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Clicke here for Part 1 - The Explanation of Hadith Jibril About Belief ('Iman)

شرح حديث جبريل عن الإيمان2
The Explanation of Hadith Jibril About Belief ('Iman) 2


والأنبياءُ هم من البشر، فلا تُوجّدُ نُبُوةٌ في غَيرِ البَشَرِ وَهُمْ ذُكورٌ، لا يوجدُ أنبياء في النساء وهؤلاء هم خِيرَةُ البَشَرِ وَهُم صَفوةُ البَشَرِ؛ اللهُ اختارَ مِنَ البَشَرِ هؤلاء ليُبَلِغوا النَّاسَ مَصالِحَ دينهم ودنياهُم.
B
Prophets are humans, there is no prophethood in other than the humans; they are males; there are no prophets among the females. They are the best humans; the elite of the humans; Allah ta^ala chose them from among the humans so that they will convey to people what is right for them religiously and what is right for them among the worldly matters.




واللهُ تعالى جَعَلَ للأنبياءِ صِفاتٌ تَختَصُ بِهِم مَع أنهُم من البشرِ، ومِن هَذِهِ الصِفات أنهم كلهم مسلمون من أول ما خلقهم الله كانوا مسلمين ليس فيهم مَنْ كَانَ يَعْبُدُ غَيرَ الله بَلْ هُم مِنْ أَولِ نشأتِهِم كانوا على الإيمانِ يؤمِنونَ بِأَنَ اللهَ واحِدٌ لا شَريكَ لَهُ.



سَيِّدُنا إبراهيم عليه السلام كَانَ أبوهُ يَنحَتُ الأَصنامَ وَيَعبُدُهَا، فإبراهيمُ كَسَرَهَا، كَانَ يَقولُ لأبيهِ ما ذَكَرَهُ اللهُ في القرءانِ الكَريم، قال تعالى: ﴿وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا  إِذْ قَالَ لأَبِيهِ يَآ أَبَتِ لِمَ تَعْبُدُ مَا لا يَسْمَعُ وَلا يُبْصِرُ وَلا يُغْنِي عَنكَ شَيْئًا﴾ سورة مريم 41 – 42. مَع أَنَّهُ نشأَ في بَيتِ رَجُلٍ يَعمَلُ الأَصنَامَ قال لأبيهِ ذَلِكَ.

Allah ta^ala specified the prophets, although they are humans, with attributes which befit them, among that is that all of them are Muslims; since Allah created them they were Muslims; no one of them was worshipping other than Allah; since they were created they carried the belief that Allah is One with no partner with Him.

Our Master Ibrahim’s father used to sculpture and worship the idols, Ibrahim destroyed them, he used to say to his father as Allah mentioned in the Qur’an in Surat Maryam, Ayah 41-42 stated above which means: “O father, how would you worship what does not listen, does not see, and does not bring you any benefit, and does not protect you from any harm.” Although he was raised in a house of a man who used to make idols, he said that to his father.



قَالَ اللهُ تَعَالى: ﴿مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ﴾ سورة ءال عمران / 67. هذه الآية فيها تَبرِئَةُ إبراهيم مما يُفتَرى عَلَيهِ. أَمَّا ما جاءَ في القُرءانِ الكَريمِ  عن إِبراهيم أنه لما رأى الكوكب قال ﴿هَذَا رَبِّي﴾ سورة الأنعام / 76. فلما أَفَلَ قَالَ: ﴿لآ أُحِبُّ الأَفِلِينَ﴾ سورة الأنعام / 76 . ثُمَ لما رأى القمر بازغًا قَالَ: ﴿هَذَا رَبِّي) سورة الأنعام / 77. ثم لما أفل قال كما قال أولاً، ثم لما رأى الشمس بازِغَةً قال: ﴿هَذَا رَبِّي هَذَآ أَكْبَرُ﴾ سورة الأنعام / 78. أي على زعمكم؛ ثُمَّ لَمَّا غَابَت الشمسُ  أَعلَنَ براءته مما يعبدون من دونِ الله. هذه الآياتُ ليس معناها أن إبراهيم عَبَدَ أَولاً الكوكب ثم القمر ثم الشمس، إبراهيم كان شديدي الذكاء كان يريد أن يقيم الحجة على قَومِهِ الكفار الذينَ كانوا يعبدونَ النجومَ والشمسَ وَالقَمَرَ، فماذا فعل؟ انتظر حَتَىَ طَلَعَ القمرَ فقال: ﴿هَذَا رَبِّي﴾ هذا استفهام إِنكَاري.

Allah said in the Qur’an:



﴿مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ﴾



It means: “Ibrahim was never a Jew or a Christian, yet he was a

Muslim worshipper; he was never a blasphemer.”



This verse clears Ibrahim of what is fabricated against him. As for what was said in the Qur’an about Ibrahim that he said:



﴿هَذَا رَبِّي﴾



When Ibrahim said: “Hadha Rabbi?!” that he was referring to the sun, moon, and the star; he was not stating his agreement with his people in worshipping those things, nor these verses meant he worshipped the planet first, then he worshipped the moon and then he worshipped the sun. Rather his statement was to negate and oppose what they said. This is a form of expression in Arabic called negative interrogative, (i.e., a way of expressing one’s strong denial of a matter by posing a question which clearly shows that the matter is ridiculous or totally unacceptable.) 



مَثلاً يَقولُ لَكَ إِنسانٌ: فُلانٌ: "حَسَنُ الخُلُقِ"، تَمْكُثُ مَعَهُ فَترةً فتجده سئ الخلق فتقولُ لذاكَ: "هذا حسن الخلق؟" ماذا معناه؟ مَعنَاهُ أنَّ هذا ليس حَسَنُ الخُلُق. الصيغة صيغة سؤال لكن المقصود إٍِنكَارُ الأمرِ أنت تعرف الجواب لا تنتظر الجواب أنت تُنكِرُ عَلَيهِ؛ إِبراهيمُ قَالَ: ﴿هَذَا رَبِّي﴾ أََي هذا الذي تزعمون ربي؟ انتظَرَ القمر حتى غَابَ حَتَىَ تَغَيَرَت حَاله من الظهور إلى الخفاء وحالُ الخَفَاءِ فيه إشارةٌ أكثر للضعفِ إِختَارَ تَلكَ اللحظة فقال: ﴿لآ أُحِبُّ الأَفِلِينَ﴾ هذا يتغيرُ من حالٍ إِلى حال والمُتَغَيِّرُ يَحتاجُ إِلى مَنُ غَيَّرَهُ. فأيِسَ مِنهُم من عدم انتباههم وَفَهمهم للمراد أي أّنَّ هؤلاء الثلاثة لا يصلحون للألوهية فتبرأ مما هم عليه من الشرك، ثُمَ لم يمكث فيهم بل ذهب إِلى فلسطين فأقام هناك وتوفي فيها. وأمّأ إِبراهيم في حَدِّ ذاتِهِ كَانَ يعلمُ قبل ذلك أن الربوبيَّة لا تكون إِلا لِلَّهِ بدليل قوله تعالى: ﴿وَلَقَدْ ءاتَيْنَآ إِبْرَاهِيمَ رُشْدَهُ مِن قَبْلُ﴾ سورة الأنبياء / 51.



For example, somebody says to you: “So and so has good conduct.” You would then spend sometime with him and find out that he has bad conduct, you would then say to that person: “This one has good conduct?!” What does this mean? It means this one does not have good conduct. This is a form of expression in Arabic called negative interrogative, when you are saying that to him you are not waiting for an answer. Rather, you are strongly denying this matter by posing a question which clearly shows that the matter is ridiculous or totally unacceptable.



Ibrahim said: “Hadha Rabbi?!” It means: Is this what you claim to be my lord? He waited for the moon until it disappeared, i.e., until its status changed from appearance to disappearance; the status of disappearance is more indicative about weakness. So he waited for that moment and said:



﴿لآ أُحِبُّ الأَفِلِينَ﴾



He told them that this one changes from on state to another, and the one who changes from one state to another needs one who makes it change from one state to another. So he gave up on them since they were not attentive to what he was saying and did not understand what is meant that these three: the sun, the moon, and the planet do not deserve to be worshipped.

So he showed them that he does not acknowledge the shirk (associating partners with Allah) they are committing, after that he did not stay with them; he went to Palestine and resided there until he died therein. As for Ibrahim personally, he definitely used to know from before that Allah is the Only Lord as stated in Allah’s saying in Verse 51 of Surat al-Anbiya’:



﴿وَلَقَدْ ءاتَيْنَآ إِبْرَاهِيمَ رُشْدَهُ مِن قَبْلُ﴾



هو قَطٌ ولو للحظةٍ واحدةٍ في قلبه لم يعبد غير الله، قَبْلَ هَذِهِ الحادثة إِبراهيمُ عَلَيهِ السَّلاَمُ كَانَ على الإسلام، أنبياءُ اللهِ تَعَالى اللهُ يَعصمهُم مِنَ الكُفْرِ قَبْلَ النُبُوَةِ وَبَعْدَهَا؛ مُوسَى عَلَيهِ السَّلاَمُ نَشَأَ في بيتِ فِرعون الذي كان يقولُ "أَنَا رَبُّكُمُ الأَعْلَى" مَع ذَلِكَ موسى نَشأَ على الإِيمَان، ألَيسَ تَبَنَاهُ فرعون واتخذَهُ وَلَدًا ومع ذلك موسى نشأ على الإيمان.

وَمَعلومٌ أَنَّ نَبينا محمد صلى اللهُ عليه وسلم نشأ في قَومٍ يَصنَعونَ الأصنامَ، أَمَّا هُوَ مَا سَجَدَ لِصَنَمٍ قَط.



Ibrahim peace be upon him, never worshipped other than Allah for one moment; Ibrahim was on Islam before that incident. Allah ta^ala makes the prophets impeccable of committing blasphemy before and after prophethood. Musa was raised in the house of Pharaoh, who used to say: “I am your highest lord.” Didn’t Pharaoh adopt him and take him as a son; nevertheless, he was raised with Belief (Iman).

It is also known that our Prophet Muhammad, sallallahu ^alayhi wa sallam, was raised amongst people who were making idols, as for himself he never prostrated to an idol.      



وكذلِكَ من صفاتهم أنهم كلهم موصفون بالصِدقِ لَيسَ فيهِم من يَكذِبُ لأنَ الصدق مِنَ الصِفَاتِ الواجِبَةِ  للأنبياءِ. فالنبيُّ لا يأتي الكذبة التي فيها ضررٌ بِمُسلِمٍ والتي ليس فيها ضررٌ بمسلم، الكَذِبَةُ التي هي من الصغائر والكذبة التي هي من الكبائر النَبيُّ لا يأتيها لاَ قَبلَ النُبُوَةِ وَلاَ بَعْدَهَا، النَبيُّ لا يكذب مُطْلَقًا لأَنَّ الكَاذِبَ كَيفَ يُصَدِقَهُ النَّاس فيما يُبَلِغٌ إِلَيهِم، النَّاس لا يُصَدِقُونَ ذَلِكَ.



Also, among their attributes is that they are attributed with truthfulness, no one among them commits a lie, for truthfulness is among the attributes which the prophets must be attributed with. The prophet does not commit a lie whether it causes harm to a Muslim or does not cause harm to a Muslim. The prophet does not commit a lie be it among the small sins or among the enormous sins, neither before nor after prophethood. The prophet never lies, because how else would people believe a liar in what he is conveying to them; people would not believe that.



لو جازَ الكذب على النبي لارتفعت الثقة بما يَقُوله عند النَّاس كانوا يقولون: وَمَا يُدرينا أَنَّ هَذِهِ كذبةٌ مِثلُ تِلك، لذلك ربُنا عَزَّ وَجَلَّ اصطفى أنبياؤه وعصمهم عن الكذب قبل النبوة وبعدها. وأمَّا قولُ إِبراهيم عليه السلام عن زوجته سارة "إنها أختي" وهي ليست  أخته في النَّسب فكان لأنها أختُه في الدِّينِ بَغَرَضِ صيانتها من أَذى الجبار فهو ليس كذبًا من حيث الباطن والحقيقة إنما هو صِدْقٌ.



Had it been permissible that the prophet would commit a lie, then people would have never believed what he says to them; they would say: How would we know if this is a lie like the other one or not? That is why Allah the Exalted had made His prophets impeccable before and after prophethood. As for Ibrahim’s saying about Sarah: “She is my sister.” while she is not his sister from the same father and mother; he said that because she was his sister in Islam and phrased this meaning as such to protect her from the harm of the despiteful king aj-Jabbar; so this is not a lie in reality and essence, rather his saying is truthful.



وما حَصَل من إبراهيم عليه السلام لَمَّا كَسَرَ الأصنامَ الصغيرةَ وتركَ الكبير مَا كَسَرِهُ بَلْ أَهَانَهُ لَمَّا سأَلَهُ قَومَهُ إِن كَانَ هُو الذي فَعَلَ هذا بآلهتهم بأصنامهم قَالَ: ﴿ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِن كَانُواْ يَنطِقُونَ﴾ سورة الأنبياء / 63.  فَهَذَا لَيسَ كَذِبًا من إِبراهيم لا يَجوزُ لأَحَدٍ أن يعتقدَ أنَّ إِبراهيمَ كَذَبَ في هَذِهِ المسئلة إنما إِبراهيم قال لهم: "إِن كانوا يَنطقونَ يَكونُ هذا الكبيرُ فَعَلَ ذَلِكَ". هذا معنى كلامه هذا حتى يُقيمُ الحُجَةَ عَلَيهِم، يعني أنتم تعرفونَ أنَ هؤلاء لا ينطقون مع أنهم أجسام وأنتم أجسام، أنتُم قَادِروُنَ على مَا هُم عاجزونَ عَنهُ فكيف تعبدونهم أنتم تنطقون وهم عاجزون عن النُطقِ فكيف تعبدونهم هذا كان مراد إبراهيم.



As to what had happened with Ibrahim, peace be upon him, when he destroyed the small idols and did not break the biggest one, rather he humiliated it when his people asked him if it was him who did that to their gods (those whom they used to worship), he said to them: 



﴿ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِن كَانُواْ يَنطِقُونَ﴾



Verse 63 of Surat al-Anbiya’ means that Ibrahim answered them by saying what means: “It was the biggest one of them who did it, so ask them if they could speak.”



Ibrahim did not commit a lie when he said that to them, it is not permissible for someone to believe that Ibrahim lied in this matter, because Ibrahim said to them: If they could talk, then the biggest among them did it.” This is the meaning of his words, he said that to produce the proof to discredit their blasphemous creed; he meant to say to them: You know that they do not talk, they are bodies and you are bodies, you are capable of what they are not capable of, so how come you worship them; this is what Ibrahim meant.



