ترجمة عبارات وجمل دينية

[إسلام بدي]

يختلف أمر هذا الزواج بحكم ما كان قبله ،
The issue of this marriage depends on the ruling on what came before it


لم يتعدَّ شرع الله تعالى
did not transgress the limits set by Allaah



فإذا تعلق قلب رجل بامرأة
If a man feels some attraction towards a woman


يحل له نكاحها أو العكس
whom it is permissible for him to marry her,
and vice versa,


فليس له من حلٍ إلا الزواج
there is no answer to the problem except marriage


لقول النبي صلى الله عليه وسلم

" لم نرَ للمتحابَّيْن مثل النكاح "
“We do not think that there is anything better for those who love one another than marriage.”à


لكانت المحبة كل يوم بالازدياد والقوة
that love will increase and grow stronger every day



ثم إن هذه العلاقات المحرَّمة
Moreover, these illicit relationships

التي كانت بينهما قبل الزواج
that take place before marriage

ستكون سبباً في ريبة كل واحدٍ منهما في الآخر ،
will be a cause to make each party doubtful about the other



فيسبب ذلك طعناً وألماً لها
which will be upsetting for her,

فتسوء العشرة بينهما
and this will cause their relationship to deteriorate


فإنه غالباً لا يستقر ولا يُكتب له النجاح
, it will most likely be unstable and will not be successful



فليس خيراً كلَّه ولا شرّاً كلَّه ،

they are not all good and not all bad

فإذا أحسن الأهل الاختيار


If the family makes a good choice


قال النبي صلى الله عليه وسلم :


" انظر إليها فإنه أحرى أن يؤدم بينكما "

“Go and look at her, because that is more likely to create love between you.” ç



فإن أساء الأهل الاختيار ،
But if the family make a bad choice,

فإنه سيُكتب لهذا الزواج الفشل وعدم الاستقرار غالباً ،
this marriage is most likely doomed to failure and instability,

لأن ما بني على عدم رغبة فإنه غالباً لا يستقر
because the marriage that is based on lack of interest usually is not stable

[إسلام بدي]

حكم الشتم في السر
Reviling Someone in Secret



السب والشتم إما أن يكون بوجه حق ، أو بغير وجه حق :
Reviling and impugning may be either justifiable or unjustifiable



إن كان بحق :
If it is justifiable,

كأن يقع على المسلم ظُلمٌ ظاهر ،
such as if a Muslim is wronged in an obvious manner,


وأذى بالغ لا يمتري فيه أحد :
or is harmed in a way that cannot be denied,

فليس على مَن دفع عن نفسه الظلم والعدوان حرج
then there is nothing wrong with warding off harm and enmity from oneself


سرا كان الشتم أو جهرا ،


whether that is done secretly or openly,


من غير اعتداء ولا تجاوز ،
without transgressing or overstepping the mark,

وإن كان الأولى والأفضل ألا يفعل ذلك .
although it is better not to do that


يقول الله تعالى :

( لَاْ يُحِبُّ اللّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ
“Allah does not like that the evil should be uttered in public

إِلاَّ مَنْ ظُلِمَ
except by him who has been wronged

وَكَانَ اللَّهُ سَمِيْعًا عَلِيْمًا )
And Allah is Ever All‑Hearer, All‑Knower”à



يبغض ذلك ، ويمقته ، ويعاقب عليه ،

He hates that, dislikes it and punishes for it

ويشمل ذلك جميع الأقوال السيئة
That includes all bad words

التي تسوء وتحزن :
that may cause hurt and make people sad,

كالشتم ، والقذف ، والسب ونحو ذلك ،
such as reviling, slandering, impugning and so on

فإن ذلك كله من المنهي عنه الذي يبغضه الله

All of that comes under the heading of forbidden things that Allah hates

ويدل مفهومها أنه يحب الحسن من القول :
What is implied is that Allah loves good kinds of speech

كالذكر ، والكلام الطيب الليِّن .
such as His remembrance and kind and gentle words.


وقوله : ( إِلا مَن ظُلِمَ )

“except by him who has been wronged

فإنه يجوز له أن يدعو على من ظلمه
it is permissible for him to pray against the one who has wronged him,

ويتشكى منه ،
and to make a complaint about him

ويجهر بالسوء لمن جهر له به ،
He may speak out openly against the one who uttered evil against him publicly,


من غير أن يكذب عليه ،
without telling lies about him


ولا يزيد على مظلمته ،
and without going any further in wrongdoing than he did

ولا يتعدى بشتمه غير ظالمه ،

And he should not overstep the mark
and revile anyone other than the one who wronged him

ومع ذلك فعفوه وعدم مقابلته أولى

Yet despite that, forgiving him and not responding in kind is preferable,

كما قال تعالى :


( فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ )
ç“but whoever forgives and makes reconciliation, his reward is with Allah” ç




وقال تعالى :

( وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ
“And indeed whosoever takes revenge after he has suffered wrong,

فَأُوْلئِكَ مَا عَلَيْهِم مِّن سَبِيْلٍ ،
for such there is no way (of blame) against them
إِنَّمَا السَّبِيلُ عَلَىْ الّذِيْنَ يَظْلِمُونَ النَّاسَ
The way (of blame) is only against those who oppress men

وَيَبْغُونَ فِيْ الْأَرْضِ بِغَيْرِ الْحَقّ
and rebel in the earth without justification;

، أُوْلئِكَ لَهُم عَذَابٌ أَلِيمٌ )
for such there will be a painful tormentӍ



عنه أنّ رسول الله صلى الله عليه وسلم قال :

(الْمُسْتَبَّانِ مَا قَالَا فَعَلَى الْبَادِئِ، مَا لَمْ يَعْتَدِ الْمَظْلُومُ )
“When two people revile one another, the sin of what they say is on the one who started it, so long as the one who is wronged does not overstep the mark.”ç



وخير ما دعا به المظلوم على الظالم ،
The best supplication that the one who is wronged may offer concerning the wrongdoer

( الَّلهُمّ أَصْلِحْ لِيْ سَمْعِي وَبَصَرِيْ ،
“O Allah, correct my hearing and my sight,

وَاجْعَلْهُمَا الوَارِثَيْنِ مِنّي ،
and allow me to retain them until I die


وَانصُرنِي عَلَى مَنْ ظَلَمَنِي ،
Lead me to victory over those who have done me injustice

وَأَرِنِي مِنْهُ ثَأْرِي )
and allow me to see vengeance.” ç



" إذا سب إنسانٌ إنسانا
If one person reviles another,

جاز للمسبوب أن يسب الساب
it is permissible for the one who was reviled to revile him back

بقدر ما سبه ،
as much as he reviled him,


لقوله تعالى :

( وجزاء سيئة سيئة مثلها ) ،

“The recompense for an evil is an evil like thereof”


ولا يجوز أن يسب أباه ولا أمه ،


It is not permissible for him to revile his father or mother

( دونك فانتصري )
“You should say something to defend yourself.

فأقبلت عليها حتى يبس ريقها في فيها ،
So I turned on her, until I saw that her mouth had become dry,

وإنما يجوز السب بما ليس كذبا ولا قذفا ،
Rather all that is permitted is reviling which does not involve lying or slander,

كقوله : يا ظالم ، يا أحمق ،
“O wrongdoer” or “O fool”,

لأن أحدا لا يكاد ينفك عن ذلك ،
because hardly anyone is free from these descriptions

وإذا انتصر بسبه
Once a person has stood up to defend himself by reviling the one who reviled him,

فقد استوفى ظلامته ،
then the matter is settled


وبرئ الأول من حقه ،
and the first person is in the clear,

وبقي عليه إثم الابتداء ،
but he has the sin of initiating the exchange

أو الإثم لحق الله تعالى

and the sin of transgressing the limits set by Allah


والأولى والأكمل والأفضل هو العفو والصفح والتجاوز ،
But it is far better and closer to perfection to forgive, pardon and overlook,


لعل الله أن يتجاوز عنا يوم القيامة ،

in the hope that Allah will pardon us on the Day of Resurrection,


فالجزاء من جنس العمل
for the recompense will fit the nature of the deed



يقول الله عز وجل :

( وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا
“The recompense for an evil is an evil like thereof;

فَمَنْ عَفَا وَأَصْلَحَ
but whoever forgives and makes reconciliation,


فَأَجْرُهُ عَلَى اللَّهِ
his reward is with Allah

إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ )
Verily, He likes not the oppressors, polytheists, and wrongdoers


وقال صلى الله عليه وسلم :

( يَا عُقبَةَ بنَ عَامِر :
“O ‘Uqbah ibn ‘Aamir,

صِلْ مَنْ قَطَعَكَ ،
uphold ties with those who cut you off,

وَأَعْطِ مَنْ حَرَمَكَ ،
give to those who withhold from you,

وَاعْفُ عَمَّن ظَلَمَكَ )
and forgive those who wrong you.Ӎ


وعنْ عائشة رضي الله عنْها قالت :

( سُرِقَتْ مِلْحفةٌ لَهَا ،
a blanket of hers was stolen,

فَجَعَلَتْ تَدْعُو عَلَى مَن سَرَقَهَا ،
and she started to pray against the one who had stolen it

فَجَعَلَ النَّبيّ صلى الله عليه وسلم يقولُ : لَاْ تُسَبِّخِي عَنْهُ )

The Prophet said: Do not reduce his burden of sin by making supplicating against him



قال أبو داود : لا تسبخي : أي : لا تخففي عنه .





