الفرق بين المراجعتين لصفحة: «القرآن والحديث والعلماء: الكذب والخداع»

القرآن والحديث والعلماء: الكذب والخداع (عرض المصدر)

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 ====الفتاوى====
+<br />{{Quote|[https://www.islamweb.net/ar/fatwa/22749/%D8%B9%D9%84%D9%85-%D8%A7%D9%84%D8%B2%D9%88%D8%AC%D8%A9-%D9%84%D8%A7%D9%8A%D8%B4%D8%AA%D8%B1%D8%B7-%D9%81%D9%8A-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC إسلام ويب علم الزوجة لايشترط في الزواج]|علم الزوجة لايشترط في الزواج
-{{Quote|1=[{{Reference archive|1=http://amjaonline.com/00en_f1_details.php?fid=937|2=2013-04-13}} Lying for repulsing evil]<BR>Dr. Salah Al-Sawy, AMJA Online, Question ID: 937, November 17, 2005|2='''Question:'''
+السؤال:
-In the name of Allah the Beneficent the Merciful
+أسمع كثيراً أن هناك الكثير من الرجال يتزوجون بالسر بدون علم الزوجة والأهل هل يجوز ذلك في الإسلام أم لا؟
-Peace, blessings and mercy of Allah be upon you.
+الإجابة
+لحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه أما بعد:
-My father has an illicit relationship with a woman other than my mother and he refuses to marry her and he spends on her abundantly, and at the same time, he is tightfisted on his house. My mother knew what he spends on her, without his knowledge, through reading a list he keeps in his pocket. She used tricks to make sedition between them by claiming that someone called us and said that he spent that sum and that sum on that woman. My father asked my testimony and I supported my mother’s claim. Are my mother and I sinful by lying on my father, or is it considered “permissible” lying? How do you counsel us to solve this problem? Jazakum Allahu Khairan.
+فلا يجب على الرجل أن يخبر زوجته أو أهله إذا أراد ن يتزوج، وإن كان الأولى له أن يفعل ذلك، وإن لم يفعل لم يلحقه إثم بشرط أن يكون الزواج مستوفياً للشروط والأركان الشرعية، لكنه إذا تزوج بالثانية يجب عليه أن يعدل بين نسائه في المبيت والسكنى وغيرها من الحقوق، وفي مثل هذه الحالة يتعذر عليه أن يستمر في كتمان الأمر عن زوجته، ولربما أداه ذلك إلى الكذب والظلم.
+والله أعلم.}}
-'''Answer:'''
-In the name of Allah the Beneficent the Merciful
-Praise be to Allah, prayers and peace be upon His kind Messenger, his family members, companions and followers.
+{{Quote|[https://www.islamweb.net/ar/fatwa/174459/ الكذب على الزوجة لا يباح على إطلاقه]
+|الكذب على الزوجة لا يباح على إطلاقه
-Lying is a grave sin and a bad conduct that should not be resorted to by anyone who believes in Allah and in the Day of Judgment, '''except under the compelling strokes of necessity''', because, as the prophet, prayers and peace of Allah be upon him, said: “That lying leads to dissolution, and that dissolution leads to hellfire, and a person is always lying and seeks lying until he is registered unto Allah that he is a liar”. If someone is compelled to lying, '''he can indirectly say something that his listener can understand something else'''. However, your father should be reached out by a sincere advice that he should fear Allah and that his relationship with that woman is against his reputation, his old age, and his religion, that would expose him to Allah’s wrath and contempt. I would say to him what the Arab poet has said: “Suffice it to you old age and Islam to restrain you”.
