Hadiths are reports of statements, actions and example of the Prophet Muhammad (peace to him), thanks to which he (peace) showed his followers, how to apply the teachings of the Holy Scriptures in practice.
- What does the word "Hadith" mean?
Hadith means saying. In an Islamic context, this term means a message about what the envoy of Allah said or did about the specific case.
- What are the most famous books about the Hadith?
Two most famous labor about the Hadiths is Sahah Bukhari and Sahi Muslim. Each of these collections is named after their compilers - Bukhari and Muslim. The word "sahih" means that the compilers only led reliable reports of the Prophet (peace to him). There are also other collections of the Hadiths, named after their compilers - Tirmisi, Abu Daud, Musdan, or Ahmad Ibn Hanbal.
- Why did the need for the compilation of the Hadith?
There are many prescriptions of the Quran, which the Messenger of Allah (peace and him) demonstrated his example. His followers were repeated for their prophet (peace to him), and taught the following generations. In addition to the practical side, the statements of the Prophet (peace to him) regarding different issues and parts were also remembered by those who knew him. Then they told it to other people. But the details were usually not fixed.
So these traditions passed from one generation to another in the form of practical and verbal. After about 150 years after the death of the Messenger of Allah (peace), some scientists decided to track down these traditions to the Prophet, making a chain of transmitters to the times of the Prophet before our time. And as a result, the collections of the Hadith were composed.
- What topics rise in the Hadith?
Messages in the collections of the Hadiths are the following types:
- The statements of the Prophet Muhammad (peace to him) on the main prescriptions and practices of Islam, such as fabulous, Namaz, post.
- His statements regarding practical aspects of life: family, trading, law, food, morality, etc.
- Actions and personal example of the Messenger (peace to him), which demonstrate how the prophet applied teachings in practice
- Hadith regarding how the person was the prophet Muhammad (peace to him): in everyday life, his own, his relationship with family, friends. Important events in his life, etc.
- The prophecies of Muhammad (peace to him) regarding the future of Islam, Muslim and humanity as a whole.
- Are all recorded Hadiths are reliable?
No, not all. There are also false hadits. People who transmitted messages about the Prophet could make a mistake anywhere. There are also false Hadiths - messages whom the Prophet (peace) did not speak at all. Nevertheless, in the accuracy of the Hadiths Bukhari and Muslim doubt can not be. In addition, many Hadith were transferred to the associates of the envoy, and gained wide fame among Muslims from the very beginning.
- Should a Muslim to believe and follow the hadis?
Yes, especially the part regarding the observance of religion and practical life. The believer must remember that the Hadiths are the subsequent explanation of the teachings of the Quran.
Transfer from the words of Ibn 'Umar: "The Messenger of Allah, peace and the blessing of Allah, forbade Mazaz in seven places: on the garbage bunch, slaughterhouse, a cemetery, in the middle of the road, in the bath, at the waterproof camels and on the roof of Kaaba. This Hadith handed over AT-Tirmiszy, calling it weak.
Comment:
This Hadith is weak, because one of his narrator was Zeid Ibn Ju-Beira, whose Hadith al-Bukhari and Yahia Ibn Ma'in considered unacceptable. Abu Khatim said that his Hadith could not be recorded. An-Nasai said he did not deserve confidence. Ibn Hajar in At-Tahhis called him a very weak storyteller. This Hadith also handed over Ibn Mazzha, and two of his narrator - 'Abdullah Ibn Salih and' Abdullah Ibn 'Umar Al-Nucleari - were weak.
It follows from this Hadith that the Namaz is prohibited in the listed seven places. We have already spoken about the reasons for disagreement on the cemeteries and in the baths. The ban on the mapping in places where the camels sleep and rest are mentioned in many Hadiths. Ahmad and AT-Tirmisi passed from Abu Hureira, that the Messenger of Allah, peace and blessing of Allah, said: "Pray in the heads for sheep, but do not pray at the diploma of camels." AT-Tirmisi called Hadis reliable. Related reports were transferred by Al-Bukhari and Muslim from the words of Anas, Muslim - from the words of Jabs Ibn Samura, Abu Dwood - with the words of Al-Bara Ibn 'Aziba, AT-Tabãrani - from the words of Umbin Ibn Khoreyra, Ibn Maja and An-Nasai - with Words 'AB-Dullah Ibn Mugaffala, Ibn Mazzha - from the words of Sabra Ibn Ma'bad and Ibn' Umar, as well as other scientists.
