.. كتاب اليكتروني.. مقالات تربوية من تعاليم خير البرية.. للكاتب. دكتور. عزام عبد الحميد ابو زيد فرحات..

E-book. Educational articles from the teachings of the best of wilderness... by the writer Dr.. Azzam Abdel Hamid Abu Zaid Farhat. 

مقدمة .

بسم الله الرحمن الرحيم.

الحمد لله رب العالمين والصلاة والسلام على خاتم الأنبياء والمرسلين سيدنا محمد صل الله عليه وسلم أما بعد: 

أقدم للقراء الكرام مجموعة من المقالات المنتقاة من الخطب والدروس التي ألقيتها على مسامع المسلمين في مساجد متعددة وعلى مدى ثلاثين عاماً.

يسر الله لي أن طلبت مني الشاعرة الجليلة/شيرين أبو عميرة ، أن أكون عضواً بدار تحيا مصر للإبداع حتى يتسنى لي النشر والتعليق بها ، وبعد الإنضمام إلى هذه المجموعة الثقافية ، يسر المسؤلون في المجموعة الثقافية فرصة نشر الأعمال الثقافية لكل من يرغب من الأعضاء ، ويقود عملية إتمام النشر فضيلة الشاعر الكبير/سمير شراويد والجهاز الفني الذي يعمل معه .

مما لا شك فيه أن عملية نشر الأعمال الثقافية التي تدعو الناس إلي فهم الثقافة الإسلامية تُعد من أجل القُربات إلي الله عز وجل ، ويُعد الشعر والأدب والنحو والصرف والبلاغة والعروض من أهم الأدوات التي تُعين على فهم العلوم الشرعية ، وقد أحسنت دار نشر تحيا مصر تبني نشر العلوم العربية والإسلامية.

من كرم الله عز وجل وفضله على عباده أن يُعطي أجر العمل الواحد لعِدة أشخاص ، فالقائم بالعمل له أجر والداعي للعمل له أجر وكل من ساهم في نشر العمل له أجر .

أدعو الله عز وجل أن يُجازي كل من شارك في نشر أي عمل نافع ولو بكلمة طيبة أن يزرقه مثل أجر من قام به. 

د. عزام عبد الحميد أبو زيد فرحات ، إمام وخطيب ومدرس بوزارة الأوقاف المصرية ، دكتوراه في علم الحديث الشريف وعلومه جامعة الأزهر.

introduction . In the name of God, the most gracious, the most merciful. Praise be to God, Lord of the Worlds, and prayers and peace be upon the Seal of the Prophets and Messengers, our Master Muhammad, may God bless him and grant him peace. As for what follows: I present to the honorable readers a collection of articles selected from the sermons and lessons that I delivered to the ears of Muslims in multiple mosques over the course of thirty years. God pleased me when the venerable poet Sherine Abu Amira asked me to be a member of the Long Live Misr Creativity House so that I could publish and comment on it. After joining this cultural group, the officials in the cultural group facilitated the opportunity to publish cultural works for all members who wished, and led The process of completing the publication, His Excellency the great poet/Samir Shrawid and the technical staff who works with him. There is no doubt that the process of publishing cultural works that call people to understand Islamic culture is intended to bring people closer to God Almighty. Poetry, literature, grammar, morphology, rhetoric, and prosody are considered among the most important tools that help in understanding the Islamic sciences. The Tahya Misr publishing house has done well to adopt publishing. Arab and Islamic sciences. One of the generosity of God Almighty and His grace upon His servants is that He gives the reward for one work to several people. The one who does the work gets a reward, the one who calls for the work gets a reward, and everyone who contributes to spreading the work gets a reward. I pray to God Almighty to reward everyone who participates in publishing any useful work, even with a kind word, to grant him the same reward as the one who did it. D. Azzam Abdel Hamid Abu Zaid Farhat, imam, preacher and teacher at the Egyptian Ministry of Endowments, PhD in Hadith Sciences and its Sciences at Al-Azhar University. 

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١- حياء الطبع والشرع.

المسلم الذي يتمتع بطابع الحياء في سلوكه هو المسلم الحق، وحياء الطبع يعني تغير وانكسار في الهيئة عند قول أو فعل أو سماع ما يُعاب أو يُذم، فتجد المسلم الحق يتغير لون وجهه أو ترتعش يداه أو غيرهما عند رؤية أو سماع المنكرات، وهذا التغير دليل علي تمكن الإيمان في القلب والجوارح، وهو صفة حميدة وخلق غال نفيس، روي الشيخان من حديث عبد الله بن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلّم مر علي رجل من الأنصار وهو يعظ أخاه في الحياء أي يلومه علي شدة حيائه، فقال رسول اللّه صلى الله عليه وسلّم ( دعه فإن الحياء من الإيمان)  . 

وحياء الطبع ملازم لحياء الشرع، فحياء الشرع يعني فعل كل مأمور به وترك كل أمر منهي عنه، عن طريق استحضار ملكة المراقبة لله وحده، بأنه يسمع ويري ويعلم كل حركات وسكنات جميع خلقه، وأن الله جل جلاله مُميت عباده بعد الحياة ثم باعثهم يوم القيامة للثواب أو العقاب، وهذا هو حق الحياء وحقيقته المنشودة، روي الترمذي من حديث عبد الله بن مسعود رضي الله عنه قال:  قال رسول اللّه صلى الله عليه وسلّم:  ( استحيوا من الله حق الحياء)  . قلنا:  يا رسول اللّه إنا لنستحيي والحمد لله. قال:  ( ليس ذاك، ولكن الإستحياء من الله حق الحياء:  أن تحفظ الرأس وما وعي، وتحفظ البطن وما حوي، وتتذكر الموت والبلي، ومن أراد الآخرة ترك زينة الدنيا، فمن فعل ذلك فقد استحيا من الله حق الحياء)  . اللهم ارزقنا حياء الطبع والشرع.

1- Modesty of character and Sharia. A Muslim who has a character of modesty in his behavior is a true Muslim, and modesty of character means a change and breakdown in appearance when saying, doing, or hearing something that is reproached or disparaged. You will find a true Muslim changing the color of his face or shaking his hands or other things when seeing or hearing evil, and this change is evidence of Faith is established in the heart and limbs, and it is a praiseworthy quality and a precious and valuable character. The two sheikhs narrated from the hadith of Abdullah bin Omar, may God be pleased with them, that the Messenger of God, may God bless him and grant him peace, passed by a man from the Ansar who was admonishing his brother about modesty, that is, blaming him for his extreme shyness, so the Messenger of God said: May God’s prayers and peace be upon him (leave him, for modesty is part of faith). Modesty of character is associated with modesty of law. Modesty of law means doing everything commanded and abandoning everything forbidden, by invoking the faculty of monitoring God alone, that He hears, sees and knows every movement and stillness of all His creation, and that God Almighty will cause His servants to die after life and then will raise them on the Day of Resurrection for reward. Or punishment, and this is the right of modesty and its desired reality. Al-Tirmidhi narrated from the hadith of Abdullah bin Masoud, may God be pleased with him, who said: The Messenger of God, may God’s prayers and peace be upon him, said: (Be ashamed before God as you deserve modesty). We said: O Messenger of God, we are ashamed, and praise be to God. He said: (Not that, but being ashamed before God is the right of modesty: to guard the head and what it contains, and to guard the stomach and what it contains, and to remember death and calamity, and whoever wants the afterlife to abandon the adornments of this world, then whoever does that has truly become ashamed before God). Oh God, grant us modesty of character and law. 

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٢ -- العِصمة من قبيح الأقوال والأعمال .

من إكرام الله عزّ وجل لسيدنا محمد صلى الله عليه وسلم وهو في صِغره أن كره إليه قبيح الأقوال والأعمال وحبب إليه محاسن الأخلاق والقيم والمبادئ ، فشرب الخمر كان من عادة العرب ، وعبادة الأصنام من دون الله كانت عقيدتهم الراسخة ، إلا أن الله سبحانه وتعالى حفظ سيدنا محمد صلى الله عليه وسلم من الوقوع في عادات وتقاليد المجتمع الذي يعيش فيه ، فحبب الله إليه جميل الأقوال والأعمال فلم يشرب الخمر ولم يعبد الأصنام ، بل قذف الله في قلبه كراهية كل قبيح ، وحبب إليه كل حسن ، روي أبو نعيم في كتابه دلائل النبوة من حديث على بن أبى طالب رضي الله قال : قيل للنبي صلى الله عليه وسلم هل عبدتَ وثنًا قطُّ؟ قال: "لا". قالوا: فهل شربتَ خمرًا قطُّ؟ قال: "لا، وَمَا زِلْتُ أَعْرِفُ أَنَّ الَّذِي هُمْ عَلَيْهِ كُفْرٌ، وَمَا كُنْتُ أَدْرِي مَا الْكِتَابُ وَلا الإِيمَانُ" .

تربي رسول الله صلى الله عليه وسلم وهو في صِغره وهو في شبابه تحت عين الله وحفظه ورعايته ، فذات مرة يذهب مع عمه أبي طالب إلى عِيد لهم يُعظمون فيه الأصنام فيدعونها ويتبركون بها ويذبحون لها ، إلا أن عناية الله وحفظه ورعايته كانت تُلازمه فيري مَلك في صورة رجل في ثياب بيضاء يأمره بمغادرة المكان وعدم مشاركة قومه في قبيح أقوالهم وأعمالهم ، فينصرف ويترك قومه وما يفعلون ، ويُلقي الله عزّ وجل في قلبه عقيدة راسخة ببطلان وقُبح ما يفعله قومه ولم يَعُد لمثلها أبداً ، روى أبو نعيم في كتابه دلائل النبوة، وابن سعد في كتابه الطبقات الكبرى، من حديث أُمُّ أيمن -رضي الله عنها- حاضنة الرسول عن عدم سجوده  لصنم قطُّ فتقول: كان بُوَانة صنمًا تحضره قريش يومًا في السنة، فكان أبو طالب يحضره مع قومه، وكان يكلِّم رسول الله أن يحضر ذلك معه فيأبى، حتى رأيتُ أبا طالب غضب عليه، ورأيتُ عمَّاته غضبن عليه، وقُلْنَ: يا محمد، ما تريد أن تحضر لقومك عيدًا، ولا تُكَثِّر لهم جمعًا؟! فلم يزالوا به حتى ذهب، فغاب ما شاء الله، ثم رجع مرعوبًا فَزِعًا، فقالت عمَّاته: ما دهاك؟ قال: "إِنِّي أَخْشَى أَنْ يَكُونَ بِي لَمَمٌ". فقلن: ما كان الله يبتليك بالشيطان وفيك من خصال الخير ما فيك، فما الذي رأيتَ؟ قال: "إِنِّي كُلَّمَا دَنَوْتُ مِنْ صَنَمٍ مِنْهَا تَمَثَّلَ لِي رَجُلٌ أَبْيَضُ طَوِيلٌ يَصِيحُ بِي: وَرَاءَكَ يَا مُحَمَّدُ، لا تَمَسَّهُ". قالت: فما عاد إلى عِيد لهم ) .

ومن المشاهد التي تدل على عصمة الله عزّ وجل لرسوله من الوقوع في قبائح الأقوال والأعمال ، أن قبيلة قريش قبل الإسلام كانت عندما تذهب للحج لا تقف بعرفة كسائر العرب ، وكانوا يقولون إننا سكان مكة المكرمة البلد الحرام لا نخرج عن حدود الحرم وآخر حدود البلد الحرام مُزدلفة ، فكان إذا جاء يوم عرفة وقفوا بمزدلفة بدلاً من عرفة حتى لا يخرجون عن حدود البلد الحرام بزعمهم ، وهذا الفعل خاطئ لأنه تبديل لمناسك الحج التي علمها الله عزّ وجل لسيدنا إبراهيم عليه السلام ، لكن رسول الله صلى الله عليه وسلم هداه الله عزّ وجل لمخالفة قومه في هذا الفعل القبيح ، فكان يقف كسائر العرب بعرفة في يوم عرفة ، وقد رأه جبير بن المطعم بن عدي قبل الإسلام واقفاً بعرفة مخالفاً لقومه ، وتعجب من ذلك ، ولما أسلم علم أن الله سبحانه وتعالى عصم رسوله صلى الله عليه وسلم من الوقوع في الخطأ ، روي الإمام البخاري من حديث جُبير بن مُطعم بن عدي رضي الله عنه قال : أضْلَلْتُ بَعِيرًا لِي- فَذَهَبْتُ أطْلُبُهُ يَومَ عَرَفَةَ، فَرَأَيْتُ النبيَّ صَلَّى اللهُ عليه وسلَّمَ واقِفًا بعَرَفَةَ، فَقُلتُ: هذا واللَّهِ مِنَ الحُمْسِ، فَما شَأْنُهُ هَاهُنَا؟ ).

اللهم احفظ أعضاء أجسادنا مما يُعاب أو يُذم ما أبقيتنا في الحياة الدنيا وأجزل لنا عظيم الأجر في الحياة الآخرة ، وارزقنا مرافقة سيدنا محمد صلى الله عليه وسلم في أعلي درجات الجنة جنة الخلد.

2- Infallibility from ugly words and deeds. Part of the honor of God Almighty to our Master Muhammad, may God bless him and grant him peace, when he was young, was that he hated ugly words and deeds and made him love good morals, values ​​and principles. Drinking alcohol was the custom of the Arabs, and worshiping idols instead of God was their established belief, except that God Almighty preserved our Master. Muhammad, may God’s prayers and peace be upon him, prevented him from falling into the customs and traditions of the society in which he lived. God made beautiful words and deeds endear to him. He did not drink alcohol or worship idols. Rather, God cast in his heart the hatred of all that was ugly, and he made all that was good endear to him. Abu Nu’aym narrated in his book Evidence of Prophethood from Hadith of Ali bin Abi Talib, may God be pleased with him, who said: The Prophet, may God’s prayers and peace be upon him, was asked: Have you ever worshiped an idol? He said: "No." They said: Have you ever drank wine? He said: “No, and I still know that what they are following is disbelief, and I did not know what the Book or faith was.” The Messenger of God, may God’s prayers and peace be upon him, was raised when he was young and in his youth under God’s eye, protection, and care. One time, he went with his uncle Abu Talib to a festival of theirs in which they venerated idols, called them, blessed them, and sacrificed to them. However, God’s care, preservation, and care accompanied him, and he saw a king in the form of A man in white clothes orders him to leave the place and not to participate with his people in the ugliness of their words and deeds, so he goes away and leaves his people and what they are doing, and God Almighty places in his heart a firm belief in the futility and ugliness of what his people are doing and he never does the same again. Abu Nu’aym narrated in his book Evidence of Prophethood, and Ibn Saad in His book, Al-Tabaqat Al-Kubra, from the hadith of Umm Ayman - may God be pleased with her - the Messenger’s incubator, about him never prostrating to an idol, and she says: Bawana was an idol that the Quraysh would attend one day a year, so Abu Talib used to attend it with his people, and he used to speak to the Messenger of God to bring it with him, but he refused, until I saw Abu Talib got angry at him, and I saw his aunts getting angry at him, and they said: O Muhammad, what do you want to prepare for your people’s Eid and not gather together for them?! They did not stay with him until he went, and he disappeared as long as God wished. Then he came back terrified and frightened, and his aunts said: What is wrong with you? He said: “I fear that I will be afflicted.” They said: God was not afflicting you with the devil while you had some good qualities in you, so what did you see? He said: “Whenever I approached one of its idols, a tall white man would appear to me, shouting at me: ‘Behind you, O Muhammad, do not touch him.’” She said: He did not return to their Eid. Among the scenes that indicate the protection of God Almighty for His Messenger from falling into evil words and deeds is that when the Quraish tribe before Islam went for Hajj, they would not stop at Arafat like all the other Arabs. They used to say that we are residents of Mecca, the Sacred Land, and we do not depart from the borders of the Sacred Land, and the last borders of the Sacred Land are Muzdalifah. So, when the day of Arafat came, they would stop in Muzdalifah instead of Arafat so that they would not go outside the borders of the Sacred Land, as they claimed. This action was wrong because it was a change in the rituals of Hajj that God Almighty taught to our master Abraham, peace be upon him, but the Messenger of God, may God bless him and grant him peace, was guided by God Almighty to go against his people. In this ugly act, he used to stand like all the Arabs in Arafat on the day of Arafat. Jubayr bin Al-Mu’tim bin Adi saw him before Islam standing in Arafat in opposition to his people, and he was amazed at that. When he converted to Islam, he learned that God Almighty protected His Messenger, may God bless him and grant him peace, from falling into error. Imam Al-Bukhari narrated from the hadith of Jubair bin Mut’im bin Adi, may God be pleased with him, who said: I lost a camel of mine - so I went to search for it on the day of Arafat, and I saw the Prophet, may God bless him and grant him peace, standing at Arafat, so I said: This, by God, is from the camels, so what about? Why is it here? ). Oh God, protect the parts of our bodies from what is criticized or disparaged as long as you keep us in this life and bestow upon us a great reward in the afterlife, and grant us the accompaniment of our Master Muhammad, may God bless him and grant him peace, in the highest levels of Paradise, the Paradise of Eternity. 

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٣ - هل القيء ناقض للوضوء والصوم أم لا ؟.

القيء هو رجوع الطعام والشراب من المعدة إلى الفم ثم خروجه إلى خارج الجسم وأحياناً يعود بعضه مرة أخري إلي المعدة ، هذا القيء ناقض للوضوء أم لا؟.

روي الترمذي من حديث التابعي مَعْدَانَ بْنِ أَبِي طَلْحَةَ عَنْ أَبِي الدَّرْدَاءِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَاءَ فَأَفْطَرَ فَتَوَضَّأَ فَلَقِيتُ ثَوْبَانَ فِي مَسْجِدِ دِمَشْقَ فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ صَدَقَ أَنَا صَبَبْتُ لَهُ وَضُوءَهُ ).

 قَالَ أَبُو عِيسَى ( أي الإمام الترمذي): وَقَدْ رَأَى غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ مِنْ التَّابِعِينَ الْوُضُوءَ مِنْ الْقَيْءِ وَالرُّعَافِ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَابْنِ الْمُبَارَكِ وَأَحْمَدَ وَإِسْحَقَ ، وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ لَيْسَ فِي الْقَيْءِ وَالرُّعَافِ وُضُوءٌ وَهُوَ قَوْلُ مَالِكٍ وَالشَّافِعِيِّ .

قلت :  ذهب المالكية والشافعية إلى أن القيء لا يَنقُض الوضوء وأنه لا يوجد دليل صحيح يُوجب نقض الوضوء بالقيء، وما ورد من الأحاديث في ذلك فهو ضعيف، ولأن القيء خارج من غير السبيلين، فلا يعتبر ناقضاً، بخلاف الخارج من السبيلين كالبول والغائط.؛ بينما ذهب الحنفية والحنابلة في المشهور من المذهب، إلى أن القيء الكثير ينقض الوضوء دون القليل، والكثير في العُرف هو ما ملأ الفم ، وذهب شيخ الإسلام ابن تيمية رحمه الله إلى أن الوضوء من القيء مُستحب وليس بواجب ؛ حيث إن ظاهر الحديث يحتمل الوجوب أو الإستحباب .

