وأنواع العبادة التي أمر الله بها مثل الإسلام، والإيمان، والإحسان
•••
And the types of worship which Allaah has commanded such as al-Islām, and al-Imān and al-Ihsān.
هذه الأنواع الثلاثة أعظم أنواع العبادات
•••
These three types are from the greatest types of worship.
•••
And the types of worship which Allaah has commanded such as al-Islām, and al-Imān and al-Ihsān.
هذه الأنواع الثلاثة أعظم أنواع العبادات
•••
These three types are from the greatest types of worship.
ما معنى الإسلام؟
الإسام هو الإستسلم الله بلتوحيد والأنقياد له بالطاعة والبراءة من الشرك و أهله
•••
What is al-Islām?
[al-Islām is to submit/surrender yourself to Allāh with Tawḥīd, and to submit/surrender yourself to Allāh with obedience, and to make barāʾah (free yourself) from shirk and it’s people.
فأركان الإسلام خمسة:
١- شهادة أن لا إله إلا الله وأن محمدا رسول الله
٢- وإقام الصلاة
٣- وإيتاء الزكاة
٤- وصوم رمضان
٥- وحج بيت الله الحرام.
•••
And the pillars of Islām are 5:
1- The testification that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allāh
2- Establishing the Prayer
3- Giving the Zakāt
4- Fasting Ramadan
5- Performing Hajj to Allah’s Sacred House.
الإسام هو الإستسلم الله بلتوحيد والأنقياد له بالطاعة والبراءة من الشرك و أهله
•••
What is al-Islām?
[al-Islām is to submit/surrender yourself to Allāh with Tawḥīd, and to submit/surrender yourself to Allāh with obedience, and to make barāʾah (free yourself) from shirk and it’s people.
فأركان الإسلام خمسة:
١- شهادة أن لا إله إلا الله وأن محمدا رسول الله
٢- وإقام الصلاة
٣- وإيتاء الزكاة
٤- وصوم رمضان
٥- وحج بيت الله الحرام.
•••
And the pillars of Islām are 5:
1- The testification that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allāh
2- Establishing the Prayer
3- Giving the Zakāt
4- Fasting Ramadan
5- Performing Hajj to Allah’s Sacred House.
ما معنى الإيمان؟
وأما الإيمان في الشرع: فهو كما فسره أهل السنة والجماعة: قول باللسان، واعتقاد بالقلب، وعمل بالجوارح، يزيد بالطاعة، وينقص بالمعصية.
•••
What is al-Imān?
As for [the meaning of] Imān in the legislation, then it is as explained by the people of the Sunnah and Jamaa`ah: Speech of the tongue, belief of the heart, and action of the limbs. It increases with obedience, and it decreases through sin.
ولا يكفي القول باللسان والاعتقاد بالقلب، بل لا بد من العمل بالجوارح أيضا، لا بد من أداء الفرائض وتجنب المحرمات، فيفعل الطاعات ويتجنب المحرمات، كل هذا من الإيمان.
•••
And speech upon the tongue, and belief in the heart will not suffice, rather there must be action on the limbs also, and carrying out the obligatory duties is essential, and avoiding the prohibitions. So the person does the acts of obedience and he avoids the forbidden acts, all of this is from al-Imān.
وأركانه ستة:
أن تؤمن بالله
وملائكته
وكتبه
ورسوله
واليوم الآخر
وتؤمن بالقدر خيره وشره.
•••
The pillars of Imān are 6:
-To have Imān in Allah
-His Angels
-His Books
-His Messengers
-The Last Day
-Imān in the Decree, the good of it, and the bad of it.
وأما الإيمان في الشرع: فهو كما فسره أهل السنة والجماعة: قول باللسان، واعتقاد بالقلب، وعمل بالجوارح، يزيد بالطاعة، وينقص بالمعصية.
•••
What is al-Imān?
As for [the meaning of] Imān in the legislation, then it is as explained by the people of the Sunnah and Jamaa`ah: Speech of the tongue, belief of the heart, and action of the limbs. It increases with obedience, and it decreases through sin.
