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{وَاللّهُ يَدْعُو إِلَى دَارِ السَّلاَمِ وَيَهْدِي مَن يَشَاءُ إِلَى صِرَاطٍ مُّسْتَقِيمٍ }يونس25
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» (من شهد له خزيمة فهو حسبه). وهنا يقول الحق سبحانه وتعالى: {الر كِتَابٌ أُحْكِمَتْ آيَاتُهُ} [هود: 1].
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» (مَنْ شهد له خزيمة فحَسْبه). قال: يا رسول الله أَأُصدِّقُك في خبر السماء، وأُكذِّبك في عِدّة دراهم؟ --- وقوله تعالى: {أَن يَرْحَمَكُمْ..} [الإسراء: 8].
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» إزالة الظل الأزرق الذي يظهر تحت أيقونات سطح المكتب
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» لأن الاسم إذا أُطلِق عَلَماً على الغير انحلَّ عن معناه الأصلي ولزم العَلَمية فقط، لكن أسماء الله بقيتْ على معناها الأصلي حتى بعد أنْ أصبحتْ عَلَماً على الله تعالى، فهي إذن أسماء حُسْنى.
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»  إننا نجد أن بعضا من أسماء الله سبحانه وتعالى له مقابل، ومن أسماء الله الحسنى ما لا تجد له مقابلا. فإذا قيل “المحيي” تجد “المميت” لكن الصفة إن لم يوجد لها مقابل نسميها صفة ذات، فهو “حي” ولا نأتي بالمقابل
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» تابع / إننا نجد أن بعضا من أسماء الله سبحانه وتعالى له مقابل، ومن أسماء الله الحسنى ما لا تجد له مقابلا. فإذا قيل “المحيي” تجد “المميت” لكن الصفة إن لم يوجد لها مقابل نسميها صفة ذات، فهو “حي” ولا نأتي بالمقابل
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»  فالاسم هو العَلَم الذي وُضِع للدلالة على هذا اللفظ. / الذكْر: له معانٍ متعددة، فالذكْر هو الإخبار بشيء / والرحمة: هي تجليّات الراحم على المرحوم بما يُديم له صلاحه لمهمته - من سورة مريم
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»  فالاسم هو العَلَم الذي وُضِع للدلالة على هذا اللفظ. / {كهيعص(1)}
الأحد نوفمبر 20, 2016 5:01 pm من طرف abubaker

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  6- الصفة السادسة 6. الصفات: السادس 6. Qualities: sixth

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عدد المساهمات : 18466
تاريخ التسجيل : 23/12/2010
العمر : 66
الدولـة : jordan

مُساهمةموضوع: 6- الصفة السادسة 6. الصفات: السادس 6. Qualities: sixth   الأحد سبتمبر 18, 2016 9:51 am



6- الصفة السادسة

6. الصفات: السادس
6. Qualities: sixth

6- الدعوة إلى الله والخروج في سبيل الله

6. الدعوة إلى الله والخروج في سبيل الله

6. call to God and go out for God's sake






11 - باب المجاهدة
Chapter 11
The Struggle (in the Cause of Allah)

قال الله تعالى ( العنكبوت 69 ) : { والذين جاهدوا فينا لنهدينهم سبلنا وإن الله لمع المحسنين }
وقال تعالى ( الحجر 99 ) : { واعبد ربك حتى يأتيك اليقين }
وقال تعالى ( المزمل 8 ) : { واذكر اسم ربك وتبتل إليه تبتيلا } أي انقطع إليه
وقال تعالى ( الزلزلة 7 ) : { فمن يعمل مثقال ذرة خيرا يره }
وقال تعالى ( المزمل 20 ) : { وما تقدموا لأنفسكم من خير تجدوه عند الله هو خيرا وأعظم أجرا }
وقال تعالى ( البقرة 273 ) : { وما تنفقوا من خير فإن الله به عليم }
والآيات في الباب كثيرة معلومة
Allah, the Exalted, says:

"As for those who strive hard in Us (Our Cause), We will surely, guide them to Our paths (i.e., Allah's religion - Islamic Monotheism). And verily, Allah is with the Muhsinun (gooddoers)". (29:69)

"And worship your Rubb until there comes unto you the certainty (i.e., death)". (15:99)

"And remember the Name of your Rubb and devote yourself to Him with a complete devotion.'' (73:Cool

"So whosoever does good equal to the weight of an atom (or a small ant), shall see it". (99:7)

"And whatever good you send before you for yourselves (i.e., Nawafil - non-obligatory acts of worship: prayers, charity, fasting, Hajj and Umrah, etc.), you will certainly find it with Allah, better and greater in reward.'' (73:20)

"And whatever you spend in good, surely, Allah knows it well.'' (2:273)

95 - وأما الأحاديث : فالأول عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله تعالى قال : من عادى لي وليا فقد آذنته بالحرب وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه . وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه : فإذا أحببته كنت سمعه الذي يسمع به وبصره الذي يبصر به ويده التي يبطش بها ورجله التي يمشي بها وإن سألني أعطيته ولئن استعاذني لأعيذنه ] رواه البخاري
[ آذنته ] : أعلمته بأني محارب له
[ استعاذني ] روي بالنون وبالباء
95. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah the Exalted has said: 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (prayer or doing extra deeds besides what is obligatory) till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him".
[Al-Bukhari].