Imam Ahmad believed that Namaz, perfect in the pens for camels, was not counted. The Imam Malik and theologians of Zahiritsky were adhered to the same opinion. Most scientists believed that it was so undesirable, but if the pen was blocked by uncleanness, it was forbidden to pray in it. This opinion could be taken into account if the manure and urine camels were unclean. However, we have already noted that the feces and urine of animals, whose meat can be eaten, are considered clean. This is confirmed by the next Hadith, transmitted from Al-Bara Ibn 'Aziba. It reports that the Messenger of Allah, peace and the blessing of Allah, asked Namazu in a diploma for camels, and he said: "Do not pray in them, because devils live there." And then he was asked about Namaz in the pine for sheep, and he said: "Pray in them, for it is grace." Hadith handed over Ahmad and Abu Dwood, At-Tirmisi, Ibn Majj, etc.
Therefore, according to the right judgment, it is prohibited in a pioneer for camels and for their water, because devils are located next to these animals, and it will be difficult to focus on Namaz and take it with proper humility. In addition, the camels themselves can also harm the harm to the prayer, and their roar and hissing is enough to distract from Namaz.
From Hadith also follows that it is impossible to pray on the trash can and in the slaughterhouse, because in these places, as a rule, a lot of impurities. The theologians unanimously forbidden to pray there, not putting a clean rug on Earth, but were not unanimous with respect to the legality of Namaz in these places on a pure rug or litter. According to some, it is impossible to pray at the slaughterhouse also because Ginones are going there. According to some reports, people saw their copies in such places.
Praying in the middle of the road is prohibited because they are quite likely to have impure. Some explained this prohibition by the fact that in the middle of the road it is difficult to focus on prayer. Others associated it with the fact that the praying there delivers inconvenience to passersby. Taking into account the last reason, some scientists allowed to pray on a wide road.
Theologians were also unanimous about Namaz on the roof of Kaaba. Abu Hanifa and some others allowed to pray there. Others prohibited it, because in this case a person prays not in the direction of Kaaba, but on it. Imam Ash-Shafii allowed to make Namaz on the roof of this temple, if there is a two-third-resist sutra before praying.
Kadii Ibn Al-'Arabbi forbade Namaz, in addition to the seven seven seats, in churches and synagogues, in the habitats of empty nations, and also - by contacting the walls of the wall or standing before the image.
Ibn Abu Shaba conveyed that Ibn 'Abbas was not allowed to pray in churches and synagogues if there were images in them. Transfer that Al-Hassan al-Basri also adhered to this opinion. At the same time, Ash-Sha'by, 'Ata Ibn Abu Slaves, did not see anything wrong with it. Ibn Sirin also allowed to pray in churches. It is known that Abu Musa Al-Ash'ari and 'Umar Ibn' Abd Al-'Aziz did Namaz in the church. Therefore, in principle, it is permitted to pray in these temples, but this should be avoided if there are images or graves of the prophets, righteous people or other people.
Regarding the ban on mazazy in the habitats of empty nations no convincing arguments. Abu Dwood handed over the words' Ali: "My beloved forbade me to pray in Babylon, because that land was damned." However, the chain of the storytellers of this legend is weak.
The ban on mazaz, turning the face towards the wall, blurred by uncleanness, follows from the Hadis Ibn 'Abbas that the Prophet, peace and blessing of Allah, forbade praying to the mosque, turning toward the restroom. This Hadith handed over Ibn 'Adi, but the chain of his storytellers is unreliable. Nevertheless, 'Ali Ibn Abu Talib,' Abdullah Ibn 'AMR and some others forbade praying, turning the face to the side of the restroom.
It is undesirable to pray before the image, because they distract praying during Namaz. Ahmad and Al-Bukhari passed from the words anas b. Malika: "Aisha had a light multicolored curtain, which she curtained the corner of the room. The prophet, peace and blessing of Allah, told her: "Remove your curtain! Her images stood before my eyes during the entire Namaz."
