها ]
وفي رواية قال : نهى رسول الله صلى الله عليه و سلم عن التلقي وأن يبتاع المهاجر للأعرابي وأن تشترط المرأة طلاق أختها وأن يستام الرجل على سوم أخيه ونهى عن النجش والتصرية . متفق عليه

1778. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that a man in the city should be the commission agent of a man from the desert and prohibited the practice of Najsh (i.e., offering a high price for something in order to allure another customer who is interested in the thing); and that a man should make an offer while the offer of his brother is pending; or that he should make a proposal of marriage while that of his brother is pending; or that a woman should try that a sister of hers might be divorced so that she might take her place.
Another narration is: The Messenger of Allah (PBUH) forbade the people from meeting the caravan on the way for entering into business transaction with them; and the selling of the goods by a dweller of the city on behalf of a man of the desert; and the seeking by a woman the divorce of her sister (from her husband); and the practice of Najsh and leaving the animals unmilked (for sometime for the purpose of accumulation of milk to deceive the buyer).
[Al-Bukhari and Muslim].
Commentary: "Litakfa ma fi ina'iha'' means that "Whatever is in her vessel is overturned.'' This is a figurative expression meaning "She would marry her (Muslim sister's) husband when he divorces her present wife.''
"Leaving the animals unmilked'' means that a saleable cattle is not milked for two or three times to create an impression that the cattle is rich in milk, which is not the true case. This is also prohibited. Other points mentioned in this Hadith have been discussed earlier.

1779 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ لا يبع بعضكم على بعض ولا يخطب على خطبة أخيه إلا أن يأذن له ] متفق عليه . وهذا لفظ مسلم

1779. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "A person should not enter into a transaction when his (Muslim) brother has already negotiated, nor should he make a proposal of marriage when that of his brother is pending, except with the permission of the latter.''
[Al-Bukhari and Muslim]
Commentary: We learn from this Hadith that if a man knows that such and such person has asked some woman for marriage and she has accepted the proposal then he should not make an offer of marriage to her. But if the matter has ended and the first proposal permits him to try his luck then he can make a proposal to her for marriage. On the same analogy, it is prohibited for a woman to send a proposal of marriage to a man with whom some woman is already negotiating or has already negotiated.

1780 - وعن عقبة بن عامر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ المؤمن أخو المؤمن فلا يحل لمؤمن أن يبتاع على بيع أخيه ولا يخطب على خطبة أخيه حتى يذر ] رواه مسلم

1780. `Uqbah bin `Amir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A Mu'min is the brother of another Mu'min; and thus it is not permissible for a Mu'min to make an offer while the offer of his brother is pending, nor should he make a proposal of marriage while that of his brother is pending till he withdraws his proposal.''
[Muslim].
Commentary: All the acts prohibited in the Ahadith cited above are such that they can cause or increase ill-will and enmity among people. For this reason, all these things have been forbidden by Islam to obviate all possibilities of dissension and discord and bring about mutual affection, fraternity and accord.

356 - باب النهي عن إضاعة المال في غير وجوهه التي أذن الشرع فيه
Prohibition of Squandering Wealth

1781 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله يرضى لكم ثلاثا ويكره لكم ثلاثا فيرضى لكم أن تعبدوه ولا تشركوا به شيئا وأن تعتصموا بحبل الله جميعا ولا تفرقوا ويكره لكم قيل وقال وكثرة السؤال وإضاعة المال ] رواه مسلم . وتقدم شرحه ( انظر الحديث رقم 340 )

1781. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, Allah likes three things for you and disapproves three things for you. He likes that you should worship Him Alone, not to associate anything with Him (in worship) and to hold fast to the Rope of Allah and not to be divided among yourselves; and He disapproves for you irrelevant talk, persistent questioning and the squandering of the wealth.''
[Muslim].
Commentary: This Hadith has already been mentioned [Hadith No. 342]. Although the initial portion is missing there and three things which have been disliked are mentioned in its text. Beside stressing Tauhid, holding fast to the Rope of Allah and unity (which are greatly liked by Allah), this Hadith forbids unnecessary debate, hair-splitting and extravagance as all the three are disliked by Allah.
Wealth has a great importance in man's life since it is the very source of sustenance and basis of his livelihood, its wastage is akin to cutting the branch of the tree on which one is sitting.

