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Conditions of people in Ramadan
On the authority of Abu Waqid al Laythi, that the Messenger of Allah, peace be upon him, while he was sitting in the mosque, and the people were with him; When three people came, two came to the Messenger of Allah - may God bless him and grant him peace - and one went and said: They stood upon the Messenger of Allah- may Allah bless him and grant him peace -. As for one of them, he saw an opening in the circle, and he sat in it, and the other one sat behind them, and the third So he turned away, and when the Messenger of Allah - may Allah bless him and grant him peace - finished, he said:
“Shall I not tell you about the three people? As for one of them, he took refuge in Allah, so Allah sheltered him, and as for the other, he was shy, so Allah was shy from him, and as for the other, he turned away, so Allah turned away from him.” (Narrated by Al Bukhari).
The hadith refers to a general triple division, which is involved in various aspects and fields, including the conditions, ranks, and divisions of people in the month of Ramadan:
The first category the deprived category: the one who turns his heart away from the essence of fasting, as he fasts from food, drink and other things that break the fast, and it is the fasting of the stomachs, but he is exposed to everything that leads him to the wisdom and reality of fasting, so the effect of fasting does not appear to him on his injury or work, and a fortiori his heart apart from it.
The second category The hesitant category: The one who performed some acts of worship and acts of worship out of shyness from people, without initiative, haste, spontaneous motive, insight or conviction.
The third section The late type: The one who took refuge in Allah and accepted in his entirety with love, joy and pleasure, and thanks to Allah for his observance of the month of Ramadan, so his limbs and heart fasted before his stomach, and he achieved the desired goal and wisdom of fasting.
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أحوال الناس في رمضان
فعن أبي واقدٍ اللَّيثي أن رسولَ الله صلى الله عليه و سلم بينما هوَ جالسٌ في المسجدِ، و الناسُ معَهُ؛ إِذْ أَقبَلَ ثلاثةُ نفَر، فأَقبلَ اثنانِ إِلى رسولِ الله صلى الله عليه وسلم، و ذهبَ واحد، قالَ: فوقَفا على رسولِ الله صلى الله عليه و سلم، فأَمَّا أحدهما فرأى فُرجةً في الحلقة، فجلس فيها، و أمّا الآخر فجلس خلفهم، و أمّا الثالثُ فأدبَرَ ذاهباً، فلمَّا فرَغَ رسولُ الله صلى الله عليه و سلم قالَ:
«ألا أُخْبرُكُم عنِ النَّفَرِ الثلاثةِ؟ أمَّا أحدُهم فأَوَى إِلى اللهِ، فآواهُ الله، و أمَّا الآخَرُ فاستَحيْا، فاستَحيْا اللهُ منْهُ، و أمَّا الآخَرُ فأَعرَضَ، فأَعرَضَ اللهُ عنهُ» (أخرجه البخاري).
الحديث يشير إلى قسمة ثلاثية عامة، تدخل في مناحي و مجالات متعددة منها أحوال و مراتب و أقسام الناس في شهر رمضان:
القسم الأول الصنف المحروم: الذي أعرض بقلبه عن جوهر الصيام، إذ يصوم عن الطعام و الشراب و سائر المفطرات و هو صيام البطون، إلا أنه معرض عن كل ما يوصله إلى حكمة و حقيقة الصيام، فلا يظهر أثر الصيام له على جارحة أو عمل، و من باب أولى قلبه بمعزل عن ذلك.
القسم الثاني الصنف المتردد: الذي أدى بعض الطاعات و العبادات حياءً من الناس، بلا مبادرة و لا مسارعة و لا دافع تلقائي و لا بصيرة أو قناعة، و هذا أفضل من القسم الأول و قد ينتفع و يرتقي شيئاً فشيئاً إذا فقه حقيقة و مغزى الصيام.
القسم الثالث الصنف المرحوم: الذي أوى إلى الله و أقبل بكليته حباً و فرحاً و سروراً و شكراً لله على إداركه شهر رمضان، فصامت جوارحه و قلبه قبل بطنه، و حقق الغاية و الحكمة المرجوة من الصيام.
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FASTING IS A SHIELD
Ramadan fasting is one of the pillars of Islam, the true religion. Let us look from him at a description of his universal wisdom that the Messenger, peace be upon him, told it, and Allah Almighty gave him the collections of speech and supported him with revelation and protected him from slippage and aberration.
That is fasting, and the luminous and inclusive prophetic phrase: ( Fasting is a shield ) [Bukhari and Muslim].
Indeed, fasting is the greatest educational school that purifies the soul, purifies the heart, corrects behavior, develops virtues, and purifies vices, and all of this and more is included under the noble and enlightened prophetic phrase (fasting is shield).
And in the dictionary, Shield is: the jacket .. and all that is shielded from weapons and other things. And it is said: Fasting is a shield: a protection from desires.
I say: Fasting prevents the servant from all corruption. And protect him from every ugly and purify him from all evil, and from that:
1- It is shirld in the sense of a barrier and a protector from the desires of evil. The Prophet, peace be upon him, described it to the unmarried if he did not find a way to legal marriage, so he said: ( O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding chastity, and whoever cannot then he should fast, for it will be a restraint (wija') for him ) [agreed upon]. It is a shield in the sense of protection and a barrier from immorality.
2- Fasting is a shield in the sense of protection from bad manners, foolishness, ignorance, dignity and honorable morals. The Messenger of Allah, peace be upon him, said: ( Fasting is a protection
for you, so when you are fasting, do not behave obscenely or foolishly, and if any oneargues with you or abuses you, say, I amfasting. I am fasting ) [Agreed upon].
3- Fasting is a shield from sins and a protection for the slave from going against the forbidden. The Messenger of Allah, peace be upon him, said: ( If one does not eschew lies and false conduct, Allah has no need that he should abstain from his food and his drink ) [Al-Bukhari narrated].
4- Fasting is a shield for the servant, meaning that it prevents him from getting along with the fools, quarrels with the ignorant, the necessity of forgiveness and good manners. The Prophet, peace be upon him, said: ( Fasting is a paradise, and if one of you’s fasting day is not crippled and not loud. If someone blames him or fights him, let him say that I am a man who is fasting .... ) [Narrated by Bukhari and Muslim].
5- Fasting is a shield for the servant in the sense of prevention and protection from everything that disgraces him in this world and insults him in the hereafter. Because he establishes his behavior, refines his character, purifies his heart, purifies himself, increases his faith, and thus his end is to deliver from the fire and win paradise .. It is one of the greatest protective fortresses of the Muslim from the destroyers. And the Messenger of Allah, peace be upon him, said:( Fasting is a shield and it is one of the fortresses of the believer, and every action is for its owner except fasting ) [Narrated by al-Tabarani and al-Albani said: good hadith]. And the Messenger of Allah, pezce be upon him, said: (Fasting is a garden and a strong fortress from the fire) [Narrated by Ahmad].
6- Fasting is a shield for the servant and a protection from fire. And this is the greatest goal of the pious: to escape from the fire and to move away from it.The Messenger of Allah, peace be upon him, said: ( Fasting is a shield against the Fire just like the shield of anyone of you against fighting ) [Narrated by Ahmed and Nasa'i].
7- Dr. Abdul Aziz Ismail says: "Fasting is used medically in many cases, and preventive in more cases, and that many religious orders have not shown us their wisdom, and they will appear with the advancement of science. It has been shown that fasting is medically beneficial in many cases, and it is the only treatment sometimes other".
Dr. Mac Fadon - who is one of the world’s doctors who has been interested in the study of fasting and its impact - says: “Every person needs fasting, even if he is not sick, because the toxins of food and medicine meet in the body, making him like the sick and overburdening him, so his activity decreases. If a person fasts, he will get rid of the burdens of these toxins, and feel an activity and strength not known to him before "(Islam Story website).
8- In Ramadan, signs of compassion prevail among people, which inspires psychological calm and a way out of the usual psychological worries. Fasting has positive effects on strengthening the will. And the well-known medical rule that affirms that prevention is better and more effective than treatment is fully applicable in the case of mental illnesses. It has been proven to us through observation and research in the field of psychiatry that people who have a balanced personality and have strong religious tendencies, and are committed to performing rituals Religion in their dealings is often less afflicted with mental disorders, and you find them more improved and more responsive to treatment when suffering from any mental illness (Dr. Lotfi El-Sherbiny - The Oasis of Reassured Soul website).
How great is the blessing of the prophetic utterance that combined the virtues, denied the vices, and qualified the fasting person for the highest homes. All this and others are expressed in a three-letter pronunciation. If you separate meanings, you will fill in the volumes.
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الصوم جُنَّةٌُ
صوم رمضان ركن من أركان الإسلام الدين الحنيف. لننظر منه إلى وصف من أوصاف حكمته الجامعة التي أخبر بها الرسول صلى الله عليه و سلم، و قد أعطاه الله تعالى جوامع الكلم و أيده بالوحي و عصمه من الزلل و الزيغ.
ذلكم هو الصوم، و العبارة النبوية الجامعة الحافلة النيّرة: ( الصوم جُنَّةٌُ ) [أخرجه البخاري و مسلم].
و الصوم حقا هو أعظم مدرسة تربوية تزكي النفس و تطهّر القلب و تقوّم السلوك و تنمّي الفضائل و تنقي الرذائل، و كل ذلك و أكثر منه ينطوي تحت العبارة النبوية الشريفة الجامعة النيّرة ( الصوم جُنَّةٌ ).
و في المعجم الجُنّةُ: السترة.. و كل ما وقى من سلاح و غيره. و يقال: الصوم جنة: وقاية من الشهوات.
أقول: الصوم حائل للعبد عن كل فساد. و وقاية له من كل قبيح و مطهر له من كل خبيث و من ذلك:
1- أنه جنة بمعنى حاجز و عاصم من الشهوات المردية. و قد وصفه النبي صلى الله عليه و سلم للأعزب إذا لم يجد سبيلا إلى النكاح الحلال فقال: ( يا معشر ا��شباب من استطاع منكم الباءة فليتزوج و من لم يستطع فعليه بالصوم فإنه له وجاء ) [متفق عليه]. فهو جنة بمعنى حماية و حاجز من الفحشاء و الفجور.
2- و الصوم جنة بمعنى الوقاية من سوء الخلق و السفه و الجهل و لزوم الوقار و مكارم الأخلاق. فقد قال رسول الله صلى الله عليه و سلم : ( الصِّيَامُ جُنَّةٌ إِذَا كَانَ أَحَدُكُمْ صَائِمًا فَلاَ يَرْفُثْ وَ لاَ يَجْهَلْ فَإِنِ امْرُؤٌ قَاتَلَهُ أَوْ شَاتَمَهُ فَلْيَقُلْ إِنِّي صَائِمٌ إِنِّي صَائِمٌ ) [متفق عليه].
