ترجمة عبارات وجمل دينية

[إسلام بدي]

الحدود والتعزيرات.
Punishment and Judicial Sentences

الحكم فيمن يسطو ويسرق ويغتصب بالسلاح
The ruling on one who steals robs or rapes at knife-point or gun-point

يخطفون النساء ويعتدون على الأعراض ،
kidnap women and violate their honour

كل ذلك تحت تهديد السلاح ؟.
all at knife-point or gun-point?.1



هذه الجرائم التي يفعلها بعض من لا دين لهم
These crimes, which are committed by some people who have no religious commitment,1

جعل الشرع عقوبتها عقوبة شديدة
are given a severe punishment in sharee’ah,1

وهي تعرف عند العلماء بـ " حد الحرابة " أو " قطاع الطريق "
which is known to the scholars as the hadd for haraabah (waging war against Allaah and His Messenger) or quta’ al-tareeq (banditry).1


في قول الله تعالى : ( إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ

“The recompense of those who wage war against Allaah and His Messenger

وَيَسْعَوْنَ فِي الأَرْضِ فَسَاداً

and do mischief in the land

أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا

is only that they shall be killed or crucified

أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلافٍ

or their hands and their feet be cut off from opposite sides

أَوْ يُنْفَوْا مِنَ الأَرْضِ
or be exiled from the land

ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ )
, That is their disgrace in this world, and a great torment is theirs in the Hereafter”1

مجلس هيئة كبار العلماء ببلاد الحرمين الشريفين
The Council of Senior Scholars in the Land of the Two Holy Sanctuaries

أصدر قرار في شأن هذه الجرائم
issued a statement concerning these crimes

لقد اطلع المجلس
The Council has studied

من حيث الجملة على وجوب حماية الضروريات الخمس
which in general dictate the obligation to protect the five essentials of life

والعناية بأسباب بقائها مصونة سالمة
and ensure that they remain safe


وقدر تلك الأخطار العظيمة
Islam acknowledges the great danger


التي تنشأ عن جرائم الاعتداء على حرمات المسلمين في نفوسهم
that can result from crimes of aggression against the sanctity of the Muslims’ lives

أو أعراضهم أو أموالهم
honour and wealth


وما تسببه من التهديد للأمن العام في البلاد

and the threat to public security that this can pose in the land

والله سبحانه وتعالى قد حفظ للناس أديانهم وأبدانهم
Allaah has guaranteed protection for the people’s religion, physical well-being,1

وأرواحهم وأعراضهم وعقولهم
lives, honour and mental health

بما شرعه من الحدود والعقوبات
by means of the punishments which He has prescribed


التي تحقق الأمن العام والخاص
to attain security on both the public and private levels


وأن تنفيذ مقتضى آية الحرابة
Implementing the verse concerning the hadd punishment for haraabah

وردع من تسول له نفسه الإجرام

and deters those who would think of committing such crimes

والاعتداء على المسلمين .
and transgressing against the Muslims


كفيلٌ بإشاعة الأمن والاطمئنان ،
guarantees security and peace of mind,1

قَدِمَ رَهْطٌ مِنْ عُكْلٍ
Some people from ‘Ukl came

فَاجْتَوَوْا الْمَدِينَةَ (أي أصابهم مرض)
The climate of Madeenah made them sick


فَقَالُوا : يَا رَسُولَ اللَّهِ ، أَبْغِنَا رِسْلا ( أي اطلب لنا لبناً )
so they said: O Messenger of Allaah, get us some milk.1

فَقَالَ : مَا أَجِدُ لَكُمْ إِلا أَنْ تَلْحَقُوا بِإِبِلِ رَسُولِ اللَّهِ
He said: “I think the best thing for you is to go to the camels of the Messenger of Allaah.”1

فَأَتَوْهَا فَشَرِبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا
So they went there and drank some of their milk and urine

حَتَّى صَحُّوا وَسَمِنُوا وَقَتَلُوا الرَّاعِيَ وَاسْتَاقُوا الذَّوْدَ ( الإبل )
then when they had recovered and gained weight, they killed the herdsman and drove away the camels.1


فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الصَّرِيخُ
Someone came to the Messenger of Allaah (peace and blessings of Allaah be upon him) shouting for help,1


فَبَعَثَ الطَّلَبَ فِي آثَارِهِمْ
and he sent a party out in pursuit of them.1


فَمَا تَرَجَّلَ النَّهَارُ ( أي ارتفع ) حَتَّى أُتِيَ بِهِمْ
Not much of the day had passed before they were caught and brought to him.1

فَأَمَرَ بِمَسَامِيرَ فَأُحْمِيَتْ فَكَحَلَهُمْ
He ordered that branding irons be heated and their eyes were put out,1

وَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ ، وَمَا حَسَمَهُمْ


and their hands and feet were cut off, and not cauterized, then

ثُمَّ أُلْقُوا فِي الْحَرَّةِ يَسْتَسْقُونَ فَمَا سُقُوا حَتَّى مَاتُوا
they were thrown into the harrah where they asked for water but they were not given any, until they died.1


وبناء على ما تقدم فإن المجلس يقرر الأمور التالية :
Based on the above, the Council has determined the following:1

إن جرائم الخطف والسطو لانتهاك حرمات المسلمين
The crimes of kidnapping, robbery and transgression of the Muslims’ sanctity

على سبيل المكابرة والمجاهرة
by way of open and audacious hostility

من ضروب المحاربة والسعي في الأرض فساداً
is a type of muhaarabah (waging war against Allaah and His Messenger) and doing mischief in the land,1

المستحقة للعقاب الذي ذكره الله سبحانه
which deserves the punishment mentioned by Allaah in the verse in

سواء وقع ذلك على النفس أو المال أو العرض
whether that aggression is against people’s lives, wealth or honour, 1

أو أحدث إخافة السبيل وقطع الطريق
or it is scaring wayfarers and cutting off routes (banditry). 1

ولا فرق في ذلك بين وقوعه في المدن
It makes no difference whether that happens in cities

والقرى أو في الصحارى والقفار
villages, the desert or the wilderness,1


قال ابن العربي يحكي عن وقت قضائه :
Ibn al-‘Arabi said, telling of the time when he was a judge:1

رُفِعَ إلي قومٌ خرجوا محاربين إلى رفقة
Some bandits were brought before me who had gone out to attack a group of travellers.1


فأخذوا منها امرأة مغالبة على نفسها من زوجها
They took a woman by force from her husband

ومن جملة المسلمين معه ، فاحتملوها ،
and the group of Muslims who were with him, and carried her off.1


ثم جد فيهم الطلب فأُخذوا وجيء بهم
Then they were hunted down, caught and brought to me.1

فسألت من كان ابتلاني الله به من المفتين فقالوا
I asked one of the muftis with whom Allaah tested me about them and he said that

ليسوا محاربين ! لأن الحرابة إنما تكون في الأموال لا في الفروج !
they were not muhaaribeen, 1
because haraabah (the crime of waging war against Allaah and His Messenger) applies only with regard to wealth, not rape!1


فقلت لهم : إنا لله وإنا إليه راجعون !
I said to them: To Allaah we belong and unto Him is our return (said by Muslims at times of calamity).1

ألم تعلموا أن الحرابة في الفروج أفحش منها في الأموال ؟!
Do you not know that haraabah (aggression) against honour is worse than aggression against wealth?1

وأن الناس كلهم ليرضون أن تذهب أموالهم وتحرب من بين أيديهم
All people would agree to lose their wealth and have it confiscated from them

ولا يحرب المرء من زوجته وبنته

rather than to see aggression committed against their wives or daughters. 1

ولو كان فوق ما قال الله عقوبة
If there were any punishment more severe than that which Allaah has mentioned,1

لكانت لمن يسلب الفروج

it would be for those who kidnap women 1

ج ـ يرى المجلس بالأكثرية أن يتولى نواب الإمام ـ القضاة ـ إثبات نوع الجريمة
The majority of the Council believes that the deputies of the ruler – the judges – have the obligation to prove the type of crime and

والحكم فيها
to pass judgement accordingly.1

فإنهم مخيرون في الحكم فيها بالقتل
then they have the choice of issuing a sentence of execution

أو الصلب أو قطع اليد والرجل من خلاف
crucifixion, cutting off a hand and foot on opposite sides,1

أو النفي من الأرض
or exile from the land, 1

بناءً على اجتهادهم
based on their ijtihaad

مراعين واقع المجرم وظروف الجريمة
and paying attention to the situation of the criminal and the circumstances of the crime, 1

وأثرها في المجتمع
as well as its impact on society

وما يحقق المصلحة العامة للإسلام والمسلمين
and what may best achieve the interests of Islam and the Muslims,1


فإنه يتعين قتله حتماً
he should definitely be executed,1

" لا نزاع فيه "
There is no dispute on this point

[إسلام بدي]

آفات اللسان » الغيبة. Sins of the Tongue » Backbiting and Gossip

بعض الأحوال التي تجوز فيها الغيبة
Cases in Which Gheebah (Backbiting) is Permitted

"الغيبة هي : ذكر المسلم أخاه بما يكره
Gheebah (backbiting) means saying something about one’s Muslim brother that he dislikes,1

من المثالب والمعايب ونحوهما .
such as criticizing him and running him down and the like.1


ولكن هناك مواضع ذكرها العلماء يتكلم فيها المسلم عن أخيه
But there are some situations mentioned by the scholars in which a Muslim may talk about his brother

بناء على المصلحة
if that serves an interest.1


طلب الإنصاف من الظالم ، فيقول للقاضي أو الحاكم مثلاً : ظلمني فلان بكذا .
asking for one’s rights from a wrongdoer, so he may say to the judge or ruler, for example: So and so wronged me by doing such and such

ومنها : طلب الفتوى ، فيقول المستفتي للمفتي : فعل فلان بي كذا ، فهل هذا حق له أم لا ؟

Another case is seeking a fatwa (religious verdict), where the person may say to the mufti (scholar): So and so did such and such to me; does he have the right to do that or not? 1


ومنها : تحذير المسلمين من أهل الشر والريب ؛
Another case is warning the Muslims against evil or dubious people,1

كجرح المجروحين من الرواة والشهود .
such as exposing those in whose character is something questionable with regard to narration (of hadeeth) and testimony

ومنها : الاستشارة في مصاهرة إنسان أو مشاركته أو مجاوراته .
Another case is asking about a person in cases of marriage, business or neighbourhood


ومنها : ذكر المجاهر بالفسق بما يجاهر به .
Another case is mentioning by name those who commit evil openly

ومنها : التعريف بالشخص إذا لم يقصد التنقص بأن يكون معروفاً بلقب
Another case is identifying a person if there is no intention of belittling him, so that he is known by a nickname

؛ كالأعمش والأعرج والأصم ونحوها .
such as al-A’mash (bleary-eyed), al-A’raj (lame), al-Asamm (deaf) and so on. 1

[إسلام بدي]

ذكر العلماء أن الغيبة تجوز في حالات :
The scholars have stated that Backbiting is permitted in certain situations: 1

الأولى : التظلم ، فيجوز للمظلوم أن يتظلم إلى السلطان أو القاضي
Complaining. It is permissible for the one who has been wronged to complain to the ruler or judge

وغيرهما ممن له ولاية أو قدرة على إنصافه من ظالمه .
and others who have the authority or ability to settle the score with the one who wronged him

الثانية : الاستعانة على تغيير المنكر
Seeking help to change evil

ورد العاصي إلى الصواب ،
and bring the sinner back to the right path,1

فيقول لمن يرجو قدرته ، فلان يعمل كذا فازجره عنه .
so he may say to the one who he hopes is able to do something: “So and so is doing such and such; tell him not to do it.” 11

الثالثة : الاستفتاء ، بأن يقول للمفتي ظلمني فلان أو أبي أو أخي
Seeking advice or a fatwa (religious ruling), by saying to the mufti (scholar), “So and so/my father/my brother has wronged me by doing such and such

وما طريقي للخلاص ، ودفع ظلمه عني ؟
How can I solve this problem and ward off his harm from me?” 1

تحذير المسلمين من شره
Warning the Muslims of someone’s evil

كجرح المجروحين من الرواة والشهود والمصنفين
such as highlighting the weakness of some reporters or witnesses or authors

ومنها : إذا رأيت من يشتري شيئاً معيباً ،
That also includes seeing someone buying faulty goods

أو شخصا يصاحب إنساناً سارقاً أو زانيا
or someone keeping company with one who is a thief or adulterer

أو ينكحه قريبة له ، أو نحو ذلك
or giving a female relative of his to such a man in marriage, and the like

فإنك تذكر لهم ذلك على وجه النصيحة
You should tell them about that by way of sincere advice

لا بقصد الإيذاء والإفساد .
not with the aim of causing harm and spreading mischief

أن يكون مجاهراً بفسقه أو بدعته ،
If a person openly commits evil or follows bid’ah (innovation)1


كشرب الخمر ومصادرة أموال الناس
such as drinking alcohol and seizing people’s wealth
unlawfully

فيجوز ذكره بما يجاهر به
it is permissible to speak of what he is doing openly


ولا يجوز بغيره إلا بسبب آخر .
but it is not permissible to speak against him any other way, unless it is for another reason

التعريف ، فإذا كان معروفاً بلقب
For identification, if someone is known by a nickname

كالأعشى أو الأعمى أو الأعور أو الأعرج
such as the dim-sighted one, or the blind man or the one-eyed or the lame one

جاز تعريفه به ،
it is permissible to identify him as such

ويحرم ذكره به على سبيل التنقيص
but it is haraam (impermissible) to mention that by way of belittling him

ولو أمكن التعريف بغيره كان أولى .
and if it is possible to identify him in some other way, that is better


إذا دعت الحاجة إلى ذلك ،

if there is a need for that

كأن يستشيرك أحد في تزويجه أو مشاركته
if someone consults you about arranging a marriage to him, or entering into a business partnership with him

أو يشتكيه أحد إلى السلطان لكف ظلمه والأخذ على يده
or if someone complains to the authorities to put a stop to his wrongdoing. 1

فلا بأس بذكره حينئذ بما يكره ؛
In that case there is nothing wrong with saying things about him that he may not like to be said

لأجل المصلحة الراجحة في ذلك
because there is an interest to be served by that

وقد جمع بعضهم المواضع التي تجوز فيها الغيبة في بيتين ، فقال :
One of the scholars summed up in two lines of poetry the situations in which it is permissible to talk about a person in his absence, and said: 1
- ،

الذم ليس بغيبة في ستة ... متظلم ومُعرِّف ومحذر
Criticizing is not Backbiting in six (cases) – complaining, identifying, warning,1

ولمظهر فسقا ومستفت ومَنْ ... طلب الإعانة في إزالة منكر
When the person is committing evil openly, when advice is sought, and when one is asking for help in removing an evil

[إسلام بدي]

حكم غيبة غير المسلمين
Backbiting about Non-Muslims

ليس من أخلاق المسلمين البذاءة في اللسان
Firstly, it is not a Muslim characteristic to speak rudely

" لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلا اللَّعَّانِ وَلا الْفَاحِشِ وَلا الْبَذِيءِ "

“The Muslim does not slander, curse, speak obscenely or speak rudely.” 1

ومن أكثر من شيءٍ صار له عادة
Whoever does a thing a lot, it will become his habit

فعلى المسلم البعد عن أبواب الشر جملةً وتفصيلا
so the Muslim should keep away from all the ways that lead to evil
whether minor or major

ومن حام حول الحمى أوشك أن يقع فيه

Whoever drives his sheep near the enclosure of the king is bound to cross the line


إن كان سؤالك عن غيبة الكافر بذكر عيوبه الخَلْقِية
Secondly, if your question is referring to backbiting about a kafir (non-Muslim) by mentioning his physical defects

كطول أنفه أو كِبَرِ فمه ونحوه ،
such as his having a long nose or a big mouth, etc.1

فاترك هذا لأنه استهزاء بخلقة الله
then do not do this, because this is making fun of the creation of Allah

وإن كانت الغيبة بذكر أخلاقه السيئة التي يجاهر بها
If it means talking about his bad characteristics which he flaunts openly

كالزنى والفجور ، وشرب الخمور ، أو التحذير منه
such as zina (adultery) and immorality, or drinking alcohol, and warning against him

، فلا بأس به
there is nothing wrong with that


وإليك طائفة من أقوال العلماء في هذا الموضوع :
There follow some of the comments of the scholars on this topic:1

وَغِيبَةُ الْكَافِرِ مُحَرَّمَةٌ إنْ كَانَ ذِمِّيًّا ;
Backbiting about a kafir is haram (impermissible) if he is a dhimmi [a non-Muslim living under Islamic rule],1


لأَنَّ فِيهَا تَنْفِيرًا لَهُمْ عَنْ قَبُولِ الْجِزْيَةِ
because that puts them off from accepting the jizyah (type of tax) 1

وَتَرْكًا لِوَفَاءِ الذِّمَّةِ
and it is going against the treaty of dhimmah (agreement between non-Muslim subjects and the Islamic state)1

( مَنْ سَمَّعَ ذِمِّيًّا وَجَبَتْ لَهُ النَّارُ )

‘Whoever makes a snide comment to a dhimmi has earned Hell

وَمُبَاحَةٌ إنْ كَانَ حَرْبِيًّا
It is permissible (to backbite about a kafir) if he is a harbi (one who is at war with the Muslims),1


لأَنَّهُ صلى الله عليه وسلم كَانَ يَأْمُرُ حَسَّانَ أَنْ يَهْجُوَ الْمُشْرِكِينَ
because the Prophet peace and blessings of Allah be upon him used to command Hassan to lampoon the pagans


هِيَ فِي حَقِّ الْمُسْلِمِ مَحْذُورَةٌ لِثَلاثِ عِلَلٍ :
with regard to a Muslim, it is forbidden for three reasons:1

الإِيذَاءُ وَتَنْقِيصُ خَلْقِ اللَّهِ
causing offence; criticizing the creation of Allah,1

فَإِنَّ اللَّهَ خَالِقٌ لأَفْعَالِ الْعِبَادِ
for Allah is the Creator of the deeds of His slaves

وَتَضْيِيعُ الْوَقْتِ بِمَا لا يُعْنِي
and wasting time in something that is of no benefit

وَالأُولَى تَقْتَضِي التَّحْرِيمُ , وَالثَّانِيَةُ الْكَرَاهَةُ , وَالثَّالِثَةُ خِلافُ الأَوْلَى
The first is impermissible, the second is disliked, and the third is not the best thing that one can do. 1

وَأَمَّا الذِّمِّيُّ فَكَالْمُسْلِمِ فِيمَا يَرْجِعُ إلَى الْمَنْعِ مِنْ الإِيذَاءِ
With regard to the dhimmi, he is like the Muslim as far as not harming him is concerned

لأَنَّ الشَّرْعَ عَصَمَ عِرْضَهُ وَدَمَهُ وَمَالَهُ .
because the Lawgiver protects his honour, blood and property


وَالأُولَى هِيَ الصَّوَابُ
the first view is correct

{ مَنْ سَمَّعَ يَهُودِيًّا أَوْ نَصْرَانِيًّا فَلَهُ النَّارُ }
‘Whoever makes a snide comment to a Jew or a Christian deserves Hell.’1

وَمَعْنَى سَمَّعَهُ أَسْمَعَهُ بِمَا يُؤْذِيهِ
The meaning of making a snide comment is to make someone hear something that will cause offence to him

وَلا كَلامَ بَعْدَ هَذَا أَيْ لِظُهُورِ دَلالَتِهِ عَلَى الْحُرْمَةِ .
There is no stronger evidence than this, i.e., it is impermissible

وَأَمَّا الْحَرْبِيُّ فَلَيْسَ بِمُحَرَّمٍ عَلَى الأُولَى
with regard to the harbi, the former is not impermissible

وَأَمَّا الْمُبْتَدِعُ
With regard to one who commits bid’ah innovation

وَأَمَّا ذِكْرُهُ بِبِدْعَتِهِ فَلَيْسَ مَكْرُوهًا .
but speaking of him with regard to his bid’ah is not desliked.
1
{ ذِكْرُك أَخَاك بِمَا يَكْرَهُ }
“It is your mentioning about your brother that which he dislikes,” –1

فِيهِ دَلِيلٌ عَلَى أَنَّ مَنْ لَيْسَ أَخَاك مِنْ الْيَهُودِ وَالنَّصَارَى
this indicates that in the case of one who is not your brother, such as a Jew or a Christian

أَوْ سَائِرِ أَهْلِ الْمِلَلِ
or a follower of any other religion

أَوْ مَنْ أَخْرَجَتْهُ بِدْعَةٌ ابْتَدَعَهَا إلَى غَيْرِ دِينِ الإِسْلامِ لا غِيبَةَ لَهُ
or one whose bid’ah has put him beyond the pale of Islam, there is no backbiting in his case.” 1

[إسلام بدي]

ما معنى قوله عليه الصلاة والسلام : ( من حج فلم يرفث ولم يفسق رجع من ذنوبه كيوم ولدته أمه ) ؟
“Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”1


قال تعالى: ( الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months. 1

فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ
So whosoever intends to perform pilgrimage therein

فَلا رَفَثَ وَلا فُسُوقَ وَلا جِدَالَ فِي الْحَجِّ )
then he should not have sexual relations [rafath] (with his wife), nor commit sin, nor dispute unjustly during the Hajj.”1


وَالرَّفَث : اِسْم لِلْفُحْشِ مِنْ الْقَوْل , وَقِيلَ : هُوَ الْجِمَاع .

The word rafath (translated as “obscenity” above and as “sexual relations” in the meaning of the verse translated above) refers to obscene speech, or to intercourse. 1


وَاَلَّذِي يَظْهَر أَنَّ الْمُرَاد بِهِ فِي الْحَدِيث مَا هُوَ أَعَمُّ مِنْ ذَلِكَ
It seems that what is referred to in the hadeeth is more general than that

وَإِلَيْهِ نَحَا الْقُرْطُبِيّ
This was also the view of al-Qurtubi

( فَإِذَا كَانَ صَوْم أَحَدكُمْ فَلا يَرْفُث)
“When any one of you is fasting, let him not commit any obscenity (fa la yarfuth).” 1

أي أن الرفث في الحديث يشمل الفحش في القول والجماع معاً .

The word rafath in the hadeeth includes both immoral words and immoral intercourse

( وَلَمْ يَفْسُقْ ) أَيْ لَمْ يَأْتِ بِسَيِّئَةٍ وَلا مَعْصِيَةٍ .
“or commit evil/sin (wa la yafsuq)” means let him not commit any evil action or sin

وَمَعْنَى ( كَيَوْمِ وَلَدَتْهُ أُمّه ) : أَيْ بِغَيْرِ ذَنْب .
What is meant by “as on the day his mother bore him” means, with no sin

وَظَاهِره غُفْرَان الصَّغَائِر وَالْكَبَائِر .
The apparent meaning is that both major and minor sins are forgiven

هو مخصوص بالمعاصي المتعلقة بحق اللّه لا العباد

this applies specifically to sins that have to do with the rights of Allaah, not the rights of other people


أن الإنسان إذا حج واجتنب ما حرم الله عليه من الرفث وهو إتيان النساء
if a person performs Hajj and avoids rafath, which is intercourse with wome

والفسوق وهو مخالفة الطاعة

and fusooq which is anything that goes against obedience to Allaah


فلا يترك ما أوجب الله عليه
and he does not fail to do anything that has been enjoined by Allaah

ولا يفعل أيضاً ما حرم الله عليه
and he does not do anything that has been forbidden by Allaah

كما أن الإنسان إذا خرج من بطن أمه فإنه لا ذنب عليه
just as when a person emerges from his mother’s womb, there is no sin on him

فكذلك هذا الرجل إذا حج بهذا الشرط فإنه يكون نقياً من ذنوبه
So if a man performs Hajj and fulfils these conditions, he will be free of sin

ظاهر الحديث أن الحج يكفر الكبائر ،
The apparent meaning of the hadith is that pilgrimage expiates for major sins

وليس لنا أن نعدو الظاهر إلا بدليل
and we cannot go against the apparent meaning unless there is evidence


إذا كانت الصلوات الخمس لا تُكَفِّر إلا إذا اجْتُنِبَت الكبائر
if the five daily prayers do not expiate for anything unless one avoids major sins

وهي أعظم من الحج وأحب إلى الله ،
and they are more important and more beloved to Allaah than pilgrimage

فالحج من باب أولى ،
, then it is more likely to be the case that pilgrimage does not expiate for anything unless one avoids major sins


لكن نقول : هذا ظاهر الحديث ، ولله تعالى في حكمه شئون
But we say that this is the apparent meaning of the hadeeth and Allaah is Wise in what He does

والثواب ليس فيه قياس
and we cannot use analogies when discussing the rewards of Allaah

[إسلام بدي]

الاجتهاد لغة: بذل الجهد لإدراك أمر شاق

linguistically diligence means: to expend efforts in order to reach some difficult matter

واصطلاحاً: بذل الجهد لإدراك حكم شرعي.

. Technically it means: expending efforts to arrive at a Sharee’ah ruling

والمجتهد: من بذل جهده لذلك.
And the diligent is the one who expends efforts for this purpose


شروط الاجتهاد Conditions for diligence:1
للاجتهاد شروط منها:Being a mujtahid has conditions, from them


1- أن يعلم من الأدلة الشرعية ما يحتاج إليه في اجتهاده كآيات الأحكام وأحاديثها.
That he knows the Sharee’ah proofs which he needs in his diligence- such as the verses and ahaadeeth pertaining to rulings

2- أن يعرف ما يتعلق بصحة الحديث وضعفه كمعرفة الإسناد ورجاله وغير ذلك.
That he knows what relates to the authenticty or weakness of a hadeeth, such as having knowledge of the isnaad and it’s narrators and other than this

3- أن يعرف الناسخ والمنسوخ
That he knows the abrogated and the abrogating

ومواقع الإجماع حتى لا يحكم بمنسوخ أو مخالف للإجماع.
and the places where there is consensus- such that he does not give a ruling according to something that has been abrogated, nor give a ruling that opposes the (authentically related) consensus.

4- أن يعرف من الأدلة ما يختلف به الحكم
That he knows from the proofs that which causes the rulings to vary

من تخصيص أو تقييد أو نحوه
such as takhsees (particularisation), or taqyeed (restriction)1
or it’s like

حتى لا يحكم بما يخالف ذلك.
So he does not give a judgement which is contrary to this


5- أن يعرف من اللغة وأصول الفقه ما يتعلق بدلالات الألفاظ
That he knows the Arabic language and usul al-fiqh, and what relates to the meanings and indications of particular wordings

كالعام والخاص والمطلق والمقيد
such as the general, the particular, the absolute and unrestricted, the restricted


والمجمل والمبين ونحو ذلك
the unclarified, and the clarified
and it’s like

ليحكم بما تقتضيه تلك الدلالات.
- in order that he gives rulings in accordance with what this demands



6- أن يكون عنده قدرة يتمكن بها من استنباط الأحكام من أدلتها.
That he has the ability to extract rulings from the evidences

والاجتهاد قد يتجزأ
And diligence may be split up

فيكون في باب واحد من أبواب العلم أو في مسألة من مسائله
such that it may be undertaken in one particular branch of knowledge, or in one particular issue


ما يلزم المجتهد
What is essential for the diligent:1

يلزم المجتهد أن يبذل جهده في معرفة الحق
It is essential that the diligent strives in expending his efforts to arrive at knowledge of the truth

ثم يحكم بما ظهر له
and to give rulings in accordance to what is apparent to him


فإن أصاب فله أجران:
If he is correct, then he has two rewards


أجر على اجتهاده وأجر على إصابة الحق
one for his diligence, and the other for arriving at the truth

لأن في إصابة الحق إظهاراً له وعملاً به
since arriving at the truth means that it is manifested and acted upon

وإن أخطأ فله أجر واحد
If, however, he is mistaken, then he has a single reward

والخطأ مغفور له
and his error is forgiven

" إذا حكم الحاكم فاجتهد ثم أصاب فله أجران وإذا حكم فاجتهد ثم أخطأ فله أجر"
"when a judge judges and strives and is correct, then he has two rewards. If he judges and strives and errs, then he has a single reward."1


وإن لم يظهر له الحكم وجب عليه التوقف
If the ruling is not clear to him, then he must withold

وجاز التقليد حينئذ لضرورة.
- and in such a case, imitation is permissible for him, due to necessity


التقليد لغة: وضع الشيء في العنق محيطاً به كالقلادة.
Linguistically, taqleed means: Placing something around the neck, which encircles the neck


Technically it means: Following he whose sayings is not a proof (hujjah).1
واصطلاحاً: اتباع من ليس قوله حجة.


