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11-27-2019 01:21 AM

Ahaadeeth Renewed
 

Ahaadeeth Renewed



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11-27-2019 01:22 AM



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It rained upon us as we were with the Messenger of Allah (ﷺ). The Messenger of Allah (way peace be upon him) removed his cloth (from a part of his body) till the rain fell on it. We said: Messenger of Allah, why did you do this? He said: It is because it (the rainfall) has just come from the Exalted Lord.

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11-27-2019 01:24 AM


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One day the Messenger of Allah (ﷺ) appeared before the public that a man came to him and said: Prophet of Allah, (tell me) what is Iman. Upon this he (the Holy Prophet) replied: That you affirm your faith in Allah, His angels, His Books, His meeting, His Messengers and that you affirm your faith in the Resurrection hereafter. He (again) said: Messenger of Allah, (tell me) what does al-Islam signify. He (the Holy Prophet) replied: Al-Islam signifies that you worship Allah and do not associate anything with Him and you establish obligatory prayer and you pay the obligatory poor-rate (Zakat) and you observe the fast of Ramadan. He (the inquirer) again said: Messenger of Allah, what does al-Ihsan imply? He (the Holy Prophet) replied: That you worship Allah as if you are seeing Him, and in case you fail to see Him, then observe prayer (with this idea in your mind) that (at least) He is seeing you. He (the inquirer ) again said: Messenger of Allah, when would there be the hour (of Doom)? He (the Holy Prophet) replied: The one who is asked about it is no better informed than the inquirer. I, however, narrate some of its signs (and these are): when the slave-girl will give birth to he master, when the naked, barefooted would become the chiefs of the people - these are some of the signs of (Doom). (Moreover) when the shepherds of the black (camels) would exult themselves in buildings, this is one of the signs of (Doom). (Doom) is one of the five (happenings wrapped in the unseen) which no one knows but Allah. Then he (the Messenger of Allah) recited (the verse):" Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends (down the rain) and knows that which is in the wombs and no person knows whatsoever he shall earn tomorrow, and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person turned back and went away. The Messenger of Allah (ﷺ) said: Bring that man back to me. They (the Companions of the Prophet present there) went to bring him back, but they saw nothing there. Upon this the Messenger of Allah remarked: he was Gabriel, who came to teach the people their religion.


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11-27-2019 01:26 AM

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It is reported on the authority of Talha b. 'Ubaidullah that a person with dishevelled hair, one of the people of Nejd, came to the Messenger of Allah (ﷺ). We heard the humming of his voice but could not fully discern what he had been saying, till he came nigh to the Messenger of Allah (ﷺ). It was then (disclosed to us) that he was asking questions pertaining to Islam. The Messenger of Allah (ﷺ) said:
Five prayers during the day and the night. (Upon this he said: Am I obliged to say any other (prayer) besides these? He (the Holy Prophet, ) said: No, but whatever you observe voluntarily, out of your own free will, and the fasts of Ramadan. The inquirer said: Am I obliged to do anything else besides this? He (the Holy Prophet) said: No, but whatever you do out of your own free will. And the Messenger of Allah told him about the Zakat (poor-rate). The inquirer said: Am I obliged to pay anything else besides this? He (the Holy Prophet) said: No, but whatever you pay voluntarily out of your own free will. The man turned back and was saying: I would neither make any addition to this, nor will decrease anything out of it. The Prophet remarked: He is successful, if he is true to what he affirms.
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11-27-2019 01:27 AM


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It is narrated on the authority of 'Abdullah son of 'Umar that the Messenger of Allah (ﷺ) said:

(The superstructure of) al-Islam is raised on five (pillars), testifying (the fact) that there is no god but Allah, that Muhammad is His bondsman and messenger, and the establishment of prayer, payment of Zakat, Pilgrimage to the House (Ka'ba) and the fast of Ramadan.


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11-27-2019 01:34 AM

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Wāthilah ibn al-Asqa (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "From the gravest of lies is someone who ascribes himself to other than his biological father, or claims to have seen something in a dream which he actually never saw, or ascribes something to the Messenger of Allah (may Allah's peace and blessings be upon him) which he did not say."


From the worst of lies in Allah's sight is that a man ascribes himself to someone who is not his biological father, or that someone else ascribes a man to other than his biological father and that man approves of such ascription. This is indeed a monstrous falsehood. Also from the worst types of lying in Allah's sight is that a person claims that he saw something in a dream which he never really saw. Another grave and severe type of lie in Allah's sight is to ascribe to the Prophet (may Allah's peace and blessings be upon him) something that he never said: did, or approved of

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Wthila ibn Al-Asqa (quAllah lagre) relate que le Messager dAllah (sur lui la paix et le salut) a dit : Sattribuer et saffilier un pre autre que le sien, prtendre avoir vu en rve ce que lon na pas vu, ou attribuer au Messager dAllah (sur lui la paix et le salut) des paroles quil na pas dites, font partie des pires mensonges.

Trois agissements font partie des pires mensonges que lon puisse profrer auprs dAllah, le Trs-Haut : - Saffilier ou consentir l'tre par une personne tierce autre que son vrai pre. Voil une des pires sortes de mensonges. - Prtendre avoir vu quelque chose en rve alors quen fait, on na absolument rien vu. Cela est aussi un des pires mensonges auprs dAllah, le Trs-Haut. - Attribuer au Prophte (sur lui la paix et le salut) des paroles, des actes ou des consentements quil na pas dits ou faits. L encore, ceci figure parmi les plus grands mensonges et les plus odieux auprs dAllah, le Trs-Haut.

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11-27-2019 02:06 AM


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ʿAbdullāh ibn ʿAmr ibn al-ʿās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Convey from me even one verse, and narrate from the Children of Israel, and there is no sin in that. And whoever intentionally tells a lie against me, let him assume his seat in Hellfire.
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Meaning of Hadīth: The Prophet (may Allah's peace and blessings be upon him) says to his nation: Convey to people the knowledge you have inherited from me, from the Qur'an or the Sunnah, even if what you convey is as little as one single verse from the Qur'an, on condition that the conveyer is knowledgeable of what he conveys and comprehends it. The command to convey applies when it is an obligation to do so. If it is not an obligation, such as in case there are preachers in his town who call to Allah and teach people about their religion, then he is not obliged to convey; rather, it is only recommended that he does so. Also, there is no harm on you or sin in narrating what you heard from the Children of Israel about real events that happened to them, such as the fire that came down from the sky and consumed the offering, or the story of killing themselves as repentance from calf worship, or the details of the stories mentioned in the Qur'an which contain lessons and admonitions. Moreover, the one who lies against me, let him take his place in Hellfire, because lying against the Messenger of Allah is not like lying against anyone else. Lying against the Messenger of Allah is equivalent to lying against Allah and against the Shariah, because the revelation that the Messenger of Allah conveys is Allahs legislation, hence the punishment of the one who tells such lies is more intense.

'Abdullah ibn 'Amr ibn Al-'Âs (qu'Allah l'agre) relate que le Messager d'Allah (sur lui la paix et le salut) a dit : " Transmettez de moi ne serait-ce qu'un seul verset et rapportez galement des enfants d'Isral, il n'y a pas de mal. Quant celui qui ment dlibrment mon sujet, qu'il se prpare prendre sa place en enfer.

