|
|
|
Remembrance of Allah in the Morning and in the Evening
In English:
Abu Hurairah (Radhiallaho anha) reported:
The Messenger of Allah (Sallallaahu 'alaihi wasallam) said,
"He who recites in the morning and in the evening the statement:
`Subhan-Allahi wa bihamdihi (Allah is free from imperfection and I begin with praising Him)'
one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.''
[Muslim].
In Indonesian:
Abu Hurairah (Radhiallaho anha) reported:
The Messenger of Allah (Sallallaahu alaihi wasallam) said,
He yang membacakan pagi hari dan malam harinya pernyataan:"Subhan-Allahi wa bihamdihi" (Allah secara gratis dari ketidaksempurnaan dan saya mulai dengan memuji Dia).
satu ratus kali, tidak akan dilebihi pada Hari Kebangkitan oleh siapa saja dengan perbuatan yang lebih baik daripada yang mengucapkan kata sama atau mengucapkan lebih banyak kata ini.
[Muslim]. In French: Abu Hurairah (Radhiallaho anha) a annoncé :
Le Messager d'Allah (Sallallaahu 'alaihi wasallam) a dit,
"Il qui récite le matin et le soir la déclaration :
`Subhan-Allahi wa bihamdihi (Allah est libre de l'imperfection et je commence par la louange de Lui)'
cent fois, ne sera surpassé le Jour de Résurrection par personne avec les bonnes actions que celui qui prononce les mêmes mots ou prononce plus de ces mots. "
[Musulman].
Please forward this Hadith to your relatives & friends and Allah Subhanhu Wa Ta'ala reward you.
| حَدَّثَنَا الْمَكِّىُّ بْنُ إِبْرَاهِيمَ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ سَعِيدٍ - هُوَ ابْنُ أَبِى هِنْدٍ -
عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ - رضى الله عنهما - قَالَ قَالَ النَّبِىُّ - صلى الله عليه
وسلم - « نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ ، الصِّحَّةُ وَالْفَرَاغُ
Abdullah bin Abbas (Radiallau Anhu) reports that Rasulullah said (
صلى الله عليه وسلم) "There are two bounties of Allah where in most
people are deceived, health and free time".
COMMENTARY :
The value of health is only realized when one falls ill.
Take for example, relieving oneself. If a person is unable to use
the bathroom for a day, what happens to this person? His whole life
comes to an immediate halt and he looks for ways to relieve him.
This one bounty of Allah we enjoy day in and day out but we do not
even regard it to be a bounty.
Let us appreciate the bounty of health and use our health in the
obedience of Allah Ta'ala.
Free time is another bounty of Allah Ta'ala. Consider those people
who have to tirelessly work many shifts just to make ends meet. They
also cherish free time but are forced just to support their
families. Therefore appreciate the free time before you are forced
to use it in other ways. A sign of appreciation is to dedicate some
of the free time for the Ibaadah and service of Allah. The enjoyment
one will earn by doing so can never be explained.
Allah states in a Hadith Qudsi "O! Son of Adam free yourself for my
obedience and I will make you independent and remove your poverty,
and if you will not do so, I will tire you with work and never
remove your want and poverty".
Prophet Muhammad (peace be upon him) said,
"A strong person is not the person who throws his adversaries to the ground. A strong person is the person who contains himself when he is angry."
Al Muwatta Hadith 47.12 Yahya related to me from Malik from Ibn Shihab from Said ibn al-Musayyab from Abu Hurayra
*******************
"When one of you becomes angry while standing he should sit down. If the anger leaves him, well and good; otherwise he should lie down."
Al-Tirmidhi Hadith 5114 Narrated by Abu Dharr
================
Prophet Muhammad (perdamaian di atasnya) said,
"A kuat orang tidak adalah orang yang melemparkan musuhnya ke tanah. Orang kuat adalah orang yang menahan sendiri kalau dia marah."
Al Muwatta Hadith 47,12 Yahya yang punya hubungan keluarga dengan saya dari Malik dari Ibn Shihab dari Said ibn al-Musayyab dari Abu Hurayra ***************
"Waktu satu di antara anda menjadi marah sedangkan berada dia sebaiknya duduk. Jika kemarahan meninggalkannya,benar dan baik; lain dia sebaiknya berbaring."
Al-Tirmidhi Hadith 5114 yang diceritakan oleh Abu Dharr ----------------------
ما تعدون الصرعة فيكم ؟ قالوا : الذي لا يصرعه الرجال . قال : لا ! ولكنه الذي يملك نفسه عند الغضب
الراوي: عبدالله - خلاصة الدرجة: صحيح - المحدث: الألباني - المصدر: صحيح أبي داود - الصفحة أو الرقم: 4779
**********************
إذا غضب أحدكم وهو قائم فليجلس ، فإن ذهب عنه الغضب وإلا فليضطجع
الراوي: أبو ذر الغفاري - خلاصة الدرجة: إسناده صحيح - المحدث: ابن مفلح - المصدر: الآداب الشرعية - الصفحة أو الرقم: 2/260
Umar ibn Abdil-'Aziz(rahimahullah)said:
Become a scholar if you are able.
If you are not able, then be a student.
If you can not,then show love for them.
If you are unable to do that,then(at least)do not hate them.
collected by Ibn Abdil-Barr in Jaami'u Bayaanil-'Ilmi wa Fadhlihi( #143)
المساندة العملية للمحاصرين في غزة فريضة شرعية وضرورة واقعية |
|
|
|
صورة لبعض الأطفال في غزة يتهافتون على إحضار الماء إلى بيوتهم |
أ.د.صلاح الدين سلطان
أستاذ الشريعة الإسلامية – كلية دار العلوم – جامعة القاهرة عضو الاتحاد
العالمي لعلماء المسلمين عضو المجلس الفقهي لأمريكا الشماليةوالمجلس
الأوروبي للافتاء والبحوث الرئيس السابق للجامعة الإٍسلامية الأمريكية | |
الحمد لله منزل الكتاب، ومجري السحاب، وهازم الأحزاب، والصلاة والسلام على سيد الأنبياء، سيدنا محمد وعلى آله، وصحبه من الأبرار والشهداء، ومن تبعهم بإحسان إلى يوم اللقاء، وبعد فإن من الفريضة الشرعية والضرورة الواقعية أن نقف وقفة عملية مع هذه الأزمة والبلية التي يعيشها إخواننا في العقيدة الإسلامية، في فلسطين أرض القدس والإسراء والرحمات الربانية.
وهناك واجبات أربعة لايسع مسلم أو مسلمة أن يترك واحدة منها إذا كانت لدينا بقية من دين، واعتزاز بالأقصى وفلسطين وإحساس بإخواننا في غزة. وأملنا أن هذه الأمة ولود كما قال الشاعر:
إذا مات منا سيد قام سيد قؤول لما قال الكرام فعول
الواجب الأول: المساندة المالية:
يجب على المسلمين جميعا أفرادا وجماعات، ومنظمات وحكومات، أن يكسروا الحصار عن أهل غزة خاصة وفلسطين عامة، وذلك وفقا للأدلة التالية:
1. ورد الأمر بالإنفاق والحث عليه وذم الشح والبخل في القرآن الكريم في (133) موضعا، وأكبر مجالين للإنفاق في القرآن الكريم هو كفاية المحتاجين، وكفالة المجاهدين وأهل فلسطين وغزة ينطبق عليهم الأمران معا.
2. روى البخاري بسنده عن عبدالله بن عمر أن النبي صلى الله عليه وسلم قال : "من لا يرحم لا يُرحم" ولقد قال ابن حزم تعليقا على الحديث : ومن كان على فضلة ورأى أخاه جائعا عريانا فلم يغثه فما رحمه بلا شك ( المحلى 6 /157 ).
3. أورد الهندي في كنز العمال ( 15823 )، وابن حزم في المحلي ( 6/158 ) عن علي بن أبي طالب رضي الله عنه قوله: "إن الله عز وجل فرض للفقراء في مال الأغنياء قدر ما يسعهم فإن منعوهم حتى يجوعوا أو يجهدوا حاسبهم الله حسابا شديدا وعذبهم عذابا نكرا".
4. ذكر الماوردي في الأحكام السلطانية ( 183 ) أن عمر بن الخطاب أغرم قوما دية رجل مات عطشاً لأنه طلب منهم فضل الماء فلم يعطوه حتى هلك. واستغاثة إخواننا في غزة تفتق الآذان ولو كانت صماء!
5. يقول الجويني في كتابه الغيّاثي ( ف:339 ) : إذا هلك فقير واحد والأغنياء يعلمون به أثموا جميعا، ويقول في موضع آخر: إذا هلك فقير واحد بين ظهراني أغنياء علموا بحاجته أثموا جميعا من عند آخرهم، وكان الله طليبهم وحسيبهم يوم القيامة.
|
|
|
سكان غزة يعيشون على الشموع |
6. توجب القواعد الشرعية على كل مسلم إغاثة إخواننا في غزة، ومن هذه القواعد "الضرر يُزال"، و"يُتحمل الضرر الخاص لأجل الضرر العام"، و"الضرر الأشد يزال بالأخف"، و"ما لا يتم الواجب إلا به فهو واجب"، وهذه القواعد الشرعية - التي ذكرها السيوطي وابن نجيم في الأشباه و النظائر ، والشاطبي في الموافقات، وابن رجب في القواعد الفقهية - توجب سرعة الإغاثة لإخواننا في غزة؛ لأن هناك ضررا محققا من جانبين: الأول: مضاعفة الضحايا من الرجال والنساء والمرضى وكبار السن بالآلاف، ورقابهم في أعناقنا جميعا، والثاني: إخفاق المشروع الإسلامي الذي اختاره الشعب الفلسطيني؛ مما يشيع روح اليأس في الأمة، إضافة إلى وجوب تتويج جهاد إخواننا في فلسطين بوقفة مالية ومعنوية قوية نعذر بها أمام ربنا سبحانه وتعالى.