Al-'iraki also forbade praying in the house assigned to illegal means; in front of a sleeping or talking person; In the mosque built to make a split into the rows of Muslims; as well as before the burned oven.
The reason for the prohibition of maize in the house or on a plot assigned to illegally, is that this property rightfully must belong to another person and dispose of it without permission to be prohibited.
Praying before the sleeping or talking person is prohibited in the ascending Hadith Ibn 'Abbas, transmitted Abu Davud: "Do not pray behind the one who sleeps or talking." Albani reported that several unknown persons at the chain of his narrator at once, however, it was enhanced by other versions transferred by Ibn Maja, Al-Khakim, Al-Beihaki, etc. Therefore, albani called him good, if not reliable. See Irva Al-Galil, vol. 2, p. 94-97.
Regarding the mosque in the mosque built to make a split into the rows of Muslims, the Koraranic Ayata were sent: "those that built a mosque for causing harm, maintaining disbelief, making split into the ranks of Muslims and creating outposts for those who have long been fighting against Allah and His The Messenger will certainly be swamming: "We did not want anything other than good." Allah testifies that they are liars. Never do Namaz in it "(9: 107-108). Ibn Hazz even said: "You can not pray in a mosque, in which mockery of Allah, his envoy or something of religion ...".
Finally, it is prohibited to pray before the buried oven because fireplongs have been done. Transfer that Muhammad Ibn Sirin adhered to this opinion. Some scientists forbade praying in other places. Imam Ash-Shaukani listed twenty-six places in which, according to various scientists, it is impossible to make Namaz.
Audio version of this article:
The Prophet Muhammad (and his Creator bless it and welcomes) said: "If any of you are going to eat (to make a way), then let them definitely mention the name of the Lord [say" Bisimyl-la "]. If I forget about it at the beginning, then [remembering] let him say: "Bismil-la 'Ala Avivai Va Ahirich" (named God from beginning to end). "
The Prophet Muhammad (may Lord bless him and welcomes) said: "Truly, Allah (God, Lord) is pleased when a person thanks him every time, taking food or making a sip of drinking."
Important after the completion of the meal is to thank God on any of the worlds. According to Sunna, Al-Hamdu Lil-La should be said (thank God).
The Prophet Muhammad (God bless his Lord and welcomes) said: "If any of you are going to eat, then let him eat with his right hand. And if it is going to drink [Water, for example], then let him drink [Holding a vessel] with his right hand. [During meals, you can help yourself with your left hand, but putting food into your mouth and drink water you need right]. Truly, the devil eats and drinks with his left hand [and to you believers not at all to the face to be like him in the manner of food intake, especially since this is a daily process that can be filling in Divine grace and blessing]. "
The Prophet Muhammad (may the Lord bless and welcomes) said: "What I am most afraid about my followers, so this (1) of large animals [obesity, completeness, lack of measures in nutrition], (2) long sleep [lack of strict routine of the day ; Lazine, passiveness], (3) laziness [lack of specific goals, tasks] and (4) weaknesses in beliefs [when they are only in the language, they do not go down in the heart, but there are no long-term in their correctness, sequences, long-term.
The Prophet Muhammad (may Lord bless him and welcomes) said: "The worst vessel who can be filled with man is his stomach. It is enough enough as much as necessary to maintain the forces. If this is too small, then: a third [stomach] - for food, a third - for drinking and third - for breathing. "
Exception is possible in some cases. For example, when a person is at the other. Once Abu Khruire, being close to the Prophet, drank a lot of milk and exclaimed: "There is no more place [drink more]!". The associates of the prophet ate sometimes for the blessings in his presence and he (so bless his Most High and welcomes) did not reproach them.
One day, a unbeliever man came to visit the prophet Muhammad. The Messenger of God ordered the home to make a goat. The guest drank milk milk and was not satisfied. They fell another one, and he was not satisfied again. And so it lasted until this person drank so much milk as they left with seven goats. The guest spent over and the next morning [to the surprise of many] became a believer [radically changed and transformed]. For breakfast, he brought milk, bothered from one goat. He drank. Then they brought more, but the guest could not be added. [All amazed, and] the prophet explained: "The believer (Mu'min) eats for one person, and unbelingible - for seven."
