ترجمة عبارات وجمل دينية

[إسلام بدي]

فلا فصل بين صلاح الباطن وإصلاح الظاهر
So there is no separation between correcting what is inward and correcting what is outward or physical


والعبادات الظاهرة التي يمارسها الإنسان بجوارحه
The outward acts of worship which a person performs with his physical faculties


فإنها – إذا أراد بها وجه الله –
– if he does them for the sake of Allaah


تؤثر إيجاباً في باطنه ولا شك .
– will undoubtedly have an effect on his inward nature


ومن أمثلة ذلك قول النبي صلى الله عليه وسلم :



" أَلا أُخْبِرُكُمْ بِمَا يُذْهِبُ وَحَرَ الصَّدْرِ
“Shall I not tell you of something that will take away the evil of the heart?4

صَوْمُ ثَلاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْر "

Fasting three days of each month.


ووحر الصدر : غيظه وحقده وحسده .
The evil of the heart refers to rancour, hatred and destructive envy

ومن العلاجات المهمة لأمراض القلب
One of the most important remedies for diseases of the heart

التدبر والتفكر في نصوص الوعيد
is to study and ponder the texts which include warnings


على من ترك هذه الأمراض

to the one who leaves these diseases



ترتع في قلبه
to fester in his heart,

كقول النبي صلى الله عليه وسلم :


" لا يدخل الجنة من كان في قلبه مثقال ذرةٍ من كبر "
“No one will enter Paradise who has an atom’s-weight of arrogance in his heart.” 4


وحديث قول النار :

" أُوثرت بالمتكبرين "

“My share is the arrogant.” 4


وحديث : " يُحشر المتكبرون يوم القيامة أمثال الذر في صور الرجال
“On the Day of Resurrection the arrogant will be gathered like ants in the form of men.” 1


وقول النبي صلى الله عليه وسلم : " دَبَّ إِلَيْكُمْ دَاءُ الأُمَمِ قَبْلَكُمْ
“The disease of the nations who came before you has started to spread among you: 1


الْحَسَدُ وَالْبَغْضَاءُ
destructive envy and hatred


هِيَ الْحَالِقَةُ
These are the shavers

لا أَقُولُ تَحْلِقُ الشَّعَرَ
I do not mean that they shave hair

وَلَكِنْ تَحْلِقُ الدِّينَ
but they shave away religious commitment

وَالَّذِي نَفْسِي بِيَدِهِ

By the One in Whose hand is my soul,

لا تَدْخُلُوا الْجَنَّةَ حَتَّى تُؤْمِنُوا


you will not enter Paradise until you believe,

وَلا تُؤْمِنُوا حَتَّى تَحَابُّوا
and you will not believe until you love one another

أَفَلا أُنَبِّئُكُمْ بِمَا يُثَبِّتُ ذَاكُمْ لَكُمْ


Shall I not tell you of something which if you do it, you will love one another

أَفْشُوا السَّلامَ بَيْنَكُمْ "

Spread (the greeting of) salaam amongst yourselves.”4


فمن تأمل بعين البصيرة
Whoever ponders with true insight


مثل هذا الوعيد على هذه الأمراض القلبية
such warnings about the diseases of the heart


فإنه ولا شك سيجاهد نفسه
will undoubtedly strive


في تطهير قلبه منها ،

to cleanse his heart thereof,

ويستعين على ذلك بأعمال الجوارح .
and will seek help in doing so by doing outward physical acts,


ويدعو ربه أن ينقي قلبه من الغلِّ
praying to his Lord to cleanse his heart of hatred,


والحسد والحقد وغيرها
destructive envy, rancour and so on,

كما قال تعالى عن دعاء المؤمنين :

as Allaah says, describing the prayer of the believers: 4

{ ولا تجعل في قلوبنا غلاً للذين آمنوا }
“and put not in our hearts any hatred against those who have believed”1

[إسلام بدي]

هل الشكر على المصيبة يزيد من المصائب ؟
Does giving thanks when calamity strikes increase calamities?ç





( وَإِذْ تَأَذَّنَ رَبُّكُمْ

“And (remember) when your Lord proclaimed: ç

لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ
‘If you give thanks, I will give you more (of My Blessings), ç



وَلَئِنْ كَفَرْتُمْ

but if you are thankless,


إِنَّ عَذَابِي لَشَدِيدٌ ) ؟
verily! My Punishment is indeed severe’”ç




وهل الحمد في نفس معنى الشكر ؟
And does giving praise mean the same as giving thanks?ç



الشكر على المصيبة مستحب ،
Gratitude for calamities is likable,

لأنه فوق الرضا بها .


because it is more than merely accepting them.