أقام عليهم الحجة أنَّهُ حتى الكبير الذي تعبدون عاجز كيف تعبدونهم؟ إبراهيمُ ما كذب، ما قَالَ لما جاؤوا : "إِنَّ الذي كَسَرَ الأصنامَ  ليست لي علاقة بِهِ". مَا قَالَ ذَلِكَ إِنَمَا الذي قَالَهُ إبراهيم: "إِن كانوا يَنطِقون يَكونُ هَذَا الكبير فَعَلَ ذَلِكَ" لِيُقيمَ عليهم الحجة. فلما قَالَ لَهُم ذَلِكَ نَكَسُوُا رُءُوسِهِمْ  وقالوا: ﴿لَقَدْ عَلِمْتَ مَا هَؤُلآءِ يَنطِقُونَ﴾ سورة الأنبياء / 65. عرفوا أنه أُقيمت عليهم الحجة ومع ذلك عنادًا منهم قالوا "حَرِّقُوهُ" فَنَجاهُ الله.



He produced the proof to discredit their blasphemous creed that even the biggest one amongst them whom you worship is powerless, so how come you worship them? Ibrahim did not lie, he did not say to them when they came: “I have nothing to do with the one who broke the idols.” Rather what he said to them: If they are able to talk then the one who broke it is this one, the biggest one among them.” He said that to produce the proof to discredit their blasphemous creed. When he said that, they lowered their heads and said: “You had known that these ones do not talk.” They knew that they were discredited and refuted with the proof; nevertheless, out of stubbornness, they said: “Burn him.” However, Allah saved him.



وكذلك الأمانة كلهم موصفون بأنهم أُمناء ليس فيهم من يخون لا في القولِ ولا في الفِعلِ،  فلا يكذبون على الناسِ إن طلبوا منهم النصيحة ولا يأكلون أموال الناس بالباطل.  فالخائنُ لا يؤتمن على الرسالة، الخائن لا تأتمنه على مَبلَغٍ صغيرٍ من المالِ؛ كفار قريش كانوا يُسمونَ النبيَّ صلى اللهُ عليه وَسَلَّمَ بالأمين قبل النُبُوَةِ لأَنَّهُ لاَ يَكْذِبُ وَلاَ يَخُون.



Also, they must be attributed with trustworthiness, no one among them betrays neither in the sayings nor in the acts; they do not lie to people when they seek advice from them; they do not consume people’s money unjustly. The one who betrays is not trusted with the message let alone being trusted with a small amount of money. The blasphemers of Quraysh used to call the Prophet sallallahu ^alayhi wa sallam the Amin (the trustworthy) because he does not lie or betray.



والفطانة فكل الأنبياء أذكياءُ، كُلٌّ منهم ذكيٌّ، قادِرٌ على إقامة الحجة على الكفار، بل هم أذكى خلق الله قاطبة. يستحيل عليهم الغباوة وهي بلادة الذهن أي أن يكونوا ضعفاء الأفهام، لأن الغباوةَ تنافي منصبهم لأنهم لو كانوا أغبياء لنفر منهم الناس لغباوتهم والله حكيم لا يجعل النبوة والرسالة في الأغبياء، فإنهم أرسلوا ليُبَلِغوا النَّاسَ مصالح ءاخرتهم ودنياهم، والبلادة تنافي هذا المطلوب منهم.



Moreover, the prophets must be attributed with intelligence, all of them were intelligent. Every one of them is intelligent and able to produce the proofs to discredit the blasphemous creeds and the unlawful doings. The prophets are the most intelligent of all of the creations. It is impossible that they are dull with weak minds; being stupid would negate their status, and this would repel people away from them. Allah ta^ala is Wise and He does not bestow Prophethood on stupid ones. Moreover, the prophets were sent to convey to people what is good for them in this life and in the hereafter and dullness negates what is required from them.



قال الله تعالى إخبارًا عن إِبراهيم عليه السلام:

﴿أَلَمْ تَرَ إِلَى الَّذِي حَآجَّ إِبْرَاهِيمَ فِي رِبِّهِ أَنْ ءاتَاهُ اللهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ قَالَ إِبْرَاهِيمُ فَإِنَّ اللهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ﴾ سورة البقرة / 158.



إِبراهيمُ عَليَه السلامُ لَمَا خاطب النمرود قال: ﴿رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ﴾، ذاك النمرودُ مِن عِنَادِهِ وَمِنُ ضُعفِ فَهمِهِ كَانَ عِندَهُ رَجُلانِ في السِجنِ كَانَ يُريدُ أنْ يَقتُلهما فأطلَقَ واَحِدًا وَأَمَرَ بِقَتْلِ الآخَرِ ثُم قَالَ لإبراهيم: ﴿أَنَا أُحْيِي وَأُمِيتُ﴾، اعتبر أنَّ هذا الذي أطلَقَهُ هُوَ أحياَهُ وَأَنَّ الآخَرَ هُوَ  أمَاتَهُ، قَالَ: ﴿أَنَا أُحْيِي وَأُمِيتُ﴾، إِبراهيم عليه السلام لما رأى ذلك ما استمَرَ يُكَلِمُهُ في هَذا الأَمرِ بَل مِنْ شدَةِ ذَكَاءِ إِبراهيم ما استمر يقولُ لُه "اللهُ هو الذي أعطى الحياة لهذا وأنت..." حتى لا يناقشه النمرود فيطول الكلام إِنما إِبراهيم فورًا نَقَلَهُ إِلى أَمرٍ لا يَستطيعُ أَن يُعانِدَ فيهِ قَالَ لَهُ: ﴿فَإِنَّ اللهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ﴾  قال تعالى: ﴿فَبُهِتَ الَّذِي كَفَرَ﴾ ما استطاع ان يُجيبَ بشئٍ، هذا ذكاءٌ عظيم.



Prophet Ibrahim Peace Be Upon him said as he was debating Nimrud: “My Lord is the One Who gives life and takes it away.” Out of his stubbornness and weak comprehension Nimrud had two men in prison, whom he wanted to kill; he discharged one of them and ordered that the other one be killed. He considered that he gave life to the one he discharged, and that he is the one who inflicted death on the one he ordered killed.



When Ibrahim peace be upon him saw that, he did not continue to talk with him in this matter, rather, due to his extreme intelligence, he did not continue to pursue the same analogy and say to him: “Allah is the one who gave life to this one, and you are…..” He did not want to continue to argue with Nimrud so that the talk would not be lengthy. Rather, immediately he moved to another topic which he could not argue with and be stubborn about. He said to him: “Allah raises the sun from the East, raise it from the West.” To that the disbeliever was dumbfounded; in fact this is of great intelligence.



أَيضًا في غَزوَةِ بَدرٍ لَما أسَرَ المُسلِمونَ غُلامَينِ ممن كانوا يخدمون كُفار قُريش كانوا يخدمون الجيش الذي أتى به كُفَارُ قريش وقالوا لهم: كم عدد الجيش، قالا: لا ندري، المسلون ما صدقوهما فضربوهما لِيُقِرا. فسمعهما النبيُ صلى اللهُ عليه وسلم يقولون "لا ندري" فقال: "اتركوهما"، ثُم قال لهما: "كَمْ يَذبَحونَ في اليومِ"، فقالا: "مَا بَينَ التِسعَة إِلى العَشَرَةِ مِنَ الأِبلِ". فقال النبيُّ صَلى اللهُ عَليهِ وَسَلَمَ للصحابة فورًا: "القَومُ بَينَ التسعمائةِ والألف" ؛ وَهَذا يَدُلُ على ذكاءٍ عَظيمٍ وَهَذا دَليلٌ عَلى عِظَمِ ذَكاءِ النَبيِّ صلى اللهُ عَليهِ وَسَلَّمَ.



In the Battle of Badr, when the Muslims took as prisoners of war two young men who were serving the army of the blasphemers of Quraysh, they asked them: How many soldiers are there in the army of Quraysh? They said: We do not know. Then they beat them up to make them talk. The Prophet, sallallahu ^alayhi wa sallam, heard them saying: We do not know. He said: “Leave them.” He asked them: “How much (animals) do they slaughter per day?” They said: About nine or ten camels. Immediately, the Prophet said to the Companions: “They are about nine hundred to one thousand.” This is an indication about the great intelligence of the Prophet, sallallahu ^alayhi wa sallam.       



وتجب لهم الشجاعة فيستحيل عليهم الجُبن، لا يوجد في الأنبياء جبان، وأيضًا يستحيلُ عليهم كل ما يُنَفِرُ  عن قُبولِ الدَعوَةِ منهم، الأنبياء عليهم الصلاة والسلام يجوز في حقهم الأمراض غير المنفرة فيستحيل عليهم الأمراض المنفرة، فهذا نبي الله أيوب الذي مرض ثمانية عشر عامًا، وأذهب الله له جميع ماله وجميع أولاده، إلا أنه لا يصح أن يقال صار الدود يخرج منه ويتساقط من بدنه حتى قال بعض الجهال إن نبي الله أيوب صار يلتقط الدود ويعيده إلى مكانه، ما هذه السخافات التي يرويها كثير من الناس في حق أنبياء الله تعالى ولا يرضونها لأنفسهم!



The prophets are also attributed with bravery; none of them was a coward as some ignorant people claim. It is impossible for them to be inflicted with sickness which repels people away from accepting their call; however, they could be inflicted with sicknesses which do not repel people away from them. Prophet Ayyub (Job) peace be upon him was inflicted with a sickness which lasted eighteen years, in addition to that he lost all his money and all of his children died. Yet, it is not true what some ignorant people say that worms came out of his body and fell off and that he would put them back on his body.



These absurd tales are narrated by some people about the prophets of Allah ta^ala, yet they never accept to attribute the same to themselves.



فَيجبُ الإيمانُ أيضًا أنهم كلهم كاملينَ بالخلق ليس فيهم من هو ذَميمٌ أو شكله مفزع أو ذي عاهَةٍ أو صوته مخيف. ليس صحيحًا كما يقولُهُ البَعضُ أَنَ ءادَمَ كانَ يُشبِهُ القُرود، هُوَ كَانَ صَحيحَ الشَكلِ لَم يَكُن ظَهرُهُ مُنحَنٍ، اللهُ لاَ يُرسِلُ نبيًا فيه عاهة في خلقته. قال رسولُ اللهِ صلى اللهُ عليهِ وسلم: "مَا بَعَثَ اللهُ نَبيًّا إِلا حَسَنَ الوَجْهِ حَسَنَ الصَّوتِ، وإِنَّ نَبِيَّكُم أَحسَنُهُم وَجْهًا وَأَحْسَنُهُم صَوْتًا" رواه الأمام أحمد. معناهُ أنهم كلهم كانوا جميلي الخِلقَةِ والصوتِ ثُم مَدَحَ النبيُّ صلى اللهُ عليه وسلم نفسه بأنهُ احسنهم خلقًا وصوتًا. 



One has to believe that all of them are sound in the form they were created, no one of them had an ugly or a scary image, or even had a handicap, or had a scary voice. It is not true what some say that Adam used to look like the apes, Adam had a sound shape, and an upright body. Allah does not send as a prophet one who has a handicap. The Messenger of Allah sallallahu ^alayhi wa sallam said:



"مَا بَعَثَ اللهُ نَبيًّا إِلا حَسَنَ الوَجْهِ حَسَنَ الصَّوتِ، وإِنَّ نَبِيَّكُم أَحسَنُهُم وَجْهًا وَأَحْسَنُهُم صَوْتًا"



It means: “Every prophet Allah sent had a nice face and a nice voice. Your prophet has the nicest face and the nicest voice of all of them.” (Related by Imam Ahmad).



This means that all of them were nice looking with a nice voice, the Prophet sallallahu ^alayhi wa sallam praised himself in this hadith that he is the nicest looking and that he has the nicest voice.



وكذلك مِمَّا يَجِبُ لأنبياءِ اللهِ تَبَارَكَ وَتَعَالى أنْ يُعتَقَدُ فيهِم أَنَّهُم منَزَّهِينَ عن أيِّ رَذيلَةٍ مِنَ الرَِذائِلِ، اللهُ عَصَمَهُم لا يقعونَ فيها، مِنْ ذَلِكَ أن لا يُلصَقَ بِهِم أنَ هُناكَ نَبيٌ مُعَلَقٌ بِالنِساءِ  أَو يَختَلِسُ أموال النَّاسِ أو يَختَلِسُ نَظرَةً مُحَرَمَةٍ فاللهُ قد عصَمَهُم من ذلك.

فما يورده بعض القصّاصين وما يورده بعض المؤلفين أن نبي الله يوسف همّ بالزنا بامرأة العزيز – عزيز مصر - فهذا تكذيب للدين لا يرضاه الله تعالى، منافٍ للإسلام والإيمان.



Moreover, one has to believe that the prophets of Allah tabaraka wa ta^ala are clear of committing any vile act, Allah made them impeccable of committing such a thing; so they do not commit anything like that. Among what one should believe in is that every one of them is clear of being attributed with being attached to women, or that he embezzles people’s money, or that he would look stealthily at a marriageable woman; Allah had made them impeccable of that.   



What is narrated by some story-tellers that Prophet Yusuf peace be upon him wanted to commit fornication with the wife of the ^Aziz, (ruler) of Egypt, is not true, besides it is a matter which belies the Religion and is not accepted by Allah ta^ala; it is a blasphemy to believe in that.



اليهود يفترونَ على الأنبياء ومن جملة افتراءاتهم يفترونَ على نبيُ اللهِ دَاوُدَ عَليهِ السلام، يقولونَ أنَّهُ كان يُصَلي فرأى عصفورًا فترك الصلاة وَلَحِقَ بِهِ فَدَخَلَ في نافِذَةٍ أرَادَ أن يأخُذَهُ فَرأى امراءةً تمشط شعرها فَأُعجِبَ بَِهَا فأرسل زوجها إلى المعركةِ كي يموت ويتزوجها. وَهَذا مَوجودٌ عِندَهُم في بَعضِ كُتُبِهِم وَكَثيرٌ مِنَ الجَهَلَةِ من المسلمينَ تلقفوا هذه القصة وصدقوها فهلكوا والعياذُ باللهِ.



The Jews fabricate things about the prophets and among that is what they had fabricated about the Prophet of Allah Dawud, peace be upon him. They say that he saw a bird while he was praying, so he interrupted his prayer and followed it. He wanted to catch it as it entered through a window, he looked through the window and saw a woman combing her hair; they say that he liked her and that he sent her husband to the battlefield to die there so that he could marry her after his death. This thing is found in some of their books and some of the ignorant ones among Muslims adopted this story and believed them and that led them to commit blasphemy; we seek refuge with Allah from that.  



المذكورُ في القُرءانِ غَير هذا، مذكورٌ أن الخصمانِ ءاتوا إِلى دَاوُد وسألاهُ أن يحكم في شأنهما وقضيتهما إلى ءاخر القصة التي نَصَّ اللهُ تعالى عليها في القرءان، قال اللهُ تعالى:



﴿وَهَل أتَاكَ نَبَؤا الخَصمِ إِذ تَسَوَّرُواْ المِحرَابَ. إِذ دَخَلُواْ عَلَى دَاوُدَ فَفَزِعَ مِنهُم قَالُواْ لا تَخَف خَصمَانِ بَغَى بَعضُنَا عَلَى بَعْضٍ فَاحكُم بَينَنَا بِالحَقِّ وَلا تَشطِط واهدِنَا إلى سَوَاءِ الصِرَاطِ. إِنَّ هَذَآ أخِي لَهُ تِسعٌ وتِسعُونَ نَعجَةً وَلِيَ نَعجَةٌ وَاحِدَةٌ فَقَالَ أَكفِلنِيها وَعَزَّنِي فِي الخِطَابِ. قَالَ لَقَد ظَلَمَكَ بِسؤَالِ نَعجَتِكَ إِلىَ نِعَاجِهِ﴾ سورة ص / 21 – 24.



