Forwarded from قناة | أبي جعفر عبدالله الخليفي
قناة | أبي جعفر عبدالله الخليفي
”الوعظ لا ينفع مدمن الإباحية والعادة السرية“ وقفة مع جبرية النفسانيين... هذا طرح جديد بدأ يفشو، وهو أن الوعظ الديني والتذكير بالجنة والنار لا يفيده لأنه أحاطت به ظروف أوجبت ذلك، وبالتالي إن لم تعالج هذه الظروف فإن وعظك لا ينفع. وهذا الطرح يناقض ثوابت الكتاب…
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ومن أخطر الأمور على جيل الشباب تعزيز فكرة (الضحية) فيهم، فإن كثيراً منهم يجد في هذه الفكرة باباً للتصالح مع نفسه بعد نفرة طويلة منها، بسبب لومه لنفسه أنه لم يحقق كبير شيء أو لم يحقق الحلم الرأسمالي الكبير أو النجاح -بمفهومه المنتشر في مواقع التواصل.
فكرة الضحية قد تتحول إلى إدمان من نوع آخر، لئلا يواجه المرء نفسه.
ولذلك الميل للتخنث الذي يسمونه مثلية هو هروب من دور (المسؤولية) إلى دور (الضحية).
الوعظ في كثير من الأحيان يعالج الفكرة من جذورها، قد يعطي المرء حافزاً للإنجاز وتحقيق رضا الله عز وجل ويذكّر بالغاية من الخلق.
والشعور بالذنب ليس خللاً إلا عند البهائميين الذين لا يرجون حساباً، ففي الشرع يوجد رغبة ورهبة، ورحمة الله سبقت غضبه، والله يغفر للعبد ما تاب واستغفر، كل ذلك يزرع أملاً وقوة، كيف يمكن أن ينكر أثره؟
جاء في كتاب «الأوراق» في أخبار الشعراء للصولي: "أمر أبي القاسم يوسف بن القاسم قال أبو بكر: حدّثني عون بن محمد الكندي، قال: حدّثني أحمد ابن يوسف عن أبيه، قال: لما قدم أبي بغداد قصده إخوانه [ودعوه] فلزم الشراب معهم والسماع، فقالت له أمه: يا بني قد ترى كثرتنا وما يلزمك من نفقتنا، وان أدمت الشراب أضعتنا وأفقرتنا مع شينه لك في دنياك، وتزويده لك الوزر إلى أخراك. فقال: حسبك! والله لا ولج لي رأسا أبدا، فما شرب حتى مات".
هذه الحادثة فيها مثال على اجتماع الوعظ بالشفقة وأثر ذلك على النفوس، وقصة أبي محجن في توبته من شرب الخمر بعد إدمانه لأجل إحسان سعد له مشهورة.
وبقي التنبيه على أن الفتيا التي ظهرت مؤخراً في أن من ترك الصلاة لأجل الاكتئاب لا يلزمه القضاء، فيها نظر وهي متفرعة عن هذه النظرة الجبرية، واعتبار المرض النفسي مُلغياً لحرية الإرادة دون ضابط واضح لذلك، وما زال الناس على مر الزمان تقع لهم الملمات ويفزعون للصلاة {واستعينوا بالصبر والصلاة}، ولكن النفساني الذي أوحي بالفكرة هو أوحى للمريض بأن الصلاة تكليف مجرد، كالدراسة، وليس اتصالاً بالذي خلقك سبحانه، بل يرى لك ضرورة أن تراجعه هو وتشكو له همك، ولا تفعل ذلك في صلاتك، هذه النظرة المشوهة للصلاة لا تختلف عن تلك النظرة المشوهة للوعظ.
وقد وصف الله عز وجل كتابه أنه شفاء لما في الصدور، ومن ذلك ذكر الجنة والنار ورضا الله وغضبه.
ومن أخطر الأمور على جيل الشباب تعزيز فكرة (الضحية) فيهم، فإن كثيراً منهم يجد في هذه الفكرة باباً للتصالح مع نفسه بعد نفرة طويلة منها، بسبب لومه لنفسه أنه لم يحقق كبير شيء أو لم يحقق الحلم الرأسمالي الكبير أو النجاح -بمفهومه المنتشر في مواقع التواصل.
فكرة الضحية قد تتحول إلى إدمان من نوع آخر، لئلا يواجه المرء نفسه.
ولذلك الميل للتخنث الذي يسمونه مثلية هو هروب من دور (المسؤولية) إلى دور (الضحية).
الوعظ في كثير من الأحيان يعالج الفكرة من جذورها، قد يعطي المرء حافزاً للإنجاز وتحقيق رضا الله عز وجل ويذكّر بالغاية من الخلق.
والشعور بالذنب ليس خللاً إلا عند البهائميين الذين لا يرجون حساباً، ففي الشرع يوجد رغبة ورهبة، ورحمة الله سبقت غضبه، والله يغفر للعبد ما تاب واستغفر، كل ذلك يزرع أملاً وقوة، كيف يمكن أن ينكر أثره؟
جاء في كتاب «الأوراق» في أخبار الشعراء للصولي: "أمر أبي القاسم يوسف بن القاسم قال أبو بكر: حدّثني عون بن محمد الكندي، قال: حدّثني أحمد ابن يوسف عن أبيه، قال: لما قدم أبي بغداد قصده إخوانه [ودعوه] فلزم الشراب معهم والسماع، فقالت له أمه: يا بني قد ترى كثرتنا وما يلزمك من نفقتنا، وان أدمت الشراب أضعتنا وأفقرتنا مع شينه لك في دنياك، وتزويده لك الوزر إلى أخراك. فقال: حسبك! والله لا ولج لي رأسا أبدا، فما شرب حتى مات".
هذه الحادثة فيها مثال على اجتماع الوعظ بالشفقة وأثر ذلك على النفوس، وقصة أبي محجن في توبته من شرب الخمر بعد إدمانه لأجل إحسان سعد له مشهورة.
وبقي التنبيه على أن الفتيا التي ظهرت مؤخراً في أن من ترك الصلاة لأجل الاكتئاب لا يلزمه القضاء، فيها نظر وهي متفرعة عن هذه النظرة الجبرية، واعتبار المرض النفسي مُلغياً لحرية الإرادة دون ضابط واضح لذلك، وما زال الناس على مر الزمان تقع لهم الملمات ويفزعون للصلاة {واستعينوا بالصبر والصلاة}، ولكن النفساني الذي أوحي بالفكرة هو أوحى للمريض بأن الصلاة تكليف مجرد، كالدراسة، وليس اتصالاً بالذي خلقك سبحانه، بل يرى لك ضرورة أن تراجعه هو وتشكو له همك، ولا تفعل ذلك في صلاتك، هذه النظرة المشوهة للصلاة لا تختلف عن تلك النظرة المشوهة للوعظ.
