النص المفهرس

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Hadith 1528
﴿ قَالَ : (( مَنْ رَدَّ عَنْ عِرْضٍ أخيهِ ، رَدَّ اللهُ عَنْ وَجْهِهِ
وعن أبي الدرداء ﴾ ،
النَّارَ يَومَ القِيَامَةِ )). رواه الترمذي، وقال: (( حديث حسن )) .
Abū al-Dardā'
narrates that the Messenger of Allah
said: "On the
day of Qiyamah, Allah will protect from the Hell-fire the face of one who
defends the honour of his brother." (Tirmidhi, Ahmad)
Commentary
If a believer is spoken ill of in any gathering, then it is the duty of another believer to defend
him, since all believers are brothers. In addition, as this hadith explains, defending a Muslim
in this world is a cause of salvation from the Hell-fire in the Hereafter.
The Messenger of Allah
said, "A Muslim who does not assist another Muslim in a place
where his honour is torn apart and he is being dishonoured, then Allah will not come to his
assistance in that place where he will love assistance. A Muslim who assists another Muslim
in a place where his honour is torn apart and he is being dishonoured, then Allah will come
to his assistance in that place where he will love assistance. (Abū Dawud)
The face has been mentioned because it is generally the point of pain and embarrassment.
Hadīth 1529
وعن عِبَانَ بِنِ مَالكِ له، في حديثه الطويل المشهور الَّذِي تقدَّمَ في بابِ الرَّجاء قَالَ :
قام النبِيّ ﴿ يُصَلِّي فَقَالَ: ((أَيْنَ مالِكُ بنُ الدُّخْثُمِ؟ )) فَقَالَ رَجُلٌ : ذَلِكَ مُنَافِقٌ لا يُحِبُّ
اللهَ ولا رَسُولُهُ ، فَقَالَ النِبِيّ ﴿: (( لاَ تَقُلْ ذَلِكَ ألاَّ تَراهُ قَدْ قَالَ: لا إلَهَ إِلَّ اللهُ يُرِيدُ بِذَلكَ
وَجْهَ اللهِ! وإنَّ الله قَدْ حَرَّمَ عَلَى النَّارِ مَنْ قَالَ: لا إلهَ إِلَّ اللهُ بَيْتَغِي بِذَلِكَ وَجْهَ اللهِ )) .
متفق عَلَيْهِ .
((وَعِتْبان)) بكسر العين عَلَى المشهور وحُكِيَ ضَمُّها وبعدها تاءٌ مثناة مِن فوق ثُمَّ باءٌ
موحدة . و((الدُّخْشُم )) بضم الدال وإسكان الخاء وضم الشين المعجمتين .
‘Itbān ibn Mālik
's narrates in his lengthy and well-known hadith quoted
previously in the chapter on hope that the Messenger of Allah
stood
up to perform the salah and asked: "Where is Malik ibn al-Dukhshum?"
Another replied: "That man is a hypocrite. He does not love Allah and His

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Messenger." On hearing this, the Messenger of Allah
said: "Do not say
that. Do you not see that he testifies that there is none worthy of worship
except Allah and he says it for the pleasure of Allah?" One who testifies
that there is none worthy of worship except Allah, desiring thereby the
pleasure of Allah, then Allah makes it unlawful for him to enter the Hell-
fire." (Bukhārī, Muslim, Nasa'ī)
Commentary
This hadith was mentioned previously. See hadith 417.
That the Messenger of Allah
immediately prohibited the person from backbiting
shows that the action is prohibited. One may prohibit another from backbiting by either
reprimanding him or by refuting what he says.
Hadīth 1530
وعن كعب بن مالك ◌ّه في حديثه الطويل في قصةِ تَوْبَتِهِ وَقَدْ سبق في باب الثَّوبةِ. قَالَ :
قَالَ النبيُّ ﴿ وَهُوَ جالِسٌ في القَومِ بِتَبُّوكَ : (( مَا فَعَلَ كَعبُ بن مالكِ؟ )) فَقَالَ رَجٌ مِنْ
بَنِي سَلَمَةَ: يَا رسولَ الله، حَبَسَهُ بُرْدَاهُ وَالنَّظَرُ فِي عِطْفَيْهِ . فَقَالَ لَهُ مُعاذُ بنُ جبلٍ لِلهُ: بِئْسَ
مَا قُلْتَ ، والله يا رسولَ الله مَا علمنا عَلَيْهِ إِلَّ خَيْراً، فَسَكَتَ رَسُولُ اللهِ ﴿. متفقٌ عَلَيْهِ .
((عِطْفَاهُ)) : جَانِبَاهُ ، وهو إشارةٌ إلى إعجابِهِ بنفسِهِ .
Ka'b ibn Mālik
narrates in his lengthy hadith regarding the story of his
repentance which was quoted previously in the chapter on repentance,
"While the Messenger of Allah
was sitting with the people at Tabūk,
he asked: "What happened to Ka'b ibn Malik?" A person from the Banū
Salimah said: "O Messenger of Allah! His cloak and self-conceit have kept
him back." Mu'adh ibn Jabal &
ã said: "What an evil thing to say! By Allah, O
Messenger of Allah, we know nothing but good about him." The Messenger
of Allah
remained silent. (Bukhārī, Muslim, Ahmad)
Commentary
That the Messenger of Allah
remained silent, proves that Mu'adh's dos action of defending
his Muslim brother was meritorious.