In fact what is mentioned in the Qur’an is other than this, Verses 21-24 of Surat Sad mention that two adversaries came to Dawud (David) and asked him to be the judge between them. The Ayas stated above mean: Has the Story of the Disputants reached you? Behold, they climbed over the wall of the private Mihrab-niche; when they entered the presence of David, and he was alerted of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Judge now between us with truth, and treat us not with injustice, but guide us to the even Path."This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, 'commit her to my care,' and is (moreover) harsh to me in speech." (David) said: "He has undoubtedly wronged you in demanding your (single) ewe to be added to his (flock of) ewes: truly many are the partners who wrong each other: Not so do those who believe and work deeds of righteousness, and how few are they?"...and David gathered that we had tried him: he asked forgiveness of his Lord, fell down, and bowing (in prostration), and turned (to Allah in repentance).



اليهود قالوا أنَّ المراد هنا بالنعجة المرأة وأن الخصمين من الملائكة نزلا عليه ليذكروه بما فعل من أخذ المرأة من زوجها وإرساله إياه إلى المعركة كي يموت ويتزوجها ويضمها إلى نسائه التسع والتسعين، والصواب ليس كما قالوا، بل النعجة هنا نعجة حقيقية من الأنعام، وإن كانت العرب تُكني عن المرأة بالنعجة إلا أن الآية تعني شخصين إحتكما إلى داود في مسئلة تتعلق بالغنم، حيث ضم أحدهما نعجة أخيه إليه، فكان من داوُد أن حكم فوراً بقولهِ: "لَقَد ظَلَمَكَ بِسؤَالِ نَعجَتِكَ إِلىَ نِعَاجِهِ ". وأما قوله تعالى: ﴿وَظَنَّ دَاوُدُ أَنَّمَا فَتَنَّاهُ فَاستَغفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ﴾ ص /24.



فإنه يدل على ان داوُد حَكَمَ من غير أن يستمع إلى الطرف الآخر، فعُوتِبَ في ذلك فكان منه الإستغفار، وهذا هو اللائق بنبي الله داوُد عليه السلام. 

فاستغفاره عليه الصلاة والسلام فلأجل الذنب الصغير الذي وَقَعَ فيهِ وهو أَنَّهُ تَعَجَلَ بالحُكمِ على الخَصمِ الآخَرِ قَبلَ التَثَبُتِ في الدعوى، وكان يجبُ عليه لما سمع الدعوى من أحد الخصمين أن يسأل الآخَرعما عنده فيها ولا يقضي عليه بالحكم قبل سؤاله، وقد تَابَ داوُد عليه السلام من ذلك الذنب الذي ليس فيه خسة ودناءة وغفر اللهُ تعالى هذا الذنب بنص القرءان الكريم قال الله تعالى: ﴿فَغَفَرْنَا لَهُ ذَلِكَ وأِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنُ مَئَابٍ﴾ سورة ص / 25.





The Jews say that what was meant by the ewe (female sheep) in those verses was a real woman, and the two adversaries were two angels who came down to earth to remind him that he took that woman from her husband to add her to his ninety-nine wives after he sent him to the battlefield to die.



The truth here is not what they said, but rather that the ewe was a real female sheep. Although the Arabs might refer to the woman as a ewe but in these verses what was meant, was a real ewe; and the two adversaries were humans as Imam as-Subkiyy said.



The real story was as follows: Two brothers once came to our Master Dawud peace be upon him and asked him to judge between them about a matter related to the sheep. One of them complained that the other brother took his only ewe to add it to his flock. When Dawud heard that, he said to the first one: “He wronged you by adding that ewe to his sheep.” Then he made Istighfar (he asked Allah for forgiveness) because he made a quick judgment between those two adversaries before listening to the other person. It was a small sin, not an enormous sin, nor was it an abject sin. What befits the prophets is that they would repent immediately from this kind of sins before others imitate them.



فَكل الأنبياء يستحيلُ عليهم ان يتصفوا بالخيانة، لا يليقُ بِنبيٍ أن يُتَهَمَ بِفاحِشَةٍ أو رذيلَة، وَمَعرِفَةُ هذا الأمرِ شَديدةُ الأهمية لأَنَ الجَهلَ بِهِ قَدْ يُوقِعُ الإِنسانَ في مَهالِكٍ يترتب على الجهل به خطرٌ عظيم، فالذي لا يعرف ماذا يجب للأنبياءِ مِنْ صِفَاتٍ ماذا يجوزُ عليهم الجاهل بهذا الأمرِ قي يَقَعُ في مهلَكَةٍ عظيمَةٍ وهو لا يدري أَنَّهُ وَاقِعٌ في مهلكة لأنه ما تعلم. مرةُ كان النبيُّ صلى اللهُ عليه وسلم كَان معتكفًا في المسجِدِ، مَرَ رَجُلانِ بِبَابِ المسجِدِ فلما وجدا رسولَ اللهِ صلى اللهُ عليه وَسَلَّمَ يُكَلِمُهَا أسرعا بالمسيرِ حتى لا يُقاطِعا رسولَ اللهِ. الرسولُ عليهِ الصلاة والسلام ناداهما فرجعا فلما رَجِعا قال لهما: "هَذِهِ صَفِيَة"، فقالا لَهُ: "سبحان اللهِ يَا رَسولَ اللهِ" يعني نَحنُ ما خَطَرَ بِبالِنا شئٌ يُنافي عَظيمَ قَدْرِكَ فَقَالَ صَلى اللهُ عليهِ وسلم: "إِنَّ الشَيطَانَ يَجري من ابنِ ءَادَمَ مَجرى الدَمِ في العُروقِ وَإِنِّي خَشيتُ أَنْ يَقذِفِ في قُلُوبِكُمَا شَيئًا فَتَهْلَكا". يُعني: خَشيتُ أن يُوَسوِسَ لَكُما بِأمرٍ فَتَنسِبَا إِليَّ وأَنا نَبيٌّ مَا يُنافي مَنصٍبَ النُبوَّةِ فَتَهلَكا؛ هذا الحديثُ رواهُ البُخاريُ وَغيرُهُ وَهُوَ يَدُلُ على عَظيمِ خُطورَةِ أَمر من ينسب إِلى الأنبياء صفةً لا تًليقُ بِمَنصِبِ النُبُوَّةِ.

فمن نسب إِلى نَبيٍّ فَاحِشَة أو رذيلة فهو كافر ولو ادعى أَنَّهُ يُحِبُ الأنبياء. ولا يصدُرُ من الأنبياء سفاهَةٌ، السفاهة معناها ما هو ضد الحكمة مثلُ أن يَسُبَّ الشخصُ يمينًا وشمالاً هذا يقال عنه سفيه.

It is impossible for the prophets to be attributed with betraying, a prophet does not commit any vileness, such as using obscenities. Knowing this matter is very important, because being ignorant of it would make the person fall in perditions; the consequences of being ignorant of such a thing is of a grave danger. So the one who does not know what attributes the prophets must be attributed with would unknowingly fall in a grave perdition. 

Once, the Prophet sallallahu ^alayhi wa sallam was making i^tikaf (staying in the mosque for an extended period) in the mosque when his wife Safiyyah came to the mosque. Two men passed by the mosque, when they saw the Prophet talking to her they hurried in their walk so that they will not interrupt and disturb the Prophet sallallahu ^alayhi wa sallam. The Prophet sallallahu ^alayhi wa sallam called them and said: “This is Safiyyah.” They said: “Subhanallah, we never had a thought of anything which negates your great status O Messenger of Allah.” The Messenger of Allah sallallahu ^alayhi wa sallam said to them what means:

“The (whispers) of the devil run within the son of Adam as the blood runs in the veins, and I was worried that he would throw something in your hearts which would bring you loss.”

It means: “I was worried that the devil would whisper something to you and that you will attribute something to me which negates the status of prophethood – and I am a prophet – and this would result in your falling in perdition.” 

This hadith was related by al-Bukhariyy and other than him, and it is an indication about the grave danger of the matter of the one who attributes a characteristic which does not befit the status of prophethood.   

So the one who attributes an act of obscenity or vileness to a prophet is a blasphemer even though he claims that he loves the prophets. Moreover, the prophets do not act in a stupid manner; stupidity means the opposite of wisdom; like for example when the person cusses a lot; they call such a person as a fool and stupid.



بعض المفترين يلوثونَ ألسنتهم بكلام قبيح نسبوه لرسول الله عند سماعهم أنه عَدَّدَ الزوجات. ذاك النّبيّ العظيم الذي دخل يومًا إلى حجرة عائشة فدخل في الفراش فَمَسَّ جسده جسد عائشة رضي الله عنها فقال لها صلى الله عليه وسلم: "ذريني أتعبد ربي" ثم قام وتوضأ وصلى فقام فبكى فابتلت لحيته فركع فبكى فسجد فبكى فابتل التراب الذي بمحاذاته صلى الله عليه وسلم فقالت عائشة: لِم هذا يا رسول الله وقد غفر الله لك ما تقدم من ذنبك وما تأخر؟ فقال: "أفلا أحب أن أكون عبدًا شكورًا". وقد روى مسلم في صحيحه عن عائشة رضي الله عنه عنها قالت: "ما كانت تمر ليلتي على رسول الله صلى الله عليه وسلم إلا خرج إلى البقيع – جبانة المدينة – يدعو لأهل الجبانة" مع ما اجتمع في عائشة من حداثة السن والجمال.

Some fabricators stain their tongues with ugly words which they attribute to the Messenger of Allah, when they hear that he had several wives.

They say such fabrications about that Great Prophet, who once entered the chamber of ^A’ishah and went to bed and as his body touched the body of ^A’ishah he said to her: Let me perform worship to my Lord. He got up, made ablution (wudu’) and performed Prayer (Salah). When he made qiyam (stood in prayers) he cried until his beard was soaked with tears and when he made bowing (ruku^) he cried too. He also cried when he prostrated (performed sujud) until the soil next to him was soaked with tears.   

^A’ishah said: Why are you doing that O Messenger of Allah, for Allah has forgiven any sins which you could have committed and the ones which you might commit?  He said: “Then I want to be a thankful slave.”

Imam Muslim related in his sahih from the route of ^A’ishah, may Allah raise her rank, that she said: “Whenever I used to spend my night with the Messenger of Allah sallallahu ^alayhi wa sallam, he would go out to al-Baqi^ (the cemetery of Madinah) and make supplication to those who are buried there.” He used to do that although ^A’ishah possessed both: Young age and beauty.

فبعد هذا هل لقائل أن يقول أن النبيَّ صلى الله عليه وسلم ولوع القلب بالنساء! حاشاه، فرسول الله صلى الله عليه وسلم تزوج بعد أن صار عمره خمسة وعشرين عامًا حيث تزوج من السيدة خديجة بنت خويلد التي كانت أكبر منه بخمس عشرة سنة وبقي صلى الله عليه وسلم على زوجة واحدة حتى ماتت بعد خمسة وعشرين سنة يعني كان قد وصل عليه السلام إلى سن الخمسين. فلو كان ولوعًا بالنساء لاختار الفتيات الأبكار وهو في سن الخمسة والعشرين ولكنه لم يُعَدِّدْ إلا بعد الخمسين ولم يتزوج بكرًا قط غير عائشة رضي الله عنها.

So after knowing this would someone dare to say that the Prophet sallallahu ^alayhi wa sallam was attached to women! Of course he is clear of being like that.

The Messenger of Allah sallallahu ^alayhi wa sallam got married after he became twenty-five years old, that was when he married Lady Khadijah the daughter of Khuwaiyylid, who was fifteen years older than him; he remained married to one woman until she died twenty five years later which means that he was fifty years old at that time.

So had he been fond of woman, he would have chosen the virgin girls when he was twenty five years old, however, he did not marry several women until after he was fifty years old; the only virgin which he married was ^A’ishah may Allah raise her rank.

ورسول الله صلى الله عليه وسلم لم يظهر منه رذيلة واحدة ولم يطعن فيه أحد، حين أعلن دعوته لم يطعن فيه أحد بأمور النساء مع العلم أنه أجمل الناس ودعا أهل بلده إلى عبادة الله وترك ما كانوا يعبدون من الأوثان، وكان معروفًا بين أهل مكة بالصادق الأمين، وقد عدّد الزوجات صلى الله عليه وسلم لحكم منها أنه جمع شتات القبائل بالمصاهرة وأن تنتشر دعوته بطريق النساء إلى النساء، فإن أحكام الشرع الخاصة بالنساء يسهل انتشارها بينهن لبعضٍ أكثر مما لو كان بطريق الرجال إليهن كالحيض والنفاس والجماع.  

The Messenger of Allah sallallahu ^alayhi wa sallam had never committed a single vile action; nobody had ever accused him of being attached to woman when he called people openly to Islam; although he is the most beautiful human. He called people to worship Allah and to leave out worshipping the idols, and he was known among the people of Makkah as the truthful and the trustworthy.

He married several women for several wisdoms, among which; is that he united the dispersed tribes through affinity by marriage; he also made his Call spread to other women through the women he married. This is because it is easier to spread the special matters in the Religion about women through women like the matters of: menses (hayd), postpartum bleeding (nifas), and sexual intercourse.

ثم إن نظرنا إلى دعوة النبيّ العظيم صلى الله عليه وسلم وإلى الدولة التي أقامها وأسسها حتى امتدت امتدادًا عظيمًا فبعد هذا من الذي يقول إن هذا عمل رجل مشغول بالدنيا وشهواتها وأن الذي شغله المرأة؟ من يقول أن هذا عمل رجل منشغل بالنساء وبملذات الدنيا؟ روى البيهقي والترمذي وابن ماجة عن عبد الله أنه قال:"اضطجع النبيّ صلى الله عليه وسلم على حصير فأثّر الحصير بجلده، فجعلت أمسحه عنه وأقول: بأبي أنت وأمي يا رسول الله، ألا أذنتنا فنبسط لك شيئًا يقيك منه تنام عليه، فقال: "ما لي وللدنيا، ما أنا والدنيا، إنما أنا والدنيا كراكب استظل تحت شجرة ثم راح وتركها".

When we look at the Call of this Great Prophet sallallahu ^alayhi wa sallam and at the state which he built and made it extend widely and greatly, then who would say that this is the work of a man who was pre-occupied with worldly pleasures and desires, particularly women? Who would say that this is the work of someone who is pre-occupied with women and worldly enjoyments?

Al-Bayhaqiyy, at-Tirmidhiyy, and Ibn Majah related from the route of ^Abdullah; who said: The Prophet sallallahu ^alayhi wa sallam laid down on a mat, which left some traces on his skin. So I started to wipe that out off his skin and said: I sacrifice my father and mother for your sake O Messenger of Allah, would you permit us to spread something for you on the floor to sleep on to protect you from that.

He said what means: "I have no interest in the worldly matters, and  what stand do I have with this world!  indeed my example with this world is like a rider who stayed in the shade under a tree and then moved on and left it behind."