قال ابن القيم رحمه الله تعالى :
"والمصائب التي تحل بالعبد ،

With regard to the calamities that befall a person,


وليس له حيلة في دفعها،


that he has no means of warding off,

كموت من يعزُّ عليه ،

such as the death of someone who is dear to him,

وسرقة ماله، ومرضه ، ونحو ذلك ،


the theft of his wealth, his own sickness, and the like,


فإن للعبد فيها أربع مقامات:

he may respond to them in four ways: ç


أحدها : مقام العجز1. Helplessness


وهو مقام الجزع والشكوى والسخط ،


this means panicking, complaining and showing discontent


وهذا ما لا يفعله إلا أقل الناس عقلاً وديناً ومروءة .

No one does that but people with the least reason, religious commitment and dignity


المقام الثاني: مقام الصبر

2. Showing patience



، إما لله ، وإما للمروءة الإنسانية .
either for the sake of Allah or for the sake of maintaining human dignity



المقام الثالث : مقام الرضى
3. Acceptance and contentment


وهو أعلى من مقام الصبر،
this is superior to patience,


وفي وجوبه نزاع ،
although there is a difference of scholarly opinion as to whether it is obligatory or not,


والصبر متفق على وجوبه .
although the scholars are agreed that patience is a must


المقام الرابع : مقام الشكر
Gratitude


وهو أعلى من مقام الرضى ؛this is superior to mere acceptance


فإنه يشهدُ البليةَ نعمة

In this case the individual sees the calamity as a blessing,

، فيشكر المُبْتَلي عليها
so he gives thanks to the One Who is testing him for that test



قال القاسمي رحمه الله :
" اعْلَمْ أَنَّهُ مَا مِنْ نِعْمَةٍ مِنَ النِّعَمِ الدُّنْيَوِيَّةِ
It should be noted that there is no worldly blessing


، إِلَّا وَيَجُوزُ أَنْ تَكُونَ بَلَاءً بِالْإِضَافَةِ ،

but it may be a calamity for some


وَنِعْمَةً كَذَلِكَ،
and a blessing for others

فَرُبَّ عَبْدٍ تَكُونُ لَهُ الْخَيْرَةُ فِي الْفَقْرِ وَالْمَرَضِ
Poverty and sickness may be good for one person,



وَلَوْ صَحَّ بَدَنُهُ وَكَثُرَ مَالُهُ
for if he were healthy and wealthy,

لَبَطِرَ وَبَغَى ،
he would become an insolent transgressor


قَالَ اللَّهُ - تَعَالَى
Allah, may He be exalted, says

-: (وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ) [الشُّورَى: 27]


“And if Allah were to enlarge the provision for His slaves, they would surely rebel in the earth”9


وَقَالَ - تَعَالَى -: (كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى

“Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.)9

أَنْ رَآهُ اسْتَغْنَى)
Because he considers himself self-sufficient”9


، وَكَذَلِكَ الزَّوْجَةُ وَالْوَلَدُ وَالْقَرِيبُ وَأَمْثَالُهَا؛

The same may be applicable to one’s wife, children, relatives and so on

فَإِنَّ اللَّهَ - تَعَالَى - لَمْ يَخْلُقْ شَيْئًا


Allah, may He be exalted, did not create anything

إِلَّا وَفِيهِ حِكْمَةٌ وَنِعْمَةٌ أَيْضًا.

but there is wisdom and blessing in it




فَإِذَنْ ؛ فِي خَلْقِ اللَّهِ - تَعَالَى - الْبَلَاءُ :
So among that which Allah, may He be exalted, has created there are calamities,

نِعْمَةٌ أَيْضًا ؛
which may also be a blessing,


إِمَّا عَلَى الْمُبْتَلَى ، أَوْ عَلَى غَيْرِ الْمُبْتَلَى،
either for the one who is tested thereby, or for others


فَإِذَنْ كُلُّ حَالَةٍ لَا تُوصَفُ بِأَنَّهَا بَلَاءٌ مُطْلَقٌ،


Therefore there is nothing that can be described as a calamity in absolute terms,



وَلَا نِعْمَةٌ مُطْلَقَةٌ .
or as a blessing in absolute terms


فَيَجْتَمِعُ فِيهَا عَلَى الْعَبْدِ وَظِيفَتَانِ:
Therefore the individual has two duties in every situation:


الصَّبْرُ وَالشُّكْرُ جَمِيعًا
to be patient and show gratitude




فَإِنْ قُلْتَ: فَهُمَا مُتَضَادَّانِ ،
If you say: These are opposites,



فَكَيْفَ يَجْتَمِعَانِ ،
so how can they be combined in one situation,


إِذْ لَا صَبْرَ إِلَّا عَلَى غَمٍّ

because patience is only applicable in stressful situations


، وَلَا شُكْرَ إِلَّا عَلَى فَرَحٍ؟
and gratitude is only applicable in happy situations?ç




