Riyadhus Shalihin

281 - باب النهي عن تناجي اثنين دون الثالث بغير إذنه إِلاَّ لحاجةٍ وَهُوَ أن يتحدثا سرًا بحيث لا يسمعهما وفي معناه مَا إِذَا تحدثا بلسان لا يفهمه قَالَ الله تَعَالَى: {إنَّمَا النَّجْوَى مِنَ الشَّيْطَانِ} [المجادلة: 10] 1598 - وعن ابن عمر رضي الله عنهما: أنَّ رسولَ اللهِ - صلى الله عليه وسلم - قَالَ: «إِذَا كانُوا ثَلاثَةً، فَلاَ يَتَنَاجَى اثْنَانِ دُونَ الثَّالِثِ». متفق عَلَيْهِ. ورواه أَبُو داود وزاد: قَالَ أَبُو صالح: قُلْتُ لابنِ عُمرَ: فَأرْبَعَةً؟ قَالَ: لا يَضُرُّكَ . ورواه مالك في "الموطأ" : عن عبد الله بن دينارٍ، قَالَ: كُنْتُ أنَا وابْنُ عُمَرَ عِنْدَ دَارِ خَالِدِ بنُ عُقْبَةَ الَّتي في السُّوقِ، فَجَاءَ رَجُلٌ يُريدُ أَنْ يُنَاجِيَهُ، وَلَيْسَ مَعَ ابْنِ عُمَرَ أَحَدٌ غَيْرِي، فَدَعَا ابْنُ عُمَرَ رَجُلًا آخَرَ حَتَّى كُنَّا أَرْبَعَةً، فَقَالَ لِي وَللرَّجُلِ الثَّالِثِ الَّذِي دَعَا: اسْتَأْخِرَا شَيْئًا، فَإنِّي سَمِعْتُ رسولَ الله - صلى الله عليه وسلم - يقُولُ: «لا يَتَنَاجَى اثْنَانِ دُونَ وَاحِدٍ». 1599 - وعن ابن مسعود - رضي الله عنه: أنَّ رسول اللهِ - صلى الله عليه وسلم - قَالَ: «إِذَا كُنْتُمْ ثَلاَثَةً، فَلاَ يَتَنَاجَى اثْنَانِ دُونَ الآخَرِ حَتَّى تَخْتَلِطُوا بِالنَّاسِ، مِنْ أجْلِ أنَّ ذَلِكَ يُحْزِنُهُ». متفق عَلَيْهِ.

281 - Chapter on the prohibition of two people conversing without the third without his permission, except for a need, which is for them to speak secretly in such a way that he cannot hear them. What it means is if they speak in a tongue that he does not understand. God Almighty said: {Conversation is only from Satan} [Al-Mujadila: 10] 1598 - On the authority of Ibn Omar, may God be pleased with him. On their authority: The Messenger of God - may God bless him and grant him peace - said: “If there are three, then two should not communicate with one another without the third.” agreed. It was narrated by Abu Dawud and he added: Abu Salih said: I said to Ibn Omar: So four? He said: It will not harm you. It was narrated by Malik in “Al-Muwatta”: On the authority of Abdullah bin Dinar, who said: I and Ibn Umar were at the house of Khalid bin Uqba, which is in the market, and a man came wanting to talk to him, but he was not with Ibn Umar. Someone besides me, so Ibn Umar called another man until we were four, and he said to me and the third man who called: Delay something, for I heard the Messenger of God - may God bless him and grant him peace - He says: “Two do not communicate without one.” 1599 - On the authority of Ibn Masoud - may God be pleased with him: The Messenger of God - may God’s prayers and peace be upon him - said: “If you are three, two should not talk to one another until you mingle with people, in order to “That makes him sad.” agreed.

282 - باب النهي عن تعذيب العبد والدابة والمرأة والولد بغير سبب شرعي أَوْ زائد عَلَى قدر الأدب قَالَ الله تَعَالَى: {وَبِالوَالِدَيْنِ إحْسانًا وَبِذي القُرْبَى واليَتَامَى وَالمَسَاكِينِ وَالجَارِ ذِي القُرْبَى وَالجَارِ الجُنُبِ والصَّاحِبِ بالجَنْبِ وابْنِ السَّبيلِ وَمَا مَلَكَتْ أَيْمانُكُمْ إنَّ اللهَ لاَ يُحِبُّ مَنْ كَانَ مُخْتالًا فَخُورًا} [النساء الآية: 36]. 1600 - وعن ابن عمر رضي الله عنهما: أنَّ رسول الله - صلى الله عليه وسلم - قَالَ: «عُذِّبَتِ امْرَأَةٌ في هِرَّةٍ سَجَنَتْها حَتَّى مَاتَتْ، فَدَخَلَتْ فِيهَا النَّارَ، لاَ هِيَ أَطْعَمَتْهَا وَسَقَتْهَا، إذْ حَبَسَتْهَا، وَلاَ هِيَ تَرَكَتْهَا تَأكُلُ مِنْ خَشَاشِ الأَرْضِ». متفق عَلَيْهِ. «خَشَاشُ الأرضِ» بفتح الخاءِ المعجمة وبالشينِ المعجمة المكررة، وهي: هَوَامُّها وَحَشَرَاتُهَا. 1601 - وَعَنْهُ: أنَّهُ مَرَّ بِفِتْيَانٍ مِنْ قُرَيْشٍ قَدْ نَصَبُوا طَيرًا وَهُمْ يَرْمُونَهُ، وَقَدْ جَعَلُوا لِصَاحِبِ الطَّيْرِ كُلَّ خَاطِئَةٍ مِنْ نَبْلِهمْ، فَلَمَّا رَأَوْا ابْنَ عُمَرَ تَفَرَّقُوا، فَقَالَ ابْنُ عُمَرَ: مَنْ فَعَلَ هَذَا؟ لَعَنَ اللهُ مَنْ فَعَلَ هَذَا، إنَّ رسولَ الله - صلى الله عليه وسلم - لَعَنَ مَنِ اتَّخَذَ شَيْئًا فِيهِ الرُّوحُ غَرَضًا. متفق عَلَيْهِ. «الغَرَضُ» بفتحِ الغَين المعجمة والراءِ وَهُوَ الهَدَفُ وَالشَّيءُ الَّذِي يُرْمَى إِلَيْهِ. 1602 - وعن أنس - رضي الله عنه - قَالَ: نهى رسُولُ الله - صلى الله عليه وسلم - أن تُصْبَرَ البَهَائِمُ. متفق عَلَيْهِ. ومعناه: تُحْبَسُ لِلقَتْلِ. 1603 - وعن أَبي عليٍّ سويدِ بن مُقَرِّنٍ - رضي الله عنه - قَالَ: لَقَدْ رَأَيْتُنِي سَابِعَ سَبْعَةٍ مِنْ بَنِي مُقَرِّنٍ مَا لَنَا خَادِمٌ إِلاَّ وَاحِدَةٌ لَطَمَهَا أصْغَرُنَا فَأَمَرَنَا رسولُ الله - صلى الله عليه وسلم - أَنْ نُعْتِقَهَا. رواه مسلم. وفي روايةٍ: «سَابعَ إخْوَةٍ لِي». 1604 - وعن أَبي مسعودٍ البدْرِيِّ - رضي الله عنه - قَالَ: كُنْتُ أضْرِبُ غُلامًا لِي بالسَّوْطِ، فَسَمِعْتُ صَوْتًا مِنْ خَلْفِي: «اعْلَمْ أَبَا مَسْعُودٍ» فَلَمْ أفْهَمِ الصَّوْتِ مِنَ الغَضَبِ، فَلَمَّا دَنَا مِنِّي إِذَا هُوَ رسولُ الله - صلى الله عليه وسلم - فإذا هُوَ يَقُولُ: «اعْلَمْ أَبَا مَسْعُودٍ أنَّ اللهَ أقْدَرُ عَلَيْكَ مِنْكَ عَلَى هَذَا الغُلامِ». فَقُلتُ: لا أضْرِبُ مَمْلُوكًا بَعْدَهُ أَبَدًا. وَفِي روايةٍ: فَسَقَطَ السَّوْطُ مِنْ يَدِي مِنْ هَيْبَتِهِ. وفي روايةٍ: فَقُلتُ: يَا رسولَ الله، هُوَ حُرٌّ لِوَجْهِ اللهِ تَعَالَى، فَقَالَ: «أمَا لَوْ لَمْ تَفْعَلْ، لَلَفَحَتْكَ النَّارُ، أَوْ لَمَسَّتْكَ النَّارُ». رواه مسلم بهذه الروايات. 1605 - وعن ابن عمر رضي الله عنهما: أنَّ النَّبيَّ - صلى الله عليه وسلم - قَالَ: «مَنْ ضَرَبَ غُلاَمًا لَهُ حَدًّا لَمْ يَأتِهِ، أَوْ لَطَمَهُ، فإنَّ كَفَارَتَهُ أَنْ يُعْتِقَهُ». رواه مسلم. 1606 - وعن هِشام بن حكيمِ بن حِزَامٍ رضي الله عنهما: أنَّه مَرَّ بالشَّامِ عَلَى أُنَاسٍ مِنَ الأَنْبَاطِ، وَقَدْ أُقيِمُوا في الشَّمْسِ، وَصُبَّ عَلَى رُؤُوسِهِمُ الزَّيْتُ! فَقَالَ: مَا هَذَا؟ قيل: يُعَذَّبُونَ في الخَرَاجِ - وفي رواية: حُبِسُوا في الجِزْيَةِ - فَقَالَ هِشَامٌ: أشهدُ لَسَمِعْتُ رسولَ الله - صلى الله عليه وسلم - يقولُ: «إنَّ اللهَ يُعَذِّبُ الَّذِينَ يُعَذِّبُونَ النَّاس في الدُّنْيَا». فَدَخَلَ عَلَى الأمِيرِ، فَحَدَّثَهُ، فَأَمَرَ بِهِمْ فَخُلُّوا. رواه مسلم. «الأنباط» الفلاحون مِنَ العَجَمِ. 1607 - وعن ابن عباس رضي الله عنهما، قَالَ: رأى رسولُ الله - صلى الله عليه وسلم - حِمَارًا مَوْسُومَ الوَجْهِ، فَأَنْكَرَ ذَلِكَ؟ فَقَالَ: «واللهِ لا أسِمُهُ إِلاَّ أقْصَى شَيْءٍ مِنَ الوَجْهِ» وأمَرَ بِحِمَارِهِ فَكُوِيَ في جَاعِرَتَيْهِ، فَهُوَ أوَّلُ مَنْ كَوَى الجَاعِرَتَيْنِ. رواه مسلم. «الجَاعِرَتَانِ»: نَاحِيَةُ الوَرِكَيْنِ حَوْلَ الدُّبُرِ. 1608 - وعنه: أنَّ النبيَّ - صلى الله عليه وسلم - مَرَّ عَلَيْهِ حِمَارٌ قَدْ وُسِمَ في وَجْهِهِ، فَقَالَ: «لَعَنَ اللهُ الَّذِي وَسَمَهُ». رواه مسلم. وفي رواية لمسلم أَيضًا: نهى رسول الله - صلى الله عليه وسلم - عَنِ الضَّرْبِ في الوَجْهِ، وَعَنِ الوَسْمِ في الوَجْهِ .

282 - Chapter on the prohibition of torturing a slave, an animal, a woman, or a child without a legitimate reason or beyond what is appropriate for etiquette. God Almighty said: {And be good to parents, and to relatives, and orphans, and the needy, and the neighbor and the neighbor. The junub, the companion of junub, the traveler, and what your right hands possess. Indeed, God does not love one who is arrogant and proud.} [An-Nisa’, verse: 36]. 1600 - On the authority of Ibn Omar, may God be pleased with them both: The Messenger of God - may God’s prayers and peace be upon him - said: “A woman was tortured over a cat that she imprisoned until it died, and Hell entered into it, not because she fed it.” And she gave it to drink when she imprisoned it, nor did she let her eat of the vermin of the earth.” agreed. “Earth rat” with the lexicalized “kha” opened and the repeated lexicalized “shin” meaning: its vermin and insects. 1601 - And on his authority: He passed by young men from Quraysh who had set up a bird and were shooting at it, and they had assigned to the owner of the bird every single sin from their arrows. When they saw Ibn Omar, they dispersed. Ibn Omar said: Who did this? May God curse whoever did this. The Messenger of God - may God bless him and grant him peace - cursed whoever takes something that has a soul in it as an objective. agreed. “Purpose” with the lexicalized fatha ghān and rā’, which is the goal and the thing at which it is aimed. 1602 - On the authority of Anas - may God be pleased with him - he said: The Messenger of God - may God bless him and grant him peace - forbade animals to be patient. agreed. It means: to be imprisoned for killing. 1603 - On the authority of Abu Ali Suwayd bin Muqrin - may God be pleased with him - he said: You saw me as the seventh of seven of Banu Muqrin. We had no servant except one, and the youngest of us struck her, so he commanded us. The Messenger of God - may God bless him and grant him peace - to free her. Narrated by Muslim. And in a narration: “My seventh brothers.” 1604 - On the authority of Abu Masoud Al-Badri - may God be pleased with him - he said: I was hitting a servant of mine with the whip, and I heard a voice behind me: “Know, Abu Masoud.” I did not understand the voice from Anger. When he approached me, it was the Messenger of God - may God bless him and grant him peace - and he was saying: “Know, Abu Masoud, that God has more power over you than you have over this boy.” So I said: I will never attack any slave after him. And in a narration: The whip fell from my hand because of his fear. And in a narration: I said: O Messenger of God, he is free for the sake of God Almighty, and he said: “If you had not done so, the fire would have consumed you, or the fire would have touched you.” Narrated by Muslim with these narrations. 1605 - On the authority of Ibn Omar, may God be pleased with them both: The Prophet - may God’s prayers and peace be upon him - said: “Whoever hits a boy of his own who has not come to him, or slaps him, his expiation is to free him.” Narrated by Muslim. 1606 - On the authority of Hisham bin Hakim bin Hazzam, may God be pleased with them both: He passed through the Levant and met people from the Nabataeans, who were standing in the sun, and oil was poured on their heads! He said: What is this? It was said: They will be tortured for the tax - and in a narration: They will be imprisoned for the tax - Hisham said: I bear witness that I heard the Messenger of God - may God bless him and grant him peace - saying: “God punishes those who torture people in this world.” So he went to the prince and spoke to him, so he ordered them to leave. Narrated by Muslim. Nabataeans, Persian farmers. 1607 - On the authority of Ibn Abbas, may God be pleased with them both, he said: The Messenger of God - may God bless him and grant him peace - saw a donkey with its face marked, and he denied that? He said: “By God, his name is only the furthest part of the face,” and he ordered his donkey to have its two holes cauterized, for he was the first to cauterize the two holes. Narrated by Muslim. “The two buttocks”: the area of ​​the hips around the anus. 1608 - On his authority: The Prophet - may God’s prayers and peace be upon him - passed by a donkey that had been marked in the face, and he said: “May God curse the one who marked him.” Narrated by Muslim. Also in a narration by Muslim: The Messenger of God - may God bless him and grant him peace - forbade striking in the face, and branding in the face.

283 - باب تحريم التعذيب بالنار في كل حيوان حَتَّى النملة ونحوها 1609 - عن أَبي هريرةَ - رضي الله عنه - قَالَ: بعثنا رسولُ الله - صلى الله عليه وسلم - في بَعْثٍ، فَقَالَ: «إنْ وَجَدْتُمْ فُلاَنًا وَفُلانًا» لِرَجُلَيْنِ مِنْ قُرَيْشٍ سَمَّاهُمَا «فَأَحْرِقُوهُمَا بالنَّارِ» ثُمَّ قَالَ رسولُ الله - صلى الله عليه وسلم - حِيْنَ أرَدْنَا الخرُوجَ: «إنِّي كُنْتُ أَمَرْتُكُمْ أَنْ تُحْرِقُوا فُلانًا وفُلانًا، وإنَّ النَّارَ لا يُعَذِّبُ بِهَا إِلاَّ الله، فإنْ وَجَدْتُمُوهُما فاقْتُلُوهُما». رواه البخاري. 1610 - وعن ابن مسعودٍ - رضي الله عنه - قَالَ: كنَّا مَعَ رسول الله - صلى الله عليه وسلم - في سَفَرٍ، فانْطَلَقَ لحَاجَتِهِ، فَرَأيْنَا حُمَّرَةً مَعَهَا فَرْخَانِ، فَأَخَذْنَا فَرْخَيْهَا، فَجَاءتِ الحُمَّرَةُ فَجَعَلَتْ تَعْرِشُ فَجَاءَ النَّبيُّ - صلى الله عليه وسلم - فَقَالَ: «مَنْ فَجَعَ هذِهِ بِوَلَدِهَا؟، رُدُّوا وَلَدَهَا إِلَيْها». ورأَى قَرْيَةَ نَمْلٍ قَدْ حَرَّقْنَاهَا، فَقَالَ: «مَنْ حَرَّقَ هذِهِ؟» قُلْنَا: نَحْنُ قَالَ: «إنَّهُ لا يَنْبَغِي أَنْ يُعَذِّبَ بالنَّارِ إِلاَّ رَبُّ النَّارِ». رواه أَبُو داود بإسناد صحيح . قَوْله: «قَرْيَةُ نَمْلٍ» مَعْنَاهُ: مَوضْعُ النَّمْلِ مَعَ النَّمْلِ.

283 - Chapter on the prohibition of torture with fire in every animal, even an ant and the like 1609 - On the authority of Abu Hurairah - may God be pleased with him - he said: We sent the Messenger of God - may God bless him and grant him peace - on a mission, and he said: “If you find so-and-so and so-and-so,” to two men from The Quraysh named them, “So burn them with fire.” Then the Messenger of God - may God bless him and grant him peace - said when we wanted to leave: “Indeed, I ordered you to burn so-and-so and so-and-so, and fire does not torture But if you find them, then kill them.” Narrated by Al-Bukhari. 1610 - On the authority of Ibn Masoud - may God be pleased with him - he said: We were with the Messenger of God - may God bless him and grant him peace - on a journey, and he set off for his needs, and we saw a red-haired female with two chicks, so we took her two chicks, and they came. The red one came to the throne, then the Prophet - may God bless him and grant him peace - came and said: “Who made this woman sad with her child? Return her child to her.” He saw an anthill that we had burned, and he said: “Who burned this?” We said: We. He said: “No one should punish with fire except the Lord of Fire.” Narrated by Abu Dawud with an authentic chain of transmission. His saying: “Anthill” means: a place of ants with ants.

284 - باب تحريم مطل الغني بحقٍّ طلبه صاحبه قَالَ الله تَعَالَى: {إنَّ اللهَ يَأمُرُكُمْ أَنْ تُؤَدُّوا الأمَانَاتِ إِلَى أهْلِهَا} [النساء: 58]، وقال تَعَالَى: {فَإن أَمِنَ بَعْضُكُمْ بَعْضًا فلْيُؤَدِّ الَّذِي اؤْتُمِنَ أمَانَتَهُ} [البقرة: 283]. 1611 - وعن أَبي هريرة - رضي الله عنه: أنَّ رسول الله - صلى الله عليه وسلم - قَالَ: «مَطْلُ الغَنِيِّ ظُلْمٌ، وَإِذَا أُتْبعَ أَحَدُكُمْ عَلَى مَلِيءٍ فَلْيَتْبَع». متفق عَلَيْهِ. معنى «أُتبع»: أُحِيل .

284 - Chapter on the prohibition of a rich person asking for a right requested by its owner. God Almighty said: {Indeed, God commands you to return trusts to their rightful owners} [An-Nisa: 58], and God Almighty says: {And if some of you trust in others, let them return them. He who has been entrusted with his trust} [Al-Baqarah: 283]. 1611 - On the authority of Abu Hurairah - may God be pleased with him: The Messenger of God - may God bless him and grant him peace - said: “The supremacy of the rich is unjust, and if one of you is followed by a leader, let him follow.” agreed. The meaning of “followed”: referred.

285 - باب كراهة عود الإنسان في هبة لَمْ يُسلِّمها إِلَى الموهوب لَهُ وفي هبة وهبها لولده وسلمها أَوْ لَمْ يسلمها وكراهة شرائه شَيْئًا تصدّق بِهِ من الَّذِي تصدق عَلَيْهِ أَوْ أخرجه عن زكاة أَوْ كفارة ونحوها وَلاَ بأس بشرائه من شخص آخر قَدْ انتقل إِلَيْهِ 1612 - وعن ابن عباس رضي الله عنهما: أنَّ رسول الله - صلى الله عليه وسلم - قَالَ: «الَّذِي يَعُودُ في هِبَتِهِ كَالكَلْبِ يَرْجِعُ في قَيْئِهِ». متفق عَلَيْهِ. وفي رواية: «مَثَلُ الَّذِي يَرْجِعُ في صَدَقَتِهِ، كَمَثَلِ الكَلْبِ يَقِيءُ، ثُمَّ يَعُودُ في قَيْئِهِ فَيَأكُلُهُ». وفي روايةٍ: «العائِدُ في هِبَتِهِ كالعائِدِ في قَيْئِهِ». 1613 - وعن عمر بن الخطاب - رضي الله عنه - قَالَ: حَمَلْتُ عَلَى فَرَسٍ في سَبيلِ اللهِ فَأَضَاعَهُ الَّذِي كَانَ عِندَهُ، فَأَرَدْتُ أن أشْتَرِيَهُ، وَظَنَنْتُ أنَّهُ يَبِيعُهُ بِرُخْصٍ، فَسَأَلْتُ النَّبِيَّ - صلى الله عليه وسلم - فَقَالَ: «لاَ تَشْتَرِهِ وَلاَ تَعُدْ فِي صَدَقَتِكَ وإنْ أعْطَاكَهُ بِدِرْهَمٍ؛ فَإنَّ العَائِدَ في صَدَقَتِهِ كَالعَائِدِ في قَيْئِهِ». متفق عَلَيْهِ. قَوْله: «حَمَلْتُ عَلَى فَرَسٍ فِي سَبيلِ الله» مَعنَاهُ: تَصَدَّقْتُ بِهِ عَلَى بَعْضِ المُجَاهِدِينَ.

285 - Chapter on the dislike of a person returning a gift that he did not deliver to the recipient, and on a gift that he gave to his son and handed it over or not, and the dislike of buying him something as charity from the one to whom he gave alms or gave it as zakat or expiation or the like, and there is no harm in buying it from another person who has transferred it. To him 1612 - On the authority of Ibn Abbas, may God be pleased with them both: The Messenger of God - may God bless him and grant him peace - said: “The one who regurgitates his vomiting is like a dog regurgitating his vomit.” agreed. And in a narration: “The example of someone who goes back on his charity is like a dog that vomits, then goes back on its vomit and eats it.” And in a narration: “The one who returns to his gift is like the one who returns to his vomit.” 1613 - On the authority of Omar Ibn Al-Khattab - may God be pleased with him - he said: I got a horse for the sake of God, but the one who had it lost it. I wanted to buy it, and I thought he was selling it cheap, so I asked. The Prophet - may God bless him and grant him peace - said: “Do not buy it and do not count on your charity, even if he gives it to you for a dirham; The one who is ungrateful in his charity is like the one who is ungrateful in his vomit.” agreed. His saying: “I mounted a horse for the sake of God” means: I gave it in charity to some of the Mujahideen.

286 - باب تأكيد تحريم مال اليتيم قَالَ الله تَعَالَى: {إنَّ الَّذِينَ يَأكُلُونَ أمْوَالَ اليَتَامَى ظُلْمًا إنَّمَا يَأكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَونَ سَعِيرًا} [النساء: 10]، وقال تَعَالَى: {وَلاَ تَقْرَبُوا مَالَ اليَتِيمِ إِلاَّ بالَّتِي هِيَ أحْسَنُ} [الأنعام: 152]، وقال تَعَالَى: {وَيَسْألُونَكَ عَنِ اليَتَامَى قُلْ إصْلاَحٌ لَهُمْ خَيْرٌ وَإنْ تُخَالِطُوهُمْ فَإخْوَانُكُمْ واللهُ يَعْلَمُ المُفْسِدَ مِنَ المُصْلِحِ} [البقرة: 220]. 1614 - وعن أَبي هريرة - رضي الله عنه - عن النبيِّ - صلى الله عليه وسلم - قَالَ: «اجْتَنِبُوا السَّبْعَ المُوبِقَاتِ!» قالُوا: يَا رَسُولَ اللهِ، وَمَا هُنَّ؟ قَالَ: «الشِّرْكُ باللهِ، والسِّحْرُ، وَقَتْلُ النَّفْسِ الَّتي حَرَّمَ اللهُ إِلاَّ بالحَقِّ، وأكلُ الرِّبَا، وأكْلُ مَالِ اليَتِيمِ، والتَّوَلِّي يَوْمَ الزَّحْفِ، وقَذْفُ المُحْصَنَاتِ المُؤْمِنَاتِ الغَافِلاَتِ». متفق عَلَيْهِ. «المُوبِقَاتِ»: المُهْلِكات.

286 - Chapter on confirming the prohibition of an orphan’s wealth. God Almighty said: “Indeed, those who unjustly consume the wealth of orphans only put fire into their bellies, and they will burn in a burning fire” [An-Nisa: 10], and He said God Almighty: {And do not approach the orphan’s wealth except with what is best} [Al-An’am: 152], and God Almighty said: {And they ask you concerning the orphans, say: “A reform for them is better.” If you mix with them, they are your brothers, and God knows the corrupter from the reformer” [Al-Baqarah: 220]. 1614 - On the authority of Abu Hurairah - may God be pleased with him - on the authority of the Prophet - may God bless him and grant him peace - he said: “Avoid the seven calamities!” They said: O Messenger of God, and what are they? He said: “Associating others with God, witchcraft, killing a soul that God has forbidden except for what is right, consuming usury, consuming an orphan’s property, following one another on the day of march, and slandering chaste believing women. "The heedless ones." agreed. “The devastating ones”: the destructive ones.

287 - باب تغليظ تحريم الربا قَالَ اللهُ تَعَالَى: {الَّذِينَ يَأكُلُونَ الرِّبَا لا يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ المَسِّ ذَلِكَ بأنَّهُمْ قَالُوا إنَّمَا البَيْعُ مِثْلُ الرِّبَا وَأحَلَّ اللهُ البَيْعَ وَحَرَّمَ الرِّبَا فَمَنْ جَاءهُ مَوْعِظَةٌ مِنْ رَبِّهِ فانْتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللهِ وَمَنْ عَادَ فَأولئِكَ أصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ يَمْحَقُ اللهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ} - إِلَى قَوْله تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا} [البقرة: 275 - 278]. وأما الأحاديث فكثيرة في الصحيح مشهورة، مِنْهَا حديث أَبي هريرة السابق في الباب قبله . 1615 - وعن ابن مسعود - رضي الله عنه - قَالَ: لَعَنَ رسول الله - صلى الله عليه وسلم - آكِلَ الرِّبَا وَمُوكِلَهُ. رواهُ مسلم، زاد الترمذي وغيره: وَشَاهِدَيْهِ وَكَاتِبَهُ.

287 - Chapter on strengthening the prohibition of usury. God Almighty said: “Those who consume usury will not stand except as one whom Satan has caused to stumble upon because of his touch. That is because they said: Trade is like usury, and God has made trade lawful and forbidden usury. So whoever has come to him an admonition from his Lord and has abstained from it, then he will have what he had previously committed, and his matter is up to God. And whoever returns, those are companions. The Fire - therein they will abide forever. God will eradicate usury and provide for charity. [Al-Baqarah: 275 - 278]. As for the hadiths, there are many well-known and well-known hadiths in the Sahih, including the hadith of Abu Hurairah mentioned in the chapter before it. 1615 - On the authority of Ibn Masoud - may God be pleased with him - he said: The Messenger of God - may God bless him and grant him peace - cursed the one who consumes usury and the one who pays it. Narrated by Muslim, Al-Tirmidhi and others added: And his two witnesses and his writer.

288 - باب تحريم الرياء قَالَ الله تَعَالَى: {وَمَا أُمِرُوا إِلاَّ لِيَعْبُدُوا اللهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ} [البينة: 5]، وقال تَعَالَى: {لا تُبْطِلُوا صَدَقَاتِكُمْ بِالمَنِّ وَالأَذَى كالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ} [البقرة: 264]، وقال تَعَالَى: {يُرَاءونَ النَّاسَ وَلاَ يَذْكُرُونَ اللهَ إِلاَّ قَلِيلًا} [النساء: 142]. 1616 - وعن أَبي هريرة - رضي الله عنه - قَالَ: سَمِعْتُ رسول الله - صلى الله عليه وسلم - يقولُ: «قَالَ الله تَعَالَى: أنَا أغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ، مَنْ عَمِلَ عَمَلًا أشْرَكَ فِيهِ مَعِي غَيْرِي تَرَكْتُهُ وَشِرْكَهُ». رواه مسلم. 1617 - وعنه، قَالَ: سَمِعْتُ رسول الله - صلى الله عليه وسلم - يقول: «إنَّ أَولَ النَّاسِ يُقْضَى يَومَ القِيَامَةِ عَلَيْهِ رَجُلٌ اسْتُشْهِدَ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعْمَتَهُ، فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: قَاتَلْتُ فِيكَ حَتَّى اسْتُشْهِدْتُ. قَالَ: كَذَبْتَ، وَلَكِنَّكَ قَاتَلْتَ لأَنْ يُقَالَ: جَرِيءٌ! فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ في النَّارِ. وَرَجُلٌ تَعَلَّمَ العِلْمَ وَعَلَّمَهُ، وَقَرَأَ القُرآنَ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا. قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: تَعَلَّمْتُ العِلْمَ وَعَلَّمْتُهُ، وَقَرَأتُ فِيكَ القُرآنَ، قَالَ: كَذَبْتَ، وَلكِنَّكَ تَعَلَّمْتَ لِيُقَالَ: عَالِمٌ! وَقَرَأتَ القُرْآنَ لِيُقَالَ: هُوَ قَارِئٌ؛ فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ في النَّارِ. وَرَجُلٌ وَسَّعَ اللهُ عَلَيْهِ، وَأعْطاهُ مِنْ أصْنَافِ المَالِ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ، فَعَرَفَهَا. قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: مَا تَرَكْتُ مِنْ سَبيلٍ تُحِبُّ أَنْ يُنْفَقَ فِيهَا إِلاَّ أنْفَقْتُ فِيهَا لَكَ. قَالَ: كَذَبْتَ، ولكِنَّكَ فَعَلْتَ لِيُقَالَ: جَوَادٌ! فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ في النَّارِ». رواه مسلم. «جَرِيءٌ» بفتح الجيم وكسر الراء والمد: أيْ شُجَاعٌ حَاذِقٌ. 1618 - وعن ابن عمر رضي الله عنهما: أن نَاسًا قَالُوا لَهُ: إنَّا نَدْخُلُ عَلَى سَلاَطِيننَا فَنَقُولُ لَهُمْ بِخِلاَفِ مَا نَتَكَلَّمُ إِذَا خَرَجْنَا مِنْ عِندِهِمْ؟ قَالَ ابنُ عُمَرَ - رضي الله عنهما: كُنَّا نَعُدُّ هَذَا نِفاقًا عَلَى عَهْدِ رسول الله - صلى الله عليه وسلم. رواه البخاري. 1619 - وعن جُندب بن عبد اللهِ بن سفيان - رضي الله عنه - قَالَ: قَالَ النبيُّ - صلى الله عليه وسلم: «مَنْ سَمَّعَ سَمَّعَ الله بِهِ، وَمَنْ يُرائِي يُرائِي اللهُ بِهِ». متفق عَلَيْهِ. ورواه مسلم أَيضًا من رواية ابن عباس رضي الله عنهما. «سَمَّعَ» بتشديد الميم، ومعناه: أظهر عمله للناس رِياءً. «سَمَّعَ اللهُ بِهِ» أيْ: فَضَحَهُ يَومَ القِيَامَةِ. ومعنى: «مَنْ رَاءى» أيْ: مَنْ أظْهَرَ لِلنَّاسِ العَمَلَ الصَّالِحَ لِيَعْظُمَ عِنْدَهُمْ. «رَاءى اللهُ بِهِ» أيْ: أظْهَرَ سَرِيرَتَهُ عَلَى رُؤُوسِ الخَلائِقِ. 1620 - وعن أَبي هريرة - رضي الله عنه - قَالَ: قَالَ رسول الله - صلى الله عليه وسلم: «مَنْ تَعَلَّمَ عِلْمًا مِمَّا يُبْتَغَى بِهِ وَجْهُ اللهِ - عز وجل - لاَ يَتَعَلَّمُهُ إِلاَّ لِيُصِيبَ بِهِ عَرَضًا مِنَ الدُّنْيَا، لَمْ يَجِدْ عَرْفَ الجَنَّةِ يَوْمَ القِيَامَةِ». يَعْنِي: رِيحَهَا. رواه أَبُو داود بإسنادٍ صحيحٍ والأحاديث في الباب كثيرةٌ مشهورةٌ.

288 - Chapter on the Prohibition of Hypocrisy God Almighty said: {And they were not commanded except to worship God, sincere to Him in religion, being true to heart} [Al-Bayyinah: 5], and the Almighty said: {Do not nullify your alms with insults and harm. Like one who spends his wealth showing off to people} [Al-Baqarah: 264], and God Almighty said: {They show off to people, but do not remember Allah except a little} [An-Nisa: 142]. 1616 - On the authority of Abu Hurairah - may God be pleased with him - he said: I heard the Messenger of God - may God’s prayers and peace be upon him - saying: “God Almighty said: I am free from polytheism of partners. Whoever does a deed in which I associate others with me, I will leave it.” And his company.” Narrated by Muslim. 1617 - On his authority, he said: I heard the Messenger of God - may God bless him and grant him peace - saying: “The first person to be judged on the Day of Resurrection will be a man who was martyred, so he was brought and he made known his blessing. So he recognized it and said: What did you do in it? He said: I fought for you until I was martyred. He said: You lied, but you fought so that it would be said: bold! It was said, then it was ordered that he be dragged on his face until he was thrown into the Fire. And a man who learned knowledge and taught it, and read the Qur’an, and it was brought to him, and he made known to him his blessings, and he recognized them. He said: What did you do there? He said: I learned knowledge and taught it, and I recited the Qur’an in you. He said: You lied, but you learned so that it would be said: a scholar! And you read the Qur’an so that it may be said: He is a reciter. It was said, then it was ordered that he be dragged on his face until he was thrown into the Fire. And a man for whom God made abundant blessings, and gave him various types of wealth, so he was brought to him and made known to him His blessings, and he recognized them. He said: What did you do there? He said: I did not leave any way in which you would like to spend money, but I spent in it for you. He said: You lied, but you did it so that it would be said: Jawad! It was said, then it was ordered that he be dragged on his face until he was thrown into the Fire. Narrated by Muslim. “Bold” with the opening of the gīm and the kasra of the rā’ and the madd: that is, brave and clever. 1618 - On the authority of Ibn Omar, may God be pleased with them both: That people said to him: We go to our rulers and say to them something different than what we say when we leave them? Ibn Omar - may God be pleased with them both - said: We used to consider this to be hypocrisy during the era of the Messenger of God - may God bless him and grant him peace. Narrated by Al-Bukhari. 1619 - On the authority of Jundub bin Abdullah bin Sufyan - may God be pleased with him - he said: The Prophet - may God’s prayers and peace be upon him - said: “Whoever hears, God will hear of him, and whoever dissembles, God will dissemble about him.” agreed. It was also narrated by Muslim from the narration of Ibn Abbas, may God be pleased with them both. “He heard” with the emphasis on the meem, and its meaning is: He demonstrated his work to the people out of hypocrisy. “God heard of it,” meaning: He will expose it on the Day of Resurrection. The meaning of: “he who sees” means: he who shows people good deeds so that he may be esteemed by them. “God saw it,” meaning: He revealed His will to the heads of creation. 1620 - On the authority of Abu Hurairah - may God be pleased with him - he said: The Messenger of God - may God’s prayers and peace be upon him - said: “Whoever learns knowledge by which he seeks the pleasure of God - the Almighty - does not learn it except to gain by it an accident from world, he will not find the knowledge of Paradise on the Day of Resurrection.” Meaning: its scent. It was narrated by Abu Dawud with an authentic chain of transmission, and the hadiths on the subject are many well-known.

289 - باب مَا يتوهم أنَّه رياء وليس هُوَ رياء 1621 - وعن أَبي ذرٍ - رضي الله عنه - قَالَ: قِيلَ لِرسولِ الله - صلى الله عليه وسلم: أرَأيْتَ الرَّجُلَ الَّذِي يَعْمَلُ العَمَلَ مِنَ الخَيْرِ، وَيَحْمَدُهُ النَّاسُ عَلَيْهِ؟ قَالَ: «تِلْكَ عَاجِلُ بُشْرَى المُؤْمِنِ» . رواه مسلم.

289 - Chapter on what is imagined to be hypocrisy but it is not hypocrisy 1621 - On the authority of Abu Dharr - may God be pleased with him - he said: It was said to the Messenger of God - may God bless him and grant him peace: Have you seen the man who does good deeds, and the people praise him for it? He said: “This is urgent good news for the believer.” Narrated by Muslim.

290 - باب تحريم النظر إِلَى المرأة الأجنبية والأمرد الحسن لغير حاجة شرعية قَالَ الله تَعَالَى: {قُلْ لِلمُؤْمِنِينَ يَغُضُّوا مِنْ أبْصَارِهِمْ} [النور: 30]، وقال تَعَالَى: {إنَّ السَّمْعَ وَالبَصَرَ والفُؤادَ كُلُّ أُولئِكَ كَانَ عَنْهُ مَسْئُولًا} [الإسراء: 36]، وقال تَعَالَى: {يَعْلَمُ خَائِنةَ الأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ} [غافر: 19]، وقال تَعَالَى: {إنَّ رَبكَ لَبِالمِرْصَادِ} [الفجر: 14]. 1622 - وعن أَبي هريرة - رضي الله عنه: أنَّ النبيَّ - صلى الله عليه وسلم - قَالَ: «كُتِبَ عَلَى ابْن آدَمَ نَصِيبُهُ مِنَ الزِّنَا مُدْرِكُ ذَلِكَ لاَ مَحَالَةَ: العَيْنَانِ زِنَاهُمَا النَّظَرُ، وَالأُذُنَانِ زِنَاهُمَا الاسْتِمَاعُ، وَاللِّسَانُ زِناهُ الكَلاَمُ، وَاليَدُ زِنَاهَا البَطْشُ، وَالرِّجْلُ زِنَاهَا الخُطَا، والقَلْبُ يَهْوَى وَيَتَمَنَّى، وَيُصَدِّقُ ذَلِكَ الفَرْجُ أَوْ يُكَذِّبُهُ». متفق عَلَيْهِ. هَذَا لفظ مسلمٍ، ورواية البخاري مختصرَةٌ. 1623 - وعن أَبي سعيد الخُدريِّ - رضي الله عنه - عن النبيِّ - صلى الله عليه وسلم - قَالَ: «إيّاكُمْ والجُلُوس فِي الطُّرُقَاتِ!» قالوا: يَا رسولَ الله، مَا لَنَا مِنْ مَجَالِسِنَا بُدٌّ، نَتَحَدَّثُ فِيهَا. فَقَالَ رسولُ الله - صلى الله عليه وسلم: «فَإذَا أبَيْتُمْ إِلاَّ المَجْلِسَ، فَأَعْطُوا الطَّرِيقَ حَقَّهُ» قَالُوا: وَمَا حَقُّ الطَّريقِ يَا رسولَ اللهِ؟ قَالَ: «غَضُّ البَصَرِ، وَكَفُّ الأَذَى، وَرَدُّ السَّلاَمِ، والأَمرُ بِالمَعْرُوفِ، والنَّهيُ عنِ المُنْكَرِ» متفق عَلَيْهِ. 1624 - وعن أَبي طلحة زيد بن سهل - رضي الله عنه - قَالَ: كُنَّا قُعُودًا بالأفْنِيَةِ نَتَحَدَّثُ فِيهَا فَجَاءَ رسولُ اللهِ - صلى الله عليه وسلم - فَقَامَ عَلَيْنَا، فَقَالَ: «مَا لَكُمْ وَلِمَجَالسِ الصُّعُدَاتِ؟ اجْتَنِبُوا مَجَالِسَ الصُّعُدَاتِ». فقُلْنَا: إنَّمَا قَعَدْنَا لِغَيْرِ مَا بَأسٍ، قَعَدْنَا نَتَذَاكَرُ، وَنَتَحَدَّثُ. قَالَ: «إمَّا لاَ فَأَدُّوا حَقَّهَا: غَضُّ البَصَرِ، وَرَدُّ السَّلاَمِ، وَحُسْنُ الكَلاَمِ». رواه مسلم. «الصُّعُدات» بضمِ الصاد والعين: أيْ الطُّرقَاتِ. 1625 - وعن جرير - رضي الله عنه - قَالَ: سألت رسول الله - صلى الله عليه وسلم - عن نَظَرِ الفَجْأَةِ فَقَالَ: «اصْرِفْ بَصَرَكَ». رواه مسلم. 1626 - وعن أُم سَلَمَة رَضِيَ اللهُ عنها، قالت: كنتُ عِنْدَ رسول الله - صلى الله عليه وسلم - وعِندَهُ مَيْمُونَة، فَأقْبَلَ ابنُ أُمِّ مَكْتُومٍ، وَذَلِكَ بَعْدَ أَنْ أُمِرْنَا بِالحِجَابِ فَقَالَ النبيُّ - صلى الله عليه وسلم: «احْتَجِبَا مِنْهُ» فَقُلْنَا: يَا رسولَ اللهِ، ألَيْسَ هُوَ أعْمَى! لاَ يُبْصِرُنَا، وَلاَ يَعْرِفُنَا؟ فَقَالَ النَّبيُّ - صلى الله عليه وسلم: «أفَعَمْيَاوَانِ أنتُمَا أَلَسْتُمَا تُبْصِرَانِهِ!؟». رواه أَبُو داود والترمذي، وقال: «حديث حسن صحيح». 1627 - وعن أَبي سعيد - رضي الله عنه: أنَّ رسول الله - صلى الله عليه وسلم - قَالَ: «لاَ يَنْظُرُ الرَّجُلُ إِلَى عَوْرَةِ الرَّجُلِ، وَلاَ المَرْأَةُ إِلَى عَوْرَةِ المَرْأَةِ، وَلاَ يُفْضِي الرَّجُلُ إِلَى الرَّجُلِ في ثَوْبٍ وَاحِدٍ ، وَلاَ تُفْضي المَرْأةُ إِلَى المَرْأَةِ في الثَّوْبِ الواحِدِ». رواه مسلم.

290 - Chapter on the prohibition of looking at a foreign woman or a beautiful young man without a legal need. God Almighty said: {Say to the believers to lower their gaze} [An-Nur: 30], and the Most High said: {Indeed, the hearing, the sight, and the heart are all those. He will be questioned about him. 1622 - On the authority of Abu Hurairah - may God be pleased with him: The Prophet - may God’s prayers and peace be upon him - said: “The son of Adam is decreed for his share of adultery. He realizes that there is no way: the eyes are fornicated by looking, and the ears. Their fornication is listening, the fornication of the tongue is speech, the fornication of the hand is violence, and the fornication of the foot is stepping, and the heart desires and desires, and that is the fornication of relief or... He makes him lie. agreed. This is a Muslim word, and Al-Bukhari’s narration is brief. 1623 - On the authority of Abu Saeed Al-Khudri - may God be pleased with him - on the authority of the Prophet - may God bless him and grant him peace - he said: “Beware of sitting in the streets!” They said: O Messenger of God, we have no choice but to talk in our gatherings. Then the Messenger of God - may God’s prayers and peace be upon him - said: “If you refuse anything but a council, then give the road its due rights.” They said: What is the right of the road, O Messenger of God? He said: “Lowering the gaze, refraining from harm, returning greetings, enjoining what is right, and forbidding what is wrong.” Agreed upon. 1624 - On the authority of Abu Talha Zayd bin Sahl - may God be pleased with him - he said: We were sitting in the courtyards talking there, when the Messenger of God - may God bless him and grant him peace - came and stood over us and said: “What do you have to do with the gatherings? The ups? “Avoid gatherings in high places.” So we said: We sat there for no reason. We sat to study and talk. He said: “Or not, then they did what was due: lowering their gaze, returning the greeting, and speaking kindly.” Narrated by Muslim. “The ascents” include the ḍād and the ʿayn: that is, the roads. 1625 - On the authority of Jarir - may God be pleased with him - he said: I asked the Messenger of God - may God bless him and grant him peace - about sudden sight, and he said: “Avert your gaze.” Narrated by Muslim. 1626 - On the authority of Umm Salamah, may God be pleased with her, she said: I was with the Messenger of God - may God bless him and grant him peace - and he was with Maimunah, then Ibn Umm Maktum came, and that was after we were commanded to wear the hijab, so the Prophet - may God bless him and grant him peace, said He, peace and blessings be upon him, said: “Hide yourself from him.” So we said: O Messenger of God, is he not blind? He does not see us, nor does he know us? Then the Prophet - may God bless him and grant him peace - said: “Are you two blind? Do you not make them see?” Narrated by Abu Dawud and Al-Tirmidhi, and he said: “A good and authentic hadith.” 1627 - On the authority of Abu Saeed - may God be pleased with him: The Messenger of God - may God’s prayers and peace be upon him - said: “A man should not look at a man’s private parts, nor should a woman look at a woman’s private parts, nor should a man look at the private parts of a man.” The man is in one garment, and the woman is not in front of the woman in the same garment.” Narrated by Muslim.

291 - باب تحريم الخلوة بالأجنبية قَالَ الله تَعَالَى: {وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْألُوهُنَّ مِنْ وَرَاءِ حِجابٍ} [الأحزاب: 53]. 1628 - وعن عقبة بن عامر - رضي الله عنه: أنَّ رسولَ اللهِ - صلى الله عليه وسلم - قَالَ: «إيَّاكُمْ وَالدُّخُولَ عَلَى النِّسَاءِ!» فَقَالَ رَجُلٌ مِنَ الأنْصَارِ: أفَرَأيْتَ الحَمْوَ؟ قَالَ: «الحَمْوُ المَوْتُ!». متفق عَلَيْهِ. «الحَمْو»: قَريبُ الزَّوْجِ كَأخِيهِ، وابْنِ أخِيهِ، وَابْنِ عَمِّهِ. 1629 - وعن ابن عباس رضي الله عنهما: أنَّ رسولَ اللهِ - صلى الله عليه وسلم - قَالَ: «لاَ يَخْلُونَّ أَحَدُكُمْ بِامْرَأَةٍ إِلاَّ مَعَ ذِي مَحْرَمٍ». متفق عَليْهِ. 1630 - وعن بُريدَةَ - رضي الله عنه - قَالَ: قَالَ رسولُ الله - صلى الله عليه وسلم: «حُرْمَةُ نِسَاءِ المُجَاهِدِينَ عَلَى القَاعِدِينَ كَحُرْمَةِ أُمَّهَاتِهِمْ، مَا مِنْ رَجُلٍ مِنَ القَاعِدِيْنَ يَخْلُفُ رَجُلًا مِنَ المُجَاهِدِينَ في أهْلِهِ، فَيَخُونُهُ فِيهِمْ إِلاَّ وَقَفَ لَهُ يَوْمَ القِيَامَةِ، فَيَأْخُذُ مِنْ حَسَنَاتِهِ مَا شَاءَ حَتَّى يَرْضى» ثُمَّ التَفَتَ إلَيْنَا رسولُ اللهِ - صلى الله عليه وسلم - فَقَالَ: «مَا ظَنُّكُمْ؟». رواه مسلم.

291 - Chapter on the prohibition of being alone with a foreign woman. God Almighty said: {And when you ask of them anything, ask of them from behind a veil} [Al-Ahzab: 53]. 1628 - On the authority of Uqba bin Amer - may God be pleased with him: The Messenger of God - may God bless him and grant him peace - said: “Beware of entering into women!” Then an Ansar man said: Have you seen the father-in-law? He said: “The father-in-law is death!” agreed. “Flaw-in-law”: a relative of the husband, such as his brother, his brother’s son, or his cousin. 1629 - On the authority of Ibn Abbas, may God be pleased with them: The Messenger of God - may God bless him and grant him peace - said: “None of you should be alone with a woman except with a mahram.” agreed. 1630 - On the authority of Buraydah - may God be pleased with him - he said: The Messenger of God - may God’s prayers and peace be upon him - said: “The sanctity of the women of the Mujahideen to those sitting is like the sanctity of their mothers. No man is among those sitting. He succeeds a man from among the mujahideen in his family, and he betrays him among them, but he will stand up for him on the Day of Resurrection, and he will take from his good deeds whatever he wants until he is satisfied.” Then he turned around. The Messenger of God - may God bless him and grant him peace - came to us and said: “What do you think?” Narrated by Muslim.

292 - باب تحريم تشبه الرجال بالنساء وتشبه النساء بالرجال في لباس وحركة وغير ذَلِكَ 1631 - عن ابن عباس رضي الله عنهما، قَالَ: لَعَنَ رسُولُ اللهِ - صلى الله عليه وسلم - المُخَنَّثِينَ مِنَ الرِّجَالِ، وَالمُتَرَجِّلاَتِ مِنَ النِّسَاءِ. وفي رواية: لَعَنَ رَسُولُ اللهِ - صلى الله عليه وسلم - المُتَشَبِّهِينَ مِنَ الرِّجَالِ بالنِّسَاءِ، والمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بالرِّجَالِ. رواه البخاري. 1632 - وعن أَبي هريرة - رضي الله عنه - قَالَ: لَعَنَ رسُولُ الله - صلى الله عليه وسلم - الرَّجُلَ يَلْبَسُ لِبْسَةَ المَرْأَةِ، والمَرْأَةَ تَلْبِسُ لِبْسَةَ الرَّجُلِ. رواه أَبُو داود بإسناد صحيح. 1633 - وعنه، قَالَ: قَالَ رسولُ الله - صلى الله عليه وسلم: «صِنْفَانِ مِنْ أهْلِ النَّارِ لَمْ أَرَهُمَا: قَومٌ مَعَهُمْ سِيَاطٌ كَأذْنَابِ البَقَرِ يَضْرِبُونَ بِهَا النَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاَتٌ، رُؤُوسُهُنَّ كَأَسْنِمَةِ البُخْتِ المائِلَةِ لاَ يَدْخُلْنَ الجَنَّةَ، وَلاَ يَجِدْنَ رِيحَهَا، وإنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكذَا». . رواه مسلم. معنى «كَاسِيَاتٌ» أيْ: مِنْ نِعْمَةِ اللهِ «عَارِيَاتٌ» مِنْ شُكْرِهَا. وَقِيلَ مَعْنَاهُ: تَسْتُرُ بَعْضَ بَدَنِهَا، وَتَكْشِفُ بَعْضَهُ إظْهارًا لِجَمَالِهَا وَنَحْوِهِ. وَقِيلَ: تَلْبَسُ ثَوبًا رَقِيقًا يَصِفُ لَوْنَ بَدَنِهَا. وَمَعْنَى «مائِلاَتٌ»، قِيلَ: عَنْ طَاعَةِ اللهِ وَمَا يَلْزَمُهُنَّ حِفْظُهُ «مميلاَتٌ» أيْ: يُعَلِّمْنَ غَيْرَهُنَّ فِعْلَهُنَّ المَذْمُومَ. وَقِيلَ: مَائِلاَتٌ يَمْشِينَ مُتَبَخْتِرَاتٍ، مُمِيلاَتٌ لأَكْتَافِهِنَّ، وقيلَ: مائلاتٌ يَمْتَشطنَ المِشْطَةَ المَيلاءَ: وهي مِشطةُ البَغَايا، و «مُميلاتٌ» يُمَشِّطْنَ غَيْرَهُنَّ تِلْكَ المِشْطَةَ. «رُؤوسُهُنَّ كَأسْنِمَةِ البُخْتِ» أيْ: يُكَبِّرْنَهَا وَيُعَظِّمْنَهَا بِلَفِّ عِمَامَةٍ أَوْ عِصَابَةٍ أَوْ نَحْوِهَا.

292 - Chapter on the prohibition of men imitating women and women imitating men in dress, movement, and other things. 1631 - On the authority of Ibn Abbas, may God be pleased with them both, he said: The Messenger of God - may God bless him and grant him peace - cursed effeminate men and transsexual women. In a narration: The Messenger of God - may God bless him and grant him peace - cursed the men who imitate women, and the women who imitate men. Narrated by Al-Bukhari. 1632 - On the authority of Abu Hurairah - may God be pleased with him - he said: The Messenger of God - may God’s prayers and peace be upon him - cursed the man who wears women’s clothing, and the woman who wears men’s clothing. Narrated by Abu Dawud with an authentic chain of transmission. 1633 - On his authority, he said: The Messenger of God - may God’s prayers and peace be upon him - said: “There are two types of the people of Hell whom I have not seen: a people who have whips like the tails of cows with which they beat people, and women. Clothed, naked, and leaning forward, their heads like the humps of a camel’s camel, leaning forward. They will not enter Paradise, nor will they smell its fragrance, and indeed its fragrance will be smelled from Such-and-such march.” . Narrated by Muslim. The meaning of “clothed” means: from the grace of God, “naked” from its gratitude. It was said that its meaning is: she covers part of her body, and reveals part of it, to show off her beauty and the like. It was said: She wears a thin dress that describes the color of her body. What is meant by “inclining women” is that it is said: about obedience to God and what they are obliged to memorize, “inclining women” means: they teach others their reprehensible actions. It was said: slanting women who walk swaggering, leaning their shoulders, and it was said: slanting women combing the slanting comb: which is the comb of prostitutes, and “slanting women” meaning others comb those. The comb. “Their heads are like the humps of a camel,” meaning: they enlarge and magnify them by wrapping a turban, headband, or the like.

293 - باب النهي عن التشبه بالشيطان والكفار 1634 - عن جابر - رضي الله عنه - قَالَ: قَالَ رسولُ اللهِ - صلى الله عليه وسلم: «لاَ تَأكُلُوا بِالشِّمَالِ، فَإنَّ الشَّيْطَانَ يَأكُلُ ويَشربُ بِالشِّمَالِ». رواه مسلم. 1635 - وعن ابن عمر رضي الله عنهما: أنَّ رسُولَ الله - صلى الله عليه وسلم - قَالَ: «لاَ يَأكُلَنَّ أَحَدُكُمْ بِشِمَالِهِ، وَلاَ يَشْرَبَنَّ بِهَا، فَإنَّ الشَّيْطَانَ يَأْكُلُ بِشِمَالِهِ وَيَشْرَبُ بِهَا». رواه مسلم. 1636 - وعن أَبي هريرة - رضي الله عنه: أنَّ رسُولَ اللهِ - صلى الله عليه وسلم - قَالَ: «إنَّ اليَهُودَ وَالنَّصَارى لاَ يَصْبغُونَ، فَخَالِفُوهُمْ». متفق عَلَيْهِ. المُرَادُ: خِضَابُ شَعْرِ اللَّحْيَةِ والرَّأسِ الأبْيَضِ بِصُفْرَةٍ أَوْ حُمْرَةٍ؛ وأمَّا السَّوَادُ، فَمَنْهِيٌّ عَنْهُ كَمَا سَنَذْكُرُهُ في البَابِ بَعْدَهُ، إنْ شَاءَ اللهُ تَعَالَى.

293 - Chapter on the prohibition of imitating Satan and the infidels 1634 - On the authority of Jabir - may God be pleased with him - he said: The Messenger of God - may God bless him and grant him peace, said: “Do not eat with the left hand, for Satan eats and drinks with the left hand.” Narrated by Muslim. 1635 - On the authority of Ibn Omar, may God be pleased with them both: The Messenger of God - may God bless him and grant him peace - said: “None of you should eat with his left hand, nor drink with it, for Satan eats with his left hand.” And he drinks with it.” Narrated by Muslim. 1636 - On the authority of Abu Hurairah - may God be pleased with him: The Messenger of God - may God bless him and grant him peace - said: “The Jews and Christians do not dye their hair, so differ from them.” agreed. What is meant is: the color of the white hair of the beard and head with a yellowish or reddish hue. As for blackness, it is forbidden, as we will mention in the next chapter, God Almighty willing.

294 - باب نهي الرجل والمرأة عن خضاب شعرهما بسواد 1637 - عن جابر - رضي الله عنه - قَالَ: أُتِيَ بِأَبِي قُحَافَةَ والِدِ أَبي بَكْرٍ الصِّدِّيقِ رضي الله عنهما، يَومَ فَتْحِ مَكَّةَ وَرَأسُهُ وَلِحْيَتُهُ كَالثَّغَامَةِ بَيَاضًا. فَقَالَ رَسُولُ اللهِ - صلى الله عليه وسلم: «غَيِّرُوا هَذَا وَاجْتَنِبُوا السَّوَادَ». رواه مسلم.

294 - Chapter on the prohibition of men and women from dyeing their hair black 1637 - On the authority of Jabir - may God be pleased with him - he said: Abu Quhafa, the father of Abu Bakr Al-Siddiq, may God be pleased with them, was brought on the day of the conquest of Mecca with his head and beard intact. As white as a thrush. Then the Messenger of God - may God bless him and grant him peace - said: “Change this and avoid black.” Narrated by Muslim.

295 - باب النهي عن القَزَع وَهُوَ حلق بعض الرأس دون بعض ، وإباحة حَلْقِهِ كُلّهِ للرجل دون المرأة 1638 - عن ابن عمر رضي الله عنهما، قَالَ: نهَى رسُولُ اللهِ - صلى الله عليه وسلم - عن القَزَعِ. متفق عَلَيْهِ. 1639 - وعنه، قَالَ: رأَى رسُولُ اللهِ - صلى الله عليه وسلم - صَبِيًّا قَدْ حُلِقَ بَعْضُ شَعْرِ رَأسِهِ وَتُرِكَ بَعْضُهُ، فَنَهَاهُمْ عَنْ ذَلِكَ، وقال: «احْلِقُوهُ كُلَّهُ، أَوِ اتْرُكُوهُ كُلَّهُ». رواه أَبُو داود بإسناد صحيح عَلَى شرط البخاري ومسلم. 1640 - وعن عبد الله بن جعفر رضي الله عنهما: أنَّ النَّبيَّ - صلى الله عليه وسلم - أمْهَلَ آلَ جَعْفَر ثَلاَثًا، ثُمَّ أتَاهُمْ، فَقَالَ: «لاَ تَبْكُوا عَلَى أخِي بَعْدَ اليَوْمِ» ثُمَّ قَالَ: «ادْعُوا لِي بَنِي أَخِي» فَجِيءَ بِنَا كَأنَّنَا أفْرُخٌ فَقَالَ: «ادْعُوا لِي الحَلاَّقَ» فَأمرَهُ، فَحَلَقَ رُؤُوسَنَا. رواه أَبُو داود بإسناد صحيح عَلَى شرط البخاري ومسلم. 1641 - وعن عليٍّ - رضي الله عنه - قَالَ: نَهَى رسُولُ اللهِ - صلى الله عليه وسلم - أَنْ تَحْلِقَ المَرْأةُ رَأسَهَا. رواه النسائي.

295 - Chapter on the prohibition of qaz’, which is shaving part of the head but not part, and the permissibility of shaving it entirely for a man but not for a woman 1638 - On the authority of Ibn Omar, may God be pleased with them both, he said: The Messenger of God - may God’s prayers and peace be upon him - forbade qaz’. agreed. 1639 - On his authority, he said: The Messenger of God - may God’s prayers and peace be upon him - saw a boy who had shaved some of the hair on his head and left some of it, so he forbade them from doing so, and said: “Shave it all, or Leave him alone.” Narrated by Abu Dawud with an authentic chain of transmission according to the conditions of Al-Bukhari and Muslim. 1640 - On the authority of Abdullah bin Jaafar, may God be pleased with them both: The Prophet - may God’s prayers and peace be upon him - gave the Jaafar family a period of three days, then he came to them and said: “Do not cry over my brother after today,” then he said: “Call for me, my sons.” “My brother,” he brought us as if we were chicks and said, “Call the barber for me,” so he ordered him to shave our heads. Narrated by Abu Dawud with an authentic chain of transmission according to the conditions of Al-Bukhari and Muslim. 1641 - On the authority of Ali - may God be pleased with him - he said: The Messenger of God - may God bless him and grant him peace - forbade a woman from shaving her head. Narrated by Al-Nasa'i.

296 - باب تحريم وصل الشعر والوشم والوشر وهو تحديد الأسنان قال تعالى: {إِنْ يَدْعُونَ مِنْ دُونِهِ إِلا إِنَاثًا وَإِنْ يَدْعُونَ إِلا شَيْطَانًا مَرِيدًا لَعَنَهُ اللهُ وَقَالَ لأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا وَلأُضِلَّنَّهُمْ وَلأُمَنِّيَنَّهُمْ وَلآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الأَنْعَامِ وَلآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللهِ} [النساء: 117 - 119]. 1642 - وعن أسماءَ رضي الله عنها: أنَّ امْرَأَةً سَأَلَتِ النَّبيَّ - صلى الله عليه وسلم - فَقَالَتْ: يا رسولَ اللهِ إنَّ ابْنَتِي أصَابَتْهَا الحَصْبَةُ ، فَتَمَرَّقَ شَعْرُهَا، وإنّي زَوَّجْتُهَا، أفَأَصِلُ فِيهِ؟ فقالَ: «لَعَنَ اللهُ الوَاصِلَةَ وَالمَوْصُولَةَ». متفق عليه. وفي روايةٍ: «الوَاصِلَةَ، والمُسْتوْصِلَةَ». قَوْلُهَا: «فَتَمَرَّقَ» هو بالراءِ ومعناهُ: انْتَثَرَ وَسَقَطَ. «وَالوَاصِلَةُ»: التي تَصِلُ شَعْرَهَا، أو شَعْرَ غَيْرِهَا بِشَعْرٍ آخَرَ. «وَالمَوْصُولَةُ»: التي يُوصَلُ شَعْرُهَا. «والمُسْتَوْصِلَةُ»: التي تَسْألُ مَنْ يَفْعَلُ لها ذلك. وعن عائشة رضي الله عنها نَحوهُ. متفق عليه. 1643 - وعن حُميدِ بنِ عبد الرحْمانِ: أنَّهُ سَمِعَ مُعَاوِيَةَ - رضي الله عنه - عامَ حَجَّ على المِنْبَرِ وَتَنَاوَلَ قُصَّةً مِنْ شَعْرٍ كَانَتْ في يَدِ حَرَسِيٍّ فَقَالَ: يَا أهْلَ المَدِينَةِ أيْنَ عُلَمَاؤُكُمْ؟! سَمِعتُ النَّبيَّ - صلى الله عليه وسلم - يَنْهَى عَنْ مِثْلِ هذِهِ، ويقُولُ: «إنَّمَا هَلَكَتْ بَنُوإسْرَائِيلَ حينَ اتَّخَذَهَا نِسَاؤُهُمْ». متفق عليه. 1644 - وعن ابن عمر رضي الله عنهما: أنَّ رسُولَ الله - صلى الله عليه وسلم - لَعَنَ الوَاصِلَةَ والمُسْتَوْصِلَةَ، والوَاشِمَةَ والمُسْتَوشِمَةَ. متفق عليه. 1645 - وعن ابن مسعود - رضي الله عنه - قال: لَعَنَ اللهُ الوَاشِمَاتِ والمُسْتَوشِمَاتِ وَالمُتَنَمِّصَاتِ، والمُتَفَلِّجَاتِ لِلْحُسْنِ، المُغَيِّرَاتِ خَلْقَ اللهِ، فَقَالَتْ لَهُ امْرَأَةٌ في ذَلِكَ فَقَالَ: وَمَا لِي لاَ ألْعَنُ مَنْ لَعَنَهُ رَسُولُ اللهِ - صلى الله عليه وسلم - وَهُوَ فِي كِتَابِ اللهِ؟ قالَ اللهُ تعالى: {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا} [سورة الحشر: 7]. متفق عليه. «المُتَفَلِّجَةُ» هيَ: الَّتي تَبْرُدُ مِنْ أسْنَانِهَا لِيَتَبَاعَدَ بَعْضُهَا عَنْ بَعْضٍ قَلِيلًا، وتُحَسِّنُهَا وَهُوَ الوَشْرُ. «وَالنَّامِصَةُ»: الَّتي تَأخُذُ مِنْ شَعْرِ حَاجِبِ غَيْرِهَا، وتُرَقِّقُهُ لِيَصِيرَ حَسَنًا. «وَالمُتَنَمِّصَةُ»: الَّتي تَأمُرُ مَنْ يَفْعَلُ بِهَا ذَلِكَ.

296 - Chapter on the prohibition of hair extensions, tattoos, and ingrown hairs, which is the identification of the teeth. God Almighty said: {They call upon none other than Him but females, and they call upon none but a rebellious Satan. May God curse him. And He says, “Will you take from among Your servants a portion?” And I will certainly mislead them, and I will cause them to fall into disbelief, and I will command them, so they will cut the ears of livestock. I will certainly command them, so they will change the creation of God.} [An-Nisa: 117-119]. 1642 - On the authority of Asmaa, may God be pleased with her: A woman asked the Prophet - may God bless him and grant him peace - and said: O Messenger of God, my daughter has been stricken with measles, and her hair is turning red, and I have married her off. Should I complete it? He said: “May God curse the one who is connected and the one who is connected.” agreed. And in a narration: “Al-Wasila and Al-Mustasila.” Her saying: “so it spread” is with the letter “rā’” and its meaning is: it spread and fell. “Al-Wasila”: the one who connects her hair, or someone else’s hair, with other hair. “And the connected woman”: the one whose hair is connected. “Al-Mustasila”: the one who asks someone to do that for her. On the authority of Aisha, may God be pleased with her, the same thing happened. agreed. 1643 - On the authority of Humaid bin Abdul Rahman: He heard Muawiyah - may God be pleased with him - in the year he performed Hajj on the pulpit and he picked up a piece of poetry that was in the hands of a guard and said: O people of Medina, where is Your scholars?! I heard the Prophet - may God bless him and grant him peace - forbidding such things, and saying: “The Children of Israel were destroyed when their women took them.” agreed. 1644 - On the authority of Ibn Omar, may God be pleased with them both: The Messenger of God - may God’s prayers and peace be upon him - cursed the woman who was connected to the hadith and the woman who was tattooed, and the woman who tattooed and the woman who was tattooed. agreed. 1645 - On the authority of Ibn Masoud - may God be pleased with him - he said: God has cursed tattooed women, male and female tattooists, and those who display beauty, who alter God’s creation. A woman said to him about that. He said: Why should I not curse someone whom the Messenger of God - may God bless him and grant him peace - cursed while it is in the Book of God? God Almighty said: {And whatever the Messenger has given you, take it, and whatever he forbids you, abstain from it} [Surat Al-Hashr: 7]. agreed. “The one who grinds his teeth” is the one who grinds her teeth so that they are slightly apart from each other, and she straightens them, which is Al-Washr. “Al-Namisa”: the one who takes hair from someone else’s eyebrow and thins it to make it beautiful. “And Al-Mutanamisa”: the one who orders someone to do that to her.

297 - باب النهي عن نتف الشيب من اللحية والرأس وغيرهما، وعن نتف الأمرد شعر لحيته عند أول طلوعه 1646 - عن عمرو بن شعيب، عن أبيهِ، عن جَدِّهِ - رضي الله عنه - عن النَّبيِّ - صلى الله عليه وسلم - قال: «لاَ تَنْتِفُوا الشَّيْبَ؛ فَإنَّهُ نُورُ المُسْلِمِ يَوْمَ القِيَامَةِ» حديث حسن، رواه أبو داود، والترمذي، والنسائي بأسانيد حسنة، قال الترمذي: «هو حديث حسن» . 1647 - وعن عائشة رضي الله عنها، قالت: قال رسولُ اللهِ - صلى الله عليه وسلم: «مَنْ عَمِلَ عَمَلًا لَيْسَ علَيْهِ أمْرُنَا فَهُوَ رَدٌّ». رواه مسلم.

297 - Chapter on the prohibition against plucking gray hair from the beard, head, etc., and about the hairless man plucking the hair of his beard when it first grows out 1646 - On the authority of Amr bin Shuaib, on the authority of his father, on the authority of his grandfather - may God be pleased with him - on the authority of the Prophet - may God bless him and grant him peace - he said: “Do not pluck gray hair; For it will be the light of the Muslim on the Day of Resurrection.” A good hadith, narrated by Abu Dawud, Al-Tirmidhi, and Al-Nasa’i with good chains of transmission. Al-Tirmidhi said: “It is a good hadith.” 1647 - On the authority of Aisha, may God be pleased with her, she said: The Messenger of God - may God’s prayers and peace be upon him - said: “Whoever does an act that is not subject to our command will have it rejected.” Narrated by Muslim.

298 - باب كراهة الاستنجاء باليمين ومس الفرج باليمين من غير عذر 1648 - وعن أبي قتادة - رضي الله عنه - عن النبيّ - صلى الله عليه وسلم - قال: «إذا بَالَ أَحَدُكُمْ، فَلاَ يَأخُذَنَّ ذَكَرَهُ بِيَمِينِهِ، وَلاَ يَسْتَنْجِ بِيَمِينِهِ، وَلاَ يَتَنَفَّسْ فِي الإنَاءِ». متفق عليه. وفي الباب أحاديث كثيرة صحيحة.

298 - Chapter on the dislike of cleansing oneself with the right hand and touching the private parts with the right hand without an excuse 1648 - On the authority of Abu Qatada - may God be pleased with him - on the authority of the Prophet - may God’s prayers and peace be upon him - he said: “If any of you urinates, let him not hold his penis with his right hand, nor cleanse himself with his right hand.” With his right hand, he should not breathe into the vessel.” agreed. There are many authentic hadiths on this topic.

299 - باب كراهة المشي في نعل واحدة أو خف واحد لغير عذر وكراهة لبس النعل والخف قائمًا لغير عذر 1649 - عن أبي هريرة - رضي الله عنه: أنَّ رسُولَ الله - صلى الله عليه وسلم - قال: «لاَ يَمْشِ أحَدُكُمْ فِي نَعْلٍ وَاحِدَةٍ، لِيَنْعَلْهُمَا جَمِيعًا، أو لِيَخْلَعْهُمَا جَمِيعًا». وفي رواية: «أو لِيُحْفِهِمَا جَمِيعًا». متفق عليه. 1650 - وعنه، قال: سمعت رسولَ الله - صلى الله عليه وسلم - يقول: «إذا انْقَطَعَ شِسْعُ نَعْلِ أَحَدِكمْ، فَلاَ يَمْشِ في الأُخْرَى حَتَّى يُصْلِحَهَا». رواهُ مسلم. 1651 - وعن جابر - رضي الله عنه: أنَّ رسولَ اللهِ - صلى الله عليه وسلم - نَهَى أَنْ يَنْتَعِلَ الرَّجُلُ قَائِمًا. رواه أبو داود بإسناد حسن.

299 - Chapter on the dislike of walking in single shoes or slippers without an excuse and the dislike of wearing shoes and slippers standing up without an excuse 1649 - On the authority of Abu Hurairah - may God be pleased with him: The Messenger of God - may God bless him and grant him peace - said: “None of you should walk in single shoes, so that he puts them on. All of them, or to depose them all.” And in a narration: “Or to cover them both together.” agreed. 1650 - On his authority, he said: I heard the Messenger of God - may God’s prayers and peace be upon him - saying: “If the width of one of you’s sole is torn, he should not walk on the other until he repairs it.” Narrated by Muslim. 1651 - On the authority of Jabir - may God be pleased with him: The Messenger of God - may God bless him and grant him peace - forbade a man to wear shoes while standing. Narrated by Abu Dawud with a good chain of transmission.

300 - باب النهي عن ترك النار في البيت عند النوم ونحوه سواء كانت في سراج أو غيره 1652 - عن ابن عمر رضي الله عنهما، عن النبيِّ - صلى الله عليه وسلم - قال: «لاَ تَتْرُكُوا النَّارَ فِي بُيُوتِكُمْ حِينَ تَنَامُونَ». متفق عليه. 1653 - وعن أبي موسى الأشعري - رضي الله عنه - قال: احْتَرَقَ بَيْتٌ بالمَدِينَةِ عَلَى أهْلِهِ مِنَ اللَّيْلِ، فَلَمَّا حُدِّثَ رَسُولُ اللهِ - صلى الله عليه وسلم - بِشَأنِهِم، قالَ: «إنَّ هذِهِ النَّارَ عَدُوٌّ لَكُمْ، فَإذا نِمْتُمْ، فَأطْفِئُوهَا» متفق عليه. 1654 - وعن جابر - رضي الله عنه - عن رسولِ اللهِ - صلى الله عليه وسلم - قال: «غَطُّوا الإنَاءَ، وَأَوْكِئُوا السِّقَاءَ، وَأَغْلِقُوا الأَبْوَابَ، وَأَطْفِئُوا السِّرَاجَ، فَإِنَّ الشَّيْطَانَ لاَ يَحُلُّ سِقَاءً، وَلاَ يَفْتَحُ بَابًا، وَلاَ يَكْشِفُ إنَاءً. فإنْ لَمْ يَجِدْ أَحَدُكُمْ إلاَّ أَنْ يَعْرُضَ عَلَى إنَائِهِ عُودًا، وَيَذْكُرَ اسْمَ اللهِ، فَلْيَفْعَل، فإنَّ الفُوَيْسِقَةَ تُضْرِمُ عَلَى أهْلِ البَيْتِ بَيْتَهُمْ». رواه مسلم. «الفُويْسِقَةُ»: الفَأرَةُ، «وَتُضْرِمُ»: تُحْرِقُ.

300 - Chapter on the prohibition of leaving fire in the house when sleeping, etc., whether it is in a lamp or elsewhere. 1652 - On the authority of Ibn Omar, may God be pleased with them both, on the authority of the Prophet - may God bless him and grant him peace - he said: “Do not leave fire in your houses while you sleep.” agreed. 1653 - On the authority of Abu Musa Al-Ash’ari - may God be pleased with him - he said: A house in Medina burned down to its people at night, and when the Messenger of God - may God’s prayers and peace be upon him - spoke about them, he said: “This fire is an enemy.” For you, so when you sleep, turn it off.” Agreed upon. 1654 - On the authority of Jabir - may God be pleased with him - on the authority of the Messenger of God - may God bless him and grant him peace - he said: “Cover the vessel, tie the waterskin, close the doors, and extinguish the lamp, for Satan does not permit Watering, and does not open a door, nor uncover a vessel. If any of you has no choice but to place a stick over his vessel and mention the name of God, then let him do so, for the thorns set fire to their house.” Narrated by Muslim. “Al-Fusaika”: the mouse, “and it is kindled”: it burns.