ترجمة عبارات وجمل دينية

[إسلام بدي]

العقيدة Basic Tenets of Faith

الإلحاد أعظم كفرا من الشرك Atheism is a greater sin than shirk

أيهما أكبر ذنباً ، الإلحاد أم الشرك ؟
Which is a greater sin: Atheism or polytheism?.1



الإلحاد في المفهوم المعاصر يعني تعطيل الخالق بالإطلاق
Atheism, in modern terminology, means denying the Creator altogether

وإنكار وجوده ، وعدم الاعتراف به سبحانه وتعالى
denying that He exists and not acknowledging Him
may He be glorified and exalted

وإنما العالم وما فيه قد جاء ـ على حسب زعمهم ـ بمحض الصدفة
. The universe and everything in it, according to their claims, came about purely by chance

وهو مذهب غريب مناف للفطرة والعقل والمنطق السليم
This is a strange view which is contrary to sound human nature, reason and logic

ومناقض لبدهيات العقل ومسلَّمات الفكر
and is contrary to simple logic and indisputable facts


أما الشرك فهو يتضمن الإيمان بالله عز وجل والإقرار به
As for shirk (polytheism or associating others with Allah), it implies belief in Allah, may He be glorified and exalted, and affirmation of Him

ولكن يشمل أيضا الإيمان بشريك لله في خلقه
but it also includes belief in a partner to Allah in His creation

يخلق ، أو يرزق ، أو ينفع ، أو يضر
who creates or grants provision or brings benefit or wards off harm

وهذا شرك الربوبية
This is shirk al-ruboobiyyah (ascribing partners to Allah in His Lordship)1

أو بشريكٍ يُصرَف له شيء من العبادة محبة وتعظيما
Or it means belief in a partner to whom some kind of worship is devoted as an act of love and veneration

كما تصرف لله سبحانه وتعالى ، وهذا شرك العبادة

as it is devoted to that person or thing as it should to devoted to Allah, may He be glorified and exalted. This is shirk al-‘ibaadah (associating others with Allah in worship)1


وبالتأمل في هذين الانحرافين
By studying these two deviations

نجد أنَّ في كلٍّ منهما مِن الإثم والسوء ما يدلنا على سوء حالهم
we may see that each of them involves sin and evil which tells us that they are bad

وكيف أن الله جل جلاله وصفهم بأنهم كالبهائم
and we see how Allah described them as being like dumb animals


يقول الله تعالى : أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا . أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ
seen him who has taken as his ilaah (god) his own vain desire? Would you then be a Wakeel (a disposer of his affairs or a watcher) over him?

44. Or do you think that most of them hear or understand? They are only like cattle nay

إِنْ هُمْ إِلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلًا
they are even farther astray from the Path, even worse than cattle



وقال سبحانه : ( وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِنَ الْجِنِّ وَالْإِنْسِ )
“And surely, We have created many of the jinn and mankind for Hell

لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا
They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth).1

أُولَئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ أُولَئِكَ هُمُ الْغَافِلُونَ
They are like cattle, nay even more astray; those! They are the heedless ones”1

ورغم ذلك كله فالملحد الجاحد المكذِّبُ بوجود الله ورسله واليوم الآخر أعظمُ كفرًا
Nevertheless, the atheist who denies the existence of Allah and rejects His Messengers and disbelieves in the Last Day, is in a greater state of kufr

وأشنعُ مقالةً من الذي آمن بالله ، وأقر بالمعاد
and his beliefs are more reprehensible than the one who believes in Allah and the Hereafter

ولكنه أشرك معه شيئا من خلقه
but he associates something of His creation with Him

فالأولُ معاند مكابر إلى الحد الذي لا يتصوره الفكر
The former is stubborn and arrogant to an extent that can not be imagined

ولا تقبله الفطرة
or accepted by sound human nature

ومثله يستبيح كلَّ محرَّم
Such a person would transgress every sacred limit

ويقع في كل معصية
and fall into every sin

وينتكس عقله إلى حد لا يخطر على البال
his worldview would be distorted to an inconceivable level

ومع ذلك فقد شكك كثير من المتكلمين في ظاهرة الإلحاد بصدق وجود هذه الظاهرة في قرارة أنفس الملحدين
Yet many scholars who discussed the issue of atheism doubted that this has deep roots in the hearts of the atheists

وقرروا أن الملحد إنما يظاهر بإلحاده ، وهو في باطنه مُوقِنٌ بإله واحد
and they affirmed that the atheist is only professing atheism outwardly; deep down he believes in one God

ولشيخ الإسلام ابن تيمية الكثير من العبارات التي تدل على أن طائفة الملحدين المعطِّلين الجاحدين أعظم كفرا من المشركين
haykh al-Islam Ibn Taymiyah said a great deal which indicates that this group of atheists who deny and reject the existence of God are in a worse state of kufr than the mushrikeen who associate partners with Him

ننقل هنا بعض ما وقفنا عليه من ذلك :
We will quote a little of what we have come across:1

الكفر عدم الإيمان بالله ورسله ، سواء كان معه تكذيب ، أو لم يكن معه تكذيب
Kufr (disbelief) means not believing in Allah and His Messengers, whether it involves rejecting

بل شك وريب أو إعراض عن هذا كله
or it consists of doubt and uncertainty about the issue or ignoring the issue altogether

حسدا أو كبرا أو اتباعا لبعض الأهواء الصارفة عن اتباع الرسالة
out of envy or arrogance or following whims and desires that divert a person from following the Message

وإن كان الكافر المكذب أعظم كفرا ،

However, the kaafir who rejects and disbelieves is in a state of greater kufr

وكذلك الجاحد المكذب حسدا مع استيقان صدق الرسل
although the one who rejects and denies out of envy, even though he believes that the Messengers brought the message of truth, is also in a state of kufr

مَن أنكر المعاد مع قوله بحدوث هذا العالم فقد كفَّرَه الله

The one who denies the Hereafter but believes that this universe is created is described by Allah as a kaafir

، فمن أنكره مع قوله بقدم العالم فهو أعظم كفرا عند الله تعالى
The one who denies it and says that this universe existed from eternity is a worse kaafir in the sight of Allah, may He be exalted


بل قال رحمه الله في معرض إلزام منكري الصفات :
He said (may Allah have mercy on him) refuting those who deny the Divine attributes: 1

وإما أن يلتزم التعطيل المحض فيقول : ما ثم وجود واجب
(Denying the Divine attributes) implies complete denial which reaches the point that says: There is nothing that must exist
and cannot have not existed.

فإن قال بالأول وقال : لا أثبت واحدًا من النقيضين لا الوجود ولا العدم
If he believes that and says: I do not affirm either existence or non-existence

قيل : هب أنك تتكلم بذلك بلسانك ، ولا تعتقد بقلبك واحدًا من الأمرين
then the answer to that is: Suppose you state that verbally and in your heart you do not believe either of the two

بل تلتزم الإعراض عن معرفة اللّه وعبادته وذكره
rather you turn away from knowing Allah and worshipping and remembering Him

فلا تذكره قط ، ولا تعبده ، ولا تدعوه ، ولا ترجوه ، ولا تخافه
so you never remember Him, worship Him, call upon Him, put your hope in Him or fear Him

فيكون جحدك له أعظم من جحد إبليس الذي اعترف به "

1 in that case your denial of Him is worse than that of Iblees who (at least) acknowledged Him

المستكبر الذي لا يقر بالله في الظاهر كفرعون أعظم كفرا منهم – يعني مِن مشركي العرب
The arrogant one is the one who does not acknowledge Allah outwardly, like Pharaoh. He is in a worse state of kufr than them (meaning the mushrik Arabs)1

وإبليس الذي يأمر بهذا كله ويحبه ويستكبر عن عبادة ربه وطاعته أعظم كفرا من هؤلاء
Iblees, who enjoins all of that and loves it and is too arrogant to worship his Lord and obey him, is in a worse state of kufr than them (the mushrikeen),1


وإن كان عالما بوجود الله وعظمته
even though he was aware of the existence and might of Allah

كما أن فرعون كان أيضا عالما بوجود الله
just as Pharaoh was also aware of the existence of Allah


قول الفلاسفة - القائلين بقدم العالم وأنه صادر عن موجب بالذات
The view of the philosophers -- those who say that the universe is eternal and that it is dependent on that which inevitably must exist

متولد عن العقول والنفوس الذين يعبدون الكواكب العلوية
came from the minds and hearts of those who worshipped heavenly bodies

ويصنعون لها التماثيل السفلية - : كأرسطو وأتباعه -
and made images of them on Earth, such as Aristotle and his followers

أعظم كفرا وضلالا من مشركي العرب الذين كانوا يقرون بأن الله خلق السموات والأرض وما بينهما في ستة أيام بمشيئته وقدرته
This view is worse kufr and is more misguided than that of the Arab mushrikeen who believed that Allah created the heavens and the earth and everything between them in six days by His will and power

ولكن خرقوا له بنين وبنات بغير علم
but they attribute falsely without knowledge sons and daughters to Him (cf. al-An’am 6:100)1

وأشركوا به ما لم ينزل به سلطانا
and joined others in worship with Allaah, for which He had sent no authority

وكذلك المباحية الذين يسقطون الأمر والنهي مطلقا
Similarly, the permissive people

who do not believe in any command or prohibition at all


ويحتجون بالقضاء والقدر
and refer to the Divine will and decree as an excuse for their evil deeds


أسوأ حالا من اليهود والنصارى ومشركي العرب
are worse off than the Jews, Christians and Arab mushrikeen

فإن هؤلاء مع كفرهم يقرون بنوع من الأمر والنهي والوعد والوعيد
because even though the latter are kaafirs, they still believe in some kind of command and prohibition, and the promise and warning (i.e., the Hereafter)1

ولكن كان لهم شركاء شرعوا لهم من الدين ما لم يأذن به الله
but they had partners with Allaah (false gods) who instituted for them a religion which Allaah had not ordained


بخلاف المباحية المسقطة للشرائع مطلقا
unlike the permissive people who ignore all laws altogether


فإنما يرضون بما تهواه أنفسهم
They are only pleased with whatever suits their whims and desires,

ويغضبون لما تهواه أنفسهم
and they get angry on the basis of their whims and desires

لا يرضون لله ، ولا يغضبون لله ، ولا يحبون لله ، ولا يغضبون لله
they do not get pleased for the sake of Allah, or angry for the sake of Allah, or love for the sake of Allah

ولا ينهون عما نهى عنه
،، ، or hate for the sake of Allah

إذا كان لهم في ذلك هوى فيفعلونه لأجل هواهم
they do not enjoin that which Allah has enjoined and they do not forbid that which Allah has forbidden, unless that suits their whims and desires


لا عبادةً لمولاهم
in which case they do it for that purpose and not as an act of obedience to their Lord

ولهذا لا ينكرون ما وقع في الوجود من الكفر والفسوق والعصيان إلا إذا خالف أغراضهم
Hence they do not denounce what takes place of kufr, evil doing and sin unless it goes against their whims and desires


فينكرونه إنكارا طبيعيا شيطانيا لا إنكارا شرعيا رحمانيا
in which case they will denounce it, prompted by their devilish nature and not prompted by sharee’ah and love of Allah.