وقد وصف الله عز وجل كتابه أنه شفاء لما في الصدور، ومن ذلك ذكر الجنة والنار ورضا الله وغضبه.
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“The addict to pornography and masturbation does not benefit from reminder.” A reflection on psychological determinism…
This is a new claim that has begun to spread: that religious admonition and reminders of Paradise and Hell do not benefit such a person because they are surrounded by circumstances that made this behavior inevitable. Therefore, unless those circumstances are treated, your preaching is useless.
This claim contradicts the established principles of the Qur'an and Sunnah, which affirm that every sinner should be admonished and that admonition benefits him. If we rephrased the matter as: “The warnings of the Qur'an and Sunnah do not benefit the addict: "the ugliness of this idea would become clearer. But let me explain calmly: where did this idea come from, and what are its problems?
There is a well-known thesis among many Western psychologists that drug addiction, and any other type of addiction, is a disease and not a personal fault. Just as you cannot blame someone for catching a cold, you should not blame him for addiction.
They criticize laws that impose punishments on addicts and consider them ineffective. This line of thinking can reach an advanced level of absurdity, such as claiming that a serial killer merely has a genetic defect and therefore should not be punished, but simply placed in a cage like a predatory animal. In this view, he is not blameworthy; he merely has a genetic flaw.
These theses mix philosophy with emotion, preconceived beliefs with certain experimental findings. This is common in Western contexts, yet many people in our societies accept it as unquestionable.
Experimental science has its own dilemmas when it comes to the human sciences, since they do not submit to fixed laws like the natural sciences. Many of them view human beings as mere machines. The majority deny free will. This was discussed by the author of the book Tahrir al-'‘Ilm min al-Awham (Liberating Knowledge from Illusions).
Even Richard Dawkins expressed a similar idea in his book The Selfish Gene, and in his debate with Deepak Chopra he alluded to this meaning. Chopra mocked him by saying: “Then why are we here? If we have no free will, why are we debating?”
Like any sophistic idea, it is used selectively. For example, they say homosexuality is genetic. In reality, according to their own principles, nothing falls outside genetics. Dawkins himself admitted in his book The Science Delusion that even if homosexuality were genetic, it would not be deterministic. Therefore, other influencing factors must exist.
The idea that addiction is merely a compulsory illness that cannot be addressed through guidance, advice, and admonition is no different from the idea that homosexuality is genetic and therefore should not be punished.
It should be noted that in Western contexts, when they speak about drug addiction, they usually link it to the claim that punishment is ineffective. They do not speak about admonition, because it is considered a form of behavioral guidance. Many of them see admonition as mere rebuke and fail to recognize the compassion within it. Thus, their perception of it is negative.
We do not deny that an envious or sick-hearted person may wear the garment of a preacher. But that does not nullify the benefit of enjoining good altogether.
However, those afflicted with arrogance consider every form of admonition to be pure condemnation, so they mentally categorize it as “punishment.” This is one of the problems that has spread among the modern generation. It is among the effects of fathers withdrawing from proper upbringing, since wise correction accompanied by hidden compassion is usually found in fathers. Perhaps this is one of the causes behind the phenomenon sometimes described as “fatherless atheism,” about which some books have been written.
This is a new claim that has begun to spread: that religious admonition and reminders of Paradise and Hell do not benefit such a person because they are surrounded by circumstances that made this behavior inevitable. Therefore, unless those circumstances are treated, your preaching is useless.
This claim contradicts the established principles of the Qur'an and Sunnah, which affirm that every sinner should be admonished and that admonition benefits him. If we rephrased the matter as: “The warnings of the Qur'an and Sunnah do not benefit the addict: "the ugliness of this idea would become clearer. But let me explain calmly: where did this idea come from, and what are its problems?
There is a well-known thesis among many Western psychologists that drug addiction, and any other type of addiction, is a disease and not a personal fault. Just as you cannot blame someone for catching a cold, you should not blame him for addiction.
They criticize laws that impose punishments on addicts and consider them ineffective. This line of thinking can reach an advanced level of absurdity, such as claiming that a serial killer merely has a genetic defect and therefore should not be punished, but simply placed in a cage like a predatory animal. In this view, he is not blameworthy; he merely has a genetic flaw.
These theses mix philosophy with emotion, preconceived beliefs with certain experimental findings. This is common in Western contexts, yet many people in our societies accept it as unquestionable.
Experimental science has its own dilemmas when it comes to the human sciences, since they do not submit to fixed laws like the natural sciences. Many of them view human beings as mere machines. The majority deny free will. This was discussed by the author of the book Tahrir al-'‘Ilm min al-Awham (Liberating Knowledge from Illusions).
Even Richard Dawkins expressed a similar idea in his book The Selfish Gene, and in his debate with Deepak Chopra he alluded to this meaning. Chopra mocked him by saying: “Then why are we here? If we have no free will, why are we debating?”
Like any sophistic idea, it is used selectively. For example, they say homosexuality is genetic. In reality, according to their own principles, nothing falls outside genetics. Dawkins himself admitted in his book The Science Delusion that even if homosexuality were genetic, it would not be deterministic. Therefore, other influencing factors must exist.
The idea that addiction is merely a compulsory illness that cannot be addressed through guidance, advice, and admonition is no different from the idea that homosexuality is genetic and therefore should not be punished.
It should be noted that in Western contexts, when they speak about drug addiction, they usually link it to the claim that punishment is ineffective. They do not speak about admonition, because it is considered a form of behavioral guidance. Many of them see admonition as mere rebuke and fail to recognize the compassion within it. Thus, their perception of it is negative.
We do not deny that an envious or sick-hearted person may wear the garment of a preacher. But that does not nullify the benefit of enjoining good altogether.
However, those afflicted with arrogance consider every form of admonition to be pure condemnation, so they mentally categorize it as “punishment.” This is one of the problems that has spread among the modern generation. It is among the effects of fathers withdrawing from proper upbringing, since wise correction accompanied by hidden compassion is usually found in fathers. Perhaps this is one of the causes behind the phenomenon sometimes described as “fatherless atheism,” about which some books have been written.
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Among the most dangerous matters for the younger generation is reinforcing the idea of being a “victim.” Many of them find in this idea a way to reconcile with themselves after a long period of self-resentment, blaming themselves for not achieving something great, not attaining the grand capitalist dream, or not reaching “success” as it is portrayed on social media.
The victim mindset can itself become another form of addiction, a way to avoid confronting oneself.