The Prophet Muhammad (may the Lord bless him and welcomes) said: "Respectful of bread!"
The Prophet Muhammad (and bless his Lord and welcomes) said: "Truly, the devil comes to each of you always and for anyone. Even when you eat. But if any of you fell a piece of [food, a slice of bread, for example], then [lifting] let him clean it from dirt [definitely, in reasonable limits], and after letting it, without fail, does not leave the devil. When delivered [breakfast, lunch or dinner, for example], let him lick your fingers [if there is something with your hands during meals and there are food remains on your fingers. Again, without inflection and taking into account the norms of decency of the Company, surrounded by the trapes]. [Why is all this?] Truly, a person does not know what food (food remains) laid God's grace (praasta). "
Prudently sideways the devil and becoming closer to God even, at first glance, in such trifles, a person opens for himself new Forms of manifestation of God's mercy. As they say, if a person does not know how to competently use the current $ 100, God will not give him $ 1,000. As a result of such such as minor, but important rules, observed in Muslim culture, the gates of abundance are open to believers not only with the prospect of the Earth Resident, but also with the prospect of the abode of eternal. Let me remind you that subconsciously poor people are wasteful. Subconsciously rich - economies, rational, neat, clean.
Meal - this is a daily process that helps to fill the life of the Divine grace (barakat) and blessing. But it is necessary to impose in a plate as much as you need to eat to maintain the vitality, and to eat everything to the end. As stated in a reliable Hadith: "A person does not know what kind of food remains laid God's grace."
"The Prophet, converging in need [it should be noted that the water was used to wash], returned, and he was sent to food, asking whether the water was needed to perform ablution (Voodoo '), and he replied:" Why? I'm not going to make a prayer [-Namaz now now. "
Some theologians talked about the lack of having to wash their hands before meals, if they look at clean, leading this reliable Hadith as an argument. Imam An-Nawavi in \u200b\u200bthe comments to this hadis says that here is meant exactly the ablution (voodoo '), and not just washing hands before meals. But there is also a reliable Hadith, where it is said that "starting to the meal, the prophet did not touch the water (did not wash the hands before the meal)." So, "Clean - Half of Faith", as stated in a reliable Hadith. When the hands were clean, the Prophet Muhammad did not see the need to wash them. Otherwise, washing it was necessary, in order to comply with the purity, maintain cleanliness.
Let me remind you that by Sunne (following the example of the prophet), as well as in the light of Ayatov and the Hadiths, calling for cleanliness, the hands must be washed before eating and after. Before meals - if they are dirty. Especially in modern realities, especially when we are in public places. All this is without excessive scrupulousness, but with elementary commitment to cleanliness and order, in the measure of possibilities.
The Prophet Muhammad (and bless his Creator and welcomes) said: "Who spent the night [fell asleep], and he had a smell of meat in his hands [that is, he didn't sleep before bedtime after eating hands], and something happened to him [for example , I slept or saw a terrible dream], that alone would not reproach anyone in this, except for himself. "
The associate of the Prophet Muhammad (and bless his Lord and welcomes) Jabir reports: "The Messenger of God fed to the horse me and forbade us to eat dlen (donkey meat)."
In the villages of the Hadiths of Imamov al-Bukhari and Muslim, the words are also given from Jabama: "The Prophet (may His Most High and Welcome) forbade it to eat and allowed to eat and allowed to eat conn."
"We [Sometimes] used Konin to eat during the Time of the Prophet Muhammad (and his Most High bless and welcomes)," Jabir Ibn's "Abdullah" reports in reliable Hadis.
Asma ', daughter Abu Bakar, reports: "We cut a horse at the time of the Prophet Muhammad [in accordance with the Muslim tradition, cervical arteries cut to exit the main part of blood] and ate it."
Hadith from 'Aisha; sv. x. Abu Dauda, \u200b\u200bAt-Tirmisi and al-Khakim. See, for example: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 35, Hadith No. 476, Sakhih.