كما جاء من الآثار عن التابعين
There are also reports from the successors

ما يدلّ على فضيلة العفو
that point to the superiority of forgiving

والصفح في الدنيا :
and overlooking in this world


قال الهيثم بن معاوية :

" من ظُلِمَ فلمْ ينتصرْ بيدٍ ولا لسانٍ ،
Whoever is wronged and does not retaliate in word or deed,

ولم يحقدْ بقلبٍ ،
and does not bear resentment in his heart,


فذاك يضيء نوره في الناس "
that will be his light among people



أما إن وقع السب والشتم بغير وجه حق ،
If the reviling and impugning is done unlawfully, i.e.,


وإنما كرها شخصيا
as a result of personal resentment


أو بغضا يدفع إليه الحسد ،
or hatred based on malicious envy


أو استقباح الهيئة أو النسب أو التصرف أو غير ذلك
or because one dislikes a person’s appearance,
lineage, conduct or anything else



مما يقع بسببه الناسُ في السب والشتم :
that results in people reviling and insulting others,

فذلك من المحرمات الظاهرة ،
this is something that is clearly forbidden


ومن سقطات اللسان

and comes under the heading of slips of the tongue


التي تأكل الحسنات ،
that consume (i.e., wipe out) good deeds

وتأتي بالسيئات ،
and incur punishment for bad deeds,

سواء كان في السر أو في العلن
whether it is done secretly or openly


عن عبد الله بن مسعود رضي الله عنه أن النبي صلى الله عليه وسلم قال :

( سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْرٌ )
à“Insulting a Muslim is an evil action and fighting him is disbelief/denial



وعنه أيضا رضي الله عنه أن النبي صلى الله عليه وسلم قال :

( لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ وَلَا الْفَاحِشِ وَلَا الْبَذِيءِ )
The believer is not given to insulting, cursing a great deal, obscene talk or foul speech



يقول المباركفوري رحمه الله :

" قوله : ( ليس المؤمن ) أي : الكامل .
“The believer” means: the perfect believer


( بالطعان ) أي : عيَّاباً الناس .
à“is not given to insulting” i.e., criticizing people


( ولا اللعان ) ولعل اختيار صيغة المبالغة فيها
“or cursing a great deal” i.e., cursing excessively,

لأن الكامل قل أن يخلو عن المنقصة بالكلية .
because the perfect believer can hardly be free from some shortcomings





( ولا البذيء ) قال القاري :

هو الذي لا حياء له
this refers to the one who has no shame



فإذا وقع السب في القلب
If the reviling or impugning occurs in one’s heart or mind,

كحديث نفس ،
such as a thought that crosses the mind

ولم يقصده صاحبه ، ولم ينطق به ،

without one meaning it to or uttering it out loud –

إنما هي بعض الوساوس
rather it is some passing thought or whispers

التي تراوده في شتم فلان وعلان ،
that may come to mind about reviling so and so,


ولكنه لا يمتثل لها ولا يعقد العزم عليها

but he does not pay attention to it or resolve to do it

، فتلك أحاديث نفس وخواطر
then this comes under the heading of passing thoughts

معفو عنها بإذن الله ،
that are forgiven,


لقول النبي صلى الله عليه وسلم :

( إِنَّ اللَّهَ تَجَاوَزَ عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا

“Allah has forgiven my followers for what crosses their minds

مَا لَمْ تَعْمَلْ أَوْ تَتَكَلَّمْ )
so long as they do not act upon it or speak of it


وهذا من أعمال القلب التي يؤاخذ العبد بمثلها .

they may come under the heading of deeds of the heart for which a person will be brought to account


قال القاسمي رحمه الله :

" وأما أثره ـ أي : الغضب ـ في القلب :
As for the effects of anger on the heart,


فالحقد والحسد ، وإضمار السوء ،
such as resentment, malicious envy, wishing ill,

والشماتة بالمساءات
rejoicing in the misfortunes of another,

، والحزن بالسرور
begrudging his happiness,

، والعزم على إفشاء السر ،
resolving to spread his secrets

وهتك الستر ،
and transgress his privacy,

والاستهزاء ، وغير ذلك من القبائح ؛
making fun of him, and other evil actions,

فهذه ثمرة الغضب المفرط
these are the fruits of excessive anger

وقال الغزالي رحمه الله :

" اعلم أن سوء الظن حرام
It should be noted that thinking bad things is impermissible


مثل سوء القول ؛
, just like saying bad things

فكما يحرم عليك أن تحدث غيرك بلسانك بمساويء الغير ،
Just as it is impermissible for you to say bad things about another person,




وتسيء الظن بأخيك .
and think negatively of him

ولست أعني به إلا عقد القلب
What I mean is when one forms a solid idea


وحكمه على غيره بالسوء ،
and decides that another person is bad and evil

فأما الخواطر وحديث النفس فهو معفو عنه ... ،
As for passing thoughts, they are forgiven

والظن عبارة عما تركن إليه النفس ، ويميل إليه القلب " .
Thinking here refers to what one focuses on and is inclined towards

[إسلام بدي]

الكلام الذي ينبغي الإمساك عنه
Types of Speech to Refrain from





ينبغي للمسلم أن يحفظ لسانه

The Muslim has to control his tongue

، فلا يتكلم إلا بخير
and not speak unless he says something good





مُحَقَّقًا يُثَاب عَلَيْهِ
he is confident that he will be rewarded for it,

, وَاجِبًا أَوْ مَنْدُوبًا

whether it is obligatory or praiseworthy,




, فَلْيُمْسِك عَنْ الْكَلَام
then let him refrain from speaking,

سَوَاء ظَهَرَ لَهُ أَنَّهُ حَرَام أَوْ مَكْرُوه

whether he thinks it is impermissible or disliked

أَوْ مُبَاح مُسْتَوِي الطَّرَفَيْنِ.
or permissible

فَعَلَى هَذَا
Based on this,

يَكُون الْكَلَام الْمُبَاح مَأْمُورًا بِتَرْكِهِ مَنْدُوبًا إِلَى الإِمْسَاك عَنْهُ
it is recommended to refrain from saying permissible words
and we are enjoined to avoid this,


مَخَافَةً مِنْ اِنْجِرَاره إِلَى الْمُحَرَّم أَوْ الْمَكْرُوه .
lest it lead us into something that is impermissible or disliked,

وَهَذَا يَقَع فِي الْعَادَة كَثِيرًا أَوْ غَالِبًا .
which is what happens in many cases or in most cases

وَقَدْ قَالَ اللَّه تَعَالَى :

( مَا يَلْفِظُ مِنْ قَوْلٍ إِلا لَدَيْهِ رَقِيبٌ عَتِيدٌ )
Not a word does he (or she) utter but there is a watcher by him ready (to record it).à


وَقَدْ أَخَذَ الإِمَامُ الشَّافِعِيُّ رَضِيَ اللَّه عَنْهُ مَعْنَى الْحَدِيث فَقَالَ :


فَإِنْ ظَهَرَ لَهُ أَنَّهُ لا ضَرَر عَلَيْهِ

if it seems to him that it will not do any harm

إِنْ ظَهَرَ لَهُ فِيهِ ضَرَر ,
but if he thinks that it will do some harm


وقد أمر النبي صلى الله عليه وسلم بحفظ اللسان

The Prophet commanded us to control our tongues


قَالَ : قُلْتُ يَا رَسُولَ اللَّهِ ،


مَا النَّجَاةُ ؟ قَالَ : أَمْسِكْ عَلَيْكَ لِسَانَكَ ، وَلْيَسَعْكَ بَيْتُكَ ، وَابْكِ عَلَى خَطِيئَتِكَ
what is salvation?’ He said, ‘Control your tongue, keep to your house and weep over your sin



أَلا أُخْبِرُكَ بِمَلَاكِ ذَلِكَ كُلِّهِ ؟
Shall I not tell you what is the foundation of all that?à


قُلْتُ : بَلَى يَا نَبِيَّ اللَّهِ .
” I [Mu’adh] said: “Of course, O Prophet of Allah.”ç


فَأَخَذَ بِلِسَانِهِ وقَالَ :
He took hold of his tongue and said,


كُفَّ عَلَيْكَ هَذَا . فَقُلْتُ : يَا نَبِيَّ اللَّهِ
“Control this.” I said, “O Prophet of Allah,

وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ !
will we be held responsible for what we say with it?à


فَقَالَ : ثَكِلَتْكَ أُمُّكَ يَا مُعَاذُ ،
” He said, “May your mother be bereft of you, O Mu’adh!

وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى وُجُوهِهِمْ أَوْ عَلَى مَنَاخِرِهِمْ إِلا حَصَائِدُ أَلْسِنَتِهِمْ ؟
Will the people be thrown into Hell on their faces or on their noses for anything other than the harvest of their tongues?” ç


وجاء في الحديث الأمر بالإمساك عن الخوض في أشياء معينة ؛
The hadeeth enjoins refraining from indulging in specific things,


لأن ذلك مما لا يفيد الإنسان شيئاً
because this is something that is of no benefit to a person,

بل يضره ضرراً عظيماً
and indeed it may cause him a great deal of harm

في دينه ودنياه .
in his spiritual and worldly affairs


عن ابن مسعود أن النبي صلى الله عليه وسلم قال :

( إذا ذُكر أصحابي فأمسكوا ،
If my Companions are mentioned, then keep quiet;

وإذا ذكرت النجوم فأمسكوا،
if the stars are mentioned, then keep quiet;

وإذا ذكر القدر فأمسكوا )
and if the divine decree is mentioned, then keep quiet



لا يجوز للإنسان أن يذكر أصحاب النبي صلى الله عليه وسلم بسوء

it is not permissible for a person to speak badly of the Companions of the Prophet


وأنه يجب عليه أن يسكت عما وقع بينهم من خلاف
and that he should keep quiet about the disputes that occurred among them,

؛ لأن ذكرهم بسوء وجرحهم
because speaking badly of them or criticizing them

يتضمن تكذيب الله تعالى في القرءان
implies that one is rejecting what Allah said about them in the Quran,

الذي زكاهم وأثنى عليهم بقوله:
where He praised them by saying

( والسابقون الأولون من المهاجرين والأنصار
And the foremost to embrace Islam of the emigrants and the helpers

والذين اتبعوهم بإحسان
and also those who followed them exactly (in faith)ç


رضي الله عنهم ورضوا عنه
Allah is well-pleased with them as they are well-pleased with Him

وأعد لهم جنات تجري تحتها الأنهار

He has prepared for them gardens under which rivers flow (Paradise),ç

خالدين فيها أبداً

to dwell therein forever

ذلك الفوز العظيم)
That is the supreme success


وقال سبحانه :

( محمد رسول الله
“Muhammad is the Messenger of Allah

والذين معه أشداء على الكفار

And those who are with him are severe against disbelievers,

رحماء بينهم
and merciful among themselves

تراهم ركَّعا سجَّداً

You see them bowing and falling down prostrate in prayer


يبتغون فضلاً من الله ورضواناً
seeking bounty from Allah and (His) good pleasure

سيماهم في وجوههم
The mark of them (i.e. of their faith) is on their faces (foreheads) 9

من أثر السجود )

from the traces of prostration during prayers



فهذا وصف الله لهم في كتابه
This is how Allah has described them in His Book,


فلله درهم ما أعدلهم وما أحسنهم وأعظمهم
so no doubt they are of just character and are the best and greatest of mankind

فلا يبغضهم إلا منافق ولا يحبهم إلا مؤمن
So no one hates them but a hypocrite and no one loves them but a believer


قال شيخ الإسلام ابن تيمية رحمه الله تعالى :

ومن أصول أهل السنة والجماعة :

“One of the basic principles of followers of prophetic tradition

سلامة قلوبهم وألسنتهم لأصحاب رسول الله

is that they think and say nothing to criticize the Companions of the Messenger of Allah


كما وصفهم الله بذلك في قوله :

( والذين جاءوا من بعدهم يقولون
And those who came after them say:à


ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان
Our Lord! Forgive us and our brethren who have preceded us in faith,