For this reason, the inclination toward effeminacy, what they call homosexuality, is seen as an escape from the role of responsibility to the role of victimhood.
Admonition often treats the idea at its roots. It may give a person motivation to strive, to seek the pleasure of Allah, and to remember the purpose of creation.
Feeling guilt is not a defect except in the view of those who live like animals and expect no reckoning. In the Sacred Law there is hope and fear. The mercy of Allah precedes His غضب (anger). He forgives the servant who repents and seeks forgiveness. All of this plants hope and strength, how can its effect be denied?
It is mentioned in the book Al-Awraq fi Akhbar al-Shu'ara' by Abu Bakr al-Suli: Abu Bakr said: 'Awn bin Muhammad al-Kindi narrated to me; he said: Ahmad bin Yusuf narrated to me from his father: When my father arrived in Baghdad, his companions sought him out and invited him, and he stayed with them drinking and listening to music. His mother said to him: “My son, you see our large household and the expenses that fall upon you. If you persist in drinking, you will ruin us and impoverish us, along with the disgrace it brings you in this world and the burden of sin it adds for your Hereafter.” He replied: “Enough! By Allah, it will never enter my head again.” He did not drink until he died.’
This incident is an example of admonition joined with compassion and its effect on souls. The story of Abu Mihjan al-Thaqafi and his repentance from drinking wine after his addiction, due to the kindness shown to him by Sa'd bin Abi Waqqas, is also well known.
It remains to note that the recent legal opinion claiming that one who abandons prayer due to depression is not required to make it up is questionable. It branches from this deterministic outlook, treating psychological illness as if it nullifies free will without a clear standard. Throughout history, people have faced hardships and turned to prayer: {Seek help through patience and prayer}. Yet the psychologist who inspired this idea presents prayer to the patient as a mere burden, like schoolwork, rather than as a connection with the One who created you, exalted is He. Instead, he sees it as necessary for you to return to him, to complain of your worries to him, and not to do so in your prayer. This distorted view of prayer is no different from the distorted view of admonition.
Allah, Exalted is He, has described His Book as a healing for what is in the hearts. Among that healing is the reminder of Paradise and Hell, the pleasure of Allah and His anger.
The victim mindset can itself become another form of addiction, a way to avoid confronting oneself.
For this reason, the inclination toward effeminacy, what they call homosexuality, is seen as an escape from the role of responsibility to the role of victimhood.
Admonition often treats the idea at its roots. It may give a person motivation to strive, to seek the pleasure of Allah, and to remember the purpose of creation.
Feeling guilt is not a defect except in the view of those who live like animals and expect no reckoning. In the Sacred Law there is hope and fear. The mercy of Allah precedes His غضب (anger). He forgives the servant who repents and seeks forgiveness. All of this plants hope and strength, how can its effect be denied?
It is mentioned in the book Al-Awraq fi Akhbar al-Shu'ara' by Abu Bakr al-Suli: Abu Bakr said: 'Awn bin Muhammad al-Kindi narrated to me; he said: Ahmad bin Yusuf narrated to me from his father: When my father arrived in Baghdad, his companions sought him out and invited him, and he stayed with them drinking and listening to music. His mother said to him: “My son, you see our large household and the expenses that fall upon you. If you persist in drinking, you will ruin us and impoverish us, along with the disgrace it brings you in this world and the burden of sin it adds for your Hereafter.” He replied: “Enough! By Allah, it will never enter my head again.” He did not drink until he died.’
This incident is an example of admonition joined with compassion and its effect on souls. The story of Abu Mihjan al-Thaqafi and his repentance from drinking wine after his addiction, due to the kindness shown to him by Sa'd bin Abi Waqqas, is also well known.
It remains to note that the recent legal opinion claiming that one who abandons prayer due to depression is not required to make it up is questionable. It branches from this deterministic outlook, treating psychological illness as if it nullifies free will without a clear standard. Throughout history, people have faced hardships and turned to prayer: {Seek help through patience and prayer}. Yet the psychologist who inspired this idea presents prayer to the patient as a mere burden, like schoolwork, rather than as a connection with the One who created you, exalted is He. Instead, he sees it as necessary for you to return to him, to complain of your worries to him, and not to do so in your prayer. This distorted view of prayer is no different from the distorted view of admonition.
Allah, Exalted is He, has described His Book as a healing for what is in the hearts. Among that healing is the reminder of Paradise and Hell, the pleasure of Allah and His anger.
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Forwarded from Hamza | قناة حَمْزَة بْن أَحْمَد
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Forwarded from Hamza | قناة حَمْزَة بْن أَحْمَد
BREAKING NEWS | The crescent moon has been sighted in Saudi Arabia.
Therefore, Ramadhān 1447 will begin tonight.
May Allāh ﷻ accept our siyām, qiyām & acts of worship, and may He grant us the ability to utilise the precious moments of this Blessed month to engage in that which pleases Him. Aameen.
Therefore, Ramadhān 1447 will begin tonight.
May Allāh ﷻ accept our siyām, qiyām & acts of worship, and may He grant us the ability to utilise the precious moments of this Blessed month to engage in that which pleases Him. Aameen.
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Forwarded from قناة | أبي جعفر عبدالله الخليفي
من النمل إلى القصص بين ملك تقي وملك طاغية (بين مقتضيات الإيمان ومقتضيات الكفر)...
في ترتيب المصحف تأتي سورة القصص التي تحكي ما كان بين موسى وفرعون بعد سورة النمل التي تحكي ما كان بين نبي الله سليمان وبلقيس.
سليمان نبي الله ملك، وفرعون عدو الله ملك.
سليمان حمله إيمانه على أن يخشى أن يقتل نملة فالنملة تقول: {لا يحطمنكم سليمان وجنوده وهم لا يشعرون} [النمل]، يعني أنهم لو شعروا ما فعلوا، وفرعون حمله كفره وطغيانه على أن يقتل الصبيان.
نبي الله سليمان لما كان تقياً زاده الله علماً حتى فهم ما تقول النمل، وفرعون مع طغيانه بلغ من جهله أن ربى عدوه في بيته وهو لا يشعر، قال تعالى: {فالتقطه آل فرعون ليكون لهم عدوا وحزنا إن فرعون وهامان وجنودهما كانوا خاطئين} [القصص].
وقال تعالى عن سليمان في سورة النمل: {فتبسم ضاحكا من قولها وقال رب أوزعني أن أشكر نعمتك التي أنعمت علي وعلى والدي وأن أعمل صالحا ترضاه وأدخلني برحمتك في عبادك الصالحين} [النمل].
تأمل هذا وقارنه مع قول موسى في سورة القصص: {فسقى لهما ثم تولى إلى الظل فقال رب إني لما أنزلت إلي من خير فقير} [القصص].