3- و الصوم جنة من المعاصي و وقاية للعبد من مقارفة الحرام. قال رسول الله صلى الله عليه و سلم: ( من لم يدع قول الزور و العمل به فليس لله حاجة في أن يدع طعامه و شرابه ) [رواه البخاري].
4- و الصوم جنة للعبد بمعنى حاجز له من مجاراة السفهاء و مخاصمة الجهلاء و لزوم العفو و حسن الخلق. فقد قال النبي صلى الله عليه و سلم : ( و الصيام جنة، و إذا كان يوم صوم أحدكم فلا يرفث و لا يصخب. فإن سابّه أحد أو قاتله فليقل إني امرؤ صائم ) [رواه البخاري و مسلم].
5- و الصوم جنة للعبد بمعنى وقاية و حصن من كل ما يشينه في الدنيا و يهينه في الآخرة؛ لأنه يقوم سلوكه و يهذّب خلقه و يطهّر قلبه و يزّكي نفسه و يزيد إيمانه و يكون مآله بذلك النجاة من النار و الفوز بالجنة.. فهو من أعظم حصون المسلم الواقية من المهالك. و قد قال رسول الله صلى الله عليه و سلم: ( الصيام جنة و هو حصن من حصون المؤمن و كل عمل لصاحبه إلا الصيام. يقول الله الصيام لي و أنا أجزي به ) [رواه الطبراني و حسنه الألباني]. و قال رسول الله صلى الله عليه و سلم: ( الصيام جنة و حصن حصين من النار ) [رواه أحمد].
6- و الصيام جنة للعبد و وقاية من النار. و هذا أعظم أهداف المتقين: النجاة من النار و الزحزحة عنها. قال رسول الله صلى الله عليه و سلم: ( الصيام جنة من النار كجنة أحدكم من القتال ) [رواه أحمد و النسائي].
7- يقول د. عبد العزيز إسماعيل: إن الصيام يستعمل طبيًّا في حالات كثيرة، و وقائيًّا في حالات أكثر، و إن كثيرًا من الأوامر الدينية لم تظهر لنا حكمتها، ستظهر مع تقدم العلوم، فلقد ظهر أن الصيام يفيد طبيًّا في حالات كثيرة، و هو العلاج الوحيد في أحيان أخرى.
يقول الدكتور ماك فادون -و هو من الأطباء العالميين، الذين اهتموا بدراسة الصوم و أثره-: "إن كل إنسان يحتاج إلى الصوم، و إن لم يكن مريضًا؛ لأن سموم الأغذية و الأدوية تجتمع في الجسم، فتجعله كالمريض و تثقله؛ فيقل نشاطه.. فإذا صام الإنسان تخلص من أعباء هذه السموم، و شعر بنشاط و قوة لا عهد له بهما من قبل" (موقع قصة الإسلام).
8- في رمضان تعم مظاهر التراحم بين الناس مما يبعث على الهدوء النفسي و الخروج من دائرة الهموم النفسية المعتادة، و للصوم آثار إيجابية في تقوية الإرادة. و القاعدة الطبية المعروفة التي تؤكد أن الوقاية افضل و أجدى من العلاج تنطبق تماماً في حالة الأمراض النفسية ، فقد ثبت لنا من خلال الملاحظة و البحث في مجال الطب النفسي أن الأشخاص الذين يتمتعون بشخصية متزنة و لديهم وازع ديني قوى ، و يلتزمون بأداء العبادات و روح الدين في تعاملهم هم غالباً اقل اصابة بالاضطرابات النفسية ، و تجدهم اكثر تحسناً و استجابة للعلاج عند الإصابة بأي مرض نفسي (د / لطفى الشربينى - موقع واحة النفس المطمئنة).
فما أعظم بركة اللفظ النبوي الذي جمع الفضائل و نفى الرذائل و أهّل الصائم لأسمى المنازل. يعبر عن كل هذا و غيره بلفظ من ثلاثة أحرف لو فصلت معانية لملأت المجلدات.
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REAL HAPPINESS AND INNER PEACE
Real happiness and peace can be found in submitting to the commands of the Creator and the Sustainer of this world. Allah has said in the Quran:
{ Those who believe, and whose hearts find comfort in the remembrance of Allah. Surely, it is in the remembrance of Allah that hearts find comfort } [Quran 13:28].
On the other hand, the one who turns away from the Quran will have a life of hardship in this world. Allah has said:
{ But whoever turns away from My Reminder, for him is a confined life. And We will raise him on the Day of Resurrection blind } [Quran 20:124]
This may explain why some people commit suicide while they enjoy the material comfort money can buy. For example, look at Cat Stevens (now Yusuf Islam), formerly a famous pop singer who used to earn sometimes more than $150,000 a night. After he converted to Islam, he found true happiness and peace, which he had not found in material succès.
السعادة الحقيقية و السلام الداخلي
يمكن العثور على السعادة الحقيقية و السلام في الخضوع لأوامر خالق و رازق هذا العالم. قال الله تعالى في القرآن:
{ الَّذِينَ آمَنُوا وَ تَطْمَئِنُّ قُلُو��ُهُمْ بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ } [الرعد-28].
و من ناحية أخرى ، فإن من يبتعد عن القرآن ستكون له حياة الضنك و المشقة في الدنيا. قال الله تعالى:
﴿ وَ مَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَ نَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ } [طه-128].
و هذا قد يفسر سبب انتحار بعض الأشخاص بينما هم يستمتعون بالمال المادي المريح و الترف الذي يمكن شراؤه. على سبيل المثال ، أنظر إلى كات ستيفنز (إسمه بعد إسلامه يوسف إسلام) ، مغني البوب الشهير سابقًا و الذي كان يكسب أحيانًا أكثر من 150 ألف دولار في الليلة. بعد أن اعتنق الإسلام ، وجد السعادة الحقيقية و السلام الذي لم يجده في النجاح المادي.
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The meaning of human love for Allah Almighty
Islam enjoins the general concept of love between mankind. This is first and foremost done by promoting the love of Allah amongst our fellow man. This is manifested through our practice of the concept of “rahmah” which can be translated as love, mercy, compassion or forgiveness.
Aside from the fact that one who loves Allah is loved by Him, a real love for Allah prompts one to perform the best of deeds. Reason and nature dictate that if someone loves Allah, he would act in a manner that is pleasing to Allah.
The man owned a soul in a very nice form thanks to the mercy of Allah although he was not existent. Allah did not leave a man in non-existence; He gave him the bounty of existence. It is the greatest bounty. Allah did not leave him lifeless and gave him the bounty of life. He did not leave man without a spirit and gave him the bounty of spirit. He did not leave man without consciousness and mind and gave him the bounties of the mind and consciousness. Allah says:
{ [Quran 82:7] He Who created you, and formed you, and proportioned you? In whatever shape He willed, He assembled you } [Quran 82: 7-8].
Life is all about a test of realization and action. We are drawn to a realization of Allah’s love to us and leading a life of gratitude, which reflects our deep adoration and devotion to Allah. We do this hoping that our beloved Creator will be pleased with us and yearning to be with Him for eternity in the bliss of the hereafter. This well-known concept of the purpose of life according to Islam perfectly reflects the meaning of the man’s love for Allah. May Allah Most High guide us to be linked to Him with all sincerity!
معنى حب الإنسان لله تعالى
يقرر الإسلام المفهوم العام للحب بين البشر. يتم هذا أولاً و قبل كل شيء من خلال تعزيز محبة الله بين إخوتنا البشر. يتجلى ذلك من خلال ممارستنا لمفهوم الرحمة الذي يمكن ترجمته على أنه حب أو رحمة أو عطف أو مغفرة.
و بصرف النظر عن حقيقة أن من يحب الله يحبه، فإن الحب الحقيقي لله يدفع المرء إلى أداء أفضل الأعمال. يفرض العقل و الطبيعة أنه إذا أحب شخص ما الله سبحانه و تعالى، فسوف يتصرف بطريقة ترضي الله.
خُلِقَ الإنسان نفسًا في جسم جميل جدًا بفضل رحمة الله رغم أنه كان عدما. لم يترك الله الإنسان في عالم العدم. أعطاه نعمة الوجود، إنها أعظم مكافأة. لم يتركه الله ميتا و أعطاه نعمة الحياة. لم يترك الإنسان بلا روح و نفخ فيه الروح. لم يترك الإنسان بلا وعي و عقل و أعطاه نعمة العقل و الوعي؛ قال الله تعالى: { الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ، فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ } [الانفطار:7-8].
فالحياة عبارة عن اختبار للإدراك و العمل. نحن ننجذب إلى إدراك محبة الله لنا و نعيش حياة الامتنان، و التي تعكس عبادتنا العميقة و إخلاصنا لله. و نفعل ذلك على أمل أن يرضى عنا خالقنا الحبيب، و نتوق إلى أن نكون بجواره إلى الأبد في نعيم الآخرة. هذا المفهوم المشهور لهدف الحياة وفقًا للإسلام يعكس تمامًا معنى حب الإنسان لله تعالى. و فقنا الله تعالى لنعبده بكل إخلاص!
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Muhammad the humble Messenger
The Prophet Muhammad, peace be upon him, used to mix with people, and lived with them all of their conditions in good and bad times, hardship and ease. He did not see for himself a great merit and advantage over them except for the revelation revealed to him from Allah, and the Lord of the worlds declared this, and he said: { Say, I am only a human being like you, being inspired that your god (Allah) is One God.
Whoever hopes to meet his Lord, let him work righteousness, and never associate anyone with the service of his Lord } [Al-Kahf-110]. Othman, may Allah be pleased with him, said: The Messenger of Allah peace be upon him, accompanied us in travel and attendance, and he used to return to our patients, follow our funerals, invade with us, and comfort us with little and much. And among the highest images of the humility of the Prophet Muhammad, peace be upon him, His care for the weaks, who are often marginalized in societies, and no one cares about them, while cared for them with special attention. Al-Darda, may Allah be pleased with him, said: I heard the Messenger of Allah, peace be upon him say: (Seek me the weak, for you will provide for and support for your weaknesses) [Narrated by Abu Dawud and Al-Tirmidhi and authenticated by Al-Albani].