Commentary:
1. Those who make innovations in religion and associate partners with Allah (such as Hululi - who believe in the indwelling light in the soul of man, Wujudi - who believe in the physical form of Allah, and pagans who worship other than Allah) interpret this Hadith in support of their beliefs and thus seek support of one wrong from another although the meaning and interpretation of the Hadith is not at all what they describe. The Hadith means that when a person adds voluntary prayers to the obligatory ones, he becomes a favourite slave of Allah and on account of it, he receives special help from Allah. Then he is protected by Allah to the extent that He supervises every organ of his body. Thus, he is saved from disobedience of Allah. He bears what is liked by Allah, sees what is liked by Him, handles what pleases Him. When he attains that lofty position of love and obedience of Allah, then Allah in return also grants prayers of His obedient and loyal slaves.

2. A saint is not one who has a peculiar attire and appearance, or who occupies the seat of a righteous as his successor, or a person who is lost in meditation, or a half-mad, or one who has invented his own style of remembrance and worship of Allah, but it is one who strictly fulfills the obligations imposed by Islam, is fond of voluntary prayers and adheres to Divine injunctions in every walk of life.

3. The love of such righteous is a means to attain the Pleasure of Allah, and enmity (hatred and repulsion) with them is a cause of His serious displeasure and wrath.

4. Voluntary prayer is certainly a means of attaining the Pleasure of Allah, but it must be preceded by the fulfillment of obligatory prayers. The former is of no value if the latter is neglected. The desire to attain nearness of Allah without strict observance of the obligatory prayers is fallacious and meaningless.

96 - الثاني عن أنس رضي الله عنه عن النبي صلى الله عليه و سلم فيما يرويه عن ربه عز و جل قال : [ إذا تقرب العبد إلي شبرا تقربت إليه ذراعا وإذا تقرب إلي ذراعا تقربت منه باعا وإذا أتاني يمشي أتيته هرولة ] رواه البخاري
96. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah says: ' When a slave of Mine draws near to Me a span, I draw near to him a cubit; and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him running.'''.
[Al-Bukhari].

Commentary: This Hadith mentions infinite benevolence, generosity, kindness and regard of Allah for His slaves, which is evident from the reward that He gives to His slaves even on their minor good deeds.

97 - الثالث عن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ نعمتان مغبون فيهما كثير من الناس : الصحة والفراغ ] رواه البخاري
97. Ibn Abbas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "There are two blessings in which many people incur loss. (They are) health and free time (for doing good)".
[Al-Bukhari]

Commentary:
1. Al-Ghabn in Arabic means loss. What it really signifies is to sell something of one's own on less than its due price, or to buy something on its double or triple price. In both cases one is a loser. When a person comes to know about such a loss, he repents and feels sorry for it. This loss coupled with regret is called Al-Ghabn. In Ahadith, man has been compared with trader, and health and leisure enjoyed by him with merchandise. One who uses his merchandise with care, gains profit while he who wastes it, that is to say, uses it carelessly, will be a loser on the Day of Resurrection.

2. The majority of people do not take proper care of both these things, with the result that one wastes the time in useless activities and spends the physical strength and energy in the disobedience of Allah. One will have to face severe consequences of it on the Day of Resurrection when he will be brought into account for everything.

98 - الرابع عن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يقوم من الليل حتى تتفطر قدماه . فقلت له : لم تصنع هذا يا رسول الله وقد غفر الله لك ما تقدم من ذنبك وما تأخر ؟ قال : [ أفلا أحب أن أكون عبدا شكورا ] متفق عليه . هذا لفظ البخاري . ونحوه في الصحيحين من رواية المغيرة بن شعبة
98. `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) would stand (in prayer) so long that the skin of his feet would crack. I asked him, "Why do you do this while your past and future sins have been forgiven?'' He said, "Should I not be a grateful slave of Allah?''
[Al-Bukhari and Muslim].

Commentary:
1. All the Prophets were free from major sins. However, some religious scholars justify some of their minor sins with plausible reasons but the majority of them maintain that they are free from all sins because of their innocence. In this situation, it does not make any sense to speak of their sins. But the fact of the matter is quite different. Anything short of excellent done by them is counted as a sin.