ولهذا تقترن بهم الشياطين إخوانهم فيمدونهم في الغي ثم لا يقصرون
Hence the devils plunge them deeper into error, and they never stop short

وقد تتمثل لهم الشياطين وتخاطبهم وتعينهم على بعض أهوائهم
and the devils may show themselves to them and address them and help them with some of their whims and desires

كما كانت الشياطين تفعل بالمشركين عباد الأصنام "
as the devils used to do with the mushrikeen who worshipped idols



ومن الشرك أن يعبد غير الله عبادة كاملة , فإنه يسمى شركا ويسمى كفرا
it is shirk to worship something other than Allah completely; that may be called shirk or kufr

فمن أعرض عن الله بالكلية
Whoever turns away from Allah altogether

وجعل عبادته لغير الله كالأشجار أو الأحجار أو الأصنام أو الجن أو بعض الأموات ، من الذين يسمونهم بالأولياء
and directs his worship to something other than Allah, such as trees, rocks, idols, the jinn or some of the dead, those whom they call awliya’ (“saints”)1

يعبدهم أو يصلي لهم أو يصوم لهم ، وينسى الله بالكلية
worshipping them or praying to them or fasting for them, and forgetting Allah altogether

فهذا أعظم كفرا وأشد شركا , نسأل الله العافية.
and this is the worst kind of kufr and shirk. We ask Allah to keep us safe and sound


وهكذا من ينكر وجود الله
The same applies to denying the existence of Allah

ويقول : ليس هناك إله والحياة مادة كالشيوعيين والملاحدة
and saying that there is no God and life is material, like the Communists and atheists

المنكرين لوجود الله هؤلاء أكفر الناس وأضلهم وأعظمهم شركا وضلالا
who deny the existence of Allah. These are the worst disbelievers among mankind, the most astray, the most involved in shirk and the most misguided


, نسأل الله العافية
We ask Allah to keep us safe and sound

والاشتراكيون ذبائحهم محرمة من جنس ذبح المجوس وعبدة الأوثان
Meat slaughtered by Communists is haraam and is like the meat of the Magians and idol worshippers

بل ذبائحهم أشد حرمة
in fact their meat is even more haraam

لكونهم أعظم كفرا بسبب إلحادهم وإنكارهم الباري عز وجل ورسوله
because their degree of kufr is greater due to their atheism and denial of the Creator (may He be glorified and exalted) and His Messenger

[إسلام بدي]

التاريخ والسيرة.
Islamic history and biography

من هو منصور الحلاج ؟ وما هو وضعه في التاريخ الإسلامي ؟.
Who was Mansoor Hallaj . What is his role in Islamic History?1

نشأ بواسط . وقيل بتستر ، وخالط جماعة من الصوفية منهم سهل التستري والجنيد وأبو الحسن النوري وغيرهم .
He grew up in Waasit, or it was said in Tastar, and he was connected with a group of Sufis including

رحل إلى بلاد كثيرة ، منها مكة وخراسان ، والهند وتعلم السحر بها
He traveled to many places, including Makkah and Khurasaan, and India where he learned sihr (magic, witchcraft)1

وأقام أخيراً ببغداد ، وبها قتل .
He finally settled in Baghdaad, where he was killed

تعلم السحر بالهند ، وكان صاحب حيل وخداع
He learned magic in India, and he was a trickster and cheat

فخدع بذلك كثيراً من جهلة الناس ، واستمالهم إليه
He deceived many ignorant people thereby, and they were attracted by him

حتى ظنوا فيه أنه من أولياء الله الكبار .
until they thought that he was one of the greatest awliya’ (close friends or “saints”) of Allaah. 1

له قبول عند عامة المستشرقين
He is liked by most of the Orientalists

ويظهرونه على أنه قتل مظلوماً
and they think that he was killed wrongfully

وذلك لما سيأتي من أن اعتقاده قريب من اعتقاد النصارى ، ويتكلم بكلامهم .
because, as we shall see below, his beliefs were close to Christian beliefs and he preached a similar message

قتل ببغداد عام 309 هـ بسبب ما ثبت عنه بإقراره وبغير إقراره من الكفر والزندقة
He was executed in Baghdad in 309 AH, because it was proven by his own confession and otherwise that he was a kaafir and a heretic


وأجمع علماء عصره على قتله بسبب ما نقل عنه من الكفر والزندقة .
The scholars of his time were agreed that he was to be executed because of the words of kufr and heresy that were narrated from him

وها هي بعض أقواله :
The following are some of the things that he said: 1

ادعى النبوة ، ثم تَرَقَّى به الحال أن ادعى أنه هو الله
He claimed to be a prophet, then he went further and said that he was God

فكان يقول : أنا الله . وأمر زوجة ابنه بالسجود له
He used to say, “I am Allaah,” and he commanded his daughter-in-law to prostrate to him

فقالت : أو يسجد لغير الله ؟ فقال : إله في السماء وإله في الأرض
She said, “Should I prostrate to someone other than Allaah?” He said, “There is a god in the heavens and a god on earth.” 1

كان يقول بالحلول والاتحاد

He believed in incarnation and union with the Divine, i.e., that

أي : أن الله تعالى قد حَلَّ فيه ، وصار هو والله شيئاً واحداً
Allaah was incarnated in him, and that he and Allaah had become one and the same

تعالى الله عن ذلك علواً كبيراً.
exalted be Allaah far above that

وهذا هو الذي جعل له القبول عن المستشرقين النصارى لأنه وافقهم على الحلول
This is what made him acceptable to the Christian Orientalists, because he shared their belief in incarnation

إذ إنهم يعتقدون في عيسى عليه السلام أن الله تعالى قد حَلَّ فيه
for they believe that God was incarnated in Jesus (‘Eesa, peace be upon him)1

ولهذا تكلم الحلاج باللاهوت والناسوت كما يفعل النصارى . فمن أشعاره :
Hence al-Hallaaj spoke of divine nature and human nature as the Christians do. 1

Some of the lines of verse that he composed said: 1

سبحان مـن أظهر ناسوته سـر لاهوته الثاقـــب
“Glory be to the one Whose human form manifested the secret of His divinity

ثم بدا في خلقـه ظــاهراً في صورة الآكل والشارب
Then He emerged among His creation in the form of one who eats and drinks.” 1


ولما سمع ابن خفيف هذه الأبيات قال : على قائل هذا لعنة الله
When Ibn Haneef heard these lines, he said, “May the curse of Allaah be upon the one who said this.”1

فقيل له : هذا شعر الحلاج . فقال : إن كان هذا اعتقاده فهو كافر اهـ
It was said to him, “This is the poetry of al-Hallaaj.” He said, “If this is what he believes, then he is a kaafir.”1


سمع قارئاً يقرأ آية من القرآن ، فقال : أنا أقدر أن أؤلف مثل هذا .
He heard someone reciting a verse from the Qur’aan, and he said, “I am able to compose something like that.”1

من أشعاره :
4- Another of his lines of poetry says: 1

عَقَدَ الخلائقُ في الإله عقائدا وأنا اعتقدتُ جميعَ ما اعتقدوه
“People formed different beliefs about God, and I believe in everything that they believed.” 1

وهذا الكلام مع تضمنه إقراره واعتقاده لجميع الكفر
These words imply that he approved of and believed in all forms of kufr

الذي اعتقدته الطوائف الضالة من البشر
that the misguided sects of humanity believe in

فإنه مع ذلك كلام متناقض لا يقبله عقل صريح
but it is a contradictory notion that no sound mind can accept

إذ كيف يعتقد التوحيد والشرك في آنٍ واحد ؟!
How can anyone believe in Tawheed and shirk at the same time? 1


له كلام يبطل به أركان الإسلام ومبانيه العظام
He said things which denied the pillars and basic principles of Islam

كان يقول : إن أرواح الأنبياء أعيدت إلى أجساد أصحابه وتلامذته
He used to say that the souls of the Prophets had been reincarnated in the bodies of his companions and students

كان يقول لأحدهم : أنت نوح ، ولآخر : أنت موسى ، ولآخر : أنت محمد
So he would say to one of them, “You are Nooh”; and to another, “You are Moosa”; and to another, “You are Muhammad.” 1


لما ذُهب به إلى القتل قال لأصحابه
When he was taken out to be executed, he said to his companions1

لا يهولنكم هذا ، فإني عائد إليكم بعد ثلاثين يوماً . فقتل ولم يَعُدْ
“Do not worry about this, for I will return to you after thirty days,” He was executed and he never came back. 1

فلهذه الأقوال وغيرها أجمع علماء عصره على كفره وزندقته
Because of these sayings and others, the scholars were agreed that he was a kaafir and a heretic

وكذا ذمه أكثر الصوفية ونفوا أن يكون منهم
Similarly, most of the Sufis denounced him and denied that he was one of them

فممن ذمه الجنيد ، ولم يذكره أبو القاسم القشيري في رسالته التي ذكر فيها كثيراً من مشايخ الصوفية
Among those who denounced him was al-Junayd, and he was not mentioned by Abu’l-Qaasim al-Qushayri in his book in which he mentioned many of the Sufi shaykhs. 1

وكان من سعى في قتله وعقد له مجلساً وحكم عليه فيه بما يستحقه من القتل هو القاضي أبو عمر محمد بن يوسف المالكي رحمه الله
The one who strove to have him executed and who held a council in which he ruled that he deserved to be executed was al-Qaadi Abu ‘Umar Muhammad ibn Yoosuf al-Maaliki (may Allaah have mercy on him)1

وقد امتدحه ابن كثير على ذلك فقال
Ibn Katheer praised him for that and said

وكان من أكبر صواب أحكامه وأصوبها قَتْلَهُ الحسين بن منصور الحلاج

“One of his greatest and most correct judgements was his ruling that al-Husayn ibn Mansoor al-Hallaaj was to be executed


وقال ابن تيمية رحمه الله : ( مَنْ اعْتَقَدَ مَا يَعْتَقِدُهُ الْحَلاجُ مِنْ الْمَقَالاتِ الَّتِي قُتِلَ الْحَلاجُ عَلَيْهَا فَهُوَ كَافِرٌ مُرْتَدٌّ بِاتِّفَاقِ الْمُسْلِمِينَ
Ibn Taymiyah (may Allaah have mercy on him) said: “Whoever believes what al-Hallaaj believed in and agrees with the ideas for which al-Hallaaj was executed, is a kaafir and an apostate, according to the consensus of the Muslims

فَإِنَّ الْمُسْلِمِينَ إنَّمَا قَتَلُوهُ عَلَى الْحُلُولِ وَالاتِّحَادِ وَنَحْوِ ذَلِكَ مِنْ مَقَالاتِ أَهْلِ الزَّنْدَقَةِ وَالإِلْحَادِ
For the Muslims executed him because of his belief in incarnation, union with the Divine and other heretical beliefs

كَقَوْلِهِ : أَنَا اللَّهُ . وَقَوْلِهِ : إلَهٌ فِي السَّمَاءِ وَإِلَهٌ فِي الأَرْضِ
such as his saying, ‘I am Allaah,’ and, ‘There is a god in the heavens and a god on earth.’1


وَالْحَلاجُ كَانَتْ لَهُ مخاريق وَأَنْوَاعٌ مِنْ السِّحْرِ
… Al-Hallaaj performed extraordinary feats and various kinds of magic

وَلَهُ كُتُبٌ مَنْسُوبَةٌ إلَيْهِ فِي السِّحْرِ
and there are books of magic which are attributed to him

وَبِالْجُمْلَةِ فَلا خِلافَ بَيْنِ الأُمَّةِ
In conclusion, there is no dispute among the ummah that

أَنَّ مَنْ قَالَ بِحُلُولِ اللَّهِ فِي الْبَشَرِ وَاتِّحَادِهِ بِهِ
whoever believes that Allaah can be incarnated in a human being and be as one with him

وَأَنَّ الْبَشَرَ يَكُونُ إلَهًا وَهَذَا مِنْ الآلِهَةِ : فَهُوَ كَافِرٌ مُبَاحُ الدَّمِ وَعَلَى هَذَا قُتِلَ الْحَلاجُ
or that a human being can be a god, is a kaafir whose blood it is permissible to shed. On this basis al-Hallaaj was executed

وَمَا نَعْلَمُ أَحَدًا مِنْ أَئِمَّةِ الْمُسْلِمِينَ ذَكَرَ الْحَلاجَ بِخَيْرِ لا مِنْ الْعُلَمَاءِ وَلا مِنْ الْمَشَايِخِ
We do not know of anyone among the imams of the Muslims who spoke well of al-Hallaaj, neither among the scholars nor among the shaykhs


وَلَكِنَّ بَعْضَ النَّاسِ يَقِفُ فِيهِ ; لأَنَّهُ لَمْ يَعْرِفْ أَمْرَهُ

But some of the people did not comment on him because they did not know about him

[إسلام بدي]

الحدود والتعزيرات Punishment and Judicial Sentences

جريمة الزنا والخلاص من آثاره

ماذا يجب على من وقع في جريمة الزنا للخلاص من آثار فعلته تلك؟
What should the person who has fallen into the crime of zina do to get rid of the effects that it has had on him?.1



الزنا من أعظم الحرام، وأكبر الكبائر
Zina is one of the worst of haraam actions and is one of the greatest of major sins

وقد توعد الله المشركين، والقتلة بغير حق، والزناة ، بمضاعفة العذاب يوم القيامة
Allaah has issued a warning to the mushrikeen, those who kill unlawfully and those who commit zina of a double punishment on the Day of Resurrection

والخلود فيه صاغرين مهانين لعظم جريمتهم، وقبح فعلهم
and an eternity of punishment in which they will be humiliated because of the gravity of their crime and the abhorrence of their actions
وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse


وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا
and whoever does this shall receive the punishment

يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا

The torment will be doubled to him on the Day of Resurrection
and he will abide therein in disgrace

إِلَّا مَنْ تَابَ وَآمَنَ
Except those who repent and believe

فعلى من وقع في شيء من ذلك التوبة إلى الله سبحانه وتعالى التوبة النصوح
The one who has fallen into any of these sins has to repent sincerely to Allaah