The humility of the Prophet Muhammad, peace be upon him, with this group of vulnerable people, was not just a simple deal with them, but was concerned with the satisfaction of their needs and problems. Abdullah ibn Abi Ufa, may Allah be pleased with him, he said: (The Messenger of Allah, peace be upon him, used to increase remembrance, reduce idle talk, prolong prayer, shorten the sermon, and he did not refuse to walk with the widow or the needy person, so he fulfilled his needs) ( Narrated by Al-Nassaee]. And something like this happened with the slave girls, who were the old service class. Anas bin Malik, may Allah be pleased with him, he said: (If the slave-woman is a slave of the people of Madinah, she would take the hand of the Messenger of Allah, peace be upon him, and she would go with him wherever she wanted.) [Narrated by Al-Bukhari]. Dealing with boys and young people. Anas Ibn Malik, may Allah be pleased with him: (He passed by two boys and greeted them, and said: The Prophet, peace be upon him, used to do it.) [Narrated by Al-Bukhari and Muslim]. Muhammad, peace be upon him, in his dealings with children was not only He was confined to merely greeting them and giving them a greeting, but he used to talk to them and caress them easily. Anas bin Malik, may Allah be pleased with him, he said: (If the Prophet, peace be upon him, would mix with us so that he would say to a young brother of mine: O Abu Amir, what did the chick sparrow do? ) [Narrated by Al-Bukhari. And Muslim].
محمد الرسول المتواضع
كان النبي محمد صلى الله عليه و سلم يخالط الناس، و يعيش معهم سائر أحوالهم في السراء و الضراء، و العسر و اليسر، لا يرى لنفسه كبير فضل و ميزة عليهم إلا الوحي المنزل عليه من السماء، و صرح بذلك رب العالمين، فقال: { قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ } [الكهف-110]، فقد كان صلى الله عليه و سلم يواسي الناس في القليل و الكثير، كان يتبسط معهم؛ فعن عثمان رضي الله عنه قال: إنا و الله قد صحبنا رسول الله صلى الله عليه و سلم في السفر و الحضر، و كان يعود مرضانا، و يتبع جنائزنا، و يغزو معنا، و يواسينا بالقليل و الكثير. و إن من أعلى صور تواضع النبي محمد صلى الله عليه و سلم ما كان من اعتنائه ( صلى الله عليه و سلم بالضعفاء؛ الذين يُهَمَّشُون كثيرًا في المجتمعات، و لا يأبه بهم أحد، بينما كان صلى الله عليه وسلم يهتم بهم اهتمامًا خاصًّا. فعن أبي الدرداء رضي الله عنه قال: سمعت رسول الله صلى الله عليه و سلم يقول: ( ابغُونِي الضعفاء، فإنما تُرْزَقُون و تُنْصَرُون بضعفائكم ) [أخرجه أبو داود و الترمذي و صححه الألباني].
و إن تواضع النبي محمد صلى الله عليه و سلم مع هذه الفئة من الضعفاء، لم يكن مجرد تبسُّط في التعامل معهم، بل كان يُعْنَى بقضاء حاجاتهم و مشكلاتهم. فعن عبد الله بن أبي أوفى رضي الله عنه قال: ( كان رسول الله صلى الله عليه و سلم يكثر الذكر، و يُقِلّ اللغو، و يطيل الصلاة، و يقصر الخطبة، و لا يأبى أن يمشي مع الأرملة، أو المسكين؛ فيقضي حاجته ) [أخرجه النسائي]. وحدث مثل هذا مع الإماء، و هن طبقة الخَدَم قديمًا؛ فعن أنس بن مالكٍ رضي الله عنه قال: ( إنْ كانت الأمة من إماء أهل المدينة لتأخذ بيد رسول الله صلى الله عليه و سلم فتنطلق به حيث شاءت ) [أخرجه البخاري].و من تواضعه صلى الله عليه و سلم في تعامله مع الناس تبسُّطه في التعامل مع الصبية و صغار السن. فعن أنس ابن مالكٍ رضي الله عنه: ( أنه مر على صبيانٍ فسلَّم عليهم، و قال: كان النبي صلى الله عليه و سلم يفعله ) [أخرجه البخاري و مسلم].و تواضع محمد صلى الله عليه و سلم في تعامله مع الصغار لم يكن فقط قاصرًا على مجرد إلقاء السلام عليهم و مبادلتهم التحية، بل كان يتبسط في الحديث معهم و مداعبتهم، فعن أنس بن مالكٍ رضي الله عنه قال: ( إن كان النبي صلى الله عليه و سلم ليخالطنا حتى يقول لأخٍٍ لي صغيرٍ: يا أبا عمير ما فعل النُّغَيْر ) [أخرجه البخاري. و مسلم].
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Faithful Meditations
1-What is real freedom?
Most of people believe that freedom is only when there is no slavery or oppression of one human over another. Islam, although believes in this concept, has a higher definition of freedom.
That is freedom from slavery of your desires and ambitions, and that is the worst slavery. For example, one may be the slave of money or sex or power and he or she will commit all types of crimes and oppressions because of this slavery. The crime ratio in US and Europe is higher than elsewhere because of this type of slavery. And interestingly, most of the people in this type of slavery do not know they are slaves.
2 - Is obedience a type of slavery?
If children obey their parents or students obey there teachers or wives obey their husbands this type of obedience is because of love. So obedience is nothing but real love. And love is nothing but obedience. When a wife obeys her husband that is and also because of love of husband. Because marriage is an agreement done for the pleasure of Allah.
3 - Marriage is not only lust but it is great training for the purification of soul that is because here both parties are destroying animalistic character like selfishness.
4 - What is real pleasure?
Most of people think the pleasure only relates to the body but real pleasure is satisfaction of soul. For example, one can do this experiment anytime, if one loves a type of food or a type of cloth very much if he or she happen to give that to a needy person this type of pleasure is much more satisfying and permanent.
5 - What is the aim of our creation?
When one person does not understand the aim of his or her creation he will not understand the rights of women or men. When aim of our creation is getting love and knowledge of Allah (God) by his obedience and worship so when wife is obeying the order of her husband because of her love of Allah, she is reaching the aim of her creation.
تأملات إيمانية
1- ماهي الحرية الحقيقية؟
يعتقد معظم الناس أن الحرية لا تتحقق إلا في حالة عدم وجود عبودية أو اضطهاد لإنسان على آخر. على الرغم من أن الإسلام يؤمن بهذا المفهوم ، إلا أنه لديه تعريف أعلى للحرية: التحرر من عبودية رغباتك و طموحاتك، و هذه أسوأ عبودية. على سبيل المثال، قد يكون المرء عبدًا للمال أو الجنس أو السلطة و سيرتكب جميع أنواع الجرائم و الظلم بسبب هذه العبودية. نسبة الجريمة في الولايات المتحدة و أوروبا أعلى من أي مكان آخر بسبب هذا النوع من العبودية. و المثير للاهتمام أن معظم الناس في هذا النوع من العبودية لا يعرفون أنهم عبيد.
2 - هل الطاعة نوع من الرق؟
إذا أطاع الأبناء والديهم أو أطاع الطلاب المعلمبن أو الزوجات أزواجهن ، فهذا النوع من الطاعة يكون بسبب الحب. إذن فالطاعة ليست سوى حب حقيقي. و ما الحب إلا طاعة. عندما تطيع الزوجة زوجها من أجل محبة الله و أيضًا من أجل حب الزوج. لأن الزواج هو ميثاق و اتفاق يرضي الله.
3- الزواج ليس فقط شهوة و لكنه شيء قوي للتدريب على تنقية الروح لأن كلا الطرفين هنا يدمران الشخصية الحيوانية مثل الأنانية.
4- ما هي المتعة الحقيقية؟
يعتقد معظم الناس أن المتعة تتعلق بالجسد فقط، و لكن المتعة الحقيقية هي إرضاء الروح. على سبيل المثال ، يمكن للمرء إجراء هذه التجربة في أي وقت ، إذا كان المرء يحب نوعًا من الطعام أو نوعًا من القماش كثيرًا إذا كان هو أو هي يعطي ذلك لشخص محتاج ، فهذا النوع من المتعة يكون أكثر إرضاءً و بقاء.
5- ما هو الهدف من خلقنا؟
عندما لا يفهم شخص ما الهدف من خلقه ، فلن يفهم حقوق المرأة أو الرجل. عندما يكون قصد خلقنا أن نحب و نعرف الله بطاعته و عبادته ، فعندما تكون الزوجة تطيع الله و أمر زوجها بحبها لله ، فهي تصل إلى غاية خلقها.
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Islamic vision: Man and Industrial Intelligence
Can the machine (or may one day, in principle, be able to think consciously? Can machines and computers gain awareness and feeling in their human meanings?
Artificial intelligence (AI) relies on numerical symbols to solve issues, i.e., based on a binary system of zero and one. Hence, some dissenters (American philosopher John Searle) have argued that the most important shortcoming of artificial intelligence is that it understands only zero and one, and it cannot understand the middle case between these two concepts.
On the other hand, the proponents of artificial intelligence (mathematician Alan Turing) said: Natural intelligence (human intelligence) understands phenomena and things on the basis of a binary system as well. If we study and analyze human neurons, we realize that human understanding is based on a binary state, and that the nervous system converts concepts and perceptions into binary states.
In Islam, one of the world's other assets has a special advantage. This advantage is not only reduced to his spiritual and moral cards, but is also linked to his intellectual and mental powers. To a certain extent, his contact with the world of absence and the attainment of God's role lies in his cognitive and mental powers and energies.
Dr. Nuruddin Al - Savi said: If science succeeds in the rational unification of human beings, our human existence needs to be more important: the creation of meaning. "The world around us is faint, and mathematics that creates science, scientific truth, power and influence over nature does not give man the meaning of his existence and the truth of his message." He stressed that, the natural language, is capable of doing so, and that it is the tool of creativity that creates poetry, rhetoric and so forth because it is the condition of meaning (site: Al Arabi).
John Searle (American philosopher) has reduced the important difference between artificial intelligence and the natural mind of humans in understanding language. The ability to understand language is specific to mental energies. Language was a very important phenomenon. However, with reference to the verses of the Holy Quran, it refers to other privileges for human beings, which can be the important face and difference of man from the machine. Here we will refer only to two of them:
Understanding and considering history: Man can understand historical phenomena, and draw lessons and lessons from them. Almighty and Almighty alluded to this fact in Surah Yusuf:
{ We did not send before you except men, whom We inspired, from the people of the towns. Have they not roamed the earth and seen the consequences for those before them? The Home of the Hereafter is better for those who are righteous. Do you not understand? } [Quran 12:109.
This verse has a variety of parts, which can be described as follows:
First: She talks about the historical biography of the Most Holy Prophet.
Second: It orders those engaged to strike and walk through the land in order to consider the consequences and fate of former nations.
