Хадис Сахих аль-Бухари 1: Difference between revisions
Content deleted Content added
Islamd farm sync from ru |
Islamd farm localized title redirect Tag: New redirect |
||
| (15 intermediate revisions by the same user not shown) | |||
| Line 1: | Line 1: | ||
#REDIRECT [[Hadith Sahih al-Bukhari 1]] |
|||
{| class="wikitable islamd-hadith-cover-box" style="float:right; width:320px; margin:0 0 1em 1em;" |
|||
|- |
|||
| style="text-align:center;" | [[File:Islamd-Hadith-Sahih-al-Bukhari-0001.png|300px|center|alt=Хадис Сахих аль-Бухари №1]] |
|||
|- |
|||
| class="islamd-hadith-cover-nav" style="text-align:center;" | [[Хадис Сахих аль-Бухари 2|Следующий →]] |
|||
|} |
|||
Hadith Sahih al-Bukhari No. 1 is reported from ‘Umar ibn al-Khattab, may Allah be pleased with him, as he said when he was at the minbar:. |
|||
__TOC__ |
|||
== Text of the hadith == |
|||
1 – It is reported from ‘Umar ibn al-Khattab, may Allah be pleased with him, as he said in the minbar: |
|||
- I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: Verily, deeds are judged only by intentions, and every person will receive only what he intended and therefore who migrated<ref group="note" name="note-1">Речь идёт не только о хиджре — переселении мусульман из Мекки в Медину ради сохранения своей религии, но и вообще о переселении мусульманина из любого места, где он не может свободно исповедовать свою религию, туда, где это можно будет делать.</ref>for something worldly or for the woman he wanted to marry<ref group="note" name="note-2">Поводом для этого высказывания Пророка ﷺ послужил конкретный случай, связанный с переселением из Мекки в Медину одного человека, который сделал это не по религиозным соображениям, а потому, что он хотел жениться на женщине по имени Катиля, кунья (имя по сыну) которой была Умм Къайс, согласившейся выйти за него замуж только при условии его переселения в Медину. Впоследствии этого человека стали называть «мухаджир Умм Къайс» (переселенец Умм Къайс). Значение этого и многих других хадисов, где речь также идёт о намерениях, состоит в том, что в них сформулирован важнейший принцип, в соответствии с которым награда или наказание ожидает человека не только и не столько за добрые или дурные дела как таковые, но в первую очередь за то, каким было истинное намерение человека, совершившего какое-либо дело, поскольку многие поступки, представляющиеся хорошими со стороны, на самом деле могут быть продиктованы дурными намерениями.</ref>he will move to the place where he moved<ref group="note" name="note-3">Это значит, что человек, сделавший что-либо не ради Аллаха (в данном случае совершивший переселение из Мекки в Медину), не получит за это награды в мире вечном, а должен будет довольствоваться лишь тем, что достанется ему за его дело в земной жизни.</ref>». |
|||
== Original text (Arabic) == |
|||
<div class="islamd-hadith-arabic" lang="ar" dir="rtl"> |
|||
<strong>١:</strong> حَدَّثَنَا الْحُمَيْدِيُّ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: قَالَ حَدَّثَنَا سُفْيَانُ: قَالَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الأَنْصَارِيُّ: قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ التَّيْمِيُّ أَنَّهُ سَمِعَ عَلْقَمَةَ بْنَ وَقَّاصٍ اللَّيْثِيَّ يَقُولُ سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ - رضى الله عنه - عَلَى الْمِنْبَرِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ ﴿إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوْ إِلَى امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ﴾. |
|||
<br> |
|||
</div> |
|||
== Transmitters == |
|||
* [[аль-Хумайди ‘Абдуллах ибн аз-Зубайр|аль-Хумайди ‘Абдуллах ибн аз-Зубайр]] |
|||
* [[Суфйан|Суфйан]] |
|||
* [[Яхйа ибн Са’ид аль-Ансари|Яхйа ибн Са’ид аль-Ансари]] |
|||
* [[Мухаммад ибн Ибрахим ат-Тайми|Мухаммад ибн Ибрахим ат-Тайми]] |
|||
* [[‘Алькъама ибн Ваккъас аль-Лейси|‘Алькъама ибн Ваккъас аль-Лейси]] |
|||
* [[‘Умар ибн аль-Хаттаб|‘Умар ибн аль-Хаттаб]] |
|||
== Footnotes == |
|||
<div class="islamd-hadith-references"><references group="note" responsive="1" /></div> |
|||
== Comments and interpretations == |
|||
Useful conclusions drawn from the hadith (collected by Rinat Abu Muhammad) |
|||
# This hadith is the basis of knowledge and religion. |
|||
# In the Hadith, it is said that the servant who is sincere in his demand for truth will give more than he desires. |
|||
# The hadith states that intention is a condition for accepting cases. |
|||
# In the hadeeth, the obligation of sincerity in intention is indicated. |
|||
# Indication of the greatness and importance of intention in the execution of cases. |
|||
# In the Hadith, it is forbidden to desire anything other than the Face of Allah in your religious deeds. |
|||
# In the hadith, it is indicated that good intention can turn an ordinary lawful act into worship. |
|||
# In the hadith, it is necessary to distinguish between types of worship, as well as between worship and ordinary permissible deeds by intention. |
|||