وإتباع ذلك بالإيمان الصادق، والعمل الصالح
and follow that with sincere faith and righteous deeds

وتكون التوبة نصوحا إذا ما أقلع التائب من الذنب
Repentance is sincere when the penitent gives up the sin

وندم على ما مضى من ذلك
regrets what he has done in the past

وعزم عزما صادقا على أن لا يعود في ذلك
and resolves firmly and sincerely not to go back to it

خوفا من الله سبحانه، وتعظيما له، ورجاء ثوابه، وحذر عقابه

out of fear of Allaah and veneration of Him, and in hope of His reward and for fear of His punishment

قال الله تعالى: (وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى)
And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them till his death”1

فالواجب على كل مسلم ومسلمة أن يحذر هذه الفاحشة العظيمة ووسائلها غاية الحذر،
What every Muslim man and woman must do is beware of this grave evil
and the things that lead to it

وأن يبادر بالتوبة الصادقة، مما سلف من ذلك
and they must hasten to repent sincerely from anything of that that they have done in the past

والله يتوب على التائبين الصادقين ويغفر لهم"
Allaah accepts the repentance of those who repent sincerely and forgives them

[إسلام بدي]

ضوابط التكفير Guidelines on takfeer


نرجو من سيادتكم معرفة الضوابط التي يمكن الحكم بها على شخص ما بالكفر أو النفاق

We hope that you can define the guidelines by means of which it is possible to determine whether someone is a kaafir or faasiq

حتى لا أقع في البدع التي وقع فيها كثير من الفرق
so that I will not fall into the innovations into which many groups have fallen

، وبأي كتب توصيني أن أقرأ فيها ،
Which books do you advise me to read?1

مع العلم أني طالب علم مبتدئ ؟
Please note that I am a beginner seeker of knowledge


الحكم بالتكفير والتفسيق ليس إلينا بل هو إلى الله تعالى ورسوله صلى الله عليه وسلم

Determining whether someone is a kaafir or a rebellious sinner (faasiq) is not up to us, rather it is up to Allaah, may He be exalted, and His Messenger


فيجب التثبت فيه غاية التثبت
so we should be very careful and base our judgement on
clear proof

، فلا يكفر ولا يفسق إلا من دل الكتاب والسنة على كفره أو فسقه
No one may be judged to be a kaafir or faasiq except the one whom the Qur’aan and Sunnah indicate is a kaafir or a rebellious sinner

والأصل في المسلم الظاهر العدالة بقاء إسلامه وبقاء عدالته
The basic principle is that the one who appears outwardly to be a Muslim of good character is regarded as still being a Muslim of good character

حتى يَتَحَقَّقَ زوال ذلك عنه بمقتضى الدليل الشرعي
until it is proven that this is no longer the case by means of evidence that is acceptable in sharee’ah

ولا يجوز التساهل في تكفيره أو تفسيقه
It is not permissible to take lightly the matter of judging someone to be a kaafir or rebellious sinner

لأن في ذلك محذورين عظيمين
because that involves two very serious matters: 1

أحدهما : افتراء الكذب على الله تعالى في الحكم
It implies fabricating lies against Allaah with regard to this ruling

وعلى المحكوم عليه في الوصف الذي نبزه به
and fabricating lies against the one who is being judged


الوقوع فيما نبز به أخاه إن كان سالماً منه
Falling into that which one accused one’s brother of, if he is free from that

( إِذَا كَفَّرَ الرَّجُلُ أَخَاهُ فَقَد بَاءَ بِهَا أَحَدُهُمَا )

1 “If a man declares his brother to be a kaafir, it will apply to one of them.” 1

وفي رواية : ( إِن كَانَ كَمَا قَالَ ، وَإِلاَّ رَجَعَتْ عَلَيهِ )
According to another report: “Either it is as he said, otherwise it will come back to him.”1

وعلى هذا فيجب قبل الحكم على المسلم بكفر أو فسق أن ينظر في أمرين
Based on this, before ruling that a Muslim is a kaafir or a rebellious sinner, two things must be examined: 1


انطباق هذا الحكم على القائل المعين أو الفاعل المعين ،
Applying this ruling to a specific person who says or does that thing

بحيث تتم شروط التكفير أو التفسيق في حقه ، وتنتفي الموانع
such that the conditions of judging a person to be a kaafir or rebellious sinner will be met in his case, and there are no impediments


ومن أهم الشروط :
Among the most important of these conditions are the following: 1

أن يكون عالماً بمخالفته التي أوجبت أن يكون كافراً أو فاسقاً
That he should be aware of his transgression that renders him a kaafir or evildoer

ولهذا قال أهل العلم : لا يكفر جاحد الفرائض إذا كان حديث عهد بإسلام حتى يُبَيَّنَ له
Hence the scholars said that a person who denies obligatory duties should not be judged to be a kaafir if he is new in Islam, until that has been explained to him. 2


ومن الموانع أن يقع ما يوجب الكفر أو الفسق بغير إرادة منه
A reason why he cannot be ruled to be a kaafir or evildoer is if he does something that incurs such a judgement involuntarily

ولذلك صور :
This may take several forms such as: 1


منها : أن يكره على ذلك ، فيفعله لداعي الإكراه ، لا اطمئناناً به ، فلا يكفر حينئذ
For example, he may be forced to do that, so he does that because he is forced to, not because he accepts that. He is not a kaafir in that case


مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْأِيمَانِ
Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith

وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
but such as open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment


ومنها : أن يُغلَقَ عليه فِكرُهُ ، فلا يدري ما يقول لشدة فرح أو حزن أو خوف أو نحو ذلك .
Another example is when he is not thinking straight, so he does not know what he is saying because of extreme joy or sorrow or fear and so on



قال رسول الله صلى الله عليه وسلم (لَلَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ حِينَ يَتُوبُ إِلَيْهِ مِنْ أَحَدِكُمْ كَانَ عَلَى رَاحِلَتِهِ بِأَرْضِ فَلَاةٍ

Allaah rejoices more over the repentance of His slave when he repents to Him than one of you who was on his mount in the wilderness

فَانْفَلَتَتْ مِنْهُ وَعَلَيْهَا طَعَامُهُ وَشَرَابُهُ فَأَيِسَ مِنْهَا
, then he lost it, and his food and drink are on it, and he despairs of finding it

فَأَتَى شَجَرَةً فَاضْطَجَعَ فِي ظِلِّهَا قَدْ أَيِسَ مِنْ رَاحِلَتِهِ
He goes to a tree and lies down in its shade, having lost hope of finding his mount

فَبَيْنَا هُوَ كَذَلِكَ إِذَا هُوَ بِهَا قَائِمَةً عِنْدَهُ
and whilst he is like that, there it is standing in front of him

فَأَخَذَ بِخِطَامِهَا ثُمَّ قَالَ مِنْ شِدَّةِ الْفَرَحِ
so he takes hold of its reins and says, because of his intense joy

اللَّهُمَّ أَنْتَ عَبْدِي وَأَنَا رَبُّكَ
أَخْطَأَ مِنْ شِدَّةِ الْفَرَحِ
‘O Allaah, You are my slave and I am your lord,’ making this mistake because of his intense joy

ومن الموانع أن يكون متأولا يعني أن تكون عنده بعض الشبه التي يتمسك بها ويظنها أدلة حقيقية
Misinterpetation. He may have some confusion and some misinterpretation that he adheres to, thinking that it forms evidence for his beliefs

أو يكون لم يستطع فهم الحجة الشرعية على وجهها ،
or he may not be able to understand and comprehend shar’i evidence and proof in the proper way

فالتكفير لا يكون إلا بتحقق تعمد المخالفة وارتفاع الجهالة
Therefore, judging someone to be a kaafir is not valid except in the case of one who deliberately goes against the shar’i evidence and who knows that he is wrong


( ولَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُم بِهِ وَلَكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً )
And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allaah is Ever Oft‑Forgiving, Most Merciful”1



( ) ،
فالإمام أحمد رضي الله تعالى عنه ترحم عليهم
Imam Ahmad may Allaah be pleased with him prayed for mercy for them

يعني الخلفاء الذين تأثروا بمقالة الجهمية

the caliphs who were influenced by the view of the Jahamis

الذين زعموا القول بخلق القرآن ، ونصروه
who claimed that the Qur’aan was created, and supported it

واستغفر لهم ، لعلمه بأنه لم يتبين لهم أنهم مكذبون للرسول
and prayed for forgiveness for them, because he knew that it was not clear to them that they were disbelieving the Messenger

ولا جاحدون لما جاء به ، ولكن تأولوا فأخطأوا ،
and denying what he had brought, rather they misinterpreted and erred

وقلدوا من قال ذلك لهم
and followed those who said that to them

وأما التكفير فالصواب أن من اجتهد من أمة محمد صلى الله عليه وسلم وقصد الحق فأخطأ لم يكفر
With regard to judging someone to be a kaafir, the correct view is that a member of the ummah of Muhammad peace and blessings of Allaah be upon him who strives to reach the truth concerning a certain issue, but reaches the wrong conclusion, is not to be deemed a kaafir

بل يغفر له خطؤه
rather he will be forgiven for his mistake

ومن تبين له ما جاء به الرسول ، فشاق الرسول من بعد ما تبين له الهدى واتبع غير سبيل المؤمنين فهو كافر
But the one who understands the message brought by the Messenger, but deliberately goes against the way of the Messenger (peace and blessings of Allaah be upon him) after true guidance has become clear to him, and follows a path other than that of the believers, is a kaafir

ومن اتبع هواه وقصر في طلب الحق وتكلم بلا علم فهو عاص مذنب
The one who follows his whims and desires and fails to seek the truth and speaks without knowledge is a disobedient

ثم قد يكون فاسقاً وقد يكون له حسنات ترجح على سيئاته
sinner, and may be a evildoer, but he may have some good deeds that outweigh his bad deeds

هذا مع أني دائماً ومن جالسني يعلم ذلك مني
However, and those who sit with me know this about me

أني من أعظم الناس نهياً عن أن ينسب معين إلى تكفير وتفسيق ومعصية
I am always one of those who most emphatically forbid describing a specific person as a kaafir, unchaste or sinner

إلا إذا علم أنه قد قامت عليه الحجة الرسالية
unless it is known that shar’i proof has been established against him

وإني أقرر أن الله قد غفر لهذه الأمة خطأها
I affirm that Allaah has forgiven this ummah for its mistakes

وذلك يعم الخطأ في المسائل الخبرية القولية والمسائل العملية
which includes mistakes in narrative and practical issues

وما زال السلف يتنازعون في كثير من هذه المسائل
The salaf continued to debate many of these issues

ولم يشهد أحد منهم على أحد لا بكفر ولا بفسق ولا بمعصية
but none of them testified that anyone else was a kaafir or an evildoer or a sinner

وكنت أبين أن ما نقل عن السلف والأئمة من إطلاق القول بتكفير من يقول كذا وكذا ، فهو أيضاً حق
I also state that what has been narrated from the salaf and the imams, stating that the one who says such and such is a kaafir, is also true

لكن يجب التفريق بين الإطلاق والتعيين
but it is essential to differentiate between general rules and specific cases

والتكفير هو من الوعيد
Takfeer is a kind of warning

فإنه وإن كان القول تكذيباً لما قاله الرسول
even though the words may be a rejection of what the Messenger said

لكن قد يكون الرجل حديث عهد بإسلام ، أو نشأ ببادية بعيدة
the man may be new in Islam, or he may have grown up in a remote region

ومثل هذا لا يكفر بجحد ما يجحده حتى تقوم عليه الحجة
Such a person cannot be ruled to be a kaafir, no matter what he denies, unless proof has been established against him

وقد يكون الرجل لم يسمع تلك النصوص
The man may not have heard of those texts

أو سمعها ولم تثبت عنده
or he may have heard them but they were nit proven to him

أو عارضها عنده معارض آخر أوجب تأويلها وإن كان مخطئاً .
or he may have some ideas that are contrary to what he heard, that med him to misinterpret the text


( إذا أنا مت فأحرقوني ، ثم اسحقوني ، ثم ذروني في اليم )
When I die, burn me and crush (my bones), then scatter me in the sea, 1


فوالله لئن قدر الله عليَّ ليعذبني عذاباً ما عذبه أحداً من العالمين
or by Allaah, if Allaah grasps hold of me He will punish me as He has not punished anyone else in the world

ففعلوا به ذلك ، فقال الله : ما حملك على ما فعلت ؟ قال : خشيتك . فغفر له

They did that, and Allaah said: ‘What made you do what you did?’ He said: ‘Fear of You.’ And He forgave him.”1

