سيدي أبو العباس المرسي قدس الله سره

Sidi Abu al-Abbas al-Mursi, may God sanctify his secret

He was the Pole of his time, the model of his age, a banner of guidance, and a sign of sainthood. He appeared from the Maghreb like a crescent moon, indeed like a full moon, and settled in Alexandria, where its people witnessed his blessings both on land and sea. His full name was Sidi Ahmad ibn Umar al-Ansari al-Mursi al-Shadhili al-Maliki, a guide, trainer, and gnostic of God, the Pole of his era, and the spiritual heir of Sidi Abu al-Hasan al-Shadhili, may God be pleased with both of them.

He became known by his kunya (honorific title) Abu al-Abbas and his laqab (epithet) al-Mursi, after his birthplace, Murcia, in 616 AH.

Sidi Abu al-Abbas al-Mursi received Sufism from his famous teacher, Sidi Abu al-Hasan al-Shadhili, whom he met in Tunisia in 640 AH, after acquiring the knowledge of his time in fiqh, tafsir, hadith, logic, and philosophy. This was the proper time for him to enter the Sufi path and receive the crown of sciences: Tasawwuf. His companionship with al-Shadhili was correct, and he became, after him, the Imam of the Shadhili order, marrying his teacher’s daughter beforehand.

He was among the greatest gnostics, the only one to inherit al-Shadhili’s knowledge fully, and he left no written works. He used to say: “The sciences of this group are sciences of realization, and the sciences of realization cannot be contained by the intellects of most people.” Likewise, his teacher, Abu al-Hasan al-Shadhili, would say: “My books are my companions.”

About him, it was said:
"He is the true heir of al-Shadhili’s knowledge; know him, he is the unique Pole."

He spoke on various sciences, saying: “We share in the jurisprudence with the jurists, but they do not share in what we possess.”

In spiritual knowledge and secrets, he was like the pivot of a mill and the sun of its noon. Listening to his words, one would say: “This is the speech of one whose homeland is only God; he knows the affairs of the heavens better than those of the earth.”

He said to me: “For forty years I have not been veiled from the Prophet ﷺ for even the blink of an eye, and if I were veiled even for a moment, I would not count myself among the Muslims.”

In 642 AH, Sidi Abu al-Abbas arrived in Alexandria with his teacher al-Shadhili and settled in the Kom al-Dikka district.

Upon arrival, he felt weak and unable to bear the journey, so he consulted al-Shadhili, who explained:
"Adam was created by God with His hand, honored in paradise, and descended to Earth with dignity. He became God’s servant in paradise through recognition, and recognized his Lord on earth through responsibility. He was not diminished by being sent to Earth but completed. You carry a portion of Adam; your beginning is in the spiritual heaven, in the paradise of knowledge, then you are sent to the earth of the self to act responsibly. Once both servitude aspects are complete, you deserve to be a vicegerent."

He spent 36 years in Alexandria, avoiding rulers, refusing to meet the governor, and relying entirely on spiritual life. Even when royalty visited him, he remained reserved, absorbed in spiritual discipline.

He declared: “By God, my stomach has never consumed unlawful food.” He had sixty veins to guard against doubt, and light shone from his fingers. He was granted the ability to speak all languages.

He said in his exegesis: “He who knows himself knows his Lord,” meaning that knowing one’s own limitations leads to recognition of God’s power and majesty.

He also said about his teacher al-Shadhili: “If the light of a disobedient believer were revealed to people, it would span the heavens and the earth; how much more so for an obedient one!”

He explained that their spiritual path does not belong to the East or West, but is a direct chain from one to one, to Hasan ibn Ali, the first of the Poles.

He said: “When a saint is narrow-minded, he destroys those who harm him immediately; when he is generous, he bears the harm of both worlds.”

He warned: “The flesh of a saint is poisoned; if it does not harm you, beware, beware.”

He remained a resident in al-Muqassam, Cairo, commuting nightly to Alexandria to attend his teacher’s gatherings.

Sidi Abu al-Abbas took over the leadership of the Shadhili order after the death of Sidi Abu al-Hasan al-Shadhili in 656 AH, at the age of forty, and continued guiding the order until his death in 686 AH, having spent 44 years in Alexandria, during which the Shadhili order flourished widely.