فخرج بقولنا: " من ليس قوله حجة " اتباع النبي صلى الله عليه وسلم
Exlcuded from our saying, "following he whose saying is not a proof" is: following the Prophet

لكن قد يسمى تقليداً على وجه المجاز والتوسع
However this type of following is sometimes referred to as taqleed in a very metaphorical and loose sense

يكون التقليد في موضعين:
Taqleed is done in two cases:1


أن يكون المقلد عاميّاً
1) when the imitator is a common person

لا يستطيع معرفة الحكم بنفسه
who does not have the ability to aquire knowledge of the sharee’ah ruling by himself

ففرضه التقليد
So imitation is obligatory upon him


due to the saying of Allaah

لقوله تعالى:
The Most High,1

(فَاسْأَلوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُون)
"ask the people of knowledge if you do not know." 1

ويقلد أفضل من يجده علماً وورعاً
So he does imitation of one whom he considers to be a person of knowledge and piety

فإن تساوى عنده اثنان خير بينهما
If there are two such people who are equal in his view, then he chooses any one of them

أن يقع للمجتهد حادثة تقتضي الفورية
2) The imitation when he encounters a new situation, for which an immediate solution is required

ولا يتمكن من النظر فيها فيجوز له التقليد حينئذ
but it is not possible for him to research into this matter. So in this case he is permitted to perform imitation

واشترط بعضهم لجواز التقليد

Some stipulate as a condition for the permissibility of imitation

ألا تكون المسألة من أصول الدين
that the matter is not from the fundamentals of the religion

التي يجب اعتقادها
those matters which must be held as creed

لأن العقائد يجب الجزم فيها
since matters of creed require certainty

،والتقليد إنما يفيد الظن فقط.
whereas imitation only amounts to dhann (knowledge which is not certain).1

ولأن العامي لا يتمكن من معرفة الحق بأدلته
And also because the common person cannot aquire knowledge of the sharee’ah rulings with it’s proofs by himself


فإذا تعذر عليه معرفة الحق بنفسه لم يبق إلا التقليد
So if he is unable to arrive at the truth by himself, then nothing remains for him except imitation

[إسلام بدي]

سوء أدب بعض الكتاب في حق الله عز وجل
Bad attitude of some writers towards Allaah, may He be exalted
كتب بعضهم العبارة التالية في مقال له : المرأة أجمل قرار اتخذه الله !! فما حكم هذه العبارة ؟
One of them wrote in an article, “Woman is the best decision that Allaah ever made.” What is the ruling on such a comment?1
هذا سوء أدب مع الله -عز وجل-
This is disrespectful towards Allaah
ولا يقال عن الله مثل هذا الكلام الذي ينضح بالشهوانية وقلة معرفة حق الرب تبارك وتعالى
Such words, which indicate debauchery and a lack of knowledge of the rights of the Lord, should not be spoken
والله سبحانه وتعالى قد قضى وحكم وقرر أمورا أعظم من خلق المرأة
Allaah has willed and decreed matters which are greater than the creation of woman
مثل توحيده عز وجل وإفراده بالعبادة .
such as His Oneness (Tawheed) and His exclusive right to be worshipped
وجمال المرأة الأجنبية لا يجوز للرجل أن يطلع عليه
It is not permissible for a man to look at the beauty of a non-mahram woman
( قل للمؤمنين يغضوا من أبصارهم )
“Tell the believing men to lower their gaze
(from looking at forbidden things)

وللإنسان أن يستمتع بجمال زوجته
A man is permitted to enjoy the beauty of his wife
التي منَّ الله عليه بجعلها سكنأ له ،
whom Allaah has blessed him with by causing him to enjoy the pleasure of living with her
ويوجد مثل العبارة المذكورة آنفا عبارات أخرى كثيرة
There are many other phrases similar to the one mentioned above
لبعض من يزعم الكتابة في الأدب تدل على وقاحتهم
written by those who claim to be writing literature but which indicate that they are insolent
وأنهم لا يرجون لله وقارا
and that they do not show any respect towards Allaah
ولا يعظمون الرب عز وجل ولا يتأدبون معه في الكلام ،
that they do not honour the Lord and that they do not know how to speak properly of Him
والواجب نصح هؤلاء ومحاربة باطلهم
We must advise these people and fight their falsehood
والله الموفق .
And Allaah is the Source of strength
لماذا يحرم الإسلام الخمر ، بينما هو يبشر أهل الجنة بأن لهم خمرا فيها ؟.
Why does Islam forbid alcohol whilst promising the people of Paradise that they will drink wine there?.1
قد سبق لنا بيان بعض المفاسد المترتبة على شرب الخمر ،
We have already listed some of the evil consequences that result from drinking alcohol
والتي من أجلها حرمت في دين الله تحريما قطعيا
which are the reason why drinking it is absolutely forbidden in the religion of Allaah

غير أن السائل ، هدانا الله وإياه للعلم الحق واتباعه
But the questioner – may Allaah guide us and him to knowledge of the truth
، يظن أن تحريم الخمر في الدنيا ، ثم وعد المؤمنين ، والإنعام عليهم بها في الجنة ، تناقض في شرع الله ،
thinks that the prohibition on alcohol in this world, and the promise to the believers that they will enjoy it in Paradise, is a contradiction or fault in the religion of Allaah
أو لعله ، في أحسن أحواله يستشكل ذلك .
or at best he is confused by this
أما التناقض فمعاذ الله أن يقع في كتابه أو شرعه شيء منه ،
Allaah forbid that there should be any contradiction in his Book or His laws
وهو العلم الحكيم الخبير ،
for He is the All-Knowing, All-Wise, All-Aware
وإنما يأتي التناقض من عند غيره سبحانه
Contradictions come from others, not from Him, may He be exalted
( أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً )
Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”1
يأتي التناقض من أيدي البشر ، إذا تجرؤا على اللفظ المنزل
Contradictions come from human beings when they try to criticize the revealed words
ومن أفهامهم حين تضل عن المعنى المراد أو وجه الحكمة :
and from their misunderstanding when they fail to grasp the intended meaning or the wisdom behind the words
وكم من عائب قولا صحيحا وآفته من الفهم السقيم
وأما غيره من الكتب فلم يتكفل الله بحفظه
With regard to other books (scriptures), Allaah has not guaranteed to preserve them
، وإنما أمر أهله بذلك الحفظ ؛
rather He commanded their people to guard them
فبدلوا وغيروا ، بحيث لم يبق أحد يشك في تبديلها عن الصورة التي أنزلها الله بها ،
but they altered them and changed them, so no one longer has any doubt that they have been changed from the form in which Allaah revealed them
بل كل من له أدنى معرفة من أهلها لا يدعي أنها هكذا نزلت من عند الله ،
Indeed anyone among the people of these Books who has the slightest knowledge does not claim that this is how they were revealed from God
ولا هكذا بلغها المسيح في حياته
or that the Messiah conveyed them like this during his lifetime
لا تكن بين شريبي الخمر
Do not join those who drink too much wine
، بين المتلفين أجسادهم
or gorge themselves on meat
لأن السكير والمسرف يفتقران
for drunkards and gluttons become poor
وهذه إشارة تدل العاقل فقط ،
This is sufficient evidence for anyone who is wise
وأما استيعاب ذلك فلا يسعه المقام .
as for discussing these verses in detail, we do not have room to do so here
ما يدل على ذلك
which point to that

إن كان أحد مدعوا أخا زانيا أو طماعا
you must not associate with anyone who calls himself a brother but is sexually immoral or greedy

أو عابد وثن أو شتاما أو سكيرا أو خاطفا ،
and idolater or a slanderer, a drunkard of a swindler

أن لا تخالطوا ولا تؤاكلوا مثل هذا
With such a man do not even eat



( فَبِأَيِّ آلاءِ رَبِّكُمَا تُكَذِّبَانِ )
“Then which of the Blessings of your Lord will you both (jinn and men) deny?”1


فإن زعمت ، وهكذا تزعمون ،

If you claim, as you do


أن تحريمها نسخ ، وأنها صارت حلالا لكم ،
that this prohibition was abrogated and that it became permissible for you


فما تنكر أن ينسخ القرآن هذا التحليل
then why do you object to the idea that the Qur’aan abrogated that permission

ويحرمها الله على الناس في الدنيا

and that Allaah has forbidden it to people in this world

أو أنت معترض على أنها صارت نعيما في الآخرة ،
Or are you objecting to the fact that it will become a delight in the Hereafter



فتريدها حراما في الدارين ؟!
Do you want it to be forbidden in both realms?1



وحينئذ يبقى السؤال عليك أيضا :
In that case, it remains for us to ask you


إذا قبلتم أن ينسخ تحريم الخمر في الدنيا ،
if you accept that the prohibition of alcohol in this world was abrogated

فصارت حلالا ـ بزعمكم ـ أ
so it became permissible – as you claim

ليس من الأولى أن تقبلوا ذلك في الآخرة ،

then is it not more appropriate that you should accept that in the Hereafter? 1

وهذا مع أن الآخرة ليست دارا للتكليف ،

Even though the Hereafter is not a place of obligations

وإنما هي دار نعيم لأهل الجنة ،

rather it is the place of delight for the people of Paradise

وعذاب الجحيم لأهل النار ؟!

and the torment of Hell for the people of the Fire



على أن هذه الأجوبة إنما هي جدال للمعترض ،
But we say this simply for the sake of argument

لنبين له أنه لم ينصف خصمه حين اعترض عليه ، ولم يفكر فيما عنده
to show to him that he was being fair to his opponent when he did not look at what he has in the Bible


وأما إن كان السائل يطلب معرفة الحق محضا ،
But if the questioner really wants to know the truth

فأمر الحق أسهل من ذلك ، فإن على الحق نورا ، وحينئذ يقال له :

then the truth is simpler than that, for it is light, and in that case we say to him: 1


إن الله تعالى إنما حرم الخمر لأنها رجس خبيث من عمل الشيطان ،
Allaah has forbidden alcohol because it is an evil abomination
of the Devil’s handiwork


تذهب عقل شاربها ،
it destroys the mind of the one who drinks it

فتشغله عن طاعة الله تعالى ، وتوقعه في معصيته ،

and distracts him from worshipping and obeying Allaah
and leads him to disobey Him

وتورث العداوات والضغائن في قلوب المؤمنين

and it generates enmity and hatred in the hearts of the believers


قال الله تعالى : ( يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأَنصَابُ وَالأَزْلامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ
O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for sacrifices to idols etc), and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Satan’s handiwork



فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ(90)
So avoid (strictly all) that (abomination) in order that you may be successful

إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمْ الْعَدَاوَةَ وَالْبَغْضَاءَ
فِي الْخَمْرِ وَالْمَيْسِرِ
Satan wants only to excite enmity and hatred between you with intoxicants alcoholic drinks and gambling

, وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنْ الصَّلاةِ فَهَلْ أَنْتُمْ مُنتَهُونَ )
and hinder you from the remembrance of Allaah and from the prayer. So, will you not then abstain?”4



قال رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ( كُلُّ مُسْكِرٍ خَمْرٌ وَكُلُّ خَمْرٍ حَرَامٌ )
“Every intoxicant is khamr and all khamr is haraam.”

وأما خمر الآخرة فهي لذة خالصة من كل قذر ونجس في خمر الدنيا ،
As for the wine of the Hereafter, it is delightful and is free of all the filth and impurities of worldly wine


فالجنة دار الطيبين ، وما فيها إلا طيب ؛
Paradise is the abode of the good and pure, and there is nothing in it but good things

قال ربنا سبحانه : ( يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ

(45)“Round them will be passed a cup of pure wine


—بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ(46)
White, delicious to the drinkers.


لا فِيهَا غَوْلٌ وَلا هُمْ عَنْهَا يُنزَفُونَ )
Neither will they have Ghoul (any kind of hurt, abdominal pain, headache, a sin) from that nor will they suffer intoxication therefrom”1


فلا تغتال عقولهم فتخلبها وتتلفها ، وتصدع لهم رؤوسهم ، ولا تتلف لهم أموالهم .
They will not suffer any kind of hurt, pain, or headaches, and it will not destroy their wealth


خمر الآخرة لا تشبه خمر الدنيا إلا في اسمها
The wine of the Hereafter bears no resemblance to the wine of this world except in name

وأما حقيقتها فذلك : ما لا عين رأت ،
As for its real nature, no eye has seen

ولا أذن سمعت ، ولا خطر على قلب بشر
no ear has heard, nor has it entered the heart of man


قال ربنا عز وجل : ( فَلا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ )
“No person knows what is kept hidden for them of joy as a reward for what they used to do”1


وحُق لمن تدنس بخمر الدنيا أن يحرم من خمر الآخرة ؛َ
The one who contaminate himself with the wine of this world deserves to be denied the wine of the Hereafter


قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :
( كُلُّ مُسْكِرٍ خَمْرٌ ، وَكُلُّ مُسْكِرٍ حَرَامٌ
Every intoxicant is khamr and every intoxicant is haraam.

وَمَنْ شَرِبَ الْخَمْرَ فِي الدُّنْيَا ، فَمَاتَ وَهُوَ يُدْمِنُهَا لَمْ يَتُبْ ، لَمْ يَشْرَبْهَا فِي الآخِرَةِ )
Whoever drinks wine in this world and dies having persisted in drinking it and not having repented, will never drink it in the Hereafter.” 1




نسأل الله أن يهديك إلى اتباع الحق ، وترك اللجج والمراء ؟!

We ask Allaah to guide you to the truth and help you to give up specious arguments

والله الموفق ، لا رب سواه
And Allaah is the source of strength, and there is no lord but He

[إسلام بدي]

عداوة الشيطان للإنسان
Satan's enmity Towards Man


لما امتنع إبليس من السجود لآدم طرده الله من السماء
When Iblees (the Satan)refused to prostrate to Adam, Allaah expelled him from heaven

وحقت عليه لعنة الله إلى يوم القيامة
and the curse of Allaah is upon him until the Day of Resurrection

فقال الله له : ( فاخرج منها فإنك رجيم ،
“Then get out from here; for verily, you are outcast

وإن عليك لعنتي إلى يوم الدين )
And verily, My Curse is on you till the Day of Recompense”


ثم سأل الله أن ينظره إلى البعث فأنظره الله :
Then he asked Allaah to grant him respite until the Resurrection, and He granted him that: 1

( قال أنظرني إلى يوم يبعثون ،
Allow me respite till the Day they are raised up


قال إنك من المنظرين )
Allaah said: ‘You are of those respited

فلما أمِنَ إبليس من الهلاك تمرد وطغى وعاند :
When Iblees felt safe from destruction, he rebelled and transgressed: 1

( قال فبما أغويتني لأقعدن لهم صراطك المستقيم
Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your straight path


ثم لآتينهم من بين أيديهم ومن خلفهم وعن أيمانهم وعن شمائلهم

Then I will come to them from before them and behind them, from their right and from their left,


ولا تجد أكثرهم شاكرين )
and You will not find most of them as thankful
(they will not be dutiful to You)


ولما قال إبليس ذلك قال الله له : ( اذهب فمن تبعك منهم فإن جهنم جزاؤكم جزاءً موفوراً ،
‘Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) an ample recompense



واستفزز من استطعت منهم بصوتك
And befool them gradually those whom you can among them with your voice

وأجلب عليهم بخيلك ورجلك


, make assaults on them with your cavalry and your infantry

وشاركهم في الأموال والأولاد

share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),1


وعِدهم , وما يعدهم الشيطان إلا غروراً
and make promises to them.’ But Satan promises them nothing but deceit

، إن عبادي ليس لك عليهم سلطان ,
‘Verily, My slaves (i.e. the true believers of Islamic Monotheism) — you have no authority over them


وكفى بربك وكيلاً )
And All-Sufficient is your Lord as a Guardian’



ومن هنا أعلن الشيطان عن خبث عداوته لبني آدم
Hence the Satan declared his evil and his enmity towards the children of Adam

فبدأ يزين لهم المعاصي ويغريهم بالمحرمات والخبائث
so he started to make sin attractive to them and to tempt them with unlawful and evil things


ويأمرهم بالسوء والفحشاء

and to enjoin evil and immoral actions upon them

فانخدع بذلك أكثر الناس ,
Thus most of the people were deceived by him

ووقعوا في تلك المعاصي والمحرمات
and they fell into those sins and unlawful things

( ولقد صدق عليهم إبليس ظنه فاتبعوه إلا فريقاً من المؤمنين )
And indeed Iblees (Satan) did prove true his thought about them, and they followed him, all except a group of true believers



وكل ما يقع بين بني آدم من الكفر والقتل والعداوة والبغضاء
Everything that happens among the sons of Adam of disbelief, murder, enmity and,
hatred

وانتشار الفواحش والزنا ,
, the spread of immorality and zina (adultery/fornication),1

وتبرج النساء
the wanton display of women’s beauty

وشرب الخمور وعبادة الأصنام واقتراف الكبائر فذلك كله من عمل الشيطان

drinking alcohol, worshipping idols and other major sins, is all the work of the Satan

ليصد عن سبيل الله
in order to prevent people from following the way of Allaah


ويفسد الناس ويجرهم معه إلى نار جهنم
and to corrupt mankind and drag them to the Fire of Hell with him


وقد حذرنا الله من السير خلف الشيطان واتباع خطواته
Allaah has warned us against following the Satan and walking in his footsteps

فقال : ( يا أيها الذين آمنوا لا تتبعوا خطوات الشيطان ومن يتبع خطوات الشيطان فإنه يأمر بالفحشاء والمنكر )

وإذا أعرض الإنسان عن الله تولاه الشيطان وجره إلى الفساد والطغيان : ( ألم تر أنا أرسلنا الشياطين على الكافرين تؤزهم أزاً ) مريم/83 .

“O you who believe! Follow not the footsteps of Satan And whosoever follows the footsteps of Satan then, verily, he commands to commit indecency and Al Munkar [disbelief and polytheism


وكل من أعرض عن الله وسار خلف الشيطان فإنما يهلك نفسه وخسر ديناه و آخرته
When a person turns away from Allaah, the Satan gains control over him and encourages him to commit sin and transgression: 1

( ومن يتخذ الشيطان ولياً من دون الله فقد خسر خسراناً مبيناً )
“And whoever takes Shaytaan (Satan) as a Wali (protector or helper) instead of Allaah, has surely, suffered a manifest loss


وقد سلك الشيطان طرقاً عجيبة في الإغواء
The Satan uses strange ways to tempt people


فأفسد كثيراً من الناس وزين لهم سوء أعمالهم
he has corrupted many of mankind and made their evil deeds attractive to them

فأوردهم جهنم وبئس المصير
so he is the cause of their going to Hell, what a terrible fate!1


: ( يعدهم ويمنيهم ،

“He "Satan" makes promises to them, and arouses in them false desires;


وما يعدهم الشيطان إلا غروراً
and Satan's promises are nothing but deceptions

أولئك مأواهم جهنم ولا يجدون عنها محيصاً )
The dwelling of such (people) is Hell, and they will find no way of escape from it


وعداوة الشيطان لآدم وذريته قديمة
The enmity of the Satan towards Adam and his descendants is ancient


فقد أسكن الله آدم وزوجته في الجنة فجاء الشيطان إلى آدم وزين له المعصية
Allaah caused Adam and his wife to dwell in Paradise, then the Satan came to Adam and made sin attractive to him,

فأطاعه آدم يظنه صادقاً .
so Adam obeyed him, thinking that he was sincere


فعصى آدم ربه وأخرج من الجنة
Thus Adam disobeyed his Lord and was expelled from Paradise

ثم تاب الله عليه وقد حذرنا الله من طاعة الشيطان

then Allaah accepted his repentance. Allaah warns us against obeying the Satan

فقال : ( يا بني آدم لا يفتننكم الشيطان كما أخرج أبويكم من الجنة )
O Children of Adam! Let not Satan deceive you, as he got your parents [Adam and Hawwa’ (Eve)] out of Paradise


ولما كانت عداوة الشيطان للإنسان ظاهرة بينة أمرنا الله بالحذر منه
Because the enmity of Satan towards mankind is so clear and obvious, Allaah tells us to beware of him


, وإعلان الحرب عليه ونصب العداوة له
and to declare war on him and to show enmity to him

فقال : ( إن الشيطان لكم عدو فاتخذوه عدواً إنما يدعوا حزبه ليكونوا من أصحاب السعير ) فاطر/6 .

“Surely, Satan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire



وقد أرشدنا الله إلى أن نستعيذ بالله من الشيطان الرجيم كلما هممنا بمعصية
Allaah has told us to seek refuge with Allaah from the outcast Satan every time we think of sinning

فقال : ( وإما ينزغنك من الشيطان نزغٌ فاستعذ بالله إنه هو السميع البصير )

“And if an evil whisper from Satan tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily, He is the All Hearer, the All Knower


وفي يوم القيامة يوم الصدق والعدل يعترف الشيطان بجريمته

On the Day of Resurrection, the Day of truth and justice, the Satan will confess to his crimes


فيعلن أمام الخلائق أن الله صادق وأنه كاذب
and will declare before all of creation that Allaah is the One Who tells the truth and that he is a liar

وأنه لا لوم عليه وإنما الملامة على من اتبعه
He will say that there is no blame on him; rather the blame is on those who followed him

فيندم كل من اتبعه ولكن حينذاك لا ينفع الندم :
Then everyone who followed him will regret it, but at that time regret will be of no avail: 1

( وقال الشيطان لما قضي الأمر

“And Satan will say when the matter has been decided



إن الله وعدكم وعد الحق ووعدتكم فأخلفتكم ‘Verily, Allaah promised you a promise of truth. And I too promised you, but I betrayed you


وما كان لي عليكم من سلطان إلا أن دعوتكم فاستجبتم لي

I had no authority over you except that I called you, and you responded to me


فلا تلوموني ولوموا أنفسكم
So blame me not, but blame yourselves

ما أنا بمصرخكم وما أنتم بمصرخي

I cannot help you, nor can you help me


إني كفرت بما أشركتمونِ من قبل
I deny your former act in associating me (Satan) as a partner with Allaah (by obeying me in the life of the world). 1


إن الظالمين لهم عذاب أليم
Verily, there is a painful torment for the Zaalimoon (polytheists and wrongdoers)’

[إسلام بدي]

معنى "تعالى جدك" في دعاء الاستفتاح.
Meaning of the phrase “(Ta‘aala jadduka (Exalted by Your Majesty)” in du‘aa’ al-istiftaah


وصلتني اليوم رسالة تقول بالنص :
Today I received a message which says: 1


" أن أغلب المصلين يخطئون في دعاء الاستفتاح
“Most worshippers make a mistake in du‘aa’ al-istiftaah (the opening supplication)1

فيقولون "وتعالى جَدُك" ،

in the prayer, when they say ‘wa ta‘aalaa jadduka (exalted be Your Majesty)’,1

بفتح الجيم وهذا خطأ كبير
with a fat-hah on the jeem. This is a grave mistake,


لأن الله سبحانه وتعالى لا والد له ولا ولد ولا جد ! . ،
because Allah, may He be glorified and exalted, has no father, no son and no grandfather (jadd)!1


والصحيح قول "جِدُك" بكسر الجيم ومعناها العظمى لله . "

The correct way is to say ‘jidduka’ with a kasrah on the jeem; what it means is that greatness belongs to Allah.”1

ما صحة هذا الكلام ؟ وما الصحيح في القول جَدك أم جِدك ؟
How sound is this? And what is the correct pronunciation, jadduka or jidduka?1



روى مسلم في صحيحه
Muslim narrated in his Saheeh (399) 1

(399) أَنَّ عُمَرَ بْنَ الْخَطَّابِ، كَانَ يَجْهَرُ بِهَؤُلَاءِ الْكَلِمَاتِ يَقُولُ:
that ‘Umar ibn al-Khattab used to recite these words out loud, saying: 1

«سُبْحَانَكَ اللهُمَّ وَبِحَمْدِكَ،
(Glory and praise be to you O Allah,

تَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ،
blessed be Your name and exalted be Your Majesty;

وَلَا إِلَهَ غَيْرُكَ» .
there is no god but You).”1




وقد ضبط العلماء من أهل الحديث والفقه واللغة وغيرهم (الجَدّ) هنا بفتح الجيم ،
The scholars of hadith, fiqh, Arabic language and others have stated that the vowelling on this word is a fat-hah, so it is read as al-jadd;

ولم يذكروا غيره.

they did not mention anything else

و(الجَدُّ) هو العظمة
Al-jadd means majesty or greatness

فمعنى الحديث : تعالت عظمتك
So what the hadith means is: Exalted be Your greatness



(وتعالى جدك) أي ارتفعت عظمتك
Exalted be Your greatness


وقيل : المراد بالجد: الغنى ،
And it was said that what is meant by al-jadd is independence of means

وكلاهما حسن،

وقال البعلي في "المطلع على أبواب المقنع" (ص 46) :
Both meanings are good,

ولم يذكر الخطابي إلا العظمة،
although al-Khattaabi did not mention anything but greatness

(وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا) (الجن/3) أي عظمته" انتهى .
“And [it teaches] that exalted is the nobleness [jadd] of our Lord”1

"( وَتَعَالَى جَدُّكَ ) أَيْ : عَلَا جَلَالُكَ ، وَارْتَفَعَتْ عَظَمَتُك" انتهى .
What it means is: exalted be Your greatness. End quote


"و(جد) بفتح الجيم ، العظمة والحظ والسعادة والغناء،
The word al-jadd, with a fat-hah on the jeem, means greatness, fortune, happiness, and independence of means


وتعالى: تعاظم،
The word ta‘aala (exalted be…) means: Great is His…

جاء على بناء السعة والمبالغة،
This refers to His being emphatically great


فدل على كمال العلو ونهايته، أي :
It is indicative of the utmost and ultimate highness:1


علا جلالك، وارتفعت عظمتك،
Exalted be Your Majesty, exalted be Your greatness,


وجلت فوق كل عظمة،
which surpasses all other greatness;

وعلا شأنك على كل شأن،
Your might supersedes all other might;

وقهر سلطانك كل سلطان" انتهى .

Your dominion overrides all other dominion. End quote




قال السعدي : أي : تعالت عظمته ، وتقدست أسماؤه" انتهى .
As-Sa‘di said : That is, exalted be His greatness and sanctified be His names

وقال النبي صلى الله عليه وسلم : (اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ
O Allah, none can withhold what You give,

، وَلَا مُعْطِيَ لِمَا مَنَعْتَ ،
and none can give what You withhold

وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ)
and the good fortune [jadd] of any fortunate person is to no avail against You


قال العلماء أي : لا ينفع ذا الحظ والغنى والجاه، منك : حظُّه، وغناه، وجاهه .
The scholars said that what this means is: the good fortune, independence of means and status of the fortunate, independent and high-ranking person are all to no avail against You



"وَقَوْله : ( ذَا الْجَدّ ) الْمَشْهُور فِيهِ فَتْح الْجِيم،

the most well-known view is that there is a fat-hah on the jeem

هَكَذَا ضَبَطَهُ الْعُلَمَاء الْمُتَقَدِّمُونَ وَالْمُتَأَخِّرُونَ .
This is the way it was vowelled by the earlier and later scholars


وَهَذَا خِلَاف مَا عَرَفَهُ أَهْل النَّقْل
but this is contrary to what is known to those who narrated the reports

قَالَ : وَلَا يَعْلَم مَنْ قَالَه غَيْره
It is not known that anyone else said that


وَضَعَّفَ الطَّبَرِيّ وَمَنْ بَعْده الْكَسْر ،
At-Tabari and those who came after him regarded the reports which spell this word with a kasrah as da‘eef (weak). 1

قَالُوا : وَمَعْنَاهُ - عَلَى ضَعْفه - : الِاجْتِهَاد ،

They said: Regardless of the weakness of the report, what this word (i.e., jidd) means is striving hard. 1

أَيْ لَا يَنْفَع ذَا الِاجْتِهَاد مِنْك اِجْتِهَادُه ، إِنَّمَا يَنْفَعهُ وَيُنْجِيه: رَحْمَتُك .

In other words, the phrase would mean that the effort of one who strives hard will not avail him against You; all that could benefit him and save him is Your mercy


وَقِيلَ: الْمُرَاد: ذَا الْجَدّ وَالسَّعْي التَّامّ فِي الْحِرْص عَلَى الدُّنْيَا .
And it was said that what is meant is the one who strives his utmost for worldly gain


وَقِيلَ : مَعْنَاهُ الْإِسْرَاع فِي الْهَرَب ،
It was also said that what it means is hastening to flee;


أَيْ لَا يَنْفَع ذَا الْإِسْرَاع فِي الْهَرَب مِنْك هَرَبَهُ ،
in other words, if a person hastens to flee, his haste in fleeing will not avail him,

فَإِنَّهُ فِي قَبْضَتك وَسُلْطَانك
for He is within Your grasp and subject to Your control and dominion


وَالصَّحِيح الْمَشْهُور: الْجَدّ بِالْفَتْحِ، وَهُوَ الْحَظّ وَالْغِنَى وَالْعَظَمَة وَالسُّلْطَان ،
The correct and well-known view is that al-jadd, with a fat-hah, refers to good fortune, independence of means, greatness and dominion

أَيْ لَا يَنْفَع ذَا الْحَظّ فِي الدُّنْيَا بِالْمَالِ وَالْوَلَد وَالْعَظَمَة وَالسُّلْطَان، مِنْك : حَظّه ؛ أَيْ لَا يُنْجِيه حَظّه مِنْك ،
What is meant is: if a person enjoys good fortune in this world, his wealth, sons, greatness and power will not avail him against You and his good fortune will not save him from You;

وَإِنَّمَا يَنْفَعهُ وَيُنْجِيه الْعَمَل الصَّالِح ،.

rather what will benefit him and save him is righteous deeds, as Allah,

كَقَوْلِهِ تَعَالَى : (الْمَال وَالْبَنُونَ زِينَة الْحَيَاة الدُّنْيَا وَالْبَاقِيَات الصَّالِحَات خَيْر عِنْد رَبّك)
“Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord”1



وبهذا يتبين أن ضبط الحديث (وتعالى جَدُّك) بفتح الجيم ، قولا واحدا ، وهو العظمة .
Thus it will become clear that the correct vowelling of the phrase “wa ta‘aala jadduka” is with a fat-hah on the jeem, according to scholarly consensus, and what is referred to is greatness


ولا يصح أن يقال بكسر الجيم (جِدُّك) فإن في هذا تحريفا لكلام الرسول
It is not correct to pronounce it with a kasrah (jidduka); this is distorting the words of the Messenger

ولم يذكر أحد من العلماء – بعد البحث – وجها آخر في ضبط الحديث
and the scholars did not refer to any alternative pronunciation


ولأنه بالكسر يتغير معنى الحديث ،
Moreover, pronouncing it with a kasrah changes the meaning of the hadith,

فالجِدُّ بالكسر هو الاجتهاد في العمل ،
because al-jidd (with a kasrah) means striving hard or seriousness,

وضد الهزل ،
which is the opposite of frivolity

وهذا المعنى غير مراد من الحديث .
This is not what is meant in this hadith


والواجب على من أراد أن ينبه الناس على خطأ يقعون فيه:
What anyone who wants to alert people to the mistakes they make must do

أن يتأكد من صحة الكلام قبل نشره ،
is make sure of what he is saying before spreading it,

لاسيما إذا كان الأمر يتعلق بالأحكام الشرعية والأحاديث النبوية ،
especially if it has to do with Islamic rulings and prophetic hadith,

حتى لا يقع في الكذب على الرسول صلى الله عليه وسلم من حيث لا يشعر
so that he will not be telling lies inadvertently against the Messenger

، وحتى لا ينهى عن الصواب ويأمر بالخطأ ،
and so that he will not be telling them not to do what is right and will be telling them to do it the wrong way,


فيكون من (الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً ) الكهف/104.
in which case he will become one of “those whose effort is lost in worldly life, while they think that they are doing well in work” [1


ملخص الجواب :
Summary of the answer:1

[إسلام بدي]

جماعة الأحباش
Jamaa’at al-Ahbaash (the Habashis)




الحمد لله وحده ،
Praise be to Allaah Alone,

والصلاة والسلام على من لا نبي بعده ،
and peace and blessings be upon the one after whom there is no Prophet,



فاستعرضت اللجنة لذلك ما نشرته هذه الجماعة من كتب ومقالات ،
The Committee therefore examined the books and articles published by this group,

توضح فيها اعتقادها وأفكارها ودعوتها ،
in which their beliefs, thoughts and call are stated clearly


وبعد الاطلاع والتأمل فإن اللجنة
After examining this material and pondering the matter,


تبين لعموم المسلمين ما يلي :
the Committee issued the following statement to the Muslims:1



" خير الناس قرني ، ثم الذين يلونهم ، ثم الذين يلونهم "
“The best of people are my generation, then the generation that follows them, then the generation that follows them.” 1


وله ألفاظ أخر
And there are other versions of this hadeeth

" أوصيكم بتقوى الله والسمع والطاعة ،
“I advise you to fear Allaah and to listen and obey,

وإن تأمر عليكم عبد ،

even if a slave is appointed as your leader

وإنه من يعش منكم بعدي فسيرى اختلافاً ،
Whoever among you lives after I die will see differences arise

فعليكم بسنتي
I urge you to adhere to my Sunnah

وسنة الخلفاء الراشدين المهديين
and the way of my rightly-guided successors

، عضوا عليها بالنواجذ ،
clench your teeth on it (i.e., hold fast to it).1

وإياكم ومحدثات الأمور ،
Beware of newly invented things,

فإن كل بدعة ضلالة
for every innovation (bid’ah) is a going astray.”1


وإن من أهم الخصال
One of the most important characteristics

التي امتازت بها تلك القرون المفضلة ،
by which those first generations were distinguished

وحازت بها الخيرية على جميع الناس
and by which they achieved a higher level of righteousness than all other people,

: تحكيم الكتاب والسنة في جميع الأمور،


was the fact that they referred all their affairs to the Qur’aan and Sunnah;

وتقديمها على قول كل أحد كائناً من كان ،
the Qur’aan and Sunnah were given precedence over all individual opinions,

وتقديمها على قول كل أحد كائناً من كان ،
no matter whose opinion it was;

وأخذ الشريعة كلها بعمومها وكلياتها ،

the sharee’ah was adopted in its entirety,

وآحادها وجزئياتها ،
and with regard to every single detail;

ورد النصوص المتشابهات إلى النصوص المحكمات ،
ambiguous texts were referred to clear texts

ولهذا استقاموا على الشريعة وعملوا بها ،
Hence they upheld the sharee’ah and adhered to it,


وعضوا عليها بالنواجذ ،
and they held fast to it

ولم يزيدوا فيها ولم ينقصوا ،
They did not add anything to it or take anything away from it

وكيف يحدث منهم زيادة أو نقص في الدين
How could they add anything to it or take anything away from it

وهم مستمسكون بالنص المعصوم من الخطأ والزلل ؟
when they were adhering to the divine texts which free from mistakes and errors?1


ثم خلفت من بعدهم خلوف كثرت فيهم البدع والمحدثات ،
Then these generations were succeeded by others among

whom there were many innovations and invented matters,

وأعجب كل ذي رأي برأيه ،
where everyone who had an opinion was enamoured of his opinion

وهجرت النصوص الشرعية ،

and forsook the texts of sharee’ah,

وأولت
and the texts were deliberately misinterpreted

وحرفت لتوافق الأهواء والمشارب ،
and distorted to suit people’s desires and ideas

فشاقّوا بذلك الرسول الأمين ،
Thus they went against the Trustworthy Messenger,

and followed a way other than that of the believers







( ومن يشاقق الرسول
“And whoever contradicts and opposes the Messenger

من بعد ما تبين له الهدى
after the right path has been shown clearly to him,

ويتبع غير سبيل المؤمنين

and follows other than the believers’ way,

نوله ما تولى
We shall keep him in the path he has chosen,

ونصله جهنم وساءت مصيراً )
and burn him in Hell — what an evil destination!”







، ومن فضل الله عز وجل على هذه الأمة
It is a part of the grace of Allaah towards this Ummah


أنه يقيض لها في كل عصر من العلماء الراسخين في العلم
that in each age He sends to it scholars who are well versed in knowledge

من يقوم في وجه كل بدعة تشوه جمال الدين
and who can stand up against every kind of bid’ah that distorts the beauty of the faith


، وتعكر صفوه ،
and contaminates its purity,


وتزاحم السنة أو تقضي عليها ،
and competes with or tries to destroy the Sunnah


وهذا تحقيق لوعد الله بحفظ دينه وشرعه في قوله سبحانه
This is the fulfilment of Allaah to protect His religion and sharee’ah,

( إنا نحن نزلنا الذكر وإنا له لحافظون )
Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9]1

لا تزال طائفة من أمتي قائمة بأمر الله عز وجل ،

“A group of my ummah will continue to adhere to the commands of Allaah,

لا يضرهم من خذلهم
and they will not be harmed by those who let them down

أو خالفهم
or oppose them,

حتى يأتي أمر الله

until the Command of Allaah comes to pass,

وهم ظاهرون على الناس

and they will be prevailing over the people.


ظهرت في الربع الأخير من القرن الرابع عشر الهجري جماعة
During the last quarter of the fourteenth century AH
there emerged a group

يتزعمها عبد الله الحبشي
led by ‘Abd-Allaah al-Habashi,

الذي نزح من الحبشة إلى الشام بضلالته ،

who moved from Ethiopia to Syria, taking his miguidance with him,

وتنقل بين دياره
and he moved about in that region

حتى استقر به المقام في لبنان ،

until he settled in Lebanon,

وأخذ يدعو الناس على طريقته ،
where he started to call people to his way

ويكثِّر أتباعه
His number of followers increased

وينشر أفكاره التي هي أخلاط من اعتقادات الجهمية
and his ideas – which are a mixture of the ideas of the Jahamiyyah [a group which misinterpreted the attributes of Allaah], 1


والمعتزلة والقبورية والصوفية ،
the Mu’tazilah [a philosophical group many of whose ideas differ from those of Ahl al-Sunnah], grave-worshippers
and Sufis – began to spread


ويتعصب لها ويناظر من أجلها ،
He fanatically supported his ideas by engaging in debates

ويطبع الكتب والصحف الداعية إليها

and printing books and leaflets which propagate them


والناظر فيما كتبته ونشرته هذه الطائفة
Anyone who reads what has been written and published by this group

يتبين لهم بجلاء أنهم خارجون في اعتقادهم عن جماعة المسلمين
will see clearly that their beliefs go beyond the pale of Islam,

فمن اعتقاداتهم الباطلة على سبيل المثال لا الحصر :

Among their false beliefs, for example are the following (this is not a complete list): 1

1- أنهم في مسألة الإيمان.
With regard to the issue of faith,

على مذهب أهل الإرجاء المذموم
they follow the school of thought of al-Irjaa’ [those who believe that sin does not matter so long as one is a believer]1
which is condemned in Islam


ومعلوم أن عقيدة المسلمين
It is known that the belief of the Muslims,


التي كان عليها الصحابة والتابعون
which was that followed by the Sahaabah, the Taabi’een and


ومن سار على هديهم إلى يومنا هذا
those who follow their path until the present day,

أن الإيمان قول باللسان
is that faith (eemaan) is the matter of words spoken by the tongue,


واعتقاد بالقلب
beliefs held in the heart


وعمل بالجوارح ،
and actions done by the body

فلا بد أن يكون مع التصديق موافقة وانقياد وخضوع للشرع المطهر ،
Belief must be accompanied by submission to the laws of Islam,

وإلا فلا صحة لذلك الإيمان المُدَّعى .
otherwise that so-called faith is not valid


وقد تكاثرت النقول عن السلف الصالح في تقرير هذه العقيدة ،
There are many reports from the Salaf which confirm this belief,


ومن أدركناهم يقولون

and those whom we have met,

: الإيمان قول وعمل ونية ،
faith is words, actions and intentions;

ولا يجزئ واحد من الثلاث إلا بالآخر "

one of these three will not be complete without the others.”1


2- ويجوزون الاستغاثة والاستعاذة والاستعانة بالأموات
They allow seeking help from and seeking refuge with the dead,

ودعائهم من دون الله تعالى ،
and praying to them instead of to Allaah

كما قال الله سبحانه عنهم : ( ويعبدون من دون الله ما لا يضرهم
"And they worship besides Allaah things that harm them not,

ولا ينفعهم ويقولون هؤلاء شفعاؤنا عند الله )
nor profit them, and they say: 'These are our intercessors with Allaah'"



، وقال سبحانه : ( قل من ينجيكم من ظلمات البر والبحر

“Say (O Muhammad): ‘Who rescues you from the darkness of the land and the sea (dangers like storms),1

تدعونه تضرعاً وخفية
1(1when) you call upon Him in humility and in secret

لئن أنجانا من هذه *
(saying): If He (Allaah) only saves us from this (danger),1


لنكونن من الشاكرين
we shall truly, be grateful.’” [al-An’aam 6:63]


، وقال جل وعلا : ( وأن المساجد لله فلا تدعوا مع الله أحداً )
“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah” [al-Jinn 72;18]

، وقال سبحانه : ( ذلكم الله ربكم له الملك
“Such is Allaah, your Lord; His is the kingdom

والذين تدعون من دونه

And those, whom you invoke or call upon instead of Him,


ما يملكون من قطمير
own not even a Qitmeer (the thin membrane over the date stone).1


* إن تدعوهم لا يسمعوا دعاءكم
If you invoke (or call upon) them, they hear not your call;


ولو سمعوا ما استجابوا لكم
and if (in case) they were to hear, they could not grant it (your request) to you. 1

ويوم القيامة

And on the Day of Resurrection,


يكفرون بشرككم
they will disown your worshipping them

ولا ينبئك مثل خبير )
And none can inform you (O Muhammad) like Him Who is the All‑Knower (of everything)” 1

، وقال النبي صلى الله عليه وسلم : " الدعاء هو العبادة "
And the Prophet (peace and blessings of Allaah be upon him) said: “Du’aa’ (supplication) is worship.” 1


الخالق الرازق النافع الضار
the Creator and Provider, the One Who brings benefit or causes harm,

وإنما عبدوا آلهتهم ليشفعوا لهم عند الله ،
and they worshipped their gods so that they would intercede for them with Allaah

ويقربوهم لديه زلفى ؛
and bring them closer to Him


قال سبحانه : ( وقاتلوهم حتى لا تكون فتنة
“And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allaah),1

ويكون الدين كله لله )
and the religion (worship) will all be for Allaah Alone”


، وقد صنف العلماء في ذلك كتباً كثيرة ،
The scholars have written many books on this topic



3- أن القرآن عندهم ليس كلام الله حقيقة
In their view, the Qur’aan is not the Word of Allaah in the true sense


ومعلوم بنص القرآن أن الله تعالى يتكلم متى شاء
It is known from the texts of the Qur’aan
that Allaah speaks whenever He wills

، على الوجه اللائق بجلاله سبحانه

in a manner that befits His Majesty,
may He be glorified,


قال الله تعالى : ( وإن أحد من المشركين استجارك فأجره حتى يسمع كلام الله )

And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah) seeks your protection then grant him protection so that he may hear the Word of Allaah”1


، وقال سبحانه : ( وكلم الله موسى تكليماً )
“and to Moosa (Moses) Allaah spoke directly’


وقال جل وعلا : ( وتمت كلمة ربك صدقاً وعدلاً )
“And the Word of your Lord has been fulfilled in truth and in justice” 1

، وقال سبحانه : ( وقد كان فريق منهم يسمعون كلم الله ثم يحرفونه من بعد ما عقلوه وهم يعلمون )
“a party of them (Jewish rabbis) used to hear the Word of Allaah [the Tauraat (Torah)], then they used to change it knowingly after they understood it?”1


، وقال جل وعلا : ( يريدون أن يبدلوا كلام الله قل لن تتبعونا كذلكم قال الله من قبل )
“They want to change Allaah’s Words. Say: ‘You shall not follow us; thus Allaah has said beforehand.’” 1


ولله الحمد والمنة
– to Allaah be praise and blessings



4- يرون وجوب تأويل النصوص الواردة في القرآن والسنة ،
They think that it is obligatory to interpret the texts of the Qur’aan and Sunnah

في صفات الله جل وعلا ،
which speak of the attributes of Allaah, may He be glorified and exalted (i.e., to understand them differently from the apparent meaning).1


وهذا خلاف ما أجمع عليه المسلمون ،
This is contrary to the consensus of the Muslims,

ومن سار على نهجهم ، إلى يومنا هذا ،

to those who follow their path until the present day

بما دلت عليه نصوص أسماء الله وصفاته من المعاني
what is stated in the texts about the Names and attributes of Allaah,


من غير تحريف
without distorting the meanings,

ولا تعطيل
denying any of His attributes,

ولا تكييف .
discussing the hows and whys


ولا تمثيل ،
or likening any of Allaah’s attributes to human attributes


بل يؤمنون بأن الله سبحانه ليس كمثله شيء
They (the Muslims) believe that there is none like unto Allaah

وهو السميع البصير
and He is the All-Hearing, All-Seeing;

، فلا ينفون عنه ما وصف به نفسه
they do not deny any of the attributes with which He has described himself

، ولا يحرفون الكلم عن مواضعه ،


They do not change the words from their (right) places

ولا يلحدون في أسمائه وآياته
or belie or deny (or utter impious speech against) His Names or signs

، ولا يكيفون They do not discuss the nature of His attributes,

ولا يمثلون صفاته بصفات خلقه


or liken His attributes to the attributes of His creation,

؛ لأنه لا سمي له ،

because there is nothing that can be compared to Him,

ولا كفؤ له ، ولا ند ،

and He has no equal or rival

قال الإمام الشافعي " آمنت بالله وبما جاء عن الله على مراد الله ،
Imaam al-Shaafa'i said: “I believe in Allaah and in what has come from Allaah as Allaah meant it

وآمنت برسول الله وبما جاء عن رسول الله على مراد رسول الله " ،

I believe in the Messenger of Allaah and in what has come from the Messenger of Allaah as the Messenger of Allaah meant it.” 1


وقال الإمام أحمد: " نؤمن بها ونصدق
Imaam Ahmad said: “We believe in it;


، ولا نرد على رسول الله صلى الله عليه وسلم
we do not reject anything that the Messenger of Allaah peace and blessings of Allaah be upon him said,

ولا نصف الله بأكثر مما وصف به نفسه "

and we do not describe Allaah with more than He has described Himself.”1


5- ومن عقائدهم الباطلة : نفي علو الله سبحانه على خلقه .
Among their false beliefs, they deny that Allaah is above His creation


الفطرة السوية ،
sound human nature

والعقول الصريحة : أ
and clear common sense

ن الله جل جلاله ، عالٍ على خلقه ،
is that Allaah is above His creation,

مستوٍ على عرشه ،
over His Throne,

لا يخفى عليه شيء من أمور عباده .
and nothing at all of His creatures’ affairs is hidden from Him


قال الله تعالى : ( ثم استوى على العرش )
“and then He rose over the Throne (really in a manner that suits His Majesty)1


، في سبعة مواضع في كتابه ،
this phrase appears seven times in the Qura’aan

وقال جل شأنه : ( إليه يصعد الكلم الطيب والعمل الصالح يرفعه ) ،
“To Him ascend (all) the goodly words, and the righteous deeds exalt it


وقال جل وعلا : ( وهو العلي العظيم )
“And He is the Most High, the Most Great”


، وقال جل وعز : ( سبح اسم ربك الأعلى )
“Glorify the Name of your Lord, the Most High”


، وقال جل جلاله : ( ولله يسجد ما في السماوات
“And to Allaah prostrate all that is in the heavens and all that is in the earth,

وما في الأرض من دابة والملائكة
of the moving (living) creatures and the angels,


وهم لا يستكبرون *
and they are not proud [i.e. they worship their Lord (Allaah) with humility]. 1

يخافون ربهم من فوقهم ويفعلون ما يؤمرون )

They fear their Lord above them, and they do what they are commanded”1



وتجاوز النبي صلى الله عليه وسلم السماوات سماءً سماءً ،

when the Prophet passed through the heavens one by one,

حتى انتهى إلى ربه تعالى ،
until he reached his Lord,

فقربه أو ناداه ،
Who brought him close or called to him,

وفرض عليه الصلوات خمسين صلاة


and enjoined fifty prayers upon him,

، فلم يزل يتردد بين موسى عليه السلام وبين ربه تبارك وتعالى

then he kept going back and forth between Moosa (peace be upon him) and his Lord

، ينزل من عند ربه إلى عند موسى

He came down from the presence of his Lord to Moosa,


، فيسأله كم فرض عليه ،
and Moosa asked him, “How many (prayers) have been enjoined upon you?”1


ارجع إلى ربك فاسأله التخفيف
When he told him, he said, “Go back to your Lord and ask Him to reduce them.”1


، فيصعد إلى ربه فيسأله التخفيف
So he went back up to his Lord and asked Him to reduce them



إن رحمتي سبقت غضبي
‘My Mercy prevails over My wrath.’”

قال رسول الله : " ألا تأمنوني وأنا أمين من في السماء "
“Do you not trust me, when I am the trustee of the One Who is in the heaven?”1


النبي صلى الله عليه وسلم قال : " العرش فوق الماء ، والله فوق العرش ، والله يعلم ما أنتم عليه "
“The Throne is above water, and Allaah is above the Throne, and Allaah knows what you are doing.” 1



" أعتقها فإنها مؤمنة "
“Set her free, for she is a believer.”1


وعلى هذه العقيدة درج المسلمون

This is the pure belief which was adhered to by the Muslims

ولعظم هذه المسألة
Because of the great importance of this topic



6- إنهم يتكلمون في بعض أصحاب النبي صلى الله عليه وسلم بما لا يليق .
They speak of some of the Companions of the Prophet in a manner that is not appropriate


ومن ذلك تصريحهم بتفسيق معاوية رضي الله عنه ،
An example of that is their statement that Mu’aawiyah may Allaah be pleased with him was a rebellious and evildoer

وهم بذلك يشابهون الرافضة - قبحهم الله -
In this regard they go along with the Raafidis (may Allaah curse them). 1

والواجب على المسلمين الإمساك عما شجر بين الصحابة

The Muslims should not discuss what happened among the companions

وحفظ ألسنتهم مع اعتقاد فضلهم ، ومزية صحبتهم لرسول الله صلى الله عليه وسلم ،

they should refrain from speaking whilst believing that all of them were good and had the virtue of having been companions of the Messenger of Allaah


عن النبي صلى الله عليه وسلم أنه قال : " لا تسبوا أصحابي
, “Do not slander my Companions,

فلو أن أحدكم أنفق مثل أحد ذهباً

for even if any of you were to spend (in charity) gold equivalent to the size of Mount Uhud,

ما بلغ مد أحدهم ولا نصيفه "
he would never reach their level, not even half way.” 1


ويقول جل وعلا : ( والذين جاءوا من بعدهم يقولون
And those who came after them say:1

ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان

“ Our Lord! Forgive us and our brethren who have preceded us in Faith,

ولا تجعل في قلوبنا غلاً للذين آمنوا

and put not in our hearts any hatred against those who have believed

ربنا إنك رؤوف رحيم )
Our Lord! You are indeed full of kindness, Most Merciful.”1



، وهذا الاعتقاد السليم نحو أصحاب النبي

This is the sound belief concerning the Companions of the Prophet

ولا نفرط في حب أحد منهم ،
but we do not go to extremes in our love for any of them,

ولا نتبرأ من أحد منهم ،

and we do not disown any of them

ونبغض من يبغضهم ،
We hate those who hate them,

وبغير الخير يذكرهم ولا نذكرهم إلا بخير ،
and we do not say anything but good about them

وحبهم دين وإيمان وإحسان ،
Love for them is true religion, faith and goodness;

وبغضهم كفر ونفاق وطغيان ) .
hatred for them is kufr, hypocrisy and transgression.”1

ومما يؤخذ على هذه الجماعة ظاهرة الشذوذ في فتاويها ،

What we may note about this group is that they follow weird fatwas,

ومصادمتها للنصوص الشرعية
and their fatwas go against the shar’i texts


إباحتهم للقمار مع الكفار لسلب أموالهم
They permit gambling with the kuffaar in order to take away their money;

، وتجويزهم سرقة زروعهم ، وحيواناتهم

they permit stealing their crops and animals,

، بشرط أن لا تؤدي السرقة إلى فتنة ،
on the condition that this stealing will not cause tribulation;

وتجويزهم تعاطي الربا مع الكفار ،
they permit dealing in usury when dealing with the kuffaar;

وجواز تعامل المحتاج بأوراق اليانصيب المحرمة ،
they permit those who are in need to buy lottery tickets, which is forbidden

ومن مخالفاتهم الصريحة أيضاً :

Other ways in which they obviously go against the sharee’ah include


تجويزهم النظر إلى المرأة الأجنبية في المرآة
They permit looking at a non-mahram woman in a mirror

، أو على الشاشة ولو بشهوة ،
or on a screen, even with desire;

وأن استدامة النظر إلى المرأة الأجنبية ليس حراماً

they say that persisting in looking at a non-mahram woman is not haraam;

وأن خروج المرأة متزينة متعطرة

they say that if a woman goes out wearing make-up and perfume

مع عدم قصدها استمالة الرجال إليها ليس بحرام ،

but she does not have the intention of attracting men, this is not haraam;

وإباحة الإختلاط بين الرجال والنساء ،
they permit free mixing of men and women;

إلى غيرها من تلك الفتاوى الشاذة الخرقاء
and they have other odd and outrageous fatwas

، التي فيها مناقضة للشريعة
which go against sharee’ah

، وعدُّ ما هو من كبائر الذنوب من الأمور الجائزات المباحات .

and they consider things which are major sins to be permissible

نسأل الله العافية من أسباب سخطه وعقوبته
We ask Allaah to keep us safe from that which will provoke His wrath and earn His punishment



ومن أساليبهم الوقحة للتنفير
Some of the outrageous means they use to turn people away

من علماء الأمة الراسخين -
from the scholars who have deep knowledge,


والإقبال على كتبهم ،
and put people off from reading their books

والاعتماد على نقولهم
or referring to the reports transmitted from them,

- سبهم وتقليلهم والحط من أقدارهم ،

include: slandering them, belittling them and undermining them,

بل وتكفيرهم
and even denouncing them as kaafirs

، وعلى رؤوس هؤلاء العلماء : بن تيمية رحمه الله تعالى
Chief among the scholars whom they defame in this manner is ibn Taymiyah, may Allaah have mercy on him.



، حتى إن المدعو : عبد الله الحبشي ألف كتاباً خاصاً في هذا الإمام المصلح ،
‘Abd-Allaah al-Habashi even wrote a book specifically about this reforming imaam,

نسبه فيه إلى الضلال والغواية
in which he accused him of being misguided and misled;

، وقوّله ما لم يقله ،
he attributed to him words that he did not say,


وافترى عليه ،
and fabricated other lies about him

فالله حسيبه ،
Allaah will deal with him,


وعند الله تجتمع الخصوم .
and it is before Allaah that all disputing parties will ultimately meet


ومن ذلك أيضاً طعنهم في الإمام المجدد ، محمد بن عبد الوهاب
They also slander the reforming imaam Muhammad ibn ‘Abd al-Wahhaab,

ودعوته الإصلاحية

and his call for reform


التي قام بها في قلب جزيرة العرب
which he undertook in the heart of the Arabian Peninsula,

، فدعا الناس إلى توحيد الله تعالى
where he called people to follow Tawheed

ونبذ الإشراك به سبحانه ،
and cast aside Shirk,

وإلى تعظيم نصوص القرآن والسنة والعمل بها ،

to honour the texts of the Qur’aan and Sunnah
and to act upon them,

وإقامة السنن وإماتة البدع
and to uphold the Sunnah and do away with bid’ah


، فأحيا الله به ما اندرس من معالم الدين
Through him, Allaah revived the teachings of Islam that had been forgotten,


، وأمات به ما شاء من البدع والمحدثات
and He did away with whatever He willed of bid’ah and innovation

،وانتشرت آثار هذه الدعوة - بفضل الله ومنته - في جميع أقطار العالم الإسلامي
The effects of this call – by the grace and blessings of Allaah – spread throughout the Islamic world,


، وهدى الله بها كثيراً من الناس

and Allaah guided many people thereby

، فما كان من هذه الجماعة الضالة
But this misguided group

إلا أن صوبوا سهامهم نحو هذه الدعوة السنية ومن قام بها

have directed their arrows against this call of the Sunnah and those who make this call;


، فلفقوا الأكاذيب
they have fabricated lies

وروجوا الشبهات ،
and propagated doubts and confusion,

وجحدوا ما فيها من الدعوة الصريحة إلى الكتاب والسنة ،
and they have rejected this clear call to follow the Qur’aan and Sunnah

وفعلوا ذلك كله تنفيراً للناس من الحق
They have done all of this to put people off the truth


، وقصداّ للصد عن سواء السبيل ،
and to prevent them from following the straight path

عياذاً بالله من ذلك
We seek refuge with Allaah from that


ولا شك أن بغض هذه الجماعة
No doubt the hatred that this group has

لهؤلاء الصفوة المباركة من علماء الأمة
towards the great and blessed scholars of this ummah

دليل على ما تنطوي عليه قلوبهم من الغل والحقد
is indicative of the hatred that they hold in their hearts

على كل داع إلى توحيد الله تعالى ،
towards everyone who calls people to worship Allaah Alone

والمتمسك بما كان عليه أهل القرون المفضلة من الاعتقاد والعمل
, which was the belief and way of the people of the best generations

، وأنهم بمعزل عن حقيقة الإسلام وجوهره .
This group is far away from the essence of true Islam


وبناء على ما سبق ذكره ، وغيره مما لم يذكر

Based on what we have said above, and other things that we have not mentioned here,


؛ فإن اللجنة تقرر ما يلي :
the Committee makes the following statements:1


أن جماعة الأحباش فرقة ضالة ،
the Habashis is a misguided group


خارجة عن جماعة المسلمين ،
which is beyond the pale of the Muslim community

وأن الواجب عليهم الرجوع إلى الحق
They must come back to the truth

وذلك خير لهم وأبقى
This is better and more lasting for them


لا يجوز الاعتماد على فتوى هذه الجماعة
It is not permissible to follow the fatwas of this group,

؛ لأنهم يستبيحون التدين بأقوال شاذة ،
because they adopt odd views


بل ومخالفة لنصوص القرآن والسنة
which clearly contradict the Qur’aan and Sunnah,


، ويعتمدون الأقوال البعيدة الفاسدة لبعض النصوص الشرعية
and they follow some far-fetched and corrupt interpretations of some shar’i texts

، وكل ذلك يطرح الثقة بفتاويهم والاعتماد عليها من عموم المسلمين .
All of these are reasons why ordinary Muslims should not trust their fatwas or believe them




4- ومن الوقوع في حبائلها تحت أي اسم أو شعار

They must beware of falling into their traps under any name or banner,

، واحتساب النصح لأتباعه والمخدوعين بها

and they should seek reward by advising their followers who have been deceived by them,

، وبيان فساد أفكارهم وعقائدهم
and explain the faults in their way of thinking and their beliefs


واللجنة إذ تقرر ذلك وتبينه للناس تسأل الله
Having stated this clearly to the people, the Committee asks Allaah,

سبحانه بأسمائه الحسنى وصفاته العلى ،
may He be exalted, by His Most Beautiful Names and Sublime Attributes

أن يجنب المسلمين الفتن ما ظهر منها وما بطن
to protect the Muslims from all fitnahs (trials, temptations), both visible and invisible,

، وأن يهدي ضال المسلمين ،
to guide those Muslims who have gone astray,

وأن يصلح أحوالهم ،
to reform their affairs,

وأن يرد كيد الكائدين في نحورهم
to turn the plots of the plotters against them,

، وأن يكفي السلمين شرورهم
and to suffice the Muslims against their evil

، والله على كل شيء قدير
For Allaah is Able to do all things,


وبالإجابة جدير
and He is most Generous in responding

[إسلام بدي]

جماعة الأحباش
Jamaa’at al-Ahbaash (the Habashis)




الحمد لله وحده ،
Praise be to Allaah Alone,

والصلاة والسلام على من لا نبي بعده ،
and peace and blessings be upon the one after whom there is no Prophet,



فاستعرضت اللجنة لذلك ما نشرته هذه الجماعة من كتب ومقالات ،
The Committee therefore examined the books and articles published by this group,

توضح فيها اعتقادها وأفكارها ودعوتها ،
in which their beliefs, thoughts and call are stated clearly


وبعد الاطلاع والتأمل فإن اللجنة
After examining this material and pondering the matter,


تبين لعموم المسلمين ما يلي :
the Committee issued the following statement to the Muslims:1



" خير الناس قرني ، ثم الذين يلونهم ، ثم الذين يلونهم "
“The best of people are my generation, then the generation that follows them, then the generation that follows them.” 1


وله ألفاظ أخر
And there are other versions of this hadeeth

" أوصيكم بتقوى الله والسمع والطاعة ،
“I advise you to fear Allaah and to listen and obey,

وإن تأمر عليكم عبد ،

even if a slave is appointed as your leader

وإنه من يعش منكم بعدي فسيرى اختلافاً ،
Whoever among you lives after I die will see differences arise

فعليكم بسنتي
I urge you to adhere to my Sunnah

وسنة الخلفاء الراشدين المهديين
and the way of my rightly-guided successors

، عضوا عليها بالنواجذ ،
clench your teeth on it (i.e., hold fast to it).1

وإياكم ومحدثات الأمور ،
Beware of newly invented things,

فإن كل بدعة ضلالة
for every innovation (bid’ah) is a going astray.”1


وإن من أهم الخصال
One of the most important characteristics

التي امتازت بها تلك القرون المفضلة ،
by which those first generations were distinguished

وحازت بها الخيرية على جميع الناس
and by which they achieved a higher level of righteousness than all other people,

: تحكيم الكتاب والسنة في جميع الأمور،


was the fact that they referred all their affairs to the Qur’aan and Sunnah;

وتقديمها على قول كل أحد كائناً من كان ،
the Qur’aan and Sunnah were given precedence over all individual opinions,

وتقديمها على قول كل أحد كائناً من كان ،
no matter whose opinion it was;

وأخذ الشريعة كلها بعمومها وكلياتها ،

the sharee’ah was adopted in its entirety,

وآحادها وجزئياتها ،
and with regard to every single detail;

ورد النصوص المتشابهات إلى النصوص المحكمات ،
ambiguous texts were referred to clear texts

ولهذا استقاموا على الشريعة وعملوا بها ،
Hence they upheld the sharee’ah and adhered to it,


وعضوا عليها بالنواجذ ،
and they held fast to it

ولم يزيدوا فيها ولم ينقصوا ،
They did not add anything to it or take anything away from it

وكيف يحدث منهم زيادة أو نقص في الدين
How could they add anything to it or take anything away from it

وهم مستمسكون بالنص المعصوم من الخطأ والزلل ؟
when they were adhering to the divine texts which free from mistakes and errors?1


ثم خلفت من بعدهم خلوف كثرت فيهم البدع والمحدثات ،
Then these generations were succeeded by others among

whom there were many innovations and invented matters,

وأعجب كل ذي رأي برأيه ،
where everyone who had an opinion was enamoured of his opinion

وهجرت النصوص الشرعية ،

and forsook the texts of sharee’ah,

وأولت
and the texts were deliberately misinterpreted

وحرفت لتوافق الأهواء والمشارب ،
and distorted to suit people’s desires and ideas

فشاقّوا بذلك الرسول الأمين ،
Thus they went against the Trustworthy Messenger,

and followed a way other than that of the believers







( ومن يشاقق الرسول
“And whoever contradicts and opposes the Messenger

من بعد ما تبين له الهدى
after the right path has been shown clearly to him,

ويتبع غير سبيل المؤمنين

and follows other than the believers’ way,

نوله ما تولى
We shall keep him in the path he has chosen,

ونصله جهنم وساءت مصيراً )
and burn him in Hell — what an evil destination!”







، ومن فضل الله عز وجل على هذه الأمة
It is a part of the grace of Allaah towards this Ummah


أنه يقيض لها في كل عصر من العلماء الراسخين في العلم
that in each age He sends to it scholars who are well versed in knowledge

من يقوم في وجه كل بدعة تشوه جمال الدين
and who can stand up against every kind of bid’ah that distorts the beauty of the faith


، وتعكر صفوه ،
and contaminates its purity,


وتزاحم السنة أو تقضي عليها ،
and competes with or tries to destroy the Sunnah


وهذا تحقيق لوعد الله بحفظ دينه وشرعه في قوله سبحانه
This is the fulfilment of Allaah to protect His religion and sharee’ah,

( إنا نحن نزلنا الذكر وإنا له لحافظون )
Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9]1

لا تزال طائفة من أمتي قائمة بأمر الله عز وجل ،

“A group of my ummah will continue to adhere to the commands of Allaah,

لا يضرهم من خذلهم
and they will not be harmed by those who let them down

أو خالفهم
or oppose them,

حتى يأتي أمر الله

until the Command of Allaah comes to pass,

وهم ظاهرون على الناس

and they will be prevailing over the people.


ظهرت في الربع الأخير من القرن الرابع عشر الهجري جماعة
During the last quarter of the fourteenth century AH
there emerged a group

يتزعمها عبد الله الحبشي
led by ‘Abd-Allaah al-Habashi,

الذي نزح من الحبشة إلى الشام بضلالته ،

who moved from Ethiopia to Syria, taking his miguidance with him,

وتنقل بين دياره
and he moved about in that region

حتى استقر به المقام في لبنان ،

until he settled in Lebanon,

وأخذ يدعو الناس على طريقته ،
where he started to call people to his way

ويكثِّر أتباعه
His number of followers increased

وينشر أفكاره التي هي أخلاط من اعتقادات الجهمية
and his ideas – which are a mixture of the ideas of the Jahamiyyah [a group which misinterpreted the attributes of Allaah], 1


والمعتزلة والقبورية والصوفية ،
the Mu’tazilah [a philosophical group many of whose ideas differ from those of Ahl al-Sunnah], grave-worshippers
and Sufis – began to spread


ويتعصب لها ويناظر من أجلها ،
He fanatically supported his ideas by engaging in debates

ويطبع الكتب والصحف الداعية إليها

and printing books and leaflets which propagate them


والناظر فيما كتبته ونشرته هذه الطائفة
Anyone who reads what has been written and published by this group

يتبين لهم بجلاء أنهم خارجون في اعتقادهم عن جماعة المسلمين
will see clearly that their beliefs go beyond the pale of Islam,

فمن اعتقاداتهم الباطلة على سبيل المثال لا الحصر :

Among their false beliefs, for example are the following (this is not a complete list): 1

1- أنهم في مسألة الإيمان.
With regard to the issue of faith,

على مذهب أهل الإرجاء المذموم
they follow the school of thought of al-Irjaa’ [those who believe that sin does not matter so long as one is a believer]1
which is condemned in Islam


ومعلوم أن عقيدة المسلمين
It is known that the belief of the Muslims,


التي كان عليها الصحابة والتابعون
which was that followed by the Sahaabah, the Taabi’een and


ومن سار على هديهم إلى يومنا هذا
those who follow their path until the present day,

أن الإيمان قول باللسان
is that faith (eemaan) is the matter of words spoken by the tongue,


واعتقاد بالقلب
beliefs held in the heart


وعمل بالجوارح ،
and actions done by the body

فلا بد أن يكون مع التصديق موافقة وانقياد وخضوع للشرع المطهر ،
Belief must be accompanied by submission to the laws of Islam,

وإلا فلا صحة لذلك الإيمان المُدَّعى .
otherwise that so-called faith is not valid


وقد تكاثرت النقول عن السلف الصالح في تقرير هذه العقيدة ،
There are many reports from the Salaf which confirm this belief,


ومن أدركناهم يقولون

and those whom we have met,

: الإيمان قول وعمل ونية ،
faith is words, actions and intentions;

ولا يجزئ واحد من الثلاث إلا بالآخر "

one of these three will not be complete without the others.”1


2- ويجوزون الاستغاثة والاستعاذة والاستعانة بالأموات
They allow seeking help from and seeking refuge with the dead,

ودعائهم من دون الله تعالى ،
and praying to them instead of to Allaah

كما قال الله سبحانه عنهم : ( ويعبدون من دون الله ما لا يضرهم
"And they worship besides Allaah things that harm them not,

ولا ينفعهم ويقولون هؤلاء شفعاؤنا عند الله )
nor profit them, and they say: 'These are our intercessors with Allaah'"



، وقال سبحانه : ( قل من ينجيكم من ظلمات البر والبحر

“Say (O Muhammad): ‘Who rescues you from the darkness of the land and the sea (dangers like storms),1

تدعونه تضرعاً وخفية
1(1when) you call upon Him in humility and in secret

لئن أنجانا من هذه *
(saying): If He (Allaah) only saves us from this (danger),1


لنكونن من الشاكرين
we shall truly, be grateful.’” [al-An’aam 6:63]


، وقال جل وعلا : ( وأن المساجد لله فلا تدعوا مع الله أحداً )
“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah” [al-Jinn 72;18]

، وقال سبحانه : ( ذلكم الله ربكم له الملك
“Such is Allaah, your Lord; His is the kingdom

والذين تدعون من دونه

And those, whom you invoke or call upon instead of Him,


ما يملكون من قطمير
own not even a Qitmeer (the thin membrane over the date stone).1


* إن تدعوهم لا يسمعوا دعاءكم
If you invoke (or call upon) them, they hear not your call;


ولو سمعوا ما استجابوا لكم
and if (in case) they were to hear, they could not grant it (your request) to you. 1

ويوم القيامة

And on the Day of Resurrection,


يكفرون بشرككم
they will disown your worshipping them

ولا ينبئك مثل خبير )
And none can inform you (O Muhammad) like Him Who is the All‑Knower (of everything)” 1

، وقال النبي صلى الله عليه وسلم : " الدعاء هو العبادة "
And the Prophet (peace and blessings of Allaah be upon him) said: “Du’aa’ (supplication) is worship.” 1


الخالق الرازق النافع الضار
the Creator and Provider, the One Who brings benefit or causes harm,

وإنما عبدوا آلهتهم ليشفعوا لهم عند الله ،
and they worshipped their gods so that they would intercede for them with Allaah

ويقربوهم لديه زلفى ؛
and bring them closer to Him


قال سبحانه : ( وقاتلوهم حتى لا تكون فتنة
“And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allaah),1

ويكون الدين كله لله )
and the religion (worship) will all be for Allaah Alone”


، وقد صنف العلماء في ذلك كتباً كثيرة ،
The scholars have written many books on this topic



3- أن القرآن عندهم ليس كلام الله حقيقة
In their view, the Qur’aan is not the Word of Allaah in the true sense


ومعلوم بنص القرآن أن الله تعالى يتكلم متى شاء
It is known from the texts of the Qur’aan
that Allaah speaks whenever He wills

، على الوجه اللائق بجلاله سبحانه

in a manner that befits His Majesty,
may He be glorified,


قال الله تعالى : ( وإن أحد من المشركين استجارك فأجره حتى يسمع كلام الله )

And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah) seeks your protection then grant him protection so that he may hear the Word of Allaah”1


، وقال سبحانه : ( وكلم الله موسى تكليماً )
“and to Moosa (Moses) Allaah spoke directly’


وقال جل وعلا : ( وتمت كلمة ربك صدقاً وعدلاً )
“And the Word of your Lord has been fulfilled in truth and in justice” 1

، وقال سبحانه : ( وقد كان فريق منهم يسمعون كلم الله ثم يحرفونه من بعد ما عقلوه وهم يعلمون )
“a party of them (Jewish rabbis) used to hear the Word of Allaah [the Tauraat (Torah)], then they used to change it knowingly after they understood it?”1


، وقال جل وعلا : ( يريدون أن يبدلوا كلام الله قل لن تتبعونا كذلكم قال الله من قبل )
“They want to change Allaah’s Words. Say: ‘You shall not follow us; thus Allaah has said beforehand.’” 1


ولله الحمد والمنة
– to Allaah be praise and blessings



4- يرون وجوب تأويل النصوص الواردة في القرآن والسنة ،
They think that it is obligatory to interpret the texts of the Qur’aan and Sunnah

في صفات الله جل وعلا ،
which speak of the attributes of Allaah, may He be glorified and exalted (i.e., to understand them differently from the apparent meaning).1


وهذا خلاف ما أجمع عليه المسلمون ،
This is contrary to the consensus of the Muslims,

ومن سار على نهجهم ، إلى يومنا هذا ،

to those who follow their path until the present day

بما دلت عليه نصوص أسماء الله وصفاته من المعاني
what is stated in the texts about the Names and attributes of Allaah,


من غير تحريف
without distorting the meanings,

ولا تعطيل
denying any of His attributes,

ولا تكييف .
discussing the hows and whys


ولا تمثيل ،
or likening any of Allaah’s attributes to human attributes


بل يؤمنون بأن الله سبحانه ليس كمثله شيء
They (the Muslims) believe that there is none like unto Allaah

وهو السميع البصير
and He is the All-Hearing, All-Seeing;

، فلا ينفون عنه ما وصف به نفسه
they do not deny any of the attributes with which He has described himself

، ولا يحرفون الكلم عن مواضعه ،


They do not change the words from their (right) places

ولا يلحدون في أسمائه وآياته
or belie or deny (or utter impious speech against) His Names or signs

، ولا يكيفون They do not discuss the nature of His attributes,

ولا يمثلون صفاته بصفات خلقه


or liken His attributes to the attributes of His creation,

؛ لأنه لا سمي له ،

because there is nothing that can be compared to Him,

ولا كفؤ له ، ولا ند ،

and He has no equal or rival

قال الإمام الشافعي " آمنت بالله وبما جاء عن الله على مراد الله ،
Imaam al-Shaafa'i said: “I believe in Allaah and in what has come from Allaah as Allaah meant it

وآمنت برسول الله وبما جاء عن رسول الله على مراد رسول الله " ،

I believe in the Messenger of Allaah and in what has come from the Messenger of Allaah as the Messenger of Allaah meant it.” 1


وقال الإمام أحمد: " نؤمن بها ونصدق
Imaam Ahmad said: “We believe in it;


، ولا نرد على رسول الله صلى الله عليه وسلم
we do not reject anything that the Messenger of Allaah peace and blessings of Allaah be upon him said,

ولا نصف الله بأكثر مما وصف به نفسه "

and we do not describe Allaah with more than He has described Himself.”1


5- ومن عقائدهم الباطلة : نفي علو الله سبحانه على خلقه .
Among their false beliefs, they deny that Allaah is above His creation


الفطرة السوية ،
sound human nature

والعقول الصريحة : أ
and clear common sense

ن الله جل جلاله ، عالٍ على خلقه ،
is that Allaah is above His creation,

مستوٍ على عرشه ،
over His Throne,

لا يخفى عليه شيء من أمور عباده .
and nothing at all of His creatures’ affairs is hidden from Him


قال الله تعالى : ( ثم استوى على العرش )
“and then He rose over the Throne (really in a manner that suits His Majesty)1


، في سبعة مواضع في كتابه ،
this phrase appears seven times in the Qura’aan

وقال جل شأنه : ( إليه يصعد الكلم الطيب والعمل الصالح يرفعه ) ،
“To Him ascend (all) the goodly words, and the righteous deeds exalt it


وقال جل وعلا : ( وهو العلي العظيم )
“And He is the Most High, the Most Great”


، وقال جل وعز : ( سبح اسم ربك الأعلى )
“Glorify the Name of your Lord, the Most High”


، وقال جل جلاله : ( ولله يسجد ما في السماوات
“And to Allaah prostrate all that is in the heavens and all that is in the earth,

وما في الأرض من دابة والملائكة
of the moving (living) creatures and the angels,


وهم لا يستكبرون *
and they are not proud [i.e. they worship their Lord (Allaah) with humility]. 1

يخافون ربهم من فوقهم ويفعلون ما يؤمرون )

They fear their Lord above them, and they do what they are commanded”1



وتجاوز النبي صلى الله عليه وسلم السماوات سماءً سماءً ،

when the Prophet passed through the heavens one by one,

حتى انتهى إلى ربه تعالى ،
until he reached his Lord,

فقربه أو ناداه ،
Who brought him close or called to him,

وفرض عليه الصلوات خمسين صلاة


and enjoined fifty prayers upon him,

، فلم يزل يتردد بين موسى عليه السلام وبين ربه تبارك وتعالى

then he kept going back and forth between Moosa (peace be upon him) and his Lord

، ينزل من عند ربه إلى عند موسى

He came down from the presence of his Lord to Moosa,


، فيسأله كم فرض عليه ،
and Moosa asked him, “How many (prayers) have been enjoined upon you?”1


ارجع إلى ربك فاسأله التخفيف
When he told him, he said, “Go back to your Lord and ask Him to reduce them.”1


، فيصعد إلى ربه فيسأله التخفيف
So he went back up to his Lord and asked Him to reduce them



إن رحمتي سبقت غضبي
‘My Mercy prevails over My wrath.’”

قال رسول الله : " ألا تأمنوني وأنا أمين من في السماء "
“Do you not trust me, when I am the trustee of the One Who is in the heaven?”1


النبي صلى الله عليه وسلم قال : " العرش فوق الماء ، والله فوق العرش ، والله يعلم ما أنتم عليه "
“The Throne is above water, and Allaah is above the Throne, and Allaah knows what you are doing.” 1



" أعتقها فإنها مؤمنة "
“Set her free, for she is a believer.”1


وعلى هذه العقيدة درج المسلمون

This is the pure belief which was adhered to by the Muslims

ولعظم هذه المسألة
Because of the great importance of this topic



6- إنهم يتكلمون في بعض أصحاب النبي صلى الله عليه وسلم بما لا يليق .
They speak of some of the Companions of the Prophet in a manner that is not appropriate


ومن ذلك تصريحهم بتفسيق معاوية رضي الله عنه ،
An example of that is their statement that Mu’aawiyah may Allaah be pleased with him was a rebellious and evildoer

وهم بذلك يشابهون الرافضة - قبحهم الله -
In this regard they go along with the Raafidis (may Allaah curse them). 1

والواجب على المسلمين الإمساك عما شجر بين الصحابة

The Muslims should not discuss what happened among the companions

وحفظ ألسنتهم مع اعتقاد فضلهم ، ومزية صحبتهم لرسول الله صلى الله عليه وسلم ،

they should refrain from speaking whilst believing that all of them were good and had the virtue of having been companions of the Messenger of Allaah


عن النبي صلى الله عليه وسلم أنه قال : " لا تسبوا أصحابي
, “Do not slander my Companions,

فلو أن أحدكم أنفق مثل أحد ذهباً

for even if any of you were to spend (in charity) gold equivalent to the size of Mount Uhud,

ما بلغ مد أحدهم ولا نصيفه "
he would never reach their level, not even half way.” 1


ويقول جل وعلا : ( والذين جاءوا من بعدهم يقولون
And those who came after them say:1

ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان

“ Our Lord! Forgive us and our brethren who have preceded us in Faith,

ولا تجعل في قلوبنا غلاً للذين آمنوا

and put not in our hearts any hatred against those who have believed

ربنا إنك رؤوف رحيم )
Our Lord! You are indeed full of kindness, Most Merciful.”1



، وهذا الاعتقاد السليم نحو أصحاب النبي

This is the sound belief concerning the Companions of the Prophet

ولا نفرط في حب أحد منهم ،
but we do not go to extremes in our love for any of them,

ولا نتبرأ من أحد منهم ،

and we do not disown any of them

ونبغض من يبغضهم ،
We hate those who hate them,

وبغير الخير يذكرهم ولا نذكرهم إلا بخير ،
and we do not say anything but good about them

وحبهم دين وإيمان وإحسان ،
Love for them is true religion, faith and goodness;

وبغضهم كفر ونفاق وطغيان ) .
hatred for them is kufr, hypocrisy and transgression.”1

ومما يؤخذ على هذه الجماعة ظاهرة الشذوذ في فتاويها ،

What we may note about this group is that they follow weird fatwas,

ومصادمتها للنصوص الشرعية
and their fatwas go against the shar’i texts


إباحتهم للقمار مع الكفار لسلب أموالهم
They permit gambling with the kuffaar in order to take away their money;

، وتجويزهم سرقة زروعهم ، وحيواناتهم

they permit stealing their crops and animals,

، بشرط أن لا تؤدي السرقة إلى فتنة ،
on the condition that this stealing will not cause tribulation;

وتجويزهم تعاطي الربا مع الكفار ،
they permit dealing in usury when dealing with the kuffaar;

وجواز تعامل المحتاج بأوراق اليانصيب المحرمة ،
they permit those who are in need to buy lottery tickets, which is forbidden

ومن مخالفاتهم الصريحة أيضاً :

Other ways in which they obviously go against the sharee’ah include


تجويزهم النظر إلى المرأة الأجنبية في المرآة
They permit looking at a non-mahram woman in a mirror

، أو على الشاشة ولو بشهوة ،
or on a screen, even with desire;

وأن استدامة النظر إلى المرأة الأجنبية ليس حراماً

they say that persisting in looking at a non-mahram woman is not haraam;

وأن خروج المرأة متزينة متعطرة

they say that if a woman goes out wearing make-up and perfume

مع عدم قصدها استمالة الرجال إليها ليس بحرام ،

but she does not have the intention of attracting men, this is not haraam;

وإباحة الإختلاط بين الرجال والنساء ،
they permit free mixing of men and women;

إلى غيرها من تلك الفتاوى الشاذة الخرقاء
and they have other odd and outrageous fatwas

، التي فيها مناقضة للشريعة
which go against sharee’ah

، وعدُّ ما هو من كبائر الذنوب من الأمور الجائزات المباحات .

and they consider things which are major sins to be permissible

نسأل الله العافية من أسباب سخطه وعقوبته
We ask Allaah to keep us safe from that which will provoke His wrath and earn His punishment



ومن أساليبهم الوقحة للتنفير
Some of the outrageous means they use to turn people away

من علماء الأمة الراسخين -
from the scholars who have deep knowledge,


والإقبال على كتبهم ،
and put people off from reading their books

والاعتماد على نقولهم
or referring to the reports transmitted from them,

- سبهم وتقليلهم والحط من أقدارهم ،

include: slandering them, belittling them and undermining them,

بل وتكفيرهم
and even denouncing them as kaafirs

، وعلى رؤوس هؤلاء العلماء : بن تيمية رحمه الله تعالى
Chief among the scholars whom they defame in this manner is ibn Taymiyah, may Allaah have mercy on him.



، حتى إن المدعو : عبد الله الحبشي ألف كتاباً خاصاً في هذا الإمام المصلح ،
‘Abd-Allaah al-Habashi even wrote a book specifically about this reforming imaam,

نسبه فيه إلى الضلال والغواية
in which he accused him of being misguided and misled;

، وقوّله ما لم يقله ،
he attributed to him words that he did not say,


وافترى عليه ،
and fabricated other lies about him

فالله حسيبه ،
Allaah will deal with him,


وعند الله تجتمع الخصوم .
and it is before Allaah that all disputing parties will ultimately meet


ومن ذلك أيضاً طعنهم في الإمام المجدد ، محمد بن عبد الوهاب
They also slander the reforming imaam Muhammad ibn ‘Abd al-Wahhaab,

ودعوته الإصلاحية

and his call for reform


التي قام بها في قلب جزيرة العرب
which he undertook in the heart of the Arabian Peninsula,

، فدعا الناس إلى توحيد الله تعالى
where he called people to follow Tawheed

ونبذ الإشراك به سبحانه ،
and cast aside Shirk,

وإلى تعظيم نصوص القرآن والسنة والعمل بها ،

to honour the texts of the Qur’aan and Sunnah
and to act upon them,

وإقامة السنن وإماتة البدع
and to uphold the Sunnah and do away with bid’ah


، فأحيا الله به ما اندرس من معالم الدين
Through him, Allaah revived the teachings of Islam that had been forgotten,


، وأمات به ما شاء من البدع والمحدثات
and He did away with whatever He willed of bid’ah and innovation

،وانتشرت آثار هذه الدعوة - بفضل الله ومنته - في جميع أقطار العالم الإسلامي
The effects of this call – by the grace and blessings of Allaah – spread throughout the Islamic world,


، وهدى الله بها كثيراً من الناس

and Allaah guided many people thereby

، فما كان من هذه الجماعة الضالة
But this misguided group

إلا أن صوبوا سهامهم نحو هذه الدعوة السنية ومن قام بها

have directed their arrows against this call of the Sunnah and those who make this call;


، فلفقوا الأكاذيب
they have fabricated lies

وروجوا الشبهات ،
and propagated doubts and confusion,

وجحدوا ما فيها من الدعوة الصريحة إلى الكتاب والسنة ،
and they have rejected this clear call to follow the Qur’aan and Sunnah

وفعلوا ذلك كله تنفيراً للناس من الحق
They have done all of this to put people off the truth


، وقصداّ للصد عن سواء السبيل ،
and to prevent them from following the straight path

عياذاً بالله من ذلك
We seek refuge with Allaah from that


ولا شك أن بغض هذه الجماعة
No doubt the hatred that this group has

لهؤلاء الصفوة المباركة من علماء الأمة
towards the great and blessed scholars of this ummah

دليل على ما تنطوي عليه قلوبهم من الغل والحقد
is indicative of the hatred that they hold in their hearts

على كل داع إلى توحيد الله تعالى ،
towards everyone who calls people to worship Allaah Alone

والمتمسك بما كان عليه أهل القرون المفضلة من الاعتقاد والعمل
, which was the belief and way of the people of the best generations

، وأنهم بمعزل عن حقيقة الإسلام وجوهره .
This group is far away from the essence of true Islam


وبناء على ما سبق ذكره ، وغيره مما لم يذكر

Based on what we have said above, and other things that we have not mentioned here,


؛ فإن اللجنة تقرر ما يلي :
the Committee makes the following statements:1


أن جماعة الأحباش فرقة ضالة ،
the Habashis is a misguided group


خارجة عن جماعة المسلمين ،
which is beyond the pale of the Muslim community

وأن الواجب عليهم الرجوع إلى الحق
They must come back to the truth

وذلك خير لهم وأبقى
This is better and more lasting for them


لا يجوز الاعتماد على فتوى هذه الجماعة
It is not permissible to follow the fatwas of this group,

؛ لأنهم يستبيحون التدين بأقوال شاذة ،
because they adopt odd views


بل ومخالفة لنصوص القرآن والسنة
which clearly contradict the Qur’aan and Sunnah,


، ويعتمدون الأقوال البعيدة الفاسدة لبعض النصوص الشرعية
and they follow some far-fetched and corrupt interpretations of some shar’i texts

، وكل ذلك يطرح الثقة بفتاويهم والاعتماد عليها من عموم المسلمين .
All of these are reasons why ordinary Muslims should not trust their fatwas or believe them




4- ومن الوقوع في حبائلها تحت أي اسم أو شعار

They must beware of falling into their traps under any name or banner,

، واحتساب النصح لأتباعه والمخدوعين بها

and they should seek reward by advising their followers who have been deceived by them,

، وبيان فساد أفكارهم وعقائدهم
and explain the faults in their way of thinking and their beliefs


واللجنة إذ تقرر ذلك وتبينه للناس تسأل الله
Having stated this clearly to the people, the Committee asks Allaah,

سبحانه بأسمائه الحسنى وصفاته العلى ،
may He be exalted, by His Most Beautiful Names and Sublime Attributes

أن يجنب المسلمين الفتن ما ظهر منها وما بطن
to protect the Muslims from all fitnahs (trials, temptations), both visible and invisible,

، وأن يهدي ضال المسلمين ،
to guide those Muslims who have gone astray,

وأن يصلح أحوالهم ،
to reform their affairs,

وأن يرد كيد الكائدين في نحورهم
to turn the plots of the plotters against them,

، وأن يكفي السلمين شرورهم
and to suffice the Muslims against their evil

، والله على كل شيء قدير
For Allaah is Able to do all things,


وبالإجابة جدير
and He is most Generous in responding

[إسلام بدي]

ما هي علامات السحرة والعرافين والكهان
What are the signs of sorcerers, fortunetellers and soothsayers? 1

وكيف نميزهم ؟
How can we tell who they are?1



كيف يمكن معرفة السحرة والدجالين ,
How can we known the sorcerers and charlatans,

والذين يعالجون بالقرآن

and those who use the Qur’aan as a remedy?1

هل يجوز أن يستعينوا بالجن المسلم
Is it permissible to ask the Muslim jinn for help?1


المؤكدة عن الرسول
narrated from the Prophet

لمن أصابته فاقة

for the one who is suffering poverty

أو تعسرت علية معيشته ,
or who is finding it hard to make a living? 1


وهل يمكن أن تخبروني عن سحر الفقر
Can you tell me about the magic which causes poverty,


وكيف يمكن اجتنابه والتخلص منه ؟.
and is it possible to avoid it and rid oneself of it?1



الساحر والدجال يعرف بعدّة أمور
The sorcerer and charlatan may be recognized by a number of things,

، من أهمها :
among the most important of which is:1


دعوى معرفة الغيب ،
his claim to know the unseen;


ولو لم يصرح بذلك
even if he does not state that clearly,


، ولكنك تجده يخبر بأمور من الغيب
you will find that he speaks of matters of the unseen

قد تكون جميعها كذب ودجل
which may all be lies and falsehood


وقد يصدق في بعضها ويكذب في أكثرها ،
Some of what he says may come true but most of it will be lies,


ولكن يروج ذلك الكذب بسبب القليل من الصدق
but the lies will be overlooked because of the few things that come true

. وكذلك عدم الاستقامة ،
Similarly, there will be a lack of righteousness,


فلا تجدهما حريصين على الطاعة
for you will not find them to be keen to worship


، فهم ينكشفون خاصة في الكذب
They are often exposed, especially in their lies,

، والأمور التي تتعلق بالنساء
and in matters that have to do with women

، إذ كثيرا ما يفتضحون بارتكابهم المحرمات مع النساء كالخلوة
It often comes to light that they have committed forbidden actions involving women,

، ولمس المرأة بحجة العلاج .
such as being alone with them, or touching women using the excuse of healing


ومن علامات العرافين والسحرة والكهان
Another sign of the fortunetellers, sorcerers and soothsayers


أنهم يسألون عن اسم أم الشخص المتقدم إليهم
is that they will ask for the name of the person who has come to them;

، ويكثر لديهم استعمال البخور
they often use bukhoor (incense) 1

والمواد الغريبة ،
and strange materials;

وقد يكتبون القرآن بالنجاسات ودم الحائض
they may write Qur’aan with impure substances and menstrual blood;

، ويطلبون من الشخص الذبح لغير الله ،
they may ask a person to offer a sacrifice to someone other than Allaah;

ويستعملون الخواتم الكبار
they use large rings;

، وقد لا يغتسلون من جنابة
they may not do ghusl after janaabah (impurity following sexual activity);1

ويتمتمون بالكلمات الغريبة الخفية
they may mutter strange and mysterious words;


، ويستعملون الرموز والطلاسم ،
they may use secret signs and charms;


وقد يتظاهرون بقراءة القرآن
they may pretend to recite Qur’aan

في أول الأمر مخادعة للشخص الذي يأتيهم ،
in the beginning to deceive the person who has come to them

نسأل الله أن يقينا كيدهم

We ask Allaah to protect us from their tricks,

فهو خير حافظاً
for He is the Best of protectors

وهو أرحم الراحمين
and the Most Merciful of those who show mercy

[إسلام بدي]

كيف تعرف الإصابة بالمس أو بالعين؟
Determining if One is Afflicted by Evil Eye or Possessed


كيف يمكن للإنسان أن يعرف أنه مصاب بمس من الجان ، أو أنه مصاب بالعين ؟

How can a person know if he has been possessed by the jinn or if he is affected by the evil eye?1


يذكر المشتغلون بالرقية الشرعية
Those who deal with ruqyah (incantation) as prescribed in Islam have mentioned

شيئاً من الأعراض
some of the symptoms

التي يعرف بها أن الشخص مصاب بمس من الجن
from which it may be known whether a person has been possessed by the jinn

أو أنه مصاب بالعين ،
or affected by the evil eye

وهي علامات ظنية
They are not definitive symptoms

، قد تتخلف في بعض الحالات
and may vary in some cases,

، وقد تزيد أو تنقص في حالات أخرى .
and may be more or less in other cases


أما أعراض المس فهي :

As for the symptoms of possession, they are: 1

1- الإعراض والنّفور الشديد من سماع الأذان أو القرآن .

Turning away and reacting strongly when hearing the adhaan (call to prayer) or Quran

2- الإغماء أو التشنّج أو الصّرع والسقوط عند قراءة القرآن عليه .

Fainting, seizures and falling when Quran is read over him

3- كثرة الرؤى المفزعة .
A lot of disturbing dreams

4- الوحدة والعزلة والتصرّفات الغريبة .


Being alone, keeping away from people and behaving strangely

5- قد ينطق الشيطان الذي تلبّس به عند القراءة عليه .