Le sens du rcit prophtique : Transmettez aux gens, la science base sur le Coran et la tradition prophtique que vous avez hrite de ma personne, mme si ce que vous communiquez est peu comme un verset du Coran. Cependant, vous devez connatre et comprendre ce que vous transmettez. En effet, l'ordre de transmettre est obligatoire lorsque la situation l'impose. Par contre, dans le cas o ce n'est pas exig comme pour une personne vivant dans un pays o les prdicateurs accomplissent leur rle d'enseigner et d'claircir aux gens les choses concernant leur religion, l'individu n'est pas alors oblig de transmettre quoique ce soit, mais cela est recommand. De plus, vous n'avez aucun tort ou pch voquer les enfants d'Isral et les vnements authentiques qu'ils ont vcus. Citez par exemple, la descente du feu du ciel qui brla leurs offrandes, ou le fait qu'ils se soient suicids afin de se repentir de l'adoration du veau, ou bien encore le dtail des histoires relates dans le Coran grce auxquelles on tire des leons, des enseignements et des sermons. "Quant celui qui ment dlibrment mon sujet, qu'il se prpare prendre une demeure en enfer", car le fait de mentir sur le messager d'Allah (sur lui la paix et le salut) n'est pas considr comme le mensonge sur les gens. En effet, celui qui ment sur le messager d'Allah (sur lui la paix et le salut), ment galement sur Allah le glorieux l'exalt et sur la lgislation islamique, car tout ce que le prophte (sur lui la paix et le salut) nous informe, comme rvlation qui lui a t transmise, fait partie de la lgislation d'Allah le trs haut. De ce fait, le chtiment pour celui qui ment sur le messager d'Allah (sur lui la paix et le salut) est plus svre

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11-27-2019 02:15 AM


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Samurah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever reports a Hadīth on my authority that is thought to be false is one of the two liars (the one who fabricated it and the one who reported it


This noble Hadīth warns against narrating anything on the authority of the Prophet (may Allah's peace and blessings be upon him) while knowing or thinking that what he is narrating is a lie about the Prophet (may Allah's peace and blessings be upon him). It warns him against doing that as he would be considered exactly like the one who intentionally lied about the Prophet


Samurah (qu'Allah l'agre) relate que le Prophte (paix et salut sur lui) a dit : Quiconque rapporte de moi une parole juge mensongre est l'un des menteurs.


Ce noble ḥadith met en garde contre le fait de rapporter des propos que lon sait ou que lon pense tre faux propos du Prophte (sur lui la paix et le salut). Il avertit que celui agit de la sorte sera considr comme ayant menti volontairement sur le Prophte (sur lui la paix et le salut). Sharḥ de Shaykh Al-Uthaymn ( Tome 6, page 187)


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11-27-2019 02:23 AM

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Abu Saīd al-Khudri reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not write down anything from me, and he who wrote down anything from me except the Qur'an, he should erase it. But, narrate from me, for there is nothing wrong in doing so. Whoever attributes any falsehood to me - Hammām said: I think he also said 'deliberately' - let him occupy his seat in Hellfire.

The Prophet (may Allah's peace and blessings be upon him) forbade his Companions to write anything from him, and ordered anyone who wrote anything, other than the Qur'an, to erase it. Then, he allowed them to narrate from him without incurring sin in doing so. However, they have to be truthful in what they transmit from him. He also warned that whoever tells a lie intentionally about him, his punishment is Hellfire. The prohibition to write Hadīth was later abrogated, for the Prophet (may Allah's peace and blessings be upon him) forbade it at an earlier time. But later on, when the Hadīths became numerous, and some of them might not be kept to memory, the Prophet (may Allah's peace and blessings be upon him) allowed writing them down. In this respect, he said in his sermon: ''Write for Abu Shāh'' when Abu Shāh asked for a written record. The Prophet (may Allah's peace and blessings be upon him) also allowed Abdullāh ibn Amr to write. He also commanded his Ummah to convey knowledge, which if not written, will be lost. The prohibition in the Hadīth in hand is said to refer to the writing of Hadīth along with the Qur'an in the same scroll; or that it is specific to the time when the Qur'an was being revealed, so that it would not be confused with something else. Then the writing was later allowed. The first probability, i.e. abrogation, is more preponderant.

Ab Sa'd Al Khudr ( qu'Allah l'agre ) relate que le Messager d'Allah ( paix et salut sur lui ) a dit : " N'crivez rien de moi ! Que celui qui a crit de moi autre chose que le Coran l'efface ! Rapportez de moi , nul grief ! Et celui qui ment sur mon compte - Hammm dit : " Je pense qu'il a dit : dlibrment " - , qu'il prpare sa place en Enfer ! "

Le Prophte ( paix et salut sur lui ) a interdit ses compagnons d'crire quelque chose de ses paroles , et que celui qui a crit de lui autre chose que le Coran l'efface . Puis , il leur a permis de citer ses paroles sans aucun grief pour eux tant qu'ils enqutent sur la vracit de ce qu'ils rapportent sur le compte du Prophte ( paix et salut sur lui ) car celui-ci les a prvenu que quiconque mentait sur son compte dlibrment , serait rcompens par le feu de l'Enfer . Cependant , l'interdiction d'crire les hadiths a t abroge , car le Prophte ( paix et salut sur lui ) l'avait empch dans les dbuts ( de l'Islam ) ; mais tant donn la multitude de hadiths et la crainte de ne pas tous les mmoriser , le Prophte ( paix et salut sur lui ) permit ensuite de les crire en annonant lors de son prche : " Ecrivez-le pour Ab Shh ! " lorsque celui-ci lui demanda qu'on crive sa parole . Il a t aussi rapport que le Messager d'Allah ( paix et salut sur lui ) a permis 'Abdallah Ibn 'Amr ( qu'Allah les agre ) l'criture de ses paroles et qu'il a ordonn sa communaut de les transmettre ; donc si celles-ci n'avaient pas t consignes par crit , alors la science aurait disparu . Par ailleurs , il a t dit que l'interdiction concernait uniquement l'criture des hadiths et du Coran ensemble sur une mme feuille par crainte qu'ils ne se mlangent et que par la suite le lecteur ne puisse plus les diffrencier . De mme qu'il a t aussi dit que cette interdiction tait spcifique durant la priode de la descente de la Rvlation du Coran de peur de La confondre avec autre chose , puis aprs quoi elle fut leve . Nanmoins , la premire probabilit voquant l'abrogation semble plus juste

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11-27-2019 03:56 AM


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Abdullāh ibn Abbās (may Allah be pleased with him) reported: Umar (may Allah be pleased with him) used to make me sit with the elderly men who had fought in the Battle of Badr. Some of them did not like that and said to Umar: "Why do you bring in this boy to sit with us while we have sons like him?" Umar replied: "Because of his status, which you already know about." One day Umar called me and made me sit in the gathering of those people; and I think that he called me just to show them. Umar then asked them: "What do you say about the verse that says: {When there comes the help of Allah and the conquest} [Sūrat An-Nasr: 1]?" Some of them said: "We are ordered to praise Allah and ask for His forgiveness when He helps us and grants us victory." Some others kept quiet and said nothing. Thereupon, Umar asked me: "Do you say the same, O Ibn Abbās?" I replied: No. He said: "What do you say then?" I replied: "That is a sign of the Messengers death, of which Allah informed him. He says: O Muhammad, when there comes the help of Allah to you against your enemies and the Conquest of Makkah, which is a sign of your death, you should celebrate the praises of your Lord and ask for His forgiveness; verily, He is the One who accepts repentance." Upon that, Umar said: "I do not know anything about it other than what you have said."
Umar (may Allah be pleased with him) used to consult people of wisdom and good reasoning about problematic issues. He used to let Ibn Abbās, despite his young age, attend the gatherings along with the senior Companions and participants of the Battle of Badr. They were angry, however, that Umar allowed Ibn Abbās in and disregarded their own children. So, Umar wanted to show them the status of Ibn Abbās in knowledge, intelligence, and wits. He gathered them and invited him to the gathering. He recited Sūrat An-Nasr to them, which reads: {When there comes the help of Allah and the conquest, and you see the people entering into the religion of Allah in multitudes, then proclaim the praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance} [Sūrat An-Nasr: 1-3]. When he asked them about its interpretation, some of them kept silent, while others said: Allah, the Almighty, commands us to seek His forgiveness and to praise and exalt Him when He grants us victory and conquest. However, Umar (may Allah be pleased with him) was asking about the implicit significance of these verses, not their literal meaning. So, he put the question to Ibn Abbās, and he said that the Sūrah was a sign of the Prophets imminent death, and Allah gave it to him as notice. {When there comes the help of Allah and the conquest}, meaning: the Conquest of Makkah; this is a sign of your impending death. {Then proclaim the praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.} Thereupon, Umar (may Allah be pleased with him) said: I know nothing about it save what you have said. Thus, Ibn Abbāss merit became manifest.