He was buried in his mosque in Alexandria. His shrine became famous among all Egyptians, well known to young and old. At the time of his death, the area was a burial place for saints. A mosque was built on his grave in 706 AH to distinguish it from surrounding graves, which later became a small mosque built by Zayn al-Din al-Qattan, endowed with waqf properties, and restored and expanded in 1189 AH.

May God benefit us through him. Amen.

Source: Tabaqat al-Shadhiliyya al-Kubra, Al-Kawakib al-Duriyya fi Tarajim al-Sada al-Sufiyya

سيدي أبو العباس المرسي قدس الله سره

قطب الزمان, وقدوة الأوان, وعَلَمُ الهداية, والمشار إليه بالولاية, طلع من المغرب هلالًا بل بدرًا, ونزل إسكندرية فعاين أهلها منه على البر بحرًا ، سيدي أحمد بن عمر الأنصاري المرسي الشاذلي المالكي المرشد المربي العارف بالله قطب الزمان وارث سر سيدي أبي الحسن الشاذلي وخليفته رضى الله عنهما.

اشتهر بكنيته أبو العباس وبلقبه المرسي نسبة إلى بلدة مرسية التي ولد فيها سنة 616 هجرية.

تلقى سيدي أبو العباس المرسي رضى الله عنه التصوف على يد شيخه الصوفي الأشهر سيدي أبو الحسن الشاذلي رضى الله عنه الذي التقى به سيدي أبو العباس المرسي رضى الله عنه في تونس في سنة 640 هجرية، بعد ما تزوَّد بعلوم عصره كالفقه والتفسير والحديث والمنطق والفلسفة، وجاء أوان دخوله في الطريق الصوفي وتلقيه تاج العلوم : التصوف. وصحَّت صحبة سيدي أبى العباس رضى الله عنه لشيخه الشاذلي، وصار من بعده إماماً للطريقة الشاذلية، وكان قبلها قد تزوَّج بابنة شيخه.

وكان رضى الله عنه من أكابر العارفين، لم يرثْ علمَ الشاذلي رضى الله عنه غيرُه، وهو أجلُّ من أخذ عنه الطريق، ولم يضع رضى الله عنه كتبًا. وكان يقول: علومُ هذه الطائفة علومُ تحقيق، وعلومُ التَّحقيق لا تسعها عقول عموم الخلق. وكذلك شيخُه أبو الحسن الشاذلي قدّس الله سرُّه، كان يقول: كُتبي أَصحابي.

وقال في حقِّه:

ووارثُ علم الشَّاذليِّ حقيقةً

* وذلك قطبٌ فاعلموه وأوحدُ

وكان رضى الله عنه يتحدَّثُ في سائر العلوم، ويقول: شاركنا الفقهاء فيما هم فيه، ولم يُشاركونا فيما نحن فيه.

وكان في المعارف والأسرار قطبَ رحاها، وشمس ضحاها، تقول إذا سمعت كلامه، هذا كلام مَنْ ليس وطنه إلا غيب الله، هو بأخبار أهل السماء أعلمُ منه بأخبار أهل الأرض.

وكان يقول لي: أربعون سنة ما حُجبتُ عن رسول الله صلى الله عليه وسلم طرفةَ عين، ولو حُجبت طرفةَ عين ما عددت نفسي من المسلمين.

وفى سنة 642 هجرية، وصل سيدي أبو العباس رضى الله عنه مع شيخه الشاذلي قدس الله سره إلى الإسكندرية، واستقرا بحي كوم الدِّكة.

ولَمَّا قدم إسكندرية من المغرب ضاق صدره حتى ضعف عن حمله, فأتى الشاذلي, قال: يا أبا العباس, آدم خلقه الله بيده, وأسجد له ملائكته, وأسكنه جنته, وأنزله للأرض نزول كرامة لا إهانة, فإنه عبد الله في الجنة بالتعريف, وعرف ربه في الأرض بالتكليف, فما أنزله إليه ليُنْقِصَه بل ليُكْمِلَه, ولقد أنزله إليها قبل أن يخلقه ﴿إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً﴾ ما قال في الجنة, ولا في السماء, فما استحق أن يكون خليفة حتى توفرت فيه العبوديتان, وأنت لك قسط من آدم؛ بدايتك في سماء الروح, في جنة المعارف, فأُنْزِلْتَ إلى أرض النفس ؛لتعمل بالتكليف, فإذا توفرت فيك العبوديتان استحقيت أن تكون خليفة. فكان كذلك, تولَّى القطبيَّة وذلك مكاشفة من شيخه له.