2. The more one is rewarded by Allah, the greater the proportion of one's gratitude of Allah for His Benevolence should be. The best form of doing so is that one should not only be highly obedient and dutiful in the performance of the obligations but also add maximum voluntary prayers to them.

99 - الخامس عن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم إذا دخل العشر أحيا الليل وأيقظ أهله وجد وشد المئزر ] متفق عليه
والمراد العشر الأواخر من شهر رمضان
و [ المئزر ] : الإزار وهو : كناية عن اعتزال النساء . وقيل المراد : تشميره للعبادة . يقال : شددت لهذا الأمر مئزري : أي تشمرت وتفرغت له
99. `Aishah (May Allah be pleased with her) said: With the start of the last ten days of Ramadan, Messenger of Allah (PBUH) would pray all the night, and would keep his family awake for the prayers. He tied his lower garment (i.e., avoided sleeping with his wives) and devoted himself entirely to prayer and supplication.
[Al-Bukhari and Muslim].

Commentary: One should try to do more good deeds in the blessed hours and times, as was the practice of the Prophet (PBUH) during the last ten days of the month of Ramadan every year.

100 - السادس عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : [ المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف وفي كل خير احرص على ما ينفعك واستعن بالله ولا تعجز وإن أصابك شيء فلا تقل لو أني فعلت كان كذا وكذا ولكن قل : قدر الله وما شاء فعل فإن لو تفتح عمل الشيطان ] رواه مسلم
100. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "A strong believer is better and dearer to Allah than a weak one, and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. If you are afflicted in any way, do not say: `If I had taken this or that step, it would have resulted into such and such,' but say only: `Allah so determined and did as He willed.' The word `if' opens the gates of satanic thoughts".
[Muslim].

Commentary:
1. In this Hadith, goodness is acknowledged in weak as well as strong because the real Faith is a common feature of both. The one who is stronger is, however, better with Allah for the reason that he is more active and energetic in the matter of noble deeds and performance of ritual prayers, obligatory as well as voluntary.

2. This Hadith ordains that in case of trouble, one should exercise patience and show submission and obedience rather than saying `ifs' and `buts' about it, because it provides Satan with a chance to mislead the sufferer.

101 - السابع عنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ حجبت النار بالشهوات وحجبت الجنة بالمكاره ] متفق عليه
وفي رواية لمسلم : [ حفت ] بدل [ حجبت ] وهو بمعناه : أي بينه وبينها هذا الحجاب فإذا فعله دخلها
101. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said. "The (Hell) Fire is surrounded with all kinds of desires and passions, while Jannah is surrounded with adversities.''
[Al-Bukhari and Muslim].

Commentary: The way to Hell is littered with these evils. When a person crosses them, it is an indication that he has entered into Hell. On the other side exists a series of griefs and calamities, Islamic injunctions and obligations (the compliance with which is often irksome for man) impede his way to Jannah. When a person endures them with patience he, in fact, overcomes those obstacles and becomes eligible for Jannah.

102 - الثامن عن أبي عبد الله حذيفة بن اليمان رضي الله عنه قال : صليت مع النبي صلى الله عليه و سلم ذات ليلة فافتتح البقرة فقلت يركع عند المائة ثم مضى فقلت يصلي بها في ركعة فمضى فقلت يركع بها ثم افتتح النساء فقرأها ثم افتتح آل عمران فقرأها يقرأ مترسلا : إذا مر بآية فيها تسبيح سبح وإذا مر بسؤال سأل وإذا مر بتعوذ تعوذ ثم ركع فجعل يقول : [ سبحان ربي العظيم ] فكان ركوعه نحوا من قيامه ثم قال [ سمع الله لمن حمده ربنا لك الحمد ] ثم قام قياما طويلا قريبا مما ركع ثم سجد فقال : [ سبحان ربي الأعلى ] فكان سجوده قريبا من قيامه . رواه مسلم
102. Hudhaifah (May Allah be pleased with him) reported: I offered Salat (Tahajjud - optional night prayer) with the Prophet (PBUH) one night, and he started reciting (Surat) Al-Baqarah. I thought that he would bow at the end of one hundred Verses, but he continued reciting; I, then, thought that he would perhaps recite the whole (Surah) in a Rak`ah, but he proceeded on, and I thought he would perhaps bow on completing (this Surah); he then started (reciting Surat) An-Nisa'; he then started (Surat) Al-`Imran and his recitation was unhurried. And when he recited the Verses which referred to the Glory of Allah, he glorified Him (by saying Subhan Allah - My Rubb, the Supreme is far removed from every imperfection), the Great, and when he recited the Verses that mention supplication, he supplicated, and when he recited the Verses that mention seeking Refuge of the Rubb, he sought (His) Refuge. Then he bowed and said: "My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-Azim);'' his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after Ruku`) he said: "Allah listened to him who praised Him (Sami` Allahu liman hamidah, Rabbana wa lakal hamd).'' Then he stood about the same length of time as he had spent in bowing. He then prostrated himself and said: "My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-A`la),'' and his prostration lasted nearly the same length of time as his standing.
[Muslim].