ولا تجعل في قلوبنا غِلاًّ للذين آمنوا
and put not in our hearts any hatred against those who have believed


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




" لا تسبوا أصحابي
‘Do not curse my Companions,


فوالذي نفسي بيده
for by the One in Whose hand is my soul,

لو أنفق أحدكم مثل أحُدٍ ذهباً
if any one of you were to spend the equivalent of Mount Uhud in gold,

ما بلغ مُدَّ أحدهم ولا نصيفه "
he would not reach the status of one of them, nor even come half way





وقال أبو زرعة رحمه الله :

إذا رأيت الرجل ينتقص أحداً من الصحابة
If you see a man criticizing any one of the Companions


فاعلم أنَّه زنديق
then know that he is a heretic,


وما أدى إلينا ذلك كله إلا الصحابة
and no one conveyed all of that to us but the Companions

فمن جرحهم

So whoever criticizes them

إنما أراد إبطال الكتاب والسنة
means, in effect, to say that the Quran and prophetic teachings are false,

فيكون الجرح به أليق
so it is more appropriate that he should be criticized

والحكم عليه بالزندقة والضلال أقوم وأحق
and ruled to be a heretic who is misguided



الإمساك عن الكلام في النجوم

refraining from speaking about the stars,

الاهتداء بها على أشياء مغيبات
is seeking guidance by the stars concerning matters that are unseen,

كما كان يفعله أهل الجاهلية الكهنة
as the people of the pre-Islamic days of ignorance used to do

عن طريق التنجيم
by means of astrology,

وهو الاستدلال بالأحوال الفلكية على الحوادث الأرضية

such as using the movement of heavenly bodies to indicate when certain earthly events would occur,

كأوقات هبوب الريح أو مجيء المطر وتغير الأسعار
such as the blowing of the wind, rainfall, changes in prices,




الإمساك عن الكلام في القدر
refraining from speaking about the divine decree


وأصل القدر سر الله تعالى في خلقه ،
“The divine decree is a secret known which Allah has hidden from His creation

والتعمق والنظر في ذلك ذريعة الخذلان ،
Pursuing such matters only leads to failure

وسلم الحرمان ، ودرجة الطغيان ،
and deprivation of the mercy of Allah, and it leads to injustice,


فالحذر كل الحذر من ذلك نظراً وفكراً ووسوسةً ،
so beware of looking into the matter, thinking about it and wondering about it


فإن الله تعالى طوى علم القدر عن أنامه

Allah has kept knowledge of His decree from His slaves,

، ونهاهم عن مرامه ،
and has forbidden them to pursue the matter


كما قال تعالى في كتابه :


( لا يسأل عما يفعل وهم يسألون )
‘He cannot be questioned as to what He does, while they will be questioned.’à

فمن سأل لِمَ فعل ؟ فقد رد حكم الكتاب ،
So whoever questions what Allah does has rejected the ruling of the Book,

ويعلم أن ما أصابه لم يكن ليخطئه ،
and know that whatever happens to him could never have missed him,

وما أخطأه لم يكن ليصيبه.
and what misses him could never have happened to him

والكلام في هذا الباب طويل ،

There is a lot that may be said on this topic

ورحم الله امرءاً آمن بقضاء الله وقدره
May Allah bless the man who believes in the will and decree of Allah

من غير خوض ولا فلسفة

without indulging in philosophical discussion about the matter

[إسلام بدي]

يُطلق لفظ " الجاهلية " ويُراد به فترة ما قبل بعثة النبي صلى الله عليه وسلم
The word Jahiliyyah is used to refer to the period before the coming of the Prophet

، وهي نسبة لأمرين اثنين يجتمعان في هذه الحقبة ،
It refers to two things that are combined in this period:

وهما : الجهل ، والجهالة – أي : السفاهة
ignorance and foolishness


ولفظ الجاهلية لفظ مذموم ،
The word ignorance is a blameworthy word

ويكفي الجهل والجهالة سوءً أن يتبرأ منهما الإنسان
Ignorance and foolishness together are sufficient for a person to disavow himself of them,

ولو كان من أهلهما ،
even if he has these attributes,

ويكفي العلم والرشد فخراً أن ينتسب إليهما أهلهما ،
and knowledge and guidance are sufficient for a person to feel proud of,


ولو كان من غير أهلهما .
if he has these attributes, and even if he does not


ما كان عليه العرب قبل الإسلام من الجهالة ، والضلالة .
the ways of the Arabs before Islam, namely foolishness and misguidance


ما قبل البعثة ، سُمُّوا به لفرط جهلهم
they called it that because of the extent of their ignorance


لأن الناس كانوا فيها على جهل عظيم ،
because at that time the people’s ignorance was great;

فجهلهم شامل للجهل في حقوق الله ، وحقوق عباده
it included ignorance both of the rights of Allah and the rights of His slaves

والنياحة من أمر الجاهلية ،
Wailing is an act of ignorance

ولابد أن تكون في هذه الأمة ،
which inevitably continues to exist among this nation

وإنما كانت من أمر الجاهلية
although it is something that belongs to the ignorance ,


إما من الجهل الذي هو ضد العلم
either because of ignorance which is the opposite of knowledge,


أو من الجهالة التي هي السفه ، وهي ضد الحكمة
or because of foolishness which is the opposite of wisdom



فأنار الله تعالى به الكون ،
and Allah filled the world with light because of him,


وأخرجهم من الظلمات إلى النور ،
and brought people forth from darkness into light

فبدَّد الله به ظلمات الجهل
By means of him, Allah dispelled the darkness of ignorance

وانتهى ببعثته صلى الله عليه وسلم عهد الجاهلية ،

With his coming, the era of ignorance ended,

ولكن هل رُفعت الجاهلية عن الأمكنة كلها ، وفي جميع الأزمنة ؟!
but has ignorance disappeared from all places and all eras?à

بالطبع لا ،
Of course not

ولا نزعها عن جميع المجتمعات ـ أيضا ـ ،
but we cannot say that all societies are free of ignorance either

فما تزال بعض المجتمعات تعيش في مستنقعات الجاهلية ،

Some societies are still living in the depths of ignorance ,
فلا يرفع عنها هذا الوصف ،
so they are not free of this attribute

وأما من استنار بنور الإسلام من المجتمعات
But the societies on which the light of Islam has shone

فلا يجوز وصفها بهذا اللفظ ،
cannot be described in these terms,

ولو حصل تقصير في بعض جوانب الإسلام منها
and even if they are falling short in some aspects of Islam

فهذا لا يبيح وصفها بالجاهلية ،
they cannot be described as ignorant


وعلى هذا التفصيل اتفقت كلمة العلماء المحققين
The scholars are agreed on this point






فقوله في هذا الحديث : ( ومبتغ في الإسلام سنَّة جاهلية )

“Someone who tries to follow an ignorant way after becoming Muslim.” 9







بيَّن العلامة ما في هذا التعبير منْ تسمُّحٍ ، ،
The great scholar said that this phrase involves exaggeration

وغضٍّ من ظهور الإسلام على الدِّين كله
and overlooking the fact that Islam prevailed over all other religions


لا تخلو من مبالغة في وصف القرن الحالي
is not free of exaggeration about the current century


وإن كان قد دخل فيه ما ليس منه :

even though it has been infiltrated by things that are not part of it,

فهم كانوا وثنيين ، وكانوا في ضلال مبين ،

they were idolaters, they were clearly misguided,

فهي أديان محرفة ،
which are distorted religions


لم يبق في ذلك الزمان دين خالص منزه عن التغيير والتبديل
no pure religion left that had not been changed and altered



وليس الأمر كذلك في قرننا هذا
But that is not the case in the present era,

، ما دام أن الله تبارك وتعالى قد منَّ على العرب أولاً ، ثم على سائر الناس ثانياً
because Allah blessed the Arabs first, then the rest of mankind,


وتعهد الله عز وجل بحفظ شريعته
and Allah has promised to preserve this religion


وإن كان سيصيبها شيء من الانحراف الذي أصاب الأُمم من قبلهم
although it would be faced with some deviation as befell the nations before it



( لتتبعن سَنَن من قبلكم شبراً بشبر ،
“You will certainly follow the ways of those who came before you hand span by hand span,


وذراعاً بذراع ،
cubit by cubit,


حتى لو دخلوا جحر ضب لدخلتموه
to the extent that if they entered the hole of a lizard, you will enter it too


سينحرفون إلى حد كبير،
would deviate to a large extent


ويقلدون اليهود والنصارى في ذلك الانحراف ،
and they would imitate the Jews and Christians in that deviation,

قد بشَّر أتباعه بأنهم سيبقون على خطه الذي رسمه لهم
gave his followers the glad tidings that they would continue to follow the line that he drew for them



( لا تزال طائفة من أُمتي ظاهرين على الحق
A group of my nation will continue to prevail adhering to the truth

لا يضرهم من خالفهم
and they will not be harmed by those who oppose them,


حتى يأتي أمر الله )
until the decree of Allah comes to pass



فهي أبعد ما تكون عن الجاهلية القديمة أو الحديثة ؛
is far removed from the ignorance of the past or present

قد يُوهم الناس بأن الإسلام كله قد انحرف انحرافاً كليّاً ،
this may give the impression that all of Islam has deviated completely





( قَاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَلا بِالْيَوْمِ الْآخِرِ
“Fight against those who (1) believe not in Allaah, (2) nor in the Last Day,

وَلا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ
(3) nor forbid that which has been forbidden by Allah
and His Messenger (Muhammad), (4)9

وَلا يَدِينُونَ دِينَ الْحَقِّ
and those who acknowledge not the religion of truth


مِنَ الَّذِينَ أُوتُوا الْكِتَابَ
among the people of the Scripture (Jews and Christians),9

حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ )

until they pay the Jizyah (a tax) with willing submission, and feel themselves subdued




( إن الإسلام بدأ غريباً وسيعود غريباً فطوبي للغرباء ... )
“Islam began as something strange and will go back to being something strange so glad tidings to the strangers.” 0



( هم الذين يُصلحون ما أفسد الناس من سنَّتي من بعدي )
The ones who will revive what the people neglect of my prophetic teachings after I am gone




قد أصابه شيء من التحمس الزائد للإسلام في سبيل توضيحه للناس ،
he may have been somewhat over-zealous in the way in which he explained Islam to people


ولعل عذره في ذلك أنه كان يكتب بلغة أدبية ؛
Perhaps his excuse for doing so may be that he was writing in a literary style


وبعبارات كلها قوية
and with phrases all of which are strongly worded


تحيي في نفوس المؤمنين الثقة بدينهم وإيمانهم
and instill in the hearts of believers confidence in their religion and faith

، فهو من هذه الخلفية في الواقع قد جدّد دعوة الإسلام في قلوب الشباب ،
In that sense he did indeed renew the call of Islam in the hearts of the youth