فَاعْلَمْ أَنَّ الشَّيْءَ الْوَاحِدَ قَدْ يُغْتَمُّ بِهِ مِنْ وَجْهٍ ،
You should understand that any one situation may be a cause of distress in one way


وَيُفْرَحُ بِهِ مِنْ وَجْهٍ آخَرَ،
and a source of joy in another way,


فَيَكُونُ الصَّبْرُ مِنْ حَيْثُ الِاغْتِمَامُ ،
so one should exercise patience with regard to that which causes distress

وَالشُّكْرُ مِنْ حَيْثُ الْفَرَحُ .


and show gratitude for that which is a cause for joy



وَفِي كُلِّ فَقْرٍ وَمَرَضٍ وَخَوْفٍ وَبَلَاءٍ فِي الدُّنْيَا :
In every situation of poverty, sickness, fear or calamity in this world,

خَمْسَةُ أُمُورٍ

there are five factors
concerning


يَنْبَغِي أَنْ يَفْرَحَ الْعَاقِلُ بِهَا ،
which the wise person should rejoice

وَيَشْكُرَ عَلَيْهَا:
and for which he should give thanks:ç



أَحَدُهَا: أَنَّ كُلَّ مُصِيبَةٍ وَمَرَضٍ :
With regard to any calamity or sickness,


يُتَصَوَّرُ أَنْ يَكُونَ أَكْبَرَ مِنْهَا،

one may think that it could be even worse,


إِذْ مَقْدُورَاتُ اللَّهِ - تَعَالَى - لَا تَتَنَاهَى ،
because the decree of Allah, may He be exalted, is limitless,


فَلَوْ ضَعَّفَهَا اللَّهُ وَزَادَهَا ،
so if Allah wanted to multiply it and increase it,


مَاذَا كَانَ يَرُدُّهُ وَيَحْجِزُهُ ؟
what is there that could stop or prevent Him?ç


فَلْيَشْكُرْ
So let the individual give thanks


إِذْ لَمْ تَكُنْ أَعْظَمَ مِنْهَا فِي الدُّنْيَا.
that it was not worse than that in this world


الثَّانِي : أَنَّهُ كَانَ يُمْكِنُ أَنْ تَكُونَ مُصِيبَتُهُ فِي دِينِهِ

His calamity could have been with regard to his religious commitment


، وَفِي الْخَبَرِ:

According to the report:ç

«اللَّهُمَّ لَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا» .
“O Allah, do not make our calamity in our religious commitment.”ç




الثَّالِثُ : أَنَّهُ مَا مِنْ عُقُوبَةٍ
3. There is no punishment

إِلَّا وَيُتَصَوَّرُ أَنْ تُؤَخَّرَ إِلَى الْآخِرَةِ
but one could imagine that it could have been delayed until the hereafter,



، وَمَصَائِبُ الدُّنْيَا يُتَسَلَّى عَنْهَا
and one may find consolation in worldly calamities


بِأَسْبَابٍ أُخَرَ،
in many ways



تَهُونُ الْمُصِيبَةُ
which would alleviate the calamity


فَيَخِفُّ وَقْعُهَا،
so that its impact becomes less

وَمُصِيبَةُ الْآخِرَةِ تَدُومُ
But in contrast, the calamity of the hereafter never ceases

، فَلَعَلَّهُ لَمْ تُؤَخَّرْ عُقُوبَتُهُ إِلَى الْآخِرَةِ ،


So perhaps it is the case that his punishment has not been delayed until the hereafter,


وَعُجِّلَتْ عُقُوبَتُهُ فِي الدُّنْيَا،
and has been hastened in this world,


فَلِمَ لَا يَشْكُرُ اللَّهَ عَلَى ذَلِكَ ؟
so why should he not give thanks to Allah for that?ç




الرَّابِعُ : أَنَّ هَذِهِ الْمُصِيبَةَ وَالْبَلِيَّةَ : كَانَتْ مَكْتُوبَةً عَلَيْهِ فِي أُمِّ الْكِتَابِ،

4. This calamity and test was decreed for him in

al-Lawh al-Mahfooz,


وَكَانَ لَا بُدَّ مِنْ وُصُولِهَا إِلَيْهِ ،

so it was inevitable that it should reach him



وَقَدْ وَصَلَتْ ،

and it has done so



وَوَقَعَ الْفَرَاغُ ،
And now it is over


وَاسْتَرَاحَ مِنْ بَعْضِهَا ،
and he is relieved from some


أَوْ مِنْ جَمِيعِهَا،
or all of the calamities that were decreed for him,

فَهَذِهِ نِعْمَةٌ.
so it is a blessing




الْخَامِسُ: أَنَّ ثَوَابَهَا أَكْثَرُ مِنْهَا،
The reward thereof is greater than the calamity itself