+السؤال:
-As for your mother, it would be better for her that she would approach your father in their privacy and tell him that she knows what is going on between him and that woman, and that she is patient on that situation in consideration for the family and intimate ties between them and that her patience has reached a warning limit of no more if he goes on like this, and that she reminds him of Allah and frightens him of His wrath and contempt, that he may come back to his senses and sincerely repent to Allah. Allah knows best.  }}
+ا فتاة عمري 24 سنة متزوجة منذ 4 سنوات، ومشكلتي أنني الزوجة الثانية وزوجي لا يريد إخبار الزوجة الأولى ولا أهله بزواجنا بحجة أنه ستصير مشاكل هو في غنى عنها، فيغيب عن البيت كثيرا وإذا كان عند الأولى ودخل البيت لا يرد على التليفون يعني أن أي مشكلة أو أي ظرف طارئ لا بد أن أتصرف أنا معه حتى إضافتي، فخلاصة القيد أو دفتر العائلة يؤجلها، لئلا تعرف الزوجة أن له زوجة ثانية ولما أطلب منه إخبارهم يقول لي إن أهله حتى لوعرفوني فلن يتقبلوني ولن يحبوني، فسألته إذا رزقنا الله بأولاد ألا تخبرهم؟ فقال لي لا، بالإضافة إلى أنني لا أثق فيه أبدا وأشك فيه، فدائما يقول لي شيئا ويحلف بالله على صدقه وآخر شيء أكتشف أنه يكذب، تأخرت في الإنجاب والمانع منه هو وعملنا عملية إخصاب فلم تنجح، وسبحان الله رزقه الله من زوجته الأولى بطفل فسألته هل الحمل جاء عن طريق عملية؟ فقال لي لا، طبيعي وزوجتي سليمة، والله أعطانا، وحلف بالله فصدقته وقلت الله قادر على كل شيء سبحانه، وعن طريق الصدفة اكتشفت أنه عمل عملية وأن الحمل غير طبيعي ـ مثل ما قال ـ أنا لا أنكر أنه يحسن معاملتي ويوفر السكن والمصروف، ولكنني أحس بالظلم وعدم العدل بيني وبين زوجته بالإضافة إلى أنني فقدت الثقة به تماما وحين يحلف بالله لا أصدق كلامه وأشك في كل خطواته ولا أشعر بالأمان معه، فهل يحق لي طلب الطلاق؟.
-{{Quote|{{cite web quotebox|url= http://islamqa.com/en/ref/59879|title= What is meant by taking the kuffaar as friends? Ruling on mixing with the kuffaar|publisher= Islam Q&A|author= |series= Fatwa No. 59879|date= |archiveurl= http://www.webcitation.org/query?url=http://islamqa.com/en/ref/59879&date=2013-06-07|deadurl=no}}|Shaykh al-Shanqeeti (may Allaah have mercy on him) said:
-:In this verse [al-Maa’idah 5:51] Allaah tells us that whoever takes the Jews and Christians as friends is one of them because of his taking them as friends... [Aal ‘Imraan 3:28]
+الإجابة:
-:This verse explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but '''in cases of fear and taqiyah it is permissible to make friends with them''', as much as is essential to protect oneself against their evil. That is subject to the condition that one’s faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice.
+الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعد:
-:It may be understood from the apparent meaning of these verses that the one who deliberately takes the kuffaar as friends by choice and because he likes them, is one of them.
+فقد سبق أن بينا أنه لا يجب على الزوج أن يُعلم زوجته بزواجه من أخرى، كما في الفتوى رقم: 22749.
-Adwa’ al-Bayaan, 2/98,99 <BR>. . .<BR>
-Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on mixing with the kuffaar and treating them kindly hoping that they will become Muslim. He replied:
+ولكن يجب عليه إذا تزوج أن يعدل بين زوجاته في المبيت، فيقيم مع كل منهن قدر ما يقيم مع الأخرى؛ إلا أن تسقط إحداهن حقها أو بعضه.
-:'''Undoubtedly the Muslim is obliged to hate the enemies of Allaah and to disavow them''', because this is the way of the Messengers and their followers. [Quotes al-Mumtahanah 60:4 & al-Mujaadilah 58:22]
+أما بخصوص كذب الزوج: فلا شكّ أنّ الكذب خلق ذميم وسلوك مشين، وهو محرم إلا فيما رخص الشرع فيه، فعن أُمِّ كُلْثُومٍ بِنْتِ عُقْبَةَ قَالَتْ: مَا سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يُرَخِّصُ فِي شَيءٍ مِنَ الْكَذِبِ إِلاَّ فِي ثَلاَثٍ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقُولُ: لاَ أَعُدُّهُ كَاذِبًا الرَّجُلُ يُصْلِحُ بَيْنَ النَّاسِ يَقُولُ الْقَوْلَ وَلاَ يُرِيدُ بِهِ إِلاَّ الإِصْلاَحَ، وَالرَّجُلُ يَقُولُ فِي الْحَرْبِ، وَالرَّجُلُ يُحَدِّثُ امْرَأَتَهُ، وَالْمَرْأَةُ تُحَدِّثُ زَوْجَهَا. رواه أبو داود.
-:Based on this, it is not permissible for a Muslim to feel any love in his heart towards the enemies of Allaah who are in fact his enemies too. [Quotes al-Mumtahanah 60:1]
+قال النووي: وأما كذبه لزوجته وكذبها له: فالمراد به في إظهار الود والوعد بما لا يلزم ونحو ذلك، فأما المخادعة في منع ما عليه أو عليها أو أخذ ما ليس له أو لها فهو حرام بإجماع المسلمين.