7. يتفق علماء الأمة في جميع المذاهب الفقهية قاطبة قديما وحديثا على وجوب بذل الفضل لكل مضطر ومحتاج، وقد حكى القرطبي في تفسيره ( 1/225) اتفاق علماء الأمة على ذلك ، ويستطيع أي مسلم مراجعة ذلك في المذهب الحنفي لدى السرخسي في المبسوط (24-29)، أو لدى الكاساني في بدائع الصنائع ( 6/188)، وفي المذهب المالكي في الموطأ لمالك ص ( 171)، ولدى الباجي في المنتقى (6/39)، وفي القواعد لابن مكي ( 2/34)، ولدى الشاطبي في الموافقات ( 1/97) ، وفي المذهب الشافعي لدى الجويني في الغياثي فصل: إغاثة المشرفين على الضياع، فقرات (337-342)، والماوردي في الأحكام السلطانية ص ( 183) ، والنووي في المجموع ص (9/32) والشيرازي في مغني المحتاج ( 4/308)، وفي المذهب الحنبلي في الأحكام السلطانية للفراء ( 220) ، والمغني لابن قدامة ( 8/602) (11/343)، ولدى مذهب الزيدية في شرح الأزهار لابن المرتضى ( 2/554)، والعجيب أن هناك عبارات صريحة لكثير من هؤلاء الفقهاء أن من حق الجوعى والمرضى وذوي الحاجات أن يقاتلوا من حرمهم من حقهم.
الواجب الثاني: المساندة السياسية:
1. يجب على جميع المسلمين في أوطانهم أن يأسسوا جبهة إسلامية توقف هذا الإمداد للعدو المحتل بالبترول والغاز والماء من بلادنا الإسلامية، واستيراد السلع الإسرائيلية مما يمكًن أعداء الله من هذا البطش بإخواننا في فلسطين عامة، وغزة خاصة. وهذا من أعظم المنكرات التي يجب إيقافها وإنكارها، لما رواه أبو داود والنسائي بسندهما عن أبي سعيد الخدري رضي الله عنه أن النبي صلى الله عليه وسلم قال: "من رأى منكرا فاستطاع أن يغيره بيده فليغيره بيده، فإن لم يستطع فبلسانه، فإن لم يستطع فبقلبه، وذلك أضعف الإيمان".
2. إذا كان خمسة من مشركي قريش قد سعوا فى نقض صحيفة مقاطعة النبي صلى الله عليه وسلم وأصحابه كما ذكر ابن القيم في زاد المعاد ( 2/46)، وابن هشام في السيرة ( 1/35)، فإننا نتساءل بحرقة ألا يوجد في الأمة المسلمة مثل هؤلاء الخمسة (هشام بن عمرو، والمطعم بن عدي ، وأبو البختري بن هشام ، وزمعة بن الأسود ، وزهير بن أمية البختري)؟! ألا يوجد مثلهم من ذوي المروءات من كبار الأغنياء والوجهاء السياسيين ممن يسعى لتقطيع وتمزيق هذا الحصار على الشعب الفلسطيني؟! وعليه يجب كسر الحواجز التي وضعت على المعابر ومنافذ الحياة لإخواننا في غزة؛ وإلا صار مانعوهم والساكتون عليهم شركاء في الوزر في قتل معصومي الدم شرعا وقانونا.
3. إذا كانت مروءة العرب قد دفعت مشركي بني هاشم وبني المطلب أن يقفوا في خندق واحد مع النبي صلى الله عليه وسلم وأصحابه أثناء الحصار، ودخلوا معهم في هذه المقاطعة كما أورد البخاري – راجع فتح الباري ( 3/529 ). حتى كان يسمع أصوات غير المسلمين من النساء والأطفال و الصبيان يتضاغون من الجوع . ألا يجتمع الصف الفلسطيني المسلم والمسيحي في منظمة فتح وغيرها من المنظمات والجماعات ليكونوا جميعا صفا واحدا أمام تركيع شعب بأسره؟! ويظهر الشارع الفلسطيني بأسره صفا واحداً تحت شعار واحد (( الجوع ولا الركوع )) ، ونحب أن ننوه هنا إلى ضرورة استحضار هذه المروءة من إخواننا التجار الذين فرَ إليهم إخوانهم تحت سياط الجوع والمرض ألا يستغلوا حاجتهم، بل الأًولى أن يسارعوا إلى نجدتهم، والحد الأدنى ألا يستغلوا حاجتهم وإلا أثموا وكان كسبهم حراما أو به شبهة. كما نتساءل ألا تقف جماهير الأمة الإسلامية من روائهم - أي في غزة- في وجه كل نظام يتعامل مع الصهاينة بغير الحكم الشرعي الذي أقره علماء الأمة منذ سنة 48م بوجوب حربهم وقتالهم مستندين إلى الإجماع الذي أورده علماء الأمة في جميع مذاهبهم السنية والشيعية والإباضية، مستندين إلى قوله تعالى: "وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلا تَعْتَدُوا" (البقرة: من الآية 190) ، وقوله تعالى: "قَاتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُؤْمِنِينَ * وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ " (التوبة: 14 ومن الآية 15)، أم هل قد نسخت هذه النصوص لدى بعض علمائنا وقادتنا ؟!
4. الأصل في ذلك استنفاد كل الوسائل المشروعة في كل بلد من احتجاجات، ومسيرات، واعتصامات، ومشاورات، وبيانات، ونشرات، ولقاءات مع المسؤولين في كل بلد لإقناعهم - سلميا- بضرورة تعديل مواقفهم وفقا لأحكام الشرع وضرورات العصر.
5. التواصل مع الهيئات الدولية، والمحافل العالمية، التي ترعى حقوق الإنسان، بل التوجه إلى المحاكم الدولية لمقاضاة مجرمي الحرب في الكيان الصهيوني، كما حدث في ملاحقة زعماء صربيا.
ومن المساندة أيضا إرسال رسائل إلكترونية إلى البيت الأبيض المساند بلا حدود، والمراعي بلا خجل لكل مظالم الصهاينة ضد المسلمين عامة وإخواننا في غزة خاصة.
|
|
|
صورة لطفلة في قسم العناية المشددة يتوقف حياتها على الك |
الواجب الثالث: المساندة الإعلامية:
إننا ندعو ذوي الأقلام الحرة، والنفوس الأبية، والحمية الإسلامية، والغيرة العربية أن يعبَروا عن الرفض لهذا القهر والظلم الأمريكي الصهيوني لأمتنا عامة وإخواننا في فلسطين والعراق وأفغانستان والسودان وغزة خاصة، نريد أن يكتب أصحاب الأقلام في الصحف، والشعراء والأدباء والقصاصون والرواة في دواوينهم، والفنانون والرسامون والمنشدون في عروضهم، وأن تنطلق حملة إعلامية تواجه هذا الكذب المفضوح الذي دائما مايؤكد أن الإنسان قد عض الكلب، ويتجاوز الحقيقة أن الكلب دائما هو الذي يعض الإنسان.
أحسب أن هذه الثغرة صارت من ضرورات الواقع مواجهة لهذا القصف الإعلامي الصهيوني الذي يزيف الحقائق ويثير الفتن ويدعو إلى الرذيلة حتى لايبقى رجال ونساء، شباب وفتيات، لايبقى فيهم حمية على دين أو عرض أو شيخ أو امرأة.
ولاننسى في هذا أن شاعرا واحدا وهو أبو إسحاق الإلبيري (375-460هـ) قد حرك بقصيدته الشهيرة جموع أهل الأندلس ضد فساد اليهود في أرض الأندلس بعد أن مكنًهم الخلفاء من أرفع المناصب في الدولة الإسلامية؛ لكنهم - كعادتهم- خانوا من أحسن إليهم وعاثوا في الأرض فسادا فكانت هذه الكلمات الحرة من أبي إسحاق الإلبيري سببا في إشعال ثورة أبادت طغاة اليهود.
الواجب الرابع: المساندة المعنوية:
أحسب أن الحد الأدنى الذي ليس وراءه حبة خردل من الإيمان، أن نضاعف الصيام، وأن نكثر من القيام، وأن نجأر بالدعاء إلى الملك العلام أن يكشف البلاء، عن الأطفال والرجال والنساء، أهل غزة رمز العزة والإباء.
ولعل دعاء المخلصين في أطراف الأرض لإخوانهم في فلسطين أن يكون أمضى من حجارتهم وبنادقهم وصواريخهم في أعدائهم من الصهاينة المعتدين.
ونؤكد على أهمية أن تتحول هذه المساندة المعنوية إلى سلوك فرد وأسرة ومجتمع فنكثر من القيام في المساجد والبيوتات، ونقنت في جميع الصلوات حتى يأذن رب الأرض والسماوات بالفرج القريب رغم أنف الصهاينة وأعوانهم من المتخاذلين والمتخاذلات.
أخيرا أوجه نداء إلى إخواننا في فلسطن أن أجمعوا كيدكم وأتوا صفا وقد أفلح اليوم من استعلى على الهوى والعمالة والذل ليكتب عند الله من الأبرار الصادقين، وندعو أهل غزة خاصة أن يصمدوا صمود الأبطال، وأن يتجلدوا تجلد الرجال وأن يواصلوا مع عدوهم القتال والنزال حتى يرى الله منهم صدقا يصير مضرب الأمثال.
أو كما قال الشاعر:
لاتسقني ماء الحياة بذلة بل فاسقني بالعز كأس الحنظل
وأن يستحضروا قوله تعالى: " أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ" (الزمر: من الآية 36)، وقوله تعالى: "وَلا تَهِنُوا وَلا تَحْزَنُوا وَأَنْتُمُ الأَعْلَوْنَ" (آل عمران: من الآية139)، وقوله تعالى: "سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا" (الطلاق: من الآية79)، وقوله تعالى: "اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ" (البقرة: 257)، وقوله تعالى: "إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَـزَّلَ الْكِتَابَ وَهُوَ يَتَوَلَّى الصَّالِحِينَ" (الأعراف: 196).