فَإِنَّ مَصَائِبَ الدُّنْيَا طُرُقٌ إِلَى الْآخِرَةِ ،

The calamities of this world are paths to the hereafter,


وَكُلُّ بَلَاءٍ فِي الْأُمُورِ الدُّنْيَوِيَّةِ :

and every worldly calamity


مِثَالُهُ الدَّوَاءُ الَّذِي يُؤْلِمُ فِي الْحَالِ ،


is like a remedy that may cause pain in the short term,

وَيَنْفَعُ فِي الْمَآلِ
but is ultimately beneficial


فَمَنْ عَرَفَ هَذَا :
Whoever realises that,

تُصُوِّرَ مِنْهُ أَنْ يَشْكُرَ عَلَى الْبَلَايَا،
it is expected of him to give thanks for calamities,


وَمَنْ لَمْ يَعْرِفْ هَذِهِ النِّعَمَ فِي الْبَلَاءِ
and whoever does not recognise these blessings in calamities


لَمْ يُتَصَوَّرْ مِنْهُ الشُّكْرُ؛

is not expected to give thanks,


لِأَنَّ الشُّكْرَ يَتْبَعُ مَعْرِفَةَ النِّعْمَةِ بِالضَّرُورَةِ ،
because gratitude is connected to recognition of the blessing


وَمَنْ لَا يُؤْمِنُ بِأَنَّ ثَوَابَ الْمُصِيبَةِ أَكْبَرُ مِنَ الْمُصِيبَةِ ،
Whoever does not believe that the reward for calamity is greater and better than the calamity itself


لَمْ يُتَصَوَّرْ مِنْهُ الشُّكْرُ عَلَى الْمُصِيبَةِ ..

cannot be expected to give thanks for the calamity




ثُمَّ مَعَ فَضْلِ النِّعْمَةِ فِي الْبَلَاءِ
Moreover, in spite of the fact that there is blessing in calamities,


كَانَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَسْتَعِيذُ

the Prophet (blessings in the peace of Allah be upon him) used to seek refuge with Allah


فِي دُعَائِهِ

in his supplication


مِنْ بَلَاءِ الدُّنْيَا ، وَعَذَابِ الْآخِرَةِ ،
from the calamities of this world and the punishment of the hereafter,

وَكَانَ يَسْتَعِيذُ

and he used to seek refuge with Allah


مِنْ شَمَاتَةِ الْأَعْدَاءِ وَغَيْرِهَا ...

from the rejoicing of his enemies in his misfortune,
and so on

وَفِي دُعَائِهِ -


In his supplication,


صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «وَعَافِيَتُكَ أَحَبُّ إِلَيّ َ»

he (blessings and peace of Allah be upon him) said: “And Your keeping me safe and sound from calamity is dearer to me.”ç




وقال الشيخ ابن عثيمين رحمه الله :

" الناس إزاء المصيبة على درجات:

In their response to calamities, people fall into many ranks:ç

الأولى: الشاكر.1. One who is grateful


الثانية: الراضي.
2. One who shows acceptance and contentment

الثالثة: الصابر.

3. One who is patient


الرابعة: الجازع.
4. One who panics



أمَّا الجازع :
As for the one who panics,


فقد فعل محرماً،

he is doing something that is prohibited


وتسخط من قضاء رب العالمين
and is expressing discontent with the decree of the Lord of the Worlds,


الذي بيده ملكوت السموات والأرض ،

in Whose hand is the sovereignty of the heavens and the earth,

له الملك يفعل ما يشاء.
His is the dominion and He does whatever He wills



وأمّا الصابر:
As for the one who is patient,

فقد قام بالواجب،

he is doing that which is obligatory


والصابر: هو الذي يتحمل المصيبة،
The one who is patient is the one who puts up with calamity


أي يرى أنها مرة وشاقة، وصعبة ،
In other words,
he finds it bitter and difficult and hard,


ويكره وقوعها،
and he dislikes it befalling him,


ولكنه يتحمل،
but he puts up with it

ويحبس نفسه عن الشيء المحرم
and restrains himself from saying or doing anything that is prohibited

، وهذا واجب.