هم هكذا أنبياء الله في أعظم مواطن القوة وفي أوقات الانكسار والهرب من الأعداء، تراهم لا يغفلون عن شكر رب العالمين على نعمه والانكسار بين يديه.
في ترتيب المصحف تأتي سورة القصص التي تحكي ما كان بين موسى وفرعون بعد سورة النمل التي تحكي ما كان بين نبي الله سليمان وبلقيس.
سليمان نبي الله ملك، وفرعون عدو الله ملك.
سليمان حمله إيمانه على أن يخشى أن يقتل نملة فالنملة تقول: {لا يحطمنكم سليمان وجنوده وهم لا يشعرون} [النمل]، يعني أنهم لو شعروا ما فعلوا، وفرعون حمله كفره وطغيانه على أن يقتل الصبيان.
نبي الله سليمان لما كان تقياً زاده الله علماً حتى فهم ما تقول النمل، وفرعون مع طغيانه بلغ من جهله أن ربى عدوه في بيته وهو لا يشعر، قال تعالى: {فالتقطه آل فرعون ليكون لهم عدوا وحزنا إن فرعون وهامان وجنودهما كانوا خاطئين} [القصص].
وقال تعالى عن سليمان في سورة النمل: {فتبسم ضاحكا من قولها وقال رب أوزعني أن أشكر نعمتك التي أنعمت علي وعلى والدي وأن أعمل صالحا ترضاه وأدخلني برحمتك في عبادك الصالحين} [النمل].
تأمل هذا وقارنه مع قول موسى في سورة القصص: {فسقى لهما ثم تولى إلى الظل فقال رب إني لما أنزلت إلي من خير فقير} [القصص].
هم هكذا أنبياء الله في أعظم مواطن القوة وفي أوقات الانكسار والهرب من الأعداء، تراهم لا يغفلون عن شكر رب العالمين على نعمه والانكسار بين يديه.
From An-Naml to Al-Qasas: between a righteous king and a tyrant king. Between the demands of faith and the demands of disbelief.
In the arrangement of the Mushaf, Surat Al-Qasas comes after Surat An-Naml. Al-Qasas recounts what took place between Musa and Fir'awn, while An-Naml recounts what occurred between the Prophet of Allah Sulayman and Bilqis.
Sulayman, the Prophet of Allah, was a king. Fir'awn, the enemy of Allah, was a king.
Sulayman's faith led him to fear killing even an ant. The ant said:
Meaning that if they were aware, they would not do so. But Fir'awn's disbelief and tyranny drove him to slaughter infant boys.
When the Prophet of Allah Sulayman was righteous and mindful of Allah, Allah increased him in knowledge until he understood the speech of the ants. As for Fir'awn, despite his tyranny, his ignorance reached the point that he raised his enemy in his own home without realizing it. Allah said:
And Allah said about Sulayman in Surat An-Naml:
Reflect upon this and compare it with the words of Musa in Surat Al-Qasas:
Such are the Prophets of Allah: in the greatest moments of strength and in times of hardship and fleeing from enemies, they never neglect gratitude to the Lord of the worlds for His blessings, nor humility before Him.
In the arrangement of the Mushaf, Surat Al-Qasas comes after Surat An-Naml. Al-Qasas recounts what took place between Musa and Fir'awn, while An-Naml recounts what occurred between the Prophet of Allah Sulayman and Bilqis.
Sulayman, the Prophet of Allah, was a king. Fir'awn, the enemy of Allah, was a king.
Sulayman's faith led him to fear killing even an ant. The ant said:
{O ants, enter your dwellings lest Sulayman and his soldiers crush you while they do not perceive.}
Meaning that if they were aware, they would not do so. But Fir'awn's disbelief and tyranny drove him to slaughter infant boys.
When the Prophet of Allah Sulayman was righteous and mindful of Allah, Allah increased him in knowledge until he understood the speech of the ants. As for Fir'awn, despite his tyranny, his ignorance reached the point that he raised his enemy in his own home without realizing it. Allah said:
{So the family of Fir'awn picked him up so that he would become for them an enemy and a source of grief. Indeed, Fir'awn, Haman, and their soldiers were mistaken.}
And Allah said about Sulayman in Surat An-Naml:
{So he smiled, amused at her words, and said: ‘My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents, and to do righteousness that pleases You, and admit me by Your mercy among Your righteous servants.’”}
Reflect upon this and compare it with the words of Musa in Surat Al-Qasas:
{So he watered for them, then turned back to the shade and said: ‘My Lord, indeed I am in need of whatever good You send down to me.’}
Such are the Prophets of Allah: in the greatest moments of strength and in times of hardship and fleeing from enemies, they never neglect gratitude to the Lord of the worlds for His blessings, nor humility before Him.
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Forwarded from قناة | أبي جعفر عبدالله الخليفي
هذا مقال حديث لامرأة أمريكية مسلمة أصولها من بورتريكو، اسمها وندي دياز.
تحكي عن صيامها الأول قبل 26 سنة، ذكرت مواقف عديدة وما واجهها من مشاكل أنها تصوم في مجتمع لا يصوم فيه أحد، فعائلتها ليسوا مسلمين.
ذكرت أن من أهم المشاكل التي واجهتها رائحة الفم الكريهة وأنها كانت تخجل من ذلك، وأن أختاً جاءتها وذكرت حديث النبي -صلى الله عليه وسلم: "قال الله عز وجل: كل عمل ابن آدم له، إلا الصيام، هو لي وأنا أجزي به فوالذي نفس محمد بيده، لخلفة فم الصائم، أطيب عند الله من ريح المسك".
تقول معبرة عن سعادتها بعد سماع الحديث: "بالنسبة للمسلم الجديد يحمل هذا النوع من الفهم ثقلاً عظيماً فهو يشعرني بأن هناك من يراني ويتفهم مشاعري ويريد لي التوفيق. لقد غير سماعي لهذا الحديث نظرتي للأمور فوراً، فما كنت أعتبره مصدراً للخجل كان في الحقيقة عملاً محبوباً عند الله سبحانه وتعالى. شعرت بفيض من الثقة والراحة، إلى جانب حب أعمق وخشوع لخالقي، كما قدمت لي نصيحة عملية، مذكّرة إياي بأنه بإمكاني المضمضة بحرص دون ابتلاع الماء، وتنظيف أسناني خلال النهار ما دمت حذرة، هذا المزيج من الراحة والإرشاد العملي منحني راحة كبيرة في لحظة ضعف".