# The Prophet (peace and blessings of Allaah be upon him) was a wonderful method of teaching, which was to systematize the knowledge taught by dividing it into parts and comparing something with something else, as he did in this hadith, dividing the migration into two types and comparing them using the criterion of intention in their implementation. |
|||
# In the hadith it is indicated that the one who had time for one rakat found the dignity of jamaat. “Whoever performs the ablution properly and then goes to the mosque and sees that people have already prayed, Allah will reward those who performed it or attended it.” And that will not diminish their reward. This reward will be given to him for his intention. |
|||
# In the hadith it is pointed out that it is legal to perform hijra from the countries of Shirqa and disbelief in the countries of Islam and that it is one of the best forms of worship if it is performed for the sake of Allah. |
|||
# In the Hadith, there is no sin against those who forget or make mistakes. |
|||
# In the Hadith, it is said that one who testifies to faith with the tongue without having it in his heart, Iman will be external and not real. However, if a person has made his Islam good, it does not invalidate it, unlike the position of hypocrites. |
|||
# In the hadith, the importance of caring for the deeds of the heart is indicated. |
|||
# In the hadith, it is desirable to increase the number of intentions in the performance of deeds of worship. |
|||
# In the hadith it is stated that the oath of one who has sworn without the intention of taking an oath will not be valid. |
|||
# The hadith states that the oath must conform to the intention of the person who demands the oath. |
|||
# In the hadeeth there is a reference to the prohibition of cunning (hiyal) in the abandonment of obligations (wajibat) or the commission of sins (muharramat), as, for example, in the trade transactions of “ina” or “tawarruq” and the like. |
|||
# In the Hadith, it is said that people should be judged by their outward signs, and that what is in their hearts, Allah Himself will understand, because only Allah knows about intentions. “Nor do I say to those who are despised in your eyes that Allah does not give them any good. Allah knows best what is in their souls.(31). |
|||
# The hadith states that intention is included in all sections of religion. And this is a refutation to the Hanafi, who say that intention is not necessary for ablution. |
|||
# The indication in the hadith that if a trustworthy Muslim was in a Majlis with a jamaat and then told others about the Majlis something that could not have been ignored by the rest of those present at the Majlis, but no one but him told about it, it does not in the least detract from his truthfulness, and does not make the message given to them by the Riuayya Shazza (rejected Riwayat). (Umar did a Khutbah addressing a mass of people, but no one except Alqamah narrated this hadith, so this hadith is called Gharib.) And this is very similar to the question of ziadat siqqa ("addition of a worthy trust to that hadith which is conveyed by other trustworthy ones who have not mentioned what he mentioned"), i.e., when a trustworthy person conveys what other trustworthy ones have not conveyed. An example of “ziyadat siqqaa” is a hadith about raising a finger in tashahhud, in one of the riwayats of which from Wa’il ibn Hujra it is reported with authentic isnad that the Prophet, may Allah bless him and greet him, raised his finger and moved them. The difference between ziyadat siqqaa and riyua shazza is that the “trustworthy addition” is when it adds something that does not contradict what other trustworthy transmitters transmit, and if it adds something that contradicts what other trustworthy transmitters have transmitted and which are more trustworthy, it is called riyaya shazza. |
|||
# The hadith refers to the use of a general ordinance derived from the Shariah text, even if the reason for the revelation of the text was specific. And there is an indication that it is necessary to take into account the generality of words (“umum al-lafz”), and not the specification of the cause (“husus al-sabab”). (Hadith is given because of a man who performed hijrah for the purpose of marriage, but the hadith mentions the worldly to increase the warning and disgust of believers from doing works of worship for the sake of obtaining anything worldly.). |
|||
== Sources == |
|||
* [https://isnad.link/book/sahih-al-buhari/1-kniga-nachalo-otkrovenij-hadisy-1-7 Эталонный источник импорта] |
|||
* [https://isnad.link/book/sahih-al-buhari/1-kniga-nachalo-otkrovenij-hadisy-1-7/1-glava-o-tom-kak-nachali-nisposylatsya-otkroveniya-poslanniku-allaha Комментарии и толкования на isnad.link] |
|||
<!-- ISLAMD-FARM-LANGLINKS:START --> |
|||
[[ru:Хадис_Сахих_аль-Бухари_1]] |
|||
[[ar:Хадис_Сахих_аль-Бухари_1]] |
|||
<!-- ISLAMD-FARM-LANGLINKS:END --> |
|||
Latest revision as of 03:07, 20 March 2026
Redirect to: