قَالَ الله تَعَالَى: {وَمَن يُعَظِّمۡ حُرُمَٰتِ ٱللَّهِ فَهُوَ خَيۡرٞ لَّهُۥ عِندَ رَبِّهِۦ} [الحج: 30] ، وَقَالَ تَعَالَى: {وَمَن يُعَظِّمۡ شَعَٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقۡوَى ٱلۡقُلُوبِ} [الحج: 32] ، وَقَالَ تَعَالَى: {وَٱخۡفِضۡ جَنَاحَكَ لِلۡمُؤۡمِنِينَ} [الحجر: 88] ، وَقَالَ تَعَالَى: {مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٖ فِي ٱلۡأَرۡضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعٗا} [المائدة: 32].
Allah Almighty says: {and whoever honors the sacred rituals of Allah, it is best for him with his Lord} [Surat al-Hajj: 30] Allah Almighty also says: {And whoever honors the rituals of Allah, it is from the piety of the hearts.} [Surat al-Hajj: 32] Allah Almighty also says: {and lower your wing [in humility] to the believers} [Surat al-Hijr: 88] And Allah Almighty says: {whoever kills a person – unless in retribution for murder or corruption in the land – it is as if he killed all mankind} [Surat al-Mā’idah: 32]
1) وجوب تعظيم حرمات المسلمين، وتنزيلهم منازلهم.
1) Honoring the sanctity of Muslims and placing them in their proper rank is an obligation.
2) المؤمن مأمور بالتواضع لإخوانه، وأن يكون هيِّناً ليِّناً بالقول والفعل.
2) A believer is commanded to show humbleness to his fellow believers, and to be gentle to them in his words and actions.
3) إن انتهاك حرمة شخص من المسلمين هو انتهاك لحرمة جميع المسلمين.
3) Violating the sanctity of a single Muslim is the same as violating the sanctity of all Muslims.
1/222 ــ وَعَنْ أَبِي مُوسَىٰ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «المُؤْمِنُ للْمُؤْمِنِ كَالبُنْيَانِ يَشُدُّ بعضُهُ بَعْضاً» وَشَبَّكَ بَيْنَ أَصَابِعِهِ. مُتَّفَقٌ عَلَيْه.
222/1- Abu Mūsa (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The believer to another believer is like (the bricks of) a building, each strengthens the other,” and he illustrated this by interlacing the fingers of both his hands. [Narrated by Al-Bukhāri and Muslim]
1) وجوب التعاون بين المؤمنين علىٰ البر والتقوىٰ.
1) Cooperation in righteousness and piety is obligatory on the believers.
2) المؤمن في حاجة إخوانه؛ لأنه بهم يقوىٰ، فأهل الإيمان يكمل بعضهم بعضاً.
2) A believer should seek to fulfill the needs of his fellow believers because he is strengthened by them, and the believers integrate one another.
2/223 ــ وَعَنْهُ قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ مَرَّ فِي شَيْءٍ مِنْ مَسَاجِدِنَا، أَوْ أَسْوَاقِنَا، وَمَعَهُ نَبْلٌ فَلْيُمْسِكْ، أَوْلِيَقْبِضْ عَلَىٰ نِصَالِهَا بِكَفِّهِ أَنْ يُصِيبَ أَحداً مِنَ الْمُسْلِمِينَ مِنْهَا بِشَيْءٍ». مُتـَّفَقٌ عَلَيْه.
223/2- Abu Mūsa (may Allah be pleased with him) also reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “Whoever passes through any of our mosques or markets with arrows with him, he should hold them by their heads (blades) lest he injures any of the Muslims with them.” [Narrated by Al-Bukhāri and Muslim]
نبلٌ: السهام التي يُرمىٰ بها.
--
النصال: حديدة الرمح والسهم والسكين.
--
1) علىٰ الإنسان أن يتجنب كل شيء يسبب أذية للمسلمين، سواءٌ أكان أذىٰ معنوياً أم أذىً حسياً، كأن يطعن في أعراضهم، أو يغشهم في أموالهم.
1) One should avoid all that could cause moral or physical harm to Muslims, like defaming their honor or cheating them with regard to their wealth.
2) هدي النَّبيِّ صلى الله عليه وسلم فيه الرفق والرحمة بعموم المؤمنين.
2) Gentleness and mercy to all Muslims were part of the guidance of the Prophet (may Allah’s peace and blessings be upon him).
3/224 ــ وَعَنْ النُّعْمَانِ بْنِ بَشِيرٍ رضي الله عنهما قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ، مَثَلُ الْجَسَدِ إذَا اشْتكىٰ مِنْهُ عُضْوٌ تَدَاعَىٰ لَهُ سَائِرُ الْجَسَدِ بالسهَرِ وَالحُمّى». مُتَّفَق عَلَيْه.