أما بالنسبة للصوم فمن  ذرعه القئ أي غلبه القيء دون تدخل منه فلا شيء عليه وصيامه صحيح ، أما من استقاء أي طلب القيء بنفسه بأن وضع يده في فمه فقد وجب عليه الإفطار وإعادة الصوم في يوم آخر ، وهذا الحكم عام سواء كان الصوم فرض أم تطوع ، روي  الإمام الترمذي من حديث أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : ( مَنْ ذَرَعَهُ الْقَيْءُ فَلَيْسَ عَلَيْهِ قَضَاءٌ ، وَمَنْ اسْتَقَاءَ عَمْدًا فَلْيَقْضِ )..قال الإمام الخطابي : لا أعلم بين أهل العلم فيه اختلافا "  

اللهم ارزقنا الفقه في ديننا الإسلامي الحنيف وجنبنا الزيغ والزلل ....

3 - Does vomiting invalidate ablution and fasting or not? Vomiting is the return of food and drink from the stomach to the mouth and then exits the body, and sometimes some of it returns again to the stomach. Does this vomiting invalidate ablution or not? Al-Tirmidhi narrated from the hadith of the Tabi’i Ma’dan bin Abi Talha on the authority of Abu Al-Darda’ that the Messenger of God, may God bless him and grant him peace, had a vomit and broke his fast, so I performed ablution and found two garments in the mosque of Dr Mishaq, so I mentioned that to him, and he said, “He is right. I poured his ablution for him.” Abu Issa (i.e. Imam Al -Tirmidhi) said: He saw one of the people of knowledge from the companions of the Prophet, may God’s prayers and peace be upon him He is the saying of Safayan Al -Thawri, the son of the blessed, and Ahmad, and Ishaq, and some of the people of knowledge said that it is not in the vomiting, and the one who is the one who is the one who is the vomiting, Malik and Al-Shafi’i. I said: The Malikis and Shafi’is are of the view that vomiting does not invalidate ablution and that there is no valid evidence requiring that ablution be invalidated by vomiting, and whatever hadiths are reported regarding that are weak, and because vomiting comes out of other than the two urethra, it is not considered invalidating it, unlike what comes out of the two urethra such as urine and feces.; While the Hanafis and Hanbalis, in the well-known school of thought, held that a lot of vomiting invalidates ablution without a small amount, and according to the custom a lot of vomiting is what fills the mouth, and Sheikh al-Islam Ibn Taymiyyah, may God have mercy on him, held that ablution from vomiting is recommended and not obligatory. As the apparent meaning of the hadith suggests that it is obligatory or desirable. As for fasting, if someone is overwhelmed by vomiting, that is, he is overcome by vomiting without his intervention, then there is nothing wrong with him, and his fast is valid. As for the one who vomits, i.e., asks to vomit on his own by putting his hand in his mouth, he must break his fast and repeat the fast on another day. This ruling is general, whether the fast is obligatory or voluntary. Imam Al-Tirmidhi narrated from the hadith of Abu Hurairah, may God be pleased with him, that the Prophet, may God’s prayers and peace be upon him, said: (Whoever is overcome by vomiting does not have to make up for it, and whoever vomits intentionally must make up for it)... Imam Al-Khattabi said: I do not know of any disagreement among scholars regarding it. “O God, grant us jurisprudence in our religion.” True Islam and avoid deviation and error.... 

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٤ -- مفهوم الصدقة .

من أعظم شهوات النفس الإنسانية حُب المال ، وكلما كَبُر الإنسان في السن إزداد تعلقه بالمال ، فأحب جمع المال كما يُحب طُول العمر، روي البخاري ومسلم في صحيحيهما من حديث أنس بن مالك رضي الله عنه قال ، قال رسول الله صلى الله عليه وسلم : ( يَكْبَرُ ابنُ آدَمَ ويَكْبَرُ معهُ اثْنَانِ: حُبُّ المَالِ، وطُولُ العُمُرِ ) .

محبة جمع المال مع البُخل في إنفاقه في وجوه الخير المفروضة كالإنفاق على الزوجة والأولاد والأب والأم أو البخل في إنفاقه في وجوه الخير المستحبة كالإنفاق على اليتامي والفقراء والمحتاجين صفة قبيحة مذمومة .

محبة جمع المال مع محبة إنفاقه في وجوه الخير المفروضة والمستحبة بُرهان أي دليل وحُجة على صدق إيمان المسلم ؛ لأنه جاد بأحب الأشياء المحببة للنفس ؛ روي مسلم في صحيحه من حديث أبي مالك الأشعري رضي الله عنه قال،ط قال رسول الله صلى الله عليه وسلم : ( الطُّهُورُ شَطْرُ الإيمانِ، والْحَمْدُ لِلَّهِ تَمْلأُ المِيزانَ، وسُبْحانَ اللهِ والْحَمْدُ لِلَّهِ تَمْلَآنِ -أَوْ تَمْلأُ- ما بيْنَ السَّمَواتِ والأرْضِ، والصَّلاةُ نُورٌ، والصَّدَقَةُ بُرْهانٌ، والصَّبْرُ ضِياءٌ، والْقُرْآنُ حُجَّةٌ لَكَ، أوْ عَلَيْكَ، كُلُّ النَّاسِ يَغْدُو فَبايِعٌ نَفْسَهُ فَمُعْتِقُها، أوْ مُوبِقُها ).

مفهوم الصدقة لا ينحصر في المال وحده ، بل إن كل وجه من وجوه الخير يُطلق عليه صدقة ، فقد رغب الحبيب المصطفى صلى الله عليه وسلم المسلم في أن يتصدق كل يوم عن كل سُلامَي من جسده ، والسُلامي هي صِغار العظم أي المفاصل ، ويوجد بجسد الإنسان ثلاثمائة وستون مفصل ، ولكن لا يستطيع الكثير من المسلمين التصدق بثلاثمائة وستين صدقة كل يوم ، فأبان الحبيب المصطفى صلى الله عليه وسلم أن قول: سبحان الله ، صدقة، وقول: الحمد لله، صدقة ، وكل تهليل أي قول: لا إله إلا الله ، صدقة ، وكل تكببر أي قول: الله أكبر ، صدقة ، وهكذا في كل أنواع الخير كالأمر بالمعروف والنهي عن المنكر،  روى الإمام مسلم في صحيحه من حديث أبي ذر الغفاري رضي الله عنه أنَّ رسول الله صلى الله عليه وسلم قَالَ : ( يُصْبحُ عَلَى كُلِّ سُلاَمَى مِنْ أَحَدِكُمْ صَدَقةٌ: فَكُلُّ تَسبيحَةٍ صَدَقَةٌ، وَكُلُّ تَحمِيدَةٍ صَدَقَة، وَكُلُّ تَهْلِيلَةٍ صَدَقَةٌ، وَكُلُّ تَكبيرَةٍ صَدَقَةٌ، وَأَمْرٌ بِالمَعرُوفِ صَدَقةٌ، ونَهيٌ عَنِ المُنْكَرِ صَدَقةٌ، وَيُجزِىءُ مِنْ ذلِكَ رَكْعَتَانِ يَركَعُهُما مِنَ الضُّحَى ) . وروي أبو داود في سننه من حديث بُريدة بن الحنصيب رضي الله عنه قال ، قال رسول الله صلى الله عليه وسلم : (  في الإنسانِ ثلثمائةٍ وستون مِفْصَلًا فعليه أن يَتَصَدَّقَ عن كلِّ مِفْصَلٍ منه بصدقةٍ . قالوا : ومَن يُطِيق ذلك يا نبيَّ اللهِ ؟! قال : النُّخاعةَ في المسجدِ تَدْفِنُها، والشيءَ تُنَحِّيه عن الطريقِ، فإن لم تَجَدْ فركعتا الضحى تُجْزِئُك ) .

ركعتان الضُحي تُجزئان عن ثلاثمائة وستين صدقة ، فاحرص عبد الله عليها من بعد شروق الشمس بربع ساعة حتى قبل أذان الظهر .

نبه الحبيب المصطفى صلى الله عليه وسلم على استحباب الصدقة على أعضاء الجسد الصغيرة كالمفاصل ؛ للدلالة على استحباب الصدقة على أعضاء الجسد الكبيرة أيضاً ، فذكر الصغير يعم ما فوقه .

حديث تحديد عدد مفاصل الجسم بثلاثمائة وستين مفصل من الإعجاز في السنة النبوية ؛ فقد أثبت العلم الحديث بوجود هذا العدد من المفاصل ، مما يُثبت باليقين الذي لا يزول بصدق الله ورسوله سيدنا محمد صلى الله عليه وسلم .

اللهم وفقنا لكل أنواع الصدقات التي ترضي بها عنا.

4- The concept of charity. One of the greatest desires of the human soul is the love of money, and as a person grows older his attachment to money increases. He loves accumulating money just as he loves a long life. Al-Bukhari and Muslim narrated in their Sahihs from the hadith of Anas bin Malik, may God be pleased with him, who said, The Messenger of God, may God bless him and grant him peace, said: ( The son of Adam grows, and two things grow with him: the love of money, and the length of life.) Loving to accumulate money while being stingy in spending it on obligatory charitable causes, such as spending on one’s wife, children, father, and mother, or being stingy in spending it on recommended charitable causes, such as spending on orphans, the poor, and the needy, is an ugly and reprehensible characteristic. The love of collecting money, along with the love of spending it on obligatory and desirable good deeds, is proof of any evidence and proof of the sincerity of a Muslim’s faith. Because he is serious about the things that love the soul; Muslim narrated in his Sahih on the authority of Abu Malik Al-Ash’ari, may God be pleased with him, who said, The Messenger of God, may God’s prayers and peace be upon him, said: (Purity is half of faith, and praise be to God fills the scale, and Glory be to God and praise be to God fills - or fills - what is between the heavens and the earth and the origin Oh light, Charity is proof, patience is illumination, and the Qur’an is a proof for you or against you. Every person in the morning pledges allegiance to himself, liberating it, or relieving it. The concept of charity is not limited to money alone. Rather, every aspect of goodness is called charity. The Beloved Chosen One, may God bless him and grant him peace, the Muslim, wanted to give in charity every day for every salami of his body, and salami are the small bones of the bones, that is, the joints, and there are three hundred in the human body. Sixty joints, but not many Muslims are able to give three hundred and sixty charity every day, so the Beloved Chosen One, may God bless him and grant him peace, explained that saying: Glory be to God, is charity, and saying: Praise be to God, is charity, and every tahlil, meaning saying: There is no god but God, is charity, And every arrogance, i.e. saying: God is great, is charity, and so on in all types of good such as enjoining good and forbidding evil. Imam Muslim narrated in his Sahih from the hadith of Abu Dhar al-Ghafari, may God be pleased with him, that the Messenger of God, may God bless him and grant him peace, said: (May my greetings be upon me from one of you.) A charity: Every tasbihah is a charity, every praise is a charity, every tahlila is a charity, every takbeer is a charity, enjoining what is right is a charity, and forbidding what is evil is a charity Two rak'ahs that he performs in the forenoon prayer are sufficient for that.) Abu Dawud narrated in his Sunan from the hadith of Buraydah ibn al-Hanasib, may God be pleased with him, who said: The Messenger of God, may God’s prayers and peace be upon him, said: “A person has three hundred and sixty joints, so he must give alms for each joint of his.” They said: Who can bear that, O Prophet of God?! He said: You bury it in the mosque, and you move it out of the way, and if you do not find it, then two rak’ahs of the forenoon suffice for you.) The two rak'ahs of Dhuhr are sufficient for three hundred and sixty alms, so Abdullah made sure to perform them from a quarter of an hour after sunrise until before the noon call to prayer. The Beloved Chosen One, may God bless him and grant him peace, pointed out the desirability of giving charity to small parts of the body, such as the joints. To indicate the desirability of giving charity to the larger parts of the body as well, the mention of the small extends to what is above it. The hadith of specifying the number of joints in the body at three hundred and sixty is one of the miracles in the Sunnah of the Prophet. Modern science has proven the existence of this number of joints, which is proven with certainty that does not fade in the truthfulness of God and His Messenger, our Master Muhammad, may God bless him and grant him peace. Oh God, grant us success in all types of charity that You are pleased with us. 

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٥ ــ من البركات الحِسية لسيدنا محمد صلى الله عليه وسلم.

عندما كان إبراهيم عليه السلام وولده إسماعيل يبنيان بيت الله الحرام بمكة المكرمة ، كان من دعاء إبراهيم عليه السلام : ( رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ ) (سورة البقرة) ، واستجاب الله لدعاء إبراهيم عليه السلام وكان من ذريته الصالحة سيدنا محمد صلى الله عليه وسلم ، وبشر سيدنا عيسى عليه السلام بقدوم سيدنا محمد من بعده رسولاً للعالمين حيث قال : ( وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ ۖ فَلَمَّا جَاءَهُم بِالْبَيِّنَاتِ قَالُوا هَٰذَا سِحْرٌ مُّبِينٌ ) (سورة الصف).

 وأكدت السنة النبوية الشريفة ما جاء في القرآن الكريم وزادت عليه من البيان والإيضاح والتكريم للحبيب المصطفى صلى الله عليه وسلم ، روي أحمد واللفظ له وابن حبان والطبراني من حديث العِرباض بن سارية رضي الله عنه قال قال رسول الله صلى الله عليه وسلم :  ( إنِّي عِندَ اللهِ في أُمِّ الكِتابِ لخاتَمُ النَّبيِّينَ وإنَّ آدمَ لَمُنْجَدِلٌ في طِينتِه، وسأُنَبِّئُكم بتأْويلِ ذلك: دَعْوةُ أبي إبراهيمَ، وبِشارةُ عيسى قَومَه ، ورُؤيا أُمِّي التي رأتْ أنَّه خرَجَ منها نورٌ أضاءتْ لها قُصورُ الشامِ ، وكذلك تَرى أُمَّهاتُ النَّبيِّينَ صلَواتُ اللهِ عليهم ). 

من حديث العِرباض بن سارية رضي الله عنه المتقدم يتبين لنا أن أمهات الأنبياء يَرين من البركات المحسوسة المشاهدة بأم العين والتي تبين فضيلة المولود منذ ولادته ، فها هي أم رسول الله صلى الله عليه وسلم ترى عند ولادتها شُعاع من نور يخرج منها يُضيء ما بين مكة المكرمة وبلاد الشام وهي سوريا ولبنان وفلسطين ، فتري بعينيها بيوتهم.

ورأى هذا النور المصاحب لولادته من حضرن من النسوة ، فقد روي البيهقي والطبراني وأبو نعيم وابن عساكر من حديث عثمان بن أبي العاص رضي الله عنه  قال: ( حدثتني أمي أنها شهدت ولادة آمنة أم رسول الله صلى الله عليه وسلم ليلة ولدته ، قالت: فما شيء أنظر إليه في البيت إلا نور ، وإني لأنظر إلى النجوم تدنو حتى أني لأقول ليقعن عليّ ، فلما وضعت خرج منها نور أضاء له البيت والدار حتى جعلت لا أرى إلا نوراً ) .

الكون يفرح فرحاً شديداً بقدوم سيدنا محمد صلى الله عليه وسلم ، ونحن فرحي باتباع سيدنا محمد صلى الله عليه وسلم ، فاللهم ارزقنا الإقتداء بسيرته العطرة في الأقوال والأعمال والأخلاق.

5 - One of the tangible blessings of our Master Muhammad, may God bless him and grant him peace. When Abraham, peace be upon him, and his son Ishmael were building the Sacred House of God in Mecca, one of Abraham’s supplications, peace be upon him, was: (Our Lord, and send among them a messenger from among them, who will recite to them Your revelations, and teach them the Book and wisdom, and purify them. ۚ Indeed, You are the Mighty, the Wise) (Surat Al-Baqarah), and God answered Abraham’s prayer for him. Peace be upon him. One of his righteous descendants was our Master Muhammad, may God bless him and grant him peace. Our Master Jesus, peace be upon him, gave good tidings of the arrival of our Master Muhammad after him as a Messenger to the worlds, when he said: (And when Jesus, son of Mary, said, O Children of Israel, I am the Messenger of God to you, confirming what is before me of the Torah and bringing good tidings of a messenger coming from After me, his name is Ahmad. So when he came to them with clear proofs, they said, “This is clear magic.” (Surat al-Saff). The noble Prophetic Sunnah confirmed what was stated in the Holy Qur’an and added to it in terms of clarification, clarification, and honor for the Beloved Chosen One, may God bless him and grant him peace. It was narrated by Ahmad and his wording, Ibn Hibban and Al-Tabarani from the hadith of Al-Irbad bin Sariyah, may God be pleased with him, who said that the Messenger of God, may God bless him and grant him peace, said: (I am with God. In the Mother of the Book, he is the Seal of the Prophets, and Adam was covered in clay, and I will inform you of the interpretation of that: the call of my father Abraham, the good news of Jesus to his people, and the vision of my mother who saw that a light came out of her that illuminated the palaces of the Levant, and so will the mothers of the Prophet see Yes, may God’s prayers be upon them. From the aforementioned hadith of Al-Irbad bin Sariyah, may God be pleased with him, it becomes clear to us that the mothers of the prophets see tangible blessings seen with their own eyes, which show the virtue of the newborn from his birth. Here is the mother of the Messenger of God, may God bless him and grant him peace, seeing at her birth a ray of light coming out of her, illuminating all of Mecca. And the Levant, which is Syria, Lebanon, and Palestine, sees their homes with her eyes. This light accompanying his birth was seen by the women who were present. Al-Bayhaqi, Al-Tabarani, Abu Nu’aym, and Ibn Asakir narrated from the hadith of Uthman bin Abi Al-Aas, may God be pleased with him, who said: (My mother told me that she witnessed the birth of Aminah, the mother of the Messenger of God, may God’s prayers and peace be upon him, on the night she gave birth to him. She said: So what’s the matter? I see nothing but light in the house, and I see the stars approaching so much that I say, ‘Let them fall on me.’ When they set, a light came out of them, illuminating the house and the house until I saw nothing but light.” The universe rejoices with great joy at the arrival of our Master Muhammad, may God’s prayers and peace be upon him, and we are happy with following our Master Muhammad, may God’s prayers and peace be upon him. O God, grant us the ability to emulate his fragrant life in words, deeds, and morals. 

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٦ــ علاج قسوة القلب .

مما لا شك فيه أن الإنسان منا بين الحين والآخر يشعر بقسوة في القلب ، وجفاء في المعاملة مع الناس ، وفي الغالب أن منشأة هذا الشعور ناتج عن شيء من الغفلة ، غفلة عن الخير والطاعة والعبادة والمعاملة الحسنة ، وقد جاء رجل إلى الحبيب المصطفى صلى الله عليه وسلم يشكو إليه هذا الشعور ، فكان التوجيه والإرشاد النبوي أن عليك بالتقرب من الضعفاء والمساكين وتقديم يد العون لهم بالشيء المادي كالمال ونحوه أو بالشيء المعنوي كالكلمة الطيبة والمسح باليد على الرأس ، روى الإمام أحمد في مسنده من حديث أَبِي هُرَيْرَةَ -رضي الله عنه-: أَنَّ رَجُلاً شَكَا إِلَى رَسُولِ اللهِ –صلى الله عليه وسلم- قَسْوَةَ قَلْبِهِ، فَقَالَ لَهُ: "إِنْ أَرَدْتَ أَنْ يَلِينَ قَلْبُكَ فَأَطْعِمِ الْمِسْكِينَ، وَامْسَحْ رَأْسَ الْيتيم ).