This is what is obligatory



وأمّا الراضي:
As for the one who shows acceptance and contentment,


فهو الذي لا يهتم بهذه المصيبة ،
he is the one who does not worry about this calamity,


ويرى أنها من عند الله
for he sees that it is from Allah,


فيرضى رضاً تاماً،
so he accepts it with complete acceptance


ولا يكون في قلبه تحسر، أو ندم عليها ؛
and feels no sorrow or regret in his heart,


لأنه رضي رضاً تاماً،
because he is completely content


وحاله أعلى من حال الصابر.
His situation is better than that of the one who is merely patient


والشاكر:

As for the one who is grateful,

هو أن يشكر الله على هذه المصيبة.

he gives thanks to Allah for this calamity


ولكن كيف يشكر الله على هذه المصيبة وهي مصيبة ؟

But how can he give thanks to Allah for this calamity, when it is a calamity? ç



والجواب: من وجهين:
The answer is twofold


الوجه الأول:
Firstly,

أن ينظر إلى من أصيب بما هو أعظم ،
he looks at those who are afflicted with a greater calamity,

فيشكر الله على
and he gives thanks to Allah

أنه لم يصب مثله .
that he has not been afflicted with such a level of calamity




الوجه الثاني:
Secondly,

أن يعلم أنه يحصل له بهذه المصيبة تكفير السيئات ،
he realises that this calamity has befallen him as expiation for his bad deeds


ورفعة الدرجات إذا صبر،
and to raise him in status, if he is patient,



فما في الآخرة خير مما في الدنيا،
and what awaits him in the hereafter is better than what is in this world,

فيشكر الله ،
so he gives thanks to Allah

وأيضاً أشد الناس بلاءً الأنبياء ،

Moreover, those who are most sorely tested among the people are Prophets,

ثم الصالحون،

then the righteous,


ثم الأمثل فالأمثل ،
then the next best,
then the next best


فيرجو أن يكون بها صالحاً،

So he hopes that he is one of the righteous,

فيشكر الله

and he gives thanks to Allah,


سبحانه وتعالى على هذه النعمة.
may He be glorified and exalted, for this blessing


والشكر على المصيبة مستحب
Giving thanks for calamities is likable,


؛ لأنه فوق الرضا ؛
because it is superior to acceptance,

لأن الشكر رضا وزيادة " .
for gratitude includes acceptance and more



ثانيا :
Secondly:9


لا يؤدي الشكر على المصيبة إلى زيادتها ،
Giving thanks for calamity does not lead to further calamity,


لأن قول الله تعالى :
because the words of Allah, may He be exalted


( وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ )
“And (remember) when your Lord proclaimed: ‘If you give thanks, I will give you more”





؛ إنما هو في شكر النعمة ،
only refer to giving thanks for blessings,

وليس في الشكر على المصيبة
not giving thanks for calamities,



، بدلالة قوله بعدها :
based on the fact that Allah says after that:9


( وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ )
“but if you are thankless, verily! My Punishment is indeed severe.”9


قال السعدي رحمه الله :

" ( وَإِذْ تَأَذَّنَ رَبُّكُمْ )
؛ أي: أعلمَ ووعد ،
“And (remember) when your Lord proclaimed” that is, announced and promised


( لَئِنْ شَكَرْتُمْ لأزِيدَنَّكُمْ )
“If you give thanks, I will give you more” blessings

من نعمي ( وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ )

“but if you are thankless, verily! My Punishment is indeed severe” – 9

، ومن ذلك : أن يزيل عنهم النعمة
and part of that is that He will take away from you the blessings


التي أنعم بها عليهم .
that He had bestowed upon you


والشكر: هو اعتراف القلب بنعم الله ،

Giving thanks or showing gratitude means acknowledging Allah’s blessings in one’s heart,


والثناء على الله بها ،
praising Allah for them,

وصرفها في مرضاة الله تعالى.


and using them in ways that please Allah,
may He be exalted


وكفر النعمة ضد ذلك
Thanklessness or ingratitude for blessings is the opposite of that

[إسلام بدي]

قال الذهبي رحمه الله في ترجمة ابن حزم من "السير" (18/186-187) :


" نشأ في تنعم ورفاهية ،
He grew up in luxury and ease,

ورزق ذكاء مفرطا ،

and was blessed with extreme
intelligence

وذهنا سيالا ،
and quick-wittedness,


وكتبا نفيسة كثيرة ،
and he owned many precious books


وكان والده من كبراء أهل قرطبة ،


His father was one of the prominent figures of Qurtubah,

عمل الوزارة في الدولة العامرية ،
who served as a vizier in the ‘Aamiri state,


وكذلك وزر أبو محمد في شبيبته ،
and Abu Muhammad was also a vizier of that state when he was young

وكان قد مهر أولا في الأدب
He initially became prominent in the fields of literature,

والأخبار والشعر ،



history and poetry,

وفي المنطق وأجزاء الفلسفة
as well as mantiq (dialectics) and other branches of philosophy,