Third: She's talking about the world of the afterlife.
She eventually rebukes the talkers for not employing reason and thinking. The call for thought and the use of reason is linked to the various contents and parts of the verse.
The second section of the verse calls for reflection on the remaining effects on the Earth of former nations. The speaker, through his reflection on the effects of the past and the walking of the Earth, and through his spatial movement, moves to past times and takes lessons from them.
No mechanical activity or code change can have access to such thinking. Artificial intelligence cannot dwell on the temporal dimension through spatial dimension and information generated by residual effects on Earth, from which it can obtain lessons given past times.
Understanding Natural Laws: The human mind in religious terms does not accept a reduction in the level of change in symbols, and it has many other activities that we can never expect from artificial intelligence. He can understand the laws of nature and their connection to Allah. Allah said: { Know that Allah revives the earth after its death. We thus explain the revelations for you, so that you may understand [Quran 57:17].
Life and natural death represent a kind of natural phenomenon linked to the laws of nature. This verse calls on all to reflect, reflect on and recognize this phenomenon. This phenomenon is among the divine verses that deserve reflection and reflection. Also, in Surah Hajj, he said: { And you see the earth still; but when We send down water on it, it vibrates, and swells, and grows all kinds of lovely pairs } [Quran 22:5].
Earth's life starts with rain, and then beautiful plants come out of its belly. It is these simple laws that govern nature, which, on the other hand, are divine verses, and hence the Holy Koran calls upon everyone to reflect on the
Artificial intelligence can do nothing more than change symbols. It is clear that in every matter to be resolved, it must above all appropriately translate it in
الترجمة العربية لهذا النص تجدها في مقالة: رؤية إسلامية: الإنسان و الذكاء الصناعي،
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AllAH DEFENDS MUHAMMAD HIS MESSENGER (peace be upon him)
Khosra was an arrogant king that his people deified him, worshiped him, worshiped the fire in front of him. They sanctified him in an exaggerated manner. He owned very large parts of the land and ruled great areas in the east and west of the world, and with this aura and this sowel, Allah (God) Almighty tore his kingdom.
How and why did this happen?
The choice fell on the companion Abdullah bin Hudhafa al-Sahmi to deliver the message of the Messenger, the Messenger of Allah, peace be upon him, to the King of Persia, so he prepared himself for the journey، bade farewell to his family, and he went on his way alone, with no one but Allah Almighty with him.
Many days and nights long after that, Ibn Hudhafa, may Allah be pleased with him, arrived in the land of Persia. He immediately authorized permission to enter the Persian king after he informed the entourage of the content of the message he was carrying.
Khosra, the king of the Persians, authorized Abdullah to enter, and invited the great people of Persia to attend the council. Abdullah entered the king simply as Bedouin, wearing a thin cloak, However, he was tall and appeared to be the pride of faith and the glory of Islam.
Khosra directed one of his men to take the message that Ibn Hudhafa carried, but he refused, saying: “No, but the Messenger of Allah, peace be upon him, commanded me to deliver it hand in hand to you, and I do not violate an order of the Messenger of Allah.” Then Khosra looked at his men, saying: Let him approach me. ”Abdullah approached until he gave him the message.
The king of the Persians chose a citizen from the people of Al-Hirah to read the message to him, so he began to read: “In the name of Allah, the Most Gracious, the Most Merciful, from Muhammad, the Messenger of Allah to the Great Khosra of Persia, peace be upon those who follow the guidance ..” After reading the message, Khosra was very angry and said: "A despicable servant from my kingdom writes his name before my name" because the Messenger, peace be upon him, began the text of the message with his name, so he grabbed the message with force and tore it apart, then ordered Bin Hudhafa to leave.
The companion bin Hudhafa went out telling himself : “By Allah I don’t care anyway, after I delivred the message of the Messenger of Allah.” Then he mounted his horse and went, and when Khosra had calmed down, he ordered that ibn Hudhafa to be brought, but his men did not find a trace of him anywhere .
Ibn Hudhafa returned to the Messenger of Allah, peace be upon him, and told him of what had happened from Khosra, and the Prophet said: (Allah tore his kingdom), while Khosra was thinking to write to his deputy of Yemen to order him to send two men to this man who is in the Hijaz (he means “the Prophet) and that to bring the man to him.
The two men who were sent from Khosra arrived at Taif and there they asked about the Prophet, and they knew that he was in Yathrib and went until they reached the Messenger of Allah, peace be upon him. Then they told him a message of Khusra to him: to go with them so as not to perish, so the Prophet smiled, saying: (Return to your tent today and Come tomorrow).
And on that day, Allah answered the prayer of His Messenger, peace be upon him, when he called that Allah tear the kingdom of Khosra. On that night a great revolution took place against the king, a revolution from within the same ruling family, where Sheroe revolted against his father, so he killed him and became the king of Persia, so Allah Almighty told his Messenger, peace be upon him, with the news of this revolution and the destruction of this kingdom of vanity.
On the next day, the two men went to the Messenger and then said: “Have you prepared yourself to go with us to the meeting of Khosra,” then the Messenger said to them: (You will not receive Khosra after this day, for Allah killed him, as his son ruled over him on such a night of such a month). the two men were astonished And they went to the deputy of Yemen to tell him what the Messenger of Allah, peace be upon him, said.
The deputy of Yemen (Bazin) knew of what had happened. He said: "If what Muhammad said was true, then he is a prophet, and if it was not, then we will see an opinion on it." Then he soon learned of the death of Khosra at the hands of his son Sheroe, and Bazin announced his entry into Islam with all who was in the country of Yemen from the Persians.
The new king, ordered in a letter to Bazin that the Messenger of Allah, peace be upon him, not be offended, or do anything with him until his command comes.
Allah Almighty says: { O, Messenger! Convey what was revealed to you from your Lord. But if you do not, then you would not have delivered His message. And Allah will protect you from the people. Allah does not guide the unbelieving people} [Quran:5-67
الله يدافع عن محمد رسوله صلى الله عليه و سلم
إن كسرى كان ملكاً متجبرا و متكبراً يؤلهه قومه و يسجدون له و يعبدون النار أمامه و يقدسونه تقديساً مبالغاً فيه، و كان يملك أجزاء كبيرة جداً من الأرض و يحكم مساحات عظيمة في شرق الدنيا و غربها، و مع هذه الهالة و هذه الصولة و الجولة إلا أن الله سبحانه و تعالى مزق ملكه.
فكيف و لماذا حدث ذلك؟
وقع الاختيار على الصحابي عبد الله بن حذافة السهمي لتوصيل رسالة الرسول رسول الله صلّى الله عليه وسلم لملك الفرس ، فأعدّ نفسه لخوض الرحلة و ودع أهله ، و مضى في طريقه وحده ليس معه سوى الله تعالى.
أيام عديدة و ليال طوال بعدها وصل بن حذافة رضي الله عنه أرض فارس، فورا استئذن بالدخول على ملك الفرس بعد أن أبلغ الحاشية بفحوى الرسالة التي يحملها.
أذن كسرى ملك الفرس لعبد الله بالدخول، و دعا عظماء فارس من أجل حضور المجلس، دخل عبد الله على الملك ببساطة الأعراب، و هو يرتدي عباءة رقيقة الحال ، غير أنه كان مشدود القامة و يبدو عليه كبرياء الإيمان و شموخ الإسلام .
وجه كسرى أحد رجاله ليأخذ الكتاب الذي يحمله بن حذافة ، و لكنه رفض قائلًا: "لا ؛ إنما أمرني رسول الله صلّى الله عليه و سلم أن أدفعه لك يدًا بيد، و أنا لا أخالف أمرًا لرسول الله” ، فنظر كسرى إلى رجاله قائلًا :”أتركوه يدنو مني” ، فاقترب عبد الله حتى أعطاه الكتاب.
اختار ملك الفرس مواطنا من أهل الحيرة ليقرأ عليه الكتاب، فبدأ بالقراءة: ”بسم الله الرحمن الرحيم، من محمد رسول الله إلى كسرى عظيم فارس ، سلام على من اتبع الهدى.. ” ، بعد أن قرئت الرسالة، ثار كسرى غاضبا و قال: "عبد حقير من رعيتي يكتب إسمه قبل إسمي" لكون الرسول صلى الله عليه و سلم بدأ نص الرسالة بإسمه، فجذب الرسالة بقوة و قام بتمزيقها، ثم أمر بن حذافة بالخروج.
خرج الصحابي بن حذافة و هو يحدث نفسه قائلا :”و الله ما أبالي على أي حال أكون بعد أن أديت كتاب رسول الله” ، ثم امتطى راحلته و مضى، و حينما هدأ كسرى أمر بإحضاره، و لكن رجاله لم يجدوا له أثرًا في أي مكان.
عاد بن حذافة إلى رسول الله صلّى الله عليه و سلم فأخبره بما حدث من كسرى، فقال النبي: ( مزّق الله ملكه )، فيما هم كسرى بالكتابة إلى نائبه على اليمن ليأمره بأن يبعث رجلين إلى هذا الرجل الموجود بالحجاز و هو يقصد "النبي" ، و ذلك ليحضراه إليه.
وصلا الرجلان المبعوثان من كسرى للطائف و هناك سألا عن النبي، فعلما أنه في يثرب و مضيا حتى وصلا رسول الله صلّى الله عليه و سلم ، ثم أخبراه برسالة كسرى إليه كي يذهب معهما حتى لا يهلك ، فابتسم النبي قائلًا: ( ارجعا إلى رحالكما اليوم و أتيا غدًا ).
و في ذلك اليوم استجاب الله دعاء رسوله صلى الله عليه و سلم حين دعا على كسرى أن يمزق الله ملكه فقامت في تلك الليلة ثورة كبيرة ضد الملك ثورة من داخل الأسرة الحاكمة نفسها حيث قام ابنه شيرويه بن كسرى بثورة على أبيه فقتله و أخذ الملك لنفسه فأعلم الله سبحانه و تعالى رسوله صلى الله عليه و سلم بخبر هذه الثورة و هلاك هذا الملك المغرور.
في اليوم التالي ذهب الرجلان إلى الرسول ثم قالا :”هل أعددت نفسك للمضي معنا إلى لقاء كسرى” ، فقال لهما الرسول: ( لن تلقيا كسرى بعد اليوم، فلقد قتله الله، حيث سلط عليه ابنه في ليلة كذا من شهر كذا ) ، اندهش الرجلان و انطلقا إلى نائب اليمن ليخبراه بما يقول رسول الله صلى الله عليه و سلم.