فهذا رجل شك في قدرة الله وفي إعادته إذا ذري
This man doubted the power of Allaah and doubted that He would restore him if his remains were scattered

بل اعتقد أنه لا يعاد ، وهذا كفر باتفاق المسلمين
rather he believed that he would not be resurrected, which is kufr according to the consensus of the Muslims

كن كان جاهلاً لا يعلم ذلك ، وكان مؤمناً يخاف الله أن يعاقبه ، فغفر له بذلك .
But he was ignorant and did not know about that; however, he was a believer who feared that Allaah would punish him, so He forgave him because of that

والمتأول من أهل الاجتهاد الحريص على متابعة الرسول
One who is qualified to engage in ijtihaad and who bases his incorrect notion on some misinterpretation of some text but is sincere in his keenness to follow the Messenger

أولى بالمغفرة من مثل هذا
is even more deserving of forgiveness than such a person

وإذا كان أمر التكفير بهذه المثابة ، والخطر
Because the matter of takfeer is so serious

والخطأ فيه شديد
and mistakes therein are so grave

فالواجب على طالب العلم ، خاصة إذا كان مبتدئا ، أن يتوقى الخوض في ذلك
the seeker of knowledge, especially if he is a beginner, should refrain from indulging in that

وأن ينشغل بتحصيل العلم النافع الذي يصلح به أمر معاشه ومعاده
and he should focus on acquiring beneficial knowledge that will set his own affairs straight in this world and the Hereafter

قبل أن نشير عليك بشيء من الكتب
Before we suggest some books to you

فإننا ننصحك بأن تستعين في تعلمك بأهل العلم من أهل السنة
we should advise you to seek knowledge directly from scholars of Ahl al-Sunnah


فإن ذلك هو الطريق الأسهل والأكثر أمنا
because that is the easiest and safest way

لكن شريطة أن يكون ذلك الذي تأخذ عنه من الموثوق في علمه ودينه
but that is subject to the condition that the one from whom you learn is trustworthy in terms of his knowledge and religious commitment

واتباعه للسنة ، وبعده عن الأهواء والبدع
and following of the Sunnah, and in avoidance of whims and desires and innovations


( إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ )
This knowledge is the (foundation of) religion, so watch from whom you learn your religion

فإن لم يتيسر لك ، في مكانك أن تحضر دروس أهل العلم فيمكنك أن تستعين بأشرطتهم
If it is not possible where you are to attend lessons given by scholars, then you can make use of their tapes

ثم يمكنك أيضا أن تنتفع ببعض طلاب العلم ، الذين يحرصون على العلم الشرعي
You can also benefit from some seekers of knowledge who are keen to acquire shar’i knowledge

وقلما يخلو منهم مكان
hardly any place is without such people

[إسلام بدي]

ضوابط التكفير Guidelines on takfeer


نرجو من سيادتكم معرفة الضوابط التي يمكن الحكم بها على شخص ما بالكفر أو النفاق

We hope that you can define the guidelines by means of which it is possible to determine whether someone is a kaafir or faasiq

حتى لا أقع في البدع التي وقع فيها كثير من الفرق
so that I will not fall into the innovations into which many groups have fallen

، وبأي كتب توصيني أن أقرأ فيها ،
Which books do you advise me to read?1

مع العلم أني طالب علم مبتدئ ؟
Please note that I am a beginner seeker of knowledge


الحكم بالتكفير والتفسيق ليس إلينا بل هو إلى الله تعالى ورسوله صلى الله عليه وسلم

Determining whether someone is a kaafir or a rebellious sinner (faasiq) is not up to us, rather it is up to Allaah, may He be exalted, and His Messenger


فيجب التثبت فيه غاية التثبت
so we should be very careful and base our judgement on
clear proof

، فلا يكفر ولا يفسق إلا من دل الكتاب والسنة على كفره أو فسقه
No one may be judged to be a kaafir or faasiq except the one whom the Qur’aan and Sunnah indicate is a kaafir or a rebellious sinner

والأصل في المسلم الظاهر العدالة بقاء إسلامه وبقاء عدالته
The basic principle is that the one who appears outwardly to be a Muslim of good character is regarded as still being a Muslim of good character

حتى يَتَحَقَّقَ زوال ذلك عنه بمقتضى الدليل الشرعي
until it is proven that this is no longer the case by means of evidence that is acceptable in sharee’ah

ولا يجوز التساهل في تكفيره أو تفسيقه
It is not permissible to take lightly the matter of judging someone to be a kaafir or rebellious sinner

لأن في ذلك محذورين عظيمين
because that involves two very serious matters: 1

أحدهما : افتراء الكذب على الله تعالى في الحكم
It implies fabricating lies against Allaah with regard to this ruling

وعلى المحكوم عليه في الوصف الذي نبزه به
and fabricating lies against the one who is being judged


الوقوع فيما نبز به أخاه إن كان سالماً منه
Falling into that which one accused one’s brother of, if he is free from that

( إِذَا كَفَّرَ الرَّجُلُ أَخَاهُ فَقَد بَاءَ بِهَا أَحَدُهُمَا )

1 “If a man declares his brother to be a kaafir, it will apply to one of them.” 1

وفي رواية : ( إِن كَانَ كَمَا قَالَ ، وَإِلاَّ رَجَعَتْ عَلَيهِ )
According to another report: “Either it is as he said, otherwise it will come back to him.”1

وعلى هذا فيجب قبل الحكم على المسلم بكفر أو فسق أن ينظر في أمرين
Based on this, before ruling that a Muslim is a kaafir or a rebellious sinner, two things must be examined: 1


انطباق هذا الحكم على القائل المعين أو الفاعل المعين ،
Applying this ruling to a specific person who says or does that thing

بحيث تتم شروط التكفير أو التفسيق في حقه ، وتنتفي الموانع
such that the conditions of judging a person to be a kaafir or rebellious sinner will be met in his case, and there are no impediments


ومن أهم الشروط :
Among the most important of these conditions are the following: 1

أن يكون عالماً بمخالفته التي أوجبت أن يكون كافراً أو فاسقاً
That he should be aware of his transgression that renders him a kaafir or evildoer

ولهذا قال أهل العلم : لا يكفر جاحد الفرائض إذا كان حديث عهد بإسلام حتى يُبَيَّنَ له
Hence the scholars said that a person who denies obligatory duties should not be judged to be a kaafir if he is new in Islam, until that has been explained to him. 2


ومن الموانع أن يقع ما يوجب الكفر أو الفسق بغير إرادة منه
A reason why he cannot be ruled to be a kaafir or evildoer is if he does something that incurs such a judgement involuntarily

ولذلك صور :
This may take several forms such as: 1


منها : أن يكره على ذلك ، فيفعله لداعي الإكراه ، لا اطمئناناً به ، فلا يكفر حينئذ
For example, he may be forced to do that, so he does that because he is forced to, not because he accepts that. He is not a kaafir in that case


مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْأِيمَانِ
Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith

وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
but such as open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment


ومنها : أن يُغلَقَ عليه فِكرُهُ ، فلا يدري ما يقول لشدة فرح أو حزن أو خوف أو نحو ذلك .
Another example is when he is not thinking straight, so he does not know what he is saying because of extreme joy or sorrow or fear and so on



قال رسول الله صلى الله عليه وسلم (لَلَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ حِينَ يَتُوبُ إِلَيْهِ مِنْ أَحَدِكُمْ كَانَ عَلَى رَاحِلَتِهِ بِأَرْضِ فَلَاةٍ

Allaah rejoices more over the repentance of His slave when he repents to Him than one of you who was on his mount in the wilderness

فَانْفَلَتَتْ مِنْهُ وَعَلَيْهَا طَعَامُهُ وَشَرَابُهُ فَأَيِسَ مِنْهَا
, then he lost it, and his food and drink are on it, and he despairs of finding it

فَأَتَى شَجَرَةً فَاضْطَجَعَ فِي ظِلِّهَا قَدْ أَيِسَ مِنْ رَاحِلَتِهِ
He goes to a tree and lies down in its shade, having lost hope of finding his mount

فَبَيْنَا هُوَ كَذَلِكَ إِذَا هُوَ بِهَا قَائِمَةً عِنْدَهُ
and whilst he is like that, there it is standing in front of him

فَأَخَذَ بِخِطَامِهَا ثُمَّ قَالَ مِنْ شِدَّةِ الْفَرَحِ
so he takes hold of its reins and says, because of his intense joy

اللَّهُمَّ أَنْتَ عَبْدِي وَأَنَا رَبُّكَ
أَخْطَأَ مِنْ شِدَّةِ الْفَرَحِ
‘O Allaah, You are my slave and I am your lord,’ making this mistake because of his intense joy

ومن الموانع أن يكون متأولا يعني أن تكون عنده بعض الشبه التي يتمسك بها ويظنها أدلة حقيقية
Misinterpetation. He may have some confusion and some misinterpretation that he adheres to, thinking that it forms evidence for his beliefs

أو يكون لم يستطع فهم الحجة الشرعية على وجهها ،
or he may not be able to understand and comprehend shar’i evidence and proof in the proper way

فالتكفير لا يكون إلا بتحقق تعمد المخالفة وارتفاع الجهالة
Therefore, judging someone to be a kaafir is not valid except in the case of one who deliberately goes against the shar’i evidence and who knows that he is wrong


( ولَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُم بِهِ وَلَكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً )
And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allaah is Ever Oft‑Forgiving, Most Merciful”1



( ) ،
فالإمام أحمد رضي الله تعالى عنه ترحم عليهم
Imam Ahmad may Allaah be pleased with him prayed for mercy for them

يعني الخلفاء الذين تأثروا بمقالة الجهمية

the caliphs who were influenced by the view of the Jahamis

الذين زعموا القول بخلق القرآن ، ونصروه
who claimed that the Qur’aan was created, and supported it

واستغفر لهم ، لعلمه بأنه لم يتبين لهم أنهم مكذبون للرسول
and prayed for forgiveness for them, because he knew that it was not clear to them that they were disbelieving the Messenger

ولا جاحدون لما جاء به ، ولكن تأولوا فأخطأوا ،
and denying what he had brought, rather they misinterpreted and erred

وقلدوا من قال ذلك لهم
and followed those who said that to them

وأما التكفير فالصواب أن من اجتهد من أمة محمد صلى الله عليه وسلم وقصد الحق فأخطأ لم يكفر
With regard to judging someone to be a kaafir, the correct view is that a member of the ummah of Muhammad peace and blessings of Allaah be upon him who strives to reach the truth concerning a certain issue, but reaches the wrong conclusion, is not to be deemed a kaafir

بل يغفر له خطؤه
rather he will be forgiven for his mistake

ومن تبين له ما جاء به الرسول ، فشاق الرسول من بعد ما تبين له الهدى واتبع غير سبيل المؤمنين فهو كافر
But the one who understands the message brought by the Messenger, but deliberately goes against the way of the Messenger (peace and blessings of Allaah be upon him) after true guidance has become clear to him, and follows a path other than that of the believers, is a kaafir

ومن اتبع هواه وقصر في طلب الحق وتكلم بلا علم فهو عاص مذنب
The one who follows his whims and desires and fails to seek the truth and speaks without knowledge is a disobedient

ثم قد يكون فاسقاً وقد يكون له حسنات ترجح على سيئاته
sinner, and may be a evildoer, but he may have some good deeds that outweigh his bad deeds

هذا مع أني دائماً ومن جالسني يعلم ذلك مني
However, and those who sit with me know this about me

أني من أعظم الناس نهياً عن أن ينسب معين إلى تكفير وتفسيق ومعصية
I am always one of those who most emphatically forbid describing a specific person as a kaafir, unchaste or sinner

إلا إذا علم أنه قد قامت عليه الحجة الرسالية
unless it is known that shar’i proof has been established against him

وإني أقرر أن الله قد غفر لهذه الأمة خطأها
I affirm that Allaah has forgiven this ummah for its mistakes

وذلك يعم الخطأ في المسائل الخبرية القولية والمسائل العملية
which includes mistakes in narrative and practical issues

وما زال السلف يتنازعون في كثير من هذه المسائل
The salaf continued to debate many of these issues

ولم يشهد أحد منهم على أحد لا بكفر ولا بفسق ولا بمعصية
but none of them testified that anyone else was a kaafir or an evildoer or a sinner

وكنت أبين أن ما نقل عن السلف والأئمة من إطلاق القول بتكفير من يقول كذا وكذا ، فهو أيضاً حق
I also state that what has been narrated from the salaf and the imams, stating that the one who says such and such is a kaafir, is also true