ولا يكفي القول باللسان والاعتقاد بالقلب، بل لا بد من العمل بالجوارح أيضا، لا بد من أداء الفرائض وتجنب المحرمات، فيفعل الطاعات ويتجنب المحرمات، كل هذا من الإيمان.
•••
And speech upon the tongue, and belief in the heart will not suffice, rather there must be action on the limbs also, and carrying out the obligatory duties is essential, and avoiding the prohibitions. So the person does the acts of obedience and he avoids the forbidden acts, all of this is from al-Imān.
وأركانه ستة:
أن تؤمن بالله
وملائكته
وكتبه
ورسوله
واليوم الآخر
وتؤمن بالقدر خيره وشره.
•••
The pillars of Imān are 6:
-To have Imān in Allah
-His Angels
-His Books
-His Messengers
-The Last Day
-Imān in the Decree, the good of it, and the bad of it.
ما معنى الإحسان؟
المرتبة الثالثة : الإحسان، ركن واحد وهو:
"أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك"
•••
What is al-Ihsān?
It is a single pillar and it is:
That you worship Allaah as if you were seeing Him, and even though you do not see Him, He certainly sees you.
الإحسان على مرتبتين:
المرتبة الأولى: وهي أن تعبد الله كأنك تراه من شدة اليقين والإيمان، كأنك ترى الله عز وجل عيانًا.
والمرتبة الثانية: أن تعبد الله وأنت تعلم أنه يراك ويطلع عليك، فلا تعصيه ولا تخالف أمره سبحانه وتعالی.
•••
al-Ihsān is of two levels:
The level of witnessing with the heart: It is that you worship Allaah as if you are seeing Him from the strength of certainty and Imān. It is as you are seeing Allaah, the Mighty and Majestic, with your eyes.
The second level: It is that you worship Allaah knowing that He sees you and observes you, therefore, you do not disobey Him and contradict His command, He the Perfect and Most High.
هذه مرتبة الإحسان وهي أعلى مراتب الدين، من بلغها فإنه بلغ أعلى مراتب الدين ، وقبلها مرتبة الإيمان، وقبلها مرتبة الإسلام.
•••
This is the level of al-Ihsān and it is highest of the levels of the religion. Whoever reaches it has reached the highest of the levels of the religion. Before it is the level of al-Imān, and before that is the level of al-Islām.
اِنَّ اللّٰهَ مَعَ الَّذِيۡنَ اتَّقَوْا وَّالَّذِيۡنَ هُمۡ مُّحۡسِنُوۡنَ
•••
Allāh is with those who fear Him and are dutiful to Him; and He is with those who are people of ihsaan.
[16:128]
المرتبة الثالثة : الإحسان، ركن واحد وهو:
"أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك"
•••
What is al-Ihsān?
It is a single pillar and it is:
That you worship Allaah as if you were seeing Him, and even though you do not see Him, He certainly sees you.
الإحسان على مرتبتين:
المرتبة الأولى: وهي أن تعبد الله كأنك تراه من شدة اليقين والإيمان، كأنك ترى الله عز وجل عيانًا.
والمرتبة الثانية: أن تعبد الله وأنت تعلم أنه يراك ويطلع عليك، فلا تعصيه ولا تخالف أمره سبحانه وتعالی.
•••
al-Ihsān is of two levels:
The level of witnessing with the heart: It is that you worship Allaah as if you are seeing Him from the strength of certainty and Imān. It is as you are seeing Allaah, the Mighty and Majestic, with your eyes.
The second level: It is that you worship Allaah knowing that He sees you and observes you, therefore, you do not disobey Him and contradict His command, He the Perfect and Most High.
هذه مرتبة الإحسان وهي أعلى مراتب الدين، من بلغها فإنه بلغ أعلى مراتب الدين ، وقبلها مرتبة الإيمان، وقبلها مرتبة الإسلام.
•••
This is the level of al-Ihsān and it is highest of the levels of the religion. Whoever reaches it has reached the highest of the levels of the religion. Before it is the level of al-Imān, and before that is the level of al-Islām.
اِنَّ اللّٰهَ مَعَ الَّذِيۡنَ اتَّقَوْا وَّالَّذِيۡنَ هُمۡ مُّحۡسِنُوۡنَ
•••
Allāh is with those who fear Him and are dutiful to Him; and He is with those who are people of ihsaan.
[16:128]
قال رسول الله صلى الله عليه وسلم:
ما من أيام العمل الصالح فيها أحب إلى الله من هذه الأيام - يعني أيام العشر - قالوا: يا رسول الله ولا الجهاد في سبيل الله؟ قال: "ولا الجهاد في سبيل الله، إلا رجل خرج بنفسه، وماله فلم يرجع من ذلك بشيء.
•••
The Messenger of Allāh (ﷺ) said:
“There are no days during which the righteous action is more pleasing to Allāh than these days (i.e., the first ten days of Dhul-Ḥijjah)." He was asked: "O Messenger of Allāh, not even Jihad in the Cause of Allāh?" He (ﷺ) replied, "Not even Jihad in the Cause of Allāh, except in case one goes forth with his life and his property and does not return with either of it.”
[Al-Bukhāri ]
ما من أيام العمل الصالح فيها أحب إلى الله من هذه الأيام - يعني أيام العشر - قالوا: يا رسول الله ولا الجهاد في سبيل الله؟ قال: "ولا الجهاد في سبيل الله، إلا رجل خرج بنفسه، وماله فلم يرجع من ذلك بشيء.
•••
The Messenger of Allāh (ﷺ) said:
“There are no days during which the righteous action is more pleasing to Allāh than these days (i.e., the first ten days of Dhul-Ḥijjah)." He was asked: "O Messenger of Allāh, not even Jihad in the Cause of Allāh?" He (ﷺ) replied, "Not even Jihad in the Cause of Allāh, except in case one goes forth with his life and his property and does not return with either of it.”
[Al-Bukhāri ]
وَلَن تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلَا ٱلنَّصَٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۗ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ ٱلَّذِى جَآءَكَ مِنَ ٱلْعِلْمِ ۙ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ ﴿١٢٠﴾
•••
“Never will the Jews nor the Christians be pleased with you (O Muhammad) till you follow their religion. Say: ‘Verily, the Guidance of Allaah (i.e. Islamic Monotheism) that is the (only) Guidance.’ And if you (O Muhammad) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’aan), then you would have against Allaah neither any Wali (protector or guardian) nor any helper”
[al-Baqarah 2:120]
•••
“Never will the Jews nor the Christians be pleased with you (O Muhammad) till you follow their religion. Say: ‘Verily, the Guidance of Allaah (i.e. Islamic Monotheism) that is the (only) Guidance.’ And if you (O Muhammad) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’aan), then you would have against Allaah neither any Wali (protector or guardian) nor any helper”
[al-Baqarah 2:120]
قال رسول الله صلى الله عليه وسلم: كيف أصبحت يا فلان؟ قال: أحمد الله إليك يارسول الله ,فقال رسول الله صلى الله عليه وسلم : هذا الذي أردت منك.
•••
The Prophet ﷺ asked a man: “O so and so how are you this morning?”, he said: “Aḥmadullaahu Ilayk (I praise Allāh to you) O Messenger of Allāh.”, so the Prophet ﷺ said: “This is what I wanted (to hear) from you.”
[السلسلة الصحيحة للألباني ٢٩٥٣]
•••
The Prophet ﷺ asked a man: “O so and so how are you this morning?”, he said: “Aḥmadullaahu Ilayk (I praise Allāh to you) O Messenger of Allāh.”, so the Prophet ﷺ said: “This is what I wanted (to hear) from you.”
[السلسلة الصحيحة للألباني ٢٩٥٣]
قال شيخ الإسلام ابن القيم رحمه الله:
"فكل خارج من الدنيا: إما متخلص من الحبس، وإما ذاهب إلى الحبس."
[الفوائد ص: 74]
•••
Shaykhul Islām Ibn Al-Qayyim رحمه الله stated:
"Everyone who is leaving from the Dunya (by way of death) either is getting out of prison or he is going to prison."
[al-Fawā’id pg. 74]
"فكل خارج من الدنيا: إما متخلص من الحبس، وإما ذاهب إلى الحبس."