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CHAPTER 256
باب مَا يباح من الغيبة
Chapter on lawful instances of backbiting
اعْلَمْ أَنَّ الِغِيبَةَ تُبَاحُ لِغَرَضِ صَحِيحٍ شَرْعِيٍّ لا يُمْكِنُ الوُصُولُ إِلَيْهِ إِلَّ بِهَا ، وَهُوَ سِتَّهُ أَسْبَابٍ :
الأَوَّلُ: التَّظَلُّمُ ، فَيَجُوزُ لِلمَظْلُومِ أنْ يَتَظَلَّمَ إِلَى السُّلْطَانِ والقَاضِي وغَيرِهِمَا مِمَّنْ لَهُ وِلاَيَةٌ
، أَوْ قُدْرَةٌ عَلَى إِنْصَافِهِ مِنْ ظَالِمِهِ ، فيقول : ظَلَمَنِي فُلاَنٌّ بكذا .
الثَّاني: الاسْتِعَانَةُ عَلَى تَغْيِيرِ المُنْكَرِ ، وَرَدِّ العَاصِي إِلَى الصَّوابِ، فيقولُ لِمَنْ يَرْجُو قُدْرَتَهُ
عَلَى إزالَةِ المُنْكَرِ : فُلانٌ يَعْمَلُ كَذا ، فازْجُرْهُ عَنْهُ ونحو ذَلِكَ ويكونُ مَقْصُودُهُ التَّوَصُلُ إِلَى
إزالَةِ المُنْكَرِ ، فَإِنْ لَمْ يَقْصِدْ ذَلِكَ كَانَ حَرَاماً .
الثَّالِثُ: الاسْتِقْتَاءُ، فِيقُولُ لِلِمُفْتِي: ظَلَمَنِي أَبِي أَوْ أخي، أَوْ زوجي ، أَوْ فُلانٌ بِكَذَا فَهَلْ
لَهُ ذَلِكَ؟ وَمَا طَريقي في الخلاصِ مِنْهُ، وَتَحْصيلِ حَقِّي ، وَدَفْعِ الظُّلْمِ ؟ وَنَحْوِ ذَلِكَ ، فهذا
جَائٌِّ لِلْحَاجَةِ، ولكِنَّ الأحْوطَ والأفضَلَ أنْ يقول: مَا تقولُ فِي رَجُلٍ أَوْ شَخْصٍ ، أَوْ زَوْجٍ
، كَانَ مِنْ أَمْرِهِ كذا؟ فَإِنَّهُ يَحْصُلُ بِهِ الغَرَضُ مِنْ غَيْرِ تَعْبِينٍ ، وَمَعَ ذَلِكَ ، فالتّعْبِينُ جَائِرٌّ كَمَا
سَنَذْكُرُهُ فِي حَدِيثِ هِنْدٍ إِنْ شَاءَ اللهُ تَعَالَى .
الرَّابعُ : تَحْذِيرُ المُسْلِمِينَ مِنَ الشَّرِّ وَنَصِيحَتُهُمْ ، وَذَلِكَ مِنْ وُجُوهِ :
مِنْهَا جَرْحُ المَجْرُوحِينَ مِنَ الرُّواةِ والشُّهُودِ وذلكَ جَائِرٌ بإجْمَاعِ الْمُسْلِمِينَ ، بَلْ وَاجِبٌ للْحَاجَةِ .
ومنها: المُشَاوَرَةُ في مُصاهَرَةِ إنسانٍ أو مُشاركِتِهِ ، أَوْ إيداعِهِ ، أَوْ مُعامَلَتِهِ ، أَوْ غيرٍ ذَلِكَ ، أَوْ
مُجَاوَرَتِهِ ، ويجبُ عَلَى المُشَاوِرِ أنْ لا يُخْفِيَ حَالَهُ ، بَلْ يَذْكُرُ المَسَاوِىَ الَّتِي فِيهِ بِنَّةِ النَّصِيحَةِ .
ومنها: إِذَا رأى مُتَفَقِّهَا يَتَرَدَّدُ إِلَى مُبْتَدِعٍ ، أَوْ فَاسِقٍ يَأَخُذُ عَنْهُ العِلْمَ ، وَخَافَ أنْ يَتَضَرَّرَ
المُتَفَقِّهُ بِذَلِكَ ، فَعَلَيْهِ نَصِيحَتُهُ بِسَانِ حَالِهِ ، بِشَرْطِ أنْ يَقْصِدَ النَّصِيحَةَ ، وَهَذا مِمَّا يُغْلَطُ فِيهِ
. وَقَدْ يَحمِلُ المُتَكَلِّمَ بِذلِكَ الحَسَدُ ، وَيُلَبِّسُ الشَّيطانُ عَلَيْهِ ذَلِكَ ، ويُخِيلُ إِلَيْهِ أَنَّهُ نَصِيحَةٌ
فَلْنَفَطَّنْ لِذلِكَ.
وَمِنها : أنْ يكونَ لَهُ وِلايَةٌ لا يقومُ بِهَا عَلَى وَجْهِها : إمَّا بِأَنْ لا يكونَ صَالِحاً لَهَا ، وإما بِأنْ

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يكونَ فَاسِقاً ، أَوْ مُغَفَّلاَ، وَنَحوَ ذَلِكَ فَيَجِبُ ذِكْرُ ذَلِكَ لِمَنْ لَهُ عَلَيْهِ ولايَةٌ عامَّةٌ لِيُزِيلَهُ ، وَيُؤَلِّيَ
مَنْ يُصْلِحُ ، أَوْ يَعْلَمَ ذَلِكَ مِنْهُ لِيُعَامِلَهُ بِمُقْتَضَى حالِهِ ، وَلاَ يَغْتَرَّ بِهِ ، وأَنْ يَسْعَى فِي أَنْ يَحْتَّهُ
عَلَى الاسْتِقَامَةِ أَوْ يَسْتَبْدِلَ بِهِ .
الخامِسُ: أنْ يَكُونَ مُجَاهِراً بِفِسْقِهِ أَوْ بِدْعَتِهِ كالمُجَاهِرِ بِشُرْبِ الخَمْرِ ، ومُصَادَرَةِ النَّاسِ ،
وأَخْذِ المَكْسِ ، وحِبَايَةِ الأَمْوَالِ ظُلْماً ، وَتَوَلِّي الأمُورِ الباطِلَةِ ، فَيَجُوزُ ذِكْرُهُ بِمَا يُجَاهِرُ بِهِ ،
وَيَحْرُمُ ذِكْرُهُ بِغَيْرِهِ مِنَ الْعُيُوبِ ، إِلَّ أنْ يكونَ لِجَوازِهِ سَبَبٌ آخَرُ مِمَّا ذَكَرْنَاهُ .
السَّادِسُ : التعرِيفُ، فإذا كَانَ الإنْسانُ مَعْرُوفَا بِلَقَبٍ ، كالأعْمَشِ ، والأَعَرَجِ ، والأَصَمِّ ،
والأعْمى، والأحْوَلِ ، وغَيْرِهِمْ جاز تَعْرِيفُهُمْ بذلِكَ ، وَيَحْرُمُ إِطْلاقُهُ عَلَى جِهَةِ الَّنقصِ ،
ولو أمكَنَ تَعْرِيفُهُ بِغَيرِ ذَلِكَ كَانَ أَوْلَى ، فهذه ستَّةُ أسبابٍ ذَكَرَهَا الْعُلَمَاءُ وأكثَرُها مُجْمَعٌ
عَلَيْهِ ، وَدَلائِلُهَا مِنَ الأحادِيثِ الصَّحِيحَةِ مشهورَةٌ . فمن ذَلِكَ :
Backbiting for a valid Shar'ī objective is permissible if there is no other
alternative for achieving that objective. There are six such objectives:
1. To rectify an injustice. It is permissible for the person who was treated
unjustly to complain to the ruler, judge or others who have the authority
or ability to mete out justice to the person who acted unjustly. He may
say, "So-and-so person has wronged me."
2. Seeking help to change a wrong and return the wrongdoer to the right
path. He may therefore say to the one whom he hopes has the power
to remove the wrong: "So-and-so is committing such-and-such an action.
Reprimand him about it." His objective should be to utilise a means to
remove the wrong. If this is not his objective, it is Harām (unlawful).
3. Requesting a fatwa (verdict). He may say to the muftī: "My father, brother,
spouse or so-and-so has wronged me by doing such-and-such a thing. Is it
permissible for him to do so? How can I save myself, claim my right, and
remove the injustice?" It is permissible due to necessity, however, the better
and more cautionary approach is to say: "What do you say about a man,
person or spouse who did such-and-such a thing?" In this way, he will be
able to achieve his objective without identifying any person. Nonetheless,
it is permissible to reveal the identity of the person as proven from the
hadith we will quote regarding Hind, if Allah &'s wills.

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4. Warning the Muslims about an evil and advising them. There are various
forms of this:
a. Declaring certain narrators and witnesses as unreliable. This is permissible
by consensus of the Muslim scholars. In fact, it is Wajib (obligatory) due
to necessity.
b. Seeking advice and counsel regarding a person for the purposes of
marriage, business partnership, giving a trust, engaging in some transaction,
or being a neighbour. The person whose advice is requested should not
conceal his condition, rather he should mention his qualities with the
intention of advice.
c. If one sees a student studying Fiqh under a person who is involved in
bid'āt (innovations) or is a flagrant sinner, and he fears that the student
will be harmed by it, then it is necessary for him to advise the student
of his teacher's condition, provided that his objective is to give advice. In
this one may easily err, as the speaker is sometimes prompted by jealousy,
and Shaitan confuses him causing him to think that it is good advice. He
should be wary of this.
d. A person in a position of authority which he does not administer correctly
either because he is incompetent, a flagrant sinner, negligent, or due to
a similar reason. It is necessary to inform a person in higher authority
to remove such a person from his position and appoint someone who is
competent, or so that he is at least aware of the person and can deal with
him accordingly and not be deceived by him, and he may encourage him
to rectify his affairs or replace him.
5. A person who publicises his sin or bid'ah (innovation), such as one who
consumes alcohol publicly, usurps the property of people, collects unjust
customs and taxes from people, or handles false matters. It is permissible
to mention the sins he commits publicly, but it is Harām (unlawful) to
mention any of his other faults, unless it is for an objective we mentioned
previously.
6. For the purposes of identification. If a person is known by a certain