لكن يجب التفريق بين الإطلاق والتعيين
but it is essential to differentiate between general rules and specific cases

والتكفير هو من الوعيد
Takfeer is a kind of warning

فإنه وإن كان القول تكذيباً لما قاله الرسول
even though the words may be a rejection of what the Messenger said

لكن قد يكون الرجل حديث عهد بإسلام ، أو نشأ ببادية بعيدة
the man may be new in Islam, or he may have grown up in a remote region

ومثل هذا لا يكفر بجحد ما يجحده حتى تقوم عليه الحجة
Such a person cannot be ruled to be a kaafir, no matter what he denies, unless proof has been established against him

وقد يكون الرجل لم يسمع تلك النصوص
The man may not have heard of those texts

أو سمعها ولم تثبت عنده
or he may have heard them but they were nit proven to him

أو عارضها عنده معارض آخر أوجب تأويلها وإن كان مخطئاً .
or he may have some ideas that are contrary to what he heard, that med him to misinterpret the text


( إذا أنا مت فأحرقوني ، ثم اسحقوني ، ثم ذروني في اليم )
When I die, burn me and crush (my bones), then scatter me in the sea, 1


فوالله لئن قدر الله عليَّ ليعذبني عذاباً ما عذبه أحداً من العالمين
or by Allaah, if Allaah grasps hold of me He will punish me as He has not punished anyone else in the world

ففعلوا به ذلك ، فقال الله : ما حملك على ما فعلت ؟ قال : خشيتك . فغفر له

They did that, and Allaah said: ‘What made you do what you did?’ He said: ‘Fear of You.’ And He forgave him.”1

فهذا رجل شك في قدرة الله وفي إعادته إذا ذري
This man doubted the power of Allaah and doubted that He would restore him if his remains were scattered

بل اعتقد أنه لا يعاد ، وهذا كفر باتفاق المسلمين
rather he believed that he would not be resurrected, which is kufr according to the consensus of the Muslims

كن كان جاهلاً لا يعلم ذلك ، وكان مؤمناً يخاف الله أن يعاقبه ، فغفر له بذلك .
But he was ignorant and did not know about that; however, he was a believer who feared that Allaah would punish him, so He forgave him because of that

والمتأول من أهل الاجتهاد الحريص على متابعة الرسول
One who is qualified to engage in ijtihaad and who bases his incorrect notion on some misinterpretation of some text but is sincere in his keenness to follow the Messenger

أولى بالمغفرة من مثل هذا
is even more deserving of forgiveness than such a person

وإذا كان أمر التكفير بهذه المثابة ، والخطر
Because the matter of takfeer is so serious

والخطأ فيه شديد
and mistakes therein are so grave

فالواجب على طالب العلم ، خاصة إذا كان مبتدئا ، أن يتوقى الخوض في ذلك
the seeker of knowledge, especially if he is a beginner, should refrain from indulging in that

وأن ينشغل بتحصيل العلم النافع الذي يصلح به أمر معاشه ومعاده
and he should focus on acquiring beneficial knowledge that will set his own affairs straight in this world and the Hereafter

قبل أن نشير عليك بشيء من الكتب
Before we suggest some books to you

فإننا ننصحك بأن تستعين في تعلمك بأهل العلم من أهل السنة
we should advise you to seek knowledge directly from scholars of Ahl al-Sunnah


فإن ذلك هو الطريق الأسهل والأكثر أمنا
because that is the easiest and safest way

لكن شريطة أن يكون ذلك الذي تأخذ عنه من الموثوق في علمه ودينه
but that is subject to the condition that the one from whom you learn is trustworthy in terms of his knowledge and religious commitment

واتباعه للسنة ، وبعده عن الأهواء والبدع
and following of the Sunnah, and in avoidance of whims and desires and innovations


( إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ )
This knowledge is the (foundation of) religion, so watch from whom you learn your religion

فإن لم يتيسر لك ، في مكانك أن تحضر دروس أهل العلم فيمكنك أن تستعين بأشرطتهم
If it is not possible where you are to attend lessons given by scholars, then you can make use of their tapes

ثم يمكنك أيضا أن تنتفع ببعض طلاب العلم ، الذين يحرصون على العلم الشرعي
You can also benefit from some seekers of knowledge who are keen to acquire shar’i knowledge

وقلما يخلو منهم مكان
hardly any place is without such people

[ahmed_allaithy]

شكر الله نقلك وجهدك ورغبتك في نشر العلم أستاذنا الفاضل.
ويرجى عند النقل حذف الفراغات الطويلة بعد المداخلات لأنها تأخذ مساحة من الصفحة لا داعي لها، وكذا يرجى عدم تكرار النشر للشيء الواحد. فلا يتسع الوقت لإدارة الموقع لتعديل مثل هذه الأشياء، وهي سهلة في تجنبها. شكر الله لكم.

[إسلام بدي]

شكر الله نقلك وجهدك ورغبتك في نشر العلم أستاذنا الفاضل.
ويرجى عند النقل حذف الفراغات الطويلة بعد المداخلات لأنها تأخذ مساحة من الصفحة لا داعي لها، وكذا يرجى عدم تكرار النشر للشيء الواحد. فلا يتسع الوقت لإدارة الموقع لتعديل مثل هذه الأشياء، وهي سهلة في تجنبها. شكر الله لكم.

أشكرك غاية الشكر أستاذي المتواضع أحمد الليثي على إستحسانك اللطيف لهذا العمل البسيط الذي نرجو به ثواب الله والدار الأخرة

نعم سأحاول إبتداء من الآن فصاعدا حذف تلك الفراغات التي لافائدة منها أصلا

أما مسألة التكرار فلا أدري لما تقع معي في بعض الأحايين، وعلى أي سأحاول قدر الإمكان تجاوز هذه المشكلة بإذن الله تعالى

لك مودتي وتقديري الفائق

[إسلام بدي]

معنى المجثمة
What is meant by al-mujaththamah (the animal that is used as a target)?1


ورد أن النبي صلى الله عليه وسلم نهى عن المجثمة فما المقصود بها ؟
It is narrated that the Prophet blessings and peace of Allaah be upon him forbade al-mujaththamah (the animal that is used as a target). What is meant by that?.1


عَنْ أَبِي الدَّرْدَاءِ رضي الله عنه قَالَ : ( نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ أَكْلِ الْمُجَثَّمَةِ ، وَهِيَ الَّتِي تُصْبَرُ بِالنَّبْلِ )
from Abu’l-Darda’ may Allaah be pleased with him said: The Messenger of Allaah blessings and peace of Allaah be upon him forbade eating al-mujaththamah, which is the animal that has been shot to death with arrows

والمقصود بالمجثمة قد بَيَّنه راوي الحديث فقال: (وهي التي تصبر بالنبل).
What is meant by al-mujaththamah has been explained by the narrator of the hadeeth who said: it is the animal that has been shot to death with arrows

أي: هي الحيوان الذي يمسك أو يقيد ويرمى بالنبل حتى يموت
In other words, it is the animal that has been held or tied and shot with arrows until it died

ونهى النبي صلى الله عليه وسلم عن أكلها لأنها ميتة
The Prophet blessings and peace of Allaah be upon him forbade eating it because it is maytah dead meat

وليست مذبوحة ذبحاً شرعياً
and has not been slaughtered in accordance with sharee’ah

[ahmed_allaithy]

أسأل الله أن يثيبك خيرًا وأن ينفع بما تنقله.

[إسلام بدي]

أسأل الله أن يثيبك خيرًا وأن ينفع بما تنقله.

اللهم أمين وإياك يارب، حفظك الله أستاذي العزيز أحمد وكثر الله فينا أمثالك

[إسلام بدي]

شروط وجوب الزكاة.Conditions for Zakaah Being Obligatory


معنى الحول في الزكاة : أن يمر عام هجري على المال الذي بلغ نصاباً
Meaning of the “zakaah year” is that one hijri year has passed since the wealth reached the nisaab



يشترط لوجوب الزكاة : حولان الحول ،
In order for zakaah to become obligatory, it is stipulated that one year should have passed

وهو أن يمر عام هجري على المال الذي بلغ نصابا ؛
What this means is that one hijri year should have passed since the wealth reached the nisaab (minimum threshold),1


لقول النبي صلى الله عليه وسلم : ( لا زكاة في مال حتى يحول عليه الحول )
because the Prophet (blessings and peace of Allah be upon him) said: “There is no zakaah on wealth until one year has passed.” 1


وعليه ، فإذا كنت قد ملكت تلك الفلوس
Based on that, if you took possession of that money

ولا يجوز تأخيرها ل
and it is not permissible for you to delay it until


بل هي مرتبطة ببلوغ المال نصابا
rather it is connected to the time when the wealth reached the nisaab

، فمتى بلغ النصاب ، وجب أن يحسب حوله من حين ذلك
When it reaches the nisaab, it becomes obligatory to work out when the “zakaah year” will end from that time





الأسماء والصفات. Names and Attributes of Allaah

ما معنى اسم الله عز وجل الواسع ؟.
What is the meaning of Allaah’s name al-Waasi’ (the All-Sufficient for His creatures’ needs; the All-Embracing)?1


الله سبحانه وتعالى واسع يسع خلقه كلهم بالكافية والإفضال والجود والتدبير

Allaah encompasses all of His creation with His care, blessings, generosity and kindness


فالله هو الغني الذي وسع رزقه جميع خلقه
Allaah is the Self-Sufficient Whose provision is sufficient for all of His creatures

فلا تجد أحداً إلا هو يأكل من رزقه
There is no one who does not eat from His provision

ولا يقدر أن يأكل من غير ما رزقه
no one is able to eat from anything other than His provision

ووسعت رحمته كل شيء وغناه كل فقر
His Mercy encompasses all things and He fulfills every need

وهو الكثير العطاء الذي يسع لما يُسأل
He is the One Who gives much; He has sufficient means to respond to the requests of all

وهو المحيط بكل شيء
and He encompasses all things

كما في قوله تعالى : ( وسع كل شيء علماً )
as He says (interpretation of the meaning):1

“all things He comprehends in His knowledge”1

الواسع قد يتضمن من المعنى ما لا يتضمنه الغني
Al-Waasi’ may include meanings that are not implied by the name al-Ghaniy

حيث يقال : واسع الفضل وواسع الرحمة ، وقد عمت رحمته كل شيء ، وأحاط علمه بكل شيء
It is said (in Arabic), Waasi’ al-Fadl and Waasi’ al-Rahmah, meaning that His mercy encompasses all things and His knowledge encompasses all things


قال تعالى : ( ربنا وسعت كل شيء رحمة وعلماً )
Allaah says (interpretation of the meaning):1

“ ‘Our Lord! You comprehend all things in mercy and knowledge’”1

ويفضي هذا الاسم الاعتراف بأنه لا يعجزه شيء
This name implies that nothing is beyond Him

ولا يخفى عليه ، فهو الكثير مقدوراته ومعلوماته سبحانه
nothing is hidden from Him, His knowledge and power are vast, may He be glorified.1

والله الواسع الصفات والنعوت ومتعلقاتها
Allaah is the One Whose attributes are immense, as is all that is connected to them

بحيث لا يحصي أحد ثناء عليه
No one can praise Him sufficiently

بل هو كما أثنى على نفسه
He is as He has praised Himself

وهو واسع العظمة والسلطان والملك
His might, power and dominion are vast

واسع الفضل والإحسان ، عظيم الجود والكرم
and He is Great in bounty and goodness, and Most Generous

[إسلام بدي]

الآداب والأخلاق والرقائق
Etiquette, Morals and Heart-Softeners

» الآداب »

Manners

الأسماء والكنى والألقاب

Names and Nicknames


معنى كلمة سمير
Meaning of the name Sameer


سمير فعيل من سَمَرَ وهو المسامرة أي الحديث بالليل
Sameer is derived from the root samara
which means to talk or chat in the evening or at night

وابنا سمر : الليل والنهار ، لأنه يُسمَر فيهما

It is associated with the idea of night and day, because one may talk or chat during both

ويقال السمير : الدهر وابناه : الليل والنهار ا.هـ

It was also said that sameer means time or age, which are also associated with the idea of night and day





معنى حديث استوصوا بالنساء خيرا
Meaning of the hadeeth, “Treat women kindly”1

{استوصوا بالنساء خيرا فإنهن خلقن من ضلع وإن أعوج شيء في الضلع أعلاه فاستوصوا بالنساء خيرا}
“Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part, so treat women kindly.”1

هذا أمر للأزواج والآباء والإخوة وغيرهم أن يستوصوا بالنساء خيرا وأن يحسنوا إليهن
This is a command to husbands, fathers, brothers and others to treat women kindly