قال أهل العلم : المسح على رأس اليتيم يُذكر الإنسان بالموت ، فهذا اليتيم فقد أباه وسنده وعائله ، فعندما نمسح على رأسه نتذكر نعمة الحياة التي نعيشها وقد حُرم منها غيرنا ، نتذكر نعمة أن ترى زوجك وأولادك أمام عينيك تحوطهم وترعاهم وتأنس بهم ويأنسون بك ، عندئذ يرق القلب القاسي وتذوب المشاعر المتجمدة .

أما العلاج النبوي الثاني فهو إطعام المسكين سواء كان يتيم أو غير يتيم ، فالمسكين يُعاني من قِلة ما في يده من متاع الدنيا ، فعندما تُطعمه وتُسقيه وتَكسوه ، وتقدم له يد العون قدر المستطاع ، عندئذ تتذكر آثار نعمة الله عليك ، فلولا فضل الله عليك ورحمته بك لكنت مثله ، فهنا يرق القلب وتزول غِلظته .

الله عزّ وجل لا يظلم أحداً من خلقه فهو سبحانه وتعالى يرحم الرحماء ، ويُنفق على المنفقين ، ويهدي المتدبرين لآيات القرآن والسنة النبوية ، فالجزاء من جنس العمل ، قَدِمَ الخير تجده أمامك ولو بعد حين.

اللهم اجعلنا ممن يقرأ فيفهم ويعمل وينال عفوك ورضاك وحُسن لقاك

6- Treatment of hardness of heart. There is no doubt that from time to time a person among us feels hardness in the heart and coldness in his dealings with people, and in most cases the origin of this feeling is the result of some heedlessness, heedlessness of goodness, obedience, worship, and good treatment. A man came to the Beloved Chosen One, may God bless him and grant him peace. And peace be upon him complaining of this feeling, so the Prophet’s guidance and guidance was that you should approach the weak and needy and offer them a helping hand with something material such as money and the like, or with something moral like a kind word and stroking the hand with the head. Imam Ahmad narrated in his Musnad from the hadith of Abu Hurairah - may God be pleased with him -: A man complained to the Messenger of God - may God bless him and grant him peace - about the hardness of his heart, and he said to him: “If you want your heart to soften, feed the poor and wipe the head of the orphan.” The scholars said: wiping is on the head An orphan reminds a person of death, as this orphan has lost his father, his support, and his breadwinner. When we stroke his head, we remember the blessing of the life we ​​live that others have been deprived of. We remember the blessing of seeing your husband and children before your eyes, caring for them, making yourself comfortable with them, and making them feel comfortable with you. Then the hard heart will soften and the frozen feelings will melt. As for the second prophetic treatment, it is feeding the poor person, whether he is an orphan or not The poor person suffers from the lack of worldly goods in his hand. When you feed him, water him, clothe him, and offer him a helping hand as much as possible, then you remember the effects of God’s blessing upon you. Were it not for God’s grace upon you and His mercy upon you, you would have been like him, for here the heart softens and its harshness disappears. God Almighty does not oppress any of His creation. He, Glory be to Him, has mercy on the merciful, spends on the spenders, and guides those who meditate to the verses of the Qur’an and the Sunnah of the Prophet. The reward is of the same type as the good deed, you will find it before you, even after a while. Oh God, make us among those who read, understand, act, and obtain Your forgiveness, satisfaction, and good meeting with You 

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٧ ــ تخيل معي!!!!!.

يأتي الشيطان للمصلي أثناء الصلاة ويُشككه في الوضوء فيقول له: أنت قد خرج منك ريح، حتى يترك المصلي صلاته ويُعيد الوضوء ، فالمسلم إذا وقف يُصلي لا يستمع  لهواجس الشيطان ويستمر في صلاته ، ويقول في نفسه للشيطان : قد كذبت ؛ ما دام لم يسمع بأذنه صوت الريح أو يشم بأنفه رائحة الريح ؛ روي الإمام الحاكم وابن حبان وصححاه من حديث أَبِي سَعِيدٍ الْخُدْرِيِّ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : ( إِذَا جَاءَ أَحَدَكُمُ الشَّيْطَانُ فَقَالَ : إِنَّكَ قَدْ أَحْدَثْتَ ، فَلْيَقُلْ فِي نَفْسِهِ : كَذَبْتَ ، حَتَّى يَسْمَعَ صَوْتًا بِأُذُنِهِ ، أَوْ يَجِدَ رِيحًا بِأَنْفِهِ ) .

قد لا يُحدث الشيطان الإنسان ويُلقي في قلبه الخواطر بأنه قد خرج منه ريح بل يجعله في حالة شك يُخيل إليه أنه قد خرج منه ريح ؛ في هذه الحالة لا يلتفت إلى وساوس الشيطان إلا إذا سمع صوت الريح بأذنه أو يشم رائحة الريح بأنفه ؛ روي الإمام البخاري ومسلم من حديث عبد الله بن زيد رضي الله عنه أنَّهُ شَكَا إلى رَسولِ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ الرَّجُلُ الذي يُخَيَّلُ إلَيْهِ أنَّه يَجِدُ الشَّيْءَ في الصَّلَاةِ؟ فَقالَ: لا يَنْفَتِلْ - أوْ لا يَنْصَرِفْ - حتَّى يَسْمع صَوْتًا أوْ يَجِدَ رِيحًا.

تخيل معي أخي المسلم كيف يتفنن الشيطان في تشكيك المسلم في وُضوءه ، يأخذ الشيطان بشعرة من دُبر المصلي أي يأخذ بشعرة من فخذه ويمدها ناحية فتحة الشرج حتى يُشكك المصلي بأنه قد خرج منه ريح ، في هذه الحالة لا يلتفت المصلي إلي الشك ولا يخرج من صلاته حتى يسمع بأذنه صوت الريح أو يشم بأنفه رائحة الريح ؛ روي الإمام أحمد وأبو داود وابن ماجه والطبراني من حديث أبي سعيد الخدري رضي الله عنه قال قال رسول الله صل الله عليه وسلم : ( إنَّ الشيطانَ ليأتي أحدكم وهو في صلاتِهِ ، فيأخذُ بشعرةٍ من دُبُرِهِ فيَمُدُّهَا ، فيرى أنَّهُ أحدثَ ، فلا ينصرفُ حتى يسمعَ صوتًا ) .

تخيل معي أخي المسلم كيف يتفنن الشيطان في تشكيك المسلم في وُضوءه ، ينفُخ الشيطان في فتحة الشرج حتى يُشكك المصلي بأنه قد خرج منه ريح ، فلا يلتفت إلى هذه الوساوس ولا يخرج من صلاته حتى يسمع بأذنه صوت الريح أو يشم بأنفه رائحة الريح ، روي الإمام الطبراني والبيهقي من حديث عبد الله بن عباس رضي الله عنهما قال قال رسول الله صل الله عليه وسلم: ( يأتي أحدَكمُ الشَّيطانُ في الصَّلاةِ, فينفخُ في مقعدتِه ، فيُخيَّلُ إليهِ أنَّهُ أحدَثَ , ولَم يُحدِثْ , فإذا وجدَ ذلِك فلا ينصرِفْ حتَّى يسمعَ صوتًا أو يجدَ ريحًا ) .

تخيل معي أخي المسلم كيف يتفنن الشيطان في تشكيك المسلم في وُضوءه ، يأتي الشيطان للمصلي أثناء الصلاة ويتلطف بالمصلي كما يتلطف الرجل بدابته أي كما يتلطف الرجل بحماره أو جمله عندما يُريد أن يركبه ، ثم يُضرط الشيطان أي يُخرج ريح بين أليتي المصلي أي بين فخذيه حتى يُشعر المصلي بأنه قد خرج منه ريح ، ففي هذه الحالة لا يلتفت المصلي إلي هذه الشُكوك حتى يسمع بأذنه صوت الريح أو يشم بأنفه رائحة الريح ، روي الإمام أحمد من حديث أبي هريرة رضي الله عنه قال قال رسول الله صل الله عليه وسلم إنَّ أحَدَكُم إذا كان في الصَّلاةِ جاءَهُ الشَّيطانُ فأَبَسَّ به كما يُبِسُّ الرَّجُلُ بدابَّتِه، فإذا سكَنَ له أضْرَطَ بيْن أَلْيَتَيهِ؛ لِيَفتِنَه عن صَلاتِه، فإذا وجَدَ أحَدُكم شَيئًا مِن ذلك، فلا يَنصرِفْ حتَّى يَسمَعَ صوتًا، أو يَجِدَ رِيحًا لا يَشُكُّ فيه.

اللهم إنا نحتمي بك يا أرحم الراحمين من وساوس الشيطان الرجيم .

7 - Imagine with me!!!!!. The devil comes to the praying person during prayer and makes him doubt his ablution and says to him: You have passed wind, until the praying person abandons his prayer and repeats the ablution. If the Muslim stands praying, he does not listen to the devil’s obsessions and continues with his prayer, and says to himself to the devil: You have lied; As long as he does not hear with his ear the sound of the wind or smell the scent of the wind with his nose; Imam Al-Hakim and Ibn Hibban narrated and authenticated it from the hadith of Abu Sa’id Al-Khudri, on the authority of the Prophet, may God bless him and grant him peace, who said: (If Satan comes to one of you and says: You have narrated, let him say Within himself: You lied, until he hears a sound with his ear, or smells a breath with his nose.) Satan may not speak to a person and put thoughts in his heart that a wind has come out of him. Rather, he puts him in a state of doubt, making him think that a wind has come out of him. In this case, he does not pay attention to Satan’s whispers unless he hears the sound of the wind with his ear or smells the scent of the wind with his nose. Imam Al-Bukhari and Muslim narrated from the hadith of Abdullah bin Zaid, may God be pleased with him, that he complained to the Messenger of God, may God bless him and grant him peace, about the man who imagined that he was finding something during prayer? He said: He will not stop - or leave - until he hears a sound or feels a wind. Imagine with me, my Muslim brother, how Satan is creative in making a Muslim doubt his ablution. Satan takes a hair from the anus of the praying person, that is, he takes a hair from his thigh and extends it toward the anus until the praying person doubts that he has passed wind. In this case, the praying person does not pay attention to the doubt and does not exit his prayer until He hears with his ear the sound of the wind or smells the scent of the wind with his nose. Imam Ahmad, Abu Dawud, Ibn Majah, and Al-Tabarani narrated from the hadith of Abu Saeed Al-Khudri, may God be pleased with him, who said that the Messenger of God, may God’s prayers and peace be upon him, said: (The devil comes to one of you while he is praying, and takes a hair from his anus and extends it, and sees that he has begun, and does not leave until he hears a sound.) . Imagine with me, my Muslim brother, how Satan is creative in making a Muslim doubt his ablution. Satan blows on the anus until the praying person doubts that he has passed wind. He does not pay attention to these whisperings and does not leave his prayer until he hears with his ears the sound of wind or smells with his nose the scent of wind. Narrated by Imam Al-Tabarani. Al-Bayhaqi narrates from the hadith of Abdullah bin Abbas, may God be pleased with them both, who said that the Messenger of God, may God bless him and grant him peace, said: (The devil comes to one of you during prayer, and blows on his buttocks, and it seems to him that he has committed a sin, but he has not. If he finds that, he should not leave until he hears a sound or feels a smell.) . Imagine with me, my Muslim brother, how Satan is creative in making a Muslim doubt his ablution. Satan comes to the praying person during prayer and is gentle with the praying person just as a man is gentle with his animal, that is, just as a man is gentle with his donkey or camel when he wants to ride it. Then Satan farts, that is, he expels wind between the buttocks of the praying person, that is, between his thighs, until... The praying person feels that he has passed wind. In this case, the praying person does not pay attention to these doubts until he hears with his ear the sound of wind or smells with his nose the smell of wind. Imam Ahmad narrated from the hadith of Abu Hurairah, may God be pleased with him, who said that the Messenger of God, may God bless him and grant him peace, said: If one of you During prayer, Satan came to him and attacked him as a man attack his animal, and when he calmed down, he farted between his buttocks. To distract him from his prayer, so if one of you finds any of that, he should not leave until he hears a sound, or finds a smell that he does not doubt. Oh God, we seek refuge in You, O Most Merciful of the Merciful, from the whispers of the accursed Satan. 

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٨ ــ رسالة لمانعي الزكاة .

اقتضت حكمة الله عزّ وجل أن يجعل من عباده فقراء وأغنياء ، وجعل للفقراء حق معلوم في مال الأغنياء ، وأمر الأغنياء أن يبحثوا عن الفقراء ويُعطوهم حُقوقهم ، ووعد الأغنياء بأن ما يُخرجونه للفقراء لا يُنقص أموالهم بل يكون سبب من أسباب الزيادة والنماء والبركة والحفظ من التلف لأموالهم .

الزكاة لا تُنقص المال بل هي سبب من أسباب زيادته ، وعلي النقيض منع الزكاة سبب من أسباب هلاكه وضياعه ، بل ومنع الزكاة سبب من أسباب العذاب يوم القيامة ، حيث يأتي المال في صورة ثعبان أقرع والثعبان الأقرع هو من فقد شعره من كثرة السموم به ، يفتح فاه أي فمه ويجري خلف مانع الزكاة ليلدغُه ويُدخل عليه الخوف والفزع ويملأ جسده بالسُم الذي يضر الجسد ولاينفعه، لأنه ملأ أجساد الفقراء بالخوف والفزع والحرمان الذي أضر بهم .

وإذا كان المال الممنوع زكاته في صورة حيوان كالبقر أو الغنم والماعز أو الإبل أو غيرهم ، فإن الله سبحانه وتعالى يُحيي هذه الحيوانات كما كانت في الدنيا في أحسن حالة ، وتأتي لتُعذب صاحبها بقرونها وأرجلها في واد قرقر أي في مكان واسع مستو ، إنه الجزاء من جنس العمل ، من أمنَّ الناس أمنه الله ، ومن أخاف الناس أخافه الله ؛ روي مسلم في صحيحه من حديث جابر بن عبد الله رضي الله عنهما قال ، قال رسول الله صلى الله عليه وسلم : ( ما مِن صاحِبِ إبِلٍ، لا يَفْعَلُ فيها حَقَّها، إلَّا جاءَتْ يَومَ القِيامَةِ أكْثَرَ ما كانَتْ قَطُّ، وقَعَدَ لها بقاعٍ قَرْقَرٍ تَسْتَنُّ عليه بقَوائِمِها، وأَخْفافِها، ولا صاحِبِ بَقَرٍ، لا يَفْعَلُ فيها حَقَّها، إلَّا جاءَتْ يَومَ القِيامَةِ أكْثَرَ ما كانَتْ، وقَعَدَ لها بقاعٍ قَرْقَرٍ تَنْطَحُهُ بقُرُونِها، وتَطَؤُهُ بقَوائِمِها، ولا صاحِبِ غَنَمٍ، لا يَفْعَلُ فيها حَقَّها، إلَّا جاءَتْ يَومَ القِيامَةِ أكْثَرَ ما كانَتْ، وقَعَدَ لها بقاعٍ قَرْقَرٍ تَنْطَحُهُ بقُرُونِها وتَطَؤُهُ بأَظْلافِها، ليسَ فيها جَمَّاءُ ولا مُنْكَسِرٌ قَرْنُها، ولا صاحِبِ كَنْزٍ لا يَفْعَلُ فيه حَقَّهُ، إلَّا جاءَ كَنْزُهُ يَومَ القِيامَةِ شُجاعًا أقْرَعَ، يَتْبَعُهُ فاتِحًا فاهُ، فإذا أتاهُ فَرَّ منه، فيُنادِيهِ: خُذْ كَنْزَكَ الذي خَبَأْتَهُ، فأنا عنْه غَنِيٌّ، فإذا رَأَى أنْ لا بُدَّ منه، سَلَكَ يَدَهُ في فِيهِ، فَيَقْضَمُها قَضْمَ الفَحْلِ ) . وفي رواية أخري: ( …. فيُنادِيهِ ربُّهُ عزَّ وجلَّ : خُذْ كَنْزَكَ الذي خَبَّأْتَهُ ، فأنا أغْنَى مِنْكَ …) .

هذا العذاب لمانع الزكاة يستمر طُوال وُقوف الناس في أرض الحساب ، لا يُرفع هذا العذاب إلا مع آخر إنسان ىُحاسب ؛ روي البخاري في صحيحه من حديث أبي ذر الغفاري رضي الله عنه قال، انْتَهَيْتُ إلى النبيِّ صَلَّى اللهُ عليه وسلَّمَ قَالَ: والذي نَفْسِي بيَدِهِ -أوْ: والذي لا إلَهَ غَيْرُهُ، أوْ كما حَلَفَ- ما مِن رَجُلٍ تَكُونُ له إبِلٌ، أوْ بَقَرٌ، أوْ غَنَمٌ، لا يُؤَدِّي حَقَّهَا؛ إلَّا أُتِيَ بهَا يَومَ القِيَامَةِ أعْظَمَ ما تَكُونُ وأَسْمَنَهُ، تَطَؤُهُ بأَخْفَافِهَا، وتَنْطَحُهُ بقُرُونِهَا، كُلَّما جَازَتْ أُخْرَاهَا رُدَّتْ عليه أُولَاهَا، حتَّى يُقْضَى بيْنَ النَّاسِ ) .

إذا كان المال الممنوع زكاته في صورة ذهب أو فضة ، فإنه يُؤتي به في صورة صفائح أي يُشكل في صورة قطع رقيقة ويُحمي به في نار جهنم ، ويُوضع بها على جسده حتى تبرد ثم يُحمي عليها في نار جهنم ثم يُوضع بها على جسده حتى تبرد وهكذا طُوال وقوف الناس في أرض الحساب ، ومُدة وقوف الناس في أرض الحساب هي خمسين ألف سنة من سنوات الدنيا ؛ روي البخاري في صحيحه من حديث أبي هريرة رضي الله عنه قال، قال رسول الله صلى الله عليه وسلم : ( ما مِن صاحِبِ ذَهَبٍ ولا فِضَّةٍ، لا يُؤَدِّي مِنْها حَقَّها، إلَّا إذا كانَ يَوْمُ القِيامَةِ، صُفِّحَتْ له صَفائِحُ مِن نارٍ، فَأُحْمِيَ عليها في نارِ جَهَنَّمَ، فيُكْوَى بها جَنْبُهُ وجَبِينُهُ وظَهْرُهُ، كُلَّما بَرَدَتْ أُعِيدَتْ له، في يَومٍ كانَ مِقْدارُهُ خَمْسِينَ ألْفَ سَنَةٍ، حتَّى يُقْضَى بيْنَ العِبادِ، فَيَرَى سَبِيلَهُ، إمَّا إلى الجَنَّةِ، وإمَّا إلى النَّارِ …).

تخيل معي مانع الزكاة : تتمتع بمالك في الدنيا خمسين سنة أو مئة سنة إذا كنت من المُعمرين ، وتُعذب على منع الزكاة خمسين ألف سنة ، فهل من تائب؟.