224/3- Al-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The believers, in their mutual love, compassion, and sympathy, are like a single body; if one of its organs suffers, the whole body will respond to it with sleeplessness and fever.” [Narrated by Al-Bukhāri and Muslim]
تداعى: بمعنىٰ استجاب وأقبل.
--
1) الدعوة إلىٰ تعظيم حقوق المسلمين، والحضّ علىٰ تعاونهم، وملاطفة بعضهم بعضاً، ونشر المحبة والتراحم بينهم.
1) The Hadīth calls for honoring the rights of Muslims and urges them to cooperate with one another, be gentle to one another, and spread love and mercy amongst themselves.
2) المجتمع الذي يسوده التآلف والتعاون مجتمع قوي متماسك.
2) A community where affinity and cooperation prevail is a coherent and robust one.
3) الحث علىٰ اهتمام المسلم بأحوال المسلمين وتفقد أخبارهم.
3) A Muslim is urged to care for the conditions of his fellow Muslims and to ask after them.
4/225 ــ وَعَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَبَّلَ النَّبِيُّ صلى الله عليه وسلم الْحَسَنَ بْنَ عَلِيٍّ رضي الله عنهما، وَعِنْدَهُ الأقْرَعُ بْنُ حَابِسِ، فَقَالَ الأقْرعُ: إِنَّ لِي عَشَرَةً مِنَ الْوَلَدِ مَا قَبَّلْتُ مِنْهُمْ أَحَداً، فَنَظَرَ إِلَيْهِ رَسُولُ الله صلى الله عليه وسلم ، فَقَالَ: «مَنْ لا يَرْحَمْ لاَ يُرْحَمْ». مُتَّفَقٌ عَلَيْه.
225/4- Abu Hurayrah (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) kissed Al-Hasan ibn ‘Ali while Al-Aqra‘ ibn Hābis was present. Al-Aqra‘ remarked: ‘I have ten children, and I have never kissed any of them.’ Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) looked at him and said: ‘Whoever does not show mercy will not be shown mercy.’” [Narrated by Al-Bukhāri and Muslim]
1) إن استعمال الرحمة في معاملة الصغار ونحوهم، من هدي النبي صلى الله عليه وسلم.
1) It is part of the Prophet’s guidance that we treat our children mercifully.
2) إن من أسباب رحمة الله _عز وجل_ لعباده رحمتُهم لأنفسهم.
2) People’s mercy to one another is a means for attaining the mercy of Allah Almighty.
3) حسنُ تعليم النَّبيِّ صلى الله عليه وسلم وتوجيهِهِ أمّتَه.
3) The Prophet (may Allah’s peace and blessings be upon him) educated and instructed his Ummah in the most excellent manner.
5/226 ــ وَعَنْ عَائشَةَ رضي الله عنها قَالَتْ: قَدِم نَاسٌ مِنَ الأَعْرَابِ عَلَىٰ رَسُولِ الله صلى الله عليه وسلم، فَقَالُوا: أتقَبِّلُونَ صِبْيَانكُمْ؟ فَقَالَ: «نَعَمْ»، قَالُوا: لكنَّا وَاللهِ مَا نُقَبّلُ! فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «أَوَ أَمْلِكُ إِنْ كَانَ اللهُ نَزَعَ مِنْ قُلُوبِكُمُ الرَّحْمَةَ؟». مُـتَّفَقٌ عَلَيْه.
226/5- ‘Ā’ishah (may Allah be pleased with her) reported: “Some Bedouins visited the Messenger of Allah (may Allah’s peace and blessings be upon him), and they asked: ‘Do you kiss your children?!’ He said: ‘Yes.’ They said: ‘By Allah, we do not kiss our children.’ Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Then what can I do if Allah has removed mercy from your hearts?’” [Narrated by Al-Bukhāri and Muslim]
6/227 ــ وَعَنْ جَرِير بْنِ عَبْدِ الله رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ لا يَرْحَمِ النَّاسَ لاَ يَرْحَمْهُ الله». مُتَّفَقٌ عَلَيْه.
227/6- Jarīr ibn ‘Abdullāh (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever does not show mercy to people, Allah will not show him mercy.”
1) تقبيل الصبيان شفقة عليهم ورحمة بهم، هو من سُنَّة النَّبيِّ صلى الله عليه وسلم.
1) Kissing children out of compassion and mercy is compliant with the Sunnah of the Prophet (may Allah’s peace and blessings be upon him).
2) إذا جعل الله تعالىٰ في قلب الإنسان الرحمة، فهذا من أسباب رحمته تعالىٰ بالعبد.
2) If Allah instills mercy in a person’s heart, this is a cause for attaining Allah’s mercy.