عدّد الزوجات لا لإشباع الشهوة بل لحكم تعود إلى مصالح دعوته فخصه الله تعالى دون أمته بأن أباح له أن يجمع بين أكثر من أربع. ومما يدل على ذلك أيضًا أن شخصًا عرض عليه ابنته ليتزوج منها ووصفها بالجمال وقال إنها لم تمرض قط، فقال له الرسول عليه الصلاة والسلام: لا حاجة لي فيها. الصلاة والسلام: لا حاجة لي فيها.فلو كان متعلق القلب بالنساء لم يفوت عليه هذه الفرصة. 

He did not marry several women to fulfill his sexual desires, but rather for wisdoms pertaining to his Call. Allah has specified only him among his nation by making it permissible for him to marry more than four wives at the same time.

What supports that also is that once a man offered the Prophet to marry his daughter and he described her to him that she was beautiful and that she never got sick, the Messenger of Allah sallallahu ^alayhi wa sallam said to him: I have no need for her.

Had he been attached to women, he would have not let himself miss this opportunity.

ثم هؤلاء المفترون نسوا أن النبيّ الذي وصفوه بما هو نعتهم وشغلهم الشاغل من الارتماء بأحضان النساء وعلى الإكثار من الخمور والأكل الدسم الذي يقوي الشهوة، كان أحيانًا هذا النبيّ العظيم صلى الله عليه وسلم لا يشبع في بعض أيامه من خبز الشعير وأحيانًا من التمر والماء فقط، ونسوا أيضا أنه لم يجاوز حياة القناعة قط لإرضاء نسائه ولو شاء لما كلفه غير القليل بالقياس إلى ما كان في يديه ويوزعه على عباد الله.

Those fabricators have attributed to the Prophet their own attributes and what they are pre-occupied with like being in the laps of women, drinking lots of alcohol and eating fatty food to strengthen their desires. They forgot that this Great Prophet sallallahu ^alayhi wa sallam for days did not use to have enough barley bread to get satiated, and that on other days he did not have enough dates and water.

They also forgot that he never crossed beyond the limit of being content with what is little for the sake of satisfying his wives; had he willed to do so it would have cost him a little in light of what his hands had access to and what he used to distribute among the slaves of Allah.  

كذلك  يستحيلُ على الأنبياء الكبائر قبل النبوة وبعدَهَا. كذلك لا يجوزُ على الأنبياءِ صغائرُ الخِسَّةِ، مثلُ سَرِقَةِ لُقْمَة، أو حَبَةِ عِنَب، فهذه معصية صغيرة لكن تَدُلُ على خِسَة أي دناءة في نفس فاعلها، فالأنبياءُ معصومون من ذلك قبلَ النبوةِ وبعدَها. فَعُلِمَ من ذلك أن معصية ءادم ما كانت كبيرة من الكبائر، إنما كانت معصيةً صغيرةً ليس فيها خسةٌ ولا دناءةٌ، كما قال الأشعريُّ وغيرُه. حيثُ إنَ سيدنا ءادمَ عليه السلام كان أكل من شجرة من أشجار الجنة والله تعالى كان قد نهاهُ عنها.
قال الله تعالى (وَعَصَىَ ءَادَمُ رَبَّهُ فَغَوَى ثُمَّ اجتَبَاهُ رَبُّهُ فَتَابَ عَلَيهِ وَهَدَى) / طه 121-122.



Likewise, prophets are protected from committing enormous sins, both before and after Prophethood.

Prophets are also protected from committing small, mean sins, like stealing a morsel of bread or stealing a single grape. These are small sins, but they reflect certain meanness. Prophets do not commit such sins, both, before and after Prophethood. From this, we know that the sin of prophet Adam peace be upon him was not an enormous sin. Rather, it was a small sin which did not include meanness, as was stated by Imam al-Ash^ariyy and others. Adam, peace be upon him, ate from one of the trees in Paradise which Allah ordered him to not eat from as stated in Surah Taha, Ayas 121-122 stated above which mean: thus did Adam disobey his Lord, and allow himself to be seduced. But his Lord chose him (for His Grace): He granted him forgiveness, and gave him Guidance.  

والأنبياء والرسل كلهم دينهم الإسلام إِنَمَّا شرائعهم تختلف بين رَسولٍ وءاخَر أما عقيدتهم عقيدة التوحيد فهي واحدة، مِثَالُ ذَلِكَ أَنَّهُ في شريعةِ بني إسرائيل كانت لا تصح الصلاة عندهم إلا في مكانٍ مخصص للصلاة يسمي "بيعة" كان الرجل يترك عمله ليصلي هناك. في شرعِ مُحَمَّد الشخصُ يستطيعُ أن يُصلي في الوادي، في المتجر، في السوق، في المسجد، في المدرسة، في المنزل.

The religion of all of the prophets and messengers is Islam; however, their laws (shara’i^) used to differ from one prophet to another; their creed is one; which is the Creed of Tawhid. An example about this matter is that according to the Law (Shari^ah) of the Children of Israel (Isra’il) the prayer was not valid unless if it is prayed in a place specified for prayer, which used to be called “bay^ah”, the man used to leave his workplace to pray there. However, in the Law (Shari^ah) of Muhammad the person can pray in the valley, in the market, in the mosque, in the school, or in the house.

وهناك أشياء اتفقت الشرائع كلها على تحريمها كقتل النفسِ بغير حَقٍ، حرامٌ في كُلِ الشرائِعِ إزهاق الروح، سواء لنفسه أو لغيره بغير حَقٍ؛ هذا حرامٌ في شرعِ ءادم وفي شرعِ محمَّد وعيسى وموسى وإبراهيم وسائر الأنبياء.

There are matters all of the laws of the prophets agree they are prohibited like the unjust killing; it is unlawful in all of the laws to unrightfully slay the soul, whether his own or someone else's. It is unlawful in the Law (Shar^) of Adam, Ibrahim, Musa, ^Isa and all other prophets.

حفظ العرض أيضًا من الكليات الخمس التي اتفقت عليها الشرائع وهي: حفظ النفس والمال والعِرض والعقل والنسب. حفظ العرض نصت عليه الشرائع كلها فالزنا حرامٌ في كل الشرائع، الزنا حرامٌ في كل الشرائع، حرامٌ في شرعِ ءَادَم وغيره من الأنبياء، الزنا حرام في كل الشرائع، الجماع بدون عقد زواج حرام في كل الشرائع. لبشاعة هذا الأمر في شرع محمد لو كان هناك حاكم من وقع في ذنب الزنا وكان أعزب عليه مائة جلدة وَيُغَرَّبُ سنة، إِن كان متزوجًا يُرجَمُ حتى الموتِ حتى يُبَين للنَّاس ِ أَنَّهُ ذَنبٌ كَبير. الله تعالى قال: ﴿وَلاَ تَقْرَبُواْ الزِّنَى~ إِنَّهُ كَانَ فَاحِشَةً وَسَآءَ سَبِيلاً﴾ سورة الإسراء / 32.

ذَكَرَ اللهُ من بينِ الفواحشِ فاحشة الزنى لأَنَّهُ فِيهِ هَتْكُ  للشرفِ والعرضِ والنسب وهو ذنبٌ كبيرٌ.

Preserving one's elements of honor also is among the five matters-- “kulliyat”-- which all the laws (shara'i^) have agreed on, they are: Preserving the self, the money, the honor, the mind, and the Lineage.

Preserving one’s honor is agreed on in all of the laws; fornication is prohibited in all of the laws, in the law of Adam and other prophets. Having sexual intercourse without a marriage contract is unlawful in all of the laws. Due to the ugliness of this matter, in the Law of Muhammad, if there is a ruler he will impose a penalty on the one who commits it, which is as follows: The punishment for the adulterer is pelting with average-sized stones until death, and for the fornicator is one-hundred lashes and one lunar year in exile. Allah said in the Qur’an:



﴿وَلاَ تَقْرَبُواْ الزِّنَى~ إِنَّهُ كَانَ فَاحِشَةً وَسَآءَ سَبِيلاً﴾



Allah mentioned adultery and fornication as among the obscene things since it violates one’s honor, lineage and it is an enormous sin.   



ومن الأشياءِ التي اتفقت عليها الشرائع حفظُ العَقلِ، حَرَامٌ تَضييعُ العَقلِ كَشُربِ الخَمرِ، ما يفتريه النصارى أَنَّ عيسى أَمَرَ بشربِ الخَمرِ هو كَذِبٌ، بعد رفع عيسى بثلاثمائة سنة أتى رجُلٌ اسمه قسطنطين فحرف الدين ثم أتى بعده شخصٌ اسمه بولس، هذا شرب الخمر حتى ثَمِلَ فزنى بأُختِهِ، قيل له: كيف تفعل هذا؟ قال: أنا فعلت ما فعله بنو ءادم.

افترى على عيسى قال: عيسى قال: "قليل من الخمر يفرح قلب الإنسان".

أيضًا اتفقت الشرائع  على حفظ المال، لا توجد شريعة تبيح أن يحرق الإنسان المال أو يلقيه هنا أو هنا.

Among the unanimously agreed upon things is preserving one’s mind, it is unlawful for one to lose his mind like by drinking alcohol. What the Christians fabricate about ^Isa that he ordered people to drink alcohol is a lie. Three hundred years after ^Isa was raised to the sky, a man called Constantine came and perverted the religion; after him another man called Bulus came who drank wine until he got intoxicated then committed fornication with his sister. It was said to him: Why did you do that? He said: I did what the Children of Adam did. He fabricated things about ^Isa, he said: ^Isa said: “A little of wine would delight the heart.”

Also, the laws agreed on preserving one’s money, there is no law which makes it legal for one to burn his money or to throw it away here and there.   

 

 

   قال عليه الصلاةُ والسلام: " واليَوْمِ الآخِرِ ":  وهو يوم القيامة ويَجِبُ الإيمانُ بِهِ، اللهُ أَعَدهُ يجمع به الناس، متى يكون يوم القيامة؟ اللهُ ما أطْلَعَ  أحد، جبريل سَأَلَ النبيِّ: متى الساعة؟ فقال: ما المسئولُ عنها بأعلَمَ مِنَ السَائِلِ، معناه نحن مشتركانِ في هذا الأمرِ وهو عدمُ المعرفةِ بميقاتِ الساعةِ. قال: فأخبرني عن إماراتها (أي عَلاَمَاتِها) فقالَ: «أن تَلِدَ الأمةُ رَبَّتَهَا – أي سَيّدَتَها – وأن تَرَى الحفاةَ العُراةَ العالَةَ رِعاءَ الشَاءِ يَتطاولونَ في البنيانِ» وهذا حصل. وهذه من العلامات الصغرى فإن الساعة لها علامات صُغرى وعلامات كبرى، فالذي ورد في الحديث المذكور هو من العلامات الصغرى وقد قال بعض العلماء أنها حصلت.

ومِنَ العَلامَاتِ الصُغرى أيضًا: زَوالُ جِبَالٍ عن مَراسيهَا وكَثرَةُ الزَّلازلِ وكثرةُ الأمراضِ التي ما كانَ يعرفها النّاسُ سَابِقًا, وكثرةُ الدَّجالينَ وخُطباءُ السُّوءِ وقد حَصَلَ ذلكَ. ومنهَا ادّعاءُ أُناسٍ النّبوةَ وقد حَصَلَ هذا أيضّا, وتَغيُّرُ أحوالِ الهواءِ في الصيفِ يَصيرُ كأنهُ في الشتاءِ وفي الشتاءِ يَصيرُ كأنهُ في الصَيفِ, وكذلك قِلَّةُ العِلم وكَثرَةُ الجَهلِ أي الجَهلِ بعِلمِ الدينِ وهذا قد حَصَلَ, وكَثرةُ القَتلِ والظُّلمِ, وتَقَارُبُ الزَّمانِ, وتقاربُ الأسواقِ, وتداعي الأُمَمِ عَلىَ أُمّةِ محمّدٍ كتداعيهِم على قَصعةِ الطَّعَامِ يُحيطونَ ِبِهم مِنْ كُلّ صوبٍ, وهذا كُلُّه حَصَلَ أيضّا.



The Messenger of Allah sallallahu ^alayhi wa sallam said: “The Last Day”. It is the Day of Judgment, it is obligatory to believe in it. Allah ta^ala prepared it to assemble people on that day. When is the Day of Judgment? Only Allah knows when it will be. Allah ta^ala  did not reveal that to any one. When Jibril asked the Prophet: When would the day of Judgment be? The Prophet sallallahu ^alayhi wa sallam said: “The One who is being asked about it does not know more than the one who has asked about it. It means that we are both common in not knowing about when the Day of Judgment will be. Jibril asked the Prophet about its signs and the Prophet said when the slave woman gives birth to her female owner and when the bare foot shepherds construct high rise buildings. These signs have already occurred. These are among the minor signs for the occurrence of the Day of Judgment has minor and major signs. What was mentioned in the hadith is about the minor signs, some of the scholars said that it had already happened.

Some other minor signs are: the mountains will be demolished from their bases, the occurrence of many earthquakes, the occurrence of many illnesses previously unknown, people will falsely claim Prophethood,  the occurrence of many deceivers and misleaders – among them will be the preachers of corruption,  detectable changes to the weather conditions and a widespread of events of killings and injustice will take place, a speedy elapse of time whereby a year would seem like a month and a month would seem like a week and so on will be experienced, the various market places will be close to one another in distance.  In addition, other nations will take advantage of the fortunes of the Muslim nation, as one would take advantage of a delicious banquet of food, whilst they surround them from all directions. All of these indications are known to have already occurred.



ومنها ظُهورُ المَهديُ عليه السّلامُ, وهُوَ ثابتٌ في الحَديثِ الصّحيحِ الذي رواه ابن حبّانَ في صَحيحِهِ والَلفظُ لَهُ, وأبو دَاودَ في سُنِنهِ والترمذيُّ في جَامِعِه وِالحَاكِمُ في المُستدرَكِ مِنَ حَديثِ عَبدِ اللهِ بِنِ مسعودٍ رضي الله عنه عن رسولِ الله صلى الله عليه وسلم أنه قال: «لا تقومُ السّاعَةُ حتى يَملِكَ النَاسَ رجلٌ من أهلِ بيتي يواطىءُ اسمُهُ اسمي واسمُ أبيهِ اسمَ أبي فيملؤها – أي الأرض- قِسطًا وعدلاً» فالمهديُّ عَليهِ السلامُ اسمُهُ محمّدُ بنُ عبد الله وهو حَسَنيٌّ أو حُسينيٌّ من ولدِ فاطمةَ رضي الله عنها, وقد وَرَدَ في الأثرِ أنه يَسيرُ مَعَهُ في أوّلِ أمرِهِ مَلَكٌ ينادي: «يّا أيها النّاسُ هذا خَليفةُ اللهِ المهديُّ فاتّبعوه», وَوَرَدَ في الأثرِ أيضًا أن المهديَّ أوّلُ ما يَخرُجُ يخرجُ من المَدينةِ ويخرجُ معه ألفٌ من الملائِكَةِ يمدُّونَهُ وينتظرهُ في مكةَ ثلاثمائةٍ من الأولياءِ هُمُ أوّلُ من يبايعهُ, ثم يخرجُ جيشٌ لغزوهِ فيَخسِفُ الله به الأرض فيما بينَ مكةَ والمدينة, بعدَ ذلك يأتي إلى بَرِّ الشَامِ. وفي أيّام المهديّ تَحصُلُ مجاعَةٌ, والـمُؤمنُ في ذلكَ الوقتِ يشبعُ بالتّسبيحِ والتّقديسِ أي بِذِكرِ الله وتعظيمِهِ, يعني المُؤمنَ الكَامِلَ.