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defect such as being blear-eyed, lame, deaf, blind, squint-eyed, etc. then it
is permissible to mention them as such, but it is Harām (unlawful) to use
such words in a derogatory way. If it is possible to describe such people
by other means, then these should be utilised.
These are the six reasons which the scholars have mentioned. There is
agreement on most of them and their proofs from authentic ahadith are
well-known. Some of these ahādīth are:
Hadīth 1531
، فَقَالَ : (( اْذَنُوا لَهُ، بِئْسَ أخُو العَشِيرَةِ
عن عائشة ها : أنَّ رجلاً اسْتَأَذَنَ عَلَى النبيّ
(؟)) . متفق عَلَيْهِ .
احتَجَّ بِهِ البخاري في جوازِ غِيبَة أهلِ الفسادِ وأهلِ الرِّيبِ .
'A'ishah wes narrates that a man requested permission to meet the Messenger
of Allah
, so he
said: "Give him permission. He is an evil person of
the tribe." (Bukhārī, Muslim, Ahmad)
Bukhārī used it to prove the permissibility of speaking ill of the people of
corruption and people of doubt.
Commentary
People are often misled by the outward appearance of others causing harm to their worldly
and religious lives. It is therefore necessary to inform people of their harm just as the
Messenger of Allah
informed those around him about the evil of others.
Hadith 1532
: (( مَا أَظُنُّ فُلاناً وفُلاناً يَعْرِفانٍ مِنْ دِينِنَا شَيْئاً)) . رواه
وعنها ، قالت : قَالَ رسولُ الله
البخاري . قَالَ : قَالَ اللَّيْثُ بن سعدِ أحَدُ رُواة هَذَا الحديثِ : هذانِ الرجلانِ كانا من المنافِقِينَ .
'A'ishah ves narrates that the Messenger of Allah
said: "I do not think
that so-and-so and so-and-so know anything of our religion." (Bukhārī)
Al-Layth ibn Sa'd, one of the narrators of this hadith, said: "These two
people were hypocrites."

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RIYĀD AL-ȘĀLIĶĪN
Commentary
It is permissible to make people aware of the hypocrites so that the former do not fall prey
to the latter's dangerous plots.
Hadīth 1533
، فقلتُ : إِنْ أَبَا الجَهْم وَمُعَاوِيَة خطبَانِي
13
وعن فاطمة بنتِ قيس ظه ، قالت: أتيت النبيَّ
﴿: ((أمَّا مُعَاوِيَةُ ، فَصُعُلُوٌ لاَ مَالَ لَهُ، وأمَّا أَبُو الجَهْمِ ، فَلاَ يَضَعُ
؟ فَقَالَ رسُولُ الله
العَصَا عَنْ عَاتِقِهِ )) متفق عَلَيْهِ .
وفي رواية لمسلم : (( وَأَمَّا أَبُو الجَهْمِ فَضَرَّابٌ لِلنِّساءِ )) وَهُوَ تفسير لرواية :
(( لا يَضَعُ العَصَا عَنْ عَاتِقِهِ )) وقيل : معناه : كثيرُ الأسفارِ .
Fāțimah bint Qays11 des narrates: "I went to the Messenger of Allah
and
said: 'Abu al-Jahm and Mu'awiyah have both proposed marriage to me.' The
Messenger of Allah
said: 'Mu'āwiyah is poor and has no wealth, and
Abū al-Jahm does not remove his stick from his shoulder." (Muslim, Ahmad)
Another narration of Muslim has: "Abu al-Jahm beats women," which is
an explanation of the narration, "he does not remove his stick from his
shoulder." It is also said to mean that he travels a lot.
Commentary
This hadith teaches us that if one is aware of some weakness in a potential spouse, he should
inform the opposite party of this. This is not prohibited provided that one's intention is to
give good advice and not to disgrace or disunite people.
From other narrations we learn that the Messenger of Allah
married Fāțimah bint Qays
to Usāmah ibn Zayd
%. She later said, "We had such love between us that I was envied."
(Muslim)
11 Fāțimah bint Qays
was from the Kinanah tribe. She accepted Islam in the initial stages. She was
first married to Abū 'Amr ibn Hafs, but in 10 Hijrī he divorced her. She was then married to Usamah
ibn Zaid 4.0%. In 23 Hijrī when 'Umar 40% passed away, the consultations for the appointment of a new
Khalif were held at her home. When Usamah 4% passed away, she did not remarry and she began living
with her brother Dhahhak. When Yazīd appointed him as governor of Iraq, she relocated with him. She
was extremely intelligent and a woman of many perfections. 34 ahadith have been narrated from her.

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Hadith 1534
﴿ فِي سَفَرٍ أَصَابَ النَّاسَ فِيهِ شِدَّةٌ ،
وعن زيد بن أرقم له قَالَ : خرجنا مَعَ رسُولِ الله
فَقَالَ عبدُ اللهِ بن أَبَّ: لاَ تُنْفِقُوا عَلَى مَنْ عِندَ رسولِ اللهِ ﴿ حَتَّى يَنْفَضُّوا، وقال: لَئِنْ
رَجَعْنَا إِلَى المَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الَذَلَّ ، فَأَتَيْتُ رَسُولَ اللهِ ﴿ه، فَأَخْبَرْتُهُ بِذلِكَ ،
فَأَرْسَلَ إِلَى عبدِ الله بن أَبَيِّ ، فَاجْتَهَدَ يَمِينَهُ: مَا فَعَلَ ، فقالوا: كَذَبَ زيدٌ رَسُولَ الله
فَوَقَعَ فِي نَفْسِي مِمَّا قَالُوهُ شِدَّةٌ حَتَّى أَنْزِلَ اللهُ تَعَالَى تَصْدِيقِي: ﴿إِذَا جَاءَكَ الْمُنْفِقُوْنَ ﴾ ثُمَّ
لِيَسْتَغْفِرَ لَهُمْ فَلَوَّوْا رُؤُوسَهُمْ. متفق عَلَيْهِ .
دعاهُمُ النبيّ
Zayd ibn Arqam &
narrates: "We went out on a journey with the Messenger
of Allāh
during which the people experienced considerable hardship.
'Abdullah ibn Ubayy said: 'Do not spend on those who are with the Messenger
of Allah so that they become disunited.' He also said: 'If we return to Madinah,
the powerful ones will expel those who are weak.' I went to the Messenger
of Allāh
and informed him of this. He summoned 'Abdullah ibn Ubayy
but he took a passionate oath that he did not say it. They (the hypocrites)
said: 'Zayd lied to the Messenger of Allah
' Their accusation hurt me
greatly until Allāh & revealed verses confirming my truthfulness: 'When
the hypocrites come to you ... ' (Sūrah al-Munafiqun, 1) The Messenger of
Allāh
then called them to seek forgiveness for them but they arrogantly
turned away." (Bukhārī, Muslim)
Commentary
This incident took place during the Battle of Banu Mustaliq in Sha'ban around 5 Hijrī.
'Abdullah ibn Ubayy, the leader of the hypocrites, referred to the Muslims as poor and said
that if they are not given wealth, they would disperse." Allah Kes answered him by stating,
﴿ وَلِ خَزَآئِنُ السَّمُوْتِ وَالْأَرْضِ وَلْكِنَّ الْمُنْفِقِيْنَ لَا يَفْقَهُوْنَ ﴾
"To Allah belongs the treasures of the heavens and the earth but the hypocrites
do not understand." (Sūrah Munāfiqūn, 7)
'Abdullah also referred to himself as honourable and the Messenger of Allah
and his
Șaņābah JA
s as disgraced and lowly. His aim was to stoke the flames of hatred so that the
residents of Madinah Munawwarah would expel the Muslims emigrants. Allah & answered
this by stating,