علم نائب كسرى على اليمن "باذان" بما حدث قال: "لئن كان ما قاله محمد حقًا فهو نبي و إن لم يكن كذلك فسنرى فيه رأيًا" ثم ما لبث أن علم بمقتل كسرى على يد ابنه شيرويه ، فأعلن بازان دخوله في الإسلام و من كان معه في بلاد اليمن من الفرس.
أمر الملك الجديد شيرويه بن كسرى في رسالة له إلى باذان أن لا يهجو رسول الله صلى الله عليه و سلم و لا يفعل به شيئا حتى يأتيه أمره، و صدق الله سبحانه و تعالى إذ يقول: ﴿ يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴾ [المائدة-67].
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THIS IS OUR MESSENGER
Prophet Muhammad is the prophet of mercy: he was merciful to the animal and the human being, sent by Allah (God) to the worlds. How was his compassionate treatment of the people of the book (Jews and Christians)?
Special treatment
1- The Prophet (peace be upon him) was the one who performed their funerals: (The Messenger of Allah, peace be upon him, when a funeral procession passed he stood up ,he was told: "He is a Jew?" He said: "Isn't it a soul" (Hadith Amer Ben Rabia - Muslim).
2- And in his mercy, he was visiting their patients: He visited a Jewish boy in his illness, that he was his servant: "He said to him: "Convert to Islam! and he looked at his father and his father said to him: "Obey the Prophet (peace be upon him), so the prophet came out and said: praise be to Allah who saved him from the fire." [Hadith Anas bin Malik].
3- And in his mercy, he used to accept gifts from them and not return them, as it was mentioned in the hadith of Anas bin Malik that a Jewish woman brought a poisoned sheep to the Prophet, peace be upon him, and he ate it and did not return it.
4- And in his mercy he pardoned and forgivened them. When the Jewish woman offered the poisoned sheep, the Prophet, peace be upon him, did not order to kill her, nor did he take revenge on her.
5- And in his mercy, he used to deal with them in financial matters, so he did not refuse to buy from them.
6- And out of his mercy, he was humble in their dialogue, not being arrogant, but rather answering all their questions.
General treatment
The Prophet, peace be upon him, was the summit of justice and fairness with the People of the Book (the Jews and the Christians) did not oppress them or rob them of their rights. On the contrary, when he arrived in Medina, emigrating, he organized the relationship of Muslims with the Jews present in it and indicated the boundaries of each of them. Document items:
• The right to life. Neither the Prophet nor the Companions killed a Jew without sin. Rather, he who betrayed and treacherously was the punishment for it.
• The right to choose a religion: The Prophet did not attempt to coerce the Jews to convert to Islam.
• The Right to Own: The Prophet recognized the right of Jews to own anything they wanted and did not attempt to confiscate their property.
• The right to protection and defense: The Messenger took care of the protection of the existing Jews, just like the Muslims, and that they would cooperate with Muslims over external enemies.
• The right to protection and defense: The Messenger took care of the protection of the existing Jews, just like the Muslims, and that they would cooperate with Muslims over external enemies.
• The right to justice in treatment and the elimination of injustice: The Prophet, peace be upon him, dealt with the Jews on the basis of equality and lifted oppression from them, and if injustice occurred against them by Muslims, he did not hesitate to rule in favor of a Jew if he was right.
The Christians also had the right to practice their religious rituals and not to force them to enter the Islamic religion, and to make treaties with them: treaties with the Christians of Najran, and with the Christians of Najran, in which they would secure themselves and their money from aggression.
And he, peace and blessings be upon him, recognized the good qualities that some of them have, such as the Negus, the king of Abyssinia.
This is our Messenger, and this is his justice, and this is his wisdom, and this is his mercy with the Jews and Christians! But with all people!
Testimonies of Western intellectual and science men
If you wish, read the testimonies of your thinkers, scholars, and writers, who are the elite of Western civilization , those who they has read the life of our honest and faithful Messenger, so they acknowledge his greatness and the truthfulness of his prophethood, and they have been fair:
1- Here is the French poet Alphonse de la martine, who says: “After we became aware of his history, and studied his life, deception, fraud, falsehood and deception ... all these qualities are attached to the one who described Muhammad with them.”
2- And here is the historian and writer Thomas Carlyle who says: “Muhammad is not a liar and not a fabricator, but a piece of life that the heart of nature has broken away from, and if it is a meteor the whole world has lit up.”
3- And here is the sociologist Gustav Lobone, who says: “So the best of the wilderness was absolutely love, lineage, leadership and prophethood, this is Muhammad who embraced his law four hundred million Muslims, spread across the globe, chanting a clear Arab Qur’an". (According to the latest census for 2020, about 1.9 billion Muslims worldwide).
4- And here is the British thinker Lane Poole says: “Muhammad was characterized by many attributes, such as kindness, courage and generosity of morals, so that man cannot judge him without being affected by what these qualities imprint on himself, and without being This judgment was issued without inclination or whim. "
5- And here is the English writer George Bernard Shaw says: “I studied Muhammad as an amazing man, and I saw him far from contradicting Christ, but he should be called the savior of humanity, and Europe in the current era began to love the doctrine of monotheism, and perhaps went further So".
6- And here is the great English orientalist William Muir, who says: “Muhammad was distinguished by the clarity of his words, the ease of his religion, and that he accomplished some deeds that surprised the hearts. History did not witness a reformer who awakened souls, revived good morals, and raised the status of virtue in A short time, as did Muhammad. "
7 - And here is the American orientalist Washington Irving says: “The apostle’s actions in the wake of the conquest of Mecca indicated that he was a messenger, not a victorious leader. He showed mercy and compassion on his citizens, although he became in a strong position, but he was crowned His success and victory is with mercy and forgiveness. "
8- And here is the Belgian historian, George Sarton, who says: “In summary ... it was not possible for a prophet before or after to conquer completely as the victory of Muhammad.”
After all these Testimonies from your men, how can you harm our Messenger and offend him and his Sunnah, YOU people of high civilization, democracy, freedom, human rights, equality, justice and freedom of expression!?
هذا هو رسولنا صلى الله عليه و سلم
الرسول صلى الله عليه و سلم هو نبي الرحمة: كان رحيما بالحيوان و الإنسان، بعثه الله تعالى رحمة للعالمين. فكيف كانت معاملته الرحيمة لأهل الكتاب (اليهود و النصارى)؟
معاملة خاصة
- من رحمته صلى الله عليه و سلم كان يقوم لجنائزهم: ( إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّتْ بِهِ جَنَازَةٌ فَقَامَ ، فَقِيلَ : إِنَّهُ يَهُودِيٌّ ؟ فَقَالَ : أَلَيْسَتْ نَفْسًا ) [حديث عامر بن ربيعة- رواه مسلم].
- و من رحمته كان يعود مريضهم: فقد عاد غلاما يهوديا في مرضه و كان يخدمه ( فَأَتَاهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ سَلَّمَ يَعُودُهُ, فَقَعَدَ عِنْدَ رَأْسِهِ, فَقَالَ لَهُ: أَسْلِمْ, فَنَظَرَ إِلَى أَبِيهِ - وَ هُوَ عِنْدَهُ - فَقَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْلَمَ), فَخَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ سَلَّمَ وَهُوَ يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي أَنْقَذَهُ مِنْ النَّارِ ) [حديث أنس بن مالك-رواه البخاري].
- و من رحمته كان يقبل الهدية منهم و لا يردهم، كما جاء في حديث أنسٍ بن مالك بأن امرأةً يهوديةً أحضرت شاةً للنبي صلى الله عليه و سلّم مسمومةً فأكل منها و لم يردها.
- و من رحمته كان يعفو و يصفح عنهم، فعندما قدّمت المرأة اليهودية الشاة المسمومة لم يأمر النبي صلى الله عليه و سلّم بقتلها و لم ينتقم منها.
- و من رحمته كان يتعامل معهم بالأمور المالية فكان لا يرفض أن يشتري منهم.
- و من رحمته كان يتواضع في محاورتهم فلم يتكبّر عنهم بل كان يرد على جميع تساؤلاتهم.
معاملة عامة
كان النبي صلى الله عليه و سلّم قمة العدل و الإنصاف مع أهل الكتاب (اليهود و النصار) لا يظلمهم و لا يسلب منهم حقوقهم، : بل على العكس عندما وصل المدينة المنورة مهاجراً نظّم علاقة المسلمين باليهود الموجودين فيها و بيّن حدود كل طرفٍ منهم، فكان من بنود الوثيقة
• الحق في الحياة، فلم يقم النبي و لا الصحابة بقتل يهودي من دون ذنبٍ، و إنما من خان وغدر كان العقاب جزاءه.
• الحق في اختيار الدين: لم يحاول النبي إكراه اليهود على اعتناق الإسلام.
• الحق في التملّك: أقر النبي حق اليهود في امتلاك أي شيءٍ يريدونه و لم يحاول مصادرة ممتلكاتهم.
• حق الحماية و الدفاع: فقد تكفّل الرسول بحماية اليهود الموجودين شأنهم شأن المسلمين، و بأنهم يتعاونون مع المسلمين على الأعداء الخارجيين.
• حق العدل في المعاملة و رفع الظلم: فقد تعامل النبي صلى الله عليه و سلّم مع اليهود على أساس المساواة و رفع الظلم عنهم و لو وقع الظلم عليهم من قِبل المسلمين، فلم يتوانَ عن الحكم لصالح يهودي إنْ كان على حقٍ.
و كان للنصارى أيضاً الحق في ممارسة شعائرهم الدينية و عدم إكراههم على الدخول في الدين الإسلامي، و عقد المعاهدات معهم: معاهدات مع نصارى نجران، و مع نصارى جرباء و أذرح حيث يأمنون فيها على أنفسهم و أموالهم من الاعتداء.
و قد كان عليه الصلاة والسلام يعترف بالصفات الحسنة التي عند بعضهم مثل النجاشي ملك الحبشة، فقد طلب عليه الصلاة و السلام من أصحابه طلب النصرة و اللجوء إليه و هو نصراني، و أخبرهم بأنّه ملكٌ عادلٌ.
هذا هو رسولنا، و هذا هو عدله، و هذه حكمته، و هذه هي رحمته مع اليهود و النصارى! بل مع الناس أجمعين!
شهادات رجال الفكر و العلم الغربي
اقرأوا إن شئتم شهادات مفكريكم و علمائكم و أدبائكم و هم نخبة الحضارة الغربية الذين عايشوا، أو قرأوا قسطًا من حياة رسولنا الصادق الأمين، فأقروا بعظمته و صدق نبوته، و قد أنصفوا :
1- فهاهو الشاعر الفرنسي ألفونس لامارتين Alphonse de la martine يقول: "بعدما وعينا تاريخه، و درسنا حياته، فإنَّ الخداع و التدليس و الباطل و الإفك.. كل تلك الصفات هي ألصق بمن وصف محمدًا بها".
