حسين مني وأنا من حسين أحب الله من أحب حسينا أحب الله من أحب حسينا … صدق رسول الله صلى الله عليه وعلى آله وصحبه وسلم .
في تحفة الأحوذي للمباركفوري: قوله ( حسين مني وأنا من حسين ) قال القاضي: كأنه صلى الله عليه وسلم علم بنور الوحي ما سيحدث بينه وبين القوم، فخصه بالذكر، وبين أنهما كالشيء الواحد في وجوب المحبة وحرمة التعرض والمحاربة، وأكد ذلك بقوله ( أحب الله من أحب حسينا ) فإن محبته محبة الرسول، ومحبة الرسول محبة الله
Al-Laṭīf, Al-Wadūd (The Gentle, The Loving)
A servant lives and dies without realizing the subtle kindness of his Lord toward him.
Al-Wadūd does not care about your reaction;
His love is one-sided.
اللطيف الودود
العبد يعيش ويموت ولا يعرف لطف ربنا به
الودود ما يهمه رد فعلك ؛
حب من طرف واحد.
إلهِي :
ارحم عبدك الذليل ، ذا اللسان الكليل والعمل القليل ، وامنن عليه بفضلك الجزيل ، واكنفه تحت ظلك الظليل يا كريم يا جميل يا أرحم الراحمين .
Akhuwat’s mega loan disbursement ceremony today at Badshahi Mosque among 25,000 families under CM’s Self-Employment Scheme, an initiative that benefited 1.85 million households.
During 6 years, loans of worth Rs.40 Billion with a return rate of 99.9% have been distributed, enabling our beneficiaries to transform their lives. #Akhuwat #TogetherWeCan
“You are forbidden to me for a ḥīn.”
This phrase was said by a Bedouin man to his wife during the time of the Prophet ﷺ. He intended to break his oath and return to his wife, but he was unsure how long ḥīn actually meant.
He first went to the Prophet ﷺ to ask when he could return to his wife, but the Prophet ﷺ was not at home at that time.
He then went to Abū Bakr al-Ṣiddīq (may Allah be pleased with him) and asked him.
Abū Bakr said: “You are forbidden to her until death,” so the Bedouin left.
He went to ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) and asked.
ʿUmar said: “You are forbidden to her for forty years,” so the man left.
He went to ʿUthmān ibn ʿAffān (may Allah be pleased with him) and asked.
ʿUthmān said: “You are forbidden to her for a whole year,” so the man left.
He went to ʿAlī ibn Abī Ṭālib (may Allah be pleased with him) and asked.
ʿAlī said: “You are forbidden to her for one night,” so the Bedouin left, thinking carefully about which interpretation of ḥīn to follow.
Finally, he returned to the Prophet ﷺ and did not leave until he found him in a garden with the Ansār. He told the Prophet ﷺ about what happened with the companions and his confusion over the meaning of ḥīn.
The Prophet ﷺ told him to sit and sent for his companions. When they arrived, he asked them:
“Abū Bakr, why did you say he is forbidden to his wife until death?”
Abū Bakr replied: “O Messenger of Allah, the Qur’an says, ‘We granted them enjoyment for a ḥīn’ — here, ḥīn means until death.”
The Prophet ﷺ remained silent.
“And you, ʿUmar?”
ʿUmar said: “O Messenger of Allah, in the Qur’an it says, ‘Has there come upon man a time when he was nothing to be mentioned?’ — here, ḥīn refers to the forty years Adam spent in Paradise before descending to Earth.”
The Prophet ﷺ remained silent.
“And you, ʿUthmān, why did you say a year?”
ʿUthmān said: “O Messenger of Allah, the Qur’an says, ‘A good word is like a good tree, whose fruit comes every ḥīn’ — here, ḥīn means every year.”
The Prophet ﷺ remained silent.
“And you, ʿAlī?”
ʿAlī said: “O Messenger of Allah, the Qur’an says, ‘Glory be to Allah when you enter the evening and glory be to Him when you enter the morning’ — here, ḥīn means a single night.”
The Prophet ﷺ was pleased with his companions and said:
“My companions are like the stars; whichever of them you follow, you will be rightly guided.”
Then he advised the Bedouin:
“Take the opinion of ʿAlī ibn Abī Ṭālib, for it is easiest for you.”
This story is narrated in Faḍāʾil al-Ṣaḥābah by al-Bayhaqī, in Tuḥfat al-Majālis by Imam al-Safawī, and elsewhere with slight variations.
The narration reflects the generosity and flexibility of Islamic law, the breadth in interpreting rulings, and how the Prophet ﷺ facilitated matters for the believers, allowing them to follow the easiest and most suitable interpretation.
..