Hadith from Anas; sv. x. Ahmada, Ibn Majja, AT-Tirmisi and An-Nasai. See, for example: AT-Tirmizi M. Sunan AT-Tirmisi [Arm of Hadithov Imam At-Tirmisi]. Beirut: Ibn Kzaz, 2002. P. 543, 544, Hadith No. 1821, "Hassan"; AS-SUYUTY J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 112, Hadith No. 1795, "Sakhih".
Hadith from Ibn 'Umar; sv. x. Ahmada, Muslim and Abu Dauda. See, for example: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 35, Hadith No. 481, "Sakhih".
Hadith from jabam; sv. x. Hell Dara Putno. See, for example: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 24, Hadith number 295.
Hadith from al-Micdam; sv. x. Ahmada, Ibn Maja, AT-Tirmisi, etc. See: Al-Benna A. (known as AS-Sa'ati). Al-Fatah Ar-Rabbani Lee Tartib Musand Al-Imam Ahmad Ibn Hanbal Ash-Saybani. T. 9. Ch. 17. P. 88, 89, Chapter No. 46, Hadith No. 81, "Sakhih".
See: Ibn Kayim Al-Javia. AT-Tybb An-Nabavi. P. 17.
Hadith from Abu Khruire; sv. x. Ahmada, Muslim, AT-Tirmisi, etc. See: Al-Benna A. (known as AS-Sa'ati). Al-Fatah Ar-Rabbani Lee Tartib Musand Al-Imam Ahmad Ibn Hanbal Ash-Saybani. T. 9. Ch. 17. P. 89; Al-Bag M. Mukhtasar Sunan At-Tirmisi. Pp. 251, Hadith No. 1819, 1820, "Hassan, Sahah"; AT-Tirmisi M. Sunan AT-Tirmisi. 2002. P. 544, Hadith No. 1824, Hasan; An-Nisaburi M. Sahih Muslim. P. 854, Hadith No. 186 (2063).
Hadith from 'Aisha; sv. x. Al-Khakim and al-Bayhak. See, for example: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. P. 88, Hadith No. 1423, "Sakhih".
Hadith from jabam; sv. x. Muslim see: An-Nisaburi M. Sahih Muslim [Arch of Hadith Imam Muslim]. Riyad: Al-AFCYAR AD-Davlia, 1998. P. 841, 842, Hadith No. 135- (2033); AS-SUYUTY J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. S. 124, Hadith No. 2023, "Sakhih".
In the Qur'an, the Lord of the worlds says: "Without any doubt, wasteful [squandering their income and God's gifts for useless, not to mention those who spend on harmful, sinful, criminal] are brothers [loved ones in spirit and actions friends and comrades] Satan (Devils). He (Satan) [Cursed by God forever] turned out to be absolutely ungrateful to his Lord [what can be said about those who quit him] "(St. Koran, 17:27).
Hadith from Ibn 'Abbas; sv. x. Ahmada, al-Bukhari, etc. See, for example: Al-Bukhary M. Sahih Al-Bukhari [Arch of Hadith Imam al-Bukhari]. In 5 tons. Beirut: Al-Mactaba Al-'Arriaya, 1997. T. 4. P. 1752, Hadith No. 5456; Al-Saskaliani A. Fatah Al-Bari Bi Sharh Sahih Al-Bukhari [Opening the creator (for a person in understanding the new) through comments to the village of Hadith al-Bukhari]. In 18 tons. Beirut: Al-Kutub Al-'ylmia, 2000. T. 12. P. 720-722, Hadith No. 5456 and explaining to it. Also Hadith from Jabam; sv. x. Muslim. See: An-Nisaburi M. Sahih Muslim [Arch of Hadisov Imam Muslim]. Riyadh: Al-AFCYAR Ad-Davillia, 1998. P. 841, Hadith No. 133- (2033). Also, see: AS-SUYUTS J. Al-Jami 'AS-Sagyr [Small Collection]. Beirut: Al-Kutub Al-'ylmia, 1990. P. 35, Hadith No. 478, "Sakhih".