(فما كان مصدرا للخجل كان في الحقيقة عملاً محبوباً عند الله) هذه الكلمة العجيبة ينبغي أن ننظر من خلالها لكثير من الأمور، فكم من شاب وشابة يمنعه من إظهار بعض الطاعات الخوف من سخرية القريبين منه.
تأمل هذه امرأة في مجتمع كافر، حديث يغير كيانها ويغير نظرتها للأمور ويشجعها ويقويها ويجعلها تستحضر معية الله.
في الحقيقة بين الفينة والأخرى أحب أن أقرأ في أخبار قوم عرفوا الإسلام بعد أن كانوا محرومين منه، دائماً تجدهم يلمسون نقاطاً نحن عنها في غفلة أو يجددون في نفوسنا أمراً كان دارساً.
قال ابن أبي شيبة في «المصنف»: "٣٥٥٢٤- أبو معاوية، عن الأعمش، عن أبي صالح، قال: لما قدم أهل اليمن في زمان أبي بكر، فسمعوا القرآن جعلوا يبكون، فقال أبو بكر: «هكذا كنا، ثم قست القلوب»".
أبو صالح لم يسمع أبا بكر، ولكنه تتلمذ على جمع من الصحابة، فالخطب هين.
أبو بكر أسيف كثير البكاء من خشية الله، غير أنه يريد تلك الرعشة التي تصيب القلب إن أصابه صيب الوحي على ظمأ، كما أنه يتواضع ويهضهم نفسه على عادته، والله أعلم.
وهذا ما أشارت إليه بقولها: "بالنسبة لمسلم جديد" إلى آخره.
تحكي عن صيامها الأول قبل 26 سنة، ذكرت مواقف عديدة وما واجهها من مشاكل أنها تصوم في مجتمع لا يصوم فيه أحد، فعائلتها ليسوا مسلمين.
ذكرت أن من أهم المشاكل التي واجهتها رائحة الفم الكريهة وأنها كانت تخجل من ذلك، وأن أختاً جاءتها وذكرت حديث النبي -صلى الله عليه وسلم: "قال الله عز وجل: كل عمل ابن آدم له، إلا الصيام، هو لي وأنا أجزي به فوالذي نفس محمد بيده، لخلفة فم الصائم، أطيب عند الله من ريح المسك".
تقول معبرة عن سعادتها بعد سماع الحديث: "بالنسبة للمسلم الجديد يحمل هذا النوع من الفهم ثقلاً عظيماً فهو يشعرني بأن هناك من يراني ويتفهم مشاعري ويريد لي التوفيق. لقد غير سماعي لهذا الحديث نظرتي للأمور فوراً، فما كنت أعتبره مصدراً للخجل كان في الحقيقة عملاً محبوباً عند الله سبحانه وتعالى. شعرت بفيض من الثقة والراحة، إلى جانب حب أعمق وخشوع لخالقي، كما قدمت لي نصيحة عملية، مذكّرة إياي بأنه بإمكاني المضمضة بحرص دون ابتلاع الماء، وتنظيف أسناني خلال النهار ما دمت حذرة، هذا المزيج من الراحة والإرشاد العملي منحني راحة كبيرة في لحظة ضعف".
(فما كان مصدرا للخجل كان في الحقيقة عملاً محبوباً عند الله) هذه الكلمة العجيبة ينبغي أن ننظر من خلالها لكثير من الأمور، فكم من شاب وشابة يمنعه من إظهار بعض الطاعات الخوف من سخرية القريبين منه.
تأمل هذه امرأة في مجتمع كافر، حديث يغير كيانها ويغير نظرتها للأمور ويشجعها ويقويها ويجعلها تستحضر معية الله.
في الحقيقة بين الفينة والأخرى أحب أن أقرأ في أخبار قوم عرفوا الإسلام بعد أن كانوا محرومين منه، دائماً تجدهم يلمسون نقاطاً نحن عنها في غفلة أو يجددون في نفوسنا أمراً كان دارساً.
قال ابن أبي شيبة في «المصنف»: "٣٥٥٢٤- أبو معاوية، عن الأعمش، عن أبي صالح، قال: لما قدم أهل اليمن في زمان أبي بكر، فسمعوا القرآن جعلوا يبكون، فقال أبو بكر: «هكذا كنا، ثم قست القلوب»".
أبو صالح لم يسمع أبا بكر، ولكنه تتلمذ على جمع من الصحابة، فالخطب هين.
أبو بكر أسيف كثير البكاء من خشية الله، غير أنه يريد تلك الرعشة التي تصيب القلب إن أصابه صيب الوحي على ظمأ، كما أنه يتواضع ويهضهم نفسه على عادته، والله أعلم.
وهذا ما أشارت إليه بقولها: "بالنسبة لمسلم جديد" إلى آخره.
👍1
This is a recent article by Wendy Diaz, an American Muslim woman of Puerto Rican descent.
She recounts her first experience fasting 26 years ago, sharing various situations and challenges she faced while fasting in a society where no one else did, as her family members were not Muslim.
She mentioned that one of the most significant issues she faced was "fasting breath" (halitosis), which made her feel quite self-conscious. A sister then approached her and shared the Hadith of the Prophet (peace be upon him): "Allah the Almighty said: 'Every deed of the son of Adam is for him, except for fasting; it is for Me and I shall reward for it.' By the One in Whose Hand is the soul of Muhammad, the breath of the fasting person is more fragrant to Allah than the scent of musk."
Expressing her joy after hearing this Hadith, she says: "For a new Muslim, this kind of understanding carries great weight; it makes me feel seen, understood, and supported. Hearing this Hadith immediately shifted my perspective. What I had considered a source of embarrassment was, in reality, a deed beloved by Allah Almighty. I felt a surge of confidence and comfort, along with a deeper love and reverence for my Creator. She also offered practical advice, reminding me that I could carefully rinse my mouth without swallowing water and brush my teeth during the day as long as I was cautious. This blend of spiritual comfort and practical guidance provided me with great relief in a moment of weakness."
"What I had considered a source of embarrassment was, in reality, a deed beloved by Allah." This profound statement is a lens through which we should view many things. How many young men and women are hindered from practicing certain acts of worship by the fear of being mocked by those close to them?
Contemplate this: a woman in a non-Muslim society hears one Hadith that transforms her entire being, shifts her perspective, encourages her, strengthens her, and makes her feel the presence of Allah.
In fact, from time to time, I enjoy reading the stories of those who discovered Islam after having been deprived of it. You always find them touching upon points we may have overlooked or reviving within us a feeling that had grown faint.
Ibn Abī Shaybah recorded in Al-Musannaf: "Abu Mu'awiyah narrated from Al-A'mash, from Abu Ṣālih, who said: 'When the people of Yemen came during the time of Abu Bakr and heard the Quran, they began to weep. Abu Bakr said: This is how we used to be, then our hearts grew hard.'"
(Note: Abu Salih did not hear this directly from Abu Bakr, but he studied under a group of the Prophet's companions, so the connection is reliable).
Abu Bakr was a tender-hearted man who wept often out of fear of Allah. However, he was referring to that specific "tremor" that strikes the heart when the rain of Revelation falls upon a thirsty soul. He was also, as was his custom, showing humility and self-effacement, and Allah knows best.
This is exactly what she alluded to when she said: "For a new Muslim..." and so on
She recounts her first experience fasting 26 years ago, sharing various situations and challenges she faced while fasting in a society where no one else did, as her family members were not Muslim.
She mentioned that one of the most significant issues she faced was "fasting breath" (halitosis), which made her feel quite self-conscious. A sister then approached her and shared the Hadith of the Prophet (peace be upon him): "Allah the Almighty said: 'Every deed of the son of Adam is for him, except for fasting; it is for Me and I shall reward for it.' By the One in Whose Hand is the soul of Muhammad, the breath of the fasting person is more fragrant to Allah than the scent of musk."
Expressing her joy after hearing this Hadith, she says: "For a new Muslim, this kind of understanding carries great weight; it makes me feel seen, understood, and supported. Hearing this Hadith immediately shifted my perspective. What I had considered a source of embarrassment was, in reality, a deed beloved by Allah Almighty. I felt a surge of confidence and comfort, along with a deeper love and reverence for my Creator. She also offered practical advice, reminding me that I could carefully rinse my mouth without swallowing water and brush my teeth during the day as long as I was cautious. This blend of spiritual comfort and practical guidance provided me with great relief in a moment of weakness."
"What I had considered a source of embarrassment was, in reality, a deed beloved by Allah." This profound statement is a lens through which we should view many things. How many young men and women are hindered from practicing certain acts of worship by the fear of being mocked by those close to them?
Contemplate this: a woman in a non-Muslim society hears one Hadith that transforms her entire being, shifts her perspective, encourages her, strengthens her, and makes her feel the presence of Allah.
In fact, from time to time, I enjoy reading the stories of those who discovered Islam after having been deprived of it. You always find them touching upon points we may have overlooked or reviving within us a feeling that had grown faint.
Ibn Abī Shaybah recorded in Al-Musannaf: "Abu Mu'awiyah narrated from Al-A'mash, from Abu Ṣālih, who said: 'When the people of Yemen came during the time of Abu Bakr and heard the Quran, they began to weep. Abu Bakr said: This is how we used to be, then our hearts grew hard.'"
(Note: Abu Salih did not hear this directly from Abu Bakr, but he studied under a group of the Prophet's companions, so the connection is reliable).
Abu Bakr was a tender-hearted man who wept often out of fear of Allah. However, he was referring to that specific "tremor" that strikes the heart when the rain of Revelation falls upon a thirsty soul. He was also, as was his custom, showing humility and self-effacement, and Allah knows best.
This is exactly what she alluded to when she said: "For a new Muslim..." and so on
👍1
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Forwarded from Hamza | قناة حَمْزَة بْن أَحْمَد
The most complete and protective form of a woman’s clothing in Islam is that her garment is long enough to reach and even touch the ground. The Prophet ﷺ said that whoever drags his garment out of arrogance will not be looked at by Allah on the Day of Resurrection. When Umm Salamah رضي الله عنها heard this, she asked how women should deal with the hems of their garments. The Prophet ﷺ first told them to let them down a handspan, but when she explained that their feet would become exposed, he said they should extend them a cubit and not exceed that.
Her question shows that women’s garments were already long and close to the ground. The Prophet ﷺ clarified that the warning about dragging garments in arrogance applies to men, not women, because the purpose for women is covering and protection. For this reason, lengthening the garment so that the feet remain covered results in a more complete and cautious form of dress, which is in accordance with the guidance of the Sunnah of the Prophet ﷺ.
#Posts@hamzabinahmad
Her question shows that women’s garments were already long and close to the ground. The Prophet ﷺ clarified that the warning about dragging garments in arrogance applies to men, not women, because the purpose for women is covering and protection. For this reason, lengthening the garment so that the feet remain covered results in a more complete and cautious form of dress, which is in accordance with the guidance of the Sunnah of the Prophet ﷺ.
#Posts@hamzabinahmad
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Forwarded from دروس زاد المسافر للخليفي مفهرسة
دروس المغني مفهرسة
https://t.me/mughnikhulayfi
https://t.me/mughnikhulayfi
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Forwarded from قناة | أبي جعفر عبدالله الخليفي
هنا هذا الشيعي يزعم أن الإمام أحمد يقول في رواية عنه بكراهة المتعة فحسب، ولا يقول بحرمتها، ويزعم أن ذلك في كتب الحنابلة!
ولو رجع إلى كتب الحنابلة لعلم أن عامتهم أبى هذا الفهم لكلام أحمد، ولا يختلفون أن الرواية الثابتة عنه التي رواها الأكثر وهي التحريم، وهذا مذهبه على مر العصور.
قال إسحاق بن منصور: قلت لأحمد: متعة النساء تقول: إنه حرام؟
قال: اجتنابها أحبُّ إليَّ.
قال إسحاق: حرام بلا شكٍّ؛ لما ثبت نهيه وتحريمه بعد إحلاله، ونسخ ذلك العدة والميراث والطلاق مع أن المتعة كانت بالولي والشهود والإعلان لذلك إلى أجلٍ مسمى، وكان ابن عباس -رضي اللَّه عنهما- يقول: فما استمتعتم به منهن إلى أجلٍ مسمى فآتوهن أجورهن.
"مسائل الكوسج" (914)
أقول: فشبهته من قوله (اجتنابها أحب إلي) فقال هذه مجرد كراهة.
أورد ابن مفلح في المبدع: 7/87 "نص جواب الإمام هنا وذلك بعد ذكر سؤال الكوسج عن المتعة، وهذا محكي عن الإمام والمشهور عنه أنه يقول بحرمتها رواية واحدة كالجمهور، ولذلك اختلف علماء المذهب في توجيه هذا الجواب عن الإمام إلى أربعة أقوال لخصها ابن مفلح بقوله:
[1-] أثبت ذلك رواية أبي بكر في الخلاف.
[2-] وأبى ذلك القاضي في خلافه.
[3-] وقال ابن عقيل: إن الإمام أحمد رجع عنها.
[4-] والشيخ تقي الدين يقول: توقف عن لفظ الحرام ولم ينفه".