*{ إنتى طالق حتى حين }*
عبارة قالها أعرابى لزوجته فى عهد النبى صل الله عليه وسلم
وأراد أن يتحلل من يمينه ويعود إلى زوجته ، فكيف يفسر الحين كم من الزمن ،
– فذهب إلى رسول الله ليسأله متى يعود إلى زوجته ، فلم يجده فى داره فى ذلك الوقت ،
– فذهب إلى أبى بكر الصديق رضى الله عنه وسأله
فقال أبى بكر : حرمت عليك حتى الموت ولا تحل لك فتركه
– وذهب إلى عمر بن الخطاب رضى الله عنه وسأله
فقال له : حرمت عليك أربعين سنة فتركه
– وذهب إلى عثمان بن عفان رضى الله عنه وسأله
فقال : حرمت عليك عام كامل فتركه
– وذهب إلى على رضى الله عنه وسأله
فقال : حرمت عليك ليلة واحدة ، فتركه الأعرابى ،
وفكر بأى الأراء يأخذ فى تفسير معنى *{ حين }*
● فعاد إلى الرسول صل الله عليه وسلم بحثاً ولم يتركه حتى وجده فى بستان لدى أنصارى وقص عليه ماحدث من أصحابه وحيرته فى تفسير *الحين* ،
فقال الرسول أجلس ، وأرسل إلى أصحابه ، ولما جاءوا سألهم ..
لماذا يا أبكر حرمت عليه زوجته حتى الموت ؟
فقال يارسول الله من القرآن يقول تعالى ( فمتعناهم حتى حين ) ومعنى الحين هنا حتى الموت ، فسكت رسول الله
– وقال وأنت ياعمر ؟
قال من القرآن يارسول الله ، أول سورة الإنسان يقول تعالى ( هل أتى على الإنسان حين من الدهر لم يكن شئا مذكورا ) وحين هنا أن أدم مكث فى الجنة أربعين سنة قبل أن ينزل الأرض ، فسكت رسول الله
وقال وأنت يا عثمان لماذا حرمت عليه زوجته عام ؟
قال من القرآن يارسول الله يقول تعالى ( مثل كلمة طيبه كشجرة طيبه تؤتى أُكلها كل حين ) والحين هنا أكثر الثمر يثمر كل عام مرة ، فسكت رسول الله
وقال وأنت يا على ، قال من القرآن يارسول الله يقول الله تعالى ( فسبحان الله حين تمسون وسبحان الله حين تصبحون ) وحين هنا تعنى ليلة
● فسُر النبى صلّ الله عليه وسلم من أصحابه ،
وكانت هذه الروايه سبباً فى أن يقول ، أصحابى كالنجوم بأيهم أهتديتم أقتديتم ، وقال للأعرابى خذ برأى علي بن أبى طالب فإنه أيسر لك
■ الروايه فى فضائل الصحابه للبيهقى ، ووردت أيضاً فى كتاب تحفة المجالس للأمام الصفوى وفى غيرها بتصرف.
الرواية تعكس مدى سماحة الدين الإسلامي وتوسعه في تفسير الأحكام ومدى تسهيل الرسول عليه أفضل الصلاة والسلام علينا باختيار أسهل الأحكام وأكثرها ملائمة للمسلمين ،،
الله المستعان علي عُقّدْ هذا الزمان ،،،
إلهي :
تَمّ نُورك فَهَدَيت فَلَكَ الْحَمْد ، وعَظُم حِلمك فَعَفَوْت فَلَكَ الْحَمْد ، وَبَسَطْتَ يَدك فأعطيت فَلَكَ الْحَمْد .
"Continuing to commit a specific sin, even though I fully realize it is forbidden, and yet I do it, then seek forgiveness and return to it again. I have vowed to Allah many times that I will refrain, but I return to it. I pray and maintain my prayers and dhikr, but sometimes I feel that my prayers are of no benefit because they do not prevent me from immorality. I don’t know what to do. The idea that Allah is Forgiving and Merciful dominates me strongly—I feel His apparent mercy, but I do not feel fear or awe. I don’t know what to do."
I replied:
*"Prayer forbids immorality; that is, it is a cause for abandoning it and a means to remove it. So if you stop praying, which is the reason for abandoning immorality, or reduce it, then you have left the very cause for leaving the sin. Medicine is taken while the disease is present in order to gradually or eventually remove it at a time known to Allah. Therefore, we continue with the cause (prayer) until the result stabilizes.
As for returning to sin after seeking forgiveness, it is part of human nature. Allah knows this about His servant and does not blame or hold him accountable for it. The Prophet ﷺ even said, as a reassurance for His servant: 'If you did not sin, Allah would bring a people who sin, seek forgiveness, and He would forgive them.'
Returning to sin does not invalidate repentance, even if it happens a thousand times, because one of the conditions of valid repentance is not that one never returns to sin, according to the consensus of the scholars. Only the ignorant Wahhabi, Salafi, and Ikhwani groups say that returning to a sin invalidates repentance. This is a terrible innovation and a grave falsehood, with no basis from Allah—it was invented by Satan to mislead people, just as he made it his task to prevent people from approaching their Lord. He deceives those who do not know, giving the impression contrary to the truth of Allah the Almighty.
As for the dominance of the idea that Allah is Forgiving and Merciful over the idea of His painful punishment, this is proper for believers. Allah began His speech with 'In the name of Allah, the Most Merciful, the Most Compassionate.' The words of punishment are directed to the disbelievers. This prevailing belief aligns with the scriptural texts that emphasize His mercy over His punishment. As narrated in al-Bukhari from the Prophet ﷺ:
'Allah wrote a Book and placed it above the Throne: My mercy prevails over My wrath.'"*
— Muḥammad ʿAwad al-Manqūsh
سآلتني فقالت
الاستمرار علي فعل ذنب بعينه وانا مدركة كل الادراك انه حرام ومع ذلك أفعله وبعدين استغفر ثم اعود
عاهدت ربنا اكتر من مرة اني همتنع وبردو ارجع تاني
وانا بصلي وبحافظ علي الصلاة والاذكار
ساعات احس اني صلاتي ملهاش فايدة لانها مبتنهنيش عن الفحشاء
مش عارفه اعمل ايه ، فكرة ان ربنا غفور رحيم مسيطره علي جدا اشعر بظاهر رحمة ربنا بس لا اشعر بالترهيب ولا الخوف انا مش عارفه اعمل ايه
فأجبتها
الصلاة تنهى عن الفحشاء اي انها سبب في انهائها ووسيلة لذهابها
فاذا توقفت عن الصلاة التي هي سبب انهاء الفحشاء والتقليل منها فقد تركنا سبب ترك الفحشاء
فالدواء نأخذه مع وجود الدآء ليذهب الدآء بالدوآء شيئا فشيئا او ليذهب مرة واحدة بعد مدة يعلمها الله ، فنستمر فى السبب حتى تستقر النتيجة
كما ان رجوع العبد للمعصية بعد استغفاره منها من طبيعة البشر والله يعلم هذا من عبده ولا يلومه عليه ولا يؤاخذه عليه حتى قال تسلية لعبده على لسان حبيبه صلى الله عليه وآله وسلم لو لم تذنبوا لأتى الله بقوم يذنبون فيستغفرون فيغفر لهم
والعود للذنب لا ينقض التوبة ولو عاد الف مرة لانه ليس من شروط صحة التوبة عدم العودة لاذنب باجماع اهل العلم الا الجهلة الوهابية السلفية الاخوانية فانهم يقولون ان من عاد لذنب نقض توبته ، وهذا منهم بدعة شنيعة وفرية مريعة ما انزل الله بها من سلطان اخترعها لهم الشيطان ليصدوا العباد وييأسوهم من الرحمن على عادة ابيهم ابليس الذي اخذ على عاتقه صد الناس عن رب الناس فيتصيد من لا يعلمون ليوهمهم بضد حقيقة رب العالمين
اما سيطرة فكرة ان الله غفور رحيم على فكرة عذابه اليم فهو اللائق بالمؤمنين الذين بدأهم في كلامه سبحانه بـ بسم الله الرحمن الرحيم وما وجه كلمة العذاب الا للكافرين وهذا الاعتقاد الغالب عليك يسير في منهج النصوص الشرعية القائلة بتغليب رحمته على عذابه كما فى البخاري عن النبي صلى الله عليه وآله وسلم ان الله كتب كتابا جعله فوق العرش : إن رحمتي سبقت غضبي
محمد عوض المنقوش
Investigation after allegations of rape by writer Henda Ayari and another woman
The prominent Swiss academic Tariq Ramadan, a professor of contemporary Islamic studies at the University of Oxford, has been taken into custody by French police following accusations of rape
A judicial source confirmed to Reuters that Ramadan was taken into custody on Wednesday. A preliminary investigation was opened after two women filed police complaints against him late last year, accusing him of rape.
Ramadan, a senior research fellow of St Antony’s College, took a leave of absencefrom the university last November after the two women filed complaints. He has denied the allegations and filed a complaint for slander against the author Henda Ayari, one of his accusers.
In October, Ayari, 40, who heads the women’s organisation Les Libératrices, filed a complaint with prosecutors in Rouen, France, alleging rape, sexual violence, harassment and intimidation by Ramadan. She said she was assaulted by him in a Paris hotel room in 2012.
Ayari said she had described the rape in a chapter of her book, I Chose to be Free, published in France in November 2016, giving her attacker a made-up name. In the book, Ayari describes a sex attack by an intellectual in a Paris hotel room after a conference, saying she fought back but was insulted, slapped and treated violently.
In the wake of the sexual assault and harassment scandal involving the Hollywood producer Harvey Weinstein, Ayari said she decided to name Ramadan and made a formal complaint to police.
Later, a second woman reported Ramadan to police, alleging that he had raped and violently assaulted her in a hotel room in the French city of Lyon in 2009.
The 55-year-old Swiss-born academic made his name as an author and commentator on modern Islam, as well as advising successive British governments on Islam and society. A well-known figure in the Middle East, he is the grandson of the founder of the Muslim Brotherhood movement in Egypt, Hassan al-Banna.
Ramadan said in a statement in November, after he took a leave of absence from the University of Oxford: “Contrary to reports in the French-language press, I have taken leave of absence upon mutual agreement with Oxford University, which will permit me to devote my energies to my defence while respecting students’ need for a calm academic environment.”
لعل هذا المقطع والتعليقات عليه تدل بما لا يدعو للشك أن غالب الناس لا يملكون متطلبات النقاش العقلاني والمنطقي، منذ أن قاموا ضد محمد شحرور، ...
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