Commentary: This Hadith makes the following three points clear:

Firstly, optional Salat can also be performed in congregation.

Secondly, as is commonly believed, it is not essential that in Salat, the Ayat of Qur'an are recited according to their sequence in the Book. It is permissible to recite them regardless of their sequence in the Qur'an.

Thirdly, it is commendable to relatively prolong the optional prayers.

103 - التاسع عن ابن مسعود رضي الله عنه قال : صليت مع النبي صلى الله عليه و سلم ليلة فأطال القيام حتى هممت بأمر سوء . قيل : وما هممت به ؟ قال : هممت أن أجلس وأدعه . متفق عليه.
103- Ibn Mas`ud (May Allah be pleased with him) said: One. night I joined the Prophet (PBUH) in his (optional) Salat. He prolonged the standing so much that I thought of doing something evil. He was asked: "What did you intend to do?'' He replied: "To sit down and leave him".
[Al-Bukhari and Muslim].

Commentary:
1. This Hadith makes it evident that opposition of Imam (one who leads the prayer) is an evil act because one is ordered to follow him in the prayers.

2. It is permissible to ask clarification of something which is ambiguous or abstruse.

104 - العاشر عن أنس رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : يتبع الميت ثلاثة : أهله وماله وعمله فيرجع اثنان ويبقى واحد : يرجع أهله وماله ويبقى عمله ] متفق عليه
104. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Three follow a dead body: members of his family, his possessions and his deeds. Two of them return and one remains with him. His family and his possessions return; his deeds remain with him".
[Al-Bukhari and Muslim].

Commentary: This Hadith induces one to perform such deeds which always remain with him in the grave, where every being and thing leaves one and he is all alone in the grave. What is left is his good deeds which become the means of refuge and salvation.

105 - الحادي عشر عن ابن مسعود رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ الجنة أقرب إلى أحدكم من شراك نعله والنار مثل ذلك ] رواه البخاري
105. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Jannah is nearer to anyone of you than your shoe-lace, and so is the (Hell) Fire".
[Al-Bukhari].

Commentary: Going to Jannah or Hell is the result of one's own actions, both are close to everyone. One will be admitted into Jannah if he does good deeds, and will be consigned to Hell if he does evil. After death, one's entitlement for Jannah or Hell will be decided.

106 - الثاني عشر عن أبي فراس ربيعة بن كعب الأسلمي خادم رسول الله صلى الله عليه و سلم ومن أهل الصفة رضي الله عنهم قال : كنت أبيت مع رسول الله صلى الله عليه و سلم فآتيه بوضوئه وحاجته . فقال : [ سلني ] فقلت : أسألك مرافقتك في الجنة . فقال : [ أو غير ذلك ؟ ] قلت : هو ذاك . قال : [ فأعني على نفسك بكثرة السجود ] رواه مسلم
106. Rabi`ah bin Ka`b Al-Aslami (May Allah be pleased with him (a servant of the Messenger of Allah and also one of the people of As-Suffah) said:) I used to spend my night in the company of Messenger of Allah (PBUH) and used to put up water for his ablutions. One day he said to me, "Ask something of me.'' I said: "I request for your companionship in Jannah". He inquired, "Is there anything else?'' I said, "That is all.'' He said, "Then help me in your request by multiplying your prostrations".
[Muslim].

Commentary: There was a terrace at the end of the Prophet's Mosque which is called As-Suffah in Arabic. People of poor means who were taught by him used to live there. This Hadith evidently shows the importance of good actions and faithful following of the practice of the Prophet (PBUH). Leave others alone, in the absence of these two, even such people will not be close to the Prophet (PBUH) who used to be all the time with him. It is not difficult to visualize the fate of those who neither perform good deeds nor follow in the footsteps of the Prophet (PBUH).

107 - الثالث عشر عن أبي عبد الله ويقال : أبو عبد الرحمن ثوبان مولى رسول الله صلى الله عليه و سلم رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ عليك بكثرة السجود فإنك لن تسجد لله سجدة إلا رفعك الله بها درجة وحط عنك بها خطيئة ] رواه مسلم
107. Thauban (May Allah be pleased with him) said: I heard Messenger of Allah (PBUH) saying, "Perform Salah more often. For every prostration that you perform before Allah will raise your position one degree and will remit one of your sins".
[Muslim].