7/228 ــ وَعَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولُ الله صلى الله عليه وسلم قَالَ: «إِذَا صَلَّىٰ أَحَدُكُمْ للنَّاسِ فَلْيُخَفِّفْ، فَإِنَّ فِيهِمُ الضَّعِيفَ والسَّقِيمَ وَالْكَبِيرَ، وَإِذَا صَلَّىٰ أَحَدُكُمْ لِنَفْسِهِ فَلْيُطَوِّلْ مَا شَاءَ». مُتَّفَقٌ عَلَيْه.
228/7- Abu Hurayrah (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “If any of you leads the people in prayer, let him shorten it, because among them are the weak, the sick, and the elderly. And if any of you prays alone, then let him prolong (his prayer) as much as he wishes.” [Narrated by Al-Bukhāri and Muslim]
وَفِي رِوَايةٍ: «وَذا الْحَاجَةِ».
Another version of the Hadīth mentions “the busy” who has something to do.
السقيم: المريض.
--
1) علىٰ الإمام مراعاة حال إخوانه المصلين، وأن يصلِّي بهم صلاة أضعفهم.
1) The Imam has to be considerate of his fellow worshipers’ conditions and lead them in prayer in a manner that is convenient to the weakest thereof.
2) التخفيف نوعان: تخفيف دائم: وهو ما وافق هدي النَّبيِّ صلى الله عليه وسلم، وتخفيف طارئ: يكون أخف من الأول، وهو مادعت إليه الحاجة(كبكاء صبيّ وأمه تصلِّي).
2) Shortening the prayer is of two kinds: permanent shortening that conforms to the guidance of the Prophet (may Allah’s peace and blessings be upon him), and temporary shortening, which is to shorten the prayer more than in the first kind when there is a need that calls to it, like the crying of a baby while its mother is praying.
التخفيف ما وافق سُنـَّة النَّبيِّ صلى الله عليه وسلم، وليس المراد ما وافق أهواء الناس، فقد وردت الأحاديث في صفة قراءة النَّبيِّ صلى الله عليه وسلم كقراءة سورتي السجدة والإنسان في يوم الجمعة، وأمره معاذاً رضي الله عنه بأن يقرأ بسبح اسم ربك الأعلىٰ والغاشية. فليست العِبرة في التخفيف بقلة القراءة وسرعة الحركات، بل هو تخفيف موافق للسنة النبوية.
Valid shortening of the prayer is that which conforms to the Sunnah of the Prophet (may Allah’s peace and blessings be upon him) not to people’s inclinations. There are Hadīths reported on the length of the recitation of the Prophet (may Allah’s peace and blessings be upon him), like reciting Surat al-Sajdah and Surat al-Insān in Fajr prayer on Friday. He also ordered Mu‘ādh (may Allah be pleased with him) to recite Surat al-A‘la and Surat al-Ghāshiyah. Thus, shortening the prayer is not about reciting a few verses and performing the actions of the prayer quickly, rather it is to comply with the prophetic guidance in shortening it.
8/229 ــ وَعَنْ عَائِشَةَ رضي الله عنها قَالَتْ: إِنْ كَانَ رَسُولُ الله صلى الله عليه وسلم لَيَدَعُ الْعَمَلَ، وَهُوَ يُحِبُّ أَنْ يَعْمَلَ بِهِ، خَشْيَةَ أَنْ يَعْمَلَ بِهِ النَّاسُ فَيُفْرَضَ عَلَيْهِمْ. مُتَّفَق عَلَيْه.
229/8- ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) would give up a deed, even though he liked to perform it, for fear that people would follow him and perform it, and it would thus become obligatory for them. [Narrated by Al-Bukhāri and Muslim]
9/230 ــ وَعَنْهَا رضي الله عنها قَالَتْ: نَهَاهُمُ النَّبِيُّ صلى الله عليه وسلم عَنِ الْوِصَالِ رَحْمَةً لَهُمْ، فَقَالُوا: إِنَّكَ تُوَاصِلُ؟ قَالَ: «إِنِّي لَسْتُ كَهَيْئَتِكُمْ، إنِّي أَبِيتُ يُطْعِمُني رَبِّي وَيَسْقِيني». متَّفَق عَلَيْه.
230/9- ‘Ā’ishah (may Allah be pleased with her) also reported that the Prophet (may Allah’s peace and blessings be upon him) forbade them from observing uninterrupted fast out of mercy for them. They said: “But yo do that!” Thereupon, he said: “I am not like you. I spend the night with my Lord providing me with food and drink.” [Narrated by Al-Bukhāri and Muslim]
مَعْنَاهُ يَجْعَلُ فيَّ قُوَّةَ مَنْ أَكَل وَشَرِبَ.
It means that Allah makes him as energetic as one who eats and drinks.