2- و هاهو المؤرخ والكاتب توماس كارليل Thomas Carlyle يقول: "ما محمد بالكاذب و لا الملفِّقُ، و إنما هو قطعة من الحياة قد تَفَطَّر عنها قلب الطبيعة، فإذا هي شهاب قد أضاء العالم أجمع".
3- و هاهو عالم الاجتماع غوستاف لوبون Gustav Lobone يقول: "فكان خير البرية على الإطلاق حُبًّا و نسبًا و زعامة وَ نُبُوَّة، هذا هو محمد الذي اعتنق شريعته أربعمائة مليون مسلم، منتشرين في أنحاء المعمورة، يُرَتِّلُونَ قرآنًا عربيًّا مبينًا" (وصل عدد المسلمين وفق أخر تعداد لعام 2020 حوالي 1.9 مليار مسلم في العالم كله).
4- و هاهو المفكِّر البريطاني لين بول Lane Poole يقول: "إن محمدًا كان يَتَّصِفُ بكثير من الصفات؛ كاللطف و الشجاعة و كرم الأخلاق، حتى إن الإنسان لا يستطيع أن يحكم عليه دون أن يتأثَّر بما تَطْبَعُه هذه الصفات في نفسه، و دون أن يكون هذا الحكم صادرًا عن غير ميل أو هوًى".
5- و هاهو الأديب الإنجليزي جورج برنارد شو George Bernard Show يقول: "لقد درست محمدًا باعتباره رجلاً مدهشًا، فرأيته بعيدًا عن مخاصمة المسيح، بل يجب أن يُدْعَى منقذ الإنسانية، و أوربا في العصر الراهن بدأت تعشق عقيدة التوحيد، و ربما ذهبت إلى أبعد من ذلك".
6- و هاهو المستشرق الإنجليزي الكبير وليم موير William Muir الذي يقول: "امتاز محمد بوضوح كلامه، و يسر دينه، و أنه أتم من الأعمال ما أدهش الألباب، لم يشهد التاريخ مصلحًا أيقظ النفوس، و أحيا الأخلاق الحسنة، و رفع شأن الفضيلة في زمن قصير كما فعله محمد".
7- و هاهو المستشرق الأمريكي واشنجتون إرفنج Washington Irving يقول: "كانت تصرفات الرسول في أعقاب فتح مكة تدلُّ على أنه نبي مرسل، لا على أنه قائد مظفَّر؛ فقد أبدى رحمةً و شفقةً على مواطنيه، برغم أنه أصبح في مركز قوي، و لكنه تَوَّج نجاحه و انتصاره بالرحمة و العفو".
8- و هاهو المؤرخ البلجيكي جورج سـارتون George Sarton يقول: " و خلاصة القول... إنه لم يُتَحْ لنبي من قبلُ و لا من بعدُ أن ينتصر انتصارًا تامًّا كانتصار محمد".
بعد كل هذه الشهادات من رجالكم، فكيف تؤذون رسولنا و تسيئون إليه و إلى سنته، أنتم يا أصحاب الحضارة الراقية و الديمقراطية و الحرية و حقوق الإنسان و المساواة و العدل و حرية التعبير؟
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The believer and death
The believer knows that he was created for the purpose of slavery, for he is in this world a servant of Allah (God), and the reward for his servitude is paradise.
As for the worldly life, it is all a way to the afterlife, so he does the work of the slave who has nothing but his need, and does not turn around or be deceived by anything. He thinks about death and loves to meet Allah (God), may He be glorified and exalted.
It is a good end for the believer to succeed before his death to abandon what anger the Lord, glory be to Him, and repent from sins and sins, and turn to obedience and good deeds, then his death after that will be in this good condition, and what indicates this meaning is what was authenticated on the authority of Anas Ibn Malik, may Allah (God) be pleased with him, said: The Messenger of Allah (God), may Allah's (God’s) prayers and peace be upon him, said: (If Allah (God) wants good for his servant, he use it.) They said: How can he use it? He said: (He enables him to do good work before his death) Narrated by Imam Ahmad and Tirmidhi, and Al-Hakim authenticated it in Al-Mustadrak.
Before the moment of death will descend upon the angels preaches and reassure, Allah (God) Almighty says{ Surely, those who say: "Our Lord is Allah," and then go straight, the angels will descend upon them: "Do not fear, and do not grieve, but rejoice in the news of the Garden which you were promised } [Quran 41:30], The angels calmed him from his horror and deaded and promise him with paradise behind, so some of them smiled and cheered their faces in the event of death.
The angels descend upon the believer to preach and reassure him - before the seizure of his soul - of Allah's (God) forgiveness and pleasure, then Allah (God) facilitates the seizure of his soul, so the angels hasten, they receive it embalm it and perfume it, then they ascend with her while she is happy to her Lord, Glory be to Him, so Allah (God) Almighty says: In Elian, and bring it back to the land)).
The unbeliever and death
As for the unbeliever, whoever is deceived by the situation of the infidels and imitating them, he is walking the road without knowing where to go, so if he tried the road and took a distance and cut a time in it, he felt that it was not suitable for him and that this road was not good, so he went back to the beginning and took another path.
And if he wanted to walk and cut a distance in the road, he discovered that it was not a good road, and he returned lost and floundered, and he took a third way ... until death suddenly came to him.
And it is a bad end for the dying Muslim, who is disobedient or disbeliever, to show signs or conditions indicating a bad end, such as giving up on pronouncing the testimony - testifying that there is no god but Allah - and rejecting that, and such as speaking in the context of death about evil deeds and prohibitions and showing attachment to it And similar sayings and actions that indicate turning away from the religion of Allah (God) Almighty and reprehensible due to the revelation of his judgment.
{ Until, when death comes to one of them, he says, "My Lord, send me back.That I may do right in what I have neglected." By no means! It is just a word that he utters. And behind them is a barrier, until the Day they are resurrected } [Quran 23:99-100], Even if one of these polytheists came to death, and saw what was happening, he said remorse for what had passed in his life, and he did not neglect Allah (God): Lord, bring me back to this life. Perhaps I will do a righteous deed if I return to it, no, the matter is not as requested, it is just a word that he said. They do not return from him to this world to make up for what they missed, and fix what they have corrupted.This is the case of the disbelievers and the disobedient if death descended on them, they wish that if they returned to this world, if he was an infidel, perhaps he would become Muslim.
And the most terrible thing that he encounters the evildoer or the unbeliever upon the departure of his soul:
1- His vision of the angels of torment and the angel of death, and what a vision they are!
2- The angels rebuked him, cursed him, and preached Allh's (God) wrath, anger, and torment.
3- He knows his place in the fire before his death.
4- The angels hit him with oppressors, for his face and his paw, and what do you think of hitting the angels ?! And Allah (God) is not imagined by the minds, nor surrounded by minds, and there is no power for human beings.
5- The severity of removing his soul from his body until the veins and nerves are severed.
6- Putting his soul in sackcloths of fire.
7- The curse of every angel between heaven and earth, and every angel in heaven is.
8- It comes out of it as the stench of a cadaver wind on the face of the earth.
9- The gates of heaven are closed without him, and the angels of every heaven claim that his soul will not limp by them
10- They call him his ugliest names, which he was called by in the abode of this world.
11- Allah (God) says: ((Write the book of my servant in Sjjeen)); That is, in the lower ground, and what a prison and confinement and distress it is.
12- His soul is cast from heaven until it falls into his body.
13- He called woe to himself when carrying his funeral, oh woe, where do you go?
14- And finally, a herald from heaven calls out: ((My servant lied), and if he had no punishment except this, that would suffice.
15- He cannot answer the two angel's questions.
16- His grave is narrowed so that his ribs differ.
17- His evil deed is represented to him in the image of a black-faced, ugly-dressed man who stinks of the wind.
18- A deaf blind person is sentenced to death, and he struck him with a mooring, if a mountain was hit with it.
19- A fire door is opened for it, and fire brushes are made for it.
حال المؤمن عند الموت
المؤمن يعلم أنه خُلق لغاية العبودية، فهو في الدنيا عبد لله و جزاء عبوديته هو الجنة، أما الحياة الدنيا فكلها طريق للآخرة، فيعمل عمل العبد الذي لا يملك شيئًا إلا حاجته، و لا يلتفت و لا ينخدع بشيء. و هو يفكر في الموت و يحب لقاء الله جل جلاله.
و من حسن خاتمة المؤمن أن يوفق قبل موته لهجر عما يغضب الرب سبحانه، و التوبة من الذنوب و المعاصي، و الإقبال على الطاعات و أعمال الخير، ثم يكون موته بعد ذلك على هذه الحال الحسنة، و مما يدل على هذا المعنى ما صح عن أنس بن مالك رضي الله عنه قال: قال رسول الله صلى الله عليه و سلم: (إذا أراد الله بعبده خيراً استعمله) قالوا: كيف يستعمله؟ قال: (يوفقه لعمل صالح قبل موته) رواه الإمام أحمد و الترمذي و صححه الحاكم في المستدرك.
فقبل لحظة الموت تتنزل عليه الملائكة تبشره و تطمئنه، يقول الله تعالى: ﴿ إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَ لَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ ﴾ [فصلت-30]، تهدئ الملائكة من رَوعه و فزعه و تبشره بالجنة، فكان بعضهم يبتسم و يتهلل وجهه حال الموت.
فالملائكة تتنزل على المؤمن تبشره و تطمئنه - قبل قبض روحه - بمغفرة الله و رضوانه، ثم يسهِّل الله قبض روحه فتسارع الملائكة، يتلقونها يحنطونها و يطيبونها، ثم يصعدون بها وهي سعيدة إلى ربها سبحانه، فيقول الله عز و جل: ((اكْتُبُوا كِتَابَ عَبْدِي فِي عِلِّيينَ وَ أَعِيدُوهُ إِلَى الأَرْضِ)).
حال الفاجر و الكافر عند الموت
أما الكافر ومن انخدع بحال الكفار و تشبَّه بهم، فإنه يمشي بالطريق بلا معرفة إلى أين يسير، فإذا جرب الطريق و أخذ مسافة وقطع وقتًا فيه، شعر بأنه غير مناسب له وأن الطريق هذا غير جيد، فرجع إلى البداية و سلك طريقًا آخر، و إذا أراد السير وقطع في الطريق مسافة اكتشف أنه طريق غير جيد، و عاد تائهًا يتخبط فيسلك طريقًا ثالثًا...إلى أن يأتيه الموت فجأة.