لم يساعده وقته على أن يحرر فكره من بعض المسائل التي كان يكتب حولها أو يتحدث فيها ،
he did not have the time to examine thoroughly some of the issues that he wrote about,

لا يخلو من شيء من المبالغة

not free from some element of exaggeration

التي تدعو إلى هضم حق الطائفة المنصورة ،
which leads to undermining the group that is still prevailing and adhering to the truth



وقال صلى الله عليه وسلم :


( أربع في أمتي من أمر الجاهلية لا يتركونهن :


الفخر في الأحساب ، والطعن في الأنساب ، والاستسقاء بالنجوم ، والنياحة )
pride in one’s forefathers, slandering lineages, seeking rain by the stars and wailing




لا يجوز للمسلم أن ينظر للمجتمعات الإسلامية بعين الكبر في نفسه ،
It is not permissible for the Muslim to regard Muslim societies with a sense of arrogance


والاحتقار لهم ،
or to look down on them

ومن ذلك : تعميم الحكم بالجهل والانحراف والهلاك
That includes regarding all of them as ignorant, deviant and doomed
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :

( إِذَا قَالَ الرَّجُلُ هَلَكَ النَّاسُ فَهُوَ أَهْلَكُهُمْ )
If a man says ‘the people are doomed,’ he is the one who caused their doom



أن يقولها الرجل احتقاراً للناس ،
when a man says this by way of looking down on them

وإزراء عليهم ،
and showing contempt towards them,

وإعجاباً بنفسه ،
and expressing self-admiration


وأما إذا قال ذلك تأسفاً ، وتحزناً ،
But if he says that out of sorrow and regret,

وخوفاً عليهم
and out of fear for them

لقبح ما يرى من أعمالهم :
because of what he sees of their reprehensible actions,

فليس ممن عني بهذا الحديث ،
then he is not one of those referred to in this hadeeth

راضياً عن نفسه ، معجباً بها ،
is pleased with himself and admires himself,


حاسداً لمن فوقه ،
and he is envious of those who are above him

محتقراً لمن دونه ،
and scornful of those who are below him,

ويكون في الوجه الثاني ماقتاً لنفسه ، موبخاً لها

whereas in the second case he is scolding and rebuking himself

[إسلام بدي]

إلى أن يرث الله الأرض ومن عليها
until Allaah inherits the earth and everyone on it


( واعتصموا بحبل الله جميعاً ولا تفرقوا )

“And hold fast, all of you together, to the Rope of Allaah
and be not divided among yourselves



والتنازع سبب لهزيمة الأمة وزوالها
differences and disputes are the cause of the ummah’s defeat



ولا تنازعوا فتفشلوا وتذهب ريحكم
and do not dispute lest you lose courage and your strength departs,

واصبروا
and be patient




ومن شذ شذ في النار
whoever deviates from that will be in Hell




وقوموا لله قانتين
And stand before Allaah with obedience




( ولله على الناس حج البيت من استطاع إليه سبيلاً )

“And pilgrimage to the House is a duty that mankind owes to Allaah, those who can afford the expenses





( وجاهدوا في الله حق جهاده )
And strive hard in Allaah’s Cause as you ought to strive



( من عمل صالحاً فلنفسه ومن أساء فعليها وما ربك بظلام للعبيد )

Whosoever does righteous good deed, it is for (the benefit of) his ownself; and whosoever does evil, it is against his ownself. And your Lord is not at all unjust to (His) slaves

[إسلام بدي]

رغباتي وشهواتي تتحكم بي ولا تدعني أرتاح وتحيرني وتصيبني بالإحباط والامتعاض
my desires rule over me and leave me restless, confused, frustrated and resentful



الشهوة أمر جُبل عليه الناس

Sexual desire is something that has been created in man






ج - الابتعاد عن جلساء السوء .
Keeping away from bad company

والتفكير بحد ذاته لا محذور فيه،

Thinking in and of itself is not forbidden



هـ إشغال الوقت بالأمور المفيدة،
Spending one's time in useful pursuits,

لأن الفراغ قد يقود إلى الوقوع في الحرام.
because spare time may lead one to fall into forbidden things



فينبغي أن تلتزم الحشمة والوقار،
she has to remain modest, serious and dignified,

وتقصر صلتها بزميلاتها من الفتيات الصالحات .

She should restrict her relationships to friendships with righteous female classmates



والإيمان يعلو بالنفوس ويسمو بها،
Belief strengthens the heart and soul,

كما أنه يجعل صاحبه يقاوم الإغراء.
and it helps one to resist temptation


"يا معشر الشباب من استطاع منكم الباءة فليتزوج؛
O young men, whoever among you can afford to, let him get married,


فإنه أغض للبصر وأحصن للفرج،
for it is more effective in lowering the gaze and in guarding one’s chastity



ومن لم يستطع فعليه بالصوم؛
Whoever cannot afford it,
then let him fast,

فإنه له وجاء

" for it will be a shield for him


تقاوم دافع الشهوة وتضبط جوارحها
resist and control her desires



والتأمل في حال الفاجرات والساقطات
And thinking about the immoral, fallen women,




وشتان بينهما .

for there is a huge difference between them




وما يتبع هذه الشهوة من زوال لذتها،
which is followed by loss of pleasure

وبقاء الحسرة والألم .
and all that is left is regret and sorrow,

وبين أثر الصبر ومجاهدة النفس ،

with patience and striving against one’s whims and desires,


لذة الانتصار على الشهوة والنفس أعظم من لذة التمتع بالحرام .
the pleasure of conquering one’s whim and desires is far greater than the pleasures of enjoying forbidden things


( قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ
O my Lord! Prison is dearer to me than that to which they invite me.

وَإِلاَّ تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ
Unless You turn away their plot from me, I will feel inclined towards them


وَأَكُن مِّنَ الْجَاهِلِينَ
and be one
of the ignorant’

فَاسْتَجَابَ لَهُ رَبُّهُ

so his Lord answered his invocation


فَصَرَفَ عَنْهُ كَيْدَهُنَّ
and turned away from him their plot

[إسلام بدي]

تكوين صداقات في ظل ما تفضلتِ بذكره

Forming friendships, in the light of what you have mentioned



هو حب الناس باطنا ، والتلطف والتأدب معهم ظاهرا .
is love for people, and being kind and polite towards them


وتوطيد العلاقات ،
and strengthen bonds,












أو زيادة التعلق به
and become more attached to him,


والإنهاك النفسي والروحي ثانيا
and also psychological and spiritual exhaustion



باعتياد متابعة مثل هذا الشخص من الأرذال ، وسماع ورؤية بذاءاته
following this evil person and listening to his foul language


، وفاحش قوله وفعله
and shameless words and deeds

[إسلام بدي]

استغاثة من أم كان ابنها مستقيماً
A plea for help from a mother whose son was righteous

أرجو أن يتسع صدرك لاستغاثتي في مصيبتي
I hope that you will have the patience to listen to my plea for help regarding the calamity that has befallen me


فالابن الكبير مهندس مرموق ،
The oldest son is a high-level engineer;


وطموح جدّاً ، وذكي جدّاً ،
he is very ambitious and very smart,


ولكن للأسف فوجئنا به يكره الدين ،
but sadly we were shocked to find out that he dislikes religion

والتزاماته ، وتكاليفه الشرعية ،
and religious commitment,
and the obligations enjoined by Islam


ويتهمنا بأننا شاذون عن المجتمع ؛
He has accused us of being weird in social terms


لحرصنا على عدم الاختلاط ،
because we are careful to avoid mixed gatherings،

وبدأ بإنكار السنَّة ، والتهكم على أوامر الدين ،
He has begun to deny the sunnah and to ridicule religious commands,


وأتم كل هذا ،
and he is suspicious of all that

وكانت الطامة الكبرى عندما اصطحبناه للعمرة


The greatest calamity occurred when we took him with us for ‘umrah



عندهم خبرة ودراية بالرد على الشبهات
who have experience and knowledge in refuting specious arguments


ولا أشيع هذا الأمر ، وهذا أمر يخصني ،
I do not tell people about this because it is a private matter,


وأنا الذي سأحاسب
and I am the one who will be held accountable


لأن الناس تنخدع بنا كملتزمين

because people may be deceived by us, as we are religiously committed

[إسلام بدي]

نسأل الله تعالى أن يُعظم لكم المثوبة ،
We ask Allah, may He be exalted, to increase your reward


وقد لمسنا من خلال رسالتكم قيامكم بما أوجب الله تعالى عليكم تجاه الأمانة التي ائتمنكم عليها .
we sense that you have done what Allah, may He be exalted, enjoined upon you with regard to the trust with which He entrusted you




ورضاه لنفسه بطريق الانحراف والضلال والإلحاد :
and has chosen for himself the path of deviation, misguidance and atheism,


لا ينبغي أن يسبب لكم قلقاً في أنكم مقصرون ،
should not make you feel anxious or guilty,

بل أنتم على خير عظيم

Rather you have done well and are in a good state,

هو المقصِّر في حق نفسه ،

the ones who have fallen short with regard to themselves

فلا تلتفتوا لوساوس الشيطان ،
So do not pay any attention to the whispers of the devil


ولا يصدنكم كلام ابنكم عن الاستمرار في التربية الإسلامية لأولادكم،
and do not let what your son said bar you from continuing in your efforts to give your children a good Islamic upbringing



وغير أثمين على ما فعل
and you will not carry the burden of his sins,


لأنكم لم تقصروا في توجيهه
for you did not spare any effort in teaching him and guiding him


فقد هلكا مع الهالكين ،
and how they were doomed along with those who were doomed


ولم يألُ نوح عليه السلام جهداً في دعوتهم
Nooh (peace be upon him) never spared any effort in calling them



ولم يستجيبا له ،

But they did not respond to him,

فعاقبهما الله ، وكانا من المغرَقين
so Allah punished them and they were among those who drowned

[إسلام بدي]

أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِّنْهُمْ

Have the people been amazed that We revealed [revelation] to a man from among them
Is it wonder for mankind that We have sent Our Inspiration to a man from among themselves
Is it a wonder for mankind that We have inspired a man among them
Is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?
What! is it a wonder to the people that We revealed to a man from among themselves,
Was it a wonder to mankind that We revealed to a man from (among) them,
Does it seem strange to people that We reveal to a man from among them,
Was it to the people astonishment/surprise that We inspired/transmitted to a man from them
Are the people astonished that a man who is one of them
Why should it seem strange to mankind that We sent revelations to a mortal among them
Are people amazed that We have sent to a man among them
Does it seem odd to these people that We have revealed to a man from among themselves

وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ

And when it is said to him, “Fear Allah,” pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place.


أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ
pride in the sin takes hold of him
he is led by arrogance to (more) crime
pride taketh him to sin
pride carries him off to sin
vainglory seizes and thrusts him toward (greater) sin
vain pride holds him to sin
The glory/might took him with the sin/crime
his arrogance leads him to more sin;
sinful pride prevents them from paying heed to such advice
then pride leads him to sin
he becomes more resolute in committing sin
he is seized by pride which drives him to wrongdoing
conceit seizes him sinfully
egotism takes him in his sin

لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ
No blame will there be upon you today
No reproach on you this day
Have no fear this day!
This day let no reproach be (cast) on you
(There shall be) no reproof against you this day;
No reproach will be on you today
No reproach this day shall be on you
No blaming/reproaching on you today
No one will blame you on this day.
Let no reproach be on you this day

وَلَا تَيْأَسُوا مِن رَّوْحِ اللَّهِ
and despair not of relief from Allah
and never give up hope of Allah’s Mercy
and despair not of the Spirit of Allah
and never give up hope of Allah’s Soothing Mercy
and despair not of Allah’s mercy;
; and do not despair of God’s Mercy,
Do not despair of God’s comfort
and despair not of the comfort of Allah
and do not despair of receiving comfort from God
and do not lose hope in the mercy of Allah


قال رب أنى يكون لي غلام وكانت امرأتي عاقرا وقد بلغت من الكبر عتيا
He said, “My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?”

وقد بلغت من الكبر عتيا
and I have reached the extreme old age.”
and I have reached infirm old age?
and I have grown quite decrepit from old age?”
and I myself have reached indeed the extreme degree of old age?
I have already reached infirmity in old age?”
and I have (already) reached the extreme (limit of) old age?´
and I had reached from the old age exceeding the limit?”
and I am old and decrepit?”
and I have attained to the declining of old age?
and surely have reached an age of extreme degree?
and I have reached an extremely old age”.
and I have reached infirmity due to old age?”
and I am already advanced in age?’
and I am advanced in years’

وَإِذْ قُلْتُمْ يَا مُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ
And [recall] when you said, “O Moses, we will never believe you until we see Allah outright”; so the thunderbolt took you while you were looking on.

حَتَّى نَرَى اللَّهَ جَهْرَةً
till we see Allah plainly
until we see Allah manifestly
until we see Allah openly.
unless we plainly see God
unless we see Allâh openly
until we see God face to face
unless you could see God with your own eyes
till we clearly see Allah”
unless we see God plainly.
till we clearly see Allah
until we see God with our own eyes
until we see Allah visibly.

فَأَخَذَتْكُمُ الصَّاعِقَةُ
so the thunderbolt took you
But you were seized with a thunderbolt (lightning)
the lightning seized you.
so the punishment overtook you
So the (stunning) thunderbolt took you
Thereupon the thunderbolt seized you.
so the death/cry of torture took/punished you
lightning struck you
then a thunderbolt took hold of you
so the punishment overtook you
the swift wind struck you
and the thunderbolt caught you




وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ


حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ
until they see the painful punishment.
the painful torment.
Though every token come unto them
the painful doom.
until they see the penalty grievous.
until they witness the painful chastisement.
the painful punishment.
Even though every proof should come to them,
they face the grievous punishment.
until they hehold an afflictive torment.
until they face the most painful torment.

كَذَلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ فَسَقُوا
Thus the word of your Lord has come into effect upon those who defiantly disobeyed
Thus is the Word of your Lord justified against those who rebel (disobey Allah)

عَلَى الَّذِينَ فَسَقُوا
concerning those who do wrong
against those who rebel:
against those who transgress
against the ones who were immoral
with regard to those who transgress
, on those who debauched ,
against the ungodly
concerning the sinful
against those who are disobedient.
against the evildoers

الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا



وَلَمْ يَجْعَلْ لَهُ عِوَجًا
and has not made therein any deviance
and has not placed therein any crookedness.
Who hath revealed the Scripture unto His slave
and hath allowed therein no Crookedness:
and did not make in it any crookedness.
and He did not make/create for it crookedness/indirectness .
who has revealed to His votary the Book which is free of all obliquity,
and has made it a flawless guide (for human beings)
and has not kept any deviation in it.
and allowed in it no distortion.
and has not kept any deviation in it.
which is free from any ambiguity

رَجْمًا بِالْغَيْبِ
guessing at the unseen;
, guessing at random;
doubtfully guessing at the unknown;
making conjectures at what is unknown;
all guessing at random at (something related to) the Unseen.
An unsubstantiated guess with the unseen/absent ,
guessing in the dark
-guessing at the unknown
In reality, they are just feeling around in the dark.


قَالُوا يَا نُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا

O Noah, you have disputed us and been frequent in dispute of us

O Nuh (Noah)! You have disputed with us and much have you prolonged the dispute with us


O Noah! Thou hast disputed with us and multiplied disputation with us

O Nuh! indeed you have disputed with us and lengthened dispute with us

O Noah, you have argued with us, and disputed at length

Noah, you have argued with us a great deal

O Nooh, you have disputed with us and disputed in the extreme


فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ



فَأْتِنَا بِمَا تَعِدُنَا
So bring us what you threaten us
now bring upon us what you threaten us with,
now bring upon us that wherewith thou threatenest us,
therefore bring to us what you threaten us with,
Then come up to us with what you promise us,
bring upon us what you have been threatening us with!”
so bring that (retribution) you promise
Bring down on us whatever torment with which you have been threatening us


وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا
And O my people, I ask not of you for it any wealth
And O my people! I ask of you no wealth for it
And O my people! I ask you for no wealth in return
And you my nation, I do not ask/demand/beg you on it (for) property/possession/wealth,

I do not demand for it any wealth from you,
And, O my people, I ask not of you any riches therefor
My people I do not ask any payment for what I preach to you
O my people! I do not ask you any material reward for it



وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا
And I am not one to drive away those who have believed
I am not going to drive away those who have believed
and I am not going to thrust away those who believe
But I will not drive away (in contempt) those who believe
And in no way will I drive away the ones who have believed
And I am not about to dismiss those who believed
and I am not going to repel the Muslims
Nor will I drive away the believers

وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ
but I behold you a people ignorant
but I find you people completely ignorant
Yet I see that you are a people who act out of ignorance
I see/understand you (as) a nation being lowly/ignorant
and I see you are a people who are acting through lack of knowledge
but I see you a folk that are ignorant
but I see that you are a people behaving ignorantly


قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي
Say, “If I have invented it, then upon me is [the consequence of] my crime

Say: “If I have fabricated it, upon me be my crimes
Say: If I have invented it, upon me be my crimes
Say: If I have forged it, on me is my guilt
Say, “In case I have fabricated it, then upon me (rest) my criminal (deeds)0
Say: “If indeed I fabricate it, then upon me falls my sin
Say (O Muhammad!), `If I have forged it then on me will be the penalty of my crime
Say: “If I fabricated/cut and split it so on me (is) my criminality/committing (of) sins
Tell them: “If I have fabricated it, then mine is the guilt
Say: ‘If I have forged it, upon me falls my sin
tell them “Had I falsely ascribed it to God, I shall be responsible for my own sins
Say, “If I made it up, upon me falls my crime

فَلَا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ
Do not distress yourself with what they may do
so do not be distressed by what they have been doing
So be not sad because of what they used to do
Be not distressed because of what they do.
So grieve no longer over their (evil) deeds.
therefore do not grieve at what they do
so do not feel chagrined for whatever they were performing
therefore grieve not over what they have been doing
so do not be miserable/fallen in hardship because (of) what they were making/doing
so do not sorrow for what they used to do

إِلَّا مَن سَبَقَ عَلَيْهِ الْقَوْلُ
except those about whom the word has preceded
except him against whom the Word has already gone forth
save him against whom the word hath gone forth already
except those against whom Our sentence has already been passed
except who the saying/words preceded on him
except those who were destined to perish
except those against whom the edict has already been given
except he of whom the word has already been spoken

سَآوِي إِلَى جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ
I will take refuge on a mountain to protect me from the water
I will betake myself to a mountain, it will save me from the water
I will soon have my abode to a mountain that will safeguard me from the water
I will take shelter/refuge to a mountain (that) protects/shelters me from the water
I shall go up a mountain, he said, “which will keep me from the water
I shall climb up a mountain and this will save me from the flood

لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ
There is no protector today from the decree of Allah
This day there is no savior from the Decree of Allah
This day there is none that save from the commandment of Allah
This day nothing can save, from the command of Allah
There is no protector today from Allah’s punishment
Today there is no safeguard from the Command of Allah
Today there is no protection from God’s judgment
There is no getting away,” said Noah, “from the decree of God today
Today there is no defender from God’s command
there is no defender today from the decree of Allah
No one can escape on this day from God’s command
Today there is none who can rescue from the punishment of Allah
There is none today who can protect from Allah’s edict


بُعْدًا لِّلْقَوْمِ الظَّالِمِينَ
Away with the wrongdoing people
A far removal for wrongdoing folk!0
Away with those who do wrong!0
Away with the unjust people
Away with the wrongdoing people
Away with the cursed people!0
Away with the people of the evildoers!0
The unjust people are far away from the mercy of God
Away with the wicked people
Be gone, evildoing nation
Gone are those evildoing people

وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ
The floodwater receded and the decree was carried out
And the water was made to subside, and the Command was accomplished
And the water was made to subside. And the commandment was fulfilled
and the water was made to abate and the affair was decided
and the water abated, and the matter was ended
And water subsided, and the matter was over
And the water was diminished and the Decree was fulfilled

إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ
he was entirely of unrighteous conduct
verily he is of unrighteous conduct
surely it is a deed not righteous
What he did was not right
Indeed, he is (a man of) bad deeds
For his conduct is unrighteous
surely he is (the doer of) other than good deeds
he is [one whose] work was other than righteous
he is of evil conduct
his work is unrighteous

إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ
I warn you so you do not fall into ignorance
I admonish you never to act like the ignorant ones
Surely I admonish you that you should not be among the ignorant
I am warning you not to be foolish
I exhort you not to be among the ignorant
I give you counsel, lest you act like the ignorant
surely I admonish you lest you may be of the ignorant
Indeed, I advise you, lest you be among the ignorant

إِنْ أَنتُمْ إِلَّا مُفْتَرُونَ
decidedly you are nothing except fabricators
Certainly, you do nothing but invent (lies)!à
You are not but inventors [of falsehood].à
you are nothing but forgers (of lies).à
You are nothing but fabricators
you are only making up lies
you have merely been fabricating lies
You do nothing but fabricate lies against Allah

قَالُوا يَا هُودُ مَا جِئْتَنَا بِبَيِّنَةٍ
They said: 'O Hud! You have not brought to us any clear evidence
They replied, ‘Hud, you have not brought us any clear evidence
They argued, “O Hûd! You have not given us any clear proof
They said: O Hud! you have not brought to us any clear argument