-:'''But if a Muslim treats them with kindness and gentleness in the hope that they will become Muslim and will believe, there is nothing wrong with that''', because it comes under the heading of opening their hearts to Islam. But '''if he despairs of them becoming Muslim, then he should treat them accordingly'''. This is something that is discussed in detail by the scholars, especially in the book Ahkaam Ahl al-Dhimmah by Ibn al-Qayyim (may Allaah have mercy on him).
+وانظري الفتوى رقم: 34529.
-Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3, question no. 389.}}
-{{Quote|{{cite web quotebox|url= http://islamqa.info/en/ref/27261|title= Permissibility of Ambiguity and Definition of Necessity|publisher= Islam Q&A|author= |series= Fatwa No. 27261|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fislamqa.info%2Fen%2Fref%2F27261&date=2013-06-18|deadurl=no}}|The Arabic word tawriyah [translated here as deliberate ambiguity] means to conceal something.
+فإذا كان زوجك يكذب عليك فيما أبيح له من إظهار المودة ونحو ذلك فلا حرج عليه، وأما إن كان يكذب في غير ذلك مما يترتب عليه ضياع حق لك، فعليك نصحه في ذلك وبيان خطورة الكذب واطلاعه على كلام أهل العلم في ذلك، فإن تمادى في الكذب وتضررت بذلك، أو كان لا يعدل بينك وبين زوجته الأولى في القسم، فلك طلب الطلاق أو الخلع، وراجعي الحالات التي يجوز للمرأة فيها طلب الطلاق في الفتويين رقم: 37112، ورقم: 116133.
-Allah says (interpretation of the meaning): [Quotes al-Ma'idah 5:31 & al-A’raaf 7:26]
+وكذلك يحق لك طلب الطلاق بسبب عدم الإنجاب، كما بيناه في الفتوى رقم: 106350.
-With regard to the meaning in sharee’ah (religious) terminology, it refers to someone who says something that may appear to have one meaning to the listener but the speaker intends something different that may be understood from these words. For example, he says, “I do not have a dirham in my pocket,” and that is understood to mean that he does not have any money at all, when what he means is that he does not have a dirham but he may have a dinar, for example. This is called ambiguity or dissembling.
+لكن ننبه إلى أن الطلاق ليس بالأمر الهين، فلا ينبغي أن يصار إليه إلا عند تعذر جميع وسائل الإصلاح، وإذا أمكن للزوجين الاجتماع والمعاشرة بالمعروف ولو مع التغاضي عن بعض الهفوات والتنازل عن بعض الحقوق، كان ذلك أولى من الفراق.
-'''Deliberate ambiguity is regarded as a legitimate solution for avoiding difficult situations that a person may find himself in when someone asks him about something, and he does not want to tell the truth on the one hand, and does not want to lie, on the other.'''
+والله أعلم.}}
-'''Deliberate ambiguity is permissible if it is necessary or if it serves a shar’i (religious) interest''', but it is not appropriate to do it a great deal so that it becomes a habit, or to use it to gain something wrongfully or to deprive someone of his rights.
-Al-Nawawi said:
-The scholars said: If that is needed to serve some legitimate shar’i interest that outweighs the concern about misleading the person to whom you are speaking, or it is needed for a reason that cannot be achieved without lying, then there is nothing wrong with using deliberate ambiguity as an acceptable alternative. But if there is no interest to be served and no pressing need, then it is makrooh (disliked), but is not haram (impermissible). If it is a means of taking something wrongfully or depriving someone of their rights, then it is haram in that case. This is the guideline in this matter. Al-Adhkaar.
-Some scholars were of the view that it is haram to resort to deliberate ambiguity if there is no reason or need to do so. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him). See al-Ikhtiyaaraat.
-'''There are situations in which the Prophet (peace and blessings of Allah be upon him) taught that we may use deliberate ambiguity''', for example:
-If a man loses his wudoo (ablution) whilst praying in congregation, what should he do in this embarrassing situation?
-The answer is that he should place his hand over his nose and leave.
-The evidence for that is the report narrated from ‘Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “If anyone of you breaks his wudoo whilst praying, let him hold his nose and leave.” Sunan Abi Dawood.
-Al-Teebi said: The command to hold his nose is so that it will look as if he has a nosebleed. This is not a lie, rather it is a kind of ambiguity. This concession is granted so that the Shaytan will not trick him into staying put because of feeling embarrassed in front of people.
-Mirqaah al-Mafaateeh Sharh Mishkaat al-Masaabeeh.
-This is a kind of ambiguity that is permitted, so as to avoid any embarrassment and so that whoever sees him leaving will think that he has a nosebleed.
