ترجمة عبارات وجمل دينية

[إسلام بدي]

تريد نصائح وتوجيهات لتناظر النصارى
She wants some advice for her Christian classmates


وقد وصل بهم الحد إلى أن صار بعضهم من دعاة التبشير والتنصير ،
and it has reached a stage where some of them are proselytizing,

وهم في بلاد الإسلام ، وبين أظهر المسلمين !!

even though they are in a Muslim country and living among the Muslims



حتى إن إحداهن كانت تحضر معها الإنجيل
One of them even carries the Gospel with her,


، وكتابا آخر عن ( الإيمان ) ،
and another book about “faith”,ç


وعليه صورة مريم العذراء عليها السلام ،

on which there is a picture of the Virgin Mary (peace be upon her),ç

وكانت ترغِّب البنات في قراءته وتشوقهم إليه !


and she encourages the girls to read it


ثم تبين لي ـ فيما بعد ـ من كلامي معها أنها
After that, from speaking to her I found out that


نشيطة في الكنيسة ،

she is active in the church,


وأنها تدرس الأطفال فيها! and she teaches the children there



والآن أنا حائرة في كيفية التعامل معها ،

Now I am confused about how to interact with her


ومع مثيلاتها ؛

and others like her

فهل أقطعها


Should I cut off ties with her

وأحذر زميلاتي منها ، أو أحاول أن أناظرها وأناقشها في معتقداتها ؟

and warn others about her,


or should I try to debate with her about her beliefs? ç


علما بأنني حاولت ـ مرة ـ أن أستخرج بعض ما عندها ،
Please note that I tried – once – to find out about some of what she believes



لأعرف كيف أناقشها
so that I could work out how to debate with her,


، فوجدتها على وعي تام بمسائل النقاش

but I found out that she is well aware of matters of debate


، وكأنها قد تلقنت ماذا يجب أن تقول ،


It is as if she was trained in what she had to say,

وتتسلح به فيما معاملتها ومناقشتها للمسلمين !!


and she was equipped with how to debate and interact with Muslims

ولم يكن عندي من العلم ما أرد به عليها ، أو يمكنني من الاسترسال معها في النقاش

I did not have enough knowledge to argue with her or debate with her



نشكر لكِ ـ أيتها الأخت الكريمة ـ غيرتِك
We appreciate your protective jealousy (gheerah)ç


على دين الله تعالى ،
concerning the religion of Allaah,
may He be exalted,


وعلى الاهتمام بالدعوة إلى الله
and for your interest in calling others to Allaah,


ونسأل الله لنا ولك التوفيق والثبات
and we ask Allaah to guide us and you and to make us and you steadfast





لا ننصحك بمحاورة زميلاتك من النصارى ، أو مجادلة أحد منهم ،
We do not advise you to debate with your Christian colleagues,

لأنكِ ذكرتِ أن عندهم من الشُّبَه
because you stated that they have specious arguments


ما تعجزين عن رده ،
that you are not able to refute,

وذكرتِ أنك في أول طريق طلب العلم ،


and you said that you are a beginner in seeking knowledge

وهذا يجعلنا نؤكد على هذه النصيحة في حقك
This makes us repeat this advice in your case


وحق من كان مثلك ؛

and the case of those who are like you

فالجدال إنما يقصر جوازه على المواطن التي تكون المصلحة في فعله أكثر من المفسدة.

The principle is that the permissibility of that is limited to situations in which the interests served by doing it are greater than the negative results thereof,


أو على المواطن التي المجادلة فيها بالمحاسنة لا بالمخاشنة

or in situations where arguing is kept at a level of friendly debate rather than fighting



وهذه المصلحة التي ترجى من مجادلة أهل الكتاب ،
The purpose which you seek to achieve by debating with the People of the Book

أو غيرهم من أصناف أهل الشرك بالله ،
or other types of people who associate others with Allaah,


أو أهل الأهواء والبدع

or people who follow whims and desires or innovations,


لا تتم إلا بأن يقوم بهذه المناظرة

can only be achieved if it is undertaken


من هو أهلها

by those who are qualified for it,


ممن كان عنده من العلم بدينه

who have sufficient knowledge of their own religion


ودين المخالف ما يمكنه من مناظرته ،
and the other religion to debate it,


ثم يتزين بأدب الشرع لنا في ذلك
and who also follow the shar’i etiquette that is prescribed for us in such matters



يقول شيخ الإسلام ابن تيمية رحمه الله :

" ولما كان أتباع الأنبياء هم أهل العلم والعدل ،
Because the followers of the Prophets are people of knowledge and justice,


بالعلم والعدل ،

they speak with knowledge and justice,

لا بالظن وما تهوى الأنفس .
not with speculation and whims

ولهذا قال النبي صلى الله عليه وسلم :

Hence the Prophet said: ç

( القضاة ثلاثة :

ç“Judges are of three types,

قاضيان في النار ، وقاض في الجنة ؛

two of whom will be in the Fire and one in Paradise

رجل علم الحق وقضى به

A man who knows the truth and judges accordingly

فهو في الجنة

will be in Paradise


ورجل علم الحق وقضى بخلافه ،
A man who knows the truth and judges otherwise


فهو في النار ،
will be in the Fire


ورجل قضى للناس على جهل ،
And a man who judges among people on the basis of ignorance,


فهو في النار )

will be in the Fire.Ӎ



فإذا كان من يقضي بين الناس
If he is one of those who pass judgment among people

في الأموال والدماء والأعراض ،
concerning their wealth, lives and honor,


إذا لم يكن عالما عادلا ،
and he is neither knowledgeable nor just,


كان في النار ،
then he will be in Hell,


فكيف بمن يحكم في الملل والأديان ،
so how about one who judges concerning sects and religions,


وأصول الإيمان
and the basic principles of faith,

والمعارف الإلهية
knowledge of the divine


والمعالم الكلية ،
and other fundamental pricnples,


بلا علم ولا عدل
with no knowledge or justice,


كحال أهل البدع والأهواء
like the followers of innovation and whims and desires


ولأجل ما ذكره شيخ الإسلام هنا
Because of what Shaykh al-Islam mentioned here

من أدب الجدل ،


about the etiquette of debate,


قال الله تعالى : ( وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ

And argue not with the people of the Scripture
, unless it be in (a way) that is better



إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ
except with such of them as do wrong;

وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا
and say (to them): ‘We believe in that which has been revealed to us


وَأُنْزِلَ إِلَيْكُمْ
and revealed to you;


وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ
our God and your God is One

وَنَحْنُ لَهُ مُسْلِمُونَ )
and to Him we have submitted as Muslims


قال الشيخ ابن سعدي رحمه الله في تفسيره :


" ينهى تعالى عن مجادلة أهل الكتاب ،
Here Allaah is forbidding arguing with the People of the Book,

إذا كانت عن غير بصيرة من المجادل ،
if it is done with no knowledge of argument

أو بغير قاعدة مرضية ،
or with no appropriate basis,

وأن لا يجادلوا ، إلا بالتي هي أحسن ،
and He says that we should not argue with them except in a way that is better,

بحسن خلق ولطف ولين كلام ،


with a good attitude, kindness and gentle speech,

ودعوة إلى الحق وتحسينه ،
calling to the truth and making it attractive,

ورد الباطل وتهجينه ،
and refuting falsehood and making it unattractive,

بأقرب طريق موصل لذلك .
in the most effective manner

وأن لا يكون القصد منها ، مجرد المجادلة والمغالبة ،

The purpose behind it should not simply be to debate and argue,

وحب العلو ،

and loving to win,

بل يكون القصد بيان الحق ، وهداية الخلق

rather the purpose should be to demonstrate the truth and guide people


ثم عليكِ ـ أيتها الأخت الكريمة ـ أن تلتفتي لنفسك وطلب العلم ،
You should also focus on seeking knowledge


وقبل أن يعرف المسلم ما عند غيره ،
Before a Muslim learns about what others believe,


يجب أن يعرف ما في دينه من أحكام ،
he has to learn his own religion and its rulings


فابحثي عن أخوات من طالبات العلم
So look for sisters who are seekers of knowledge


وابدئي معهن في تعلم دينك
and start to learn your religion with them

، ويمكنك أن تستعيني ـ أيضا ـ بأشرطة



You can also make use of tapes

الداعين إلى منهج السلف الصالح ،
who promote the way of the righteous salaf,


لاسيما إذا لم يتيسر لك من يعلمك .
especially if there is no one available who can teach you


ولتكن عنايتك الأولى بمعرفة ما يصحح لك عقيدتك ،
Your primary concern
should be to learn that which will correct your belief




هذه هي الطريقة السليمة
This is the sound way

التي ينبغي أن تبدئي بها

with which you should begin


ودعي نقاش النصارى
Forget about debating with Christians

وغيرهم من أهل الانحراف والضلال

and other followers of misguidance


للمتخصصين ،

and leave that to those who are specialized in that field,


فهم أقدر على مواجهتهم
for they are more able to debate with them

وتبيين زيفهم ،

and point out where they have gone wrong

ولا يزال في الأمة الإسلامية – ولله الحمد –

There are still people in the Muslim nation

من يقوم بهذا الواجب .
who can do this duty – praise be to Allaah



وإذا رأيتِ من يمكن أن يتأثر بدعوات التنصير من أخواتك المسلمات :
If you think that the Christian proselytizing is having some impact on your Muslim sisters,


فيجب عليك تحذيرهن
then you must warn them

من مصاحبة أولئك الكافرات والسماع لهن ،
against making friends with these disbelievers
women or listening to them

ويمكنك تزويدهن بكتب
You can also provide them with books

وأشرطة تبين الإسلام الصحيح ،
and tapes which explain true Islam,

وتحذِّر من المذاهب والأديان الباطلة .
and warn against false sects and religions


ونسأل الله أن يوفقك
We ask Allaah to help you

لما فيه رضاه ،
to do that which pleases Him,

وأن ييسر لك العلم النافع
and to enable you to gain beneficial knowledge

والعمل الصالح
and do righteous deeds

[إسلام بدي]

نبذة عن حال الدولة العبيدية ، نسباً ، ومعتقداً

A glimpse at the ‘Ubaydi (Fatimid) state – its origins and beliefs



ما رأيكم فيمن يدعو إلى إعادة الخلافة " الفاطمية "
What is your opinion about who calls for restoration of the Faatimi caliphate




قد أخطأ هذا القائل خطأ بالغاً
This person is making a grave error

حين نسب الدولة العبيدية للإسلام .

when he describes the ‘Ubaydi state as being an Islamic state


والدولة العبيدية – وأطلقوا عليها الدولة الفاطمية
The ‘Ubaydi state – which is what they call the Fatimid state

لأجل التغرير والتلبيس -

by way of deception–

أُسست في تونس سنة 297 هـ ،
was founded in Tunis in 297 AH,

وانتقلت إلى مصر سنة 362 هـ ،

and moved to Egypt in 362 AH,

واستقر بها المقام فيها ،
where it was firmly established,

وامتد سلطانها إلى أجزاء كثيرة من العالم الإسلامي ،

and its power spread to a large part of the Muslim world,

مثل : الشام ، والجزيرة العربية .

such as Syria and the Arabian Peninsula


وقد بدأ حكمهم بالمعز لدين الله !! معاذ بن المنصور العبيدي ،
Its rule began with al-Mu’izz li Deen-Allaah Mu’aadh ibn al-Mansoor al-‘Ubaydi

وانتهى بالعاضد عبد الله بن يوسف عام 567 هـ .

and ended with al-‘Aadid ‘Abd-Allaah ibn Yoosuf in 567 AH




وقد تكلَّم أئمة السنَّة من العلماء والمؤرخين
The Sunni imams, scholars and historians spoke

عن نسب هذه الدولة
of the founding of this state

فيبنوا زيف ادعائهم أنهم ينتسبون لفاطمة رضي الله عنها ،

and explained that their claims to be descended from Faatimah were false,

وبينوا ما فعلته من نشر الكفر والزندقة ،

and they described how it spread disbelief and heresy,

وإيذاء أهل السنَّة ،

persecuted Ahl al-Sunnah,


وتمكين الكفار ،
" سير أعلام النبلاء " ( 15 / 151 ) .
and supported the disbelievers

بل والتعاون معهم ضد المسلمين ،
and even cooperated with them against the Muslims


ومن هؤلاء الأئمة والمؤرخين
Among these imams and historians were:9


عن " عبيد الله المهدي " وهو أول حكام تلك الدولة :

Imam al-Dhahabi said of ‘Ubayd-Allaah al-Mahdi, who was the first ruler of that state: 9


" وفي نسب المهدي أقوالٌ :
There are several opinions concerning the lineage of al-Mahdi,


حاصِلُها : أنَّه ليس بهاشميٍّ ، ولا فاطميٍّ " انتهى .
which may be summed up by noting that he was neither Haashimi nor Faatimi [i.e., he was not descended from Banu Haashim or from Faatimah].9



وقال :
"وأهل العلم بالأنساب والمحقّقين
The genealogists and scholars

يُنكِرون دعواه في النَّسبِ

denied his claims concerning his lineage


ونقل عن أبي شامة -


It was narrated that Abu Shaamah

الذي كتب عن هذه الدولة كتاباً سمّاه " كشف ما كان عليه بنو عبيد من الكفر والكذب والمكر والكيد "-

– who wrote a book about this state entitled


قوله :
" يدَّعون الشرف ،
They claimed to be descendents of the Prophet

ونسبتهُم إلى مجوسي ، أو يهودي

although they are descended from a Magian or Jew,


، حتى اشتهر لهم ذلك ،
until they became known as such,


وقيل : " الدولة العلوية " و " الدولة الفاطمية " ،
and their state was called Alawi state or Fatimid state

وإنما هي " الدولة اليهودية " أو " المجوسية " الملحدة ، الباطنية "

But in fact it is the esoteric, heretic “Jewish state” or “Magian state”. 9





ومن أفعال حكام تلك الدولة واعتقادهم :
Among the actions and beliefs of the rulers of that state:9


ادعاء علم الغيب ،
they claimed to have knowledge of the unseen,


وادعاء النبوة والألوهية ،
and they made claims of Prophethood and divinity,

وطلب السجود من رعاياهم وأتباعهم ،
and they demanded that their subjects and followers prostrate to them,


وسب الصحابة ،

and they reviled the Companions


وهذا توثيق بعض ما سبق وزيادة :
There follows proof of the above and more: 9



1. ادعاء الألوهية والربوبية :
1 –Claims of Prophethood and divinity: 9



نقل الذهبي رحمه الله أن الفقهاء والعبَّاد
al-Dhahabi narrated that the jurists and devoted worshippers

نصروا الخوارج في حربهم
supported the Khawaarij in their war

على الدولة العبيدية

against the ‘Ubaydis


لما عندهم من كفر وزندقة ،
because of the disbelief and heresy of the latter


فعندما أراد أبو يزيد مخلد بن كيداد الخارجي حرب بني عبيد قال الذهبي رحمه الله :

When Abu Yazeed Makhlad ibn Keedaad al-Khaariji wanted to fight Banu ‘Ubayd, al-Dhahabi (may Allaah have mercy on him) said:9



تسارع الفقهاء والعبَّاد
The jurists and devoted worshippers hastened

في أهبَّة كاملة بالطبول والبنود ،
to make full preparations with drums and banners


وخَطبهم في الجمعة أحمد بن أبي الوليد ،

Ahmad ibn Abi’l-Waleed addressed them on Friday at Jumu’ah prayers,


وحرَّضهم ، وقال :

and he exhorted them and said:9


جاهدوا مَن كفر بالله ،

Strive against the one who disbelieves in Allaah


وزعم أنه رب من دون الله ، ...
and claims that he is a lord instead of Allaah


وقال : اللهم إن هذا القرمطي الكافر المعروف بابن عبيد الله
" سير أعلام النبلاء " ( 15 / 155 ) .
… And he said: O Allaah, this kaafir Qarmati who is known as Ibn ‘Ubayd-Allaah


المدعي الربوبية جاحدٌ لنعمتك ،

and claims to be divine is denying Your blessings,


كافر بربوبيتك ،
and He disbelieves in Your Lordship,


طاعن على رسلك
slanders Your Messengers,


، مكذب بمحمد نبيك
disbelieves in Muhammad Your Prophet,

، سافك للدماء ،
and sheds blood

فالعنه لعناً وبيلاً ،

Curse him greatly


وأخزه خزياً طويلاً ،
and humiliate him deeply

واغضب عليه بكرةً وأصيلاً ،
and send Your curse upon him morning and evening


ثم نزل فصلى بهم الجمعة .
Then he came down and led them in Jumu’ah prayer


وممن كان يدعي الربوبية والإلهية
Among those who claimed divinity


الحاكم العبيدي حيث قال عنه الذهبي :
was the ‘Ubaydi ruler of whom al-Dhahabi said:9


" الإسماعيلي ، الزنديق ، المدعي الربوبية " .
The heretic Ismaili who claims to be divine



يقال : إنه أراد أن يدّعي الإلهية ،
It was said that he wanted to claim to be divine


وشرع في ذلك !
and he started to do so,

فكلّمه أعيان دولته ،
but the prominent figures of his state spoke to him


وخوَّفوه بخروج النّاس كلهم عليه
and warned that all the people would rebel against him


وممن حرض الحاكم على هذا الادعاء :
Among those who incited the ruler to make these claims



" حمزة بن علي الزوزني "
was Hamzah ibn ‘Ali al-Zawzani


وهو من دعاة تأليه الحاكم ،
who was one of those who claimed that the ruler was divine,

ومؤسس المذهب الدرزي ببلاد الشام .

and who founded the Druze sect in Syria



قال الذهبي - رحمه الله – عنه :
وقد قُتل الدرزي الزنديق ؛
The heretic Durzi was killed

لادعائه ربوبية الحاكم ،
because of his claims that the ruler was divine,


وكان قوم من جهلة الغوغاء إذا رأوا " الحاكم " يقولون :

and some of the ignorant used to say when they saw the ruler:ç


يا واحد يا أحد ، يا محيي يا مميت
“O One, O One, O giver of life, O giver of death




وقال الذهبي – رحمه الله - :
قرأت في تاريخ مجلد ،
I read in a one-volume book of history

صُنِّف على السنين ،

which describes what happened each year


صنَّفه بعض الفُضَلاء ،
and was written by some good people


سنة بضع وثلاثين وستمائة ،
around the year 630


قدَّمه لصاحب مصر الملك الصالح :
and was given to the ruler of Egypt, al-Malik al-Saalih,


في سنة سبع وستين
in 667:ç


قال :
وكانت الفِعْلة ( أي : القضاء على الدولة العبيدية )
This action (i.e., putting an end to the ‘Ubaydi state)ç


مِن أشرف أفعاله ( أي : صلاح الدين الأيوبي ) ،
was one of the noblest of the deeds of Salaah al-Deen al-Ayyoobi


فَلَنِعْمَ ما فعل ؛

What a good thing he did,


فإنّ هؤلاء كانوا باطنية زنادقة ،

for these people were baatinis and heretics


دعوا إلى مذهب التناسخ ،
who called for belief in transmigration of souls


واعتقاد حلول الجزء الإلهي في أشباحهم .
and the belief that the divine was physically incarnated in them



وقال الذهبي : إن الحاكم قال لداعيه :
al-Haakim said to his propagandist:ç


كم في جريدتك ؟


How many do you have listed (as followers)?ç


قال : ستة عشر ألفاً يعتقدون أنّك الإله

He said: Sixteen thousand who believe that you are god


قال شاعرهم :Their poet said: ç

فاحكم فأنت الواحد القهار *** ما شئتَ لا ما شاءت الأقدار !

“Rule, for you are the one, the compeller; it is what you wish and not what the divine decree wills” ç


فلعن الله المادح والممدوح ،

May Allaah curse both the praiser and the praised,


فليس هذا في القبح إلا كقول فرعون " أنا ربكم الأعلى " .

for this is no less abhorrent than when Pharaoh said, “I am your lord, most high” ç


وقال بعض شُعرائهم في المهديّ برَقّادة :


One of their poets said concerning al-Mahdi in Raqqaadah: ç


حل بها آدمُ ونوحُ *** فما سوى الله فهو ريحُ

“Adam and Nooh are there, and anything other than Allaah is nothing

حلّ برقادة المسيحُ *** حلَّ بها الله في عُلاهُ

The Messiah is there in Raqqaadah, Allaah in His glory is there.Ӎ


قال :
وهذا أعظم كُفراً من النّصارى ؛
This man is worse in his disbelief than the Christians,


لأن النّصارى يزعمون أن الجزء الإلهيّ حلّ بناسوت عيسى فقط ،
هذا اعتقادهم لعنهم الله .
because the Christians believe that the divine was incarnated physically in ‘Eesa only,


وهؤلاء يعتقدون حُلُوله في جسد آدم ، ونوح ، والأنبياء ، وجميع الأئمة .

but these people believe that He was incarnated in the bodies of Adam, Nooh, the Prophets and all the imams



This is their creed, may Allaah curse them


وعندما ادعى " عبيد الله " الرسالة
When ‘Ubayd-Allaah claimed to be a prophet,

أحضر فقيهين من فقهاء القيروان ،
he brought two of the faqeehs of Qayrawaan to appear before him

وهو جالس على كرسي ملكه ،



as he was sitting on his throne,

وأوعز إلى أحد خدمه فقال للشيخين :
and he ordered one of his servants to say to the two Shaykhs:9

أتشهدا أن هذا رسول الله ؟

“Do you bear witness that this man is the messenger of Allaah?”9


فقالا : والله

They said: “By Allaah,

لو جاءنا هذا والشمس عن يمينه والقمر عن يساره

if he came to us with the sun on his right and the moon on his left,


يقولان : إنه رسول الله :


both of them saying that he was a messenger of Allaah,


ما قلنا ذلك ، فأمر بذبحهما .
we would not believe that.” So he ordered that they be slaughtered



2. ومن عقائدهم : ادعاء علم الغيب :
Claim to have knowledge of the unseen


قال ابن خَلِّكان – رحمه الله - :

وذلك لأنهم ادَّعوا علم المغيبات

They claimed to have knowledge of the unseen,


ولهم في ذلك أخبار مشهورة .
and there are well known reports concerning that



3. وكان يُسجد لهم ، ويأمرون الناس بالسجود لهم ،
They ordered the people to prostrate for them


قال الذهبي رحمه الله :
ففي سنة 396 هـ
In 396 AH,

خُطب بالحرمين

SERMONS were given in the two holy sanctuaries


لصاحب مصر " الحاكم " ،
under the authority of the ruler of Egypt al-Haakim,


وأُمَر الناس عند ذكره بالقيام ، وأن يسجدوا له ،
and the people were ordered to stand up
and prostrate when he was mentioned

فإنا لله وإنا إليه راجعون
Verily to Allaah we belong and unto Him is our return


وكانوا إذا ذُكِر " الحاكم "
When al-Haakim was mentioned


قاموا وسجدوا له ،
they would stand up and prostrate for him


قال الذهبي – رحمه الله - :.
Al-Dhahabi (may Allaah have mercy on him) said: 9

قاموا ، وسجدوا في السُّوق ،
They stood up and prostrated in the market place,


وفي مواضع الاجتماع ،
and in their meeting places


فإنّا لله وإنّا إليه راجعون ،

Verily to Allaah we belong and unto Him is our return

فلقد كان هؤلاء العُبَيْدِيُّون شرّاً على الإسلام وأهله

These ‘Ubaydis were an evil that befell Islam and the Muslims



4. وكانوا يقتلون العلماء ممن لا يقول بقولهم :
They killed the scholars who did not follow their beliefs


قال أبو الحسن القابسي صاحب " الملخص " :
إن الذين قتلهم عبيد الله وبنوه في دار النحر في العذاب:

The number of those killed by ‘Ubayd-Allaah and his descendents in his torture chamber


أربعة آلاف ، مِن عالِم ، وعابِد


was four thousand scholars
and worshippers,



؛ ليردَّهم عن الترضي عن الصحابة .
to stop them saying may Allaah be pleased with them



5. وقد شاركوا القرامطة جرائمهم ،
The Qaraamitah participated in their crimes



قال الذهبي – رحمه الله - :
ففي أيام المهدي
During the reign of al-Mahdi

عاثت القرامطة بالبحرين ،

the Qaraamitah committed crimes in Bahrain


وأخذوا الحجيج ،

They attacked the pilgrims,



وقتلوا ، وسبوا ،
killing and taking prisoners,

واستباحوا حرم الله ،

and they violated the sanctuary of Allaah in Makkah


وقلعوا الحجر الأسود ،
and took away the Black Stone



وكان عبيد الله يكاتبهم ،
‘Ubayd-Allaah corresponded with them

ويحرِّضهم ، قاتله الله .

and incited them, may Allaah destroy him



6. سب الصحابة :
Reviling the Companions

وفي أيامه (العزيز)
During the reign of al-‘Azeez,


أُظهر سبُّ الصحابةِ جِهَاراً
the Companions were reviled openly



فقد أمر بكَتْب سَبّ الصّحابة على أبواب المساجد
He ordered that words reviling the Companions be written on the doors of the mosques


والشّوارع،
and in the streets,


وأمر العمال بالسب في سنة خمسٍ وتسعين وثلاث مئة.
and he ordered his state workers to revile them in 395 AH





وكان سَبُّ الصحابة فاشياً في أيامه
Reviling of the Companions was widespread
during his reign

( أي : المستنصر ) ، والسنَّة غريبة مكتومة .
i.e., al-Mustansir and the Sunnah was unknown and hidden




وبالجملة فقد كانوا باطنية ،
In brief, they were baatinis

قلبوا الإسلام ،
who changed the religion of Islam;

وأظهروا الرفض ، وأبطنوا الزندقة .

they were outwardly Raafidis but inwardly they were heretics


قال الذهبي – رحمه الله - :
قلبوا الإسلام ،
They changed the religion of Islam

وأعلنوا بالرفض ، وأبطنوا مذهب الإسماعيلية .

They were outwardly Raafidis, but inwardly they were Ismailis



وقال الذهبي – رحمه الله - :
وأما العبيديون الباطنية :
As for the baatini ‘Ubaydis,

فأعداء الله ورسوله .

they are enemies of Allaah and His Messenger



لا يوصف ما قلب هؤلاء العبيديون الدِّين ظهراً لبطن .

How these ‘Ubaydis tampered with and changed the religion of Islam is indescribable



وقال القاضي عياض – رحمه الله - :
قال أبو يوسف الرعيني : " أجمع العلماء بالقيروان :
The scholars in Qayrawaan are unanimously agreed

أن حال بني عبيد حال المرتدين والزنادقة "

that Banu ‘Ubayd are apostates and heretics




وقال شيخ الإسلام بن تيمية رحمه الله في "الرد على البكري":
" العبيديون ، وهم ملاحدة في الباطن ،

The ‘Ubaydis, who are inwardly heretics,


أخذوا من مذاهب الفلاسفة والمجوس
follow the beliefs of the philosophers and Magians


ما خلطوا به أقوال الرافضة ،
and have mixed them with Raafidi views

فصار خيار ما يظهرونه من الإسلام دين الرافضة ،

The best they show of commitment to Islam is the Raafidi way,


وأما في الباطن فملاحدة ، .

but inwardly they are heretics,


شر من اليهود والنصارى
worse than the Jews and Christians



ولهذا قال فيهم العلماء :
Hence the scholars said concerning them


ظاهر مذهبهم الرفض ،
that they are outwardly Raafidis,


وباطنه الكفر المحض ،

but inwardly their belief is pure disbelief

وهم من أشد الناس تعظيما للمشاهد ،

They are among the people who venerate shrines the most,


ودعوة الكواكب ،
and believe in astrology,



ونحو ذلك من دين المشركين ،
and other religious practices of the polytheists


وأبعد الناس عن تعظيم المساجد
They are the least likely of people to venerate the mosques


التي أذن الله أن ترفع ويذكر فيها اسمه ،
which Allaah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is remembered


وآثارهم في القاهرة تدل على ذلك
Their legacy in Cairo proves that


وقال رحمه الله في "الرد على المنطقيين" :
"العبيديون كانوا يتظاهرون بالإسلام The ‘Ubaydis were outwardly Muslim



ويقولون إنهم شيعة
and said that they were Shi’ah,



، فالظاهر عنهم الرفض
so they appeared to be Raafidis


لكن كان باطنهم الإلحاد والزندقة ،
but inwardly they were heretics


كما قال أبو حامد الغزالي في كتاب "المستظهري" :
as Abu Haamid al-Ghazaali said in al-Mustazhari:9



ظاهرهم الرفض ،
Outwardly they are Raafidis


وباطنهم الكفر المحض .
but inwardly their belief is pure disbelief



وهذا الذي قاله أبو حامد فيهم هو
What Abu Haamid said about them


متفق عليه بين علماء المسلمين" انتهى
is that on which there is consensus among Muslim scholars


وقال رحمه الله في "منهاج السنة" :
"وأخبارهم (يعني حكام الدولة العبيدية) مشهورة
They (the rulers of the ‘Ubaydi state) are well known


بالإلحاد والمحادة لله ورسوله
for their heresy, opposition to Allaah and His Messenger,


والردة والنفاق"

apostasy and hypocrisy


وقال ابن كثير في "البداية والنهاية" (11/386) :
"كان إذا ذكر الخطيب الحاكم
When the orator mentioned al-Haakim


يقوم الناس كلهم إجلالاً له،
the people would all stand up out of respect


وكذلك فعلوا بديار مصر
They also did that in Egypt,


مع زيادة السجود له،
and in addition to that they would prostrate for him


وكانوا يسجدون عند ذكره،
They would prostrate when he was mentioned


يسجد من هو في الصلاة
So those who were praying would prostrate


ومن هو في الأسواق يسجدون لسجودهم،

and those who were in the marketplace would prostrate when they prostrated


لعنه الله وقبحه"

May Allaah curse him


فهذه هي الدولة العبيدية ،
Such was the ‘Ubaydi state,


وتلك بعض قبائحهم ،
and these are some of their evil deeds

وبه يتبين خطأ ذلك القائل بحكمه على الدولة العبيدية بأنها كانت على الإسلام ، وباختزاله الدول والأزمنة المباركة التي حكمت بالإسلام إلى جعله الدولة العبيدية هي الحل المناسب في هذا الزمان

Thus it is clear that the one who says that the ‘Ubaydi state was an Islamic state and ignores the blessed states and times in which Islam ruled, and focuses instead on the ‘Ubaydi state as the solution for our own times, is wrong



وهذا قول سوء قبيح .
This is a bad and abhorrent statement


فالذي يقول ذلك يريد إعادة نشر الزندقة والكفر والإلحاد

The one who says that wants to repeat the spread of heresy and disbelief,


وسب الصحابة وقتل العلماء !
the reviling of the Companions and the killing of the scholars! ç


وليس هناك حل للمسلمين

There is no solution for the Muslims


إلا أن يعودوا إلى هدي النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وصحابته الكرام رضي الله عنهم
except to return to the teachings of the Prophet
and his noble Companions may Allaah be pleased with them


نسأل الله تعالى أن يرد المسلمين إلى دينهم رداً جميلاً
We ask Allaah to bring the Muslims back soundly to their religion

[إسلام بدي]

أن الإمام أبا محمد ابن حزم رحمه الله ،

Imam Abu Muhammad Ibn Hazm may Allah have mercy on him

من أهل العلم الكبار ،

is one of the senior scholars

وحفاظ الحديث ، والمعظمين للسنة وأهلها ،

and one of those who respected the Sunnah and its people,

والطالبين لها ، الحريصين عليها وعلى اتباعه ،

and were keen to learn it and follow it


لكن وقع في قلبه أصول من أصول الفلاسفة وأهل البدعة
But some of the principles of the philosophers and people of innovation were entrenched in his heart,


، أورثته مقالات
which led to him forming opinions


خالف بها أهل الحديث والسنة في باب الأسماء والصفات خاصة

in which he differed from Ahl as-Sunnah wa’l-Hadith with regard to the divine names and attributes in particular,

، وفي مسائل أخرى من الأصول والفروع ،

as well as other fundamental and minor issues


ولذلك لا يقال عنه إنه من أهل السنة بإطلاق
Hence we cannot say of him that he is one of Ahl as-Sunnah in an absolute sense,

، في أبواب الصفات خاصة .

or with regard to issues of the divine attributes in particular,

وإن كان أيضا لا يخرج من السنة وأهلها بالكلية ،
although he did not step beyond the bounds of the Sunnah and its people altogether,

ولا يعد من أهل البدع ،

to such an extent that he could be regarded as an innovator,


لتعظيمه للسنة وطريقها ،
because of his veneration for the Sunnah

وحضه على اتباعها

and his encouragement to people to follow it


وترك ما خالفها ،
and shun that which went against it


وإن كان قد أخطأ بعض تفاصيلها
However he was mistaken in some details

[إسلام بدي]

وقال علماء اللجنة الدائمة :
The scholars of the Standing Committee said: ç

" من العلماء المبرزين في الأصول ، والفروع ،
he was one of the prominent scholars of both fundamentals and minor issues,


إلا أنه خالف جمهور أهل العلم
but he disagreed with the majority of scholars

في مسائل كثيرة
in many issues,


أخطأ فيها الصواب ؛
in which he was mistaken,


لجموده على الظاهر
because of his rigid adherence to the apparent meaning

، وعدم قوله بالقياس الجلي

and his refusal to accept clear analogy


المستوفي للشروط المعتبرة ،
that fulfilled the conditions


وخطأه في العقيدة
His mistakes with regard to beliefs,

بتأويل نصوص الأسماء والصفات أشد وأعظم "
because of his interpretation of the verses that speak of the divine names and attributes in a manner other than the apparent meaning, were even more serious


وبالجملة :
To sum up: ç

مما جعل كثير من أهل العلم

which made many of the scholars


يتنقصه ويغمزه في عقيدته –
criticise him and highlight his mistakes in beliefs,

كما تقدم
as explained above

[إسلام بدي]

وقال شيخ الإسلام أيضا :
" وزعم ابن حزم أن أسماء الله تعالى الحسنى
Ibn Hazm claims that the beautiful names of Allah,
may He be exalted,

لا تدل على المعاني ،

do not refer to their meanings…




وأصل غلط هؤلاء شيئان :
And the reason for this mistaken notion is

إما نفى الصفات
their denial of the divine attributes


والغلو في نفى التشبيه ، وإما ظن ثبوت الكليات المشتركة في الخارج ،

and going to extremes in denying any likening thereof (to human attributes),ç

فالأول هو مأخذ الجهمية
which is the view of the Jahamis

ومن وافقهم على نفى الصفات ،

and those who agreed with them in denying the divine attributes

قالوا إذا قلنا عليم
They said: if we say that ‘Aleem (All-Knowing)ç


يدل على علم وقدير يدل على قدرة
refers to knowledge and Qadeer (All-Powerful)ç refers to power,

لزم من إثبات الأسماء إثبات الصفات .

in that case affirming the names will lead to affirming the attributes


وهذا مأخذ ابن حزم ؛

This is the criticism against Ibn Hazm,

فإنه من نفاة الصفات

because he is one of those who denied the divine attributes


مع تعظيمه للحديث والسنة والإمام أحمد ،
even though he showed a great deal of respect towards the hadith, the Sunnah and Imam Ahmad


ودعواه أن الذي يقوله في ذلك هو
He persisted in his claim that what he said


مذهب أحمد وغيره ،
was the view of Ahmad and others,


وغلطه في ذلك بسبب أنه أخذ أشياء من أقوال الفلاسفة
and his mistake is the result of his having learned the views of the philosophers

والمعتزلة عن بعض شيوخه ،
and Mu‘tazilah from some of his shaykhs,


ولم يتفق له
and he did not come across anyone

من يبين له خطأهم ،
who could explain to him where they had gone wrong


وَنَقَل المنطق بالإسناد عن متى الترجمان " انتهى .