، فأثرت فيه تأثيرا
which left its mark on him


ليته سلم من ذلك ،
and we wish that it had never had an impact on him

ولقد وقفت له على تأليف

I came across a book of his


يحض فيه على الاعتناء بالمنطق
in which he encouraged study of mantiq (dialectics)ç


، ويقدمه على العلوم
and give it precedence over other branches of knowledge,


، فتألمت له ،
and I felt sad for him,


فإنه رأس في علوم الاسلام ،
because he is prominent in the Islamic sciences,

متبحر في النقل
with a great knowledge of hadith reports,


، عديم النظير ؛

and he has no equal,


على يُبْس فيه ،


even though he is rigid in his thinking

وفرط ظاهرية في الفروع لا الأصول .

and extremely literalist in minor issues, although not in the fundamentals


قيل : إنه تفقه أولا للشافعي
It was said that he studied the Shaafa‘i doctrine first,

، ثم أداه اجتهاده إلى القول بنفي القياس
then his research led him to adopt the view that using analogy (qiyaas) is invalid


كله جليه وخفيه ،

in all cases, whether it is clear or implied,


والأخذ بظاهر النص وعموم الكتاب والحديث ،


and that the apparent meaning of the text and the general meaning of the Qur’an and hadith should be followed


وصنف في ذلك كتبا كثيرة ،
He wrote many books on that,


وناظر عليه ،

and he debated with others to prove his point,

وبسط لسانه وقلمه ،

and he argued his point at length,
both verbally and in writing


ولم يتأدب مع الائمة في الخطاب ،
He did not show respect to the imams (leading scholars) when debating;




بل فجَّج العبارة ،
rather he used rough words,

وسب وجدَّع ،

impugning and slandering,

فكان جزاؤه من جنس فعله ،
and his recompense suited his action

بحيث إنه أعرض
عن تصانيفه جماعة من الائمة ،
to the extent that many leading scholars shunned his books


وهجروها ، ونفروا منها ،

and ignored them, and warned others against them,

وأحرقت في وقت ،

and on one occasion they were burned


واعتنى بها آخرون من العلماء ،
But other scholars took an interest in his books,


وفتشوها انتقادا واستفادة ،
and they examined them, critiqued them and benefited from them;



وأخذا ومؤاخذة ،
they learned from them and criticised them,

ورأوا فيها الدر الثمين ممزوجا في الرصف بالخرز المهين ،

and they saw in them precious pearls mixed with cheap beads


فتارة يطربون ، ومرة يعجبون ،
Sometimes they would be excited and amazed,


ومن تفرده يهزؤون .
then they would mock some of his idiosyncratic ideas



وفي الجملة فالكمال عزيز ،
In general, perfection is something extremely rare


وكل أحد يؤخذ من قوله ويترك ،
and the view of any individual is subject to acceptance or rejection,


إلا رسول الله صلى الله عليه وسلم .

except the Messenger of Allah


وكان ينهض بعلوم جمة ،
Ibn Hazm was well versed in many branches of knowledge,

ويجيد النقل ، ويحسن النظم والنثر .

including hadith, and he excelled in writing both poetry and prose


وفيه دين وخير ،

He was sincerely devoted and there was much goodness in him;

ومقاصده جميلة ، ومصنفاته مفيدة ،

his aims were good and his books are useful


وقد زهد في الرئاسة ،

He showed no interest in positions of leadership;


ولزم منزله مكبا على العلم
he stayed in his house, focusing on knowledge



، فلا نغلو فيه ،
Therefore we should not exaggerate about him


ولا نجفو عنه ،
or undermine him or his status



وقد أثنى عليه قبلنا الكبار
Rather he was praised by senior scholars before us

[إسلام بدي]

قال ابن كثير رحمه الله عن ابن حزم رحمه الله:


" كان كثير الوقيعة في العلماء بلسانه وقلمه ،
He used to criticize the scholars a great deal, verbally and in writing,


فأورثه ذلك حقدا في قلوب أهل زمانه ،
which led to the generation of resentment in the hearts of his contemporaries;

وما زالوا به حتى بغضوه إلى ملوكهم ،

they kept trying until they made the people in authority hate him,


فطردوه عن بلاده ،
and they expelled him from his city,

حتى كانت وفاته في قرية له في شعبان من هذه السنة

until he died in a village in Sha‘baan of that year,


، وقد جاوز التسعين .
when he had passed the age of ninety


والعجب كل العجب منه
What is amazing is that


أنه كان ظاهريا حائرا في الفروع ،
he was a confused literalist with regard to minor issues,

لا يقول بشئ من القياس

and he did not believe in analogy (qiyaas),ç


لا الجلي ولا غيره ،
whether it was clear or otherwise

وهذا الذي وضعه عند العلماء ،

This caused the scholars to lose respect for him,

وأدخل عليه خطأ كبيرا

and it caused him to make serious mistakes


في نظره وتصرفه .
in his views and conduct

وكان مع هذا من أشد الناس تأويلا في باب الأصول ،
Yet despite that he was the one who tried to find interpretations other than the apparent meaning when dealing with basic issues