يعني أن أبا يعلى رأى أنها وهم وشاذة ولهذا مال ابن كثير، وهذا من جنس ما روى عبد الله بن أحمد عن أبيه أنه مسح على قفاه، فغلّط الخلال هذه الرواية، مع أن الأصل قبول رواية عبد الله عن أبيه، ولكن هذه قال فيها لأنها خالفت رواية العامة فكانت كالشاذ من حديث الثقة يروي ما يخالف الأكثر ولا يجري على الأصول فيكون شاذا.
قال ابن كثير في البداية والنهاية عن نقل الإمام أحمد بقوله ج 4 ص 194: "وقد حكي عن الإمام أحمد بن حنبل رواية كمذهب ابن عباس وهي ضعيفة " اهـ.
وأما ابن تيمية فرأى أن أحمد لم يطلق لفظ الحرام على عادته في التورع، وما أكثر ما يطلق لفظ الكراهة ويريد التحريمية.
وما قاله ابن تيمية هو المتعين فاللفظ الموجود في النسخة الثابتة من مسائل الكوسج (أجتنبها أحب إلي).
يعني أجتنب كلمة حرام وإن كنت أنهى عنها.
وقال صاحب المحرر: "يتخرج أن يصح النكاح ويلغو التوقيت".
بمعنى أن المقصود من هذه الرواية أن الرجل لو تزوج متعة بالشروط يصح عقده، ويكون التوقيت لاغياً، بينما على القول بالتحريم فإن العقد باطل هو والعدم سواء بل يعد زنا.
والرواية الأشهر والأثبت عن أحمد أنه قال بحرمتها قال ابن قدامة في المغني: "(5488) مسألة؛ قال: (ولا يجوز نكاح المتعة) معنى نكاح المتعة أن يتزوج المرأة مدة، مثل أن يقول: زوجتك ابنتي شهرا، أو سنة، أو إلى انقضاء الموسم، أو قدوم الحاج. وشبهه، سواء كانت المدة معلومة أو مجهولة. فهذا نكاح باطل. نص عليه أحمد، فقال: نكاح المتعة حرام".
وجاء في المبدع لابن مفلح: "(الثالث: نكاح المتعة) نقل عنه ابناه، وحنبل أن نكاح المتعة حرام".
ولو رجع إلى كتب الحنابلة لعلم أن عامتهم أبى هذا الفهم لكلام أحمد، ولا يختلفون أن الرواية الثابتة عنه التي رواها الأكثر وهي التحريم، وهذا مذهبه على مر العصور.
قال إسحاق بن منصور: قلت لأحمد: متعة النساء تقول: إنه حرام؟
قال: اجتنابها أحبُّ إليَّ.
قال إسحاق: حرام بلا شكٍّ؛ لما ثبت نهيه وتحريمه بعد إحلاله، ونسخ ذلك العدة والميراث والطلاق مع أن المتعة كانت بالولي والشهود والإعلان لذلك إلى أجلٍ مسمى، وكان ابن عباس -رضي اللَّه عنهما- يقول: فما استمتعتم به منهن إلى أجلٍ مسمى فآتوهن أجورهن.
"مسائل الكوسج" (914)
أقول: فشبهته من قوله (اجتنابها أحب إلي) فقال هذه مجرد كراهة.
أورد ابن مفلح في المبدع: 7/87 "نص جواب الإمام هنا وذلك بعد ذكر سؤال الكوسج عن المتعة، وهذا محكي عن الإمام والمشهور عنه أنه يقول بحرمتها رواية واحدة كالجمهور، ولذلك اختلف علماء المذهب في توجيه هذا الجواب عن الإمام إلى أربعة أقوال لخصها ابن مفلح بقوله:
[1-] أثبت ذلك رواية أبي بكر في الخلاف.
[2-] وأبى ذلك القاضي في خلافه.
[3-] وقال ابن عقيل: إن الإمام أحمد رجع عنها.
[4-] والشيخ تقي الدين يقول: توقف عن لفظ الحرام ولم ينفه".
يعني أن أبا يعلى رأى أنها وهم وشاذة ولهذا مال ابن كثير، وهذا من جنس ما روى عبد الله بن أحمد عن أبيه أنه مسح على قفاه، فغلّط الخلال هذه الرواية، مع أن الأصل قبول رواية عبد الله عن أبيه، ولكن هذه قال فيها لأنها خالفت رواية العامة فكانت كالشاذ من حديث الثقة يروي ما يخالف الأكثر ولا يجري على الأصول فيكون شاذا.
قال ابن كثير في البداية والنهاية عن نقل الإمام أحمد بقوله ج 4 ص 194: "وقد حكي عن الإمام أحمد بن حنبل رواية كمذهب ابن عباس وهي ضعيفة " اهـ.
وأما ابن تيمية فرأى أن أحمد لم يطلق لفظ الحرام على عادته في التورع، وما أكثر ما يطلق لفظ الكراهة ويريد التحريمية.
وما قاله ابن تيمية هو المتعين فاللفظ الموجود في النسخة الثابتة من مسائل الكوسج (أجتنبها أحب إلي).
يعني أجتنب كلمة حرام وإن كنت أنهى عنها.
وقال صاحب المحرر: "يتخرج أن يصح النكاح ويلغو التوقيت".
بمعنى أن المقصود من هذه الرواية أن الرجل لو تزوج متعة بالشروط يصح عقده، ويكون التوقيت لاغياً، بينما على القول بالتحريم فإن العقد باطل هو والعدم سواء بل يعد زنا.
والرواية الأشهر والأثبت عن أحمد أنه قال بحرمتها قال ابن قدامة في المغني: "(5488) مسألة؛ قال: (ولا يجوز نكاح المتعة) معنى نكاح المتعة أن يتزوج المرأة مدة، مثل أن يقول: زوجتك ابنتي شهرا، أو سنة، أو إلى انقضاء الموسم، أو قدوم الحاج. وشبهه، سواء كانت المدة معلومة أو مجهولة. فهذا نكاح باطل. نص عليه أحمد، فقال: نكاح المتعة حرام".
وجاء في المبدع لابن مفلح: "(الثالث: نكاح المتعة) نقل عنه ابناه، وحنبل أن نكاح المتعة حرام".
Here, this Shī'ī claims that Imām Ahmad ibn Hanbal is reported in one narration as merely disliking mut'ah (temporary marriage), not declaring it forbidden, and he alleges that this is found in the books of the Ḥanbalīs.
If he had referred back to the Ḥanbalī sources, he would have known that the majority of them rejected this understanding of Imām Aḥmad’s words. They do not differ that the established narration from him (the one reported by the majority) is that it is prohibited, and this has been his position throughout the centuries.