He also transmitted mantiq (dialectics) through an isnaad from Matta at-Tarjumaan

[إسلام بدي]

من هو الخليفة الأول وما قصة غدير خُم ؟
Who was the first khaleefah and what is the story of Ghadeer Khum?ç



وما هي الوصية التي أراد النبي محمد صلى الله عليه وسلم أن يعطيها لقريبه،
and what is the that will which prophet "mohammed"(peace be upon him) want to give to his kinsmen

وما هو الحادث الذي وقع في غدير خم .
and what is the event take place at ghadeer



بإجماع من يُعْتدّ بقوله من أهل العلم ،
according to the consensus of the respected scholars,

لإجماع الصحابة على البيعة له
because of the consensus of the Companions who all gave their allegiance to him

بعد خلافٍ بين
This was after an initial dispute between


، ثم اقتنع الأنصار
then the Ansaar were convinced

فبايعوا أبا بكر ،
and gave their allegiance to Abu Bakr,

ولم يختلفوا فيما بينهم ،
and they did not differ amongst themselves,

ولم يترددوا بين أبي بكر وعليّ
and they did not hesitate in making a choice between Abu Bakr and ‘Ali

وكذلك لم يطلب أحد من الصحابه البيعه لعليّ

None of the Companions asked to give allegiance to ‘Ali


وإنما وقعت الفتن والاختلافات بسبب مقتل عثمان


The disorder and differences arose because of the murder of ‘Uthmaan

فرضي الصحابة رضوان الله عليهم لدنياهم
The Companions accepted for their worldly affairs

من رضيه رسول الله لدينهم
the one whom the Messenger of Allaah had accepted for their religious affairs,


وهو نيابته عن الرسول صلى الله عليه وسلم في الصلاة .
the one who had acted as the deputy of the Messenger of Allaah



وأما ما يتعلق بالغدير ،
With regard to what happened at Ghadeer:ç

فالغدير ماء في مكانٍ بين مكة والمدينة
Ghadeer is the name of a well in a place between Makkah and Madeenah

يسمّى خم ،
which is called Khum

والحديث أخرجه الامام مسلم في صحيحه رقم ( 2408)
The hadeeth was narrated by Imaam Muslim in his Saheeh (no. 2408)ç

من حديث زيد بن أرقم قال :
from Zayd ibn Arqam, who said: ç

قام فينا رسول الله صلى الله عليه وسلم يوما خطيبا ً بماء يدعى خما
“The Messenger of Allaah stood up and addressed us one day at a well called Khum,

بين مكة والمدينة ،
between Makkah and Madeenah


فحمد الله وأثنى عليه ووعظ وذكّر
He praised Allaah and exhorted and reminded us


، ثم قال :
Then he said:ç


وأنا تارك فيكم ثقلين
‘I am leaving among you two important things:ç


أولهما كتاب الله ،
the first of which is the Book of Allaah’ ç

فحث على كتاب الله ورغّب فيه
– and he urged us to adhere to the Book of Allaah,


ثم قال : وأهل بيتي ،
then he said: ‘And the people of my household

أذكركم الله في أهل بيتي ،
I remind you of Allaah with regard to the people of my household,

أُذكّركم الله في أهل بيتي ،
I remind you of Allaah with regard to the people of my household,


أذكركم الله في أهل بيتي
I remind you of Allaah with regard to the people of my household.’” ç


قال زيد : نساؤه من أهل بيته ،
Zayd said: his wives are among the people of his household,

ولكن أهل بيته
but the people of his household

من حرم الصدقة بعده وهم آل علي

who are forbidden to receive sadaqah (charity)ç
after his death are the family of ‘Ali,


وآل عقيل ، وآل جعفر ، وآل عباس ،

the family of ‘Aqeel, the family of Ja’far and the family of ‘Abbaas

كل هؤلاء حُرم الصدقة

All of these are forbidden to receive (charity)ç



فوصيته بأهل بيته
His advice concerning the people of his household

من أجل احترامهم وتوقيرهم
has to do with honouring and respecting them,


وعدم التعرض بسبهم وأذاهم ،
and not exposing them to abuse or annoyance
ا
ولايلزم من ذلك تقديمهم على غيرهم
This does not mean that they are to be given preference over others

ممن هو أفضل منهم بالمنصوص

who are known through the texts to be more virtuous than them,

[إسلام بدي]

من هو الغزالي Who was al-Ghazzaali?ç

هل يمكن أن تلقي بعض الضوء على ( من هو الإمام الغزالي ) ؟.
Could you shed some light on who Imam al Ghazzali was?ç



الغزالي : هو محمد بن محمد بن محمد بن أحمد الطوسي
Al-Ghazzaali was Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi,


المعروف بالغزالي ،
who was known as al-Ghazzaali



ولد بطوس سنة ( 450هـ )
He was born in Toos in 450 AH


وكان والده يغزل الصوف ويبيعه
His father used to spin wool and sell it

في دكانه بطوس .
in his shop in Toos



والحديث عن الغزالي يطول
The life of al-Ghazzaali needs to be discussed at length

نظراً لأنه مرَّ بعدة مراحل ،
because he went through a number of stages

فقد خاض في الفلسفة

He indulged in philosophy,

ثم رجع عنها وردَّ عليها ،
then he recanted and rejected that

وخاض بعد ذلك فيما يسمى بعلم الكلام
After that he indulged in what is known as ‘ilm al-kalaam (Islamic philosophy)ç


وأتقن أصوله ومقدماته
and gained a sound grasp of its basic principles;

ثم رجع عنه
then he rejected that

بعد أن ظهر له فساده ومناقضاته ومجادلات أهله ،
after it became clear to him that it was corrupt and filled with contradictions

وقد كان متكلماً في الفترة التي ردَّ فيها على الفلاسفة
He was focusing on ‘ilm al-kalaam during the period when he refuted philosophy,

ولُقب حينها بلقب " حجة الإسلام "
and at that time he was given the title of Hujjat al-Islam,

بعد أن أفحمهم وفند آراءهم ،
after he had refuted the arguments of the philosophers


ثم إنه تراجع عن علم الكلام

Then he recanted ‘ilm al-kalaam

وأعرض عنه
and turned away from it

وسلك مسلك الباطنية
He followed the path of the Baatiniyyah (esotericists)ç


وأخذ بعلومهم
ç
and learned their knowledge,


ثم رجع عنه
but then he rejected that


وأظهر بطلان عقائد الباطنية
and showed the beliefs of the Baatiniyyah to be false,


وتلاعبهم بالنصوص والأحكام ،
and exposed the manner in which they tamper with the texts and rulings

ثم سلك مسلك التصوف .
Then he followed the path of Sufism


فهذه أربعة أطوار مرَّ بها الغزالي

These are the four stages that al-Ghazzaali went through

وما أحسن ما قاله الشيخ أبو عمر ابن الصلاح - رحمه الله - عنه حيث قال :


" أبو حامد كثر القول فيه ومنه ،
A lot has been said about Abu Haamid
and a lot has been narrated from him

فأما هذه الكتب –
As for these books –


يعني كتبه المخالفة للحق –
meaning al-Ghazzaali’s books which contradict the truth


فلا يُلتفت إليها ،
– no attention should be paid to them

وأما الرجل فيُسكت عنه ،
As for the man himself, we should keep quiet about him,


ويُفَوَّضُ أمره إلى الله " أنظر كتاب ( أبو حامد الغزالي والتصوف ) لعبد الرحمن دمشقية .

and refer his case to Allaah





و لا يُنكر المُنْصِف
No fair-minded person would deny


ما بلغه أبو حامد الغزالي من الذكاء المتوقد والعبقرية النادرة
the rare level of intelligence, ingenuity
and cleverness
that Abu Haamid al-Ghazzaali attained

حتى قال عنه الذهبي: "
Al-Dhahabi said of him: 9

الغزالي الشيخ الإمام البحر


“Al-Ghazzaali, the imaam and shaykh, the prominent scholar,,

أعجوبة الزمان
the wonder of his time,


صاحب التصانيف
the author of many books


والذكاء المفرط
and one possessed of utter intelligence

تَفَقَّه ببلده أولاً
He studied fiqh in his own town,


ثم تحول إلى نيسابور
then he moved to Nisapur


في مرافقة جماعة من الطلبة
in the company of a group of students


فلازم إمام الحرمين
He stayed with the Imaam al-Haramayn


فبرع في الفقه
and gained a deep knowledge of jurisprudence

في مدة قريبة
within a short period


ومهر في الكلام
He became well-versed in ‘ilm al-kalaam

والجدل حتى صار عين المناظرين

and debate, until he became the best of debaters…”



مع الزهد

and even though he was such an ascetic

والعبادة
and devoted worshipper,

وحسن القصد
and had such a good intention

وتبحره في العلوم الإسلامية
and vast knowledge of Islamic sciences,

يميل إلى الفلسفة

he still had an inclination towards philosophy

لكنه أظهرها في قالب التصوف
But his philosophy emerged in the form of Sufism

والعبارات الإسلامية
and was expressed through Islamic ideas

ولهذا فقد رد عليه علماء المسلمين حتى أخص أصحابه أبو بكر بن العربي


Hence the Muslim scholars, including his closest companion Abu Bakr ibn al-‘Arabi, refuted his ideas

فإنه قال شيخنا أبو حامد دخل في بطن الفلاسفة
Abu Bakr ibn al-‘Arabi said: Our shaykh Abu Haamid went deep into philosophy,

ثم أراد أن يخرج منهم


then he wanted to come out of it


فما قدر
but he was unable to





ومع تقدم الغزالي في العلوم
Even though al-Ghazzaali was very advanced in knowledge,

إلا أنه كان مُزْجَى البضاعة في الحديث وعلومه ،
he had little knowledge of hadeeth and its sciences,

لا يميز بين صحيح الحديث وسقيمه
and he could not distinguish between sound ahaadeeth and weak ones

قال شيخ الإسلام ابن تيمية - رحمه الله – : " فإن فرض أن أحداً نقل مذهب السلف
If we assume that someone narrated the view of the salaf

كما يذكره (الخارج عن مذهب السلف ) ؛
but what he narrated is far removed from what the view of the salaf actually is,

فإما أن يكون قليل المعرفة بآثار السلف

then he has little knowledge of the view of the salaf,

كأبي المعالي وأبي حامد الغزالي
such as Abu’l-Ma’aali, Abu Haamid al-Ghazzaali,

وابن الخطيب وأمثالهم
Ibn al-Khateeb and the like,

ممن لم يكن لهم من المعرفة بالحديث

who did not have enough knowledge of hadeeth

ما يُعَدَّونَ به من عوام أهل الصناعة
to qualify them as ordinary scholars of hadeeth,

فضلا عن خواصها
let alone as prominent scholars in that field

ولم يكن الواحد من هؤلاء يعرف البخاري ومسلماً

For none of these people had any knowledge of al-Bukhaari and Muslim

وأحاديثهما إلا بالسماع
and their ahaadeeth, apart from what they heard,

كما يذكر ذلك العامة ،

which is similar to the situation of the ordinary Muslim,


وبين الحديث المفترى المكذوب ،
and a hadeeth which is fabricated and false


وكتبهم أصدق شاهد بذلك ،
Their books bear witness to that,

ففيها عجائب .
for they contain strange things



الخارجين عن منهاج السلف

who have drifted away from the path of the salaf


يعترف بذلك ، إما عند الموت ، وإما قبل الموت ،
admit that, either at the time of death or before death


والحكايات في هذا كثيرة معروفة ...

There are many such well-known stories



مع فرط ذكائه وتألهه
despite his brilliance, his devotion to Allaah,


ومعرفته بالكلام والفلسفة
his knowledge of kalaam and philosophy,


وسلوكه طريق الزهد والرياضة والتصوف
his asceticism and spiritual practices and his Sufism,


ينتهي في هذه المسائل إلى الوقف والحيرة
ended up in a state of confusion


ويحيل في آخر أمره على طريقة أهل الكشف
and resorted to the path of those who claim to find out things through dreams and spiritual methods



وقال أيضاً : " ولهذا كان أبو حامد مع ما يوجد في كلامه من الرد على الفلاسفة ،
Hence, even though Abu Haamid refuted the philosophers

وتكفيره لهم ،
and classed them as disbelievers ,

وتعظيم النبوة ، وغير ذلك ،
and expressed veneration of Prophethood [as opposed to philosophy],9 etc.,9

ومع ما يوجد فيه من أشياء صحيحةٍ حسنةٍ
and even though some of what he says is true and good,

بل عظيمة القدر نافعة ،

and indeed of great benefit,


يوجد في بعض كلامه مادة فلسفية
nevertheless some of his writings contain philosophical material

وأمور أضيفت إليه توافق أصول الفلاسفة الفاسدة
and matters where he followed the corrupt principles of philosophy

المخالفة للنبوة ،

that contradict Prophethood

بل المخالفة لصريح العقل ،
and even contradict sound common sense


فصلٌ في بيان أشياء مهمة
“Chapter explaining some important things

أُنكرت على الإمام الغزالي في مصنفاته

for which Imaam al-Ghazzaali was denounced in his books

ولم يرتضيها أهلُ مذهبه وغيرُهم

which were unacceptable to the scholars of his doctrine and others,

من الشذوذ في تصرفاته
namely his odd statements


منها : قوله في مقدمة المنطق في أول المستصفي :
such as what he said in Muqaddimat al-Mantiq at the beginning of al-Mustasfa:9


هذه مقدمة العلوم كلها ،
‘This is the introduction to all knowledge,

ومن لا يحيط بها فلا ثقة بعلومه أصلاً .
and whoever does not learn this, his knowledge cannot be trusted at all.’” 9




وكان من النظار المعروفين
who was one of the famous deans of the school,


أنه كان ينكر هذا الكلام ويقول :

that he used to denounce these words and say,



يعني أن أولئك السادة
meaning that these great leaders

عظمت حظوظهم من الثلج واليقين
had a great deal of certainty and faith

ولم يحيطوا بهذه المقدمة

even though they had no knowledge of this Muqaddimah

وأسبابها
and of any of the ideas contained in it

ونقل الذهبي في كتابه سير أعلام النبلاء=

فأما ما ذكرت من أبي حامد
As for what you mentioned about Abu Haamid,


فقد رأيته وكلمته
I have seen him and spoken to him,


فرأيته جليلا من أهل العلم ،
and I think that he is a man of great knowledge,

واجتمع فيه العقل والفهم ،
he is intelligent and capable,

ومارس العلوم طول عمره ،
and has been studying all of his life,

وكان على ذلك معظم زمانه ،
spending most of his time in study,

ثم بدا له عن طريق العلماء ،
but then he drifted away from the path of the scholars


ودخل في غُمار العُبَّاد ،
and entered the crowd of worshippers

ثم تصوَّف ،
Then he became a Sufi

وهجر العلومَ وأهلها ،

and forsook knowledge and its people,

ودخل في علوم الخواطر
then he got involved with “inspiration”,9

وأرباب القلوب
those who claim to have spiritual knowledge,

ووساوس الشيطان ،
and the insinuating whispers of the devil


ثم شابها بآراء الفلاسفة
Then he mixed that with the views of the philosophers

ورموز الحلاج ،
and the symbolic phrases of al-Hallaaj,


وجعل يطعن على الفقهاء والمتكلمين ،.
and he started to criticize the jurists’ and the scholars of ‘ilm al-kalaam

ولقد كاد أن ينسلخَ من الدين ،
He almost went astray from the religion altogether


فلما عمل الإحياء
When he wrote al-Ihya’ [i.e., Ihya’ ‘Uloom al-Deen],ç


عمد يتكلم في علوم الأحوال
he started to speak of the inspiration

ومرامز الصوفية ،
and symbolic words of the Sufis,

وكان غير أنيس بها ،
although he was not qualified to do that

ولا خبير بمعرفتها ،
and had no deep knowledge of such matters


فسقط على أمِّ رأسه ،
Hence he failed,

وشحن كتابه بالموضوعات
and filled his book with fabricated reports


قلت ( القائل هو الذهبي ) أما الإحياء ففيه من الأحاديث الباطلة جملة ،
I (al-Dhahabi) say: as for al-Ihya’, it contains many false ahaadeeth,

وفيه خيرٌ كثير ،
and it contains much that is good

لولا ما فيه من آداب ورسوم وزهد
I wish that it did not contain etiquette,
rituals and asceticism

من طرائق الحكماء
that are in accordance with the ways of the philosophers

ومنحرفي الصوفية
and deviant Sufis

نسأل الله علماً نافعاً ،

We ask Allaah for beneficial knowledge

تدري ما العلم النافع ؟
Do you know what is beneficial knowledge?ç



هو ما نزل به القرآن
It is that which Allaah revealed in the Qur’aan,


وفسره الرسول صلى الله عليه وسلم
which was explained by the Messenger (peace and blessings of Allaah be upon him)ç

قولاً وفعلاً
in word and deed,

ولم يأت نهي عنه .
and the type of knowledge which we are not forbidden to acquire

قال عليه السلام :
The Prophet (peace and blessings of Allaah be upon him) said:ç

" من رغب عن سنتي فليس مني "
“Whoever turns away from my Sunnah does not belong to me.” ç


. فعليك يا أخي بتدبر كتاب الله ،
So, my brother, you must ponder the words of Allaah

وبإدمان النظر في

and persist in studying

تفلح وتنجح .
then you will succeed and prosper


وإياك وآراء عباد الفلاسفة
Beware of the opinions of the philosophers,

ووظائف أهل الرياضات
the practice of spiritual exercises,


وجوع الرهبان
the starvation of monks,

وخطاب طيش رؤوس أصحاب الخلوات ،...


and the nonsense talk of those who stay alone for long periods in their monasteries


فكل الخير في
All goodness is to be found
in

متابعة الحنيفية السمحة
following the pure and tolerant way of the haneefs


فواغوثاه بالله
And seek the help of Allaah

اللهم اهدنا إلى صراطك المستقيم
O Allaah, guide us to Your straight path


ثم إن المازري أثنى على أبي حامد في الفقه ،
Al-Maaziri praised Abu Haamid with regard to jurisprudence,

وقال هو بالفقه أعرف منه بأصوله ،
and said that he had more knowledge of jurisprudence than of the basic principles of jurisprudence

وأما علم الكلام
With regard to ‘ilm al-kalaam


الذي هو أصول الدين
which is the principles of religion ,

فإنه صنف فيه
he wrote books in this field,

وليس بالمُتَبَحِر فيها ،
but he did not have deep knowledge of it


ولقد فطنت لعدم استبحاره فيها ،
I realized that he was lacking in experience in this field,

وذلك أنه قرأ علوم الفلسفة
because he studied the branches of philosophy


قبل استبحاره في فن الأصول
before he studied the principles of jurisprudence,

فأكسبته الفلسفة جرأة على المعاني ،
so philosophy made him audacious in criticizing ideas

وتسهلاً للهجوم على الحقائق
and attacking facts,

؛ لأن الفلاسفة تمر مع خواطرها

because philosophy goes along with one’s train of thought,

، لا يردعها شرع .
without any shar’i guidelines



وعرَّفني صاحب له
A friend of his told me

أنه كان له عكوف على رسائل إخوان الصفا
that he spent a lot of time studying Rasaa’il Ikhwaan al-Safa,

وهي إحدى وخمسون رسالة
which contains fifty-one essays

، ألفها من قد خاض في علم الشرع والنقل وفي الحكمة ،
It was written by someone who has studied sharee’ah and philosophy,


فمزج بين العلمين ،
then had mixed the two

وقد كان رجلٌ يعرف بابن سينا

He was a man who was known as Ibn Seena,

ملأ الدنيا تصانيف
who filled the world with his books

، أدته قوته في الفلسفة إلى أن حاول رد أصول العقائد إلى علم الفلسفة

which led him to try to refer all the basic principles of ‘doctrine to philosophy

وتلطف جهده حتى تم له ما لم يتم لغيره ،
He strove hard and achieved what others had failed to do

وقد رأيت جملا من دواوينه ،
I have seen some of his books

ووجدت أبا حامد يعول عليه في أكثر
and I noticed that Abu Haamid quotes him a great deal

ما يشير إليه من علوم الفلسفة .

when he speaks of philosophy


وأما مذاهب الصوفية
With regard to Sufi views,

فلا أدري على من عَوَّل فيها ،
I do not know where he got them from,

لكني رأيت فيما علق بعض أصحابه أنه ذكر كتب ابن سينا
but I have seen that some of his companions mention the books of Ibn Seena

وما فيها ،
and their contents,

وذكر بعد ذلك كتب أبي حيان التوحيدي ،

and he also mentioned the books of Abu Hayyaan al-Tawheedi

وعندي أنه عليه عول في مذهب التصوف ،
As far as I am concerned, he picked up his Sufi ideas from him

وأُخبرت أن أبا حيان ألف ديوانا عظيماً
I was told that Abu Hayyaan wrote a huge book


في هذا الفن
about these Sufi ideas,

وفي الإحياء من الواهيات كثير...

and al-Ihya’ contains a lot of baseless ideas…

ويستحسن أشياء مبناها على مالا حقيقة له ،
In al-Ihya’ he mentioned ideas that have no basis,


كقص الأظفار أن يبدأ بالسبابة
such as starting with the index finger when cutting the nails


لأن لها الفضل على باقي الأصابع ؛
because it is superior to the other fingers,

لأنها المسبحة ،
as it is the finger used in tasbeeh;

ثم قص ما يليها من الوسطى ؛

then moving on to the middle finger

لأنها ناحية اليمين ،
because it is to the right of the index finger,


ويختم بإبهام اليمنى
and ending with the thumb of the right hand

وروى في ذلك أثراً .
He narrated a report concerning that


قلت ( القائل هو الذهبي ) : هو أثر موضوع ...
this is a fabricated report


ولم يعلم بطلانها ،

which he did not know were fabricated

وتكلم على الكشف
He spoke of inspiration


وخرج عن قانون الفقه ،
and deviated from the framework of jurisprudence

وقال عن المراد بالكوكب والقمر والشمس
He said that what is meant by the stars, moon and sun


اللواتي رآهن إبراهيم أنوار هي حُجُبُ الله عز وجل ،
that Ibraaheem saw was the barriers of light that keep a person from Allaah,

ولم يُرِد هذه المعروفات ،
not the things that are well known

وهذا من جنس كلام الباطنية
This is like the words of the Baatiniyyah

ثم إن الغزالي – رحمه الله – رجع في آخر حياته إلى عقيدة أهل السنة والجماعة ،

Then at the end of his life, al-Ghazzaali came back to the belief of Ahl al-Sunnah wa’l-Jamaa’ah

وأكب على الكتاب والسنة ،
He focused on the Qur’aan and Sunnah


وذم الكلام وأهله ،
and condemned ‘ilm al-kalaam and its proponents

وأوصى الأمة بالرجوع إلى كتاب الله وسنة رسوله صلى الله عليه وسلم

He advised the ummah to come back to the Book of Allaah and the Sunnah of His Messenger


والعمل بما كان عليه الصحابة
and to act in accordance with them, as was the way of the Companions

ومن تبعهم بإحسان إلى يوم الدين ،
and those who follow them in truth until the Day of Judgement


" وإن نظرة إلى كتابه المسمى إلجام العوام عن علم الكلام ،
A glance at Iljaam al-‘Awwaam ‘an ‘Ilm al-Kalaam

ليثبت لنا حقيقة هذا التغيُّر من وجوهٍ عديدة :
will prove to us that he had indeed changed in many ways


الوجه الأول : أنه انتصر في هذا الكتاب لعقيدة السلف ،
In this book he advocated the belief of the salaf,


منبهاً على أن الحق هو مذهب السلف ،
and pointed out that the way of the salaf was the truth,


وأن من خالفهم في ذلك فهو مبتدع .
and that whoever went against them was an innovator


الوجه الثاني : أنه نهى عن التأويل أشد النهي ،
He emphatically denounced ta’weel (interpretation of the attributes of Allaah in a manner that differs from their apparent meaning).9


داعياً إلى إثبات صفات الله ،
He advocated affirming the attributes of Allaah

وعدم تأويلها

and not misinterpreting them

بما يودي بها إلى التعطيل .
in a manner that would lead to denying the attributes of Allaah


الوجه الثالث : أنه شدد النكير على المتكلمين ،
He emphatically denounced the scholars of ‘ilm al-kalaam

ووصف كل أصولهم ومقاييسهم

and described all their principles and standards

بـ" البدعة المذمومة " ،
as “reprehensible innovations”9

وبأنها كانت سبب تضرر أكثر الخلق به ،
which had harmed a great number of people


ومنبت الشر بين المسلمين
and created trouble for the Muslims



والدليل على تضرر الخلق به :
The harm caused to a great number of people

المشاهدة والعيان والتجربة ،
is something that has been seen, witnessed and experienced

وما ثار من الشر منذ نبغ المتكلمون ،
The evil that has resulted since ‘ilm al-kalaam began

وفشت صناعة الكلام مع نهي العصر الأول من الصحابة عن مثل ذلك .
has become widespread even though people at the time of the Companions
forbade that

ويدل عليه أيضاً
This is also indicated

ما سلكوا في المحاجة مسلك المتكلمين
did not follow the way of the scholars of ‘ilm al-kalaam


في تقسيماتهم وتدقيقاتهم –
when they produced arguments and evidence and analysis

لا لعجز منهم عن ذلك –
That was not because they were incapable of doing so;

فلو علموا أن ذلك نافع


if they had thought that was something good,


لأطنبوا فيه ،
they would have done it in the best manner,

ولخاضوا في تحرير الأدلة خوضاً
and they would have studied the matter hard,


يزيد على خوضهم في مسائل الفرائض .
more than they did with regard to the division of the estate among the heirs (al-faraa’id).”9

إن الصحابة رضي الله عنهم كانوا محتاجين إلى محاجة اليهود والنصارى في إثبات نبوة محمد
The Companions needed to prove the Prophethood of Muhammad to the Jews and Christians,


فما زادوا على أدلة القرآن شيئاً ،
but they did not add anything to the evidence of the Qur’aan;

وما ركبوا ظهر اللجاج في وضع المقاييس العقلية وترتيب المقدمات .
they did not resort to arguments or lay down philosophical principles


كل ذلك لعلمهم بأن ذلك

That was because they knew that doing so

مثار الفتن ومنبع التشويش
would provoke trouble and cause confusion


، ومن لا يقنعه أدلة القرآن ،
Whoever is not convinced by the evidence of the Qur’aan

لا يقنعه إلا السيف والسنان


will not be convinced by anything other than the sword,

فما بعد بيان الله بيان

for there is no proof after the proof of Allaah.”9


هذه مجموعة من النقولات
These are a few of the comments


عن بعض العلماء الموثوق بعلمهم
that trustworthy scholars have made

والله الهادي إلى سواء السبيل .
And Allaah is the Guide to the straight path

[إسلام بدي]

الفيلم الهولندي المسيء للإسلام تعليق ، ونقد ، وتوجيه
The anti-Islam Dutch film – comment, criticism and advice

خرج في هذه الأيام فيلم هولندي
A Dutch film has recently been released


فيه إساءة للإسلام وأهله ،
that maligns Islam and Muslims,


واصفاً لهم بالإرهاب ،
and describes them as terrorists

فما هو توجيهكم للمسلمين حيال هذا الموضوع ؟

What is your advice to the Muslims concerning this matter?.9



إن الصراع بين الحق والباطل قديم ،
The conflict between truth and falsehood is an ancient one

وما يزال جنود الباطل يقفون في وجه الحق
The troops of falsehood continue to confront the truth

في كل عصر ومصر
at all times and in all places

، فيخذلهم الله تعالى

But Allaah caused them to be defeated


بقوة الحق ،
by the strength of the truth


ويقذف الله تعالى بالحق على الباطل
and He hurls the truth against falsehood

فيدمغه فإذا هو زاهق
and destroys it, so it is bound to vanish


ومنذ أن خُذل إبليس
Ever since Iblees was humiliated

وترك استجابة أمر الله تعالى
and refused to respond to the command of Allaah

بالسجود لآدم عليه السلام

to prostrate to Adam (peace be upon him),9


بدأ الكيد للحق وأهله ،
he began to plot against the truth and its followers

وطلب إبليس من ربِّه الإنظار

Iblees asked his Lord for a respite,

لا ليتوب ،
not so that he could repent,

بل ليكيد ،
but so that he could plot,

وليُكثر من أتباعه ،

and increase the number of his followers

فيدخل وإياهم نار الله تعالى ،

and bring them into the Fire of Allaah,


وهناك سيقف خطيباً فيهم ويقول

where he will stand and address them, saying: 9

: ( إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ
“ ‘Verily, Allaah promised you a promise of truth

وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ

And I too promised you, but I betrayed you

وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ
I had no authority over you


إِلَّا أَنْ دَعَوْتُكُمْ
except that I called you,


فَاسْتَجَبْتُمْ لِي
and you responded to me


فَلا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ
So blame me not, but blame yourselves

مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ

I cannot help you, nor can you help me


إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ
I deny your former act in associating me (Satan) as a partner with Allaah

إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ )
Verily, there is a painful torment for the polytheists and wrongdoers


ثانياً:

قد تعرَّض الإسلام لمكائد كثيرة وكبيرة ،

Islam has faced many great plots,

ولكنَّ الله تعالى تكفَّل بحفظ دينه ؛
but Allaah has guaranteed to protect His religion,


لأنه جعله خير الأديان وخاتمتها .
because He has made it the best of religions and the final religion


ثالثاً:
نقف هنا مع حدَث حديث ،
Here we are dealing with a new incident,

لن يكون الأخير ؛
but it will not be the last,


لوجود شياطين الإنس والجن ،
because of the devils among mankind and the jinn

ومحاولاتهم اليائسة البائسة

and their ultimately hopeless attempts

للنيل من هذا الدين ،
to impugn this religion,

وكتابه المقدس والنبي العظيم
this Prophet and this Holy Book

وهذا الحدَث هو ما صنعته
This incident is what has been wrought


يد الإثم والبهتان المسمَّى " غيرت فيلدرز " ،
by the sinful hands of a man called Geert Wilders,

زعيم حزب " الحرية " ،


the leader of the “Freedom” Party,

وهو يميني هولندي متعصِّب ،

which is a right-wing, racist Dutch party

أراد أن يطعن في هذا الدين العظيم ؛
He wanted to slander this great religion


ليُعرف،
in order to become well known

وليحصِّل مكاسب سياسية ،
and to make political gains,


لكنَّ الله تعالى خذله ،
but Allaah foiled him


وسيُخذل أكثر وأكثر ،

and he will be foiled time and again,

فأنتج ذلك الحاقد " فيلماً " قصيراً لا يتجاوز 17 دقيقة
This hater made a short film of seventeen minutes

عن الإسلام والقرآن
about Islam and the Qur’aan,


ملأه بالأكاذيب والافتراءات ،
filled with lies and fabrications,


وقد سمَّاه " فِتنة " ! ،
and he called it “Fitnah”! 9


ولو عُرض ما قاله وقاءه على معهد أو جامعة " أكاديمية " :
If what he said was presented to an academic institution or university,


لكان حقه التوبيخ والإهانة
he would deserve to be rebuked and scorned,


؛ لعدم موضوعيته ؛
because of his lack of objectivity,


ولتحريفه وتزويره للحقائق .
and because of his distortion of facts


وقد بدأ فيلمه وأنهاه بوضع صورة مشينة للنبي
.
His film starts and ends with an offensive image of the Prophet


مما رسمته اليد الآثمة المجرمة ،
that was drawn by the sinful, criminal hands


يد الرسام الدنماركي ،
of the Danish artist

وهي تمثل في أول الفيلم قنبلة على عمامة صورة للنبي

At the beginning it shows a bomb in the turban of the so-called picture of the Prophet


وهي في أول اشتعالها ،

where the fuse has just been lit

وفي آخر الفيلم تصل الشعلة لنهايتها ،


At the end of the film, the fuse has burnt down,


وتنفجر !
then it explodes

وهو يريد بذلك إيصال رسالة خسيسة
Thus he wants to send the despicable message


بأن الإسلام جاء للدمار والخراب ،
that Islam came to wreak havoc and destruction,



وأن السكوت عنه
and that remaining silent about it



سيؤدي إلى زوال الحضارات والأمم غير المسلمة !
will lead to the demise of non-Muslim civilizations and nations



يمكننا تقسيم وقفاتنا مع ذلك الفيلم السيئ إلى عدة أقسام :

We can divide our opinions about this evil film into a number of categories



1. آيات مقتطعة عن سياقاتها ، ومحرَّفةٌ معانيها .
Verses which are quoted out of context and their meanings distorted


(a)
ومن أمثلة ذلك :For example: 9

أ. أول الآيات في فيلمه قراءة هي قوله تعالى :
The first verse to be quoted in his film is

( وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ
“And make ready against them all you can of power,

وَمِنْ رِبَاطِ الْخَيْلِ
including steeds of war (tanks, planes, missiles, artillery)9

تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ
to threaten the enemy of Allaah and your enemy,

وَآَخَرِينَ مِنْ دُونِهِمْ )
and others besides…”9


وقد أوصل القراءة إلى هذا الحدِّ ،
The quotation reaches this point

ولم يُكملها ،
but does not complete it


وأراد إثبات لفظ ( تُرهِبون )
He wants to highlight the word “threaten”9

للدلالة على أن الإسلام هو الإرهاب ،

to indicate that Islam equals terrorism,

وهو ما يسعى كثيرون من الحاقدين والجهلة للصقه بالإسلام.
which is how many haters and ignorant people want to label Islam



ولسنا نخجل مما في كتاب ربنا تعالى ،
We are not ashamed of what is in the Book of Allaah

ولسنا ننكر هذه الآية ،:
and we do not deny this verse,

بل نتعبد الله بقراءتها ،
rather we worship Allaah by reciting it,

ونسأله التوفيق للعمل بها

and we ask Him to help us to act in accordance with it

، ونرد على استدلاله بهذا المقطع بوجهين اثنين –

But we reject his quoting this part of it on the basis of two things,

خشية الإكثار وخروج الرد عن منهج الموقع -
to keep the discussion short: 9


الأول : أن هذا الذي أنكره على الإسلام
Firstly, what he is denouncing Islam for

هو ما تفعله الدول الكبرى والعظمى ،
is something that is done by all great and mighty nations


فهي تنتج الأسلحة الفتاكة ،
They produce lethal weapons,

والقنابل النووية والذرية ، والطائرات ، والغواصات ، وغيرها ؛
atomic bombs, planes, submarines and so on,