1782 - وعن وراد كاتب المغيرة قال : أملى علي المغيرة بن شعبة في كتاب إلى معاوية رضي الله عنه أن النبي صلى الله عليه و سلم كان يقول في دبر كل صلاة مكتوبة : [ لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير اللهم لا مانع لما أعطيت ولا معطي لما منعت ولا ينفع ذا الجد منك الجد ] وكتب إليه أنه كان ينهى عن قيل وقال وإضاعة المال وكثرة السؤال وكان ينهى عن عقوق الأمهات ووأد البنات ومنع وهات . متفق عليه . وسبق شرحه ( انظر الحديث رقم 340 )

1782. Warrad, the scribe of Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: Al-Mughirah bin Shu`bah dictated a letter to me addressed to Mu`awiyah (May Allah be pleased with him) that the Prophet (PBUH) used to supplicate at the end of each obligatory Salat (prescribed prayer): "La ilaha illallahu, wahadahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir. Allahumma la mani`a lima a`taita, wa la mu`tiya lima mana`ta, wa la yanfa`u dhal-jaddi mink-al-jaddu. (There is no true god except Allah, the One, Who has no partner. His is the sovereignty and His is the praise, and He is Able to do everything. O Allah! Nobody can withhold what You give; and nobody can give what You withhold; and the high status of a person is of no avail against Your Will).'' He also wrote to him that the Prophet (PBUH) used to forbid irrelevant talk, wasteful expenditure, persistent questioning, disobedience of parents (especially mothers), infanticide of daughters by burying them alive, depriving others of their rights and acquisition of property wrongfully.
[Al-Bukhari and Muslim].
Commentary: The matters mentioned in this Hadith have been discussed in detail before. What this Hadith specially brings out is that the custom or writing or dictating Ahadith existed even during the age of the Companions. In this respect that was the first period of the compilation of Ahadith. Thus, it is wrong to say that there did not exist any system of recording Hadith in the days of the Companions.

357 - باب النهي عن الإشارة إلى مسلم بسلاح ونحوه سواء كان جادا أو مازحا والنهي عن تعاطي السيف مسلولا
Prohibition of Pointing with a Weapon at another Brother in Faith

1783 - عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ لا يشر أحدكم إلى أخيه بالسلاح فإنه لا يدري لعل الشيطان ينزع في يده فيقع في حفرة من النار ] متفق عليه
وفي رواية لمسلم : قال قال أبو القاسم صلى الله عليه و سلم : [ من أشار إلى أخيه بحديدة فإن الملائكة تلعنه حتى ينزع وإن كان أخاه لأبيه وأمه ]
قوله صلى الله عليه و سلم : [ ينزع ] ضبط بالعين المهملة مع كسر الزاي وبالغين المعجمة مع فتحها ومعناها متقارب . ومعناه بالمهملة : يرمي وبالمعجمة أيضا : يرمي ويفسد . وأصل النزع الطعن والفساد

1783. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of you should point at his brother with a weapon because he does not know that Satan may make it lose from his hand and, as a result, he may fall into a pit of Hell-fire (by accidentally killing him).''
[Al-Bukhari and Muslim].
The narration in Muslim is: Abul-Qasim (i.e., the Messenger of Allah) (PBUH) said, "He who points at his (Muslim) brother with a weapon is cursed by the angels even if the other person should be his real brother.''
Commentary: "Silah'' is that weapon which is used in war for attack and defense, i.e., sword, gun, pistol, lance, etc. To point any such weapon towards a Muslim or Dhimmi, even to frighten him, is forbidden. It is very unfortunate that, contrary to the teachings of Islam, display and use of weapons are very common nowadays so much so that the fashion of air fire festivities is gaining increasing popularity in Muslim society. This fashion is totally against the teachings of Islam and its dangerous consequences are witnessed everyday. May Allah grant us guidance to follow the Right Path.