Isḥāq bin Manṣūr said: I said to Aḥmad:
Isḥāq said:
(Masā'il al-Kawsaj, 914)
I say: His doubt arises from the statement “avoiding it is more beloved to me,” so he claims this indicates mere dislike.
Ibn Mufliḥ mentioned in al-Mubdi' (7/87) the exact wording of the Imām’s response after citing al-Kawsaj’s question about mut'ah. He then said that this is attributed to the Imām, while the well-known position from him is that he held it to be prohibited in a single narration, like the majority. Therefore, the scholars of the madhhab differed regarding how to interpret this response into four views, summarized by Ibn Mufliḥ as follows:
1. This was affirmed as a narration by Abū Bakr in al-Khilāf.
2. It was rejected by al-Qāḍī Abū Ya'lā in his Khilāf.
3. Ibn Aqil said that Imām Aḥmad later retracted it.
4. Shaykh al-Islām Ibn Taymiyyah said that he refrained from explicitly using the لفظ “ḥarām,” but did not negate its prohibition.
This means that Abū Ya'lā considered this narration mistaken and anomalous, and Ibn Kathīr inclined toward that as well. This is similar to what 'Abdullāh ibn Aḥmad reported from his father, that he wiped over his neck in wuḍū', yet al-Khallāl declared this narration erroneous. Although the الأصل is to accept 'Abdullāh’s narration from his father, this one was rejected because it contradicted the reports of the majority, thus resembling an irregular report, where a trustworthy narrator reports something opposing what the majority report or what aligns with established principles.
Ibn Kathir said in al-Bidāyah wa al-Nihāyah (4/194) regarding this narration from Imām Aḥmad: “It has been reported from Imām Aḥmad ibn Ḥanbal a narration in line with the view of Ibn 'Abbās, but it is weak.”
As for Ibn Taymiyyah, he held that Imām Aḥmad did not explicitly use the word “ḥarām” out of his usual caution, and how often he would use the term “disliked” while intending prohibition.
What Ibn Taymiyyah said is the strongest interpretation, since the wording found in the established version of Masā'il al-Kawsaj is: “Avoiding it is more beloved to me.”
Meaning: I avoid using the word “ḥarām,” even though I forbid it.
The author of al-Muḥarrar said:
That is, the implication of this narration is that if a man were to contract a mut'ah marriage fulfilling the conditions, the contract itself would be valid, but the time limitation would be nullified. Whereas according to the view of prohibition, the contract is invalid altogether and is tantamount to nothing, in fact, it would be considered zinā.
The most well-known and firmly established narration from Imām Aḥmad is that he held it to be prohibited. Ibn Qudamah said in al-Mughnī:
If he had referred back to the Ḥanbalī sources, he would have known that the majority of them rejected this understanding of Imām Aḥmad’s words. They do not differ that the established narration from him (the one reported by the majority) is that it is prohibited, and this has been his position throughout the centuries.
Isḥāq bin Manṣūr said: I said to Aḥmad:
“Regarding mut'ah with women, do you say it is ḥarām?”
He said: “Avoiding it is more beloved to me.”
Isḥāq said:
“It is unquestionably ḥarām, due to the established prohibition and its forbiddance after it had once been permitted. It was then abrogated by the rulings of waiting period ('iddah), inheritance, and divorce, despite the fact that mut'ah used to be conducted with a guardian, witnesses, and public announcement for a specified term. And Ibn Abbas (may Allah be pleased with them) used to say: ‘So for whatever you enjoy [of marriage] from them for a specified term, give them their due compensation.’”
(Masā'il al-Kawsaj, 914)
I say: His doubt arises from the statement “avoiding it is more beloved to me,” so he claims this indicates mere dislike.
Ibn Mufliḥ mentioned in al-Mubdi' (7/87) the exact wording of the Imām’s response after citing al-Kawsaj’s question about mut'ah. He then said that this is attributed to the Imām, while the well-known position from him is that he held it to be prohibited in a single narration, like the majority. Therefore, the scholars of the madhhab differed regarding how to interpret this response into four views, summarized by Ibn Mufliḥ as follows:
1. This was affirmed as a narration by Abū Bakr in al-Khilāf.
2. It was rejected by al-Qāḍī Abū Ya'lā in his Khilāf.
3. Ibn Aqil said that Imām Aḥmad later retracted it.
4. Shaykh al-Islām Ibn Taymiyyah said that he refrained from explicitly using the لفظ “ḥarām,” but did not negate its prohibition.
This means that Abū Ya'lā considered this narration mistaken and anomalous, and Ibn Kathīr inclined toward that as well. This is similar to what 'Abdullāh ibn Aḥmad reported from his father, that he wiped over his neck in wuḍū', yet al-Khallāl declared this narration erroneous. Although the الأصل is to accept 'Abdullāh’s narration from his father, this one was rejected because it contradicted the reports of the majority, thus resembling an irregular report, where a trustworthy narrator reports something opposing what the majority report or what aligns with established principles.
Ibn Kathir said in al-Bidāyah wa al-Nihāyah (4/194) regarding this narration from Imām Aḥmad: “It has been reported from Imām Aḥmad ibn Ḥanbal a narration in line with the view of Ibn 'Abbās, but it is weak.”
As for Ibn Taymiyyah, he held that Imām Aḥmad did not explicitly use the word “ḥarām” out of his usual caution, and how often he would use the term “disliked” while intending prohibition.
What Ibn Taymiyyah said is the strongest interpretation, since the wording found in the established version of Masā'il al-Kawsaj is: “Avoiding it is more beloved to me.”
Meaning: I avoid using the word “ḥarām,” even though I forbid it.
The author of al-Muḥarrar said:
“It can be derived that the marriage contract is valid while the time condition is void.”
That is, the implication of this narration is that if a man were to contract a mut'ah marriage fulfilling the conditions, the contract itself would be valid, but the time limitation would be nullified. Whereas according to the view of prohibition, the contract is invalid altogether and is tantamount to nothing, in fact, it would be considered zinā.
The most well-known and firmly established narration from Imām Aḥmad is that he held it to be prohibited. Ibn Qudamah said in al-Mughnī:
“(Issue 5488): It is not permissible to contract a mut'ah marriage. The meaning of mut'ah marriage is to marry a woman for a set duration, such as saying: ‘I marry you to my daughter for a month, or a year, or until the end of the season, or until the pilgrims return,’ and the like, whether the duration is known or unknown. This is an invalid marriage. Aḥmad explicitly stated this, saying: ‘Mut'ah marriage is ḥarām.’”
And in al-Mubdi by Ibn Mufliḥ:
“(The third: mut'ah marriage) It was reported from his two sons and from Ḥanbal that mut'ah marriage is ḥarām.”