28. Musalmaanon kay Uyoob chipaaye [Covering Faults of the Muslims]
28ـ باب ستر عورات المسلمين والنهي عن إشاعتها لغير ضرورة
قال الله تعالى: (إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ) [النور: من الآية19] .
BAAB : 28- MUSALMANOON KE UYOB KE CHHUPANAY AUR BAGHAIR ZAROORAT KE UN KI ISHAAT KE MAMNOO HONAY KA BAYAN
Allah taala ne farmaya :” bilaa shuba woh log jo ahal-e-imaan mein be hiyai phelana pasand karte hain un ke liye duniya aur akhirat mein dard naak azaab hai. “
(240) ـ وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال: ((لا يستر عبد عبداً في الدنيا إلا ستره الله يوم القيامة)) رواه مسلم.
(240) Hazrat Abu Hureirah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Nabi Akram ﷺ ne farmaya :” jo bandah kisi bande ki duniya mein sattar poshi karta hai to Allah taala qayamat walay din us ki parda poshi farmaiye ga. ( Muslim )
TAKHREEJ:
Sahih Muslim, al-bir was silati wal adabi, bab basharat man satar Allah taala alayhe fid-dunia bi an yastura alayhe fil aakhirat, Hadees : 2590 .
FAAIDAH :
logon ke uyob aur un ki kotahiyon ki parda poshi makarm-e-ikhlaq mein se aur Allah ki sift sitteer ki Mazhar hai is liye Allah ko yeh khoobi bohat pasand hai aur qayamat walay din woh bhi is shakhs ko is qisam ki jaza day ga. jis ka matlab yeh hai ke ya to Allah taala is ke gunaaho ko maaf farmade ga aur us se baz purse hi nahi farmaiye ga ya agar baz purse kere ga to على رؤس الأشهاد
nahi balkay tanhai mein kere ga taa ke kisi aur ke samnay usay sharmindagi nah ho phir chahay ga to maaf farmade ga ya kuchh Arse ke liye usay bator saza jahannum mein bhaij day ga .
413:07
Pg 275
2/241 ـ وعنه قال سمعت رسول الله صلى الله عليه وسلم يقول: ((كل أمتي معافى إلا المجاهرين وإن من المجاهرة أن يعمل الرجل بالليل عملاً، ثم يصبح وقد ستره الله عليه فيقول: يا فلان عملت البارحة كذا كذا، وقد بات يستره ربه ويصبح يكشف ستر الله عنه))
متفق عليه.
( 241 ) Hazrat Abu Hureirah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai kehte hain ke mein ne Rasoolullah ﷺ ko yeh farmatay hue suna : meri ummat ka har fard dar guzar ke qabil ho ga siwaye un logon ke jo khullam khula gunah karne walay hon ge. aur yeh bhi ae’laniya gunah mein se hai ke aadmi raat ko koi ( gunah ka kaam kare phir subah ko bawajood is baat ke ke Allah ne us ke gunah par parda daal diya ( usay logon par zahir nahi honay diya ) woh kahe : ae falan shakhs! guzashta raat main ne is is terhan ( kaam ) kiya halaank is ne woh raat is terhan guzari thi ke us ke Rab ne us ki parda poshi kar di thi aur yeh subah ko woh parda chaak kar raha hai jo Allah ne us par daal diya tha. ( Bukhari-o-Muslim )
TAKHREEJ;
Sahih ul-Bukhari, al adabi, Bab satril Momin ala nafsihi…,Hadees 6069. w Sahih Muslim, az zuhud war raqaayiq, bab an Nahiyi an hatkil Insaan satri nafsihi, Hadees : 2990.
FAAIDAH :
Is se maloom huwa ke bi-muqutizaaye bashriyat kisi gunah ka ho jana jis par insaan ko nedamat bhi ho aur woh us ka izhaar bhi nah kere aur baat hai Allah ke haan us ki maffi ki umeed hai aur basorat Taubah to maffi yakeeni hai. lekin ae’laniya gunah karna aur baat hai. us ke murtakib ka dil • aik to Allah ke khauf se • dosray Allah ke ehkaam ki tauqear aur wuqat se khaali hai. • teesray aisa shakhs bil umoom Taubah ki tofeeq se bhi mahroom hi rehta hai. • chauthay Allah ki nafarmani ka fakharya tor par izhaar Allah ke gazabb o intiqam ko dawat dainay ke mutradif hai. aisa shakhs phir Allah ke haan kiyun kar qabil maffi ho sakta hai .
