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

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

١ ـــ الثقة بالله عز وجل.

يجب على المسلم أن يثق بموعود رسول الله صل الله عليه وسلم ، فقد أخبرنا أن الإسلام لا يضعف أبداً ولن يُهزم أبداً .

نعم قد يمر المسلمون بفترة ضعف بسيطة وسرعان ما يعودوا إلى قُوتهم، وقد يشعر المسلمون ببوادر هزيمة وانكسار وسرعان ما يعودوا إلى النصر والتمكين ؛ لأن الإسلام دين الله الذي ختم به الرسالات وارتضاه للخلق أجمعين وإن أعرض بعض المعُرضين .

الله عزّ وجل من يغرس القوة والتمكين للمسلمين كما يغرس أحدُنا شجرة في الأرض فإنها سُرعان ما تنمو وتضرب جُذوراً في الأرض وأغصاناً في السماء ، فما بالك بغراس الله عز وجل الخالق مالك الملك! .

روي الإمام أحمد وابن ماجه والبيهقي من حديث أبي عِنبة الخُولاني رضي الله عنه وكان ممن صلى إلي القبلتين قال: سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ: (لاَ يَزَالُ اللَّهُ يَغْرِسُ فِي هَذَا الدِّينِ غَرْسًا يَسْتَعْمِلُهُمْ فيه بطاعتِه إلى يومِ القيامةِ).

الخير والصلاح والفلاح في أمة الإسلام حتى قيام الساعة ، روي الإمام الترمذي وصححه من حديث أنس بن مالك رضي الله عنه قال سمعت رسول الله صل الله عليه وسلم يقول : ( مَثَلُ أُمَّتِي مَثَلُ الْمَطَرِ، لَا يُدْرَى أَوَّلُهُ خَيْرٌ أَمْ آخِرُهُ).. والمعنى: أَنَّها أمة مُباركة لا يُدرى أولها خير من آخرها، أو آخرها خير من أولها، لتقارب أوصافهم في الصلاح والفلاح .

الإسلام دين عظيم لا يعلوه دين آخر فهو الدين الخاتم ، روي الإمام الدارقطني والبيهقي من حديث عائذ بن عمرو المُزني رضي الله عنه عن النبي صلى الله عليه وسلم قال: «الإسلام يَعْلُو ولا يُعْلَى». 

قد تتخلف بعض ديار الإسلام بعض الوقت عن إظهار جمال الإسلام ورونقة لكن تقوم أخري بالمهمة فتُظهر جمال الإسلام وعِزته ليظل الإسلام على الدوام عالياً مرفوع الراية ، 

روي الإمام مسلم في صحيحه من حديث جَابِرِ بْنِ سَمُرَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: ( لَنْ يَبْرَحَ هَذَا الدِّينُ قَائِمًا يُقَاتِلُ عَلَيْهِ عِصَابَةٌ مِنْ الْمُسْلِمِينَ حَتَّى تَقُومَ السَّاعَةُ ).

إذا عرفنا أن الأصل في الإسلام العلو والسيادة والتمكين، فلا نستيئس من ضعف المسلمين حيناً من الدهر .

الله عز وجل من يهدي عباده المسلمين ويقوي عزيمتهم ويبعث فيهم على رأس كل مائة عام من يُجدد لهم أمر دينهم فيزداد الإيمان ويرسخ اليقين بالله ورسوله وتظهر شوكة المسلمين ، روي الإمام أبو داود من حديث أبي هريرة رضي الله عنه عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أنه قال : ( إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الْأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا )

الإسلام لن يضعف ولن يُقهر لأن الله عز وجل الخالق مالك الملك من يُقويه وينصره.

1 - Trust in God Almighty. A Muslim must trust the promises of the Messenger of God, may God bless him and grant him peace. He told us that Islam will never weaken and will never be defeated. Yes, Muslims may go through a slight period of weakness and quickly return to their strength. Muslims may feel signs of defeat and defeat and quickly return to victory and empowerment. Because Islam is the religion of God with which He sealed the messages and approved of all creation, even if some turned away. God Almighty is the one who plants strength and empowerment for Muslims just as one of us plants a tree in the ground. It quickly grows and spreads roots in the earth and branches in the sky, so what about the plants of God Almighty, the Creator, Owner of the Kingdom! . Imam Ahmad, Ibn Majah, and Al-Bayhaqi narrated from the hadith of Abu Anabah Al-Khawlani, may God be pleased with him. He was among those who prayed facing the two qiblahs. He said: I heard the Messenger of God, may God bless him and grant him peace, saying: (God will continue to plant in this religion a seed that He will use in it in obedience to Him forever on the Day of Resurrection). Goodness, righteousness, and prosperity in the nation of Islam until the Hour of Judgment. Imam Al-Tirmidhi narrated and authenticated it from the hadith of Anas bin Malik, may God be pleased with him. He said, I heard the Messenger of God, may God bless him and grant him peace, saying: (The similitude of my nation is that of rain. It is not known whether its beginning is good or its end)... And the meaning: it is A blessed nation, and it is not known whose beginning is better than its last, or whose last is better than its beginning, because their descriptions are similar in righteousness and prosperity. Islam is a great religion that cannot be surpassed by any other religion. It is the final religion. Imam Al-Daraqutni and Al-Bayhaqi narrated from the hadith of Aidh bin Amr Al-Muzani, may God be pleased with him, on the authority of the Prophet, may God’s prayers and peace be upon him, who said: “Islam is exalted and not to be exalted.” Some lands of Islam may lag behind for some time in displaying the beauty and splendor of Islam, but others undertake the task and show the beauty and dignity of Islam so that Islam will always remain high and raise its banner. Imam Muslim narrated in his Sahih from the hadith of Jabir bin Samurah on the authority of the Prophet, may God bless him and grant him peace, that he said: (It will not depart. This religion will stand and a group of Muslims will fight over it until the Hour comes. If we know that the origin of Islam is supremacy, sovereignty and empowerment, then we will not despair of the weakness of Muslims for a period of time. God Almighty guides His Muslim servants, strengthens their resolve, and sends among them at the beginning of every hundred years someone to renew their religion, so faith increases, certainty in God and His Messenger is established, and the strength of Muslims appears. Imam Abu Dawud narrated from the hadith of Abu Hurairah, may God be pleased with him, on the authority of the Messenger of God, may God bless him and grant him peace, that He said: (Indeed, God will send to this nation at the beginning of every hundred years someone who will renew its religion for it.) Islam will not be weakened or defeated, because God Almighty, the Creator, is the One who strengthens and supports it. 

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٢ ــ كلمة لوجه الله عزّ وجل .

منذ عشرين عاماً وأنا أُعد رسالة الماجستير في علم الحديث النبوي الشريف ، وقفت طويلاً أمام هذا الحديث ، روي الإمام أحمد في مسنده من حديث‏ ‏أَبِي أُمَامَةَ ‏رضي الله عنه ‏قَالَ ‏ ‏قَالَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ‏ ‏لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي عَلَى الْحَقِّ ظَاهِرِينَ لَعَدُوِّهِمْ قَاهِرِينَ لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ إِلَّا مَا أَصَابَهُمْ مِنْ لَأْوَاءَ حَتَّى يَأْتِيَهُمْ أَمْرُ اللَّهِ وَهُمْ كَذَلِكَ . قَالُوا يَا رَسُولَ اللَّهِ وَأَيْنَ هُمْ ؟. قَالَ ‏: ‏بِبَيْتِ الْمَقْدِسِ ‏ ‏وَأَكْنَافِ ‏ ‏بَيْتِ الْمَقْدِسِ ‏).

كنت مُطالب بدراسة ثلاثمائة حديث وهذا الحديث واحداً منها ، دراسة وافية من حيث بيان من أخرج الحديث من أهل العلم في كُتبهم بأسانيد مُتصلة إلي رسول الله صل الله عليه وسلم ، ثم دراسة الأسانيد والحكم عليها من حيث الصحة أو الضعف أو الوضع ، وتبين بحمد الله بعد الدراسة أن الحديث صحيح ثابت عن الحبيب المصطفى صل الله عليه وسلم.

شرح الحديث : -----

يُخبر الحبيب المصطفى صل الله عليه وسلم أصحابه الكرام رضي الله عنهم بأنه ستظل طائفة من المسلمين على الحق ظاهرين ، قاهرين لعدوهم ، لا يضرهم من خالفهم ، إلا ما أصابهم من لأواء أي ضِيق في المعيشة ومِحن ومرض ومصائب ، فسأل الصحابة رضي الله عنهم رسول الله صل الله عليه وسلم أين توجد هذه الطائفة من المسلمين ؟. فقال : في بيت المقدس وأكناف بيت المقدس.

أما بيت المقدس يُراد به المسجد الأقصى المبارك ؛ روي الإمام أبو داود من حديث ‏مَيْمُونَةَ مَوْلَاةِ النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏أَنَّهَا قَالَتْ ‏ ‏يَا رَسُولَ اللَّهِ أَفْتِنَا فِي ‏ ‏بَيْتِ الْمَقْدِسِ ‏ ‏فَقَالَ ‏: ‏ائْتُوهُ فَصَلُّوا فِيه ، فَإِنْ لَمْ تَأْتُوهُ وَتُصَلُّوا فِيهِ فَابْعَثُوا بِزَيْتٍ يُسْرَجُ فِي ‏ ‏قَنَادِيلِهِ ‏).

وأما أكناف بيت المقدس فهي جوانبه ،

فالكنف هو جانب الشئ أي البلاد المحيطة بالمسجد الأقصى ، فمكان المسجد الأقصى والأماكن المحيطة به من كل جانب ظاهرة على عدوها إلى يوم القيامة ، لكن قد تُصاب بضيق في المعيشة ومِحن ومرض ومصائب ، ومع كل ما يُصيبها من ألم فهي قاهرة لعدوها ، لن ينال العدو منها أبداً وستظل ظاهرة عليه قاهرة له إلى يوم القيامة ، هذا وعد الله الحق الذي لا يتخلف ولا يزول ولنثق تمام الثقة بالله ووعده ، اللهم أنجز لنا ما وعدتنا على لسان حبيبك محمد صل الله عليه وسلم.

2 - A word for the sake of God Almighty. Twenty years ago, I was preparing my master’s thesis in the science of the Noble Prophet’s Hadith. I stood for a long time in front of this hadith. Imam Ahmad narrated in his Musnad from the hadith of Abu Umamah, may God be pleased with him, who said: The Messenger of God, may God’s prayers and peace be upon him, said: A group of my nation will continue to adhere to the truth, defeating their enemy, subduing them. They will not be harmed by those who oppose them, except for what affliction befalls them, until a mother comes to them May God bless them and they are like that. They said, O Messenger of God, where are they? He said: By the Holy House and the surroundings of the Holy House. I was required to study three hundred hadiths, and this hadith is one of them, a comprehensive study in terms of explaining the hadith from among the scholars in their books with chains of transmission connected to the Messenger of God, may God bless him and grant him peace, then studying the chains of transmission and judging them in terms of authenticity, weakness, or fabrication, and it became clear, praise be to God, after The study is that the hadith is authentic and proven on the authority of the Beloved Chosen One, may God bless him and grant him peace. Explanation of the hadith: ----- The Beloved Chosen One, may God bless him and grant him peace, informs his honorable companions, may God be pleased with them, that a group of Muslims will remain victorious on the truth, conquering their enemy, and they will not be harmed by those who disagree with them, except for the misfortunes that have befallen them, that is, hardship in life, tribulations, illness, and misfortunes. The Companions, may God be pleased with them, asked the Messenger of God, may God bless him and grant him peace, where is this group of Muslims located? He said: In Bayt al-Maqdis and the outskirts of Bayt al-Maqdis. As for Bayt Al-Maqdis, what is meant is the Blessed Al-Aqsa Mosque. Imam Abu Dawud narrated from the hadith of Maimuna, the servant of the Prophet, may God bless him and grant him peace, that she said, O Messenger of God, give us a fatwa in the Holy House, and he said : Go to it and pray in it, and if you do not go to it and pray in it, then send with oil that will burn in it. His lamps. As for the environs of the Holy House, they are its sides. The enclave is the side of the thing, that is, the country surrounding Al-Aqsa Mosque. The location of Al-Aqsa Mosque and the places surrounding it on every side will be visible to its enemies until the Day of Resurrection, but it may be afflicted with hardship in life, tribulations, illness, and misfortunes, and with all the pain that befalls it, it is It is subjugating to its enemy. The enemy will never get hold of it, and it will remain visible to it, subjugating it until the Day of Resurrection. This is the true promise of God that will never fail or go away. Let us have complete trust in God and His promise. Oh God, fulfill for us what you promised us through the tongue of your beloved Muhammad, may God bless him and grant him peace. 

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٣ ــــ  الفضل ما شهدت به الأعداء .

عندما يشهد من لُقب بحكيم العرب ، وهو  من ذوي الفصاحة والبيان للنبي ( صلى الله عليه وسلم )  بأن رسالته سامية عظيمة ، تدعو لكل خير وتنهي عن كل شر ، ويدعو قومه للمسارعة بالإيمان بالدين الإسلامي الجديد ، يقول ذلك وهو من ذوي الجاه والسلطان والعز والمكانة المرموقة بين قومه ، يقول ذلك وهو علي عبادة الأصنام التي ورثها عن آبائه وأجداده ، إنها شهادة حق ، وكما قالت العرب : الفضل ما شهدت به الأعداء . إنه أكثم بن صيفي ذاك العربي المرموق بين قومه ، يعلم بدعوة النبي ( صلى الله عليه وسلم ) ، فيرغب أن يذهب إليه ويسمع كلامه ، لكن لمكانته العالية بين قومه قالوا له : نحن نكفيك ذلك ، فخرج رجلان من قومه وبأمره لكي يذهبا إلي الحبيب ( صلى الله عليه وسلم ) ويستمعا إليه وينقلا خبره لسيدهم أكثم ، فعاد الرجلان إلي أكثم بما سمعاه من الحبيب ( صلى الله عليه وسلم ) ، فأوصي علي الفور باتباعه والإيمان بدعوته .

 ذكر الحافظ ابن كثير في ( التفسير ) نقلاً عن أبي نُعَيم في كتابه "كتاب معرفة الصحابة من حديث  عبد الملك بن عمير  عن أبيه قال: بلغ أكثم بن صيفي مخرج النبي ( صلى الله عليه وسلم) ، فأراد أن يأتيه فأبى قومه أن يدعوه ، وقالوا : أنت كبيرنا، لم تكن لتخف إليه! .

 قال: فليأته من يُبلغه عني ويُبلغني عنه . فانتدب رجلان ، فأتيا النبي ( صلى الله عليه وسلم ) فقالا : نحن رُسل أكثم بن صيفي، وهو يسألك: من أنت؟. وما أنت  ؟. فقال النبي (صلى الله عليه وسلم) : " أما من أنا ، فأنا محمد بن عبد الله، وأما ما أنا ، فأنا عبد الله ورسوله ". قال: ثم تلا عليهم هذه الآية: { إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ } قالوا: اردد علينا هذا القول ، فردده عليهم حتى حفظوه. فأتيا أكثم فقالا : أبى أن يرفع نسبه، فسألنا عن نسبه، فوجدناه زاكي النسب، وسطا في مُضر، وقد رمى إلينا بكلمات قد سمعناها، فلما سمعهن أكثم قال: إني قد أراه يأمر بمكارم الأخلاق، وينهى عن ملائمها، فكونوا في هذا الأمر رؤوساً، ولا تكونوا فيه أذناباً ) 

اللهم اجعلنا هداه مهدين لا ضالين ولا مضلين ، اللهم اقبضنا إليك غير خزايا ولا مفتونين .

3 - Credit is what the enemies bear witness to. When someone who is called the Wise of the Arabs, who is one of those who are eloquent and eloquent, testifies to the Prophet (may God’s prayers and peace be upon him) that his message is sublime and great, calling for all good and forbidding all evil, and calling on his people to hasten to believe in the new Islamic religion, he says that while he is one of those who are of prestige, authority, glory, and distinguished status. Among his people, he says this while he is still worshiping the idols that he inherited from his fathers and grandfathers. It is a testimony of truth, and as the Arabs said: Virtue is what the enemies bear witness to. He is Aktham bin Saifi, that prominent Arab among his people. He knew about the call of the Prophet (may God bless him and grant him peace), so he wanted to go to him and listen to his words, but because of his high status among his people, they said to him: We are enough for you to do that. So two men from his people came out at his command to go to the Beloved (may God bless him and grant him peace). May God bless him and grant him peace. They listened to him and conveyed his news to their master Aktham. The two men returned to Aktham what they had heard from the Beloved (may God bless him and grant him peace). He immediately recommended following him and believing in his call. Al-Hafiz Ibn Katheer mentioned in (Al-Tafsir), quoting Abu Nu’aym in his book “The Book of Knowledge of the Companions, from the hadith of Abd al-Malik ibn Umair, on the authority of his father, who said: Aktham ibn Saifi reached the news of the Prophet’s (may God’s prayers and peace be upon him) departure, and he wanted to come to him, but his people refused to invite him, and they said He said: You are our eldest, you would not be afraid of him. He said: Let someone come to him and inform me about him. So two men came to the Prophet (may God’s prayers and peace be upon him) and said: We are the messengers of Aktham bin Saifi. He asked you: Who are you and what are you? The Prophet (may God bless him and grant him peace): “As for who I am, I am Muhammad bin Abdullah, and as for what I am, I am the servant of God and His Messenger.” He then recited to them this verse: “Indeed, God commands justice and goodness and giving to relatives, and forbids immorality and adultery.” کر And the oppressor exhorts you that you may remember. They said: Repeat this saying to us, so he repeated it to them until they memorized it. So they came to Aktham and said: He refused to raise his lineage, so we asked about his lineage, and we found him of good lineage, in the middle of Mudar, and he uttered some words to us that we had heard. When Aktham heard them, he said: I may see him enjoining good morals, and forbidding them that are appropriate, so be heads in this matter, and do not be tails in it.) Oh God, make us guided by His guidance, not lost or led astray. Oh God, bring us to You, not disgraced or tempted. 

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٤ ــــ معاذ بن جبل ( رضي الله عنه ) ، والفتي الذي تركه  .

ذات ليلة ، صلي معاذ بن جبل ( رضي الله عنه ) صلاة العشاء مع النبي (صلى الله عليه وسلم ) ثم رجع إلي قومه بني سلمة فصلي بهم إماماً صلاة العشاء ، صلاته الثانية بهم إماماً نافلة له ؛ فقد صلي الفريضة مع الحبيب (صلى الله عليه وسلم ) .

ومن هنا أجاز العلماء اختلاف نية الإمام والمأموم في الصلاة ، فأجازوا أن يقتدي من يُصلي فريضة بمن يُصلي نافلة في الإمامة ، ولا حرج في ذلك ، و صلي مع معاذ في الجماعة أحد الشباب ، ولما رأي الشاب أن معاذاً  قد أطال الصلاة ، انصرف من صلاة الجماعة بعذر التطويل عليه ، وصلي منفرداً .

وهنا اتهم معاذاً  الشاب بأنه منافق ، لأنه ترك صلاة الجماعة الطويلة من أجل الذهاب لأعماله الدنيوية ، واختصما عند النبي (صلى الله عليه وسلم ) ، فأقر النبي (صلى الله عليه وسلم )  ما فعله الشاب وعنف معاذاً لأنه أطال الصلاة  ولم يراعي حال المأمومين .

ويُؤخذ من هذه الحادثة:--  أمر للأئمة بتخفيف الصلاة في تمام دون الإخلال بسننها ومقاصدها ،وفيها جواز صلاة المنفرد في المسجد الذي يُصلي فيه بالجماعة إذا كان بعذر ، وفيها جواز الإنكار علي الخطأ ، والانكار في المكروهات حيث يكره التطويل في الصلاة ولا يحرم التطويل في الصلاة لمن كانت لديه المقدرة ورغب في ذلك.