Among the last of the minor signs yet to happen is the appearance of our Master al-Mahdiyy. This was mentioned by the Prophet in a hadith:



«لا تقومُ السّاعَةُ حتى يَملِكَ النَاسَ رجلٌ من أهلِ بيتي يواطىءُ اسمُهُ اسمي واسمُ أبيهِ اسمَ أبي فيملؤها – أي الأرض- قِسطًا وعدلاً»



It means: “The Day of Judgment will occur only after a man from my descendants comes forth.  His name is like mine and his father’s name is like my father’s name.  He will fill the earth with peace and justice as it had been congested with corruption and injustice.”



This hadith has been related by Ibn-Hibban in his book as-Sahih and by Abu Dawud in his book as-Sunnan and by at-Tirmidhiyy in his book al-Jami^ and al-Hakim in his book called al-Mustadrak, as it was in turn, related from the companion ^Abdullah Ibn Mas^ud, may Allah raise his rank, as he heard it from the Prophet, peace be upon him.



Known as al-Mahdiyy, his full name is Muhammad Ibn ^Abdillah. He will be from the descendants of either al-Hasan or al-Husayn, the sons of Fatimah, the daughter of the Prophet.

Initially, in his mission, al-Mahdiyy will be accompanied by an angel. This angel will call unto the people “Oh people he is the Caliph (Khalifah) of Allah al-Mahdiyy so follow his path.”



It was mentioned from the route of the Companions that when

al-Mahdiyy appears, he will come out from Madinah accompanied with one-thousand angels; three hundred from the awliya’ (upright Muslims) will wait for him in Makkah; they will be the first ones to pledge allegiance to him. Then an army will set forth to fight him, Allah will then make the earth cave in underneath them. After that al-Mahdiyy will come to the land of ash-Sham.

A famine will take place during the days of al-Mahdiyy; the complete believer will be satiated by mentioning the name of Allah and Glorifying Him.



وأشراطُ السّاعَةِ الكُبرى عَشَرةٌ وهي: خُروجُ الدَّجَّالِ, ونُزُولُ المَسِيحِ, وخروجُ يأجوجُ ومأجَوجَ, وطُلوعُ الشَّمس من مغرِبها, وخروجُ دابَّةِ الأرضِ, ونُزولِ الدُّخَانُ, وثَلاثةُ خَسوفٍ وخُروجِ نارٌ من قَعرِ عدن باليمنِ.



The major signs are ten, which will occur in the following order:





The Imposter (Dajjal) will emerge, Prophet ^Isa will descend from the second sky, Ya’juj and Ma’juj will come forth from their concealed place of residence, the sun will rise from the West, the Earth Dabbah (Animal) will emerge. Then a vast spread of smoke will be followed by three land slides, and the journey of great fire will originate from the deep valley of ^Adan in Yemen.



ومن علامات الساعة الكبرى ظهور رجل يقال له المسيح الدجال يظهر يَدَّعي الألوهية ويقول للنَّاس: أَنا ربكم، فيتبعه بعض النَّاس ويكون معه من الفتن الشئ الكثير، أحيانًا يَجُرُ وراءه جبل من خبز؛ هذا عيسى يقتله ويُريحُ النَّاس منهم بعد أن يكون استفاض شره بين النَّاس، الرسول حَذَرنا مِنهُ في ما ورد عنه في الدعاء: "اللَّهُمَّ إِنِّي أَعُوذُ بِكَ من عذاب القبر ومن عذاب النار ومن فتنة المحيا والممات ومن فتنة المسيح الدجال", وَأَخبَرَ عَنهُ أَنَّهُ أعور العين كما قال صلى الله عليه وسلم: "إنَّ ربكم ليس بأعور".



Among the major signs of the Day of Judgment is the emerging of a man who is called al-Masih ad-Dajjal (Imposter) and he is also known by The one-eyed Imposter (Al-A^war ad-Dajjal), he appears and claims Godhood; he would say to people: I am your lord, some people would follow him. He brings with him much seditions (fitan). Sometimes he would pull behind him a mountain of bread. ^Isa (Jesus) would kill him and rid people of him after his evil would have spread among people.

The Messenger of Allah sallallahu ^alayhi wa sallam warned us about him in the supplication (du^a’) he taught us:



"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ من عذاب القبر ومن عذاب النار ومن فتنة المحيا والممات ومن فتنة المسيح الدجال"



It means: “O Allah, I seek refuge with you from the torture of the grave, the torture of Hellfire, the seditions of life and death, and from the sedition of the Imposter Masih.”



He said about him that he is one-eyed and that “your Lord is not one-eyed.”



والأعورُ الدجالُ إنسانٌ من بني ءادمَ والظاهر أنه من بني إسرائيلَ, إحدى عينيهِ طافيةٌ كالعِنَبَةِ والأخرى مَمسوحةٌ فلذلك يقالُ لّهُ الأعورُ. وهو الآنَ مَحبوسٌ في جزيرةٍ في البَحرِ, المَلاَئكةُ حَبَسوهُ هُنَاكَ, وَهذِهِ الجَزيرةُ لَيسَت مَعروفَةً, رءاه واجتمعَ بِهِ الصَّحابيُّ تميمُ بن أوسٍ عِيَانًا, رَكِبَ ومَنْ مَعَهُ السّفينةَ فتاهَت بِهِمُ السَفينةُ شَهرًا وَبَعُدَت, ثمَّ وصلوا إِلى جزيرةٍ فاجتمعوا بِهِ مُكبَّلاً بالسّلاسِلِ, وهُوَ رجلٌ عظيمٌ جسدُهُ, كَلَّمَهم باللسانِ العربيّ قال: أَنا فُلان, وسأَلَهم عن أشياء, هل صارَ كذا, هل صارَ كذا, وسألهُم عَنْ رَسولِ اللهِ صلى اللهُ عليهِ وسلم, هل ظهرَ النبيُّ العربيُّ, ثم نَزَلَ الوحيُ على رَسولِ اللهِ بِمثلِ ما رأى هذا الصحابي من الدَّجَّال. وهذا الأعورُ الدّجالُ اللهُ تعالى ابتلاءَ مِنهُ يُظهِرُ على يَديهِ خوارقَ, ومن عَجَائِبِهِ أنه يشقُّ رَجلاً من المؤمنينَ يُكذِّبُهُ في وجههِ نصفينِ ثم يُحييهِ بإذنِ الله فَيقولُ الرجلُ الذي فُعِلَ بِهِ ذَلِكَ: لم أَزدَدْ بهذا إلا تكذيبًا لكَ, ويقولُ للسَّماءِ أمطري فتمطرُ, ويقول للأرضِ أخرجي زرعَكِ فَتُخرِجُهُ, مَعَهُ نهرانِ وَاحدٌ مِنْ نَارِ وهو بردٌ على المؤمنينَ وواحدٌ من ماءٍ وهو نارٌ عليهم. وأوّلُ ما يظهرُ الدّجال يكونُ يَومٌ كَسَنةٍ ويَومٌ كَشهرٍ ويَومٌ كأسبوعٍ, وقَبلَ ظُهورهِ بثلاثِ سنواتٍ تُمسِكُ السَمَاءُ ثُلُثَ مائها ثم بعدَ سنةٍ تمسِكُ ثُلُثَي مائها ثم قبلَ ظهورِهِ بِسَنَةٍ تمسِكُ كُلَّ مائها, ثم هذا الأعورُ الدّجّالُ يُصادِفُ نبيَّ اللهِ عيسى بِفِلَسطينَ فَيقتُلُهُ نبيُّ اللهِ عيسى هناكَ ببابِ اللُّدّ ويريحُ الناس من شره, والُّلدُّ قَريةٌ من قُرَى فلسطينَ.



Al-A^war ad-Dajjal is a human from the Children of Adam, apparently he is from the Children of Israel. He is described as having one normal eye, and the other being like a small ball bulging out, as well as being a great deceiver and liar. This is why he is also called ‘the one-eyed Imposter’, and in Arabic “A^war Ad- Dajjal”, which means the same.



Amazingly, he is now chained by angels on an island.  The whereabouts of this island is unknown to anyone. He cannot emerge before his due time.  He has been imprisoned there for a long time as it was illustrated by the incident told by a Companion of Prophet Muhammad sallallahu ^alayhi wa sallam.



Tamim Ibn Aws tells that he and other Companions were sailing when their boat went astray leaving them lost in the ocean for one month. The boat was drifting deeper into the ocean when it stopped at an island. There, they were met with the one-eyed Imposter. The Companion described him to the Prophet as having a huge body and obviously knows the Arabic language, since he communicated with him in Arabic. He introduced himself to them and asked them many questions. Among his questions he asked if the prophet of an Arab origin – meaning Prophet Muhammad – has come forth yet. They said: “Yes.”  The purpose of his question was to measure the remaining term of his imprisonment before his freedom. He is aware that his release will be one of the signs indicating the approach of the Day of Judgment, which will happen in a time after the revelation of Prophet Muhammad.

Then the description of the Imposter was revealed to Prophet Muhammad sallallahu ^alayhi wa sallam and it was the same as that Companion mentioned. 



He will possess extraordinary powers all given to him by Allah, the Exalted.

It has been mentioned that of the extraordinary things he will display – by the will of Allah – is that he will split a person in two halves and restore him together again. Then that person will say: This has increased my belying of you. He will also order the sky to rain, and it will do so.  He will then order the land to produce its plants, it will do so. The Imposter, will bring about two rivers, one will seem to be of fire; in reality this one will be a cool one for the believers. The other one will seem to be of water; in fact it will be fire for them.



When the Imposter first appears, a day will be as long as a year, then another day as long as a month and another as long as a week. Three years before his appearance, the sky will hold off one-third of its water, a year after it will hold off two-thirds of its water, then one year before his appearance it will hold off all of its water.



Prophet ^Isa will encounter the Imposter in Palestine and will kill him at the gate of Ludd (a village in Palestine).



ومنها نُزولُ عيسى عَلَيهِ السلام من السماء الثانيةِ إلى الأرضِ، لما ينزل يكون إشارةُ كُبرى لقيام الساعة، وفي ذلك يقولُ اللهُ تعالى: ﴿وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ﴾ سورة الزخرف / 61.  أَي أَنَّ نُزُولَهُ إِيذانٌ بِقُربِ السَّاعَةِ وهذا من العلامات الكبرى، جاء في حديثِ النَّبِيِّ أَنَّهُ لا تَقُومُ السَّاعَةُ حتى يهبط ابن مريم فيكم حكمًا مُقْسطًا ويحكم بالإسلام وينشره ويفيض الخير وتكثر البركة في أَيام عيسى.  روى الحاكم في المستدرك من حديث أبي هريرة رضي الله عنه أَنَّ النَّبيّ صلى الله عليه وسلم قال: " لَيَهبِطَنَّ عيسَى بنُ مريم حَكَمًا مُقْسطًا، وَلَيسلُكَنَّ فَجًا حَاجًا أو معتمرًا، وليَأْتِيَنَّ قبري حتى يسلِّم عليَّ، ولأرُدَنَّ عَلَيهِ". رواه الحاكم.

ويمكث عيسى عليه السلام أربعين عامًا ثم يُتوفى فيصلّي عليه المسلمون كما جاء في الحديث.



Among the major signs of the Day of Judgment is the descent of ^Isa from the second sky to the Earth. His descent is a major sign that the Day of Judgment is approaching. Allah said in the Qur’an:



﴿وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ﴾



Verse 61of Surat az-Zukhruf refers to the descent of Prophet ^Isa to Earth before the Day of Judgment. It was mentioned in the hadith of the Prophet sallallahu ^ alayhi wa sallam that ^Isa would descend to Earth before the Day of Judgment as a fair judge and will rule with Islam and would spread it.  Prosperity will engulf the land and an abundance of wealth and fortune will be at the reach of every Muslim.

Al-Hakim related that the Messenger of Allah sallallahu ^alayhi wa sallam said:



" لَيَهبِطَنَّ عيسَى بنُ مريم حَكَمًا مُقْسطًا، وَلَيسلُكَنَّ فَجًا حَاجًا أو معتمرًا، وليَأْتِيَنَّ قبري

حتى يسلِّم عليَّ، ولأرُدَنَّ عَلَيهِ"



It means: “^Isa (Jesus), the son of Maryam (Mary) will descend to earth as a ruler and a fair judge, will perform Hajj or ^Umrah, and will travel to visit my grave in order to salute me and I will return his salutation.”

^Isa, peace be upon him, would live on this earth for forty years, then he would die and the Muslims would perform the Funeral Prayer for him as mentioned in the hadith.





وكذلك من علامات الساعة ظهور يأجوجَ ومأجوجَ وهم قومٌ من البشر يخرجون إلى النَّاس بأعدادٍ كثيرةٍ فيعيثون بالأرض فسادًا، وفي أيّامهم تحصُلُ مجاعةٌ يمرّونَ على بُحيرةِ طَبَريَّا التي في فِلَسطينَ فيشربونَها, فَيمرُّ ءاخرهم فيقولُ كانَ هنا ماءٌ, ثم لمَّا ينزلُ المسيحُ عيسى عَليهِ السّلام من السمّاءِ هم يَنبهِتونَ, فلا يتجرّأُ المُسلمونَ لحربهم, فيذهبُ سيّدُنا عيسى عليه السلام والمؤمنونَ إلى جبلِ الطُّورِ يدعون الله يستغيثونَ به منهم, ويتضرعونَ إلى اللهِ أن يُهلِكَهم, فيُنزِلُ الله عليهم دُودًا يدخلُ رقبةَ كُلِّ واحدٍ منهم فيرميهِ صريعًا ميّتًا, ثم الله تعالى يُرسِلُ طيورا فتحمِلُهم وترميهم في البحرِ ثم يُنزلُ مَطرا يَجرِفُ ءاثارهم إلى البحر, وهؤلاءِ بعد أن ينزلَ سيّدنا عيسى بمدّةٍ يظهرونَ.



Also among the major signs of the approach of the Day of Judgment is the emerging of the Ya’juj and Ma’juj (Gog and Magog), who are from the humans, they come out in large numbers spreading mischief. A famine will occur during their days. They will approach a lake in Tabaraya in Palestine and drink the lake dry. When the last of them reaches the bank of the river seeking water, he will say, “There once was water here”. Prophet ^Isa and his followers also try to kill the people of Ya’juj and Ma’juj, but they will be unable to terminate all of them and free the land from their calamity. So Prophet ^Isa and the Muslims will go to the mount of at-Tur. There they will supplicate Allah to rid them from this calamity. Their supplication will be answered. Allah will swamp the people of Ya’juj and Ma’juj with worms. These worms will eat their way into their necks killing them instantly as they fall to the ground. Allah will send birds that will carry them and throw them in the sea. Heavy rain will then fall, washing the traces of the people of Ya’juj and Ma’juj into the sea ridding the earth from all the non-believers. Those people will appear sometime after Prophet ^Isa comes down to Earth.