1784 - وعن جابر رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يتعاطى السيف مسلولا . رواه أبو داود والترمذي وقال حديث حسن

1784. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited from presenting a drawn sword to another.''
[Abu Dawud and At-Tirmidhi].
Commentary: If a naked sword drops from one's hand, it can injure one's hand, foot or any part of the body. Similar is the case of a sharp knife or any other similar weapon and tool. One should never give it to anyone from its blade side. When we study such things, we are really wonderstruck to see the care which Islam has taken to respect humanity.

358 - باب كراهة الخروج من المسجد بعد الأذان إلا لعذر حتى يصلي المكتوبة
Undesirability of Leaving the Mosque without offering Salat (Prayer) after the Adhan has been Proclaimed

1785 - عن أبي الشعثاء قال : كنا قعودا مع أبي هريرة رضي الله عنه في المسجد فأذن المؤذن فقام رجل من المسجد يمشي فأتبعه أبو هريرة بصره حتى خرج من المسجد فقال أبو هريرة : أما هذا فقد عصى أبا القاسم صلى الله عليه و سلم . رواه مسلم

1785. Abu Sha`tha' said: We were sitting with Abu Hurairah (May Allah be pleased with him) in the mosque when the Mu'adhdhin proclaimed the Adhan. A man stood up in the mosque and started walking out. Abu Hurairah (May Allah be pleased with him) stared at him till he went out of the mosque. Upon this Abu Hurairah (May Allah be pleased with him) said: Indeed, this man has disobeyed Abul-Qasim (PBUH).
[Muslim].
Commentary: We learn from this Hadith that after hearing Adhan, one should not leave the mosque without offering the obligatory Salat connected with it, unless one has a very genuine reason for doing so.

359 - باب كراهة رد الريحان لغير عذر
Undesirability of Rejecting the Gift of Perfume

1786 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من عرض عليه ريحان فلا يرده فإنه خفيف المحمل طيب الريح ] رواه مسلم

1786. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who is presented with a flower of sweet basil should not reject it, because it is light in weight and pleasant in odour.''
[Muslim].

1787 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم كان لا يرد الطيب . رواه البخاري

1787. Anas bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) never refused a gift of perfume.
[Al-Bukhari].
Commentary: We learn the following points from this Hadith:
1. A gift of perfume or something similar to it should be accepted.
2. The fondness of the Prophet (PBUH) for perfume. The fact that he never refused this gift is enough to illustrate his penchant for it.
3. The desirability of the use of perfume.

360 - باب كراهة المدح في الوجه لمن خيف عليه مفسدة من إعجاب ونحوه وجوازه لمن أمن ذلك في حقه
Undesirability of Praising a Person in his Presence

1788 - عن أبي موسى الأشعري رضي الله عنه قال : سمع النبي صلى الله عليه و سلم رجلا يثني على رجل ويطريه في المدحة فقال : [ أهلكتم أو قطعتم ظهر الرجل ] متفق عليه
[ الإطراء ] : البالغة في المدح

1788. Abu Musa Al-Ash`ari (May Allah be pleased with him) said: The Prophet (PBUH) heard a person lauding another person or praising him too much. Thereupon he said, "You killed the man,'' or he said, "You ruined the man.''
[Al-Bukhari and Muslim].

1789 - وعن أبي بكرة رضي الله عنه أن رجلا ذكر عند النبي صلى الله عليه و سلم فأثنى عليه رجل خيرا فقال النبي صلى الله عليه و سلم : [ ويحك قطعت عنق صاحبك ( يقوله مرارا ) إن كان أحدكم مادحا لا محالة فليقل : أحسب كذا وكذا إن كان يرى أنه كذلك وحسيبه الله ولا يزكى على الله أحد ] متفق عليه

1789. Abu Bakrah (May Allah be pleased with him) reported: Mention of a man was made to the Prophet (PBUH) and someone praised him whereupon he (PBUH) said, "Woe be to you! You have broken the neck of your friend!'' He repeated this several times and added, "If one of you has to praise his friend at all, he should say: `I reckon him to be such and such and Allah knows him well', if you think him to be so-and-so, you will be accountable to Allah because no one can testify the purity of others against Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith prohibits us from praising anyone in his face. If at all one has to praise someone, he should say that "In my opinion he is such and such,'' provided he really thinks as he says. The reason for this is that it is Allah Alone Who knows him thoroughly and none can claim to be innocent before Him.