The devil who is dwelling in him may speak when Quran is recited over him




أما أعراض الإصابة بالعين :
As for the symptoms of being affected by the evil eye


" الأعراض إن لم تكن مرضا عضويا فإنها تكون غالبا على هيئة :
If it is not a real sickness, then the symptoms may take the following forms: 1


صداع متنقل
Headaches that move from one part of the head to another;

. صفرة في الوجه .
yellow pallor in the face;

كثرة تعرق وتبول .
sweating and urinating a great deal;


ضعف شهية .
weak appetite;

تنمل أو حرارة أو برودة في الأطراف .

tingling, heat or cold in the limbs;


خفقان في القلب .
palpitations in the heart;

ألم يتنقل أسفل الظهر والكتفين .
pain in the lower back and shoulders;


حزن وضيق في الصدر
sadness and anxiety;

. أرق في الليل .
sleeplessness at night;


انفعالات شديدة من خوف غير طبيعي
strong reactions due to abnormal fears;

. كثرة تجشؤ وتثاؤب وتنهد
a lot of burping, yawning and sighing;

. انعزال وحب للوحدة .
withdrawal and love of solitude;

خمول وكسل
apathy and laziness;

. ميل إلى النوم
a tendency to sleep;

. مشاكل صحية بلا سبب طبي معروف
health problems with no known medical cause
.
وقد توجد هذه العلامات أو بعضها
These signs or some of them may be present

حسب قوة العين وكثرة العائنين
according to the strength of the evil eye or the number of people who put the evil eye on others

[إسلام بدي]

المسّ الشيطاني والسّحر
Black Magic and Satanic Possession



بعد أن عاد أخي من رحلة بدأ ينطق بأشياء عجيبة
My brother after returning from a trip starting acting very strange

وبدأ يقول بعض التكهنات ولا يتكلم مع أحد
He would say weird things and now doesn't talk to anyone at all

لقد بقي في الخارج عامين
He has been sitting outside for 2 months now


ووصل الأمر إلى أن يبصق على أمه
He has even spit on our mother

ثم اعتقدنا أنه مريض نفسياً
At first we thought there was something psychologically wrong with him

فذهبنا به إلى الطبيب لكنه لم يكتشف شيئاً.
However when we took him to a mental doctor he talks as if he is fine

ونحن نظن أنه أصابه جن أو سحر.
We think he is either possessed by a Jinn or some magic was done to him

فكيف نعرف ذلك
How can you tell if someone is possessed or if magic was done to them?1

وكيف نخلصه منه؟

How do you remove it?1

لقد مرضت أمي بسبب هذا.
My mother is getting very sick over this.1


أما بالنسبة للتفريق بين حالة المسّ والسّحر فقد ذكر بعض المجرّبين أن من علامات المسّ ما يلي People who have had experience with such situations have related that the following are among the signs of a person who is possessed by jinn (or Satan):1


1- الإعراض والنّفور الشديد من سماع الأذان أو القرآن .

Strong repulsion when hearing Qur’aan or Aathaan (call for prayers).1

2- الإغماء أو التشنّج أو الصّرع والسّقوط حال القراءة عليه .

Episodes of losing consciousness and/or epileptic attacks, especially when Qur’aan is recited for the possessed person.1


3- كثرة الرؤى المفزعة .

Frequent nightmares during sleep.1


4- الوحدة والعزلة والتصرّفات الغريبة .

Tendency to avoid people accompanied by out-of-the-norm behavior.1

5- قد ينطق الشيطان الذي تلبّس به عند القراءة .


The jinn who possesses him might speak when Qur’aan is recited for the possessed person

6- التخبّط كما قال تعالى :
Madness, as stated in the Qur’aan

( الذين يأكلون الربا
"Those who devour usury

لا يقومون إلا كما يقوم الذي يتخبّطه الشيطان من المسّ ) .
will not stand except as stands one whom Satan by his touch hath driven to [epileptic] madness…"2:275


أمّا السّحر فمن أعراضه :
As for a person struck by magic he might experience the following:1

1- كره المسحور لزوجته أو المسحورة لزوجها
Dislike of one’s spouse,

كما قال تعالى :
as indicated in the Qur’aan by the following verse (interpretation of the meaning):1

( فيتعلّمون منهما ما يُفرّقون به بين المرء وزوجه ) .

"And from these (angels) people learn that by which they cause separation between a man and his wife..."


2- اختلاف حاله خارج البيت عن حاله داخله اختلافا كلّيا
Different attitude in the house from that which is outside the house

فيشتاق إلى أهله وبيته في الخارج
For example, a person will feel that he is missing his family when is outside the house


فإذا دخل كرههم أشدّ الكُره .
but when he goes home, love changes quickly to extreme hatred.1

3- عدم القدرة على وقاع الزّوجة .

Inability to have sexual intercourse with one’s spouse.1


4- توالي إسقاط المرأة الحامل باستمرار .

Frequent miscarriage for pregnant women.1

5- التغيّر المفاجئ في التصرّفات دون أيّ سبب واضح .


Sudden change in behavior without obvious reason


6- عدم اشتهاء الطعام بالكلّية .

Complete loss of appetite for food



7- أن يخيّل إليه أنّه فعل الشيء وهو لم يفعله .

Thinking or imagining one has done something when in reality one has not.1

8- الطاعة العمياء والمحبّة المفاجئة والمفرطة لشخص معيّن .
Sudden obedience and/or love for a particular person


هذا ويجب الانتباه إلى أنّ
It should be noted that

إلى أنّ الأعراض المذكورة آنفا لا يُشترط عند توفّر بعضها أن يكون الشّخص مصابا بالسّحر أو المسّ
if a person experiences some of the above symptoms this does not necessarily mean that he is either possessed by a jinn or struck by black magic


فقد يكون بعضها لأسباب عضوية أو نفسية أخرى .
العلاج
It might be due to physiological or psychological reasons.1


1- التوكّل على الله وصدق اللجوء إليه

Putting one’s trust in Allah with sincere belief that He is the only cure for everything.1

2- الرقى والتعويذات الشرعية
Reading Qur’aan and known supplications expressing seeking refuge,

وأهمّها المعوذتان

the most important and effective of which is sura 113 and 114, Al-Falaq and Al-Naas

وهي التي عولج النبي
which were used to cure the Prophet himself


وفي علاج السّحر يمكن أخذ سبع ورقات من السّدر الأخضر
To cure black magic some have successfully used seven lotus-tree leaves

وطحنها
The leaves should be crushed,


ثمّ وضعها في إناء ويصبّ عليها من الماء ما يكفيه للغسل
then mixed them with water enough for taking a bath


ويُقرأ فيها بآية
The following verses from the Qur’aan are then recited:1

ثمّ يشرب بعض الماء
The possessed person drinks some of the water,

ويغتسل بالباقي كما جرّبه بعض السّلف فنفع .
and the rest is used to give him a bath.1

3- استخراج السّحر وإتلافه كما فعل النبي صلى الله عليه وسلم
Removing the elements of magic as was done by the Prophet

لمّا سحره لبيد بن الأعصم اليهودي .

when he was struck by black magic by a Jewish man called Lubaid Ben Al-‘Aasim.1

4- استعمال الأدوية المباحة كأكل سبع تمرات من تمر العالية البرنيّ ( من تمور المدينة النبوية )
على الرّيق
Eating seven Aa’liya Al-Barniy dates (among the dates of Al-Madinah) first thing in the morning;

وإذا لم يجد يأكل من أي تمر وجده يكون نافعا بإذن الله .
if not possible, any dates will suffice, by the will of Allaah.1

5- الحجامة

Cupping--removing excess blood.1

6- الدّعاء
Supplications.1


ونسأل الله أن يشفي أخاكم
And we ask Allaah to cure your brother


ويفرّج كربته وكربتكم
and ease your hardship and his,

وهو الشافي لا شافي إلا هو
as He is the One who cures and there is no one else who can cure.1

[إسلام بدي]

المسّ الشيطاني والسّحر
Black Magic and Satanic Possession



بعد أن عاد أخي من رحلة بدأ ينطق بأشياء عجيبة
My brother after returning from a trip starting acting very strange

وبدأ يقول بعض التكهنات ولا يتكلم مع أحد
He would say weird things and now doesn't talk to anyone at all

لقد بقي في الخارج عامين
He has been sitting outside for 2 months now


ووصل الأمر إلى أن يبصق على أمه
He has even spit on our mother

ثم اعتقدنا أنه مريض نفسياً
At first we thought there was something psychologically wrong with him

فذهبنا به إلى الطبيب لكنه لم يكتشف شيئاً.
However when we took him to a mental doctor he talks as if he is fine

ونحن نظن أنه أصابه جن أو سحر.
We think he is either possessed by a Jinn or some magic was done to him

فكيف نعرف ذلك
How can you tell if someone is possessed or if magic was done to them?1

وكيف نخلصه منه؟

How do you remove it?1

لقد مرضت أمي بسبب هذا.
My mother is getting very sick over this.1


أما بالنسبة للتفريق بين حالة المسّ والسّحر فقد ذكر بعض المجرّبين أن من علامات المسّ ما يلي People who have had experience with such situations have related that the following are among the signs of a person who is possessed by jinn (or Satan):1


1- الإعراض والنّفور الشديد من سماع الأذان أو القرآن .

Strong repulsion when hearing Qur’aan or Aathaan (call for prayers).1

2- الإغماء أو التشنّج أو الصّرع والسّقوط حال القراءة عليه .

Episodes of losing consciousness and/or epileptic attacks, especially when Qur’aan is recited for the possessed person.1


3- كثرة الرؤى المفزعة .

Frequent nightmares during sleep.1


4- الوحدة والعزلة والتصرّفات الغريبة .

Tendency to avoid people accompanied by out-of-the-norm behavior.1

5- قد ينطق الشيطان الذي تلبّس به عند القراءة .


The jinn who possesses him might speak when Qur’aan is recited for the possessed person

6- التخبّط كما قال تعالى :
Madness, as stated in the Qur’aan

( الذين يأكلون الربا
"Those who devour usury

لا يقومون إلا كما يقوم الذي يتخبّطه الشيطان من المسّ ) .
will not stand except as stands one whom Satan by his touch hath driven to [epileptic] madness…"2:275


أمّا السّحر فمن أعراضه :
As for a person struck by magic he might experience the following:1

1- كره المسحور لزوجته أو المسحورة لزوجها
Dislike of one’s spouse,

كما قال تعالى :
as indicated in the Qur’aan by the following verse (interpretation of the meaning):1

( فيتعلّمون منهما ما يُفرّقون به بين المرء وزوجه ) .

"And from these (angels) people learn that by which they cause separation between a man and his wife..."


2- اختلاف حاله خارج البيت عن حاله داخله اختلافا كلّيا
Different attitude in the house from that which is outside the house

فيشتاق إلى أهله وبيته في الخارج
For example, a person will feel that he is missing his family when is outside the house


فإذا دخل كرههم أشدّ الكُره .
but when he goes home, love changes quickly to extreme hatred.1

3- عدم القدرة على وقاع الزّوجة .

Inability to have sexual intercourse with one’s spouse.1


4- توالي إسقاط المرأة الحامل باستمرار .

Frequent miscarriage for pregnant women.1

5- التغيّر المفاجئ في التصرّفات دون أيّ سبب واضح .


Sudden change in behavior without obvious reason


6- عدم اشتهاء الطعام بالكلّية .

Complete loss of appetite for food



7- أن يخيّل إليه أنّه فعل الشيء وهو لم يفعله .

Thinking or imagining one has done something when in reality one has not.1

8- الطاعة العمياء والمحبّة المفاجئة والمفرطة لشخص معيّن .
Sudden obedience and/or love for a particular person


هذا ويجب الانتباه إلى أنّ
It should be noted that

إلى أنّ الأعراض المذكورة آنفا لا يُشترط عند توفّر بعضها أن يكون الشّخص مصابا بالسّحر أو المسّ
if a person experiences some of the above symptoms this does not necessarily mean that he is either possessed by a jinn or struck by black magic


فقد يكون بعضها لأسباب عضوية أو نفسية أخرى .
العلاج
It might be due to physiological or psychological reasons.1


1- التوكّل على الله وصدق اللجوء إليه

Putting one’s trust in Allah with sincere belief that He is the only cure for everything.1

2- الرقى والتعويذات الشرعية
Reading Qur’aan and known supplications expressing seeking refuge,

وأهمّها المعوذتان

the most important and effective of which is sura 113 and 114, Al-Falaq and Al-Naas

وهي التي عولج النبي
which were used to cure the Prophet himself


وفي علاج السّحر يمكن أخذ سبع ورقات من السّدر الأخضر
To cure black magic some have successfully used seven lotus-tree leaves

وطحنها
The leaves should be crushed,


ثمّ وضعها في إناء ويصبّ عليها من الماء ما يكفيه للغسل
then mixed them with water enough for taking a bath


ويُقرأ فيها بآية
The following verses from the Qur’aan are then recited:1

ثمّ يشرب بعض الماء
The possessed person drinks some of the water,

ويغتسل بالباقي كما جرّبه بعض السّلف فنفع .
and the rest is used to give him a bath.1

3- استخراج السّحر وإتلافه كما فعل النبي صلى الله عليه وسلم
Removing the elements of magic as was done by the Prophet

لمّا سحره لبيد بن الأعصم اليهودي .

when he was struck by black magic by a Jewish man called Lubaid Ben Al-‘Aasim.1

4- استعمال الأدوية المباحة كأكل سبع تمرات من تمر العالية البرنيّ ( من تمور المدينة النبوية )
على الرّيق
Eating seven Aa’liya Al-Barniy dates (among the dates of Al-Madinah) first thing in the morning;

وإذا لم يجد يأكل من أي تمر وجده يكون نافعا بإذن الله .
if not possible, any dates will suffice, by the will of Allaah.1

5- الحجامة

Cupping--removing excess blood.1

6- الدّعاء
Supplications.1


ونسأل الله أن يشفي أخاكم
And we ask Allaah to cure your brother


ويفرّج كربته وكربتكم
and ease your hardship and his,

وهو الشافي لا شافي إلا هو
as He is the One who cures and there is no one else who can cure.1

[إسلام بدي]

حقيقة العيْن وطرق الوقاية منها وعلاجها
The Evil Eye and Protection Against it


سئل علماء اللجنة الدائمة :
The scholars of the Standing Committee were asked:1


قال تعالى : { ومن شر حاسد إذا حسد } ؟


“And from the evil of the envier when he envies.” [113:5]

" ثلث ما في القبور من العين " ؟

،
“One third of those who are in the grave are there because of the evil eye”1

وإذا شك الإنسان في حسد أحدهم
If a person thinks that someone is envying him,

وهل في أخذ غُسالة العائن للمعين ما يشفي ،

If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim?1

وهل يشربه أو يغتسل به ؟
And should he drink the water or wash himself with it?1

فأجابوا :

العين مأخوذة من عان يعين إذا أصابه بعينه ،
The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye


وأصلها من إعجاب العائن بالشيء ،
It starts when the person likes a thing,

ثم تتبعه كيفية نفسه الخبيثة ،
then his evil feelings affect it,

ثم تستعين على تنفيذ سمها بنظرها إلى المعين ،

by means of his repeated looking at the object of his jealousy

وقد أمر الله نبيَّه محمَّداً صلى الله عليه وسلم بالاستعاذة من الحاسد
Allah commanded His prophet, Muhammad to seek refuge with Him from the envier

، فقال تعالى : { ومن شر حاسد إذا حسد } ،
“And from the evil of the envier when he envies.1


فكل عائن حاسد
Everyone who puts the evil eye on another is envious,


وليس كل حاسد عائنا ،
but not every envier puts the evil eye on another

فلما كان الحاسد أعم من العائن
The word hasid (envier) is more general in meaning than the word ‘ain (one who puts the evil eye on another),

كانت الاستعاذة منه استعاذة من العائن
so seeking refuge with Allah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another

، وهي سهام تخرج من نفس الحاسد والعائن
The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another

نحو المحسود
towards the one who is envied

والمعين
and on whom the evil eye is put;

تصيبه تارة وتخطئه تارة ،
sometimes it hits him and sometimes it misses

فإن صادفته مكشوفا لا وقاية عليه أثرت فيه
If the target is exposed and unprotected, it will affect him,

، وإن صادفته حذراً شاكي السلاح ( أي : تام السلاح ) لا منفذ فيه للسهام
but if the target is cautious and armed,

لم تؤثر فيه وربما ردت السهام على صاحبها .
the arrow will have no effect and may even come back on the one who launched it

" كان رسول الله صلى الله عليه وسلم يأمرني أن أسترقي من العين "
The Messenger of Allah used to tell me to recite ruqyah (incantation) for protection against the evil eye


" العين حق
“The evil eye is real

ولو كان شيء سابق القدر لسبقته العين
and if anything were to overtake the divine decree, it would be the evil eye

، وإذا استغسلتم فاغسلوا "
When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.”1


عن أسماء بنت عميس أنها قالت : يا رسول الله ، إن بني جعفر تصيبهم العين
“O Messenger of Allah, the children of J’afar have been afflicted by the evil eye,

، أفنسترقي لهم ؟ ،
shall we recite ruqyah for them?” 1

قال : نعم ، فلو كان شيء سابق القدر لسبقته العين
He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.”1


عن عائشة رضي الله عنها قالت : كان يؤمر العائن فيتوضأ
The person who had put the evil eye on another would be ordered to do ablution,

ثم يغسل منه المعين
then the person who had been afflicted would wash himself (with that water).1

عن سهل بن حنيف أن النبي صلى الله عليه وسلم خرج وسار معه نحو مكة
the Prophet (peace and blessings of Allah be upon him) came out and traveled with him towards Makkah,

حتى إذا كانوا بشعب الخرار ( اسم موضع ) من الجحفة
until they were in the mountain pass of al-Kharar in al-Jahfah

اغتسل سهل بن حنيف وكان رجلا أبيض حسن الجسم والجلد
There Sahl ibn Haneef did bathed, and he was a handsome white-skinned man with beautiful skin

ما رأيت كاليوم ولا جلد مخبأة
“I have never seen such beautiful skin as this, not even the skin of a virgin,”1

، فلبط سهل ،
and Sahl fell to the ground

يا رسول الله ، هل لك في سهل والله ما يرفع رأسه
O Messenger of Allah, can you do anything for Sahl, because by Allah he cannot raise his head.”1

، قال : هل تتهمون فيه من أحد ؟ .

He said, “Do you accuse anyone with regard to him?”1



فدعا رسول الله صلى الله عليه وسلم عامرا فتغيظ علي

called ‘Amir and rebuked him strongly

ه ، وقال : علام يقتل أحدكم أخاه
He said, “Why would one of you kill his brother? 1

، هلا إذا رأيت ما يعجبك برَّكت ،
If you see something that you like, then pray for blessing for him.” 1

ثم قال له : اغتسل له ،

Then he said to him, “Wash yourself for him.” 1


فغسل وجهه ويديه ومرفقيه وركبتيه وأطراف رجليه
So he washed his face, hands, forearms, knees and the sides of his feet,

وداخلة إزاره في قدح
and inside his izaar (lower garment) in the vessel

ثم صب ذلك الماء عليه
Then that water was poured over him,

يصبه رجل على رأسه وظهره من خلفه
ثم يكفأ القدح وراءه

and a man poured it over his head and back from behind

، ففعل به ذلك ،
He did that to him,

فراح سهل مع الناس ليس به بأس
then Sahl got up and joined the people and there was nothing wrong with him



( جلد مخبأة ) أي جلد عذارء

( لبط ) أي صُرع وسقط .

( داخلة إزاره ) أي الجزء الملامس للبدن من الإزار




فالجمهور من العلماء على إثبات الإصابة بالعين
The majority of scholars are of the view that people can indeed be afflicted by the evil eye,


؛ للأحاديث المذكورة وغيرها ،
because of the reports quoted above and others,


ولما هو مشاهد وواقع .
and because of the corroborating reports and other evidence


وأما الحديث الذي ذكرته
With regard to the report that you mention,

" ثلث ما في القبور من العين " :

“One third of those who are in the grave are there because of the evil eye,” 1

فلا نعلم صحته ،
we do not know how sound it is,



ويجب على المسلم أن يحصن نفسه من الشياطين
The Muslim has to protect himself against the devils

من مردة الجن والإنس
among the evil jinn and mankind,

بقوة الإيمان بالله
by having strong faith in Allah

واعتماده وتوكله عليه ولجئه
and by putting his trust in Him and seeking refuge with Him

وضراعته إليه ،
and beseeching Him

والتعوذات النبوية
reciting the prayers for protection narrated from the Prophet

" أعوذ بكلمات الله التامات من شر ما خلق "

(I seek refuge in the perfect words of Allah from the evil of that which He has created). 1



و " أعوذ بكلمات الله التامة من غضبه وعقابه
(I seek refuge in the perfect words of Allah from His wrath and punishment,


، ومن شر عباده
from the evil of His slaves and from

ومن همزات الشياطين وأن يحضرون "
the evil promptings of the devils and from their presence). 1


، وقوله تعالى { حسبي الله
Allaah is sufficient for me.

لا إله إلا هو
none has the right to be worshipped but He

عليه توكلت وهو رب العرش العظيم }

in Him I put my trust and He is the Lord of the Mighty Throne).”1

وإذا علم أن إنسانا أصابه بعينه أو شك في إصابته بعين أحد
If it is known or suspected that a person has been afflicted by the evil eye,

فإنه يؤمر العائن

then the one who put the evil eye on him
should be ordered

أن يغتسل لأخيه
to wash himself for his brother

فيحضر له إناء به ماء
So a vessel of water should be brought,

فيدخل كفه فيه
and he should put his hand in it

فيتمضمض ثم يمجه في القدح
and rinse out his mouth into the vessel

ويغسل وجهه في القدح
Then he should wash his face in the vessel,

ثم يدخل يده اليسرى
then put his left hand into the vessel

فيصب على ركبته اليمنى في القدح
and wash his right knee,

ثم يدخل يده اليمنى
then put his right hand in the vessel

فيصب على ركبته اليسرى
and wash his left knee

ثم يغسل إزاره
Then he should wash inside his garment

ثم يصب على رأس الذي تصيبه العين
Then the water should be poured over the head of the one on whom he put the evil eye,

من خلفه صبة واحدة
pouring it from behind in one go

فيبرأ بإذن الله
Then he will be healed, by Allah’s leave



هل العين تصيب الإنسان ؟
Can the evil eye afflict a person? 1

وكيف تعالج ؟
How is it treated?1


وهل التحرز منها ينافي التوكل ؟
Does being on one's guard against it contradict putting one's trust in Allah? 1



رأينا في العين أنها حق
Our opinion concerning the evil eye is that it is real

ثابت شرعاً وحسّاً
and is proven both by Islamic teachings and by real life experiences

، قال الله – تعالى - : { وإن يكاد الذين كفروا ليزلقونك بأبصارهم }
“And verily, those who disbelieve would almost make you slip with their eyes (through hatred).” 1



قال ابن عباس وغيره في تفسيرها :

Ibn ‘Abbas and others said, commenting on this verse: 1

أي يعينوك بأبصارهم ،

this means, they put the evil eye on you with their glances



والواقع شاهد بذلك ولا يمكن إنكاره

Reality confirms this and it cannot be denied


وفي حالة وقوعها
In the event that you are afflicted by the evil eye,


تستعمل العلاجات الشرعية وهي :
you should use the treatments recommended in sharee’ah, which are: 1


1- القراءة : فقد قال النبي صلى الله عليه وسلم : " لا رقية إلا من عين أو حمة "
“There is no incantation except in the case of the evil eye or fever.” 1


وقد كان جبريل يرقي النبي صلى الله عليه وسلم فيقول :



" باسم الله أرقيك ،
(In the name of Allah I perform incantation for you,

من كل شيء يؤذيك

from everything that is harming you,


، من شر كل نفس أو عين حاسد ، الله يشفيك
from the evil of every soul or envious eye may Allah heal you,

، باسم الله أرقيك " .
in the name of Allah I perform incantation for you).” 1



2- الاستغسال
Asking the person who has put the evil eye on another to wash,


أما الأخذ من فضلاته
With regard to taking his waste,


العائدة من بوله أو غائطه
such as his urine and stool,

فليس له أصل ،
there is no basis for doing so;

وكذلك الأخذ من أثره
the same applies to taking any of his belongings

، وإنما الوارد
Rather what is narrated

ما سبق من غسل أعضائه
is that which is mentioned above, washing his limbs

وداخلة إزاره
and washing inside his garment,

ولعل مثلها داخلة غترته وطاقيته وثوبه
or likewise washing inside his headgear and garments




والتحرز من العين مقدماً لا بأس به ،
There is nothing wrong with taking precautions against the evil eye before it happens,

ولا ينافي التوكل ؛
and this does not contradict the idea of putting one's trust in Allah

بل هو التوكل
In fact this is putting one's trust in Allah

مع فعل الأسباب التي أباحها أو أمر بها

whilst
implementing the means that have been permitted or enjoined


وقد كان النبي صلى الله عليه وسلم يعوِّذ الحسن والحسين ويقول:


" أعيذكما بكلمات الله التامة
(I seek refuge for you both in the perfect words of Allah,


من كل شيطان وهامة
from every devil and every poisonous reptile,

، ومن كل عين لامة "
and from every evil eye

[إسلام بدي]

حقيقة العيْن وطرق الوقاية منها وعلاجها
The Evil Eye and Protection Against it


سئل علماء اللجنة الدائمة :
The scholars of the Standing Committee were asked:1


قال تعالى : { ومن شر حاسد إذا حسد } ؟


“And from the evil of the envier when he envies.” [113:5]

" ثلث ما في القبور من العين " ؟

،
“One third of those who are in the grave are there because of the evil eye”1

وإذا شك الإنسان في حسد أحدهم
If a person thinks that someone is envying him,

وهل في أخذ غُسالة العائن للمعين ما يشفي ،

If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim?1

وهل يشربه أو يغتسل به ؟
And should he drink the water or wash himself with it?1

فأجابوا :

العين مأخوذة من عان يعين إذا أصابه بعينه ،
The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye


وأصلها من إعجاب العائن بالشيء ،
It starts when the person likes a thing,

ثم تتبعه كيفية نفسه الخبيثة ،
then his evil feelings affect it,

ثم تستعين على تنفيذ سمها بنظرها إلى المعين ،

by means of his repeated looking at the object of his jealousy

وقد أمر الله نبيَّه محمَّداً صلى الله عليه وسلم بالاستعاذة من الحاسد
Allah commanded His prophet, Muhammad to seek refuge with Him from the envier

، فقال تعالى : { ومن شر حاسد إذا حسد } ،
“And from the evil of the envier when he envies.1


فكل عائن حاسد
Everyone who puts the evil eye on another is envious,


وليس كل حاسد عائنا ،
but not every envier puts the evil eye on another

فلما كان الحاسد أعم من العائن
The word hasid (envier) is more general in meaning than the word ‘ain (one who puts the evil eye on another),

كانت الاستعاذة منه استعاذة من العائن
so seeking refuge with Allah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another

، وهي سهام تخرج من نفس الحاسد والعائن
The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another

نحو المحسود
towards the one who is envied

والمعين
and on whom the evil eye is put;

تصيبه تارة وتخطئه تارة ،
sometimes it hits him and sometimes it misses

فإن صادفته مكشوفا لا وقاية عليه أثرت فيه
If the target is exposed and unprotected, it will affect him,

، وإن صادفته حذراً شاكي السلاح ( أي : تام السلاح ) لا منفذ فيه للسهام
but if the target is cautious and armed,

لم تؤثر فيه وربما ردت السهام على صاحبها .
the arrow will have no effect and may even come back on the one who launched it

" كان رسول الله صلى الله عليه وسلم يأمرني أن أسترقي من العين "
The Messenger of Allah used to tell me to recite ruqyah (incantation) for protection against the evil eye


" العين حق
“The evil eye is real

ولو كان شيء سابق القدر لسبقته العين
and if anything were to overtake the divine decree, it would be the evil eye

، وإذا استغسلتم فاغسلوا "
When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.”1


عن أسماء بنت عميس أنها قالت : يا رسول الله ، إن بني جعفر تصيبهم العين
“O Messenger of Allah, the children of J’afar have been afflicted by the evil eye,

، أفنسترقي لهم ؟ ،
shall we recite ruqyah for them?” 1

قال : نعم ، فلو كان شيء سابق القدر لسبقته العين
He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.”1


عن عائشة رضي الله عنها قالت : كان يؤمر العائن فيتوضأ
The person who had put the evil eye on another would be ordered to do ablution,

ثم يغسل منه المعين
then the person who had been afflicted would wash himself (with that water).1

عن سهل بن حنيف أن النبي صلى الله عليه وسلم خرج وسار معه نحو مكة
the Prophet (peace and blessings of Allah be upon him) came out and traveled with him towards Makkah,

حتى إذا كانوا بشعب الخرار ( اسم موضع ) من الجحفة
until they were in the mountain pass of al-Kharar in al-Jahfah

اغتسل سهل بن حنيف وكان رجلا أبيض حسن الجسم والجلد
There Sahl ibn Haneef did bathed, and he was a handsome white-skinned man with beautiful skin

ما رأيت كاليوم ولا جلد مخبأة
“I have never seen such beautiful skin as this, not even the skin of a virgin,”1

، فلبط سهل ،
and Sahl fell to the ground

يا رسول الله ، هل لك في سهل والله ما يرفع رأسه
O Messenger of Allah, can you do anything for Sahl, because by Allah he cannot raise his head.”1

، قال : هل تتهمون فيه من أحد ؟ .

He said, “Do you accuse anyone with regard to him?”1



فدعا رسول الله صلى الله عليه وسلم عامرا فتغيظ علي

called ‘Amir and rebuked him strongly

ه ، وقال : علام يقتل أحدكم أخاه
He said, “Why would one of you kill his brother? 1

، هلا إذا رأيت ما يعجبك برَّكت ،
If you see something that you like, then pray for blessing for him.” 1

ثم قال له : اغتسل له ،

Then he said to him, “Wash yourself for him.” 1


فغسل وجهه ويديه ومرفقيه وركبتيه وأطراف رجليه
So he washed his face, hands, forearms, knees and the sides of his feet,

وداخلة إزاره في قدح
and inside his izaar (lower garment) in the vessel

ثم صب ذلك الماء عليه
Then that water was poured over him,

يصبه رجل على رأسه وظهره من خلفه
ثم يكفأ القدح وراءه

and a man poured it over his head and back from behind

، ففعل به ذلك ،
He did that to him,

فراح سهل مع الناس ليس به بأس
then Sahl got up and joined the people and there was nothing wrong with him



( جلد مخبأة ) أي جلد عذارء

( لبط ) أي صُرع وسقط .