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RIYĀD AL-ȘĀLIĶĪN
﴿وَلِلهِ الْعِزَّةُ وَلِرَسُوْلِهِ وَلِلْمُؤْمِنِيْنَ وَلْكِنَّ الْمُنْفِقِيْنَ لَا يَعْلَمُوْنَ ﴾
"All honour belongs to Allah, His Messenger and the believers, but the hypocrites
do not know." (Sūrah Munafiqūn, 8)
Zayd ibn Arqam
was a young boy at the time. He proceeded to inform the Messenger
of Allāh
about what he had heard. That the Messenger
heard his words and acted,
teaches us that to inform others about the plots and plans of the hypocrites is permissible.
Hadith 1535
: إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ
وعن عائشة تها، قالت : قالت هِنْدُ امْرَأَةُ أَبِي سَفْيَانَ لِلنَّبِيِّ.
وَلَيْسَ يُعْطِنِي مَا يَكْفيني وولَدِي إِلَّ مَا أَخَذْتُ مِنْهُ، وَهُوَ لا يَعْلَمُ ؟ قَالَ : (( خُذِي مَا يَكْفِيكِ
وَوَلَدَكِ بِالمَعْرُوفِ )) . متفق عَلَيْهِ .
'A'ishah ws narrates: "Hind, the wife of Abu Sufyan, said to the Messenger
of Allāh
: 'Abū Sufyan is a miserly man. He does not give me sufficient
for myself and my children unless I take some of it from him without his
knowledge.' He
said: 'You may take a reasonable amount for yourself
and your children." (Bukhārī, Muslim, Ahmad, Nasa'ī)
Commentary
From this hadith, the jurists have extracted the following laws:
1. It is compulsory for a husband to provide food, clothing and shelter for his wife and
children.
2. It is permissible to speak to a strange woman due to necessity.
3. It is permissible to mention the evil quality of a person whilst asking a legal ruling (fatwa)
regarding him.
4. If a husband does not provide for the basic expenses of his wife and family, she may take
from his wealth to the extent of necessity.
5. A woman may emerge from her home due to necessity.
CHAPTER 257
باب تحريم النميمة وهي نقل الكلام بَيْنَ الناس عَلَى جهة الإفساد
Chapter on the prohibition of slander which is to carry tales between people

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in order to cause trouble
قَالَ الله تَعَالَى: ﴿ هَمَّازٍ مَّشَّاءٍ بِنَمِيْم﴾ (ن: ١١).
Allāh &s says: "who searches for the faults of others , who exels in carrying
tales." (Sūrah al-Qalam, 11)
وقال تَعَالَى: ﴿ مَا يَلْفِظُ مِنْ قَوْلٍ إِلاَّ لَدَيْهِ رَقِيْبٌ عَتِيْدٌ﴾ (ق: ١٨).
Allāh & says: "Whenever a word escapes, there is a guard ready by him."
(Sūrah Qāf, 18)
Hadith 1536
وعن حُذَيْفَةَ بِّهُ قَالَ: قَالَ رسولُ اللهِ ﴿ه: ((لا يَدْخُلُ الجَنَّةَ نَمَّامٌ)). متفق عَلَيْهِ .
Hudhayfaha
s narrates that the Messenger of Allah
said: "A slanderer
will not enter Paradise." (Bukhārī, Muslim, Ahmad)
Commentary
The scholars unanimously agree that slander and carrying tales with the intention of causing
trouble amongst people is prohibited. If a person does so, regarding the action as permissible,
he will become a disbeliever and will be deprived of Paradise. If a person does not regard it
as permissible, but engages in it due to his weakness, he will not enter Paradise with those
who enter it first, but will have to enter Hell-fire to cleanse himself from this evil action.
However, if one repents from the sin, he will be forgiven.
Hadith 1537
ـا : أنَّ رسولَ اللهِ ﴿ مَرَّ بِقَبْرَيْنِ فَقَالَ: ((إِنَّهُمَا يُعَذَّبَانِ ، وَمَا يُعَذَّبَانِ
وعن ابن عباسٍ
في كَبِيرٍ ! بَلَى إِنَّهُ كَبِيرٌ : أمَّا أَحَدُهُمَا، فَكَانَ يَمْشِي بِالنَّمِيمَةِ، وأمَّا الآخَرُ فَكَانَ لاَ يَسْشِرُ مِنْ
بَوْلِهِ )) . متفق عَلَيْهِ . وهذا لفظ إحدى روايات البخاري .
قَالَ العلماءُ معنى : (( وَمَا يُعَذَّبَانِ فِي كَبِيرٍ)) أَيْ: كَبِيرٍ فِي زَعْمِهِمَا. وقِيلَ: كَبِيرٌ تَرْكُهُ عَلَيْهِمَا .
Ibn 'Abbas > narrates that the Messenger of Allah
passed by two
graves and said: "They are being punished at present but they are not being
punished for something major (in their opinion). But it is major (in sin).

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RIYĀD AL-ȘĀLIĶĪN
One of them was a slanderer, and the other was not careful of urine drops
when relieving himself." (Bukhārī, Muslim, Abū Dāwūd, Bayhaqī)
Scholars have stated that, "They are not being punished for something
major" means that it was not a major sin according to them. It is also said
that it means that it was difficult for them to avoid it.
Commentary
Negligence regarding urine drops is a serious matter because the most important act of
worship is salah and the key to salah is tahārah (purity). It is therefore compulsory for a
person to purify himself properly after relieving himself. One should ensure to the best of
his ability that the last few drops of urine in the bladder have been expelled. This can be
done by leaning towards the left side, exerting pressure on the private part, walking a few
brisk steps, etc.
Similarly, carrying tales is a serious sin because it generates anger and hatred between
individuals, families and societies, in addition to the punishment one will experience for it
in the grave.
Hadīth 1538
قَالَ : ((أَلَا أُنَُّكُمْ مَا العَضْهُ؟ هي النَّمَيمَةُ ؛ القَالَةُ بَيْنَ
وعن ابن مسعود له: أن النَّبِيّ ◌ُـ
النَّاسِ )) . رواه مسلم .
((العَضْهُ )) : بفتح العين المهملة ، وإسكان الضاد المعجمة ، وبالهاء عَلَى وزن الوجهِ ،
ورُوِي (( العِضةُ)) بكسر العين وفتح الضاد المعجمة عَلَى وزن العِدَة ،
وهي: الكذب والبُهتان ، وعلى الرِّواية الأولى : العَضْهُ مصدرٌ يقال : عَضَهَهُ عَضهاً، أيْ :
رماهُ بالعَضْهِ .
Ibn Mas'ud 4% narrates that the Messenger of Allah
said: "Should I not
tell you what slander is? It is tale-bearing bandied about among people."
Commentary
Hammad ibn Salamah & said: A man sold a slave and said to the buyer, "The only fault he
has is that he carries tales." The buyer thought it to be inconsequential and purchased the
slave. After some time had passed, the slave said to his master's wife, "Your husband does
not love you and he wants to remarry. Take a knife and cut off some strands of hair from

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his nape whilst he is asleep. I will make a charm with it and his love will then only be for
you." He then went to the husband and said, "Your wife has a lover and she wants to kill
you. Pretend to be asleep and you will see for yourself." The man pretended to be asleep
that night. His wife brought a knife, and the husband, thinking that she wanted to kill him,
stood up and killed her. The wife's family were upset and killed the husband. This resulted
in great bloodshed between both families. (Ihyā')
CHAPTER 258
باب النهي عن نقل الحديث وكلام الناس إِلَى ولاة الأمور إِذَا لَمْ تَدْعُ إِلَيْهِ حاجة كخوف مفسدة
ونحوه
Chapter on the prohibition of conveying tales and discussions of people to
those in authority when there is no need such as fear of corruption, etc.
قَالَ الله تَعَالَى: ﴿وَلَا تَعَاوَنُوْا عَلَى الْإِثْمِ وَالْعُدْوَانِ﴾ (المائدة: ٢).
Allāh &s says: "Do not assist each other in sin and transgression." (Sūrah
al-Mā'idah, 2)
وفي الباب الأحاديث السابقة في الباب قبله .
The ahadith of the previous chapter are also applicable to this chapter.
Hadith 1539
: (( لا يُِّغُنِي أَحَدٌ مِنْ أصْحَابِي عَنْ أَحَدٍ
وعن ابن مسعودٍ ◌ّهُ قَالَ : قَالَ رَسُولُ الله
شَيْئاً ، فإنِّي أُحِبُّ أنْ أخْرُجَ إِلَيْكُمْ وأَنَا سَليمُ الصَّدْرِ )) . رواه أبو داود والترمذي .
Ibn Mas'ud 4% narrates that the Messenger of Allah
said: "None of my
Șahabah should convey to me anything evil about someone else because I
like to come out to you with a clean heart." (Abū Dāwūd, Tirmidhī, Ahmad,
Bayhaqī)
Commentary
This hadith teaches us to conceal the faults of others because human beings are affected and
influenced by what they hear. If one hears something negative about another individual, he

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will be disinclined towards him, resulting in disunity.
CHAPTER 259
باب ذمِّ ذِي الوَجْهَيْن
Chapter on the condemnation of being two-faced
قَالَ الله تَعَالَى: ﴿ يَّسْتَخْفُوْنَ مِنَ النَّاسِ وَلَا يَسْتَخْفُوْنَ مِنَ اللهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّئُوْنَ مَا لَا
يَرْضُى مِنَ الْقَوْلِ وكَانَ اللهُ بِمَا يَعْمَلُوْنَ يُحِيْطًا﴾. (النساء: ١٠٨).
Allah & says: "They try to hide from people but they cannot hide from
Allah Who is with them when they pass the night indulging in talks that
Allāh dislikes. Allah surrounds all that they do." (Sūrah al-Nisā' 108)
Hadith 1540
: ((تَجِدُونَ النَّاسَ مَعادِنَ : خِيَارُهُم في الجَاهِلِيَّةِ
وعن أَبي هريرة ﴿هُ قَالَ : قَالَ رسول الله
خِيَارُهُمْ فِي الإسْلاَمِ إِذَا فَقُهُوا ، وَتَجِدُونَ خِيَارَ النَّاسِ فِي هَذَا الشَّأَنِ أَشَدَّهُمْ لَهُ كَرَاهِيَّةً ،
وَتَجِدُونَ شَرَّ النَّاسِ ذَا الوَجْهَيْنِ ، الَّذِي يَأْتِي هَؤُلاءِ بِوَجْهِ ، وَهَؤُلاءِ بِوَجْهٍ )) . متفق عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "You will
find people to be like mines. The best of them in jāhilīyyah are the best in
Islam provided they understand Islam. You will find that the best of people
for this issue (of leadership) are those who dislike it the most. You will find
that the worst of people are the two-faced who go to some people with
one face, and to other people with another face." (Bukhārī, Muslim, Ahmad)
Commentary
This hadith teaches us that, like mines, every person has been granted abilities and strengths
and when a person learns and practises upon the laws of Islam, he shines out and becomes
an asset to humanity.
We also learn that people who do not desire leadership, fulfil its responsibilities best. People
of intelligence and faith know that leadership is a difficult matter because of the complexity
of administering justice, preventing oppression, being accountable to Allah &s regarding the
rights of others, etc. This realisation leads them to assuming positions of leadership with

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justice and diligence.
A two-faced individual is tantamount to a hypocrite because his internal and external do
not reconcile. Scholars, however, state that to reconcile between individuals in this way is
commendable and an act of great reward.
Hadīth 1541
: إِنَّا نَدْخُلُ عَلَى سَلاَطِينَا
عن محمد بن زيدٍ: أنَّ ناساً قالوا لِجَدِّهِ عبدِ اللهِ بن عمر عُ
فَقُولُ لَهُمْ بِخِلاَفِ مَا نَتَكَلَّمُ إِذَا خَرَجْنَا مِنْ عِنْدِهِمْ . قَالَ: كُنَّا نَعُدُّ هَذَا نِفَاقَا عَلَى عَهْدِ رَسُولٍ
الله م. رواه البخاري.
Muhammad ibn Zayd narrates that some people said to his grandfather,
'Abdullah ibn 'Umar
%: "When we go to our leaders, we speak contrary to
that which we say when we are not with them." He said: "During the era
of the Messenger of Allah
we considered this as hypocrisy." (Bukhārī)
Commentary
The hadith in essence teaches us that it is incorrect to flatter one's leaders in their presence
and to speak ill of them in their absence. This is a sign of cowardice and hypocrisy because
a true Muslim will clearly proclaim what he feels. If the leader is engaged in evil, he will
prohibit him from it in person and in public. He will not withhold the truth, hoping to acquire
temporary and fleeting worldly benefits.
CHAPTER 260
باب تحریم الكذب
Chapter on the prohibition of lying
قَالَ الله تَعَالَى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ (الإسراء : ٣٦).
Allāh &s says: "Do not pursue what you have no knowledge of." (Sūrah
Banī Isrā'īl/al-Isrā', 36)

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وقال تَعَالَى: ﴿ مَا يَلْفِظُ مِنْ قَولٍ إِلاَّ لَدَيْهِ رَقِيْبٌ عَتِيْدٌ﴾ (ق: ١٨).
Allāh &s says: "Whenever a word escapes, there is a guard ready by him."
(Sūrah Qāf, 18)
Hadith 1542
: ((إِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ ، وإنَّ البِرَّ
وعن ابن مسعود مثله، قَالَ : قَالَ رسولُ اللهِ
يَهْدِي إِلَى الجَنَّةِ ، وإِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يُكْتَبَ عِنْدَ اللهِ صِدِّيقاً. وإِنَّ الْكَذِبَ يَهْدِي إِلَى
الفُجُورِ ، وإِنَّ الفُجُورَ يَهْدِي إِلَى النَّارِ ، وإِنَّ الرَّجُلَ لَيَكْذِبُ حَتَّى يُكْتَبَ عِنْدَ اللهِ كَذَّاباً ))
متفقٌ عَلَيْهِ .
Ibn Mas'ud age narrates that the Messenger of Allah
said: "Truthfulness
leads to righteousness and righteousness leads to Paradise. A person
habitually speaks the truth until he is recorded as a very truthful person
in the sight of Allah. Falsehood leads to evil and evil leads to the Hell-fire.
A person habitually speaks lies until he is recorded as a grave liar in the
sight of Allāh." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 54. It is supported by another hadith which
states: "A person continues lying and aspires to speak lies, and a black dot is continuously
formed in his heart until his whole heart becomes black. He is then written amongst the
liars in the sight of Allah." (Mu'ațtā)
Being truthful indicates towards bravery in the face of reality, while dishonesty indicates
towards cowardice, doubt and insecurity.
Hadīth 1543
وعن عبد الله بن عمرو بن العاص ﴿ه: أن النَّبِيّ ﴿ قَالَ: ((أرْبَعُ مَنْ كُنَّ فِيهِ ، كَانَ مُنَافِقاً
خَالِصاً ، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ، كَانَتْ فِيهِ خَصْلَةٌ مِنْ نِفاقٍ حَتَّى يَدَعَهَا: إِذَا أَوْتُمِنَ
خانَ ، وَإِذَا حَدَّثَ كَذَبَ ، وَإِذَا عَاهَدَ غَدَرَ ، وَإِذَا خَاصَمَ فَجَرَ )) . متفق عَلَيْهِ .
وَقَدْ سبق بيانه مَعَ حديث أبي هريرة بنحوه في (( باب الوفاءِ بالعهدِ )) .
'Abdullah ibn 'Amr ibn al-'Ās s narrates that the Messenger of Allah
said: "If anyone has four qualities, he is a pure hypocrite, and if he has one

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of them, then he has a quality of hypocrisy until he gives it up. When he
is placed in a position of trust, he betrays his trust. When he speaks, he
lies. When he makes a promise, he breaks it. When he disputes, he becomes
vulgar." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 690. It has been repeated here to draw our
attention to the grave sin of speaking lies.
Hadīth 1544
: قَالَ : (( مَنْ تَحَلَّمَ بِحُلْمٍ لَمْ يَرَهُ ، كُلِّفَ أنْ يَعْقِدَ بَيْنَ
ـًّا ، عن النبيّ
وعن ابن عباس
شَعِيرَتَيْن وَلَنْ يَفْعَلَ ، وَمَنِ اسْتَمَعَ إِلَى حَديثِ قَوْمٍ وَهُمْ لَهُ كَارِهُوَنَ ، صُبَّ فِي أُذُنَّهِ الأَنُكُ يَوْمَ
القِيَامَةِ ، وَمَنْ صَوَّرَ صُورَةً عُذِّبَ وَكُلِّفَ أنْ يَنْفُخَ فِيهَا الرُّوحَ وَلَيْسَ بنافِخٍ )) . رواه البخاري .
(( تَحَلم )): أيْ قَالَ إنَّه حلم في نومه ورأى كذا وكذا ، وَهُوَ كاذب .
و((الآنك)) بالمدّ وضم النون وتخفيف الكاف: وَهُوَ الرَّصَاصُ المذاب.
Ibn 'Abbas
narrates that the Messenger of Allah
said: "One who
narrates a dream which he did not have will be made to tie a knot between
two barley seeds (on the day of Qiyamah) and he will not be able to do so.
One who listens to the conversation of people who do not want him to,
will have molten copper poured in his ears on the day of Qiyamah. One who
makes an image will be punished and compelled to breathe a soul into it,
but he will not be able to do so." (Bukhārī)
Commentary
This hadith mentions severe warnings for narrating false dreams, eavesdropping and creating
images.
The reason for such a severe punishment being meted out for narrating false dreams is that
a dream is a portion of revelation. One who narrates a false dream therefore fabricates and
attributes a lie to Allah &s and deceives people at the same time. Such a person's punishment
will be prolonged until Allah &s showers His mercy upon him.
Eavesdropping is a serious sin and the punishment for it will match the crime.
The quality of creation or being the Creator is exclusive to Allah &s, hence any person who

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attempts to imitate Allah &s in this by creating images, deserves a severe punishment.
Hadīth 1545
: (( أَفْرَى الفِرَى أنْ يُرِيَ الرَّجُلُ عَيْنَيْهِ مَا لَمْ تَرَيَا
وعن ابن عمر ظها، قَالَ: قَالَ النَّبِيُّ لُ﴾
)) . رواه البخاري .
ومعناه : يقول : رأيتُ ، فيما لَمْ يَرَهُ .
Ibn ‘Umar
ـنھما
narrates that the Messenger of Allah
said: "The worst
lie is for a person to claim to have seen something which he did not see."
(Bukhārī, Ahmad)
Commentary
This includes claiming to have seen something in the state of wakefulness or in a dream.
Hadith 1546
وعن سَمُرَةَ بِنِ جُنْدُبٍ ﴿ّهَ قَالَ: كَانَ رَسُولُ اللهِ ﴿ مِّمَّا يُكْثِرُ أنْ يَقُولَ لأَصْحَابِهِ : (( هَلْ
رَأَى أَحَدٌ مِنْكُمْ مِنْ رُؤْيَا ؟ )) فَيَقُصُّ عَلَيْهِ مَنْ شَاءَ اللهُ أنْ يَقُصَّ، وإِنَّهُ قَالَ لنا ذَاتٍ غَدَاةٍ :
((إِنَّهُ أَتَانِيَ اللَّيْلَةَ آتِيَانِ ، وَإِنَّهُمَا قَالا لِي: انْطَلِقْ ، وإِنِّي انْطَلَقْتُ مَعَهُمَا ، وإِنَّا أَيْنَا عَلَى
رَجُلٍ مُضْطَجِعٍ ، وَإِذَا آخَرُ قَائِمْ عَلَيْهِ بِصَخْرَةٍ ، وَإِذَا هُوَ يَهْوِي بِالصَّخْرَةِ لِرَأْسِهِ ، فَيَثْلَغُ رَأْسَهُ
، فَيَتَدَهْدَهُ الحَجَرُ هَا هُنَا ، فَيَنْبَعُ الحَجَرَ فَيَأْخُذُهُ فَلاَ يَرْجِعُ إِلَيْهِ حَتَّى يَصِحَّ رَأْسُهُ كَمَا كَانَ ،
ثُمَّ يَعُودُ عَلَيْهِ ، فَيَفْعَلُ بِهِ مِثْلَ مَا فَعَلَ المَرَّةَ الأَوْلَى!)) قَالَ: (( قُلْتُ لهما : سُبْحانَ اللهِ !
مَا هَذَانِ ؟ قَالا لي : انْطَلِقِ انْطَلِقْ، فَانْطَلَقْنَا، فَيْنَا عَلَى رَجُلٍ مُسْتَلْقٍ لِقَفَاهُ ، وَإِذَا آخَرُ قَائِمٌ
عَلَيْهِ بِكُلُّوبٍ مِنْ حَديدٍ ، وَإِذَا هُوَ يَأْتِي أَحَدَ شِقَّيْ وَجْهِهِ فَيُشَرْشِرُ شِدْقَهُ إِلَى قَفَاهُ ، ومَنْخَرَهُ
إِلَى قَفَاهُ ، وعَيْنَهُ إِلَى قَفَاهُ ، ثُمَّ يَتَحَوَّلُ إِلَى الجانبِ الآخَرِ ، فَيَفْعَلُ بِهِ مِثْلَ مَا فَعَلَ بالجَانِبِ
الأَوَّلِ ، فَمَا يَفْرَغُ مِنْ ذَلِكَ الجانبِ حَتَّى يَصِحَّ ذَلِكَ الجانبُ كما كَانَ، ثُمَّ يَعُودُ عَلَيْهِ فَيَفْعَلُ
مِثْلَ مَا فَعَلَ فِي المَرَّةِ الأُوْلَى )) قَالَ: ((قُلْتُ: سُبْحَانَ اللهِ ! مَا هذانِ ؟ قالا لي : انْطَلِقِ
انْطَلِقْ ، فَانْطَلَقْنَا، فَيْنَا عَلَى مِثْلِ التَُّورِ)) فَأَحْسِبُ أَنَّهُ قَالَ : (( فإذا فِيهِ لَغَطٌ ، وأصْواتٌ
، فَاطّلَغْنَا فِيهِ فإذا فِيهِ رِجَالٌ وَنِساءٌ عُرَاةٌ ، وَإِذَا هُمْ يَأْتِهِمْ لَهَبٌّ مِنْ أَسْفَلَ مِنْهُمْ ، فإذا أتاهُمْ
ذَلِكَ اللَّهَبُ ضَوْضَوْا. قُلْتُ : مَا هَؤلاءِ؟ قَالا لِي: انْطَلِقِ انْطَلِقْ ، فَانْطَلَقْنَا ، فَتَيْنَا عَلَى نَهْرٍ
)) حَسِبْتُ أَنَّهُ كَانَ يَقُولُ: (( أَحْمَرُ مِثْلُ الدَّمِ ، وَإِذَا فِي النَّهْرِ رَجُلٌ سابحٌ يَسْبَحُ ، وَإِذَا عَلَى