مات الشاب الذي ترك معاذ شهيداً في سبيل الله دون أن يغمزه النبي (صلى الله عليه وسلم ) بشيء مما يدل علي أنه كان علي صواب ، وقد أخطأ معاذ وهو  من أعلم الصحابة بالحلال والحرام ، وصوب له الحبيب (صلى الله عليه وسلم ) خطأه دون مُحاباة لمكانته ، ولقصة معاذ مع فتاه الذي تركه في الصلاة ، روايات متعددة ، منها : ـــ 

ما رواه الإمام أحمد من حديث أَنَسٍ بْنِ مَالِكٍ ( رَضِيَ اللهُ عَنْهُ ) قَالَ : كَانَ مُعَاذُ بْنُ جَبَلٍ يَؤُمُّ قَوْمَهُ ، فَدَخَلَ حَرَامٌ ـــ وَهُوَ يُرِيدُ أَنْ يَسْقِيَ نَخْلَهُ ، فَدَخَلَ الْمَسْجِدَ لِيُصَلِّيَ مَعَ الْقَوْمِ ، فَلَمَّا رَأَى مُعَاذًا طَوَّلَ ، تَجَوَّزَ فِي صَلَاتِهِ ، وَلَحِقَ بِنَخْلِهِ يَسْقِيهِ ، فَلَمَّا قَضَى مُعَاذٌ الصَّلَاةَ ، قِيلَ لَهُ : إِنَّ حَرَامًا دَخَلَ الْمَسْجِدَ ، فَلَمَّا رَآكَ طَوَّلْتَ تَجَوَّزَ فِي صَلَاتِهِ ، وَلَحِقَ بِنَخْلِهِ يَسْقِيهِ . قَالَ : إِنَّهُ لَمُنَافِقٌ ، أَيَعْجَلُ عن الصَّلَاةِ مِنْ أَجْلِ سَقْيِ نَخْلِهِ ؟. قَالَ : فَجَاءَ حَرَامٌ إِلَى النَّبِيِّ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) وَمُعَاذٌ عِنْدَهُ . فَقَالَ : يَا نَبِيَّ اللَّهِ إِنِّي أَرَدْتُ أَنْ أَسْقِيَ نَخْلًا لِي ، فَدَخَلْتُ الْمَسْجِدَ لِأُصَلِّيَ مَعَ الْقَوْمِ ، فَلَمَّا طَوَّلَ تَجَوَّزْتُ فِي صَلَاتِي ، وَلَحِقْتُ بِنَخْلِي أَسْقِيهِ ، فَزَعَمَ أَنِّي مُنَافِقٌ . فَأَقْبَلَ النَّبِيُّ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) عَلَى مُعَاذٍ فَقَالَ : ( أَفَتَّانٌ أَنْتَ ، أَفَتَّانٌ أَنْتَ ، لَا تُطَوِّلْ بِهِمْ ، اقْرَأْ بِسَبِّحْ اسْمَ رَبِّكَ الْأَعْلَى ، وَالشَّمْسِ وَضُحَاهَا ، وَنَحْوِهِمَا ) . 

وعند البيهقي  في السنن الكبري وصححه ابن خزيمة من حديث جَابِرَ بْنَ عَبْدِ اللَّهِ ( رَضِيَ اللهُ عَنْهُمَا ) قَالَ : كَانَ مُعَاذٌ ( رَضِيَ اللهُ عَنْهُ ) يُصَلِّى مَعَ رَسُولِ اللَّهِ (صلى الله عليه وسلم) الْعِشَاءَ ثُمَّ يَرْجِعُ فَيُصَلِّى بِأَصْحَابِهِ ، فَرَجَعَ ذَاتَ لَيْلَةٍ فَصَلَّى بِهِمْ وَصَلَّى خَلْفَهُ فَتًى مِنْ قَوْمِهِ ، فَلَمَّا طَالَ عَلَى الْفَتَى صَلَّى وَخَرَجَ ، فَأَخَذَ بِخِطَامِ بَعِيرِهِ وَانْطَلَقَ. فَلَمَّا صَلَّى مُعَاذٌ ذُكِرَ ذَلِكَ لَهُ فَقَالَ : إِنَّ هَذَا بِهِ لَنِفَاقٌ ، لأُخْبِرَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وسلم)  بِالَّذِى صَنَعَ. وَقَالَ الْفَتَى : وَأَنَا لأُخْبِرَنَّ رَسُولَ اللَّهِ (صلى الله عليه وسلم)  بِالَّذِى صَنَعَ ، فَغَدَوْا عَلَى رَسُولِ اللَّهِ (صلى الله عليه وسلم) فَأَخْبَرَهُ مُعَاذٌ بِالَّذِى صَنَعَ الْفَتَى. فَقَالَ الْفَتَى : يَا رَسُولَ اللَّهِ يُطِيلُ الْمُكْثَ عِنْدَكَ ، ثُمَّ يَرْجِعُ فَيُطَوِّلُ عَلَيْنَا. فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وسلم ) : ( أَفَتَّانٌ أَنْتَ يَا مُعَاذُ ) . وَقَالَ لِلْفَتَى : ( كَيْفَ تَصْنَعُ يَا ابْنَ أَخِى إِذَا صَلَّيْتَ؟ ) . قَالَ : أَقْرَأُ بِفَاتِحَةِ الْكِتَابِ ، وَأَسْأَلُ اللَّهَ الْجَنَّةَ ، وَأَعُوذُ بِهِ مِنَ النَّارِ ، وَإِنِّى لاَ أَدْرِى مَا دَنْدَنَتُكَ وَدَنْدَنَةُ مُعَاذٍ . فَقَالَ رَسُولُ اللَّهِ (صلى الله عليه وسلم) : ( إِنِّى وَمُعَاذٌ حَوْلَ هَاتَيْنِ أَوْ نَحْوَ ذَا ). قَالَ : قَالَ الْفَتَى : وَلَكِنْ سَيَعْلَمُ مُعَاذٌ إِذَا قَدِمَ الْقَوْمُ وَقَدْ خُبِرُوا أَنَّ الْعَدُوَّ قَدْ دَنُوا. قَالَ : فَقَدِمُوا فَاسْتُشْهِدَ الْفَتَى. فَقَالَ النَّبِىُّ (صلى الله عليه وسلم) بَعْدَ ذَلِكَ لِمُعَاذٍ : ( مَا فَعَلَ خَصْمِى وَخَصْمُكَ ) . قَالَ : يَا رَسُولَ اللَّهِ ، صَدَقَ اللَّهُ ، وَكَذَبْتُ ، اسْتُشْهِدَ .

اللهم ارزقنا التيسير علي أنفسنا ، وعلي ما أوليتنا من أمور  عبادك .

4 - Moaz bin Jabal (may God be pleased with him), and the boy who left him. One night, Muadh bin Jabal (may God be pleased with him) prayed the evening prayer with the Prophet (may God’s prayers and peace be upon him), then he returned to his people, Bani Salamah, and led the evening prayer with them as an imam. His second prayer with them was a voluntary imam for him; He prayed the obligatory prayer with the Beloved (may God bless him and grant him peace). Hence, the scholars permitted the difference of intention of the imam and the person being led in prayer, so they permitted the one who performs an obligatory prayer to follow the example of the one who performs a voluntary prayer in leading, and there is nothing wrong with that. One of the young men prayed with Muadh in congregation, and when the young man saw that Muadh had prolonged the prayer, he left the congregational prayer. With the excuse of taking too long, pray alone. Here, Moaz accused the young man of being a hypocrite, because he had abandoned the long congregational prayer in order to go about his worldly work, and they argued before the Prophet (may God bless him and grant him peace), and the Prophet (may God bless him and grant him peace) approved what the young man had done and rebuked Moaz because he prolonged the prayer and did not take into account the condition of those praying behind him. It is taken from this incident: - An order for the imams to shorten the prayer in its entirety without violating its Sunnahs and objectives, and it contains the permissibility of praying alone in the mosque in which one is praying in congregation if there is an excuse, and it contains the permissibility of denouncing mistakes and denouncing what is disliked as it is disliked to prolong the prayer and it is not forbidden to prolong it in prayer. Prayer for those who have the ability and desire to do so. The young man who left Muadh as a martyr for the sake of God died without the Prophet (may God bless him and grant him peace) winking at him with anything that indicates that he was right. Muadh made a mistake, and he was one of the most knowledgeable of the Companions about what is permissible and forbidden, and the Beloved (may God bless him and grant him peace) corrected his mistake without favoritism. Because of his status, and the story of Muadh with his boy who left him in prayer, there are multiple narrations, including: What was narrated by Imam Ahmad from the hadith of Anas bin Malik (may God be pleased with him), who said: Muadh bin Jabal was leading his people, and an unlawful act entered He wanted to water his palm trees, so he entered He went to the mosque to pray with the people. When Mu’adh saw that he was praying for a long time, he walked around in his prayer and went to his palm tree to water it. When Mu’adh finished the prayer, he was told: A thief entered the mosque, and when he saw you standing tall, he continued his prayer and went to his palm trees to water them. He said: He is a hypocrite. Should he hasten to pray in order to water his palm trees? He said: Then Haram came to the Prophet (may God bless him and grant him peace) and Muadh was with him. He said: O Prophet of God, I wanted to water my palm trees, so I entered the mosque to pray with the people. When it took a long time, I continued my prayer, and I joined Nakh To give him something to drink, but he claimed that I was a hypocrite. Then the Prophet (may God’s prayers and peace be upon him) approached Mu’adh and said: “You are a trial, you are a trial, do not dwell on them. Recite the glorification of the name of your Most High Lord. And the sun and its brightest light, and the like.) And in Al-Bayhaqi in Al-Sunan Al-Kubra, and Ibn Khuzaymah authenticated it from the hadith of Jabir bin Abdullah (may God be pleased with them both) who said: Muadh (may God be pleased with him) used to pray the evening prayer with the Messenger of God (may God’s prayers and peace be upon him) and then see He returned and led his companions in prayer, so he returned one night and led them in prayer. Behind him was a young man from his people. When the young man had waited for a long time, he prayed and went out. He took the muzzle of his camel and set off. When Muadh prayed, this was mentioned to him, and he said: This is hypocrisy. I would have told the Messenger of God (may God bless him and grant him peace) what he did. The boy said: I will tell the Messenger of God (may God bless him and grant him peace) what he did. So they went to the Messenger of God (may God bless him and grant him peace) and Muadh told him what the boy did. The boy said: O Messenger of God, he will stay with you for a long time, then he will come back and treat us for a long time. Then the Messenger of God (may God bless him and grant him peace) said: (Are you being tempted, O Muadh?) He said to the boy: “How do you pray, my nephew, when you pray?” He said: I recite the opening of the book, and I ask God for Paradise, and I seek refuge in Him from Hell, and I do not know what your crooning and the crooning of Muadh are. Then the Messenger of God (may God bless him and grant him peace) said: (I and Muadh are about these two or the like). He said: The boy said: But Muadh will know if the people come and they have been informed that the enemy has approached. He said: Then they came and the boy was martyred. The Prophet (may God bless him and grant him peace) said after that to Muadh: (My adversary and your adversary have not done this). He said: O Messenger of God, God has told the truth, and I lied. He was martyred. Oh God, grant us ease for ourselves, and for the affairs of Your servants that You have given us. 

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٥ ـــ زوال العقل ناقض للوضوء .

 قد يزول عقل الإنسان والعياذ بالله بالإصابة بمرض الجُنون، أو يزول عقله مُؤقتاً بتعاطي أحد المُسكرات ، أو يزول عقله مؤقتاً بإغماء نتيجة الإصابة بمرض أو حدوث حادث آخر أدي إلى ذلك أو قد يزول عقله مؤقتاً بسبب النوم العميق ، ففي كل هذه الحالات السابقة وأشباهِهِا إذا كان المسلم متوضأ ثم أفاق من غفلته وجب عليه إعادة الوضوء مرة أخري لأنه لا يدري ما حدث به أثناء زوال العقل ، فقد يكون قد أخرج ريح وهو لا يدري ، روي الإمام أحمد والدارمي من حديث معاوية بن أبي سفيان -رضي الله عنه-، قال: قال رسول الله صلى الله عليه وسلم: «إن العَيْنَين وِكَاء السَّه، فإذا نَامَت العَينان اسْتٌطْلِقَ الوِكَاءُ».

وروي الإمام أحمد من حديث علي بن أبي طالب رضي الله عنه أن النَّبيِّ صلَّى اللهُ عليه وسلَّمَ قال: إنَّ العَيْنَ وِكاءُ  السَّهَ ، فمَن نام فلْيَتَوضَّأْ ).

ومعنى الحديثين أن العينين في حال اليقظة تحفظ ما يخرج من السَّهَ أي تحفظ ما يخرج من فتحة الشرج من رِيح أو بُراز أثناء اليقظة، "فإذا نَامَت العَينان اسْتَطْلَقَ الوِكَاءُ" أي أن الإنسان إذا نام حصل عنده استرخاء في عضلات البدن، فقد يخرج منه الرِّيح من غير أن يَشْعُر به.

 فالنبي -صلى الله عليه وسلم- شبه العَين بالوكاء وهو الحَبل الذي يُشَدُّ به على فتحة قِربة الماء ، فكذلك العينان إن كانتا مفتوحتان كانتا مثل الحَبْل المشدود على حلقة الدبر،  فإن خرج منها شيء شَعَر به، وإن نامت العينان استرخى الوِكَاء المشدود على حلقة الدُبر فخرج الريح وانتقض الوضوء مثل القِرَبة التي يرتخي الحبل المشدود عليها فيخرج منها الماء من غير أن يَشْعُر أحد بخروجه. 

وهذا من باب التشبيه وهو: تشبيه بليغ من النبي -صلى الله عليه وسلم- ليُقَرب الحكم الشرعي إلى الأذهان، وهو من جوامع الكلم التي أُوتيها النبي -صلى الله عليه وسلم-.

أما إذا نام المتوضأ نوماّ خفيفاً يُدرك فيه حالة نفسه هل خرج منه ريح أم لا ، فإن تأكد بعد هذا النوم الخفيف أنه لم يخرج منه ريح صلى بوضوءه ولا تجب عليه إعادة الوضوء مرة أخري ؛ لأن بعض الصحابة رضي الله عنهم كانوا يجلسون في المسجد بعد صلاة المغرب ينتظرون صلاة العشاء ، وفي بعض الأحيان قد تخفِق رأس أحدهم أي تميل جهة اليمين أو جهة اليسار أو للأمام أو للخلف من غلبة النوم ثم يُصلي العِشاء الآخرة أي صلاة العشاء دون أن يتوضأ لأنه في هذه الحالة ما غاب عقله وفي حالة إدارك تام ، وكانوا يُطلقون على صلاة العشاء صلاة العشاء الآخرة تمييزاً لها عن صلاة المغرب فإن المغرب أو العشاء يُراد به  أول الليل ، روي الإمام  مسلم وأبو داود واللفظ له من حديث أنس بن مالك رضي الله عنه قال : كانَ أصحابُ رسولِ اللَّهِ صلَّى اللَّهُ عليهِ وسلَّمَ ينتظِرونَ العِشاءَ الآخرةَ حتَّى تخفقَ رءوسُهُم ، ثمَّ يصلُّونَ ولا يتَوضَّؤونَ) .

اللهم ارزقنا الفقه في ديننا الإسلامي الحنيف وجنبنا الزيغ والزلل .

5 - The disappearance of reason invalidates ablution. A person’s mind may go away, God forbid, due to insanity, or his mind may go away temporarily by consuming an intoxicant, or his mind may go away temporarily by fainting as a result of contracting an illness or the occurrence of another accident that led to that, or his mind may go away temporarily due to deep sleep. In all of these and similar cases, if the The Muslim performed ablution and then woke up from his slumber, he must repeat the ablution again because he does not know what happened to him while he lost his mind. He may have passed wind without knowing. Imam Ahmad and al-Darimi narrated from the hadith of Muawiyah bin Abi Sufyan - may God be pleased with him - who said: He said: The Messenger of God, may God bless him and grant him peace, said: “The eyes are the protectors of the poison, so if the eyes sleep, the weeps will be released.” Imam Ahmad narrated from the hadith of Ali bin Abi Talib, may God be pleased with him, that the Prophet, may God’s prayers and peace be upon him, said: The eye is the agent of constipation, so whoever sleeps should perform ablution. The meaning of the two hadiths is that the eyes, when awake, preserve what comes out of sedation, that is, they preserve what comes out of the anus, such as wind or feces, while awake. “So when the eyes sleep, the welts will be released,” meaning that when a person sleeps, the muscles of the body relax, and wind may come out of him. Unless he feels it. The Prophet - may God bless him and grant him peace - likened the eye to a hook, which is the rope that is tightened over the opening of a water bottle. Likewise, if the eyes were open, they were like a rope tightened on the anus ring. If something came out of it, he felt it, and if the eyes fell asleep, the hook tightened on the anus ring relaxed and came out. The wind and the invalidation of ablution are like a water bottle on which the rope tightened is slack and water emerges from it without anyone noticing its release. This is under the heading of simile, which is: an eloquent simile from the Prophet - may God bless him and grant him peace - to bring the legal ruling closer to the mind, and it is one of the comprehensive words that the Prophet - may God bless him and grant him peace - was given. However, if the person performing ablution sleeps lightly in which he realizes the state of his soul, whether wind came out of him or not, then if he is certain after this light sleep that no wind came out of him, he prays with his ablution and it is not obligatory for him to repeat the ablution again; Because some of the Companions, may God be pleased with them, would sit in the mosque after the Maghrib prayer, waiting for the Isha prayer, and sometimes one of them’s head would throb, that is, it would tilt to the right, to the left, forward, or backward, due to sleeplessness, and then he would pray the afterlife, i.e., the evening prayer, without doing ablution because he was in a state of sleep. This state was as long as his mind was absent and he was in a state of complete awareness, and they used to call the Isha prayer the afterlife Isha prayer to distinguish it from the Maghrib prayer, because what is meant by Maghrib or Isha is the beginning of the night. It was narrated by Imam Muslim and Abu Dawud, and the pronunciation for it is from the hadith of Anas bin Malik, may God be pleased with him, who said: It was The Companions of the Messenger of God, may God bless him and grant him peace, wait for the afterlife until their heads sink, then they pray but do not perform ablution. Oh God, grant us jurisprudence in our true Islamic religion and protect us from deviation and error. 

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٦ ـــ الخير والبركة مع كِبار القوم .

الإحترام من القِيم الإسلامية الرفيعة العالية القدر والمقام ، فالإحترام هو التفاعل الإيجابي مع الناس ؛ لقول رب الناس جل جلاله في سورة البقرة: ( وقُولوا للناس حُسنا ) .

 القول الحسن والفعل والسلوك الحسن مع الناس جميعاً -- أمر جليل يدِل على تعظيم شعائر الله والإنقياد لأوامره ، فاحترام كببر السن لطول عُمره وكثرة خِبرته في أمور الدين والدنيا أمر يُحبه الله ويرضاه ، واحترام حامل القرآن الكريم والسنة النبوية الشريفة العامل بمقتضى ما علم من دون غُلو أي دون تشدد وتطرف أو جفاء أي اهمال وتضييع لأحكام ما علم أمر يُحبه الله ويرضاه ، وكذا احترام السلطان العادل الذي يحفظ للناس أمور دينهم ودنياهم أمر يُحبه الله ويرضاه ، روي أبو داود في سننه من حديث أبي  موسى الأشعري رضي الله عنه قَالَ: قالَ رسولُ اللَّه ﷺ: ( إِنَّ مِنْ إِجْلالِ اللَّهِ تَعَالَى: إِكْرَامَ ذِي الشَّيْبةِ المُسْلِمِ ، وَحَامِلِ الْقُرآنِ غَيْرِ الْغَالي فِيهِ والجَافي عَنْهُ ، وإِكْرَامَ ذِي السُّلْطَانِ المُقْسِطِ ) .