( داخلة إزاره ) أي الجزء الملامس للبدن من الإزار




فالجمهور من العلماء على إثبات الإصابة بالعين
The majority of scholars are of the view that people can indeed be afflicted by the evil eye,


؛ للأحاديث المذكورة وغيرها ،
because of the reports quoted above and others,


ولما هو مشاهد وواقع .
and because of the corroborating reports and other evidence


وأما الحديث الذي ذكرته
With regard to the report that you mention,

" ثلث ما في القبور من العين " :

“One third of those who are in the grave are there because of the evil eye,” 1

فلا نعلم صحته ،
we do not know how sound it is,



ويجب على المسلم أن يحصن نفسه من الشياطين
The Muslim has to protect himself against the devils

من مردة الجن والإنس
among the evil jinn and mankind,

بقوة الإيمان بالله
by having strong faith in Allah

واعتماده وتوكله عليه ولجئه
and by putting his trust in Him and seeking refuge with Him

وضراعته إليه ،
and beseeching Him

والتعوذات النبوية
reciting the prayers for protection narrated from the Prophet

" أعوذ بكلمات الله التامات من شر ما خلق "

(I seek refuge in the perfect words of Allah from the evil of that which He has created). 1



و " أعوذ بكلمات الله التامة من غضبه وعقابه
(I seek refuge in the perfect words of Allah from His wrath and punishment,


، ومن شر عباده
from the evil of His slaves and from

ومن همزات الشياطين وأن يحضرون "
the evil promptings of the devils and from their presence). 1


، وقوله تعالى { حسبي الله
Allaah is sufficient for me.

لا إله إلا هو
none has the right to be worshipped but He

عليه توكلت وهو رب العرش العظيم }

in Him I put my trust and He is the Lord of the Mighty Throne).”1

وإذا علم أن إنسانا أصابه بعينه أو شك في إصابته بعين أحد
If it is known or suspected that a person has been afflicted by the evil eye,

فإنه يؤمر العائن

then the one who put the evil eye on him
should be ordered

أن يغتسل لأخيه
to wash himself for his brother

فيحضر له إناء به ماء
So a vessel of water should be brought,

فيدخل كفه فيه
and he should put his hand in it

فيتمضمض ثم يمجه في القدح
and rinse out his mouth into the vessel

ويغسل وجهه في القدح
Then he should wash his face in the vessel,

ثم يدخل يده اليسرى
then put his left hand into the vessel

فيصب على ركبته اليمنى في القدح
and wash his right knee,

ثم يدخل يده اليمنى
then put his right hand in the vessel

فيصب على ركبته اليسرى
and wash his left knee

ثم يغسل إزاره
Then he should wash inside his garment

ثم يصب على رأس الذي تصيبه العين
Then the water should be poured over the head of the one on whom he put the evil eye,

من خلفه صبة واحدة
pouring it from behind in one go

فيبرأ بإذن الله
Then he will be healed, by Allah’s leave



هل العين تصيب الإنسان ؟
Can the evil eye afflict a person? 1

وكيف تعالج ؟
How is it treated?1


وهل التحرز منها ينافي التوكل ؟
Does being on one's guard against it contradict putting one's trust in Allah? 1



رأينا في العين أنها حق
Our opinion concerning the evil eye is that it is real

ثابت شرعاً وحسّاً
and is proven both by Islamic teachings and by real life experiences

، قال الله – تعالى - : { وإن يكاد الذين كفروا ليزلقونك بأبصارهم }
“And verily, those who disbelieve would almost make you slip with their eyes (through hatred).” 1



قال ابن عباس وغيره في تفسيرها :

Ibn ‘Abbas and others said, commenting on this verse: 1

أي يعينوك بأبصارهم ،

this means, they put the evil eye on you with their glances



والواقع شاهد بذلك ولا يمكن إنكاره

Reality confirms this and it cannot be denied


وفي حالة وقوعها
In the event that you are afflicted by the evil eye,


تستعمل العلاجات الشرعية وهي :
you should use the treatments recommended in sharee’ah, which are: 1


1- القراءة : فقد قال النبي صلى الله عليه وسلم : " لا رقية إلا من عين أو حمة "
“There is no incantation except in the case of the evil eye or fever.” 1


وقد كان جبريل يرقي النبي صلى الله عليه وسلم فيقول :



" باسم الله أرقيك ،
(In the name of Allah I perform incantation for you,

من كل شيء يؤذيك

from everything that is harming you,


، من شر كل نفس أو عين حاسد ، الله يشفيك
from the evil of every soul or envious eye may Allah heal you,

، باسم الله أرقيك " .
in the name of Allah I perform incantation for you).” 1



2- الاستغسال
Asking the person who has put the evil eye on another to wash,


أما الأخذ من فضلاته
With regard to taking his waste,


العائدة من بوله أو غائطه
such as his urine and stool,

فليس له أصل ،
there is no basis for doing so;

وكذلك الأخذ من أثره
the same applies to taking any of his belongings

، وإنما الوارد
Rather what is narrated

ما سبق من غسل أعضائه
is that which is mentioned above, washing his limbs

وداخلة إزاره
and washing inside his garment,

ولعل مثلها داخلة غترته وطاقيته وثوبه
or likewise washing inside his headgear and garments




والتحرز من العين مقدماً لا بأس به ،
There is nothing wrong with taking precautions against the evil eye before it happens,

ولا ينافي التوكل ؛
and this does not contradict the idea of putting one's trust in Allah

بل هو التوكل
In fact this is putting one's trust in Allah

مع فعل الأسباب التي أباحها أو أمر بها

whilst
implementing the means that have been permitted or enjoined


وقد كان النبي صلى الله عليه وسلم يعوِّذ الحسن والحسين ويقول:


" أعيذكما بكلمات الله التامة
(I seek refuge for you both in the perfect words of Allah,


من كل شيطان وهامة
from every devil and every poisonous reptile,

، ومن كل عين لامة "
and from every evil eye

[إسلام بدي]

كيفية التخلص من السحر بعد العثور عليه
Getting Rid of Witchcraft After Finding It


أحضرنا خادمة ،
We brought in a servant,

والآن بعد مرور 7 شهور
and now after seven months,

ذات يوم بعد خروجها من دورة المياه
one day after she left the washroom,

وجدنا في مكانها شعر ملفوف غير طبيعي
we found some hair that was tied up in an unnatural manner,


ومربوط عليه بخيط أربع لفات
wrapped around four times with a thread

مع العلم أن الشعر ليس من شعر أهل البيت
The hair does not belong to anyone in the family

ثم قمنا بتفتيش حقيبتها
Then we examined her handbag

فوجدنا أربع لفات من نفس الشعر
and we found four more bundles of the same hair,


وكل لفة معقود عليها بأربع لفات
each one wrapped around four times with a thread


لف الشعر وعقده بالخيط
Rolling up hair and tying it with thread

من الطرق التي يستعملها السحرة في سحرهم وضلالهم
is one of the methods used by practitioners of witchcraft

، فإنهم يعقدون العقد وينفثون عليها
They tie up these bundles and blow onto them,

بتعاويذهم الباطلة
reciting their false incantations

. ومن وجد شيئا من ذلك

Whoever finds any such thing

فليحل العقد
should undo the knots

وليفصل الأجزاء بعضها عن بعض
and pull the bundle apart

مع قراءة المعوذات ،
whilst reciting al-mu’awwidhat (chapters of Quran seeking protection with Allah).1

ثم يتلفها بالحرق ونحوه ؛
Then he should destroy it by burning it and so on


لما ثبت من حديث زيد بن أرقم رضي الله عنه قال :
Zayd ibn Arqam (may Allah be pleased with him) narrated: 1

( كان رجل من اليهود يدخل على النبي صلى الله عليه وسلم ، وكان يأمنه
A Jewish man used to enter upon the Prophet (peace and blessings of Allah be upon him) who trusted him


، فعقد له عُقَدا فوضعه في بئر
He tied some knots and placed them in a well

رجل من الأنصار
belonging to a man from among the Ansar (early inhabitants of Madinah who welcomed immigrants from Makkan). 1


، فاشتكى لذلك أياما ،
He suffered because of this for several days – or,


وفي حديث عائشة : ( ستة أشهر )
according to the hadeeth (narration) of ‘Aishah (may Allah be pleased with her), for six months –

فأتاه ملكان يعودانه ،
then two angels came to visit him

فقعد أحدهما عند رأسه ، والآخر عند رجليه ،
One sat at his head and the other at his feet

فقال أحدهما : أتدري ما وجعه ؟
One of them said, “Do you know what is ailing him?”1

قال : فلان الذي كان يدخل عليه عقد له عُقَدا


He said: “So and so who used to enter upon him tied some knots for him

فألقاه في بئر فلان الأنصاري ،

and threw them into the well of so and so,
the Ansari

فلو أرسل إليه رجلا وأخذ منه العقد
He should send a man to him to take the bundle out,


لوجد الماء قد اصفر .
and he will find that the water has turned yellow.” 1

فأتاه جبريل ، فنزل عليه بالمعوذتين
Then Jibreel (peace be upon him) came to him, bringing the revelation of al-Mu’awwadhatayn,

وقال : إن رجلا من اليهود سحرك ،
and he told him that a Jewish man had bewitched him

والسحر في بئر فلان ،
and that the materials used were in the well of so and so

فأخذ العقد فجاء بها


He took out the bundle and brought it to him,

، فأمره أن يحل العقد ويقرأ آية فحلها
and he told him to untie it and recite a verse of Quran

، فجعل يقرأ ويحل ،
He started to recite and untie it,

فجعل كلما حل عقدة وجد لذلك خفة ،
and every time he untied a knot, he felt a little better,

فبرأ
until he was fully recovered


وقال الشيخ ابن باز رحمه الله :
Shaykh Ibn Baz (may Allah have mercy on him) said: 1

" ومن علاج السحر أيضا
One of the remedies for witchcraft,

وهو من أنفع علاجه :
which is also one of the most effective remedies,


بذل الجهود في معرفة موضع السحر
is to try hard to find out where the material has been put,

في أرض أو جبل أو غير ذلك ،
whether in the ground, in the mountains, and so on

فإذا عرف واستخرج وأتلف
If that can be found out, and it can be taken out and destroyed,


بطل السحر
the spell will be broken


ينظر فيما فعله الساحر
Efforts should be made to find out what the witch has done

، إذا عرف أنه مثلا جعل شيئا من الشعر في مكان
If he has put some hair, for example, in a certain place,


، أو جعله في أمشاط ، أو في غير ذلك ،
or put it in a comb and so on,

إذا عرف أنه وضعه في المكان الفلاني
if it is known that he has put it in a certain place,

أزيل هذا الشيء وأحرق وأتلف
it should be taken out and burned or destroyed


فيبطل مفعوله
Then its effects will be cancelled out

ويزول ما أراده الساحر
and what the witch wanted to do will be annulled


وينبغي الحذر من هذه الخادمة
You should beware of this servant

والسعي في إرجاعها إلى بلدها and try to send her back to her country


، كما ينبغي لأهل المنزل أن يتحصنوا
The household members should also try to protect themselves

بالأذكار الشرعية ، كأذكار الصباح والمساء والنوم ، والدخول والخروج ، والأكل والشرب .

by reciting the dhikrs (words of remembrance) prescribed in sharee’ah (Islamic law), 1



ومن الأمور التي يتقى بها خطر السحر قبل وقوعه :
There are means of protecting oneself against the dangers of witchcraft before it happens,




وقد صح عن رسول الله صلى الله عليه وسلم أنه قال : ( من قرأ آية الكرسي في ليلة لم يزل عليه من الله حافظ
“Whoever recites Ayat al-Kursiy at night will have protectors from Allah

ولا يقربه شيطان
and no devil will come near him

حتى يصبح )
until morning comes.”1

( من قرأ الآيتين من آخر سورة البقرة في ليلة كفتاه )
“Whoever recites the last two verses of Surat al-Baqarah at night, that will suffice him.” 1



والمعنى والله أعلم : كفتاه من كل سوء .
The meaning – and Allah knows best – is that they will suffice him against all evil


ومن ذلك : الإكثار من التعوذ بـ ( كلمات الله التامات من شر ما خلق )
You should also frequently recite duas seeking refuge in the perfect words of Allah from the evil of that which He has created”,1

في الليل والنهار وعند نزول أي منزل
night and day, when stopping in any place in the city

في البناء أو الصحراء أو الجو أو البحر؛
or in the desert, by air or by sea,


لقول النبي صلى الله عليه وسلم :
because the Prophet said:1

( من نزل منزلا فقال
“Whoever makes a stop then says: 1

أعوذ بكلمات الله التامات
I seek refuge in the perfect words of Allah

من شر ما خلق
from the evil of that which He has created),1

لم يضره شيء حتى يرتحل من منزله ذلك ) .
’ nothing will harm him until he moves on from that place.” 1


بسم الله الذي لا يضر مع اسمه شيء

In the name of Allah with Whose name nothing is harmed

في الأرض ولا في السماء
on earth nor in heaven,

وهو السميع العليم
and He is the All-Hearing, All-Knowing)”1




من أعظم الأسباب في اتقاء شر السحر وغيره من الشرور
among the greatest means of protecting oneself against the evils of witchcraft and other evils,

لمن حافظ عليها
for the one who recites them regularly

بصدق وإيمان وثقة بالله واعتماد عليه
and with sincerity, faith and trust in Allah, depending on Him

وانشراح صدر لما دلت عليه ،
and keeping their minds and hearts open to what the evidence says

وهي أيضا من أعظم السلاح لإزالة السحر
They are also one of the greatest weapons for removing the effects of witchcraft

بعد وقوعه
once it has taken place;


مع الإكثار من الضراعة إلى الله

as well as that one should beseech Allah a great deal


وسؤاله سبحانه أن يكشف الضرر ويزيل البأس
and ask Him to relieve the harm. 1


في علاج الأمراض من السحر وغيره -
for treating sickness caused by witchcraft and other things,


اللهم رب الناس

O Allah, Lord of mankind,

، أذهب البأس واشف أنت الشافي ،
remove the evil and grant healing,
for You are the Healer

لا شفاء إلا شفاؤك
There is no healing except Your healing,

، شفاء لا يغادر سقما
which does not leave any sickness

يقولها ثلاثا .
This should be recited three times

[إسلام بدي]

كيفية التخلص من السحر بعد العثور عليه
Getting Rid of Witchcraft After Finding It


أحضرنا خادمة ،
We brought in a servant,

والآن بعد مرور 7 شهور
and now after seven months,

ذات يوم بعد خروجها من دورة المياه
one day after she left the washroom,

وجدنا في مكانها شعر ملفوف غير طبيعي
we found some hair that was tied up in an unnatural manner,


ومربوط عليه بخيط أربع لفات
wrapped around four times with a thread

مع العلم أن الشعر ليس من شعر أهل البيت
The hair does not belong to anyone in the family

ثم قمنا بتفتيش حقيبتها
Then we examined her handbag

فوجدنا أربع لفات من نفس الشعر
and we found four more bundles of the same hair,


وكل لفة معقود عليها بأربع لفات
each one wrapped around four times with a thread


لف الشعر وعقده بالخيط
Rolling up hair and tying it with thread

من الطرق التي يستعملها السحرة في سحرهم وضلالهم
is one of the methods used by practitioners of witchcraft

، فإنهم يعقدون العقد وينفثون عليها
They tie up these bundles and blow onto them,

بتعاويذهم الباطلة
reciting their false incantations

. ومن وجد شيئا من ذلك

Whoever finds any such thing

فليحل العقد
should undo the knots

وليفصل الأجزاء بعضها عن بعض
and pull the bundle apart

مع قراءة المعوذات ،
whilst reciting al-mu’awwidhat (chapters of Quran seeking protection with Allah).1

ثم يتلفها بالحرق ونحوه ؛
Then he should destroy it by burning it and so on


لما ثبت من حديث زيد بن أرقم رضي الله عنه قال :
Zayd ibn Arqam (may Allah be pleased with him) narrated: 1

( كان رجل من اليهود يدخل على النبي صلى الله عليه وسلم ، وكان يأمنه
A Jewish man used to enter upon the Prophet (peace and blessings of Allah be upon him) who trusted him


، فعقد له عُقَدا فوضعه في بئر
He tied some knots and placed them in a well

رجل من الأنصار
belonging to a man from among the Ansar (early inhabitants of Madinah who welcomed immigrants from Makkan). 1


، فاشتكى لذلك أياما ،
He suffered because of this for several days – or,


وفي حديث عائشة : ( ستة أشهر )
according to the hadeeth (narration) of ‘Aishah (may Allah be pleased with her), for six months –

فأتاه ملكان يعودانه ،
then two angels came to visit him

فقعد أحدهما عند رأسه ، والآخر عند رجليه ،
One sat at his head and the other at his feet

فقال أحدهما : أتدري ما وجعه ؟
One of them said, “Do you know what is ailing him?”1

قال : فلان الذي كان يدخل عليه عقد له عُقَدا


He said: “So and so who used to enter upon him tied some knots for him

فألقاه في بئر فلان الأنصاري ،

and threw them into the well of so and so,
the Ansari

فلو أرسل إليه رجلا وأخذ منه العقد
He should send a man to him to take the bundle out,


لوجد الماء قد اصفر .
and he will find that the water has turned yellow.” 1

فأتاه جبريل ، فنزل عليه بالمعوذتين
Then Jibreel (peace be upon him) came to him, bringing the revelation of al-Mu’awwadhatayn,

وقال : إن رجلا من اليهود سحرك ،
and he told him that a Jewish man had bewitched him

والسحر في بئر فلان ،
and that the materials used were in the well of so and so

فأخذ العقد فجاء بها


He took out the bundle and brought it to him,

، فأمره أن يحل العقد ويقرأ آية فحلها
and he told him to untie it and recite a verse of Quran

، فجعل يقرأ ويحل ،
He started to recite and untie it,

فجعل كلما حل عقدة وجد لذلك خفة ،
and every time he untied a knot, he felt a little better,

فبرأ
until he was fully recovered


وقال الشيخ ابن باز رحمه الله :
Shaykh Ibn Baz (may Allah have mercy on him) said: 1

" ومن علاج السحر أيضا
One of the remedies for witchcraft,

وهو من أنفع علاجه :
which is also one of the most effective remedies,


بذل الجهود في معرفة موضع السحر
is to try hard to find out where the material has been put,

في أرض أو جبل أو غير ذلك ،
whether in the ground, in the mountains, and so on

فإذا عرف واستخرج وأتلف
If that can be found out, and it can be taken out and destroyed,


بطل السحر
the spell will be broken


ينظر فيما فعله الساحر
Efforts should be made to find out what the witch has done

، إذا عرف أنه مثلا جعل شيئا من الشعر في مكان
If he has put some hair, for example, in a certain place,


، أو جعله في أمشاط ، أو في غير ذلك ،
or put it in a comb and so on,

إذا عرف أنه وضعه في المكان الفلاني
if it is known that he has put it in a certain place,

أزيل هذا الشيء وأحرق وأتلف
it should be taken out and burned or destroyed


فيبطل مفعوله
Then its effects will be cancelled out

ويزول ما أراده الساحر
and what the witch wanted to do will be annulled


وينبغي الحذر من هذه الخادمة
You should beware of this servant

والسعي في إرجاعها إلى بلدها and try to send her back to her country


، كما ينبغي لأهل المنزل أن يتحصنوا
The household members should also try to protect themselves

بالأذكار الشرعية ، كأذكار الصباح والمساء والنوم ، والدخول والخروج ، والأكل والشرب .

by reciting the dhikrs (words of remembrance) prescribed in sharee’ah (Islamic law), 1



ومن الأمور التي يتقى بها خطر السحر قبل وقوعه :
There are means of protecting oneself against the dangers of witchcraft before it happens,




وقد صح عن رسول الله صلى الله عليه وسلم أنه قال : ( من قرأ آية الكرسي في ليلة لم يزل عليه من الله حافظ
“Whoever recites Ayat al-Kursiy at night will have protectors from Allah

ولا يقربه شيطان
and no devil will come near him

حتى يصبح )
until morning comes.”1

( من قرأ الآيتين من آخر سورة البقرة في ليلة كفتاه )
“Whoever recites the last two verses of Surat al-Baqarah at night, that will suffice him.” 1



والمعنى والله أعلم : كفتاه من كل سوء .
The meaning – and Allah knows best – is that they will suffice him against all evil


ومن ذلك : الإكثار من التعوذ بـ ( كلمات الله التامات من شر ما خلق )
You should also frequently recite duas seeking refuge in the perfect words of Allah from the evil of that which He has created”,1

في الليل والنهار وعند نزول أي منزل
night and day, when stopping in any place in the city

في البناء أو الصحراء أو الجو أو البحر؛
or in the desert, by air or by sea,


لقول النبي صلى الله عليه وسلم :
because the Prophet said:1

( من نزل منزلا فقال
“Whoever makes a stop then says: 1

أعوذ بكلمات الله التامات
I seek refuge in the perfect words of Allah

من شر ما خلق
from the evil of that which He has created),1

لم يضره شيء حتى يرتحل من منزله ذلك ) .
’ nothing will harm him until he moves on from that place.” 1


بسم الله الذي لا يضر مع اسمه شيء

In the name of Allah with Whose name nothing is harmed

في الأرض ولا في السماء
on earth nor in heaven,

وهو السميع العليم
and He is the All-Hearing, All-Knowing)”1




من أعظم الأسباب في اتقاء شر السحر وغيره من الشرور
among the greatest means of protecting oneself against the evils of witchcraft and other evils,

لمن حافظ عليها
for the one who recites them regularly

بصدق وإيمان وثقة بالله واعتماد عليه
and with sincerity, faith and trust in Allah, depending on Him

وانشراح صدر لما دلت عليه ،
and keeping their minds and hearts open to what the evidence says

وهي أيضا من أعظم السلاح لإزالة السحر
They are also one of the greatest weapons for removing the effects of witchcraft

بعد وقوعه
once it has taken place;


مع الإكثار من الضراعة إلى الله

as well as that one should beseech Allah a great deal


وسؤاله سبحانه أن يكشف الضرر ويزيل البأس
and ask Him to relieve the harm. 1


في علاج الأمراض من السحر وغيره -
for treating sickness caused by witchcraft and other things,


اللهم رب الناس

O Allah, Lord of mankind,

، أذهب البأس واشف أنت الشافي ،
remove the evil and grant healing,
for You are the Healer

لا شفاء إلا شفاؤك
There is no healing except Your healing,

، شفاء لا يغادر سقما
which does not leave any sickness

يقولها ثلاثا .
This should be recited three times

[إسلام بدي]

فك السحر عن الزوج ليلة عرسه
Undoing the effects of magic on the groom on his wedding night

السؤال : يحدث عندنا في مصر أن كل إنسان حينما يتزوج
Here in Egypt they say that when a man gets married,

في أول ليلة زواجه
on the first night of his marriage

لا يقوم بواجبه نحو زوجته

he cannot consummate the marriage

بحجة أن هناك سحراً ويسمونه : رباط أو مربوط أو ربط يعني :
because there is some kind of magic, which they call ribaat or marboot or rabt, i.e.,1

أنه مربوط عن زوجته
he is restrained or tied up (marboot) and cannot have intercourse with his wife,

ولابد من شيء ليفكه
and so he need something to undo this magic

هل هذا صحيح ؟
Is this correct?1


ليس ذلك بلازم ولكنه قد يقع ،
This is not necessarily the case, but it could happen

فقد يبتلى بعض الناس
Some people are tested

بأن يسحره غيره
by means of someone else putting a magic spell on them


بما يمنعه عن زوجته
which prevents them from having intercourse with their wives

ولكنه إذا استعمل التعوذات الشرعية
But if a person uses the prayers for refuge prescribed in Islam,

كفاه الله شر السحرة وغيرهم

Allaah will be sufficient for him against the evil of the magicians and others,

، وأزال الله ذلك عنه متى وجد
and Allaah will take that (magic) away if it is present

. وعليه أن يقرأ على نفسه آية الكرسي ، والفاتحة وآيات السحر وقل هو الله أحد والمعوذتين ،
So he has to read Aayat al-Kursi over himself,


ويزول بإذن الله ،
and it will go away by Allaah’s Leave

وقد جُرب هذا كثيراً ،
This has been tried a great deal

قارئ طيب من أهل الخير والصلاح
A good reader from among the good and righteous people

الذين يرجى فيهم الخير

from
whom one hopes for good

، يقرأ هذا في ماء
The reader may recite into water

فيشرب منه ويغتسل منه
which the man may then drink from or wash with,

فيذهب عنه الأذى ،
and the harm will go away from him,

أو يقرأ عليه
or the reader may recite over him


وينفث عليه بذلك
and blow onto him,

فيشفيه الله من ذلك
and Allaah will cure him of that

، وكل هذا من أسباب العافية
All of these are means of keeping safe and sound

[إسلام بدي]

فك السحر عن الزوج ليلة عرسه
Undoing the effects of magic on the groom on his wedding night

السؤال : يحدث عندنا في مصر أن كل إنسان حينما يتزوج
Here in Egypt they say that when a man gets married,

في أول ليلة زواجه
on the first night of his marriage

لا يقوم بواجبه نحو زوجته

he cannot consummate the marriage

بحجة أن هناك سحراً ويسمونه : رباط أو مربوط أو ربط يعني :
because there is some kind of magic, which they call ribaat or marboot or rabt, i.e.,1

أنه مربوط عن زوجته
he is restrained or tied up (marboot) and cannot have intercourse with his wife,

ولابد من شيء ليفكه
and so he need something to undo this magic

هل هذا صحيح ؟
Is this correct?1


ليس ذلك بلازم ولكنه قد يقع ،
This is not necessarily the case, but it could happen

فقد يبتلى بعض الناس
Some people are tested

بأن يسحره غيره
by means of someone else putting a magic spell on them


بما يمنعه عن زوجته
which prevents them from having intercourse with their wives

ولكنه إذا استعمل التعوذات الشرعية
But if a person uses the prayers for refuge prescribed in Islam,

كفاه الله شر السحرة وغيرهم

Allaah will be sufficient for him against the evil of the magicians and others,

، وأزال الله ذلك عنه متى وجد
and Allaah will take that (magic) away if it is present

. وعليه أن يقرأ على نفسه آية الكرسي ، والفاتحة وآيات السحر وقل هو الله أحد والمعوذتين ،
So he has to read Aayat al-Kursi over himself,


ويزول بإذن الله ،
and it will go away by Allaah’s Leave

وقد جُرب هذا كثيراً ،
This has been tried a great deal

قارئ طيب من أهل الخير والصلاح
A good reader from among the good and righteous people

الذين يرجى فيهم الخير

from
whom one hopes for good

، يقرأ هذا في ماء
The reader may recite into water

فيشرب منه ويغتسل منه
which the man may then drink from or wash with,

فيذهب عنه الأذى ،
and the harm will go away from him,

أو يقرأ عليه
or the reader may recite over him


وينفث عليه بذلك
and blow onto him,

فيشفيه الله من ذلك
and Allaah will cure him of that

، وكل هذا من أسباب العافية
All of these are means of keeping safe and sound

[إسلام بدي]

خانت زوجها وسحرته وانقلب على أهله
She betrayed her husband and put a spell on him, and he turned against his family

لقد تزوج ابني بامرأة سوء عملت له سحراً ،
My son married a bad woman who put a spell on him,


فانقلب على أهله جميعاً ،
as a result of which he turned against his whole family,


وصار لا يرد لها أي طلب مهما كان
and he would not refuse any demand she made,
no matter what it was

. وقد قبضت هيئة الأمر بالمعروف عليها هي وعشيقها

The Society for Enjoining the Good caught her with her lover,

وثبتت تلك الجريمة عليها

and it was proven that she had committed this crime

، ومع ذلك فابني رفض طلاقها ودائماً يدافع عنها .
Yet despite that my son refused to divorce her and he always defends her

ودخلنا بيتها فوجدنا أشياء غريبة

We entered her house and found some weird things

فقد وجدنا حذاء موضوعاً على كتاب الله
We found a shoe placed on top of the Book of Allaah

فوق الدولاب ( والعياذ بالله )
on top of the wardrobe (we seek refuge with Allaah), 1

وعندها خادمات من بلاد يعرفون بالسحر .
She has female servants from a land where they are known for witchcraft

مما جعلنا نقطع أنها سحرت ابني
This made us certain that she had bewitched my son,

ليقرأ عليه
to recite Qur’aan over him,

فظهرت عليه علامات السحر .
and the signs of having been bewitched were found on him


وهو الآن يرفض العلاج

Now he is refusing any treatment


لفك السحر ؟

to undo the spell? 1

وهو الآن يطالبنا بنصيبه من ميراث أبيه
he is now demanding that we give him his share of his father’s estate

وهذه المرأة قد سلبت جميع أمواله
This woman took all his money

وضيعتها على السحر والشعوذة ،
and spent it on witchcraft and trickery


لا شك أن ما أصاب ابنكم هو من البلاء لكم ،
No doubt what has happened to your son is a trial for you,

ونسأل الله تعالى أن يصبِّركم ،
and we ask Allaah to grant you patience

ويثبتكم على دينه
and make you steadfast in adhering to His religion;

، كما نسأل الله له الشفاء ،
and we ask Him to heal your son

والظاهر أنه واقع تحت تأثير السحر
It is obvious that he has fallen prey to the effects of witchcraft

، فلا ينبغي لكم مؤاخذته على تصرفاته معكم ،
so you should not blame him for the way in which he treats you

ولا يرضى عاقل أن يعلم عن امرأته بشيء مما فعلته
No rational person would be content to learn of any of the things that his wife has done

ويسكت عنها
and remain silent about them

، لكن يبدو أن السحر قد أثَّر عليه تأثيراً بالغاً
But it seems that the witchcraft has affected him greatly,

حتى وقف معها وانقلب عليكم.
to such an extent that he agrees with her and has turned against you



ويمكنكم علاج ولدكم

You can treat your son

وعليكم ملازمة الدعاء
And you have to constantly make du’aa’

مع استعمال العلاج
whilst using this remedy,

لعل الله تعالى أن يكشف عنه البأس والضر

that Allaah may relieve him of this distress and harm



يتوقف دفع حق ولدكم من الميراث على حسن تصرفه بالمال
Whether your son should be given his share of the inheritance depends on whether he will dispose of the money properly

، فإن كان المال سيقع في يده أو يد زوجته
If the money will fall into his hands or his wife’s hands

ولن يحسنا التصرف فيه :
and they will never dispose of it properly,

فلا يجوز لكم تمكينه من المال ،
then it is not permissible for you to let him have the money;