For details, see: An-Sisaburi M. Sahih Muslim [Arch Hadith Imama Muslim]. Riyadh: Al-AFCYAR Ad-Davillia, 1998. P. 162, Hadith No. 120- (374) and No. 121- (374); An-Nawavi Ya. Sahih Muslim B. Sharh An-Nawavi [Arch of Hadith Imam Muslim with the comments of Imam An-Nawavi]. In 10 tons, 18 h. Beirut: al-Kutub al-'ylmium, [b. G.]. T. 2. Part 4. P. 69, 70, Hadith No. 120- (374) and No. 121- (374) and the explanation for them; Abu Daud S. Sunan Abi Daud [Arch of Hadith Abu Dauda]. Riyadh: Al-AFCYAR AD-Davillia, 1999. P. 415, Hadith No. 3760, "Sakhih"; AT-Tirmisi M. Sunan AT-Tirmisi [Arm of Hadisov Imam At-Tirmisi]. Riyadh: Al-Afkär Ad-Davillia, 1999. P. 313, Hadith No. 1847, Sakhih.
Hadith, which says that the Prophet Muhammad made a small ablution (Voodoo ') before eating and after eating, is not reliable. See Abu Daud S. Sunan Abu Daud [Arch of Hadith Abu Dauda]. Riyadh: Al-Afkär Ad-Davillia, 1999. P. 415, Hadith No. 3761, "Da'IF"; AT-Tirmisi M. Sunan AT-Tirmisi [Arm of Hadisov Imam At-Tirmisi]. Riyadh: Al-AFCYAR Ad-Davillia, 1999. P. 313, Hadith No. 1846, "Da'IF".
For example: "Truly, Allah (God, Lord) loves sincerely jumping and loves purifying [attentive in compliance with spiritual and physical purity]" (see St. Koran, 2: 222); "Allah (God, Lord) loves trying to be [in moderation of their strength and opportunities] extremely clean" (see St. Koran, 9: 108).
Since viruses and bacteria constantly mutate to be more viable and persistent, in the 21st century, new species appeared in the 21st century, which did not exist in the VI-VII centuries and which are able to cause significant harm to the body if not comply with the rules of hygiene.
See: AT-Tirmisi M. Sunan AT-Tirmisi [Arm of Hadisov Imam AT-Tirmisi]. Beirut: Ibn Khasm, 2002. P. 554, Hadith No. 1865, "Hassan"; AT-Tirmisi M. Sunan AT-Tirmisi [Arm of Hadisov Imam At-Tirmisi]. Riyadh: Al-AFCYAR AD-Davillia, 1999. P. 315, Hadith No. 1860, Sahih.
See: An-Nasai A. Sunan [Hadith Arch]. Riyad: Al-AFCYAR Ad-Davillia, 1999. P. 454, Hadith No. 4328, 4329, both "sahih".
See: Al-Bukhari M. Sakhih Al-Bukhari [Arch of the Hadisov Imam al-Bukhari]. In 5 tons. Beirut: Al-McTaba Al-'Asriery, 1997. T. 4. P. 1776, Hadith No. 5520 and 5524; Al-Saskaliani A. Fatah Al-Bari Bi Sharh Sahih Al-Bukhari [Opening the creator (for a person in understanding the new) through comments to the village of Hadith al-Bukhari]. In 18 tons. Beirut: Al-Kutub Al-'ylmia, 2000. T. 12. P. 809, Hadith No. 5520; there, t. 9. P. 611, Hadith No. 4219; An-Nisaburi M. Sahih Muslim [Arch of Hadisov Imam Muslim]. Riyadh: Al-AFCYAR AD-Davillia, 1998. P. 805, Hadith No. 36- (1941).
See: An-Nasai A. Sunan. P. 454, Hadith No. 4330, "Sakhih".
See, for example: Al-Bukhary M. Sahih Al-Bukhari [Arch of Hadith Imam al-Bukhari]. In 5 tons. Beirut: Al-Mactaba Al-'Arrya, 1997. T. 4. P. 1776, Hadith No. 5519; Al-Oaschayani A. Fatah Al-Bari Bi Sharh Sahih Al-Bukhari. T. 12. P. 798, 799, Hadith No. 5511, 5512; ibid S. 809, Hadith number 5519; An-Nisaburi M. Sahih Muslim. P. 805, Hadith No. 38- (1942).