وآيات الصفات وأحاديث الصفات ؛


and the verses and hadiths that speak of the divine attributes,



لأنه كان أولا قد تضلع من علم المنطق ،
because he first of all acquired deep knowledge of dialectics (mantiq), ç


أخذه عن محمد بن الحسن المذحجي الكناني القرطبي ،
which he learned from Muhammad ibn al-Hasan al-Madhhaji al-Kinaani al-Qurtubi,

ذكره ابن ماكولا وابن خلكان ،


as was mentioned by Ibn Maakoolaa and Ibn Khallikaan


ففسد بذلك حاله في باب الصفات "
That led to him in developing a wrong understanding of the divine attributes

[إسلام بدي]

سيرة ابن حزم


أبو محمد علي بن أحد بن سعيد بن حزم الفارسي الأصل
Abu Muhammad ‘Ali ibn Ahmad ibn Sa‘eed ibn Hazm was of Persian origin;


، ثم الأندلسي القرطبي رحمه الله
he came from Qurtubah (Cordoba) in Andalusia


، صاحب التصانيف .
He was the author of numerous books



لا يشك من له أدنى دراية بالعلم وأهله
No one who has the least amount of knowledge
and of scholars
will have any doubt

في فرط ذكائه

that Ibn Hazm was very smart

وحدة خاطرة
and was very quick-witted,


وتعظيمه للسنة والأثر ،

and he had a great deal of respect for the Sunnah and hadith



لكن الكمال عزيز ،
But perfection in all aspects is something extremely rare,


وما من أحد إلا ويؤخذ من قوله ويترك .

and there is no one (among the scholars) but his opinion is subject to acceptance or rejection

قال رحمه الله مبينا سلوكه مسلك السلف
Ibn Hazm said that he was a follower of the salaf (early generations) ç



في الجملة .
in general,

ونبذه لأهل البدع :

and that he was opposed to the people of innovation


" وإنما نعني بقولنا العلماء

“When we mention the scholars,

من حفظ عنه الفتيا

we mean those who are known to be qualified to issue fatwas

من الصحابة والتابعين وتابعيهم

among the Companions, Successors and their followers,


وعلماء الأمصار
the scholars of the regions,


وأئمة أهل الحديث

the leading scholars of hadith

ومن تبعهم

and those who followed them


رضي الله عنهم أجمعين ،


– may Allah be pleased with all of them

ولسنا نعني أبا الهذيل ولا ابن الأصم ولا بشر بن المعتمر ولا إبراهيم بن سيار ولا جعفر بن حرب ولا جعفر بن مبشر ولا ثمامة ولا أبا غفار ولا الرقاشي ولا الأزارقة والصفرية ولا جهال الأباضية ولا أهل الرفض

We do not mean Abu’l-Hudhayl, Ibn al-Asamm, Bishr ibn al-Mu‘tamir, Ibraaheem ibn Sayyaar, Ja‘far ibn Harb, Ja‘far ibn Mubashshir, Thumaamah, Abu Ghaffaar, ar-Raqqaashi, the Azaariqah, the Safariyyah, the ignorant Abaadiyyah or the Raafidis




؛ فإن هؤلاء لم يتعنوا من تثقيف الآثار
These people did not put any effort into examining the reports


ومعرفة صحيحها من سقيمها
so that they might know the sound reports from the weak ones,


ولا البحث عن أحكام القرآن

nor did they examine and study the rulings mentioned in the Qur’an


لتمييز حق الفتيا من باطلها
so that they might know correct fatwas from incorrect ones


بطرف محمود ،

on a sound basis


بل اشتغلوا عن ذلك بالجدال في أصول الاعتقادات
Rather they were preoccupied with arguing about fundamental beliefs,



ولكل قوم علمهم
and each group has its own focus




وعلى الرغم من تعظيم الإمام ابن حزم للسنة وأهلها ،
Despite the fact that Ibn Hazm respected the Sunnah and its scholars,


وتبحره في الحديث وعلومه ،
and despite his great knowledge of hadith and its sciences,


وسعة حفظه ، وعظيم معارفه ،
and his vast memory and immense knowledge,

قد وقعت له أمور من المخالفات للسنة وأهلها ،

he had views in which he differed from the Sunnah and its scholars


في مسائل معروفة من الأصول والفروع

concerning some well-known issues of both fundamental and minor matters




وقال شيخ الإسلام ابن تيمية رحمه الله :
" وَإِنْ كَانَ " أَبُو مُحَمَّدٍ بْنُ حَزْمٍ " فِي مَسَائِلِ الْإِيمَانِ وَالْقَدَرِ
Even though with regard to issues of faith and the divine decree