إننا نرجوكم بالله أن تواصلوا الصمود، وأن تروا الله منكم خيرا، وأنيروا الليل بأنوار القرآن لتعيشوا رغم انقطاع الكهرباء في أنوار الرحمن، ويبقى الصهاينة ومن ساندهم في " ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُورٍ" (النور: من الآية40).
"وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ" (الشعراء: من الآية 277)، "وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَكِنَّ الْمُنَافِقِينَ لا يَعْلَمُونَ" (المنافقون: من الآية8).
أ.د.صلاح الدين سلطان
www.salahsoltan.com
من أحب التواصل يمكن عن طريق البريد التالي:
Salah59@gmail.com
The son of Adam says, `My money, my money!' Yet, what is your money except that which you eat and use up, wear and tear, and spend in charity and thus keep (in your record). Other than that, it will go away and will be left for the people (the inheritors).
In addition, Imam Ahmad reported that the Prophet (peace be upon him) said:
The life of this world is the residence of those who have no residence, the wealth of those who have no wealth, and it is harvested by those who have no sense of reason.
-----------------
Anak lelaki Adam mengatakan, 'uang Saya, uang saya!'
Masih, apa adalah uang kamu kecuali yang dimakan dan kamu habiskan, memakai dan cabikan, dan menghabiskan di amal dan demikian disimpan (di rekor kamu).
Lain daripada itu, akan pergi dan akan ditinggalkan bagi orang (inheritors).
Lagi, Imam Ahmad melapor bahwa Nabi (perdamaian di atasnya) mengatakan:
Hidup dunia ini adalah tempat tinggal yang tidak mempunyai tempat tinggal, kekayaan yang tidak mempunyai kekayaan, dan dipanen oleh yang tidak mempunyai pengertian akal sehat.
-----------------
يقول العبد : مالي . مالي . إنما له من ماله ثلاث : ما أكل فأفنى . أو لبس فأبلى . أو أعطى فاقتنى . وما سوى ذلك فهو ذاهب ، وتاركه للناس
الراوي: أبو هريرة - خلاصة الدرجة: صحيح - المحدث: مسلم - المصدر: المسند الصحيح - الصفحة أو الرقم: 2959
The Prophet (peace be upon him) said:
'He who has intercourse with his wife through her anus is accursed.'
Sunan of Abu-Dawood Hadith 2157, Narrated by Abu Hurayrah
ملعون من أتى امرأة في دبرها
الراوي: أبو هريرة - خلاصة الدرجة: صحيح - المحدث: الألباني - المصدر: صحيح الجامع - الصفحة أو الرقم: 5889
فضائل يوم عرفة
1- أنه يوم إكمال الدين وإتمام النعمة
ففي الصحيحين عن عمر بن الخطاب رضي الله عنه أن رجلا من اليهود قال له : يا أمير المؤمنين ، آية في كتابكم تقرءونها ، لو علينا معشر اليهود نزلت لاتخذنا ذلك اليوم عيدا . قال أي آية ؟ قال : " اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا " المائدة :3 . قال عمر : قد عرفنا ذلك اليوم والمكان الذي نزلت فيه على النبي صلى الله عليه وسلم : وهو قائم بعرفة يوم الجمعة .
2- أنه يوم عيد لأهل الموقف
قال صلى الله عليه وسلم : " يوم عرفة ويوم النحر وأيام التشريق عيدنا أهل الإسلام ، وهي أيام أكل وشرب " رواه أهل السنن .
3- أنه يوم أقسم الله به
والعظيم لا يقسم إلا بعظيم ، فهو اليوم المشهود في قوله تعالى : " وشاهد ومشهود " البروج :3 ، فعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه وسلم قال : " اليوم الموعود يوم القيامة ، واليوم المشهود يوم عرفة ، والشاهد يوم الجمعة .. " رواه الترمذي وحسنه الألباني .
وهو الوتر الذي أقسم الله به في قوله : " والشفع والوتر " الفجر :3 ، قال ابن عباس : الشفع يوم الأضحى ، والوتر يوم عرفة . وهو قول عكرمة والضحاك .
4- أن صيامه يكفر سنتين
فقد ورد عن أبي قتادة رضي الله عنه أن رسول الله صلى الله عليه وسلم سئل عن صوم يوم عرفة فقال : " يكفر السنة الماضية والسنة القابلة " رواه مسلم .
وهذا إنما يستحب لغير الحاج ، أما الحاج فلا يسن له صيام يوم عرفة ؛ لأن النبي صلى الله عليه وسلم ترك صومه ، وروي عنه أنه نهى عن صوم يوم عرفة بعرفة .
5- أنه اليوم الذي أخذ الله فيه الميثاق على ذرية آدم
فعن ابن عباس رضي الله عنهما قال : قال رسول الله صلى الله عليه وسلم : " إن الله أخذ الميثاق من ظهر آدم بنعمان - يعني عرفة - وأخرج من صلبه كل ذرية ذرأها ، فنثرهم بين يديه كالذر ، ثم كلمهم قبلا ، قال : " ألست بربكم قالوا بلى شهدنا أن تقولوا يوم القيامة إنا كنا عن هذا غافلين (172) أو تقولوا إنما أشرك آباؤنا من قبل وكنا ذرية من يعدهم أفتهلكنا بما فعل المبطلون " الأعراف :172-173 ، رواه أحمد وصححه الألباني ، فما أعظمه من يوم وما أعظمه من ميثاق .
6- أنه يوم مغفرة الذنوب والعتق من النار والمباهاة بأهل الموقف
ففي صحيح مسلم عن عائشة رضي الله عنها عن النبي صلى الله عليه وسلم قال : " ما من يوم أكثر من أن يعتق الله فيه عبدا من النار من يوم عرفة ، وإنه ليدنو ثم يباهي بهم الملائكة فيقول : ما أراد هؤلاء ؟ "
وعن ابن عمر أن النبي صلى الله عليه وسلم قال : " إن الله تعالى يباهي ملائكته عشية عرفة بأهل عرفة ، فيقول : انظروا إلى عبادي أتوني شعثا غبرا " رواه أحمد وصححه الألباني
والله تعالى أعلم
The Prophet (peace be upon him) said:
“He who forged in order to put things right between two persons did not lie”. Sahih Al-Bukhari Hadith 3.857, Narrated by Um Kulthum bint Uqba The Prophet (peace be upon him) said: 'He who makes peace between the people by inventing good information or saying good things, is not a liar.' Sunan of Abu-Dawood Hadith 4902, Narrated byUmm Kulthum bint Uqbah al-Umawiyyah
ليس الكذاب الذي يصلح بين الناس ، ويقول خيرا وينمي خيرا .قال ابن شهاب : ولم أسمع يرخص في شيء مما يقول الناس كذب إلا في ثلاث: الحرب ، والإصلاح بين الناس ، وحديث الرجل امرأته وحديث المرأة زوجها وفي رواية : بهذا الإسناد . إلى قوله " ونمى خيرا " ولم يذكر ما بعده
الراوي: أم كلثوم بنت عقبة - خلاصة الدرجة: صحيح - المحدث: مسلم - المصدر: المسند الصحيح - الصفحة أو الرقم: 2605
Prophet (peace be upon him) said: ‘The whole world is a provision, and the best object of benefit of the world is the pious woman.’
Sahih Muslim Hadith 3465, Narrated by Abdullah ibn Amr ibn al-'As
If one trusts, obeys, and follows the guidance and commands of Allah and His Messenger (peace be upon him), one can be assured of never ever being misled; but if one believes, obeys and follows any other guidance, other than that of Allah and His Messenger (peace be upon him), one can be assured of being led astray.