8 - A message to those who refuse zakat. The wisdom of God Almighty required that He make His servants poor and rich, and He gave the poor a known right to the wealth of the rich, and He commanded the rich to search for the poor and give them their rights, and He promised the rich that what they give to the poor will not diminish their wealth, but rather will be a cause of increase, growth, blessing, and preservation of their wealth from damage. . Zakat does not decrease money, rather it is one of the reasons for its increase. On the contrary, withholding zakat is one of the reasons for its destruction and loss. Indeed, withholding zakat is one of the reasons for torment on the Day of Resurrection, as money comes in the form of a bald snake, and the bald snake is one who has lost its hair due to the abundance of toxins in it. His mouth, meaning his mouth, runs behind the one who prevents zakat to sting him, instilling fear and terror into him, and filling his body with poison that harms the body and does not benefit it, because it filled the bodies of the poor with fear, terror, and deprivation that harmed them. If the wealth whose zakat is forbidden is in the form of an animal, such as cows, sheep, goats, camels, or others, then God Almighty revives these animals as they were in this world in the best condition, and they come to torture their owner with their horns and legs in Wadi Qarqar, that is, in a wide, level place. It is a kind of punishment. Work: Whoever keeps people safe, God will keep him safe, and whoever fears people, God will fear him. Muslim narrated in his Sahih on the authority of Jabir bin Abdullah, may God be pleased with them both, who said: The Messenger of God, may God’s prayers and peace be upon him, said: “There is no owner of camels who does not do what is due to them, except that they will come on the Day of Resurrection as they have never been before, and will sit for them in empty places with their supports resting on them.” And its loafers, and no owner of cows will do what is due to it, except that it will come on the Day of Resurrection as numerous as it was, and there will be land for it, where it will gore it with its horns and trample it with its feet, and no owner of sheep will, no He will do what is right for her, unless she will come on the Day of Resurrection as many times as she has ever been, and there will be places left for her. It will gore with its horns and trample it with its hooves. There is not one among them who has been tamed, nor has its horn broken, nor is there the owner of a treasure who does not do justice to it, except that his treasure will come on the Day of Resurrection as a brave man who knocked He followed him, opening his mouth, and when he came to him, he fled from him, and he called out to him: Take your treasure that you have hidden, for I am sufficient for it. He saw that it was inevitable, so he put his hand in its mouth and gnawed it like a stallion would.” And in another narration: (...then his Lord Almighty calls him: Take your treasure that you have hidden, for I am richer than you...). This torment for the one who refuses zakat continues as long as people stand in the land of reckoning. This torment is only lifted with the last person to be held accountable. Al-Bukhari narrated in his Sahih from the hadith of Abu Dhar al-Ghafari, may God be pleased with him. He said, I came to the Prophet, may God’s prayers and peace be upon him, who said: By the One in Whose Hand is my soul - or: and by the One there is no god but Him, or as he swore - no man has camels, cows, or sheep. , does not fulfill her rights; On the Day of Resurrection, it will be brought as great and stout as it can be. It will trample it with its loafers and gore it with its horns. Whenever the last of it passes, its first will push back against it, until it is decided between the two As). If the money whose zakat is forbidden is in the form of gold or silver, then it is given in the form of plates, that is, shaped into thin pieces and protected with it in the fire of Hell, and placed with it on his body until it cools, then protected with it in the fire of Hell, then placed with it on his body until it cools, and so on throughout. People stand in the land of reckoning, and the period of people’s standing in the land of reckoning is fifty thousand years of the years of this world. Al-Bukhari narrated in his Sahih on the authority of Abu Hurairah, may God be pleased with him, who said, The Messenger of God, may God’s prayers and peace be upon him, said: “There is no owner of gold or silver who does not pay what is due from it, unless on the Day of Resurrection, plates of fire are laid out for him, and he is heated over them in fire.” Hell, and his side, forehead, and back will be burned with it. Whenever it cools, it will be restored to him, in a day whose equivalent is fifty thousand years, until he is spent among the servants, and he sees his path. Either to Paradise, or to Hell...). Imagine with me someone who withholds zakat: You enjoy your wealth in this world for fifty years or a hundred years if you are one of the long-lived people, and you are tortured for withholding zakat for fifty thousand years. Is there anyone who repents? 

♕♕♕♕♕♕♕♕♕♕♕♕

٩ ــ الصديق الصالح .

ما أجمل وأروع أن يكون للعبد أبوان كريمان صالحان ، وما أجمل وأروع أن يسلك العبد مسلك آبائه في الإيمان والعمل الصالح ، وما أعظم عطاء الله وفضله علي عباده ؛ إذا يرفع الأبناء المؤمنين إلي درجات الآباء العالية في الجنة ، حتي يجمع الآباء والأبناء في مكان واحد ، فتنشرح صدور الآباء برؤية أبنائهم معهم في نفس درجتهم في الجنة ، وهنا انتفع الأبناء المؤمنين بعمل الآباء المؤمنين ، دون نقص في ثواب الآباء بسبب إلحاق الأبناء بهم ، قال ابن كثير في تفسيره : ( قال تعالى: { كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ * إِلا أَصْحَابَ الْيَمِينِ } [المدثر : 38 ، 39] ، معناه: كل نفس مرتهنة بعملها السيئ إلا أصحاب اليمين، فإنه قد تعود  بركات أعمالهم الصالحة على ذراريهم ، كما قال في سورة الطور: { وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ } [الآية : 21] ، أي: ألحقنا بهم ذرياتهم في المنزلة الرفيعة في الجنة، وإن لم يكونوا قد شاركوهم في الأعمال، بل في أصل الإيمان، { وَمَا أَلَتْنَاهُمْ } أي: أنقصنا أولئك السادة الرفعاء من أعمالهم شيئاً حتى ساويناهم وهؤلاء الذين هم أنقص منهم منزلة، بل رفعهم الله تعالى إلى منزلة الآباء ببركة أعمالهم، بفضله ومنته ) . 

وما أجمل وأروع أن يكون للعبد أصدقاء مؤمنين صالحين ، يحبهم في الله ، ويقتدي بهم في أقوالهم وأفعالهم  الصالحة  ، ويحاول جاهدا أن يكون مثلهم ؛ لكن قد تقصر همته وعزيمته ؛ فيكون دونهم في العلم والعمل والفضل ؛ فالله الكريم الحليم المنان ، يرفع الأصدقاء المتحابين في الدنيا ، المتعاونين علي الطاعة والخير إلي درجة  الأعلى منهم ، فينتفع الأدنى بالأعلى ، بفضل الصداقة المبنية علي الإيمان والحب في الله والتناصح من أجل خير الدنيا والآخرة ؛ قال البقاعي  في تفسيره : ( ويلحق بالذرية من النسب الذرية بالسبب وهو المحبة ، فإن كان معها آخذ لعلم أو عمل كانت أجدر ، فتكون ذرية الإفادة كذرية الولادة ، وذلك لقول النبي ( صلى الله عليه وسلم ) ( المرء مع من أحب ) في جواب من سأل عمن يحب القوم ولم يلحق بهم ) . 

قلت : روي الشيخان من حديث عَبْدُ اللَّهِ بْنُ مَسْعُودٍ ( رَضِيَ اللَّهُ عَنْهُ ) جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) فَقَالَ:  يَا رَسُولَ اللَّهِ كَيْفَ تَقُولُ فِي رَجُلٍ أَحَبَّ قَوْمًا وَلَمْ يَلْحَقْ بِهِمْ ؟. فَقَالَ رَسُولُ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) : ( الْمَرْءُ مَعَ مَنْ أَحَبَّ ) . 

فعلينا عباد الله أن نصاحب ونجالس المؤمنين الصادقين ، الذين تكون مجالستهم والحديث معهم مدعاة للقرب من الله عز وجل ، روي أبو يعلي من حديث ابْنِ عَبَّاسٍ ( رَضِيَ اللَّهُ عَنْهُما ) ، قَالَ : قِيلَ : يَا رَسُولَ اللَّهِ ، أَيُّ جُلَسَائِنَا خَيْرٌ ؟ قَالَ 

( صلى الله عليه وسلم ) : مَنْ ذَكَّرَكُمْ بِاللَّهِ رُؤْيَتُهُ ، وَزَادَ فِي عَمَلِكُمْ مَنْطِقُهُ ، وَذَكَّرَكُمْ بِالآخِرَةِ عَمَلُهُ ) .

 يجب أن نبتعد كل البعد عن أصدقاء السوء ؛ الذين يُفرقون ولا يجمعون ، الذين يكرهون ولا يُحبون ، الذين يحسدون ولا يُبركون ، فهم كالحداد الذي ينفخ في الكِير ليُشعل النار، فينتج عنه دخان وشرر من نار ، فهو مؤذيك لا محالة ؛ أما الصديق المؤمن فهو كالعطار  ـــ الذي يبيع المسك والريحان والزعفران ، فهو مصدر خير علي الدوام ، فإما أن يهب لك شيئاً من عِطره أو تشتري أنت منه أو تشُم منه الرائحة الطيبة  المنبعثة من عطره علي الدوام علي أقل تقدير ؛ روي الشيخان من حديث أَبِي مُوسَى الأشعري ( رَضِيَ اللَّهُ عَنْهُ ) عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّمَا مَثَلُ الْجَلِيسِ الصَّالِحِ وَالْجَلِيسِ السَّوْءِ كَحَامِلِ الْمِسْكِ وَنَافِخِ الْكِيرِ فَحَامِلُ الْمِسْكِ إِمَّا أَنْ يُحْذِيَكَ وَإِمَّا أَنْ تَبْتَاعَ مِنْهُ وَإِمَّا أَنْ تَجِدَ مِنْهُ رِيحًا طَيِّبَةً وَنَافِخُ الْكِيرِ إِمَّا أَنْ يُحْرِقَ ثِيَابَكَ وَإِمَّا أَنْ تَجِدَ رِيحًا خَبِيثَةً ) . 

وقد حثنا الحبيب علي اتخاذ الأصدقاء الصالحين ؛  روي أبو داود والترمذي والحاكم  وصححه ، ووافقه الذهبي  من حديث أَبِي سَعِيدٍ الْخُدْرِيَّ ( رَضِيَ اللَّهُ عَنْهُ )  أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) يَقُولُ :لَا تُصَاحِبْ إِلَّا مُؤْمِنًا وَلَا يَأْكُلْ طَعَامَكَ إِلَّا تَقِيٌّ ) . وأن الإنسان يُعرف دينه وخُلقه من خلال معرفة أصدقائه ، لأن الصديق يُؤثر في صديقه في كمال الإيمان والخُلق أو نقصهما وزوالهما والعياذ بالله ؛ روي أبو داود والترمذي وحسَنه من حديث أَبِي هُرَيْرَةَ ( رَضِيَ اللَّهُ عَنْهُ ) أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الرَّجُلُ عَلَى دِينِ خَلِيلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ ) .  

اللهم ارزقنا بركة الآباء والأمهات والأصدقاء الصالحين في الدنيا والآخرة ، واحفظنا بحفظك ممن يخدعنا ولا نعلم نيته وأنت تعلمه .

9 - The good friend. How beautiful and wonderful it is for a servant to have generous and good parents, and how beautiful and wonderful it is for a servant to follow the path of his fathers in faith and good deeds, and how great is God’s gift and grace upon His servants; Then the believing children will be raised to the high levels of the fathers in Paradise, until the fathers and children are gathered in one place, and the hearts of the parents will be glad to see their children with them in the same level as them in Paradise, and here the believing children will benefit from the work of the believing fathers, without any decrease in the reward of the fathers due to the children being attached to them, he said. Ibn Kathir in his interpretation: (The Almighty said: {Every soul is hostage for what it has earned * except the Companions of the Right Hand) [Al-Muddaththir: 38, 39], meaning: Every soul is held hostage for its evil deeds except the Companions of the Right Hand, for the blessings of their good deeds may return to their descendants, as He said. In Surat Al-Tur: {And those who believed and whose descendants followed them in faith - to them We will join their descendants, and We will not give them anything of their work} [verse: 21], meaning: We will join them. Their descendants will have a high status in Paradise, even if they do not share with them in deeds, but rather in the foundation of faith. {And We did not bestow them} meaning: We diminished those noble masters in any of their deeds until We made them equal to those who were lower in status than them. Rather, God Almighty raised them to the status of fathers by the blessing of their deeds, by His grace and grace. How beautiful and wonderful it is for a servant to have good, believing friends whom he loves for the sake of God, who imitates them in their good words and deeds, and who tries hard to be like them. But his determination and determination may be shortened; He will be inferior to them in knowledge, work, and virtue. God, the Most Gracious, the Most Merciful, the Most Benevolent, raises friends who love each other in this world and cooperate in obedience and goodness to a level higher than them, so that the lower will benefit from the higher, thanks to friendship based on faith and love in God and mutual advice for the good of this world and the hereafter. Al-Buqa’i said in his interpretation: (And the offspring of the offspring are attached to the offspring through the reason, which is love. If he is with her a person who acquires knowledge or work, then she is more deserving, so the offspring of benefit are like the offspring of giving birth. This is due to the saying of the Prophet (may God’s prayers and peace be upon him) (A person is with whom he loves) in the answer to the one who asked. About someone who loves the people but does not join them.) I said: The two sheikhs narrated from the hadith of Abdullah bin Masoud (may God be pleased with him): A man came to the Messenger of God (may God bless him and grant him peace) and said: O Messenger of God, what do you say about Raj? Why did he love a people and not join them? The Messenger of God (may God bless him and grant him peace) said: (A person is with the one he loves). We, servants of God, must accompany and sit with the sincere believers, whom sitting and talking with them brings us closer to God Almighty. Abu Ya’la narrated from the hadith of Ibn Abbas (may God be pleased with them both), who said: It was said: O Messenger of God, which of our companions is the best? He (may God’s prayers and peace be upon him) said: Whoever reminds you of God will see Him, increase your reasoning in your actions, and remind you of the Hereafter will have his deeds. We must stay away from bad friends; Those who divide and do not unite, those who hate but do not love, those who envy and do not bless, are like a blacksmith who blows a bellows to light a fire, which produces smoke and sparks of fire, so he will inevitably harm you. As for a believing friend, he is like a perfumer - the one who sells musk, basil, and saffron. He is always a source of goodness. He will either give you some of his perfume, or you will buy from him, or you will always smell the good scent emanating from his perfume, at the very least. The two sheikhs narrated from the hadith of Abu Musa Al-Ash’ari (may God be pleased with him) on the authority of the Prophet, may God’s prayers and peace be upon him, who said, “The example of a good companion and a bad companion is that of one who carries musk and does not drink it.” Heat the furnace, and the one who carries the musk will either give you a shoe, or you will buy from it, or you will smell a pleasant scent from it, and the one who blows the furnace will either burn your clothes K Or you will smell an evil wind.) The Beloved urged us to make good friends; Abu Dawud, Al-Tirmidhi, and Al-Hakim narrated it and authenticated it, and Al-Dhahabi agreed with him on the authority of Abu Sa’id Al-Khudri (may God be pleased with him) that he heard the Messenger of God (may God’s prayers and peace be upon him) say: Do not keep company with anyone but a believer And no one will eat your food except the pious.) And a person knows his religion and character through knowing his friends, because a friend influences his friend in the perfection of faith and character or their deficiency or disappearance, God forbid; Abu Dawood and Al -Tirmidhi narrated and his goodness from the hadith of Abu Hurairah (may God be pleased with him) that the Prophet, may God’s prayers and peace be upon him, said the man said to the religion of his success. Oh God, grant us the blessing of good fathers, mothers, and friends in this world and the hereafter, and protect us with your protection from those who deceive us and whose intentions we do not know, and you know them. 

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١٠ ــ لحظة تأمل!!!! .

توحيد الله (عز وجل) وإفراده بالعبادة هو أسمي المقاصد التي يُبني عليها كل إصلاح ؛ فقد كان الأمر بإصلاح الفساد العقدي غاية كل رسول ،حيث قال الله (عز وجل) لسيدنا محمد(صلي الله عليه وسلم) :{ وَما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلاَّ نُوحِي إِلَيْهِ أَنَّهُ لا إِلهَ إِلاَّ أَنَا فَاعْبُدُونِ }،و كانت أولي الوصايا من لقمان الحكيم لولده : { ... يَا بُنَيَّ لا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ }[سورة لقمان.آية:13] .

 لذا وجب علينا أن نُصحح الأفكار المغلوطة للشباب المُغرر بهم ويُعجبون بالمُلحدين ويحاولون تقليدهم في أفكارهم الشاذة وسلوكهم البغيض .

فنقول: المُلْحِد هو من أنكر وجود رب خالق لهذا الكون، متصرف فيه ، يدبر أمره بعلمه وحكمته ، ويُجري أحداثه بإرادته وقدرته، واعتبر أن الكون خُلق بالمصادفة ،بمقتضى المواد الطبيعة، وتطورها الذاتي . 

إذن المُلحد لا يؤمن بأي دين من عند الله ، يهودية أو نصرانية أو إسلام ، ولا يعترف ببعث بعد الموت ولا ثواب أو عقاب ، وعليه فهو يعيش كالحيوان يأكل ويشرب ويتمتع ، بل إن الحيوان أهدي منه سبيلا ، فالحيوان يعرف أن الله خالق الكون ، ويسبح بحمد ربه ، قال الله (عز وجل): { تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأرْضُ وَمَنْ فِيهِنَّ وَإِنْ مِنْ شَيْءٍ إِلا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا } . (سورة الإسراء: آية : 44 )

ونقول لهذا الملحد: إن الدليل العقلي ، يكذب دعواك ، أن الكون خُلق من المادة وتطورها الذاتي ، فالمادة يستحيل عقلاً أن تَخْلُق نفسها أو تُوجد بدون خالق ، فالمَخْلُوق لا بد له من خَالق، والمَصْنُوع لا بد له من صَانع، والمَفْعُول لا بد له من فَاعل، وهذا أمر بدهي يشترك فيه جميع العقلاء ، قال الله (عز وجل ) : { وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ (88) }(سورة النمل : آية : 88 )

الصلاح العقدي بتوحيد الله (عز وجل) وإفراده بالعبادة لن يُؤتي ثماره المرجوة إلا في ظل أمن وأمان وهدوء واستقرار ، لذا قال أبو الأنبياء إبراهيم عليه السلام:{ ... رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِناً وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنامَ }[سورة إبراهيم.آية:35] فقرن إبراهيم عليه السلام الدعاء بالأمن والأمان مع الدعاء بالتوحيد، وقدم الدعاء بالأمن علي الدعاء بالتوحيد؛ لأن الأمن هو الطريق المُمَهد لاستقرار التوحيد وانتشاره. 

لذا وجب علينا محاربة الفساد الذي يروع الآمنين، وينتهك حرماتهم، ويسلب أموالهم ، فهو من أخطر أنواع الفساد في الأرض، وحذر الله (عز وجل) منه، وبين عقابه الأليم، فقال:{ إِنَّما جَزاءُ الَّذِينَ يُحارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَساداً أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ذلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيا وَلَهُمْ فِي الْآخِرَةِ عَذابٌ عَظِيمٌ . إِلاَّ الَّذِينَ تابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ }[سورة المائدة.الآيتان:33 ، 34] .