حماية لنفسها ؛
to defend themselves


وإرهاباً لأعدائها
and to threaten their enemies

خشية أن يتعدى أحد عليها !
lest anyone attack them

وهو المراد بهذه الآية ،

This is what is meant in this verse

ولم يطمع الكفار المحتلون ببلاد المسلمين
The disbelievers who occupy Muslim lands could not have dared to do so


إلا عندما عطَّلوا العمل بهذه الآية ،
except when the Muslims ceased to implement this verse

ومن آخر أمثلة ذلك : العراق ،
The most recent example of that is Iraq,

حيث ضغطوا على حكومته

where they put pressure on the government

لتدمير أسلحته ، وصواريخه ،

to destroy their weapons and missiles,

فلمّا تمَّ ذلك ، وتأكدوا منه
then when that had been done and confirmed,

: غزوا البلد ، واحتلوه ،

they invaded and occupied the land,

وساموا أهله سوء العذاب .
and mistreated its people


الثاني : أن تكملة سياق الآية بعدها
Secondly, understanding the context of the verse properly

يفسِد عليه ما أراده من إلصاق الإرهاب –
will prove wrong the label of terrorism that he wants to apply to Islam,

بمفهومه هو وعصابته – بالإسلام ،
as he and his gang understand it

والآية التي بعدها مباشرة :


The verse which comes directly after this one says (interpretation of the meaning):9

( وَإِنْ جَنَحُوا لِلسَّلْمِ

“But if they incline to peace,


فَاجْنَحْ لَهَا
you also incline to it,


وَتَوَكَّلْ عَلَى اللَّهِ
and (put your) trust in Allaah

إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ )
Verily, He is the All-Hearer, the All-Knower”9



ب. وثاني آية مسموعة في ذلك الفيلم : قوله تعالى :
The second verse that is heard in the film is (interpretation of the meaning): 9


( إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا
“Surely, those who disbelieved in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.),9


سَوْفَ نُصْلِيهِمْ نَاراً

We shall burn them in Fire

كُلَّمَا نَضِجَتْ جُلُودُهُمْ
As often as their skins are roasted through,


بَدَّلْنَاهُمْ جُلُوداً غَيْرَهَا
We shall change them for other skins


لِيَذُوقُوا الْعَذَابَ

that they may taste the punishment


إِنَّ اللَّهَ كَانَ عَزِيزاً حَكِيماً )
Truly, Allaah is Ever Most Powerful, All‑Wise”9



ومن تدليس هذا المخرج أنه جاء بهذه الآية
The deception here is that this movie director quotes this verse


ليبين للمشاهدين
to show viewers

أن الإسلام يأمر بحرق المخالفين له حتى تنضج جلودهم !
that Islam enjoins burning those who go against it
until their skin is cooked,


وأن هذا من تشريع الله لهم .
and this is something that Allaah has prescribed for them


والرد عليه من جهتين :
This may be refuted on two counts: ç


الأولى : أن فعله تدليس أخرق ؛
Firstly, what he does is a foolish deception,

لأن الله تعالى يذكر فيها عقوبة الكفار يوم القيامة !
because in this verse Allaah is speaking of the punishment of the disbelievers on the Day of Resurrection,

وليس هي في الدنيا ،
not in this world

وقد جاء بعدها ذِكر جزاء المؤمنين الموحدين

It is followed by mention of the reward of the believers who affirm His Oneness


فقال : ( وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
“But those who believe and do deeds of righteousness,

سَنُدْخِلُهُمْ جَنَّاتٍ
We shall admit them to Gardens


تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ
under which rivers flow (Paradise), 9

خَالِدِينَ فِيهَا أَبَداً
abiding therein forever


لَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ
Therein they shall have purified mates or wives ,


وَنُدْخِلُهُمْ ظِلاًّ ظَلِيلاً )b
and We shall admit them to shades wide and ever deepening (Paradise)”9


والثانية : أن أدنى تأمل في الآية
Secondly, even the briefest pondering of this verse


يبين به كذب وافتراء
will show the lies, fabrications

وتدليس هذا المخرج

and misquotations of this director

ففي الآية قول الله تعالى
In this verse, Allaah says

( بدَّلْنَاهم جُلُوداً غَيْرَهَا )
“We shall change them for other skins”.ç


وهل يملك المسلمون تبديل جلود من احترقت جلودهم في الدنيا ؟! .
Are the Muslims able to change the skins of those whose skins are burned in this world?! ç



2. صورٌ مفبركة ،
Fabricated pictures,

أو غير دالة على مراده ، .
or pictures that do not show what he is trying to prove,

أو هي منكرة في الإسلام أصلاً .
or that show things which are denounced in Islam altogether



أ. صور لمجموعة من الرافضة – الشيعة –
Pictures of a group of Raafidis – Shi’ah –ç


تجرح نفسها وأبناءها بالآلات الحادة ،

wounding themselves and their children with sharp tools,

فتُدمى رؤوسهم ،

causing their heads to bleed,

في منظر بشع سيء

in a disgusting scene

، وهذا ليس من ديننا ،
This is not part of our religion,

وإنما يفعله بعض المنتسبين إلى الإسلام
rather it is done by some of those who call themselves Muslims

جهلاً منهم وضلالاً .

out of ignorance and misguidance on their part



والصورة التي فيها سيوف مرفوعة
The picture which shows swords being held aloft


عليها دماء :
covered with blood


أيضاً هي من صور الرافضة في مناسبات عندهم ،
is also an image of the Shi’ah on their special occasions,


وقد أفهم المخرجُ الكذابُ النّاسَ أنها لمسلمين !
but the lying filmmaker wants to make people think that these are Muslims

وأنهم للتو قد انتهوا من حفلة تقطيع رؤوس للكفار !

and that they have just finished a party where disbelievers’ heads were cut off



ب. ومن الصور المضحكة الواضحة الكذب :
Another ridiculous and clearly false image

صور لنساء مسلمات منتقبات
is the picture of Muslim women in niqaab

يرفعن لوحات كُتب عليها


waving placards on which it is written

" بارك الله في هتلر " ! .

“God bless Hitler”!ç


ونقول : وهذا واضح أنه كذب وتدليس
We say: This is clearly a lie and a fabrication


، فإن ديننا يمنعنا
In our religion we are forbidden

من الدعاء لمن مات كافراً ،


to pray for the one who dies a disbeliever


قال الله تعالى : ( مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آَمَنُوا
“It is not (proper) for the Prophet and those who believe


أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ
to ask Allaah’s forgiveness for the polytheists,

وَلَوْ كَانُوا أُولِي قُرْبَى

even though they be of kin,

مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ
after it has become clear to them


أَنَّهُمْ أَصْحَابُ الْجَحِيمِ )
that they are the dwellers of the Fire



فكيف تدعو نساء منتقبات ملتزمات بأحكام الإسلام لهتلر بالبركة .
How can women who wear niqaab
and adhere to the rulings of Islam pray for blessing for Hitler? ç


3. مقاطع مرئية

3. Video clips,

بعضها يحتوي حقّاً لا ريب فيه
some of which contain facts which cannot be doubted

وبعضها تزوير للحقائق ، وتدليس على المشاهدين .
and others contain distortion of facts and deceive viewers.



أ. لقاء مفبرك مع طفلة صغيرة ،
A fabricated meeting with a little girl

وواضح أنهم لم يحسنوا تمثيلها ، ولا فبركتها ،
It is obvious that they have not presented her or fabricated her story very well,

وذلك من وجهين :

for two reasons: ç


الأول : أنها محجبة
Firstly, she is wearing hijab,

، وهم يسألونها عن دينها !

and they are asking her about her religion


والثاني : أن الطفلة الممثلة !
Secondly, the child who was acting

سئلت عن رأيها في اليهود والنصارى

was asked about her opinion of Jews and Christians


، فقالت : قردة وخنازير .
and she said that they are monkeys and pigs


وهذا ليس من ديننا ،
This is not part of our religion;

فليس فيه أن اليهود والنصارى قردة وخنازير
Islam does not say that the Jews and Christians are monkeys and pigs,

، وإنما فيه أن طائفة من اليهود السابقين

rather it says that a group of Jews in the past

احتالوا على شرع ربهم ،

tried to use tricks to circumvent the laws of their Lord,

فعاقبهم الله تعالى
so Allaah punished them


فمسخهم قردة
by turning them into monkeys

، قال الله تعالى : ( وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ
“And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). ç

فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ )
We said to them: ‘Be you monkeys, despised and rejected’”ç



وقال تعالى : ( فَلَمَّا عَتَوْا عَنْ مَا نُهُوا عَنْهُ
“So when they exceeded the limits of what they were prohibited,

قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ )
We said to them: ‘Be you monkeys, despised and rejected’”ç


ب. ومن المقاطع المرئية المقطوعة عن سياقاتها :
Showing video clips out of context,

مقطع ذلك الخطيب
such as the clip of a khateeb (preacher)ç

الذي يُخرج السيف ،

who brandishes a sword

ويتوعد الكفار ! .
and threatens the kuffaar


وهذا الشيخ معروف ،
This Shaykh is well known

وهو عراقي ، رفع السيف في خطبته
He was Iraqi and he waved the sword during his khutbah (sermon)ç

تهييجاً للناس على الجهاد ضد الكفار
to encourage the people to fight against the kuffaar

المحتلين لبلده -
who are occupying his country,


وقد قتله الرافضة
and he was killed by the Raafidis


عليهم من الله ما يستحقون - ،
– may they get from Allaah what they deserve

وماذا يراد من المسلمين إذا احتلت بلادهم ؟
What does he expect the Muslims to do if their land is occupied?ç



التسليم لأموالهم وأعراضهم ،

Give up their wealth and their honour,


وانتظار القتل ،
and wait to be killed,

أو الرضا والعفو عن المحتل المجرم ؟!
or approve and forgive the criminal occupier?! ç


بل الإسلام دين العزة ، والكرامة ،

No, Islam is a religion of pride and dignity,

والمسلمون يأبوْن الذل ،
and the Muslims refuse to be humiliated;

ولا بدَّ من قتال المحتل
they have no alternative but to fight the occupier

، وهذا مؤيد من أديان الأرض وشرائعه جميعاً ،
This is confirmed by every religion and law on earth

بل رأس الاحتلال نفسه قال :
In fact the leader of the occupation himself said,


لو احتلت بلدي لقاتلت المحتل ،

ç “If my country were occupied I would fight the occupier.” ç

وعلى فرض تصديقه أنه يقاتل ولا يفر :

If we assume that he would indeed fight and not run away,

فهو لم يقل إلا الحقيقة والواقع
he is only speaking the truth,

، أي : أن المحتل يقاتَل .

i.e., that the occupier is to be fought



فما هو المنكر في جهاد المسلمين لمن احتل أرضهم ؟

What is wrong with the Muslims fighting a jihad against those who occupy their land?ç


انصبت الأفكار الرئيسية جميعاً على الطعن في الإسلام ،
The main ideas of the film are all aimed at insulting Islam

من خلال : السخرية والاستهزاء بالنبي
by mocking and making fun of the Prophet


ومن خلال الطعن في القرآن ،
by reviling the Qur’aan


وأنه كتاب " فاشي "
and calling it a “fascist” book,ç

! كما قال في الفيلم ،
as it says in the film;

ومن خلال التنبيه على خطر المساجد ،
and by warning of the danger of mosques

وكل ذلك حاوله المخرج في فيلمه القصير
All of that the filmmaker tries to do in his short film

عن طريق المقاطع المرئية ،
by use of video clips,

والصور المؤثرة
moving images

، ومن خلال الموسيقى المصاحبة لهما ،
and the accompanying music,


لكنه فشل فشلاً ذريعاً ؛
but he fails miserably,

لاستعماله الكذب ،
because he uses lies,

والتزوير ، والتدليس ،
falsification and deceit,

وهو ما لن يقبله منه المشاهد


which will never be accepted by the viewer,

، حتى لو كان كافراً .
even if he is a kaafir


وقد أرجع الله تعالى مكر المخرج على نفسه ،
But Allaah has caused his plot to backfire,


فقد انكبَّ الناس في " هولندا " على الكتب الإسلامية ،
because the people in Holland are rushing to buy Islamic books


وعلى المصاحف ،
and copies of the Qur’aan,

لشرائها ، والنظر فيها ،
to see what is in them,

وسيرون فيها
and they will see in them


ما يبين كذب وتزوير

that which will show the falseness and fabrication of what


ذلك المخرج الفاشل ،
this failed filmmaker has produced

وقد حصل بالفعل ،
This has indeed happened;

فقد أسلم ثلاثة أشخاص من تلك البلاد

three people from that country became Muslim


بعد عرض الفيلم ،
after watching the film,


وقد هددت شركات هولندية
and Dutch companies have threatened


برفع قضايا على النائب المخرج
to take this filmmaker, who is also an MP, to court


إذا قاطعت الدول الإسلامية منتوجاتها ،
if Muslim countries boycott their products


وسيبوء ذلك النائب المخرج بالخزي والعار ،
Thus this MP will be humiliated and shamed,

ولا يحيق المكر السيء إلا بأهله .

and the evil plot will not affect anyone but its authors


قد نصر الله تعالى دينه نصراً مبيناً ،
Allaah has clearly supported His religion


فمنذ الإعلان عن قرب عرض الفيلم
Since the launch of the movie was announced,


والمؤسسات والحكومات والأفراد من غير المسلمين
non-Muslim organizations, governments and individuals

ينكرون على النائب فعله ،
have denounced this filmmaking MP,


ويبينون عدم ربط الإسلام بالعنف والإرهاب ،
and stated that Islam has nothing to do with violence and terrorism,

وأن المسلمين هم ضحايا للإرهاب مثل غيرهم ،

and that Muslims themselves are victims of terrorism as well as others

ومن هؤلاء المنكرين الرافضين لفعل ذلك النائب المخرج :
Among those who have denounced and objected to the actions of this filmmaking MP


رئيس وزراء هولندا ،

is the Prime Minister of the Netherlands,

وله كلام قوي في إنكاره ورفضه ،
who said strong words against it;

وسكرتير هيئة الأمم المتحدة ،
the Secretary of the United Nations;


والاتحاد الأوربي ، وجمع من الساسة ،


the European Union; and a number of politicians,


والقادة ، والدول ،
leaders and countries


وقد رفضت المحطات الفضائية العامة والخاصة
Satellite channels, both public and private, have refused


عرض هذا الفيلم ،
to show this film,

ولم يجد إلا موقعاً في " الإنترنت " لينشره .
and he could only find one web site that would publish it.



" ففي بروكسل
In Brussels,

: أدان البرلمان الأوروبي هذا الفيلم المسيء ؛
the European Parliament condemned this offensive film,

حيث هاجم رئيس البرلمان " هانز غيرت بوتيرنغ " بشدة النائب الهولندي " فيلدرز " قائلاً في بيان له :
and the President of the Parliament, Hans-Gert Pأ¶ttering, attacked the Dutch MP Wilders, saying:9

إن محتوى الفيلم "
The contents of the film

يبدو مصمماً لاستفزاز الحساسية الدينية

seem designed to stir up the religious sensitivities

للمسلمين في هولندا وأوروبا والعالم " .


of Muslims in the Netherlands, Europe and worldwide


وأضاف قائلاً :
He added: 9

" نيابة عن البرلمان الأوروبي
On behalf of the European Parliament,

أرفض بشدة تأويل الفيلم بأن الإسلام ديانة عنيفة " ،
I emphatically refuse to accept the film’s message that Islam is a violent religion

مشيراً إلى أنه يصادق تماماً
– indicating that he fully endorsed


على بيان الحكومة الهولندية
the statement of the Dutch government

الرافض لفيلم ( فتنة) " .


which rejected the film “Fitnah”.9


وكذلك أصدر الاتحاد الأوروبي بيانًا
Similarly, the European Union issued a statement


اعتبر فيه الفيلم الذي تبلغ مدته 15 دقيقة
that it regarded the fifteen-minute-long film

" معادياً للإسلام " و " مهيناً "
as hostile and offensive to Islam,


و " ينشر الكراهية " انتهى .
and likely to spread hate


وأما المسلمون
As for the Muslims,

فقد تحركوا في الإنكار ، والشجب ،
they took action to denounce and condemn the film,

وإخراج البيانات والتحذيرات
and they issued statements and warnings

من الاستمرار في الإساءة لشعائر ديننا ورموزه ،
against continuing to malign the symbols of our religion

وقد هددت بعض الدول بقطع علاقاتها مع هولندا ،
Some countries threatened to cut ties with the Netherlands,

وطالب نواب في بعض الدول بطرد السفير الهولندي ،

and MPs in some countries demanded the expulsion of the Dutch ambassador


ومقاطعة البضائع الهولندية ،
and boycotts of Dutch products

وعلى الضعف والتفرق الذي يعيشه المسلمون
Despite the weakness and disunity in which the Muslims are living,


يعتبر هذا نصراً عظيماً للإسلام ،
this was regarded as great support for Islam,

حيث يوجد من يدافع عن ديننا من الكفار والمسلمين ،
as there are people among both the kuffaar and the Muslims who are defending our religion

وقد بعث رئيس وزراء هولندا نفسه رسالة لشيخ الأزهر
The Prime Minister of the Netherlands himself sent a letter to the Shaykh of al-Azhar,

يبين له فيها رفض حكومته لإنتاج هذا الفيلم وعرضه ،
stating that his government objected to the production and showing of this film,

وأن هناك قضية مرفوعة في المحاكم الهولندية .

and that a case had been brought before the Dutch courts


فكيف سيكون الأمر والحال لو أن المسلمين كانوا على قلب رجل واحد ،
How would the situation be if the Muslims were truly united


وكان لهم من القوة ما يهابهم الحاقدون الأفاكون بسببها ؟! .

and they had the strength to instill respect and awe in the hearts of those haters and fabricators? 9




الذي تبين لنا
It seems to us that

أن ذلك النائب الكاذب
this lying MP


أراد تحقيق أهداف من خلال فيلمه ذاك ،
wanted to achieve certain aims by making this film,

ومنها :
including the following: 9



1. كسب شخصي ، للشهرة ، والفوز بالانتخابات .
1. Personal gain, fame and victory at the polls



2. إرضاء اليهود ،
2. Pleasing the Jews

وقد وضح ذلك في فيلمه

That is obvious in his film,

في عدة مقاطع يُظهر فيه الشفقة عليهم !
as in a number of clips he expresses sympathy for them

وهم محتلون مجرمون ،

But they are occupiers and criminals

وفي الوقت الذي تكلَّم فيه عن القتل عند المسلمين :
At the same time as he speaks of killing by Muslims,


نسي أو تناسى أمرين :
he forgets or pretends to forget two things: 9



الأول : أن الذي حرق الملايين من اليهود : نصراني !

That the one who burned millions of Jews was a Christian,


وهو هتلر !
namely Hitler,

وقد ذكر في كتابه " كفاحي " أن هذا كان بأمر الله ! .
who said in his book Mein Kampf that this was on the orders of God!9


أن اليهود قتلوا وشردوا من المسلمين أعداداً كبيرة ،
That the Jews killed and expelled a great number of Muslims,

ولم يخجلوا من أنفسهم
and they were not ashamed


في معركتهم الأخيرة على " غزة " أن يسموا فعلهم " محرقة "
to call their latest battle against Gaza a “holocaust”.9




3. تنبيه الغرب على ارتفاع نسبة المسلمين في بلادهم ،
Alerting the West to the high percentages of Muslims in their countries,


وأن كثرة أعداد المسلمين تشكل خطراً على أوربا ! .
and saying that large numbers of Muslims poses a danger to Europe


4. تنبيه أوربا عموما ،

4. Alerting Europe in general,

وهولندا على وجه الخصوص
and the Netherlands in particular,

من انتشار المساجد فيها ،

to the spread of mosques in their lands


وقد بان ذلك من خلال نشره لصور مساجد في هولندا ؛
This is clear from his showing pictures of mosques in the Netherlands,


ليحذر من وجودها .
to warn of their presence


5. محاولة منع المصحف من التداول في أوربا ،
Attempting to ban circulation of Qur’aans in Europe,

ومقارنة القرآن الكريم بكتاب هتلر " كفاحي " !
and computing the Holy Qur’aan to Hitler’s book Mein Kampf! 9

ومن هنا فقد وصف القرآن بـ " الفاشي " !
Hence he describes the Qur’aan as “fascist”,9


وهو مصطلح يشير إلى العنف والقسوة .

which is a word that is indicative of violence and harshness



وقد خذل الله هذا النائب المخرج
Allaah has humiliated this filmmaking MP


بذلك العمل الهزيل ،

by means of this pathetic work



المليء بالكذب ، والافتراء ،
that is filled with lies and fabrications


وسيرى الناس الفرق بين الكذب والحقيقة
People will see the difference between lies and the truth

عندما يطلعون على القرآن الكريم ،

when they read the Holy Qur’aan


وعلى ما كتب عنه وعن الإسلام
and what has been written about Islam and about him


من عقلاء أقوامهم ،
by the wise among their own people

وسيكون هذا الفيلم دافعاً لهم

This film will motivate them


لتلك القراءة ، وذلك الاطلاع ، إن شاء الله ،

to read and find out, in sha Allaah,

ولعله يكون سبباً لإنقاذ كثيرين من الضلالة

and perhaps it will be the cause of many being saved from misguidance


وهذا : ليس إلا إفكاً مفترىً ،

But this is no more than a fabrication

فالإسلام دين الرحمة
Islam is the religion of mercy,


، والعدل ، والإنسانية ،
justice and humanity

وهو الذي أنقذ أهل الأديان


It is what saved the people of other religions


من جور حكامهم ، ومخالفيهم ،
from the injustice and wrongdoing of their rulers,



كما كان الحال في " الأندلس " ، وفي " مصر " وغيرهما من البلدان
as happened in Andalusia, Egypt and other countries

التي كان يسام فيها أهل المخالفة سوء العذاب


in which people of other groups were badly mistreated,

، حتى اليهود منهم !
including the Jews


قال " إسرائيل ولفنسون " : .Israel Wolfenson says: 0



" إن الخسارة القليلة
The minor losses

التي لحقت بيهود بلاد الحجاز
incurred by the Jews in the Hijaz

ضئيلة بالقياس إلى الفائدة التي اكتسبها اليهود من ظهور الإسلام
are insignificant in comparison with the benefits that the Jews gained with the emergence of Islam



، لقد أنقذ الفاتحون المسلمون آلافاً من اليهود
The Muslim conquerors saved thousands of Jews


كانوا منتشرين في أقاليم الدولة الرومية ،
who were spread throughout the lands of the Roman Empire,


وكانوا يقاسون ألواناً من العذاب " .
and who were faced with all kinds of persecution



وليس الإسلام دين ذل وهوان
Islam is not a religion which accepts humiliation,

، فالجهاد في سبيل الله من شعائره ،
and jihad for the sake of Allaah is one of its main principles

ومن أعظم الأعمال فيه ،


and one of the greatest of deeds in Islam

وهو مشروع لحماية المسلمين من عدوهم ،
It is prescribed in order to protect the Muslims from their enemies,


ولتبليغ دين الله تعالى ،
to convey the religion of Allaah,

ونشر كلمة التوحيد
9 and to spread the word of Tawheed (divine Oneness) 9


في آفاق الأرض ،

throughout the world

وليس في الإسلام أنه يُكره الناس على دخوله ؛
Islam does not say that people must be forced to enter it,

لأن من شرط الإسلام الصدق والإخلاص ،
because one of the conditions of Islam (being Muslim) is sincerity,

فإذا لم يتصف بهما
and if there is no sincerity

فسيكون منافقاً بين صفوف المسلمين،


then one is a hypocrite among the ranks of Muslims,

ولا يحرص الإسلام على وجود هذا الصنف الدنيء بين أفراده ،
and Islam does not want this base characteristic among its followers


بينما نجد القساوسة والرهبان قد ساهموا
On the other hand, we find that priests and monks have played a part

في إجبار الناس على اعتناق النصرانية
in forcing people to accept Christianity


في أوربا وغيرها ،
in Europe and elsewhere,

حتى بلغ القتلى من أجل ذلك الهدف أعداداً مهولة ،
and the numbers of people who were slain in pursuit of this aim is very great indeed;


قال المؤرخ " بريفولت " إنها من 7 – 15 مليوناً ! .
historians say that they are between 7 and 15 million!9



ومن الظلم البيِّنAnother obvious wrong

الالتفات إلى أخطاء بعض المسلمين
is focusing on the mistakes of some Muslims

مما ينكره علماؤه وأئمته من قتل الأبرياء ،
who were denounced by Muslim scholars and leaders for killing innocent people

ونسبة ذلك للإسلام –
and attributing that to Islam –


كما جاء في بعض مقاطع في الفيلم
as happens in some clips in the film

نحو تفجير قطارات لندن ومدريد وأمثال ذلك ،
about the bombs on the trains in London and Madrid and the like

فهذا كله أنكره أهل العلم

All of that was denounced by Muslim scholars,

مع أنه لم يكن ابتداء من أحد ، وإنما كان ردة فعل من الظلم والقهر -
even though these deeds were a reaction against wrongdoing and oppression

وفي الوقت ذاته
At the same time
يغفل هؤلاء عن قتلى الحرب العالمية الأولى والثانية

they ignore those who were slain in the First and Second World Wars

والتي مات فيهما عشرات الملايين – قتلى الحرب الأولى : 14 مليوناً ! وقتلى الثانية : 55 مليوناً ! -

in which tens of millions died – 14 million in WW1 and 55 million in WW2

ولم تكن بين المسلمين والنصارى ،
Those wars were not between the Muslims and Christians,

بل كانت بينهم أنفسهم ،

rather they were amongst themselves


وعن قتلى اليابان من القنبلة الذرية الأميركية ،
They did not make any mention either of the people killed in Japan by the American Atomic bombs,


وقتلى الهنود الحمر من الأمريكان ،
or the “Red Indians” (Native Americans) killed by the Americans,

وقتلى الشعوب الآسيوية من الأمريكان أيضاً ،
or the Asian people also killed by the Americans,



وقتلى المستعمرين المحتلين
or those who were killed by colonialists and occupiers


ويغفلون عن الدمار والإرهاب
They ignore the destruction and terrorism

الذي جاءت به الحملات الصليبية على بلاد المسلمين
wrought by the crusader attacks against Muslim lands;

، ويغفلون عما تفعله أمريكا وحلفاؤها اليوم في أفغانستان ، والعراق
they ignore what America and its allies are doing today in Afghanistan and Iraq;


، وما فعله الصرب بمباركة القساوسة في المسلمين في " البوسنة " ،

what the Serbs did with the blessing of the priests in Bosnia;

وغير ذلك الكثير والكثير ،
and much, much more

وإن نسي التاريخ أشياء :
If there are things that history may forget about,

فإنه لا ينسى " محاكم التفتيش " ، وخاصة تلك التي كانت في " إسبانيا
it can never forget what the Inquisition did, especially in Spain


قال " غوستاف لوبون " في كتابه " حضارة العرب " :

Gustave le Bon says in his book Arab Civilization: 0


" وعاهد " فرديناند " العربَ على منحهم حرية التدين ، واللغة ،
Ferdinand promised to give the Arabs freedom of religion and language,

ولكنه في سنة 1499م : لم تكد تحل : حتى حلَّ بالعرب دور الاضطهاد ، والتعذيب
but in 1499 the persecution of the Arabs began,

الذي دام قروناً !
which lasted for centuries,

والذي لم ينته إلا بطرد العرب من " أسبانية " ،
and which did not end until the Arabs had been expelled from Spain


وكان تعميد العرب كرهاً فاتحة ذلك الدور
It started with forcing Arabs to be baptized,

، ثم صارت " محاكم التفتيش " تأمر بإحراق كثير من المعمَّدين
then the Inquisition ordered that many of those who had been baptised be burned on the grounds

على أنهم من النصارى ،
that they were not really Christians

ولم تتم عملية التطهر بالنار إلا بالتدريج ،
This “purging by fire” continued slowly


لتعذر إحراق الملايين من العرب دفعة واحدة ! .

because it was not possible to burn millions of Arabs in one go. 9

ونصح كردينال طليطلة التقي ! الذي كان رئيساً لمحاكم التفتيش
The “pious” Cardinal of Toledo, who was the head of the Inquisition, advised

بقطع رؤوس جميع من لم يتنصر من العرب
cutting off the heads of all the Arabs who did not become Christian,


، رجالاً ، ونساءً ، وشيوخاً ، وولداناً ،
men, women, old people and children

ولم ير الراهب الدومينيكي " بليدا " الكفاية في ذلك ،
The Dominican monk Baleda did not think that this was sufficient,

فأشار بضرب رقاب من تنصر من العرب ،
and advised that the Arabs who had become Christian should also be beheaded,

ومَن بقي على دينه منهم ،

as well as those who had remained Muslim


وحجته في ذلك :
His reason for doing so was that

أن من المستحيل معرفة صدق إيمان من تنصر من العرب ،


it was impossible to know whether the faith of those Arabs who had become Christian was sincere,

فمن المستحب إذن قتل جميع العرب بحد السيف ؛
so it was preferable to kill all of the Arabs with the sword,

لكي يحكم الرب بينهم في الحياة الأخرى ،

so that God could judge between them in the afterlife,

ويُدخِل النار من لم يكن صادق النصرانية منهم ! ....


and send to Hell those whose Christianity was not sincere!9


ولا يسعنا سوى الاعتراف بأننا
We can only admit that


لم نجد بين وحوش الفاتحين من يؤاخذ
we cannot find such vicious conquerors who should be condemned

على اقترافه مظالم قتل كتلك التي اقترفت ضد المسلمين .

for unlawful slaughter like that committed against the Muslims! 9




ومن يتأمل الآن
Anyone who thinks about it now

يجد أن أهل الإرهاب هم أهل الأديان الأخرى من النصارى ،
will find that the terrorists are people of other religions, Christians,

واليهود ، والهندوس ، والسيخ ،

Jews, Hindus and Sikhs;
ويجد أن المسلمين هم ضحايا هذا الإرهاب ،
he will find that the Muslims are the victims of this terror

فمتى يستيقظ النيام من نومهم ؟!

When will the sleepers wake up?!9

ومتى يصحو الغافلون من غفلتهم ؟! .

When will the heedless become aware? 9


ونقول لهذا النائب الكاذب
We said to this lying MP

الذي يدعونا لتمزيق آيات إرهابية من القرآن الكريم –
who is calling us to rip the terrorist pages out of the Holy Qur’aan –

على حد زعمه - :

as he claims: 9

تعال لنر كتابك المقدَّس ماذا فيه من الإرهاب - بنفس زعمك - :

Come and let us see what your Holy Bible says about terrorism: 9



إن كنت يهوديّاً تؤمن بالعهد القديم :
If you are a Jew who believes in the Old Testament,


فهاك ما فيه مما ينسب إلى الرب تعالى مما قاله لموسى :
في " سفر التثنية " ( 20 ، 10 – 17 ) : "
then see what is attributed to the Lord, when He said to Moses in Deuteronomy 20:10, 16-17: 0


إذا دَنوتَ منَ القرية لتقاتِلهم
“When you march up to attack a city,

ادعُهم أوّلاً إلى الصّلح...
make its people an offer of peace …

فأمّا القرى التي تعطَى أنت إيّاها

However, in the cities of the nations the LORD your God is giving you as an inheritance,


فلا تستحيِ منها نفسًا ألبتّة ،
do not leave alive anything that breathes. 17

ولكن أهلِكهم إهلاكًا كلَّهم بحدِّ السيف الحَيثِيّ والأموري والكنعاني والفرزي ،
Completely destroy them—the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites—


كما أوصاك الربّ إلَهُك " .
as the LORD your God has commanded you.”9


وإن كنت نصرانيّاً وأردت شيئاً من العهد الجديد :
If you are a Christian and want something from the New Testament,

فهاك بعض ما فيه :
then here are some texts from it



في " متَّى " ( 10 / 34 – 36 ) : يروى فيه عن عيسى عليه السلام قال :
In Matthew 10:34-36, it is narrated that Jesus (peace be upon him) said: 9

" لا تظنّوا أني جِئت لأحمِلَ السلام إلى العالم ،

“Do not suppose that I have come to bring peace to the earth

ما جِئتُ لأحمل سلاماً بل سَيفاً
I did not come to bring peace, but a sword


، جئتُ لأفرّق بين الابن وأبيه ،
35 For I have come to turn 'a man against his father,


والبنتِ وأمّها ،
a daughter against her mother,


والكَنَّة وحماتها ،
a daughter-in-law against her mother-in-law


ويكون أعداء الإنسان أهل بيته " .
36 a man's enemies will be the members of his own household.”9




الواجب على المسلمين الآن :
What the Muslims should do now is: 9

1. عدم إحداث مشكلات في بلادهم ،
Not cause problems in their own countries,

من مظاهرات تُحطم فيها الممتلكات ، أو تراق فيها الدماء .
such as demonstrations in which property is destroyed or blood is shed


2. إرجاع الأمر إلى العلماء

2. Refer the matter to scholars

والحكماء لمعالجة الأمر ، هذا أو غيره مما يشبهه .
and wise men to deal with it, or something similar



3. السعي نحو التمسك بالإسلام قولاً وعملاً ،
Strive to adhere to Islam in word and deed,

فهذا من جهة يساهم في انتشار الإسلام ،
which means taking part in spreading Islam

ومن جهة أخرى يغيظ الكفار الحاقدين على الإسلام وأهله .
and annoying the kaafirs who hate Islam and the Muslims




4. الدعوة إلى الله بحكمة وعلم ،
Call people to Allaah with wisdom and knowledge,


وتوزيع المصاحف المترجمة ،
distribute translations of the meanings of the Qur’aan


والكتب الإسلامية الميسرة على غير المسلمين ،
and easy-to-read Islamic books,

والاستعانة في ذلك بالمؤسسات الإسلامية الموثوقة ،
and seek the help of trustworthy Islamic organizations

والعلماء الثقات
and trustworthy scholars
والله الهادي
And Allaah is the Guide

[إسلام بدي]

يرد على شبهات النصارى
He is refuting the specious arguments of the Christians and

ويطلب النصح يستمر أم لا ؟
he is looking for advice: should he continue or not?ç



هناك موقع نصراني يبث شبهات كثيرة حول الإسلام
There is a Christian website which published a lot of specious arguments about Islam

وشرائع الإسلام ، وأقوم -

and the laws of Islam

بفضل الله - أرد هذه الشبهات

By Allaah’s grace, I am refuting these specious arguments

ويقومون بسب الرسول

they revile the Messenger

فهل أكمل في هذا المنتدى في رد شبهاتهم بفضل الله ؟
Should I carry on in these chat rooms to refute their specious arguments?ç


أم إذا بقيت في المنتدى ينطبق عليَّ
Or if I stay in the chat rooms, will the following verses be applicable to me? ç

قول الله تعالى ( وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ

“And it has already been revealed to you in the Book (this Qur’aan)ç

أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللّهِ يُكَفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا
that when you hear the Verses of Allaah being denied and mocked at,

فَلاَ تَقْعُدُواْ مَعَهُمْ

then sit not with them,


حَتَّى يَخُوضُواْ فِي حَدِيثٍ غَيْرِهِ
until they engage in a talk other than that;


إِنَّكُمْ إِذًا مِّثْلُهُمْ
ç (but if you stayed with them) certainly in that case you would be like them

إِنَّ اللّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا )

Surely, Allaah will collect the hypocrites and disbelievers all together in HellӍ

( وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا
“And when you see those who engage in a false conversation about Our Verses 9
by mocking at them,

فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُواْ فِي حَدِيثٍ غَيْرِهِ
stay away from them till they turn to another topic

وَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ

And if Satan causes you to forget,

فَلاَ تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِينَ )

then after the remembrance sit not you in the company of those people who are the polytheists and wrongdoers



نشكر لك أخي الفاضل غيْرتك على دين الله
We appreciate your protective jealousy towards the religion of Allaah,


، ونثمِّن موقفك في الدفاع عنه
and we value your attitude in defending it

ضد أعدائه من المشككين ،
against its enemies and doubters

ولكن لا يمنعنا هذا من نصحك

But this will not prevent us from advising you

وتوجيهك لما فيه الخير لك

and directing you towards that which is better for you

ولدين الله تعالى الذي تغار عليه .
and for the religion of Allaah


وهذه النصيحة تتلخص
This advice may be summed up

في عدم الدخول في معترك الشبهات
by telling you not to get involved in dealing with specious arguments

والردود عليها
and refuting them

إلا بعد أن تتقوى معرفتك بأحكام الإسلام وشرائعه ،
until after you have gained a strong knowledge of the rulings and laws of Islam,

ويتقوى إيمانك ويقينك ،
and until your faith has become strong and certain

وليس هذا من باب الاستحباب
This is not something that is likable or recommended,

بل هو واجب في حقك ،
rather it is obligatory in your case


وفي حق كل من يدخل في معترك الشبهات
and in the case of everyone who wants to get involved in dealing with specious arguments

والردود على أهل البدع
and refuting the followers of innovation,


والضلال والأديان المحرَّفة ،
misguidance and deviant religions


وفي هذا الأمر عدة فوائد مهمة :
There are a number of important reasons for this: 9


1. الحفاظ على دين الله وشريعته من المتحمسين

Protecting the religion and laws of Allaah from zealots


الذين ليس عندهم زاد علمي ،
who do not have any real knowledge

فترى الشبهة التي يطرحهما أعداء الدين غير التي يردون عليها ،
These people see the specious argument but their answer misses the point,

وترى – أحياناً أخرى – الرد ضعيفاً يقوِّي الباطل ويُضعف الحق .

and sometimes their response is so weak that it may reinforce the specious argument and weaken truth


الحفاظ على المسلمين المتحمسين لتلك الردود
Protecting the Muslims who are eager to refute them

من الانجراف وراء الشبهة وأهلها ،
from being misled by these specious arguments
and their proponents

فكثير من الداخلين في هذا المعترك يدخلون بزاد قليل ،
Many of those who get involved in this field enter with little knowledge,

فتخطف الشبهةُ قلوبَهم ،
and the specious arguments penetrate their hearts

ولا يجد لها جواباً عنده ، فيحار ،
and they can find no answer to them, so they become confused

ويتشكك ،
and begin to doubt


كما أن كثرة النظر في الشبهات تُضعف القلب

Examining specious arguments too much weakens the heart



قال ابن القيم رحمه الله :

وقال لي شيخ الإسلام رضي الله عنه:


" لا تجعل قلبك للإيرادات والشبهات مثل السفنجة ،
Do not make your heart like a sponge for questions and specious arguments

فيتشربها ،
lest your heart be filled with them

فلا ينضح إلا بها ،
and they start to affect your thinking and your behaviour

ولكن اجعله كالزجاجة المصمتة
Rather make it like a sealed bottle,

تمر الشبهات بظاهرها ،
so that the specious arguments will bounce off its surface


ولا تستقر فيها ،
and will not settle in it,


فيراها بصفائه
then you will be able to see them clearly

ويدفعها بصلابته ،
and ward them off because of the resolve you have


وإلا فإذا أشربت قلبك كل شبهة تمر عليها
Otherwise if every specious argument that crosses your mind settles in your heart,


صار مقرا للشبهات " أو كما قال .
it will become an abode for specious arguments. – Or words to that effect


فما أعلم أني انتفعت بوصية في دفع الشبهات

I not know that I benefited from any advice to ward off specious arguments

كانتفاعي بذلك .
as I did from this advice


ونقل الإمام الذهبي رحمه الله عن سفيان الثوري رحمه الله قولَه :
" من سمع ببدعة فلا يحكها لجلسائه ،

Whoever hears of an innovation

لا يلقها في قلوبهم " .
should not tell it to his companions lest it reach their hearts.


فعلَّق عليه بقوله :
He commented on that by saying: 9


قلت : أكثر أئمة السلف على هذا التحذير
Most of the imams of the salaf issued similar warnings;

، يروْن أن القلوب ضعيفة


they thought that hearts were weak

، والشُّبَه خطَّافة .
and that specious arguments could easily penetrate them



الحفاظ على الوقت
Taking care of one’s time

وعدم إهداره مع المعاندين والجاحدين ،
and not wasting it on stubborn arguers,

وعدم إهدار الوقت في باب واحد من العلم
and not wasting time on one aspect of knowledge

يجب أن يسبقه أبواب ،
which should be preceded by other kinds of knowledge

فلا يصلح الرد على أولئك الطاعنين في الدين

It is not right to refute those who attack Islam

إلا بعد الإلمام بالقرآن ، وصحيح السنَّة ،
until after one has learned the Qur’aan and saheeh Sunnah,

وهذا يستغرق من الطالب وقتاً طويلاً ،
which takes a lot of the knowledge-seeker’s time


فبعض الشبهات الرد عليها من باب اللغة ،
Some specious arguments may be answered from the point of view of language,

وبعضها من باب التفسير ،
others from the point of view of interpretation

وأخرى من باب الحديث ، وأخرى من باب المنطق ،
, or hadeeth, or logic

فأين المبتدئ المتحمس من هذا كله ؟! .
What zealous beginner can master all of that?9




4. اختيار الطريقة المناسبة للدعوة
Choosing the right way to call people to Islam

، فالدعوة إلى الله تحتاج لعلمٍ من الداعي
Calling people to Allaah needs knowledge on the part of the caller,

، وتحتاج لحكمة حتى يضع الأمور في مكانها المناسب
and it needs wisdom so that he will handle matters appropriately

، فمن المدعوين من يكون هيناً ليِّناً قريباً للحق ،
Some of those who are called may be open-minded, easy going and close to the truth,

ومنهم من يكون معانداً ،
and some may be stubborn,

فيحتاج الداعي لسلوك الطريق المناسبة

so the caller needs to know the appropriate way

مع كل واحدٍ من هؤلاء
to deal with each of them,

، بالغلظة مع قوم ، وباللين والرقة مع آخرين .
and be strict with some and gentle and kind with others


قال الله تعالى : ( ادْعُ إِلَى سَبِيلِ رَبِّكَ
“Invite (mankind, O Muhammad ) to the way of your Lord (i.e. Islam)9

بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ

with wisdom and fair preaching,

وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ )
and argue with them in a way that is better”9




فكيف سيعرف المبتدئ الطريقة المناسبة للتعامل مع هؤلاء ؟
How can the beginner know the appropriate way to deal with these people? 9

وكيف سيسلكها ؟
How can he implement it?9


ومتى سيتوقف عنها ؟
When should he give up?9

كل ذلك يحتاج لأن يكون الداعي على قدر من العلم والحكمة
All of that needs the caller to have a considerable amount of knowledge and wisdom,

، وهذا ما لا يوجد في غالب المتحمسين المبتدئين .
and this cannot be found with the majority of zealous beginners



ومنه يُعرف جواب سؤال الأخ الفاضل :
Hence the answer to the brother’s question may be known:9


وهل ينطبق عليه ما ذكره من الآيات القرآنية في صلب السؤال ؟ .

Does what is mentioned in the verses quoted in the question apply to him?9


ليس على ذلك جواب محدَّد ،
There is no definite answer to that,

إلا أن نعرف حال المنتدى ،


unless we know the state of the chat room

وحال الداعي ،
and the state of the caller,

وحال الشبهات ،
and the state of the specious arguments,

وهل يُسمح له بالرد والتعقب ،
and whether he is allowed to respond and comment,

أم يقرأ فقط ولا يشارك ؟
or is he only reading and not taking part?9

إن معرفة هذه الأحوال تكوِّن فكرة عن الجواب اللائق المناسب .

If we know all that we can form an idea of the appropriate answer
وقد رأينا بعض إخواننا المتحمسين للدعوة
We have seen some of our zealous brothers

يدخل غرف الزنادقة في " البال توك "
who are eager to engage in da’wah entering chat rooms on “Pal Talk”9

الذين يسبون الصحابة ويكفرونهم

where heretics revile the Companions and label them as kaafirs,

، ويؤذون المسلمين بفحش كلامهم ،

and they insult the Muslims in immoral speech,


وهم مع هذا يمنعون الأخ المسلم الداعية من أن يعلِّق بلسانه ، بل ولا يكتب ببنانه !
but they prevent the Muslim brother from commenting verbally or by typing


فأي وجه في بقائه بتلك الغرف الفاسدة ؟
What point is there in staying in those evil rooms? 9

إنه هنا ينطبق عليه ما ذُكر من الآيات في السؤال
In this case, what is mentioned in the verses quoted in the question is applicable;

، وهذا بخلاف من استمع
this is unlike one who listens in order

ليجمع أقوالهم ويوثقها ،
to compile and document their words


أو من استمع ليُفسَح له المجال في الرد عليها ،
or one who listens in order to refute them when it is his turn to speak


فمثل هذا لا ينطبق عليه ما ذُكر من الآيات القرآنية في السؤال .
In those cases, what is mentioned in the verses quoted in the question does not apply



وهذه وصية جامعة ، نسأل الله أن ينفع بها :

This is general advice, and we ask Allaah to cause it to be of benefit

قال الشيخ العثيمين :


لا يجوز للإنسان أن يقرأ كتاباً مضلاً من كتب اليهود
It is not permissible for a person to read a misguiding book of the Jews,

، أو النصارى ، أو المشركين ، أو أهل البدع ؛
Christians, polytheists or innovators,

إلا إذا كان عنده رصيد قوي يمكن أن يتحصن به ،
unless he has deep knowledge that can protect him

وأما إذا كان مبتدئاً في القراءة :
But if he is a beginner in seeking knowledge,


فلا يجوز له أن يبدأ بقراءة هذه الكتب الباطلة ؛
then it is not permissible for him to start by reading these books of falsehood,

لأنه ربما تأثر بما فيها من الباطل ،
because he may be influenced by the falsehood contained therein

فهؤلاء ننصحهم بأن يتركوا هذه الكتب ،
We advise these people to leave these books alone

حتى يحصنوا أنفسهم بالعلوم الشرعية الصحيحة
until they have fortified themselves with sound shar’i knowledge

قبل أن يدخلوا في هذه الكتب المضلة ،

before they look into those misguided books

فالإنسان إذا أراد أن يتحصن من السيل :
If a person wants to protect himself against a flood,


أخذ في بناء السدود والمصارف قبل مجيء السيل ،
he builds a barrier and implements other means before the flood comes;


لا يفعل ذلك بعد مجيئه ،
he does not do that after the flood comes


فنقول : أولاً : حصنوا أنفسكم بمعرفة الشريعة ،
So we say: First of all, fortify yourselves with shar’i knowledge

واغرسوها في قلوبكم ،

and let it take root deeply in your hearts,


حتى إذا تمكنتم :
so that you will be strong

فلا بأس أن تقرءوا ،
and it will not matter what you read

لتردوا على شبهات القوم وأباطيلهم
and you will be able to refute the specious arguments and false notions of the people

[إسلام بدي]

كيف تتعامل الأسرة مع الابن العاق ؟

How should the family deal with a disobedient son?ç


واتهم أخته بالدعارة والزنا
and accuses his sister of promiscuity and adultery,

، وفضح شرف أسرته ؟

causes scandal for his family,

والتشاجر الدائم مع الضيف
and always argues with guests,

وسبه وشتمه

insulting them, reviling them




على الوالدين حسن تربية أولادهما
Parents should give their children a good upbringing

، والقيام عليهم
and take care of them

بما ينصلح به حالهم
so that they will be in a good state

في أمر دينهم وأمر دنياهم
in both religious and worldly affairs


فإذا نشأ الولد عاصيا عاقا ،
If a child grows up disobedient and rebellious,

فعلى الوالدين بذل المزيد من الجهد
then the parents must do more and try harder

لطلب هدايته واستقامته ،


to guide him and make him righteous

بتذكيره ونصحه وإرشاده ،
, by reminding him and advising him,


والصبر عليه ،
showing patience towards him,

والدعاء له ،
praying for him,


واختيار صحبة طيبة ،
choosing good friends for him

ومعارف صالحين

and choosing righteous acquaintances


فإذا زاد شر الولد
But if the son becomes worse

وعظم فساده ،
and the evil and trouble he causes increases,


كما ذكر في السؤال ،
as mentioned in the question,

ولم يفلح معه الوعظ والتأديب
and admonition and discipline do not succeed with him,


فالواجب أن ينهى عن منكره
then it is obligatory to denounce his evil

بكل ما أمكن ،
by all possible means,

بأن يهدد بالضرب ،
by threatening to hit him

أو يضرب فعلا ،
or actually hitting him,

أو يستعان عليه برجال العائلة ،

or seeking the help of other men in the family against him,

أو يرفع أمره إلى السلطات ،
or taking the matter to the authorities,

إن لم يمكن منع شره
if it is not possible to stop his evil


بما سبق بغير ذلك ،
by any of the other means mentioned


ولا ينبغي التساهل مع شره ،
His evil should not be taken lightly


أو التغاضي عنه ،
or be overlooked;

بل تقطع مادته قبل أن يستفحل ،
rather it should be stopped before it goes further

ويعظم ضرره .
and causes greater harm


وتذكيره بالله ترغيبا وترهيبا ،

reminding him of Allah, instilling hope and fear;

وأن تماديه في هذا المنكر الذي هو عليه
telling him that his committing this evil

سيبغضه إلى أهله

will make him hateful to his family


وجيرانه والناس من حوله ،
and neighbours and the people around him,


مع الإلحاح عليه في ذلك ،

and they should persist with him in that,

بلين الجانب والصبر


whilst being gentle and patient,

والحكمة والموعظة الحسنة
and using wisdom and beautiful preaching


وعلى إخوانه أن يجتهدوا في هذا السبيل ،
His brothers should try hard in that regard,

ويسلكوا معه مسالك الحكمة والروية ،
and use wisdom and patience with him,


ويعظوه باللين
exhorting him gently

، ولا يشتد عليه أحد في الكلام .
and not being harsh towards him in speech


وهجروه


and shunning him,

فلم يكلموه ولم يعاملوه ،
then they should not speak to him
or interact with him,

وهم في ذلك يرجون له من الله الصلاح

in the hope that Allah will set him straight,

ويدعون له بالهداية .

and they should keep praying to Him to guide him


فإن لم يرجع
But if he does not come back to his senses

واستمر على فساده
and he persists in his evil ways,

فإنه يبلغ عنه الجهات المختصة

then they should report him to the relevant authorities

وسلطات الأمن
and the security forces

التي تستطيع أن تكفه عن الشر والفساد ،

who can restrain him from doing evil


وتردعه عما هو عليه .
and deter him from what he is doing


ولا ينبغي أن يترك مع تماديه في هذا العدوان ؛

He should not be left to persist in this transgression,


لعظيم شره
because of the severity of his evil

وتوالي حصول الضرر من جهته لأهله وللناس من حوله .

and the harm that he may do to his family and the people around him


وفوق ذلك كله
Over and above all that,


فإن عامة تلك البلايا إنما تكون بسبب المعاصي

for most such calamities come about because of the sins

التي تجلب على أهل البيت الشر والفساد ،
that bring evil and corruption to the household


وهو يتكلم عن المخالفات الشرعية
when speaking about matters contrary to Islamic teaching


التي قد تقع من الزوجين أو أحدهما

that may be done by one or both spouses



" لا جرم أن التوفيق بينهما قل أن يقع ،
Undoubtedly reconciling between these spouses is very rare,

وإن دامت الألفة بينهما
and even if there is harmony between them,


فعلى دخن ،

it is not free of ills,


وإن قدر بينهما مولود

and if they happen to have a child,

فالغالب عليه إن نشأ العقوق ،

he will most likely grow up disobedient

وارتكاب ما لا ينبغي

and doing all manner of inappropriate things,

[إسلام بدي]

كيف تتعامل الأسرة مع الابن العاق ؟

How should the family deal with a disobedient son?ç


واتهم أخته بالدعارة والزنا
and accuses his sister of promiscuity and adultery,

، وفضح شرف أسرته ؟

causes scandal for his family,

والتشاجر الدائم مع الضيف
and always argues with guests,

وسبه وشتمه

insulting them, reviling them




على الوالدين حسن تربية أولادهما
Parents should give their children a good upbringing

، والقيام عليهم
and take care of them

بما ينصلح به حالهم
so that they will be in a good state

في أمر دينهم وأمر دنياهم
in both religious and worldly affairs


فإذا نشأ الولد عاصيا عاقا ،
If a child grows up disobedient and rebellious,

فعلى الوالدين بذل المزيد من الجهد
then the parents must do more and try harder

لطلب هدايته واستقامته ،


to guide him and make him righteous

بتذكيره ونصحه وإرشاده ،
, by reminding him and advising him,


والصبر عليه ،
showing patience towards him,

والدعاء له ،
praying for him,


واختيار صحبة طيبة ،
choosing good friends for him

ومعارف صالحين

and choosing righteous acquaintances


فإذا زاد شر الولد
But if the son becomes worse

وعظم فساده ،
and the evil and trouble he causes increases,


كما ذكر في السؤال ،
as mentioned in the question,

ولم يفلح معه الوعظ والتأديب
and admonition and discipline do not succeed with him,


فالواجب أن ينهى عن منكره
then it is obligatory to denounce his evil

بكل ما أمكن ،
by all possible means,

بأن يهدد بالضرب ،
by threatening to hit him

أو يضرب فعلا ،
or actually hitting him,

أو يستعان عليه برجال العائلة ،

or seeking the help of other men in the family against him,

أو يرفع أمره إلى السلطات ،
or taking the matter to the authorities,

إن لم يمكن منع شره
if it is not possible to stop his evil


بما سبق بغير ذلك ،
by any of the other means mentioned


ولا ينبغي التساهل مع شره ،
His evil should not be taken lightly


أو التغاضي عنه ،
or be overlooked;

بل تقطع مادته قبل أن يستفحل ،
rather it should be stopped before it goes further

ويعظم ضرره .
and causes greater harm


وتذكيره بالله ترغيبا وترهيبا ،

reminding him of Allah, instilling hope and fear;

وأن تماديه في هذا المنكر الذي هو عليه
telling him that his committing this evil

سيبغضه إلى أهله

will make him hateful to his family


وجيرانه والناس من حوله ،
and neighbours and the people around him,


مع الإلحاح عليه في ذلك ،

and they should persist with him in that,

بلين الجانب والصبر


whilst being gentle and patient,

والحكمة والموعظة الحسنة
and using wisdom and beautiful preaching


وعلى إخوانه أن يجتهدوا في هذا السبيل ،
His brothers should try hard in that regard,

ويسلكوا معه مسالك الحكمة والروية ،
and use wisdom and patience with him,


ويعظوه باللين
exhorting him gently

، ولا يشتد عليه أحد في الكلام .
and not being harsh towards him in speech


وهجروه


and shunning him,

فلم يكلموه ولم يعاملوه ،
then they should not speak to him
or interact with him,

وهم في ذلك يرجون له من الله الصلاح

in the hope that Allah will set him straight,

ويدعون له بالهداية .

and they should keep praying to Him to guide him


فإن لم يرجع
But if he does not come back to his senses

واستمر على فساده
and he persists in his evil ways,

فإنه يبلغ عنه الجهات المختصة

then they should report him to the relevant authorities

وسلطات الأمن
and the security forces

التي تستطيع أن تكفه عن الشر والفساد ،

who can restrain him from doing evil


وتردعه عما هو عليه .
and deter him from what he is doing


ولا ينبغي أن يترك مع تماديه في هذا العدوان ؛

He should not be left to persist in this transgression,


لعظيم شره
because of the severity of his evil

وتوالي حصول الضرر من جهته لأهله وللناس من حوله .

and the harm that he may do to his family and the people around him


وفوق ذلك كله
Over and above all that,


فإن عامة تلك البلايا إنما تكون بسبب المعاصي

for most such calamities come about because of the sins

التي تجلب على أهل البيت الشر والفساد ،
that bring evil and corruption to the household


وهو يتكلم عن المخالفات الشرعية
when speaking about matters contrary to Islamic teaching


التي قد تقع من الزوجين أو أحدهما

that may be done by one or both spouses



" لا جرم أن التوفيق بينهما قل أن يقع ،
Undoubtedly reconciling between these spouses is very rare,

وإن دامت الألفة بينهما
and even if there is harmony between them,


فعلى دخن ،

it is not free of ills,


وإن قدر بينهما مولود

and if they happen to have a child,

فالغالب عليه إن نشأ العقوق ،

he will most likely grow up disobedient

وارتكاب ما لا ينبغي

and doing all manner of inappropriate things,

[إسلام بدي]

هل الكذب أشد من الزنا ؟
Is lying worse than adultery?0


قرأت الحديث التالي : " المؤمن إذا كذب من غير عذر لعنه سبعون ألفا من الملائكة ، وخرج من قبله نتن حتى يبلغ العرش فيلعنه حملة العرش ، وكتب الله عليه بتلك الكذبة سبعين زنية أهونها كمن زنى مع أمه"





" المؤمن إذا كذب من غير عذر
"When a believer utters a lie without a valid excuse,

لعنه سبعون ألفا من الملائكة ،
he is cursed by seventy thousand angels


وخرج من قلبه نتن
Such a stench emanates from his heart

حتى يبلغ العرش


that it reaches the sky

وكتب الله عليه بتلك الكذبة
and because of this single lie Allah writes for him

سبعين زنية

a sin equivalent to that of committing seventy fornications

أهونها كمن زنى مع أمه"
Such fornications that the least of which is fornication with ones mother." à



الكذب من صفات المنافقين ،
Lying is one of the characteristics of the hypocrites,

وهو خلق ذميم ،

and it is a blameworthy trait

يحضّ على الشر ،
which encourages one to commit evil

ويمنع من الخير

and prevents one from doing good



قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

(عَلَيْكُمْ بِالصِّدْقِ

“I enjoin you to be truthful,

فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ
for truthfulness leads to righteousness


وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ
and righteousness leads to Paradise


، وَمَا يَزَالُ الرَّجُلُ يَصْدُقُ
A man may continue to tell the truth

وَيَتَحَرَّى الصِّدْقَ
and endeavor to be truthful


حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا ،
until he is recorded with Allah as a speaker of truth


وَإِيَّاكُمْ وَالْكَذِبَ
And beware of lying,

فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ
for lying leads to wickedness


وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ،
and wickedness leads to Hell

وَمَا يَزَالُ الرَّجُلُ يَكْذِبُ
A man may continue to tell lies

وَيَتَحَرَّى الْكَذِبَ
and endeavor to tell lies,

حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا) .

until he is recorded with Allah as a liar.Ӎ


وأشد الكذب : الكذب على الله ورسوله ،
The worst kind of lying is telling lies about Allah and His Messenger,


ثم الكذب بين الناس
then spreading lies among people

للإفساد بينهم
in order to cause trouble between them

واعتياد الكذب في الحديث
Habitually telling lies when speaking

من صفات المنافقين
is one of the characteristics of the hypocrites,


كما قال النبي صلى الله عليه وسلم :


( أَرْبَعٌ مَنْ كُنَّ فِيهِ
“There are four characteristics, whoever has them all

كَانَ مُنَافِقًا خَالِصًا ،
is a pure hypocrite,


، ، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ
and whoever has one of them

كَانَتْ فِيهِ خَصْلَةٌ مِنْ النِّفَاقِ
has one of the characteristics of hypocrisy,

حَتَّى يَدَعَهَا :
until he gives it up

إِذَا اؤْتُمِنَ خَانَ ،
when he is entrusted with something, he betrays that trust,

وَإِذَا حَدَّثَ كَذَبَ ،
when he speaks he lies,

وَإِذَا عَاهَدَ غَدَرَ ،
when he makes a covenant he betrays it,

وَإِذَا خَاصَمَ فَجَرَ )
and when he disputes he resorts to obscene speech.Ӎ


عن عائشة قالت :

ما كان خلق أبغض إلى رسول الله من الكذب
No characteristic was more hateful to the Messenger of Allah
than lying



ولقد كان الرجل يحدث عند النبي صلى الله عليه وسلم بالكذبة
If a man told a lie in the presence of the Prophet

فما يزال في نفسه
he would continue to feel some unrest in his heart

حتى يعلم أنه قد أحدث منها توبة "
until he knew that the man had repented

هذا الحديث الوارد في السؤال لم نجد له أصلا
We could not find any source for the hadith mentioned in the question,


– بعد البحث –
after researching the matter

والظاهر أنه
What appears to be the case
is that

مكذوب على رسول الله
it is falsely attributed to the Messenger of Allah



وقد ذكر العلماء أن من علامات الحديث الموضوع
The scholars stated that one of the signs of a fabricated hadith


المبالغة في ذكر الثواب أو العقاب على عمل من الأعمال ،

is that it mentions an exaggerated reward or punishment for a particular deed,

وهذا الحديث كذلك .
and this hadith is like that


قال تعالى ( وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ
“And those who invoke not any other ilaah (god) along with Allah,


وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ
nor kill such life as Allah has forbidden, except for just cause,

وَلَا يَزْنُونَ
nor commit illegal sexual intercourse

وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا )

and whoever does this shall receive the punishmentӈ


وغيره من الموبقات ،
and other major sins,


قال تعالى : ( قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ )

“‘Verily, those who invent lies against Allah will never be successful’”à




وقال النبي (من كذب علي متعمدا
“Whoever tells a lie against me deliberately,

فليتبوأ مقعده من النار) .
let him take his place in Hell.Ӎ


أما القول بأن مطلق الكذب أشد من الزنا
With regard to saying that lying as a whole is worse than adultery

: فباطل ،
, this is incorrect,

فضلا عن أن يقال : أشد من سبعين زنية ،
let alone saying that it is worse than committing
seventy fornications


أهونها كمن زنى بأمه
the least of which is fornication with one’s mother

؛ فهذا من أسمج المقال ،

This is among the silliest of notions

وأبين الكذب والمحال !!

and most obvious of lies, and is impossible!9


أَيَكُونُ الْمُؤْمِنُ بَخِيلاً ؟
Can a believer be a miser?0



ثم هو كلام باطل في نفسه ؛
Moreover they are false in and of themselves

فلا يجوز أن ينسب إلى رسول الله

Therefore it is not permissible to attribute this to the Messenger of Allah

[إسلام بدي]

منزلة محمد بن إسحاق راوي المغازي عند علماء الحديث
Status of Muhammad ibn Ishaaq, the narrator of al-Maghaazi, in the view of hadith scholars




فقد سمعت أنه ليّن
I have heard that his narration of hadith was not very sound

وغير دقيق في روايته للحديث ،
and he was not precise in his narration of hadith,


مما جعل العلماء لا يقبلون أي رواية مِن قِبَله
which caused the scholars not to accept any report from him





فنال بذلك أسمى مراتب التعليم ،
Thus he attained the highest levels of learning,


حظي ابن إسحاق بمنزلة رفيعة
Ibn Ishaaq was held in high esteem

بين علماء عصره
among the scholars of his own time,

وذلك لسعة معارفه ، ،وكثير اطلاعه ،
because of the vastness of his knowledge


حتى قال عنه الإمام الذهبي : أول من دون العلم بالمدينة ،
He was the first one to write down knowledge in Madinah;

وذلك قبل مالك وذويه ،
that was before Maalik and Dhawayh

وكان في العلم بحرا عجاجا ،
He was like a wondrous ocean of knowledge,

ولكنه ليس بالمجود كما ينبغي .

but he was not as precise as he should have been


ولذلك ما زال ثناء العلماء عليه عاطرا من قديم الزمان
Therefore scholarly praise of him was persistent from the earliest times


وقال الإمام الزهري : لا يزال بالمدينة علم جم

There is a great deal of knowledge in Madinah

ما دام فيهم ابن إسحاق .
so long as Ibn Ishaaq remains among them


اشتهر محمد بن إسحاق باهتمامه البالغ في
Muhammad ibn Ishaaq is famous for his intense interest
in

علم المغازي ،
knowledge of maghaazi (Prophet’s military campaigns),ç


حتى كان أول من جمع المغازي في مصنف كامل ،
as he was the first one to compile the reports of maghaazi into a book


وقال فيه الإمام الشافعي رضي الله عنه :


من أراد أن يتبحر في المغازي

Whoever wants to acquire detailed knowledge of maghaazi

فهو عيال على محمد بن إسحاق
has no choice but to rely on Muhammad ibn Ishaaq








ثناء أهل العلم على حديثه
Scholarly praise for his hadith





الجواب عن كلام مَن قدح فيه
Response to those who criticized him


القدح في ابن إسحاق
The criticisms that were made against Ibn Ishaaq

يتلخص في ثمان قضايا :
may be summed up in eight points


اتهامه بالقدرية

He was accused of being a Qadari,


حتى ذُكر أنه جلد بسببه
and it was even said that he was flogged for this reason


اتهامه بالتشيع

He was accused of being a Shi‘i


وهذان الأمران – إن ثبتا عنه –
These two issues – if they are proven to be true

فلا يؤثران في حديثه ،
– do not have any impact on his hadith,

إذ ما زال العلماء يأخذون عن القدرية والشيعة
because the scholars continued to accept hadith from Qadaris and Shi‘ah


إذا ثبت صدقهم وحفظهم .
if it was proven that they were truthful and honest and had good memories



القدح الثالث : اتهامه بالتدليس .
He was accused of tadlees (deliberately using ambiguous words in order to mislead) à


وهذا لا يعتبر قدحا مطلقا في حديثه أيضا ،

This is not to be regarded as casting aspersions on his hadith in general terms either

فالمدلس المكثر من التدليس يُقبَل حديثه
Hadith may be accepted from one who engaged in tadlees a great deal


إذا صرح بالسماع ،
if he clearly states that he heard the hadith directly;




He was accused of lying


القدح الرابع : اتهامه بالكذب
He was accused of lying

وهي تهمة باطلة لا تثبت عليه
This is a false accusation which has not been proven









وأما تكذيب الإمام مالك له ،
With regard to Imam Maalik regarding him as having lied


وقوله عنه : دجَّال من الدجاجلة :
and describing him as a charlatan,

فلم يقبله العلماء منه ؛
the scholars did not accept that from him,

إذ لم يذكر دليلا على تكذيبه
because he did not mention any evidence for regarding him as having lied


لما عرف من عداوتهم
because of what was known about the animosity between them

كما لم يقبلوا قول ابن إسحاق في الإمام مالك
By the same token, they did not accept what Ibn Ishaaq said about Imam Maalik


ائتوني ببعض كتبه
Give me some of his books

حتى أبين عيوبه ،
so that I can highlight some of their faults;

أنا بيطار كتبه
I know about his books




وقال الإمام الذهبي رحمه الله : لسنا ندعي في أئمة الجرح والتعديل العصمة من الغلط النادر ،
We do not claim that the leading scholars
evaluation of hadith narrators were infallible

ولا من الكلام بنفس حاد
and did not occasionally make mistakes or speak harshly

فيمن بينهم وبينه شحناء وإحنة ،
about those with whom there was some ill feeling or animosity


وقد علم أن كثيرا من كلام الأقران بعضهم في بعض مهدر ،
It is known that much of what peers say about one another is to be ignored

لا عبرة به ،
and does not count for anything,


ولا سيما إذا وثق الرجل جماعة
especially if the man is regarded as trustworthy by a group of scholars

يلوح على قولهم الإنصاف ،

who sound fair-minded in what they say


وهذان الرجلان – يعني مالكا وابن إسحاق -
These two men – i.e., Maalik and Ibn Ishaaq


كل منهما قد نال من صاحبه ،
– each criticised the other,

وارتفع مالك ، وصار كالنجم
Maalik rose to high status and became like a star,


فله ارتفاع بحسبه ،
also attained relatively high status,

ولا سيما في السير
especially in the field of biography


القدح الخامس : اتهامه بمخالفة الثقات .
He was accused of differing with trustworthy narrators


القدح السادس : اتهامه بالانفراد ببعض المناكير
He was accused of being the sole narrator of some odd reports



فإنه يكتب عن كل أحد ولا يتورع سامحه الله
He wrote down hadiths from everyone without any restraint




قال ابن عدي : وقد فتشت أحاديثه كثيرا ،
I examined his hadith a great deal,

فلم أجد من أحاديثه ما يتهيأ أن يقطع عليه بالضعف ،
and I did not find any of his hadith that would lead one to state categorically that he is weak


أو يهم في الشيء بعد الشيء ،

or be confused sometimes,

كما يخطئ غيره ،
as others also made mistakes,


ولم يتخلف في الرواية عنه الثقات والأئمة ،

but trustworthy narrators and leading scholars did not refrain from narrating from him,

وهو لا بأس به
and there is nothing wrong with him


القدح السابع : روايته الإسرائيليات .
His narration of reports from Jewish sources



قوله صلى الله عليه وسلم : ( حدثوا عن بني إسرائيل ولا حرج )

“Narrate from the Children of Israel, and there is nothing wrong with that” 0


( إذا حدثكم أهل الكتاب فلا تصدقوهم ولا تكذبوهم )
“If the People of the Book tell you something, do not believe them and do not disbelieve them”? 0


، فهذا إذن نبوي
This is Prophetic permission

في جواز سماع ما يأثرونه في الجملة ،
allowing us to listen to what they narrate in general,

كما سمع منهم ما ينقلونه من الطب ،

as some scholars listened to what they narrated concerning medicine


ولا حجة في شيء من ذلك ،
But none of that can be quoted as evidence;

إنما الحجة في الكتاب والسنة

rather evidence is to be found in the Qur’an and Sunnah




القدح الثامن : جمعه بين ألفاظ الشيوخ
Combining the words of the shaykhs




لا يفصل كلام ذا من كلام ذا
but he does not differentiate between the words of this one or that one



وهذا القادح أيضا لا يضعف حديثه كله ،
This issue does not mean that all of his hadiths are weak


وإنما يدعو إلى التوقف فيما يشك فيه
Rather it means that caution is required

وذلك لتمييز ألفاظ الثقات من غيرهم .
to differentiate between the words of trustworthy narrators and those of others



إلا فيما شذ فيه
except in the case of reports narrated only by him,

، فإنه يعد منكرا ،
which are to be regarded as odd

[إسلام بدي]

منزلة محمد بن إسحاق راوي المغازي عند علماء الحديث
Status of Muhammad ibn Ishaaq, the narrator of al-Maghaazi, in the view of hadith scholars