و من سوء الخاتمة أن يظهر على المحتضر المسلم العاصي أو الكافر علامات أو أحوال تدل على سوء الخاتمة، مثل النكوب عن نطق الشهادة - شهادة أن لا إله إلا الله - و رفض ذلك، و مثل التحدث في سياق الموت بالسيئات و المحرمات و إظهار التعلق بها، و نحو ذلك من الأقوال و الأفعال التي تدل على الإعراض عن دين الله تعالى و التبرم لنزول قضائه.
قال تعالى: ﴿ حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ، لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُون ﴾ [المؤمنون: 99- 100]، حتى إذا جاء أحدَ هؤلاء المشركين الموتُ، وعاين ما ينزل به قال ندمًا على ما فات من عمره، وما فرّط في جنب الله: رب ارجعني إلى الحياة الدنيا. لعلّي أعمل عملًا صالحًا إذا رجعت إليها، كلا، ليس الأمر كما طلب، إنها مجرد كلمة هو قائلها، فلو رُدَّ إلى الحياة الدنيا لما وفى بما وعد به، وسيبقى هؤلاء المتوفّون في حاجز بين الدنيا والآخرة إلى يوم البعث والنشور، فلا يرجعون منه إلى الدنيا ليستدركوا ما فاتهم، ويصلحوا ما أفسدوه.
فهذا حال الكفار و العُصاة إذا نزل بهم الموت، يتمنَّون أن لو رجعوا إلى الدنيا، فإن كان كافرًا لعله يُسلِم، و إن كان مسلما عاصيًا فلعله يتوب، و لكن الإيمان لا يُقبَل إذا حضر الموت، و التوبة لا تنفع إذا غرغر العبد.
و أفظع ما يلاقيه يُلاقيه الفاجر أو الكافر عند خروج رُوحه:
1- رؤيته لملائكة العذاب و مَلَك الموت ويا لها من رؤية!
2- توبيخ الملائكة إياه، و لعنه، و تبشيره بسخط الله و غضبه و عذابه.
3- يعلم مكانه من النار قبل موته.
4- ضرْب الملائكة له بالمقامع، لوجهه و دُبره، و ما ظنُّك بضرب الملائكة؟! و الله لا تتصوَّره العقول، و ولا تُحيط به الأذهان، و لا طاقة للبشر به.
5- شدة نزْع رُوحه من جسده حتى تتقطَّع العروق ووالأعصاب.
6- وضْع رُوحه في مُسوح من النار.
7- لعنة كل مَلَك بين السماء و الأرض، و كل ملك في السماء له.
8- يخرج منها كأنتن ريح جيفة على وجه الأرض.
9- تُغلَق أبواب السماء دونه، ليس من أهل باب، إلا وهم يدعونه ألا تَعرُج رُوحه من قِبلهم.
10- يُنادونه بأقبح أسمائه التي كان يُسمَّى بها في دار الدنيا.
11- قول الله: ((اكتبوا كتابَ عبدي في سجين))؛ أي: في الأرض السفلى، و يا له من سجن و حبس و ضيق.
12- تُطرح رُوحه من السماء طرحًا حتى تقع في جسده.
13- دعاؤه بالويل على نفسه عند حملِ جنازته، يا ويلها أين تذهبون بها؟
14- و أخيرًا، يُنادي منادٍ من قِبل السماء: ((أن كذَب عبدي))، و لو لم يكن له من العقاب إلا هذا لكفى.
15- لا يستطيع الإجابة على أسئلة المَلَكين.
16- يُضَيَّق عليه قبره حتى تختلف أضلاعه.
17- يُمثَّل له عمله الخبيث على صورة رجلٍ أسود الوجه، قبيح الثياب، مُنتن الريح، فيقول له: أبشِر بالذي يسوؤك.
18- يُقيَّض له أعمى أصم، فيضربه بمرزبة، لو ضُرِب بها جبل كان ترابًا.
19- يُفتَح له باب من النار، و يُمهَّد له فُرش النار.
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Our Lord forgive us
We do not claim idealism, nor absolute adherence to the teachings of religion. We are nothing but human beings, and weakness and error are inherent in human beings.
The Almighty said: {And the creation of man is weak.} And he also said: {We have entrusted us to Adam before, when He forgot, and we did not find his determination. However, there is a difference between a slave who seeks to please his Lord, and works hard to not weaken or fail, but he is inevitably fallen as long as he is human. However, his belief in Allah (God) makes him strive to reduce the failures in his path, shorten their extent as much as possible, and limit their effects. And whenever he fell, he extended his hand to the revelation rope stretched out from heaven, holding on to him to rise again, calling to his Lord: "Lord, I have wronged my soul, so forgive me." So his Lord accepts him from near and repents for him because he is the Most Merciful.
There is a difference between this, his condition with Allah (God), and the one who deliberately falls and is satisfied with him, glorifies him and enjoys him, and makes his whole life a fall into a fall. If the believers fled to their Lord, then he fled from him, and if Allah (God) remembers his heart, he will be happy and glad to mention the prohibitions and desires, and his chest is narrowed to mention the costs and obedience. {And when he was told to fear Allah, glory took him with sin then he counted it as hell and for the misery of the cradle.
The material prosperity of the West in the shadow of a civilization dominated by atheism, which has gained the apostates from Islam in recent times unprecedented audacity and rudeness, thinking that by denying religion they will reach the continuation of the West, as if the state of the West now has stopped history, for it is the ruling and it is the separation. Nothing that came before it, and nothing that will come after it, may reach its full extent, forgetting that history has known civilizations under the shadow of religion and under the banner of monotheism, whose effects are still visible.
ربنا اغفر لنا
إننا لا ندعي المثالية و لا الالتزام المطلق بتعاليم الدين. فما نحن إلا بشر، و الضعف و الخطأ ملازمان للبشر. قال تعالى:{و خلق الإنسان ضعيفا}، وقال كذلك:{و لقد عهدنا إلى آدم من قبل فنسي و لم نجد له عزما}. و لكن، شتان بين عبد يبتغي مرضاة ربه، و يعمل جاهدا على أن لا يضعف و لايسقط، لكنه لا محالة ساقط ما دام بشرا. غير أن إيمانه بالله يجعله يعمل على تقليل السقطات في مسيره، و تقصير مداها ما أمكن، و الحد من آثارها. و كلما سقط مد يده لحبل الوحي الممدود من السماء، مستمسكا به لينهض من جديد، مناديا ربه : "رب إني ظلمت نفسي فاغفر لي". فيتقبله ربه من قريب و يتوب عليه إنه هو التواب الرحيم.
شتان بين من هذا حاله مع الله، و بين من يتعمد السقوط و يرضى به، يمجده و يستمتع به، و يجعل حياته كلها سقوطا في سقوط . إذا فر المؤمنون إلى ربهم، فر هو منه، و إذا ذكر الله اشمأز قلبه، يفرح و يستبشر لذكر المحرمات و الشهوات، و يضيق صدره لذكر التكاليف و الطاعات. {وَ إِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ۚ فَحَسْبُهُ جَهَنَّمُ ۚ وَلَبِئْسَ المهاد}.
إن ما يعيشه الغرب من رخاء مادي في ظل حضارة يغلب عليها الطابع الإلحادي، أكسب المرتدين عن الإسلام في الآونة الأخيرة جرأة و وقاحة غير مسبوقة، ظنا منهم أنهم بالتنكر للدين سيصلون مواصل الغرب، و كأن حالة الغرب الآن قد توقف التاريخ عندها، فهي الحكم و هي الفصل. فلا شيء مما مضى قبلها، و لا شيء مما سيأتي بعدها قد يبلغ مداها، ناسين أن التاريخ عرف حضارات في ظل الدين و تحت راية التوحيد، لا تزال آثارها ماثلة للعيان.
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Why Jennifer Grout the American Singer take off the Hijab (Veil) ?
لماذا خلعت المغنية الأمريكية جنيفر غراوت الحجاب؟
BEFORE قبل
Why the American singer Jennifer Grout becomes Muslim?
لماذا أسلمت المغنية الأمريكية جنيفر غراوت؟
What is the reason behind your conversion to Islam?
I was living in Morocco, and this was the first time I was in an Islamic country, I saw a lot of new things, and I had some unexplainable experiences that piqued my interest, so I started to learn more about Islam and eventually accepted it as my religion.
السبب وراء اعتناقك للإسلام؟
كنت أعيش في المغرب، وكانت هذه هي المرة الأولى التي أكون فيها في بلد إسلامي، رأيت الكثير من الأشياء الجديدة، ولديّ بعض التجارب التي لا يمكن تفسيرها والتي أثارت اهتمامي، لذا بدأت أتعلم المزيد عن الإسلام وقبلته كدين لي في النهاية.
Do you memorize parts of the Holy Quran?
I try to learn the verses of the Qur’an and apply them to my life, of course. Islam is knowledge and societal experience. I always listen to Sheikh Muhammad Siddiq al-Minshawi, and I recite the Qur’an behind him, to learn the fundamentals of the Qur’an and its rulings and intonation.
هل تحفظين أجزاء من القرآن الكريم؟
أحاول تعلم آيات القرآن وتطبيقها على حياتي بالطبع، فالإسلام هو المعرفة والخبرة المجتمعية، فأنا دائمًة الاستماع للشيخ محمد صديق المنشاوي، وأقوم بتلاوة القرآن وراءه، لأتعلم أصول القرآن وأحكامه وتجويده.
Have you visited holy or religious places?
Yes, I wanted to get closer to God Almighty, by visiting His holy places in the Kingdom of Saudi Arabia, and there I felt that I was born again.
هل زرتِ الأماكن المقدسة أو الدينية؟
نعم فقد أردت التقرب لله عز وجل، من خلال زيارة أماكنه المقدسة في المملكة العربية السعودية، وهناك شعرت بأنني ولدتُ من جديد.
(From Al Watan website's interview with Jennifer Grout American singer).
(من حوار موقع الوطن مع المغنية الأمريكية جنيفر غراوت)
AFTER بعد
Why Jennifer Grout the American Singer take off the Hijab (Veil) ?
This year in a new post on Facebook, Jennifer Grout surprised her Arab and Islamic audiences by posting a picture of her without Hijab and wrote, saying: She made the decision to take off the veil after a deep reflection, and that she was trying to appear in the way that others wanted, and she only responded under pressure and therefore taking off the veil is a personal choice for her own, and she emphasized that she will remain a Muslim. She believes that the Hijab is obligatory, and she explained that taking off the hijab does not mean that she calls on Muslim women to take off the veil, but that it is a personal choice of her own. and her audience may see her in the future one day in the veil and one day without a veil, she is at the end of the day an artist and loves to practice many talents, including singing, dancing and writing poetry.