إِن نَّقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ
All we can say is that some of our gods have possessed you with evil
All we can say is that some god of ours has afflicted you with evil
We do not say except that some of our gods have subjected you to some evil
We say naught save that one of our gods hath possessed thee in an evil way
All that we say is that some of our gods (false deities) have seized you with evil (madness).0
All we can say is that one of our gods may have inflicted some harm on you
We say nothing but that (perhaps) some of our gods may have seized thee with imbecility
We cannot say aught but that some of our gods have smitten you with evil
Decidedly we say nothing except that some of our gods have gripped you with some odious treatment

أَنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ
that I ث¹totallyث؛ reject whatever you associate
that I have nothing to do with your associating with Allah
I have nothing to do with what you take as gods
that I am innocent of (all) that ye ascribe as partners (to Allah)0
I am free from that which you ascribe as partners in worship
that I disown those you set up as partners with God
that I am free from the sin of ascribing, to Him0
that I am clear of what you associate (with Allah)0
that I am quit of whatever you associate (with Allah).0

فَكِيدُونِي جَمِيعًا
so (devise) plotting against me, altogether
So plot against me, all of you
So (try to) circumvent me, all of you,
therefore scheme against me all together
so scheme (your worst) against me
So conspire against me, all of you
So, try your plans against me, all of you together,
So let all of you plot against me

مَّا مِن دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا
There is no living creature that is not completely under His control
There is no moving creature which He does not hold by its forelock
There is no creature but that He holds its forelock
There is no moving creature which He does not control
There is not a moving creature, but He hath grasp of its fore-lock
in no way is there any beast whatever except that He is taking it by the forelock





وَنَجَّيْنَاهُم مِّنْ عَذَابٍ غَلِيظٍ
saving them from a harsh torment
We saved them from a severe punishment
We delivered them from a woeful chastisement
and We did save them from a heavy punishment
We saved them from a severe penalty
and We delivered them from a hard chastisement
We saved them from a harsh punishment
We saved them from a harsh doom
and We saved them from a severe torment
and We safely delivered them from a harsh torment

وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ
and closely followed the command of every stubborn potentate
and followed the command of every proud obstinate
and followed the command of every froward potentate
and followed the order of every obstinate tyrant
and followed the bidding of every insolent opposer (of truth).à
And followed the command of every powerful, obstinate transgressor
and followed the dictates of every obstinate tyrant
and followed the bidding of every tyrannical enemy of the truth
and followed the command of every stubborn tyrant

أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ غ— أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
Ah! Behold! for the 'Ad rejected their Lord and Cherisher! Ah! Behold! removed (from sight) were 'Ad the people of Hud!à


أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
Lo! ruined are 'Ad, the people of Hud
so away with the Ad, the people of Hud




يَا صَالِحُ قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَذَا
O ل¹¢âliل¸¥! We truly had high hopes in you before this
O Salih, you have readily been a (source of) hope among us before that
O Salih! surely you were one amongst us in whom great expectations were placed before this
O SؤپliH, we had hopes in you before this
Salih, We used to have such great hope in you
O Salih! Until now you were one of those among us on whom we placed great hopes



وَإِنَّنَا لَفِي شَكٍّ مِّمَّا تَدْعُونَا إِلَيْهِ مُرِيبٍ
We are certainly in alarming doubt about what you are inviting us to
And surely we (all) are indeed in doubt concerning what you call us to, causing suspicion
we verily are in grave doubt concerning that to which you called us
And indeed we are, about that to which you invite us, in disquieting doubt
And as to that which you call us to, most surely we are in disquieting doubt
We have serious doubts that have disturbed us about the faith to which you are calling us
We are in grave doubt about what you are asking us to do

فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ
You would only contribute to my doom
Then you increase me not but in loss
Ye would add to me naught save perdition
So you would not increase me except in loss
So, you extend nothing to me but loss
You would only make my loss greater
You can only make me lose even more



فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ
So leave her to graze ث¹freelyث؛ on Allah’s earth
so leave it to pasture on God’s earth
So let her pasture on Allah's earth
So let her feed upon Allah 's earth
So, leave her free to eat on the earth of Allah
so suffer her to feed in Allah's earth

وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ
and do her no harm, or a swift punishment will overtake you
and do not harm it, or you will soon be punished
and do not hurt her or some chastisement - which is near at hand -should overtake you

and do not touch her with harm, or you will be taken by an impending punishment

and do not even touch her with evil (intention), lest an approaching punishment should seize you

and inflict no harm on her, or a swift penalty will seize you
and touch her not with harm lest a near torment seize you

and do not touch her with odious treatment ,for then a near torment would take you away
and touch her not with evil, lest a near torment will seize you


ذَلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ
that is a promise not to be belied
This is a threat that will not be belied
That is a promise not to be denied
That is a promise, not to be backed out
this is an unfailing promise

فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ
and then they lay lifeless in their homes
they became cowering (bodies) in their residences
so they lay (dead), prostrate in their homes
so that morning found them prostrate in their dwellings
and they became within their homes [corpses] fallen prone
so they became motionless bodies in their abodes
and they lay prostrate in their homes before the morning
and they were found dead in their homes, fallen on their knees
so they fell lifeless in their homes

فَمَا لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ
Then in no way did he linger to come with a fleshy well-roasted calf
and delayed not to bring a roasted calf
and did not delay in bringing [them] a roasted calf
and he made no delay in bringing a roasted calf
and hastened to entertain them with a roasted calf
and he hastened to entertain them with a roasted calf
and without delay he brought in a roasted calf
and hurriedly brought to them a roasted calf
Then he took not much time in bringing a roasted calf
Then it was not long before he brought ث¹themث؛ a ث¹fat,ث؛ roasted calf

نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً
he disclaimed them and entertained a fright of them
he felt some mistrust of them, and conceived a fear of them
he mistrusted them and conceived a fear of them
he distrusted them and felt from them apprehension
he deemed them strange and conceived fear of them
he found this strange and became afraid of them
he mistrusted them, and felt afraid of them
he found them strange and felt scared of them
he became suspicious and fearful of them



قَالَتْ يَا وَيْلَتَ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ
She said, "Woe to me! Shall I give birth while I am an old woman and this, my husband, is an old man? Indeed, this is an amazing thing!"à

إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ
this is a strange thing
this is an amazing thing
Most surely this is a wonderful thing
That would indeed be a wonderful thing
This is something amazing indeed
That would be a strange thing
This is truly an astonishing thing


أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ
Are you astonished by Allah’s decree? 0
Are you amazed at the decree of Allah ?0
Do you wonder at Allah's bidding? 0
Do you marvel at Allah’s command? à
Are you astonished at what God ordains?à


فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ
Then after the fear had left Abraham
So, as soon as dread had gone away from Ibrahim
And when the awe departed from Abraham
And when the fright had left Abraham
So when fear had gone away from Ibrahim
When fear had passed from (the mind of) Abraham

يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَا
O Ibrahim (Abraham)! Forsake this
O Ibrahim! leave off this
O Abraham! Seek not this
O Ibrؤپhؤ«m! Leave it
Abraham, cease your pleading
O Ibrahim, veer away from this
O Abraham, give up this
O Abraham! Desist from this
O Abraham! Plead no more!


وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ
and they will certainly be afflicted with a punishment
that cannot be averted!

عَذَابٌ غَيْرُ مَرْدُودٍ
a punishment that cannot be repelled
a torment not to be turned back
a penalty that cannot be turned back!
a doom which cannot be repelled


سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا
he was distressed and worried by their arrival

he was vexed on their account, and he was straitened for them

he was distressed and knew not how to protect them

he was anguished for them and felt for them great
discomfort

he was grieved for them, and he lacked strength to
protect them

he was grieved on their account and felt himself powerless

he was saddened because of them, and his heart felt uneasy for their sake

he was anxious for them, feeling powerless to protect them

he was perturbed by their coming and felt troubled on their account





هَذَا يَوْمٌ عَصِيبٌ
This is a distressing day

This is a distressful day

This is a truly terrible day

This is a very hard day

This is a trying day

This is a most critical day


فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ

But once the Sacred Months have passed,

But when the sacred months expire

When the [four] forbidden months are over

But when the forbidden months are past

So when the sacred months have passed away

So, when the prohibiting months are drawn away

وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ
and lie in wait for them on every way

wait for them at every lookout post

and prepare for them each and every ambush

and sit in ambush for them everywhere

and lie in wait for them in every stratagem

فَخَلُّوا سَبِيلَهُمْ
then set them free

leave them alone

let them go on their way

then leave their way free

then open the way for them

وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ
And if any one of the polytheists seeks your protection

And if one of the idolaters seek protection from you

ثُمَّ أَبْلِغْهُ مَأْمَنَهُ
and afterward convey him to his place of safety

thereafter convey him to his secure place

and then escort him to where he can be secure

Then deliver him to his place of safety

then make him attain his place of safety


فَمَا اسْتَقَامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ

so, as long as they go straight with you, so go straight with them

So, as long as they are true to you, be true to them


كَيْفَ وَإِن يَظْهَرُوا عَلَيْكُمْ
How? And in case they get the better of you,


وَإِن يَظْهَرُوا عَلَيْكُمْ
when you are overpowered by them

if they have the upper hand of you

if they prevail against you

if they get an advantage over you

If they were to have the upper hand over you

if they gain dominance over you

if they overcome you

if they were to get the upper hand over you

لَا يَرْقُبُوا فِيكُمْ إِلًّا وَلَا ذِمَّةً
they will respect towards you neither consanguinity nor treaty

they regard not the ties, either of kinship or of covenant with you

they regard not pact nor honour in respect of you

they would not pay regard in your case to ties of relationship, nor those of covenant

they would have no respect for kinship or treaty

they will not observe any bond or treaty with you


يُرْضُونَكُم بِأَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ
they satisfy you with their mouths, (but) their hearts refuse

With (good words from) their mouths they please you, but their hearts are averse to you

they please you with their mouths while their hearts do not consent

With (fair words from) their mouths they entice you, but their hearts are averse from you

They only flatter you with their tongues, but their hearts are in denial

وَأَكْثَرُهُمْ فَاسِقُونَ
and most of them are wicked

and most of them are lawbreakers

Most of them are sinners

and most of them are defiantly disobedient

and most of them are rebellious

and most of them are transgressors

And most of them are wrongdoers

and most of them are immoral

فَصَدُّوا عَن سَبِيلِهِ
and (many) have they hindered from His way

and have firmly hindered people from His Path

and barred others from His path

so they have prevented (people) from His path

so they turn away from His way

and averted [people] from His way

so they debar (men) from His way

إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ
evil indeed are the deeds they have done

How evil their actions are!

evil is what they have been doing

surely odious is whatever they were doing


لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً
They do not honour the bonds of kinship or treaties with the believers

They do not observe any bond or treaty with a believer


وَأُولئك هُمُ الْمُعْتَدُونَ

and these are they who go beyond the limits

It is they who have transgressed all bounds

It is they who are the transgressors
Or if a man tries to seduce another woman, she recommends a dose of burnt hoopoe nails to set him straight.