ولنا أن نؤكد أن المفسدين في الأرض لهم في الدنيا خزي وفي الآخرة عذاب عظيم، وكذلك الذين يقدمون دعماً للمفسدين ويعاونونهم، فقد أكد الحبيب (صلي الله عليه وسلم) علي لعن الله (عز وجل) لهم : فقال:(.... لَعَنَ اللهُ مَنْ آوَى مُحْدِثًا... )(رواه مسلم).

اللهم احفظ بلاد الإسلام من الفتن ما ظهر منها وما بطن ، وابسط يارب العالمين الأمن والأمان والإستقرار والرخاء والإزدهار على بلاد الإسلام.

10 - A moment of contemplation!!!! . The monotheism of God (Almighty and Majestic) and singling Him out for worship is the highest goal upon which every reform is built. The command to reform doctrinal corruption was the goal of every Messenger, as God (Almighty and Majestic) said to our master Muhammad (may God bless him and grant him peace): {And We did not send before you any messenger but to him was it revealed, ‘There is no god but Me, so worship Me.’” And the first of the commandments was from Luqman. Al-Hakim to his son: {...O my son, do not associate anything with God. Indeed, polytheism is a great injustice} [Surat Luqman, verse: 13]. Therefore, we must correct the false ideas of young people who are deceived and admire atheists and try to imitate them in their deviant ideas and hateful behavior. So we say: The atheist is the one who denies the existence of a God who is the Creator of this universe, disposes of it, manages its affairs with His knowledge and wisdom, and conducts its events by His will and power, and considers that the universe was created by chance, according to natural materials, and their self-development. Therefore, the atheist does not believe in any religion from God, whether Judaism, Christianity, or Islam, and does not acknowledge resurrection after death or reward or punishment. Accordingly, he lives like an animal, eating, drinking, and enjoying himself. Indeed, the animal is better guided on a path than him. The animal knows that God is the Creator of the universe, and praises Him. His Lord, God Almighty said: {The seven heavens and the earth and everyone in them glorify Him, and there is nothing that does not glorify Him with His praise, but you do not understand their glorification. Indeed, He is Forbearing, Forgiving }. (Surat Al-Isra: Verse: 44) And we say to this atheist: The rational evidence belies your claim that the universe was created from matter and its self-evolution. It is rationally impossible for matter to create itself or exist without a Creator. The created thing must have a Creator, and the made must have a Creator. A maker, and the object must have an agent, and this is an obvious matter shared by all rational people. God Almighty said: {And you see the mountains and think that they are solid, and they pass by like the clouds, the work of God who has perfected all things. Indeed, He is All-Aware Because of what you do (88)} (Surat An-Naml : Verse: 88) Doctrinal righteousness by uniting God (Almighty and Exalted) and singling Him out for worship will not yield its desired results except under security, security, calm, and stability. Thus, the father of the prophets, Abraham, peace be upon him, said: {... My Lord, make this country safe and keep me and my children from worshiping idols } [Surat Ibrahim. Verse: 35] So Ibrahim, peace be upon him, combined the supplication for security and safety with the supplication for monotheism, and he gave priority to the supplication for security over the supplication for monotheism. Because security is the path paved for the stability and spread of monotheism. Therefore, we must fight corruption that terrifies the innocent, violates their sanctities, and takes away their money. It is one of the most dangerous types of corruption on earth, and God Almighty warned against it and explained its painful punishment. He said: “The recompense of those who wage war against God and His Messenger and strive to spread corruption throughout the earth is that they be killed.” Or they will be crucified, or their hands and feet will be cut off, or they will be banished from the land. That will be disgrace for them in this world, and for them in the Hereafter will be a great punishment. Except for those who repent before you gain power over them, so know that God is Forgiving, Merciful.” [Surat Al-Ma’idah, verses: 33, 34]. We can affirm that the corruptors on earth have shame in this world and a great punishment in the hereafter, and so do those who provide support to the corruptors and assist them. The Beloved (may God’s prayers and peace be upon him) confirmed that God (Almighty and Majestic) has cursed them: He said: (... May God’s curse be upon him). Whoever harbors an infidel... (Narrated by Muslim). Oh God, protect the countries of Islam from temptations, both apparent and hidden, and extend, O Lord of the worlds, security, safety, stability, prosperity and prosperity to the countries of Islam. 

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١١ ــ لا تهاون مع الراشي والمرتشي والرائش.

من المعلوم لنا جميعاً أن ظاهرة الرشوة من الأمراض الفتاكة التي يضيع بسببها الحقوق والواجبات في المجتمع ، فتجد الراشي يُقدم للمرتشي مبلغاً من المال من أجل الحصول على مزايا وحقوق ليست من حقه ، ويقتطع المرتشي من حقوق ومزايا الناس ويُعطيها للراشي ، وهذا أمر خطير حرمة الإسلام لأن الإسلام دين العدالة يُعطي كل إنسان حقه ، وقد يقوم إنسان ما بالوساطة بين الراشي والمرتشي فيسهل عملية إتمام الرشوة وهذا يُسمي بالرائش وهذا الرائش له نصيب من العقاب الإلهي لأنه ساهم في نشر ما حرمه الله ، روي الإمام أحمد في المسند من حديث ثوبان مولي رسول الله صل الله عليه وسلم أنه قال: ( لعن رسولُ اللهِ صلَّى اللهُ عليه وسلَّم الرَّاشيَ والمُرتشيَ والرَّائشَ ) . 

لذا سار الصحابة الكرام رضي الله عنهم علي المنهج القويم الذي يُحارب المرتشين ، ويقطع دابرهم، فهذا عمر بن الخطاب (رضي الله عنه) يَشكُ مجرد شك في وقوع أحد أصحابه في الرشوة ، فيهدده تهددياً شديداً بإنزال العقوبة به أو إثبات براءته ، دون النظر إلي مكانته وفضله ،فالمشكوك فيه هو أنس بن مالك (رضي الله عنه) ، الذي خدم رسول الله (صلي الله عليه وسلم) عشر سنين، وحظي بدعاء الرسول (صلي الله عليه وسلم) كما صح بذلك الحديث : (اللَّهُمَّ أَكْثِرْ مَالَهُ وَولَدَهُ وَأدْخِلْهُ الْجَنَّةَ)، وهو القائل : فَلَقَدْ رَأَيْتُ اثْنَتَيْنِ وَأَنَا أَرْجُو الثَّالِثَةَ) ، ولكن عمر بن الخطاب رضي الله عنه ، لا تأخذه في الله لومة لائم ، فيطلب من أنس (رضي الله عنه) ، اثبات براءته أو إنزال العقوبة به ويحكي لنا هذا المشهد ما رواه الإمام الشافعي في المسند من حديث أَنَسٍ (رَضِيَ اللَّهُ عَنْهُ) قال : " حَاصَرْنَا تُسْتَرَ (مدينة في فارس)فَنَزَلَ الْهُرْمُزَانُ (ملك تستر)عَلَى حُكْمِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ، فَقَدِمْتُ بِهِ عَلَى عُمَرَ ، فَلَمَّا انْتَهَيْنَا إِلَيْهِ. قَالَ لَهُ عُمَرُ: تَكَلَّمْ. قَالَ: كَلَامَ حَيٍّ أَوْ كَلَامَ مَيِّتٍ؟. قَالَ: تَكَلَّمْ لَا بَأْسَ. قَالَ: إِنَّا وَإِيَّاكُمْ مَعَاشِرَ الْعَرَبِ، مَا خَلَا اللَّهُ بَيْنَنَا وَبَيْنَكُمْ، كُنَّا نَتَعَبَّدُكُمْ وَنَقْتُلُكُمْ وَنَغْصِبُكُمْ، فَلَمَّا كَانَ اللَّهُ مَعَكُمْ لَمْ يَكُنْ لَنَا يَدَانِ. فَقَالَ عُمَرُ: مَا تَقُولُ؟. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، تَرَكْتُ بَعْدِي عَدُوًّا كَثِيرًا وَشَوْكَةً فَإِنْ قَتَلْتَهُ يَيْأَسُ الْقَوْمُ مِنَ الْحَيَاةِ وَيَكُونُ أَشَدَّ لِشَوْكَتِهِمْ. فَقَالَ عُمَرُ: اسْتَحِي، قَاتِلُ الْبَرَاءِ بْنِ مَالِكٍ وَمَجْزَأَةَ بْنِ ثَوْرٍ. فَلَمَّا خَشِيتُ أَنْ يَقْتُلَهُ، قُلْتُ: لَيْسَ إِلَى قَتْلِهِ سَبِيلٌ، قَدْ قُلْتَ لَهُ: تَكَلَّمْ لَا بَأْسَ. فَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ: ارْتَشَيْتَ وَأَصَبْتَ مِنْهُ، فَقُلْتُ: وَاللَّهِ مَا ارْتَشَيْتُ وَلَا أَصَبْتُ مِنْهُ، قَالَ: لَتَأْتِيَنِّي عَلَى مَا شَهِدْتَ بِهِ بِغَيْرِكَ أَوْ لَأَبْدَأَنَّ بِعُقُوبَتِكَ، قَالَ: فَخَرَجْتُ فَلَقِيتُ الزُّبَيْرَ بْنَ الْعَوَّامِ فَشَهِدَ مَعِي، وَأَمْسَكَ عُمَرُ، وَأَسْلَمَ وَفَرَضَ لَهُ) .

اللهم اللهم ارزقنا فعل الخيرات وترك المنكرات.

11 - Do not be lenient with the briber, the bribe-taker, and the bribe-taker. It is known to all of us that the phenomenon of bribery is one of the deadly diseases that cause the loss of rights and duties in society. You will find the briber offering the briber a sum of money in order to obtain benefits and rights that are not his right, and the briber deducts from people’s rights and privileges and gives them to the briber. This is a dangerous matter for the sanctity of Islam because Islam is a religion of justice that gives every person his right. A person may mediate between the briber and the bribed, facilitating the process of completing the bribery. This is called bribery, and this briber has a share of divine punishment because he contributed to spreading what God has forbidden. Imam Ahmad narrated in Al-Musnad from the hadith of Thawban, the servant of the Messenger of God, may God bless him and grant him peace. May God bless him and grant him peace. He said: (The Messenger of God, may God bless him and grant him peace, cursed the one who bribes, the one who takes a bribe, and the one who takes bribes). Therefore, the honorable companions, may God be pleased with them, followed the right path that fights bribers and cuts off their perpetrators. This is Omar bin Al-Khattab (may God be pleased with him), who merely suspected that one of his companions had fallen into bribery, so he severely threatened him by imposing punishment on him or proving his innocence, without regard to his status. As for his virtue, the questionable person is Anas bin Malik (may God be pleased with him), who served the Messenger of God (may God’s prayers and peace be upon him) for ten years, and was granted the supplication of the Messenger (may God’s prayers and peace be upon him) as authenticated by that hadith: (O God, increase his wealth and his children and admit him to Paradise), He is the one who said: “I saw two and I was hoping for the third,” but Omar ibn al-Khattab, may God be pleased with him, did not take God to blame a blamer, so he asked Anas (may God be pleased with him) to prove his innocence or punish him. This scene tells us what Imam al-Shafi’i narrated in The chain of narration is from the hadith of Anas (may God be pleased with him), who said: “We besieged Tustar (a city in Persia), and Al-Hurmuzan (the king of Tustar) came down under the rule of Omar, may God be pleased with him, so I brought him to Omar, and when we finished, I Why? Omar said to him: Speak. He said: Speak Living or dead words? He said: Speak, it's okay. He said: We and you are Arabs. As long as God separates us from you, we used to worship you, kill you, and usurp you. When God was with you, He was not with us He is condemned. Omar said: What do you say? So I said: O Commander of the Faithful, I have left behind me many enemies and thorns. If I kill him, the people will despair of life and their thorns will be stronger. Then Omar said: Be ashamed. He fought Al-Baraa bin Malik and Majzaa bin Thawr. When I feared that he would kill him, I said: There is no way to kill him. I told him: Speak, there is no problem. Then Omar, may God be pleased with him, said: I took a bribe and took a hit from him, so I said: By God, I did not take a bribe nor did I take a hit from him. He said: You will bring to me what you witnessed with transgression Receive it or I will begin with your punishment. He said: So I went out and met Al-Zubayr bin Al-Awwam, and he testified with me, and Omar took him, and he surrendered, and a portion was given to him.) Oh God, grant us the ability to do good deeds and abandon evil deeds. 

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١٢ ــ الجهر والإسرار بالنية .                                                                                   يكثر النقاش بين رواد المسجد في أمور فقهية منها علي سبيل المثال ، هل يجوز أن أقول عند افتتاح الصلاة : نويت أن أصلي الظهر أربع ركعات ؟ .

 الأصل أن النبي صلي الله عليه وسلم لم يفعل ذلك بل كان ينوي الصلاة سِراً ولا يتلفظ بالنية، لكن أجاز الجهر بالنية الإمام الشافعي رحمه الله من باب الضرورة لدفع الوساوس عن المصلي ، فبعض الناس يُوسوس له الشيطان عند النية ، يقول له الشيطان: الظهر تُصلي أم العصر ؟.  تُصلي السنة أم الفرض ؟. تُصلي لله أم أنك تُصلي حتي يحمدك الناس ؟. فمن وجد شيئآ من ذلك جاز له أن يقول : نويت أن أصلي الظهر أربع ركعات فرضاً لله عز وجل ، ولا يعتبر قائله مُبتدع كما يظن البعض ، لأن الفقيه قد يستخرج أحكاماً من نصوص عامة لم ترد في ذات الموضوع ، فمثلاً الله عز وجل يقول : ( اتقوا الله حق تقاته ) . وفي آية أخري يقول : ( اتقوا الله ما استطعتم ) فبين الآيتين سعة للناس جميعاً  ، منهم المتق حق التقوي ومنهم من حالت ظروفه وأحواله التي يسرها الله له فجعلته دون الأول ، ولا حرج علي الأخير لأنه عَبَدَ الله بقدر المُيسر له ، فمن الآيتين وغيرهما يأخذ الفقهاء أحكاماً لأمور لم يرد فيها نص صريح . ندعوا الله عز وجل أن يرزقنا الفقه في ديننا .

12 - Voicing the intention openly or secretly. There is a lot of discussion among mosque goers regarding jurisprudential matters, such as, for example, is it permissible for me to say at the beginning of prayer: I intend to pray the noon prayer with four rak’ahs? . The basic principle is that the Prophet, may God’s prayers and peace be upon him, did not do that. Rather, he intended to pray secretly and did not utter the intention. But Imam al-Shafi’i, may God have mercy on him, permitted making the intention aloud out of necessity to ward off whispers from the praying person. Some people are whispered to by Satan when making the intention. Satan says to him: Do you pray noon or pray? The afternoon? Do you pray the Sunnah or the obligatory prayer? Do you pray to God or do you pray so that people will praise you? Whoever finds any of that is permissible for him to say: I intended to pray the noon prayer with four rak’ahs as an obligation for God Almighty, and the one who says it is not considered an innovator as some think, because the jurist may extract rulings from general texts that are not mentioned on the same subject. For example, God Almighty says: (( Fear God as He should be feared.) And in another verse, he says: (Fear God as much as you are able). Between the two verses there is room for all people. Among them are those who are truly pious, and among them are those whose circumstances and conditions that God has made easy for them have made them inferior to the first. There is no blame on the latter because he worshiped God to the extent that He made things easy for him. From the two verses and others, the jurists take Provisions for matters for which there is no explicit text. We pray to God Almighty to grant us jurisprudence in our religion. 

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١٣ـ حال الحبيب في أهله .

كان الحبيب المصطفى صلى اللهُ عليه وسلم شديدَ التلطُّفِ مَع زوجاته حريصًا كُلَّ الحرصِ على إدخالِ الفرحِ والسرورِ عليهن ، فكان يراعي حال المرأة الحائض وظروفها النفسية الناتجة عن نزول دم الحيض الذي يُسبب لها الضعف والحالة النفسية المضطربة ذات المِزاج المتغير ، فكان يُدخل البهجة والسرور على زوجاته لتخفيف أثر الحيض عليهن ، فكان في سلوك عملي يبين أن المرأة الحائض لا تُترك بل يُداعبها الرجل بما يفتح مداخل السعادة إلى قبلها ، فكانت تشرب من إناء اللبن فيشرب بعدها ويضع فمه مكان فمها ، وكانت تأكل من العَرق وهي قطعة العظم المكسوة باللحم فتعطيها له فيأكل منها ويضع فمه مكان فمها ، في بيان عملي أن المرأة الحائض تُدلل بما يفتح مداخل السعادة إلى قبلها ، روي الإمام البخاري ومسلم من حديث أم المؤمنين عائشة رضي الله عنها قالت:” كُنْتُ أشْرَبُ وأَنَا حَائِضٌ، ثُمَّ أُنَاوِلُهُ النبيَّ صَلَّى اللَّهُ عليه وسلَّمَ فَيَضَعُ فَاهُ علَى مَوْضِعِ فِيَّ، فَيَشْرَبُ، وأَتَعَرَّقُ العَرْقَ وأَنَا حَائِضٌ، ثُمَّ أُنَاوِلُهُ النبيَّ صَلَّى اللَّهُ عليه وسلَّمَ فَيَضَعُ فَاهُ علَى مَوْضِعِ فِيَّ “.  

وكان الحبيب المصطفى صل الله عليه وسلم يتغافل عن هفوات الزوجة ولا يتصيد أخطاءها ، فذات يوم ترفع أم المؤمنين عائشة رضي الله عنها صوتها على سيدنا محمد صل الله عليه وسلم ، ولكن الحبيب صل عليه يتغافل ويصفح وكأنه لم يسمع ولم يري ، ولكن أبا بكر رضي الله عنه سمع وشاهد أن ابنته رفعت صوتها على زوجها أمامه ، فما كان منه إلا أن هم بضربها بكفه لكن الحبيب المصطفى صل الله عليه وسلم يقف بين عائشة وأبيها ويمنعه من ضربها ويقول لها في ابتسامة رقيقة: لقد أنقذتك من الرجل أي منعت عنك الضرب وأنت مُخطئة ، روي الإمام أبو داود من حديث‏ ‏النُّعْمَانِ بْنِ بَشِيرٍ ‏ ‏قَالَ ‏ ‏اسْتَأْذَنَ ‏ ‏أَبُو بَكْرٍ ‏ ‏رَحْمَةُ اللَّهِ عَلَيْهِ عَلَى النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏فَسَمِعَ صَوْتَ ‏ ‏عَائِشَةَ ‏ ‏عَالِيًا فَلَمَّا دَخَلَ تَنَاوَلَهَا لِيَلْطِمَهَا وَقَالَ أَلَا أَرَاكِ تَرْفَعِينَ صَوْتَكِ عَلَى رَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏فَجَعَلَ النَّبِيُّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏يَحْجِزُهُ وَخَرَجَ ‏ ‏أَبُو بَكْرٍ ‏ ‏مُغْضَبًا فَقَالَ النَّبِيُّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ‏ ‏حِينَ خَرَجَ ‏ ‏أَبُو بَكْرٍ ‏ ‏كَيْفَ رَأَيْتِنِي أَنْقَذْتُكِ مِنْ الرَّجُلِ قَالَ فَمَكَثَ ‏ ‏أَبُو بَكْرٍ ‏ ‏أَيَّامًا ثُمَّ اسْتَأْذَنَ عَلَى رَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏فَوَجَدَهُمَا قَدْ اصْطَلَحَا فَقَالَ لَهُمَا أَدْخِلَانِي فِي سِلْمِكُمَا كَمَا أَدْخَلْتُمَانِي فِي حَرْبِكُمَا فَقَالَ النَّبِيُّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ‏ ‏قَدْ فَعَلْنَا قَدْ فَعَلْنَا ‏).