أَقْوَمَ مِنْ غَيْرِهِ وَأَعْلَمَ بِالْحَدِيثِ وَأَكْثَرَ تَعْظِيمًا لَهُ وَلِأَهْلِهِ مَنْ غَيْرِهِ ،
Abu Muhammad Ibn Hazm was more sincere and had more knowledge of hadith and more respect for hadith and the scholars of hadith than others,

لَكِنْ قَدْ خَالَطَ مِنْ أَقْوَالِ الْفَلَاسِفَةِ وَالْمُعْتَزِلَةِ فِي مَسَائِلِ الصِّفَاتِ
his views on these issues were nevertheless influenced by the ideas of the philosophers and Mu‘tazilah with regard to issues of the divine attributes,

مَا صَرَفَهُ عَنْ مُوَافَقَةِ أَهْلِ الْحَدِيثِ فِي مَعَانِي مَذْهَبِهِمْ فِي ذَلِكَ ،

which led to his view not being in harmony with the people of hadith with regard to these issues


فَوَافَقَ هَؤُلَاءِ فِي اللَّفْظِ

His wording was in agreement with Ahl al-hadith



وَهَؤُلَاءِ فِي الْمَعْنَى .
but the meanings were in harmony with the other group


وَبِمِثْلِ هَذَا صَارَ يَذُمُّهُ مَنْ يَذُمُّهُ مِنْ الْفُقَهَاءِ وَالْمُتَكَلِّمِين وَعُلَمَاءِ الْحَدِيثِ
Similar criticisms were made by those among the jurists’, ahl al-kalaam and scholars of hadith


بِاتِّبَاعِهِ لِظَاهِرِ
who criticised him for being a literalist


لَا بَاطِنَ لَهُ .
with no depth to what he said


كَمَا نَفَى الْمَعَانِيَ فِي الْأَمْرِ وَالنَّهْيِ وَالِاشْتِقَاقِ ،

He also denied the wisdom behind what is enjoined and prohibited,


وَكَمَا نَفَى خَرْقَ الْعَادَاتِ
and he denied the extraordinary events


وَنَحْوَهُ مِنْ عِبَادَاتِ الْقُلُوبِ .
and similar things which may be classified as acts of the hearts



مَضْمُومًا إلَى مَا فِي كَلَامِهِ مِنْ الْوَقِيعَةِ فِي الْأَكَابِرِ
Moreover, he also criticised some prominent figures

وَالْإِسْرَافِ فِي نَفْيِ الْمَعَانِي ،
and went to extremes in denying the wisdom behind rulings,


وَدَعْوَى مُتَابَعَةِ الظَّوَاهِرِ .
and he claimed to follow the apparent meanings

وَإِنْ كَانَ لَهُ مِنْ الْإِيمَانِ وَالدِّينِ وَالْعُلُومِ الْوَاسِعَةِ الْكَثِيرَةِ

However he had faith, religious commitment and a great deal of knowledge,


مَا لَا يَدْفَعُهُ إلَّا مُكَابِرٌ
that no one can deny except one who is stubborn,



؛ وَيُوجَدُ فِي كُتُبِهِ مِنْ كَثْرَةِ الِاطِّلَاعِ عَلَى الْأَقْوَالِ ،
and the content of his books highlights his deep knowledge of various views


وَالْمَعْرِفَةِ بِالْأَحْوَالِ ،

and different circumstances,


وَالتَّعْظِيمِ لِدَعَائِمِ الْإِسْلَامِ
as well as his respect for the fundamentals of Islam


، وَلِجَانِبِ الرِّسَالَةِ :
and for the Messenger,


مَا لَا يَجْتَمِعُ مِثْلُهُ لِغَيْرِهِ .
which is a combination that cannot be found with anyone else


فَالْمَسْأَلَةُ الَّتِي يَكُونُ فِيهَا حَدِيثٌ ،
So for example, if there is a discussion about a hadith,

يَكُونُ جَانِبُهُ فِيهَا ظَاهِرَ التَّرْجِيحِ .
his view will clearly be the more correct view


وَلَهُ مِنْ التَّمْيِيزِ بَيْنَ الصَّحِيحِ وَالضَّعِيفِ

, and his ability to distinguish between sound and weak
reports,


وَالْمَعْرِفَةِ بِأَقْوَالِ السَّلَفِ مَا لَا يَكَادُ يَقَعُ مِثْلُهُ لِغَيْرِهِ مِنْ الْفُقَهَاءِ

and his knowledge of the views of the early generations, can hardly be found with anyone else among the jurists

[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,