وألا يظلموهن وأن يعطوهن حقوقهن ويوجهوهن إلى الخير
and not to oppress them; to give them their rights and to guide them to do good

وهذا هو الواجب على الجميع
This is what is obligatory upon everyone

وينبغي ألا يمنع من ذلك كونها قد تسيء في بعض الأحيان إلى زوجها وأقاربها بلسانها أو فعلها This is not altered by the fact that a woman may sometimes mistreat her husband or relatives with her words or actions

لأنهن خلقن من ضلع
because she was created from a rib

وإن أعوج شيء في الضلع أعلاه
and the most crooked part of it is the top

ومعلوم أن أعلاه مما يلي منبت الضلع
It is well known that the top of it is the part by which it is attached

فإن الضلع يكون فيه اعوجاج ، هذا معروف
so the rib will have some crookedness in it at that point, as is well known

فالمعنى أنه لا بد أن يكون في خلقها شيء من العوج والنقص
The meaning is that she will inevitably have some crookedness or shortcomings in her character

{ ما رأيت من ناقصات عقل ودين أذهب للب الرجل الحازم من إحداكن }
“I have not seen any lacking in rational ability and failing in religion but (at the same time) robbing the wisdom of the wise, besides you [women].” 1

ومعنى نقص العقل أن شهادة المرأتين تعدل شهادة رجل واحد
What is meant by lacking in rational ability is that the testimony of two women is equivalent to the testimony of one man

وأما نقص الدين فهو أنها تمكث الأيام والليالي لا تصلي
Failing in religion means that women spend days and nights without praying, i.e

يعني من أجل الحيض ، وهكذا النفاس
because of menstruation or post-childbirth bleeding

وهذا نقص كتبه الله عليها ليس عليها فيه إثم
This is a shortcoming which Allaah has decreed for them, and there is no sin on them because of that

فينبغي لها أن تعترف بذلك على الوجه الذي أرشد إليه النبي صلى الله عليه وسلم
So women should accept this in the way that the Prophet
peace and blessings of Allaah be upon him meant it

ولو كانت ذات علم وتقى
even if a woman is knowledgeable and pious

لأن النبي لا ينطق عن الهوى
because the Prophet did not speak of his own whims and desires

وإنما ذلك منه وحي يوحيه الله إليه فيبلغه الأمة
rather that was a Revelation that was revealed to him, which he conveyed to the ummah

وَالنَّجْمِ إِذَا هَوَى
“By the star when it goes down (or vanishes).1

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى
Your companion (Muhammad) has neither gone astray nor has erred.1

وَمَا يَنْطِقُ عَنِ الْهَوَى
Nor does he speak of (his own) desire.1

إِنْ هُوَ إِلا وَحْيٌ يُوحَى
It is only a Revelation revealed” 1

[إسلام بدي]

مذاهب وأديان.
Schools of Thought and Religions

شبهات من نصراني حائر

Questions from a confused Christian


إن الله تبارك وتعالى قد أكثر من ذكر المسيح عيسى ابن مريم عليه السلام في كتابه لأسباب عديدة منها :
Allaah often mentions the Messiah in His Book the Qur’aan for a number of reasons, including the following: 1

أنه نبيٌّ من أنبيائه ، بل ومن أولي العزم من رسله إلى خلقه وعباده
1. He is one of His Prophets, indeed he is one of the Messengers of strong will whom He sent to His creation
and His slaves

إن أولى الناس بالعناية الدعوية هم أهل الكتاب من اليهود والنصارى
The first people whom we should be concerned about when calling others to Islam are the People of the Book, i.e., the Jews and the Christians

وذلك أنهم أقرب الأمم ممن جاءتهم الرسل من آخر الأمم التي بعث فيها آخر الرسل
because they are the closest of later nations to whom the later Messengers were sent

وقد علم كلٌّ من اليهود والنصارى مبعث النبي صلى الله عليه وسلم
Both the Jews and the Christians knew of the coming of Muhammad peace and blessings of Allaah be upon him

أوصافه مكتوبة عندهم في التوراة والإنجيل
and his attributes were written in their books, the Tawraat (Torah) and Injeel (Gospel)1


والواجب أن لا ينكروها وأن يسارعوا إلى الإيمان به
So they should not deny what they find in their books and they should hasten to believe in him

لأنهم يؤمنون من قبل بالرسل خلافاً لغيرهم من عبدة الأوثان
because they already believe in the Messengers who came before him, unlike other nations who worshipped idols

ما أُمروا به
as they were enjoined to do

كان لابد من الرد عليهم وتبين ما آلو إليه من تحريف التوحيد والأحكام
they had to be refuted and shown how they had distorted the message of divine Oneness (Tawheed).1

فكثر ذكرهم في الآيات لذلك .
This is why they are frequently mentioned in the verses of the Qur’aan
وهو أصل الأصول ، وعليه قوام الدين والدنيا
Tawheed (the Oneness of God) is the basic principle upon which everything else, both religious and worldly affairs, is to be built


وبه تكون النجاة من النار ، والدخول إلى الجنان
through Tawheed people will be saved from Hell and admitted to Paradise

وهو تقرير التوحيد لله الواحد الأحد
This means affirming that Allaah is One

اليهود والنصارى اختلفوا في عيسى عليه السلام فقالت اليهود : هو دجَّال أفاك كذاب مفتر على الله وجب قتله !
We see that the Jews and Christians differed concerning ‘Eesa ibn Maryam. The Jews said that he was a charlatan who told lies about God, so he had to be killed


والنصارى كان خلافهم أشد فمنهم من قال : إنه الله !
The Christians differed from them greatly; some of them said that he was God

ومنهم من قال : إنه ابن الله متحد مع الله في الأقانيم ، في الظاهر ابن الله وفي الحقيقة الله
and some of them said that he was the son of God, but was one with Him in the Trinity, so that outwardly he appeared to be the son of God but he was in fact God

ومنهم من قال : هو ثالث الأقانيم التي هي مرجع أصل التوحيد ومدار التثليث !
And some of them said that he was the third person of the Trinity which is a rejection of Tawheed

، ، ، !وآخرون قالوا : بل هو رسول من عند الله وبشر كسائر الخلق لكن الله خصه بمعجزات ليقيم الحجة على العباد

Others said that he was a Messenger from God and was human like the rest of mankind, but that Allaah singled him out to perform miracles in order to establish proof against people


والآخِرون هم المصيبون فكان لابد من تفصيل الحال وبيان حقيقة الأمر وإظهار عيسى بما يليق به ولا يُنقصه كسائر الأنبياء والمرسلين
The last group are the ones who were right. So it was essential to explain the matter and describe ‘Eesa in befitting terms. As with all the other Prophets and Messengers

أنه بشر مخلوق من طين اختاره الله عن سائر البشر ليكون من غير أب إظهاراً لقدرة الله على إيجاد الخلق مع زوال الأسباب
it is not inappropriate to say that he was a human being, created from clay, whom Allaah chose from among all of mankind to be created without a father, as a manifestation of the power of Allaah to create a man outside the usual means


، وإن مثل عيسى عند الله كمثل آدم ( إن مَثَل عيسى عند الله كمثل آدم خلقه من تراب ثم قال له كن فيكون )

The likeness of ‘Eesa before Allaah is like Adam
“Verily, the likeness of ‘Eesa (Jesus) before Allaah is the

likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was”1



فهذا الفيصل في خلق نبي الله عيسى مع إعجازه أمام أعين البشر وآدم عليه السلام أكثر إعجازاً منه
This is the correct belief concerning the creation of the Prophet of Allaah ‘Eesa, which was a miracle for all the people to see

دم خلقه الله من غير أب وأم وهذا أدعى لإظهار قدرة الله سبحانه وتعالى في الخلق والإبداع وأعظم إعجازا من خلق عيسى عليه السلام
Adam was created without a father or a mother, and this is more expressive of the power of Allaah to create; it is more miraculous than the creation of ‘Eesa (peace be upon him)1

فلكل ذلك وغيره كان لابد من التفصيل في أمر عيسى عليه السلام ووضع الأمور في نصابها وبيانها على حقيقتها .

For all these reasons and others, it was essential to explain the issue of ‘Eesa (peace be upon him) and put matters straight

والخلاصة : أن المعجزات التي وهبها لعيسى إنما هي كسائر معجزات الأنبياء
In conclusion, the miracles which Allaah gave to ‘Eesa were just like the miracles of all the other Prophets


للتدليل على صدقه وأنه رسول الله حقّاً
to prove that he was speaking the truth and that he was truly a Messenger from Allaah

فخلط المحرِّفون هذه المعجزات على بسطاء الناس
But those who distorted the religion confused the matter for the simple-minded people


وجعلوا من معجزاته وسلية للقول بأنه ابن الله أو أنه الله
and used his miracles as a justification to say that he was the son of God or that he was God

وهذا كله تحريف لتعاليم المسيح ورسالة المسيح عليه السلام .
All of that is a distortion of the teachings and message of the Messiah (peace be upon him). 1

فما من نبي إلا وتميز عن غيره بمعجزاته
each Prophet would be different from the others

فالجبال سبَّحت مع داود عليه السلام وما سبحت مع عيسى
For the mountains glorified Allaah along with Dawood (David – peace be upon him), but they did not do so with ‘Eesa

والبحر شُق لموسى وكلَّم ربَّه وكلمه ربُّه فكان كليم الله وما كان هذا لعيسى عليهما السلام
The sea was parted for Moosa and he spoke with his Lord and his Lord spoke with him but this did not happen to ‘Eesa


ونوح أغرق الله الأرض بدعائه وما كان هذا لعيسى
Allaah flooded the earth in response to the supplication of and that did not happen to ‘Eesa

ومحمد صلى الله خصه الله بكلامه وحفظ له معجزته من الزوال والتحريف
Allaah singled out Muhammad to speak to him and to protect his miracle from being lost or distorted

وبعث للناس كافة وكان له من المعجزات ما لم يكن لعيسى
he alone was sent to all of mankind, and he was given miracles that were not given to ‘Eesa

فهل يجوز أن يكونوا آلهة ؟ ! .
So how could that be taken to mean that they were all gods? 1



أما القول أنه إذا لم يكن القرآن محرَّفاً فلمَ توجد هذه الفرق الكثيرة من شيعة وغيرها من الفرق ؟

With regard to the view that if the Qur’aan were not distorted there would not be all these many sects such as the Shi’ah and other groups. 1

والجواب على هذا السؤال : أنه لا دخل للقرآن بصواب النَّاس وخطئهم
The answer to that is that the Qur’aan cannot force people to choose the right path

لأن القرآن الكريم هو سبيل الهداية للنَّاس
because the Qur’aan is simply guidance and it is up to people to choose

وهذه الفرق قد حذَّر الله تبارك وتعالى منها ، ونهى أن نتشبه بالأمم التي فرَّقت دينها
Allaah has warned us about these sects and groups, and He has forbidden us to imitate the nations who became divided in religious matters


{ ولا تكونوا من المشركين الذين فرقوا دينهم وكانوا شيعا كل حزب بما لديهم فرحون }

and be not of the polytheists
who split up their religion and became sects, each sect rejoicing in that which is with it



{ ولا تكونوا كالذين تفرقوا واختلفوا من بعد ما جاءهم البينات وأولئك لهم عذاب عظيم }
And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment”1

وأمرهم الله سبحانه بالاعتصام بكتابه واتباع سنَّة نبيِّه
Allaah has commanded them to adhere to His Book and to follow the path of His Prophet


''واعتصموا بحبل الله جميعا ولا تفرقوا''
“And hold fast, all of you together, to the Rope of Allaah (this Qur’aan), and be not divided among yourselves

''واذكروا نعمة الله عليكم إذ كنتم أعداء فألف بين قلوبكم ''
and remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together

{ فأصبحتم بنعمته إخوانا وكنتم على شفا حفرة من النار فأنقذكم منها كذلك يبين الله لكم آياته لعلكم تعقلون }
so that, by His Grace, you became brethren in Islamic Faith and you were on the brink of a pit of Fire, and He saved you from it

''كذلك يبين الله لكم آياته لعلكم تعقلون''
Thus Allaah makes His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided”1


{ يا أيها الذين آمنوا لا تقدموا بين يدي الله ورسوله واتقوا الله إن الله سميع بصير }
O you who believe! Make not (a decision) in advance before Allaah and His Messenger, and fear Allaah. Verily, Allaah is All-Hearing, All-Knowing”1


يعني لا تقولوا قولاً ولا تفعلوا فعلاً خلاف كتاب الله وسنة رسول الله
do not say or do anything that goes against the Book of Allaah and the Sunnah of His Messenger