الوصال: أن يصل الصائم يومين فأكثر في الصيام من غير فطر.
Uninterrupted fast: that one fasts two days or more without breaking his fast.
1) رحمة النَّبيِّ صلى الله عليه وسلم وشفقته علىٰ أمته.
1) The Prophet’s mercy and compassion for his Ummah.
2) علىٰ العبد أن يترك بعض الأمورالمستحبة، من أجل تحقيق مصالح أعلىٰ له وللمسلمين.
2) A Muslim is required to give up some recommended matters in order to realize a greater interest for himself and for other Muslims.
3) علىٰ المسلم أن يكون همُّه وانشغاله بأحوال المسلمين، فيفعل ما يكون خيراً لهم، ويتجنب ما يكون شرّاً عليهم.
3) A Muslim has to be concerned about the conditions of his fellow Muslims, doing what is good for them and shunning what is evil for them.
10/231 ــ وَعَنْ أَبِي قَتَادَةَ الْحَارِثِ بْنِ رِبْعِيٍّ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «إنِّي لأَقُومُ إِلَىٰ الصَّلاَةِ، وَأُرِيدُ أَنْ أُطَوِّلَ فِيهَا، فَأَسْمَعَ بُكَاءَ الصَّبِيِّ، فَأَتَجَوَّزَ فِي صَلاَتِي كَرَاهِيَةَ أَنْ أَشُقَّ عَلَىٰ أُمِّهِ». رَوَاهُ البُخَارِيّ.
231/10- Abu Qatādah al-Hārith ibn Rib‘i (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Verily, I would stand up for prayer intending to prolong it, but I hear the crying of an infant, so I shorten my prayer lest I make it burdensome for his mother.” [Narrated by Al-Bukhāri]
أتجوَّز: أخفف.
--
1) جواز حضور النساء المساجد ــ أحياناً ــ ليصلين مع الجماعة، وجواز شهود الصبيان الجماعة.
1) It is permissible for women to attend congregational prayers at the mosques – occasionally – and it is permissible for minors to witness the congregational prayer.
2) يجوز للمصلي أن يغيّر نيّته، من تطويل إلىٰ تقصير أو بالعكس.
2) A praying person is allowed to change his intention from prolonging the prayer into shortening it and vice versa.
11/232 ــ وَعَنْ جُنْدُبِ بْنِ عَبْدِ الله رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ صَلَّىٰ صَلاَةَ الصُّبْح فَهُوَ فِي ذِمَّةِ الله، فَلا يَطْلُبـَنَّكُمُ اللهُ مِنْ ذِمَّتِهِ بِشَيءٍ، فَإِنَّهُ مَنْ يَطْلُبْهُ مِنْ ذِمَّتِهِ بِشَيْءٍ يُدْرِكْهُ، ثُمَّ يَكُبُّهُ عَلَىٰ وَجْهِهِ فِي نَارِ جَهَنَّمَ». رَوَاهُ مُسْلِم.
232/11- Jundub ibn ‘Abdullāh (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever performs the Fajr (dawn) prayer is under Allah’s covenant of protection, so beware lest Allah questions you about betraying His covenant. For if He questions anyone of you about betraying His covenant, He will requite him and then throw him upon his face into the Hellfire.” [Narrated by Muslim]
ذمة الله: حفظ الله تعالىٰ ورعايته.
--
1) بيان أهمية صلاة الصبح، وفضيلة شهودها مع الجماعة.
1) The Hadīth underlines the importance of the Fajr prayer and the excellence of performing it in congregation, as another version of the Hadīth reads: “Whoever performs the Fajr prayer in congregation is under the protection of Allah...”
2) إن الحفاظ علىٰ حدود الله وحرماته سبب في حفظ الله لعبده وعونه.
2) Guarding the limits set by Allah and His sacred ordinances is a reason for a slave to receive Allah’s protection and help.
3) من تخلىٰ الله تعالىٰ عن حفظه، فهو في ضياع وهلكة.
3) Whoever is deprived of Allah’s protection is in loss and destruction.
12/233 ــ وعن ابنِ عُمرَ رضي الله عنهما أنَّ رسولَ الله صلى الله عليه وسلم قال: «المُسْلِمُ أَخُو الْمُسْلِمِ، لا يَظْلِمهُ، وَلا يُسْلِمُهُ، مَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللهُ فِي حَاجَتِهِ، وَمَنْ فَرَّجَ عَنْ مُسْلِمٍ كُرْبَةً فَرَّجَ اللهُ عَنْهُ بِهَا كُرْبَةً مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ، وَمَنْ سَتَرَ مُسْلِماً سَتَرَهُ اللهُ يَوْمَ الْقِيامَةِ». متفقٌ عليه.