--------------------
عن عبدالله بن عمرو بن العاص قال: قال رسول الله صلى الله عليه وسلم: (الدنيا متاع وخير متاع الدنيا المرأة الصالحة), خلاصة الدرجة: صحيح - المحدث: مسلم - المصدر: المسند الصحيح - الصفحة أو الرقم: 1467
صرخة فتاة / للشيخ الدكتور.. عائض القرني
اشتكت فتاة وتظلَّمت ولم تجد سامعاً ولا مجيباً من الناس، ظلمها زوجها ثم طلَّقها وأخذ أبناءها الثلاثة وحرمها رؤيتهم، ومنع عنها النفقة، فذهبت لأهلها شاكية باكية متفجعة، فوجدت أباها ضعيفاً عاجزاً أمام إخوانها الفجرة الجبابرة، الذين صبوا جام غضبهم على أختهم المسكينة الحسيرة الكسيرة المطلقة
وأرادت أن تذهب للقاضي فأقسم أحد إخوانها لئن ذهبت للقضاء ليجرنَّها من شعر رأسها، فبقيت حائرة مظلومة حزينة لا يجف لها دمع، ولا تكتحل عيناها بنوم، ولا يسكن خفقان قلبها، أما نهارها فسب من أهلها وشماتة وسخرية، وأما ليلها فبكاء وعويل على أطفالها ومستقبلها، وأنين من جور زوجها وضعف أبيها وظلم إخوانها، فلا هي حيّة فتُرجى ولا هي ميتة فتُنعى
محبوسة في البيت تصارع الهموم وتقاتل الأحزان، وتبعث الآهات الحارة كأنها حمم البركان، وتتنهّد بالزفرات الملتهبة كأنها شهب نار، ما تدري ماذا تفعل،
اتصلت ببعض العلماء فقالوا: اصبري واحتسبي، فصبرت واحتسبت ولكن صبرها انتهى واحتسابها نفد، وقد طوَّقها اليأس، وأحاط بها الكرب، كلّمت بعض قرابتها فقالوا: اذهبي للقضاء، فأخبرتهم أنها لو ذهبت للقضاء لعذّبـها إخوانـها عذاباً شديداً
فأصبحت لا يسمح لها بأن تشتكي أو تبكي، فما هو الحل أمام زوج ظالم،
وأبٍ مسكين، وإخوة عاقين، ومجتمع قاس
أليس من الأجمل أن يقوم أهل الحل والعقد بمتابعة هذه القضايا وإخبار الناس بعناوين يمكن الاتصال بها لرفع هذه الضائقة وكشف هذه الملمة وتقديم هؤلاء الجناة العتاة الجفاة للعدالة
وفي الحديث الصحيح
أن امرأة دخلت النار في هرة حبستها حتى ماتت لا هي ]]
[[ أطعمتها ولا هي تركتها تأكل من خشاش الأرض
فكيف بمن حبس امرأة وظلمها وحرمها من أطفالها ومنع عنها نفقتها، بل منعها من الشكوى والتظلم، وبمثل هذه الأفعال يجفف القطر من السماء،
وتُؤدب الأمة بسياط من البلاء وبنكبات خفية ومعلنة
[[ إن ربك لبالمرصاد ]]
اسمعوا صرخات المظلومين، وافتحوا قلوبكم لأنين المضطهدين، وساعدوا على رفع السوط عن المعذَّبين، إن مسح دمعة على خدٍ مظلوم أفضل من ألف محاضرة في الثقافة البالية التي أصابت الأمة بالدِواخ والغثيان،
وإن إشباع بطن جائع أفضل من مؤتمر للفكر العقيم
ومن أراد أن يتصوَّر المشكلة فليجعل أمه أو أخته أو بنته في هذا الموقف
ألا قلوب ترحم..؟
ألا ضمائر تستيقظ..؟
ألا أكباد تخفق..؟
ألا عيون تدمع..؟
في حديث قدسي يقول الله للظلمة العتاة
[[ وعزتي وجلالي لولا شيوخ ركَّع، وأطفال رضَّع وبهائم رُتَّع، لخسفت بكم الأرض خسف ]]
وتبدأ معاناة بعض النساء مع أبٍ غشوم ظلوم أو أخٍ قاطع جبّار أو زوج فاجر شرِّير، وقد تعيش المعاناة بسبب مالها أو راتبها وهي تُساوم عليه وقد تُحرم الزواج بسببه
وقد عرفنا من رفض زواج ابنته؛ ليستولي على راتبها، وعرفنا من نكَّل بها زوجها؛ ليحصل على مالها وأصبح يخيِّرها بين البقاء مع الدفع أو الفراق إن أبت ذلك، ومنهم من أمسك زوجته لا مطلقة ولا معلّقة؛ ليجرعها الغصص وهي مضطرة للقبول بهذا الوضع المأساوي مراعاةً لأبنائها أو حاجتها أو وضعها الاجتماعي
أيها المتقلِّبون على جمر الظلم فصبر جميل، ودعوة في سحر، وانتظار لفرج، وتذكر لبقية نِعَم، ويا أيها الناس ارحموا من في الأرض يرحمكم من في السماء، الراحمون يرحمهم الرحمن، ويل للظلمة من يومٍ لا حاكم فيه إلا الله يوم تُقام محكمة العدل الإلهية يوم العرض الأكبر، فانتظروا إنا منتظرون.
|
Conditions of Hajj being obligatory
Question:
What are the conditions of Hajj being obligatory?.
Answer:
Praise be to Allaah.
The scholars (may Allaah have mercy on them) have stated the conditions of Hajj being obligatory, which, if they are met, make it obligatory for a person to perform Hajj, and without them Hajj is not obligatory. There are five such conditions: being Muslim, being of sound mind, being an adult, being free and being able to do it.
1 – Being Muslim
This applies to all acts of worship, because worship done by a kaafir is not valid. Allaah says (interpretation of the meaning):
"And nothing prevents their contributions from being accepted from them except that they disbelieved in Allaah and in His Messenger"
[al-Tawbah 9:54]
According to the hadeeth of Mu'aadh, when the Prophet (peace and blessings of Allaah be upon him) sent him to Yemen, he said: "You are going to people from among the people of the Book. Call them to bear witness that there is no god but Allaah and that I am the Messenger of Allaah. If they obey you in that, then tell them that Allaah has enjoined on them five prayers each day and night. If they obey you in that, then tell them that Allaah has enjoined on them charity (zakaah) to be taken from their rich and given to their poor." Agreed upon.
So the kaafir is commanded first of all to enter Islam. If he becomes Muslim, then we tell him to pray, give zakaah, fast, perform Hajj and all the other duties of Islam.
2 and 3 – being of sound mind and being an adult
The Prophet (peace and blessings of Allaah be upon him) said: "The pen is lifted from three [and does not record their deeds]: from one who is sleeping, until he wakes up; from a child until he reaches puberty, and from one who is insane until he comes to his senses." Narrated by Abu Dawood, 4403; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
So a child is not obliged to perform Hajj, but if his parents take him for Hajj, his Hajj is valid; the child will have the reward of Hajj and his parents will also have a reward, because when a woman lifted up a child and asked, "Is there Hajj for this one?" the Prophet (peace and blessings of Allaah be upon him) said: "Yes, and you will have the reward." Narrated by Muslim.
4 – Being free
Hajj is not obligatory for a slave, because he is distracted by his duties towards his master.
5 – Being able to do it
Allaah says (interpretation of the meaning):
"And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one's conveyance, provision and residence)"
[Aal 'Imraan 3:97]
This includes being able both physically and financially.
What is meant by being physically able is that one is sound in body and can bear the hardship of travelling to the sacred House of Allaah.
Being financially able means that one has enough funds to get to the sacred House of Allaah and back again.
The Standing Committee said (11/30):
Being able to do Hajj means that one is sound in body and has means of transportation to reach the sacred House of Allaah whether by plane, car or riding animal, or by renting such means, according to his situation, and that he has sufficient provisions to get there and back. That should be surplus to what he needs to spend on those on whom he is obliged to spend, until he returns from Hajj. A woman should also have a husband or mahram with whom to travel to Hajj or 'Umrah. End quote.
The money that he uses to reach the sacred House should be surplus to his basic needs, the spending enjoined on him by sharee'ah, and what he needs to pay off his debts.
What is meant by debts here is things that he owes to Allaah, such as expiations, and what he owes to other people.
If a person has a debt, and he does not have enough money to both do Hajj and pay off the debt, then he should pay off the debt first and he does not have to go for Hajj.
Some people think that the reason is that he did not ask permission from the one who whom he owes the money, and that if he gives him permission, then there is nothing wrong with it.
There is no basis for this thinking, rather the reason is being in debt. It is known that if the lender gives the debtor permission to go for Hajj, that does not mean the debt is waived, and he will not have discharged his duty because of this permission. Hence it should be said to the debtor: Pay off your debt first, then if you have enough left, go for Hajj; otherwise Hajj is not obligatory in your case.
If the debtor who did not go for Hajj because of his debt dies, then he will meet Allaah with his Islam complete and not lacking, because Hajj was not obligatory for him, just as zakaah and also Hajj are not obligatory for one who is poor.
But if he does Hajj before paying off his debt and then dies before paying it off, then he is in danger, because even the martyr is forgiven for everything except debt, so what about anyone else?
What is meant by the spending enjoined on him by sharee'ah is what he is obliged by sharee'ah to spend on himself and his family, without being either extravagant or stingy. If he is of average means and wants to show signs of richness such as buying an expensive car so that he will look rich, and he does not have enough money to perform Hajj, then he has to sell the car and use that money to perform Hajj, and he should buy a car that suits his situation. His spending on this car is not a kind of spending that is approved of in sharee'ah, rather it is extravagance, which is forbidden in Islam.
What is meant by financially able is that he should have enough for his family until he returns, and he should have an income after he returns to take care of himself and those on whom he spends, such as rent from property, a salary and business earnings, etc.
Hence he does not have to use the capital of his business, the profit of which he spends on himself and his family, to do Hajj, if that loss of capital will result in a loss of profits which in turn will mean that his family does not have enough.
The Standing Committee (11/36) was asked about a man who has a sum of money in an Islamic bank and his income came from the profits on that money which gave him enough to live a moderate lifestyle. Is he obliged to do Hajj using that capital, knowing that this would affect his monthly income and stretch his finances unbearably?
They replied:
If your situation is as you describe, you are not obliged to perform Hajj because you are not able to in the manner required by sharee'ah. Allaah says (interpretation of the meaning):
"And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one's conveyance, provision and residence)"
[Aal 'Imraan 3:97]
And He says (interpretation of the meaning):
"and [Allaah] has not laid upon you in religion any hardship"
[al-Hajj 22:78]
End quote.
What is meant by basic needs is what a person needs a great deal of in his life, and which it is too hard for him to do without, such as books for the seeker of knowledge. So we do not tell him: Sell your books and use the money to go for Hajj, because these are basic needs for him. Similarly if a person needs his car, we do not tell him, Sell it and use the money to go to Hajj. But if he has two cars and he does not need one of them, then he has to sell one of them and use the money to go to Hajj.
Similarly, a craftsman does not need to sell his tools, because he needs them. And if a man has a car which he uses for work and spends on himself and his family from the money he earns for hiring it out, he does not have to sell it in order to go for Hajj.
Another basic need is the need to get married.
If a person needs to get married, that takes precedence over Hajj, otherwise Hajj takes precedence.
See the answer to question no. 27120.
What is meant by being financially able is that a person should have surplus funds that are sufficient for doing Hajj after paying off debts and taking care of shar'i obligations and basic needs.
If a person is physically and financially able to do Hajj, then he is obliged to hasten to do Hajj.
If he is not physically and financially able, or if he is physically able but he is poor and has no wealth, then he is not obliged to do Hajj.
If a person is financially able but he is not physically able, then we look at the matter further.
If his problem is something that he hopes will disappear, such as a sickness from which he hopes to recover, then he should wait until Allaah heals him, then do Hajj.
If his problem is one for which there is no hope that it will disappear, such as a person with cancer or an old person who cannot do Hajj, then he has to appoint someone to do Hajj on his behalf, and the duty to perform Hajj is not waived because of his physical inability if he is financially able.
The evidence for that is the report narrated by al-Bukhaari (1513) according to which a woman said: "O Messenger of Allaah, Allaah's command to the people to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Can I perform Hajj on his behalf?" He said: "Yes."