وكان الحبيب المصطفى صل الله عليه وسلم يفتح مداخل السعادة إلى قلوب أحفاده فهذه أُمامة ابنة ابنته زينب رضي الله عنها ، تتعلق بجدها الحبيب المصطفى صل الله عليه وسلم ، فيأخذها معه إلى المسجد ويضعها على كتفيه وهو يُصلي  فإذا أراد أن يركع وضعها على الأرض وإذا انتهي من السجدتين وقبل أن يقوم للركعة الثانية حملها على كتفيه ويفعل ذلك حتى تنتهى الصلاة ، حتى يراه الآباء والأمهات والأجداد فيتعلموا من البيان العملي لصحيح الإسلام العظيم ، روي الإمام مسلم من حديث أَبِي قَتَادَةَ قَالَ : رَأَيْتُ ” النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَؤُمُّ النَّاسَ ، وَأُمَامَةُ بِنْتُ أَبِي الْعَاصِ وَهِيَ ابْنَةُ زَيْنَبَ بِنْتِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، عَلَى عَاتِقِهِ ، ” فَإِذَا رَكَعَ وَضَعَهَا ، وَإِذَا رَفَعَ مِنَ السُّجُودِ أَعَادَهَا “. 

بل الأعظم مما سبق أن يقطع رسول الله صل الله عليه وسلم خُطبة الجمعة عندما يري حفيده الصغير يدخل المسجد ويتخطى الصفوف حتى يصل لجده المصطفى صل الله عليه وسلم ، يقطع الخطبة وينزل من على المِنبر ويحمل الطفل الصغير على كتفيه ويُكمل الخُطبة ، إنها الإنسانية في أسمي معانيها ، ‏روي الإمام أبو داود والترمذي وحسنه والحاكم وصححه من حديث عَبْدُ اللَّهِ بْنُ بُرَيْدَةَ ‏ ‏قَال سَمِعْتُ ‏ ‏أَبِي ‏ ‏بُرَيْدَةَ ‏ ‏يَقُولُ ‏ ‏كَانَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏يَخْطُبُنَا إِذْ جَاءَ ‏ ‏الْحَسَنُ ‏ ‏وَالْحُسَيْنُ ‏ ‏عَلَيْهِمَا قَمِيصَانِ أَحْمَرَانِ يَمْشِيَانِ وَيَعْثُرَانِ فَنَزَلَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏مِنْ الْمِنْبَرِ فَحَمَلَهُمَا وَوَضَعَهُمَا بَيْنَ يَدَيْهِ ثُمَّ قَالَ ‏ ‏صَدَقَ اللَّهُ ‏ { ‏إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ‏} ‏فَنَظَرْتُ إِلَى هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ فَلَمْ أَصْبِرْ حَتَّى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا ‏) .

اللهم ارزقنا حُسن الإتباع لأقوال وأفعال وأخلاق سيدنا محمد صل الله عليه وسلم .

13- The condition of the beloved in his family. The Beloved Chosen One, may God bless him and grant him peace, was very kind to his wives, keen to bring them joy and happiness. He took into account the condition of the menstruating woman and her psychological circumstances resulting from menstrual bleeding, which caused her weakness and a disturbed psychological state with a changing mood. He used to bring joy and happiness to his wives to alleviate The effect of menstruation on them was in practical behavior that showed that a menstruating woman was not left behind, but was caressed by the man in a way that opened the paths to happiness to her vagina. She would drink from a bowl of milk, and he would drink after her and put his mouth in place of hers. She would eat from the arak, which is a piece of bone covered with meat, and she would give it to him, and he would eat from it and put it in her mouth. His mouth is in place of her mouth, in a practical statement that a menstruating woman is pampered with what opens the doorways to happiness to her vagina. Imam Bukhari and Muslim narrated from the hadith of the Mother of the Believers Aisha, may God be pleased with her, who said: “I used to drink while I was menstruating, then I would hand it to the Prophet, may God bless him and grant him peace, and he would place his mouth on a place in me. He drinks, and I sweat while I am menstruating, then I hand it to the Prophet, may God bless him and grant him peace, and he places his mouth on a place in me.” The Beloved Chosen One, may God bless him and grant him peace, ignored his wife’s lapses and did not look for her mistakes. One day, the Mother of the Believers, Aisha, may God be pleased with her, raised her voice against our Master Muhammad, may God bless him and grant him peace. But the Beloved, may God’s prayers and peace be upon him, ignored and forgave as if he had not heard or seen, but Abu Bakr, may God be pleased with her, did not. On his authority, he heard and witnessed that his daughter raised her voice against her husband in front of him, so all he did was try to hit her with his palm, but the beloved Chosen One, may God bless him and grant him peace, stood between Aisha and her father and prevented him from hitting her and said to her with a gentle smile: I saved you from the man, that is, I prevented him from hitting you, and you were wrong. Imam Abu Dawud narrated from the hadith of Al-Nu’man bin Bashir, who said: Abu Bakr, may God have mercy on him, sought permission from the Prophet, may God bless him and grant him peace, and he heard p Aisha was high and dry, so when he entered, he reached for her to slap her and said, “Don’t you?” I see you raising your voice against the Messenger of God, may God bless him and grant him peace. So the Prophet, may God bless him and grant him peace, detained him and Abu Bakr left He became angry, and the Prophet, may God bless him and grant him peace, said: When Abu Bakr came out, How did you see that I saved you from the man? He said, so Abu Bakr stayed for a few days and then asked for permission to come to the Messenger of God, may God bless him and grant him peace They had reconciled, and he said to them: Bring me into your peace just as you brought me into your war. Then the Prophet, may God bless him and grant him peace, said: We have done, we have done. The Beloved Chosen One, may God bless him and grant him peace, opened the doorways to happiness in the hearts of his grandchildren. This is Umamah, the daughter of his daughter Zainab, may God be pleased with her. She was related to her grandfather, the Beloved Chosen One, may God bless him and grant him peace. He would take her with him to the mosque and place her on his shoulders while he was praying. If he wanted to kneel, he would put her on the ground and when he finished praying. The two prostrations, and before standing for the second rak’ah, he carried it on his shoulders and did that until the prayer was over, so that the fathers, mothers, and grandfathers could see it and learn from the practical explanation of the great Sahih of Islam. Imam Muslim narrated from the hadith of Abu Qatada, who said: I saw “the Prophet, may God bless him and grant him peace, leading the people, and Umamah is a girl My father Al-Aas, who is the daughter of Zainab, daughter of the Prophet, may God bless him and grant him peace, is upon him. “So when he bowed, he placed it, and when he rose from prostration, he repeated it.” Rather, what is greater than what was mentioned above is that the Messenger of God, may God bless him and grant him peace, interrupted the Friday sermon when he saw his little grandson entering the mosque and crossing the rows until he reached his grandfather, the Chosen One, may God bless him and grant him peace. He interrupted the sermon, descended from the pulpit, carried the little child on his shoulders, and completed the sermon. This is humanity in its highest sense. Imam Abu Dawud and Al-Tirmidhi narrated it and classified it as hasan, and Al-Hakim authenticated it from the hadith of Abdullah bin Buraidah. He said: I heard Abu Buraidah saying: The Messenger of God, may God bless him and grant him peace He addresses us when the good deed comes. And the two of them are the two of them. God raised {but your money and your children are a temptation} So I looked at these two girls walking and stumbling I cut off my hadith and removed them.) O God, grant us good followers of the words, deeds and morals of our Master Muhammad, may God bless him and grant him peace. 

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١٤ ــ الله ارحم بعباده من الأم بولدها.

في إحدي الغزوات وقيل في غزوة هوازن تم أسر امرأة معها طفل رضيع لكن المرأة فقدت طلفلها الرضيع ، فأخذت تبحث عنه في الأسري وكلما وجدت طفلاً صغيراً مثل ولدها كانت تُرضعه من باب الرأفة والرحمة والحنان حتى وجدت طفلها الرضيع فأخذته واحتضنته وأرضعته وهي في غاية السعادة والسرور ، هذا المشهد رأه الحبيب المصطفى صلى الله عليه وسلم وأصحابه بأم أعينهم.

سأل الحبيب المصطفى صل الله عليه وسلم أصحابه: هل تظنون أن هذه المرأة يمكن أن تُلقي بولدها الذي أحبته هذا الحب في النار ؟. 

أجاب الصحابة رضي الله عنهم: أن هذه المرأة لا يمكن أن تُلقي بولدها في النار.

كان التوجيه النبوي أن الله عز وجل لا يُلقي عباده المؤمنين في النار لأنه يُحبهم .

أحبوا الله ورسوله بالإيمان بالله ورسوله والعمل بما أمر به الله ورسوله والإنتهاء عما نهى عنه الله ورسوله تكونوا في رحمة الله وتوفيقه وسداده وحفظه وعنايته ورعايته ؛ روي الإمام البخاري ومسلم من حديث عمر بن الخطاب رضي الله عنه قال: قدِم على رسولِ اللهِ صلَّى اللهُ عليه وسلَّم بسبْيٍ ، فإذا امرأةٌ من السَّبيِ تسعَى ، إذ وجدت صبيًّا في السَّبيِ فأخذته وألصقته ببطنِها وأرضعته ، فقال رسولُ اللهِ صلَّى اللهُ عليه وسلَّم : أترون هذه طارحةً ولدَها في النَّارِ ؟ قلنا : لا واللهِ ، وهي تقدرُ أن لا تطرحَه ، فقال رسولُ اللهِ صلَّى اللهُ عليه وسلَّم : ( اللهُ أرحمُ بعبادِه من المرأةِ بولدِها  ).

عليكم بدعاء الله العلي العظيم الرحمن الرحيم السميع البصير العليم الحي القيوم فإنه يستجيب لعباده المؤمنين ولو تأخرت الإجابة لبعض الوقت فإنه سبحانه وتعالى أعلم بأعظم أوقات النفع للدعاء ، روي الإمام الحاكم من حديث أَنَسٍ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قال : ( لَا تَعْجِزُوا فِي الدُّعَاءِ فَإِنَّهُ لَا يَهْلِكُ مَعَ الدُّعَاءِ أَحَدٌ ).

وروى الإمام الطبراني من حديث أم المؤمنين  عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - قَالَتْ : قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ( إِنَّ اللَّهَ يُحِبُّ الْمُلِحِّينَ فِي الدُّعَاءِ ) .

اللهم أنت الرحمن الرحيم بأمة الإسلام ، أرحم بهم من أنفسهم ، أنزل على أمة الإسلام سحائب الرحمة والرضوان التي تُصلح بها الحال والبال ، إنا فقراء إلي رحمتك ورضوانك فلا تعاملنا بسوء ما عندنا بل عاملنا بحُسن ما عندك يا ارحم الراحمين .

14 - God is more merciful to His servants than a mother to her child. In one of the invasions, and it was said that in the Battle of Hawazin, a woman was captured with a baby, but the woman lost her baby, so she began looking for him in the captivity, and whenever she found a small baby like hers, she would breastfeed him out of compassion, compassion, and tenderness until she found her baby, so she took him, embraced him, and breastfed him while she was extremely happy and happy. This scene was seen by the beloved Chosen One, may God bless him and grant him peace, and his companions with their own eyes. The Beloved Chosen One, may God bless him and grant him peace, asked his companions: Do you think that this woman could throw her son, whom she loved so much, into hell? The Companions, may God be pleased with them, replied: This woman cannot throw her child into hell. The prophetic directive was that God Almighty does not throw His faithful servants into Hell because He loves them. Love God and His Messenger by believing in God and His Messenger, doing what God and His Messenger have commanded, and abstaining from what God and His Messenger have forbidden. You will be in God’s mercy, success, payment, protection, care, and care. Imam Al-Bukhari and Muslim narrated from the hadith of Omar bin Al-Khattab, may God be pleased with him, who said: He came to the Messenger of God, may God’s prayers and peace be upon him, as a captive, and behold, a woman from the captivity was running, when she found a boy in the captivity, so she took him and attached him to her stomach and breastfed him. Then the Messenger of God, may God’s prayers and peace be upon him, said: Do you see this? Throwing her child into the fire? We said: No, by God, and she is able not to throw it away. Then the Messenger of God, may God bless him and grant him peace, said: (God is more merciful to His servants than a woman is to her child). You should supplicate to God, the Most High, the Great, the Most Merciful, the Most Merciful, the Hearing, the All-Seeing, the All-Knowing, the Ever-Subsisting. He responds to His faithful servants, even if the answer is delayed for some time, for God Almighty knows best the times of greatest benefit for supplication. Imam Al-Hakim narrated from the hadith of Anas on the authority of the Prophet - may God bless him and grant him peace. He said: (Do not be unable to do so.) Supplication, for no one perishes with supplication.) Imam Al-Tabarani narrated from the hadith of the Mother of the Believers, Aisha - may God be pleased with her - who said: The Messenger of God - may God’s prayers and peace be upon him - said: (God loves those who are persistent in supplication). O God, You are the Most Merciful, the Most Merciful to the nation of Islam. More merciful to them than to themselves. Send down upon the nation of Islam the clouds of mercy and contentment by which the state and mind are set right. We are in need of Your mercy and contentment, so do not treat us with the evil that we have, but rather treat us with the good that you have, O Most Merciful of the Merciful. 

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١٥ ــ بر الوالدين .

بر الوالدين من أجل القُربات إلي الله عز وجل ، ولا يقتصر البر حال حياتهما بل البر ممتد بعد الممات ، فالوالدين من أفنو حياتهم في الإحسان إلى الأبناء فيكون الجزاء من جنس العمل ، وقد أوصانا الله عز وجل بالإحسان إلي الوالدين بجميع أنواع الإحسان حال حياتهما ، فقال الله عز وجل في سورة الإسراء:{ ...وَبِالْوَالِدَيْنِ إِحْسَانًا ...}.

قال أهل العلم: يؤخذ من هذه الآية وجوب الإحسان إلي الوالدين وإن كانا كافرين ، لأن الآية نزلت بغير تقييد بكونهما مؤمنين أم لا ، فالأمر بتعظيم الوالدين لمحض كونهما وَالدَيْن , وذلك يقتضي العموم . وإن أمرك والداك بمعصية الله ، فلا تطعهما في المعصية ، ولكن مع الاحترام والإجلال والإحسان إليهما، قال الحق (تبارك وتعالي) في سورة لقمان:{ وَإِنْ جَاهَدَاكَ عَلى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ } .

ويؤيده ويؤكده من السنة النبوية ما رواه الإمام البخاري ومسلم من حديث هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ (رَضِيَ اللَّهُ عَنْهُمَا) قَالَتْ: قَدِمَتْ عَلَيَّ أُمِّي وَهِيَ مُشْرِكَةٌ فِي عَهْدِ قُرَيْشٍ إِذْ عَاهَدُوا رَسُولَ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) وَمُدَّتِهِمْ مَعَ أَبِيهَا، فَاسْتَفْتَتْ رَسُولَ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) فَقَالَتْ: يَا رَسُولَ اللَّهِ إِنَّ أُمِّي قَدِمَتْ عَلَيَّ وَهِيَ رَاغِبَةٌ أَفَأَصِلُهَا ؟. قَالَ: ( نَعَمْ صِلِيهَا ) .

ومن المعلوم أن أم أسماء هي قُتيلة بنت عبد العزي لم تُسلم فطلقها أبو بكر (رضي الله عنه). 

وإذا تأملنا لفظة { إِحْسَانًا }وجدناها نكرة ، والتنكير يدل على التعظيم، والمعنى: وقضى ربك أن تحسنوا إلى الوالدين إحساناً عظيماً كاملاً، لأن  إحسانهما إليك قد بلغ الغاية العظيمة، ثم على جميع التقديرات فلا تحصل المكافأة لأن إنعامهما عليك كان على سبيل الابتداء، وفي الأمثال المشهورة:  أن البادي بالبر لا يُكافأ ؛ لذا قال أهل العلم: يجب الإحسان إلى الوالدين بجميع أنواع الإحسان، لأن الله (عز وجل) لم  يخص نوعاً دون نوع.

 ومن صور الإحسان إلي الوالدين: وجوب النفقة عليهما إن احتاجا إلي ذلك بقدر ما يملك ، والقيام بخدمتهما،  وألا يرفع صوته عليهما،  ولا يخشن في الكلام معهما ، وامتثال أمرهما، وترك السلطنة عليهما .

ومن ثمرات الإحسان إلي الوالدين في الدنيا، سعة الرزق، والبركة في العمر وهي تعني التوفيق إلي الطاعات الكثيرة في وقت قليل، فكأن البار لوالدية عاش سنوات كثيرة ، لما رواه الإمام البخاري ومسلم من حديث أنَس بْنُ مَالِكٍ (رَضِيَ اللَّهُ عَنْهُ) أَنَّ رَسُولَ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) قَالَ : ( مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ،  وَيُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَهُ ) ، والمراد بالرحم في الحديث كل من كان بينك وبينهم نسب أو مصاهرة ،والوالدين هما أول أرحام المرء ، ثم الأقرب فالأقرب .

ومنها: أن يرزق المرء بر أولاده  له في حياته وبعد مماته ، روي الإمام الطبراني بسند حسن من حديث عبد الله بن عمر (رَضِيَ اللَّهُ عَنْهُا ) قال: قال رسول الله (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) : ( بِرُّوا آباءَكُمْ تَبَرَّكُمْ أبْناؤكُمْ وعِفُّوا تَعِفَّ نِساؤُكُمْ ) .

15- Honoring one’s parents. Honoring one’s parents is for the sake of bringing oneself closer to God Almighty, and righteousness is not limited to their lifetime, but rather extends after death. Parents are those who spend their lives doing good to their children, so the reward comes from the same type of work. God Almighty has commanded us to be kind to parents with all kinds of benevolence during their lives, so He said: God Almighty says in Surah Al-Isra: {...and be good to parents...}. The scholars said: It is taken from this verse that it is obligatory to be kind to parents even if they are unbelievers, because the verse was revealed without restricting whether they are believers or not, so the command to glorify parents simply because they are parents, and that requires generality. And if your parents command you to disobey God, do not obey them in the disobedience, but with respect, reverence, and kindness to them. The Truth (Blessed and Most High) said in Surat Luqman: {And if they strive with you to associate with Me that of which you have no knowledge, then do not obey them and their companion in Allah this world with kindness and follow the path of him who repents To Me, then to Me is your return, and I will inform you of what you used to do. This is supported and confirmed from the Sunnah of the Prophet by what was narrated by Imam Al-Bukhari and Muslim from the hadith of Hisham bin Urwa on the authority of his father, on the authority of Asma’ bint Abu Bakr (may God be pleased with them both), who said: My mother came to me while she was not pregnant A blessing in the covenant of the Quraysh when they made a covenant with the Messenger of God (may God bless him and grant him peace) and their period with her father. So she consulted the Messenger of God (may God bless him and grant him peace) and said: O Messenger of God, my mother has come to me and is willing. Should I separate her? He said: (Yes, pray it). It is known that Umm Asmaa was the murdered daughter of Abd al-Uzzi. She did not convert to Islam, so Abu Bakr (may God be pleased with him) divorced her. If we consider the word {benevolence}, we find it to be indefinite, and the indefinite denotes veneration, and the meaning is: And your Lord has decreed that you do good to your parents with a great and complete kindness, because their benevolence towards you has reached a great goal. Then, according to all estimates, you will not receive a reward because their benevolence towards you was a matter of beginning, and in Famous proverbs: The one who initiates righteousness will not be rewarded; Therefore, the scholars said: It is obligatory to be kind to parents with all kinds of kindness, because God (Almighty and Majestic) did not single out one kind over another. Among the forms of kindness to parents: the obligation to provide for them if they need it to the extent that he has, and to serve them, and not to raise his voice to them, and not to be afraid to speak to them, and to obey their orders, and to abandon authority over them. Among the fruits of kindness to one’s parents in this world are abundant livelihood and blessings in one’s life, which means success in doing many acts of obedience in a short time. It is as if the one who was virtuous to one’s parents lived for many years, as narrated by Imam al-Bukhari and Muslim on the authority of Anas bin Malik (may God be pleased with him) that the Messenger of God (may God be pleased with him) said: May God’s prayers and peace be upon him. He said: “Whoever would like his provision to be expanded, and for him to be traced back to him, let him maintain his ties of kinship.” What is meant by kinship in the hadith is everyone with whom you are related by lineage or affinity, and parents are the first One's relatives, then the closest, then the closest. Among them: That a person be blessed with the righteousness of his children during his life and after his death. Imam Al-Tabarani narrated with a good chain of transmission from the hadith of Abdullah bin Omar (may God be pleased with her), who said: The Messenger of God (may God’s prayers and peace be upon him) said: (Be honorable to your fathers and your children will be benevolent to you, and be chaste as your wives will be chaste.) M) . 

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١٦ــ بر الوالدين بعد الممات.

بر الوالدين  ممتد متصل بعد وفاتهما ، بأنواع من الإحسان ، مثل الدعاء والاستغفار لهما، وتنفيذ وصاياهم الصحيحة التي لا تُحرم الحلال أو تُحل الحرام، والإحسان إلي أقارب الوالدين، الأقرب فالأقرب ، وفعل الخيرات بنية الصدقة لهما، لما رواه الإمام أبو داود من حديث أَبِو أُسَيْدٍ مَالِكِ بْنِ رَبِيعَةَ السَّاعِدِيِّ (رَضِيَ اللَّهُ عَنْهُ) قَالَ: بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) إِذْ جَاءَهُ رَجُلٌ مِنْ بَنِي سَلَمَةَ فَقَالَ:  يَا رَسُولَ اللَّهِ هَلْ بَقِيَ مِنْ بِرِّ أَبَوَيَّ شَيْءٌ أَبَرُّهُمَا بِهِ بَعْدَ مَوْتِهِمَا؟.  قَالَ: نَعَمْ، الصَّلَاةُ عَلَيْهِمَا ، وَالِاسْتِغْفَارُ لَهُمَا،  وَإِنْفَاذُ عَهْدِهِمَا مِنْ بَعْدِهِمَا،  وَصِلَةُ الرَّحِمِ الَّتِي لَا تُوصَلُ إِلَّا بِهِمَا،  وَإِكْرَامُ صَدِيقِهِمَا ) ، وما جاء عند الإمام مسلم من حديث أبي هُرَيْرَةَ (رَضِيَ اللَّهُ عَنْهُ) أَنَّ رَسُولَ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) قَالَ: إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثَةٍ، إِلَّا مِنْ صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ ).

واعتبر الإسلام  أفضل أنواع البر للوالدين أجراٌ عند الله (عز وجل) بعد وفاتهما، ويكون ذلك عن طريق صلة من كان بينه وبين الوالدين مودة ومحبة من الأهل والأقارب وغير الأقارب، لأن هؤلاء يحبون الميت، وبالإحسان إليهم، يدعون له ويترحمون عليه ، روي الإمام مسلم من حديث عبد الله بنِ عُمَرَ (رَضِيَ اللَّهُ عَنْهُمَا) أنه  كَانَ إِذَا خَرَجَ إِلَى مَكَّةَ، كَانَ لَهُ حِمَارٌ يَتَرَوَّحُ عَلَيْهِ إِذَا مَلَّ رُكُوبَ الرَّاحِلَةِ،  وَعِمَامَةٌ يَشُدُّ بِهَا رَأْسَهُ،  فَبَيْنَا هُوَ يَوْمًا عَلَى ذَلِكَ الْحِمَارِ إِذْ مَرَّ بِهِ أَعْرَابِيٌّ فَقَالَ:  أَلَسْتَ ابْنَ فُلَانِ بْنِ فُلَانٍ؟. قَالَ: بَلَى. فَأَعْطَاهُ الْحِمَارَ،  وَقَالَ ارْكَبْ هَذَا ، وَالْعِمَامَةَ،  قَالَ اشْدُدْ بِهَا رَأْسَكَ.  فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ:  غَفَرَ اللَّهُ لَكَ،  أَعْطَيْتَ هَذَا الْأَعْرَابِيَّ حِمَارًا كُنْتَ تَرَوَّحُ عَلَيْهِ،  وَعِمَامَةً كُنْتَ تَشُدُّ بِهَا رَأْسَكَ.  فَقَالَ:  إِنِّي سَمِعْتُ رَسُولَ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) يَقُولُ:  إِنَّ مِنْ أَبَرِّ الْبِرِّ ، صِلَةَ الرَّجُلِ أَهْلَ وُدِّ أَبِيهِ بَعْدَ أَنْ يُوَلِّيَ.  وَإِنَّ أَبَاهُ كَانَ صَدِيقًا لِعُمَرَ ) .

ومن لطائف القول أن الله  (عز وجل) سمي أهل الجنة بالأبرار، فقال عز وجل في سورة المطففين : { إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ * عَلَى الْأَرَائِكِ يَنْظُرُونَ * تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ * يُسْقَوْنَ مِنْ رَحِيقٍ مَخْتُومٍ * خِتَامُهُ مِسْكٌ وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ } ؛ لأن من أعمالهم الطيبة المقبولة بر الوالدين والأبناء ؛ روي الإمام البخاري في الأدب المفرد من حديث محارب بن دثار عن عبد الله بن عمر( رضي الله عنهما ) قال : إنما سماهم الله أبرارا لأنهم بروا الآباء والأبناء ، كما أن لوالدك عليك حقا ، كذلك لولدك عليك حق ) .

اللهم ارزقنا بر الوالدين في حال حياتهما وبعد مماتهما وارزقنا بر أولادنا وكل من له حق علينا.

16- Honoring one’s parents after death. Honoring one’s parents extends and is connected after their death, with types of benevolence, such as praying and seeking forgiveness for them, and carrying out their correct commandments that do not prohibit what is permissible or make permissible what is forbidden, and benevolence to the relatives of the parents, the closest to the closest, and doing good deeds with the intention of giving charity to them, according to what Imam Abu Dawud narrated from the hadith of Abu Usayd. Malik bin Rabi’ah Al-Sa’idi (may God be pleased with him) said: While we were with the Messenger of God (may God’s prayers and peace be upon him) when a man from Banu Salamah came to him and said: O Messenger of God, is there anything left of my kindness to my parents that I can do with them after their death? He said: Yes, praying for them, asking forgiveness for them, fulfilling their covenant after them, the ties of kinship that cannot be connected except through them, and honoring his friend What), and what came from Imam Muslim from the hadith of Abu Hurairah (may God be pleased with him) that the Messenger of God (may God bless him and grant him peace) He said: If a person dies, his deeds cease, except for three: ongoing charity, knowledge that will benefit him, or a righteous child who prays for him. Islam considered the best type of kindness to parents to be a reward from God (Almighty and Majestic) after their death, and this is through the connection between him and the parents, affection and love from the family, relatives and non-relatives, because these people love the dead, and by being kind to them, they pray for him and ask for mercy upon him. Imam Muslim narrated. From the hadith of Abdullah bin Omar (may God be pleased with them both) that when he went out to Mecca, he had a donkey to ride on when he got tired of riding a camel, and a turban with which to cover his head One day, while he was riding that donkey, a Bedouin passed by him and said: Are you not the son of so-and-so, the son of so-and-so? ?. He said: Yes. So he gave him the donkey and said, “Ride this one.” And the turban, he said, “cover your head with it.” Then some of his companions said to him: May God forgive you. You gave this Bedouin a donkey that you used to walk around on, and a turban that you used to cover your head with. He said: Indeed, I heard the Messenger of God (may God bless him and grant him peace) say: Among the most righteous of acts of righteousness is a man’s relationship with his father’s family after he takes office. And his father was a friend of Omar.) It is a nice thing to say that God (Almighty and Majestic) called the people of Paradise the righteous, and the Almighty said in Surah Al-Muttaffin: {Indeed, the righteous are in bliss * on couches looking on * you will recognize on their faces the look of bliss * they will be given drink of nectar Sealed * its seal is sealed, and in this, let the competitors compete. Because among their good and acceptable deeds is honoring one’s parents and children. Imam Al-Bukhari narrated in Al-Adab Al-Mufrad from the hadith of Muharib bin Dathar on the authority of Abdullah bin Omar (may God be pleased with them both) who said: God only called them righteous because they were righteous to fathers and children, and just as your father has a right over you, so your son has a right over you). O God, grant us the righteousness of our parents during their lives and after their death, and grant us the righteousness of our children and everyone who has rights over us. 

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١٧ ــ المحبة الفعلية للأوطان .

من دلائل محبة الأوطان الفعلية ، أن يُسارع الإنسان في صد المخاطر التي تتعرض لها بالنفس والمال من أجل بقائها حية قوية آمنة مطمئنة ، فهذا رسول الله صلى الله عليه وسلم يسمع صوتاً قوياً صادراً من أطراف المدينة المنورة ، فيتقلد سيفه أي يُعلق سيفه في عنقه ، ويُسارع بركوب فرس عُري أي ليس عليه سرج أي لم يتمهل حتى يبحث عن السرج ويضعه على الفرس بل سارع إلى مصدر الخطر لاستجلاء الأمر ، ووصل أول واحد إلى مصدر الخطر ولم يجد ما يُعكر صفو الحياة ، وفي طريق العودة يقابل أهل المدينة المنورة متوجهون نحو مصدر الخطر ، فيردهم ويطمئنهم بثبات الأمن والأمان والاستقرار في المدينة المنورة .

عندما تعرض الوطن للمخاطر كان الحبيب المصطفى صلى الله عليه وسلم أول المُضحين بالنفس والمال من أجل درء المفاسد التي تُعكر صفو الحياة ، هذه هي المحبة الفعلية ، فلم ينتظر حتى يأتيه الخبر من غيره ولم يُكلف غيره بالذهاب لموطن الخطر ، بل كفي الجميع من المخاطر ، وقال لهم بلسان حان: لم تُراعوا أي لا يوجد خطر يؤذيكم عُودوا إلى شئون حياتكم ، وطمئنم على نفسه بأن الفرس العاري المشهور ببطىء حركته جعله الله لي كالبحر أي جعله الله لي مسرعاً مُريحاً لم أجد أي مشقة كراكب سفينة في البحر ، روي البخاري ومسلم من حديث أنس بن مالك رضي الله عنه قال : كانَ رَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ أَحْسَنَ النَّاسِ، وأَجْوَدَ النَّاسِ، وأَشْجَعَ النَّاسِ، قالَ: وقدْ فَزِعَ أَهْلُ المَدِينَةِ لَيْلَةً سَمِعُوا صَوْتًا، قالَ: فَتَلَقَّاهُمُ النبيُّ صَلَّى اللهُ عليه وسلَّمَ علَى فَرَسٍ لأبِي طَلْحَةَ عُرْيٍ ، وهو مُتَقَلِّدٌ سَيْفَهُ ، فَقالَ: ( لَمْ تُرَاعُوا، لَمْ تُرَاعُوا )، ثُمَّ قالَ رَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ: ( وجَدْتُهُ بَحْرًا يَعْنِي الفَرَسَ ) .

اللهم ارزقنا محبة أوطاننا كحب الحبيب المصطفى صلى الله عليه وسلم لمكة المكرمة والمدينة المنورة.

17 - Actual love for homelands. One of the signs of true love for one’s homeland is that a person is quick to repel the dangers to which life and property are exposed in order to keep it alive, strong, safe, and reassured. This is the Messenger of God, may God bless him and grant him peace, hearing a strong voice coming from the outskirts of Medina, so he straps on his sword, that is, hangs his sword around his neck, and hurries. By riding a naked horse, that is, without a saddle, that is, he did not slow down to look for the saddle and put it on the horse, but rather rushed to the source of the danger to clarify the matter, and the first one reached the source of the danger and did not find anything that would disturb the peace of life, and on the way back he met the people of Medina, heading towards the source of the danger. He brings them back and reassures them of constant security, safety and stability in Medina. When the homeland was exposed to dangers, the Beloved Chosen One, may God bless him and grant him peace, was the first to sacrifice life and money in order to ward off the evils that disturb the peace of life. This is true love. He did not wait for news to come to him from someone else, nor did he assign others to go to the place of danger. Rather, everyone sufficed with risks, and he said. To them with a gentle tongue: You have not been careful, meaning there is no danger to harm you. Return to the affairs of your life, and he reassured himself that the naked horse, which is famous for its slow movement, God made it for me like the sea, meaning God made it for me quickly and comfortably. I did not find any hardship like a ship passenger on the sea. Al-Bukhari and Muslim narrated from the hadith of Anas. Ibn Malik, may God be pleased with him, said: The Messenger of God, may God’s prayers and peace be upon him, was the best of people, the most generous of people, and the bravest of people. He said: The people of Medina were terrified one night when they heard a voice. He said: Then the Prophet, may God’s prayers and peace be upon him, met them He greeted Abu Talha's horse, naked, with his sword girded. He said: (You did not heed, you did not heed.) Then the Messenger of God, may God bless him and grant him peace, said: (I found him to be a sea, meaning the horse.) Oh God, grant us the love of our homelands like the love of the Beloved Chosen One, may God bless him and grant him peace, for Mecca and Medina. 

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١٨ ــ المسلم الحقيقي.

الحمد لله رب العالمين ، وأشهد أن لا إله إلا الله ، وحده لا شريك له ، وأشهد أن محمداً عبده ورسوله ، اللهم صل وسلم وبارك عليه، وعلي آله وصحبه ، ومن اهتدي بهديه إلي يوم الدين . أما بعد : إن المسلم الحقيقي ــــ هو المسلم الذي يعيش بين الناس ولا يصل إليهم منه أذي. وقد حذرنا الله (عز وجل) من إيذاء بعضنا البعض ، فقال (عز وجل) : وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ خير بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُبِينًا )( سورة الأحزاب. آية :58) وقال الحبيب (صلي الله عليه وسلم ): ( الْمُسْلِمُ مَنْ سَلِمَ النَّاسُ مِنْ لِسَانِهِ وَيَدِهِ ، وَالْمُؤْمِنُ مَنْ أَمِنَهُ النَّاسُ عَلَى دِمَائِهِمْ وَأَمْوَالِهِمْ )(رواه النسائي). ولفظ الناس لفظ عام يشمل المسلم وغير المسلم ، وبين لنا الحبيب (صلي الله عليه وسلم ) أن ترك إيذاء الناس من أجل الأعمال إلي الله (عز وجل) ، وأنه يلي الجهاد في سبيل الله في الفضل والمنزلة ، فقد سُئل الحبيب (صلي الله عليه وسلم ) أَيُّ النَّاسِ أَفْضَلُ؟.  فَقَالَ رَسُولُ اللهِ (صلى الله عليه وسلم) : مُؤْمِنٌ يُجَاهِدُ فِي سَبِيلِ اللهِ بِنَفْسِهِ وَمَالِهِ . قَالُوا : ثُمَّ مَنْ ؟. قَالَ: مُؤْمِنٌ فِي شِعْبٍ مِنَ الشِّعَابِ يَتَّقِي اللهَ ، وَيَدَعُ النَّاسَ مِنْ شَرِّهِ )(رواه البخاري).

ونبه الحبيب (صلي الله عليه وسلم ) علي ترك مطلق الإيذاء ، سواء كان صغيراً أم كبيراً ، سواء كان عن طريق المزاح أم العمد . قال عَبْدُ الرَّحْمَن بْنُ أَبِي لَيْلَى : قَالَ حَدَّثَنَا أَصْحَابُ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) أَنَّهُمْ كَانُوا يَسِيرُونَ مَعَ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) فِي مَسِيرٍ ، فَنَامَ رَجُلٌ مِنْهُمْ ، فَانْطَلَقَ بَعْضُهُمْ إِلَى نَبْلٍ مَعَهُ فَأَخَذَهَا ، فَلَمَّا اسْتَيْقَظَ الرَّجُلُ فَزِعَ، فَضَحِكَ الْقَوْمُ . فَقَالَ مَا يُضْحِكُكُمْ؟. فَقَالُوا : لَا . إِلَّا أَنَّا أَخَذْنَا نَبْلَ هَذَا فَفَزِعَ ؟. فَقَالَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) : لَا يَحِلُّ لِمُسْلِمٍ أَنْ يُرَوِّعَ مُسْلِمًا )(رواه أحمد) ففي هذا المشهد الرائع نجد أن الحبيب (صلي الله عليه وسلم ) حرم الإيذاء ولو بالشيء البسيط ، كأن يأخذ الإنسان عصا أخيه أو نبله أو أي شيء من متاعه ، علي سبيل المزاح من أجل إخافته وتفزيعه ، ومن باب أولي فالإيذاء بالشيء الكبير إثمه عظيم . وزاد الحبيب (صلي الله عليه وسلم ) الأمر بياناً ووضوحاً فقال:( لاَ يَأْخُذَنَّ أَحَدُكُمْ مَتَاعَ صَاحِبِهِ جَادًّا وَلاَ لاَعِباً و ، َإِذَا وَجَدَ أَحَدُكُمْ عَصَا صَاحِبِهِ فَلْيَرْدُدْهَا عَلَيْهِ ).

وكما حرم الإسلام إيذاء المسلم فقد حرم إيذاء غير المسلم فقال الحبيب (صلي الله عليه وسلم ): ( ألا مَنْ ظَلَمَ مُعاهِدا ، أو انتَقَصَهُ ،أو كلَّفَهُ فوق طاقَتِه ،أو أخَذَ منه شيئاً بغير طيب نفْسٍ ،فَأنا حَجِيجُهُ يومَ القيامةِ )(رواه أبو داود ) . والمعاهد هو غير المسلم الذي يعيش في بلاد المسلمين .

انظروا أحبائي كيف أنصف الإسلام غير المسلمين ، فإن المسلم الذي يؤذي غير المسلم ، فإن الحبيب (صلي الله عليه وسلم ) هو الذي يأخذ له الحق ممن ظلمه من المسلمين .