233/12- Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “A Muslim is a brother to a Muslim; he should not oppress him nor hand him over (to an oppressor). Whoever fulfills the needs of his brother, Allah will fulfill his needs; whoever removes the trouble of his brother, Allah will remove his trouble on the Day of Resurrection; and whoever covers up the fault of a Muslim, Allah will cover up his faults on the Day of Resurrection.” [Narrated by Al-Bukhāri and Muslim]
لا يُسلمه: لا يتركه إلىٰ عدوه أو مبغضه، ينال منه في حضرته أو غيبته، ثم لا ينصره.
Hand him over: this means that one should not leave his Muslim brother to an enemy or a hater to offend him whether in his presence or absence then fails to support him.
فرّج: أزال.
--
1) إن السعي لقضاء حاجة المسلمين، وتفريج همومهم، هو قربة إلىٰ الله، وسبب في قضاء حاجة العبد، وتفريج همّه وكشف غمّه.
1) Endeavoring to fulfill the needs of Muslims and remove their distress is a means of closeness to Allah and a reason for having one’s needs fulfilled and his grief and distress alleviated.
2) يجب علىٰ المسلم أن يدافع عن أخيه في عرضه، وبدنه، وماله.
2) It is obligatory on a Muslim to defend the honor, life, and wealth of his fellow Muslim.
3) الجزاء من جنس العمل.
3) One reaps what he sows.
13 /234 ــ وعن أبي هريرةَ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «المُسْلِمُ أَخُو الْمُسْلِم، لا يَخُونُه، وَلا يَكْذِبُهُ، وَلا يَخْذُلُهُ، كُلُّ الْمُسْلِمِ عَلَىٰ الْمُسْلِمِ حَرَامٌ عِرْضُهُ وَمَالُه وَدَمُهُ، التَّقْوَىٰ هاهُنَا، بِحَسْبِ امْرِىءٍ مِنَ الشَّرِّ أنْ يَحْقِرَ أَخَاهُ المسلمَ». رواه الترمذيُّ وقال: حديث حسن.
234/13- Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “A Muslim is a brother to a Muslim. He should neither deceive him nor lie to him nor leave him without assistance. Everything belonging to a Muslim is inviolable for a Muslim; his honor, his blood, and his property. Piety is here (and he pointed to his chest thrice). It is enough evil for a Muslim to look down upon his fellow Muslim.” [Narrated by Al-Tirmidhi; who classified it as Hasan (sound)]
لا يكذبه: يخبره بالكذب.
--
بحسب امرئ من الشر: كافيه من الشر.
--
1) إن احتقار المسلمين أمارة علىٰ الكِبْر، والكِبْر شرٌّ كله.
1) Despising Muslims is a sign of arrogance, which is all evil.
2) حرمة دم المسلم وعرضه وماله، إلا أن يكون هناك سببٌ شرعيٌّ يبيح ذلك.
2) A Muslim’s blood, honor, and property are inviolable, unless there is a Shariah-approved cause that cancels such inviolability.
3) تقوىٰ الله تمنع من الظلم والكِبْر والبطر، وما وقعت المظالم بين العباد إلا يوم ضعفت التقوىٰ.
3) Piety withholds one from committing injustice, arrogance, and denial of the truth. It is only when piety grew weak that grievances have occurred between people.
بعض الناس يغلط في فهم هذا الحديث؛ فإذا أمرته بالمعروف أو نهيته عن منكر قال: التقوىٰ ههنا، أو بعبارة عامِيّة (الضرب علىٰ النيّة)، والصحيح في معناه: أن القلب هو أساس التقوى، وإذا اتقىٰ القلب اتقت الجوارح، وإذا انغمس القلب في معصية الله تبعته الجوارح، فلابد أن يظهر أثر عمل القلب علىٰ الجوارح.
Some people misunderstand this Hadīth, so when you enjoin him to do good or forbid him from doing evil, he says, “Piety is here!” or that what counts is intention. The correct meaning though is that the heart is the cornerstone of piety; when the heart is pious, the body acts accordingly. Likewise, when the heart indulges in sin, the body acts accordingly. Thus, the state of the heart is reflected on the body parts.
14/235 ــ وعنه قال: قال رسولُ الله صلى الله عليه وسلم: «لا تَحَاسَدُوا، وَلا تنَاجَشُوا، وَلا تَبَاغَضُوا، وَلا تَدَابَرُوا، وَلا يَبعْ بَعْضُكُمْ عَلَىٰ بَيْعِ بَعْض، وَكُونُوا عِبَادَ الله إخْوَاناً. الْمُسْلِمُ أَخو الْمُسْلِمِ: لا يَظْلِمُه وَلا يَحْقِرُهُ، وَلا يَخْذُلُهُ. التَّقْوَىٰ هاهنَا ــ وَيُشِيرُ إلَىٰ صَدْرِهِ ثَلاثَ مَرَّاتٍ ــ بِحَسْبِ امْرِىءٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ. كُلُّ الْمُسْلِمِ عَلَىٰ الْمُسْلِمِ حَرَامٌ دَمُهُ وَمَالُهُ وَعِرْضُه». رواه مسلِم.