Commentary: Abundance of prostrations means strict observance of Salat and performance of obligatory and optional and voluntary prayers, it is a means for atonement of sins and the elevation of one's status in this life and the Hereafter.

108 - الرابع عشر عن أبي صفوان عبد الله بن بسر الأسلمي رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ خير الناس من طال عمره وحسن عمله ] رواه الترمذي وقال : حديث حسن
108. `Abdullah bin Busr Al-Aslami (May Allah be pleased with him) said: Messenger of Allah (PBUH) said, "The best of people is one whose life is long and his conduct is good".
[At-Tirmidhi].

Commentary:
1. Longevity of life is a blessing, provided it is accompanied by Faith and good deeds; otherwise, the longer life one has, the greater will be the number of sins. Such a long life is disastrous.

2. Those who do not realize the blessings of longevity of life will be losers.

109 - الخامس عشر عن أنس رضي الله عنه قال غاب عمي أنس بن النضر رضي الله عنه عن قتال بدر فقال : يا رسول الله غبت عن أول قتال قاتلت المشركين لئن الله أشهدني قتال المشركين ليرين الله ما أصنع . فلما كان يوم أحد انكشف المسلمون فقال : اللهم أعتذر إليك مما صنع هؤلاء ( يعني أصحابه ) وأبرأ إليك مما صنع هؤلاء ( يعني المشركين ) ثم تقدم فاستقبله سعد ابن معاذ فقال : يا سعد بن معاذ الجنة ورب النضر إني أجد ريحها من دون أحد فقال سعد : فما استطعت يا رسول الله ما صنع قال أنس : فوجدنا به بضعا وثمانين ضربة بالسيف أو طعنة برمح أو رمية بسهم ووجدناه قد قتل ومثل به المشركون فما عرفه أحد إلا أخته ببنانه . قال أنس : كنا نرى أو نظن أن هذه الآية نزلت فيه وفي أشباهه ( الأحزاب 23 ) : { من المؤمنين رجال صدقوا ما عاهدوا الله عليه } إلى آخرها . متفق عليه
قوله [ ليرين الله ] روي بضم الياء وكسر الراء : أي ليظهرن الله ذلك للناس . وروي بفتحهما ومعناه ظاهر والله أعلم
109. Anas (May Allah be pleased with him) said: My uncle Anas bin An-Nadr (May Allah be pleased with him) was absent from the battle of Badr and he said: "O Messenger of Allah! I was absent from the first battle you fought against the pagans, and if Allah let me participate in a battle against the pagans, Allah will see what I do.'' So he encountered the day of Uhud Battle. The Muslims left the positions (the Prophet (PBUH) told them to keep) and were defeated, he said: "O Allah! excuse these people (i.e., the Muslims) for what they have done, and I am clear from what the pagans have done". Then he went forward with his sword and met Sa`d bin Mu`adh (fleeing) and said to him: "By the Rubb of the Ka`bah! I can smell the fragrance of Jannah from a place closer than Uhud Mount". Sa`d said: "O Messenger of Allah, what he did was beyond my power". Anas said: "We saw over eighty wounds on his body caused by stabbing, striking and shooting of arrows and spears. We found that he was killed, and mutilated by the polytheists. Nobody was able to recognize him except his sister who recognized him by the tips of his fingers.'' Anas (May Allah be pleased with him) said: "We believe that the Ayah `Among the believers are men who have been true to their covenant with Allah [i.e., they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers]...' (33:23), refers to him and his like".
[Al-Bukhari and Muslim].

Commentary:
1. This Hadith brings into prominence the exemplary life of the Companions of the Prophet (PBUH) for martyrdom and Jannah.

2. It also shows the enthusiasm of the believers for dedicating their lives to good deeds and their fervent supplication for their acceptance by Allah.

110 - السادس عشر عن أبي مسعود عقبة بن عمرو الأنصاري البدري رضي الله عنه قال : لما نزلت آية الصدقة كنا نحامل على ظهورنا فجاء رجل فتصدق بشيء كثير فقالوا : مراء وجاء رجل آخر فتصدق بصاع فقالوا : إن الله لغني عن صاع هذا فنزلت ( التوبة 79 ) : { الذين يلمزون المطوعين من المؤمنين في الصدقات والذين لا يجدون إلا جهدهم } الآية متفق عليه [ هذا لفظ البخاري ]
و [ نحامل ] بضم النون وبالحاء المهملة : أي يحمل أحدنا على ظهره بالأجرة ويتصدق بها
110. Abu Mas`ud `Uqbah bin `Amr Al-Ansari (May Allah be pleased with him) said: When the Ayah enjoining Sadaqah (charity) was revealed,* we used to carry loads on our backs to earn something that we could give away in charity. One person presented a considerable amount for charity and the hypocrites said: "He has done it to show off.'' Another one gave away a few Sa` of dates and they said: "Allah does not stand in need of this person's dates". Thereupon, it was revealed:

"Those who defame such of the believers who give charity (in Allah's Cause) voluntarily, and such who could not find to give charity (in Allah's Cause) except what is available to them...'' (9:79)
[Al-Bukhari and Muslim].

* This is the A°yah in which Allah says! "Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and suppliate Allah for them...'' (9:103)

Commentary: This Hadith shows that everyone can give charitable donation according to one's means. It can be more or less as one likes. To regard those as showy and criticize those who pay less to withhold them from alms amounts to hypocrisy. Believers must ignore such criticism of the hypocrites and refrain from such things in their dealings.

111 - السابع عشر عن سعيد بن عبد العزيز عن ربيعة بن يزيد عن أبي إدريس الخولاني عن أبي ذر جندب بن جنادة رضي الله عنه عن النبي صلى الله عليه و سلم فيما يروي عن الله تبارك وتعالى أنه قال : [ يا عبادي إني حرمت الظلم على نفسي وجعلته بينكم محرما فلا تظالموا يا عبادي كلكم ضال إلا من هديته فاستهدوني أهدكم يا عبادي كلكم جائع إلا من أطعمته فاستطعموني أطعمكم يا عبادي كلكم عار إلا من كسوته فاستكسوني أكسكم يا عبادي إنكم تخطئون بالليل والنهار وأنا أغفر الذنوب جميعا فاستغفروني أغفر لكم يا عبادي إنكم لن تبلغوا ضري فتضروني ولن تبلغوا نفعي فتنفعوني يا عبادي لو أن أولكم وآخركم وإنسكم وجنكم كانوا على أتقى قلب رجل واحد منكم ما زاد ذلك في ملكي شيئا يا عبادي لو أن أولكم وآخركم وإنسكم وجنكم كانوا على أفجر قلب رجل ما نقص ذلك من ملكي شيئا يا عبادي لو أن أولكم وآخركم وإنسكم وجنكم قاموا في صعيد واحد فسألوني فأعطيت كل إنسان مسألته ما نقص ذلك مما عندي إلا كما ينقص المخيط إذا أدخل البحر يا عبادي إنما هي أعمالكم أحصيها لكم ثم أوفيكم إياها فمن وجد خيرا فليحمد الله ومن وجد غير ذلك فلا يلومن إلا نفسه ] قال سعيد : كان أبو إدريس إذا حدث بهذا الحديث جثا على ركبتيه . رواه مسلم
وروينا عن الإمام أحمد بن حنبل رحمه الله قال : ليس لأهل الشام حديث أشرف من هذا الحديث

111. Abu Dharr (May Allah be pleased with him) said: The Prophet (PBUH) said, "Allah, the Exalted, and Glorious, said; 'O My slaves, I have prohibited Myself injustice; and have made oppression unlawful for you, so do not oppress one another. O My slaves, all of you are liable to err except the one whom I guide on the Right Path, so seek guidance from Me so that I will guide you to the Right Path. O My slaves, all of you are hungry except the one whom I feed, so ask food from Me, I will feed you. O My slaves, all of you are naked except those whom I clothe, so ask clothing of Me and I shall clothe you. O My slaves, you commit sins night and day and I forgive all sins, so seek My forgiveness and I shall forgive you. O My slaves, you can neither do Me any harm nor can you do Me any good. O My slaves, were the first of you and the last of you, the human of you and jinn of you to be as pious as the most pious heart of any man of you, that would not increase My domain a thing. O My slaves, were the first of you, and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any man of you, that would not decrease My domain in a thing. O My slaves, were the first of you and the last of you, the human of you and the jinn of you to stand in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decrease the sea if put into it. O My slaves, it is but your deeds that I reckon for you and then recompense you for, so let him who finds good (i.e., in the Hereafter) praise Allah and let him who finds other than that blame no one but himself.'''.
[Muslim].

Commentary: This Hadith mentions the Power and Majesty of Allah and stresses that one should supplicate Allah for everything that one needs. From guidance to sustenance, the treasures of everything are with Him - the treasures which are unlimited and any withdrawal from them does not make any reduction in them. Similar is the case of His Sovereignty; it is not affected even if the whole universe supports or opposes them. Thus, it is in the interest of man that he should dedicate himself entirely to Allah and beg all his needs from Him and Him Alone.
رياض الصالحين