أمر الحبيب المصطفى صلى الله عليه وسلم باحترام كبير السن دون اعتبار لعلم أو جاه أو سُلطان ، بل يكفي أثره الطيب في نفوس الناس ، روي أبو داود والترمذي وصححه من حديث عَمْرو بنِ شُعَيْبٍ، عن أَبيهِ، عن جَدِّه  قَالَ: قَالَ رسولُ اللَّه ﷺ: ( لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرَنَا، وَيَعْرِفْ شَرَفَ كَبِيرِنَا ).وفي رواية أبي داود: ( حَقَّ كَبِيرِنَا ).

وروي أبو داود في سننه من حديث مَيْمُون بنِ أَبي شَبِيبٍ رحمه اللَّهُ : أَنَّ عَائشَةَ رَضي اللَّه عنها مَرَّ بِها سَائِلٌ، فَأَعْطَتْهُ كِسْرَةً، وَمرَّ بِهَا رَجُلٌ عَلَيْهِ ثِيَابٌ وهَيْئَةٌ، فَأَقْعَدَتْهُ، فَأَكَلَ، فَقِيلَ لَهَا في ذَلِكَ! فقَالتْ: قَالَ رسولُ اللَّه ﷺ: ( أَنْزِلُوا النَّاسَ مَنَازِلَهُمْ ) .

كبير السن ذو الأثر الطيب في نفوس الناس إذا حضر وسعنا له مكان الجلوس وتركنا له مجال الحديث حتى نستفيد من بعض ما عنده من أقوال وأفعال الخيرات ، فالخير والبركة تتنزل لوجودهم ، روي البخاري ومسلم واللفظ له من حديث عبد الله بن عمر رضي الله عنهما قال ، قال رسول الله صلى الله عليه وسلم: ( أَرانِي في المَنامِ أتَسَوَّكُ بسِواكٍ، فَجَذَبَنِي رَجُلانِ ، أحَدُهُما أكْبَرُ مِنَ الآخَرِ، فَناوَلْتُ السِّواكَ الأصْغَرَ منهما ، فقِيلَ لِي: كَبِّرْ، فَدَفَعْتُهُ إلى الأكْبَر ).

وروي الإمام الحاكم في المستدرك وصححه من حديث عبد الله بن عَبَّاسٍ رضي الله عنهما قَالَ : قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - : " الْبَرَكَةُ مَعَ أَكَابِرِكُمْ "  . 

وروي الطبراني من حديث أبي أمامة الباهلي رضي الله عنه قال، قال رسول الله صلى الله عليه وسلم: ( الْبَرَكَةُ فِي أَكَابِرِنَا؛ فَمَنْ لَمْ يَرْحَمْ صَغِيرَنَا؛ وَيُجِلَّ كَبِيرَنَا؛ فَلَيْسَ مِنَّا ) .

اللهم ارزقنا احترام وإجلال أهل الفضل من عبادك .

6 - Goodness and blessing with the elders of the people. Respect is one of the high Islamic values ​​of high value and status. Respect is positive interaction with people. According to the words of the Lord of Mankind, glory be to Him, in Surah Al-Baqarah: (And speak good to people.) Good words, deeds, and good behavior with all people are a noble matter that indicates reverence for God’s rituals and obedience to His commands. Respecting his old age due to his long life and his wealth of experience in religious and worldly matters is something that God loves and is pleased with, and respecting the bearer of the Holy Qur’an and the noble Sunnah of the Prophet who works according to what he knows without exaggeration. That is, without extremism, extremism, or harshness, that is, neglect and neglect of the rulings of what God loves and is pleased with. Likewise, respecting the just ruler who preserves for people the affairs of their religion and their world is something that God loves and is pleased with. Abu Dawud narrated in his Sunan from the hadith of Abu Musa Al-Ash’ari, may God be pleased with him, who said: The Messenger of God said: May God’s prayers and peace be upon him: (Indeed, part of honoring God Almighty is honoring the Muslim who has gray hair, the one who bears the Qur’an without being precious about it and who does not neglect it, and honoring the one with just authority.) The Beloved Chosen One, may God bless him and grant him peace, commanded respecting the elderly without regard to knowledge, prestige, or authority. Rather, his good influence on people’s souls is sufficient. Abu Dawud and Al-Tirmidhi narrated it and authenticated it from the hadith of Amr bin Shuaib, on the authority of his father, on the authority of his grandfather, who said: The Messenger of God, may God bless him and grant him peace, said: ( He is not one of us who does not have mercy on our young and recognizes the honor of our elders. And in the narration of Abu Dawud: (The right of our elders). Abu Dawud narrated in his Sunan from the hadith of Maymun bin Abi Shabib, may God have mercy on him: A beggar passed by Aisha, and she gave him a piece of bread, and a man with good clothes and appearance passed by her, and he sat down He got lost and ate, and she was told about that! She said: The Messenger of God, may God bless him and grant him peace, said: (Put the people down in their places). If an elderly person with a good influence on the souls of people is present, we make room for him to sit and leave him room to talk so that we can benefit from some of his good words and deeds, for goodness and blessing descend upon their presence. Al-Bukhari and Muslim narrated, and the wording for him is from the hadith of Abdullah bin Omar, may God be pleased with them both, who said, The Messenger of God, may God bless him and grant him peace, said: (I saw myself in a dream using a siwak, and two men pulled me, one of them older than the other, so I handed the smaller of them the siwak, and it was said to me: Grow up, so I pushed him to the older one.) Imam Al-Hakim narrated in Al-Mustadrak and authenticated it from the hadith of Abdullah bin Abbas, may God be pleased with them both, who said: The Messenger of God - may God bless him and his family and grant them peace - said: “Blessing is with your great ones.” Al-Tabarani narrated on the authority of Abu Umamah Al-Bahili, may God be pleased with him, who said: The Messenger of God, may God’s prayers and peace be upon him, said: (Blessing is in our elders. Whoever does not have mercy on our young and honor our elders is not one of us.) Oh God, grant us the respect and reverence of the people of virtue among your servants. 

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٧ ــ نقل الزكاة بين الجواز والمنع .

 قد يعيش الإنسان منا في إحدى المدن وآخر يعيش في إحدى القرى أو النجوع الصغيرة ، وقد يجد بعض سكان المدن وبخاصة الراقية منها صعوبة في توصيل زكاة أموالهم أو زكاة الفطر للمستحقين ، وذلك لقلة أعداد المستحقين في تلك المدن مع وجود مستحقين آخرين في مدن وقرى آخري، فيا تُري هل يجوز نقل الزكاة من مكان لآخر إذا وُجدت ضرورة؟.

أقول: في مسألة نقل الزكاة من عدمه قولان لأهل العلم .

القول الأول : يجوز نقل الزكاة - ومنها زكاة الفطر- إلى غير البلد الذي وجبت فيه ما دام أنه يُوجد مُستحق لها في تلك البلد المنقول إليه، خاصة إذا ظهرت حاجة لذلك، كأن تُدفع لقريب المزكي الفقير، أو لشخص أشد حاجة من فقراء بلده ، ودليل أصحاب هذا الرأي، ما رواه البخاري في صحيحه مُعلقاً أي بدون ذكر سند له ، عن طاووس، قَالَ مُعَاذٌ رَضِيَ اللَّهُ عَنْهُ لأهْلِ اليَمَنِ: ( ائْتُونِي بِعَرْضٍ ثِيَابٍ خَمِيصٍ -أَوْ لَبِيسٍ- في الصَّدَقَةِ مَكَانَ الشَّعِيرِ وَالذُّرَةِ أَهْوَنُ عَلَيْكُمْ وَخَيْرٌ لِأَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالْمَدِينَةِ) .

 ووجه الإستدلال به ، أن فيه نقل الزكاة من اليمن إلى المدينة المنورة. وأخذ بهذا الرأي الكثير من الشافعية .

وأخذ معاذ رضي الله عنه العرض وهو البدل حيث إن الزكاة التي كان سيأخذها إما أموال أو ذهب أو فضة ، فطلب منهم ثياب يصنعونها بدلاً من الزكاة الأصلية لأن الثياب أنفع لأهل المدينة المنورة من المال.

وهنا يجب أن نبين جُزئية هامة ألا وهي: أن الإمام البخاري عندما يذكر في صحيحه حديثاً بدون سند فهو حديث صحيح عنده لكن ليس على شرطه في الصحة ، فشرطه في صحة الحديث أعلي الشروط .

وأخذ من حديث معاذ بن جبل رضي الله عنه الإمام أبو حنيفة رحمه الله بجواز إخراج المال بديلاً عن الحبوب في زكاة الفطر أو الزكاة المفروضة ، لأن معاذ بن جبل رضي الله عنه أخذ الملابس بديلاً عن الحبوب ، وهنا يقول العلماء : إن البخاري رحمه الله علي الرغم من تضعيفه لأبي حنيفة في الحديث إلا أنه أنصفه وقوي مذهبه في أخذ القيمة في الزكاة .

القول الثاني: لا يجوز نقل الزكاة من بلد إلى بلد آخر ، ودليل أصحاب هذا الرأي هو ما رواه البخاري من حديث عبد الله بن عباس رضي الله عنهما قال، قالَ رَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ لِمُعَاذِ بنِ جَبَلٍ حِينَ بَعَثَهُ إلى اليَمَنِ: إنَّكَ سَتَأْتي قَوْمًا أهْلَ كِتَابٍ، فَإِذَا جِئْتَهُمْ، فَادْعُهُمْ إلى أنْ يَشْهَدُوا أنْ لا إلَهَ إلَّا اللَّهُ، وأنَّ مُحَمَّدًا رَسولُ اللَّهِ، فإنْ هُمْ أطَاعُوا لكَ بذلكَ، فأخْبِرْهُمْ أنَّ اللَّهَ قدْ فَرَضَ عليهم خَمْسَ صَلَوَاتٍ في كُلِّ يَومٍ ولَيْلَةٍ، فإنْ هُمْ أطَاعُوا لكَ بذلكَ، فأخْبِرْهُمْ أنَّ اللَّهَ قدْ فَرَضَ عليهم صَدَقَةً تُؤْخَذُ مِن أغْنِيَائِهِمْ فَتُرَدُّ علَى فُقَرَائِهِمْ، فإنْ هُمْ أطَاعُوا لكَ بذلكَ، فَإِيَّاكَ وكَرَائِمَ أمْوَالِهِمْ، واتَّقِ دَعْوَةَ المَظْلُومِ؛ فإنَّه ليسَ بيْنَهُ وبيْنَ اللَّهِ حِجَابٌ ).

فقوله صلى الله عليه وسلم: (تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَتُرَدُّ عَلَى فُقَرَائِهِمْ) . أي تؤخذ من أغنياء البلد وتُرد على فقراء البلد.وأخذ بهذا الرأي الجمهور من علماء الحنفية والمالكية والحنابلة .

وقد عقب ابن دقيق العيد --- المحدث والفقيه-- على استدلال الجمهور بحديث عبد الله بن عباس رضي الله عنهما فقال : إنه "ضعيف؛ لأن الأقرب أن المراد: يؤخذ من أغنيائهم من حيث إنهم مسلمون، لا من حيث إنهم من أهل اليمن، وكذلك الرد على فقرائهم، وإن لم يكن هذا هو الأظهر فهو محتمل احتمالاً قوياً.

والتوجيه أن المزكي أبصر الناس بالظروف المحيطة به فإن رأى أن هناك فقراء بعض البلدان والقري أشد احتياجاً من فقراء بلده ، فيجوز نقل زكاة المال والفطر إليهم ، ويكون الأخذ برأي من أجاز هو الواجب الذي يُعمل به.

اللهم وفقنا لطاعتك ورضاك وحُسن لقاك ، وارزقنا العلم والفهم الصحيح لمعاني كتاب الله وسنة رسوله صلى الله عليه وسلم .

7 - Transferring zakat between permissibility and prohibition. One of us may live in one of the cities, and another may live in one of the villages or small hamlets, and some residents of cities, especially the upscale ones, may find it difficult to deliver the Zakat of their money or Zakat al-Fitr to the beneficiaries, due to the small number of eligible people in those cities, despite the presence of other eligible people in other cities and villages. I wonder if it is permissible to transfer zakat from one place to another if there is a need? I say: On the issue of transferring zakat or not, there are two opinions of scholars. The first opinion: It is permissible to transfer zakat - including Zakat al-Fitr - to a country other than the country in which it is due as long as there is a person entitled to it in the country to which it is transferred, especially if a need arises for that, such as if it is paid to a poor relative of the person giving the zakat, or to a person in greater need than the poor of his country, and there is evidence. The proponents of this opinion, what Al-Bukhari narrated in his Sahih in commentators, that is, without mentioning a chain of transmission for it, on the authority of Tawus, Muadh, may God be pleased with him, said to the people of Yemen: (Bring me a piece of fine clothing - or fine clothing - in charity instead of barley and corn It is easier for you and better for the companions of the Prophet, may God bless him and grant him peace. In the city). The reason for this is that it involves the transfer of zakat from Yemen to Medina. This opinion was taken by many Shafi'is. Muadh, may God be pleased with him, took the offer, which is the exchange, since the zakat that he was going to take was either money, gold, or silver, so he asked them for clothes that they would make instead of the original zakat, because clothes are more beneficial to the people of Medina than money. Here we must clarify an important part, which is that when Imam Al-Bukhari mentions a hadith in his Sahih without a chain of transmission, it is an authentic hadith according to him, but it does not meet his conditions for authenticity, as his condition for the authenticity of the hadith is the highest of conditions. Imam Abu Hanifa, may God have mercy on him, took from the hadith of Muadh bin Jabal, may God be pleased with him, the permissibility of giving money as a substitute for grains in Zakat al-Fitr or the obligatory zakat, because Muadh bin Jabal, may God be pleased with him, took clothes as a substitute for grains, and here the scholars say: Al-Bukhari, may God have mercy on him, despite Although he weakened Abu Hanifa in the hadith, he was fair to him and strengthened his doctrine of taking the value in zakat. The second opinion: It is not permissible to transfer zakat from one country to another, and the evidence for those who hold this opinion is what Al-Bukhari narrated from the hadith of Abdullah bin Abbas, may God be pleased with them both, who said, The Messenger of God, may God bless him and grant him peace, said to Muadh bin Jabal when he sent him to Yemen: You will come to a people. People of the Book, so when you come to them, call them to bear witness that there is no god but God, and that Muhammad is the Messenger of God, and if they obey you in that, then tell them that God has imposed a burden on them Prayers every day and night. If they obey you in that, tell them that God has He made obligatory on them as charity to be taken from their rich and given to their poor. If they obey you in that, then beware of the generous amounts of their wealth, and fear the calls of the oppressed. For there is no veil between him and God.) His saying, may God bless him and grant him peace: (It is taken from their rich and given back to their poor). That is, it is taken from the rich of the country and given to the poor of the country. The majority of Hanafi, Maliki and Hanbali scholars adopted this opinion. Ibn Daqiq al-Eid --- the hadith scholar and jurist -- commented on the majority’s reasoning based on the hadith of Abdullah bin Abbas, may God be pleased with them both, and said: It is “weak, because what is most likely is that what is meant is: taken from their rich people in the sense that they are Muslims, not in the sense that they are from the people of Yemen. The same applies to responding to their poor. Although this is not the most apparent, it is highly probable. The guidance is that the one giving the zakat is informed by the people of the circumstances surrounding him. If he sees that there are poor people in some countries and villages who are more in need than the poor of his country, then it is permissible to transfer zakat on wealth and breaking the fast to them, and the opinion of the one who authorized it must be taken into consideration. It is the duty that is done. Oh God, grant us success in obeying You, Your satisfaction, and good meeting with You, and grant us knowledge and the correct understanding of the meanings of the Book of God and the Sunnah of His Messenger, may God bless him and grant him peace. 

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٨ ــ رُبع القرآن وبَراءة من الشرك ، ما هي ؟.

سورة الكافرون إحدي قِصار السور، قرائتها مرة واحدة تأخذ ثواب ربع القرآن ، وقرائتها أربع مرات كأنك قرأت القران كله ، هذا فضل عظيم لهذه السورة ، روي الإمام الترمذي من حديث أَنَسٍ بْنِ مَالِكٍ رضي الله عنه  قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : (مَنْ قَرَأَ قُلْ يَا أَيُّهَا الْكَافِرُونَ عُدِلَتْ لَهُ بِرُبُعِ الْقُرْآنِ وَمَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ عُدِلَتْ لَهُ بِثُلُثِ الْقُرْآنِ ). كما روي الإمام الترمذي والحاكم وصححه  من حديث عبد الله بن عَبَّاسٍ رضي الله عنه  قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : (إِذَا زُلْزِلَتْ تَعْدِلُ نِصْفَ الْقُرْآنِ وَقُلْ هُوَ اللَّهُ أَحَدٌ تَعْدِلُ ثُلُثَ الْقُرْآنِ وَقُلْ يَا أَيُّهَا الْكَافِرُونَ تَعْدِلُ رُبُعَ الْقُرْآنِ ).

سورة الكافرون براءة من الشرك ، أي أنها تُثبت لقارئها المُصدق بها أنه بريئ من الشرك وأفعال المشركين ، وأنه مُصدق مؤمن بالله رب العالمين وأنه يسأل ربه الثبات حتي الممات علي الإيمان والتصديق الكامل بالله ورسوله محمد صل الله عليه وسلم .

حث رسول الله صل الله عليه المسلم علي قراءة سورة الكافرون عند النوم حتي إذا ما مات المسلم يكون قد مات علي الإيمان بالله ورسوله. روي الأمام أحمد وأبو داود والترمذي وصححه الحاكم وابن حبان من حديث فَرْوَةَ بْنِ نَوْفَلٍ عن أبيه رَضِيَ اللَّهُ عَنْهُ أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي شَيْئًا أَقُولُهُ إِذَا أَوَيْتُ إِلَى فِرَاشِي قَالَ : (اقْرَأْ قُلْ يَا أَيُّهَا الْكَافِرُونَ فَإِنَّهَا بَرَاءَةٌ مِنْ الشِّرْكِ ).

سورة الكافرون تُقرأ مع سورة الناس والفلق لطلب الشفاء من الله عز وجل ، روي الإمام الطبراني في المعجم الصغير من حديث عَلِيٍّ رضي الله عنه  قَالَ : لَدَغَتِ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عَقْرَبٌ وَهُوَ يُصَلِّي ، فَلَمَّا فَرَغَ قَالَ : " لَعَنَ اللَّهُ الْعَقْرَبَ لَا تَدَعُ مُصَلِّيًا وَلَا غَيْرَهُ " ثُمَّ دَعَا بِمَاءٍ وَمِلْحٍ ، فَجَعَلَ يَمْسَحُ عَلَيْهَا وَيَقْرَأُ : " قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ  وَقُلْ أَعُوذُ بِرَبِّ النَّاسِ " .

 وروي الإمام ابن ماجه من حديث أم المؤمنين عَائِشَةَ قَالَتْ : لَدَغَتْ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَقْرَبٌ وَهُوَ فِي الصَّلَاةِ فَقَالَ لَعَنَ اللَّهُ الْعَقْرَبَ مَا تَدَعُ الْمُصَلِّيَ وَغَيْرَ الْمُصَلِّي اقْتُلُوهَا فِي الْحِلِّ وَالْحَرَمِ ).