هَذهِ الأُمورُ الثلاثَةُ: خُروجُ الدَّجَّالِ, ونُزُولُ المَسِيحِ, وخروجُ يأجوجَ ومأجَوجَ   هِيَ أَوَلُ أَشرَاطِ السّاعَةِ الكُبرى عَشَرةٌ وهي: خُروجُ الدَّجَّالِ, ونُزُولُ المَسِيحِ, وخروجُ يأجوجَ ومأجَوجَ. ثُم بَعدَ ذَلِكَ تَحصُلُ بَقيةُ العَشَرةِ وهي: طُلوعُ الشَّمس من مغرِبها, الشَمسُ كل يومٍ تستأذنُ من ربها بالشروق فيؤذنُ لها حتى يأتي ذلك اليومُ فتستأذن ربها فلا يؤذَنُ لَهَا فَتُشرِقُ من المغرِبِ وفي نَفسِ اليومِ تَخرُجُ دابَةُ الأرضِ، وَهذِهِ الدابَةُ تُكَلِمُ الناسّ وتميّزُ المؤمنَ من الكافرَ ولا أحد منهُم يَستطيعُ أن يَهرُبَ منها وقد ذكرها اللهُ تعالى في القرءان، قالَ تعالى: ﴿وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَآبَّةً مِّنَ الأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِئَايَتِنَا لاَ يُوقِنُونَ﴾ النمل / 82.



فَطُلوعُ الشمس من مغرِبِها وخُروجُ دابَةُ الأرضِ تَحصُلانِ في يومٍ واحدٍ بين الصُّبحِ والضُّحى, بعد ذلك لا يقبلُ الله من أحدٍ توبةً، الكافرُ إن أسلَمَ بَعدَ ذَلِكَ لا يَقبَلُ اللهُ إسلامُهُ والمُسلمُ الفاجِرُ إن تَابَ لا يَقبَلُ اللهُ توبَتَهُ، فبَابُ التوبَةِ مفتوحٌ إلى اليومِ الذي تَطلُعُ فيهُ الشمس من مغربها ويحصل خروج الدابة فيه.  



These three signs: The emerging of the Dajjal, the descend of Prophet ^Isa  from the second sky, and the coming forth of Ya’juj and Ma’juj are the first of the big signs of the approach of the Day of Judgment, after which the rest of the ten major signs will occur which will happen in the following order:



The sun will rise from the West rather than the East. Every day, the sun asks permission from Allah to rise and it will be permitted. On the day the sign is meant to occur the sun will not be permitted to rise from the east but it will rise from the west. On the same day the Animal of the Earth will emerge. That Animal of the Earth will distinguish between the believer and the blasphemer, Allah mentioned it in the Qur’an in verse 82 of Surat an-Naml:



(وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَآبَّةً مِّنَ الأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِئَايَتِنَا لاَ يُوقِنُونَ)



No one will be able to escape from it.



These two signs happen in one day between dawn and duha (mid morning), after that repentance will not be accepted from anybody.

Accordingly, if the blasphemer utters the Testification of Faith at that time, it will not be accepted from him. If a disobedient Muslim wanted to repent from his sins, his repentance will not be accepted.  So the door of repentance is open until the day when the sun rises from the west and when that Animal of the Earth emerges.



ثم الدُّخَانُ, ينزلُ دخانٌ ينتشرُ في الأرضِ فيكَادُ الكافرون يَموتونَ من شِدّةِ هذا الدُّخان, وأمّا المُسلمُ المؤمن يَصيرُ عَليهِ كالزُّكام, كالرشح لا يؤذيه كثيرًا إنما أثَرُ هذا الدُخانِ على المُسلِمِ كالرَّشحِ.



After this a vast spread of dense smoke will travel over the land.  This will have harmful effects on the non-believers and it will suffocate them to near death.  The Muslims on the other hand will be mildly affected showing symptoms similar to the symptoms of the common cold.



وثَلاثةُ خَسوفٍ خَسفٌ بالمشرقِ وخسفٌ بالمَغربِ وخَسفٌ بجزيرةِ العربِ, وهذه الخُسوفُ لا تأتي إلا بَعدَ خُروجِ الدَّجَّالِ ونُزولِ المَسيحِ عيسى عليه السَلام وتقَعُ في أوقاتٍ متقاربةٍ, والخسوفُ معناهُ انشقاقُ الأرضِ وبَلعُ من عليها, ويحتملُ أن تقعَ هذه الخُسُوفُ في ءانٍ واحِدٍ, ونارٌ تخرُجُ من قَعرِ عدن فتسوقُ الناسَ إلى المغربِ, وعدن أرضٌ باليمنِ، وهذه النارُ لا تنقلهم عن الأرض وإنما تمشي بطيئة لا تهبُّ هبوبَ الريحِ، الناسُ خوفًا منها يهربون من مواطنهم، من بلادهم إلى جهة المغرب.



Then there will be three major land slides. One will happen in the East, the other in the West and the third will occur in the Arabian Peninsula. They will shake the land and swallow everything on their surface.



The last of the ten major signs indicating the approach of the Day of Judgment will be a magnificent fire. This fire will erupt from the inner valley of ^Adan in Yemen and will drive the people in fear away from their countries towards the West.



ثمّ إنَّهُ بعدَ حُصولِ أَشراطِ السّاعةِ الكُبرى العَشَرةِ تَقومُ القيامةُ على الكفَّارِ, وقبلَ ذلك بمائةِ عامٍ يأتي ريحٌ تَحتَ إبطِ كُلِّ مُسلِمٍ فَيموتُ كُلُّ المسلمينَ ويبقى الكفّارُ فتقومُ القيامَةُ عليهِم, يَنفُخُ إسرافيلُ عليه السلامُ في الصّورِ أي في البوقِ فيفزعونَ من هذا الصّوتِ, فإن صوتَ نفخةِ إسرافيلَ في البوقِ هَولُهُ عظيمٌ تتقطَّعُ منه قلوبُ الكفارِ حتَّى يموتوا من شدَّةِ هذا الصَّوتِ, وكذلك الجِنُّ الكفَّارُ يموتونَ تلك الساعةَ, فلا يَبقى بشرٌ ولا جنٌّ على وجهِ الأرضِ إلا وقَد مَاتَ, وأمّا الذين ماتوا قبلَ ذلكَ من المسلمينَ والكافرينَ فيُغشَى عليهم

تِلكَ الساعةَ أي يُغمَى عليهم تلك السَّاعةَ أي يُغمَى عليهم إلا الشُّهداء أي شُهداءَ المعركةِ فلا يُغشى عليهم،  والمراد أن الأرواح يغشى عليها إذا كان بلي الجسد وكذلك الأجساد التي فيه أرواحها يُغشى عليها حتى الأنبياء يصعقون في ذلك الوقت ولكن لا يصيبهم ألمٌ، إلا الشُّهَدَاء أي شُهداءَ المعركَةِ فلا يُغشَى عليهم تلكَ السَّاعةَ، وليس معنى ذلك أن الشهداء أعلى مرتبة من الأنبياء بل جعل الله هذه المزية للشهداء ترغيبًا في الجهادِ في سبيلِ اللهِ.



Once these ten major signs take place, a soft breeze will enter under the arms of every Muslim taking their life gently. One hundred years will pass during which only the non-believers will exist on earth.  There will be no Muslim to Praise or Glorify Allah the Exalted. Only the blasphemers will stay alive to face the time when life on Earth will come to an end (Qiyamah). Angel Israfil will sound the horn. This tremendous blast will rip the hearts of the non-believers and kill all living creature on earth, including humans and jinn; no humans or jinn will stay alive.



Those Muslims and blasphemers who have died before that will lose consciousness at that time save that martyrs, who will not lose consciousness. What is meant here that if the bodies had already decayed, then the souls will lose consciousness. The bodies which will have the souls in them at that time will be shocked too even the prophets; however, they will not get any pain due to that. The martyrs will not lose consciousness at that time, this does not mean that they have higher rank than the prophets, but Allah has made that significant thing for the martyrs so that people will be encouraged to seek it.



ثم بَعدَ موتِ البِشَرِ يموتُ الملائِكَةُ, وءاخرهم موتًا عَزرائيلُ, قالَ بعضُ العلماءِ: يُستثنى خَزَنةُ الجنةَِ وخَزَنَةُ جهَّنَم وحَمََلةُ العرشِ والحُورُ والوِلدَان. ثمّ بعدَ ذلك يُحيي اللهُ إسرافيلَ الذي كانَ نَفَخَ في الصُّورِ المرّةَ الأولى, ثم يَنفُخُ مرّةً ثانيةً وذلكَ بعد أربعين عامًا فيقومُ الأمواتُ من قبورِهِم  تنشق عنهم القبور ومن تلاشت جثته الله يجمعها وكذلك من أكلته السباع لا يُستثنى أحد وهذا يسيرٌ على اللهِ قال تعالى ﴿وَنُفِخَ فِي الصُّورِ فَإِذَا هُم مِّنَ الأَجْدَاثِ إِلَى رَبِّهِمْ يَنسِلُونَ﴾ سورة يس / 51. 



After the death of the humans, the angels will die, the last of them to die would be ^Azra’il. Some scholars said: Except for the angels in charge of Paradise, the angels in charge of Hellfire, those who carry the Throne, al-Hur, and al-Wildan. After that Allah will bring Israfil back to life, who had already sounded the horn the first time, he will sound it a second time; forty years after the first one; making the dead people come out of their graves. The graves would crack open, the one whose corpse has decayed totally Allah would assemble it, also those who were eaten up by the beasts; no one will be exempted and this is an easy matter to Allah.



ثم الناس كلهم يحشرون، كلهم يجمعون في مكان واحد وكل واحد يكون بحسب حاله المؤمنون الله يجعل لهم نور ويكونوا سعداء والكفار تَسوَدُ وجوههم لأنهم ما كانوا يعتقدون بيوم القيامة، فلما يروا ذلك تكاد تتقطع قلوبهم من شدة الفزع. 

ثم بعد ذلك يحاسب العباد على أعمالهم كل ما فعله الإنسان في هذه الدنيا يحاسب عليه إن كان خيرًا أو شرًا الملائكة تخرج كتابه، كل شئ مكتوب فيه، كذلك يوم القيامة شديدٌ إلا على من هَوَّنَ اللهُ عليه فالويلُ للذي لا يؤمِنُ بِهَذا اليوم والخسران لمن لا يعد لهذا اليوم لأن الله وصفه: يوم لا ينفع مالٌ ولا بنون إلا من أتى اللهُ بِقَلبٍ سَليم. لماذا ذَكَرَ اللهُ القَلبَ أي الذي يحمل يوم القيامة في قلبه عقيدة التوحيد خاليًا من التشبيه والتعطيل.



ثم الإنسان يوم القيامة لا يستطيع أن يفر مما فعل، الله يُشهِدُ عَليهِ أعضاؤه، يده تتكلم تنطق تقول: يا رب كفر بك، والرجلُ تتكلم تقول: يا ربُ عصى بي؛ ويقول الكافرون لجلودهم: لماذا شهدتم علينا؟ فيقولون: أنطقنا الذي أنطَقَ كُلَّ شَئ.

فويلٌ لمن لا يؤمن ويعد لذلك اليوم العظيم.



Then all of the people will be assembled in one place, every one would be according to his status. Allah has made illuminations for the believers, they will be delighted. The blasphemers will have their faces turn black because they did not use to believe in the Day of Judgment, their hearts would be just about to be ripped off due to their extreme fear.

Then after that will be the Questioning (Hisab) of the slaves about their deeds. What the entire person did in this world will be brought for settlement of account, whether it was good or evil, the angels would have his book displayed for him; everything is recorded in it. The Day of Judgment is severe except for those whom Allah has made it easy for them. Woe to the one who does not believe in this day and what a loss for the one who does not prepare for it, because Allah described it as the day when no money or offspring would benefit one except those who would die with a heart clear of blasphemy. It means the one who carries the Creed of Tawhid on the Day of Judgment and is clear of likening Allah to His creations (tashbih) and from denying the existence of Allah (ta^til).



The person will not be able to run away on the Day of Judgment from what he did. Allah will make his body parts testify against him, his hand would speak, it would say: O Lord, he had blasphemed and disbelieved in You. The leg would speak, it would say: O Lord he used me to disobey you. The blasphemers would say to their skin: Why did you testify against us? They would say: The One Who made everything speak, made us speak.



So, woe to the one who does not believe and does not prepare for that great day.  



بقي من بيان حديث جبريل المشهور: " وَتُؤْمِنَ بالقَدَرِ خَيْرِهِ وَشَرِّهِ":

فيجبُ الإيمان أن كُلَّ ما يَحصُلُ في هذا العالم يحصل بمشيئة الله تعالى، وبخلق الله، وبقَدَرَ الله. ومعنى القَدَر إذا أُريدَ بِهِ صفةُ اللهِ عَزَّ وَجَلَّ تدبيرُ الأشياءِ على وَجهٍ مُطَابِقٍ لِعِلمِ اللهِ ومشيئَتِهِ الأزليين، أو بعبارةٍ اُخرى جعل كلِّ شئ على ما هو عليه. وأما إذا أُريدَ المَقْدُورُ أي المخلوق –كما هو هنا– فإنه يَعنِي ما يَحْصُلُ بتقديرِ اللهِ، لذلك هو يَنْقَسِمُ إلى خَيرٍ وشر. أما القدر بمعنى صِفَةِ اللهِ فلا يجوزُ أن يُقَالَ عَنهُ إِنَّ منهُ خيرًا ومنه  شرًا، وإنما تقدير اللهُ حَسَنٌ، أما المْقدُور فمنه خير ومنه شر.



The Messenger of Allah sallallahu ^alayhi wa sallam said: “And to believe in destiny (qadar)--both good and evil.”

The Arabic term “qadar’ can mean ‘Destining’ and it can mean ‘destiny’. It is obligatory to believe that everything that happens in this universe happens according to the Will of Allah, by the Creating of Allah, and by the Destining (Qadar) of Allah. Destining, when used to mean the eternal attribute of Allah, means Allah’s managing things and make them occur in accordance with His eternal Will and Knowledge. In other words, it is making things the way they are.

However, destiny (qadar) is used in the above text to mean the created thing. It refers to that which happens according to the Destining (Qadar) of Allah. This is why it is divided into what is good and what is evil. It is not permissible to say about the Destining (Qadar) of Allah which is the attribute of His Self, that some is good and some is evil. The Destining (Qadar) of Allah is good. However, as to that which happens, i.e., the created things, some of them are good and some of them are evil.



فالمُسْلِمُ يَعْتَقِدُ أَنَّ اللهَ تَعَالَى هُوَ خَالِقُ كُلِّ شَئ وَأَنَّ الخَيرَ والشَرَ بِتَقديرِ اللهِ تَعَالَى، الخيرُ قَدَّرَهُ اللهُ وَيُحِبُهُ والشرُ قَدَّرهُ اللهُ ولا يُحِبِهُ وكله بتقدير الله تعالى.