فقد سمعت أنه ليّن
I have heard that his narration of hadith was not very sound

وغير دقيق في روايته للحديث ،
and he was not precise in his narration of hadith,


مما جعل العلماء لا يقبلون أي رواية مِن قِبَله
which caused the scholars not to accept any report from him





فنال بذلك أسمى مراتب التعليم ،
Thus he attained the highest levels of learning,


حظي ابن إسحاق بمنزلة رفيعة
Ibn Ishaaq was held in high esteem

بين علماء عصره
among the scholars of his own time,

وذلك لسعة معارفه ، ،وكثير اطلاعه ،
because of the vastness of his knowledge


حتى قال عنه الإمام الذهبي : أول من دون العلم بالمدينة ،
He was the first one to write down knowledge in Madinah;

وذلك قبل مالك وذويه ،
that was before Maalik and Dhawayh

وكان في العلم بحرا عجاجا ،
He was like a wondrous ocean of knowledge,

ولكنه ليس بالمجود كما ينبغي .

but he was not as precise as he should have been


ولذلك ما زال ثناء العلماء عليه عاطرا من قديم الزمان
Therefore scholarly praise of him was persistent from the earliest times


وقال الإمام الزهري : لا يزال بالمدينة علم جم

There is a great deal of knowledge in Madinah

ما دام فيهم ابن إسحاق .
so long as Ibn Ishaaq remains among them


اشتهر محمد بن إسحاق باهتمامه البالغ في
Muhammad ibn Ishaaq is famous for his intense interest
in

علم المغازي ،
knowledge of maghaazi (Prophet’s military campaigns),ç


حتى كان أول من جمع المغازي في مصنف كامل ،
as he was the first one to compile the reports of maghaazi into a book


وقال فيه الإمام الشافعي رضي الله عنه :


من أراد أن يتبحر في المغازي

Whoever wants to acquire detailed knowledge of maghaazi

فهو عيال على محمد بن إسحاق
has no choice but to rely on Muhammad ibn Ishaaq








ثناء أهل العلم على حديثه
Scholarly praise for his hadith





الجواب عن كلام مَن قدح فيه
Response to those who criticized him


القدح في ابن إسحاق
The criticisms that were made against Ibn Ishaaq

يتلخص في ثمان قضايا :
may be summed up in eight points


اتهامه بالقدرية

He was accused of being a Qadari,


حتى ذُكر أنه جلد بسببه
and it was even said that he was flogged for this reason


اتهامه بالتشيع

He was accused of being a Shi‘i


وهذان الأمران – إن ثبتا عنه –
These two issues – if they are proven to be true

فلا يؤثران في حديثه ،
– do not have any impact on his hadith,

إذ ما زال العلماء يأخذون عن القدرية والشيعة
because the scholars continued to accept hadith from Qadaris and Shi‘ah


إذا ثبت صدقهم وحفظهم .
if it was proven that they were truthful and honest and had good memories



القدح الثالث : اتهامه بالتدليس .
He was accused of tadlees (deliberately using ambiguous words in order to mislead) à


وهذا لا يعتبر قدحا مطلقا في حديثه أيضا ،

This is not to be regarded as casting aspersions on his hadith in general terms either

فالمدلس المكثر من التدليس يُقبَل حديثه
Hadith may be accepted from one who engaged in tadlees a great deal


إذا صرح بالسماع ،
if he clearly states that he heard the hadith directly;




He was accused of lying


القدح الرابع : اتهامه بالكذب
He was accused of lying

وهي تهمة باطلة لا تثبت عليه
This is a false accusation which has not been proven









وأما تكذيب الإمام مالك له ،
With regard to Imam Maalik regarding him as having lied


وقوله عنه : دجَّال من الدجاجلة :
and describing him as a charlatan,

فلم يقبله العلماء منه ؛
the scholars did not accept that from him,

إذ لم يذكر دليلا على تكذيبه
because he did not mention any evidence for regarding him as having lied


لما عرف من عداوتهم
because of what was known about the animosity between them

كما لم يقبلوا قول ابن إسحاق في الإمام مالك
By the same token, they did not accept what Ibn Ishaaq said about Imam Maalik


ائتوني ببعض كتبه
Give me some of his books

حتى أبين عيوبه ،
so that I can highlight some of their faults;

أنا بيطار كتبه
I know about his books




وقال الإمام الذهبي رحمه الله : لسنا ندعي في أئمة الجرح والتعديل العصمة من الغلط النادر ،
We do not claim that the leading scholars
evaluation of hadith narrators were infallible

ولا من الكلام بنفس حاد
and did not occasionally make mistakes or speak harshly

فيمن بينهم وبينه شحناء وإحنة ،
about those with whom there was some ill feeling or animosity


وقد علم أن كثيرا من كلام الأقران بعضهم في بعض مهدر ،
It is known that much of what peers say about one another is to be ignored

لا عبرة به ،
and does not count for anything,


ولا سيما إذا وثق الرجل جماعة
especially if the man is regarded as trustworthy by a group of scholars

يلوح على قولهم الإنصاف ،

who sound fair-minded in what they say


وهذان الرجلان – يعني مالكا وابن إسحاق -
These two men – i.e., Maalik and Ibn Ishaaq


كل منهما قد نال من صاحبه ،
– each criticised the other,

وارتفع مالك ، وصار كالنجم
Maalik rose to high status and became like a star,


فله ارتفاع بحسبه ،
also attained relatively high status,

ولا سيما في السير
especially in the field of biography


القدح الخامس : اتهامه بمخالفة الثقات .
He was accused of differing with trustworthy narrators


القدح السادس : اتهامه بالانفراد ببعض المناكير
He was accused of being the sole narrator of some odd reports



فإنه يكتب عن كل أحد ولا يتورع سامحه الله
He wrote down hadiths from everyone without any restraint




قال ابن عدي : وقد فتشت أحاديثه كثيرا ،
I examined his hadith a great deal,

فلم أجد من أحاديثه ما يتهيأ أن يقطع عليه بالضعف ،
and I did not find any of his hadith that would lead one to state categorically that he is weak


أو يهم في الشيء بعد الشيء ،

or be confused sometimes,

كما يخطئ غيره ،
as others also made mistakes,


ولم يتخلف في الرواية عنه الثقات والأئمة ،

but trustworthy narrators and leading scholars did not refrain from narrating from him,

وهو لا بأس به
and there is nothing wrong with him


القدح السابع : روايته الإسرائيليات .
His narration of reports from Jewish sources



قوله صلى الله عليه وسلم : ( حدثوا عن بني إسرائيل ولا حرج )

“Narrate from the Children of Israel, and there is nothing wrong with that” 0


( إذا حدثكم أهل الكتاب فلا تصدقوهم ولا تكذبوهم )
“If the People of the Book tell you something, do not believe them and do not disbelieve them”? 0


، فهذا إذن نبوي
This is Prophetic permission

في جواز سماع ما يأثرونه في الجملة ،
allowing us to listen to what they narrate in general,

كما سمع منهم ما ينقلونه من الطب ،

as some scholars listened to what they narrated concerning medicine


ولا حجة في شيء من ذلك ،
But none of that can be quoted as evidence;

إنما الحجة في الكتاب والسنة

rather evidence is to be found in the Qur’an and Sunnah




القدح الثامن : جمعه بين ألفاظ الشيوخ
Combining the words of the shaykhs




لا يفصل كلام ذا من كلام ذا
but he does not differentiate between the words of this one or that one



وهذا القادح أيضا لا يضعف حديثه كله ،
This issue does not mean that all of his hadiths are weak


وإنما يدعو إلى التوقف فيما يشك فيه
Rather it means that caution is required

وذلك لتمييز ألفاظ الثقات من غيرهم .
to differentiate between the words of trustworthy narrators and those of others



إلا فيما شذ فيه
except in the case of reports narrated only by him,

، فإنه يعد منكرا ،
which are to be regarded as odd

[إسلام بدي]

عقيدة شيخ الإسلام ابن تيمية وثناء الأئمة عليه وموقف ابن حجر منه



قرأت أنه انحرف عن العقيدة الصحيحة ،
I have read that he deviated from the correct doctrine

وأنه وصف الله بصفات البشر
and was a anthropomorphist

لا يقدرونه
do not look up to him



هل يمكنكم توضيح هذه المسألة لي ؟
Can you please make this issue more clear




وفقهه حاضر شاهد
rather his knowledge and jurisprudence are extant and bear witness


لا ينكره إلا جاهل أو جاحد
that no one can deny
except one who is ignorant or stubborn



في عصره ، وبعد عصره
his own and subsequent eras

تبين للمنصف
makes clear to any fair-minded person

كذب الادعاءات التي يفتريها
the falseness of the claims that have been fabricated


وهو أنه هدم أصولهم

which was because he demolished their principles


فخرَّ عليهم السقف من فوقهم
and then the roof fell down upon them, from above them



وهذه التزكيات والشهادات لهذا الإمام
These words of praise and testimony in favour of this imam

لم تكن من تلامذته وأصحابه فحسب ،
did not come only from his students and supporters,

بل شهد له حتى مخالفوه بالإمام والتقدم في العلم والفقه ،

but even his opponents testified that he surpassed others in knowledge and understanding,

بل وشهدوا له بالشجاعة
and they even bore witness to his courage,


والسخاء والجهاد
generosity and jihad for the sake of Allaah

في سبيل الله لنصرة الإسلام ،

in support of Islam




1. قال الإمام الذهبي :
هو شيخنا ، وشيخ الإسلام ،
He is our Shaykh, the Shaykh of Islam,


وفريد العصر ، علماً ، ومعرفة ،
unrivalled in our time in terms of knowledge,


وشجاعة ، وذكاء ، وتنويراً إلهيّاً ً،
courage, intelligence, spiritual enlightenment,


وكرماً ، ونصحاً للأمَّة ،
generosity, sincerity towards the ummah,

وأمراً بالمعروف ، ونهياً عن المنكر ،
enjoining what is good and forbidding what is evil,

وأكثر بنفسه من طلبه وكتابته ،

he put a great deal of effort into seeking it and writing it down,

وخرج ، ونظر في الرجال ، والطبقات ،
and he examined the different categories of narrators


وحصَّل ما لم يحصله غيره

and acquired knowledge that no one else acquired


برَع في تفسير القرآن ،
He excelled in Qur’aanic commentary (tafseer)ç

وغاص في دقيق معانيه بطبع سيَّال

and delved deeply into its subtle meanings



واستنبط منه أشياء لم يسبق إليها ،
He derived meanings from it that no one else managed to do before him

وبرع في الحديث ،

He also excelled in hadeeth

وحفِظه ، ،
and in the memorization thereof;


فقلَّ من يحفظ ما يحفظه من الحديث ،
very few have memorized as much hadeeth as he memorized

معزوّاً إلى أصوله وصحابته ،

He attributed ahaadeeth to their proper sources and narrators,

مع شدة استحضاره له وقت إقامة الدليل ،
and he was able to quote readily whatever he needed to establish proof


وفاق الناس في معرفة الفقه ،

He surpassed all people in knowledge of jurisprudence


إذا أفتى لم يلتزم بمذهب ،
when he issued a fatwa he did not adhere to the view of a Doctrine

بل يقوم بما دليله عنده
rather he based his fatwa on whichever view was supported by the stronger evidence


وَنبَّه على خطئهم ، وحذَّر منهم ،

and pointed out their mistakes and warned against them


ونصر السنَّة بأوضح حجج وأبهر براهين ،
He supported the Sunnah with the strongest evidence and proofs

وأُوذي في ذات اللّه من المخالفين ،

He was harmed for the sake of Allaah by his opponents

وأُخيف في نصر السنَّة المحضة ،
and persecuted for his support of the pure Sunnah,

حتى أعلى الله مناره

until Allaah caused him to prevail

، وجمع قلوب أهل التقوى على محبته والدعاء له ،


and caused the pious to unite in loving him and praying for him,


وَكَبَتَ أعداءه ،
and suppressed his enemies


وجبل قلوب الملوك والأمراء على الانقياد له غالباً ، وعلى طاعته ،

Allaah made kings and commanders inclined to follow him and obey him,

أحيى به الشام ، بل والإسلام ،
and he revived Syria – and indeed Islam –

through his efforts,

بعد أن كاد ينثلم
when it was almost defeated,

بتثبيت أولى الأمر لما أقبل حزب التتر والبغي في خيلائهم ،
by urging the rulers to resist the Tatars,


فظُنت بالله الظنون
when people were harbouring doubts about Allaah

، وزلزل المؤمنون ،

and the believers were tried and shaken with a mighty shaking

واشْرَأَب النفاق وأبدى صفحته
and hypocrisy grew strong



ومحاسنه كثيرة ،
His good qualities are many,

وهو أكبر من أن ينبه على سيرته مثلي ،
and he is too great for a man like me to talk about his life



2. وقال الحافظ عماد الدين الواسطي – رحمه الله - :
والله ، ثم والله ، لم يُرَ تحت أديم السماء مثل شيخكم ابن تيمية ، علماً ،
By Allaah, there was never seen under the canopy of heaven anyone like your Shaykh Ibn Taymiyah in knowledge,

وعملاً ، وحالاً ، وخلُقاً ، واتِّباعاً ،
righteous deeds, attitude, manner, adherence to the Sunnah,

وكرماً ، وحلْماً ،

generosity, forbearance

وقياماً في حق الله تعالى
and carrying out duties to Allaah

عند انتهاك حرماته ،
when His sacred limits were transgressed;

أصدق النَّاس عقداً ،

he was the most sincere of people,

وأصحهم علماً وعزماً ،

the most sound in knowledge,

وأنفذهم وأعلاهم في انتصار الحق وقيامه همةً ،
the most effective, the most serious in supporting the truth,

وأسخاهم كفّاً ،

the most generous,

وأكملهم اتباعاً لسنَّة

the most perfect in following the Sunnah of


يشهد القلب الصحيح أن هذا هو

a sound heart will bear witness
that this is






وكان من بحور العلم ،
He was a man of vast learning,

ومن الأذكياء المعدودين ،
one of the few brilliant scholars,

والزهاد ، والأفراد ، ألَّف ثلاثمائة مجلدة ،
ascetics and unique individuals


وامتحن وأوذي مراراً
and he was tested and persecuted many times




واتهمهما بالقول بالتجسيم
and accused them of describing Allaah in physical terms,

والتشبيه
likening Him to His creation,


وقبائح الاعتقادات ،
and other abhorrent beliefs

وقد ردَّ عليه كثيرون ،
But he was refuted by many,

وبينوا زيف قوله ،

who explained the falseness of what he said


وأظهروا براءة الإمامين من كل اعتقاد
and demonstrated that the two imams were innocent of any belief

يخالف الكتاب والسنة
that goes against the Qur’aan and Sunnah



يبين أنه بريء
and it demonstrates that he is innocent

مما رماه أعداؤه الجهمية
of what his Jahami enemies accused him of,

من التشبيه والتمثيل
that he likened Allaah to His creation,

بتلقيب أهل الباطل لهم بالألقاب المذمومة
that the people of falsehood give them offensive labels



وقدس الله روح الشافعي حيث يقول وقد نسب إلى الرفض :

إن كان رفضا حب آل محمد *** فليشهد الثقلان أني رافضي
If being a Raafidi means loving the family of Muhammad, then let the two races of mankind and jinn bear witness that I am a Raafidi



وقمع به أهل البدعة والزيغ ،
and suppressed the followers of innovation and deviation

قد عميت عليهم الأنباء

They heard wrong things about him,

، فظنوا الحق باطلاً ، والباطل حقّاً ،
and they thought that truth was falsehood and falsehood was truth

يَعرف ذلك من أنار الله بصيرته ،


That is known by the one whom Allaah guides


وهذا خير شاهد وفاصل بين الفريقين

This is the best and most decisive testimony between the two parties



وقفتُ على هذا التأليف النافع
،
I came across this beneficial book


فتحققت سعة اطلاع الإمام الذي صنفه ،
and I realized what deep knowledge the imam who wrote it has,

وتضلعه من العلوم النافعة
and how prominent he is in many branches of knowledge,

بما عظمه بين العلماء وشرَّفه ،
to such an extent that he became greatly respected and honored by the scholars

ولا ينكر ذلك إلا من جهل مقداره ، أو تجنب الإنصاف ،

Nobody rejects that except one who is ignorant of his position, or is unfair

فما أغلط من تعاطى ذلك وأكثر عثاره ،

How wrong is the one who thinks that way and how mistaken he is

فالله تعالى هو المسؤول أن يقينا شرور أنفسنا


Allaah is the One Whom we ask to protect us from the evil of our own souls




وحصائد ألسنتنا بمنِّه وفضله
and of our tongues by His blessing and grace



وأشار إلى أن جنازة الإمام أحمد كانت حافلة جدّاً شهدها مئات ألوف ،
He pointed out that the funeral of Imam Ahmad was attended by hundreds of thousands,

ولكن لو كان بدمشق من الخلائق نظير من كان ببغداد أو أضعاف ذلك :
but if the population of Damascus was like that of Baghdad, or many times greater,

لما تأخر أحد منهم عن شهود جنازته ،

no one would have stayed away from his funeral


قد تعصبوا عليه

They had ganged up against him

حتى مات محبوساً بالقلعة ،
and he died imprisoned in the citadel

ومع هذا فلم يتخلف منهم عن حضور جنازته
But despite that none of them stayed away from his funeral

والترحم عليه والتأسف عليه
or failed to pray for mercy for him and mourn for him,


إلا ثلاثة أنفس ،
except three individuals,

تأخروا خشية على أنفسهم من العامة
who stayed away for fear of the anger of the masses



ومع حضور هذا الجمع العظيم :
Although these huge numbers attended his funeral,


فلم يكن لذلك باعث إلا اعتقاد إمامته وبركته ،
there was no motive for that except their belief that he was a great imam and their desire to seek blessing from attending his funeral

لا بجمع سلطان ، ولا غيره ،
They did not gather on the orders of the authorities or for any other reason


وقد صح عن النبي صلى الله عليه وسلم أنه قال :

( أنتم شهداء الله في الأرض )

“You are the witnesses of Allaah on earth


والمسائل التي أنكرت عليه ما كان يقولها بالتشهي ،
and the issues for which he was opposed were not things that he said on the basis of whims and desires,

ولا يصر على القول بها
and he did not persist in saying them

بعد قيام الدليل عليه عناداً ،
after proof was established against him out of stubbornness



وهذه تصانيفه طافحة بالرد على من يقول بالتجسيم ،
His books are filled with refutations of those who promoted anthropomorphism

والتبري منه ،
and his disavowal thereof

ومع ذلك فهو بشر يخطئ ويصيب ،
But nevertheless he was a human being who made mistakes and got things right

فالذي أصاب فيه - وهو الأكثر - يستفاد منه ،
That in which he was correct – which was most of it – may be benefited from,


والذي أخطأ فيه لا يقلد فيه ،

and that which he got wrong should not be followed,

بل هو معذور ؛
but he may be excused for it,

لأن أئمة عصره شهدوا له بأن أدوات الاجتهاد اجتمعت فيه ، .
because the imams of his era bore witness that he was fully qualified to engage in ijtihaad;

حتى كان أشد المتعصبين عليه ،

even the one who was most strongly opposed to him

والقائمين في إيصال الشر إليه ،
and strove to harm him,



ومن أعجب العجب أن هذا الرجل
It is most amazing that this man

كان أعظم الناس قياماً على أهل البدع

was the staunchest opponent of the innovators



وتصانيفه في ذلك كثيرة شهيرة ،
whose writings on that are many and well known,

وفتاويه فيهم لا تدخل تحت الحصر ،
whose fatwas concerning them are too numerous to count

فيا قرة أعينهم إذا سمعوا بكفره ،
How happy they would be to realize that there are people who accuse him of disbelief

ويا سرورهم إذا رأوا من يكفر من لا يكفره ،

and say that the one who does not regard him as a disbeliever is a disbeliever

فالواجب على من تلبّس بالعلم
The one who claims to have knowledge,

وكان له عقل
if he has any reason or sense,

أن يتأمل كلام الرجل من تصانيفه المشتهرة ،

should ponder the man’s words in his famous books,

أو من ألسنة من يوثق به من أهل النقل

or hear them from honest and trustworthy narrators,

، فيفرد من ذلك ما يُنكر ،

so that he will put aside what he finds objectionable

فيحذِّر منه على قصد النصح ،
and warn others by way of sincerity,

ويثني عليه بفضائله فيما أصاب من ذلك

and praise him for the matters he got right,

كدأب غيره من العلماء ،


as the attitude of other
scholars should be،



لكان غاية في الدلالة على عظم منزلته ،
that would be sufficient indication of his great status,


لا يلتفت إليه ، ولا يعوَّل في هذا المقام عليه ،

and he should be ignored with regard to this matter;

بل يجب ردعه عن ذلك
indeed he should be rebuked for saying that,

إلى أن يراجع الحق ويذعن للصواب ،
until he comes back to the truth

والله يقول الحق ،
Allaah speaks the truth

وهو يهدي السبيل ،
and He guides to the right way;


وحسبنا الله ،

Allaah is sufficient for us

ونعم الوكيل .
and He is the best disposer of affairs

وتفقه وتمهر ،

He acquired deep knowledge,

وتميز وتقدم ،
and he distinguished himself and went ahead of others

وصنف ودرس وأفتى ،
He wrote books, taught and issued fatwas,


وفاق الأقران
and he surpassed his peers


، وصار عجباً في سرعة الاستحضار
He had an amazing ability to recollect quickly;


وقوة الجنان


he was courageous;


والتوسع في المنقول والمعقول
he had a deep knowledge of textual and rational matters;

والإطالة على مذاهب السلف والخلف
and he was able to discuss matters in detail on the basis of the views of earlier and later scholars





شيخ التحقيق ،
the prominent Shaykh,

السالك بمن اتبعه أحسن طريق ،
the one who leads his followers to the best way,

ذي الفضائل المتكاثرة ،
the one who has numerous virtues

والحجج القاهرة ،

and the strongest evidence,

التي أقرت الأمم كافة أن هممها عن حصرها قاصرة ،

which all the nations affirm that they are unable to list all this evidence;


ومتعنا الله بعلومه الفاخرة
may Allaah enable us to learn from his great knowledge

ونفعنا به في الدنيا والآخرة ،
and benefit us by means of his knowledge in this world and in the Hereafter


والحبر البحر القطب النوراني ،

teacher and bright star,

إمام الأئمة ،

حجة الأعلام ،
the imam of imams,

قدوة الأنام ،
the example for people to follow,

برهان المتعلمين ،
the light for the learners,

قامع المبتدعين ،

the suppressor of innovators,


بحر العلوم ،
the sea of knowledge,

كنز المستفيدين ،
the treasure of those who seek benefit,

ترجمان القرآن ،
the interpreter of the Qur’aan,


أعجوبة الزمان ،
the wonder of our age,


فريد العصر والأوان
the unrivalled one of our era,


إمام المسلمين ،
the imam of the Muslims,

حجة الله على العالمين ،
the proof of Allaah against the world,

اللاحق بالصالحين ،

the one who will join the righteous,

والمشبه بالماضين ،
the follower of the predecessors,

مفتي الفرق ، ناصر الحق ،
the supporter of the truth,

علامة الهدى ،
the sign of guidance,

عمدة الحفاظ ،
the prominent hafiz,

فارس المعاني والألفاظ ،

the most eloquent of speech,

ركن الشريعة ،
the pillar of sharee’ah,

ذو الفنون البديعة

the possessor of brilliant knowledge




والإشادة بمنزلته من العلم والدين



and highlight his status in the field of religious knowledge,


كل يؤخذ من قوله ويترك ، إلا صاحب هذا القبر "

“Anyone’s opinion may be accepted or rejected, except the occupant of this grave” ç



. ٍ


وكل ما أوجب نقصا أو حدوثا
If there is anything that implies shortcomings or that He has a beginning,

فإن الله منزه عنه حقيقة ؛

He is far above that in a real sense,

فانه سبحانه مستحق للكمال الذي لا غاية فوقه ،
and He is to be thought of as perfect in such a way that there is no perfection above it


ويمتنع عليه الحدوث ؛
He has no beginning and He cannot have been created,

لامتناع العدم عليه ،
because there was never a time when He did not exist

واستلزام الحدوث سابقة العدم ،
For anything to be created implies that there was a time when it did not exist,

ولافتقار المحدَث إلى محدِث
and that creation would require a creator,

ولوجوب وجوده بنفسه ، سبحانه وتعالى .
but He has always existed from eternity


ومذهب السلف بين التعطيل والتمثيل
The view of the salaf is one of moderation,



ويحرفوا الكلم عن مواضعه ،

and to displacing words from (their) right places


ويلحدوا في أسماء الله وآياته .
and turning away from the names and signs of Allaah

[إسلام بدي]

من الأدب ترك سؤال الناس عن أمورهم الخاصة
It is part of etiquette to refrain from asking people about their private affairs

يتجاوز كثير من الناس الأدب في حديثهم مع الآخرين ،
Many people overstep the mark in speaking to others,

ولا يراعون في ذلك خلقا ولا حياء ،
and they do not observe any good manners or modesty

وسببه الجهل
The reason for that is ignorance

وقلة الاهتمام بالتحلي بمكارم الأخلاق ومحاسن الشيم ،

and a lack of interest in developing a good attitude or good manners

ومن ذلك ما يقع فيه الكثيرون من التدخل فيما لا يعنيهم ،
That includes what many people do of interfering in that which does not concern them


والسؤال عن أمور الناس الخاصة .
and asking about people’s private affairs



عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :



( مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ )

ç“Part of a person’s being a good Muslim is leaving alone that which does not concern him.” ç


جماع آداب الخير وأزِمَّتُه تتفرع من أربعة أحاديث :

All good manners and etiquette are based on four ahaadeeth


قول النبي صلى الله عليه وسلم

( من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت
“Whoever believes in Allaah and the Last Day, let him speak good or else keep silent.” à


وقوله صلى الله عليه وسلم : ( من حسن إسلام المرء تركه ما لا يعنيه )
“Part of a person’s being a good Muslim is leaving alone that which does not concern him.”

وقوله ( لا تغضب )
“Do not get angry.”


( المؤمن يحب لأخيه ما يحب لنفسه )
“The believer loves for his brother what he loves for himself.”


وأكثر ما يراد بترك ما لا يعني
Mostly what is meant by refraining from that which does not concern him


حفظ اللسان من لغو الكلام
is guarding his tongue against idle talk




قال عمر بن عبدالعزيز رحمه الله : " من عد كلامه من عمله قل كلامه إلا فيما يعنيه "
The one who regards his words as being among his deeds speaks little except about that which concerns him


فإن كثيرا من الناس لا يعد كلامه من عمله

Many people do not regard their words as being among their deeds,

فيجازف فيه ولا يتحرى .

so they are careless and do not watch what they say

وقد نفى الله الخير عن كثير مما يتناجى به الناس بينهم ،
But Allaah has stated that there is nothing good in much of what people talk about amongst themselves



" يحتمل أن المراد كثرة سؤال الإنسان عن حاله وتفاصيل أمره ،
It is possible that what is meant is asking a man too many questions about his situation,


فيدخل ذلك في سؤاله عما لا يعنيه ،
which includes asking about that which does not concern one

ويتضمن ذلك حصول الحرج في حق المسئول ،

That also may lead to embarrassment for the one who is being asked,

فإن أخبره شق عليه ،


and if he tells him he may feel upset about that,

وإن كذبه في الإخبار أو تكلف التعريض

but if he lies to him or tries to give indirect answers

لحقته المشقة ،
he may still feel upset,

وإن أهمل جوابه ارتكب سوء الأدب

and if he ignores his question that will be bad manners



( مر رجل بلقمان والناس عنده
A man passed by Luqmaan and there were people with him

فقال له :
He said to him:à

ألست عبد بني فلان ؟

Aren’t you the slave of such and such a tribe?ç

قال : بلى .
He said: Yes.

قال : الذي كنت ترعى عند جبل كذا وكذا ؟
He said: Didn’t you used to farm by Mount So and so? ç

قال : بلى .

He said: Yes

فقال : فما بلغ بك ما أرى ؟
He said: Then how have you ended up as I see you?ç


قال : صدق الحديث ،
He said: Speaking the truth

وطول السكوت عما لا يعنيني )
and keeping silent for a long time about that which does not concern me



عن الحسن البصري قال : من علامة إعراض الله تعالى عن العبد
One of the signs of Allaah’s turning away from a man

أن يجعل شغله فيما لا يعنيه ،

is that he becomes involved in that which does not concern him,


خذلانا من الله عز وجل .
as a sign that Allaah, may He be glorified and exalted, has left him to his own devices


وفيما سبق دعوة للناس
The above shows people

كي يتخلقوا بهذا الأدب العظيم ، والخلق الرفيع ،
how to adopt this important attitude and etiquette,


الأدب الرفيع الضائع بين كثير من الناس
this sublime etiquette that is lacking among many people

[إسلام بدي]

لا تجوز الصلاة خلف إمام مشعوذ ودجال
It is not permissible to pray behind an imaam who is a charlatan and liar


إذا كان الإمام مشعوذاً
If the imaam is a charlatan

يدعي علم الغيب
who claims to have knowledge of the unseen

أو يقوم بخرافات ومنكرات


or who does false and evil actions,


نسأل الله السلامة والعافية
we ask Allaah to keep us safe and sound


أما إذا كان عنده شيء من المعاصي
But if he is a person who commits some sins,


فالصلاة خلفه صحيحة

then prayers offered behind him are valid,

والأفضل التماس غيره

but it is better to find someone else

من أهل العدالة والاستقامة

who is of sound character and is righteous,

احتياطاً للدين
to be on the safe side

وخروجاً من خلاف العلماء
and to avoid differing with those scholars




أما العصاة فلا ينبغي أن يتخذوا أئمة
Sinners should not be taken as imaams,

لكن متى وجدوا أئمة
but if they are already in that position,


صحت الصلاة خلفهم
prayers offered behind them are valid,


لأنهم قد يبتلى بهم الناس
because it may be that the people are being tested by means of them,

وقد تدعو الحاجة للصلاة خلفهم ،
or necessity may force us to pray behind them

أما من يدعو غير الله
But in the case of one who calls upon anyone other than Allaah,

أو يستنجد بالموتى ويستغيث بهم ويطلبهم المدد

or who seeks the help of the dead,

فهذا لا يصلي خلفه
we should not pray behind him,



وأن يولي عليهم خيارهم

and to cause the best of them to become their leaders,

إنه سميع قريب .
for He is the All-Hearing, Ever ready to respond

[إسلام بدي]

شبهات حول بعض تشريعات الإسلام ، من طالبة مسلمة !
Doubts about some Islamic teachings, from a female Muslim student

يقلقني هذا الشيء فعلاً ،
This is really weird for me

أشياء تربكني كثيراً ،
sometimes things just get so confusing for me


وأرى أن هذا جور شديد ،

I find it so unfair

وأغضب بشدة حين أفكر في ذلك ،

I get so angry just at the thought of it


إذا كان قاسيا ، وغير عادل ؟

if it's so unfair and cruel?9


لماذا هذا الظلم الشديد ؟

Why is it so unfair?9

أعتذر بشدة للاستمرار والتعدي في ( الأعمار ) ،

I'm so sorry for going on and on for ages,

في بلاد منحلة من حيث الأخلاق ،
in a country that is permissive in moral terms,



وهم عراة !
when they are virtually naked


وتأثر الإنسان من البيئة حوله لا يُنكر ،
People are undoubtedly affected by their environment,

ولذا جاء التشديد في الإقامة بين أظهر المشركين
hence there is a stern warning against settling among the polytheists

ومثلهم المنحلين أخلاقيّاً
and those who are morally bankrupt

، ونرى أنك لو كنتِ في بيئة طاهرة محافظة
We think that if you were living in a decent, conservative environment,

لما صدر منك مثل هذا .

you would not be feeling this way



نأسف أن يكون في استفساركِ ما فيه خروج عن السؤال
We are sorry to see that in your question that you went beyond asking questions



إلى الطعن في شرع الله وفي حكمته
to the extent of impugning the laws and wisdom of Allah,



فهي منه لا من غيره ،
they come from Him and from nowhere else

فكان الأولى أن تخرج مثل تلك الاعتراضات
So it is better to phrase such objections


على هيئة أسئلة
in the form of questions

يراد من ذِكرها إزاحة الشبهات ،
that are aimed at removing doubt,




، فشرائع الإسلام مطهرة ،

The laws of Islam are pure


ليُصلح بها العباد والبلاد ،
to set straight the affairs of people and countries



فإنما يُنسب لهم لا لدينهم ،
can only be attributed to them, not to their religion




ولا مصاحبة الفتيات ،

or to make friends with women


تلك الموبقات والكبائر

these evil deeds and major sins

التي يفعلها الشباب التائه

that are committed by the misguided youth


لقد أخطأتِ وخلطتِ

You are mistaken and confused

، أخطأتِ نسبة أفعالهم للشرع ،

You have made a mistake by attributing their actions to Islam




لقد قلتِ في سؤالك كلمات منكرة ،
You said some objectionable words
in your question,


وهي غاية في الظلم والعدوان ،
which are very wrong


وفي قولها خطر على دينك ،
and pose a danger to your religious commitment,

فيلزمك التوبة منها والندم عليها ،
so you have to repent from them and regret them




لكانت كلمات ردَّة في حقِّه !

they would be tantamount to apostasy in his case


ففيها سبٌّ لله تعالى ؛
They imply impugning of Allah,

may He be exalted,


وهو قول عظيم -
which is a serious matter





واتهام الإسلام بعدم العدل والقسوة
Accusing Islam of being unjust and cruel


من أبطل الباطل
is one of the falsest of falsehoods

في نقض التهمة الأولى -
negating the first accusation




( فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلالُ )
“So after the truth, what else can there be, save error?”9






جَزَاء بِمَا كَسَبَا
as a recompense for that which they committed,


نَكَالاً مِّنَ اللَّهِ
a punishment by way of example from Allaah






وَلا تَأْخُذْكُم بِهِمَا رَأْفَةٌ
Let not pity withhold you in their case,








ذئاب الشوارع بانتظارها !
the “wolves” of the streets are waiting for them


لا يسيء لها ،
that is not mistreatment of them;

بل هو يُعلي من شأنها ،
rather it is because Islam holds them in high esteem

ويقدرها غاية التقدير ،
and shows great respect to them,

ويراعي جوانب ضعفها

as well as paying attention to their weakness



والبنت عاقبة انحرافها ، أو العدوان عليها أشد وأنكى
and the need to protect girls against going astray or falling victim to aggression is even greater

؛ فتزول بكارتها ، وتحمل جنينها ،
If she loses her virginity or becomes pregnant

ويتلوث شرفها تلوثا ظاهرا ،
or her honour is physically tarnished,

قد يجني عليها وعلى مستقبلها ،
that may affect her and her future,

ويصعب أن تستتر به ،


and it may be difficult for her to conceal it

يمكنه الاستتار بجرمه ،
-- he can conceal his misdemeanour,

ولا يظهر عليه أثره وعاره .
and its effect and shame are not apparent in his case


ثم ليس هو مظنة للعدوان عليه ،
Moreover, he is not the one for whom aggression is feared;