وَإِن نَّكَثُوا أَيْمَانَهُم
But if they break their oaths

But if they violate their oaths

And if they break their pledges

وَطَعَنُوا فِي دِينِكُمْ
and attack your faith

and attack your religion with disapproval and criticism

and assail your religion

and defame your religion

and taunt you for your Faith

and (openly) revile your religion

and speak evil of your Faith

and discredit your religion


إِنَّهُمْ لَا أَيْمَانَ لَهُمْ
who never honour their oaths

for surely their oaths are nothing to them

Lo! they have no binding oaths

there are no oaths [sacred] to them

oaths mean nothing to them

surely their oaths are nothing

for they have no regard for their pledged words




لَعَلَّهُمْ يَنتَهُونَ
so that they may desist

that possibly they would refrain

that thus they may be restrained

that they might cease


وَهَمُّوا بِإِخْرَاجِ الرَّسُولِ
and designed to drive out the Messenger

and conspired to expel the Messenger ث¹from Mecca

and did all they could to drive the Messenger away

and tried to drive the Messenger out

and plotted to expel the Messenger,

and aimed at the expulsion of the Messenger

and determined to expel the Messenger


أَتَخْشَوْنَهُمْ
Do you fear them?

Are you apprehensive of them?


وَيُخْزِهِمْ
and disgrace them

and will humiliate them

and cover them with shame

and bring them to disgrace

and He will lay them low

and put them to shame

وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ

and soothe the hearts of the believers

and cure the breasts of a people (who are) believers

and heal the breasts of a believing people,

and He will heal the breasts of folk who are believers

and satisfy the breasts of a believing people

and will soothe the bosoms of those who believe

and bring relief to bosoms of the believing people


مَرَدُوا عَلَى النِّفَاقِ
they are ever-insurgent with hypocrisy

They have mastered hypocrisy

they are obstinate in their hypocrisy

who have become inured to hypocrisy

They are adamant on hypocrisy

they are stubborn in hypocrisy

They have become accustomed to hypocrisy

there are some who persist in hypocrisy

they exaggerate and persist in hypocrisy

فِي طُغْيَانِهِمْ يَعْمَهُونَ

in their trespasses, wandering blindly in distraction

wander blindly on in their contumacy

in their transgression, wandering blindly

in their inordinacy, blindly wandering on

wander blindly in their rebellion

in their inordinance blundering

wandering in distraction to and fro

that they may blindly stumble in their transgression

wander blindly in their excesses

wander blindly in their defiance

انفِرُوا خِفَافًا وَثِقَالًا
March out, light and heavy!

Go forth, light-armed and heavy-armed

So go out, no matter whether you are lightly or heavily armed


March forth whether it is easy or difficult for you



لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا
Were it a gain at hand or a short journey

if the benefit was within sight and the journey short

Had it been a gain at hand or an average journey

Had it been a near advantage and a short journey,

Had it been an easy gain and a moderate trip

Had it been a near adventure and an easy journey

Had the gain been within reach and the journey shorter


وَلَكِن بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ
but the distance seemed too far to them

but the distance seemed too great for them

but the distance seemed too far to them

but the distance was long

but the tedious journey was too long for them


وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ
Still they will swear by Allah: "If only we could, we would surely have gone forth with you."


They will swear by Allah: “We would have certainly set out with you, if we were able to

يُهْلِكُونَ أَنفُسَهُمْ
They merely bring ruin upon themselves

but they ruin themselves

They are putting themselves to ruin

They would destroy their own souls

they cause their own souls to perish

They bring perdition upon theirselves


فَلَا تَكُ فِي مِرْيَةٍ مِّنْهُ
So be not in doubt about it

So have no doubt about it

So do not be (engaged in) wrangling about it


وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ
and we see not that any follow you save the most abject among us, without reflection



إلاَّ الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ

only the vilest among us

but the meanest among us, in judgment immature

save the most abject among us, without reflection

except the ones who are the most decrepit of us, inconsiderately

except those who are the lowest of us

except the lowliest of our folk

except the lowliest among us

وَمَا نَرَى لَكُمْ عَلَيْنَا مِن فَضْلٍ
We behold in you no merit above us

we see in you (all) any merit above us

We cannot see how you are any better than we are

And in no way do we see you have over us any grace (Superiority)

and we do not see in you any excellence over us

and we have not seen in you people any superiority over us


وَإِذَا مَسَّ الْإِنسَانَ الضُّرُّ
And when affliction touches a man

Whenever someone is touched by hardship

When trouble befalls man

When man is afflicted by a hardship

When trouble toucheth a man,

And when affliction touches man

And if misfortune touch a man

And when harm touches man

And when adversity touches man


دَعَانَا لِجَنبِهِ
he invokes Us to his side

he invokes Us

he calls upon Us

he cries out to Us

he prays to Us (at all times)


فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ
But when We relieve their hardship

but as soon as We relieve him of his trouble

But when We remove his hardship

But no sooner than We have removed his affliction,

but when We have relieved him of the misfortune

But when We have removed his harm from him

then as soon as We have lifted off him his adversity


مَرَّ كَأَن لَّمْ يَدْعُنَا إِلَى ضُرٍّ مَّسَّهُ

he goes on his way as if he had never cried out to Us to remove his trouble


كَذَلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا يَعْمَلُونَ
This is how the misdeeds of the transgressors have been made appealing to them

In this way the deeds of such heedless people are made attractive to them

This is how their deeds appear beautified to the transgressors

Thus it is that the misdeeds of the transgressors are made fair-seeming to them

Thus, whatever they were doing was adorned for the extravagant

وَلَقَدْ أَهْلَكْنَا الْقُرُونَ مِن قَبْلِكُمْ
And We have already caused the generations even before you to perish

And indeed, We destroyed generations before you

وَكُنتَ مِنَ الْمُفْسِدِينَ
and were one of the corruptors

and you were one of the evil-doers

and been of the wrong-doers

and you were of the mischief-makers

you had always been a rebel, and a troublemaker


كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ

Dreadful is the word that came out of their mouths


An odious word it is, coming out of their mouths

Mighty is the word that comes out of their mouths

Grave is the word that comes out of their mouths

a grievous word it is that comes out of their mouths

It is a grievous thing that issues from their mouths

it is a monstrous assertion that comes out of their mouths

What a terrible claim that comes out of their mouths!0



إِن يَقُولُونَ إِلَّا كَذِبًا

They say nothing but lies

What they utter is merely a lie

what they say is nothing but falsehood!0

they speak nothing but a lie

they speak not except a lie

They speak naught but a lie

[إسلام بدي]

فإن للمعصية شؤماً على صاحبها
for sin is bad news for the one who does it




حرمان العلم ،
Being deprived of knowledge

فإن العلم نور يقذفه الله في القلب ،

for knowledge is light that Allaah causes to reach the heart,

والمعصية تُطفئ ذلك النور .


and sin extinguishes that light


أعجبه ما رأى من وفور فطنته ، وتوقُّد ذكائه ، وكمال فهمه ،

he admired him because of the intelligence, alertness and understanding

فقال : إني أرى الله قد ألقى على قلبك نوراً ،

I think that Allaah has caused light to enter your heart,

فلا تُطفئه بظلمة المعصية


so do not extinguish it with the darkness of sin



إن الرجل ليُحرم الرزق بالذنب يُصيبه
A man is deprived of provision because of the sins that he commits



تعسير أموره عليه ،
Things become difficult for him,

فلا يتوجه لأمرٍ إلا ويجده مغلقاً دونه

so that he does not turn his attention towards any matter but he finds the way blocked



وهذا كما أن من اتقى الله جعل له من أمره يسرا
By the same token, for the one who fears Allaah, things are made easy for him



وكلما قويت الظلمة ازدادت حيرته
The stronger the darkness grows, the greater becomes his confusion,


حتى يقع في البدع والضلالات
until he falls into innovation, misguidance

والأمور المهلكة
and things that lead to doom,

وهو لا يشعر ،



without even realizing,

إن للحسنة ضياءً في الوجه ، ونوراً في القلب ،
Good deeds make the face light, give light to the heart,


وسعةً في الرزق ،
and bring about ample provision,


ووهناً في البدن
and bring about physical weakness,

, ونقصاً في الرزق ، وبغضةً في قلوب الخلق

a lack of provision and hatred in people’s hearts

[إسلام بدي]

أن المعاصي تزرع أمثالها ، ويُولِّد بعضها بعضاً ، حتى يعز على العبد مفارقتها والخروج منها

Sin breeds sin until it dominates a person and he cannot escape from it




إلى أن تنسلخ من قلبه إرادة التوبة بالكلية
until there is no will in his heart to repent at all


وقلبه معقودٌ بالمعصية ، مُصرٌ عليها ، عازم على مواقعتها متى أمكنه ،
whose hearts are still determined to commit sin and persist in it


وهذا من أعظم الأمراض وأقربها إلى الهلاك
This is one of the most serious diseases that are most likely to lead to doom



أنه ينسلخ من القلب استقباح المعصية
He will become desensitized and will no longer find sin abhorrent,

فتصير له عادة ،
so it will become his habit,

لا يستقبح من نفسه رؤية الناس له


and he will not be bothered if people see him committing the sin

وهذا عند أرباب الفسوق
For the leaders of immorality,

هو غاية التهتك وتمام اللذة ،

this is the ultimate shamelessness in which they find great pleasure,


حتى يفتخر أحدهم بالمعصية
such that they feel proud of their sin



كلُّ أمتي معافى إلا المجاهرون

All of my ummah (followers) will be fine except for those who commit sin openly,

[إسلام بدي]

أن الذنوب إذا تكاثرت طُبِعَ على قلب صاحبها ،
When there are many sins they leave a mark on the heart of the person who commits them,

فكان من الغافلين
so he becomes one of the negligent



{ كلا بل ران على قلوبهم ما كانوا يكسبون }
“Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn”0


وأصل هذا أن القلب يصدأ من المعصية
How this starts is that the heart gets stained by sin,


، فإذا زادت
and if the sin increases

غلب الصدأ
then the stain grows bigger


حتى يصير راناً ،
until 9it becomes the raan (covering of sin and evil deeds)0


ثم يغلب حتى يصير طبعاً وقفلاً وختماً ،


then it increases until it becomes a seal,

فيصير القلب في غشاوة وغلاف ،
and the heart
becomes covered and sealed


فإذا حصل له ذلك بعد الهدى والبصيرة
If that happens after a person had been guided and had understood,