Jennifer Grout depicts an anomaly in the system of Western women who converted to Islam and found in it spiritual tranquility, human dignity and true freedom, and saved them from the torment and humiliation of material life that calls for atheism and pornography.
Jennifer Grout (and she is the one who loves to imitate Sheikh Muhammad Siddiq al-Minshawi in reciting the Qur’an, which is the reason why her audience on social media sites love her, but they find in her an example that motivates them to teach their children to recite the Qur’an) if her faith was strong, she would have embraced her heart to Allah while she listened to recite of Sheikh Minshawi who makes cry millions in the world. Allah Almighty said: { Do they not contemplate the Quran? Or do hearts have their locks upon them? } [Muhammad-24] And if she had converted his heart to Allah with a sincere faith, she would hate art and art's origin and divorced him permanently.
Jennifer Grout you took off the veil and you said: "that is my decision, and my a personal choice of my own. We say to you Read the words of Allah Almighty: { It is not for any believer, man or woman, when Allah and His Messenger have decided on an issue, to have the liberty of choice in their decision. Whoever disobeys Allah and His Messenger has gone far astray [Al-Ahzab-36] and the interpretation of this verse: It is not correct for any believer, man or woman, if Allah and His Messenger decree them on a command, that they have the choice in accepting or rejecting him, and whoever disobeys Allah and His Messenger has clearly strayed from the straight path (Al-Tafsir Al-Mouyasar).
We pray to Allah Almighty to repent and grant you complete guidance.
في هذا العام في منشور جديد لها على الفيس بوك فاجأت جنيفر غراوت جمهورها العربي و الإسلامي بنشر صورة لها بدون حجاب و كتبت قائلة: أنها اتخذت قرار خلع الحجاب بعد تفكير عميق، و أنها كانت تحاول الظهور بالشكل الذي أراده الآخرون و هي إنما استجابت تحت الضغط و لذلك فخلعها للحجاب خيار شخصي خاص بها و أكدت على بقائها مسلمة،و انها تؤمن بأن الحجاب فرض، و أوضحت بأن خلعها للحجاب لا يعني أنها تدعو النساء المسلمات إلى خلع الحجاب، و لكنه خيار شخصي خاص بها.
و قد يراها جمهورها في المستقبل يوما بالحجاب و يوما بلا حجاب، فهي في نهاية المطاف فنانة و تحب ممارسة مواهب عديدة من بينها الغناء و الرقص و كتابة الشعر.
إن جنيفر غراوت تصور حالة شاذة في منظومة النساء الغربيات اللاتي اعتنقن الإسلام و وجدن فيه الطمأنينة الروحية و الكرامة الإنسانية و الحرية الحقيقية، و أنقذهن من عذاب و ذل الحياة المادية التي تدعو إلى الإلحاد و الإباحية.
إن جنيفر غراوت (و هي التي تعشق أن تقلد الشيخ محمد صديق المنشاوي في تجويد القرآن و هو السبب الذي جعل جمهورها في مواقع التواصل الاجتماعي يحبونها بل يجدون فيها قدوة تحفزهم على تعليم أطفالهم تجويد القرآن) لو كان إيمانها قويا لأسلمت قلبها لله و هي تنصت لتلاوة الشيخ المنشاوي الذي أبكى الملايين في العالم. قال الله تعالى: { أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا } [محمد-24] و لو أسلمت قلبها لله لكرهت الفن و أصل الفن و طلقته طلاقا بائنا.
جنيفر غراوت أنت خلعت الحجاب و قلت هذا قراري و هو خيار شخصي، نقول لك إقرئي قول الله تعالى: { وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا } [الاحزاب-36] و تفسير هذه الآية: ولا يصحّ لمؤمن ولا مؤمنة إذا حكم الله ورسوله فيهم بأمر، أن يكون لهم الاختيار في قَبوله أو رفضه، ومن يعص الله ورسوله فقد ضلَّ عن الصراط المستقيم ضلالًا واضحًا (التفسير الميسر).
ندعو الله عز وجل أن يتوب عليك و يمن عليك بالهداية التامة.
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The medicine of sins is seeking forgiveness
Generally the medicine of sins is seeking forgiveness. We narrate that Abu Dhar said,
"Every illness has a cure and the cure for sins is seeking forgiveness." [Hakim (Marfu)].
Qatada said, "The Quran indicated to your illnesses and your medicines; as for the illnesses those are your sins, and as for your remedy that is seeking forgiveness." [Baihaqi]
Some have said, "The pickaxe of the sinner is tears and seeking forgiveness. Whoever is concerned about their sins should seek forgiveness frequently."
Riha Al-Qisa said, "I have more than forty sins that I seek forgiveness from Allah one hundred thousand times." [Abu Nayim in Al-Hilyah Al-Awilyah]
Take yourself into account, form the time of maturity, if you slip up do not let them exceed thirty six and seek forgiveness for each one of them one hundred thousand times. Pray one thousand units for each one. Finish the Quran in each unit. Someone said, "Despite this I am not safe that from the presumption that my Lord may bring me into account for them. So I have it in my mind that the repentance is accepted."
(Disciplining the Soul - Ibn Al Jawzi).
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The Arabic noun is derived from the word quds, which means pure. The HOLY ONE is he who is too exalted for any needs or defects;to whom all perfection and sublimity are attributed.
Allah is too Exalted for even all the perfect epithets known among human beings, andit is a miscalculation to use any epithets of mankind, whether of perfectionor defect, and attribute them to Allah, the HOLY ONE
Allah, Praise and Glory be to Him, is too Exalted for any description perceptible by senses or imaginable by minds or foreseen by consciences. Man’s utmost effort led him to divide the attributes and the epithets into those of perfection and those of defects. In reality, Allah is too Exalted for the most perfect attributes of man.
It was said that all what is imaginable and perceptible by yourmind is totally different from the reality of Allah. Glory be to Allah, Glory be to the HOLY ONE.
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The Most GRACIOUS and The Most MERCIFUL are two honourable names of Allah denoting that to Him all grace and mercy are attributed, in a way that becomes His Exaltation. The Most GRACIOUS is He whose Mercy prevails over everything in this world, and the Most MERCIFUL is He who distinguishes the believers with His Mercy in the hereafter.
The Most GRACIOUS, is denotative of an attribute related to theExalted Self, whereas the Most MERCIFUL, is suggestive of the attribute’srelationship with those whom Allah has Mercy on, that’s why thename the Most GRACIOUS, is never mentioned in a transitive way in the Quranicverses. Allah, Praise and Glory be to Him, said, “And He isFull of Mercy to the Believers.” (AHZAB, 43),and He did not say: Full of Grace.
AL-RAHMAN, the Most GRACIOUS, in Arabic, is a noun and an epithet. As an epithet, this name directly follows the name of Allah in, “In the name of God, Most Gracious, Most Merciful”, and as a noun it is mentioned in the Qur’an as an entire noun in, “God, Most Gracious is firmly established on the Throne.” (TA-HA, 5), “God, Most Gracious! It is He Who has taught the Qur’an.” (RAHMAN, 1, 2), “Say, call upon God, or call upon Rahman” (ISRAA’, 110).
The two names AL-RAHMAN and AL-RAHEEM, are derived from the word rahma, which means mercy. The perfect mercy is endowing the necessitous with favour; the prevailing Mercy is endowing the necessitous and the non-necessitous. Allah’s Grace and Mercy are complete and prevalent; they are complete because He conveys His Grants to those whom He wishes to favour; as for their prevalence, Allah’s Mercy and Grace inundate the necessitous and the non-necessitous, the worthy and the unworthy with necessities, essentials and luxuries, in this world and in the hereafter.
To man, mercy is not void of a heart-rending painful tendernessthat overwhelms the merciful person, as if by doing a merciful deed heis trying to overcome his own feelings of painful sympathy. Moreover,the merciful person may not be able to convey his help and grants to theneedy. Perfection lies in the perfect ability to convey and fulfill theneeds of the necessitous.
From the word AL-RAHMAN, the Most GRACIOUS, one perceives a kind of Grace inaccessible to mankind’s power; Allah is the Most GRACIOUS, Most Beneficent to people; He endows them with a myriad of favours. He creates them, then He guides them to Faith and to all means of felicity, then He grants them His Bliss in the hereafter; the most perfect bliss is offered to them when they beam in brightness and beauty looking towards their Lord’s Countenance.
That’s why AL-RAHMAN is more specific than AL-RAHEEM. Allah, Glory be to Him, says, “God, Most Gracious! It is He Who has taught the Qur’an. He has created man, He has taught him speech”(RAHMAN, 1, 2, 3, 4).
It was said that Allah is the Most GRACIOUS of this world and of the hereafter and He is the Most MERCIFUL of the hereafter.
The name AL-RAHMAN can never be attributed to any one save Allah, but Raheem can be attributed to human beings. Prophet Muhammad, Allah’s Prayers and Peace be upon him, said, “When Allah created this world, He wrote there above His Throne (My Mercy precedes My Wrath) ” (Hadith).
All disasters, diseases and the like that we perceive in this world are nothing but mercy although they may be covered and hidden from man. In other words, good is full of mercy and is meant in itself; evil maybe a blessing covered with a mantle of evil. Any evil that afflicts thehuman being is not meant in itself and this is one of the secrets of providence and fate that we are ordered to believe in, the good and evil of it, the sweet and bitter.
Glory be to Allah Whose Mercy and Grace encompass every single thing, Glory be to the Most GRACIOUS, the Most MERCIFUL, He is Allah.
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The Innate Nature in man recognizes what is good and bad, what is true and false. It recognizes that the Attributes of Allah must be True, Unique, and All-Perfect. It does not feel comfortable towards any kind of degradation of His Attributes not does it qualities to the Creator. Many who became “discontent with God” did so because of the practices of the Church in medieval Europe and because of the claims of “god dwelling in a son” and the concept of the “original sin”. However, they “escaped” into worshipping a new theory called “mother nature” as well as the “material” World. With the advancement of materialistic technology others from different religions adopted the concept of “forgetting about God” and “let us live this life and enjoy it!”, not realizing that they have chosen the worship of the “original god” of Rome: Desire!.
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ALLAH, is the Name of the One True God. His Name is not chosen by man and does not have a number or gender. It is known that Allah is the Name of God in Aramaic, the language of our beloved Prophet Jesus and a sister language of Arabic. The Name “Allah” has been used by all previous Prophets starting with Adam and by the last and final Prophet, Muhammad (Peace be upon them all).
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