فهو الطالب المعتدي ،
he is the one who is the aggressor

والبنت مطلوبة ، معتدى عليها ؛
and the girl is the target and victim

فأيهما الأحق بالحفظ والصيانة ،
So which of them is more deserving of being protected,
guarded,

والمراقبة والرعاية
watched over and cared for? 0










أن الإسلام قد أكرم المرأة

Islam honour woman

وأنه قد حفظ لها حقوقها المسلوبة منها ،
it protects her rights that have been taken from her

وأنه في تشريعاته الجليلة قد راعى ضعفها وعاطفتها
In its laws it pays attention to woman’s weakness and emotional nature


فشرع في حقها ما يصون عرضها ويحمي شرفها ،
So it prescribes for her that which will protect her honour and dignity

وما ترينه من ضياع الأعراض ،


What you see of loss of honour

والتعدي على النساء بالتحرش والاغتصاب ،
and transgression against women in the form of assault and rape

إنما هو بسبب سوء أخلاق الرجال
is only because of the bad conduct of men

الذين نزعت منهم الرحمة ،
who have lost all mercy and compassion,

وخلا من حياتهم مراقبة الله تعالى ،
and who have lost all sense that Allah is always watching them;

وبسبب تبرج النساء

it is also because of women showing their adornments


وتهاونهن في الاختلاط
and being heedless about mixing,

والمصافحة والمزاملة والمراسلة ،
shaking hands, working and corresponding with men

ولو أن النساء يلتزمن شرع الله تعالى في لبساهن ،


If women adhered to the laws of Allah in their clothing

وفي عدم اختلاطهن بالرجال ، وعدم سفرهن وحدهن ،
and by not mixing with men or travelling alone


ويلتزمن بضوابط الشرع في المحادثة مع الرجال ،
and if they adhered to Islamic guidelines on talking to men



لانتهى فساد كبير عريض من المجتمعات

a great deal of evil and mischief in society would come to an end


قال ابن القيم - رحمه الله - :



تمكين النساء من اختلاطهن بالرجال :
allowing women to mix freely with men


أصلُ كل بليَّة وشرٍّ ،
is the basis of all calamities and evils,


وهو مِن أعظم أسباب نزول العقوبات العامة ،

and it is one of the greatest causes of bringing punishment upon the entire community


كما أنه من أسباب فساد أمور العامة والخاصة ،


It is also one of the causes of corruption in both public and private affairs



سببٌ لكثرة الفواحش ، والزنا ،


is a cause of many immoral actions and adultery,

وهو من أسباب الموت العام والطواعين المتصلة
and it is one of the causes of widespread death and ongoing plagues



أن تحذري من مزالق الشيطان ،
beware of the tricks of the devil,

وأن تعظمي ربك تعالى ،
to venerate your Lord,


وتفتخري بدينك ،
be proud of your religion

وتظهري التقدير لنبي الإسلام
and express your appreciation of the Prophet of Islam

وأنك تعيشين في نعمة جليلة حُرمها مليارات من الناس
are enjoying a blessing of which millions of people are deprived

[إسلام بدي]

لا يُمكن أن نخفي اغتباطنا

We cannot conceal our joy and pleasure


وأما ما ذكرت من حيرتك وترددك فهو أمر مفهوم
The confusion and hesitation that you describe are quite understandable,

لأنّ الشّخص عندما يكون منغمسا في أوحال علاقات محرّمة


because when a person has been indulging in forbidden relationships

ثمّ يريد الانتقال إلى دين الطّهر والعفاف
and then wishes to move to a religion of purity and chastity,

فإنّه يخشى أن تغلبه نفسه

it is natural to feel that his own desires will defeat him

لعله يعينك على تخطّي الصّعوبة التي تخشاها

will help you to overcome any difficulty that you may be fearing

ويُعطيك التصوّر الصحيح للموقف

and give a true picture of the situation


له أثر بالغ على نفسه وأخلاقه
have a far-reaching effect on his personality and behaviour,





ويُحدث تطهيرا للقلب وعفّة في النّفس
which will purify his heart
and fill him with a sense of chastity,

تجعل هذا المسلم الجديد ينظر بعين الاستقذار لما كان يفعله في الماضي ويبعث الشّعور بالاشمئزاز
looks with revulsion and disgust both at his own former deeds

لما عليه أهل الجاهلية من الفواحش والخيانات والعهر

at the ignorant world of promiscuity, infidelity,


والعري وسائر القاذورات
nakedness and utter corruption


، ويستعيد سلامة الفطرة
He will come back to the sound nature


ونقاء القلب التي سلبها الشّيطان منه

and purity of heart of which devil had robbed him


وسيكون هذا التوجّه عن طواعية نفس واختيار
This new direction in life is undertaken freely,
by choice,

مقترن بالرّضا

and is accompanied by contentment



فلو أنك أسلمت وحَسُن إسلامك
If you enter Islam and become a truly practicsing Muslim,



والتزمت أمره واجتنبت نهيه

،
obeying His commands and heeding His prohibitions,

ثمّ إن عندك من وسائل العفاف ما تكفّ به نفسك عن الحرام

Moreover, you will have the means of keeping chaste,


ومن سلك السبيل النّظيف
The one who chooses a pure and clean way


فلن يحتاج إلى مستنقع وَحْل ينغمس فيه ،
has no need to enter the mire (of illicit relationships).0


نسأل الله لك الهداية العاجلة ، وأن يسهّل لك الأمور


We ask Allaah to guide you and make things easy for you,

ويُبعد عنك الشرور

and to keep evil away from you

[إسلام بدي]

مقالة باطلة : الدين أفيون الشعوب
A false saying: “Religion is the Opium of the people”ç



هذه مقالة نطق بها كارل ماركس اليهودي ،
This phrase was coined by the Jew Karl Marx



يزعم بها أن الدين مُخَدِّرٌ ومُبَلِّدٌ للشعوب

claiming thereby that religion is the drug that numbs the minds of the people

.
وكلامه مردود بالحق الحقيق بالقبول ،
His words are refuted by irrefutable facts,

دين يلهب القلوب والمشاعر ،
is a religion that revives hearts and minds,

مُحرك لجميع الأحاسيس والقوى ،
and motivates people,

دافع بها إلى الأمام ،
pushing its followers to the forefront

لا يقبل من أهله الذل والاستكانة
It does not accept for its adherents to be humiliated

والخضوع للظلم ،
and subjected to oppression,

ومجاملة الأعداء ،
subjugated by their enemies,

والسكوت عن الباطل والفساد ،
remaining silent in the face of falsehood and corruption

أو الجمود على طقوس وأوضاع
or adhering blindly to rituals and habits

ما أنزل الله بها من سلطان ،
without any authority from Allaah

بل يوجب عليهم النهوض
,
Rather it obliges them to be active

والاستعداد بكل قوة ،
and to prepare all their strength,


وتسخير كل دابة ومادة على وجه الأرض ،
and to subject all resources on the face of the earth,


أو في جوفها أو أجوائها
or beneath it or in its atmosphere,


كيلا يغلبهم عدوهم في ذلك ،
so as not to allow their enemies to beat them in this race

وأن يجعلوا جميع مواهبهم وطاقتهم
It requires them to devote all their talents and energies

في سبيل الله ،
for the sake of Allaah,

لإعلاء كلمته ،
so that His Word may be supreme

وقمع المفتري عليه ،
and suppress the word of those who fabricate lies about Allaah,

والبراءة ممن جانب دينَه
and to disavow themselves of any who rejects His religion

وتَنَكَّر حكمَ شريعته
and denies the rule of His Law

الذين ربوهم وأبرزوهم لمحاربة هذا الدين الصحيح ،
who were groomed to fight this true religion,


الذي لا يُوقَف في وجوه أهله

the followers of which can never be defeated

لو حملوه كما أنزل
if they follow it as it was revealed


أما الأديان الأخرى المزعومة
With regard to other so-called religions,

من لاهوتية وثنية
such as atheism and idolatry,

فيصح أن يقال عنها بكلمة اليهودي ،

what this Jew said may be applied correctly to them,

لتقيد أهلها بالخرافات
because their people are restricted by the myths in which they believe,

، وتقييدهم العلم الفني والاختراع عن الانطلاق
which place obstacles in the path of scientific development and innovation

[إسلام بدي]

حكم التحاكم إلى العادات والأعراف القبلية
Ruling on referring to tribal customs for judgement


هذا التعويض المالي له صورتان :
With regard to this financial compensation, there may be two scenarios





وقد حكم الله تعالى وشرَع
Allaah has decreed and prescribed that


أن يجلد الزاني إذا كان بكرا ،
the adulterer should be flogged

if he is a virgin

ويرجم إن كان ثيبا ،
and stoned if he is a non-virgin,

رجلا كان أو امرأة ،

and this applies to both men and women

فكل حكم يخالف هذا فهو من أحكام الجاهلية ،
Every ruling that goes against this is a ruling of jaahiliyyah,

التي يجب البراءة منها ،
which must be rejected

والسعي في إبطالها
and we must strive to abolish it


عادات قبلية سيئة
bad tribal customs

ما أنزل الله بها من سلطان منها
for which Allaah has not sent down any authority,

[إسلام بدي]

لم يعد يتحمل الصبر ويريد أن يزني !
Wants to Fornicate Because He's Out of Patience







سنكون معك صرحاء كما كنتَ معنا صريحاً ،
We will be frank with you just as you were frank with us;


هل راسلتنا لأجل أن تستأذن منَّا في الزنى ؟!
have you written to us for permission to fornicate?!ç


فنحن لا نملك الإذن في معصية الله لأحد
We do not have the power to grant anyone permission to sin against Allah;


، وهل تريد منَّا أن نفتي لك بإباحة فعل تلك الفاحشة ؟!
and do you want us to issue a verdict making that major immorality permissible?!à

[إسلام بدي]

من هي رابعة العدوية




لقد كانت رابعة العدوية زاهدة عابدة خاشعة
Raabi’ah al-‘Adawiyyah was an ascetic and humble worshipper,



فقد حمل الناس منها حكمة كثيرة
people transmitted a great deal of wisdom from her

وحكى فيها سفيان وشعبة وغيرهما
Sufyaan, Shu’bah and others reported about her accounts

ما يدل على بطلان ما قيل عنها من اعتقاد الحلول والدعوة إلى الإباحة .
which prove that what was said about her believing in incarnation and promoting promiscuity is not true


قال الذهبي :

وهذا غلو وجهل
this is an exaggeration and ignorance


ولعل من نسبها إلى ذلك مُباحي حلولي
Perhaps those who attribute that to her are themselves promiscuous and believers in incarnation,


ليحتج بها على كفرها
and are using her to support their own disbelief

كاحتجاجهم بخبر " كنت سمعه الذي يسمع به "
, just as they misuse the hadeeth “I will be his hearing with which he hears.”9


ولم يُعرف عن رابعة العدوية معجزات أو كرامات
There are no reports of miracles etc. on the part of Raabi’ah al-‘Adawiyyah;


إلا ما نقل عنها من كلام الزهد والحكمة
there are only the reports of her words of asceticism and wisdom,


من مثل قولها لسفيان الثوري : إنما أنت أيام معدودة
such as when she said to Sufyaan al-Thawri: “You are only a few days,


فإذا ذهب يوم ذهب بعضك ،
and when one day passes a part of you has gone


يوشك إذا ذهب البعض أن يذهب الكل
Soon, when a part of you have gone all of you will have gone


وأنت تعلم ، فاعمل
You know about this, so act upon it.”0




استغفر الله من قلة صدقي في قولي

“I seek forgiveness from Allaah for the lack of my sincerity when I say,




وكانت من خيار إماء الله ،
who was one of the best female slaves of Allaah


وكانت تخدم رابعة

and who used to serve Raabi’ah

كانت رابعة تصلي بالليل كله
Raabi’ah used to pray all night long,

فإذا طلع الفجر

and just before dawn,

هجعت في مصلاها هجعة خفيفة حتى يسفر الفجر

she would take a short nap until dawn came



يا نفس كم تنامين ؟

how long will you sleep? 0

إلى كم تقولين ؟
How long will you nap? 0


يوشك أن تنامي نومة لا تفوقين منها إلا ليوم النشور
Soon you will sleep a sleep from which you will not wake until the Day of Resurrection.’”0


كان هذا دأبها دهرها حتى ماتت

this was her habit all her life, until she died

[إسلام بدي]

ماهو الزهد
What is asceticism?à

"ليس الزهد لبس المرقع من الثياب ،
asceticism does not mean wearing scruffy clothing,

ولا اعتزال الناس والبعد عن المجتمع ،
withdrawing from people and keeping away from society,


ولا صيام الدهر ،،
or fasting constantly

فإن النبي صلى الله عليه وسلم سيد الزاهدين
The Prophet pbh is the leader of all ascetics

وكان يلبس الجديد من الثياب ،
but he would wear new clothes;


ويتزين للوفود

adorn himself to meet delegations,

ويخالط الناس ، ويدعوهم إلى الخير
mix with people and call them to do good


ويعلمهم أمور دينهم ،
and teach them about their religion;


وكان ينهى أصحابه عن صيام الدهر ،
and he forbade his companions to fast constantly

وإنما الزهد التعفف عن الحرام ،

Rather asceticism means shunning that which is forbidden

وما يكرهه الله تعالى ،
and that which Allaah hates;


وتجنب مظاهر الترف
avoiding shows of luxury

والإفراط في متع الدنيا ،
and overindulging in worldly pleasures;

والإقبال على عمل الطاعات ،


focusing on doing acts of worship;


والتزود للآخرة بخير الزاد ،

and making the best preparation for the Hereafter


وخير تفسير له سيرة النبي صلى الله عليه وسلم العملية .
The best explanation of that is the life of the Prophet
pbh

[إسلام بدي]

العلاقة التي تنشأ بين الرجل والمرأة الأجنبية عنه ،
The relationship that develops between a man and a non-mahram woman,


مجموعة من المحرمات والمحاذير الشرعية والأخلاقية
is a combination of forbidden things that transgress shar’i and moral limits


ولا يستريب عاقل في تحريم هذه العلاقة ،
No wise person will doubt that this relationship is forbidden

ففيها : خلوة الرجل بالمرأة الأجنبية ،
, because it involves a man being alone with a non-mahram woman,

والكلام المليء بالحب والإعجاب
and speaking words filled with love and admiration,

مما يثير الغرائز ويحرّك الشهوات .
which provokes desire

وقد تصل هذه العلاقة إلى ما هو أعظم من ذلك
This relationship may lead to things that are more serious than that,

كما هو واقع ومشاهد الآن .
as is happening nowadays


الاندفاع العاطفي يعمي عن رؤية العيوب
Emotion blinds one to seeing faults

"وعين الرضا عن كل عيب كليلة"
Love is blind


وإنما تظهر تلك العيوب بعد الزواج .
but those faults only become apparent after marriage



العاشقان يظنان أن الحياة رحلة حب لا نهاية لها ،
The lovers may think that life is an unending journey of love,


ويتحطم هذا الظن بعد الزواج ،
This notion is destroyed after marriage,

حيث يصطدمان بمشكلات

when they are confronted with the problems



العاشقان لم يعتادا على الحوار والمناقشة
The lovers are not used to debate and discussion,

وإنما اعتادا على التضحية والتنازل عن الرغبة ،
rather they are used to sacrifice and compromise


إرضاءً للطرف الآخر ،

in order to please the other party

بل كثيراً ما يحصل بينهما خلاف
Often they have arguments


لأن كل طرف منهما يريد أن يتنازل هو ليرضي الطرف الآخر !

because each party wants to compromise and please the other

بينما يكون الأمر على عكس ذلك بعد الزواج ،
Then the opposite happens after marriage,

وكثيراً ما تنتهي مناقشاتهم بمشكلة ،

and their arguments lead to a problem,



فالرفق واللين والتفاني لإرضاء الآخر ..
because each party is being kind and gentle and trying to please the other


ولا يستطيع الاستمرار على هذه الصورة طول حياته ،
but no one can carry on doing that throughout his or her life,



فترة الحب مبنية غالباً على الأحلام والمبالغات
The period of love is usually based on dreams and exaggerations

التي لا تتناسب مع الواقع بعد الزواج .
that do not correspond with the reality that appears after marriage

فالعاشق يَعِدها بأنه سيأتي لها بقطعة من القمر ،

The lover may think that he is going to bring her a piece of the moon,

كما قال قائلهم على لسان أحد العاشقين : "عش العصفورة يكفينا" ،

As one of them said, “A small nest is sufficient for us”ç

و "لقمة صغيرة تكفينا"
and “A small morsel is sufficient for us”ç


و "أطعمني جبنة وزيتونة" !!!
and “I will be content if you give me a piece of cheese and an olive”! ç



وهذا كلام عاطفي مبالغ فيه .

This is exaggerated emotional talk,

ولذلك سرعان ما ينساه الطرفان أو يتناسياه بعد الزواج ،
and both parties quickly forget it after marriage,


فالمرأة تشتكي من بُخل زوجها ،


and the woman complains about her husband’s miserliness,


وعدم تلبيته لرغباتها ،
and his failure to meet her needs


والزوج يتأفف من كثرة الطلبات والنفقات
Then the husband begins to complain about having too many demands and too many expenses


فلهذه الأسباب - وغيرها -
For these reasons and others,


لا نعجب إذا صرّح كل واحد من الطرفين
we are not surprised when each party says

بعد الزواج بأنه خُدِع ،
after marriage that they were deceived

وأنه تعجل ,
and that they rushed into it


ويندم الرجل على أنه لم يتزوج فلانة

The man regrets not marrying So and so

التي أشار بها عليه أبوه ،

who was suggested to him by his parents,

وتندم المرأة على أنها لم تتزوج بفلان


and the woman regrets not marrying So and so

الذي وافق أهلها عليها ،

whom her parents approved of,


غير أنهم ردوه تحقيقاً لرغبتها !
but in fact they rejected him because of her wishes




فتكون النتيجة تلك النسبة العالية جداً من نِسب الطلاق
So the result is this very high rate of divorce


لزيجات كان يظن أهلها أنهم سيكونون مثالاً لأسعد الزيجات في الدنيا !!!
for marriages which people thought would be examples of the happiest marriages in the world! à





وهذه الأسباب السابق ذكرها أسباب حسية ظاهرة ،
The reasons mentioned above are real,


يشهد الواقع بصحتها ،
and have happened in real life,

إلا أننا ينبغي ألا نُهمل السبب الرئيس

but we should not ignore the real reason

لفشل تلك الزيجات ،
for the failure of these marriages,

وهو أنها أقيمت على معصية الله –

which are based on disobedience to Allaah


فالإسلام لا يمكن أن يقرّ تلك العلاقة الآثمة ،

Islam can never approve of these sinful relationships,


ولو كانت بهدف الزواج - ،
even if the aim is marriage

فكان العقاب الرباني العادل لأهلها بالمرصاد

Therefore they cannot escape the just divine punishment

. قال الله تعالى :


( وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكاً )
But whosoever turns away from My Reminder verily, for him is a life of hardshipӍ


المعيشة الضيقة المؤلمة نتيجة لمعصية الله
A hard and difficult life is the result of disobeying Allaah

والإعراض عن وحيه .
and turning away from His Revelation


وقال تعالى :


( وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا
“And if the people of the towns had believed and had the piety certainly,

لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالأَرْضِ )
We should have opened for them blessings from the heaven and the earthӍ


فالبركة من الله جزاء على الإيمان والتقوى ،
Blessings from Allaah are a reward for faith and piety,

فإذا عدم الإيمان والتقوى أو قلّ ،
but if there is no faith or piety, or only a little thereof,


قلّت البركة أو انعدمت
the blessing will be reduced or even non-existent



وقال الله تعالى :

( مَنْ عَمِلَ صَالِحاً مِنْ ذَكَرٍ أَوْ أُنْثَى
“Whoever works righteousness — whether male or female —


وَهُوَ مُؤْمِنٌ
while he (or she) is a true believer verily,


فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً
to him We will give a good life


وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ

, and We shall pay them certainly a reward

بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ )
in proportion to the best of what they used to do




وصدق الله العظيم إذ يقول :
Allaah indeed spoke the truth when He said

( أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللَّهِ
“Is it then he who laid the foundation of his building on piety to Allaah

وَرِضْوَانٍ خَيْرٌ
and His Good Pleasure better,

أَمْ مَنْ أَسَّسَ بُنْيَانَهُ

or he who laid the foundation of his building


عَلَى شَفَا جُرُفٍ هَارٍ

on the brink of an undetermined precipice ready to crumble down,


فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ _
so that it crumbled to pieces with him into the fire of Hell


وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ)
And Allaah guides not the people who are the wrongdoers



يسارع بالتوبة والاستغفار ،
must hasten to repent and seek forgiveness

ويستأنف حياة صالحة قوامها الإيمان والتقوى
and seek a righteous life that is based on faith,
piety

والعمل الصالح

and righteous deeds

[إسلام بدي]

يختلف أمر هذا الزواج بحكم ما كان قبله ،
The issue of this marriage depends on the ruling on what came before it


لم يتعدَّ شرع الله تعالى
did not transgress the limits set by Allaah



فإذا تعلق قلب رجل بامرأة
If a man feels some attraction towards a woman


يحل له نكاحها أو العكس
whom it is permissible for him to marry her,
and vice versa,


فليس له من حلٍ إلا الزواج
there is no answer to the problem except marriage


لقول النبي صلى الله عليه وسلم

" لم نرَ للمتحابَّيْن مثل النكاح "
“We do not think that there is anything better for those who love one another than marriage.”à


لكانت المحبة كل يوم بالازدياد والقوة
that love will increase and grow stronger every day



ثم إن هذه العلاقات المحرَّمة
Moreover, these illicit relationships

التي كانت بينهما قبل الزواج
that take place before marriage

ستكون سبباً في ريبة كل واحدٍ منهما في الآخر ،
will be a cause to make each party doubtful about the other



فيسبب ذلك طعناً وألماً لها
which will be upsetting for her,

فتسوء العشرة بينهما
and this will cause their relationship to deteriorate


فإنه غالباً لا يستقر ولا يُكتب له النجاح
, it will most likely be unstable and will not be successful



فليس خيراً كلَّه ولا شرّاً كلَّه ،

they are not all good and not all bad

فإذا أحسن الأهل الاختيار


If the family makes a good choice


قال النبي صلى الله عليه وسلم :


" انظر إليها فإنه أحرى أن يؤدم بينكما "

“Go and look at her, because that is more likely to create love between you.” ç



فإن أساء الأهل الاختيار ،
But if the family make a bad choice,

فإنه سيُكتب لهذا الزواج الفشل وعدم الاستقرار غالباً ،
this marriage is most likely doomed to failure and instability,

لأن ما بني على عدم رغبة فإنه غالباً لا يستقر
because the marriage that is based on lack of interest usually is not stable

[إسلام بدي]

حكم الشتم في السر
Reviling Someone in Secret



السب والشتم إما أن يكون بوجه حق ، أو بغير وجه حق :
Reviling and impugning may be either justifiable or unjustifiable



إن كان بحق :
If it is justifiable,

كأن يقع على المسلم ظُلمٌ ظاهر ،
such as if a Muslim is wronged in an obvious manner,


وأذى بالغ لا يمتري فيه أحد :
or is harmed in a way that cannot be denied,

فليس على مَن دفع عن نفسه الظلم والعدوان حرج
then there is nothing wrong with warding off harm and enmity from oneself


سرا كان الشتم أو جهرا ،


whether that is done secretly or openly,


من غير اعتداء ولا تجاوز ،
without transgressing or overstepping the mark,

وإن كان الأولى والأفضل ألا يفعل ذلك .
although it is better not to do that


يقول الله تعالى :

( لَاْ يُحِبُّ اللّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ
“Allah does not like that the evil should be uttered in public

إِلاَّ مَنْ ظُلِمَ
except by him who has been wronged

وَكَانَ اللَّهُ سَمِيْعًا عَلِيْمًا )
And Allah is Ever All‑Hearer, All‑Knower”à



يبغض ذلك ، ويمقته ، ويعاقب عليه ،

He hates that, dislikes it and punishes for it

ويشمل ذلك جميع الأقوال السيئة
That includes all bad words

التي تسوء وتحزن :
that may cause hurt and make people sad,

كالشتم ، والقذف ، والسب ونحو ذلك ،
such as reviling, slandering, impugning and so on

فإن ذلك كله من المنهي عنه الذي يبغضه الله

All of that comes under the heading of forbidden things that Allah hates

ويدل مفهومها أنه يحب الحسن من القول :
What is implied is that Allah loves good kinds of speech

كالذكر ، والكلام الطيب الليِّن .
such as His remembrance and kind and gentle words.


وقوله : ( إِلا مَن ظُلِمَ )

“except by him who has been wronged

فإنه يجوز له أن يدعو على من ظلمه
it is permissible for him to pray against the one who has wronged him,

ويتشكى منه ،
and to make a complaint about him

ويجهر بالسوء لمن جهر له به ،
He may speak out openly against the one who uttered evil against him publicly,


من غير أن يكذب عليه ،
without telling lies about him


ولا يزيد على مظلمته ،
and without going any further in wrongdoing than he did

ولا يتعدى بشتمه غير ظالمه ،

And he should not overstep the mark
and revile anyone other than the one who wronged him

ومع ذلك فعفوه وعدم مقابلته أولى

Yet despite that, forgiving him and not responding in kind is preferable,

كما قال تعالى :


( فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ )
ç“but whoever forgives and makes reconciliation, his reward is with Allah” ç




وقال تعالى :

( وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ
“And indeed whosoever takes revenge after he has suffered wrong,

فَأُوْلئِكَ مَا عَلَيْهِم مِّن سَبِيْلٍ ،
for such there is no way (of blame) against them
إِنَّمَا السَّبِيلُ عَلَىْ الّذِيْنَ يَظْلِمُونَ النَّاسَ
The way (of blame) is only against those who oppress men

وَيَبْغُونَ فِيْ الْأَرْضِ بِغَيْرِ الْحَقّ
and rebel in the earth without justification;

، أُوْلئِكَ لَهُم عَذَابٌ أَلِيمٌ )
for such there will be a painful tormentӍ



عنه أنّ رسول الله صلى الله عليه وسلم قال :

(الْمُسْتَبَّانِ مَا قَالَا فَعَلَى الْبَادِئِ، مَا لَمْ يَعْتَدِ الْمَظْلُومُ )
“When two people revile one another, the sin of what they say is on the one who started it, so long as the one who is wronged does not overstep the mark.”ç



وخير ما دعا به المظلوم على الظالم ،
The best supplication that the one who is wronged may offer concerning the wrongdoer

( الَّلهُمّ أَصْلِحْ لِيْ سَمْعِي وَبَصَرِيْ ،
“O Allah, correct my hearing and my sight,

وَاجْعَلْهُمَا الوَارِثَيْنِ مِنّي ،
and allow me to retain them until I die


وَانصُرنِي عَلَى مَنْ ظَلَمَنِي ،
Lead me to victory over those who have done me injustice

وَأَرِنِي مِنْهُ ثَأْرِي )
and allow me to see vengeance.” ç



" إذا سب إنسانٌ إنسانا
If one person reviles another,

جاز للمسبوب أن يسب الساب
it is permissible for the one who was reviled to revile him back

بقدر ما سبه ،
as much as he reviled him,


لقوله تعالى :

( وجزاء سيئة سيئة مثلها ) ،

“The recompense for an evil is an evil like thereof”


ولا يجوز أن يسب أباه ولا أمه ،


It is not permissible for him to revile his father or mother

( دونك فانتصري )
“You should say something to defend yourself.

فأقبلت عليها حتى يبس ريقها في فيها ،
So I turned on her, until I saw that her mouth had become dry,

وإنما يجوز السب بما ليس كذبا ولا قذفا ،
Rather all that is permitted is reviling which does not involve lying or slander,

كقوله : يا ظالم ، يا أحمق ،
“O wrongdoer” or “O fool”,

لأن أحدا لا يكاد ينفك عن ذلك ،
because hardly anyone is free from these descriptions

وإذا انتصر بسبه
Once a person has stood up to defend himself by reviling the one who reviled him,

فقد استوفى ظلامته ،
then the matter is settled


وبرئ الأول من حقه ،
and the first person is in the clear,

وبقي عليه إثم الابتداء ،
but he has the sin of initiating the exchange

أو الإثم لحق الله تعالى

and the sin of transgressing the limits set by Allah


والأولى والأكمل والأفضل هو العفو والصفح والتجاوز ،
But it is far better and closer to perfection to forgive, pardon and overlook,


لعل الله أن يتجاوز عنا يوم القيامة ،

in the hope that Allah will pardon us on the Day of Resurrection,


فالجزاء من جنس العمل
for the recompense will fit the nature of the deed



يقول الله عز وجل :

( وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا
“The recompense for an evil is an evil like thereof;

فَمَنْ عَفَا وَأَصْلَحَ
but whoever forgives and makes reconciliation,


فَأَجْرُهُ عَلَى اللَّهِ
his reward is with Allah

إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ )
Verily, He likes not the oppressors, polytheists, and wrongdoers


وقال صلى الله عليه وسلم :

( يَا عُقبَةَ بنَ عَامِر :
“O ‘Uqbah ibn ‘Aamir,

صِلْ مَنْ قَطَعَكَ ،
uphold ties with those who cut you off,

وَأَعْطِ مَنْ حَرَمَكَ ،
give to those who withhold from you,

وَاعْفُ عَمَّن ظَلَمَكَ )
and forgive those who wrong you.Ӎ


وعنْ عائشة رضي الله عنْها قالت :

( سُرِقَتْ مِلْحفةٌ لَهَا ،
a blanket of hers was stolen,

فَجَعَلَتْ تَدْعُو عَلَى مَن سَرَقَهَا ،
and she started to pray against the one who had stolen it

فَجَعَلَ النَّبيّ صلى الله عليه وسلم يقولُ : لَاْ تُسَبِّخِي عَنْهُ )

The Prophet said: Do not reduce his burden of sin by making supplicating against him



قال أبو داود : لا تسبخي : أي : لا تخففي عنه .





كما جاء من الآثار عن التابعين
There are also reports from the successors

ما يدلّ على فضيلة العفو
that point to the superiority of forgiving

والصفح في الدنيا :
and overlooking in this world


قال الهيثم بن معاوية :

" من ظُلِمَ فلمْ ينتصرْ بيدٍ ولا لسانٍ ،
Whoever is wronged and does not retaliate in word or deed,

ولم يحقدْ بقلبٍ ،
and does not bear resentment in his heart,


فذاك يضيء نوره في الناس "
that will be his light among people



أما إن وقع السب والشتم بغير وجه حق ،
If the reviling and impugning is done unlawfully, i.e.,


وإنما كرها شخصيا
as a result of personal resentment


أو بغضا يدفع إليه الحسد ،
or hatred based on malicious envy


أو استقباح الهيئة أو النسب أو التصرف أو غير ذلك
or because one dislikes a person’s appearance,
lineage, conduct or anything else



مما يقع بسببه الناسُ في السب والشتم :
that results in people reviling and insulting others,

فذلك من المحرمات الظاهرة ،
this is something that is clearly forbidden


ومن سقطات اللسان

and comes under the heading of slips of the tongue


التي تأكل الحسنات ،
that consume (i.e., wipe out) good deeds

وتأتي بالسيئات ،
and incur punishment for bad deeds,

سواء كان في السر أو في العلن
whether it is done secretly or openly


عن عبد الله بن مسعود رضي الله عنه أن النبي صلى الله عليه وسلم قال :

( سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْرٌ )
à“Insulting a Muslim is an evil action and fighting him is disbelief/denial



وعنه أيضا رضي الله عنه أن النبي صلى الله عليه وسلم قال :

( لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ وَلَا الْفَاحِشِ وَلَا الْبَذِيءِ )
The believer is not given to insulting, cursing a great deal, obscene talk or foul speech



يقول المباركفوري رحمه الله :

" قوله : ( ليس المؤمن ) أي : الكامل .
“The believer” means: the perfect believer


( بالطعان ) أي : عيَّاباً الناس .
à“is not given to insulting” i.e., criticizing people


( ولا اللعان ) ولعل اختيار صيغة المبالغة فيها
“or cursing a great deal” i.e., cursing excessively,

لأن الكامل قل أن يخلو عن المنقصة بالكلية .
because the perfect believer can hardly be free from some shortcomings





( ولا البذيء ) قال القاري :

هو الذي لا حياء له
this refers to the one who has no shame



فإذا وقع السب في القلب
If the reviling or impugning occurs in one’s heart or mind,

كحديث نفس ،
such as a thought that crosses the mind

ولم يقصده صاحبه ، ولم ينطق به ،

without one meaning it to or uttering it out loud –

إنما هي بعض الوساوس
rather it is some passing thought or whispers

التي تراوده في شتم فلان وعلان ،
that may come to mind about reviling so and so,


ولكنه لا يمتثل لها ولا يعقد العزم عليها

but he does not pay attention to it or resolve to do it

، فتلك أحاديث نفس وخواطر
then this comes under the heading of passing thoughts

معفو عنها بإذن الله ،
that are forgiven,


لقول النبي صلى الله عليه وسلم :

( إِنَّ اللَّهَ تَجَاوَزَ عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا

“Allah has forgiven my followers for what crosses their minds

مَا لَمْ تَعْمَلْ أَوْ تَتَكَلَّمْ )
so long as they do not act upon it or speak of it


وهذا من أعمال القلب التي يؤاخذ العبد بمثلها .

they may come under the heading of deeds of the heart for which a person will be brought to account


قال القاسمي رحمه الله :

" وأما أثره ـ أي : الغضب ـ في القلب :
As for the effects of anger on the heart,


فالحقد والحسد ، وإضمار السوء ،
such as resentment, malicious envy, wishing ill,

والشماتة بالمساءات
rejoicing in the misfortunes of another,

، والحزن بالسرور
begrudging his happiness,

، والعزم على إفشاء السر ،
resolving to spread his secrets

وهتك الستر ،
and transgress his privacy,

والاستهزاء ، وغير ذلك من القبائح ؛
making fun of him, and other evil actions,

فهذه ثمرة الغضب المفرط
these are the fruits of excessive anger

وقال الغزالي رحمه الله :

" اعلم أن سوء الظن حرام
It should be noted that thinking bad things is impermissible


مثل سوء القول ؛
, just like saying bad things

فكما يحرم عليك أن تحدث غيرك بلسانك بمساويء الغير ،
Just as it is impermissible for you to say bad things about another person,




وتسيء الظن بأخيك .
and think negatively of him

ولست أعني به إلا عقد القلب
What I mean is when one forms a solid idea


وحكمه على غيره بالسوء ،
and decides that another person is bad and evil

فأما الخواطر وحديث النفس فهو معفو عنه ... ،
As for passing thoughts, they are forgiven

والظن عبارة عما تركن إليه النفس ، ويميل إليه القلب " .
Thinking here refers to what one focuses on and is inclined towards

[إسلام بدي]

الكلام الذي ينبغي الإمساك عنه
Types of Speech to Refrain from





ينبغي للمسلم أن يحفظ لسانه

The Muslim has to control his tongue

، فلا يتكلم إلا بخير
and not speak unless he says something good





مُحَقَّقًا يُثَاب عَلَيْهِ
he is confident that he will be rewarded for it,

, وَاجِبًا أَوْ مَنْدُوبًا

whether it is obligatory or praiseworthy,




, فَلْيُمْسِك عَنْ الْكَلَام
then let him refrain from speaking,

سَوَاء ظَهَرَ لَهُ أَنَّهُ حَرَام أَوْ مَكْرُوه

whether he thinks it is impermissible or disliked

أَوْ مُبَاح مُسْتَوِي الطَّرَفَيْنِ.
or permissible

فَعَلَى هَذَا
Based on this,

يَكُون الْكَلَام الْمُبَاح مَأْمُورًا بِتَرْكِهِ مَنْدُوبًا إِلَى الإِمْسَاك عَنْهُ
it is recommended to refrain from saying permissible words
and we are enjoined to avoid this,


مَخَافَةً مِنْ اِنْجِرَاره إِلَى الْمُحَرَّم أَوْ الْمَكْرُوه .
lest it lead us into something that is impermissible or disliked,

وَهَذَا يَقَع فِي الْعَادَة كَثِيرًا أَوْ غَالِبًا .
which is what happens in many cases or in most cases

وَقَدْ قَالَ اللَّه تَعَالَى :

( مَا يَلْفِظُ مِنْ قَوْلٍ إِلا لَدَيْهِ رَقِيبٌ عَتِيدٌ )
Not a word does he (or she) utter but there is a watcher by him ready (to record it).à


وَقَدْ أَخَذَ الإِمَامُ الشَّافِعِيُّ رَضِيَ اللَّه عَنْهُ مَعْنَى الْحَدِيث فَقَالَ :


فَإِنْ ظَهَرَ لَهُ أَنَّهُ لا ضَرَر عَلَيْهِ

if it seems to him that it will not do any harm

إِنْ ظَهَرَ لَهُ فِيهِ ضَرَر ,
but if he thinks that it will do some harm


وقد أمر النبي صلى الله عليه وسلم بحفظ اللسان

The Prophet commanded us to control our tongues


قَالَ : قُلْتُ يَا رَسُولَ اللَّهِ ،


مَا النَّجَاةُ ؟ قَالَ : أَمْسِكْ عَلَيْكَ لِسَانَكَ ، وَلْيَسَعْكَ بَيْتُكَ ، وَابْكِ عَلَى خَطِيئَتِكَ
what is salvation?’ He said, ‘Control your tongue, keep to your house and weep over your sin



أَلا أُخْبِرُكَ بِمَلَاكِ ذَلِكَ كُلِّهِ ؟
Shall I not tell you what is the foundation of all that?à


قُلْتُ : بَلَى يَا نَبِيَّ اللَّهِ .
” I [Mu’adh] said: “Of course, O Prophet of Allah.”ç


فَأَخَذَ بِلِسَانِهِ وقَالَ :
He took hold of his tongue and said,


كُفَّ عَلَيْكَ هَذَا . فَقُلْتُ : يَا نَبِيَّ اللَّهِ
“Control this.” I said, “O Prophet of Allah,

وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ !
will we be held responsible for what we say with it?à


فَقَالَ : ثَكِلَتْكَ أُمُّكَ يَا مُعَاذُ ،
” He said, “May your mother be bereft of you, O Mu’adh!

وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى وُجُوهِهِمْ أَوْ عَلَى مَنَاخِرِهِمْ إِلا حَصَائِدُ أَلْسِنَتِهِمْ ؟
Will the people be thrown into Hell on their faces or on their noses for anything other than the harvest of their tongues?” ç


وجاء في الحديث الأمر بالإمساك عن الخوض في أشياء معينة ؛
The hadeeth enjoins refraining from indulging in specific things,


لأن ذلك مما لا يفيد الإنسان شيئاً
because this is something that is of no benefit to a person,

بل يضره ضرراً عظيماً
and indeed it may cause him a great deal of harm

في دينه ودنياه .
in his spiritual and worldly affairs


عن ابن مسعود أن النبي صلى الله عليه وسلم قال :

( إذا ذُكر أصحابي فأمسكوا ،
If my Companions are mentioned, then keep quiet;

وإذا ذكرت النجوم فأمسكوا،
if the stars are mentioned, then keep quiet;

وإذا ذكر القدر فأمسكوا )
and if the divine decree is mentioned, then keep quiet



لا يجوز للإنسان أن يذكر أصحاب النبي صلى الله عليه وسلم بسوء

it is not permissible for a person to speak badly of the Companions of the Prophet


وأنه يجب عليه أن يسكت عما وقع بينهم من خلاف
and that he should keep quiet about the disputes that occurred among them,

؛ لأن ذكرهم بسوء وجرحهم
because speaking badly of them or criticizing them

يتضمن تكذيب الله تعالى في القرءان
implies that one is rejecting what Allah said about them in the Quran,

الذي زكاهم وأثنى عليهم بقوله:
where He praised them by saying

( والسابقون الأولون من المهاجرين والأنصار
And the foremost to embrace Islam of the emigrants and the helpers

والذين اتبعوهم بإحسان
and also those who followed them exactly (in faith)ç


رضي الله عنهم ورضوا عنه
Allah is well-pleased with them as they are well-pleased with Him

وأعد لهم جنات تجري تحتها الأنهار

He has prepared for them gardens under which rivers flow (Paradise),ç

خالدين فيها أبداً

to dwell therein forever

ذلك الفوز العظيم)
That is the supreme success


وقال سبحانه :

( محمد رسول الله
“Muhammad is the Messenger of Allah

والذين معه أشداء على الكفار

And those who are with him are severe against disbelievers,

رحماء بينهم
and merciful among themselves

تراهم ركَّعا سجَّداً

You see them bowing and falling down prostrate in prayer


يبتغون فضلاً من الله ورضواناً
seeking bounty from Allah and (His) good pleasure

سيماهم في وجوههم
The mark of them (i.e. of their faith) is on their faces (foreheads) 9

من أثر السجود )

from the traces of prostration during prayers



فهذا وصف الله لهم في كتابه
This is how Allah has described them in His Book,


فلله درهم ما أعدلهم وما أحسنهم وأعظمهم
so no doubt they are of just character and are the best and greatest of mankind

فلا يبغضهم إلا منافق ولا يحبهم إلا مؤمن
So no one hates them but a hypocrite and no one loves them but a believer


قال شيخ الإسلام ابن تيمية رحمه الله تعالى :

ومن أصول أهل السنة والجماعة :

“One of the basic principles of followers of prophetic tradition

سلامة قلوبهم وألسنتهم لأصحاب رسول الله

is that they think and say nothing to criticize the Companions of the Messenger of Allah


كما وصفهم الله بذلك في قوله :

( والذين جاءوا من بعدهم يقولون
And those who came after them say:à


ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان
Our Lord! Forgive us and our brethren who have preceded us in faith,

ولا تجعل في قلوبنا غِلاًّ 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




" لا تسبوا أصحابي
‘Do not curse my Companions,


فوالذي نفسي بيده
for by the One in Whose hand is my soul,

لو أنفق أحدكم مثل أحُدٍ ذهباً
if any one of you were to spend the equivalent of Mount Uhud in gold,

ما بلغ مُدَّ أحدهم ولا نصيفه "
he would not reach the status of one of them, nor even come half way





وقال أبو زرعة رحمه الله :

إذا رأيت الرجل ينتقص أحداً من الصحابة
If you see a man criticizing any one of the Companions


فاعلم أنَّه زنديق
then know that he is a heretic,


وما أدى إلينا ذلك كله إلا الصحابة
and no one conveyed all of that to us but the Companions

فمن جرحهم

So whoever criticizes them

إنما أراد إبطال الكتاب والسنة
means, in effect, to say that the Quran and prophetic teachings are false,

فيكون الجرح به أليق
so it is more appropriate that he should be criticized

والحكم عليه بالزندقة والضلال أقوم وأحق
and ruled to be a heretic who is misguided



الإمساك عن الكلام في النجوم

refraining from speaking about the stars,

الاهتداء بها على أشياء مغيبات
is seeking guidance by the stars concerning matters that are unseen,

كما كان يفعله أهل الجاهلية الكهنة
as the people of the pre-Islamic days of ignorance used to do

عن طريق التنجيم
by means of astrology,

وهو الاستدلال بالأحوال الفلكية على الحوادث الأرضية

such as using the movement of heavenly bodies to indicate when certain earthly events would occur,

كأوقات هبوب الريح أو مجيء المطر وتغير الأسعار
such as the blowing of the wind, rainfall, changes in prices,




الإمساك عن الكلام في القدر
refraining from speaking about the divine decree


وأصل القدر سر الله تعالى في خلقه ،
“The divine decree is a secret known which Allah has hidden from His creation

والتعمق والنظر في ذلك ذريعة الخذلان ،
Pursuing such matters only leads to failure

وسلم الحرمان ، ودرجة الطغيان ،
and deprivation of the mercy of Allah, and it leads to injustice,


فالحذر كل الحذر من ذلك نظراً وفكراً ووسوسةً ،
so beware of looking into the matter, thinking about it and wondering about it


فإن الله تعالى طوى علم القدر عن أنامه

Allah has kept knowledge of His decree from His slaves,

، ونهاهم عن مرامه ،
and has forbidden them to pursue the matter


كما قال تعالى في كتابه :


( لا يسأل عما يفعل وهم يسألون )
‘He cannot be questioned as to what He does, while they will be questioned.’à

فمن سأل لِمَ فعل ؟ فقد رد حكم الكتاب ،
So whoever questions what Allah does has rejected the ruling of the Book,

ويعلم أن ما أصابه لم يكن ليخطئه ،
and know that whatever happens to him could never have missed him,

وما أخطأه لم يكن ليصيبه.
and what misses him could never have happened to him

والكلام في هذا الباب طويل ،

There is a lot that may be said on this topic

ورحم الله امرءاً آمن بقضاء الله وقدره
May Allah bless the man who believes in the will and decree of Allah

من غير خوض ولا فلسفة

without indulging in philosophical discussion about the matter

[إسلام بدي]

يُطلق لفظ " الجاهلية " ويُراد به فترة ما قبل بعثة النبي صلى الله عليه وسلم
The word Jahiliyyah is used to refer to the period before the coming of the Prophet

، وهي نسبة لأمرين اثنين يجتمعان في هذه الحقبة ،
It refers to two things that are combined in this period:

وهما : الجهل ، والجهالة – أي : السفاهة
ignorance and foolishness


ولفظ الجاهلية لفظ مذموم ،
The word ignorance is a blameworthy word

ويكفي الجهل والجهالة سوءً أن يتبرأ منهما الإنسان
Ignorance and foolishness together are sufficient for a person to disavow himself of them,

ولو كان من أهلهما ،
even if he has these attributes,

ويكفي العلم والرشد فخراً أن ينتسب إليهما أهلهما ،
and knowledge and guidance are sufficient for a person to feel proud of,


ولو كان من غير أهلهما .
if he has these attributes, and even if he does not


ما كان عليه العرب قبل الإسلام من الجهالة ، والضلالة .
the ways of the Arabs before Islam, namely foolishness and misguidance


ما قبل البعثة ، سُمُّوا به لفرط جهلهم
they called it that because of the extent of their ignorance


لأن الناس كانوا فيها على جهل عظيم‏ ،‏
because at that time the people’s ignorance was great;

فجهلهم شامل للجهل في حقوق الله ، وحقوق عباده
it included ignorance both of the rights of Allah and the rights of His slaves

والنياحة من أمر الجاهلية ،
Wailing is an act of ignorance

ولابد أن تكون في هذه الأمة ،
which inevitably continues to exist among this nation

وإنما كانت من أمر الجاهلية
although it is something that belongs to the ignorance ,


إما من الجهل الذي هو ضد العلم
either because of ignorance which is the opposite of knowledge,


أو من الجهالة التي هي السفه ، وهي ضد الحكمة
or because of foolishness which is the opposite of wisdom



فأنار الله تعالى به الكون ،
and Allah filled the world with light because of him,


وأخرجهم من الظلمات إلى النور ،
and brought people forth from darkness into light

فبدَّد الله به ظلمات الجهل
By means of him, Allah dispelled the darkness of ignorance

وانتهى ببعثته صلى الله عليه وسلم عهد الجاهلية ،

With his coming, the era of ignorance ended,

ولكن هل رُفعت الجاهلية عن الأمكنة كلها ، وفي جميع الأزمنة ؟!
but has ignorance disappeared from all places and all eras?à

بالطبع لا ،
Of course not

ولا نزعها عن جميع المجتمعات ـ أيضا ـ ،
but we cannot say that all societies are free of ignorance either

فما تزال بعض المجتمعات تعيش في مستنقعات الجاهلية ،

Some societies are still living in the depths of ignorance ,
فلا يرفع عنها هذا الوصف ،
so they are not free of this attribute

وأما من استنار بنور الإسلام من المجتمعات
But the societies on which the light of Islam has shone

فلا يجوز وصفها بهذا اللفظ ،
cannot be described in these terms,

ولو حصل تقصير في بعض جوانب الإسلام منها
and even if they are falling short in some aspects of Islam

فهذا لا يبيح وصفها بالجاهلية ،
they cannot be described as ignorant


وعلى هذا التفصيل اتفقت كلمة العلماء المحققين
The scholars are agreed on this point






فقوله في هذا الحديث : ( ومبتغ في الإسلام سنَّة جاهلية )

“Someone who tries to follow an ignorant way after becoming Muslim.” 9







بيَّن العلامة ما في هذا التعبير منْ تسمُّحٍ ، ،
The great scholar said that this phrase involves exaggeration

وغضٍّ من ظهور الإسلام على الدِّين كله
and overlooking the fact that Islam prevailed over all other religions


لا تخلو من مبالغة في وصف القرن الحالي
is not free of exaggeration about the current century


وإن كان قد دخل فيه ما ليس منه :

even though it has been infiltrated by things that are not part of it,

فهم كانوا وثنيين ، وكانوا في ضلال مبين ،

they were idolaters, they were clearly misguided,

فهي أديان محرفة ،
which are distorted religions


لم يبق في ذلك الزمان دين خالص منزه عن التغيير والتبديل
no pure religion left that had not been changed and altered



وليس الأمر كذلك في قرننا هذا
But that is not the case in the present era,

، ما دام أن الله تبارك وتعالى قد منَّ على العرب أولاً ، ثم على سائر الناس ثانياً
because Allah blessed the Arabs first, then the rest of mankind,


وتعهد الله عز وجل بحفظ شريعته
and Allah has promised to preserve this religion


وإن كان سيصيبها شيء من الانحراف الذي أصاب الأُمم من قبلهم
although it would be faced with some deviation as befell the nations before it



( لتتبعن سَنَن من قبلكم شبراً بشبر ،
“You will certainly follow the ways of those who came before you hand span by hand span,


وذراعاً بذراع ،
cubit by cubit,


حتى لو دخلوا جحر ضب لدخلتموه
to the extent that if they entered the hole of a lizard, you will enter it too


سينحرفون إلى حد كبير،
would deviate to a large extent


ويقلدون اليهود والنصارى في ذلك الانحراف ،
and they would imitate the Jews and Christians in that deviation,

قد بشَّر أتباعه بأنهم سيبقون على خطه الذي رسمه لهم
gave his followers the glad tidings that they would continue to follow the line that he drew for them



( لا تزال طائفة من أُمتي ظاهرين على الحق
A group of my nation will continue to prevail adhering to the truth

لا يضرهم من خالفهم
and they will not be harmed by those who oppose them,


حتى يأتي أمر الله )
until the decree of Allah comes to pass



فهي أبعد ما تكون عن الجاهلية القديمة أو الحديثة ؛
is far removed from the ignorance of the past or present

قد يُوهم الناس بأن الإسلام كله قد انحرف انحرافاً كليّاً ،
this may give the impression that all of Islam has deviated completely





( قَاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَلا بِالْيَوْمِ الْآخِرِ
“Fight against those who (1) believe not in Allaah, (2) nor in the Last Day,

وَلا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ
(3) nor forbid that which has been forbidden by Allah
and His Messenger (Muhammad), (4)9

وَلا يَدِينُونَ دِينَ الْحَقِّ
and those who acknowledge not the religion of truth


مِنَ الَّذِينَ أُوتُوا الْكِتَابَ
among the people of the Scripture (Jews and Christians),9

حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ )

until they pay the Jizyah (a tax) with willing submission, and feel themselves subdued




( إن الإسلام بدأ غريباً وسيعود غريباً فطوبي للغرباء ... )
“Islam began as something strange and will go back to being something strange so glad tidings to the strangers.” 0



( هم الذين يُصلحون ما أفسد الناس من سنَّتي من بعدي )
The ones who will revive what the people neglect of my prophetic teachings after I am gone




قد أصابه شيء من التحمس الزائد للإسلام في سبيل توضيحه للناس ،
he may have been somewhat over-zealous in the way in which he explained Islam to people


ولعل عذره في ذلك أنه كان يكتب بلغة أدبية ؛
Perhaps his excuse for doing so may be that he was writing in a literary style


وبعبارات كلها قوية
and with phrases all of which are strongly worded


تحيي في نفوس المؤمنين الثقة بدينهم وإيمانهم
and instill in the hearts of believers confidence in their religion and faith

، فهو من هذه الخلفية في الواقع قد جدّد دعوة الإسلام في قلوب الشباب ،
In that sense he did indeed renew the call of Islam in the hearts of the youth


لم يساعده وقته على أن يحرر فكره من بعض المسائل التي كان يكتب حولها أو يتحدث فيها ،
he did not have the time to examine thoroughly some of the issues that he wrote about,

لا يخلو من شيء من المبالغة

not free from some element of exaggeration

التي تدعو إلى هضم حق الطائفة المنصورة ،
which leads to undermining the group that is still prevailing and adhering to the truth



وقال صلى الله عليه وسلم :


( أربع في أمتي من أمر الجاهلية لا يتركونهن :


الفخر في الأحساب ، والطعن في الأنساب ، والاستسقاء بالنجوم ، والنياحة )
pride in one’s forefathers, slandering lineages, seeking rain by the stars and wailing




لا يجوز للمسلم أن ينظر للمجتمعات الإسلامية بعين الكبر في نفسه ،
It is not permissible for the Muslim to regard Muslim societies with a sense of arrogance


والاحتقار لهم ،
or to look down on them

ومن ذلك : تعميم الحكم بالجهل والانحراف والهلاك
That includes regarding all of them as ignorant, deviant and doomed
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :

( إِذَا قَالَ الرَّجُلُ هَلَكَ النَّاسُ فَهُوَ أَهْلَكُهُمْ )
If a man says ‘the people are doomed,’ he is the one who caused their doom



أن يقولها الرجل احتقاراً للناس ،
when a man says this by way of looking down on them

وإزراء عليهم ،
and showing contempt towards them,

وإعجاباً بنفسه ،
and expressing self-admiration


وأما إذا قال ذلك تأسفاً ، وتحزناً ،
But if he says that out of sorrow and regret,

وخوفاً عليهم
and out of fear for them

لقبح ما يرى من أعمالهم :
because of what he sees of their reprehensible actions,

فليس ممن عني بهذا الحديث ،
then he is not one of those referred to in this hadeeth

راضياً عن نفسه ، معجباً بها ،
is pleased with himself and admires himself,


حاسداً لمن فوقه ،
and he is envious of those who are above him

محتقراً لمن دونه ،
and scornful of those who are below him,

ويكون في الوجه الثاني ماقتاً لنفسه ، موبخاً لها

whereas in the second case he is scolding and rebuking himself

[إسلام بدي]

إلى أن يرث الله الأرض ومن عليها
until Allaah inherits the earth and everyone on it


( واعتصموا بحبل الله جميعاً ولا تفرقوا )

“And hold fast, all of you together, to the Rope of Allaah
and be not divided among yourselves



والتنازع سبب لهزيمة الأمة وزوالها
differences and disputes are the cause of the ummah’s defeat



ولا تنازعوا فتفشلوا وتذهب ريحكم
and do not dispute lest you lose courage and your strength departs,

واصبروا
and be patient




ومن شذ شذ في النار
whoever deviates from that will be in Hell




وقوموا لله قانتين
And stand before Allaah with obedience




( ولله على الناس حج البيت من استطاع إليه سبيلاً )

“And pilgrimage to the House is a duty that mankind owes to Allaah, those who can afford the expenses





( وجاهدوا في الله حق جهاده )
And strive hard in Allaah’s Cause as you ought to strive



( من عمل صالحاً فلنفسه ومن أساء فعليها وما ربك بظلام للعبيد )

Whosoever does righteous good deed, it is for (the benefit of) his ownself; and whosoever does evil, it is against his ownself. And your Lord is not at all unjust to (His) slaves

[إسلام بدي]

رغباتي وشهواتي تتحكم بي ولا تدعني أرتاح وتحيرني وتصيبني بالإحباط والامتعاض
my desires rule over me and leave me restless, confused, frustrated and resentful



الشهوة أمر جُبل عليه الناس

Sexual desire is something that has been created in man






ج - الابتعاد عن جلساء السوء .
Keeping away from bad company

والتفكير بحد ذاته لا محذور فيه،

Thinking in and of itself is not forbidden



هـ إشغال الوقت بالأمور المفيدة،
Spending one's time in useful pursuits,

لأن الفراغ قد يقود إلى الوقوع في الحرام.
because spare time may lead one to fall into forbidden things



فينبغي أن تلتزم الحشمة والوقار،
she has to remain modest, serious and dignified,

وتقصر صلتها بزميلاتها من الفتيات الصالحات .

She should restrict her relationships to friendships with righteous female classmates



والإيمان يعلو بالنفوس ويسمو بها،
Belief strengthens the heart and soul,

كما أنه يجعل صاحبه يقاوم الإغراء.
and it helps one to resist temptation


"يا معشر الشباب من استطاع منكم الباءة فليتزوج؛
O young men, whoever among you can afford to, let him get married,


فإنه أغض للبصر وأحصن للفرج،
for it is more effective in lowering the gaze and in guarding one’s chastity



ومن لم يستطع فعليه بالصوم؛
Whoever cannot afford it,
then let him fast,

فإنه له وجاء

" for it will be a shield for him


تقاوم دافع الشهوة وتضبط جوارحها
resist and control her desires



والتأمل في حال الفاجرات والساقطات
And thinking about the immoral, fallen women,




وشتان بينهما .

for there is a huge difference between them




وما يتبع هذه الشهوة من زوال لذتها،
which is followed by loss of pleasure

وبقاء الحسرة والألم .
and all that is left is regret and sorrow,

وبين أثر الصبر ومجاهدة النفس ،

with patience and striving against one’s whims and desires,


لذة الانتصار على الشهوة والنفس أعظم من لذة التمتع بالحرام .
the pleasure of conquering one’s whim and desires is far greater than the pleasures of enjoying forbidden things


( قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ
O my Lord! Prison is dearer to me than that to which they invite me.

وَإِلاَّ تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ
Unless You turn away their plot from me, I will feel inclined towards them


وَأَكُن مِّنَ الْجَاهِلِينَ
and be one
of the ignorant’

فَاسْتَجَابَ لَهُ رَبُّهُ

so his Lord answered his invocation


فَصَرَفَ عَنْهُ كَيْدَهُنَّ
and turned away from him their plot

[إسلام بدي]

تكوين صداقات في ظل ما تفضلتِ بذكره

Forming friendships, in the light of what you have mentioned



هو حب الناس باطنا ، والتلطف والتأدب معهم ظاهرا .
is love for people, and being kind and polite towards them


وتوطيد العلاقات ،
and strengthen bonds,












أو زيادة التعلق به
and become more attached to him,


والإنهاك النفسي والروحي ثانيا
and also psychological and spiritual exhaustion



باعتياد متابعة مثل هذا الشخص من الأرذال ، وسماع ورؤية بذاءاته
following this evil person and listening to his foul language


، وفاحش قوله وفعله
and shameless words and deeds

[إسلام بدي]

استغاثة من أم كان ابنها مستقيماً
A plea for help from a mother whose son was righteous

أرجو أن يتسع صدرك لاستغاثتي في مصيبتي
I hope that you will have the patience to listen to my plea for help regarding the calamity that has befallen me


فالابن الكبير مهندس مرموق ،
The oldest son is a high-level engineer;


وطموح جدّاً ، وذكي جدّاً ،
he is very ambitious and very smart,


ولكن للأسف فوجئنا به يكره الدين ،
but sadly we were shocked to find out that he dislikes religion

والتزاماته ، وتكاليفه الشرعية ،
and religious commitment,
and the obligations enjoined by Islam


ويتهمنا بأننا شاذون عن المجتمع ؛
He has accused us of being weird in social terms


لحرصنا على عدم الاختلاط ،
because we are careful to avoid mixed gatherings،

وبدأ بإنكار السنَّة ، والتهكم على أوامر الدين ،
He has begun to deny the sunnah and to ridicule religious commands,


وأتم كل هذا ،
and he is suspicious of all that

وكانت الطامة الكبرى عندما اصطحبناه للعمرة


The greatest calamity occurred when we took him with us for ‘umrah



عندهم خبرة ودراية بالرد على الشبهات
who have experience and knowledge in refuting specious arguments


ولا أشيع هذا الأمر ، وهذا أمر يخصني ،
I do not tell people about this because it is a private matter,


وأنا الذي سأحاسب
and I am the one who will be held accountable


لأن الناس تنخدع بنا كملتزمين

because people may be deceived by us, as we are religiously committed

[إسلام بدي]

نسأل الله تعالى أن يُعظم لكم المثوبة ،
We ask Allah, may He be exalted, to increase your reward


وقد لمسنا من خلال رسالتكم قيامكم بما أوجب الله تعالى عليكم تجاه الأمانة التي ائتمنكم عليها .
we sense that you have done what Allah, may He be exalted, enjoined upon you with regard to the trust with which He entrusted you




ورضاه لنفسه بطريق الانحراف والضلال والإلحاد :
and has chosen for himself the path of deviation, misguidance and atheism,


لا ينبغي أن يسبب لكم قلقاً في أنكم مقصرون ،
should not make you feel anxious or guilty,

بل أنتم على خير عظيم

Rather you have done well and are in a good state,

هو المقصِّر في حق نفسه ،

the ones who have fallen short with regard to themselves

فلا تلتفتوا لوساوس الشيطان ،
So do not pay any attention to the whispers of the devil


ولا يصدنكم كلام ابنكم عن الاستمرار في التربية الإسلامية لأولادكم،
and do not let what your son said bar you from continuing in your efforts to give your children a good Islamic upbringing



وغير أثمين على ما فعل
and you will not carry the burden of his sins,


لأنكم لم تقصروا في توجيهه
for you did not spare any effort in teaching him and guiding him


فقد هلكا مع الهالكين ،
and how they were doomed along with those who were doomed


ولم يألُ نوح عليه السلام جهداً في دعوتهم
Nooh (peace be upon him) never spared any effort in calling them



ولم يستجيبا له ،

But they did not respond to him,

فعاقبهما الله ، وكانا من المغرَقين
so Allah punished them and they were among those who drowned

[إسلام بدي]

أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِّنْهُمْ

Have the people been amazed that We revealed [revelation] to a man from among them
Is it wonder for mankind that We have sent Our Inspiration to a man from among themselves
Is it a wonder for mankind that We have inspired a man among them
Is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?
What! is it a wonder to the people that We revealed to a man from among themselves,
Was it a wonder to mankind that We revealed to a man from (among) them,
Does it seem strange to people that We reveal to a man from among them,
Was it to the people astonishment/surprise that We inspired/transmitted to a man from them
Are the people astonished that a man who is one of them
Why should it seem strange to mankind that We sent revelations to a mortal among them
Are people amazed that We have sent to a man among them
Does it seem odd to these people that We have revealed to a man from among themselves

وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ

And when it is said to him, “Fear Allah,” pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place.


أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ
pride in the sin takes hold of him
he is led by arrogance to (more) crime
pride taketh him to sin
pride carries him off to sin
vainglory seizes and thrusts him toward (greater) sin
vain pride holds him to sin
The glory/might took him with the sin/crime
his arrogance leads him to more sin;
sinful pride prevents them from paying heed to such advice
then pride leads him to sin
he becomes more resolute in committing sin
he is seized by pride which drives him to wrongdoing
conceit seizes him sinfully
egotism takes him in his sin

لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ
No blame will there be upon you today
No reproach on you this day
Have no fear this day!
This day let no reproach be (cast) on you
(There shall be) no reproof against you this day;
No reproach will be on you today
No reproach this day shall be on you
No blaming/reproaching on you today
No one will blame you on this day.
Let no reproach be on you this day

وَلَا تَيْأَسُوا مِن رَّوْحِ اللَّهِ
and despair not of relief from Allah
and never give up hope of Allah’s Mercy
and despair not of the Spirit of Allah
and never give up hope of Allah’s Soothing Mercy
and despair not of Allah’s mercy;
; and do not despair of God’s Mercy,
Do not despair of God’s comfort
and despair not of the comfort of Allah
and do not despair of receiving comfort from God
and do not lose hope in the mercy of Allah


قال رب أنى يكون لي غلام وكانت امرأتي عاقرا وقد بلغت من الكبر عتيا
He said, “My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?”

وقد بلغت من الكبر عتيا
and I have reached the extreme old age.”
and I have reached infirm old age?
and I have grown quite decrepit from old age?”
and I myself have reached indeed the extreme degree of old age?
I have already reached infirmity in old age?”
and I have (already) reached the extreme (limit of) old age?´
and I had reached from the old age exceeding the limit?”
and I am old and decrepit?”
and I have attained to the declining of old age?
and surely have reached an age of extreme degree?
and I have reached an extremely old age”.
and I have reached infirmity due to old age?”
and I am already advanced in age?’
and I am advanced in years’

وَإِذْ قُلْتُمْ يَا مُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ
And [recall] when you said, “O Moses, we will never believe you until we see Allah outright”; so the thunderbolt took you while you were looking on.

حَتَّى نَرَى اللَّهَ جَهْرَةً
till we see Allah plainly
until we see Allah manifestly
until we see Allah openly.
unless we plainly see God
unless we see Allâh openly
until we see God face to face
unless you could see God with your own eyes
till we clearly see Allah”
unless we see God plainly.
till we clearly see Allah
until we see God with our own eyes
until we see Allah visibly.

فَأَخَذَتْكُمُ الصَّاعِقَةُ
so the thunderbolt took you
But you were seized with a thunderbolt (lightning)
the lightning seized you.
so the punishment overtook you
So the (stunning) thunderbolt took you
Thereupon the thunderbolt seized you.
so the death/cry of torture took/punished you
lightning struck you
then a thunderbolt took hold of you
so the punishment overtook you
the swift wind struck you
and the thunderbolt caught you




وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ


حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ
until they see the painful punishment.
the painful torment.
Though every token come unto them
the painful doom.
until they see the penalty grievous.
until they witness the painful chastisement.
the painful punishment.
Even though every proof should come to them,
they face the grievous punishment.
until they hehold an afflictive torment.
until they face the most painful torment.

كَذَلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ فَسَقُوا
Thus the word of your Lord has come into effect upon those who defiantly disobeyed
Thus is the Word of your Lord justified against those who rebel (disobey Allah)

عَلَى الَّذِينَ فَسَقُوا
concerning those who do wrong
against those who rebel:
against those who transgress
against the ones who were immoral
with regard to those who transgress
, on those who debauched ,
against the ungodly
concerning the sinful
against those who are disobedient.
against the evildoers

الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا



وَلَمْ يَجْعَلْ لَهُ عِوَجًا
and has not made therein any deviance
and has not placed therein any crookedness.
Who hath revealed the Scripture unto His slave
and hath allowed therein no Crookedness:
and did not make in it any crookedness.
and He did not make/create for it crookedness/indirectness .
who has revealed to His votary the Book which is free of all obliquity,
and has made it a flawless guide (for human beings)
and has not kept any deviation in it.
and allowed in it no distortion.
and has not kept any deviation in it.
which is free from any ambiguity

رَجْمًا بِالْغَيْبِ
guessing at the unseen;
, guessing at random;
doubtfully guessing at the unknown;
making conjectures at what is unknown;
all guessing at random at (something related to) the Unseen.
An unsubstantiated guess with the unseen/absent ,
guessing in the dark
-guessing at the unknown
In reality, they are just feeling around in the dark.