Read more on the topic, for example: An-Nawavi Ya. Sahih Muslim B. Sharh An-Nawavi [Arch of Hadisov Imam Muslim with the comments of Imam An-Navavi]. In 10 tons, 18 h. Beirut: al-Kutub al-'ylmium, [b. G.]. T. 7. Part 13. P. 95, 96; Mudjduddin A. Al-Ihtsyar Lee Ta'l Al-Mukhtar [choice to explain the Favorites]. In 2 tons, 4 h. Cairo: Al-Fix Al-'Araby, [b. G.]. T. 2. C. 4. P. 14; Al-Oaschayani A. Fatah Al-Bari Bi Sharh Sahih Al-Bukhari. At 18 t. T. 12. P. 809-814; Al-'aini B. 'Madda Al-Kari Sharh Sahih Al-Bukhari [Support reader. Commentary for the village of Hadith al-Bukhari]. In 25 tons. Beirut: Al-Kutub Al-'ylmia, 2001. T. 21. P. 189, 190.
Fourth Hadith
عن أبي موسى عن النبي صلى الله عليه وسلم قال كل عين زانية والمرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية
From Abu Musa from the Prophet, may Allah bless him and it welcomes, passes: "Each eye is the adulterer, and a woman when she passes by the meeting [men], using incense, - she is such and such, that is, the adulteress" . Hadith leads At-Tirmisi.
The words "Each eye is the adulterer" The author "Tuhfat al-Alasa" interprets as follows:
أي كل عين نظرت إلى أجنبية عن شهوة فهي زانية
"That is, every look directed to someone else's woman with passion is the adulterer."
In the Hadith, it is meant that if the woman specially used incense to attract the attention of men, she made sin, and if she used them without this intention, he made an unwanted effect, and not forbidden (Haram).
Therefore, Imam Ar-Roules speaks to "Al-Mukhtaj":
أما المرأة فيكره لها الطيب والزينة وفاخر الثياب عند إرادتها حضورها
"As for the woman, it is unwanted to use incense for her, beautiful and expensive to dress when she wants to visit Friday Namaz (Juma)."
And this value is confirmed by another reliable Hadith:
أيما ارمأة استعطرت فمرّت على قوم ليجدوا ريحها فهي زانية
"Any woman who used incense to pass by a man so that they felt her smell, - adulteress." Hadith lead Ibn Hibun, al-Khakim, An-Nasaji.
And from here we understand that if a woman will use incense and dress beautifully to attract attention and enjoy men, then she will make sin. Otherwise, it will be undesirable (macroh).
وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا
Meaning: "Tell me believers, so that they give their eyes and protect their genitals. Let them not expose the appearance of their laps, with the exception of those who are visible "(24:31).
We must reflect on the fact that the command of preserving the genital organs from sin is preceded by the command of preserving the gaze from sin. Therefore, the prophet, and bless him Allah and it welcomes, said:
النظر سَهْم من سهام إبليس مسموم فمن غضّ بصره أورثه الله الحلاوة في قلبه
"The look is an arrow of poisoned arrivals. And who will keep her gaze, that Allah gives the sweetness [faith] in the heart. "
And Imam Al-Kurtby, Involving this Ayat, leads the words of one of the great interpreters of the Koran from among Salaafov - Mujahid:
وقال مجاهد: إذا أقبلت المرأة جلس الشيطان على رأسها فزيّنها لمن ينظر؛ فإذا أدبرت جلس على عَجُزها فزيّنها لمن ينظر
"When a woman goes to meet, then Shaitan sits on her head, embraoding her for looking at her; And when she passes by, he sits on her ass, embraoding her for looking at her. "
Therefore, Muslim should strive to - to - voluntarily or unwittingly - not to become an instrument of Shaitan in the temptation of men.
As for the words of the Most High (meaning): "Let them not exhibit the appeal of their gloves, with the exception of those that are visible.- that Ibn Casir words "who are visible" interprets as follows:
أي: لا يظهرن شيئاً من الزينة للأجانب، إلا ما لا يمكن إخفاؤه
"That is, let him not show anything from his beauty to someone else's men, except that it is impossible to hide."