-'''Similarly If a Muslim faces a difficult situation where he needs to say what is against the truth in order to protect himself or someone who is innocent, or to save himself from serious trouble, is there a way for him to escape the situation without lying or falling into sin?'''
-'''Yes, there is a legal way and a permissible escape that one can make use of if necessary. It is equivocation or indirectness in speech. Imam al-Bukhaari (may Allah have mercy on him) entitled a chapter of his Saheeh: “Indirect speech is a safe way to avoid a lie”. (Saheeh al-Bukhari, Kitaab al-Adab (Book of Manners)).'''
-Equivocation means saying something which has a closer meaning that the hearer will understand, but it also has a remote meaning which what is actually meant and is linguistically correct. The condition for this is that whatever is said should not present a truth as falsity and vice versa. '''The following are examples of such statements used by the salaf (pious predecessors) and early imams (religious leaders), and collected by Imam Ibn al-Qayyim in his book Ighaathat al-Lahfaan''':
-It was reported about Hammad (may Allah have mercy on him), if someone came that he did not want to sit with, he would say as if in pain: “My tooth, my tooth!” Then the boring person whom he did not like would leave him alone.
-Imam Sufyan Al-Thawri was brought to the khaleefah al-Mahdi, who liked him, but when he wanted to leave, the khaleefah told him he had to stay. Al-Thawri swore that he would come back. He then went out, leaving his shoes at the door. After some time he came back, took his shoes and went away. The khaleefah asked about him, and was told that he had sworn to come back, so he had come back and taken his shoes.
-Imam Ahmad was in his house, and some of his students, including al-Mirwadhi, were with him. Someone came along, asking for al-Mirwadhi from outside the house, but Imam Ahmad did not want him to go out, so he said: “Al-Mirwadhi is not here, what would he be doing here?” whilst putting his finger in the palm of his other hand, and the person outside could not see what he was doing.
-'''Other examples of equivocation or indirectness in speech include the following:'''
-If someone asks you whether you have seen so-and-so, and you are afraid that if you tell the questioner about him this would lead to harm, you can say “ma ra aytuhu”, meaning that you have not cut his lung, because this is a correct meaning in Arabic [“ma ra aytuhu” usually means “I have not seen him,” but can also mean “I have not cut his lung”]; or you could deny having seen him, referring in your heart to a specific time and place where you have not seen him. If someone asks you to swear an oath that you will never speak to so-and-so, you could say, “Wallaahi lan ukallumahu”, meaning that you will not wound him, because “kalam” can also mean “wound” in Arabic [as well as “speech”]. Similarly, if a person is forced to utter words of kufr (disbelief) and is told to deny Allah, it is permissible for him to say “Kafartu bi’l-laahi”, meaning “I denounce the playboy” [which sounds the same as the phrase meaning “I deny Allah.”]
-(Ighaathat al-Lahfaan by Ibn al-Qayyim. See also the section on equivocation (ma’aareed) in Al-Adaab al-Shar’iyyah by Ibn Muflih).
-However, one should be cautious that the use of such statements is restricted only to situations of great difficulty, otherwise:
-Excessive use of it may lead to lying.
-One may lose good friends, because they would always be in doubt as to what is meant.
-If the person to whom such a statement is given comes to know that the reality was different from what he was told, and he was not aware that the person was engaging in deliberate ambiguity or equivocation, he would consider that person to be a liar. This goes against the principle of protecting one’s honour by not giving people cause to doubt one’s integrity.
-The person who uses such a technique frequently may become proud of his ability to take advantage of people.
-End quote. From Madha taf’al fi’l-haalaat al-aatiyah (What to do in the following situations)?}}
-{{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=7&ID=6544&CATE=3600|title= Deceiving but not lying to parents|publisher= Sunni Path|author= Sidi Suheil Laher|series= Question ID:6544|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D6544%26CATE%3D3600&date=2013-07-06|deadurl=no}}|'''Telling half-truths is permissible''' under the following conditions:
-- there is a legitimate reason for doing so If there is no '''legitimate (under the shari`ah) reason''', then it is not permissible. [Ibn `Abidin, Radd al-Muhtar 9/613.]
-- the 'hidden' true meaning is not too far fetched
-- the statement does not lead to someone else suffering injustice or losing one of their rights.
-- one does not swear to the half-truth in the name of Allah [Ibn Muflih, al-Adab al-Shar`iyyah]}}
 ====التفسير====

الفرق بين المراجعتين لصفحة: «القرآن والحديث والعلماء: الكذب والخداع»

القرآن والحديث والعلماء: الكذب والخداع (عرض المصدر)

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