313:07
Pg 275, 276
3/242 ـ وعنه عن النبي صلى الله عليه وسلم قال: ((إذا زنت الأمة فتبين زناها فليجلدها الحد ولا يثرب عليها، ثم إن زنت الثانية فليجلدها الحد ولا يثرب عليها، ثم إن زنت الثالثة فليبعها ولو بحبل من شعر)) متفق عليه.
التثريب: التوبيخ.
(242)_Hazrat Abu Hureirah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Nabi ﷺ ne farmaya :” ” jab londi badkaari ka irtikaab kere aur is ka yeh gunah zahir ho jaye to chahiye ke is ka maalik is par had jari kere aur usay malamat ( daant dapat ) nah kare phir agar woh dobarah badkaari kare to is par had jari kare aur usay malamat nah kare phir agar woh teesri martaba yeh kaam ( zina ) kare to usay bech day agar chay balon ki rassi ke aiwz hi usay bechna pade ). ( Bukhari-o-Muslim )
تثريب:
ke maienay hain to’beekh, yani daant dapat .
TAKHREEJ:
Sahih ul-Bukhari, al hudod, bab la yasrab alal ummat, Hadees: 6839, w Sahih Muslim, al hudod, bab rajamil Yahoodi ahliz zimmati fiz zina. Hadees : 1703.
FAWAAID WA MASAIL:
1- londi ki had zina pachaas koday hain. yeh saza khud maalik bhi day sakta hai jaisa ke is hadees mein maalik hi se khitaab hai.
2- tobeekh o malamat nah karne se yeh maqsad maloom hota hai ke shayad aindah is gunah se baz rahay kiyun-kay baaz dafaa piyar aur narmi bhi bohat muaser saabit hoti hai. agar is sinf-e-naazuk par kalaam naram o naazuk be assar ho to seh baara yeh kaam karne par usay bech daaley, chahay usay baraye naam hi qeemat wusool ho .
413:07
Pg 276, 277
4/243 ـ وعنه قال: أتي النبي صلى الله عليه وسلم برجل قد شرب خمراً قال: ((اضربوه)) قال أبو هريرة فمنا الضارب بيده، والضارب بنعله، والضارب بثوبه، فلما انصرف قال بعض القوم: أخزاك الله قال: ((لا تقولوا هكذا، لا تعينوا عليه الشيطان)) رواه البخاري.
[ 243 ] Hazrat Abu Hureirah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke aik aadmi Nabi ﷺ ke paas laya gaya jis ne sharaab pi hui thi. aap ne farmaya : usay zado kob karo. Abu Hureirah kehte hain ke ham mein se koi usay haath se koi apne jootay se aur koi apne kapday se maar raha tha, phir jab woh ( aadmi ) chala gaya to baaz ne kaha : Allah tujhe ruswa kere. aap ﷺ ne farmaya : ” is terhan mat kaho is ke muqablay mein shetan ki madad mat karo. ( Bukhari )
TAKHREEJ:
Sahih ul-Bukhari, Al hudud, bab az zarb bil jareed wan niaali, Hadees: 6777.
FAWAAID WA MASAIL:
1- yani aik Musalman ke haq mein bud-dua karna shetan ki madad karna hai kiyun-kay shetan ka mission bhi Musalmanoon ko gumraah karna aur unhein duniya-o-akhirat ki ruswayion ka mustahiq qarar dalwana hai.
2- Is hadees se woh log istadlaal karte hain jin ke nazdeek sharaab noshi ki koi had muqarrar nahi hai. is ke liye tazeeri saza hai jo halaat ke mutabiq kam-o-besh ho sakti hai. lekin dosray ulama jo is ki had chalees koday ke qaail hain woh is ka jawab yeh dete hain ke mazkoorah waqea is waqt ka hai jab ke is ki had muqarrar nahi hui thi. jab Nabi ﷺ ne baad mein chalees kodon ki saza di to ab yehi is ki mutayyan had hai. Hazrat Abu-Baker aur Hazrat Umar(رَضِيَ اللَّهُ عَنْهُمَا) ne apni khilafat ke ibtidayi daur mein is par amal kiya. baad mein Hazrat Umar (رَضِيَ اللَّهُ عَنْهُ) ne chalees kodon mein mazeed izafah kar ke is ki saza isi ( 80 ) koday kar di. is ki baabat yeh ulama kehte hain ke asal had to chalees koday hi hain. mazeed chalees koday taazeeri saza thi jis ka haq Imam-e-waqt ko haasil hai ke agar woh zaroorat mehsoos kere to asal had ke sath taazeeri saza bhi jo woh munasib samjhay day sakta hai. yehi dosra qoul rajih hai ke sharaab noshi ki had muqarrar hai ( is ki saza taazeeri nahi ) aur woh hai chalees koday. jis mein bator Taazeer izafay ki gunjaish hai. wallah aalam .