The Prophet (peace and blessings of Allaah be upon him) agreed with her comment that Hajj was obligatory for her father even though he was physically unable to perform Hajj. In order for Hajj to be obligatory for a woman, it is essential for her to have a mahram with her, and it is not permissible for her to travel for Hajj, whether that is obligatory or naafil Hajj, without a mahram, because the Prophet (peace and blessings of Allaah be upon him) said: "No woman should travel except with a mahram." Narrated by al-Bukhaari, 1862; Muslim 1341.
The mahram is her husband or one whom it is permanently forbidden for her to marry because of blood ties, breastfeeding or ties through marriage. The husband of a sister, maternal aunt or paternal aunt is not a mahram. Some women take this matter lightly and travel with their sister and sister's husband, or with a maternal aunt and the aunt's husband, but this is haraam, because the sister's husband or the maternal aunt's husband is not a mahram, so it is not permissible for her to travel with him. So there is the fear that her Hajj is not proper, for the proper Hajj (Hajj mabroor) is that which is not mixed with any sin, but this woman is sinning throughout her journey until she returns home.
It is also essential that the mahram be an adult of sound mind, because the aim of the mahram is to protect the woman, and a child or one who is insane cannot do that.
If a woman does not have a mahram, or she has one but he is unable to travel with her, then she is not obliged to do Hajj.
The husband's permission is not an essential condition of it being obligatory for a woman to do Hajj, rather she is obliged to do Hajj when the conditions of it being obligatory are met, even if her husband does not give permission.
The Standing Committee said (11/20):
The obligatory Hajj is obligatory when the conditions of being able to do it are met, and the husband's permission is not one of them. It is not permissible for him to forbid her, rather it is prescribed for him to cooperate with her in fulfilling this duty. End quote.
This has to do with the obligatory Hajj. As for naafil Hajj, Ibn al-Mundhir narrated that the scholars were unanimously agreed that a husband has the right to forbid his wife from doing a naafil Hajj, because the husband's rights are binding upon her and are not superceded by something that is not obligatory for her. Al-Mughni, 5/35.
See al-Sharh al-Mumti', 7/5-27.
Islam Q&A
|
|
'Umrah during the months of Hajj
Question:
Is it permissible to do 'Umrah during the months of Hajj, on the basis that I will not do Hajj in the same year? For example, if I go to Makkah about half a month before Hajj, and I do the rituals of 'Umrah, then I leave – is that permissible?.
Answer:
Praise be to Allaah.
It is permissible to do 'Umrah during the months of Hajj, and there is no difference of opinion amongst the scholars concerning that. And it makes no difference whether you intend to do Hajj in the same year or not.
The Prophet (peace and blessings of Allaah be upon him) did 'Umrah four times, all of which were in the month of Dhu'l-Qi'dah, which is one of the months of Hajj, which are Shawwaal, Dhu'l-Qi'dah and Dhu'l-Hijjah. And he did not do Hajj except along with his last 'Umrah, in the Farewell Pilgrimage.
Al-Bukhaari (4148) and Muslim (1253) narrated from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) did 'Umrah four times, all of them in Dhu'l-Qi'dah except for the one which he did with his Hajj. His 'Umrah from al-Hudaybiyah or at the time of al-Hudaybiyah was in Dhu'l-Qi'dah, his 'Umrah in the following year was in Dhu'l-Qi'dah, his 'Umrah from Ji'raanah when he divided the spoils of Hunayn was in Dhu'l-Qi'dah, and his 'Umrah which he did with his Hajj (was also in Dhu'l-Qi'dah)."
Al-Nawawi (may Allaah have mercy on him) said in his commentary:
The conclusion we draw from the reports of Anas and Ibn 'Umar is that they both indicate that (the Prophet (peace and blessings of Allaah be upon him)) did four 'Umrahs. The first was in Dhu'l-Qi'dah in the year of al-Hudaybiyah, 6 AH, when they were prevented from going further so they exited ihraam, but this was counted as an 'Umrah for them. The second was in Dhu'l-Qid'ah in 7 AH, which was to make up for the previous year. The third was in Dhu'l-Qi'dah of 8 AH, which was the year of the Conquest (of Makkah). And the fourth was with his Hajj, when he entered ihraam for it in Dhu'l-Qi'dah but did the actions of 'Umrah in Dhu'l-Hijjah.
And he said:
The scholars said that the Prophet (peace and blessings of Allaah be upon him) did 'Umrah in Dhu'l-Qi'dah because of the virtue of this month and to go against the ideas of the Jaahiliyyah, because they used to think that this was one of the worst of evil actions. So he (peace and blessings of Allaah be upon him) did it many times in these months to make it explicitly clear that this was permissible and to demonstrate clearly that the beliefs of the Jaahiliyyah were false. And Allaah knows best.
Islam Q&A | في هذا اليوم الثلاثاء الرابع من ذي القعدة للعام 1428 هجرية
فقدنا أخ عزيز وغالي علينا طالما إعتبرناه أخ لنا وطالما كان وفي وصدوق ومزوح معنا
أحبه الجميع ونسأل الله أن تكون هذه المحبة التي نكنها له في قلوبنا من الله وفي الله
لاقى ربه وهو في ريعان شبابه وهو في عمر مايقارب 24 سنة
اللهم إنا نسألك أن تعفو وتغفر وترحم لسامي اللهم إنا أحببناه في الدنيا فيك وإجتمعنا معه فيك اللهم إجمعنا معه في الآخرة في جنات النعيم
لا إله الا الله
حسبنا الله ونعم الوكيل
إن العين لتدمع وإن القلب ليحزن وإنا على فراقك ياسامي لمحزونون
إنا لله وإنا إليه راجعون والحمدلله على كل حال
إنـهـــــا القنــــاعــــــات
في احد الجامعات في كولومبيا حضر احد الطلاب محاضرة مادة الرياضيات
وجلس في آخر القاعة ونام بهدوء وفي نهاية المحاضرة
استيقظ على أصوات الطلاب ونظر إلى السبورة
فوجد أن الدكتور كتب عليها مسألتين فنقلهما بسرعة وخرج من القاعة
وعندما رجع البيت بدء يفكر في حل هذه المسألتين ..
كانت المسألتين صعبة فذهب إلى مكتبة الجامعة
وأخذ المراجع اللازمة وبعد أربعة أيام
استطاع أن يحل المسألة الأولى
وهو ناقم على الدكتور الذي أعطاهم هذا الواجب الصعب !!
وفي محاضرة الرياضيات اللاحقة
استغرب أن الدكتور لم يطلب منهم الواجب
فذهب إليه وقال له يا دكتور
لقد استغرقت في حل المسألة الأولى أربعة أيام وحللتها في أربعة أوراق ..
تعجب الدكتور وقال للطالب ولكني لم أعطيكم أي واجب !!
والمسألتين التي كتبتهما على السبورة
هي أمثلة كتبتها للطلاب للمسائل التي عجز العلم عن حلها ..!!
ان هذه القناعة السلبية
جعلت الكثير من العلماء
لا يفكرون حتى في محاولة حل هذه المسالة
ولو كان هذا الطالب مستيقظا وسمع شرح الدكتور
لما فكرفي حل المسألة ولكن رب نومة نافعة ...
ومازالت هذه المسألة بورقاتها الأربعة معروضة في تك الجامعة .
حـقـــاً إنهــــا القنـــاعـــــــات
قبل خمسين عام كان هناك اعتقاد بين رياضي الجري
أن الإنسان لا يستطيع أن يقطع ميل في اقل من أربعة دقائق
وان أي شخص يحاول كسر الرقم سوف ينفجر قلبه !!
ولكن أحد الرياضيين سأل
هل هناك شخص حاول وانفجر قلبه فجأته الإجابة بالنفي ..!!
فبدأ بالتمرن حتى استطاع أن يكسر الرقم
ويقطع مسافة ميل في اقل من أربعة دقائق ..
في البداية ظن العالم انه مجنون أو أن ساعته غير صحيحة
لكن بعد أن رأوه صدقوا الأمر واستطاع في نفس العام
أكثر من 100 رياضي أن يكسر ذلك الرقم ..!!
بالطبع القناعة السلبية هي التي منعتهم
أن يحاولوا من قبل فلما زالت القناعة استطاعوا أن يبدعوا ..
حـقـــاً إنـهـــا القنـــاعـــــات ..
في حياتنا توجد كثير من القناعات السلبية
التي نجلعها شماعة للفشل
فكثيراً ما نسمع كلمة : مستحيل , صعب , لا أستطيع ...
وهذه ليس إلا قناعات سالبة ليس لها من الحقيقة شيء ...
والإنسان الجاد يستطيع التخلص منها بسهولة ...
فلماذا لانكسر تلك القناعات السالبة بإرادة من حديد
نشق من خلالها طريقنا إلى القمة '''
القلق هو أعدى أعداء القرار السليم .
ومن الأقوال المأثورة
أن القلق مثل الكرسي الهزاز،
سيجعلك تتحرك دائماً لكنه لن يوصلك إلى أي مكان. [taken from: StoryBin & adapted to Islam]
Cocoon
A man found a cocoon of a butterfly. One day a small opening appeared. He sat and watched the butterfly for several hours as it struggled to force its body through that little hole. Then it seemed to stop making any progress. It appeared as if it had gotten as far as it could, and it could go no further.
So the man decided to help the butterfly. He took a pair of scissors and snipped off the remaining bit of the cocoon.
The butterfly then emerged easily. But it had a swollen body and small, shriveled wings.
The man continued to watch the butterfly because he expected that, at any moment, the wings would enlarge and expand to be able to support the body, which would contract in time.
Neither happened! gIn fact, the butterfly spent the rest of its life crawling around with a swollen body and shriveled wings. It never was able to fly.
What the man, in his kindness and haste, did not understand was that the restricting cocoon and the struggle required for the butterfly to get through the tiny opening were Allah's way of forcing fluid from the body of the butterfly into its wings so that it would be ready for flight once it achieved its freedom from the cocoon.
Sometimes struggles are exactly what we need in our lives. If Allah allowed us to go through our lives without any obstacles, it would cripple us.