And in understanding what "impossible to hide" means, the interpreters of the Quran diverged: those who considered it mandatory to close the whole body, believed that it was in mind women's clothing, and others believed that this was a face and hand.
The beauty and attractiveness that a woman is endowed with, she must be directed to her husband, and for foreign men she should be hidden as possible. The bad innovation of our time is the situation when the woman at home dresses is inexperienced and untidy, but, going to go out, begins to embellish and "makes marafet". For whom she decorates themselves? Who uses cosmetics for? Before whom does it want to look beautiful? The answer is obvious: before strangers Men.
Abu Ali al-Ashari
"O 'Ali! Do not postpone three (things) ... "
عَنْ عَلِىِّ بْنِ أَبِى طَالِبٍ
أَنَّ رَسُولَ اللَّهِ — صلى الله عليه وسلم- قَالَ لَهُ: « يَا عَلِىُّ ثَلاَثٌ لاَ تُؤَخِّرْهَا: الصَّلاَةُ إِذَا آنَتْ وَالْجَنَازَةُ إِذَا حَضَرَتْ وَالأَيِّمُ إِذَا وَجَدْتَ لَهَا كُفْؤًا ».
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ وَمَا أَرَى إِسْنَادَهُ بِمُتَّصِلٍ.
قال الشيخ الألباني : ضعيف
Transfer from the words' Ali Ibn Abu Taliba, will be pleased with Allah, that the Messenger of Allah, and bless him Allah and welcomes, said to him:
"O 'Ali! Do not postpone three (things): Prayer, when it came (her time); the burial of the deceased when cooked (the body of the deceased); (married) widow when you find a suitable person for her ».
Abu 'Isa (AT-Tyrmizi) said: "This Hadith rare / Gaarib / and I don't think his insanom is continuous." This Hadith was transferred to Ahmad (1/105) and AT-Tirmisi (170, 1075).
Sheikh albani said:
- Weak Hadith. This Hadith was transferred al-Bukhari in Tarich (1/1/177), AT-Tirmisi (1075), Ibn Majakh (1486), Ibn Hibun in AD-D'Afa (1/323), Ahmad (1 / 105), al-Khakim (2 / 162-163), Ibn 'Asakir in Tarich Baghadad (8/170).
AT-Tirmisi said: "Nice rare Hadith." Al-Straiya followed him in Tahridge Al-Eyaj (2/16), and after he took him to AT-Tirmisi said only: "His Isaen is good." As for al-Khakim, he said: "Hadith reliable rare," Az-Zarabi agreed with him. He was followed by Ahmad Shakir, yes he merges his Allah, and in his notes to Musnada (2/144) he said: "He isnes reliable. (Transmitter named) Sa'i Ibn 'Abdullah Al-Juchani, Misenian, Reliable, and Ibn Hibban mentions him in "AS-Sikat". "
And I (al-Albani) say:
"Yes, Ibn Hibban mentions him to AS-Sikat" (8/261), but he contradicted the one who knew him better about the transmitters - Abu Hatim Arian. His son (2/1/37) passed from him: "Unknown", and for him this was followed by Az-Zarabi in Al-Misan and Al-Muggy, as well as (Hafiz Ibn Hajar) al-Oaskalayani In AT-Talchis (1/186) and this is what is right, since this person is known only by the Rioltom, who passed from Ibn Wahb, and he is unknown as such. And Ibn Hibun is known among scientists, as showing relaxation in the certificate of transmitters, and this will become quite clear to someone who will watch his book "AS-Sikat". See "Silsil Ad-Da'iff Val Mudu'a" (12/556).
Also, this Hadith was recognized by Imam Ibn Al-'Arabi, Sheikhul-Islam Ibn Thamyia, Hafiz Az-Zarabi, Hafiz Ibn Hajar, Imam Ash-Shaukani, Shu'aib al-Arnaut. See Al-Majrukhin (1/406), "Aridatul-Auchazi" (1/238), "Sharh Al-Daughter / As-Sala /" (191), Al-Mukhazb (5/2706 ), "Hell-dirata" (2/63), "Seyulul-Jarrar" (1/337), Tahridge al-Musdan (828).