1380 - وعن عبد الله بن عمرو بن العاص رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ بلغوا عني ولو آية وحدثوا عن بني إسرائيل ولا حرج ومن كذب علي متعمدا فليتبوأ مقعده من النار ] رواه البخاري
1380. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Convey from me even an Ayah of the Qur'an; relate traditions from Banu Israel, and there is no restriction on that; but he who deliberately forges a lie against me let him have his abode in the Hell.''
[Al-Bukhari].
Commentary: This Hadith contains the following three important points:
1. It stresses the importance of acquiring knowledge of the Qur'an and Hadith and imparting it to others. No matter whether one has more or less knowledge, he must communicate it to others. There is no justification to presume that preaching or inviting to the Message of Allah is the duty of religious scholars and those who are well-versed in this sphere. In fact, it is a duty upon every Muslim, so much so that if a person knows even a single Verse of the Qur'an, that is to say if he knows only one injunction of Allah, he is duty bound to communicate it to other people.
2. It allows the communication of Jewish Traditions but this permission is subject to the condition that such Traditions are not against the elucidations of the Qur'an and Hadith.
3. There is a stern warning on attributing any false saying to the Prophet (PBUH). This demands strict scrutiny of Ahadith. If a Hadith does not have a reliable authority or whose chain of narrators has a false link or a person of doubtful integrity, that is to say if it is weak, then it is a serious offense to quote it as a Hadith of the Prophet (PBUH). There are various grades of weakness, and this requires deep knowledge of the narrators and principles of Hadith to know them since scholars who are expert in this discipline are few and far. The safest course for ordinary scholars is to refrain from stating such Ahadith which are weak, no matter whether the weakness is serious or slight. The reason is that although the majority of Muhaddithun consider the slightly weak Ahadith acceptable but they cannot be identified by everybody. Thus, every Hadith which is marked as weak should not be mentioned. In the present age Sheikh Nasiruddin Al-Albani has done a very remarkable work in this field. He has separated the weak Ahadith found in the four famous volumes of Ahadith (Sunnan Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah) from the authentic and prepared separate volumes of authentic and weak Ahadith. This work of Al-Albani has made it easy for the ordinary `Ulama' to identify the weak Ahadith. Only a man of Sheikh Al-Albani's calibre can do research on it. The ordinary `Ulama' and religious scholars of the Muslims are heavily indebted to him for this great work and they should keep it in view before mentioning any Hadith. They should mention only the authentic Ahadith and refrain from quoting the weak ones. It is wrong to ignore this work on the ground that Sheikh Al-Albani is not the last word on the subject. There can be a possibility of error in his work because it is after all a human effort, but it will be very unfair to regard his effort of no account merely because of a possible error. It is regrettable indeed that only because of this possible error many people refuse to accept even the correctness of the Sahihain. (i.e., Sahih Al-Bukhari and Sahih Muslim). Should we then accept their view? No, certainly not. So there is no sense in not making use of Sheikh Al-Albani's matchless contribution. As Muhaddithun have done a great service to the Muslim Ummah by collecting and compiling the Ahadith, similarly in the style of Muhaddithun, and in keeping with the principles laid down by them, the research carried out to separate the authentic Ahadith from the weak is in fact an effort to complete their mission. In this age, Almighty Allah has bestowed this honour on Sheikh Al-Albani. May Allah protect him, give him the best of the reward and give him a long life.
We now revert to the subject under discussion and say that no such saying and practice should be attributed to the Prophet (PBUH) the authenticity of which is doubtful. On this principle, weak Ahadith, should not be mentioned. It is very unfortunate indeed that in spite of such a stern warning, many of our `Ulama' are not careful in this matter. Not to speak of weak Ahadith, they do not hesitate to mention even Ahadith Maudu`ah forged Ahadith) only to adorn their speech. May Allah guide them to the Right Path. In fact, there is a class of religious scholars who try to refute the authentic Ahadith and validate the weak ones only to add credence to their own juristic school. May Allah save us from such evils.

1381 -


1382 - وعنه أيضا رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئا ] رواه مسلم
1382. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who calls others to follow the Right Guidance will have a reward equal to the reward of those who follow him, without their reward being diminished in any respect on that account.''
[Muslim].
Commentary: This Hadith has already been mentioned. This Hadith has glad tidings for those who learn the knowledge of religion, teach it and impart it to others.

1383 -



1386 - وعن أبي سعيد الخدري رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ لن يشبع مؤمن من خير حتى يكون منتهاه الجنة ] رواه الترمذي وقال حديث حسن
1386. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A believer never satisfies doing good until he reaches Jannah.''
[At-Tirmidhi].
Commentary: According to this Hadith, it is a quality of a Muslim that he is very much concerned about acquiring virtues and doing good, and he is never tired of struggling for them and live by them so much so that in this struggle he reaches the end of his life. By mentioning this Hadith in Kitab-ul-`Ilm it has been made evident that the best of the virtues is learning and teaching of religious knowledge because it is actually this knowledge which enables a person to distinguish between good and evil.