وليبقَ معكم ،
you should keep it with you

ولتنفقوا عليه وعلى أبنائه منه ،
and spend on him and his children from it

وهو أمانة في أيديكم
This is a trust which has been given to you,

لا ينبغي لكم التفريط فيه
and you should not be careless about it


قال الله تعالى : ( وَلا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ
“And give not unto the foolish your property

الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا
which Allaah has made a means of support for you,

وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ
but feed and clothe them therewith,

وَقُولُوا لَهُمْ قَوْلا مَعْرُوفًا
and speak to them words of kindness and justice

وَابْتَلُوا الْيَتَامَى
And try orphans (as regards their intelligence) 1

حَتَّى إِذَا بَلَغُوا النِّكَاحَ
until they reach the age of marriage;

فَإِنْ آَنَسْتُمْ مِنْهُمْ رُشْدًا
if then you find sound judgement in them,

فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ
release their property to them,

وَلا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا
but consume it not wastefully and hastily


أَنْ يَكْبَرُوا
fearing that they should grow up,

وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ

and whoever (amongst guardians) is rich, he should take no wages,

وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ
but if he is poor, let him have for himself what is just and reasonable (according to his labour).1

فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ
And when you release their property to them,

فَأَشْهِدُوا عَلَيْهِمْ
take witness in their presence;

وَكَفَى بِاللَّهِ حَسِيبًا )
and Allaah is All‑Sufficient in taking account”1


قال الشيخ عبد الرحمن السعدي :


{ السفهاء } جمع " سفيه "
Sufaha’ [translated here as “the foolish”] is the plural of safeeh,

وهو : من لا يحسن التصرف في المال
which refers to one who is unable to dispose of money properly,

، إما لعدم عقله ,
either because he has no powers of reasoning,

كالمجنون والمعتوه , ونحوهما ،
such as one who is insane or feeble-minded, etc,

وإما لعدم رشده ,
or because he is lacking in wisdom,

كالصغير وغير الرشيد ،
such as a child and one who is immature

فنهى الله الأولياء أن يؤتوا هؤلاء أموالهم ,
Allaah has forbidden guardians to give such people their wealth,

خشية إفسادها وإتلافها ،
for fear that they will destroy it and waste it,

لأن الله جعل الأموال قياماً لعباده ,
and because Allaah has made wealth means of support for His slaves,

في مصالح دينهم ودنياهم ،
in their religious and worldly interests

وهؤلاء لا يحسنون القيام عليها وحفظها
These people will not look after it properly and guard it,

، فأمر الله الولي أن لا يؤتيهم إياها
so Allaah has commanded their guardians not to give it to them,

بل يرزقهم منها
rather they should provide for them from it,

, ويكسوهم , ويبذل منها ,
clothing them and spending on them from it,

ما يتعلق بضروراتهم وحاجاتهم الدينية والدنيوية
and taking care of their religious and worldly needs

, وأن يقولوا لهم قولاً معروفاً ,
And they should speak to them words of kindness and justice,

بأن يعِدوهم إذا طلبوها
by promising them, when they ask for it,

أنهم سيدفعونها لهم بعد رشدهم , ونحو ذلك ,.
that they will give it to them after they become mature and so on

ويلطفوا لهم في الأقوال
They should speak to them kindly

, جبراً لخواطرهم
to soften their hearts

، وفي إضافته تعالى الأموال إلى الأولياء
The fact that Allaah gives control of the wealth to the guardians

إشارة إلى أنه يجب عليهم أن يعملوا في أموال السفهاء , ما يفعلونه في أموالهم
indicates that they are obliged to take care of the wealth of the foolish just as well as they would take care of their own wealth,


, من الحفظ , والتصرف , وعدم التعرض للأخطار
guarding it, disposing of it properly and not exposing it to danger


وفي الآية دليل على أن نفقة المجنون والصغير والسفيه , في مالهم
This verse indicates that the cost of spending on the insane, the young and the foolish
should come from their own wealth,

, إذا كان لهم مال لقوله

if they have wealth,

( وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ ) . " تفسير السعدي " .
because Allaah says (interpretation of the meaning): “but feed and clothe them therewith” (v. 5).1


وينبغي رفع الأمر إلى المحكمة الشرعية

This matter should be referred to the shar’i court

وإقامة البينة
and proof should be established

على أن هذا الولد لا يحسن التصرف في ماله
that this son cannot handle his money properly,

، حتى تقوم المحكمة بالحجر عليه
so that the court will prevent him from accessing it

وتعين ولي على ماله
and will appoint a guardian to look after his money

[إسلام بدي]

يحب العلم فكيف يصل إليه
He loves knowledge - how may he attain it?6




محافظ على الواجبات
I observe the obligatory duties,

وأحفظ القرآن الكريم كاملا
and I have memorized the Qur’aan completely

ولدي مقدرة جيدة على الحفظ
I have a very good memory

وأريد أن أطلب العلم ،

I want to seek knowledge,

التحقت بحلقات ودروس علمية

and I attend study circles and lessons


، لكنني أيقن تماما أن هذا لا يكفي أبدا

but I am certain that this is not enough

ولا أدري كيف وبم ومن أين أبدأ ،


but I do not know how, with what or where to start.

لي فترة وأنا أتخبط من كتاب إلى آخر

For a long time I have been jumping from one book to another

وكل ما أخافه هو
My fear is that

أن يضيع علي العمر النفيس
my precious life will
pass

في أمور يمكن اختصارها

in studying matters that were not worth spending so much time on



طال العمر أم قصر
whether my life is long or short

وسأناله مهما كلف الأمر
I will attain, no matter what it takes

وسأدفع ثمنا لذلك شبابي
I will pay the price of that by giving up my youth


ليس هذا مجرد كلام في وقت غلبني فيه الحماس
These are not just words spoken at a time of zeal;



بل هو ما يشغل تفكيري الليل والنهار

this is what preoccupies my thoughts night and day

أم أن الركب قد فاتني
or if it is too late –

[إسلام بدي]

الذي رفع الهمة

Who has given you these lofty ambitions,


، وأسبغ النعمة ،
bestowed blessings upon you


وهدى إلى طريق الحق بأوضح حجة .
and guided you to the path of truth with the clearest proof




ومُبَيِنِ الحُجَّة ،
وبعد ...


who explained the proof


ومرشد الخلق إلى طريق الجنة .

and guided mankind to the path to Paradise




أيها الأخ الكريم .. هنيئاً لك ثم هنيئاً لك ثم هنيئاً لك .
My dear brother, I offer you my warmest congratulations


أي نعمة أنعم الله بها عليك ؟...
What a great blessing Allaah has bestowed upon you


وأي فضل آتاك إياه ؟...
and what great favour He has given you


فقد وفقك إلى حفظ القرآن
He has helped you to memorize the Qur’aan,



فلله الحمد أولاً وأخراً ...
praise be to Allaah in the beginning and at the end


ثم حبب إليك العلم ،
Then He has made knowledge dear to you,

وهذه من أعظم النعم "
and this is one of the greatest blessings


ومن يرد الله به خيراً يفقه في الدين " ،
“Whomever Allaah wills good for, He causes him to understand the religion.”


ومن " أخذ بالعلم فقد أخذ بحظ وافر

And “whoever gains knowledge has gained great good fortune”


( يَرْفَعْ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ )
“Allaah will exalt in degree those of you who believe, and those who have been granted

[إسلام بدي]

ثم وهبك مزيد إنعام ،
Then He blessed you even further,


فأعطاك همة عالية
and gave you a sublime ambition


ونفساً وثابة ،
and an ambitious soul,

فنسأل الله لك الحسنى وزيادة .

and we ask Allaah to increase you in goodness



إن علو الهمة من معالي الأمور ,
Having a sublime ambition is one of the greatest of things


وشرف النفوس .
and an honour


فعليك بشكر الله
So you have to be thankful to Allaah


والقيام بما أعطاك حق القيام .
and do the right thing with regard to that which you have been given



وبعد أن تحفظ المختصرات وتتقنها
After you have memorized the summarized books properly,

مع شرحها
with their commentaries,

وتضبط ما فيها من الإشكالات
and you have understood any difficult passages in them

والفوائد المهمات ،
and understood the important points,

انتقل إلى بحث المبسوطات ،
then move on to studying the detailed versions,


مع المطالعة الدائمة ،
always reviewing what you have learned


وتعليق ما يمر بك من الفوائد النفيسة ،
and noting the valuable points,


والمسائل الدقيقة ،
subtle issues,


والفروع الغريبة ،
strange minor issues,

وحل المشكلات ، والفروق بين أحكام المتشابهات ،
solutions to problems and differences between similar rulings,

من جميع أنواع العلوم ،

in all branches of knowledge

ولا تستقل بفائدة تسمعها ،
Do not think little of anything useful that you learn


أو قاعدة تضبطها ،

or any basic principle that you understand;


بل بادر إلى تعليقها وحفظها
instead, hasten to note and memorize it

[إسلام بدي]

ولتكن همتك في طلب العلم عالية ؛
Let your concern to seek knowledge be uppermost;


فلا تكتفِ بقليل العلم
do not be content to learn only a little


مع إمكان كثيره ،
when you are able to do more


ولا تقنع من إرث الأنبياء صلوات الله عليهم بيسيره ،

Do not be content with a little of the legacy of the Prophets

ولا تؤخر تحصيل فائدة تمكنت منها
, and do not delay learning anything that you can,

ولا يشغلك الأمل والتسويف عنها
or be distracted or put off by wishful thinking


؛ فإن للتأخير آفات ،
Delay is a problem,


ولأنك إذا حصلتها في الزمن الحاضر ؛ حصل في الزمن الثاني غيرها .
and if you learn something now you can learn something else later


واغتنم وقت فراغك ونشاطك ،
Make the most of your time,
when you are free and when you are busy

وزمن عافيتك ، وشرخ شبابك ،

. Make the most of your youth

ونباهة خاطرك
when your mind is fresh

، وقلة شواغلك
and you have less distractions,

، قبل عوارض البطالة

before you become distracted by false ambitions


أو موانع الرياسة .
and the desire for worldly possessions



وينبغي لك أن تعتني بتحصيل الكتب المحتاج إليها ما أمكنك ؛

You should try to obtain as many of the books you need as you can,


لأنها آلة التحصيل ،
because they are the tools of learning


ولا تجعل تحصيلها وكثرتها (بدون فائدة)
Do not make getting and keeping a lot of them (without benefiting from them) 7



حظك من العلم ،
the only share of knowledge that you have,


وجمعها نصيبك من الفهم ،
and collecting them the only share of understanding that you have


بقدر استطاعتك .
as much as you can


نسأل الله لك التوفيق
We ask Allaah to grant you strength

[ahmed_allaithy]

المشاركة الأصلية كتبت بواسطة إسلام بدي

نسأل الله لك التوفيق
We ask Allaah to grant you strength

Interesting

[إسلام بدي]

المشاركة الأصلية كتبت بواسطة ahmed_allaithy

interesting

بارك الله فيك أستاذي العزيز أحمد

[إسلام بدي]

الأمر بالمعروف والنهي عن المنكر
Enjoining what is good and forbidding what is evil




الإنسان كثير النسيان
Man is very forgetful

كثير الخطأ

and makes a lot of mistakes


النفس تأمره بالسوء
His own self (nafs) tells him to do evil



والشيطان يغريه بالمعاصي
and the devil tempts him to commit sin


وإذا كانت الأجسام تمرض ,
When bodies get sick


وتصيبها العلل والآفات
and are afflicted with disease,


وذلك يستلزم وجود الطبيب ,
one has to find a doctor


الذي يصف الدواء المناسب
who can prescribe the appropriate medicine


, لتعود الأجسام إلى اعتدالها
so that the body may be restored to full health



فكذلك النفوس , والقلوب تصيبها أمراض الشهوات والشبهات
Similarly, souls and hearts may be afflicted with the diseases of desire and doubt,

فتقع فيما حرم الله

so people do things which Allaah has forbidden,


من سفك الدماء
such as shedding blood,


واستباحة الفروج

committing adultery,

وشرب الخمور .
drinking alcohol,


وظلم الناس
oppressing people

وأكل أموالهم بالباطل

and consuming their wealth unlawfully,

والصد عن سبيل الله

preventing people from following the way of Allaah

[إسلام بدي]

كلف الله المؤمنين

Allaah has enjoined the believers


بعلاج تلك الأمراض
to treat these diseases,


قال تعالى ( ولتكن منكم أمة

“Let there arise out of you a group of people

يدعون إلى الخير

inviting to all that is good (Islam), 6

ويأمرون بالمعروف وينهون عن المنكر وأولئك هم المفلحون )






وأولئك هم المفلحون
And it is they who are the successful”


من أسمى الوظائف الإسلامية


is one of the most important Islamic duties,


بل هي أشرفها وأعلاها ,
indeed it is the noblest and most sublime


وهي وظيفة الأنبياء والرسل
This is the task of the Prophets and Messengers



قال سبحانه : ( رسلاً مبشرين
Messengers as bearers of good news


ومنذرين
as well as of warning in order


لئلا يكون للناس على الله حجة بعد الرسل )
that mankind should have no plea against Allaah after the (coming of) Messengers”


خير أمة أخرجت للناس
the best nation ever raised up for mankind,

[إسلام بدي]

وإذا عطلت الأمة شعيرة الأمر بالمعروف

If the ummah fails to do its duty of enjoining what is good

, والنهي عن المنكر

and forbidding what is evil,

, انتشر الظلم والفساد في الأمة
wrongdoing and corruption will spread throughout the ummah,


واستحقت لعنة الله
and it will deserve the curse of Allaah


وقد لعن الله الذين كفروا من بني إسرائيل ،
For Allaah cursed those among the Children of Israel
who disbelieved

لتعطيلهم هذه الشعيرة العظيمة
because they failed in this important duty


, كما قال سبحانه : ( لعن الذين كفروا من بني إسرائيل
“Those among the Children of Israel who disbelieved were cursed


على لسان داود وعيسى ابن مريم
by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). 6


ذلك بما عصوا وكانوا يعتدون المائدة/78 .

That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds


كانوا لا يتناهون عن منكر فعلوه

They used not to forbid one another from Al-Munkar (wrong, evildoing, sins, polytheism, disbelief)8
which they committed.

لبئس ما كانوا يفعلون )
Vile indeed was what they used to do

[إسلام بدي]

والجهاد يحتاج إلى تحمل المشاق
and Jihaad requires putting up with difficulties

والصبر على الأذى
and bearing insults and harm with patience,


كما قال لقمان لابنه : ( يا بني أقم الصلاة وأمر بالمعروف وانه عن المنكر واصبر على ما أصابك إن ذلك من عزم الأمور )


إن ذلك من عزم الأمور
these are some of the important commandments ordered by Allaah with no exemption”7

لذا يجب على من يقوم بها أن يتحلى بالأخلاق الكريمة
hence those who undertake this mission
must
be of good character



ويدعو الناس بالحكمة والموعظة الحسنة
they must call people with wisdom and fair preaching

..ويعاملهم باللين واللطف
and deal with them in a kind and gentle manner,

لعل الله يهدي من يشاء على يديه
so that Allaah may guide those whom He wills at their hands

قال تعالى : ( ادع إلى سبيل ربك
“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) 8

بالحكمة والموعظة الحسنة
with wisdom and fair preaching,


وجادلهم بالتي هي أحسن
and argue with them in a way that is better

إن ربك هو أعلم بمن ضل عن سبيله
Truly, your Lord knows best who has gone astray from His path,

وهو أعلم بالمهتدين ) النحل/125
and He is the Best Aware of those who are guided”

[إسلام بدي]

والأمة التي تقيم شعائر الإسلام ,
The ummah which establishes the symbols of Islam,

وتأمر بالمعروف , وتنهى عن المنكر
enjoins what is good and forbids what is evil,

, تفوز بالسعادة
will attain happiness

في الدنيا والآخرة
in this world and in the Hereafter

ويتنزل عليها نصر الله وتأييده
Allaah will send them His support and grant them victory

كما قال سبحانه : ( ولينصرن الله من ينصره
“Verily, Allaah will help those who help His (Cause).7


إن الله لقوي عزيز
Truly, Allaah is All-Strong, All-Mighty

، الذين إن مكناهم في الأرض
Those (Muslim rulers) who, if We give them power in the land,


أقاموا الصلاة
they enjoin to perform the five compulsory congregational prayers


وآتوا الزكاة وأمروا بالمعروف ونهوا عن المنكر ولله عاقبة الأمور )


ولله عاقبة الأمور
And with Allaah rests the end of (all) matters (of creatures

[إسلام بدي]

والأمر بالمعروف والنهي عن المنكر
Enjoining what is good and forbidding what is evil



رسالة لا تنقطع
is a mission which will never end


إلى أن تقوم الساعة
until the Hour begins


وهي واجبة على جميع الأمة

It is obligatory upon all the ummah,

رعاة ورعية


rulers and subjects,


كل حسب حاله
each according to his or her circumstances


قال عليه الصلاة والسلام : ( من رأى منكم منكراً

Whoever among you sees an evil action,


فليغيره بيده ,
let him change it with his hand [by taking action];-6


فإن لم يستطع فبلسانه
and if he cannot, then with his tongue [by speaking out];7


, فإن لم يستطع فبقلبه
and if he cannot, then with his heart [by feeling that it is wrong]9


وذلك أضعف الإيمان )

– and that is the weakest of faith.”7



فإذا انتشر الفساد فيها
and if corruption becomes widespread in it


وساءت أحوالها
and its circumstances turn bad,

وجب على جميع المسلمين , القيام بالإصلاح
then all the Muslims are obliged to reform it,


وإزالة المنكرات
rid it of evil things,


والأمر بالمعروف , والنهي عن المنكر

enjoin what is good and forbid what is bad,

وبذل النصيحة لكل أحد

and offer sincere advice to all



، قال عليه الصلاة والسلام : ( الدين النصيحة

“Religion is sincerity.”8


قلنا لمن

We said, “To whom?” 8


قال لله ولكتابه
He said, “To Allaah and His Book,


ولرسوله ولأئمة المسلمين وعامتهم )
and His Messenger, and to the leaders of the Muslims and their common folk.”6

وإذا أمر المسلم بشيء ,
If a Muslim is commanded to do something,


ينبغي أن يكون أسرع الناس إليه

he should be the quickest of people to do it,


وإذا نهى عن شيء ,
and if he is forbidden to do something,


ينبغي أن يكون أبعد الناس عنه ,
he must be the one who keeps furthest away from it


وقد توعد الله من خالف ذلك بقوله
Allaah has issued a warning to those who go against that



: ( يا أيها الذين آمنوا لم تقولون ما لا تفعلون

“O you who believe! Why do you say that which you do not do?


كبر مقتاً عند الله أن تقولوا ما لا تفعلون )

Most hateful it is with Allaah that you say that which you do not do” 6


والإنسان مهما استقام
No matter how righteous a person may be,


فهو بحاجة إلى النصح ,
he still needs sincere advice,


والتوجيه , والتذكير

guidance and reminders


على ضوء الكتاب والسنة
in the light of the Qur’aan and Sunnah


لنفوز برضا الله وجنته .
so that we may attain the Pleasure of Allaah and His Paradise

[إسلام بدي]

أَيُّمَا أَوْلَى
Which is more important

مُعَالَجَةُ مَا يَكْرَهُ اللَّهُ مِنْ قَلْبِك

– dealing with feelings and thoughts that Allaah dislikes,


مِثْلُ : الْحَسَدِ وَالْحِقْدِ وَالْغِلِّ وَالْكِبْرِ
such as destructive envy, hatred, arrogance,


وَالرِّيَاءِ وَالسُّمْعَةِ وَرُؤْيَةِ الأَعْمَالِ
showing off, thinking highly of one's deeds,



وَقَسْوَةِ الْقَلْبِ ، وَغَيْرِ ذَلِكَ ،
hard-heartedness, etc.,


مِمَّا يَخْتَصُّ بِالْقَلْبِ مِنْ دَرَنِهِ وَخُبْثِهِ ؟
which form the evil that resides in the heart,


أَوْ الاشْتِغَالُ بِالأَعْمَالِ الظَّاهِرَةِ :
or focusing on doing outward supererogatory deeds


مِنْ الصَّلاةِ وَالصِّيَامِ وَأَنْوَاعِ الْقُرُبَاتِ : مَنْ النَّوَافِلِ

such as prayer, fasting and other acts of worship


وَالْمَنْذُورَاتِ
and fulfilling vows


مَعَ وُجُودِ تِلْكَ الأُمُورِ فِي قَلْبِهِ ؟

even though those other things are present in the heart?7


أَفْتُونَا مَأْجُورِينَ
Please advise us, may Allaah reward you with good


مِنْ ذَلِكَ مَا هُوَ عَلَيْهِ وَاجِبٌ
Some of the acts mentioned are obligatory,

: وَأَنَّ لِلأَوْجَبِ فَضْلا وَزِيَادَةً
and those which are obligatory should be given precedence,


، كَمَا قَالَ تَعَالَى فِيمَا يَرْوِيه عَنْهُ رَسُولُهُ صلى الله عليه وسلم : { مَا تَقَرَّبَ إلَيَّ عَبْدِي بِمِثْلِ أَدَاءِ مَا افْتَرَضْت عَلَيْهِ } ،


My slave does not draw near to Me with anything more loved by Me than the religious duties I have enjoined on him.”9

ثُمَّ قَالَ : { وَلا يَزَالُ عَبْدِي يَتَقَرَّبُ إلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ }


Then He says: “And My slave continues to draw near to Me with supererogatory works so that I shall love him.” 9

وَالأَعْمَالُ الظَّاهِرَةُ لا تَكُونُ صَالِحَةً مَقْبُولَةً
Outward physical acts are not valid and acceptable


إلا بِتَوَسُّطِ عَمَلِ الْقَلْبِ فَإِنَّ الْقَلْبَ

unless they are accompanied by appropriate actions of the heart,

مَلِكٌ وَالأَعْضَاءُ جُنُودُهُ ،

because the heart is like the king and the physical faculties are like his troops

فَإِذَا خَبُثَ الْمَلِكُ خَبُثَتْ جُنُودُهُ ;
If the king is evil his troops will also be evil


وَلِهَذَا قَالَ النَّبِيُّ صلى الله عليه وسلم : { أَلا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ }

“In the body there is a piece of flesh: if it is sound the whole body will be sound and if it is corrupt then the whole body will be corrupt.” 9


وَكَذَلِكَ أَعْمَالُ الْقَلْبِ لا بُدَّ أَنْ تُؤَثِّرَ فِي عَمَلِ الْجَسَدِ
Similarly the (hidden) actions of the heart inevitably affect the (visible) physical actions

وَإِذَا كَانَ الْمُقَدَّمُ هُوَ الأَوْجَبُ [ سَوَاءٌ ]
So precedence must be given to that which is more obligatory,

سُمِّيَ بَاطِنًا أَوْ ظَاهِرًا

whether it is called inward or outward


فَقَدْ يَكُونُ مَا يُسَمَّى بَاطِنًا أَوَجَبَ
Perhaps things that are called inward may be more obligatory

مِثْلُ تَرْكِ الْحَسَدِ وَالْكِبْرِ
such as refraining from destructive envy and arrogance,

فَإِنَّهُ أَوَجَبَ عَلَيْهِ مِنْ نَوَافِلِ الصِّيَامِ

for that is more essential than observing supererogatory fasts


وَقَدْ يَكُونُ مِمَّا سُمِّيَ ظَاهِرًا أَفْضَلَ :
Or acts that are described as outward or physical may be better,

مِثْلُ قِيَامِ اللَّيْلِ
such as qiyaam al-layl (praying at night), 9


فَإِنَّهُ أَفْضَلُ مِنْ مُجَرَّدِ تَرْكِ بَعْضِ الْخَوَاطِرِ الَّتِي تَخْطُرُ فِي الْقَلْبِ

which is better than simply giving up some thoughts that may cross one's mind

مِنْ جِنْسِ الْغِبْطَةِ

such as (non-destructive) jealousy,


وَنَحْوِهَا وَكُلُّ وَاحِدٍ مِنْ عَمَلِ الْبَاطِنِ وَالظَّاهِرِ
etc. Inward and outward deeds


يُعِينُ الآخَرَ
support one another,

وَالصَّلاةُ تَنْهَى عَنْ الْفَحْشَاءِ وَالْمُنْكَرِ

and prayer keeps one from doing evil actions

وَتُورِثُ الْخُشُوعَ
and generates fear of Allaah,

وَنَحْوَ ذَلِكَ مِنْ الآثَارِ الْعَظِيمَةِ :

and has other important effects

هِيَ أَفْضَلُ الأَعْمَالِ وَالصَّدَقَةُ



It (prayer) is the best of good deeds and charity



انتهى كلام شيخ الإسلام ابن تيمية رحمه الله ( مجموع الفتاوى 6/381)

[إسلام بدي]

فلا فصل بين صلاح الباطن وإصلاح الظاهر
So there is no separation between correcting what is inward and correcting what is outward or physical


والعبادات الظاهرة التي يمارسها الإنسان بجوارحه
The outward acts of worship which a person performs with his physical faculties


فإنها – إذا أراد بها وجه الله –
– if he does them for the sake of Allaah


تؤثر إيجاباً في باطنه ولا شك .
– will undoubtedly have an effect on his inward nature


ومن أمثلة ذلك قول النبي صلى الله عليه وسلم :



" أَلا أُخْبِرُكُمْ بِمَا يُذْهِبُ وَحَرَ الصَّدْرِ
“Shall I not tell you of something that will take away the evil of the heart?4

صَوْمُ ثَلاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْر "

Fasting three days of each month.


ووحر الصدر : غيظه وحقده وحسده .
The evil of the heart refers to rancour, hatred and destructive envy

ومن العلاجات المهمة لأمراض القلب
One of the most important remedies for diseases of the heart

التدبر والتفكر في نصوص الوعيد
is to study and ponder the texts which include warnings


على من ترك هذه الأمراض

to the one who leaves these diseases



ترتع في قلبه
to fester in his heart,

كقول النبي صلى الله عليه وسلم :


" لا يدخل الجنة من كان في قلبه مثقال ذرةٍ من كبر "
“No one will enter Paradise who has an atom’s-weight of arrogance in his heart.” 4


وحديث قول النار :

" أُوثرت بالمتكبرين "

“My share is the arrogant.” 4


وحديث : " يُحشر المتكبرون يوم القيامة أمثال الذر في صور الرجال
“On the Day of Resurrection the arrogant will be gathered like ants in the form of men.” 1


وقول النبي صلى الله عليه وسلم : " دَبَّ إِلَيْكُمْ دَاءُ الأُمَمِ قَبْلَكُمْ
“The disease of the nations who came before you has started to spread among you: 1


الْحَسَدُ وَالْبَغْضَاءُ
destructive envy and hatred


هِيَ الْحَالِقَةُ
These are the shavers

لا أَقُولُ تَحْلِقُ الشَّعَرَ
I do not mean that they shave hair

وَلَكِنْ تَحْلِقُ الدِّينَ
but they shave away religious commitment

وَالَّذِي نَفْسِي بِيَدِهِ

By the One in Whose hand is my soul,

لا تَدْخُلُوا الْجَنَّةَ حَتَّى تُؤْمِنُوا


you will not enter Paradise until you believe,

وَلا تُؤْمِنُوا حَتَّى تَحَابُّوا
and you will not believe until you love one another

أَفَلا أُنَبِّئُكُمْ بِمَا يُثَبِّتُ ذَاكُمْ لَكُمْ


Shall I not tell you of something which if you do it, you will love one another

أَفْشُوا السَّلامَ بَيْنَكُمْ "

Spread (the greeting of) salaam amongst yourselves.”4


فمن تأمل بعين البصيرة
Whoever ponders with true insight


مثل هذا الوعيد على هذه الأمراض القلبية
such warnings about the diseases of the heart


فإنه ولا شك سيجاهد نفسه
will undoubtedly strive


في تطهير قلبه منها ،

to cleanse his heart thereof,

ويستعين على ذلك بأعمال الجوارح .
and will seek help in doing so by doing outward physical acts,


ويدعو ربه أن ينقي قلبه من الغلِّ
praying to his Lord to cleanse his heart of hatred,


والحسد والحقد وغيرها
destructive envy, rancour and so on,

كما قال تعالى عن دعاء المؤمنين :

as Allaah says, describing the prayer of the believers: 4

{ ولا تجعل في قلوبنا غلاً للذين آمنوا }
“and put not in our hearts any hatred against those who have believed”1

[إسلام بدي]

هل الشكر على المصيبة يزيد من المصائب ؟
Does giving thanks when calamity strikes increase calamities?ç





( وَإِذْ تَأَذَّنَ رَبُّكُمْ

“And (remember) when your Lord proclaimed: ç

لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ
‘If you give thanks, I will give you more (of My Blessings), ç



وَلَئِنْ كَفَرْتُمْ

but if you are thankless,


إِنَّ عَذَابِي لَشَدِيدٌ ) ؟
verily! My Punishment is indeed severe’”ç




وهل الحمد في نفس معنى الشكر ؟
And does giving praise mean the same as giving thanks?ç



الشكر على المصيبة مستحب ،
Gratitude for calamities is likable,

لأنه فوق الرضا بها .


because it is more than merely accepting them.



قال ابن القيم رحمه الله تعالى :
"والمصائب التي تحل بالعبد ،

With regard to the calamities that befall a person,


وليس له حيلة في دفعها،


that he has no means of warding off,

كموت من يعزُّ عليه ،

such as the death of someone who is dear to him,

وسرقة ماله، ومرضه ، ونحو ذلك ،


the theft of his wealth, his own sickness, and the like,


فإن للعبد فيها أربع مقامات:

he may respond to them in four ways: ç


أحدها : مقام العجز1. Helplessness


وهو مقام الجزع والشكوى والسخط ،


this means panicking, complaining and showing discontent


وهذا ما لا يفعله إلا أقل الناس عقلاً وديناً ومروءة .