We would not be as strong as what we could have been. We could never "fly"!
I asked for Strength.... .....And Allah gave me Difficulties to make me strong.
I asked for Wisdom...... ...And Allah gave me Problems to solve.
I asked for Prosperity.. .......And Allah gave me Brain and Brawn to work.
I asked for Courage..... ....And Allah gave me Danger to overcome.
I asked for Love........ .And Allah gave me Troubled people to help.
I asked for Favors...... ...And Allah gave me Opportunities.
I received nothing I wanted ........I received everything I needed!
Mu' meneen Brothers and Sisters, As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah's Peace, Mercy and Blessings be upon all of you)
In the name of Allah Most Gracious Most Merciful
Prophet (peace be upon him) said:
“The food for two suffices for three; and the food for three suffices for four persons.”
(Al Bukhari and Muslim – Page 497 Chapter 62 Hadith No. 565 Riyad-us-Saliheen)
Commentary: We are told that if on some occasion a host feels that the prepared food is too little to feed his guest, all of them should willingly share it with each other.
This will be both blessing and rewarding from Allah.
as-salaamu alaikum wa rahmatullaahi wa barakaatuhu
for our urdu reading brothers and sisters: the prophet's prayer by shaykh abdul-azeez ibnu baaz (rahimahullaah) - forward it on please – jazaak allaahu khair
Click here to download it
This File from:
For All Muslims 
ما العمل إذا وافق العيد يوم الجمعة
سؤال:
إذا جاء عيد الفطر في يوم الجمعة فهل يجوز لي أن أصلي العيد ولا أصلي الجمعة أو العكس ؟.
الجواب:
الجواب :
إذا وافق يوم العيد يوم الجمعة فإنه من صلى العيد مع الإمام سقط عنه وجوب حضور الجمعة ويبقى في حقه سنة . فإذا لم يحضر الجمعة وجب عليه أن يصلي ظهراً وهذا في حق غير الإمام. أما الإمام فإنه يجب عليه أن يحضر للجمعة ويقيمها بمن حضر معه من المسلمين ، ولا تترك صلاة الجمعة نهائياً في هذا اليوم .
الشيخ صالح بن فوزان الفوزان
What should be done if Eid coincides with Friday
Question:
If Eid al-Fitr coincides with Friday, is it permissible for me to pray the Eid prayer and not to pray Jumu’ah or vice versa?
Answer:
Praise be to Allaah.
If the day of Eid coincides with Friday, then whoever prays Eid with the imaam does not have to attend Jumu’ah (it is not obligatory on him); in his case it becomes Sunnah. If he does not pray Jumu’ah, he has to pray Zuhr. This is in the case of people other than the imaam. As for the imaam, he has to be present for Jumu’ah and lead those Muslims who attend the prayer. The Jumu’ah prayer should not be forsaken completely on this day.
Shaykh Saalih ibn Fawzaan al-Fawzaan
 :
:
موضوع اعجبني ونقلته لكم
:
:
دخـل الزوج مستعجـلاً على زوجتـه و قال لهـا في حــدة :
موعــد الرحـلة قـــد اقترب و لابــد أن نذهب للمطـــــار الآن .
شهقت الزوجـة في ذهول :
الآن ؟!
ــ نعم الآن ..
ــ ولكني لم انتهي من أعمـالي !
ــ و لماذا لم تُنهي عملك حتى الآن ؟
ألم تعلمي بأننا سننتقـــل إلى حيث أنتقل عملي وأننا سنسافر ؟
ــ بلى ولكن ليس بهذه السرعة .
ــ وما لأمر المهم الذي لم تنجزيه لعل الوقت يسعفنا لإتمامه قبل السفر ؟
قالت محاولةً التذكر :
هناك أمانة لقريبتي فلانة، و صحون و أغراض منزلية لجارتي فلانة ،
و غيرها لا أستطيع حصرها الآن .
ــ وكِّلي إحدى أخواتك لتقوم بالمُهمة بالنيابة عنك .
ــ حسناً و لكني لم أنظف المنزل جيداً ،
و من الصعب أن يأتي المستأجرون الجدد و هو بهذه الحالة.
ـ ـ لا تقلقي ربما يكونون أناساً طيبون فيقومون بتنظيفه دون أن يعتبوا عليكِ .
ــ طيب بقي أهم شيء .
ـ و ما هـــو ؟!
ــ لم أتوادع من أمي و أبي وأخوتي .
ـ ـ لا تخافي سيقدٌرون وضعنا و استعجالنا بالأمـر .
"لحظـة صمـت"
الزوج منهياً المحادثة : و الآن هيـا لنذهب فرحلتنا قد اقتربت .
ــ حسنـاً كما ترى .
ـ اين امتعتنا ؟
حدقت و عيناها قد اتسعتا :
مـااااااااذا أمتعتنا ؟!
صرخ وقـــد نَفـــذ صبرُه:
نعـــــــــــــم أمتعتنا ، أم أنكِ ترديننا أن نسـافر بدونهـــــا ؟!
قالت بتردد و خوف :
و لكنـــــني ............. لم أُعـــــــ ــــــ ــدهـا بعــــ ـــــ ــد !!
::
::
ما رأيكم بحال هـــــذه المرأة ؟!
و هل تجـدون لهـا عذراً على إهمالها وتقصيرهـا ؟!
إن حالـــــنا لأشـــــد
استهتــــاراً
و إهمـــــالاً
و تقصـــيراً
من حــــال تلك المرأة
فسفرنا أبعـــد، و زادنا قليل ، و حملنـا ثقيل ،
قال الله تعالى :
( فَإِذَا جَاء أَجَلُهُمْ لاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَيَسْتَقْدِمُونَ )
(الأعراف:34)
فمـاذا اعددنا لانتقالنا للدار الآخــرة ؟
و هل زادنــا يكفيــــــــــنا ؟
ألسنـا نعلم أن مصيرنـا الموت و أنه قد يأتيـنا بغتة ؟
فهل تهيأنــــا له ؟
أم أننا كتلك المرأة ؟!
بمقارنة بسيطـــة ، نجد أننــا مع الأسف ، نشبهها في تقصيرهـا الى حداً كبير .
فهي لم تُرجع أغراض جاراتها إليهم ،
ونحن مكبلون بالأمانات و المستحقات للآخرين ،
فقد أكلنا حق هذا ، و ظلمنـا ذاك ، و اعتدينا على إخواننا المسلمين و آذيناهم ،
فلم تسلم منا أعراضهم و لا أنفسهم ،
و لنحــذر إخوتي قبل أن نقع فيمـا وقعت فيه
عندما تركت بيتها لمن بعدها قذراً و مهملاً ،
ولنبُادر إلى منازلنـا من الآن ، فننظفهـا من المنكرات ،
و نعمرُها بطاعة الله.
و لا نترك تلك المُهمة لمن بعدنا من الورثة ، فربمـا لا يكونون أهلاً لها ،
فنحمل ذنوبهم إلى ذنوبـنا و العياذ بالله .
و الأهـــل والأقــارب لنكن معهــم في وداعٍ دائم ،
فالوداع من اللحظـات الحميمـة ، التي تتسامح فيهـا القلوب،
و تتصافى فيها النفوس ، لأنهـا قد أيقنـت بالفُراق ،
فلنجدد ذلك الوداع ، بأن نُحسـن علاقتنا بأقاربنا ،
فنطلب العفـو و السمـاح ممن أخطأنا بحقــه ،
و نواصـل من قطعــــنا ،
و نواسي من يحتـاجنا ،
حتى إن غادرنا ،
كنا كمن طاف بأهله فودعهم جميعـاً ،
و ترك في قلب كلٍ منهم ذكراً طيباً و ترحماً عليه .
والآن بقي الأهــــم ..
حتى لا نُدرك مدى تقصيرنا واستهتارنا بعد
فوات الأوان كما فعلت تلك المرآة !
لنبدأ بتجهــيز أمتعتنا للرحيل بأي وقـــت
فنبادر للتوبة ونعزم على الإستقامة و الإنابة ، و نحرص
على الاستزادة من أعمال الخير و البر ، و مداومة الصلاة و الذكر
و الابتعاد عن الفتن و أبواب الشــــر
فالبــدار ، البــدار أحبتـي
و لنستعـد من الآن للإنتقال
من دار الابتلاء ونبع الفتنة ، إلى دار الطمأنينة و روضة من رياض الجنة ,
أسأل الله أن يُحسن لنـا و لكم الختـــام ، وأن يطـهرنا من الذنوب و الآثام ،
و أن يرزقنـا شفاعة خـير الأنام ،عليه أفضل الصلاة و السلام ،،
|
"I NEED A RAMADHAN"
All praise is for Allah, and may much peace and blessings be upon the Messenger of Allah, and upon (the Messenger's) family and companions.
We would like to present this transcription of a very Benificial lecture from our brother Abu uwais(rahimahullah).
"The Benefits of Ramadhan-I need a Ramadhan"Insha allah,it can be a reminder & benefit during this blessed month of ramadhan.
Benefits of Ramadaan (we need Ramadaan)
by Abu Uwais Abdallah Ahmed Ali (rahimahullah)
Type: Audio (mp3)
Transcribed by: Umm Hasna Firdous Bint Jabir
TRANSCRIPTION:
Ramadaan is a month of Forgiveness.
Ramadaan is a month of Rahmah.
Ramadaan is the month of generosity.
Ramadaan, the month that Allaah subhaanahu wa ta'ala accepts the Tawbah of the servants, and the month that Allaah blesses His servants.
We are in need of Ramadaan to correct ourselves, for we have forgotten Allaah tabarak wa ta'ala for the majority of the year.
To correct ourselves for we have been neglectful.
To correct ourselves for we are not upon the remembrance of Allaah.
To correct ourselves because our hearts have gotten hard, some hearts are dead, some hearts are sick, some hearts are stone-cold, some hearts are black, getting no benefit whatsoever. Some hearts are so bad, and so ill that they see a good as a Munkar, (as an evil), and they see an evil as a good. These are not as they should be.