AbdaLlah Ibn A





AbdaLlah Ibn Abbs (quAllah les agres tous les deux) a dit : Umar (quAllah lagre), me faisait participer ses runions avec les anciens de la bataille de Badr. Certains, vexs de me voir parmi eux, objectrent : Pourquoi fait-il siger ce jeune garon avec nous, alors que nous avons des enfants de son ge ? Umar (quAllah lagre) rpondit : vous connaissez sa valeur ! Un jour, Umar (quAllah lagre) les runit tous, ainsi que moi, afin de leur prouver mes comptences. Une fois tous prsent, il leur demanda : Que dites-vous au sujet de linterprtation de la parole dAllah : {Lorsque vient le secours dAllah ainsi que la victoire} ? [Sourate : An-Nasr / Verset : 1)]. _ Allah nous ordonne de Le louer et de Lui demander pardon lorsquIl nous secourt et nous accorde la victoire. rpondirent certains. Les autres restrent silencieux. _ Cest aussi ce que tu dis, Ibn Abbs ? me demanda alors Umar (quAllah lagre). _ Non ! rpondis-je. _ Que dis-tu alors ? me demanda-t-il _ Cest lannonce du terme de la vie du Messager dAllah (sur lui la paix et le salut) rpondis-je Allah le lui a annonc en disant : {Lorsque vient le secours dAllah ainsi que la victoire}, alors cela sera ton terme, ainsi donc par la louange : { clbre la gloire de ton Seigneur et implore Son pardon. Car, certes, cest Lui le grand Accueillant au repentir}. _ Je ne connais pas dit Umar (quAllah lagre) dautre interprtation de cette sourate que ce que tu viens de dire.

Umar (quAllah lagre) avait lhabitude de demander conseils aux personnes dous dun jugement sage au sujet des questions quil ignorait. Il faisait participer ses runions les anciens de la bataille de Badr et les grands Compagnons (qu'Allah les agre) et AbdaLlah Ibn Abbs (quAllah les agres tous les deux) qui ntait alors quun jeune garon par rapport eux y assistait. Certains taient en colre cause de cela et objectaient : Comment fait-il siger AbdaLlah Ibn Abbs (quAllah les agres tous les deux) avec nous, alors que nous avons des enfants de son ge ? Umar (quAllah lagre) voulut alors leur prouver les comptences de AbdaLlah Ibn Abbs (quAllah les agres tous les deux) dans la science, lintelligence et la perspicacit. Il dcida de les rassembler et convoqua aussi AbdaLlah Ibn Abbs (quAllah les agres tous les deux) avec eux. Puis, il leur rcita la sourate : {Lorsque vient le secours dAllah ainsi que la victoire, et que tu vois les gens entrer en foule dans la religion dAllah, alors, par la louange, clbre la gloire de ton Seigneur et implore Son pardon. Car cest Lui le grand Accueillant au repentir.} Lorsquil les interrogea au sujet de linterprtation de cette sourate, les personnes prsentes se divisrent en deux groupes. Certains restrent silencieux tandis que les autres rpondirent : Allah nous ordonne de Le louer et de Lui demander pardon quand Il nous secourt et nous accorde la victoire. Mais, Umar (quAllah lagre) voulait connatre la relle signification de cette sourate et non son explication littrale. Il questionna donc AbdaLlah Ibn Abbs (quAllah les agres tous les deux) : Quelle serait donc ton interprtation de cette sourate ? Celui-ci rpondit alors : C'est lannonce du terme de la vie du Messager dAllah (sur lui la paix et le salut). Allah (Gloire sur Lui) lui a donn un signe : {Lorsque vient le secours dAllah ainsi que la victoire}, cest--dire : la conqute de La Mecque sera un signe de ta mort proche. { alors, clbre la gloire de ton Seigneur et implore Son pardon. Car cest Lui le grand Accueillant au repentir.} Umar (quAllah lagre) a alors dit : Je ne connais pas dautre interprtation de cette sourate que ce que tu viens de dire ! Et cest ainsi que le mrite de AbdaLlah Ibn Abbs (quAllah les agres tous les deux) se rvla.


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