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شَطِّ النَّهْرِ رَجُلٌ قَدْ جَمَعَ عِنْدَهُ حِجَارَةً كثيرةً ، وَإِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ ، ثُمَّ يَأْتِي
ذَلِكَ الَّذِي قَدْ جَمَعَ عِنْدَهُ الحِجَارَةَ ، فَيَفْغَرُ لَهُ فَاهُ، فَيَلْقِمُهُ حَجَراً، فَيَنْطَلِقُ فَيَسْبَحُ ، ثُمَّ يَرْجِعُ
إِلَيْهِ، كُلَّمَا رَجَعَ إِلَيْهِ ، فَغَرَ لَهُ فَاهُ ، فَالْقَمَهُ حَجَراً ، قُلْتُ لَهُما : مَا هذانٍ ؟ قالاَ لِي : انْطَلِقِ
انْطَلِقْ ، فَانْطَلَقْنَا، فَيْنَا عَلَى رَجُلٍ كَرِيهِ المَرْآَةِ، أَوْ كَأَكْرَهِ مَا أنتَ رَاءٍ رَجُلاً مَرْأَىَ، فإذا هُوَ
عِنْدَهُ نَارٌ يَحُشُهَا وَيَسْعَى حَوْلَهَا. قُلْتُ لَهُمَا: مَا هَذَا؟ قالا لي : انْطَلِقِ انْطَلِقْ ، فَانْطَلَقْنَا ،
فَأَيْنَا عَلَى رَوْضَةٍ مُعْتَمَّةٍ فِيهَا مِنْ كُلِّ نَوْرِ الرَّبِيعِ ، وَإِذَا بَيْنَ ظَهْرَي الرَّوْضَةِ رَجُلٌ طَويلٌ لا
أَكَادُ أَرَى رَأْسَهُ طُولاً فِي السَّماءِ ، وَإِذَا حَوْلَ الرَّجُلِ مِنْ أَكْثَرٍ وِلِدانِ رَأَيْتُهُمْ قَطُّ ، قُلْتُ : مَا
هَذَا؟ وَمَا هؤلاءِ؟ قالا لي: انْطَلَقِ انْطَلَقْ ، فَانْطَلَقْنَا ، فَأََّا إِلَى دَوْحَةٍ عَظِيمَةٍ لَمْ أَرَ دَوْحَةً
قَطُّ أَعْظَمَ مِنْهَا ، وَلاَ أَحْسَنَ ! قالا لي : ارْقَ فِيهَا ، فارْتَقَيْنَا فِيهَا إِلَى مَدِينَةٍ مَيْنَّةٍ بِلَبْنِ ذَهَبٍ
وَلَيْنِ فِضَّةٍ ، فَتَيْنَا بَابَ المَدِينَةِ فَاسْتَفْتَحْنَا، فَفُتَحَ لَنَا فَدَخَلْنَاهَا، فَتَفَّانَا رِجالٌ شَطْرٌ مِنْ
خَلْقِهِمْ كأَحْسَنِ مَا أنت راءٍ ! وَشَطْرٌ مِنْهُمْ كأقْبَحِ مَا أنتَ راءٍ ! قالا لَهُمْ : اذْهَبُوا فَقَعُوا فِي
ذَلِكَ النَّهْرِ ، وَإِذَا هُوَ نَهْرٌ مُعْتَرِضٌ يَجْرِي كأنَّ ماءُهُ المَحْضُ فِي الْبَيَاضِ ، فَذَهَبُوا فَوَقَعُوا فِيهِ
. ثُمَّ رَجَعُوا إِلَيْنَا قَدْ ذَهَبَ ذَلِكَ السُّوءُ عَنْهُمْ، فَصَارُوا فِي أَحْسَنِ صُورَةٍ)) قَالَ: (( قالا لِي
: هذِهِ جَنَّهُ عَدْنٍ ، وهذاك مَنْزِلُكَ ، فَسَمَا بَصَرِي صُعُداً ، فإذا قَصْرٌ مِثْلُ الرَّبَابَةِ البَيضاءِ ، قالا
لي : هذاكَ مَنْزِلكَ ؟ قلتُ لهما: باركَ اللهُ فِيكُما ، فذَراني فأدخُلَه . قالا لي : أمَّا الآنَ فَلاَ
، وأنتَ دَاخِلُهُ ، قُلْتُ لَهُمَا : فَإِنِّي رَأيتُ مُنْذُ اللَّيْلَةِ عَجَباً ؟ فما هَذَا الَّذِي رأيتُ ؟ قالا لي :
أَمَا إِنَّا سَنُخْبِرُكَ: أَمَّ الرَّجُلُ الأوَّلُ الَّذِي أَثَيْتَ عَلَيْهِ يُثْلَغُ رَأْسُهُ بِالحَجَرِ ، فإِنَّهُ الرَّجُلُ يَأْخُذُ
القُرآنَ فَيَرفُضُهُ ، وَنَامُ عَنِ الصَّلاةِ المَكْتُوبَةِ . وأمَّا الرَّجُلُ الَّذِي أَيْتَ عَلَيْهِ يُشَرْشَرُ شِدْقُهُ
إِلَى قَفَاهُ ، ومِنْخَرُهُ إِلَى قَهُ، وَعَيْنُهُ إِلَى قَفَاهُ ، فإنَّهُ الرَّجُلُ يَغْدُو مِنْ بَيْتِهِ فَيَكْذِبُ الكِذْبَةَ تَبْلُغُ
الآفاقَ. وأمَّا الرِّجَالُ والنِّسَاءُ العُراءُ الَّذِينَ هُمْ فِي مِثْلِ بناءِ التَُّّورِ ، فَإِنَّهُمُ الزُّنَاءُ والزَّواني ،
وأما الرجلُ الذي أتيتَ عَليهِ يَسْبَحُ في النهرِ ، ويلقم الحجارةَ ، فإنَّهُ آكلُ الربا ، وأمَّا الرَّجُلُ
الكَرِيهُ المرآةِ الَّذِي عِنْدَ النَّارِ يَحُثُّهَا وَيَسْعَى حَوْلَهَا، فإنَّهُ مالكٌ خازِنُ جَهَنَّمَ ، وأمَّا الرَّجُلُ
الطَّيلُ الَّذِي فِي الرَّوْضَةِ، فإنَّهُ إبراهيم ◌َ﴾، وأمَّ الولدان الَّذِينَ حَوْلَهُ ، فكلُّ مَوْلُودٍ ماتَ
عَلَى الْفِطْرَةِ )) وفي رواية البَرْقانِيِّ: (( وُلِدَ عَلَى الْفِطْرَةِ)) فَقَالَ بعض المُسلمينَ : يَا رسولَ
الله، وأولادُ المشركينَ فقالَ رسولُ اللهِ ﴾: ((وأولاد المشركينَ، وأما القومُ الذينَ كانُوا
شَطْرٌ مِنْهُمْ حَسَنٌ ، وشَطْرٌ مِنْهُمْ قَبِيحٌ ، فإِنَّهُمْ قَومٌ خَلَطُوا عَمَلاً صَالِحاً وآخَرَ سَيّاً ، تَجاوَزَ
الله عنهم )) . رواه البخاري .