وبلغ رضى الله عنه من زهده أنه مكثَ بالإسكندرية ستًا وثلاثين سنةً ما رأى وجهَ مُتولّيها ولا أرسلَ إليه، وطلبه المتولي يومًا للاجتماع به، فأبى، وقال: والله، إني ألقى الله ولا أراه. فكان الأمر كذلك، وكانت تأتيه الأمراء والملوك لتزوره، فكان يغلبُ عليه القبضُ، ولا ينبسط في مجلسهم.

وكان رضى الله عنه يقول: والله ما دخلَ بطني حرامٌ قط. وكان له ستون عرقًا تضرب إذا مدَّ يده إلى شبهة، وكان النور يتلألأ في أصابعه.

وأُعطي رضى الله عنه النُّطقَ بسائر اللغات والألسن.

وقال رضى الله عنه في تفسير: «من عرف نفسه فقد عرف ربه», معناه: من عرف نفسه وعجزها, عرف ربه بعزته وقدرته.

وقال عن شيخه الشاذلي قدس الله سره : لو كشف للناس عن نور المؤمن العاصي لطبق ما بين السماء والأرض, فكيف بالطائع؟!.

وقال رضى الله عنه: طريقنا هذه لا تُنسب للمشارقة ولا للمغاربة, بل واحد عن واحد, إلى الحسن بن عليِّ, وهو أول الأقطاب.

وقال رضى الله عنه :إذا ضاق الولي هلك من يؤذيه حالًا, وإذا اتسع تحمَّلَ أذى الثقلين.

وقال رضى الله عنه: لحم الوليِّ مسموم, وإن لم يؤاخذك فإياك ثم إياك.

وكان رضى الله عنه ساكنًا بخط المقسم بالقاهرة, وكل ليلة يأتي إسكندرية يسمع ميعاد الشاذلي, ثم يرجع القاهرة من ليلته.

تولَّى سيدي أبو العباس رضى الله عنه مشيخة الطريقة الشاذلية بعد وفاة سيدي أبى الحسن الشاذلي رحمه الله سنة 656 هجرية وكان عمره آنذاك أربعين سنة. وظلَّ يحمل لواء العلم والتصوف حتى وفاته 686 هجرية، بعد أن قضى أربعةً وأربعين عاماً في الإسكندرية ، سطع خلالها نجم الطريقة الشاذلية في الآفاق.

وكانت وفاته رحمه الله سنة ست وثمانين وست مئة، ودفن بمسجده بالإسكندرية، ومقامه رحمه الله مشهورٌ بين أهل مصر بأسرها، يعرفُهُ الكبير والصغير، وكان هذا الموضع وقت وفاته، جبانةً يُدفن فيها الأولياء. وقد أُقيم سنة 706 هجرية بناءً على مدفنه؛ ليتَميَّز عن بقية القبور من حوله، فصار البناءُ مزاراً، ثم صار مسجداً صغيراً بناه زين الدين القَطَّان وأوقف عليه أوقافاً؛ وأُعيد بناء المسجد وتم ترميمه وتوسيعه سنة 1189 هجرية. اللهم انفعنا به آمين.

[طبقات الشاذلية الكبرى ، الكواكب الدرية في تراجم السادة الصوفية]

الحذر لا يمنع القدر

 

Automated Translation

If the intention is from God Almighty (You will not will unless God wills), then it is assumed that the work is destined for its completion, as the work will be in harmony with the Surroundings (Son of Adam, seek me, you will find me, if you find me, you will find everything),
but the failure comes from rationality (be wise and trust in it). ) where the human mind works to choose the best ways of implementation (you know your world), and then the devil may interfere in its details (Let’s set them your straight path), and it follows that the work does not harmonize with the environment.. Thus, one must make a change (until they change what is themselves) in order to restore harmony between the plan and the environment.

إذا كانت النية من الله سبحانه وتعالى (لن تشاءوا إلا أن يشاء الله) ، فالمفترض أن العمل مُقدر له التمام ، حيث سوف ينسجم العمل مع المحيط (ابن آدم اطلبني تجدني، فإذا وجدتني وجدت كل شيء) ، ولكن الإخفاق يأتي من العقلانية (أعقلها وتوكل) حيث يعمل عقل الانسان على اختيار أفضل الطرق للتنفيذ (أنتم أدرى بدنياكم) ، وحينها قد يتدخل أبليس في تفاصيلها (لأقعدن لهم صراطك المستقيم) ، ويترتب عليها أن لا ينسجم العمل مع المحيط .. هكذا ، يجب أن يقوم المرء بالتغيير (حتى يغيروا ما بأنفسهم) لكي يعود الانسجام الى ما بين الخطة والمحيط ..