235/14- He also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Do not envy one another, do not raise prices by overbidding against one another, do not hate one another, do not turn your backs on one another, and do not undercut one another in trade; but be as brothers, O slaves of Allah! A Muslim is the brother of a Muslim; he does not wrong him, he does not show contempt for him, and he does not fail him (when he needs him). Piety lies here - and he pointed to his chest three times. It is enough evil for a Muslim to hold his Muslim brother in contempt. All of a Muslim is inviolable to another Muslim: his blood, his property, and his honor.” [Narrated by Muslim]
«النَّجَش»: أَنْ يَزِيدَ فِي ثَمن سِلْعَةٍ يُنَادىٰ عَلَيْهَا فِي السُّوقِ وَنَحْوِه، وَلا رَغْبَةَ لَه فِي شِرَائِهَا، بَلْ يقْصِد أَنْ يَغُرَّ غَيْرَهُ، وَهذَا حَرَامٌ. «وَالتَّدَابُرُ»: أَنْ يُعْرِضَ عَن الإنْسَانِ وَيَفجُرَهُ وَيَجْعَلَهُ كَالشَّيْءِ الَذِي وَرَاءَ الظهرِ وَالدُّبُرِ.
Overbidding: "Najsh", which means bidding with a higher price without the intention to buy the merchandise, but only to make others buy it for a high price. This practice is unlawful. --
1) تحريم بيع النجش؛ لأنه يقوم علىٰ الغش والخداع والضرر.
1) Overbidding in transactions is prohibited because it is based upon cheating, fraud, and harm.
2) تحريم الهجر بين المسلمين لأجل حظ الدنيا فهو يؤدي إلىٰ التدابر والتقاطع.
2) It is prohibited for Muslims to forsake one another for a worldly attainment, because it leads to severance of relations between them.
3) أكرم الخلق عند الله أهل التقوى.
3) The pious are the most honorable in the Sight of Allah.
4) حرمة إيصال الأذىٰ إلىٰ المسلم بأيِّ وجه من الوجوه من قول أو فعل.
4) Extending harm to a Muslim in any form, verbally or physically, is prohibited.
إن الحسد من أعظم الأدواء والآفات، وهو يثمر لصاحبه خمسة أشياء مذمومة:
Envy is one of the gravest faults and heart diseases; it incurs upon the envier five harms:
1 ــ إفساد الطاعة لأن الحاسد يأتي يوم القيامة وهو مفلس، قد أوقد ناراً في قلبه وجعل حطبها صالحَ عمله.
1- It invalidates one’s deeds of obedience, because the envier will come on the Day of Judgment bankrupt of deeds, as the fire of envy he ignited in his heart was fueled by his good deeds.
2 ــ فعل المعاصي والشرور، لأن الحاسد له ثلاث علامات: يتملّق إذا شهد، ويغتاب إذا غاب، ويشمت بالمصيبة.
2- Committing disobedience and evildoing, because the envier has three signs: flattering those who are present, backbiting those who are absent, and gloating over other’s calamities.
3 ــ التعب والهم من غير فائدة.
3- Exhausting and troubling himself in vain.
4 ــ عمىٰ القلب وسوء النية.
4- Blindness of the heart and evilness of intention.
5 ــ الحرمان والخذلان لأن الحاسد لا يكاد يصيب مراده من زوال نعم الله عن المؤمنين.
5- Deprivation and disappointment, since the envier could scarcely attain his purpose, which is the removal of Allah’s blessings bestowed upon the believers.
وأما المحسود فإنه لا ضرر عليه في أمر دينه ودنياه.
The envied person, on the other hand, is unharmed with regard to his religious and worldly affairs.
15/236 ــ وعن أنسٍ رضي الله عنه عن النَّبيِّ صلى الله عليه وسلم قال: «لا يُؤْمِنُ أَحَدُكُمْ حَتَّىٰ يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ». متفقٌ عليه.
236/15- Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “None of you becomes a (true) believer till he wishes for his brother what he wishes for himself.” [Narrated by Al-Bukhāri and Muslim]
1) من علامات صحة الإيمان أن يحب المؤمن لأخيه ما يحب لنفسه من الخير.
1) One of the signs of sound faith is that a believer loves for his brother what he loves for himself of good things.
2) الإيمان الصحيح له أثر علىٰ عامة المؤمنين، وبحسب صدق الإيمان تظهر آثار المحبة.
2) Sound faith has an impact on the believers in general, and the more sincere faith is, the more impact of this love manifests.
16/237ــ وعنه قال: قال رسولُ الله صلى الله عليه وسلم: «انْصُرْ أَخَاكَ ظَالِماً أَوْ مَظْلُوماً» فَقَالَ رَجُلٌ: يَا رسول الله أنْصُرُهُ إذَا كَانَ مَظْلُوماً، أَرَأَيْتَ إنْ كَانَ ظَالِماً كَيْفَ أنْصُرُهُ؟ قال: «تَحْجُزُهُ ــ أوْ تَمْنَعُهُ ــ مِنَ الظُّلْمِ فَإنَّ ذلِكَ نَصْرُهُ». رواه البخاري.
237/16- Anas (may Allah be pleased with him) also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Support your brother whether he is an oppressor or oppressed.” A man said: “O Messenger of Allah, I support him when he is oppressed, but how can I support him when he is an oppressor?” He said: “You prevent him from committing oppression, for that is how to support him.” [Narrated by Al-Bukhāri]
1) وجوب نصرة المظلوم والظالم، علىٰ هذا الوجه الذي ذكره النَّبيِّ صلى الله عليه وسلم.
1) It is obligatory to support both the oppressed and the oppressor according to the manner mentioned by the Prophet (may Allah’s peace and blessings be upon him).
2) القيام بحق الأخوة الإيمانية من لوازم الإيمان.
2) Fulfilling the due rights of brotherhood in faith is one of the requirements of faith.
3) المجتمع المسلم هو الذي تظهر فيه معاني التناصر علىٰ البر والتقوى.
3) The Muslim community is the one where meanings of mutual support in righteousness and piety are evident.
17/238 ــ وعن أبي هريرةَ رضي الله عنه أنَّ رسولَ الله صلى الله عليه وسلم قال: «حَقُّ الْمُسْلِمِ عَلَىٰ الْمُسْلِمِ خَمْسٌ: رَدُّ السَّلامِ، وَعِيَادَةُ الْمَرِيضِ، وَاتّبَاعُ الْجَنَائِزِ ، وَإجَابَةُ الدَّعْوَةِ، وَتَشْمِيتُ الْعَاطِسِ». متفقٌ عليه.
238/17- Abu Hurayrah (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “A Muslim owes another Muslim five rights: responding to the greetings of peace, visiting the sick, following the funerals, accepting the invitation, and responding to the sneezing person (by saying Yarhamuk Allah).” [Narrated by Al-Bukhāri and Muslim]
وفي رواية لمسلمٍ: «حَقُّ الْمُسْلِمِ ستٌّ: إذَا لَقِيتَهُ فَسَلِّم عَلَيْهِ، وَإذَا دَعَاكَ فَأَجِبْهُ، وَإذَا اسْتَنْصَحَكَ فَانصَحْ لَهُ، وَإذَا عَطَس، فَحَمِدَ الله، فَشَمِّتْهُ، وَإذَا مَرِضَ فَعُدهُ، وَإذَا مَاتَ فَاتْبَعْهُ».
A version narrated by Muslim reads: “The rights of a Muslim are six: when you meet him, greet him; when he invites you, accept his invitation; when he asks for your advice, give him advice; when he sneezes and praises Allah, say: May Allah have mercy on you; when he is ill, visit him; and when he dies, follow his funeral.”
تشميت العاطس: الدعاء له بالرحمة؛ بأن نقول له: «يرحمك الله».
Responding to the sneezing person: saying to him, “Yarhamuk Allah” (May Allah have mercy on you). This is called Tashmīt in Arabic.
1) من حقوق المسلم علىٰ أخيه: السلام ابتداءً وردّاً.
1) One of the rights a Muslim owes his fellow Muslim is to greet him with peace, whether by initiating the greeting or returning it.
2) عيادة المريض من حق المسلم علىٰ المسلمين.
2) Visiting the sick is a right that a Muslim owes other Muslims.
3) أداء حقوق المسلمين بعضهم لبعض يُورث المودة والألفة، ويُزيل ما في القلوب من الضغائن والأحقاد.
3) Mutual Fulfillment of Muslims’ rights fosters love and affection between them and eliminates grudge and rancor.
إذا كان في حضور الدعوة منكر، فهل يجب علىٰ المدعو أن يحضر؟ الجواب: إن كان الإنسان قادراً علىٰ التغيير، وجبت عليه الإجابة من وجهين، الوجه الأول: إزالة المنكر، والثاني: إجابة دعوة أخيه.
Is the invitee still obligated to accept the invitation of a fellow Muslim, if accepting it would result in witnessing what is wrong? The answer is: if the invitee is able to change that wrong, he must answer the invitation for two reasons: the first is to eliminate the wrong, and the second is to answer the invitation of his Muslim brother.