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وفي روايةٍ لَهُ : (( رَأيْتُ اللَّْلَةَ رَجُلَيْنِ أَتْيَانِي فَأَخْرَ جَانِي إِلَى أَرْضِ مُقَدَّسَةٍ )) ثُمَّ ذَكَرَهُ وقال :
(( فَانْطَلَقْنَا إِلَى نَقْبٍ مثلِ التَُّّورِ ، أَعْلاهُ ضَيِّقٌ وَأسْفَلُهُ واسِعٌ ؛ يَتَوَقَّدُ تَحْتَهُ ناراً، فإذا ارْتَفَعَتِ
ارْتَفَعُوا حَتَّى كَادُوا أنْ يَخْرُجُوا، وَإِذَا خَمَدَتْ! رَجَعُوا فِيهَا ، وفيها رِجالٌ ونِساءٌ عراةٌ)) .
وفيها : (( حَتَّى أَتَيْنَا عَلَى نَهْرٍ مِنْ دَمٍ)) ولم يشكَّ (( فِيهِ رَجُلٌ قَائِمٌ عَلَى وَسَطِ النَّهْرِ وعلى
شطِّ النَّهرِ رجلٌ ، وبينَ يديهِ حِجارةٌ ، فأقبلَ الرجلُ الذي في النَّهرِ ، فَإِذَا أَرَادَ أَنْ يَخْرُجَ رَمَى
الرَّجُلُ بِحَجَرٍ فِي فِهِ ، فَرَدَّهُ حَيثُ كَانَ ، فَجَعَلَ كُلَّمَا جَاءَ لِيَخْرُجَ جَعَلَ يَرْمِي فِي فِيهِ بِحَجٍَ
، فَيْرَجِعْ كما كَانَ )). وفيها: (( فَصَعِدَا بِي الشَّجَرَةَ، فَأَدْخَلَانِي دَارَاً لَمْ أَرَ قَطُّ أَحْسَنَ مِنْهَا
، فِيهَا رِجَالٌ شُيُوخٌ وَشَبَابٌ)). وفيها : (( الَّذِي رَأيْتَهُ يُشَقُّ شِدْقُهُ فَكَذَّابٌ ، يُحَدِّثُ بِالكِذْبَةِ
فَتَحْمَلُ عَنْهُ حَتَّى تَبْلُغَ الآَفَاقَ ، فَيُصْنَعُ بِهِ مَا رَأَيْتَ إِلَى يَوْمِ القِيَامَةِ))، وَفِيهَا: (( الَّذِيِ رَأَيْتَهُ
يُشْدَخُ رَأْسُهُ فَرَجُلٌ عَلَّمَهُ اللهُ القُرْآنَ ، فَامَ عَنْهُ بِاللَّيْلِ ، وَلَمْ يَعْمَلْ فِيهِ بِالَّهَارِ ، فَيُفْعَلُ بِهِ إِلَى
يَوْمِ القِيَامَةِ ، والدَّارُ الأولَى الَّتِي دَخَلْتَ دَارُ عَامَّةِ المُؤمِنِينَ ، وأمَّا هذِهِ الدَّارُ فَدَارُ الشُّهَداءِ
، وأنا جِبْرِيلُ ، وهذا مِيكَائيلُ ، فَارْفَعْ رَأْسَكَ ، فَرَفَعْتُ رَأْسِي ، فإذَا فَوْقِي مِثْلُ السَّحابِ ،
قالا : ذاكَ مَنْزِلُكَ ، قُلْتُ : دَعَانِي أَدْخُلُ مَنْزِلِي، قالا: إِنَّهُ بَقِيَ لَكَ عُمُرٌ لَمْ تَسْتَكْمِلْهُ ، فَلَوِ
اسْتَكْمَلْتَهُ أَيْتَ مَنْزِلَكَ )) . رواه البخاري .
قَوْله: (( يَتَلَغْ رَأْسَهُ )) هُوَ بالثاءِ المثلثةِ والغينِ المعجمة، أيْ: يَشدَخُهُ وَيَشُقُّهُ. قولُهُ: ((
يَتَدَهْدَهُ)) أَيْ: يَتَدَحْرِجُ. و((الكَلَّوبُ )) بفتح الكاف وضم اللام المشددة ، وَهُوَ معروف
. قَوْله : (( فَيُشَرْشِرُ )): أيْ: يُقَطِّعُ. قَوْله: (( ضَوْضَوا)) وَهُوَ بضادين معجمتين : أيْ
صاحوا . قَوْله : ((فَيَفْغَرُ)) هُوَ بالفاء والغين المعجمة، أيْ: يفتح. قَوْله ((المَرآة)) هُوَ
بفتح الميم ، أيْ : المنظر . قَوْله : (( يَحُشُّها )) هُوَ بفتح الياءِ وضم الحاء المهملة والشين
المعجمة ، أيْ: يوقِدُها. قَوْله : (( رَوْضَةٍ مُعْتَمَّةٍ)) هُوَ بضم الميم وإسكان العين وفتح التاء
وتشديد الميم ، أيْ : وافية النَّبَاتِ طَويلَته . قَولُهُ : (( دَوْحَةٌ )) وهي بفتحِ الدال وإسكان
الواو وبالحاءِ المهملة: وهي الشَّجَرَةُ الكَبيرةُ . قَوْلهُ: ((المَحْضُ )) هُوَ بفتح الميم وإسكان
الحاء المهملة وبالضَّادِ المعجمة ، وَهُوَ : اللَّبَنُ . قَوْلهُ (( فَسَمَا بَصَرِي)) أيْ : ارْتَفَعَ .
و(( صُعُداً)) بضم الصاد والعين، أيْ: مُرْتَفعاً. وَ((الرِبَابَةُ)) بفتح الراءِ وبالباء الموحدة
مكررةً ، وهي : السَّحابَة .
Samurah ibn Jundub
narrates: "The Messenger of Allah
often asked
his Sahābah: 'Did any of you see a dream?' If Allah willed any person to

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narrate his dream, he would do so. One morning, the Messenger of Allah
said to us: 'At night two men came to me and said to me: 'Come with
us.' So I went with them. We came upon a person who was lying down and
another was standing over him with a heavy rock in his hand. He dropped
the rock forcefully onto his head and crushed it. The rock then rolled away
and he went and retrieved it. By the time he returned, this man's head
was normal as it had been. So he struck him again as he had done the first
time. I asked them: 'Glory be to Allah! Who are these two?' They replied:
'Continue, continue!'
We continued until we came upon a man lying on his back and another
man was standing over him with an iron hook. He went to one side of his
face and cut his mouth until the nape. He also cut from his nostril to the
nape and from his eye to the nape. He then went to the other side and
did the same as he had done to the first side. He had just completed that
side, when the first side returned to its normal state, so he did the same
as he had done the first time around. I asked: 'Glory be to Allah! Who are
these two?' They replied: 'Continue, continue!'
We continued until we reached something similar to an oven. I think he
said, 'in it was a lot of noise and shouting.' We looked into it and saw many
naked men and women. A flame would come to them from beneath them,
and when it reached them, they would scream out. I asked: 'Who are these?'
They replied: 'Continue, continue!'
We continued until we reached a river. I think he said that it was red like
blood. In the river a man was swimming, while another was standing on
the bank of the river with many stones next to him. When the swimmer
reached the man who had gathered the stones, he would force open his
mouth and make him swallow a stone. He would then go away and thereafter
swim and return. Each time the swimmer returned, he would force open
his mouth and make him swallow a stone. I asked: 'Who are these two?'
They replied: 'Continue, continue!'
We continued until we came upon a man with a repulsive appearance - or
the most repulsive appearing man you have ever seen. Next to him was
a fire which he was kindling and around which he was running. I asked: