This is a relief of distress, a bringing of joy, and a covering (of shame and vulnerability) for Muslims.
And the Prophet ﷺ said:
Narrated by al-Tirmidhī and Aḥmad.
So, by the indication of the opposite (mafhum al-mukhālafah), it is hoped that whoever reunites Muslims with their beloved ones, Allah will reunite him with his loved ones on the Day of Judgment, in the abode of His honor.
This I had written previously on another occasion. I add here that the captivity of women is even more severe, and so their liberation is even more virtuous. Do you not see how, in the Treaty of Ḥudaybiyyah, women were specifically excluded (from being returned to the disbelievers)?
And the Prophet ﷺ said:
“Whoever separates a mother from her child, Allah will separate him from his beloved ones on the Day of Resurrection.”
Narrated by al-Tirmidhī and Aḥmad.
So, by the indication of the opposite (mafhum al-mukhālafah), it is hoped that whoever reunites Muslims with their beloved ones, Allah will reunite him with his loved ones on the Day of Judgment, in the abode of His honor.
This I had written previously on another occasion. I add here that the captivity of women is even more severe, and so their liberation is even more virtuous. Do you not see how, in the Treaty of Ḥudaybiyyah, women were specifically excluded (from being returned to the disbelievers)?
This media is not supported in your browser
VIEW IN TELEGRAM
Forwarded from قناة | أبي جعفر عبدالله الخليفي
هذه الأيام نشهد تقارباً عجيباً بين الإمامية والدروز.
ويبدو أن السيستاني شيخ الشيعة راعى هذا المعنى، فلما سئل عن نجاسة الدروز استخدم التقية وادعى الجهل وأحال على من يعلم.
ومعتمد مذهب الإمامية أن الدروز من الغالية المحكوم بنجاستهم.
جاء في كتاب «مسالك الأفهام إلى تنقيح شرائع الإسلام» تأليف زين الدين بن علي العاملي: "الثالث في الأسئار. وهي كلها طاهرة، عدا سؤر الكلب والخنزير والكافر. وفي سؤر المسوخ تردد، والطهارة أظهر. ومن عدا الخوارج والغلاة، من أصناف المسلمين طاهر الجسد والسؤر".
ثم جاء في الحاشية شرح لأمر الغلاة: "وبالغلاة من اعتقد إلهية علي عليه السلام أو أحد الأئمة عليهم السلام، وقد يطلق على من قال بإلهية أحد من الناس، فيدخل فيهم من ببلاد الشام من التيامنة، والدروز، ومن قال بمقالتهم. وجعل الغلاة من فرق المسلمين تجوز لانسلاخهم منه جملة، ومباينتهم له اسما ومعنى".
وعلى هذا فتيا عامة شيوخ الشيعة، ولكن السيستاني يتلاعب للدواعي السياسية.
ويبدو أن السيستاني شيخ الشيعة راعى هذا المعنى، فلما سئل عن نجاسة الدروز استخدم التقية وادعى الجهل وأحال على من يعلم.
ومعتمد مذهب الإمامية أن الدروز من الغالية المحكوم بنجاستهم.
جاء في كتاب «مسالك الأفهام إلى تنقيح شرائع الإسلام» تأليف زين الدين بن علي العاملي: "الثالث في الأسئار. وهي كلها طاهرة، عدا سؤر الكلب والخنزير والكافر. وفي سؤر المسوخ تردد، والطهارة أظهر. ومن عدا الخوارج والغلاة، من أصناف المسلمين طاهر الجسد والسؤر".
ثم جاء في الحاشية شرح لأمر الغلاة: "وبالغلاة من اعتقد إلهية علي عليه السلام أو أحد الأئمة عليهم السلام، وقد يطلق على من قال بإلهية أحد من الناس، فيدخل فيهم من ببلاد الشام من التيامنة، والدروز، ومن قال بمقالتهم. وجعل الغلاة من فرق المسلمين تجوز لانسلاخهم منه جملة، ومباينتهم له اسما ومعنى".
وعلى هذا فتيا عامة شيوخ الشيعة، ولكن السيستاني يتلاعب للدواعي السياسية.
These days we are witnessing a strange rapprochement between the Imāmiyyah (Twelver Shīah) and the Druze.
It seems that al-Sīstānī, the Shīʿī, took this into consideration; for when he was asked about the impurity (najāsah) of the Druze, he resorted to taqiyyah, claimed ignorance, and referred the questioner to someone who knows.
The relied-upon position of the Imāmiyyah madhhab is that the Druze are among the ghulāt (extremists) who are judged to be impure.
It is stated in Masālik al-Afhām by Zayn al-Dīn bin Ali al-Āmilī:
Then, in the marginal note explaining the matter of the ghulāt:
Such is the fatwā of the general Shīʿī scholars; however, al-Sīstānī plays around for political motives.
It seems that al-Sīstānī, the Shīʿī, took this into consideration; for when he was asked about the impurity (najāsah) of the Druze, he resorted to taqiyyah, claimed ignorance, and referred the questioner to someone who knows.
The relied-upon position of the Imāmiyyah madhhab is that the Druze are among the ghulāt (extremists) who are judged to be impure.
It is stated in Masālik al-Afhām by Zayn al-Dīn bin Ali al-Āmilī:
“The third [discussion] is on the leftover water. All of it is pure, except for the leftover of a dog, a pig, and a kāfir. As for the leftover of metamorphosed creatures (al-masūkh), there is a difference of opinion, and purity is the stronger view. Whoever is not among the Khawārij and the ghulāt from the categories of Muslims is pure in body and leftover water.”
Then, in the marginal note explaining the matter of the ghulāt:
“By ghulāt [it is] meant those who believe in the divinity of Alī (alayhi as-salām) or one of the Imāms (alayhim as-salām), and it may also be applied to anyone who claims divinity for any human being. This includes those in the lands of al-Shām from the Tayāminah and the Druze, and those who hold their doctrine. Considering the ghulāt as one of the sects of the Muslims is incorrect, due to their complete departure from Islam and their opposition to it in name and meaning.”
Such is the fatwā of the general Shīʿī scholars; however, al-Sīstānī plays around for political motives.
This media is not supported in your browser
VIEW IN TELEGRAM
Forwarded from قناة | أبي جعفر عبدالله الخليفي
يقول الناشط المؤيد لإسرائيل مايكل رابابورت إن غزة أصبحت "جحيماً" بسبب "الأشخاص الذين يديرون ذلك المكان".
"يجب أن تكون هناك كازينوهات، ويجب أن تكون هناك نوادي تعري، ويجب أن تكون هناك مطاعم تشيك فيل آس، لن يحدث هذا أبداً بسبب حماس!".
أقول: كانوا يقولون لنا إن الملحد الغربي ألحد بسبب مشاكل النصرانية، بخلاف الملحد العربي الذي يتسلل الخطاب الشهواني إلى كلامه دائماً ويخرج من فلتات لسانه.
ولكن يبدو أنهم متشابهون.
يوجد إبادة جماعية وتجويع وأناس يموتون من الجوع وكل جرائم الحرب الممكنة ارتكبت، وهذا يتكلم عن أندية التعري!
هكذا تختزل المشكلة بشهوات إنسان أصيب بسعار جنسي من كثرة رؤيته للتعري في بلاده، خلافاً لمن يحكي لنا العكس.
كثيراً ما تراهم يوردون الإشكالات على الشرائع ويحاولون استخدام ألف ملف، يستخدمونه كحصان طروادة ليدخلوا المجتمعات باسم الحقوق.
والهدف النهائي والإنجاز الأعظم عندهم هذا الذي ذكره!
صار مؤيداً لجرائم حرب منظمة لأجل شهواته، وآخر يكفر بالله ويُفقد حياته معناها، فيزعم أنه جاء بلا غاية ويصير إلى لا شيء لأجل شهواته.
ما أرذل المرء تقوده شهواته البدائية.
كان بعض الفلاسفة القدامى يردون على من يزعمون أن غاية الحياة اللذة، بأن يقولوا لهم: إذا كان غاية الحياة اللذة فلماذا يستتر المرء بشهواته ويستحي من إظهارها؟ وكانت حجةً قائمة.
حتى جاء هؤلاء الذين فاقوا أراذل البهائم.
قال تعالى: {أم تحسب أن أكثرهم يسمعون أو يعقلون إن هم إلا كالأنعام بل هم أضل سبيلا} [الفرقان ٤٤].
"يجب أن تكون هناك كازينوهات، ويجب أن تكون هناك نوادي تعري، ويجب أن تكون هناك مطاعم تشيك فيل آس، لن يحدث هذا أبداً بسبب حماس!".
أقول: كانوا يقولون لنا إن الملحد الغربي ألحد بسبب مشاكل النصرانية، بخلاف الملحد العربي الذي يتسلل الخطاب الشهواني إلى كلامه دائماً ويخرج من فلتات لسانه.
ولكن يبدو أنهم متشابهون.
يوجد إبادة جماعية وتجويع وأناس يموتون من الجوع وكل جرائم الحرب الممكنة ارتكبت، وهذا يتكلم عن أندية التعري!
هكذا تختزل المشكلة بشهوات إنسان أصيب بسعار جنسي من كثرة رؤيته للتعري في بلاده، خلافاً لمن يحكي لنا العكس.
كثيراً ما تراهم يوردون الإشكالات على الشرائع ويحاولون استخدام ألف ملف، يستخدمونه كحصان طروادة ليدخلوا المجتمعات باسم الحقوق.
والهدف النهائي والإنجاز الأعظم عندهم هذا الذي ذكره!
صار مؤيداً لجرائم حرب منظمة لأجل شهواته، وآخر يكفر بالله ويُفقد حياته معناها، فيزعم أنه جاء بلا غاية ويصير إلى لا شيء لأجل شهواته.
ما أرذل المرء تقوده شهواته البدائية.
كان بعض الفلاسفة القدامى يردون على من يزعمون أن غاية الحياة اللذة، بأن يقولوا لهم: إذا كان غاية الحياة اللذة فلماذا يستتر المرء بشهواته ويستحي من إظهارها؟ وكانت حجةً قائمة.
حتى جاء هؤلاء الذين فاقوا أراذل البهائم.
قال تعالى: {أم تحسب أن أكثرهم يسمعون أو يعقلون إن هم إلا كالأنعام بل هم أضل سبيلا} [الفرقان ٤٤].
Pro-Israel activist Michael Rapaport says Gāzā has become “hell” because of “the people running that place.”
I say: They used to tell us that the Western atheist only became an atheist because of problems in Christianity, unlike the Arab atheist, whose speech is always infiltrated by lustful discourse and whose slips of the tongue reveal it.
But it seems they are alike.
There is genocide, starvation, people dying from hunger, and every possible war crime being committed and this man is talking about strip clubs!
This is how the problem is reduced: to the lusts of a man who has gone into sexual frenzy from being constantly exposed to nudity in his country contrary to what some claim to us.
You often see them bringing objections against religious laws, using countless “files” as Trojan horses to enter societies under the name of rights.
And their ultimate goal, their greatest “achievement,” is exactly what he mentioned!
He became a supporter of organized war crimes for the sake of his desires. Another disbelieves in Allāh, losing all meaning in his life, claiming he came without purpose and will end in nothing, also for the sake of his desires.
How vile is the human being who is led by his base desires.
Some ancient philosophers used to respond to those who claimed that the purpose of life is pleasure by saying: “If the purpose of life were pleasure, then why does a person conceal his lusts and feel shame in showing them?” and it was a sound argument.
Until these people came, who surpassed the vilest of animals.
Allāh said:
“Or do you think that most of them hear or reason? They are but like cattle; rather, they are even more astray in way.” (al-Furqān 44)
“There should be casinos, there should be strip clubs, there should be Chick-fil-A restaurants. This will never happen because of Hamās!”
I say: They used to tell us that the Western atheist only became an atheist because of problems in Christianity, unlike the Arab atheist, whose speech is always infiltrated by lustful discourse and whose slips of the tongue reveal it.
But it seems they are alike.
There is genocide, starvation, people dying from hunger, and every possible war crime being committed and this man is talking about strip clubs!
This is how the problem is reduced: to the lusts of a man who has gone into sexual frenzy from being constantly exposed to nudity in his country contrary to what some claim to us.
You often see them bringing objections against religious laws, using countless “files” as Trojan horses to enter societies under the name of rights.
And their ultimate goal, their greatest “achievement,” is exactly what he mentioned!
He became a supporter of organized war crimes for the sake of his desires. Another disbelieves in Allāh, losing all meaning in his life, claiming he came without purpose and will end in nothing, also for the sake of his desires.
How vile is the human being who is led by his base desires.
Some ancient philosophers used to respond to those who claimed that the purpose of life is pleasure by saying: “If the purpose of life were pleasure, then why does a person conceal his lusts and feel shame in showing them?” and it was a sound argument.
Until these people came, who surpassed the vilest of animals.
Allāh said:
“Or do you think that most of them hear or reason? They are but like cattle; rather, they are even more astray in way.” (al-Furqān 44)
This media is not supported in your browser
VIEW IN TELEGRAM
Forwarded from قناة | أبي جعفر عبدالله الخليفي
هذا نقاش حول الإقامة في كندا، بين صانع محتوى وامرأة عراقية في كندا.
وجهة نظرها أن كل بلاء موجود في العراق هو في كندا مقنن، الوظائف صعبة والضرائب عالية.
هذا كله قد يناقش البعض فيه.
غير أن العجيب قولها إنهم يقتلون أبناءنا (تقصد قتلهم أخلاقياً).
تقول: كل مغريات الحياة (تقصد خمر ونساء ومخدرات) يضعونها أمامه.
تقول: من كل عشرة أطفال اثنان فقط لا يتعاطون ولا يشربون.
وإذا تكلمت يأخذون منك الطفل، بلد قوانينه وضعت خصيصاً لهدم الأسرة.
أعجبني وصفها لوضع كل المغريات أمام الطفل بالإجبار، هو ليس إجباراً كلياً، ولكنه في معنى الإغراء الشديد، خصوصاً مع كثرة المغريات.
التصور الذي ذهل بعض الناس من وجود دولة تحفظ للجميع حقوقهم وللكل حريته من يريد الفضيلة ومن يريد الرذيلة، ذلك وهم.
فهذا بالأساس انحياز للرذيلة، لأن أهلها سيصيرون يتاجرون بشهوات المراهقين ويستفزون أهل الطهارة.
ما زلت أذكر أحدهم يقول إنه تفاجأ بأن جيرانه صناع محتوى إباحي، يقول: تخيلوا لو كان عندي أبناء ماذا سأفعل؟
ليتدبر هذا الناس.
وجهة نظرها أن كل بلاء موجود في العراق هو في كندا مقنن، الوظائف صعبة والضرائب عالية.
هذا كله قد يناقش البعض فيه.
غير أن العجيب قولها إنهم يقتلون أبناءنا (تقصد قتلهم أخلاقياً).
تقول: كل مغريات الحياة (تقصد خمر ونساء ومخدرات) يضعونها أمامه.
تقول: من كل عشرة أطفال اثنان فقط لا يتعاطون ولا يشربون.
وإذا تكلمت يأخذون منك الطفل، بلد قوانينه وضعت خصيصاً لهدم الأسرة.
أعجبني وصفها لوضع كل المغريات أمام الطفل بالإجبار، هو ليس إجباراً كلياً، ولكنه في معنى الإغراء الشديد، خصوصاً مع كثرة المغريات.
التصور الذي ذهل بعض الناس من وجود دولة تحفظ للجميع حقوقهم وللكل حريته من يريد الفضيلة ومن يريد الرذيلة، ذلك وهم.
فهذا بالأساس انحياز للرذيلة، لأن أهلها سيصيرون يتاجرون بشهوات المراهقين ويستفزون أهل الطهارة.
ما زلت أذكر أحدهم يقول إنه تفاجأ بأن جيرانه صناع محتوى إباحي، يقول: تخيلوا لو كان عندي أبناء ماذا سأفعل؟
ليتدبر هذا الناس.
This is a discussion about living in Canada, between a content creator and an Iraqi woman residing there.
Her view is that every calamity that exists in Iraq is legalized in Canada. Jobs are difficult to find, and taxes are high.
All of this may be debated.
But what is truly astonishing is her statement that “they are killing our children” (she means killing them morally).
She says: all the temptations of life (meaning alcohol, women, drugs) are placed in front of them.
She says: out of every ten children, only two do not drink or use drugs.
And if you speak out, they take your child away. A country whose laws were designed specifically to destroy the family.
What I found striking was her description of putting all these temptations in front of the child by force. It is not absolute compulsion, but it carries the meaning of severe enticement, especially with so many temptations around.
Her view is that every calamity that exists in Iraq is legalized in Canada. Jobs are difficult to find, and taxes are high.
All of this may be debated.
But what is truly astonishing is her statement that “they are killing our children” (she means killing them morally).
She says: all the temptations of life (meaning alcohol, women, drugs) are placed in front of them.
She says: out of every ten children, only two do not drink or use drugs.
And if you speak out, they take your child away. A country whose laws were designed specifically to destroy the family.
What I found striking was her description of putting all these temptations in front of the child by force. It is not absolute compulsion, but it carries the meaning of severe enticement, especially with so many temptations around.
❤1👍1
The idea that amazed some people, that there is a country where everyone’s rights are preserved and everyone has the freedom to choose virtue or vice, is an illusion.
In reality, it is a bias towards vice, because its people will end up trading in the desires of teenagers and provoking those who wish to remain pure.
I still remember someone saying he was shocked to discover that his neighbors were pornographic content creators. He said: imagine if I had children, what would I do?
Let people reflect on this.
In reality, it is a bias towards vice, because its people will end up trading in the desires of teenagers and provoking those who wish to remain pure.
I still remember someone saying he was shocked to discover that his neighbors were pornographic content creators. He said: imagine if I had children, what would I do?
Let people reflect on this.
❤1👍1
This media is not supported in your browser
VIEW IN TELEGRAM
Forwarded from قناة | أبي جعفر عبدالله الخليفي
لا تلق منجلك بل أعطهم مناجل...
جاء في «صيد الخاطر» لابن الجوزي صـ٣٣٦: "١٠٥٤- ورأيت بعض القوم يقول: أنا قد ألقيت منجلي بين الحصادين ونمت! ثم كان يتفسح في أشياء لا تجوز! فتفكرت؛ فإذا العلم الذي هو معرفة الحقائق، والنظر في سير القدماء، والتأدب بآداب القوم، ومعرفة الحق، وما يجب له ليس عند القوم، إن ما عندهم صور ألفاظ، يعرفون بها ما يحل وما يحرم، وليس كذلك العلم النافع، إنما العلم فهم الأصول، ومعرفة المعبود وعظمته، وما يستحقه، والنظر في سير الرسول صلى الله عليه وسلم وصحابته، والتأدب بآدابهم، وفهم ما نقل عنهم، هو العلم النافع الذي يدَع أعظم العلماء أحقر عند نفسه من أجهل الجهال".
أقول: كتاب «صيد الخاطر» فيه مواد فلسفية وكلامية -على ما فيه من فوائد- تجعلنا ننصح المبتدئ بالابتعاد عنه، وكذا فعل الشيخ السعدي، كما في فتاويه.
وهذا موطن حسن بالجملة، ويحتاج شرحاً.
ابن الجوزي يتكلم عن فقهاء في زمانه لا يعملون ويغترون بما معهم من الفقه.
ويقول القائل منهم: "ألقيت منجلي بين الحصادين ونمت"، يقصد أنه لمَّا علم الناس العلم يأخذ الأجر، وهذا معنى صحيح، غير أن الفاسد أنه جزم لنفسه بالأجر، وأنه جعل ذلك باباً للكسل عن العمل، والتجري على المعاصي.
العلم من أسباب مغفرة الذنوب، فمعلم الناس الخير يستغفر له من في السماوات ومن في الأرض حتى الحيتان في البحر.
ولا يخلو إنسان من ذنوب ونقص، حتى المشار إليهم بالعلم الواسع، غير أن المرء لا ينتفع بدعاء الناس له تمام النفع حتى ينفع نفسه أولاً.
دليل ذلك: الصحابي الذي سأل النبي ﷺ مرافقته في الجنة، فقال له: «فأعني على نفسك بكثرة السجود».
فكان لا بد من مبادرة منه وعمل، ولو فهم هذا المتعلقون بالموتى ممن سرى بهم الأمر إلى الشرك، وأصحاب الكبر والغرور، لتركوا ما هم فيه.
وتأمل حال عبد الله بن عمر في هذا الحديث: قال البخاري في صحيحه: "1639- حدثنا يعقوب بن إبراهيم، حدثنا ابن علية، عن أيوب، عن نافع، أن ابن عمر رضي الله عنهما دخل ابنه عبد الله بن عبد الله وظهره في الدار، فقال: إني لا آمن أن يكون العام بين الناس قتال فيصدوك عن البيت فلو أقمت، فقال: «قد خرج رسول الله ﷺ فحال كفار قريش بينه وبين البيت، فإن حيل بيني وبينه أفعل كما فعل رسول الله ﷺ {لقد كان لكم في رسول الله أسوة حسنة}» ثم قال: «أشهدكم أني قد أوجبت مع عمرتي حجا»، قال: ثم قدم، فطاف لهما طوافا واحدا".
ابن عمر كان كثير الحج، ويحج حتى في أوقات الفتن في مكة وما جاورها.
ولك أن تتساءل ما سر هذا الحرص مع كبر سنه وعظيم فضيلته، فهو حج مرات وهو صاحب فضائل عظيمة، فلم لا يريح نفسه؟
والجواب والله أعلم: أن هؤلاء الناس مع ما فعلوا من طاعات ما أمنوا مكر الله، كما أن المعاصي لا ينبغي أن تقنِّط من رحمة الله.
ثم هو حريص على أن يكرر الحج، حتى يراه الناس ويتعلموا منه مناسك الحج، فيأخذ الأجر ويكون سبباً في نجاة الناس وتكفير ذنوبهم.
فهو ما ألقى منجله بين الحصَّادين، بل أمسك بمنجله وأعطاهم مناجل، ثم علمهم كيف يحصدون (عملياً) بالمشاهدة، وذلك أرسخ للعلم من مجرد التحديث.
ولهذا أهل العلم والفضل من المنظور إليهم ينبغي أن يحتسبوا في إظهار السنن والطاعات، ليراهم الناس ويقتدوا بهم.
جاء في «صيد الخاطر» لابن الجوزي صـ٣٣٦: "١٠٥٤- ورأيت بعض القوم يقول: أنا قد ألقيت منجلي بين الحصادين ونمت! ثم كان يتفسح في أشياء لا تجوز! فتفكرت؛ فإذا العلم الذي هو معرفة الحقائق، والنظر في سير القدماء، والتأدب بآداب القوم، ومعرفة الحق، وما يجب له ليس عند القوم، إن ما عندهم صور ألفاظ، يعرفون بها ما يحل وما يحرم، وليس كذلك العلم النافع، إنما العلم فهم الأصول، ومعرفة المعبود وعظمته، وما يستحقه، والنظر في سير الرسول صلى الله عليه وسلم وصحابته، والتأدب بآدابهم، وفهم ما نقل عنهم، هو العلم النافع الذي يدَع أعظم العلماء أحقر عند نفسه من أجهل الجهال".
أقول: كتاب «صيد الخاطر» فيه مواد فلسفية وكلامية -على ما فيه من فوائد- تجعلنا ننصح المبتدئ بالابتعاد عنه، وكذا فعل الشيخ السعدي، كما في فتاويه.
وهذا موطن حسن بالجملة، ويحتاج شرحاً.
ابن الجوزي يتكلم عن فقهاء في زمانه لا يعملون ويغترون بما معهم من الفقه.
ويقول القائل منهم: "ألقيت منجلي بين الحصادين ونمت"، يقصد أنه لمَّا علم الناس العلم يأخذ الأجر، وهذا معنى صحيح، غير أن الفاسد أنه جزم لنفسه بالأجر، وأنه جعل ذلك باباً للكسل عن العمل، والتجري على المعاصي.
العلم من أسباب مغفرة الذنوب، فمعلم الناس الخير يستغفر له من في السماوات ومن في الأرض حتى الحيتان في البحر.
ولا يخلو إنسان من ذنوب ونقص، حتى المشار إليهم بالعلم الواسع، غير أن المرء لا ينتفع بدعاء الناس له تمام النفع حتى ينفع نفسه أولاً.
دليل ذلك: الصحابي الذي سأل النبي ﷺ مرافقته في الجنة، فقال له: «فأعني على نفسك بكثرة السجود».
فكان لا بد من مبادرة منه وعمل، ولو فهم هذا المتعلقون بالموتى ممن سرى بهم الأمر إلى الشرك، وأصحاب الكبر والغرور، لتركوا ما هم فيه.
وتأمل حال عبد الله بن عمر في هذا الحديث: قال البخاري في صحيحه: "1639- حدثنا يعقوب بن إبراهيم، حدثنا ابن علية، عن أيوب، عن نافع، أن ابن عمر رضي الله عنهما دخل ابنه عبد الله بن عبد الله وظهره في الدار، فقال: إني لا آمن أن يكون العام بين الناس قتال فيصدوك عن البيت فلو أقمت، فقال: «قد خرج رسول الله ﷺ فحال كفار قريش بينه وبين البيت، فإن حيل بيني وبينه أفعل كما فعل رسول الله ﷺ {لقد كان لكم في رسول الله أسوة حسنة}» ثم قال: «أشهدكم أني قد أوجبت مع عمرتي حجا»، قال: ثم قدم، فطاف لهما طوافا واحدا".
ابن عمر كان كثير الحج، ويحج حتى في أوقات الفتن في مكة وما جاورها.
ولك أن تتساءل ما سر هذا الحرص مع كبر سنه وعظيم فضيلته، فهو حج مرات وهو صاحب فضائل عظيمة، فلم لا يريح نفسه؟
والجواب والله أعلم: أن هؤلاء الناس مع ما فعلوا من طاعات ما أمنوا مكر الله، كما أن المعاصي لا ينبغي أن تقنِّط من رحمة الله.
ثم هو حريص على أن يكرر الحج، حتى يراه الناس ويتعلموا منه مناسك الحج، فيأخذ الأجر ويكون سبباً في نجاة الناس وتكفير ذنوبهم.
فهو ما ألقى منجله بين الحصَّادين، بل أمسك بمنجله وأعطاهم مناجل، ثم علمهم كيف يحصدون (عملياً) بالمشاهدة، وذلك أرسخ للعلم من مجرد التحديث.
ولهذا أهل العلم والفضل من المنظور إليهم ينبغي أن يحتسبوا في إظهار السنن والطاعات، ليراهم الناس ويقتدوا بهم.
“Do not cast away your sickle¹, but rather give them sickles…”
It is mentioned in Ṣayd al-Khāṭir by Ibn al-Jawzī (p. 336):
“1054. I saw some of the people saying: ‘I have thrown my sickle among the harvesters and have gone to sleep!’ Then he would indulge in matters that are impermissible. So I reflected: and realized that the knowledge they possess, which is only forms of words by which they know what is lawful and unlawful, is not true knowledge. True beneficial knowledge is the understanding of fundamentals, the knowledge of the Creator and His greatness and what is His due, the study of the life of the Messenger ﷺ and his Companions, refining oneself with their manners, and understanding what has been transmitted from them. That is the knowledge which causes the greatest of scholars to see himself as smaller than the most ignorant of the ignorant.”
I say: The book Ṣayd al-Khāṭir contains philosophical and theological issues², despite its many benefits, that make us advise beginners to avoid it. This was also the view of Shaykh al-Sa'dī, as found in his Fatāwā.
This passage, however, is overall a fine point and requires clarification.
Ibn al-Jawzī is speaking about scholars of his time who neither acted [upon their knowledge] nor strove, being deluded by the knowledge they carried. One of them would say: “I threw my sickle among the harvesters and slept,” meaning: since I taught people knowledge, I will still get the reward. This meaning in itself is true. But the corruption lies in that he was certain of reward for himself, and took it as a reason for laziness in action and boldness upon sins.
Knowledge is indeed one of the means for forgiveness of sins, for the one who teaches people goodness is prayed for by all creatures in the heavens and the earth, even the fish in the sea.
Yet no human being is free of sins and shortcomings, even those with vast knowledge. A person does not benefit fully from people’s prayers for him until he benefits himself first.
Evidence for this is the Companion who asked the Prophet ﷺ for his companionship in Paradise. The Prophet ﷺ said to him: “Then assist me over yourself by abundant prostration.”
So there had to be personal effort and action. If only those who attach themselves to the dead, those carried away to shirk thereby, as well as the arrogant and self-deluded, understood this, they would leave what they are upon.
Reflect also on the state of 'Abdullāh bin Umar in this narration:
Al-Bukhārī said in his Ṣaḥīḥ (no. 1639):
“Ya'qūb bin Ibrāhīm narrated to us, Ibn 'Ulayyah narrated to us, from Ayyūb, from Nāfi', that Ibn 'Umar (may Allah be pleased with them both) entered his son 'Abdullāh bin 'Abdullāh, with his back in the house, and said: ‘I fear that this year there will be fighting among the people, and they will prevent you from the House, so why not stay back?’ He replied: ‘The Messenger of Allah ﷺ set out, but the disbelievers of Quraysh barred him from the House. If I am prevented from it, I will do as the Messenger of Allah ﷺ did. {Indeed, in the Messenger of Allah you have a good example}.’ Then he said: ‘I testify before you that I have joined Ḥajj to my Umrah.’ Then he arrived and performed one Ṭawāf for both.”
Ibn Umar performed many pilgrimages, even in times of civil strife in Makkah and its surroundings.
One may ask: what was the secret behind such diligence despite his old age and lofty rank? He had already performed many ḥajj, and was a man of great virtues, why did he not rest himself?
The answer, and Allah knows best, is that such people, despite all their acts of obedience, never felt safe from the plotting of Allah. Just as sins should not cause one to despair from Allah’s mercy, so too obedience should not make one feel secure from His plan.
Furthermore, Ibn Umar was keen to repeat ḥajj so that people would see him and learn from him the rites of pilgrimage. Thus he would earn reward, and be a cause for people’s salvation and expiation of their sins.
It is mentioned in Ṣayd al-Khāṭir by Ibn al-Jawzī (p. 336):
“1054. I saw some of the people saying: ‘I have thrown my sickle among the harvesters and have gone to sleep!’ Then he would indulge in matters that are impermissible. So I reflected: and realized that the knowledge they possess, which is only forms of words by which they know what is lawful and unlawful, is not true knowledge. True beneficial knowledge is the understanding of fundamentals, the knowledge of the Creator and His greatness and what is His due, the study of the life of the Messenger ﷺ and his Companions, refining oneself with their manners, and understanding what has been transmitted from them. That is the knowledge which causes the greatest of scholars to see himself as smaller than the most ignorant of the ignorant.”
I say: The book Ṣayd al-Khāṭir contains philosophical and theological issues², despite its many benefits, that make us advise beginners to avoid it. This was also the view of Shaykh al-Sa'dī, as found in his Fatāwā.
This passage, however, is overall a fine point and requires clarification.
Ibn al-Jawzī is speaking about scholars of his time who neither acted [upon their knowledge] nor strove, being deluded by the knowledge they carried. One of them would say: “I threw my sickle among the harvesters and slept,” meaning: since I taught people knowledge, I will still get the reward. This meaning in itself is true. But the corruption lies in that he was certain of reward for himself, and took it as a reason for laziness in action and boldness upon sins.
Knowledge is indeed one of the means for forgiveness of sins, for the one who teaches people goodness is prayed for by all creatures in the heavens and the earth, even the fish in the sea.
Yet no human being is free of sins and shortcomings, even those with vast knowledge. A person does not benefit fully from people’s prayers for him until he benefits himself first.
Evidence for this is the Companion who asked the Prophet ﷺ for his companionship in Paradise. The Prophet ﷺ said to him: “Then assist me over yourself by abundant prostration.”
So there had to be personal effort and action. If only those who attach themselves to the dead, those carried away to shirk thereby, as well as the arrogant and self-deluded, understood this, they would leave what they are upon.
Reflect also on the state of 'Abdullāh bin Umar in this narration:
Al-Bukhārī said in his Ṣaḥīḥ (no. 1639):
“Ya'qūb bin Ibrāhīm narrated to us, Ibn 'Ulayyah narrated to us, from Ayyūb, from Nāfi', that Ibn 'Umar (may Allah be pleased with them both) entered his son 'Abdullāh bin 'Abdullāh, with his back in the house, and said: ‘I fear that this year there will be fighting among the people, and they will prevent you from the House, so why not stay back?’ He replied: ‘The Messenger of Allah ﷺ set out, but the disbelievers of Quraysh barred him from the House. If I am prevented from it, I will do as the Messenger of Allah ﷺ did. {Indeed, in the Messenger of Allah you have a good example}.’ Then he said: ‘I testify before you that I have joined Ḥajj to my Umrah.’ Then he arrived and performed one Ṭawāf for both.”
Ibn Umar performed many pilgrimages, even in times of civil strife in Makkah and its surroundings.
One may ask: what was the secret behind such diligence despite his old age and lofty rank? He had already performed many ḥajj, and was a man of great virtues, why did he not rest himself?
The answer, and Allah knows best, is that such people, despite all their acts of obedience, never felt safe from the plotting of Allah. Just as sins should not cause one to despair from Allah’s mercy, so too obedience should not make one feel secure from His plan.
Furthermore, Ibn Umar was keen to repeat ḥajj so that people would see him and learn from him the rites of pilgrimage. Thus he would earn reward, and be a cause for people’s salvation and expiation of their sins.
He did not throw away his sickle among the harvesters; rather, he held firmly to his sickle and gave others sickles as well, then showed them practically how to reap (by demonstration), and that form of teaching is more firmly established in the heart than mere words.
For this reason, people of knowledge and virtue who are looked up to should intend, in showing their acts of Sunnah and devotion publicly, that the people may see them and follow their example.
Explanatory Footnotes by Translator
1 A sickle is a traditional farming tool used for harvesting crops like wheat, barley, or grass. In context, the “sickle” symbolizes one’s own effort and labor in knowledge and worship.
2 The book is full of shirk based on what I have read in it.
For this reason, people of knowledge and virtue who are looked up to should intend, in showing their acts of Sunnah and devotion publicly, that the people may see them and follow their example.
Explanatory Footnotes by Translator
1 A sickle is a traditional farming tool used for harvesting crops like wheat, barley, or grass. In context, the “sickle” symbolizes one’s own effort and labor in knowledge and worship.
2 The book is full of shirk based on what I have read in it.
❤1👍1
This media is not supported in your browser
VIEW IN TELEGRAM
Forwarded from Hamza | قناة حَمْزَة بْن أَحْمَد
Affirming the Seating of the Prophet ﷺ with his Lord on the Throne
Imām, the ḥadīth scholar Abū Dāwūd al-Sijistānī said:
(See: al-Sunnah by al-Khallāl, vol. 1, p. 214)
Imām Yaḥyā bin Abī Ṭālib said:
(See: al-Sunnah by al-Khallāl, vol. 1, p. 232)
Imām Muḥammad bin 'Uthmān ibn Abī Shaybah said:
(See: al-Sunnah by al-Khallāl, vol. 1, p. 245)
Imām Abū Bakr al-Ājurrī said:
Imām Abū Bakr al-Marwazī said:
(See: al-'Arsh by al-Dhahabī, vol. 2, p. 282)
Shaykh al-Islām Ibn Taymiyyah said:
(See: Dar'Ta'āruḍ, vol. 5, p. 237)
Al-Qāḍī Abū Ya'lā bin al-Farrāʾ said: Abū Ṭālib bin al-'Ashshārī narrated to me, from the ḥadīth memoriser and scholar al-Dāraquṭnī:
(See: Ibṭāl al-Ta'wīlāt, vol. 1, p. 492)
Copied & translated
@hamzabinahmad
#Posts
Abū Dāwūd al-Sijistānī reported: Ibrāhīm ibn Mūsā al-Rāzī narrated to us, saying: Muḥammad ibn Fuḍayl narrated to us, from Layth, from Mujāhid, regarding the statement of Allah: {It may be that your Lord will raise you to a Praiseworthy Station} [al-Isrāʾ: 79], he said: “He will seat him upon His Throne.”
Imām, the ḥadīth scholar Abū Dāwūd al-Sijistānī said:
Whoever denies this is, in our view, accused (of deviation). People have always narrated this, intending thereby to anger the Jahmiyyah, because the Jahmiyyah deny that there is anything upon the Throne.
(See: al-Sunnah by al-Khallāl, vol. 1, p. 214)
Imām Yaḥyā bin Abī Ṭālib said:
I do not know of anyone who rejected the ḥadīth of Mujāhid, “He will seat Muḥammad ﷺ upon the Throne.” It was narrated by the masses from Ibn Fuḍayl, from Layth, from Mujāhid, and the reliable ḥadīth scholars accepted it, narrated it publicly, and did not reject it. Rather, they received it with acceptance and joy.
(See: al-Sunnah by al-Khallāl, vol. 1, p. 232)
Imām Muḥammad bin 'Uthmān ibn Abī Shaybah said:
It has reached me that some ignorant people reject the ḥadīth due to their lack of knowledge, rejecting what the scholars before them approved, among those we have mentioned. I do not know of anyone from whom I narrated this ḥadīth except that he accepted it as it came in the report. They were more knowledgeable of the interpretation of the Qurʾān and the Sunnah of the Messenger ﷺ than the ignorant ones who rejected this ḥadīth, claiming that the “Praiseworthy Station” is only the intercession and nothing else. These are the reports of the shuyūkh and trustworthy ones in the city of peace (Baghdad), Kūfah, and elsewhere.
(See: al-Sunnah by al-Khallāl, vol. 1, p. 245)
Imām Abū Bakr al-Ājurrī said:
As for the ḥadīth of Mujāhid regarding the virtue of the Prophet ﷺ and his interpretation of this verse, that Allah will seat him upon the Throne, the shuyūkh from among the people of knowledge and transmission of the ḥadīth of the Messenger of Allah ﷺ received it in the best manner, accepted it in the best manner, did not reject it, and strongly condemned whoever rejected the ḥadīth of Mujāhid. They said: Whoever rejects the ḥadīth of Mujāhid is an evil man.(See: al-Sharīʿah, vol. 4, p. 1612)
Imām Abū Bakr al-Marwazī said:
Ibrāhīm bin 'Arafah narrated to me, saying: I heard Abū 'Umayr say: I heard Aḥmad ibn Ḥanbal when asked about the ḥadīth of Mujāhid “He will seat Muḥammad ﷺ upon the Throne” say: “The scholars have received it with acceptance.”
(See: al-'Arsh by al-Dhahabī, vol. 2, p. 282)
Shaykh al-Islām Ibn Taymiyyah said:
It is authentically reported from Mujāhid and others among the Salaf, and the Salaf and Imāms used to narrate it without rejecting it, and they would receive it with acceptance.
(See: Dar'Ta'āruḍ, vol. 5, p. 237)
Al-Qāḍī Abū Ya'lā bin al-Farrāʾ said: Abū Ṭālib bin al-'Ashshārī narrated to me, from the ḥadīth memoriser and scholar al-Dāraquṭnī:
The ḥadīth of intercession regarding Aḥmad —
To Aḥmad the Chosen one we attribute it —
And the ḥadīth has come of his seating —
Upon the Throne also, so we do not deny it —
Pass the ḥadīth as it came —
And do not insert into it what would corrupt it —
And do not deny that he is seated —
And do not deny that He seats him.
(See: Ibṭāl al-Ta'wīlāt, vol. 1, p. 492)
Copied & translated
@hamzabinahmad
#Posts
❤1👍1
Forwarded from قناة | أبي جعفر عبدالله الخليفي
الغلظة على أهل الباطل إحسان...
قال تعالى: {ذلك بأنهم لا يصيبهم ظمأ ولا نصب ولا مخمصة في سبيل الله ولا يطئون موطئا يغيظ الكفار ولا ينالون من عدو نيلا إلا كتب لهم به عمل صالح إن الله لا يضيع أجر المحسنين} [التوبة ١٢٠].
أقول: تأمل ختم الآية بقوله سبحانه: {إن الله لا يضيع أجر المحسنين}، فدل على أن كل ما سبق إحسان، بما في ذلك قوله: {ولا يطئون موطئا يغيظ الكفار ولا ينالون من عدو نيلا}.
وهذه أعمال شديدة فكيف تُجعل من الإحسان؟ فالإحسان في مفهوم الناس الصدقة والكلمة الطيبة والصلة.
هذا مفهوم عامة الناس اليوم، وقد جاءت هذه الآية لتوسع المدارك.
فالشدة على أهل الباطل رحمة بأهل الحق ورحمة بأهل الباطل.
فعامة الأحكام الشرعية التي تعجب الناس ما وصلت إلى الكفار إلا بهذا الجهاد، وكم من إنسان كان على الشرك والهلاك فأنقذه الله بهذا الجهاد.
ومثله جهاد الكلمة وجهاد المنافقين، ففيه تَحقُّق معنى الإصلاح.
قال ابن تيمية كما في «مجموع الفتاوى» [28/ 53]: "وقد لا ينقلع الوسخ إلا بنوع من الخشونة، لكن ذلك يوجب من النظافة والنعومة ما نحمد معه ذلك التخشين".
والناس اليوم فهمهم الضيق للإحسان جعلهم ينكرون ثوابت في الدين ويعتبرون ما ليس شبهة شبهة.
قال تعالى: {ذلك بأنهم لا يصيبهم ظمأ ولا نصب ولا مخمصة في سبيل الله ولا يطئون موطئا يغيظ الكفار ولا ينالون من عدو نيلا إلا كتب لهم به عمل صالح إن الله لا يضيع أجر المحسنين} [التوبة ١٢٠].
أقول: تأمل ختم الآية بقوله سبحانه: {إن الله لا يضيع أجر المحسنين}، فدل على أن كل ما سبق إحسان، بما في ذلك قوله: {ولا يطئون موطئا يغيظ الكفار ولا ينالون من عدو نيلا}.
وهذه أعمال شديدة فكيف تُجعل من الإحسان؟ فالإحسان في مفهوم الناس الصدقة والكلمة الطيبة والصلة.
هذا مفهوم عامة الناس اليوم، وقد جاءت هذه الآية لتوسع المدارك.
فالشدة على أهل الباطل رحمة بأهل الحق ورحمة بأهل الباطل.
فعامة الأحكام الشرعية التي تعجب الناس ما وصلت إلى الكفار إلا بهذا الجهاد، وكم من إنسان كان على الشرك والهلاك فأنقذه الله بهذا الجهاد.
ومثله جهاد الكلمة وجهاد المنافقين، ففيه تَحقُّق معنى الإصلاح.
قال ابن تيمية كما في «مجموع الفتاوى» [28/ 53]: "وقد لا ينقلع الوسخ إلا بنوع من الخشونة، لكن ذلك يوجب من النظافة والنعومة ما نحمد معه ذلك التخشين".
والناس اليوم فهمهم الضيق للإحسان جعلهم ينكرون ثوابت في الدين ويعتبرون ما ليس شبهة شبهة.
Harshness towards the people of falsehood is in fact iḥsān (excellence, doing good).
Allah the Exalted said:
“That is because they suffer neither thirst nor fatigue nor hunger in the cause of Allah, nor do they tread a step that enrages the disbelievers, nor do they inflict any injury upon an enemy but it is recorded for them as a righteous deed. Indeed, Allah does not allow the reward of the doers of good to be lost.” [al-Tawbah 9:120]
I say: reflect on how Allah concluded the verse with His words: “Indeed, Allah does not allow the reward of the muḥsinīn (the doers of good).” This shows that all of the actions mentioned before fall under iḥsān—including His statement: “nor do they tread a step that enrages the disbelievers, nor do they inflict any injury upon an enemy.”
These are stern actions, yet Allah counted them as iḥsān. But people’s common understanding of iḥsān today is limited to charity, kind speech, and maintaining ties.
This is the narrow perception of the masses, whereas this verse expands the horizons.
Thus, harshness against the people of falsehood is in reality mercy for the people of truth and mercy for the people of falsehood themselves.
Most of the divine rulings that amaze people never reached the disbelievers except through this jihād. And how many a person was upon shirk and destruction, only for Allah to save him through this jihād.
The same applies to jihād with words and the struggle against hypocrites for in this lies the realization of true reform.
Ibn Taymiyyah said in Majmūʿ al-Fatāwā [28/53]:
“Filth is sometimes not removed except with a type of roughness, but such roughness then produces cleanliness and softness for which we praise that very harshness.”
Today, people’s narrow view of iḥsān has led them to deny established truths in the religion, and to treat what are not doubts as if they were doubts.
Allah the Exalted said:
“That is because they suffer neither thirst nor fatigue nor hunger in the cause of Allah, nor do they tread a step that enrages the disbelievers, nor do they inflict any injury upon an enemy but it is recorded for them as a righteous deed. Indeed, Allah does not allow the reward of the doers of good to be lost.” [al-Tawbah 9:120]
I say: reflect on how Allah concluded the verse with His words: “Indeed, Allah does not allow the reward of the muḥsinīn (the doers of good).” This shows that all of the actions mentioned before fall under iḥsān—including His statement: “nor do they tread a step that enrages the disbelievers, nor do they inflict any injury upon an enemy.”
These are stern actions, yet Allah counted them as iḥsān. But people’s common understanding of iḥsān today is limited to charity, kind speech, and maintaining ties.
This is the narrow perception of the masses, whereas this verse expands the horizons.
Thus, harshness against the people of falsehood is in reality mercy for the people of truth and mercy for the people of falsehood themselves.
Most of the divine rulings that amaze people never reached the disbelievers except through this jihād. And how many a person was upon shirk and destruction, only for Allah to save him through this jihād.
The same applies to jihād with words and the struggle against hypocrites for in this lies the realization of true reform.
Ibn Taymiyyah said in Majmūʿ al-Fatāwā [28/53]:
“Filth is sometimes not removed except with a type of roughness, but such roughness then produces cleanliness and softness for which we praise that very harshness.”
Today, people’s narrow view of iḥsān has led them to deny established truths in the religion, and to treat what are not doubts as if they were doubts.
❤1👍1
This media is not supported in your browser
VIEW IN TELEGRAM