We need a Ramadaan. We need a Ramadaan because our connection with Allaah tabarak wa ta'ala is not correct.
We need a Ramadaan because we do not have any Khushoo or devotion in our Salaah.
We need a Ramadaan because our Qura'an has dust and is sitting on a shelf.
We need a Ramadaan because we never read the books of Sunnah.
We need a Ramadaan because we don't fast, and if we fast physically without food or drink, we don't fast with our eyes by lowering them and our tongue by not slandering and our tongue by not lying and back-biting. We need a Ramadaan to get ourselves back in order, to work for the Hereafter, to connect ourselves to Allaah tabarak wa ta'ala.
We need a Ramadaan because relationships brother to brother and sister to sister is in a miserable condition.
We need a Ramadaan because we have bad thoughts about one another.
We need a Ramadaan because of dhulm, injustice to one another.
We need a Ramadaan because there is backbiting, there is envy, there is jealousy, and there is slander.
We need a Ramadaan because we are despicable, because we are sick, because we are ill. (All these are diseases of the heart)
We need a Ramadaan because we don't believe in the promise of Allaah tabarak wa ta'ala, or if we do, we do not implement it.
We need a Ramadaan because it is time for us to change and become something better then we are now.
We need a Ramadaan because that is the only thing that is going to get us together.
We need a Ramadaan because we don't have unity, there's no brotherhood
We need a Ramadaan because there's no respect for elders
We need a Ramadaan because there's no real love between us
We need a Ramadaan, full of love and the Mercy of Allaah tabarak wa ta'ala.
A Ramadaan like we come in, like in a clinic or a hospital, trying to solve our illnesses, trying to come out of there without the disease we came with, trying to be better than we went in with.
We need a Ramadaan. Look around you, look to your right, look to your left, look in front of you and look behind you and you'll say, "We need a Ramadaan".
The sisters aren't covering properly, we need a Ramadaan. Brothers and sisters are mixing. We need a Ramadaan. Talking on phones and on the internet, we need a Ramadaan. This is a mess, we are in a fix, we are in a bind, and this is a problem. We need a Ramadaan. We need a Ramadaan to get ourselves together.
We need a Ramadaan, that we come in the Masjid and we face the Qiblah and we say "Allaahu Akbar" and we stand in qiyaamah a long time until those diseases, that filth, that sickness, that hardness the heart goes away.
We need a Ramadaan that reminds us of the Hell-fire. We need a Ramadaan that tells us that we haven't been given a certificate that we are people of Jannah.
We need a Ramadaan that lets us known that we are servants of Allaah tabarak wa ta'ala.
And if we were to spend our whole life, from the time we were born until Yawm al Qiyaamah in Sajdaah, it would not be enough to thank Allaah for His Mercy, His Grace and His Blessings.
We need a Ramadaan and it is clear. If there is any fear of Allaah left in the hearts of ours and if there is any hope of Jannaah left in us, and if there is any desire to change and to be better and to be righteous and to come to the level of Ihsaan, to come to the level of a Mumim, to have taqwa, to fear Allaah … we need a Ramadaan.
We need a Ramadaan, a month of Tawbaah.
We need a Ramadaan, a month of Maghfira.
We need a Ramadaan to correct our behaviour, to correct the differences & the difficulties and the envy / jealousies in our relationship between one another.
We need a Ramadaan to understand that we have been committing injustice to one and another. And as the Prophet (sallallahu alayhi wa sallam) said : 'Az-Zulm (injustice) . "Zulumaat yawmal Qiyaamah" we'll be changed physically into darkness on the Day of Judgement.'
We need a Ramadaan to understand the Hadith : to fear the duaa of the one to whom we have done injustice. For there is not between Allaah and the person making the invocation, the person making that supplication of the person to whom injustice has been done, there is no veil between that person and Allaah. That duaa is immediately accepted.
The oppressor is the one for whom things are not going right; He is tripping into this and falling into that; He is Slipping there and sliding here. Why I can't get ahead? Why I can't progress in my Deen? Why I can't memorize this ayah? Why I can't understand this hadeeth? We may be living under the invocation, the answer for invocation for someone whom we abused or stepped over. You know you need a Ramadaan. I know I need a Ramadaan. We know we need a Ramadaan. We need to get ourselves together. We've been running around in filth, we have been having our hearts around the low matters; We need our hearts to be around the thrones of Allaah; We need to think about the high matters, high goals; We need to think about Jannah; We need a hope for al-Jannah.
You're planning for marriage, you're planning for education, you're planning for a job, but we need to plan for the Jannah. We need to prepare for the Jannah during the month of Ramadaan.
"'Nahnu be haajathin Ma'aasa fir Ramadaan."
We are in severe need for Ramadaan, so that we come into Ramdhaan with repentance, we come into it with regret, we come into it realizing that we are weak, that we need Allaah tabarak wa ta'ala to correct us, realizing that we are wrong and that we need Allaah tabarak wa ta'ala to place upon us that which is right, realizing that we are weak and that we need Allaah tabarak wa ta'ala to grant us strength. We need a Ramadaan. Oh Yes !! We need a Ramadaan.
We needs nights of Qiyaam, we need dua and sujood, we need nights of Ramadaan to do thilawaah of Qura'an. We need to listen to Husri, or Sudays or Shurain, or Hudhaifi. We need a Ramadaan to listen to the Qura'an. When was the last time that we listened to the Qura'an?? When was the last time we recited Qura'an? We need a Ramadaan to study Qura'an, to implement the Qura'an, and this Ramadaan may be our final Ramadaan. As one brother spoke, I believe it is Abu Thasleem Hafidahullaah, where is the guarantee that this is not our final Ramadaan? What is the guarantee that it is not our final Ramadaan? We have to come into it seriously. And we want to come out of it much better than we came into it. We want to come out of Ramadaan with Taqwa, because that was the main reason that it was legislated.
"O you who believe fasting has been written upon you as it was written for those before you, so that you may gain Taqwa."
Taqwa is fear of Allaah. If we had taqwa, our condition will be better than it is now. If we had taqwa our relationships would be smoother, if we had taqwa .father to son who is a Muslim, sister to brother who is Muslim, uncle, aunt, niece and nephew who is Muslim, husband and wife who are Muslims.. the relationships would be better if they are based upon Taqwa. And we can achieve Taqwa during the month of Ramadaan. I don't believe that our hearts are that hard, I don't believe that we can't change, I don't believe that some of us who hold hatred for the last 10 years cannot learn to love, and because we have been taught deceit and deception now we can't learn to trust.
I don't believe that those brothers who have left circumstances physically but have the teachings and the behaviours that they had while they were up there, that they can't change. The sisters who remove their bodies from the fitnah and physically remove their bodies from a mistake, physically remove their bodies from foolishness but their hearts have to follow. Be iznillaahi tha'aalah ! Their hearts have to follow.
We need a Ramadaan to be as the Prophet (sallallahu alayhi wa sallam) was. That he was the most generous, he was generous in general and he was most generous in Ramadaan. Like a wind … spending, giving to his right, giving to his left, giving in front of him, giving behind him, giving to anyone who came. He gave without them asking.
We need a Ramadaan to inculcate these qualities. We need to control our desires. We need to control our tongue. We need to control our limbs. We need to learn self-discipline. We need to control our anger. We must do things in Ramadaan not out of habit, something that is just tradition., that we are more despicable when we went in. We have to change our condition. We have to change our connection with Allaah tabarak wa ta'ala. For how light is the view of Allaah when they disobey Him. This is what was said by one of the sahabas when he had the crown of the Persian King in his hand.
And the Prophet (sallallahu alayhi wa sallam) said, 'that he had been sent before the hour. And my provision has been provided for me under the shade of my spear and humiliation has been written against anyone who goes against my orders. Humiliation has been written upon anyone who goes against my orders. If we want to continue in the position of humiliation that we are in, then do not take the grand opportunity act like it doesn't exist, neglect and forget and be hard headed, be obstinate, follow your desires like you have been doing for the last 11 months and don't benefit from Ramadaan. And when our circumstances doesn't change, when the Kuffar don't remove their spears from our necks, when our women are consistently raped and they are now these days in many parts of the world, when all of that happens, don't say "Why?" You know why. For we need a Ramadaan and we have to correct ourselves in this Ramadaan. And that you are a part of this Ummah and if you have an illness,
and if you are a member of this ummah with a sickness, with filth, with crime, this affects the rest of the Ummah. It is like your body when you have an illness. It is like when you have hurt your finger or your toe, it affects the rest of the body. And it doesn't have to be said to you that the Prophet (sallallahu alayhi wa sallam) said, "the believers are like one body". If we want to correct the position of the Ummah, then we must first start by correcting ourselves. Don't worry about Ubyaid, Hassan and Musa, but worry about yourself. Be selfish this Ramadaan. Not regarding giving sadaqa but where you are going to focus your rectification or how to rectify yourself. Your focus is going to be on yourself. Not worrying about this person and that person's manhaj. Are you on the correct Manhaj?? Not worrying about whether a particular brother is on the bidah or the Sunnah. Are you upon the Sunnah? Have those brothers stopped committing their sins ---
have you stopped committing that sin? Has the brother made tawbah ---- Have you made tawbah?? Has the brother corrected a situation ----- have you corrected your situation? Worry about yourself. Worry about yourself this Ramadaan.
Any other Ramadaan do what you will. But my sincere advice to you is, this Ramadaan worry about yourself. Am I backbiting? Am I slandering? Am I committing fahishah? Am I committing gheebah? Am I committing Nameemah (tale-carrying)? Do I have 'hasad'? Do I have pride (Kibr) ? Am I arrogant? Am I too harsh? Am I unkind? Am I not gentle enough? Am I gentle enough? Question yourself. Was my intention when I said
what I said or did what I did for the pleasure of Allaah or to be noticed? When I spoke what I spoke was it for the pleasure of Allaah or to be seen or heard? Was I doing it
"Haarisa min Qalbi'--- sincerely from my heart or I did it to be known? 'Khutbath Duroor' --- Loving to be known breaks it.