[الفوائد ص: 74]
•••
Shaykhul Islām Ibn Al-Qayyim رحمه الله stated:
"Everyone who is leaving from the Dunya (by way of death) either is getting out of prison or he is going to prison."
[al-Fawā’id pg. 74]
قال الإمام ابن القيم رحمه الله:
أعظـــــم النــــاس خذلانــــــاً
من تعلّق بغير الله.
[مدارج السالكين]
•••
Ibn Al Qayyim رحمه الله said:
The people who are most forsaken and let down are the ones who are attatched to other than Allah.
[Madārij al-Salākīn]
أعظـــــم النــــاس خذلانــــــاً
من تعلّق بغير الله.
[مدارج السالكين]
•••
Ibn Al Qayyim رحمه الله said:
The people who are most forsaken and let down are the ones who are attatched to other than Allah.
[Madārij al-Salākīn]
قال ابن حزم رحمه الله:
أصناف الحمق أكثر من أصناف التمر
•••
Ibn Hazm رحمه الله said:
The different types of stupidity are more than the different types of dates (the fruit).
[Al-Ihkam fi-Usul al-Ahkam, 4/146]
أصناف الحمق أكثر من أصناف التمر
•••
Ibn Hazm رحمه الله said:
The different types of stupidity are more than the different types of dates (the fruit).
[Al-Ihkam fi-Usul al-Ahkam, 4/146]
وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ ﴿١٤﴾
•••
And We have enjoined on man (to be
dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years, give thanks to Me and to your parents, unto Me is the final destination.
[Luqmān, 31:14]
•••
And We have enjoined on man (to be
dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years, give thanks to Me and to your parents, unto Me is the final destination.
[Luqmān, 31:14]
قال شيخ الإسلام ابن تيمية رحمه الله:
ليس كل من وجد العلم قدر على التعبير عنه والاحتجاج له. فالعلم شيء وبيانه شيء آخر والمناظرة عنه وإقامة دليله شيء ثالث والجواب عن حجة مخالفه شيء رابع.
•••
Shaykh ul-Islām Ibn Taymiyyah رحمه الله said:
"Not everyone who has attained knowledge has the ability to convey it (properly) or establish its evidences. Knowledge (of a matter) is one thing, and being able to explain it is another. Similarly, debating about it, aswell as establishing the evidences for it, is a third issue, and responding to the proofs of a person who opposes it is a fourth issue."
[Jawāb al-'Itirāḍāt al-Miṣrīyyah, p. 44]
ليس كل من وجد العلم قدر على التعبير عنه والاحتجاج له. فالعلم شيء وبيانه شيء آخر والمناظرة عنه وإقامة دليله شيء ثالث والجواب عن حجة مخالفه شيء رابع.
•••
Shaykh ul-Islām Ibn Taymiyyah رحمه الله said:
"Not everyone who has attained knowledge has the ability to convey it (properly) or establish its evidences. Knowledge (of a matter) is one thing, and being able to explain it is another. Similarly, debating about it, aswell as establishing the evidences for it, is a third issue, and responding to the proofs of a person who opposes it is a fourth issue."
[Jawāb al-'Itirāḍāt al-Miṣrīyyah, p. 44]
قال ابن حزم رحمه الله:
واعلموا أنه لولا العلماء الذين ينقلون العلم، ويعلمونه الناس جيلا بعد جيل، لهلك الإسلام جملة، فتدبروا هذا، وقفوا عنده وتفكروا فيه، ولذلك سموا ورثة الأنبياء.
•••
Ibn Hazm رحمه الله said:
“Know that if it were not for the scholars who transmit knowledge and teach it to the people generation after generation, Islam would have perished altogether. So reflect on this, stop and think about it. And for that reason they are known as ورثة الانبياء (the inheritors of the Prophets).”
[التلخيص لابن حزم صـ١٠٨]
واعلموا أنه لولا العلماء الذين ينقلون العلم، ويعلمونه الناس جيلا بعد جيل، لهلك الإسلام جملة، فتدبروا هذا، وقفوا عنده وتفكروا فيه، ولذلك سموا ورثة الأنبياء.