كما تُقرأ سورة الإخلاص مع سورة الفلق والناس وهم المُعوذات لطلب الشفاء من الله ؛ لما رواه  الإمام البخاري من حديث أم المؤمنين عائشة رضي الله عنها قالت ( أَنَّ رَسُول اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا اشْتَكَى يَقْرَأُ عَلَى نَفْسِهِ بِالْمُعَوِّذَاتِ وَيَنْفُثُ فَلَمَّا اشْتَدَّ وَجَعُهُ كُنْتُ أَقْرَأُ عَلَيْهِ وَأَمْسَحُ بِيَدِهِ رَجَاءَ بَرَكَتِهَا ).

وكيفية طلب الإستشفاء أن يضم الإنسان كفيه وينفخ فيهما من ريقه نفخاً خفيفاً بدون خروج  رزاذ من فمه ثم يقرأ السور الثلاث ثم يمسح بكفيه مكان الألم والوجع ، مع استحضار النية الصادقة بطلب الشفاء من الله عز وجل  .

8 - A quarter of the Qur’an and disavowal of polytheism, what is it? Surat Al-Kafirun is one of the short surahs. Reciting it once takes the reward of a quarter of the Qur’an, and reading it four times is as if you have read the entire Qur’an. This is a great virtue of this surah. Imam Al-Tirmidhi narrated from the hadith of Anas bin Malik, may God be pleased with him, who said that the Messenger of God, may God’s prayers and peace be upon him, said: (Whoever He recites, “Say, O you disbelievers,” it will equal to him a quarter of the Qur’an. As it was narrated by Imam al-Tirmidhi and al-Hakim and authenticated by the hadith of Abdullah bin Abbas, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, said: “When it is shaken, it will be equal to half of the Qur’an, and say, ‘He is God, the One.’” A third of the Qur’an. And say, “O you disbelievers,” it is equivalent to a quarter of the Qur’an.) Surat Al-Kafirun is an acquittal of polytheism, meaning that it proves to its reciter who believes in it that he is innocent of polytheism and the actions of polytheists, and that he is a believer and a believer in God, Lord of the worlds, and that he asks his Lord for steadfastness until death in faith and complete belief in God and His Messenger Muhammad, may God bless him and grant him peace. The Messenger of God, may God bless him and grant him peace, urged the Muslim to recite Surat Al-Kafirun when sleeping, so that when the Muslim dies, he will have died believing in God and His Messenger. It was narrated by Imam Ahmad, Abu Dawud, and Al-Tirmidhi, and authenticated by Al-Hakim and Ibn Hibban, from the hadith of Farwa bin Nawfal, on the authority of his father, may God be pleased with him, that he came to the Prophet, may God bless him and grant him peace, and said, O Messenger of God, teach me something to say When I went to bed, he said: “Read and say, O disbelievers, for it is a disavowal of polytheism.” ). Surat Al-Kafirun is read with Surat Al-Nas and Al-Falaq to ask for healing from God Almighty. Imam Al-Tabarani narrated in Al-Mu’jam Al-Saghir from the hadith of Ali, may God be pleased with him, who said: The Prophet - may God’s prayers and peace be upon him - was stung by a scorpion while he was praying, and when he finished, he said: “May God curse Do not let Scorpio Prayer and nothing else.” Then he called for water and salt, and began to wipe over it and recite: “Say, O disbelievers, and say, I seek refuge in the Lord of creation, and say, I seek refuge in the Lord of mankind.” “. Imam Ibn Majah narrated from the hadith of the Mother of the Believers, Aisha, who said: The Prophet, may God bless him and grant him peace, was stung by a scorpion while he was praying, and he said, May God curse the scorpion, do not leave the one who is praying or the one who is not praying O, kill her in the lawful and the sacred.) Surat Al-Ikhlas is also read with Surah Al-Falaq and Al-Nas, who are the seekers of refuge, to seek healing from God. According to what was narrated by Imam Al-Bukhari from the hadith of the Mother of the Believers, Aisha, may God be pleased with her, she said: “Whenever the Messenger of God, may God bless him and grant him peace, complained, he would recite the supplications to himself and breathe out, but when his pain became severe I used to recite to him and wipe his hand, hoping for her blessing. How to ask for healing is for a person to hold his hands together and blow his saliva lightly into them without dripping from his mouth, then recite the three surahs, then wipe the place of pain and pain with his palms, while conjuring up a sincere intention to ask for healing from God Almighty. 

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٩ ـــ التلامس بين الرجل والمرأة ناقض للوضوء أم لا؟.

فهم علماء الفقه الحنبلي والمالكي والشافعي من قول الله عز وجل في سورة النساء : ( وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا ) : ــ

 أن لمس الرجل للمرأة ناقض للوضوء، وتفصيل ذلك كما يلي: ذهب علماء الشافعيَّة إلى أن لمس الرجل بَشرة أيِّ امرأة أجنبية ناقضٌ من نواقضِ الوضوء ولو كان بدون شهوة.

وذهب علماء المالكية والحنابلة إلى أن اللمس الناقض للوضوء هو ما كان بشهوة ، أما مجرد اللمس بغير شهوة فلا ينقض الوضوء .

 أما علماء الفقه الحنفي فقالوا : مسُّ المرأةِ لا ينقُض الوضوء مطلقًا، ولو بشهوةٍ, إلَّا إنْ خرَجَ مِن المتوضِّئ شيءٌ كالمذي مثلاً فهو ناقض للوضوء ( المذي هو سائل أبيض رقيق لزج يخرج من الرجل والمرأة عند التفكير في الشديد في العلاقة العاطفية ) ودليلهم ؛ ما رواه أبو داود من حديث عُروة، عن عائشةَ رَضِيَ اللهُ عنها: ((أنَّ النبيَّ صلَّى اللهُ عليه وسلَّم قَبَّل امرأةً من نسائِه، ثمَّ خرج إلى الصَّلاةِ ولم يتوضَّأ. قال عروة: فقلتُ لها: مَن هي إلَّا أنتِ؟! فضَحِكَت )) .

 هذا الحديثَ يدلُّ على عدَم ِنَقْضِ الوضوءِ مِن لَمْسِ المرأة، ولو كان بشهوةٍ؛ لأنَّ الأصلَ في تقبيلِ الزَّوجةِ أن يكونَ بشهوةٍ .

وكذا ما رواه البخاري ومسلم من حديث عائشة رضي الله عنها قالت ؛ ( كُنْتُ أنَامُ بيْنَ يَدَيْ رَسولِ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ ورِجْلَايَ، في قِبْلَتِهِ فَإِذَا سَجَدَ غَمَزَنِي، فَقَبَضْتُ رِجْلَيَّ، فَإِذَا قَامَ بَسَطْتُهُمَا، قالَتْ: والبُيُوتُ يَومَئذٍ ليسَ فِيهَا مَصَابِيحُ ).

ومن هذا الحديث يتبين أنَّه لو كان مسُّ المرأةِ ناقضًا للوضوءِ، لَمَا مسَّ الرسولُ صلَّى اللهُ عليه وسلَّم زوجتَه عائشةَ رَضِيَ اللهُ عنها، وهو في الصَّلاةِ.

وكذا ما رواه مسلم من حديث عائشة رضي الله عنها قالت : ( فقَدْتُ رَسولَ اللهِ صَلَّى اللَّهُ عليه وسلَّمَ لَيْلَةً مِنَ الفِرَاشِ فَالْتَمَسْتُهُ فَوَقَعَتْ يَدِي علَى بَطْنِ قَدَمَيْهِ وهو في المَسْجِدِ وهُما مَنْصُوبَتَانِ وهو يقولُ: اللَّهُمَّ أعُوذُ برِضَاكَ مِن سَخَطِكَ، وبِمُعَافَاتِكَ مِن عُقُوبَتِكَ، وأَعُوذُ بكَ مِنْكَ لا أُحْصِي ثَنَاءً عَلَيْكَ أنْتَ كما أثْنَيْتَ علَى نَفْسِكَ ).

 القاعدة الفقهية تقول : « لا يُنكَر المختلف فيه»، وللإنسان أن يعمل بأيٍّ من هذه الأقوال . 

اللهم احفظنا من بين أيدينا ومن خلفنا وعن أيماننا وعن شمائلنا ونعوذ بعظمتك أن نُغتال من تحتنا.

9 - Does touching between a man and a woman invalidate ablution or not? The scholars of Hanbali, Maliki and Shafi’i jurisprudence understood from the words of God Almighty in Surat An-Nisa: “And if you are sick or on a journey, or one of you has gone to defecate, or you have touched women and find no water, then perform tayammum.” A good Eid, so wipe your faces and your hands. Indeed, God is Pardoning and Forgiving.) If he touches A man for a woman invalidates ablution, and the details of that are as follows: Shafi’i scholars held that if a man touches the skin of any foreign woman, it invalidates ablution, even if it was without desire. The Maliki and Hanbali scholars are of the view that touching that invalidates ablution is that which was done with desire, but mere touching without desire does not invalidate ablution. As for the scholars of Hanafi jurisprudence, they said: Touching a woman does not invalidate ablution at all, even with desire, unless something comes out of the person performing ablution, such as semen, for example, in which case it invalidates the ablution (semen is a thin, sticky white liquid that comes out of a man and a woman when thinking about an intense emotional relationship) and their evidence; What Abu Dawud narrated from the hadith of Urwa, on the authority of Aisha, may God be pleased with her: ((The Prophet, may God bless him and grant him peace, kissed one of his wives, then he went out to pray and did not perform ablution. Urwa said: So I said to her: Who is she but you?! She laughed)). This hadith indicates that touching a woman does not invalidate ablution, even if it was lustful. Because the basic principle in kissing one’s wife is that it should be done with desire. Likewise, what was narrated by Al-Bukhari and Muslim from the hadith of Aisha, may God be pleased with her, who said: (I used to sleep in front of the Messenger of God, may God bless him and grant him peace, with my feet in his qibla, and when he prostrated he would wink at me, and I would clench my legs, and when he stood up I would spread them out.) She said: And the houses On that day there will be no lamps in it.) From this hadith it becomes clear that if touching a woman invalidated ablution, the Messenger, may God bless him and grant him peace, would not have touched his wife Aisha, may God be pleased with her, while he was praying. Likewise, what was narrated by Muslim from the hadith of Aisha, may God be pleased with her, who said: “I lost the Messenger of God, may God’s prayers and peace be upon him, from bed one night, and I sought him, and my hand fell on the soles of his feet while he was in the mosque, and they were standing upright, and he was saying: By God I seek refuge in Your satisfaction from Your anger, and in Your pardon from Your punishment, and I seek refuge in You from You. I cannot praise you enough as you have praised yourself. The jurisprudential rule says: “There is no objection to what is disputed,” and a person has the right to act on any of these sayings. Oh God, protect us from before us, from behind us, from our right, and from our left, and we seek refuge in Your greatness from being assassinated from under us. 

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١٠ ــ الزكاة في مال الصبي اليتيم .

ذهب جمهور الفقهاء إلى أن الزكاة تجب في مال الصبي إذا بلغ نصابًا، وحال عليه الحول؛ لأنه لا يشترط البلوغ، ولا العقل في الْمُزَكِّى؛ لأن الزكاة حق للفقير في مال الغني، فلا تسقط بالصِغر والجُنون، فمتى وُجد النِصاب وحال الحوُل وجبت الزكاة.

 واستدلوا بعموم قوله- تعالى في سورة التوبة : {خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ} ، وبعموم قوله – صلى الله عليه وسلم عند أبي داود في سننه، حيث قال لمعاذ بن جبل رضي الله عنه عندما أرسله إلى اليمن داعياً وقاضياً ( فَأَخْبِرْهُمْ أَنَّ اللَّهَ قَدْ فَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أغْنِيَائِهِمْ تُرَدُّ عَلَى فُقَرَائِهِمْ ) .

 الصبي الصغير اليتيم الذي هو دون سِن البلوغ يكون له ولي يرعاه ويرعي أمواله إن كان له مال ، وأوصي الحبيب المصطفى صلى الله عليه وسلم ولي اليتيم أن يُقوم بتنمية مال اليتيم حتى لا يقل بإخراج الزكاة منه ، روي الإمام الترمذي في سننه من حديث عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَطَبَ النَّاسَ فَقَالَ : ( أَلَا مَنْ وَلِيَ يَتِيمًا لَهُ مَالٌ فَلْيَتَّجِرْ فِيهِ وَلَا يَتْرُكْهُ حَتَّى تَأْكُلَهُ الصَّدَقَةُ ) .

وروي الإمام مالك في الموطأ أنه قال : بلغني أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: ( اتَّجِرُوا فِي أَمْوَالِ الْيَتَامَى لَا تَأْكُلُهَا الزَّكَاة ).

وهذه أم المؤمنين عائشة رضي الله عنها كانت تُربي أولاد أخيها محمد بعد وفاته ، وكانت تُخرج الزكاة من مَالهِم ؛ روي مالك في الموطأ ، عَنْ عَبْدِالرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ أَنَّهُ قَالَ: كَانَتْ عَائِشَةُ تَلِينِي وَأَخًا لِي يَتِيمَيْنِ فِي حَجْرِهَا، فَكَانَتْ تُخْرِجُ مِنْ أَمْوَالِنَا الزَّكَاةَ ) .

وكانت أم المؤمنين عائشة رضي الله عنها تُنمي أموال أولاد أخيها بأن تدفعها لمن يثتثمرها حتى لا يؤدي إخراج الزكاة من أصل المال إلى نُقصانه  ؛ روي مالك في الموطأ أنه قال بلغني : أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ كَانَتْ تُعْطِي أَمْوَالَ الْيَتَامَى الَّذِينَ فِي حَجْرِهَا مَنْ يَتَّجِرُ لَهُمْ فِيهَا ) .

وذهب جمهور الفقهاء من المالكية والشافعية والحنابلة إلى أن ولي اليتيم يُخرج زكاة المال التي تحت يديه الخاصة باليتيم دون الإنتظار لسن البلوغ إلا أن الحنفية قالوا : لا تجب الزكاة في مال اليتيم إلا بعد البلوغ

ودليل الإمام أبو حنيفة وأصحابه ما رواه الدار قطني في سننه من حديث عبد الله بن عباس- رضي الله عنهما – قال: ( لا يجب على مال الصغير زكاة حتى تجب عليه الصلاة ) .

ومعنى كلام عبد الله بن عباس رضي الله عنهما أن الصبي الصغير غير مُكلف فلا تجب عليه زكاة أو صلاة أو صيام حتى يصل لسن البلوغ ، وبهذا أخذ أبو حنيفة وأصحابه ، ومن قال بعدم إخراج الزكاة في مال الصبي ، أجابوا عن حديث عمرو بن شعيب عن أبيه عن جده ، والذي فيه الأمر بالزكاة في مال اليتيم ، بأن المراد من قوله صلى الله عليه وسلم : ( حتى لا تأكله الصدقة ) ، فالمراد بالصدقة النفقة على اليتم أي قوموا بتنمية مال اليتيم حتى لا ينقص ويفني ويضيع كله من النفقة على اليتم ، وبهذا يكون لكل فريق فهمه لحديث عمرو بن شعيب عن أبيه عن جده .

وأري أن ولي اليتيم هو أبصر الناس في الأخذ بأي الرأيين ، فإن كان مال اليتيم كثيراً وإخراج الزكاة منه لا تقلل أصل المال بطريقة واضحة ، فأري أن يأخذ برأي الأغلبية القائل بإخراج الزكاة من مال اليتيم ولا ينتظر لسن البلوغ. وإن كان مال اليتيم قليلاً ولا يكفي حاجته الضرورية المستقبلية ويقل بطريقة واضحة بإخراج الزكاة منه ، فأري عدم إخراج الزكاة منه حتى يصل لسن البلوغ كما هو رأي الحنفية .

 اللهم وفقنا لطاعتك ورضاك وحُسن لقاك .

10 - Zakat on the money of an orphan boy. The majority of jurists are of the view that zakat is due on the boy’s money if it reaches the quorum and one year has passed. Because neither puberty nor reason is required for the one to pay zakat; Because zakat is a right for the poor on the wealth of the rich, it is not waived due to childhood or insanity. When the quorum is found and one year has passed, zakat is due. They cited as evidence the generality of His saying - God Almighty - in Surat Al-Tawbah: {Take from their wealth charity to purify them and purify them thereby, and bless them. Indeed, your prayer is a comfort for them}, and the generality of His saying - may God bless him and grant him peace, according to Abu Dawud in his Sunan, where he said: Aaz bin Jabal, may God be pleased with him, when he sent him to Yemen Calling and judging (So tell them that God has enjoined on them charity that is taken from the rich among them and given back to the poor among them). A young orphan boy who is under the age of puberty will have a guardian who will take care of him and take care of his money if he has money. I advise the Beloved Chosen One, may God bless him and grant him peace, to the guardian of the orphan to develop the orphan’s wealth so that he does not reduce the amount of zakat paid from it. Imam al-Tirmidhi narrated in his Sunan from the hadith of Amr ibn Shuaib. On the authority of his father, on the authority of his grandfather, that the Prophet, may God bless him and grant him peace, addressed the people and said: (Whoever is the guardian of an orphan who has wealth, let him trade in it and not leave it until you eat This is charity. It was narrated by Imam Malik in Al-Muwatta’ that he said: I was informed that Omar ibn Al-Khattab said: (Deal in the property of orphans. Zakat cannot consume it). This is the Mother of the Believers, Aisha, may God be pleased with her. She was raising the children of her brother Muhammad after his death, and she used to pay zakat from their wealth. Malik narrated in Al-Muwatta, on the authority of Abdul-Rahman bin Al-Qasim, on the authority of his father, that he said: Aisha used to accompany me and my brother to two orphans in her care, so she used to take them out Our wealth is zakat. The Mother of the Believers, Aisha, may God be pleased with her, used to develop her brother’s children’s money by giving it to whoever would invest it so that paying zakat from the original money would not lead to its decrease. Malik narrated in Al-Muwatta’ that he said, “It has reached me that Aisha, the wife of the Prophet, may God bless him and grant him peace, used to give the money of the orphans who were in her care to someone who would trade with them in it.” The majority of Maliki, Shafi’i and Hanbali jurists are of the view that the orphan’s guardian pays the zakat on the wealth he has in his possession for the orphan without waiting until he reaches puberty. However, the Hanafi school of thought said: Zakat is not obligatory on the orphan’s wealth until after puberty. The evidence of Imam Abu Hanifa and his companions is what was narrated by Al-Daraqutni in his Sunan from the hadith. Abdullah bin Abbas - may God be pleased with them both - said: (Zakat is not obligatory on a child’s wealth until prayer is obligatory on him). The meaning of the words of Abdullah bin Abbas, may God be pleased with them, is that the young boy is not obligated, so he does not have to pay zakat, prayer, or fasting until he reaches puberty. This is what Abu Hanifa and his companions took, and whoever said that zakat should not be paid on the boy’s money, they responded to the hadith of Amr bin Shuaib on the authority of his father. On the authority of his grandfather, in which the command to pay zakat on the orphan’s wealth is that what is meant by his saying, may God’s prayers and peace be upon him: (so that charity does not consume it), so what is meant by charity is spending on the orphan, i.e. develop the orphan’s wealth so that it does not decrease and is destroyed and all of it is lost from spending on the orphan, and in this way it will be Each group has its understanding of the hadith of Amr bin Shuaib, on the authority of his father, on the authority of his grandfather. I think that the orphan’s guardian is the more informed person in adopting either of the two opinions. If the orphan’s money is a lot and taking zakat from it does not reduce the original amount of money in a clear way, then I think that he should take the majority opinion which says that zakat should be taken from the orphan’s money and not wait until he reaches puberty. If the orphan’s wealth is small and does not suffice for his necessary future needs, and it is reduced in a clear way by deducting zakat from him, then I think that zakat should not be deducted from him until he reaches the age of maturity, as is the Hanafi opinion. Oh God, grant us success in your obedience, satisfaction, and good meeting with you. 

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١١ ــ رمضان شهر مغفرة الذنوب.

من فضل الله وكرمه وجوده على عباده أن جعل لهم أوقات فاضلة يُضاعف فيها الأجر وتُغفر فيها الذنوب ، ومن هذه الأوقات الفاضلة شهر رمضان المبارك ، فهو عطية ومِنحة وهبة من الله عزّ وجل لعباده، فصيامه مغفرة لذنوب الصائم ، وقيام ليله مغفرة لذنوب الصائم ، بل وقيام ليلة القدر وحدها مغفرة لذنوب الصائم ، روي الشيخان من حديث أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ( مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ. وَمَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ. وَمَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ) .

لذا أخبرنا الحبيب المصطفى صلى الله عليه وسلم أن الخاسر الحقيقي والنادم الحقيقي والمحروم الحقيقي من الخير والصلاح والفلاح والتوفيق هو من عاش رمضان وخرج منه دون مغفرة ذنوبه، فهو مِثل من أُلصق أنفه بالرُغام والرغام هو التُراب وهذا تعبير توضيحي عن خُلوه من الخير والصلاح لأن من يُلصق رأسه بالتراب إنما هو الإنسان الفقير المُعدم الذي لا يملك أي شيء فكذلك من يدخل رمضان ولم يُغغر له فهو كالفقير المُعدم لا يملك شئ من الحسنات، روي الإمام البزار في مسنده والطبراني في المعجم الكبير من حديث جابر بن سمرة رضي الله عنه قال : صعِد النَّبيُّ صلَّى اللهُ عليه وسلَّم المنبرَ ، فقال : آمين ، آمين ، آمين ، فلمَّا نزل سُئل عن ذلك ، فقال : ( أتاني جبريلُ ، فقال : رغِم أنفُ امرئٍ أدرك رمضانَ فلم يُغفرْ له ، قُلْ : آمين ، فقلتُ : آمين ، ورغِم أنفُ امرئٍ ذُكِرتَ عنده فلم يُصلِّ عليك ، قُلْ : آمين ، فقلتُ : آمين ، ورغِم أنفُ رجلٍ أدرك والدَيْه أو أحدَهما فلم يُغفرْ له ، قُلْ : آمين ، فقلتُ : آمين ).

المسلم الذكي العاقل الرشيد من يغتنم أوقات المغفرة ، فيجتهد في العبادة فيها لعل الله عزّ وجل يري منه صِدق النية والعمل الصالح فيغفر له ، روي الطبراني في المعجم الكبير من حديث محمد بن مسلمة رضي الله عنه قال ، قال رسول الله صلَّى الله عليه وسلَّم: ( إِنَّ لِرَبِّكُمْ عزَّ وجلَّ فِي أَيَّامِ دَهْرِكُمْ نَفَحَاتٍ، فَتَعَرَّضُوا لَهَا، لَعَلَّ أَحَدَكُمْ أَنْ تُصِيبَهُ مِنْهَا نَفْحَةٌ لا يَشْقَى بَعْدَهَا أَبَدًا).

ويجب أن نوضح هنا أن مغفرة الذنوب إنما هي للصغائر فقط أما الكبائر كالسرقة وظلم الإنسان لغيره من عباد الله، لابد من التوبة النصوح برد المظالم لأصحابها ، روي مسلم في صحيحه من حديث أَبِي هُرَيْرَةَ رضي الله عنه، أَنَّ رَسُولَ اللّهِ صلى الله عليه وسلم كَانَ يَقُولُ: "الصَّلَوَاتُ الْخَمْسُ، وَالْجُمُعَةُ إِلَى الْجُمُعَةِ، وَرَمَضَانُ إِلَى رَمَضَانَ، مُكَفِّرَاتٌ مَا بَيْنَهُنَّ، إِذَا اجتُنِبَ الْكَبَائِرَ".

كما يجب أن نوضح أيضاً أن المغفرة لا تكون لمن بينه وبين غيره خُصومة ومنازعة ومشاجرة وتعتدي بالباطل ،  وروي مسلم في صحيحه من حديث أبي هريرة رضي الله عنه قال، قال رسول الله صلى الله عليه وسلم : ( تُفْتَحُ أبْوابُ الجَنَّةِ يَومَ الإثْنَيْنِ، ويَومَ الخَمِيسِ، فيُغْفَرُ لِكُلِّ عَبْدٍ لا يُشْرِكُ باللَّهِ شيئًا، إلَّا رَجُلًا كانَتْ بيْنَهُ وبيْنَ أخِيهِ شَحْناءُ، فيُقالُ: أنْظِرُوا هَذَيْنِ حتَّى يَصْطَلِحا، أنْظِرُوا هَذَيْنِ حتَّى يَصْطَلِحا، أنْظِرُوا هَذَيْنِ حتَّى يَصْطَلِحا ) . 

اللهم ارزقنا مغفرة الذنوب في رمضان وهيئ لنا كل أسبابها ، فأنت خالق الأسباب ومُسبباتها وأنت على كل شيء قدير .

11 - Ramadan is the month of forgiveness of sins. Among the grace and generosity of God’s presence upon His servants is that He has granted them virtuous times in which the reward is doubled and sins are forgiven, and one of these virtuous times is the blessed month of Ramadan. It is a gift, a grant, and a gift from God Almighty to His servants. Fasting is forgiveness for the sins of the fasting person, and staying in prayer during the night is forgiveness for the sins of the fasting person. Laylat al-Qadr alone is forgiveness for the sins of the fasting person. The two sheikhs narrated from the hadith of Abu Hurairah, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, said: (Whoever fasts Ramadan out of faith and seeking reward, his sins will be forgiven Whoever prays Ramadan out of faith and seeking reward, his previous sins will be forgiven. And whoever prays the Night of Decree out of faith and seeking reward, his previous sins will be forgiven. Therefore, the Beloved Chosen One, may God bless him and grant him peace, told us that the true loser, the true regret, and the true deprived of goodness, righteousness, success, and success is the one who lived through Ramadan and left it without having his sins forgiven. He is like one whose nose is stuck to the dust, and the dust is the dust, and this is an illustrative expression of his being devoid of goodness and righteousness, because he who sticks his nose to the dust. His head in the dust is the poor, destitute person who does not have anything. Likewise, whoever enters Ramadan without having his sins filled, he is like a destitute poor person who does not possess any good deeds. Imam Al-Bazzar narrated in his Musnad and Al-Tabarani in Al-Mu’jam Al-Kabir from the hadith of Jabir bin Samra, may God be pleased with him, who said: The Prophet ascended and prayed. May God bless him and grant him peace. He said: Amen, Amen, Amen. When he came down, he was asked about that, and he said: (Gabriel came to me and said: Against the nose of a person who has reached Ramadan and he will not be forgiven. Say: Amen. So I said: Amen, and despite the nose of a person before whom I was mentioned, but May He bless you, say: Amen, and I said: Amen, and against the will of a man who caught up with his parents or one of them and was not forgiven, say: Amen, and I said: Amen. The intelligent, rational, rational Muslim is the one who takes advantage of the times of forgiveness and strives to worship during them. Perhaps God Almighty will see from him sincerity of intention and good deeds and will forgive him. Al-Tabarani narrated in Al-Mu’jam Al-Kabir from the hadith of Muhammad bin Maslamah, may God be pleased with him, who said, The Messenger of God, may God’s prayers and peace be upon him, said: ( Indeed, your Lord, the Almighty and Majestic, has blows in the days of your eternity, so be exposed to them. Perhaps one of you will be struck by a blow from it and he will never be miserable after it.) We must make it clear here that forgiveness of sins is only for minor sins, but for major sins such as theft and a person’s injustice to other servants of God, sincere repentance must be done by returning the injustices to their owners. Muslim narrated in his Sahih from the hadith of Abu Hurairah, may God be pleased with him, that the Messenger of God, may God’s prayers and peace be upon him, used to say “The five daily prayers, Friday to Friday, and Ramadan to Ramadan, expiate what is between them, so long as one avoids major sins.” We must also make it clear that forgiveness is not for someone who has an argument, dispute, or quarrel between him and others, and who attacks falsehood. Muslim narrated in his Sahih from the hadith of Abu Hurairah, may God be pleased with him, who said, The Messenger of God, may God bless him and grant him peace, said: (The gates of Paradise are opened on Mondays and Thursdays. So every servant who does not associate anything with God will be forgiven, except for a man between whom there is a grudge between him and his brother, and it will be said: Wait for these two until they are reconciled. Wait for these two until they are reconciled See these two until they are reconciled.) O God, grant us forgiveness of sins in Ramadan and provide us with all their causes, for You are the Creator of causes and their causes, and You are capable of all things. 

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١٣ ــ الخِصام والتباغض والتحاسد يَمنع من ليلة القدر.

وفقنا الله عزّ وجل للولوج في العشر الأواخر من رمضان ، فاللهم توفيقاً وسداداً لنيل ليلة القدر وثوابها، التمسوها في الليالي الوترية من العشر الأواخر ، روي البخاري في صحيحه من حديث  عائشةَ رضِيَ اللهُ عنها أنَّ رسولَ الله صلَّى الله عليه وسلَّمَ قال: ((تَحرُّوا لَيلةَ القَدْرِ في الوَتْر من العَشرِ الأواخِرِ من رمضانَ))  .

وروي الشيخان من حديث أبي سعيدٍ الخُدريِّ رضِيَ اللهُ عنهُ قال: خطَبَنا رسولُ اللهِ صلَّى الله عليه وسلَّمَ فقال: ((إنِّي أُريتُ ليلةَ القَدْرِ، وإنِّي نُسِّيتُها (أو أُنسيتُها)؛ فالْتمِسوها في العَشرِ الأواخرِ من كلِّ وَترٍ)).  

أعلم الله عزّ وجل رسوله محمداً صلى الله عليه وسلم بتحديد موعد ليلة القدر ، وخرج ليُبلغ أصحابه بها ليجتهدوا في العبادة في تلك الليلة لكن الله أنساه عِلمها ، لأن وقت خروجه للإعلان عنها وافق خِصام وتنازع وتشاجر وتباغد وتحاسد بين رجلين من المسلمين ، فرفع الله عِلمها من ذاكرة رسول الله بسبب شؤم معصية التلاحي أي الخصام والتنازع ، روي الإمام البخاري في صحيحه من حديث عُبادة بن الصامت رضي الله عنه أنَّ رَسولَ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ خَرَجَ يُخْبِرُ بلَيْلَةِ القَدْرِ، فَتَلَاحَى رَجُلَانِ مِنَ المُسْلِمِينَ فَقالَ: إنِّي خَرَجْتُ لِأُخْبِرَكُمْ بلَيْلَةِ القَدْرِ، وإنَّه تَلَاحَى فُلَانٌ وفُلَانٌ، فَرُفِعَتْ، وعَسَى أنْ يَكونَ خَيْرًا لَكُمْ، التَمِسُوهَا في السَّبْعِ والتِّسْعِ والخَمْسِ.

حُرم المسلمون تعين ليلة القدر بسبب معصية رجلان ، فقد يُصاب العامة بذنب الخاصة ، وبخاصة إذا لم يأخذوا على أيديهم بالأمر بالمعروف والنهي عن المنكر بالحكمة والموعظة الحسنة التي لا ضَرر ولا ضِرار بها .

ليلة القدر إحساس معنوي برضا الله ، وتوفيق لطاعات وذكر ودعاء ، وأفضل الدعاء في الإحساس المغمور برضا الله وتوفيقه وسداده أن يقول المُوفق الدعاء الذي علمه لنا رسول الله ، روي الإمام أحمد في مسنده من حديث عائشة رضي الله عنها قالت : قُلتُ : يا رسولَ اللهِ أرأيتَ إن عَلمتُ أيَّ ليلةِ القدرِ ما أقولُ فيها ؟ قال : قولي : اللهمَّ إنك عفوٌّ تُحبُّ العفوَ فاعفُ عنِّي ) .

وليس هناك أعظم من نعمة العفو فهي تعني غفران الذنوب التي وقعت والتوفيق والسداد لترك أسبابها في المستقبل .

اللهم هيئ أحوالنا لاستقبال ليلة القدر وارزقنا ثوابها.

13 - Quarrels, hatred, and envy are prohibited during the Night of Decree. May God Almighty grant us success in entering the last ten nights of Ramadan. O God, grant us success and guidance in attaining the Night of Destiny and its reward. Seek it in the odd-numbered nights of the last ten nights. Al-Bukhari narrated in his Sahih from the hadith of Aisha, may God be pleased with her, that the Messenger of God, may God’s prayers and peace be upon him, said: “Seek the night of Ramadan.” The decree in the odd-numbered prayer is the last ten days of Ramadan.) The two sheikhs narrated on the authority of Abu Sa`id al-Khudri, may God be pleased with him, who said: The Messenger of God, may God’s prayers and peace be upon him, addressed us and said: ((I was shown Laylat al-Qadr, and I forgot it (or I forgot it); so seek it in the last ten days of every odd night)). God Almighty informed His Messenger Muhammad, may God bless him and grant him peace, of the date of Laylat al-Qadr, and he went out to inform his companions of it so that they would strive to worship that night, but God made him forget his knowledge of it, because the time of his going out to announce it coincided with a quarrel, dispute, quarreling, exaggeration, and envy between two Muslim men, so God raised its knowledge from The memory of the Messenger of God because of the evil of the sin of intercourse, i.e. quarreling and conflict. Imam Al-Bukhari narrated in his Sahih from the hadith of Ubadah bin Al-Samit, may God be pleased with him, that the Messenger of God, may God’s prayers and peace be upon him, went out announcing the Night of Decree, and two Muslim men met each other and said: I have gone out To inform you of the Night of Decree, and that it is approaching So-and-so and so-and-so, and it was raised, and perhaps it will be good for you. Seek it on the seven, nine, and five. Muslims were deprived of the appointment of Laylat al-Qadr due to the disobedience of two men. The public may be afflicted with the sin of the elite, especially if they do not take it upon themselves to enjoin what is right and forbid what is wrong with wisdom and good advice that does not harm or harm. Laylat al-Qadr is a moral feeling of God’s satisfaction, and success in obedience, remembrance, and supplication. The best supplication in the feeling of God’s satisfaction, success, and payment is for the one who grants success to say the supplication that the Messenger of God taught us. Imam Ahmad narrated in his Musnad from the hadith of Aisha, may God be pleased with her, who said: I said: O Messenger of God, have you seen? If I knew what Night of Decree is, what would I say about it? He said: Say: O God, You are forgiving and love forgiveness, so forgive me. There is nothing greater than the blessing of forgiveness, as it means forgiveness of sins that have occurred and reconciliation and payment for leaving behind their causes in the future. Oh God, prepare our conditions to receive the Night of Destiny and grant us its reward. 

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١٤ ــ صوم رمضان يرفع الدرجة في الجنة.

يتفاضل الناس في منازلهم في الجنة بأعمالهم ، فمن عاش مجتهداً في طاعة الله ورسوله عشرين عاماً ثم مات على ما عاش عليه ، لا تستوي منزلته في الجنة بمن عاش أربعين عاماً مجتهداً في طاعة الله ورسوله ثم مات على ما عاش عليه ، وهكذا كلما زاد العمر مع الطاعة والعبادة لله ورسوله كلما ارتفعت المنزلة في الجنة، لذا يري الإمام أحمد بن علي بن حجر العسقلاني أن الإنسان لا يتمنى الموت أبداً ما دام له عمل صالح ، حتى لو كان هذا العمل الصالح أن يقول بلسانه: لا إله إلا الله محمد رسول الله أي فقد القدرة على الإتيان بأي شيء غيرها ، ويا سعادة من أطال الله في عمره ويستطيع الصيام والصلاة وأنواع أخرى من العبادات والطاعات فهي ترفع درجته في أعلي منازل الجنة ويسبق الشهداء في دخول الجنة ، فهذان صديقان آمنا بالله ورسوله ، وكان أحدهما مجتهد في العبادة عن زمليه، فمات المجتهد شهيداً ، وبعد سنة مات رفيق عمره إلا أن الذي مات بعد الشهيد بسنة دخل الجنة قبله وفي منزلة أعلي منه بسبب صيام رمضان وقيامه وصلاة سنة كاملة بعد صاحبه ، نعم كان لصوم رمضان وقيامه نصيب في رفع منزلته في الجنة ، روي الإمام أحمد في مسنده وابن ماجه في سننه من حديث طلحة بن عبيد الله رضي الله عنه: أنَّ رَجُلَيْنِ من بَلِيٍّ قَدِما على رسولِ اللهِ صلَّى اللهُ عليهِ وسلَّمَ، وكان إِسْلامُهُما جَمِيعًا ، فكانَ أحدُهُما أَشَدَّ اجْتِهادًا مِنَ الآخَرِ ، فَغَزَا المُجْتَهِدُ مِنْهُما فَاسْتُشْهِدَ ثُمَّ مَكَثَ الآخَرُ بعدَهُ سَنَةً ثُمَّ تُوُفِّيَ. قال طلحةُ: فَرأيْتُ في المنامِ بَيْنا أنا عندَ بابِ الجنةِ إذا أنا بِهما فَخَرَجَ خَارِجٌ مِنَ الجنةِ فَأَذِنَ لِلَّذِي تُوُفِّيَ الآخِرَ مِنْهُما ثُمَّ خرجَ فَأَذِنَ لِلَّذِي اسْتُشْهِدَ ثُمَّ رجعَ إِلَيَّ فقال ارْجِعْ فإنَّكَ لمْ يَأْنِ لكَ بَعْدُ . فَأصبحَ طلحةُ يُحَدِّثُ بهِ الناسَ فَعَجِبُوا لِذلكَ فَبَلَغَ ذلكَ رسولَ اللهِ صلَّى اللهُ عليهِ وسلَّمَ وحَدَّثُوهُ الحَدِيثَ فقال: ( من أَيِّ ذلكَ تَعْجَبُونَ ؟. ). فَقَالوا: يا رسولَ اللهِ هذا كان أَشَدَّ الرجلَيْنِ اجْتِهادًا ثُمَّ اسْتُشْهِدَ، ودخلَ هذا الآخِرُ الجنةَ قبلَهُ!، فقال رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ : ( أَليسَ قد مَكَثَ هذا بعدَهُ سَنَةً ؟) قالوا: بلى. قال: ( وأَدْرَكَ رَمَضَانَ فَصامَ وصلَّى كذا وكذا من سَجْدَةٍ في السَّنَةِ ). قالوا: بلى. قال رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ : ( فما بينَهُما أَبْعَدُ مِمَّا بين السَّماءِ والأرضِ ).

إياك يا عبد الله أن تُفرط في صيام رمضان وقيامه.. اللهم ارزقنا العمر مع حُسن العمل مع حُسن الخاتمة.

14 - Fasting during Ramadan raises one’s rank in Paradise. People will differ in their positions in Paradise based on their deeds. Whoever lives diligently in obedience to God and His Messenger for twenty years and then dies following what he lived upon, his status in Paradise will not be equal to someone who lives for forty years diligently obeying God and His Messenger and then dies following what he lived upon. And so on, as the age increases with Obedience and worship to God and His Messenger, the higher the status in Paradise, so Imam Ahmed bin Ali bin Hajar Al-Asqalani believes that a person should never wish for death as long as he has done good deeds, even if this good deed is to say with his tongue: There is no god but God and Muhammad is the Messenger of God, that is, he has lost The ability to perform anything other than that. Oh, the happiness of the one whose life God prolongs and who is able to fast, pray, and other types of worship and obedience, for it raises his rank in the highest levels of Paradise and precedes the martyrs in entering Paradise. These are two friends who believed in God and His Messenger, and one of them was more diligent in worship than his colleagues, so he died. The diligent person was a martyr, and a year later his companion died. However, the one who died a year after the martyr entered Paradise before him and in a higher status than him because of Ramadan’s fasting and prayers and praying for a full year after his companion. Yes, Ramadan fasting and prayers had a share in raising his status in Paradise. Imam Ahmad narrated in his Musnad and Ibn He narrated in his Sunan from the hadith of Talha bin Ubaidullah, may God be pleased with him: Two men from a calamity came before the Messenger of God, may God bless him and grant him peace, and they were all Muslims, so one of them was more diligent than the other, so he defeated the more diligent one than him One was martyred, then the other stayed after him for a year and then died. Talha said: So I saw in a dream that I was at the gate of Paradise, when I was with them, and someone leaving Paradise came out and gave the call to the one who had died. Then he came out and gave the call to the one who was martyred, then he returned to me and said, “I hope.” O, for the time has not yet come for you. Then Talha began telling the people about it, and they were amazed at that. This reached the Messenger of God, may God bless him and grant him peace, and they told him the hadith, and he said: (Who is it that you marvel at?) They said: O Messenger of God, this one was the more diligent of the two men, then he was martyred, and this other one entered Paradise before him! Then the Messenger of God, may God bless him and grant him peace, said: (Didn’t this one stay a year after him?) They said: Yes. He said: (And Ramadan came, so he fasted and prayed such and such prostrations in the Sunnah). They said: Yes. The Messenger of God, may God bless him and grant him peace, said: (What is between them is farther than between the heaven and the earth). Beware, O Abdullah, of neglecting to fast and pray during Ramadan. Oh God, grant us a lifespan with good deeds and a good ending. 

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١٥ ــ صيام الست من شوال.

صيام ستة أيام من شهر شوال عقب شهر رمضان من المِنح الربانية العظيمة ؛ إذا أن صيام اليوم من الستة من شوال يُساوي ويُكافئ صيام اليوم من رمضان في الأجر العظيم ؛ حيث إن صيام شهر رمضان يُعادل ويُكافئ صيام عشرة أشهر في الأجر ، وصيام الستة من شهر شوال يُساوي ويُكافئ صيام سِتين يوماً أي شهرين ، فمن صام رمضان وصام بعده سِتَّةَ أَيَّامٍ من شوال أخذ ثواب صيام السنة كلها ، وخرج من ذنوبه كيوم ولدته أمه ، روي الإمام الطبراني في المعجم الأوسط من حديث عبد الله بن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه وسلم : ( من صام رمضانَ وأتبعه ستًّا من شوَّالٍ خرج من ذنوبِه كيومِ ولدته أمُّه ).

وروي الإمام مسلم من حديث أبي أيوب الأنصاري رضي الله عنه قال قال رسول الله صلى الله عليه وسلم: ( مَن صامَ رَمَضانَ ثُمَّ أتْبَعَهُ سِتًّا مِن شَوَّالٍ، كانَ كَصِيامِ الدَّهْرِ ) .

وروي الإمام أحمد وابن ماجه وصححه ابن حبان من حديث ثَوْبَانَ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ مَنْ صَامَ سِتَّةَ أَيَّامٍ بَعْدَ الْفِطْرِ كَانَ تَمَامَ السَّنَةِ مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ) .

يتبين لنا من الأحاديث النبوية السابقة التي تُرغب في صيام الستة من شوال أن الصيام قد يكون من أول الشهر أو من وسطه أو من آخره أو مُتتابعة أو مُتفرقة بصيام يوم وإفطار يومين مثلاً فهذا جائز ولا حرج فيه فإن الإرشاد النبوي بصيام الست من شوال مُطلق غير مُقيد بوقت من الشهر دون غيره.

ويُستحب لمن صام الست من شوال أن يصومها يوم الإثنين والخميس وينوي صيام اليوم من الست من شوال مع يوم الإثنين أوالخميس وينال بهذا أجران: أجر صوم يوم الإثنين وأجر صوم اليوم من الست من شوال ، لأنه يجوز جمع السنن المتشابة بنية واحدة.

كما يجوز للمتوضئ أن يُصلي بوضوئه ركعتين سنة الوضوء وركعتين تحية المسجد ، ينوي الإثنين ويأخذ الأجرين بإذن الله تعالى.

كما يجوز لمن أفطر في رمضان أياماً ويقوم بالصيام بعد رمضان أن يصوم أيام الإثنين والخميس بنية قضاء ما أفطره في رمضان ويأخذ أجران أجر صيام القضاء وأجر صيام السنة لأن الحبيب المصطفى صل الله عليه وسلم كان يواظب على صيام يوم الإثنين والخميس.

اللهم اهدنا لأحسن الأقوال والأعمال والأخلاق.

15 - Fasting the six days of Shawwal. Fasting six days of the month of Shawwal following the month of Ramadan is one of the great divine blessings. Therefore, fasting today of the six days of Shawwal is equal to and equivalent to fasting today of Ramadan in terms of great reward. Since fasting the month of Ramadan is equivalent to and equivalent to fasting ten months in reward, and fasting six days of the month of Shawwal is equivalent and equivalent to fasting sixty days, that is, two months, so whoever fasts Ramadan and fasts six days of Shawwal after it, will take the reward of fasting for the entire year, and will be free of his sins as on the day his mother gave birth to him. The Imam narrated Al-Tabarani in Al-Mu’jam Al-Awsat, from the hadith of Abdullah bin Omar, may God be pleased with them both, who said that the Messenger of God, may God’s prayers and peace be upon him, said: (Whoever fasts Ramadan and follows it with six days of Shawwal, his sins will be forgiven as on the day his mother gave birth to him). Imam Muslim narrated from the hadith of Abu Ayyub Al-Ansari, may God be pleased with him, who said that the Messenger of God, may God’s prayers and peace be upon him, said: (Whoever fasts Ramadan and then follows it with six days of Shawwal, it will be like fasting for a lifetime). It was narrated by Imam Ahmad and Ibn Majah, and authenticated by Ibn Hibban, from the hadith of Thawban, the servant of the Messenger of God, may God bless him and grant him peace, on the authority of the Messenger of God, may God bless him and grant him peace, that he said: Whoever fasts for six days b After breaking the fast, it is the completion of the year. Whoever does a good deed will receive ten times its reward.) It is clear to us from the previous prophetic hadiths that recommend fasting the six days of Shawwal that fasting may be from the beginning of the month, from the middle, or from the end, or consecutively or separated, such as fasting one day and breaking the fast for two days, for example. This is permissible and there is nothing wrong with it, as the prophetic guidance regarding fasting the six days of Shawwal is absolute and not restricted. One time of the month and no other. It is desirable for someone who fasts the six days of Shawwal to fast them on Mondays and Thursdays, and intends to fast the six days of Shawwal on Monday or Thursday, and thus he will obtain two rewards: the reward for fasting on Monday and the reward for fasting today from the six days of Shawwal, because it is permissible to combine similar Sunnahs with one intention. It is also permissible for the person performing ablution to pray two rak’ahs of the Sunnah of ablution and two rak’ahs of greeting the mosque, intending both and receiving the two rewards, God Almighty willing. It is also permissible for someone who broke his fast in Ramadan for several days and continues fasting after Ramadan to fast on Mondays and Thursdays with the intention of making up for what he broke his fast in Ramadan and receive the reward of the reward of making up for a missed fast and the reward of fasting for the year because the Beloved Chosen One, may God bless him and grant him peace, used to fast on Mondays and Thursdays regularly. Oh God, guide us to the best words, deeds, and morals. 

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١٦ ـــ طلب العلم فريضة .

مما لا شك فيه أن طلب علوم القرآن والسنة النبوية وسائر العلوم الشرعية من أفضل القُربات والطاعات لله عز وجل ، غير أن الإسلام اهتم بكل مُقومات الحياة ، فاهتم بالعلوم الإنسانية كالعلوم العسكرية والأمنية والطبية والزراعية وغيرهم ؛ لأن عمارة الكون لا تتم إلا بالعلوم الشرعية والإنسانية ،روي ابن ماجة في سننه من حديث أنس بْنِ مَالِكٍ رضي الله عنه ، عن النبيِّ صلَّى اللهُ عليهِ وسلَّم أنه قالَ : ( طَلَبُ العِلْمِ فَرِيْضَةٌ عَلَىْ كُلِّ مُسْلِمٍ ) . 

ولنا مع هذا الحديث وقفات :----

الوقفة الأولى: يُفهم من منطوق الحديث أن طلب العلم فريضة على كل مسلم ذكر دون الأنثى ، ولكن هذا الفهم خاطئ ، فطلب العلم فريضة على الذكر والأنثى على السواء ، فذكر لفظ الذكر في الحديث من باب التغليب ويُراد منه الذكر والأنثى ، إلا إذا دل دليل آخر على تخصيص أحدهما دون الآخر ولا دليل للتخصيص هنا. 

الوقفة الثانية : طلب العلم فريضة على كل مسلم ومسلمة ولكن يا تُري ما هو العلم المفروض على الذكر والأنثى أن يُحصله ؟. 

والإجابة : هناك نوعان من العلم ، النوع الأول: العلم المفروض فرض عين وهو العلم المفروض على الذكر والأنثى تَحصيله وفهمه جيداً ، وهو العلم الذي يعبد به المسلم ربه عز وجل ، فمفروض على المسلم أن يعلم أن الله سبحانه وتعالى هو المعبود بحق ، فلا رب غيره ولا معبود سُواه ، له الأسماء الحُسني والصفات العُلي ، ليس له شبيه ولا مثيل ولا نظير ، الله عزّ وجل أرسل الرسل وأنزل الكتب السماوية لهداية الناس ، وعلى المسلم أن يؤمن برسول الإسلام وخير الأنبياء والمرسلين سيدنا محمد صلى الله عليه وسلم، مع الإيمان الكامل بوجود الأنبياء والمرسلين السابقين على الإسلام ، وعلي المسلم أن يؤمن بكل ما جاء في القرآن الكريم والسنة النبوية الشريفة، وأن يتعلم من القرآن والسنة القدر الذي يستطيع به أن يعبد الله عبادة صحيحة ، فيتعلم كيف يُصلي وكيف يَصوم وكيف يَحج وكيف يُزكي ويَتعلم مكارم الأخلاق التي تسمو بها نفسه .

النوع الثاني : العلم المفروض فرض كفاية وهو العلم الذي يجب على جزء من المجتمع تعلمه حتى يقوموا به نيابة عن المجتمع ، فمثلاً المجتمع يحتاج إلى أفراد يعملون بالجيش والشرطة ، ويحتاج إلى أفراد يعملون بالطب والزراعة والصناعة والتجارة والتوعية الدينية وهكذا ، فهنا يجب علي المجتمع أن يُقسم نفسه إلى أجزاء ، كل جُزء يتخصص في فن من الفنون التي يستقيم بها حال المجتمع في الدنيا والآخرة ؛  قال الله عز وجل في سورة التوبة : ( وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ ).   

كل أصحاب هذه العلوم المفروضة فرض كفاية مأجورون من الله على عِلمهم ، لأنهم يَتعلمون ويُعلمون غيرهم ما فيه صلاح البلاد والعباد في الدنيا والآخرة ؛ روي الترمذي في سننه وحسنه من حديث أبي أُمامةَ الباهِليِّ رضِيَ اللهُ عنه، قال رسولُ اللهِ صَلَّى اللهُ عليه وسلَّمَ: ( إنَّ اللهَ وملائكتَه وأهلَ السَّمواتِ والأَرَضينَ، حتَّى النَّملةَ في جُحرِها، وحتَّى الحوتَ؛ لَيُصلُّونَ على مُعلِّمِ النَّاسِ الخيرَ) .

وروي مسلم في صحيحه من حديث أبي هريرة رضي الله عنه ،  أنَّ رَسُول اللَّه ﷺ قَالَ: ( مَنْ دَعَا إِلَى هُدىً كانَ لهُ مِنَ الأجْر مِثلُ أُجورِ منْ تَبِعهُ لاَ ينْقُصُ ذلكَ مِنْ أُجُورِهِم شَيْئًا ) .

معلم الناس الخير الذي يدعو له خلق الله كُلهم ، وكذا الداعي إلى هُدي وله مِثل أُجور من تبعه قد يكون طبيب حنون أو صاحب حرفة أمين أو عالم عامل أو جندي مُحب لوطنه يحمي البلاد والعباد أو فلاح بسيط صادق يُخرج لنا من خيرات الأرض …. إلخ.

اللهم اجعلنا من مُعلمي الناس الخير الداعين إلى هُدي وصلاح .

16 - Seeking knowledge is an obligation. There is no doubt that seeking the sciences of the Qur’an, the Sunnah of the Prophet, and other Islamic sciences is one of the best forms of closeness and obedience to God Almighty. However, Islam is concerned with all aspects of life. It is concerned with the human sciences, such as the military, security, medical, agricultural, and other sciences. Because the architecture of the universe cannot be completed except with the legal and human sciences. Ibn Majah narrated in his Sunan from the hadith of Anas bin Malik, may God be pleased with him, on the authority of the Prophet, may God bless him and grant him peace, that he said: (Seeking knowledge is obligatory for every Muslim). We have pauses with this hadith:---- The first pause: It is understood from the literal meaning of the hadith that seeking knowledge is obligatory for every Muslim male and not female, but this understanding is wrong, so seeking knowledge is obligatory for males and females alike, so the word “male” was mentioned in the hadith as a matter of giving priority. What is meant by it is male and female, unless other evidence indicates that one of them is singled out and not the other, and there is no evidence for specification here. The second pause: Seeking knowledge is obligatory for every Muslim man and woman, but I wonder what knowledge is required for males and females to obtain? The answer: There are two types of knowledge. The first type: knowledge that is obligatory, which is the knowledge that males and females are obligated to acquire and understand well. It is the knowledge with which a Muslim worships his Lord Almighty. It is obligatory for the Muslim to know that God Almighty is truly worshiped, and there is no Lord other than Him. There is no god but Him. He has the Most Beautiful Names and the Most Sublime Attributes. He has no similarity, no parallel, or an equal. God Almighty has sent Messengers and revealed the heavenly books to guide people. The Muslim must believe in the Messenger of Islam and the best of the prophets and messengers, our Master Muhammad, may God bless him and grant him peace, with full belief in the existence of the prophets and messengers who preceded Islam. The Muslim must believe in everything that is stated in the Noble Qur’an and the Noble Prophet’s Sunnah, and learn from The Qur’an and the Sunnah are the level by which one can worship God correctly, learning how to pray, how to fast, how to perform Hajj, how to purify Him, and learn the noble morals that He exalts himself with it. The second type: Knowledge that is imposed as a sufficient obligation, which is the knowledge that a part of society must learn in order to carry it out on behalf of society. For example, society needs individuals who work in the army and police, and it needs individuals who work in medicine, agriculture, industry, commerce, religious awareness, and so on. Here, society must be divided. It divides itself into parts, each part specializing in one of the arts that improves the condition of society in this world and the hereafter. God Almighty said in Surat Al-Tawbah: (And it is not for the believers to go forth en masse, had not a group of them gone out from every group of them, that they might understand the religion and warn their people. When they return to them, perhaps they will beware. All those possessing these knowledge that are imposed as a sufficient obligation will be rewarded by God for their knowledge, because they learn and teach others what is for the good of the country and the people in this world and the hereafter. Al-Tirmidhi narrated in his Sunan and classified it as hasan from the hadith of Abu Umamah Al-Bahili, may God be pleased with him. The Messenger of God, may God’s prayers and peace be upon him, said: (Indeed, God and His angels and the people of the heavens and the earth, even the ant in its hole, and even the fish, send blessings upon the One who teaches people goodness.) Muslim narrated in his Sahih from the hadith of Abu Hurairah, may God be pleased with him, that the Messenger of God, peace and blessings of God be upon him, said: (Whoever calls to guidance will have a reward similar to the rewards of those who follow him, without that detracting from their rewards in the slightest). The good teacher of people to whom all God’s creation calls, and also the one who calls for guidance and who has the same rewards as those who follow him. He may be a compassionate doctor, an honest craftsman, a working scholar, a soldier who loves his country and protects the country and the people, or a simple, honest farmer who brings us from the earth’s bounties…. etc. Oh God, make us among the teachers of good people who call for guidance and righteousness. 

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١٧ ــ احذر مقارض النار .

في رحلة الإسراء من المسجد الحرام بمكة المكرمة إلى المسجد الأقصى بفلسطين ، كان الحبيب المصطفى صلى الله عليه وسلم يركب على البُراق خلف جبريل عليه السلام ، وفي الطريق أطلع الله عزّ وجل الحبيب المصطفى صلى الله عليه وسلم على صُورة قوم يُعذبون في النار يوم القيامة ، صُورة لمشهد حي من مشاهد العذاب في يوم القيامة ، قوم تُقرض شِفاههم بمقارض من نار كما تُقرض الشِفاة في الدنيا بمقارض الحديد أي مقصات الحديد ، فيا تُري ما هي المعصية التي فعلوها حتى تُقرض الشفتان لكل واحد منهم ؟.

كُل واحد منهم كان في الدنيا يأمر الناس بالمعروف أي يأمر الناس بكل خير يدعو إليه الإسلام حسب عِلمه وقدرته لكن لا يفعل هو المعروف الذي يأمر به الناس ، وكان ينهي الناس عن كل مُنكر والمُنكر هو كل شيء ذمه الإسلام أو حرمه حسب عِلمه وقدرته لكن لا ينتهي هو عن المنكر الذي نهي الناس عنه.

إذن هو إنسان يقول ما لا يفعل ، إذن هو إنسان كالحمار يحمل على ظهره كُتباً لا يفهم ما فيها ، لذا كان عِقابه قرض الشفتان اللتان يخرج منهما الكلام الذي لم يستفد منه ، روي الإمام أحمد واللفظ له وأبويعلي والبزار من حديث أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه وسلم : قال رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ: مَرَرتُ ليلةَ أُسريَ بي على قومٍ تُقرَضُ شِفاهُهم بمَقاريضَ مِن نارٍ، قلتُ: ما هؤلاء؟ قال: هؤلاء خُطباءُ مِن أهلِ الدُّنيا، كانوا يَأمُرونَ النَّاسَ بالبِرِّ، ويَنسَوْنَ أنفُسَهم وهُم يَتلونَ الكِتابَ، أفلا يَعقِلون؟ ) . وفي رواية أخري: ( مررْتُ ليلةَ أُسرِيَ بي بأقوامٍ تُقرضُ شِفَاهُهُمْ بِمَقَارِيضَ من نارٍ ، قُلْتُ : من هؤلاءِ يا جبريلُ ؟ قال : خُطَباءُ أمتِكَ الذينَ يقولونَ ما لا يفعلونَ ويقرؤونَ كتابَ اللهِ ولا يعملونَ بِه ).

أحب الأعمال إلى الله عزّ وجل أن يُوافق قول الإنسان فِعله ؛ لأن مُطابقة القول للفعل دليل على صدق الإيمان ، روي الإمام الترمذي والحاكم وصححه من حديث ‏عَبْدِ اللَّهِ بْنِ سَلَامٍ ‏ ‏رضي الله عنه قَالَ ‏: ‏قَعَدْنَا ‏ ‏نَفَرٌ ‏ ‏مِنْ ‏ ‏أَصْحَابِ رَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏فَتَذَاكَرْنَا فَقُلْنَا ‏ ‏لَوْ نَعْلَمُ أَيَّ الْأَعْمَالِ أَحَبَّ إِلَى اللَّهِ لَعَمِلْنَاهُ فَأَنْزَلَ اللَّهُ تَعَالَى ‏ { ‏سَبَّحَ لِلَّهِ مَا فِي السَّمَوَاتِ وَمَا فِي الْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ * يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ ‏} ‏قَالَ ‏ ‏عَبْدُ اللَّهِ بْنُ سَلَامٍ ‏ ‏فَقَرَأَهَا عَلَيْنَا رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏). ‏

إن الذي يقول ما لا يفعل تندلق أقتابه أي تخرج أمعائه من داخل بطنه وتسقط على أرض نار جهنم ويدور في نار جهنم وهو يجر أمعائه كما يجر الحمار الرحي التي تطحن الحبوب ، وهنا يراه من أهل النار الذين كانوا يعرفونه في الدنيا بأنه خطيبهم وواعظهم ويسألونه ما الذي جاء بك إلى النار مِثلنا فيقول: كُنْتُ آمُرُكُمْ بالمَعروفِ ولَا آتِيهِ، وأَنْهَاكُمْ عَنِ المُنْكَرِ وآتِيهِ ، روي الإمام البخاري ومسلم من حديث أسامة بن زيد رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم يقولُ: يُجَاءُ بالرَّجُلِ يَومَ القِيَامَةِ فيُلْقَى في النَّارِ، فَتَنْدَلِقُ أقْتَابُهُ في النَّارِ، فَيَدُورُ كما يَدُورُ الحِمَارُ برَحَاهُ، فَيَجْتَمِعُ أهْلُ النَّارِ عليه فيَقولونَ: أيْ فُلَانُ، ما شَأْنُكَ؟ أليسَ كُنْتَ تَأْمُرُنَا بالمَعروفِ وتَنْهَانَا عَنِ المُنْكَرِ؟! قالَ: كُنْتُ آمُرُكُمْ بالمَعروفِ ولَا آتِيهِ، وأَنْهَاكُمْ عَنِ المُنْكَرِ وآتِيهِ ) .

اللهم اجعلنا من أهل هذه الآية الكريمة: ( الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَٰئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ ۖ وَأُولَٰئِكَ هُمْ أُولُو الْأَلْبَابِ ) ( سورة الزمر ) .

17- Beware of fire-fighters. During the Isra journey from the Sacred Mosque in Mecca to the Al-Aqsa Mosque in Palestine, the Beloved Chosen One, may God bless him and grant him peace, was riding on the Buraq behind Gabriel, peace be upon him. On the way, God Almighty showed the Beloved Chosen One, may God bless him and grant him peace, a picture of people being tortured in Hell on the Day of Resurrection, a picture. For a vivid scene of torment on the Day of Resurrection, a people will have their lips cut with fire scissors, just as lips are cut in this world with iron scissors, that is, iron scissors. I wonder what sin they committed that would make the lips pinched for each one of them? Each one of them was in this world enjoining people to do good, that is, ordering people to do everything good that Islam calls for according to his knowledge and ability, but he did not do the good that he commanded people to do, and he used to forbid people from every evil, and evil is everything that Islam condemns or forbids according to his knowledge and ability, but it does not end. It is about the evil that people are forbidden from doing. So he is a human being who says what he does not do. Therefore, he is a human being like a donkey who carries books on his back that he does not understand what is in them. Therefore, his punishment was the pinching of the lips from which speech came out that he did not benefit from. It was narrated by Imam Ahmad and the wording is his and Abu Ali and Al-Bazzar from the hadith of Anas bin Malik, may God be pleased with him. He said: The Messenger of God, may God’s prayers and peace be upon him, said: The Messenger of God, may God’s prayers and peace be upon him, said: One night I was being taken on a captivity, I passed by a people whose lips were being cut with nippers of fire. I said: Who are these? He said: These are preachers from the people of the world. They used to command people to be righteous, and they forgot themselves while they were reciting the Book. Do they not understand? ). And in another narration: (The night I was being taken on a journey, I passed by people who were cutting their lips with pruners of fire. I said: Who are these, O Gabriel? He said: The preachers of your nation who say what they do not do and who read the Book of God but do not act on it.) The most beloved of deeds to God Almighty is that a person’s words match his actions. Because the matching of words to actions is evidence of the sincerity of faith. Imam Al-Tirmidhi and Al-Hakim narrated and authenticated it from the hadith of Abdullah bin Salam, may God be pleased with him, who said: A group of the Companions of the Messenger of God, may God bless him and grant him peace, sat He said hello So we remembered and said: If we knew which of the deeds were most beloved to God, we would have done them. So God Almighty revealed {Glory be to God whatever is in the heavens and whatever is on earth He is the Mighty, the Wise * O you who have believed, why do you say what you do not do?} Abdullah bin Salam said Then the Messenger of God, may God bless him and grant him peace, recited it to us. He who says what he does not do will have his hooves spill out, meaning his intestines will come out from inside his stomach and fall on the ground of the fire of Hell, and he will spin around in the fire of Hell, dragging his intestines like a donkey drags a mill that grinds grain. Here he will see one of the people of Hell who knew him in this world as their orator and preacher, and they ask him what he did. Who brought you to Hell like us and says: I used to command you to do what is right but I did not do it, and I forbade you from doing evil and I did it. Imam Al-Bukhari and Muslim narrated from the hadith of Usama bin Zaid, may God be pleased with him, who said: I heard the Messenger of God, may God bless him and grant him peace, say: A man will be brought on the Day of Resurrection and thrown into The fire, it breaks out I throw him into Hell, and he spins around like a donkey rolls its millstones, and the people of Hell gather around him and say: So-and-so, what’s the matter with you? Didn't you command us to do good and forbid us to do evil?! He said: I used to enjoin you to do what is right and not do it, and I used to forbid you from doing evil and I used to do it.) O God, make us among the people of this noble verse: (Those who listen to the word and follow the best of it. Those are the ones whom God has guided. And those are the possessors of understanding.) (Surat Az-Zumar) . 

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١٨ ــــ  الصلاة في حالة الراحة والسكينة . 

يجب علي المسلم أن يتطلع إلي عظيم الأجر عند تأديته لأي عبادة ، فينظر إلي أفضل السبل المؤدية لأفضل أجر فيسلكها ، فمثلاً الصلاة التي تُصلي بهدوء وراحة واطمئنان وحضور قلب أفضل أجراً من الصلاة التي تُؤدي والمصلي متعب مجهود يعاني من التعب والإرهاق والتشتت وعدم حضور الذهن ؛ لذلك أمرنا الحبيب ( صلي الله عليه وسلم ) أن نذهب إلي المسجد ونحن نسير سيراً بطيئاً هادئاً وألا يسعي الذاهب للمسجد ، فالسعي هو الجري الخفيف وهو يؤدي إلي عدم الوقار والاطمئنان ، بل علي المصلي أن يدخل في الصلاة براحة واطمئنان وهدوء وسكينة وحضور للقلب والجوارح ، وألا يشغل الذاهب للمسجد باله بعدد الركعات التي يمكن أن تفوته مع الإمام ، بل يذهب بهدوء وراحة وما أدرك مع الإمام يُصليه ركعة أو ركعتان أو أكثر أو أقل ، وما فاته مع الإمام يُتمه منفردا ؛ روي الشيخان من حديث أبي هُرَيْرَةَ ( رَضِيَ اللَّهُ عَنْهُ ) قَالَ : سَمِعْتُ رَسُولَ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) يَقُولُ : ( إِذَا أُقِيمَتْ الصَّلَاةُ فَلَا تَأْتُوهَا تَسْعَوْنَ ، وَأْتُوهَا تَمْشُونَ عَلَيْكُمْ السَّكِينَةُ ، فَمَا أَدْرَكْتُمْ فَصَلُّوا ، وَمَا فَاتَكُمْ فَأَتِمُّوا ) .  

من كرم الله ( عز وجل ) وفضله علي عباده أن المسلم عندما يتوضأ ويخرج من بيته قاصداً الصلاة في المسجد فهو في صلاة من لحظة خروجه ، أي هو في أجر عظيم وفضل من الله ونعمة حتي يدخل في الصلاة المرادة ، فمشيه إلي المسجد عبادة ، فله بكل خطوة أجر ، وإن تأخر ولم يدرك الجماعة فقد أخذ ثواب الجماعة وإن صلي منفرداً ؛  روي مسلم من حديث أَبِي هُرَيْرَةَ ( رَضِيَ اللَّهُ عَنْهُ ) أَنَّ رَسُولَ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) قَالَ : ( إِذَا ثُوِّبَ لِلصَّلَاةِ فَلَا تَأْتُوهَا وَأَنْتُمْ تَسْعَوْنَ وَأْتُوهَا وَعَلَيْكُمْ السَّكِينَةُ ، فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا ، فَإِنَّ أَحَدَكُمْ إِذَا كَانَ يَعْمِدُ إِلَى الصَّلَاةِ فَهُوَ فِي صَلَاةٍ ) . 

قال الحافظ ابن حجر : قوله ( إذا كان يعمد إلى الصلاة فهو في صلاة ) أي أنه في حكم المصلي ، فينبغي له اعتماد ما ينبغي للمصلى اعتماده ، واجتناب ما ينبغي للمصلى اجتنابه) ،  ثم قال : ( قال النووي : نبه بذلك على أنه لو لم يدرك من الصلاة شيئا لكان محصلاً لمقصوده لكونه في صلاة ) .

ذات يوم يدخل الحبيب ( صلي الله عليه وسلم ) المسجد فيجد حبلاً مربوطاً بين ساريتين أي بين عمودين من أعمدة المسجد ، قد ربطته زينب زوج الحبيب ( صلي الله عليه وسلم ) لكي تُمسك عند الشعور بالتعب والإرهاق وهي واقفة في صلاة التراويح في رمضان ، فأمر الحبيب ( صلي الله عليه وسلم ) بحل الحبل ، وأمر زوجته والأمة كلها ، بأن يصلي المسلم حال نشاطه وقوته وحضور ذهنه ، أما حال الفتور والكسل فلا ؛ روي مسلم من  حديث أَنَسٍ ( رَضِيَ اللَّهُ عَنْهُ ) قَالَ : دَخَلَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) الْمَسْجِدَ ، وَحَبْلٌ مَمْدُودٌ بَيْنَ سَارِيَتَيْنِ ، فَقَالَ : ( مَا هَذَا ؟. ) . قَالُوا : لِزَيْنَبَ تُصَلِّي ، فَإِذَا كَسِلَتْ أَوْ فَتَرَتْ أَمْسَكَتْ بِهِ . فَقَالَ : ( حُلُّوهُ لِيُصَلِّ أَحَدُكُمْ نَشَاطَهُ ، فَإِذَا كَسِلَ أَوْ فَتَرَ قَعَدَ ) .

كما أمر الحبيب ( صلي الله عليه وسلم ) المسلم أن يُصلي حال صفاء الذهن ، فلا يصلي حال رغبته الشديدة للطعام والشراب أو حال امتلاء أحشاءه بالبول والغائط ، فلابد من الأكل والشرب وإفراغ الأحشاء أولاً ثم الصلاة إلا في حالة الخوف من فوت وقت الصلاة ؛ روي مسلم من حديث عَائِشَةَ ( رَضِيَ اللَّهُ عَنْها ) : قَالَتْ : سَمِعْتُ رَسُول اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) يَقُولُ : ( لَا صَلَاةَ بِحَضْرَةِ الطَّعَامِ وَلَا هُوَ يُدَافِعُهُ الْأَخْبَثَانِ ) .

اللهم ارزقنا حالة الراحة والسكينة والطمأنينة وصفاء الذهن وراحة البال في الصلاة، واجعل قرة أعيننا في الصلاة .

18 - Praying in a state of rest and tranquility. A Muslim must look forward to the great reward when he performs any act of worship, so he should look at the best paths that lead to the best reward and follow them. For example, a prayer that is prayed quietly, comfortably, with reassurance, and with presence of heart has a better reward than a prayer that is performed while the praying person is tired and exhausted, suffering from fatigue, exhaustion, distraction, and lack of presence of mind; Therefore, the Beloved (may God’s prayers and peace be upon him) commanded us to go to the mosque while walking slowly and calmly, and that the one who goes to the mosque should not run, because running is light running, and it leads to a lack of dignity and reassurance. Rather, the worshiper must enter into the prayer with comfort, reassurance, tranquility, tranquility, and presence of the heart and limbs, and not The person going to the mosque is preoccupied with the number of rak’ahs that he may miss with the imam, but rather he goes quietly and comfortably and without He prayed one or two rak'ahs with the imam, or more or less, and whatever he missed with the imam, he completed it alone. The two sheikhs narrated from the hadith of Abu Hurairah (may God be pleased with him), who said: I heard the Messenger of God (may God’s prayers and peace be upon him) say: (When the prayer is established, do not go to it hastening. And come to it, and it will walk over you in tranquility, so whatever you overtake, pray, and whatever you miss, complete.) Part of the generosity of God Almighty and His favor upon His servants is that when a Muslim performs ablution and leaves his house intending to pray in the mosque, he is in prayer from the moment he leaves, that is, he is in great reward and favor from God and a blessing until he enters into the intended prayer, so his walking to the mosque is an act of worship, so he has all A reward step, and if he is late and does not catch up with the congregation, he will receive the reward of the congregation, even if he prays alone. Muslim narrated from the hadith of Abu Hurairah (may God be pleased with him) that the Messenger of God (may God’s prayers and peace be upon him) said: (If it is a garment for prayer, do not go to it while you are Strive and go to it, and peace be upon you. Whatever you catch up with, pray, and whatever you miss, complete it. For if one of you intends to pray, he is in prayers ) . Al-Hafiz Ibn Hajar said: His saying (If he intends to pray, then he is in prayer) means that he is under the ruling of a person praying, so he should adopt what the person praying should adopt, and avoid what the praying person should avoid), and then he said: (Al-Nawawi said: He pointed out that if he did not He realizes something from the prayer that would have achieved his purpose because he is in prayer.) One day, the Beloved (may God’s prayers and peace be upon him) entered the mosque and found a rope tied between two poles, that is, between two of the mosque’s pillars. Zainab, the wife of the Beloved (may God’s prayers and peace be upon him), had tied it so that she would be held up when she felt tired and exhausted while she was standing during Tarawih prayers in Ramadan. So the Beloved commanded. (May God’s prayers and peace be upon him) to untie the pregnancy, and commanded his wife and the entire nation that the Muslim should pray when he is active, strong, and has a clear mind. As for the state of apathy and laziness, no; Muslim narrated on the authority of Anas (may God be pleased with him) who said: The Messenger of God (may God’s prayers and peace be upon him) entered the mosque, with a rope stretched between two posts, and he said: (What? this ?. ) . They said: Zainab prays, so if she is lazy or lethargic, she catches it. He said: (Unfasten it so that one of you can complete his activity. If he is lazy or lethargic, he sits.) The Beloved (may God’s prayers and peace be upon him) also commanded the Muslim to pray when his mind is clear. He should not pray when he has a strong desire for food and drink or when his bowels are full of urine and feces. He must eat, drink, and empty his bowels first, then pray, except in the case of fear of missing the time for prayer. Muslim narrated from the hadith of Aisha (may God be pleased with her): She said: I heard the Messenger of God (may God’s prayers and peace be upon him) say: (There is no prayer in the presence of food, and he does not defend it. The two evils). O God, grant us a state of comfort, tranquility, tranquility, clarity of mind, and peace of mind in prayer, and make prayer the apple of our eyes. 

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١٩ ــ الدعاء يرفع ما نزل ومالم ينزل من البلاء .

الله (عز وجل ) جعل لكل شيء سبب ، فقدر الله الرزق لكل إنسان ، لكن جعل للرزق أسباباً ، إن أخذ الإنسان بها أتاه الرزق ، وإن ترك الأخذ بها لن يأتيه الرزق ، قال الله ( عز وجل ) في سورة المُلك: { هُوَ الَّذِي جَعَلَ لَكُمُ الأرْضَ ذَلُولا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِنْ رِزْقِهِ وَإِلَيْهِ النُّشُورُ  } ، فالذي يمشي في أرض الله بحثاً عن الرزق ، يجد الرزق الذي قدره الله له ، وإن القاعد في بيته دون بحث عن الرزق ، فلن تُمطر السماء عليه دراهم ودنانير وجنيهات ولحم وخبز ولباس .

المبتلى الذي نزل به بلاء من الله ، عليه أن يأخذ بأسباب دفع البلاء عن نفسه ، ولا يقعد في بيته ويقول : الله يراني وسيدفع عني البلاء ، نعم الله يراك ؟ ، ولكن لن يدفع عنك البلاء إلا إذا أخذت بأسباب دفع البلاء . 

الدعاء والتضرع والاحتماء بالله مع الأخذ بباقي الأسباب  المادية ، تدفع البلاء دفعاً ، وترفعه رفعاً من جذوره ؛ لأن من جملة القضاء رد البلاء بالدعاء ، فالدعاء سبب لدفع البلاء وجلب الرحمة ،كما أن الماء سبب لخروج النباتات من الأرض ، لكن الدعاء هو السلاح القوي للمؤمن في دفع البلاء مع الأخذ بباقي الأسباب المادية الممكنة ؛ روي أبو يعلي من حديث جَابِرِ بْنِ عَبْدِ اللَّهِ ( رَضِيَ اللَّهُ عَنْهُمَا ) ، قَالَ : قَالَ رَسُولُ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) : أَلاَ أَدُلُّكُمْ عَلَى مَا يُنْجِيكُمْ مِنْ عَدُوِّكُمْ ، وَيُدِرُّ لَكُمْ أَرْزَاقَكُمْ ؟ تَدْعُونَ اللَّهَ تَعَالَى فِي لَيْلِكُمْ وَنَهَارِكُمْ ، فَإِنَّ الدُّعَاءَ سِلاَحُ الْمُؤْمِنِ ) . وروي الحاكم من  حديث عَلِيِّ بْنِ أَبِي طَالِبٍ ( رَضِيَ اللَّهُ عَنْهُ ) ، قَالَ : قَالَ رَسُولُ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) : الدُّعَاءُ سِلاَحُ الْمُؤْمِنِ ، وَعِمَادُ الدِّينِ ، وَنُورُ السَّمَاوَاتِ وَالأَرْضِ ) . 

الدعاء مع الأخذ بالأسباب ، ضمان أكيد للنجاة من المهالك ، فلن يهلك داع لله ، أخذ بكل أسباب النجاة ؛ روي ابن حبان و الحاكم من حديث أنس ( رَضِيَ اللَّهُ عَنْهُ ) قَالَ : قَالَ رَسُولُ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ )  : ( لاَ تَعْجِزُوا في الدُّعَاءِ فَإِنَّهُ لَنْ يَهْلِك مَعَ الدُّعَاءِ أَحَدٌ ) .

 وروي الإمام أحمد من حديث ثَوْبَانَ ( رَضِيَ اللَّهُ عَنْهُ ) ، مَوْلَى رَسُولِ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) رَفَعَهُ إِلَى النَّبِيِّ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) قَالَ : ( لَا يَرُدُّ الْقَدَرَ إِلَّا الدُّعَاءُ ، وَلَا يَزِيدُ فِي الْعُمُرِ إِلَّا الْبِرُّ ، وَإِنَّ الْعَبْدَ لَيُحْرَمُ الرِّزْقَ بِالذَّنْبِ يُصِيبُهُ ) . وعند أحمد أيضاً من حديث  مُعَاذٍ ( رَضِيَ اللَّهُ عَنْهُ ) عَنْ رَسُولِ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) : ( لَنْ يَنْفَعَ حَذَرٌ مِنْ قَدَرٍ ، وَلَكِنَّ الدُّعَاءَ يَنْفَعُ مِمَّا نَزَلَ وَمِمَّا لَمْ يَنْزِلْ ؛ فَعَلَيْكُمْ بِالدُّعَاءِ عِبَادَ اللَّهِ ) . 

 بل إن الله ( عز وجل ) يحب عبادة الْمُلِحِّينَ  في الدعاء أي الذين لا ينقطعون عن الدعاء أبداً حتي يتحقق مرادهم ؛ روي الإمام الشهاب والبيهقي في شعب الإيمان من حديث عَائِشَةَ ( رَضِيَ اللَّهُ عَنْهَا ) قَالَتْ :  قَالَ رَسُولِ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) : ( إنَّ اللَّهَ يُحِبُّ الْمُلِحِّينَ فِي الدُّعَاءِ ) .