Be Mukhlis. Be sincere. Be like that servant of Allaah like the Hadith that has been related in the Kitaab al tawheed of the soldier whose head is disheveled, who is bare-footed and dirty.. but he is sincere to Allaah. If he was placed at the rear of the army, he is pleased with that. And if he is placed in the front of the army he is displeased with that. His goal is Allaah tabarak wa ta'ala. Not where I sit. Not us and them, Not you and I but his brothers and sisters ..its the servants of Allaah, it is the believers, it is the Muslim, the salafiyoon, it is Ahlul athar, it is Ahlus-Sunnah, it is Ahlul-Hadith. No one' bigger and no one is smaller . No one wants to step on anyone nor desire that. All of us should be working for the pleasure of Allaah tabarak wa ta'ala. And if we don't we have an illness which is Riyaah --- doing things to be seen or Sum'aah --- doing things to be heard and we need a Ramadaan to correct that behaviour.
If we find that we talk to the sisters or brothers too much, we need a Ramadaan to learn to stop talking to those who are not halaal for us to talk to. And if we find that we are mixing too much, we need a Ramadaan to stop mixing with those whom you are not supposed to mix with. We find that we have jealousy in our hearts, vengeance in our hearts, distrust in our hearts for other Muslims based upon nothing but Shaitaan whispers to us, we need a Ramadaan.
We get all the good in front of us when we have the Book of Allaah tabarak wa ta'ala and the Sunnaah of the Messenger (sallallahu alayhi wa sallam) and the fahmas Salafus Saalih and the connection to the inheritors of the Prophet alaihissalaam . the Ulamaa , we got all the good in front of us but we are like that individual who has a disease and he has the prescription for the medicine in front of him but he refuses to open the package , let alone read it ----- let alone take it.
We need a Ramadaan, Our condition won't change. We'll continue to complain.
We need a Ramadaan or we'll forever be in pain. We need a Ramadaan or we'll go insane.
We need a Ramadaan, you and I. Why can't we lift up, roll up our sleeves? Why do we have to beat the hands of one another? Why do we have to step on somebody to get somewhere? Why do we have to step on our brother , he wants to go to the same place where you want to go? The Jannah. Why can't we do it together? Why can't we be side by side? You roll up your sleeves and I'll roll up my sleeves, we'll get busy and we'll get help and support one another.
Why can't we make excuses? Why can't we forgive? Why can't we forget? Why can't we let things go? Upon clarity, upon Haqq, knowing the Sunnah, knowing the Deen, connected to the scholars, not preceding them in any statement or action and if they make
a statement, we make their statement (not add our own), This is important. We need a Ramadaan.
This blessed month where you can go in as the most despicable devil and come out like an angel. That blessed month when you can go in as a miser and come out as the generous , that blessed month where you can be one of those hard-hearted brothers ,(everybody usually gives you a smile but you don't give anybody a smile) and if you do it right, you'll come out of Ramadaan giving smiles to those brothers , not in the faces of the sisters but the faces of your brothers..
We need a Ramadaan to correct our condition : we are slow, we are lazy, we don't have any incentive towards the deen and the Aakhiraah, the Hereafter . Our incentives are towards the Dunya and if the opposite of this was true most of the neighbourhood around here would be Muslims. Many would enter Islaam in folds, as Sheikh Ubaid Madkhali Hafidaallaah says in his explanation of 'Usool as thalaathah', that Islaam is a Mahaasin the beauty of it is explained. Islaam he said is a Mu'jizaa minal Mu'jizaath' -- Islaam is a miracle of the Mircales. Ayah minal Ayaahs. It is that, when it is presented to the hearts, when it is presented to the people, and it is done in the right way, what happens? They enter Islaam 'Afwaajan' in the multitudes.
He said that if one of them has a business and we want to advertise, very few who wouldn't advertise at all would say that "I have a business but I am going to be silent." Business won't be successful and no one will benefit, he will loose. Generally a good business person gets a good advertisement – he may use the print media, he may use the radio, the audio media, to get his advertisement --- his dawa'ah , he'll call out so that people will come and he mixes in the most beautiful way and has the most beautiful response. This is what he does. The Sheikh said, 'if we were to do that with Islaam, show its beauty, explain its Mahasin –its beauty, it is the natural fitrah of the person (unless his fitrah has been polluted) that he wants to know Islaam. He wants to know why he walks upon the earth. He wants to know his prayer. He wants to have his connection with his Creator. He wants to know the purpose of his existence. But who will explain it to him or her? Who
will tell them? Who will open up those hearts? It is supposed to be 'us'.
Those of us who cannot express ourselves, what about our actions? If the person sees you are truthful , why you are truthful? Because Islaam teaches you truthfulness and you must be truthful and there is high martaba being truthful and minas-Siddeeqi is the only martaba -- level after the Prophets… It is the first level after the Prophets, rather. Closest to the prophet's stations are those who are Siddiqeen, the most truthful. So you be truthful because of that. You keep your word because of that. You are gentle, you are nice, you have good behaviour, you have good etiquette, you have good deportment, so when it comes to Islaam it is Afwaajan. So if you don't see them doing it, we are doing what we are not supposed to be doing. If we were doing what we are supposed to be doing, we would probably have to have this type of fundraising at one of the football
stadiums. If we are doing what we are supposed to be doing, people will be hearing Islaam from the radio,
they will see articles written in the papers regularly, they would see good behaviour, they would see kindness and gentleness, patience and forbearance. They would see the qualities and characteristics of Mustapha sallallahu alaihi wassallam. i.e if we were doing our job. But we are not. Not the male or the female. Not father or mother or child. We are not upon what we should be upon, we are not doing what we are supposed to be doing.
We need a Ramadaan to clarify our situation. We need a Ramadaan to put us in position. We need a Ramadaan to give this Ummah a rebirth, air .. we have to understand that we are global. Whoever follows the Book of Allaah, the Sunnah of the Prophet (sallallahu alayhi wa sallam) and the Manhaj of the Salafus Saalih, then they are our closest brothers. And those who are upon ignorance, innovation, not mukaffarah, they are still brothers from a distant but from within this Ummah. So it affects all of us. And we are connected in that way.
If you sit there saying, 'I don't care what they do to the Muslims in India doesn't concern me; I don't care if they bomb Afghanistan up the planet. I don't care.... it has nothing to do with me then you are a racist, a nationalist, you are not a Salafi. Because a Salafi concerns himself about this Ummah. Salafi at night thinks about this Ummah. Salafi cries in his salaah about the condition of this Ummah, he cries about all locally, he cries about their condition internationally. We need a Ramadaan so that we can realize the Islaamic brotherhood again.
We need a Ramadaan because some of them never practiced brotherhood ever in their lives and may have been Muslims 50 years. We need a Ramadaan so that the sisters learn sisterhood,
We need a Ramadaan so that we can focus on the Aakhirah -- Hereafter and we give Naseehah and advice to one another that is of benefit and that our talking and our mixing is just not about the Dunya, and what you want to do in the Dunya and how you are gonna be in this Dunya.
We need a Ramadaan so that people learn to inculcate in their children to be like Abu Bakr As-Siddeeq, Umar al-Khattab, Sa'ad abi Ibn Waqqas and like this. We need a Ramadaan so that they can study knowledge. This Ummah needs another Bin Baaz, this Ummah needs another Al-Albani, this Ummah needs another Muqbil, this Ummah needs another Ibn Taimiyyah, this Ummah needs all of these and more. You are gonna tell me that none of them can come or no one like them can from our families? None of them can come from us? Not everyone who comes from us have to be Goofi. Can't our children speak the Arabic language at a young age? Can't we put in the hands of our children books that will benefit the Ummah.. the same love the Kaafir have for Harry Potter and their imaginary books? Our hope is low. Our desire is low. We are supposed to
be having high goals. We should be looking at our kids Abdullaah and Abdurrahman and saying : You might be Sheikh Naasir for this Ummah. We should be saying when listening to Sudaisi and Shuraim that it could be you leading the salaah in haram. We are supposed to be having high goals. But until we brush off the dust, the foolishness of the jaahiliyyah , the hastiness of the youth, the bad characteristics that we have, we have to get rid of them , we have to change our condition, we need aRamadaan.
We need our Qiyaam at night, we need recitation of Qura'an, we need to sit together and talk together only about the deen, not about the Dunya, we need to worry about our status in the Aakhirah, in the Hereafter. We need to wake up from our sleep. Wake up Oh Sleepy one. !! our slumber has been too long. You got to wake up, take wudoo, get within the caravan of Mohamed Ibn Abdullah, Abu Bakr As-Siddeeq, Umar al-Khattab, Ibn Taimiyyah – you have to get with it. How long are we going to stay sick? How long are we going to be unsettled? How long are we going to have our problems? We need a Ramadaan. And let this Ramadaan be the one where you come out of it better, come out of it committed, come out of it devoted, you come out of it with your head held high. You are from the Ummah of the Prophet (sallallahu alayhi wa sallam) and don't you forget it!!
Walhamdulillaahi rabbil aalameen.
And whoever contradicts and opposes the Messenger (Muhammad,
salallahualaihiwasallam) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. (An-Nisa 4:115)
|
The Prophet (blessings and peace be upon him) said, “The martyrs are of five kinds: one who dies of plague; one who dies of disease of his belly; the drowned, one who dies under the debris, and one who dies while fighting in the way of Allah.”
Riyad us Saliheen, Chapter 11 Book of Jihad Narrator Hazrat Abu Huraira (r.a.)
--------------------------------------
969 - الشهداء خمسة : المطعون ، والمبطون ، والغرق ، وصاحب الهدم ، والشهيد في سبيل الله
الراوي: أبو هريرة - خلاصة الدرجة: صحيح - المحدث: البخاري - المصدر: الجامع الصحيح - الصفحة أو الرقم: 2829
Click here to join Al_Iman
|
|
|
|
工具 
today is your EID holiday in China, hehe, happy EId^_^ 