عسى تكون الفكرة أوضح …

The Etiquette of Haram

 

From the etiquette of haram:

The meaning of haram is that you move from the circle of solution to the circle of prohibition, and from the habit to worship. And from the manners of haram

1- To wash the Hajj or the rebels and intends to wash the forbidden.

2- To leave the sewn clothes and the man wears the forbidden clothes. (And that means to come out of the bondage to the Lord), and to be patient after wearing the Haram clothes, until his journey (or car) be with him, if he is a passenger, or a man without a wheel, they said: Do not hasten the arrival, but let it be for For him, he begins with you, and he will finish with you on the way.

3- Renewing the Talabiyyah during the time of the Haram, i.e. the time of the remembrance of Allah, peace be upon him said: “Your tongue is still wet in the remembrance of Allah.”

■ Etiquette of entering Mecca:

Makkah is the forbidden sanctuary of Allah, and his purified house, and where the end of the haram, and the beginning of Hajj and Umrah, and so the stages of the road are taken with the supervision of some until you reach your goals and the end of obedience to Allah, your Lord, the Almighty. If you enter Mecca, you will be welcomed:

1- wash up to get in. And in the way to Allah you must increase your purification and always ask for forgiveness and repentance: {God loves those who repent and love those who purify themselves} [Baqara: 2222]

■ ROUND UP:

If a Muslim wants to open the Tawaf for the past or others, he should consider six things:

First of all – purity and veil, and this purity helps a man on the road, while ablution is the believer’s weapon, enlightenment, light and peace, so that he is always ready; and the pillar of this path is obedience to God, and the pillar of obedience to God is prayer, and the circumambulation of the house is prayer, in it Purity is in the body (from speech, from malice), and in the place, and in the dress, and in the covering of any veil of obscenity, And the believer should cover his virginity even in his private parts.

The second – the impression of a man in the roundabout of coming, to make the center of his apricot under his right armpit, then throw the sides of his left shoulder, then make the house on his left and start from the black stone, when he roams and the house on his path, it looks like angels, Then the path is based on resembling servants of Allah Almighty who do not get bored of Worship him, and they do not disobey his command.

The third – before passing the black stone, but at the beginning of the roundabout, he should say: “In the name of Allah and Allah is the Greatest, O Allah, we believe in You, believe in Your Book, fulfill your covenant, and follow the Sunnah of Your Prophet Muhammad”, then he goes away.

4th- sanding in the first three rafts, and walk in the other four on regular form.

Fifth – If the seven rounds are done, then the committed person should come between the Black Stone and the Kaaba door, and he is in a position to respond to the supplication.

So Allah has favoured some times, some places over some, some people over some, and some circumstances over some, so the pilgrims should consider all this in his way to Allah, and to touch the holy times, the holy places, and the Sheikh The honorable woman wakes up and asks them to supplication, and the honorable conditions, he prays at it, like the rain falling, the forbidden house, and like standing in front of a grave Our master Muhammad peace be upon him.

Sixth- If he is free from that, he should take his way to the back of our master Ibrahim’s place and say: {And take the place of Abraham praying} and pray behind the place two rak’ahs; and they are the year of Tawaf; an announcement to unify God on the people of Abraham and his Prophet Prayer and peace {and followed the tribe of Abraham kindly} [Women: 125].

■ Pursuit:

If he empties from the roundabout, let him go out of the Al-Safa door, and then seek between him and the bitter seven times. Purity is required by the pursuit and not a duty. That is, whoever floats between the purity and the bitterness – and any pursuit between them – is not required to be purified or illuminated; it is permissible for the menstruation and the south to seek between the purity and bitterness, and fulfill their promises, and wait for them. To be exalted, praised, and exalted at every level of purity or bitterness, and to be invited to whatever He wants The best of this world and the Hereafter, and he repeats it three times, and makes his quest between the two green worlds more intense, to run between them, that is if he is a man, but for a woman, there is no run for her.

■ In standing with knowledge and before it:

If it ended on the day of Arafa and went to Arafat, it reached the peak and reached the day of receiving the grant, the lifting of the affliction, the gathering of the nation, and the uncovering of the gloom. The day of forgiveness of sins and erasing sins, is the day of acceptance and arrival. Let him give his mind and heart to Allah Almighty, and increase his remembrance and gratitude, his forgiveness and forgiveness, talabiya, supplication and reading the Qur’an, whatever is convenient for him. May Allah accept from us and from you.

And from the minutes of etiquette:

1- Hypocrisy should be halal meaning that Hajj and Umrah are not a proof of a case for Hajj to be said so, but when a person wants to get out of his sins, from the circle of disobedience to the circle of Allah’s pleasure, and to go to Hajj, it must be the The way he gets out of Halal.

2- And if the inspiration is only for Allah, the Almighty, and exalts His words, because he {and who magnifies the words of Allah, it is of the strongest hearts} [Hajj: 32].

3- Whoever argues or takes ablution from others: so his intention is to visit the House of Allah Almighty and enjoy looking at it; looking at the Kaaba is worship, and whoever looks at the Kaaba, it is an answered invitation, so even if he is pilgrimage or observing others, he must intend to enjoy There is a holy place that God Almighty has made Mercy for the believers, and also helping his brother intends to do good by dropping the assumption that is not to take a material gain, meaning: he does not look at what he will gain from the benefits of the world as the material reward he takes, or as if he brings with him something from trade in his departure and Yes, he sells there and sells here, but he means it Visiting and intending to help his brother.

4- And to be generous in giving and kind in giving: and to be generous in what he carries in excess, for companionship on the road; a brother may need something of more or pleasure, not to be arrogant or extravagant, but on the economy. And the one who gives extra money in the way of Hajj in the way of Allah, and also when you spend it on pilgrims or those who are with you during Hajj or Umrah, Ibn Omar, may Allah be pleased with them, said: From the generosity of a man is good in his journey.

5- And leave rudeness, hypocrisy, and quarrel: and rudeness: a name that collects all language and filth of speech, and immorality: a name that gathers all out of obedience to God, and arguments: exaggeration in opposition is what inherits grievances and contradicts the good of people.

6- And he should avoid luxury and arrogance: because Hajj and Umrah are based on abstinence from the custom, so he must remain humble and do not wear during Hajj what distinguishes him from others or exalted him from the thin dress that makes him distinctive. It was for a legitimate purpose, and Al-Azza bin Abdul Salam was performing a pilgrimage to see a man He makes a mistake in his forgetting, so the man’s father advised him, and the public thought that he was speaking about what he did not know, so the glory was forced to go and dress like the scholars, and he advised him, so he accepted his advice; for glory here is dressed for the face of God in order to be purified A man of corruption his performance. A person should not incline there to reasons of boasting and prostitution, and it is written in the court of the arrogant and the fear of Allah, and he will not enter Paradise who has in his heart a grain of mustard of great pride and leaves the party of the righteous, for Hajj and Umrah are based on Humility and prosperity in this world, not built on boasting, reproduction and greatness among us.

7- And if it is not obligatory on him, it is not easy for a fat person to sacrifice, even if it is not in his duty.

8- And to be kind: with what he has spent out of charity and guidance, and with what he has suffered in his wealth or body, he has all the harm he has endured and loss that he has suffered – if he counts – a reward, nothing will be lost in the sight of Allah.

It is said: As a sign of acceptance of Hajj, you leave all your sins. How do you know your argument has been accepted? When you come back and find yourself pious in sins, because the pilgrimage in which God forgave sins made you on a white page, and this white page counterfeits sin, hatred, repentance, and do not enjoy it, so if it is offered by a spirit or a devil, it will repent. Turn away from it, and sin will abhor her, so do not fall into it, and from this will be evident. For us, Allah is satisfied with our Hajj, or He has accepted this Hajj.

‎Dr. Ali Gomaa أ.د علي جمعة‎ 

الحنفية المثيرة للجدل

 I might differ with some Hanafi scholars in that knowledge is not a necessary condition in itself but rather a sufficiency.

We do not claim that the full truth is limited to one person, namely Abu Hanifa al-Nu‘man. Rather, we say that true Islam and its complete reality lie in a single scientific methodology: the Hanafi method of deriving legal rulings from the sources of legislation.

This requires continuity and updating of the derivation, not updating the methodology itself.

• If we stick to previous derivations without awareness or updating, it is invalid.

• If we derive rulings using a different methodology, it is also invalid.

• If we attempt to change the methodology itself, it will be impossible to find a wiser method.

This fixed Hanafi methodology is:

1. To give reason a moderate role, between unlimited rational debate (as the Mu‘tazilites did) and complete negation of reason (as the Ash‘arites or Ahl al-Hadith did) — in understanding the Sunnah and weighing narratives, not merely based on chains of transmission.

2. In accepting mursal hadiths and determining the acceptability of ahad reports under conditions, avoiding reliance on the principle of blocking means (sadd al-dhara’i‘), and not equating practical Sunnah with verbal Sunnah.

3. In honoring the Companions, accepting their reports, actions, and personal practices without requiring that they be directly attributed to the Prophet ﷺ (unlike Ahl al-Hadith).

4. In averting fixed punishments when there is doubt, respecting the authority of rulers, and avoiding labeling People of the Book as disbelievers or polytheists.

5. In considering the hierarchy of evidence, its reliability, and the types of rulings that can be derived from them.

6. In avoiding the mixing of literal and metaphorical meanings in a single context.

7. In conditions for interpreting general texts by specific contexts and taking apparent texts with its implied meaning.

8. In preventing the acts of worship from becoming a pillar of faith so that a sinful person is not expelled from the faith — which is why Hanafis uniquely prohibit issuing fatwas to kill someone who abandons prayer out of laziness, unlike the Ash‘arites.

9. In properly deriving meanings from language itself — which led Hanafis to permit ablution from running tap water (since it is flowing water, even naming the faucet a “Hanafi”), whereas Ahl al-Hadith rejected this as innovation.

Other methodological aspects include:

Conditions for accepting ahad reports

1. The chain (isnad) is not an absolute condition, and mursal (interrupted) isn’t a disqualifier.

2. One may convey the meaning of the report, unless it is ambiguous, a common term, or requires exact wording.

3. For the adhan and tashahhud, exact wording must be observed as required by Sharia.

4. If a report conflicts with the Qur’an, mutawatir hadith, or analogy, it is rejected or interpreted.

5. If a report conflicts with the practice of its narrator, one follows the narrator’s practice; the report is then either rejected or interpreted, considering abrogation, specification, or context.

6. The number of narrators is not a requirement.

7. Statements like “He ordered us to do such and such” are evidence and interpreted as an order of the Prophet ﷺ, because the companion’s purpose is transmission.

لعلي أختلف مع أهل الحنفية في أن العلم ليس شرط عين ، بل كفاية

ﻻ نقول أن الحقيقة الكاملة محلها شخص واحد وهو أبو حنيفة النعمان . بل نقول أن اﻹسلام الصحيح وحقيقته الكاملة هما فى منهج علمى واحد . وهو (منهج) الحنفية فى (إستنباط) اﻷحكام التكليفية من مصادر التشريع

مع (ضرورة) (استمرار) (تحديث) ذلك الإستنباط – لا تحديث المنهج

لأننا لو ثبتنا على الإستنباط السابق بغير وعى ولا تحديث،، فهو باطل

ولو حدثنا استنباط الأحكام بغير منهج،، فهو باطل أيضاً

ولو حاولنا تغيير المنهج لشق ذلك علينا،، ولما وجدناً منهجاً حكيماً مثله

وهذا المنهج الحنيفى الثابت – هو

1) أن نعطى للعقل دورا متوسطا بين الجدل اللاحدودى للعقل (وهو فعل المعتزلة) واﻹلغاء الكامل للعقل (وهو فعل اﻷشاعرة أهل الحديث) – فى فهم السنة والترجيح بين الروايات ، وليس على أساس السند وحده

2) فى قبول الحديث المرسل ، وتحديد قبول أخبار اﻵحاد ، بشروط ، ومنع العمل بقاعدة سد الذرائع ، وعدم المساواة بين السنة الفعلية والسنة القولية

3) فى إجلال الصحابة ، بأن نقبل رواياتهم وأفعالهم وسننهم الموقوفة (الخاصة بهم) ، وﻻ نشترط كونها مرفوعة إلى النبي صلى الله عليه وسلم (كما إشترطها أهل الحديث)

4) وفى درء الحدود بالشبهات ، ودرء ما يعارض سيادة الحاكم ، ودرء تسمية أهل الكتاب كفارا أو مشركين

5) وفى مراعاة مراتب اﻷدلة فى الثبوت والدﻻلة ونوعية ما ينبنى عليها من أحكام تكليفية

6) وفى منع العمل باجتماع الحقيقة والمجاز فى سياق واحد

7) وفى شروط حمل المطلق على المقيد ، وظاهر النص على كنايته

8) وفى منع جعل العمل ركناً فى اﻹيمان لكي ﻻ يخرج الفاسق من الملة (وترتب على ذلك أن الحنفية هم الوحيدون الذين يمنعون اﻹفتاء بقتل تارك الصلاة تكاسلاً ، خلافاً للأشاعرة أهل الحديث)

9) وفى حسن إخراج معانى اللغة على مفرداتها (وترتب على ذلك أن الحنفية هم الوحيدون الذين أفتوا بجواز الوضوء من الصنبور ﻷنه ماء جارى – حتى سمى الصنبور حنفية – فى حين رفضه أهل الحديث وجعلوه بدعة)

وأشياء أخرى منهجية كثيرة – مثل

شرائط قبول أخبار اﻵحاد

المسائل التى تخص متن الخبر

1- اﻹسناد فى الخبر ليس بشرط ، واﻹرسال فيه ليس بمانع

2- يجوز فى الخبر نقل الحديث بالمعنى – إﻻ إن كان لفظا مشتركا ، أو مجملاً ، أو مشكلاً

ب- إﻻ فى اﻷذان والتشهد ، لتﻻوة ألفاظهما بأمر الشرع

3- إذا خالف الخبر ، الكتاب والمتواتر والقياس ، يرد أو يؤول

4- إذا خالف الخبر ، عمل الراوى ، يعمل فيه بعمل الراوى ، ويرد الخبر ، ويقدح فى صحته ، ويحمل على النسخ أو التخصيص أو التأويل

5- العدد فى الخبر ليس بشرط

6- لفظ (أمرنا أن نفعل كذا) هو حجة ، ويحمل على أنه أمر النبي صلى الله عليه وسلم ، ﻷن غرض الصحابى هو التبليغ

على جبل الرحمة

 In the shade of this rock on Mount Arafat, on the tenth of Dhul-Hijjah, the Prophet ﷺ stood and said:

“O people, listen to me carefully, for I may not meet you at this gathering again after this year.

O people, your lives and your property are sacred to one another until you meet your Lord, just as this day of yours, in this month of yours, in this land of yours, is sacred. Have I conveyed the message? O Allah, bear witness! Whoever has a trust, let him return it to whom he entrusted it.

The usury of ignorance is abolished, and the first usury I abolish is that of my uncle Abbas ibn Abdul Muttalib. The first blood I begin with is that of ‘Amr ibn Rabi‘ah ibn al-Harith. The practices of ignorance are abolished, except for obligations like watering animals and public responsibilities. Any deliberate killing, or killing by rod or stone, incurs one hundred camels; anything more is from the ways of ignorance.

O people, Satan has despaired of being obeyed on your land, but he is pleased to be obeyed in lesser deeds which you belittle in your actions.

O people, infidelity is increased by negligence, and time has returned to its original state as when God created the heavens and the earth. The number of months with God is twelve.

O people, your women have rights over you, and you have rights over them. Do not allow them to share your bed with others, nor admit anyone into your homes whom you dislike, and they should not commit immorality. If they do, God permits you to separate from them in bed or discipline them lightly. But if they obey, you must provide them sustenance and clothing in kindness. Women are entrusted to you by God, and you have lawful intimacy through His word. Fear God regarding women and treat them well. Have I conveyed the message? O Allah, bear witness!

O people, believers are but brothers. No one may take the property of another except willingly. Have I conveyed the message? O Allah, bear witness! Do not return to disbelief after me, striking one another’s necks. I have left among you what, if you hold fast to it, you will never go astray: the Book of Allah.

O people, your Lord is one, and your father is one. All of you are from Adam, and Adam was from dust. The most honored among you with God is the most righteous. No Arab has any superiority over a non-Arab except through piety. Have I conveyed the message? O Allah, bear witness!

O people, God has apportioned every inheritor his share of inheritance. A will may not exceed one-third, and the legitimate child is entitled to the marital property. Whoever claims otherwise or disposes of what is not theirs, incurs the curse of God, the angels, and all people. God will not accept their expenditure or fairness.

“You ask me about myself; what do you say?”

They replied: “We bear witness that you have conveyed the message, fulfilled your duty, and advised us sincerely.”

He ﷺ then raised his index finger to the sky and pointed it toward the people, saying three times:
“O Allah, bear witness, O Allah, bear witness, O Allah, bear witness!”

Allahu Akbar, Allahu Akbar, Allahu Akbar. There is no god but Allah. Allahu Akbar, Allahu Akbar, and to Allah be all praise. Allahu Akbar is the Greatest, and all praise is due to Allah abundantly. Glory be to Allah morning and evening. There is no god but Allah. We worship none but Him, sincerely dedicating our religion to Him even if the disbelievers dislike it. There is no god but Allah.

في ظل هذه الصخرة في جبل الرحمة في العاشر من الهجرة وقف النبي عليه الصلاة والسلام وقال

أيها الناس أسمعوا مني أبين لكم ، فإني لا أدري لعلي لا ألقاكم بعد عامي هذا ، في موقفي هذا

أيها الناس إن دماؤكم وأموالكم حرام إلى ان تلقوا ربكم كحرمة يومكم هذا ، في شهركم هذا في بلدكم هذا ، ألا هل بلغت؟ أللهم فاشهد ، فمن كانت عنده أمانة ، فليؤذيها إلى من أتمنه عليها

إن ربا الجاهلية موضوع وان أول ربا ابدأ به ربا عمي العباس بن عبد المطلب ، وان أول دم ابدأ به دم عامر بن ربيعة بن الحارث ، وأن ماثر الجاهلية موضوعة ، غير السدانة والسقاية ، والعمد قود ، وشبه العمد ما قتل بالعصا والحجر وفيه ماءة بعير ، فمن زاد فهو من أهل الجاهلية

أيها الناس إن الشيطان يئس أن يطاع في أرضكم ، ولكنه قد رضي ان يطاع فيما سوى ذلك مما تحقرون من أعمالكم

أيها الناس ان النسي زيادة في الكفر ، وان الزمان قد استدار كهيئته يوم خلق الله السموات والأرض ، وأن عدة الشهور عند الله اثنا عشر شهراً

أيها الناس ، إن لنساءكم عليكم حقا ، ولكم عليهن حق الا يوطئن فرشكم غيركم ، ولا يدخلن أحدا تكرهونه بيوتكم إلا باذنكم ، ولا يأتين بفاحشة ، فاذا فعلن ذلك فان الله إذن لكم ان تهجروهن في المضاجع او تضربوهن ضرباً غير مبرحاً ، إن انتهين واطعناكم فعليكم رزقهم وكسوتهن بالمعروف ، وإنما النساء عوان عندكم ، ولا يملكن لأنفسهن شيئاً ، اخذمتوهن بأمانة الله ، واستحللتم فروجهن بكلمة الله ، فاتقوا الله في النساء واستمروا بهن خيراً ، ألا هل بلغت؟ أللهم فاشهد

أيها الناس انما المؤمنون أخوة ولا يحل لامرىء مال أخيه الا عن طيب نفس منه ، ألا هل بلغت؟ أللهم فاشهد ! فلا ترجعوا بعدي كفاراً يضرب بعضكم رقاب بعض ، فإني قد تركت فيكم ما ان تمسكتم به لن تضلوا بعده ، كتاب الله

أيها الناس ان ربكم واحد وان أباكم واحد ، كلكم لآدم وآدم من تراب ، أكرمكم عند الله اتقاكم ، ليس لعربي فضل على أعجمي الا بالتقوى ، ألا هل بلغت؟ أللهم فاشهد

أيها الناس ، ان الله قد قسم لكل وارث نصيبه من الميراث ، ولا تجوز لوارث وصية ولا تجوز وصية في أكثر من الثلث والولد للفراش ، وللعاهر الحجر من ادعى لغير إليه أو تولى غير مواليه ، فعليه لعنة الله الملائكة والناس اجمعين ، لا يقبل الله منه صرفاً ولا عدلاً

“وأنتم تسالون عني فما انتم قائلون؟

قالوا : نشهد أنك قد بلغت وأديت ونصحت

فقال بأصبعه السبابة يرفعها الى السماء وينكتها إلى الناس : أللهم أشهد ، أللهم أشهد ، ثلاث مرات

الله أكبر الله أكبر الله أكبر ، لا اله الا الله ، الله أكبر الله أكبر ولله الحمد ، الله أكبر كبيرا والحمد لله كثيرا وسبحان الله بكرة وأصيلاً ، لا إله إلا الله لا نعبد إلا إياه مخلصين له الدين ولو كره الكافرون ، لا إله إلا الله