•••
Ibn Hazm رحمه الله said:
“Know that if it were not for the scholars who transmit knowledge and teach it to the people generation after generation, Islam would have perished altogether. So reflect on this, stop and think about it. And for that reason they are known as ورثة الانبياء (the inheritors of the Prophets).”
[التلخيص لابن حزم صـ١٠٨]
قال ابن حزم رحمه الله:
١- لو لم يكن من فضل العلم إلا أن الجهال يهابونك ويجلونك والعلماء يحبونك ويكرمونك لكان ذلك سببا لوجوب طلبه، فكيف بسائر فضائله في الدنيا والآخرة!؟
٢- ولو لم يكن من نقص الجهل إلا أن صاحبه يحسد العلماء ويغبط نظراءه من الجهال لكان ذلك سببا لوجوب الفرار عنه، فكيف بسائر رذائله في الدنيا والآخرة!؟
•••
Ibn Hazm said:
1- If there was no virtue of knowledge except that: Those who are ignorant fear and venerate you and the scholars love and honor you... then that would be enough of a reason to seek it. So what about all of its other virtues in this world and the hereafter?
2- And if there was no defect or imperfection in ignorance except for the fact that: The ignorant one is jealous of the scholars and he envies his ignorant peers... then that would be enough of a reason to run away and flee from ignorance. So what about all of its other vices in this world and the hereafter?
[الأخلاق والسير في مداواة النفوس]
١- لو لم يكن من فضل العلم إلا أن الجهال يهابونك ويجلونك والعلماء يحبونك ويكرمونك لكان ذلك سببا لوجوب طلبه، فكيف بسائر فضائله في الدنيا والآخرة!؟
٢- ولو لم يكن من نقص الجهل إلا أن صاحبه يحسد العلماء ويغبط نظراءه من الجهال لكان ذلك سببا لوجوب الفرار عنه، فكيف بسائر رذائله في الدنيا والآخرة!؟
•••
Ibn Hazm said:
1- If there was no virtue of knowledge except that: Those who are ignorant fear and venerate you and the scholars love and honor you... then that would be enough of a reason to seek it. So what about all of its other virtues in this world and the hereafter?
2- And if there was no defect or imperfection in ignorance except for the fact that: The ignorant one is jealous of the scholars and he envies his ignorant peers... then that would be enough of a reason to run away and flee from ignorance. So what about all of its other vices in this world and the hereafter?
[الأخلاق والسير في مداواة النفوس]
قال الإمام الشافعي رحمه الله:
من إِذَالَةِ العلم أن تناظر كلَّ من ناظرك وتُقاوِلَ كلَّ من قَاوَلَك.
•••
Imām ash-Shāfi’ī رحمه الله said:
"From the degradation of knowledge is that you debate everyone who debates you, and you argue with everyone who argues with you."
[Manāqib ash-Shāfi’ī, 2/151]
من إِذَالَةِ العلم أن تناظر كلَّ من ناظرك وتُقاوِلَ كلَّ من قَاوَلَك.
•••
Imām ash-Shāfi’ī رحمه الله said:
"From the degradation of knowledge is that you debate everyone who debates you, and you argue with everyone who argues with you."
[Manāqib ash-Shāfi’ī, 2/151]
قال شيخ الإسلام ابن تيمية رحمه الله:
من رأى أنه لا ينشرح صدره، ولا يحصل له حلاوة الإيمان، ونور الهداية فليكثر التوبة
والإستغفار.
[مجموع الفتاوى ٥/٦٢]
•••
Shaykh ul Islam ibn Taymiyyah رحمه الله said:
"Whoever sees that his chest doesn't expand, and he couldn't attain the sweetness of Iman and the light of guidance, let him increase his repentance and seeking forgiveness."
[Majmoo al-fatawa 5/62]
من رأى أنه لا ينشرح صدره، ولا يحصل له حلاوة الإيمان، ونور الهداية فليكثر التوبة
والإستغفار.
[مجموع الفتاوى ٥/٦٢]
•••
Shaykh ul Islam ibn Taymiyyah رحمه الله said:
"Whoever sees that his chest doesn't expand, and he couldn't attain the sweetness of Iman and the light of guidance, let him increase his repentance and seeking forgiveness."
[Majmoo al-fatawa 5/62]