انتكس فصار أعلاه أسفـله ،

then his heart is turned upside down,

فحينئذٍ يتولاه الشيطان ويسوقه حيث أراد .

and at that point the Shaytaan gains control over him and directs him as he wants



هذه هي حقيقة الدنيا
This is the reality of this world;

التي مهما تمتعنا فيها .

no matter how much enjoyment we find in it,

فمآلها ومنتهاها الكدر والأسى

it will ultimately end in sorrow and regret



إن مشاعر الغضب التي تنتابك
The feelings of anger that you experience

كردة فعل لمن يدخن أمامك هي مشاعر واقعية لها ما يبررها في الأصل والحقيقة ،

as a reaction towards someone who smokes in front of you are justifiable feelings


بل إنني أزيد فأقول

Indeed I would go further and say

إن جمهور العقلاء يوافقونك طبعاً وسجيةً على هذه المشاعر
that most wise people would naturally agree with you,


التي تنبع من الحياة الطبيعية واستهجان القبائح من الأعمال الرذيلة الدنيئة
because man is by nature repulsed by bad actions,


ناهيك عن كونك تتضررين جسدياً من هذا الدخان
in addition to that fact that you are being physically harmed by this smoke



بيد أن الإنسان لابد وأن يفقه كيف يمكنه التعبير عن مشاعره
But a person must understand how he can express his feelings

تجاه الأشياء والمواقف التي يُحس أنها لا تتلائم مع تفكيره وسجيته ,

towards things and he must find the best way to express his feelings in different situations that do not suit him

وحيث استطاع الإنسان أن يتجاوز هذه العقبة بنجاح
When a person can overcome this obstacle successfully,

فإنه يكون قد خطى الخطوة الصحيحة نحو الهدف المنشود


he will have taken an important step towards achieving his goal


الناس لا تستجيب لرغبة الآمر على وجه الإجبار والسلطة
people do not respond to the wishes of the one who issues commands with an attitude of force and compulsion,


, بل تبتعد عن صاحب ذلك الطبع بعيداً
rather they will move far away from the one who is like that,


مع إيمانها بأن ما يقول أو يطلب هو في نفسه صحيح مقبول
even though they may believe that what he is saying or demanding is in itself correct and acceptable



إن مجرد شعورك بالغضب تجاه هؤلاء للأسباب التي ذكرتِ أمر مقبول ،
Simply feeling angry towards these things that you mention is something that is acceptable,


ولكن الغضب وحده لايأتي بنتيجة مرضية في أغلب الأحوال ،

but anger on its own does not bring about the desired results in most cases


وإن السيطرة على الأعصاب والمشاعر
Controlling your nerves and feelings,



والبحث عن إيصالها بالطريق المناسب
and looking for an appropriate way to express them


يوصل الإنسان لمُراده من أقصر الطرق وأسهلها ،
will bring about the desired results in the shortest and easiest way

فهل جربت أن عبرت عن مدى استيائك من الدخان


Have you tried expressing how much the smoking bothers you


وما يسببه لك من الأضرار بأسلوب الهدوء والاستئذان
and the bad effect it has on you, in a calm and polite manner




يستجيبون على الفور
will respond immediately

فلابد أن يتحلى بالصبر والأناة وحسن المنطق والحوار.
he has to be patient, careful and speak well

فكم في الدنيا مما يثير الغضب ؟
How many things there are in this world that provoke anger

أن ذلك المر والعناء سوف يستحيل عسلاً يوم تجنين ثمرته .
and this bitterness and struggle will become sweet on the day when you find it bears fruit

[إسلام بدي]

ويلٌ لشارب الخمر
Woe to the drinker of wine

فإن شرب الخمر كبيرة من كبائر الذنوب ..
Drinking alcohol is a major sin,


وهي أم الخبائث .. ومفتاح كل شر ..
for wine is the mother of all evils

تغتال العقل .. وتستنزف المال ..
It clouds the mind, wastes money,


وتصدع الرأس .. وهي كريهة المذاق ..
causes headaches, tastes foul,


ورجس من عمل الشيطان؛

and is an abomination of the Satan’s handiwork


توقع العداوة والبغضاء بين الناس ..
It creates enmity and hatred between people,


وتصد عن ذكر الله وعن الصلاة ..
prevents them from remembering Allaah and praying,


وتدعو إلى الزنا ..
calls them to unlawful sexual relationships

وربما دعت إلى الوقوع على البنت

and may even call them to commit incest with their daughters



وتذهب الغيرة وتورث الخزي والندامة والفضيحة ..

It takes away pride and protective jealousy (gheerah),à
and generates shame, regret and disgrace,


وتلحق شاربها بأنقص نوع الإنسان وهم المجانين ..
and puts the drinker in the same category as the most imperfect type of people, namely those who are insane


وتهتك الأستار .. وتظهر الأسرار .. وتدل على العورات ..

It leads to the disclosure of secrets and exposure of faults


وتهوِّن ارتكاب القبائح والمآثم ..
It encourages people to commit sins and evil actions


وتخرج من القلب تعظيم المحارم ..

It makes people transgress sacred limits


ومدمنها كعابد وثن

and the one who is addicted to it is like an idol-worshipper


كم أهاجت من حرب ؟..
How many wars has it started,


وأفقرت من غني ؟..
how many rich men has it made poor,


وذلت من عزيز؟..
ووضعت من شريف ؟
how many noble people has it brought low,


.. وسلبت من نعمة ؟.. وجلبت من نقمة ؟..

how many blessings has it destroyed, how many disasters has it caused? à



وكم فرقت بين رجل وزوجته ؟..

How often has it created division between man and wife? à

وكم أورثت من حسرة أو جرّت من عبرة ؟..

How much regret has it generated and how many tears has it caused to flow? à

باباً من الخير

the doors of goodness to the drinker


وفتحت باب الشر
and opened the doors of evil to him? à



وكم أوقعت في بلية وعجّلت من منية ؟..


How often has it brought about calamity and hastened death? à

وكم جرّت على شاربها من محنة ؟..
How much trouble has it brought to the one who drinks it? _ç



فهي جماع الإثم

It is the source of sin,

ومفتاح الشر

the key to evil;

وسلاّبة النعم وجالبة النقم..
it takes away blessings and brings calamity


ولو لم يكن من رذائلها إلا أنها لا تجتمع هي وخمر الجنة في جوف عبد لكفى بها من مصيبة .
Even if it did not have all these evil consequences, the fact that one cannot have both the wine of this world and the wine of Paradise is sufficient deterrent


وآفات الخمر أضعاف أضعاف ما ذكرنا

And the evil consequences of alcohol are many time more than we have mentioned

لا يُقبل منه تنكيلاً له .
it will not be accepted from him, as a rebuke


لكان مرتكباً لكبيرة عظيمة هي أشد من ارتكابه لجريمة شرب الخمر
he will be committing a major sin that is even greater than the sin of drinking alcohol

لا ينبغي أن يُسوِّغ له استمراء المعاصي وإدمانها ،
that should not be used to justify his persisting in sin or his addiction,


أو ترك الطاعات والتفريط فيها
or his neglecting to do acts of worship

ويجتهد في ترك ما يقترفه من الكبائر والموبقات

and strive to give up the sins that he is committing


وأن يحذر من إغواء الشيطان ونزغاته ،
and beware of the wiles and snares of the Satan


وألا يجعل من نفسه أُلعوبة بيد الشيطان ،
He should not let his soul become a plaything of the devil

فإن انتصر عليه شيطانه ،

If his Shaytaan overpowers him


وأوقعه في معصية الخالق جلَّ وعلى
and makes him fall into sin and disobedience towards his Creator,


فليبادر إلى التوبة
then he must hasten to repent,

، فإن " التائب من الذنب كمن لا ذنب له "

for the one who repents is like the one who did not sin


نسأل الله أن يعصمنا من نزغات الشيطان ،
We ask Allaah to protect us from the tricks of the devil


وأن يجنبنا الفتن ما ظهر منها وما بطن
and to help us avoid temptations both obvious and hidden

[إسلام بدي]

الأصل في الانتقاص من الناس
The basic principle with regard to insulting people and putting them down,


وذكر معايبهم
or mentioning their faults

أنه من مساوئ الأخلاق ،


is that it comes under the heading of bad attitudes


وقبائح العادات ،

and abhorrent behaviour,



سواء كان باللسان أم بالقلب ،
whether that is done verbally or in one’s heart


فهو من الآفات التي تلحق اللسان أو القلب

It is one of the faults that may have an impact on one’s tongue or heart,


فتطبعه بطابع البغض والكراهية واحتقار الناس وازدراء أحوالهم ،
and generate in his heart resentment, hatred and scorn towards people,


وتشغل النفس عن المقاصد السامية التي خلقت لأجلها

and it distracts a person from the sublime aim for which he was created,


، التي هي عمارة الكون بالأعمال الصالحة والأخلاق الفاضلة ،

which is to fill the world with righteous deeds and good attitudes


فالقلب المشتغل بكره الناس وشتمهم بعيد عن التزكية ،
The heart that is focused on hating people and reviling them is far removed from purity



بعيد عن الإخبات الذي هو السكون

and far removed from that humility before one’s Lord
which is tranquillity


والاطمئنان إلى ما عند الله تعالى

and contentment with that which is with Allah, may He be exalted


كما يحرم عليك أن تحدث غيرك بلسانك بمساويء الغير ،
Just as it is prohibited for you to speak ill of someone verbally in front of others,


فليس لك أن تحدث نفسك وتسيء الظن بأخيك ...
it is also not right for you to talk to yourself and think ill of your brother…

ومهما خطر لك خاطر بسوء على مسلم

The more you have bad thoughts about a Muslim,


فينبغي أن تزيد في مراعاته وتدعو له بالخير
the more you should care for him and pray for him,

فإن ذلك يغيظ الشيطان
because that will annoy the Shaytaan

، ويدفعه عنك ،



and push him away from you,


فلا يلقى إليك الخاطر السوء
so that he will not instil bad thoughts in you


خيفة من اشتغالك بالدعاء والمراعاة ،
lest you resort to offering supplication for your brother and caring for him

ومهما عرفت هفوة مسلم بحجة

Whatever faults you find in your brother,

فانصحه في السر ،
offer him advice in private


ولا يخدعنك الشيطان فيدعوك إلى اغتيابه

and do not let the Shaytaan deceive you and call you to backbite about him




هذا إذا كان شتمك في السر وقع بغير وجه حق ،
This applies if you revile and impugn him in secret him with no justification


أما إذا كان بوجه حق ، ودفعا لظلم ظالم ،
But if there was some justification and it was done to ward off the mistreatment of a wrongdoer



أو اعتداء معتد
or transgression of a transgressor,

، فلا إثم فيه ولا حرج
then there is no sin in that and no blame