1790 - وعن همام بن الحارث عن المقداد رضي الله عنه أن رجلا جعل يمدح عثمان رضي الله عنه فعمد المقداد فجثا على ركبتيه فجعل يحثو في وجهه الحصباء فقال له عثمان : ما شأنك ؟ فقال : إن رسول الله صلى الله عليه و سلم قال : [ إذا رأيتم المداحين فاحثوا في وجوههم التراب ] رواه مسلم
فهذه الأحاديث في النهي وجاء في الإباحة أحاديث كثيرة صحيحة . قال العلماء : وطريق الجمع بين الأحاديث أن يقال : إن كان الممدوح عنده كمال إيمان ويقين ورياضة نفس ومعرفة تامة بحيث لا يفتتن ولا يغتر بذلك ولا تلعب به نفسه فليس بحرام ولا مكروه وإن خيف عليه شيء من هذه الأمور كره مدحه في وجهه كراهة شديدة وعلى هذا التفصيل تنزل الأحاديث المختلفة في ذلك ومما جاء في الإباحة قوله صلى الله عليه و سلم لأبي بكر رضي الله عنه ( انظر الحديث رقم 1213 ) : [ أرجو أن تكون منهم ] : أي من الذين يدعون من جميع أبواب الجنة لدخولها
وفي الحديث الآخر ( انظر الحديث رقم 788 ) : [ لست منهم ] : أي لست من الذين يسبلون أزرهم خيلاء
وقال صلى الله عليه و سلم لعمر رضي الله عنه : [ ما رآك الشيطان سالكا فجا إلا سلك فجا غير فجك ]
والأحاديث في الإباحة كثيرة . وقد ذكرت جملة من أطرافها في كتاب الأذكار ( انظر باب المدح من الأذكار )

1790. Hammam bin Al- Harith (May Allah be pleased with him) reported: A person began to praise `Uthman (May Allah be pleased with him), and Al-Miqdad (May Allah be pleased with him) sat upon his knees and began to throw pebbles upon the flatterer's face. `Uthman (May Allah be pleased with him) said: "What is the matter with you?'' He said: "Verily, the Messenger of Allah (PBUH) said, `When you see those who shower undue praises upon others throw dust upon their faces.'''
[Muslim].
Commentary: The purpose of this Hadith seems to be that one should neither pay serious attention to one who praises nor reward him for it. If one can throw grit in his face, that should also be done. One should at least avoid such persons who are in the habit of praising people unnecessarily.
Imam An-Nawawi has stated that these Ahadith are in prohibition of praise while there are many in favour of it. `Ulama' are of the opinion that the two points of view can be reconciled. If the one who is praised has perfect Faith and confidence and is endowed with the gift of knowledge by Allah and has control over his self and thereby he is not likely to go astray by praise, then praising him is neither unlawful nor disgusting. But if he is vulnerable to praise then praising him in his presence is abhorred. Ahadith in prohibition of praise support this point of view. While one of the Ahadith, which are in favour of praise, relates to the occasion when the Prophet (May Allah be pleased with him) said to Abu Bakr As-Siddiq (May Allah be pleased with him): "I hope that you will also be among them,'' that is "You will be one of hose who will be called from every gate of Jannah.'' (See, Sahih Al-Bukhari, Kitab Fada'il As-Sahabah). Another Hadith on the issue relates to the event when the Prophet (PBUH) said to Abu Bakr (May Allah be pleased with him): "You are not one of them.'' What it signified was that "You are not one of those who keep their trousers below their ankles out of sheer pride.'' (See, Sahih Al-Bukhari, Manaqib Abu Bakr). He said to `Umar (May Allah be pleased with him): "When Satan sees you going on some way, he leaves it and proceeds to some other direction.'' (Al-Bukhari, Manaqib `Umar)

361 - باب كراهة الخروج من بلد وقع به الوباء فرارا مه وكراهة القدوم عليه
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
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
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
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
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
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
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
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
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

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إجازة الأستاذ أحمد لبن مدير المنتدى بقراءة الإمام عاصم الكوفي

رياض الصالحين: (18) :righteous's meadows