اللهم ارزقنا فعل الخيرات وترك المنكرات وحب المساكين وإذا أردت بعبادك فتنة فقبضنا إليك غير خزايا ولا مفتونين.

18 - The true Muslim. Praise be to God, Lord of the worlds, and I bear witness that there is no god but God, alone with no partner, and I bear witness that Muhammad is His servant and Messenger, O God, may your blessings and peace be upon him, his family and companions, and those who are guided by his guidance until the Day of Judgment. As for what follows: The true Muslim is the Muslim who lives among people and does not harm them. God Almighty warned us against harming one another, and He Almighty said: And those who harm believing men and believing women are better than what they have earned. Indeed, they have borne slander and manifest sin. (Surat Al-Ahzab, Verse 58) And he said The Beloved (may God bless him and grant him peace): ( A Muslim is one from whose tongue and hand people are safe, and a believer is one from whom people are safe, with their lives and property safe (Narrated by Al-Nasa’i). The word “people” is a general term that includes Muslims and non-Muslims, and the Beloved (may God’s prayers and peace be upon him) explained to us that abandoning harming people is for the sake of deeds to God (Glory be to Him), and that it follows jihad for the sake of God in virtue and status. The Beloved (may God’s prayers and peace be upon him) was asked ) Which people are better? The Messenger of God (may God bless him and grant him peace) said: A believer who strives in the cause of God with his life and his wealth. They said: Then who? He said: A believer in one of the valleys who fears God and shuns the evil of people (Narrated by Al-Bukhari). The Beloved (may God’s prayers and peace be upon him) warned me to completely avoid harm, whether it is small or large, whether it was done jokingly or intentionally. Abdul Rahman bin Abi Laila said: The companions of the Messenger of God (may God bless him and grant him peace) told us that they were walking with the Messenger of God (may God bless him and grant him peace). Lam) was on a journey, and a man among them fell asleep, so some of them went to find a camel with him and took it. When the man woke up, he was terrified and laughed. The people. He said: What makes you laugh? They said: No. Except that we took this man’s nobility and he was terrified? Then the Messenger of God (may God’s prayers and peace be upon him) said: It is not permissible for a Muslim to terrorize a Muslim (Narrated by Ahmad). In this wonderful scene, we find that the Beloved (may God’s prayers and peace be upon him) forbade harming, even if it were a simple thing, such as a person taking his brother’s stick, arrow, or anything else. Of his possessions, as a joke in order to frighten and terrify him, and as a preliminary matter, harming a large thing is a grave sin. The Beloved (may God’s prayers and peace be upon him) made the matter more clear and clear, saying: “None of you should take his companion’s belongings seriously or playfully, and if any of you finds his companion’s stick, let him return it to him.” Just as Islam forbade harming a Muslim, it also forbade harming a non-Muslim. The Beloved (may God’s prayers and peace be upon him) said: (Except for whoever wrongs a person who has made a covenant with him, or belittles him, or burdens him beyond what he can bear, or takes something from him without his consent, then I will be his plea on the Day of Resurrection.) Narrated by Abu Dawud. ). The institute is a non-Muslim who lives in Muslim countries. Look, my beloved ones, how Islam is fair to non-Muslims. For the Muslim who harms the non-Muslim, the Beloved (may God bless him and grant him peace) is the one who takes his rights from the Muslims who wronged him. O God, grant us the ability to do good deeds, abandon evil deeds, and love the poor, and if You intend for Your servants to be tempted, then we will come to You without being disgraced or tempted. 

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١٩ ــ مَنْ يَقُومُ به ؟.

إعمال العقل في فهم النص من القرآن الكريم أو من السنة النبوية الشريفة مطلب ضروري لاستخراج الأحكام الشرعية التي تُواكب تطورات العصر الحديث الذي نعيش فيه ، ولكن السؤال المهم الذي يجب أن نطرحه ونُجيب عليه ، من الذي يقوم بإعمال العقل في فهم النص؟. 

والإجابة : هل كل مسلم يُعمل العقل في فهم النص؟.بالطبع : لا وألف لا ، ليس كل مسلم مؤهل لإعمال العقل في فهم النص ، ولكن المُصرح له بإعمال العقل في فهم النص هو المسلم العالم في علوم القرآن والسنة والسيرة ولغة العرب ، بل والمجتهد في تلك العلوم السابقة  أي الذي يفهم الفهم الدقيق الغواص في باطن تلك العلوم المتفوق على أقرانه ، ألا ترى أن الحبيب المصطفى صلى الله عليه وسلم عندما أرسل معاذ بن جبل إلى اليمن للدعوة والإرشاد والقضاء بين الناس كان في قمة النضج العلمي ، واطمئن على ذلك بسؤال وجهه لمعاذ رضي الله عنه ، كيف تقضي بين الناس يا معاذ ؟ فقال معاذ: أقضي بين الناس بكتاب الله فإذا لم أجد الحكم فيه نظرت في سنة رسول الله صل الله عليه وسلم فإذا لم أجد الحكم في سنة رسول الله صل الله عليه وسلم أجتهد من خلال الفهم للكتاب والسنة ثم أستخرج الحكم الشرعي ، ففرح رسول الله صل الله عليه وسلم به ودعا له بخير ، قد روي أبو داود في سننه من حديث جمع من أصحاب معاذ رضي الله عنه قالوا :  أنَّ رسولَ اللهِ صلَّى اللهُ عليه وسلَّم لَمَّا أَرادَ أنْ يَبعَثَ مُعاذًا إلى اليَمنِ، قال: كيف تَقضي إذا عَرَضَ لكَ قَضاءٌ؟ قال: أَقضي بكِتابِ اللهِ عزَّ وجلَّ، قال: فإنْ لمْ تَجِدْ في كِتابِ اللهِ عزَّ وجلَّ؟ قال: فبِسُنَّةِ رسولِ اللهِ صلَّى اللهُ عليه وسلَّم، قال: فإنْ لمْ تَجِدْ في سُنَّةِ رسولِ اللهِ ولا في كِتابِ اللهِ؟ قال: أَجتهِدُ رأْيي ولا آلُو. قال: فضَرَبَ رسولُ اللهِ صلَّى اللهُ عليه وسلَّم في صدْرِه، وقال: الحمدُ للهِ الَّذي وَفَّقَ رسولَ رسولِ اللهِ، لِمَا يُرضي رسولَ اللهِ ) .

وأمرنا الله عزّ وجل في كتابه الكريم إذا أردنا أن نتحقق من أمر من الأمور فعلينا بأهل الإستنباط الذين يفهمون دقائق الأمور على وجهها الصحيح كرسول الله صلى الله عليه وسلم وأولي الأمر ككبار الصحابة كأبي بكر الصديق وعمر بن الخطاب وعلي بن أبي طالب رضي الله عنهم أجمعين، ثم العلماء المجتهدين في كل عصر من العصور ، فقال عز وجل في سورة النساء : ﴿ وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا ﴾.

غير أننا يجب أن نُنبه أن عموم المسلمين مطالبون بالنظر في الكون الواسع من أرض وسماء وجبال وسهول وأنهار وبحار وكائنات لأن النظر في الكون المنظور يُرسخ الإيمان في القلب ويُقويه ، وهذا الأصمعي عبد الملك بن قُريب كان يسير في الصحراء فقال لأعرابي من سُكانها : بم عرفت ربك؟.  قال: البعرة تدل على البعير، وآثار الأقدام على المسير، فسماء ذات أبراج وأرض ذات فجاج ألا تدل على اللطيف الخبير.

فهذا رجل من سكان الصحراء بعيد عن بيئة العلم والمعرفة والثقافة قد أقر بوجود الله ووحدانيتة عن طريق التأمل في مخلوقات الله عزّ وجل ، لذا فإن الله عزّ وجل يدعونا للتأمل في مخلوقات الله عن طريق إيقاظ العقل والقلب والروح والفكر السليم حتى نصل لمرحلة اليقين الصادق بالله ورسوله وكتابه وأخلاقه ، فقال جل وعلا في سورة آل عمران : ( إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِّأُولِي الْأَلْبَابِ ).

ونستخلص مما سبق أن إعمال العقل في فهم النص من القرآن الكريم والسنة النبوية الشريفة يكون للمجتهدين من أهل العلم أما عموم المسلمين مطالبون بإعمال العقل في مخلوقات الله عزّ وجل .

اللهم أرنا الحق حقاً وارزقنا اتباعه وأرنا الباطل باطلاً وارزقنا اجتنابه .

19 - Who does it? Using the mind in understanding the text from the Holy Qur’an or from the Noble Prophet’s Sunnah is a necessary requirement for extracting legal rulings that keep pace with the developments of the modern era in which we live, but the important question that we must ask and answer is: Who is the one who uses the mind in understanding the text? The answer: Does every Muslim use the mind to understand the text? Of course: No and a thousand no. Not every Muslim is qualified to use the mind to understand the text, but the one who is authorized to use the mind to understand the text is the Muslim who is knowledgeable in the sciences of the Qur’an, Sunnah, biography, and the language of the Arabs, and even the one who is diligent in Those previous sciences, that is, the one who understands the exact understanding and dives into the depths of those sciences is superior to his peers. Don’t you see that when he sent Muadh ibn Jabal to Yemen to preach, guide, and judge among the people, the Beloved Chosen One, may God bless him and grant him peace, was at the peak of scientific maturity, and he was reassured of that by asking Muadh on his face? May God be pleased with him, how do you judge among people, Moaz? Muadh said: I judge between the people according to the Book of God, and if I do not find the ruling in it, I look at the Sunnah of the Messenger of God, may God bless him and grant him peace. If I do not find the ruling in the Sunnah of the Messenger of God, may God bless him and grant him peace, I strive through understanding the Book and the Sunnah and then extract the legal ruling. The Messenger of God, may God bless him and grant him peace, rejoiced. He greeted him and prayed for his well-being. Abu Dawud narrated in his Sunan from the hadith of a group of Muadh’s companions, may God be pleased with him, who said: When the Messenger of God, may God bless him and grant him peace, wanted to send Muadh to Yemen, he said: How do you make up your mind if a judge is offered to you? He said: I will judge according to the Book of God Almighty. He said: So if you do not find it in the Book of God Almighty? He said: In the Sunnah of the Messenger of God, may God bless him and grant him peace. He said: So if you do not find it in the Sunnah of the Messenger of God or in the Book of God? He said: I try my best to give my opinion and I don't care. He said: Then the Messenger of God, may God bless him and grant him peace, struck his chest and said: Praise be to God, who has given success to the Messenger of the Messenger of God, to what pleases the Messenger of God. God Almighty commanded us in His Noble Book, if we want to verify a matter, we must resort to the people of deduction who understand the details of matters in their correct manner, such as the Messenger of God, may God bless him and grant him peace, and those in authority such as the great companions, such as Abu Bakr al-Siddiq, Omar ibn al-Khattab, and Ali ibn Abi Talib, may God be pleased with them all. Then the diligent scholars in every era. The Almighty said in Surah An-Nisa: “And when there comes to them a matter of security or fear, they announce it, even if they refer it to the Messenger and to those in authority among them, perhaps It is the same as those among them who elicit it. Were it not for the grace of God upon you and His mercy, you would certainly have followed Satan except for a few. However, we must be alerted that all Muslims are required to look at the vast universe of land, sky, mountains, plains, rivers, seas and creatures, because looking at the visible universe establishes faith in the heart and strengthens it, and this Al-Asma’i Abd al-Malik bin Quraib was walking in the desert and said to the Bedouins among its inhabitants: How did you know your Lord? ?. He said: The dung indicates the camel, and the footprints indicate the path. A sky with constellations and an earth with cups do they not indicate the Kind and All-Aware? This is a man from the desert, far from the environment of science, knowledge and culture. He acknowledged the existence of God and His oneness by meditating on the creatures of God Almighty. Therefore, God Almighty calls us to contemplate on the creatures of God by awakening the mind, heart, soul and sound thought until we reach the stage of sincere certainty in God and His Messenger. And His Book and its morals. The Almighty said in Surah Al Imran: (Indeed, in the creation of the heavens and the earth and in the alternation of night and day are signs for those of understanding.) We conclude from the above that exercising reason in understanding the text of the Holy Qur’an and the Noble Prophet’s Sunnah is for diligent scholars, while all Muslims are required to exercise reason in the creatures of God Almighty. Oh God, show us the truth as truth and grant us the ability to follow it, and show us falsehood as falsehood and enable us to avoid it. 

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٢٠ ــ كُن أميناً مع كل الناس .

  إن الأمانة من أجل الصفات التي يجب أن يتصف بها المسلم ، ويكفينا شرفنا أن يكون قدوتنا هو سيدنا محمد (صلي الله عليه وسلم ) ، فإنه في صباه كان يلقب بالصادق الأمين ، وأعطته هذه الصفة مكانة عظيمة بين قومة ، فعندما تهدم بنيان الكعبة من جراء السيول ، وقامت قريش ببنائها ، وأرادت أن تضع الحجر الأسود في مكانه ، ولكن تنازعوا أي قبيلة تنال شرف وضع الحجر الأسود في مكانة ، ثم اتفقوا علي أن يُحكموا أول داخل عليهم ، فإذا بالداخل هو محمد بن عبدالله بن عبد المطلب ، فلما رأوه ، قالوا جميعاً بلسان واحد : هذا الأمين قد رضينا به . وبعد أن أكرمه ربه (عز وجل) بالرسالة ، وأمره بدعوة قومه للإسلام ، خالفه الكثير من قومه فلم يؤمنوا بدعوته ، إلا أنهم كانوا يضعون نفائس أموالهم أمانة عنده ، لثقتهم التامة في أمانته . وعندما أمره ربه (عز وجل) بالهجرة من مكة المكرمة إلي المدينة المنورة  ، أمر علي بن أبي طالب (رضي الله عنه) أن يظل بمكة حتي يرد الودائع التي كانت عنده لأصحابها ، فمكث علي (رضي الله عنه) ثلاثة أيام حتي رد الودائع . فهو (صلي الله عليه وسلم ) القائل : أدِّ الأمانَةَ إلى مَنِ ائْتَمَنَكَ ولا تَخُنْ مَنْ خانَكَ ) (رواه الترمذي وحسنة ) ، ولم يعامل الرسول (صلي الله عليه وسلم ) المشركين بمثل أخلاقهم ، فقد سلب المشركون أموال المسلمين المهاجرين ، ومنهم صهيب الرومي (رضي الله عنه) ، الذي أبي المشركون أن يسمحوا له بالهجرة إلا بعد أن دلهم علي مكان ماله ، وهاجر إلي الله ورسوله بلا مال ، وقال له الحبيب (صلي الله عليه وسلم ) عندما قابله بالمدينة المنورة :رَبِحَ الْبَيْعَ أَبَا يَحْيَى ) وفيه نزلت : ( وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاةِ اللهِ وَاللَّهُ رَؤُوفٌ بِالْعِبَادِ ) (سورة البقرة: 207) ( (رواه الحاكم وقال : صحيح على شرط مسلم ) .

وعند فتح مكة المكرمة أراد الرسول (صلي الله عليه وسلم ) أن يدخل الكعبة المشرفة ، وكان مفتاح الكعبة عند عثمان بن أبي طلحة المشرك ، فأخذه الرسول (صلي الله عليه وسلم ) منه ، ودخل الكعبة ، وطهرها مما كان بداخلها، وصلي بها ركعتين ، وعند خروجه منها ، دنا منه ، عمه العباس بن عبد المطلب ، وطلب منه أن يعطيه المفتاح لكي يتولي هو أمر فتح الكعبة وإغلاقها ، لكن الله (عز وجل) أنزل علي رسوله : (إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا )( سورة النساء :58) فامتثل الرسول الأمين (صلي الله عليه وسلم ) لأمر ربه وأعطي المفتاح لصاحبه المشرك ، وعندما رأي عثمان بن أبي طلحة المشرك الأمانة في أسمي معانيها ، قد تجسدت في شخص  الرسول (صلي الله عليه وسلم ) ، قال وهو مطمئن : أشهد أن لا إله إلا الله وأن محمدا رسول الله . إنها دعوة إلي الله علز وجل بالسلوك القويم ، فما أحوجنا اليوم إلي أن نتخلق بأخلاق الإسلام ، ويتأثر بنا الآخر  .

20- Be honest with all people. Honesty is one of the qualities that a Muslim must have, and it is enough for us that our role model is our master Muhammad (may God bless him and grant him peace). In his youth, he was called the truthful and trustworthy, and this characteristic gave him a great position among his people, when the structure of the Kaaba was destroyed by floods. And the Quraysh built it, and they wanted to put the Black Stone in its place, but they disputed over which tribe would have the honor of placing the Black Stone in its place. Then they agreed to judge the first to enter them, and then the one inside was Muhammad bin Abdullah bin Abdul Muttalib. When they saw him, they all said in tongues: One: We are satisfied with this trustworthy person. After his Lord (Almighty and Majestic) honored him with the message, and commanded him to call his people to Islam, many of his people disagreed with him and did not believe in his call, except that they were placing the valuables of their wealth in trust with him, because of their complete confidence in his honesty. When his Lord (Almighty and Majestic) ordered him to migrate from Mecca to Medina, he ordered Ali bin Abi Talib (may God be pleased with him) to remain in Mecca until he returned the deposits that he had to their owners, so Ali (may God be pleased with him) stayed for three days until the deposits were returned. He (may God’s prayers and peace be upon him) said: Return the trust to the one who entrusted you and do not betray the one who betrayed you.) (Narrated by al-Tirmidhi and Hasanah), and the Messenger (may God’s prayers and peace be upon him) did not treat the polytheists with the same morals as they did. The polytheists stole the money of the Muslim immigrants, including Suhaib al-Rumi (may God be pleased with him). May God bless him), whom the polytheists refused to allow to emigrate except after he showed them the location of his money, and he emigrated to God and His Messenger without money, and the Beloved (may God’s prayers and peace be upon him) said to him when he met him in Medina: Abu Yahya won the sale. And about it was revealed: (And who People who seek himself to seek the pleasure of God and God are the heads of worshipers) (Surat Al -Baqarah: 207) ((Narrated by the ruler and said: It is true on the condition of a Muslim). Othman bin Abi Talha the polytheist, so the Messenger (may God’s prayers and peace be upon him) took it from him, entered the Kaaba, purified it of what was inside it, and prayed two rak’ahs in it, and when he left it, his uncle Abbas bin Abdul Muttalib approached him and asked him to give him the key so that he could take over the matter. He opened and closed the Kaaba, but God (Glory be to Him) revealed to His Messenger: “Indeed, God commands you to return trusts to their owners, and when you judge between the people, you judge with justice. Indeed, God is a favour He exhorts you therein. Indeed, Allah is Ever-Hearing, All-Seeing. (Surat An-Nisa: 58) So the trustworthy Messenger complied. (may God’s prayers and peace be upon him) for the command of his Lord and the key was given to its owner, the polytheist, and when Othman bin Abi Talha, the polytheist, saw honesty in its highest meaning, embodied in the person of the Messenger (may God’s prayers and peace be upon him), he said while reassured: I bear witness that there is no god but God and that Muhammad is the Messenger. God . It is a call to God Almighty for righteous behavior. Today we are in dire need of imitating the morals of Islam, and for others to be influenced by us. 

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