قَالُوا يَا نُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا

O Noah, you have disputed us and been frequent in dispute of us

O Nuh (Noah)! You have disputed with us and much have you prolonged the dispute with us


O Noah! Thou hast disputed with us and multiplied disputation with us

O Nuh! indeed you have disputed with us and lengthened dispute with us

O Noah, you have argued with us, and disputed at length

Noah, you have argued with us a great deal

O Nooh, you have disputed with us and disputed in the extreme


فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ



فَأْتِنَا بِمَا تَعِدُنَا
So bring us what you threaten us
now bring upon us what you threaten us with,
now bring upon us that wherewith thou threatenest us,
therefore bring to us what you threaten us with,
Then come up to us with what you promise us,
bring upon us what you have been threatening us with!”
so bring that (retribution) you promise
Bring down on us whatever torment with which you have been threatening us


وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا
And O my people, I ask not of you for it any wealth
And O my people! I ask of you no wealth for it
And O my people! I ask you for no wealth in return
And you my nation, I do not ask/demand/beg you on it (for) property/possession/wealth,

I do not demand for it any wealth from you,
And, O my people, I ask not of you any riches therefor
My people I do not ask any payment for what I preach to you
O my people! I do not ask you any material reward for it



وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا
And I am not one to drive away those who have believed
I am not going to drive away those who have believed
and I am not going to thrust away those who believe
But I will not drive away (in contempt) those who believe
And in no way will I drive away the ones who have believed
And I am not about to dismiss those who believed
and I am not going to repel the Muslims
Nor will I drive away the believers

وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ
but I behold you a people ignorant
but I find you people completely ignorant
Yet I see that you are a people who act out of ignorance
I see/understand you (as) a nation being lowly/ignorant
and I see you are a people who are acting through lack of knowledge
but I see you a folk that are ignorant
but I see that you are a people behaving ignorantly


قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي
Say, “If I have invented it, then upon me is [the consequence of] my crime

Say: “If I have fabricated it, upon me be my crimes
Say: If I have invented it, upon me be my crimes
Say: If I have forged it, on me is my guilt
Say, “In case I have fabricated it, then upon me (rest) my criminal (deeds)0
Say: “If indeed I fabricate it, then upon me falls my sin
Say (O Muhammad!), `If I have forged it then on me will be the penalty of my crime
Say: “If I fabricated/cut and split it so on me (is) my criminality/committing (of) sins
Tell them: “If I have fabricated it, then mine is the guilt
Say: ‘If I have forged it, upon me falls my sin
tell them “Had I falsely ascribed it to God, I shall be responsible for my own sins
Say, “If I made it up, upon me falls my crime

فَلَا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ
Do not distress yourself with what they may do
so do not be distressed by what they have been doing
So be not sad because of what they used to do
Be not distressed because of what they do.
So grieve no longer over their (evil) deeds.
therefore do not grieve at what they do
so do not feel chagrined for whatever they were performing
therefore grieve not over what they have been doing
so do not be miserable/fallen in hardship because (of) what they were making/doing
so do not sorrow for what they used to do

إِلَّا مَن سَبَقَ عَلَيْهِ الْقَوْلُ
except those about whom the word has preceded
except him against whom the Word has already gone forth
save him against whom the word hath gone forth already
except those against whom Our sentence has already been passed
except who the saying/words preceded on him
except those who were destined to perish
except those against whom the edict has already been given
except he of whom the word has already been spoken

سَآوِي إِلَى جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ
I will take refuge on a mountain to protect me from the water
I will betake myself to a mountain, it will save me from the water
I will soon have my abode to a mountain that will safeguard me from the water
I will take shelter/refuge to a mountain (that) protects/shelters me from the water
I shall go up a mountain, he said, “which will keep me from the water
I shall climb up a mountain and this will save me from the flood

لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ
There is no protector today from the decree of Allah
This day there is no savior from the Decree of Allah
This day there is none that save from the commandment of Allah
This day nothing can save, from the command of Allah
There is no protector today from Allah’s punishment
Today there is no safeguard from the Command of Allah
Today there is no protection from God’s judgment
There is no getting away,” said Noah, “from the decree of God today
Today there is no defender from God’s command
there is no defender today from the decree of Allah
No one can escape on this day from God’s command
Today there is none who can rescue from the punishment of Allah
There is none today who can protect from Allah’s edict


بُعْدًا لِّلْقَوْمِ الظَّالِمِينَ
Away with the wrongdoing people
A far removal for wrongdoing folk!0
Away with those who do wrong!0
Away with the unjust people
Away with the wrongdoing people
Away with the cursed people!0
Away with the people of the evildoers!0
The unjust people are far away from the mercy of God
Away with the wicked people
Be gone, evildoing nation
Gone are those evildoing people

وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ
The floodwater receded and the decree was carried out
And the water was made to subside, and the Command was accomplished
And the water was made to subside. And the commandment was fulfilled
and the water was made to abate and the affair was decided
and the water abated, and the matter was ended
And water subsided, and the matter was over
And the water was diminished and the Decree was fulfilled

إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ
he was entirely of unrighteous conduct
verily he is of unrighteous conduct
surely it is a deed not righteous
What he did was not right
Indeed, he is (a man of) bad deeds
For his conduct is unrighteous
surely he is (the doer of) other than good deeds
he is [one whose] work was other than righteous
he is of evil conduct
his work is unrighteous

إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ
I warn you so you do not fall into ignorance
I admonish you never to act like the ignorant ones
Surely I admonish you that you should not be among the ignorant
I am warning you not to be foolish
I exhort you not to be among the ignorant
I give you counsel, lest you act like the ignorant
surely I admonish you lest you may be of the ignorant
Indeed, I advise you, lest you be among the ignorant

إِنْ أَنتُمْ إِلَّا مُفْتَرُونَ
decidedly you are nothing except fabricators
Certainly, you do nothing but invent (lies)!à
You are not but inventors [of falsehood].à
you are nothing but forgers (of lies).à
You are nothing but fabricators
you are only making up lies
you have merely been fabricating lies
You do nothing but fabricate lies against Allah

قَالُوا يَا هُودُ مَا جِئْتَنَا بِبَيِّنَةٍ
They said: 'O Hud! You have not brought to us any clear evidence
They replied, ‘Hud, you have not brought us any clear evidence
They argued, “O Hûd! You have not given us any clear proof
They said: O Hud! you have not brought to us any clear argument

إِن نَّقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ
All we can say is that some of our gods have possessed you with evil
All we can say is that some god of ours has afflicted you with evil
We do not say except that some of our gods have subjected you to some evil
We say naught save that one of our gods hath possessed thee in an evil way
All that we say is that some of our gods (false deities) have seized you with evil (madness).0
All we can say is that one of our gods may have inflicted some harm on you
We say nothing but that (perhaps) some of our gods may have seized thee with imbecility
We cannot say aught but that some of our gods have smitten you with evil
Decidedly we say nothing except that some of our gods have gripped you with some odious treatment

أَنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ
that I ث¹totallyث؛ reject whatever you associate
that I have nothing to do with your associating with Allah
I have nothing to do with what you take as gods
that I am innocent of (all) that ye ascribe as partners (to Allah)0
I am free from that which you ascribe as partners in worship
that I disown those you set up as partners with God
that I am free from the sin of ascribing, to Him0
that I am clear of what you associate (with Allah)0
that I am quit of whatever you associate (with Allah).0

فَكِيدُونِي جَمِيعًا
so (devise) plotting against me, altogether
So plot against me, all of you
So (try to) circumvent me, all of you,
therefore scheme against me all together
so scheme (your worst) against me
So conspire against me, all of you
So, try your plans against me, all of you together,
So let all of you plot against me

مَّا مِن دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا
There is no living creature that is not completely under His control
There is no moving creature which He does not hold by its forelock
There is no creature but that He holds its forelock
There is no moving creature which He does not control
There is not a moving creature, but He hath grasp of its fore-lock
in no way is there any beast whatever except that He is taking it by the forelock





وَنَجَّيْنَاهُم مِّنْ عَذَابٍ غَلِيظٍ
saving them from a harsh torment
We saved them from a severe punishment
We delivered them from a woeful chastisement
and We did save them from a heavy punishment
We saved them from a severe penalty
and We delivered them from a hard chastisement
We saved them from a harsh punishment
We saved them from a harsh doom
and We saved them from a severe torment
and We safely delivered them from a harsh torment

وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ
and closely followed the command of every stubborn potentate
and followed the command of every proud obstinate
and followed the command of every froward potentate
and followed the order of every obstinate tyrant
and followed the bidding of every insolent opposer (of truth).à
And followed the command of every powerful, obstinate transgressor
and followed the dictates of every obstinate tyrant
and followed the bidding of every tyrannical enemy of the truth
and followed the command of every stubborn tyrant

أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ غ— أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
Ah! Behold! for the 'Ad rejected their Lord and Cherisher! Ah! Behold! removed (from sight) were 'Ad the people of Hud!à


أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
Lo! ruined are 'Ad, the people of Hud
so away with the Ad, the people of Hud




يَا صَالِحُ قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَذَا
O ل¹¢âliل¸¥! We truly had high hopes in you before this
O Salih, you have readily been a (source of) hope among us before that
O Salih! surely you were one amongst us in whom great expectations were placed before this
O SؤپliH, we had hopes in you before this
Salih, We used to have such great hope in you
O Salih! Until now you were one of those among us on whom we placed great hopes



وَإِنَّنَا لَفِي شَكٍّ مِّمَّا تَدْعُونَا إِلَيْهِ مُرِيبٍ
We are certainly in alarming doubt about what you are inviting us to
And surely we (all) are indeed in doubt concerning what you call us to, causing suspicion
we verily are in grave doubt concerning that to which you called us
And indeed we are, about that to which you invite us, in disquieting doubt
And as to that which you call us to, most surely we are in disquieting doubt
We have serious doubts that have disturbed us about the faith to which you are calling us
We are in grave doubt about what you are asking us to do

فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ
You would only contribute to my doom
Then you increase me not but in loss
Ye would add to me naught save perdition
So you would not increase me except in loss
So, you extend nothing to me but loss
You would only make my loss greater
You can only make me lose even more



فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ
So leave her to graze ث¹freelyث؛ on Allah’s earth
so leave it to pasture on God’s earth
So let her pasture on Allah's earth
So let her feed upon Allah 's earth
So, leave her free to eat on the earth of Allah
so suffer her to feed in Allah's earth

وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ
and do her no harm, or a swift punishment will overtake you
and do not harm it, or you will soon be punished
and do not hurt her or some chastisement - which is near at hand -should overtake you

and do not touch her with harm, or you will be taken by an impending punishment

and do not even touch her with evil (intention), lest an approaching punishment should seize you

and inflict no harm on her, or a swift penalty will seize you
and touch her not with harm lest a near torment seize you

and do not touch her with odious treatment ,for then a near torment would take you away
and touch her not with evil, lest a near torment will seize you


ذَلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ
that is a promise not to be belied
This is a threat that will not be belied
That is a promise not to be denied
That is a promise, not to be backed out
this is an unfailing promise

فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ
and then they lay lifeless in their homes
they became cowering (bodies) in their residences
so they lay (dead), prostrate in their homes
so that morning found them prostrate in their dwellings
and they became within their homes [corpses] fallen prone
so they became motionless bodies in their abodes
and they lay prostrate in their homes before the morning
and they were found dead in their homes, fallen on their knees
so they fell lifeless in their homes

فَمَا لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ
Then in no way did he linger to come with a fleshy well-roasted calf
and delayed not to bring a roasted calf
and did not delay in bringing [them] a roasted calf
and he made no delay in bringing a roasted calf
and hastened to entertain them with a roasted calf
and he hastened to entertain them with a roasted calf
and without delay he brought in a roasted calf
and hurriedly brought to them a roasted calf
Then he took not much time in bringing a roasted calf
Then it was not long before he brought ث¹themث؛ a ث¹fat,ث؛ roasted calf

نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً
he disclaimed them and entertained a fright of them
he felt some mistrust of them, and conceived a fear of them
he mistrusted them and conceived a fear of them
he distrusted them and felt from them apprehension
he deemed them strange and conceived fear of them
he found this strange and became afraid of them
he mistrusted them, and felt afraid of them
he found them strange and felt scared of them
he became suspicious and fearful of them



قَالَتْ يَا وَيْلَتَ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ
She said, "Woe to me! Shall I give birth while I am an old woman and this, my husband, is an old man? Indeed, this is an amazing thing!"à

إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ
this is a strange thing
this is an amazing thing
Most surely this is a wonderful thing
That would indeed be a wonderful thing
This is something amazing indeed
That would be a strange thing
This is truly an astonishing thing


أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ
Are you astonished by Allah’s decree? 0
Are you amazed at the decree of Allah ?0
Do you wonder at Allah's bidding? 0
Do you marvel at Allah’s command? à
Are you astonished at what God ordains?à


فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ
Then after the fear had left Abraham
So, as soon as dread had gone away from Ibrahim
And when the awe departed from Abraham
And when the fright had left Abraham
So when fear had gone away from Ibrahim
When fear had passed from (the mind of) Abraham

يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَا
O Ibrahim (Abraham)! Forsake this
O Ibrahim! leave off this
O Abraham! Seek not this
O Ibrؤپhؤ«m! Leave it
Abraham, cease your pleading
O Ibrahim, veer away from this
O Abraham, give up this
O Abraham! Desist from this
O Abraham! Plead no more!


وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ
and they will certainly be afflicted with a punishment
that cannot be averted!

عَذَابٌ غَيْرُ مَرْدُودٍ
a punishment that cannot be repelled
a torment not to be turned back
a penalty that cannot be turned back!
a doom which cannot be repelled


سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا
he was distressed and worried by their arrival

he was vexed on their account, and he was straitened for them

he was distressed and knew not how to protect them

he was anguished for them and felt for them great
discomfort

he was grieved for them, and he lacked strength to
protect them

he was grieved on their account and felt himself powerless

he was saddened because of them, and his heart felt uneasy for their sake

he was anxious for them, feeling powerless to protect them

he was perturbed by their coming and felt troubled on their account





هَذَا يَوْمٌ عَصِيبٌ
This is a distressing day

This is a distressful day

This is a truly terrible day

This is a very hard day

This is a trying day

This is a most critical day


فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ

But once the Sacred Months have passed,

But when the sacred months expire

When the [four] forbidden months are over

But when the forbidden months are past

So when the sacred months have passed away

So, when the prohibiting months are drawn away

وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ
and lie in wait for them on every way

wait for them at every lookout post

and prepare for them each and every ambush

and sit in ambush for them everywhere

and lie in wait for them in every stratagem

فَخَلُّوا سَبِيلَهُمْ
then set them free

leave them alone

let them go on their way

then leave their way free

then open the way for them

وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ
And if any one of the polytheists seeks your protection

And if one of the idolaters seek protection from you

ثُمَّ أَبْلِغْهُ مَأْمَنَهُ
and afterward convey him to his place of safety

thereafter convey him to his secure place

and then escort him to where he can be secure

Then deliver him to his place of safety

then make him attain his place of safety


فَمَا اسْتَقَامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ

so, as long as they go straight with you, so go straight with them

So, as long as they are true to you, be true to them


كَيْفَ وَإِن يَظْهَرُوا عَلَيْكُمْ
How? And in case they get the better of you,


وَإِن يَظْهَرُوا عَلَيْكُمْ
when you are overpowered by them

if they have the upper hand of you

if they prevail against you

if they get an advantage over you

If they were to have the upper hand over you

if they gain dominance over you

if they overcome you

if they were to get the upper hand over you

لَا يَرْقُبُوا فِيكُمْ إِلًّا وَلَا ذِمَّةً
they will respect towards you neither consanguinity nor treaty

they regard not the ties, either of kinship or of covenant with you

they regard not pact nor honour in respect of you

they would not pay regard in your case to ties of relationship, nor those of covenant

they would have no respect for kinship or treaty

they will not observe any bond or treaty with you


يُرْضُونَكُم بِأَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ
they satisfy you with their mouths, (but) their hearts refuse

With (good words from) their mouths they please you, but their hearts are averse to you

they please you with their mouths while their hearts do not consent

With (fair words from) their mouths they entice you, but their hearts are averse from you

They only flatter you with their tongues, but their hearts are in denial

وَأَكْثَرُهُمْ فَاسِقُونَ
and most of them are wicked

and most of them are lawbreakers

Most of them are sinners

and most of them are defiantly disobedient

and most of them are rebellious

and most of them are transgressors

And most of them are wrongdoers

and most of them are immoral

فَصَدُّوا عَن سَبِيلِهِ
and (many) have they hindered from His way

and have firmly hindered people from His Path

and barred others from His path

so they have prevented (people) from His path

so they turn away from His way

and averted [people] from His way

so they debar (men) from His way

إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ
evil indeed are the deeds they have done

How evil their actions are!

evil is what they have been doing

surely odious is whatever they were doing


لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً
They do not honour the bonds of kinship or treaties with the believers

They do not observe any bond or treaty with a believer


وَأُولئك هُمُ الْمُعْتَدُونَ

and these are they who go beyond the limits

It is they who have transgressed all bounds

It is they who are the transgressors
Or if a man tries to seduce another woman, she recommends a dose of burnt hoopoe nails to set him straight.

وَإِن نَّكَثُوا أَيْمَانَهُم
But if they break their oaths

But if they violate their oaths

And if they break their pledges

وَطَعَنُوا فِي دِينِكُمْ
and attack your faith

and attack your religion with disapproval and criticism

and assail your religion

and defame your religion

and taunt you for your Faith

and (openly) revile your religion

and speak evil of your Faith

and discredit your religion


إِنَّهُمْ لَا أَيْمَانَ لَهُمْ
who never honour their oaths

for surely their oaths are nothing to them

Lo! they have no binding oaths

there are no oaths [sacred] to them

oaths mean nothing to them

surely their oaths are nothing

for they have no regard for their pledged words




لَعَلَّهُمْ يَنتَهُونَ
so that they may desist

that possibly they would refrain

that thus they may be restrained

that they might cease


وَهَمُّوا بِإِخْرَاجِ الرَّسُولِ
and designed to drive out the Messenger

and conspired to expel the Messenger ث¹from Mecca

and did all they could to drive the Messenger away

and tried to drive the Messenger out

and plotted to expel the Messenger,

and aimed at the expulsion of the Messenger

and determined to expel the Messenger


أَتَخْشَوْنَهُمْ
Do you fear them?

Are you apprehensive of them?


وَيُخْزِهِمْ
and disgrace them

and will humiliate them

and cover them with shame

and bring them to disgrace

and He will lay them low

and put them to shame

وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ

and soothe the hearts of the believers

and cure the breasts of a people (who are) believers

and heal the breasts of a believing people,

and He will heal the breasts of folk who are believers

and satisfy the breasts of a believing people

and will soothe the bosoms of those who believe

and bring relief to bosoms of the believing people


مَرَدُوا عَلَى النِّفَاقِ
they are ever-insurgent with hypocrisy

They have mastered hypocrisy

they are obstinate in their hypocrisy

who have become inured to hypocrisy

They are adamant on hypocrisy

they are stubborn in hypocrisy

They have become accustomed to hypocrisy

there are some who persist in hypocrisy

they exaggerate and persist in hypocrisy

فِي طُغْيَانِهِمْ يَعْمَهُونَ

in their trespasses, wandering blindly in distraction

wander blindly on in their contumacy

in their transgression, wandering blindly

in their inordinacy, blindly wandering on

wander blindly in their rebellion

in their inordinance blundering

wandering in distraction to and fro

that they may blindly stumble in their transgression

wander blindly in their excesses

wander blindly in their defiance

انفِرُوا خِفَافًا وَثِقَالًا
March out, light and heavy!

Go forth, light-armed and heavy-armed

So go out, no matter whether you are lightly or heavily armed


March forth whether it is easy or difficult for you



لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا
Were it a gain at hand or a short journey

if the benefit was within sight and the journey short

Had it been a gain at hand or an average journey

Had it been a near advantage and a short journey,

Had it been an easy gain and a moderate trip

Had it been a near adventure and an easy journey

Had the gain been within reach and the journey shorter


وَلَكِن بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ
but the distance seemed too far to them

but the distance seemed too great for them

but the distance seemed too far to them

but the distance was long

but the tedious journey was too long for them


وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ
Still they will swear by Allah: "If only we could, we would surely have gone forth with you."


They will swear by Allah: “We would have certainly set out with you, if we were able to

يُهْلِكُونَ أَنفُسَهُمْ
They merely bring ruin upon themselves

but they ruin themselves

They are putting themselves to ruin

They would destroy their own souls

they cause their own souls to perish

They bring perdition upon theirselves


فَلَا تَكُ فِي مِرْيَةٍ مِّنْهُ
So be not in doubt about it

So have no doubt about it

So do not be (engaged in) wrangling about it


وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ
and we see not that any follow you save the most abject among us, without reflection



إلاَّ الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ

only the vilest among us

but the meanest among us, in judgment immature

save the most abject among us, without reflection

except the ones who are the most decrepit of us, inconsiderately

except those who are the lowest of us

except the lowliest of our folk

except the lowliest among us

وَمَا نَرَى لَكُمْ عَلَيْنَا مِن فَضْلٍ
We behold in you no merit above us

we see in you (all) any merit above us

We cannot see how you are any better than we are

And in no way do we see you have over us any grace (Superiority)

and we do not see in you any excellence over us

and we have not seen in you people any superiority over us


وَإِذَا مَسَّ الْإِنسَانَ الضُّرُّ
And when affliction touches a man

Whenever someone is touched by hardship

When trouble befalls man

When man is afflicted by a hardship

When trouble toucheth a man,

And when affliction touches man

And if misfortune touch a man

And when harm touches man

And when adversity touches man


دَعَانَا لِجَنبِهِ
he invokes Us to his side

he invokes Us

he calls upon Us

he cries out to Us

he prays to Us (at all times)


فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ
But when We relieve their hardship

but as soon as We relieve him of his trouble

But when We remove his hardship

But no sooner than We have removed his affliction,

but when We have relieved him of the misfortune

But when We have removed his harm from him

then as soon as We have lifted off him his adversity


مَرَّ كَأَن لَّمْ يَدْعُنَا إِلَى ضُرٍّ مَّسَّهُ

he goes on his way as if he had never cried out to Us to remove his trouble


كَذَلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا يَعْمَلُونَ
This is how the misdeeds of the transgressors have been made appealing to them

In this way the deeds of such heedless people are made attractive to them

This is how their deeds appear beautified to the transgressors

Thus it is that the misdeeds of the transgressors are made fair-seeming to them

Thus, whatever they were doing was adorned for the extravagant

وَلَقَدْ أَهْلَكْنَا الْقُرُونَ مِن قَبْلِكُمْ
And We have already caused the generations even before you to perish

And indeed, We destroyed generations before you

وَكُنتَ مِنَ الْمُفْسِدِينَ
and were one of the corruptors

and you were one of the evil-doers

and been of the wrong-doers

and you were of the mischief-makers

you had always been a rebel, and a troublemaker


كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ

Dreadful is the word that came out of their mouths


An odious word it is, coming out of their mouths

Mighty is the word that comes out of their mouths

Grave is the word that comes out of their mouths

a grievous word it is that comes out of their mouths

It is a grievous thing that issues from their mouths

it is a monstrous assertion that comes out of their mouths

What a terrible claim that comes out of their mouths!0



إِن يَقُولُونَ إِلَّا كَذِبًا

They say nothing but lies

What they utter is merely a lie

what they say is nothing but falsehood!0

they speak nothing but a lie

they speak not except a lie

They speak naught but a lie

[إسلام بدي]

فإن للمعصية شؤماً على صاحبها
for sin is bad news for the one who does it




حرمان العلم ،
Being deprived of knowledge

فإن العلم نور يقذفه الله في القلب ،

for knowledge is light that Allaah causes to reach the heart,

والمعصية تُطفئ ذلك النور .


and sin extinguishes that light


أعجبه ما رأى من وفور فطنته ، وتوقُّد ذكائه ، وكمال فهمه ،

he admired him because of the intelligence, alertness and understanding

فقال : إني أرى الله قد ألقى على قلبك نوراً ،

I think that Allaah has caused light to enter your heart,

فلا تُطفئه بظلمة المعصية


so do not extinguish it with the darkness of sin



إن الرجل ليُحرم الرزق بالذنب يُصيبه
A man is deprived of provision because of the sins that he commits



تعسير أموره عليه ،
Things become difficult for him,

فلا يتوجه لأمرٍ إلا ويجده مغلقاً دونه

so that he does not turn his attention towards any matter but he finds the way blocked



وهذا كما أن من اتقى الله جعل له من أمره يسرا
By the same token, for the one who fears Allaah, things are made easy for him



وكلما قويت الظلمة ازدادت حيرته
The stronger the darkness grows, the greater becomes his confusion,


حتى يقع في البدع والضلالات
until he falls into innovation, misguidance

والأمور المهلكة
and things that lead to doom,

وهو لا يشعر ،



without even realizing,

إن للحسنة ضياءً في الوجه ، ونوراً في القلب ،
Good deeds make the face light, give light to the heart,


وسعةً في الرزق ،
and bring about ample provision,


ووهناً في البدن
and bring about physical weakness,

, ونقصاً في الرزق ، وبغضةً في قلوب الخلق

a lack of provision and hatred in people’s hearts

[إسلام بدي]

أن المعاصي تزرع أمثالها ، ويُولِّد بعضها بعضاً ، حتى يعز على العبد مفارقتها والخروج منها

Sin breeds sin until it dominates a person and he cannot escape from it




إلى أن تنسلخ من قلبه إرادة التوبة بالكلية
until there is no will in his heart to repent at all


وقلبه معقودٌ بالمعصية ، مُصرٌ عليها ، عازم على مواقعتها متى أمكنه ،
whose hearts are still determined to commit sin and persist in it


وهذا من أعظم الأمراض وأقربها إلى الهلاك
This is one of the most serious diseases that are most likely to lead to doom



أنه ينسلخ من القلب استقباح المعصية
He will become desensitized and will no longer find sin abhorrent,

فتصير له عادة ،
so it will become his habit,

لا يستقبح من نفسه رؤية الناس له


and he will not be bothered if people see him committing the sin

وهذا عند أرباب الفسوق
For the leaders of immorality,

هو غاية التهتك وتمام اللذة ،

this is the ultimate shamelessness in which they find great pleasure,


حتى يفتخر أحدهم بالمعصية
such that they feel proud of their sin



كلُّ أمتي معافى إلا المجاهرون

All of my ummah (followers) will be fine except for those who commit sin openly,

[إسلام بدي]

أن الذنوب إذا تكاثرت طُبِعَ على قلب صاحبها ،
When there are many sins they leave a mark on the heart of the person who commits them,

فكان من الغافلين
so he becomes one of the negligent



{ كلا بل ران على قلوبهم ما كانوا يكسبون }
“Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn”0


وأصل هذا أن القلب يصدأ من المعصية
How this starts is that the heart gets stained by sin,


، فإذا زادت
and if the sin increases

غلب الصدأ
then the stain grows bigger


حتى يصير راناً ،
until 9it becomes the raan (covering of sin and evil deeds)0


ثم يغلب حتى يصير طبعاً وقفلاً وختماً ،


then it increases until it becomes a seal,

فيصير القلب في غشاوة وغلاف ،
and the heart
becomes covered and sealed


فإذا حصل له ذلك بعد الهدى والبصيرة
If that happens after a person had been guided and had understood,

انتكس فصار أعلاه أسفـله ،

then his heart is turned upside down,

فحينئذٍ يتولاه الشيطان ويسوقه حيث أراد .

and at that point the Shaytaan gains control over him and directs him as he wants



هذه هي حقيقة الدنيا
This is the reality of this world;

التي مهما تمتعنا فيها .

no matter how much enjoyment we find in it,

فمآلها ومنتهاها الكدر والأسى

it will ultimately end in sorrow and regret



إن مشاعر الغضب التي تنتابك
The feelings of anger that you experience

كردة فعل لمن يدخن أمامك هي مشاعر واقعية لها ما يبررها في الأصل والحقيقة ،

as a reaction towards someone who smokes in front of you are justifiable feelings


بل إنني أزيد فأقول

Indeed I would go further and say

إن جمهور العقلاء يوافقونك طبعاً وسجيةً على هذه المشاعر
that most wise people would naturally agree with you,


التي تنبع من الحياة الطبيعية واستهجان القبائح من الأعمال الرذيلة الدنيئة
because man is by nature repulsed by bad actions,


ناهيك عن كونك تتضررين جسدياً من هذا الدخان
in addition to that fact that you are being physically harmed by this smoke



بيد أن الإنسان لابد وأن يفقه كيف يمكنه التعبير عن مشاعره
But a person must understand how he can express his feelings

تجاه الأشياء والمواقف التي يُحس أنها لا تتلائم مع تفكيره وسجيته ,

towards things and he must find the best way to express his feelings in different situations that do not suit him

وحيث استطاع الإنسان أن يتجاوز هذه العقبة بنجاح
When a person can overcome this obstacle successfully,

فإنه يكون قد خطى الخطوة الصحيحة نحو الهدف المنشود


he will have taken an important step towards achieving his goal


الناس لا تستجيب لرغبة الآمر على وجه الإجبار والسلطة
people do not respond to the wishes of the one who issues commands with an attitude of force and compulsion,


, بل تبتعد عن صاحب ذلك الطبع بعيداً
rather they will move far away from the one who is like that,


مع إيمانها بأن ما يقول أو يطلب هو في نفسه صحيح مقبول
even though they may believe that what he is saying or demanding is in itself correct and acceptable



إن مجرد شعورك بالغضب تجاه هؤلاء للأسباب التي ذكرتِ أمر مقبول ،
Simply feeling angry towards these things that you mention is something that is acceptable,


ولكن الغضب وحده لايأتي بنتيجة مرضية في أغلب الأحوال ،

but anger on its own does not bring about the desired results in most cases


وإن السيطرة على الأعصاب والمشاعر
Controlling your nerves and feelings,



والبحث عن إيصالها بالطريق المناسب
and looking for an appropriate way to express them


يوصل الإنسان لمُراده من أقصر الطرق وأسهلها ،
will bring about the desired results in the shortest and easiest way

فهل جربت أن عبرت عن مدى استيائك من الدخان


Have you tried expressing how much the smoking bothers you


وما يسببه لك من الأضرار بأسلوب الهدوء والاستئذان
and the bad effect it has on you, in a calm and polite manner




يستجيبون على الفور
will respond immediately

فلابد أن يتحلى بالصبر والأناة وحسن المنطق والحوار.
he has to be patient, careful and speak well

فكم في الدنيا مما يثير الغضب ؟
How many things there are in this world that provoke anger

أن ذلك المر والعناء سوف يستحيل عسلاً يوم تجنين ثمرته .
and this bitterness and struggle will become sweet on the day when you find it bears fruit

[إسلام بدي]

ويلٌ لشارب الخمر
Woe to the drinker of wine

فإن شرب الخمر كبيرة من كبائر الذنوب ..
Drinking alcohol is a major sin,


وهي أم الخبائث .. ومفتاح كل شر ..
for wine is the mother of all evils

تغتال العقل .. وتستنزف المال ..
It clouds the mind, wastes money,


وتصدع الرأس .. وهي كريهة المذاق ..
causes headaches, tastes foul,


ورجس من عمل الشيطان؛

and is an abomination of the Satan’s handiwork


توقع العداوة والبغضاء بين الناس ..
It creates enmity and hatred between people,


وتصد عن ذكر الله وعن الصلاة ..
prevents them from remembering Allaah and praying,


وتدعو إلى الزنا ..
calls them to unlawful sexual relationships

وربما دعت إلى الوقوع على البنت

and may even call them to commit incest with their daughters



وتذهب الغيرة وتورث الخزي والندامة والفضيحة ..

It takes away pride and protective jealousy (gheerah),à
and generates shame, regret and disgrace,


وتلحق شاربها بأنقص نوع الإنسان وهم المجانين ..
and puts the drinker in the same category as the most imperfect type of people, namely those who are insane


وتهتك الأستار .. وتظهر الأسرار .. وتدل على العورات ..

It leads to the disclosure of secrets and exposure of faults


وتهوِّن ارتكاب القبائح والمآثم ..
It encourages people to commit sins and evil actions


وتخرج من القلب تعظيم المحارم ..

It makes people transgress sacred limits


ومدمنها كعابد وثن

and the one who is addicted to it is like an idol-worshipper


كم أهاجت من حرب ؟..
How many wars has it started,


وأفقرت من غني ؟..
how many rich men has it made poor,


وذلت من عزيز؟..
ووضعت من شريف ؟
how many noble people has it brought low,


.. وسلبت من نعمة ؟.. وجلبت من نقمة ؟..

how many blessings has it destroyed, how many disasters has it caused? à



وكم فرقت بين رجل وزوجته ؟..

How often has it created division between man and wife? à

وكم أورثت من حسرة أو جرّت من عبرة ؟..

How much regret has it generated and how many tears has it caused to flow? à

باباً من الخير

the doors of goodness to the drinker


وفتحت باب الشر
and opened the doors of evil to him? à



وكم أوقعت في بلية وعجّلت من منية ؟..


How often has it brought about calamity and hastened death? à

وكم جرّت على شاربها من محنة ؟..
How much trouble has it brought to the one who drinks it? _ç



فهي جماع الإثم

It is the source of sin,

ومفتاح الشر

the key to evil;

وسلاّبة النعم وجالبة النقم..
it takes away blessings and brings calamity


ولو لم يكن من رذائلها إلا أنها لا تجتمع هي وخمر الجنة في جوف عبد لكفى بها من مصيبة .
Even if it did not have all these evil consequences, the fact that one cannot have both the wine of this world and the wine of Paradise is sufficient deterrent


وآفات الخمر أضعاف أضعاف ما ذكرنا

And the evil consequences of alcohol are many time more than we have mentioned

لا يُقبل منه تنكيلاً له .
it will not be accepted from him, as a rebuke


لكان مرتكباً لكبيرة عظيمة هي أشد من ارتكابه لجريمة شرب الخمر
he will be committing a major sin that is even greater than the sin of drinking alcohol

لا ينبغي أن يُسوِّغ له استمراء المعاصي وإدمانها ،
that should not be used to justify his persisting in sin or his addiction,


أو ترك الطاعات والتفريط فيها
or his neglecting to do acts of worship

ويجتهد في ترك ما يقترفه من الكبائر والموبقات

and strive to give up the sins that he is committing


وأن يحذر من إغواء الشيطان ونزغاته ،
and beware of the wiles and snares of the Satan


وألا يجعل من نفسه أُلعوبة بيد الشيطان ،
He should not let his soul become a plaything of the devil

فإن انتصر عليه شيطانه ،

If his Shaytaan overpowers him


وأوقعه في معصية الخالق جلَّ وعلى
and makes him fall into sin and disobedience towards his Creator,


فليبادر إلى التوبة
then he must hasten to repent,

، فإن " التائب من الذنب كمن لا ذنب له "

for the one who repents is like the one who did not sin


نسأل الله أن يعصمنا من نزغات الشيطان ،
We ask Allaah to protect us from the tricks of the devil


وأن يجنبنا الفتن ما ظهر منها وما بطن
and to help us avoid temptations both obvious and hidden

[إسلام بدي]

الأصل في الانتقاص من الناس
The basic principle with regard to insulting people and putting them down,


وذكر معايبهم
or mentioning their faults

أنه من مساوئ الأخلاق ،


is that it comes under the heading of bad attitudes


وقبائح العادات ،

and abhorrent behaviour,



سواء كان باللسان أم بالقلب ،
whether that is done verbally or in one’s heart


فهو من الآفات التي تلحق اللسان أو القلب

It is one of the faults that may have an impact on one’s tongue or heart,


فتطبعه بطابع البغض والكراهية واحتقار الناس وازدراء أحوالهم ،
and generate in his heart resentment, hatred and scorn towards people,


وتشغل النفس عن المقاصد السامية التي خلقت لأجلها

and it distracts a person from the sublime aim for which he was created,


، التي هي عمارة الكون بالأعمال الصالحة والأخلاق الفاضلة ،

which is to fill the world with righteous deeds and good attitudes


فالقلب المشتغل بكره الناس وشتمهم بعيد عن التزكية ،
The heart that is focused on hating people and reviling them is far removed from purity



بعيد عن الإخبات الذي هو السكون

and far removed from that humility before one’s Lord
which is tranquillity


والاطمئنان إلى ما عند الله تعالى

and contentment with that which is with Allah, may He be exalted


كما يحرم عليك أن تحدث غيرك بلسانك بمساويء الغير ،
Just as it is prohibited for you to speak ill of someone verbally in front of others,


فليس لك أن تحدث نفسك وتسيء الظن بأخيك ...
it is also not right for you to talk to yourself and think ill of your brother…

ومهما خطر لك خاطر بسوء على مسلم

The more you have bad thoughts about a Muslim,


فينبغي أن تزيد في مراعاته وتدعو له بالخير
the more you should care for him and pray for him,

فإن ذلك يغيظ الشيطان
because that will annoy the Shaytaan

، ويدفعه عنك ،



and push him away from you,


فلا يلقى إليك الخاطر السوء
so that he will not instil bad thoughts in you


خيفة من اشتغالك بالدعاء والمراعاة ،
lest you resort to offering supplication for your brother and caring for him

ومهما عرفت هفوة مسلم بحجة

Whatever faults you find in your brother,

فانصحه في السر ،
offer him advice in private


ولا يخدعنك الشيطان فيدعوك إلى اغتيابه

and do not let the Shaytaan deceive you and call you to backbite about him




هذا إذا كان شتمك في السر وقع بغير وجه حق ،
This applies if you revile and impugn him in secret him with no justification


أما إذا كان بوجه حق ، ودفعا لظلم ظالم ،
But if there was some justification and it was done to ward off the mistreatment of a wrongdoer



أو اعتداء معتد
or transgression of a transgressor,

، فلا إثم فيه ولا حرج
then there is no sin in that and no blame