إن الذي يدعو مرة أو مرتين ثم ينقطع عن الدعاء قبل أن يتحقق مراده ؛ يُحرم الإجابة والتوفيق ؛ لأن الله يحب الدعاء المتكرر ، لأن الدعاء المتكرر دليل علي الخضوع والخشوع والتذلل والافتقار لله الخالق الذي بيده مقادير كل شيء ؛  روي الشيخان واللفظ لمسلم من حديث أبي هُرَيْرَةَ ( رَضِيَ اللَّهُ عَنْهُ ) عَن النَّبِيِّ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ )  أَنَّهُ قَالَ : ( لَا يَزَالُ يُسْتَجَابُ لِلْعَبْدِ ، مَا لَمْ يَدْعُ بِإِثْمٍ أَوْ قَطِيعَةِ رَحِمٍ ، مَا لَمْ يَسْتَعْجِلْ ، قِيلَ: يَا رَسُولَ اللَّهِ ، مَا الِاسْتِعْجَالُ ؟. قَالَ : يَقُولُ قَدْ دَعَوْتُ ، وَقَدْ دَعَوْتُ ، فَلَمْ أَرَ يَسْتَجِيبُ لِي ، فَيَسْتَحْسِرُ عِنْدَ ذَلِكَ ، وَيَدَعُ الدُّعَاءَ ) . 

من وفقه الله لرفع يديه إلي السماء ، وقال : يا رب ، يا الله ، أعطني كذا ، أو اكفني شر كذا ، فهذا دليل محبة ورضي من الله علي العبد ، لأن الله لا يوفق عبداً لعبادة الدعاء إلا إذا أحبه وأراد أن يفتح له أبواب الهداية والرحمة ، فليغتنم كل مسلم اللحظات التي يكون فيها منشرح للدعاء ، فيدعو كثيراً من خير الدنيا والآخرة ؛ روي الإمام الترمذي والحاكم من حديث  عَبْدِ اللَّهِ بْنِ عُمَرَ ( رَضِيَ اللَّهُ عَنْهُمَا ) ، قَالَ : قَالَ رَسُولُ اللَّهِ ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) : ( من فُتِحَ له باب الدُّعاءِ ، فُتِحَتْ له أبوابُ الرَّحمةِ ، وما سُئِلَ الله شيئا أحبَّ إليه من أن يُسأل العافيةَ ، وإن الدُّعاء يَنْفَعُ مما نَزَلَ ومما لم يَنْزِلْ ، ولا يردُّ القضاءَ إلا الدُّعاءُ ، فعليكم بالدُّعاء ) .

اللهم وفقنا لأفضل الدعاء وتفضل علينا بأنفع الإجابة.

19 - Supplication removes the affliction that has come down and what has not come down. God (Almighty and Majestic) has created a reason for everything. God has destined sustenance for every human being, but He has created means for sustenance. If a person takes them, sustenance will come to him, and if he abandons taking them, sustenance will not come to him. God (Almighty and Majestic) said in Surah Al-Mulk: {It is He who has made The earth is yours, so walk in its paths and eat of His provision, and to Him is the resurrection. So whoever walks on God’s earth in search of sustenance will find the sustenance that God has destined for him, and if he sits in his house without searching for sustenance, the sky will not rain on him dirhams, dinars, pounds, meat, bread, and clothing . The afflicted person who has been afflicted by a affliction from God must take measures to ward off the affliction from himself, and not sit at home and say: God sees me and will ward off the affliction from me. Yes, God sees you? But the affliction will not be warded off from you unless you take the reasons to ward off the affliction. Supplication, supplication, and taking refuge in God, while taking into account the rest of the material causes, repel the affliction and remove it from its roots. Because part of the elimination of affliction is through supplication. Supplication is a reason to ward off affliction and bring mercy, just as water is a reason for plants to emerge from the ground. However, supplication is the strong weapon of the believer in repelling affliction while taking into account the rest of the possible material causes. Abu Ya’la narrated from the hadith 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: Shall I not guide you to what will save you from your enemy? M, and it provides you with your livelihood? You call upon God Almighty during your day and night, for supplication is the weapon of the believer.) Al-Hakim narrated from the hadith of Ali bin Abi Talib (may God be pleased with him), who said: The Messenger of God (may God’s prayers and peace be upon him) said: Supplication is the weapon of the believer, the pillar of religion, and the light of faith dead and the earth). Supplication while taking into account the reasons is a sure guarantee of salvation from calamities. No one praying to God will perish if he takes all the reasons for salvation. Ibn Hibban and Al-Hakim narrated from the hadith of Anas (may God be pleased with him), who said: The Messenger of God (may God’s prayers and peace be upon him) said: (Do not fail in supplication, for no one will perish with supplication). Imam Ahmad narrated from the hadith of Thawban (may God be pleased with him), the servant of the Messenger of God (may God’s prayers and peace be upon him) who submitted it to the Prophet (may God’s prayers and peace be upon him) who said: (He will not be rejected Nothing is destined except supplication, and nothing increases one’s lifespan except righteousness, and the servant is deprived of sustenance. He is afflicted with sin.) Ahmad also narrates from the hadith of Muadh (may God be pleased with him) on the authority of the Messenger of God (may God’s prayers and peace be upon him): (Caution will not benefit from what is revealed, but supplication will benefit from what has been revealed and from what has not been revealed slip; you must supplicate, servants of God.) Rather, God Almighty loves the worship of those who are persistent in supplication, that is, those who never stop supplicating until their desire is achieved. Imam Al-Shihab and Al-Bayhaqi narrated in Shu’ab Al-Iman from the hadith of 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). The one who supplicates once or twice and then stops supplicating before his goal is achieved; It is forbidden to answer and reconcile; Because God loves repeated supplication, because repeated supplication is evidence of submission, reverence, humility, and lack of God, the Creator, in whose hand is the destiny of everything. The two sheikhs narrated and the wording is by Muslim from the hadith of Abu Hurairah (may God be pleased with him) on the authority of the Prophet (may God’s prayers and peace be upon him) that he said: (The servant will continue to be answered, as long as he does not supplicate for sin. A And severing family ties, unless he is in a hurry. It was said: O Messenger of God, what is the rush? He said: He says, “I have supplicated, and I have supplicated, but I did not see him responding to me.” Then he becomes saddened at that, and abandons his supplication. Whoever God enables him to raise his hands to the sky and say: O Lord, O God, give me such-and-such, or protect me from the evil of such-and-such, this is evidence of God’s love and approval for the servant, because God does not help a servant to worship supplication unless he loves him and wants to open the doors of guidance and mercy to him. Let every Muslim take advantage of the moments when he has the opportunity to pray, and pray for many good things in this world and the hereafter. Imam Al-Tirmidhi and Al-Hakim narrated from the hadith of Abdullah bin Omar (may God be pleased with them both), who said: The Messenger of God (may God bless him and grant him peace) said: (For whom the door of supplication is opened, the doors of mercy will be opened for him. And God has not been asked for anything more beloved to Him than to be asked for well-being And supplication benefits from what has been revealed and from what has not been revealed, and only supplication can avert judgment, so you should supplicate.” Oh God, grant us success in the best supplication and bestow upon us the most beneficial answer. 

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٢٠ ــ توزيع لحم الأضحية.

توزيع لحم الأضحية يكون حسب الظروف المحيطة بالمُضحي ؛ فإن كان حوله من الفقراء والمساكين وابن السبيل الكثير ، فيجب عليه أن يُقدر حاجتهم ولا يأكل من لحم أضحيته إلا ثلاثة أيام فقط ويُخرج الباقي لهم ، فإذا أحس المُضحي أنه لا يُوجد بجواره الكثير من المُحتاجين، قسم الأضحية إلى ثلاثة أقسام ، قِسم له ، وقِسم هدايا لأهله ، وقِسم للمُحتاجين ، ولنا في رسول الله صلى الله عليه وسلم القُدوة والمثل الأعلى ، فقد أصاب الناس شِدة ومعاناة في عام من الأعوام فأمر أصحابه المُضحين أن يأكلوا من الأضاحي ثلاثة أيام وما زاد من اللحم عن طعام الأيام الثلاثة أمرهم بإخراجه للناس ، ولما زالت الشدة وحل الرخاء أمرهم  بالرجوع للأصل وهو الأقسام الثلاثة ، لأن الغاية من الأضحية شكر الله عز وجل على نعمة المال ، لذا فإن الأضحية تُوزع حسب احتياج الناس الفقراء ، روي الإمام البخاري ومسلم من حديث ‏سَلَمَةَ بْنِ الْأَكْوَعِ, ‏ ‏قَالَ: ‏ ‏قَالَ النَّبِيُّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ‏ ‏مَنْ ضَحَّى مِنْكُمْ فَلَا يُصْبِحَنَّ بَعْدَ ثَالِثَةٍ وَبَقِيَ فِي بَيْتِهِ مِنْهُ شَيْءٌ فَلَمَّا كَانَ الْعَامُ الْمُقْبِلُ قَالُوا يَا رَسُولَ اللَّهِ نَفْعَلُ كَمَا فَعَلْنَا عَامَ الْمَاضِي قَالَ كُلُوا وَأَطْعِمُوا وَادَّخِرُوا فَإِنَّ ذَلِكَ الْعَامَ كَانَ بِالنَّاسِ جَهْدٌ فَأَرَدْتُ أَنْ تُعِينُوا فِيهَا ‏).

 وبمثل معنى حديث سلمة بن الأكوع رضي الله عنه جاء نفس المعنى عن أم المؤمنين عائشة رضي الله عنها ، روي الإمام مسلم من حديث‏ ‏عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ ‏ ‏عَنْ ‏ ‏عَبْدِ اللَّهِ بْنِ وَاقِدٍ ‏ ‏قَالَ ‏ ‏نَهَى رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏عَنْ أَكْلِ لُحُومِ الضَّحَايَا بَعْدَ ثَلَاثٍ ‏ ‏قَالَ ‏ ‏عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ ‏ ‏فَذَكَرْتُ ‏ ‏ذَلِكَ ‏ ‏لِعَمْرَةَ ‏ ‏فَقَالَتْ ‏ ‏صَدَقَ ‏ ‏سَمِعْتُ ‏ ‏عَائِشَةَ ‏ ‏تَقُولُ ‏ ‏دَفَّ ‏ ‏أَهْلُ أَبْيَاتٍ مِنْ أَهْلِ ‏ ‏الْبَادِيَةِ ‏ ‏حَضْرَةَ الْأَضْحَى زَمَنَ رَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏فَقَالَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ‏ ‏ادَّخِرُوا ثَلَاثًا ثُمَّ تَصَدَّقُوا بِمَا بَقِيَ فَلَمَّا كَانَ بَعْدَ ذَلِكَ قَالُوا يَا رَسُولَ اللَّهِ إِنَّ النَّاسَ يَتَّخِذُونَ ‏ ‏الْأَسْقِيَةَ ‏ ‏مِنْ ضَحَايَاهُمْ ‏ ‏وَيَجْمُلُونَ ‏ ‏مِنْهَا ‏ ‏الْوَدَكَ ‏ ‏فَقَالَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ‏ ‏وَمَا ذَاكَ قَالُوا نَهَيْتَ أَنْ تُؤْكَلَ لُحُومُ الضَّحَايَا بَعْدَ ثَلَاثٍ فَقَالَ إِنَّمَا نَهَيْتُكُمْ مِنْ أَجْلِ ‏ ‏الدَّافَّةِ ‏ ‏الَّتِي ‏ ‏دَفَّتْ ‏ ‏فَكُلُوا وَادَّخِرُوا وَتَصَدَّقُوا ‏).

ويجب أن نعلم أن ما يُخرجه المُضحي من لحم أضحيته هو الباقي ثوابه عند الله عزّ وجل ، لذا ننصح بتكثير الأجر فإن الدنيا فانية والآخرة هي الباقية ، روي الإمام الترمذي وصححه من حديث أم المؤمنين عائشة رضي الله عنها قالت: أنَّهم ذبحوا شاةً فقالَ النَّبيُّ صلَّى اللَّهُ عليْهِ وسلَّمَ ما بقيَ منْها ؟ قلت ما بقيَ منْها إلَّا كتفُها . قالَ : بقيَ كلُّها غيرَ كتفِها ).

اللهم فقهنا في ديننا وارزقنا السير على خطى الحبيب المصطفى صلى الله عليه وسلم.

20 - Distribution of sacrificial meat. The distribution of the sacrificial meat is according to the circumstances surrounding the sacrificer. If there are many poor, needy, and wayfarers around him, then he must assess their need and eat the meat of his sacrifice for only three days and give the rest to them. If the sacrificer feels that there are not many needy people around him, he divides the sacrifice into three parts: one for him, and one for gifts. For his family, and a portion for the needy, and we have in the Messenger of God, may God bless him and grant him peace, an example and an ideal. The people were afflicted with hardship and suffering in one year, so he ordered his companions who sacrificed to eat from the sacrificial animals for three days, and he ordered them to take out more meat than the three days’ food for the people, and the hardship continued. The solution to prosperity commanded them to return to the original, which is the three categories, because the purpose of the sacrifice is to thank God Almighty for the blessing of money, so the sacrifice is distributed according to the need of the poor people. Imam Al-Bukhari and Muslim narrated from the hadith of Salamah ibn Al-Akwa’, who said: The Prophet said. May God’s prayers and peace be upon him: Whoever of you sacrifices it, let it be done in the morning after the third day, and some of it remains in his house. When the next year came, they said, O Messenger of God Here we will do as we did last year. He said, “Eat, be fed, and save. For that year the people were hard-pressed, and I wanted you to help in it.” Similar to the meaning of the hadith of Salamah bin Al-Akwa’, may God be pleased with him, the same meaning came on the authority of the Mother of the Believers, Aisha, may God be pleased with her. Imam Muslim narrated from the hadith of Abdullah bin Abi Bakr, on the authority of Abdullah bin Waqid, who said: The Messenger of God forbade May God’s prayers and peace be upon him, about eating the meat of sacrificed animals after three days. Abdullah bin Abi Bakr said, “I mentioned that to ‘Umrah.” She said the truth. I heard Aisha say, “Duff.” The people of Abyat, the people of the desert, the presence of Al-Adha at the time of the Messenger of God, may God bless him and grant him peace. Then the Messenger of God, may God bless him and grant him peace, said He, peace and blessings be upon him: Save three, then give in charity what is left. When it was after that, they said, O Messenger of God. People take drinking water from their victims and express kindness from it, so the Messenger of God, may God bless him and grant him peace, said M: And what is that? They said, “I forbade eating the meat of sacrificed animals after three days.” He said, “I only forbade you for the sake of.” The one that beats the drum, so eat, save, and give in charity.) We must know that what the sacrificer brings out of the meat of his sacrifice is the reward that remains with God Almighty, so we advise to increase the reward, because this world is fleeting and the hereafter is eternal. Imam Al-Tirmidhi narrated and authenticated it from the hadith of the Mother of the Believers Aisha, may God be pleased with her, who said: They slaughtered a sheep, and the Prophet, may God’s prayers and peace be upon him, said: Peace be upon him, what is left of it? I said: What remains of her is her shoulder. He said: All of it remains except her shoulder. Oh God, make us understand our religion and grant us the ability to follow in the footsteps of the beloved Chosen One, may God bless him and grant him peace. 

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قد يتساءل البعض!!!!.

عباد الله : هناك سؤال مشروع قد يسأله البعض ويقول: إذا كانت معية الله لا تفارقني ، فالله يراني ويسمعني ويعلم دقائق أحوالي فإني أدعوه ولا يُجيب .

 فالإجابة عن هذا السؤال في حديث رسول الله (صلي الله عليه وسلم). ( ما مِنْ مُسْلِمٍ يَدْعُو بِدَعْوَةٍ لَيْسَ فِيهَا إِثْمٌ وَلاَ قَطِيعَةُ رَحِمٍ إِلاَّ أَعْطَاهُ اللَّهُ بِهَا إِحْدَى ثَلاَثٍ إِمَّا أَنْ تُعَجَّلَ لَهُ دَعْوَتُهُ وَإِمَّا أَنْ يَدَّخِرَهَا  لَهُ فِي الآخِرَةِ وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا . قَالُوا إِذاً نُكْثِرُ. قَالَ : اللَّهُ أَكْثَرُ ) ( مسند أحمد). 

 فالدعوة المؤهلة للإجابة هي الدعوة التي ليس فيها اعتداء علي أحد من خلق الله ، وأن تكون خالية من التكلف، فيسأل ربه ما هو مشروع ، فمثلاً : لا يسأل ربه أن يُعيده شاباً قوياً، بعد أن طعن في السن ووهن العظم وظهر الشيب وضعفت القوة . فالله قادر علي كل شيء، ولكن قضي الله ألا يعود الشيخ شاباً في الدنيا. وقد تكون الدعوة صحيحة، ولكن الله العليم الخبير بما يُصلح عبادة ، تتنوع الإجابة عنده تبعاً لمصلحة العبد ، فيستجيب للدعوة إذا كان فيها مصلحة فورية للعبد ، وإذا لم تكن في الدعوة مصلحة فورية للعبد ؛ فإن الله (عز وجل) يدخر ثواب الدعوة لصاحبها يوم القيامة أو يدفع عنه من المكروه مثلها .

 دعاؤك أخي المسلم، مُجاب في كل الأحوال، حسب مصلحتك فالله هو العليم الخبير ، فإذا أيقن الإنسان أن دعائه مجاب علي الدوام ، ولكن حسب علم الله بمصلحة العبد ، ارتاح قلبه ، واستقرت نفسه ، وطاب عيشه ، وأحب دنياه ومجتمعه .

اللهم أحسن عاقبتنا في الأمور كلها وأجرنا من خزي الدنيا وعذاب الآخرة ، وأصلح لنا ديننا الذي هو عصمة أمرنا ، وأصلح لنا دنيانا التي فيها معاشنا ، وأصلح لنا آخرتنا التي إليها معادنا ، واجعل الحياة زيادة لنا في كل خير والموت راحة لنا من كل شر .

Some may wonder!!!! Servants of God: There is a legitimate question that some may ask and say: If the presence of God does not leave me, then God sees me, hears me, and knows the minutes of my condition, then I call upon Him and He does not answer. The answer to this question is in the hadith of the Messenger of God (may God bless him and grant him peace). (There is no Muslim who supplicates with a supplication that does not contain sin or severing ties of kinship except that God gives him one of three things: either his supplication will be hastened for him, or... He will store it up for him in the Hereafter, or He will turn away from him an amount of evil like it. They said, “When we increase.” He said, “Allah increases.” (Musnad Ahmad) . The invitation that qualifies for an answer is the invitation that does not contain an attack on any of God’s creation, and that is free of affectation, so he asks his Lord for what is lawful. For example: He does not ask his Lord to return him as a strong young man, after he has advanced in age, his bones have weakened, gray hair has appeared, and his strength has weakened. God is capable of everything, but God has decreed that the old man should no longer be young in this world. The invitation may be correct, but God is All-Knowing and All-Aware of what is appropriate for worship. His answer varies according to the servant’s interest. He responds to the invitation if there is an immediate interest for the servant in it, and if the invitation does not have an immediate interest for the servant. God (Almighty and Majestic) will store up the reward of the supplication for the one who made it on the Day of Resurrection, or protect him from a similar amount of harm. Your prayer, my Muslim brother, is answered in all circumstances, according to your interests, for God is the All-Knowing, the All-Aware. If a person is certain that his prayers will always be answered, but according to God’s knowledge of the servant’s best interest, his heart will be at ease, his soul will be stable, his life will be good, and he will love his world and his society. O God, grant us a good punishment in all matters, protect us from the disgrace of this world and the torment of the Hereafter, improve for us our religion, which is the protection of our affairs, improve for us our world, which is our livelihood, improve for us our hereafter, which is our return, and make life an increase for us in all goodness, and death a relief for us from all evil.

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