اللهُ تَعَالى خَلَقَ إِبليس ولا يُحِبُهُ وَخَلَقَ الملائكةَ ويحبهم وكذلك خَلَقَ الخيرَ وأَجراهُ وَيُحِبُهُ وكذلك خلق الشر والمعاصي ولا يحبهم إنما هم بخلقه.

The Muslim believes that Allah ta^ala is the Creator of everything, and that the good and the evil are Decreed by Allah ta^ala. The good is decreed by Allah and He accepts it, the evil is decreed by Allah; however, He does not accept it; both of them are decreed by Allah.

Allah ta^ala created Iblis and does not accept him, He created the angels and He accepts them. Also, He created the good and made it occur and accepts it, He created evil and sin too and does not accept them although He created them.  

فلا يجوز أن يُعتَقَد أنَّ الخيرَ بخلقِ اللهِ وأَنَّ الشَرَ لَيسَ بِخَلقِ الله لأَنَّ ذلك يتضمن وجود خالق غير الله، واللهُ تَعَالى يَقُول: ﴿هَلْ مِنْ خَالِقٍ غَيْرُ اللهِ﴾ سورة فاطر / 3. معناه أَنَّ اللهَ هُوَ وَحدَهُ خَالِقُ كُلِّ شَيء.

القَدَرية فِرقَةٌ قَديمَةٌ كانت ظَهَرَت مُنذُ اَكثرَ من تسعمائة سنة سُميَت بالقَدَرية لأنهم يُنكِرونَ القَدَر، هؤلاء قالوا: الله ما خلق الشر، والمسلمون كفروهم وضللوهم.

الرسول عليه الصلاةُ والسلام أخبَرَ عنهم فقال: "لكل أُمَّةٍ مَجُوسٌ، وَمجُوسُ هَذِهِ الأُمَّةِ الذينَ يَقُولونَ لاَ قَدَر" رواه أبو داَوُد.

It is not permissible to believe that the good is created by Allah and the evil is not created by Allah because this would entail that there is a creator other than Allah, Allah said:

﴿هَلْ مِنْ خَالِقٍ غَيْرُ اللهِ﴾

It means that Allah is the only One Who created everything.

Al-Qadariyyah is an old faction which appeared over nine hundred years it was named “al-Qadariyyah” because they deny Destining (Qadar), those ones said: Allah did not create evil, Muslims judged them as blasphemers and misguided people.

The Prophet sallallahu ^alayhi wa sallam said:

"لكل أُمَّةٍ مَجُوسٌ، وَمجُوسُ هَذِهِ الأُمَّةِ الذينَ يَقُولونَ لاَ قَدَر"

It means: “Every nation has Magians (fire worshippers) and the Magians of this nation are those who say there is no Destining (Qadar).” Narrated by Abu Dawud.

المجوسُ يعبدون ءالهان من دون الله، إِلَهُ للخير وَإِلَهُ للشر يقولون في لغتهم الفارسية أنَّ الضوء إِلَهُ الخيرِ والظلام إِلَهُ الشر، إِسمهم إِهرامان ويزدان لذلك يشعلون الضوء ليلَ نهار. الرسول عليه الصلاة والسلام شَبَهَ القَدَرية بالمجوس سلكوا مسلكهم لأنهم جعلوا إِلَهًا  للخير وإِلَهًا للشر.

The Magians worship two gods, a god for the good and a god for the evil as they claim. They say in their Persian language that light is the god of the good, and darkness is the god of the evil. Their respective names are: Ihraman and Yazdan, and that is why they light fire during night and day. The Messenger of Allah sallallahu ^alayhi wa sallam likened the Qadariyyah to the Magians because they followed their route by believing that there is a god for the good and a god for the evil.    

كان  يوجد شخص في أواخر أيام الصحابة اسمه غيلان الدمشقي، كان سيدنا عثمان ابن عفان هو أعتقه، كان عبدًا مملوكًا، ثم هذه أزاغ الله قلبه، صار يقول: الأعمال التي نحن نعملها، نحن نخلقها، بمشيئتنا نحن نخلقها، صار يوسوس لهذا ولهذا ولهذا، صار شرُّه كبيرًا، ثم أيام  عمر بن عبد العزيز الخليفة الراشد عند نهاية المائة الأولى بلغ خبره عمر بن عبد العزيز رضي اللهُ عَنهُ، فطلبه وقال: "أنت بلغني أنك تقول تتكلم بكذا، في القدر" فقال: "يا أمير المؤمنين يكذبون عليَّ " هو كان عمر بن عبد العزيز له هيبة بالتقوى، ليس كبعض الملوك الذين كانوا من عشيرته مبذرًا مسرفًا متعجرفًا متكبرًا، كان من أشد الناس تواضعًا، ورافضًا للتنعم لا يتنعم، حتى إنه عندما يصلي في بيته يفرش ترابًا ليسجد على التراب، من أجل التذلل لله، ما تجرأ غيلان أن يقول : نعم أنا قلت كذا، بل قال: "يكذبون عليَّ يا أمير المؤمنين" سيدنا عمر ما اطمئن قلبه لكلامه، قال: "إِنْ كَانَ  في قَلبِكَ خلاف ما تقول بلسانك، الله تعالى يذقيك حرَّ السيف"  يعني تقتل، يقطع رأسك بالسيف. 

There was a person in the last days of the Companions, his name is Ghaylan ad-Dimashqiyy, our Master ^Uthman Ibn ^Affan freed him since he was an owned slave, then Allah ta^ala made his heart become perverted, he started to say: “We created the deeds we make; we create it with our will.” He started to whisper to this and that and that, until his evil became enormous.

At the end of the first one hundred years and during the days of ^Umar Ibn ^Abdul-^Aziz, the rightly guided Caliph, ^Umar heard about Ghaylan, he called upon him and said: “It had reached me that you are talking about Destining (Qadar).” He said: “They lie about me, O Amir of the Believers.”

^Umar Ibn ^Abdul-^Aziz had an awe due to piety, not like the other kings from his clan. He was neither a heavy spender nor an arrogant; rather, he was among the most humble people who refused to live in extravagance. Whenever he used to pray in his house, he used to spread soil so that he will prostrate on soil out of humbleness to Allah. Ghaylan did not dare to say: “Yes I said so.” Rather he said: “They lie about me, O Amir of the Believers.” Our Master ^Umar was not satisfied with his words. He said to him: “If there is in your heart what is contrary to what you are saying, then may Allah let you die with the sword.” This means: That you will be killed, your head will be cut with the sword if there is in your heart what is contrary to what you are saying.

ثم بعد وفاة عمر بن عبد العزيز رضي الله عنه وفي خلافة هشام بن عبد الملك عاد غيلان ينشط بدعوة القدرية، فقال له هشام: " أنت تتكلم في القدر؟" قال: "نعم يا أمير المؤمنين، إن شئت اجمعني بشخص يناظرني". فقال هشام: "من لهذا القدري؟" قالوا: "ليس له إلا الأوزاعي" وكان يسكن مشارف بيروت وهو من أكابر العلماء. الخليفة أرسل في طلبه من بيروت إلى دمشق جمعه في مجلس واحد معه فقال: "إن أُقيمت عليه الحجة نقطع رأسه". فتكلم غيلان نطق بعقيدة القدرية، قال عنه الأوزاعي: "كافر، ورب الكعبة يا أمير المؤمنين" غلبه، فقال غيلان: "أصابتني دعوة ذلك الرجل الصالح" يعني عمر بن عبد العزيز. قَطَعَ يَديهِ وَرِجلَيهِ ثُمَّ قَطِع رأسه وَعَلَقَهُ على باب دمشق ثلاثة أيام حتى يعرف أَنَّ هذا لا يحمل عقيدة أهل السنة والجماعة بل عقيدة مخالفة لها.

Then after the death of ^Umar Ibn ^Abdul-^Aziz, may Allah raise his rank, and during the Caliphate of Hisham Ibn ^Abdul-Malik Ghaylan became again active in calling for the belief of the Qadariyyah. Hisham called on him and said: “Are you talking about the matter of Destining?” He said: “Yes, O Amir of the Believers; if you wish let me meet with whoever would debate me.” Hisham said: “Who would debate this one who carries the creed of the Qadariyyah?” The people said: “Al-Awza^iyy”. Al-Awza^iyy used to live in the outskirts of Beirut; he was among the highest ranking scholars. The Caliph called upon Al-Awza^iyy to come from Beirut to Damascus. He made them meet in one session and he said: “If a proof will be produced to discredit his belief we will cut his head off.” Ghaylan then uttered the creed of the Qadariyyah. Al-Awza^iyy said: “His is a blasphemer O, Amir of the Believers.” He defeated him. Ghaylan then said: “I was hit with the supplication of that righteous man”, he meant ^Umar Ibn ^Abdul-^Aziz. His hands and legs were cut off, then his head was cut off and hanged on the gate of Damascus for three days so that it will be known that this one does not carry the Creed of Ahlus-Sunnah wal Jama^ah, but rather a creed which disagrees with it.



الأوزاعي رحمه الله كان صالحًا تقيًا، قال عنه ابن عساكر: كان الأوزاعي كثير العبادة حسن الصلاة، ورعًا، طويل الصمت. وكان رضي الله عنه كثير البكاء والتهجد والابتهال في دعائه، ولم يُرَ قط ضاحكًا يقهقه بل كان غاية ذلك أن يبتسم، وكان لا يبكي في مجلسه، فإذا دخل بيته كان يبكي حتى يشفق عليه.

ويروى أَنَّ امرأة دخلت على امرأة الإمام فرأت الحصير الذي يصلي عليه مبلولاً فقالت: لعل الصبي بال هنا؟ فقالت: هذا أثر دموع الشيخ في سجوده، هكذا يصبح في كل يوم.

كان رحمه الله شديد الورع ما تردد بأن قال لغيلان: "كافر" لأنه كَذَّبَ قول اللهِ تعالى: ﴿قُلِ اللهُ خَالِقُ كُلِّ شَىْءٍ﴾ سورة الرعد / 16. فالذي يعتقد أَنَّ الشرَ ليسَ بِخَلقِ الله هذا كافر ليس بمسلم.

Al-Awza^iyy, may Allah endows his mercy on him was a righteous pious individual, Ibn ^Asakir said about him:

Al-Awza^iyy used to perform lots of acts of worship, pray plenty good, was God-fearing, and used to stay silent for lengthy periods. He, may Allah raise his rank, used to cry a lot and to pray the late night prayer. He was never seen bursting with loud laughter, rather he would smile, he did not use to cry while in session, but when he enters his home he would start crying until the people felt sympathetic towards him.

It was narrated that a woman visited his wife and she saw that the mat which he prayed on was wet, she said: Did the boy urinate here? His wife answered her: These are the traces of the tears of the shaykh while he is prostrating, this is how this mat is every morning (means he cries a lot while he is prostrating during the late night prayer).

He was extremely God-fearing, he did not hesitate to say to Ghaylan: “You are a blasphemer” because he belied Allah’s saying:



﴿قُلِ اللهُ خَالِقُ كُلِّ شَىْءٍ﴾



Verse 16 of Surat ar-Ra^d which means: “Say (O Muhammad) that Allah is the Creator of everything.”

So, the one who believes that evil is not created by Allah is a blasphemer.

ثم في عصرنا هذا لا توجد فرقة تسمى القَدرية إَنما توجد فرقة في بلاد المسلمين جماعة تسمى "حزب التحرير" رأسهم تقي الدين النبهاني أسس حزب التحرير في فلسطين ثم انتقلوا إِلى لبنان ثم انتشروا. وجملة معتقداتهم أنهم يقولون: اللهُ لا يَخلُقُ كل أفعال العباد وهذا كُفرٌ والعياذُ بالله تعالى.

يقول زعيمهم تقي الدين النبهاني في كتابه المسمى الشخصية الإسلامية (الجزء الأول: القسم الأول ص/71 ـ 72) ما نصه: «وهذه الأفعال ـ أي أفعال الإنسان ـ لا دخل لها بالقضاء ولا دخل للقضاء بها، لأن الإنسان هو الذي قام بها بإرادته واختياره، وعلى ذلك فإن الأفعال الاختيارية لا تدخل تحت القضاء» اهـ، ويقول في نفس الكتاب (الجزء الأول: القسم الأول: ص/74) ما نصه: «فتعليق المثوبة أو العقوبة بالهدى والضلال يدل على أن الهداية والضلال هما من فعل الإنسان وليسا من الله» ا.هـ، وكذا يذكر في كتابه المسمى بـ: «نظام الإسلام» (ص 22).

In our era, nowadays, there is no faction called the Qadariyyah, rather there is a group in the Muslim countries called “Hizb at-Tahrir”, their leader is Taqiyyud-Din an-Nabahaniyy established Hizb at-Tahrir in Palestine, then they moved to Lebanon and spread out. 

Among their beliefs is that they say: “Allah does not create all of the deeds of the salve.” This is blasphemy, we seek refuge with Allah ta^ala from that.

The leader of Hizb at-Tahrir, Taqiyyud-Din an-Nabahaniyy, said in his book, ash-Shakhsiyyah al-Islamiyyah (Volume 1, pages 71-72): “These actions (i.e., the actions of man) are not related to Allah’s creating and Allah’s creating is not related to them, because man is the one who performs them by his will and choice, thereupon, the voluntary actions do not fall under Allah’s creating.”

He also said in the same book (Volume 1, page 74): “Rendering the reward or punishment contingent upon guidance and misguidance denotes guidance and misguidance are doings of the slave and not from Allah.” He stated a similar thing on page 72 in another one of his books called Nidham-ul-Islam.

هذا الكلام مخالف للقرءان والحديث وصريح العقل. فأما القرءان فقد قال الله تعالى: ﴿وَخَلَقَ كُلَّ شَىءٍ فَقَدَّرَه تَقْدِيرًا﴾ سورة الفرقان / 2، وقال:  ﴿وَاللهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ﴾ سورة الصَّافَّات / 96. وقال ﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ﴾ سورة القمر / 49، والشىء هنا شامل لكل ما يدخل في الوجود من أجسام وحركات العباد وسكونهم، ما كان منها اختياريًّا وما كان منها اضطراريًّا، والأفعال الاختيارية أكثر بكثير من غير الاختيارية. فلو كان كل فعل اختياري من العباد بخلق العبد لكان ما يخلقه العبد من أعماله أكثر مما يخلقه الله من أعمال العباد، والشىء معناه في اللغة الموجود، وهذه الأعمال أعمال الإنسان الاختيارية موجودة.

These words of Taqiyyud-Din an-Nabahaniyy are contrary to the Qur’an, the Hadith, the explicit sound intellect, and the sayings of the scholars.

Allah ta^ala said in Surat-al-Furqan, Verse 2:

﴿وَخَلَقَ كُلَّ شَىءٍ فَقَدَّرَه تَقْدِيرًا﴾

It means: “He created everything and made terms for them.”

Allah said in Surat as-Saffat, Verse 96:

﴿وَاللهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ﴾

It means: “Allah created you and your doings.”

Also, Allah said in Surat al-Qamar, Verse 49:

﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ﴾

It means: “Verily, I have created everything according to My Destiny.”

The term shay’ (thing) in these verses includes everything which enters into existence. Bodies, the voluntary and involuntary motions and rests of the slaves, and what pertains to them are not excluded. Moreover, voluntary actions far exceed the involuntary ones. So, if Hizb at-Tahrir’s claim was correct i.e., every voluntary action of the slave is a creation of the slave himself, then what the slaves would create among their actions would be more than what Allah creates--a thought the sound intellect totally rejects. Linguistically, the term shay’ (thing) refers to what is existing—which includes these voluntary actions.

وقوله: "الأعمال الإختيارية" لا يخلصه من الكفر، فالإنسانُ له نوعان من الأعمال: الإختيارية مثالٌ على ذلك أَنَّ الواحد منا هو يختار أن يذهب إلى البيت أو يبقى في المسجد، والإضطرارية كالمرض، والحياة، والموت؛ هذان الإضطراري والإختياري هما بخلق الله.

His saying: “The voluntary actions” does not save him from blasphemy, the human has two types of actions: The voluntary actions for example, one might elect to go home or to stay in the mosque; and there are the involuntary actions like: Sickness, life, and death. Both, the voluntary and involuntary actions are created by Allah.

وكلام زعيمهم مخالف أيضًا لقوله تعالى: ﴿وَنُقلِّبُ أفْئِدَتَهُمْ وَأَبْصَارَهُمْ﴾ سورة الأنعام / 110، فقد أخبر الله في هذه الآية بأن عمل العبد القلبي وعمله الذي يعمله بجوارحه من فعل الله تعالى فهل لهم من جواب على هذه الآية؟!.

The statements of their leader also contradict the saying of Allah in Surat al-An^am, Verse 110:

﴿وَنُقلِّبُ أفْئِدَتَهُمْ وَأَبْصَارَهُمْ﴾

It means: “We turn their hearts and sights.”

In this Verse, Allah revealed that both the actions of the hearts and the actions of the limbs are doings of Allah. Do they have a reply to this Verse?

وأما مخالفته للحديث فقد روى مسلم في صحيحه والبيهقي وغيرهما أن رسول الله صلى الله عليه وسلم قال :"كُلُّ شَىءٍ بِقَدَرْ حَتَى العَجْزُ وَالكَيْسُ"، والعجز: البلادة، والكيس: الذكاء، وقال صلى الله عليه وسلم: "إِنَّ اللهَ صَانِعُ كُلِّ صَانِعٍ وَصَنْعَتِهِ" رواه الحاكم من حديث حذيفة.

وخالف أيضًا الحديث الذي أخرجه ابن جرير الطبري في كتابه تهذيب الآثار وصححه وهو قوله عليه الصلاة والسلام: "صنفان من أمتي لا نصيب لهما في الإسلام: القدرية، والمرجئة"، فهذا الحديث صريح في تكفير أهل القدر القائلين بأن العبد هو الذي يخلق أعماله بإرادته وتقديره كهذه الفرقة، فهم بهذه المقالة جردوا أنفسهم من الإسلام وانسلخوا منه كما تنسلخ الحية من جلدها.

The following are examples of Taqiyyud-Din an-Nabahaniyy’s negation of the hadith. Imam Muslim in his Sahih, al-Bayhaqiyy, and others narrated that the Messenger of Allah, sallallahu ^alayhi wa sallam, said:

:"كُلُّ شَىءٍ بِقَدَرْ حَتَى العَجْزُ وَالكَيْسُ"

It means: “Everything is by the creating of Allah----even stupidity and intelligence.”

As related by Ibn Hibban, the Prophet said:

"إِنَّ اللهَ صَانِعُ كُلِّ صَانِعٍ وَصَنْعَتِهِ"

It means: “Allah is the Creator of every doer and his doing.”

Moreover, an-Nabahaniyy negated the hadith that was related and determined to be sahih by Ibn Jarir at-Tabariyy in his book, Tahdhib ul-Athar:

"صنفان من أمتي لا نصيب لهما في الإسلام: القدرية، والمرجئة"

It means: “Two types among my nation have no share in Islam, those who deny Destiny (al-Qadar) and al-Murji’ah.”

* Al-Murji'ah is a deviant blasphemous faction. Among their false sayings is: “No matter how many enormous sins a believer commits, he will not be tortured on the Day of Judgment.”

This hadith is explicit in classifying as blasphemous those who deny Qadar (Destiny). Hence, When Hizb at-Tahrir say: “The slave creates his own actions by his will and creating,” they deprive themselves of Islam and separate themselves from it like the snake sloughs off its skin.

وأما مخالفته لصريح العقل فهو أنه يلزم من قولهم المذكور أن يكون الله مغلوبًا مقهورًا لأنه يكون العبد على ذلك خالقًا لهذه المعاصي على رغم إرادة الله، والله لا يكون إلا غالبًا، قال الله تعالى:  ﴿وَاللهُ غَالِبٌ عَلَى~ أَمْرِهِ﴾ سورة يوسف / 21.

وعلى حسب زعمهم فإنه يجري في ملكه تعالى شئ بغير مشيئته، وهذا مما لا يصح، فإنه لا يجري في المُلك طرفةُ عين ولا لفتةُ ناظر إلا بقضاء الله وقدره وقدرته ومشيئته، ولا فرق بين ما كان خيرًا أو شرًا، لا يُسأل عما يفعل وهم يسألون. فلا يصح عقلاً أن يكون وجود قسم منها بفعل الله ووجود قسم ءاخر بفعل غيره، كما تقول المعتزلة الذين خالفوا أهل الحق.

قال الإمام أبو حنيفة في الوصية: "والعبد مع أعماله وإقراره ومعرفته مخلوق، فإذا كان الفاعل مخلوقًا فأفعاله أولى أن تكون مخلوقة"، وقال الأمام أبو الحسن البصري: "ومن كذب بالقدر فقد كفر" ا.ﻫ.

An-Nabahaniyy’s negation of the sound intellect lies in that his saying necessitates Allah is defeated and compelled. According to him, the slave is the creator of these sins regardless of the Will of Allah. However, the truth is that Allah is always triumphant, for Allah ta^ala says in Surat Yusuf, Verse 21:

﴿وَاللهُ غَالِبٌ عَلَى~ أَمْرِهِ﴾

It means: “Allah is always Triumphant (carries out) His will.”

According to the claim of Hizb at-Tahrir, “Things happen in the Dominion of Allah against His Will.” This is invalid. Nothing happens in Allah’s Dominion, whether a blink of an eye or a glance, except by His Creating, Predestination, Power and Will--regardless of whether it is good or evil. He is not questioned about what He does but they are questioned. It is intellectually invalid that some doings are created by Allah and other doings are created by others. Hence, what Hizb at-Tahrir say is invalid, and they negate the People of Truth. In his book, Al-Wasiyyah, Imam Abu Hanifah said: “The slave is a creature--as are his doings, confessions and knowledge.”

ثُمَّ هؤلاء جماعة "حزب التحرير" عندهم زلات أُخرى منها إِنكارهم عذاب القبر، يقولون: الإنسان لا يعذب في قبره. هذا ضد القرءان، قال الله تعالى: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُو~اْ ءَالَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ سورة غافر / 46.

ويكفي في إثباتِ عَذابَ القبرِ ما رواه البخاري ومسلم في الدعاء الذي ورد عن النبيِّ صلى اللهُ عليه وسلم والذي رواه البخاري ومسلم: "اللَّهُمَّ إِنِّي أَعُوذُ بِكَ من عذاب القبر ومن عذاب النار ومن فتنة المحيا والممات ومن فتنة المسيح الدجال". هذا الدعاء يقال في الصلاة بعد التَّشَهُد والصَّلاةُ الإِبْرَاهِيميَّة، فهل الرسول عليه الصلاة والسلام يُعَلِمُ شيئًا لا أصلَ لَهُ؟!!

Hizb at-Tahrir also has other strayings, among them is their denying of the torture in the grave; they say: the human does not receive any torture in the grave, this is against the Qur’an, Allah said:

﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُو~اْ ءَالَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾

Verse 46 of Surat Ghafir means that the blasphemer will be tortured by looking at the seating he will have in Hellfire twice a day, once at the beginning at the day, and once at  the end of the day. 

What is sufficient in proving that there will be torture in the grave  is the supplication (du^a’) which of the Messenger of Allah sallallahu ^alayhi wa sallam mentioned:

"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ من عذاب القبر ومن عذاب النار ومن فتنة المحيا والممات ومن فتنة المسيح الدجال"



It means: “O Allah, I seek refuge with you from the torture of the grave, the torture of Hellfire, the temptations of life and death, and from the temptation of the Imposter Masih.” (Narrated by

al-Bukhariyy and Muslim).



This supplication is said in the prayer after reciting the Tashahhud and as-Salatul-‘Ibrahimiyyah, so does the Prophet sallallahu ^alayhi wa sallam teach something which has no basis?!!



ثم هؤلاء يبيحون مصافحة الرجل للمرأة الأجنبية وأكثر من ذلك والدليل على حرمة مصافحة المرأة الأجنبية حديث: " لأن يطعن أحدُكم بحديدة في رأسه خيرٌ له من أن يمس امرأة لا تحلّ له" رواه الطبراني في المعجم الكبير وحسّنه الحافظ ابن حجر.

معناهُ لو نزلت لَهُ مُصيبَةٌ أن شُجَّ رَأسَهُ بِحَديدَةٍ خَيرٌ لَهُ من مصافحة المرأة الأجنبية لأَنَّ هذا حرامٌ في شرعِ الله.

Those one also make it permissible for the man to shake hands with the marriageable woman and more than that. The proof that it is unlawful for one to sake hands with a marriageable woman is the hadith of the Messenger of Allah sallallahu ^alayhi wa sallam:

"لأن يطعن أحدُكم بحديدة في رأسه خيرٌ له من أن يمس امرأة لا تحلّ له"

It means: “For one to be stabbed by a piece of iron in his head is better for him than touching a woman who is not lawful for him.” (Narrated by at-Tabaraniyy in Al-Mu^jam al-Kabir). It was classified as a hasan  by Hafidh Ibn Hajar.

* A hasan hadith is a hadith which is less than a sahih in classification but both are relied upon in deducing judgments.

It means that if a calamity were to be inflicted on a person in which it cuts his head with a piece of iron is better for him than shaking hands with a marriageable woman because this is unlawful in the Religion.

ثم الرسول سمى هذا زنا اليدين، ليس هذا زنا حقيقيًا إِنما هو مجاز هو يوصل للفاحشة، هؤلاء يقولون ليس اللمس فقط يقولون: الضم والتقبيل بلا شهوة يجوز، هؤلاء يؤلفون دينًا جديدًا والعياذُ بالله تعالى.

The Prophet sallallahu ^alayhi wa sallam named this “adultery of the hand”, it is not the actual adultery; rather it is figurative; it leads to adultery. Those ones do not say that only touching is permissible, they say: Hugging, and kissing without desire is permissible too; so they are making a new religion; we seek refuge with Allah ta^ala from that.



واحدٌ في لبنان من زعمائهم كان يقول: يجوز تقبيل المرأة الأجنبية، قال واحدٌ من أهل العلم: ألا تقولون النظر إلى وجهِ المرأةِ الأجنبية بِشهوةِ حرام؟ قال: يُقَبِلُ وهو مُغمِضٌ عينيه، قال هذا من شدة جهله.

One of their leaders in Lebanon used to say: It is permissible to kiss the marriageable woman, one person said to him: Don’t you know that even the look at the face of the marriageable woman with desire is unlawful? He said: He kisses her while closing his eyes. He said that out of his extreme ignorance. 



وقد قال رسول الله صلى الله عليه وسلم فيما رواه البخاري عنه إذ يقول: "إِنَّ اللهَ كتب على ابن ءادم حظه من الزنا أدرك ذلك لا محالة فالعين تزني وزناها النظر واليد تزني وزناها اللمس والرجل تزني وزناها الخطى واللسان يزني وزناه المنطق والفم يزني وزناه القُبَل والنفس تمنَّى وتشتهي والفرج يُصدقُ ذلك أو يكذبه".

معنى الحديث أَنَّ الله جعل في البشر طبائع منها اختلاس النظر، الله جعل كثيرين من البشر يفعلون هذا إلا من سَلَّمَهُ الله، ثم ذكر النبي اللمس، وقوله صلى الله عليه وسلم: "والفرج يُصدقُ ذلك أو يكذبه"  أي أَنَّ الإنسان قد يزني وقد يترك ذلك.

فكيف يحلل هؤلاء مصافحة المرأة الأجنبية؟

الإنسان عليه أن يبتعد عن المعاصي لأَنَّ الشيطان يزين للإنسان ولا يتركه متى يقع في الكبائر، فمطلوب اجتناب الصغائر حتى لا يقع بعدها في الكبائر.

The Messenger of Allah sallallahu ^alayhi wa sallam said:

"إِنَّ اللهَ كتب على ابن ءادم حظه من الزنا أدرك ذلك لا محالة فالعين تزني وزناها النظر واليد تزني وزناها اللمس والرجل تزني وزناها الخطى واللسان يزني وزناه المنطق والفم يزني وزناه القُبَل والنفس تمنَّى وتشتهي والفرج يُصدقُ ذلك أو يكذبه"

It means: “Written on the son of Adam is his share of adultery that he inevitably commits; the adultery of the eye is the unlawful look, the adultery of the hand is the unlawful touching, the adultery of the foot is the unlawful walking, the adultery of the tongue is the unlawful talk, the adultery of the mouth is the unlawful kiss. And the self would wish and desire to commit the actual adultery; the private part would be the instrument to commit the actual adultery if the self drives the person to commit it.”



This hadith means that Allah had made in the humans characters and natures, among them is looking stealthily, Allah ta^ala made many of the humans do that except those whom He saved from that. Then the prophet mentioned "touching". His saying, sallallahu ^alayhi wa sallam: “The private part would be the instrument to commit the actual adultery if the self drives the person to commit it.” Means that the person might commit adultery or might leave that.



So how come those ones deem lawful shaking hands with the marriageable woman.



The person has to keep himself away from committing sins, because the devil decorates such things for him; he will not leave him whenever he commits the enormous sins. One is supposed to avoid committing the small sins so that he will not commit the enormous sins after that.



جماعة "حزب التحرير" يموهون على الناس، في الدانمارك عملوا خليفة سري يجلبون له الزناة وشاربوا الخمر إِلى الخَلاء يطفئون الضوء ويقيم عليهم الحد كيف هذا والله يقول: ﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِّنَ الْمُؤْمِنِينَ﴾ سورة النور / 2.



Hizb at-Tahrir deceive people, in Denmark they made a secret “caliph” they bring to him the adulterers and fornicators and the alcohol drinkers, they take them to the washroom; then they turn the lights off and hand him the penalty. How come they do that and Allah said in the Qur’an: 

﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِّنَ الْمُؤْمِنِينَ﴾

Verse 2 of Surat an-Nur means: “And let a group of the believers witness their punishment.”

 

Clicke here for Part 1 - The Explanation of Hadith Jibril About Belief ('Iman)