فالمراد : بيان أن الله تبارك وتعالى نهى الناس عن الفرقة وأمرهم بالاجتماع
What is meant here is that Allaah forbade the people to split into various groups, and He commanded them to be united

فاتَّبعوا أهواءهم وتترسوا خلف شهواتهم وشبهاتهم ونبذوا كتاب الله خلف ظهورهم
but they followed their own whims and desires, and they cast the Book of Allaah behind their backs

وإن حملوا آية من كتاب الله لم يرجعوا في فهمها إلى سنة رسول الله صلى الله عليه وسلم بل يكون الرأي عندهم هو الحكم وعقلوهم الفاسدة هي المرجع
and if they were confused about a verse from the Book of Allaah, they did not refer to the Sunnah of the Messenger of Allaah in order to understand it, rather they let their own opinion and corrupt reasoning be the judge


أما السؤال عن تعدد الزوجات في الإسلام ومنعها في العهد الجديد
With regard to the question about plural marriage in Islam and its being forbidden in the New Testament

فاعلم أن الله تبارك وتعالى جعل لكل رسول شرعةً ومنهاجاً
it should be noted that Allaah gave each Messenger his own laws and path

فما مِن نبيٍّ أرسله الله إلا وأمره بالتوحيد
Allaah enjoined belief in the Oneness of Allaah upon every single Prophet whom He sent

وأما الشرائع فكانت مختلفة ناسخة لبعضها البعض
but the laws varied and some of them abrogated others

فما كان جائزاً في زمن آدم عليه السلام من الأحكام والشرائع نُسخ بعضُه في زمن نوح عليه السلام .
Some things that were permissible at the time of Adam were abrogated at the time of Nooh

{ لكل جعلنا منكم شرعةً ومنهاجاً } ،

“To each among you, We have prescribed a law and a clear way”

فإذا فهمت هذا فاعلم أن تعدد الزوجات لم يكن في شريعة محمد صلى الله عليه وسلم وحسب بل كان التعدد في شرائع الأنبياء السابقين
So once this is understood, we will realize that plural marriage did not exist only in the law of Muhammad rather it existed in the laws of all the previous Prophets

ومثاله أن يعقوب عليه السلام قد تزوج من امرأتين وجمع بين أختين على ما ذكر في العهد القديم من سفر التكوين
For example Jabob – peace be upon him had two wives and was married to two sisters at the same time, according to the Old Testament


وأبو الأنبياء إبراهيم عليه السلام كان قد تزوج من امرأتين وهما هاجر وسارة
The father of the Prophets Abraham – peace be upon him was also married to two women, Haajar (Hagar) and Saara (Sarah).1

وذكر العهد القديم أن نبي الله داود تزوج من سبعين امرأة أو تسع وتسعين على حد قول العهد القديم
The Old Testament mentions that the Prophet of Allaah Dawood (David) had seventy or ninety-nine wives

وسليمان قد تزوج من مائة امرأة، وغير ذلك مما يبين لك أن كلَّ نبيٍّ من الأنبياء يطبق ما شرع الله له من الأحكام
and Sulaymaan (Solomon) had one hundred wives. These and other examples demonstrate that each of the Prophets implemented the laws that Allaah had prescribed

وأن تعدد الزوجات ليس خاصّاً بهذه الأمة ، وأما منع النصارى من هذا التعدد فيمكن أن يكون لسببين
Plural marriage is not only for this nation , the Muslims. The fact that the Christians do not allow it may be for two reasons: 1

أنَّهم ابتدعوه من عند أنفسهم تشديداً عليها كما فعلوا في الرهبانية التي ابتدعوها ولم تكن قد كتبت عليهم لكن أرادوا منها أن يرضوا الله عز وجل بها
They introduced their own innovation and went to extremes in this matter, as in the case of monasticism which they invented and which was not prescribed for them, but they sought to earn the pleasure of Allaah thereby

أنه من شرع الله ، وهذا واجب التطبيق قبل مبعث محمد صلى الله عليه وسلم
This is one of the laws of Allaah which was binding before the time of Muhammad

والله اسأل لك الهداية والتوفيق لبلوغ دين الحق
We ask Allaah to guide you and to help you find the true religion

وهو الإسلام وعلى سنة نبي الرحمة عليه الصلاة والسلام بفهم أصحابه الغر الميامين الكرام .
which is Islam, and the path of the Prophet of Mercy according to the understanding of his noble Companions

والله الهادي
And Allaah is the Guide to the Straight Path

[إسلام بدي]

مذاهب وأديان.
Schools of Thought and Religions

شبهات من نصراني حائر

Questions from a confused Christian


إن الله تبارك وتعالى قد أكثر من ذكر المسيح عيسى ابن مريم عليه السلام في كتابه لأسباب عديدة منها :
Allaah often mentions the Messiah in His Book the Qur’aan for a number of reasons, including the following: 1

أنه نبيٌّ من أنبيائه ، بل ومن أولي العزم من رسله إلى خلقه وعباده
1. He is one of His Prophets, indeed he is one of the Messengers of strong will whom He sent to His creation
and His slaves

إن أولى الناس بالعناية الدعوية هم أهل الكتاب من اليهود والنصارى
The first people whom we should be concerned about when calling others to Islam are the People of the Book, i.e., the Jews and the Christians

وذلك أنهم أقرب الأمم ممن جاءتهم الرسل من آخر الأمم التي بعث فيها آخر الرسل
because they are the closest of later nations to whom the later Messengers were sent

وقد علم كلٌّ من اليهود والنصارى مبعث النبي صلى الله عليه وسلم
Both the Jews and the Christians knew of the coming of Muhammad peace and blessings of Allaah be upon him

أوصافه مكتوبة عندهم في التوراة والإنجيل
and his attributes were written in their books, the Tawraat (Torah) and Injeel (Gospel)1


والواجب أن لا ينكروها وأن يسارعوا إلى الإيمان به
So they should not deny what they find in their books and they should hasten to believe in him

لأنهم يؤمنون من قبل بالرسل خلافاً لغيرهم من عبدة الأوثان
because they already believe in the Messengers who came before him, unlike other nations who worshipped idols

ما أُمروا به
as they were enjoined to do

كان لابد من الرد عليهم وتبين ما آلو إليه من تحريف التوحيد والأحكام
they had to be refuted and shown how they had distorted the message of divine Oneness (Tawheed).1

فكثر ذكرهم في الآيات لذلك .
This is why they are frequently mentioned in the verses of the Qur’aan
وهو أصل الأصول ، وعليه قوام الدين والدنيا
Tawheed (the Oneness of God) is the basic principle upon which everything else, both religious and worldly affairs, is to be built


وبه تكون النجاة من النار ، والدخول إلى الجنان
through Tawheed people will be saved from Hell and admitted to Paradise

وهو تقرير التوحيد لله الواحد الأحد
This means affirming that Allaah is One

اليهود والنصارى اختلفوا في عيسى عليه السلام فقالت اليهود : هو دجَّال أفاك كذاب مفتر على الله وجب قتله !
We see that the Jews and Christians differed concerning ‘Eesa ibn Maryam. The Jews said that he was a charlatan who told lies about God, so he had to be killed


والنصارى كان خلافهم أشد فمنهم من قال : إنه الله !
The Christians differed from them greatly; some of them said that he was God

ومنهم من قال : إنه ابن الله متحد مع الله في الأقانيم ، في الظاهر ابن الله وفي الحقيقة الله
and some of them said that he was the son of God, but was one with Him in the Trinity, so that outwardly he appeared to be the son of God but he was in fact God

ومنهم من قال : هو ثالث الأقانيم التي هي مرجع أصل التوحيد ومدار التثليث !
And some of them said that he was the third person of the Trinity which is a rejection of Tawheed

، ، ، !وآخرون قالوا : بل هو رسول من عند الله وبشر كسائر الخلق لكن الله خصه بمعجزات ليقيم الحجة على العباد

Others said that he was a Messenger from God and was human like the rest of mankind, but that Allaah singled him out to perform miracles in order to establish proof against people


والآخِرون هم المصيبون فكان لابد من تفصيل الحال وبيان حقيقة الأمر وإظهار عيسى بما يليق به ولا يُنقصه كسائر الأنبياء والمرسلين
The last group are the ones who were right. So it was essential to explain the matter and describe ‘Eesa in befitting terms. As with all the other Prophets and Messengers

أنه بشر مخلوق من طين اختاره الله عن سائر البشر ليكون من غير أب إظهاراً لقدرة الله على إيجاد الخلق مع زوال الأسباب
it is not inappropriate to say that he was a human being, created from clay, whom Allaah chose from among all of mankind to be created without a father, as a manifestation of the power of Allaah to create a man outside the usual means


، وإن مثل عيسى عند الله كمثل آدم ( إن مَثَل عيسى عند الله كمثل آدم خلقه من تراب ثم قال له كن فيكون )

The likeness of ‘Eesa before Allaah is like Adam
“Verily, the likeness of ‘Eesa (Jesus) before Allaah is the

likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was”1



فهذا الفيصل في خلق نبي الله عيسى مع إعجازه أمام أعين البشر وآدم عليه السلام أكثر إعجازاً منه
This is the correct belief concerning the creation of the Prophet of Allaah ‘Eesa, which was a miracle for all the people to see

دم خلقه الله من غير أب وأم وهذا أدعى لإظهار قدرة الله سبحانه وتعالى في الخلق والإبداع وأعظم إعجازا من خلق عيسى عليه السلام
Adam was created without a father or a mother, and this is more expressive of the power of Allaah to create; it is more miraculous than the creation of ‘Eesa (peace be upon him)1

فلكل ذلك وغيره كان لابد من التفصيل في أمر عيسى عليه السلام ووضع الأمور في نصابها وبيانها على حقيقتها .

For all these reasons and others, it was essential to explain the issue of ‘Eesa (peace be upon him) and put matters straight

والخلاصة : أن المعجزات التي وهبها لعيسى إنما هي كسائر معجزات الأنبياء
In conclusion, the miracles which Allaah gave to ‘Eesa were just like the miracles of all the other Prophets


للتدليل على صدقه وأنه رسول الله حقّاً
to prove that he was speaking the truth and that he was truly a Messenger from Allaah

فخلط المحرِّفون هذه المعجزات على بسطاء الناس
But those who distorted the religion confused the matter for the simple-minded people


وجعلوا من معجزاته وسلية للقول بأنه ابن الله أو أنه الله
and used his miracles as a justification to say that he was the son of God or that he was God

وهذا كله تحريف لتعاليم المسيح ورسالة المسيح عليه السلام .
All of that is a distortion of the teachings and message of the Messiah (peace be upon him). 1

فما من نبي إلا وتميز عن غيره بمعجزاته
each Prophet would be different from the others

فالجبال سبَّحت مع داود عليه السلام وما سبحت مع عيسى
For the mountains glorified Allaah along with Dawood (David – peace be upon him), but they did not do so with ‘Eesa

والبحر شُق لموسى وكلَّم ربَّه وكلمه ربُّه فكان كليم الله وما كان هذا لعيسى عليهما السلام
The sea was parted for Moosa and he spoke with his Lord and his Lord spoke with him but this did not happen to ‘Eesa


ونوح أغرق الله الأرض بدعائه وما كان هذا لعيسى
Allaah flooded the earth in response to the supplication of and that did not happen to ‘Eesa

ومحمد صلى الله خصه الله بكلامه وحفظ له معجزته من الزوال والتحريف
Allaah singled out Muhammad to speak to him and to protect his miracle from being lost or distorted

وبعث للناس كافة وكان له من المعجزات ما لم يكن لعيسى
he alone was sent to all of mankind, and he was given miracles that were not given to ‘Eesa

فهل يجوز أن يكونوا آلهة ؟ ! .
So how could that be taken to mean that they were all gods? 1



أما القول أنه إذا لم يكن القرآن محرَّفاً فلمَ توجد هذه الفرق الكثيرة من شيعة وغيرها من الفرق ؟

With regard to the view that if the Qur’aan were not distorted there would not be all these many sects such as the Shi’ah and other groups. 1

والجواب على هذا السؤال : أنه لا دخل للقرآن بصواب النَّاس وخطئهم
The answer to that is that the Qur’aan cannot force people to choose the right path

لأن القرآن الكريم هو سبيل الهداية للنَّاس
because the Qur’aan is simply guidance and it is up to people to choose

وهذه الفرق قد حذَّر الله تبارك وتعالى منها ، ونهى أن نتشبه بالأمم التي فرَّقت دينها
Allaah has warned us about these sects and groups, and He has forbidden us to imitate the nations who became divided in religious matters