وأمّا إذا كان المنكر لا يمكن تغييره، أو تخفيفه فإنه لا يجوز أن يجيب الدعوة.
But if he cannot change or alleviate the wrong committed there, it is not permissible for him to accept the invitation.
18/239 ــ وعن أبي عُمَارَةَ الْبَرَاءِ بن عازبٍ رضي الله عنهما قال: أَمَرَنَا رسولُ الله صلى الله عليه وسلم بسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ: أَمَرَنَا بِعِيَادَةِ الْمَرِيضِ، وَاتّباعِ الْجِنَازَةِ، وَتَشْمِيتِ الْعَاطِسِ، وَإبْرَارِ الْمُقسِمِ، وَنَصْرِ المَظْلُومِ، وَإجَابَةِ الدَّاعِي، وَإفْشَاءِ السَّلامِ. وَنَهَانَا عَنْ خَوَاتِيمٍ أَوْ تَخَّتمٍ بِالذَّهَبِ، وَعَنْ شُرْبٍ بِالْفِضَّةِ، وَعَنِ المَيَاثِرِ الحُمْرِ، وَعَنِ الْقَسِّيِّ، وَعَنْ لُبْسِ الحَرِيرِ وَالإِسْتَبْرَقِ وَالدِّيبَاجِ. متفق عليه.
239/18- Abu ‘Umārah al-Barā ibn ‘Āazib (may Allah be pleased with him and his father) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) ordered us to do seven things and forbade us from seven things. He ordered us to visit the sick; to follow the funeral procession; to invoke Allah’s mercy upon the one sneezing; to help others to fulfill their oaths; to support the oppressed; to accept the invitation of others; and to spread the greeting of peace. He forbade us to wear gold rings; to drink in silver utensils; to use Mayāthir (cushions of silk stuffed with cotton and placed under the rider on the saddle), to use Qasiyy (linen containing silk); and to wear silk, brocade and Dībāj (another fine kind of silk).” [Narrated by Al-Bukhāri and Muslim]
وفي روايةٍ: وَإنشَادِ الضَّالَةِ فِي السَّبْعِ الأُوَل.
Another version of the Hadīth includes the following in the first seven things: “and making announcements of lost-and-found objects.”
«المَياثِرِ» بيَاءٍ مُثَنَّاةٍ قَبْلَ الأَلِفِ، وَثَاءٍ مُثَلَّثَةٍ بَعْدَهَا، وَهِيَ جَمْعُ مِيْثَرَةٍ، وَهِيَ شَيْءٌ يُتَّخَذُ مِنْ حَرِيرٍ وَيُحْشَىٰ قُطْناً أَوْ غَيْرَهُ، وَيُجْعَلُ فِي السرْجِ وَكُورِ الْبَعِيرِ يَجْلِسُ عَلَيْهِ الرَّاكِبُ. «الْقَسِّيُّ» بفتحِ القاف وكسرِ السينِ المهملة المشدّدَةِ: وَهِيَ ثِيَابٌ تُنْسَجُ مِنْ حَرِيرٍ وَكَتَّان مُخْتَلِطَيْنِ. «وَإنْشَادُ الضَّالَّة»: تَعْرِيفُهَا.
-- -- --
إبرار المقسم: تمكينه وإعانته علىٰ فعل ما حلف، ليصير بارّاً بهذا اليمين.
--
إفشاء السلام: نشره بين المسلمين، وبذله لمن تعرف ولمن لا تعرف.
Spreading the greeting of peace: greeting Muslims, those you know and those you do not know alike.
الإستبرق والديباج: أنواع من الثياب الفاخرة.
--
1) الشريعة تأمر بالمصالح، وتنهىٰ عن المفاسد؛ فما أمر به النَّبيُّ صلى الله عليه وسلم فكلُّه خير، وما نهىٰ عنه فكلُّه شرّ.
1) The Shariah commands what is beneficial and forbids what is evil. What the Prophet (may Allah’s peace and blessings be upon him) commanded is all good, and what he forbade is all evil.
2) وجوب نصرة المظلوم علىٰ القادر؛ بردّ حقه إليه وزجر ظالمه عنه.
2) It is obligatory to support the oppressed person, for whoever is able to, by restoring his right to him and deterring the oppressor.
3) تحريم استعمال آنية الذهب والفضة.
3) It is prohibited to use utensils made of gold or silver.
4) تحريم الحرير والتختُّم بالذهب علىٰ الرجال.
4) It is prohibited for men to wear silk clothes or gold rings.
5) إن النهي عن إنشاد الضالة مخصوص في المساجد دون غيرها.
5) The forbiddance of making announcements for lost and found objects is restricted to mosques apart from any other place.