No one does that but people with the least reason, religious commitment and dignity


المقام الثاني: مقام الصبر

2. Showing patience



، إما لله ، وإما للمروءة الإنسانية .
either for the sake of Allah or for the sake of maintaining human dignity



المقام الثالث : مقام الرضى
3. Acceptance and contentment


وهو أعلى من مقام الصبر،
this is superior to patience,


وفي وجوبه نزاع ،
although there is a difference of scholarly opinion as to whether it is obligatory or not,


والصبر متفق على وجوبه .
although the scholars are agreed that patience is a must


المقام الرابع : مقام الشكر
Gratitude


وهو أعلى من مقام الرضى ؛this is superior to mere acceptance


فإنه يشهدُ البليةَ نعمة

In this case the individual sees the calamity as a blessing,

، فيشكر المُبْتَلي عليها
so he gives thanks to the One Who is testing him for that test



قال القاسمي رحمه الله :
" اعْلَمْ أَنَّهُ مَا مِنْ نِعْمَةٍ مِنَ النِّعَمِ الدُّنْيَوِيَّةِ
It should be noted that there is no worldly blessing


، إِلَّا وَيَجُوزُ أَنْ تَكُونَ بَلَاءً بِالْإِضَافَةِ ،

but it may be a calamity for some


وَنِعْمَةً كَذَلِكَ،
and a blessing for others

فَرُبَّ عَبْدٍ تَكُونُ لَهُ الْخَيْرَةُ فِي الْفَقْرِ وَالْمَرَضِ
Poverty and sickness may be good for one person,



وَلَوْ صَحَّ بَدَنُهُ وَكَثُرَ مَالُهُ
for if he were healthy and wealthy,

لَبَطِرَ وَبَغَى ،
he would become an insolent transgressor


قَالَ اللَّهُ - تَعَالَى
Allah, may He be exalted, says

-: (وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ) [الشُّورَى: 27]


“And if Allah were to enlarge the provision for His slaves, they would surely rebel in the earth”9


وَقَالَ - تَعَالَى -: (كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى

“Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.)9

أَنْ رَآهُ اسْتَغْنَى)
Because he considers himself self-sufficient”9


، وَكَذَلِكَ الزَّوْجَةُ وَالْوَلَدُ وَالْقَرِيبُ وَأَمْثَالُهَا؛

The same may be applicable to one’s wife, children, relatives and so on

فَإِنَّ اللَّهَ - تَعَالَى - لَمْ يَخْلُقْ شَيْئًا


Allah, may He be exalted, did not create anything

إِلَّا وَفِيهِ حِكْمَةٌ وَنِعْمَةٌ أَيْضًا.

but there is wisdom and blessing in it




فَإِذَنْ ؛ فِي خَلْقِ اللَّهِ - تَعَالَى - الْبَلَاءُ :
So among that which Allah, may He be exalted, has created there are calamities,

نِعْمَةٌ أَيْضًا ؛
which may also be a blessing,


إِمَّا عَلَى الْمُبْتَلَى ، أَوْ عَلَى غَيْرِ الْمُبْتَلَى،
either for the one who is tested thereby, or for others


فَإِذَنْ كُلُّ حَالَةٍ لَا تُوصَفُ بِأَنَّهَا بَلَاءٌ مُطْلَقٌ،


Therefore there is nothing that can be described as a calamity in absolute terms,



وَلَا نِعْمَةٌ مُطْلَقَةٌ .
or as a blessing in absolute terms


فَيَجْتَمِعُ فِيهَا عَلَى الْعَبْدِ وَظِيفَتَانِ:
Therefore the individual has two duties in every situation:


الصَّبْرُ وَالشُّكْرُ جَمِيعًا
to be patient and show gratitude




فَإِنْ قُلْتَ: فَهُمَا مُتَضَادَّانِ ،
If you say: These are opposites,



فَكَيْفَ يَجْتَمِعَانِ ،
so how can they be combined in one situation,


إِذْ لَا صَبْرَ إِلَّا عَلَى غَمٍّ

because patience is only applicable in stressful situations


، وَلَا شُكْرَ إِلَّا عَلَى فَرَحٍ؟
and gratitude is only applicable in happy situations?ç




فَاعْلَمْ أَنَّ الشَّيْءَ الْوَاحِدَ قَدْ يُغْتَمُّ بِهِ مِنْ وَجْهٍ ،
You should understand that any one situation may be a cause of distress in one way


وَيُفْرَحُ بِهِ مِنْ وَجْهٍ آخَرَ،
and a source of joy in another way,


فَيَكُونُ الصَّبْرُ مِنْ حَيْثُ الِاغْتِمَامُ ،
so one should exercise patience with regard to that which causes distress

وَالشُّكْرُ مِنْ حَيْثُ الْفَرَحُ .


and show gratitude for that which is a cause for joy



وَفِي كُلِّ فَقْرٍ وَمَرَضٍ وَخَوْفٍ وَبَلَاءٍ فِي الدُّنْيَا :
In every situation of poverty, sickness, fear or calamity in this world,

خَمْسَةُ أُمُورٍ

there are five factors
concerning


يَنْبَغِي أَنْ يَفْرَحَ الْعَاقِلُ بِهَا ،
which the wise person should rejoice

وَيَشْكُرَ عَلَيْهَا:
and for which he should give thanks:ç



أَحَدُهَا: أَنَّ كُلَّ مُصِيبَةٍ وَمَرَضٍ :
With regard to any calamity or sickness,


يُتَصَوَّرُ أَنْ يَكُونَ أَكْبَرَ مِنْهَا،

one may think that it could be even worse,


إِذْ مَقْدُورَاتُ اللَّهِ - تَعَالَى - لَا تَتَنَاهَى ،
because the decree of Allah, may He be exalted, is limitless,


فَلَوْ ضَعَّفَهَا اللَّهُ وَزَادَهَا ،
so if Allah wanted to multiply it and increase it,


مَاذَا كَانَ يَرُدُّهُ وَيَحْجِزُهُ ؟
what is there that could stop or prevent Him?ç


فَلْيَشْكُرْ
So let the individual give thanks


إِذْ لَمْ تَكُنْ أَعْظَمَ مِنْهَا فِي الدُّنْيَا.
that it was not worse than that in this world


الثَّانِي : أَنَّهُ كَانَ يُمْكِنُ أَنْ تَكُونَ مُصِيبَتُهُ فِي دِينِهِ

His calamity could have been with regard to his religious commitment


، وَفِي الْخَبَرِ:

According to the report:ç

«اللَّهُمَّ لَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا» .
“O Allah, do not make our calamity in our religious commitment.”ç




الثَّالِثُ : أَنَّهُ مَا مِنْ عُقُوبَةٍ
3. There is no punishment

إِلَّا وَيُتَصَوَّرُ أَنْ تُؤَخَّرَ إِلَى الْآخِرَةِ
but one could imagine that it could have been delayed until the hereafter,



، وَمَصَائِبُ الدُّنْيَا يُتَسَلَّى عَنْهَا
and one may find consolation in worldly calamities


بِأَسْبَابٍ أُخَرَ،
in many ways



تَهُونُ الْمُصِيبَةُ
which would alleviate the calamity


فَيَخِفُّ وَقْعُهَا،
so that its impact becomes less

وَمُصِيبَةُ الْآخِرَةِ تَدُومُ
But in contrast, the calamity of the hereafter never ceases

، فَلَعَلَّهُ لَمْ تُؤَخَّرْ عُقُوبَتُهُ إِلَى الْآخِرَةِ ،


So perhaps it is the case that his punishment has not been delayed until the hereafter,


وَعُجِّلَتْ عُقُوبَتُهُ فِي الدُّنْيَا،
and has been hastened in this world,


فَلِمَ لَا يَشْكُرُ اللَّهَ عَلَى ذَلِكَ ؟
so why should he not give thanks to Allah for that?ç




الرَّابِعُ : أَنَّ هَذِهِ الْمُصِيبَةَ وَالْبَلِيَّةَ : كَانَتْ مَكْتُوبَةً عَلَيْهِ فِي أُمِّ الْكِتَابِ،

4. This calamity and test was decreed for him in

al-Lawh al-Mahfooz,


وَكَانَ لَا بُدَّ مِنْ وُصُولِهَا إِلَيْهِ ،

so it was inevitable that it should reach him



وَقَدْ وَصَلَتْ ،

and it has done so



وَوَقَعَ الْفَرَاغُ ،
And now it is over


وَاسْتَرَاحَ مِنْ بَعْضِهَا ،
and he is relieved from some


أَوْ مِنْ جَمِيعِهَا،
or all of the calamities that were decreed for him,

فَهَذِهِ نِعْمَةٌ.
so it is a blessing




الْخَامِسُ: أَنَّ ثَوَابَهَا أَكْثَرُ مِنْهَا،
The reward thereof is greater than the calamity itself


فَإِنَّ مَصَائِبَ الدُّنْيَا طُرُقٌ إِلَى الْآخِرَةِ ،

The calamities of this world are paths to the hereafter,


وَكُلُّ بَلَاءٍ فِي الْأُمُورِ الدُّنْيَوِيَّةِ :

and every worldly calamity


مِثَالُهُ الدَّوَاءُ الَّذِي يُؤْلِمُ فِي الْحَالِ ،


is like a remedy that may cause pain in the short term,

وَيَنْفَعُ فِي الْمَآلِ
but is ultimately beneficial


فَمَنْ عَرَفَ هَذَا :
Whoever realises that,

تُصُوِّرَ مِنْهُ أَنْ يَشْكُرَ عَلَى الْبَلَايَا،
it is expected of him to give thanks for calamities,


وَمَنْ لَمْ يَعْرِفْ هَذِهِ النِّعَمَ فِي الْبَلَاءِ
and whoever does not recognise these blessings in calamities


لَمْ يُتَصَوَّرْ مِنْهُ الشُّكْرُ؛

is not expected to give thanks,


لِأَنَّ الشُّكْرَ يَتْبَعُ مَعْرِفَةَ النِّعْمَةِ بِالضَّرُورَةِ ،
because gratitude is connected to recognition of the blessing


وَمَنْ لَا يُؤْمِنُ بِأَنَّ ثَوَابَ الْمُصِيبَةِ أَكْبَرُ مِنَ الْمُصِيبَةِ ،
Whoever does not believe that the reward for calamity is greater and better than the calamity itself


لَمْ يُتَصَوَّرْ مِنْهُ الشُّكْرُ عَلَى الْمُصِيبَةِ ..

cannot be expected to give thanks for the calamity




ثُمَّ مَعَ فَضْلِ النِّعْمَةِ فِي الْبَلَاءِ
Moreover, in spite of the fact that there is blessing in calamities,


كَانَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَسْتَعِيذُ

the Prophet (blessings in the peace of Allah be upon him) used to seek refuge with Allah


فِي دُعَائِهِ

in his supplication


مِنْ بَلَاءِ الدُّنْيَا ، وَعَذَابِ الْآخِرَةِ ،
from the calamities of this world and the punishment of the hereafter,

وَكَانَ يَسْتَعِيذُ

and he used to seek refuge with Allah


مِنْ شَمَاتَةِ الْأَعْدَاءِ وَغَيْرِهَا ...

from the rejoicing of his enemies in his misfortune,
and so on

وَفِي دُعَائِهِ -


In his supplication,


صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «وَعَافِيَتُكَ أَحَبُّ إِلَيّ َ»

he (blessings and peace of Allah be upon him) said: “And Your keeping me safe and sound from calamity is dearer to me.”ç




وقال الشيخ ابن عثيمين رحمه الله :

" الناس إزاء المصيبة على درجات:

In their response to calamities, people fall into many ranks:ç

الأولى: الشاكر.1. One who is grateful


الثانية: الراضي.
2. One who shows acceptance and contentment

الثالثة: الصابر.

3. One who is patient


الرابعة: الجازع.
4. One who panics



أمَّا الجازع :
As for the one who panics,


فقد فعل محرماً،

he is doing something that is prohibited


وتسخط من قضاء رب العالمين
and is expressing discontent with the decree of the Lord of the Worlds,


الذي بيده ملكوت السموات والأرض ،

in Whose hand is the sovereignty of the heavens and the earth,

له الملك يفعل ما يشاء.
His is the dominion and He does whatever He wills



وأمّا الصابر:
As for the one who is patient,

فقد قام بالواجب،

he is doing that which is obligatory


والصابر: هو الذي يتحمل المصيبة،
The one who is patient is the one who puts up with calamity


أي يرى أنها مرة وشاقة، وصعبة ،
In other words,
he finds it bitter and difficult and hard,


ويكره وقوعها،
and he dislikes it befalling him,


ولكنه يتحمل،
but he puts up with it

ويحبس نفسه عن الشيء المحرم
and restrains himself from saying or doing anything that is prohibited

، وهذا واجب.

This is what is obligatory



وأمّا الراضي:
As for the one who shows acceptance and contentment,


فهو الذي لا يهتم بهذه المصيبة ،
he is the one who does not worry about this calamity,


ويرى أنها من عند الله
for he sees that it is from Allah,


فيرضى رضاً تاماً،
so he accepts it with complete acceptance


ولا يكون في قلبه تحسر، أو ندم عليها ؛
and feels no sorrow or regret in his heart,


لأنه رضي رضاً تاماً،
because he is completely content


وحاله أعلى من حال الصابر.
His situation is better than that of the one who is merely patient


والشاكر:

As for the one who is grateful,

هو أن يشكر الله على هذه المصيبة.

he gives thanks to Allah for this calamity


ولكن كيف يشكر الله على هذه المصيبة وهي مصيبة ؟

But how can he give thanks to Allah for this calamity, when it is a calamity? ç



والجواب: من وجهين:
The answer is twofold


الوجه الأول:
Firstly,

أن ينظر إلى من أصيب بما هو أعظم ،
he looks at those who are afflicted with a greater calamity,

فيشكر الله على
and he gives thanks to Allah

أنه لم يصب مثله .
that he has not been afflicted with such a level of calamity




الوجه الثاني:
Secondly,

أن يعلم أنه يحصل له بهذه المصيبة تكفير السيئات ،
he realises that this calamity has befallen him as expiation for his bad deeds


ورفعة الدرجات إذا صبر،
and to raise him in status, if he is patient,



فما في الآخرة خير مما في الدنيا،
and what awaits him in the hereafter is better than what is in this world,

فيشكر الله ،
so he gives thanks to Allah

وأيضاً أشد الناس بلاءً الأنبياء ،

Moreover, those who are most sorely tested among the people are Prophets,

ثم الصالحون،

then the righteous,


ثم الأمثل فالأمثل ،
then the next best,
then the next best


فيرجو أن يكون بها صالحاً،

So he hopes that he is one of the righteous,

فيشكر الله

and he gives thanks to Allah,


سبحانه وتعالى على هذه النعمة.
may He be glorified and exalted, for this blessing


والشكر على المصيبة مستحب
Giving thanks for calamities is likable,


؛ لأنه فوق الرضا ؛
because it is superior to acceptance,

لأن الشكر رضا وزيادة " .
for gratitude includes acceptance and more



ثانيا :
Secondly:9


لا يؤدي الشكر على المصيبة إلى زيادتها ،
Giving thanks for calamity does not lead to further calamity,


لأن قول الله تعالى :
because the words of Allah, may He be exalted


( وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ )
“And (remember) when your Lord proclaimed: ‘If you give thanks, I will give you more”





؛ إنما هو في شكر النعمة ،
only refer to giving thanks for blessings,

وليس في الشكر على المصيبة
not giving thanks for calamities,



، بدلالة قوله بعدها :
based on the fact that Allah says after that:9


( وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ )
“but if you are thankless, verily! My Punishment is indeed severe.”9


قال السعدي رحمه الله :

" ( وَإِذْ تَأَذَّنَ رَبُّكُمْ )
؛ أي: أعلمَ ووعد ،
“And (remember) when your Lord proclaimed” that is, announced and promised


( لَئِنْ شَكَرْتُمْ لأزِيدَنَّكُمْ )
“If you give thanks, I will give you more” blessings

من نعمي ( وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ )

“but if you are thankless, verily! My Punishment is indeed severe” – 9

، ومن ذلك : أن يزيل عنهم النعمة
and part of that is that He will take away from you the blessings


التي أنعم بها عليهم .
that He had bestowed upon you


والشكر: هو اعتراف القلب بنعم الله ،

Giving thanks or showing gratitude means acknowledging Allah’s blessings in one’s heart,


والثناء على الله بها ،
praising Allah for them,

وصرفها في مرضاة الله تعالى.


and using them in ways that please Allah,
may He be exalted


وكفر النعمة ضد ذلك
Thanklessness or ingratitude for blessings is the opposite of that

[إسلام بدي]

قال الذهبي رحمه الله في ترجمة ابن حزم من "السير" (18/186-187) :


" نشأ في تنعم ورفاهية ،
He grew up in luxury and ease,

ورزق ذكاء مفرطا ،

and was blessed with extreme
intelligence

وذهنا سيالا ،
and quick-wittedness,


وكتبا نفيسة كثيرة ،
and he owned many precious books


وكان والده من كبراء أهل قرطبة ،


His father was one of the prominent figures of Qurtubah,

عمل الوزارة في الدولة العامرية ،
who served as a vizier in the ‘Aamiri state,


وكذلك وزر أبو محمد في شبيبته ،
and Abu Muhammad was also a vizier of that state when he was young

وكان قد مهر أولا في الأدب
He initially became prominent in the fields of literature,

والأخبار والشعر ،



history and poetry,

وفي المنطق وأجزاء الفلسفة
as well as mantiq (dialectics) and other branches of philosophy,


، فأثرت فيه تأثيرا
which left its mark on him


ليته سلم من ذلك ،
and we wish that it had never had an impact on him

ولقد وقفت له على تأليف

I came across a book of his


يحض فيه على الاعتناء بالمنطق
in which he encouraged study of mantiq (dialectics)ç


، ويقدمه على العلوم
and give it precedence over other branches of knowledge,


، فتألمت له ،
and I felt sad for him,


فإنه رأس في علوم الاسلام ،
because he is prominent in the Islamic sciences,

متبحر في النقل
with a great knowledge of hadith reports,


، عديم النظير ؛

and he has no equal,


على يُبْس فيه ،


even though he is rigid in his thinking

وفرط ظاهرية في الفروع لا الأصول .

and extremely literalist in minor issues, although not in the fundamentals


قيل : إنه تفقه أولا للشافعي
It was said that he studied the Shaafa‘i doctrine first,

، ثم أداه اجتهاده إلى القول بنفي القياس
then his research led him to adopt the view that using analogy (qiyaas) is invalid


كله جليه وخفيه ،

in all cases, whether it is clear or implied,


والأخذ بظاهر النص وعموم الكتاب والحديث ،


and that the apparent meaning of the text and the general meaning of the Qur’an and hadith should be followed


وصنف في ذلك كتبا كثيرة ،
He wrote many books on that,


وناظر عليه ،

and he debated with others to prove his point,

وبسط لسانه وقلمه ،

and he argued his point at length,
both verbally and in writing


ولم يتأدب مع الائمة في الخطاب ،
He did not show respect to the imams (leading scholars) when debating;




بل فجَّج العبارة ،
rather he used rough words,

وسب وجدَّع ،

impugning and slandering,

فكان جزاؤه من جنس فعله ،
and his recompense suited his action

بحيث إنه أعرض
عن تصانيفه جماعة من الائمة ،
to the extent that many leading scholars shunned his books


وهجروها ، ونفروا منها ،

and ignored them, and warned others against them,

وأحرقت في وقت ،

and on one occasion they were burned


واعتنى بها آخرون من العلماء ،
But other scholars took an interest in his books,


وفتشوها انتقادا واستفادة ،
and they examined them, critiqued them and benefited from them;



وأخذا ومؤاخذة ،
they learned from them and criticised them,

ورأوا فيها الدر الثمين ممزوجا في الرصف بالخرز المهين ،

and they saw in them precious pearls mixed with cheap beads


فتارة يطربون ، ومرة يعجبون ،
Sometimes they would be excited and amazed,


ومن تفرده يهزؤون .
then they would mock some of his idiosyncratic ideas



وفي الجملة فالكمال عزيز ،
In general, perfection is something extremely rare


وكل أحد يؤخذ من قوله ويترك ،
and the view of any individual is subject to acceptance or rejection,


إلا رسول الله صلى الله عليه وسلم .

except the Messenger of Allah


وكان ينهض بعلوم جمة ،
Ibn Hazm was well versed in many branches of knowledge,

ويجيد النقل ، ويحسن النظم والنثر .

including hadith, and he excelled in writing both poetry and prose


وفيه دين وخير ،

He was sincerely devoted and there was much goodness in him;

ومقاصده جميلة ، ومصنفاته مفيدة ،

his aims were good and his books are useful


وقد زهد في الرئاسة ،

He showed no interest in positions of leadership;


ولزم منزله مكبا على العلم
he stayed in his house, focusing on knowledge



، فلا نغلو فيه ،
Therefore we should not exaggerate about him


ولا نجفو عنه ،
or undermine him or his status



وقد أثنى عليه قبلنا الكبار
Rather he was praised by senior scholars before us

[إسلام بدي]

قال ابن كثير رحمه الله عن ابن حزم رحمه الله:


" كان كثير الوقيعة في العلماء بلسانه وقلمه ،
He used to criticize the scholars a great deal, verbally and in writing,


فأورثه ذلك حقدا في قلوب أهل زمانه ،
which led to the generation of resentment in the hearts of his contemporaries;

وما زالوا به حتى بغضوه إلى ملوكهم ،

they kept trying until they made the people in authority hate him,


فطردوه عن بلاده ،
and they expelled him from his city,

حتى كانت وفاته في قرية له في شعبان من هذه السنة

until he died in a village in Sha‘baan of that year,


، وقد جاوز التسعين .
when he had passed the age of ninety


والعجب كل العجب منه
What is amazing is that


أنه كان ظاهريا حائرا في الفروع ،
he was a confused literalist with regard to minor issues,

لا يقول بشئ من القياس

and he did not believe in analogy (qiyaas),ç


لا الجلي ولا غيره ،
whether it was clear or otherwise

وهذا الذي وضعه عند العلماء ،

This caused the scholars to lose respect for him,

وأدخل عليه خطأ كبيرا

and it caused him to make serious mistakes


في نظره وتصرفه .
in his views and conduct

وكان مع هذا من أشد الناس تأويلا في باب الأصول ،
Yet despite that he was the one who tried to find interpretations other than the apparent meaning when dealing with basic issues

وآيات الصفات وأحاديث الصفات ؛


and the verses and hadiths that speak of the divine attributes,



لأنه كان أولا قد تضلع من علم المنطق ،
because he first of all acquired deep knowledge of dialectics (mantiq), ç


أخذه عن محمد بن الحسن المذحجي الكناني القرطبي ،
which he learned from Muhammad ibn al-Hasan al-Madhhaji al-Kinaani al-Qurtubi,

ذكره ابن ماكولا وابن خلكان ،


as was mentioned by Ibn Maakoolaa and Ibn Khallikaan


ففسد بذلك حاله في باب الصفات "
That led to him in developing a wrong understanding of the divine attributes

[إسلام بدي]

سيرة ابن حزم


أبو محمد علي بن أحد بن سعيد بن حزم الفارسي الأصل
Abu Muhammad ‘Ali ibn Ahmad ibn Sa‘eed ibn Hazm was of Persian origin;


، ثم الأندلسي القرطبي رحمه الله
he came from Qurtubah (Cordoba) in Andalusia


، صاحب التصانيف .
He was the author of numerous books



لا يشك من له أدنى دراية بالعلم وأهله
No one who has the least amount of knowledge
and of scholars
will have any doubt

في فرط ذكائه

that Ibn Hazm was very smart

وحدة خاطرة
and was very quick-witted,


وتعظيمه للسنة والأثر ،

and he had a great deal of respect for the Sunnah and hadith



لكن الكمال عزيز ،
But perfection in all aspects is something extremely rare,


وما من أحد إلا ويؤخذ من قوله ويترك .

and there is no one (among the scholars) but his opinion is subject to acceptance or rejection

قال رحمه الله مبينا سلوكه مسلك السلف
Ibn Hazm said that he was a follower of the salaf (early generations) ç



في الجملة .
in general,

ونبذه لأهل البدع :

and that he was opposed to the people of innovation


" وإنما نعني بقولنا العلماء

“When we mention the scholars,

من حفظ عنه الفتيا

we mean those who are known to be qualified to issue fatwas

من الصحابة والتابعين وتابعيهم

among the Companions, Successors and their followers,


وعلماء الأمصار
the scholars of the regions,


وأئمة أهل الحديث

the leading scholars of hadith

ومن تبعهم

and those who followed them


رضي الله عنهم أجمعين ،


– may Allah be pleased with all of them

ولسنا نعني أبا الهذيل ولا ابن الأصم ولا بشر بن المعتمر ولا إبراهيم بن سيار ولا جعفر بن حرب ولا جعفر بن مبشر ولا ثمامة ولا أبا غفار ولا الرقاشي ولا الأزارقة والصفرية ولا جهال الأباضية ولا أهل الرفض

We do not mean Abu’l-Hudhayl, Ibn al-Asamm, Bishr ibn al-Mu‘tamir, Ibraaheem ibn Sayyaar, Ja‘far ibn Harb, Ja‘far ibn Mubashshir, Thumaamah, Abu Ghaffaar, ar-Raqqaashi, the Azaariqah, the Safariyyah, the ignorant Abaadiyyah or the Raafidis




؛ فإن هؤلاء لم يتعنوا من تثقيف الآثار
These people did not put any effort into examining the reports


ومعرفة صحيحها من سقيمها
so that they might know the sound reports from the weak ones,


ولا البحث عن أحكام القرآن

nor did they examine and study the rulings mentioned in the Qur’an


لتمييز حق الفتيا من باطلها
so that they might know correct fatwas from incorrect ones


بطرف محمود ،

on a sound basis


بل اشتغلوا عن ذلك بالجدال في أصول الاعتقادات
Rather they were preoccupied with arguing about fundamental beliefs,



ولكل قوم علمهم
and each group has its own focus




وعلى الرغم من تعظيم الإمام ابن حزم للسنة وأهلها ،
Despite the fact that Ibn Hazm respected the Sunnah and its scholars,


وتبحره في الحديث وعلومه ،
and despite his great knowledge of hadith and its sciences,


وسعة حفظه ، وعظيم معارفه ،
and his vast memory and immense knowledge,

قد وقعت له أمور من المخالفات للسنة وأهلها ،

he had views in which he differed from the Sunnah and its scholars


في مسائل معروفة من الأصول والفروع

concerning some well-known issues of both fundamental and minor matters




وقال شيخ الإسلام ابن تيمية رحمه الله :
" وَإِنْ كَانَ " أَبُو مُحَمَّدٍ بْنُ حَزْمٍ " فِي مَسَائِلِ الْإِيمَانِ وَالْقَدَرِ
Even though with regard to issues of faith and the divine decree

أَقْوَمَ مِنْ غَيْرِهِ وَأَعْلَمَ بِالْحَدِيثِ وَأَكْثَرَ تَعْظِيمًا لَهُ وَلِأَهْلِهِ مَنْ غَيْرِهِ ،
Abu Muhammad Ibn Hazm was more sincere and had more knowledge of hadith and more respect for hadith and the scholars of hadith than others,

لَكِنْ قَدْ خَالَطَ مِنْ أَقْوَالِ الْفَلَاسِفَةِ وَالْمُعْتَزِلَةِ فِي مَسَائِلِ الصِّفَاتِ
his views on these issues were nevertheless influenced by the ideas of the philosophers and Mu‘tazilah with regard to issues of the divine attributes,

مَا صَرَفَهُ عَنْ مُوَافَقَةِ أَهْلِ الْحَدِيثِ فِي مَعَانِي مَذْهَبِهِمْ فِي ذَلِكَ ،

which led to his view not being in harmony with the people of hadith with regard to these issues


فَوَافَقَ هَؤُلَاءِ فِي اللَّفْظِ

His wording was in agreement with Ahl al-hadith



وَهَؤُلَاءِ فِي الْمَعْنَى .
but the meanings were in harmony with the other group


وَبِمِثْلِ هَذَا صَارَ يَذُمُّهُ مَنْ يَذُمُّهُ مِنْ الْفُقَهَاءِ وَالْمُتَكَلِّمِين وَعُلَمَاءِ الْحَدِيثِ
Similar criticisms were made by those among the jurists’, ahl al-kalaam and scholars of hadith


بِاتِّبَاعِهِ لِظَاهِرِ
who criticised him for being a literalist


لَا بَاطِنَ لَهُ .
with no depth to what he said


كَمَا نَفَى الْمَعَانِيَ فِي الْأَمْرِ وَالنَّهْيِ وَالِاشْتِقَاقِ ،

He also denied the wisdom behind what is enjoined and prohibited,


وَكَمَا نَفَى خَرْقَ الْعَادَاتِ
and he denied the extraordinary events


وَنَحْوَهُ مِنْ عِبَادَاتِ الْقُلُوبِ .
and similar things which may be classified as acts of the hearts



مَضْمُومًا إلَى مَا فِي كَلَامِهِ مِنْ الْوَقِيعَةِ فِي الْأَكَابِرِ
Moreover, he also criticised some prominent figures

وَالْإِسْرَافِ فِي نَفْيِ الْمَعَانِي ،
and went to extremes in denying the wisdom behind rulings,


وَدَعْوَى مُتَابَعَةِ الظَّوَاهِرِ .
and he claimed to follow the apparent meanings

وَإِنْ كَانَ لَهُ مِنْ الْإِيمَانِ وَالدِّينِ وَالْعُلُومِ الْوَاسِعَةِ الْكَثِيرَةِ

However he had faith, religious commitment and a great deal of knowledge,


مَا لَا يَدْفَعُهُ إلَّا مُكَابِرٌ
that no one can deny except one who is stubborn,



؛ وَيُوجَدُ فِي كُتُبِهِ مِنْ كَثْرَةِ الِاطِّلَاعِ عَلَى الْأَقْوَالِ ،
and the content of his books highlights his deep knowledge of various views


وَالْمَعْرِفَةِ بِالْأَحْوَالِ ،

and different circumstances,


وَالتَّعْظِيمِ لِدَعَائِمِ الْإِسْلَامِ
as well as his respect for the fundamentals of Islam


، وَلِجَانِبِ الرِّسَالَةِ :
and for the Messenger,


مَا لَا يَجْتَمِعُ مِثْلُهُ لِغَيْرِهِ .
which is a combination that cannot be found with anyone else


فَالْمَسْأَلَةُ الَّتِي يَكُونُ فِيهَا حَدِيثٌ ،
So for example, if there is a discussion about a hadith,

يَكُونُ جَانِبُهُ فِيهَا ظَاهِرَ التَّرْجِيحِ .
his view will clearly be the more correct view


وَلَهُ مِنْ التَّمْيِيزِ بَيْنَ الصَّحِيحِ وَالضَّعِيفِ

, and his ability to distinguish between sound and weak
reports,


وَالْمَعْرِفَةِ بِأَقْوَالِ السَّلَفِ مَا لَا يَكَادُ يَقَعُ مِثْلُهُ لِغَيْرِهِ مِنْ الْفُقَهَاءِ

and his knowledge of the views of the early generations, can hardly be found with anyone else among the jurists