{ ولا تكونوا من المشركين الذين فرقوا دينهم وكانوا شيعا كل حزب بما لديهم فرحون }

and be not of the polytheists
who split up their religion and became sects, each sect rejoicing in that which is with it



{ ولا تكونوا كالذين تفرقوا واختلفوا من بعد ما جاءهم البينات وأولئك لهم عذاب عظيم }
And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment”1

وأمرهم الله سبحانه بالاعتصام بكتابه واتباع سنَّة نبيِّه
Allaah has commanded them to adhere to His Book and to follow the path of His Prophet


''واعتصموا بحبل الله جميعا ولا تفرقوا''
“And hold fast, all of you together, to the Rope of Allaah (this Qur’aan), and be not divided among yourselves

''واذكروا نعمة الله عليكم إذ كنتم أعداء فألف بين قلوبكم ''
and remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together

{ فأصبحتم بنعمته إخوانا وكنتم على شفا حفرة من النار فأنقذكم منها كذلك يبين الله لكم آياته لعلكم تعقلون }
so that, by His Grace, you became brethren in Islamic Faith and you were on the brink of a pit of Fire, and He saved you from it

''كذلك يبين الله لكم آياته لعلكم تعقلون''
Thus Allaah makes His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided”1


{ يا أيها الذين آمنوا لا تقدموا بين يدي الله ورسوله واتقوا الله إن الله سميع بصير }
O you who believe! Make not (a decision) in advance before Allaah and His Messenger, and fear Allaah. Verily, Allaah is All-Hearing, All-Knowing”1


يعني لا تقولوا قولاً ولا تفعلوا فعلاً خلاف كتاب الله وسنة رسول الله
do not say or do anything that goes against the Book of Allaah and the Sunnah of His Messenger

فالمراد : بيان أن الله تبارك وتعالى نهى الناس عن الفرقة وأمرهم بالاجتماع
What is meant here is that Allaah forbade the people to split into various groups, and He commanded them to be united

فاتَّبعوا أهواءهم وتترسوا خلف شهواتهم وشبهاتهم ونبذوا كتاب الله خلف ظهورهم
but they followed their own whims and desires, and they cast the Book of Allaah behind their backs

وإن حملوا آية من كتاب الله لم يرجعوا في فهمها إلى سنة رسول الله صلى الله عليه وسلم بل يكون الرأي عندهم هو الحكم وعقلوهم الفاسدة هي المرجع
and if they were confused about a verse from the Book of Allaah, they did not refer to the Sunnah of the Messenger of Allaah in order to understand it, rather they let their own opinion and corrupt reasoning be the judge


أما السؤال عن تعدد الزوجات في الإسلام ومنعها في العهد الجديد
With regard to the question about plural marriage in Islam and its being forbidden in the New Testament

فاعلم أن الله تبارك وتعالى جعل لكل رسول شرعةً ومنهاجاً
it should be noted that Allaah gave each Messenger his own laws and path

فما مِن نبيٍّ أرسله الله إلا وأمره بالتوحيد
Allaah enjoined belief in the Oneness of Allaah upon every single Prophet whom He sent

وأما الشرائع فكانت مختلفة ناسخة لبعضها البعض
but the laws varied and some of them abrogated others

فما كان جائزاً في زمن آدم عليه السلام من الأحكام والشرائع نُسخ بعضُه في زمن نوح عليه السلام .
Some things that were permissible at the time of Adam were abrogated at the time of Nooh

{ لكل جعلنا منكم شرعةً ومنهاجاً } ،

“To each among you, We have prescribed a law and a clear way”

فإذا فهمت هذا فاعلم أن تعدد الزوجات لم يكن في شريعة محمد صلى الله عليه وسلم وحسب بل كان التعدد في شرائع الأنبياء السابقين
So once this is understood, we will realize that plural marriage did not exist only in the law of Muhammad rather it existed in the laws of all the previous Prophets

ومثاله أن يعقوب عليه السلام قد تزوج من امرأتين وجمع بين أختين على ما ذكر في العهد القديم من سفر التكوين
For example Jabob – peace be upon him had two wives and was married to two sisters at the same time, according to the Old Testament


وأبو الأنبياء إبراهيم عليه السلام كان قد تزوج من امرأتين وهما هاجر وسارة
The father of the Prophets Abraham – peace be upon him was also married to two women, Haajar (Hagar) and Saara (Sarah).1

وذكر العهد القديم أن نبي الله داود تزوج من سبعين امرأة أو تسع وتسعين على حد قول العهد القديم
The Old Testament mentions that the Prophet of Allaah Dawood (David) had seventy or ninety-nine wives

وسليمان قد تزوج من مائة امرأة، وغير ذلك مما يبين لك أن كلَّ نبيٍّ من الأنبياء يطبق ما شرع الله له من الأحكام
and Sulaymaan (Solomon) had one hundred wives. These and other examples demonstrate that each of the Prophets implemented the laws that Allaah had prescribed

وأن تعدد الزوجات ليس خاصّاً بهذه الأمة ، وأما منع النصارى من هذا التعدد فيمكن أن يكون لسببين
Plural marriage is not only for this nation , the Muslims. The fact that the Christians do not allow it may be for two reasons: 1

أنَّهم ابتدعوه من عند أنفسهم تشديداً عليها كما فعلوا في الرهبانية التي ابتدعوها ولم تكن قد كتبت عليهم لكن أرادوا منها أن يرضوا الله عز وجل بها
They introduced their own innovation and went to extremes in this matter, as in the case of monasticism which they invented and which was not prescribed for them, but they sought to earn the pleasure of Allaah thereby

أنه من شرع الله ، وهذا واجب التطبيق قبل مبعث محمد صلى الله عليه وسلم
This is one of the laws of Allaah which was binding before the time of Muhammad

والله اسأل لك الهداية والتوفيق لبلوغ دين الحق
We ask Allaah to guide you and to help you find the true religion

وهو الإسلام وعلى سنة نبي الرحمة عليه الصلاة والسلام بفهم أصحابه الغر الميامين الكرام .
which is Islam, and the path of the Prophet of Mercy according to the understanding of his noble Companions

والله الهادي
And Allaah is the Guide to the Straight Path

[إسلام بدي]

هل حدث زلزال في عهد الرسول صلى الله عليه وسلم ؟
Did any earthquake take place at the time of the Messenger blessings and peace of Allah be upon him?1

لم يثبت في كتب السنة والأثر بالسند المتصل الصحيح أن المدينة زلزلت في عهد النبي صلى الله عليه وسلم
There is no proof in the books of Sunnah and reports with an uninterrupted, authentic chain, to suggest that there was any earthquake
اسكني فإنه لم يأن لك بعد
Be still, for it is not yet time for that.1

ثم التفت إلى أصحابه ، فقال : إن ربكم يستعتبكم فأعتبوه
” Then he turned to face his Companions and said: “Your Lord 1


is asking you to seek forgiveness, so seek forgiveness.” Narrated by Ibn Abi’l-Dunya in al-‘Uqoobaat (no. 18). : ‘Abd-Allaah told us, ‘Ali ibn Muhammad ibn Ibraaheem told me, Abu Maryam informed us, al-‘Attaar ibn Khaalid al-Harami informed us, Muhammad ibn ‘Abd al-Malik ibn Marwaan told me.



وهذا إسناد ضعيف ، فيه عدة علل :
This isnaad is weak and has a number of faults

لم أعتد به
I do not pay any attention to his reports

وقال ابن حبان : كان ممن يروي عن الثقات المعضلات ، وعن الأثبات المقلوبات

Ibn Hibbaan said: He is one of those who narrated from trustworthy narrators problematic reports

ووثقه آخرون
Others regarded him as trustworthy

اختلط جدا ولم يتميز حديثه فترك
he is confused a great deal and we cannot be certain about his hadeeth
so he was rejected

عن قتادة ، قوله : ( وَمَا نُرْسِلُ بِالآيَاتِ إِلا تَخْوِيفًا )
from Qataadah, that he said: “And We sent not the signs except to warn, and to make them afraid (of destruction)” [al-Isra’17:59].1


وإن الله يخوّف الناس بما شاء من آية لعلهم يعتبرون
Allah causes people to fear Him by whatever signs He wills, so that they might learn a lesson

أو يذَّكَّرون ، أو يرجعون
or be reminded or come back (to Him). 1

ذُكر لنا أن الكوفة رجفت على عهد ابن مسعود
It was said to us that the ground shook in Kufah at the time of Ibn Mas‘ood,1

فقال : يا أيها الناس ! إن ربكم يستعتبكم فأعتبوه .
and he said: O people, your Lord is asking you to seek forgiveness, so seek forgiveness. 1

والحاصل أنه لم يثبت وقوع الزلزال في عهد النبي صلى الله عليه وسلم
To sum up, there is no proof that an earthquake took place at the time of the Prophet blessings and peace of Allah be upon him

وإنما وقع بعده في عهد عمر بن الخطاب رضي الله عنه
rather it happened after his time, at the time of ‘Umar ibn al-Khattaab (may Allah be pleased with him).1


زلزلت الأرض على عهد عمر
The earth shook at the time of ‘Umar

فخطب الناس فقال : لئن عادت لأخرجن من بين ظهرانيكم .
and he addressed the people and said: “If it happens again, I shall definitely abandon you and leave.1

ذكر ذلك ابن الجوزي
” That was mentioned by Ibn al-Jawzi






تحصين المجتمعات من الزنا Protecting societies from Adultery

يعد العلماء في طرق ثبوت الزنا
The scholars have listed the ways of establishing proof of Adultery
1- الشهادة
1- Testimony of witnesses

2- والإقرار
2- Admission by the parties concerned

3- وحمل من لا زوج لها ولا سيد
3- Pregnancy of a woman who has no husband or master

4- وإذا تم لعان الزوج ولم تدفعه الزوجة
4- If the husband engages in li’aan and the wife refuses to take part in li’aan

أربعة ممن تجوز شهادتهم
four people whose testimony is acceptable


يصفون الزنا بصريح لفظه
and they should state that they have seen the zina in clear terms

وهو أنهم رأوا ذكر الرجل في فرج المرأة
they should have seen the man’s penis in the woman’s vagina


فإن اكتفى بعضهم بالشهادة برؤيتهما متجردين من اللباس
If some of them only testify that they saw them naked


أو وصفوا هيئة وحركة معينة ، فلا يكفي ذلك لثبوت الزنا .
or they describe certain positions or movements, that is not sufficient to proof that zina took place

لا بد من هذا
There is no alternative to that

فلو قالوا رأيناه عليها متجردين ، فإن ذلك لا يقبل
If they say: “We saw him on top of her and they were naked”, that is not acceptable.1

حتى لو قالوا نشهد بأنه كان منها كما يكون الرجل من امرأته
Even if they say “We saw him doing with her what a man does with his wife,”1

فإنها لا تكفي الشهادة
that is not sufficient as testimony.1

وليس هذا التشديد في أمر الشهادة على الزنا إلا لتحقيق مقصد أراده الشارع
This strictness with regard to testimony about zina serves only to achieve the purpose aimed at by sharee’ah

وهو الستر على العباد ، وعدم إشاعة الفاحشة
which is to conceal people and not spread immorality

وتجنيب المجتمعات الاتهام في الأعراض والطعن في الأنساب
and to make societies avoid accusations against people’s honour and aspersions on their lineages

تغليظاً على المدَّعِي ، وسترا على العباد
so as to make it hard for those who are testifying to such a thing, and to conceal people

( لَوْلا جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ )
“Why did they not produce four witnesses?”1

أي : هلا جاء الرامون على ما رموا به ، ( بأربعة شهداء ) أي : عدول مرضيين
why did the accusers not bring witnesses to the things they accused them of? “four witnesses” i.e., of good character


. ( فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ )
“Since they (the slanderers) have not produced witnesses! Then with Allaah they are the liars” –1

وإن كانوا في أنفسهم قد تيقنوا ذلك ، فإنهم كاذبون في حكم الله
even if they are certain about that in themselves, they are liars in Allaah’s judgement,1

لأن الله حرم عليهم التكلم بذلك من دون أربعة شهود
because Allaah has forbidden them to speak of that without four witnesses.1

ولهذا قال : ( فَأُولَئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ ) ولم يقل ( فأولئك هم الكاذبون )
Hence Allaah says: “Then with Allaah they are the liars”, and He did not say “Then they are the liars”.1


وهذا كله من تعظيم حرمة عرض المسلم
All of this points to the grave sanctity of the Muslim’s honour

بحيث لا يجوز الإقدام على رميه من دون نصاب الشهادة بالصدق
so it is not permissible to make accusations against it without establishing testimony

يتبع