Chapter 28
Covering Faults of the Muslims
Allah, the Exalted, says:
“Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter.’‘ (24:19)
240. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Allah will cover up on the Day of Resurrection the defects (faults) of the one who covers up the faults of the others in this world”.
[Muslim].
Commentary: Covering up the shortcomings and faults of people is an excellent manner. That is why this quality is very much liked by Almighty Allah. On the Day of Resurrection, Allah will give a matching reward to that man who has such a quality, which means that Allah will forgive his sins and will not call him to account for his sins. If at all He will do so, He will not do it publicly so that he is not embarrased before others. Then Allah may forgive him or send him to Hell for a short while.
241. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Every one of my followers will be forgiven except those who expose (openly) their wrongdoings. An example of this is that of a man who commits a sin at night which Allah has covered for him, and in the morning, he would say (to people): “I committed such and such sin last night,’ while Allah had kept it a secret. During the night Allah has covered it up but in the morning he tears up the cover provided by Allah Himself.”
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that commission of a sin due to human frailties on which one is ashamed but does not like to express is something which might hopefully be forgiven by Allah. In fact, its remission after penitence is almost sure. But to commit a sin openly is totally different because, firstly, the heart of such a person is deprived of the fear of Allah. Secondly, he has no respect and regard for Divine injunctions. Thirdly, such a person usually does not repent his sins. Fourthly, he makes a declaration of breach of Divine injunctions which amounts to inviting His wrath and punishment.
242. Abu Hurairah (May Allah bepleased with him) reported: The Prophet (PBUH) said, “When a slave-girl commits fornication and this fact of fornication has become evident, she must be given the penalty of (fifty) lashes without hurling reproaches at her; if she does it again, she must be given the penalty but she should not be rebuked. If she does it for the third time, he should sell her, even for a rope woven from hair (i.e., something worthless)”.
[Al-Bukhari and Muslim].
Commentary: If a slave-girl is guilty of fornication, she is liable to a punishment of fifty stripes, and this punishment can be given by her master. This Hadith is, in fact addressed to the master of such a slave-girl. The order that one should not censure and reproach her is perhaps based on the consideration that she may abstain from such a sin in future because politeness often proves more effective than reproach. If politeness proves ineffective and she commits that sin again then that slave-girl should be sold for cheap.
243. Abu Hurairah (May Allah bepleased with him) reported: A man who had drunk wine was brought to the Prophet (PBUH) and he asked us to beat him; some struck him with their hands, some with their garments (making a whip) and some with their sandals. When he (the drunkard) had gone, some of the people said: “May Allah disgrace you!” He (the Prophet (PBUH)) said, “Do not say so. Do not help the devil against him”.
[Al-Bukhari].
Commentary: To imprecate a Muslim virtually amounts to helping Satan against him, because the latter is avowed to mislead people and to expose man to humiliation in this world and the Hereafter. Such people who believe that no Hadd punishment is fixed for drinking take support from this Hadith. They hold that its punishment is discretionary which can be increased or decreased according to the circumstances. But other learned men who hold that its Hadd is forty stripes argue that the incident quoted in this Hadith relates to the period when its Hadd had not been fixed. When the Prophet (PBUH) ordered the punishment of forty stripes for it then it became its prescribed Hadd. Abu Bakr (May Allah bepleased with him) followed it during the period of his caliphate. `Umar (May Allah bepleased with him) also applied it in the early years of his caliphate but subsequently raised its punishment to eighty stripes. The `Ulama’ who maintain the punishment of forty stripes contend that the original Hadd was forty stripes and the additional forty stripes comprised discretionary punishment for which the Head of a state has full authority. If he feels, he can add discretionary punishment to the Hadd. The nature of this additional punishment depends on his discretion. The latter opinion seems to be more correct that Hadd is fixed for drinking and its punishment is not based on discretion. The Hadd for it is forty stripes but this Hadd can be increased by adding discretionary punishment to it. Allah knows best.
REFERENCE:
Riyadh ul Saliheen