1387 -





20 - باب الدلالة على خير والدعاء إلى هدى أو ضلالة
Chapter 20
Calling to right guidance and forbidding depravity

قال تعالى ( القصص 87 ) : { وادع إلى ربك }
وقال تعالى ( النحل 125 ) : { ادع إلى سبيل ربك بالحكمة والموعظة الحسنة }
وقال تعالى ( المائدة 2 ) : { وتعاونوا على البر والتقوى }
وقال تعالى ( آل عمران 84 ) : { ولتكن منكم أمة يدعون إلى الخير }
Allah, the Exalted, says:

"And invite (men) to (believe in) your Rubb [i.e., in the Oneness (Tauhid) of Allah - (1) Oneness of the Rububiyah of Allah; (2) Oneness of the worship of Allah; (3) Oneness of the Name and Qualities of Allah]. (28:87)

"Invite (mankind, O Muhammad (PBUH)) to the way of your Rubb (i.e., Islam) with wisdom (i.e., with the Divine Revelation and the Qur'an and fair preaching)".(16:125)

"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)". (5:2)

"Let there arise out of you a group of people inviting to all that is good (Islam).'' (3:104)

173 - وعن أبي مسعود عقبة بن عمرو الأنصاري البدري رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : [ من دل على خير فله مثل أجر فاعله ] رواه مسلم
173. Abu Mas`ud `Uqbah bin `Amr Al-Ansari Al-Badri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whoever guides someone to virtue will be rewarded equivalent to him who practices that good action".
[Muslim].

Commentary: The statement quoted in this Hadith was made by the Prophet (PBUH) when, on a certain occasion, someone requested him to give an animal for riding. The Prophet (PBUH) replied that he did not have any. A man who was present there said that he could show him the man who could help him in the matter. This is how the Prophet (PBUH) revealed the reward of directing people to good deeds, which is mentioned in this Hadith.

174 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئا ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من تبعه لا ينقص ذلك من آثامهم شيئا ] رواه مسلم.
174. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect".
[Muslim].

Commentary: `Invitation' and `Call' stand to mean here that someone induces others to virtue or seduces to sin by means of his speech or action. We come to know from this Hadith that one who becomes a medium for either of them is given a reward or punishment respectively by Allah (SWT).

175 - وعن أبي العباس سهل بن سعد الساعدي رضي الله عنه أن رسول الله صلى الله عليه و سلم قال يوم خيبر : [ لأعطين هذه الراية غدا رجلا يفتح الله على يديه يحب الله ورسوله ويحبه الله ورسوله ] فبات الناس يدوكون ليلتهم أيهم يعطاها فلما أصبح الناس غدوا على رسول الله صلى الله عليه و سلم كلهم يرجو أن يعطاها . فقال : [ أين علي بن أبي طالب ؟ ] فقيل : يا رسول الله هو يشتكي عينيه . قال : [ فأرسلوا إليه ] فأتي به فبصق رسول الله صلى الله عليه و سلم في عينيه ودعا له فبرأ حتى كأن لم يكن به وجع فأعطاه الراية . فقال علي رضي الله عنه : يا رسول الله أقاتلهم حتى يكونوا مثلنا ؟ فقال : [ انفذ على رسلك حتى تنزل بساحتهم ثم ادعهم إلى الإسلام وأخبرهم بما يجب عليهم من حق الله تعالى فيه فوالله لأن يهدي الله بك رجلا واحدا خير لك من حمر النعم ] متفق عليه
قوله [ يدوكون ] : أي يخوضون ويتحدثون
قوله [ رسلك ] بكسر الراء وبفتحها لغتان والكسر أفصح
175. Sahl bin Sa`d (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said on the day of the Khaibar Battle, "I will give this banner to a person at whose hands Allah will grant victory; a man who loves Allah and His Messenger (PBUH), and Allah and His Messenger love him also.'' The people spent the night thinking as to whom it would be given. When it was morning, the people hastened to Messenger of Allah (PBUH). Every one of them was hoping that the banner would be given to him. He (the Prophet (PBUH)) asked, "Where is `Ali bin Abu Talib?'' They said: "O Messenger of Allah! His eyes are sore.'' He (PBUH) then sent for him and when he came, Messenger of Allah (PBUH) applied his saliva to his eyes and supplicated. `Ali (May Allah be pleased with him) recovered as if he had no ailment at all. He (PBUH) conferred upon him the banner. `Ali (May Allah be pleased with him) said: ``O Messenger of Allah, shall I fight against them until they are like us?'' Thereupon he (the Prophet (PBUH)) said, "Advance cautiously until you reach their open places; thereafter, invite them to Islam and inform them what is obligatory for them from the Rights of Allah, for, by Allah, if Allah guides even one person through you that is better for you than possessing a whole lot of red camels".
[Al-Bukhari and Muslim].

Commentary: Besides mentioning the excellence of `Ali (May Allah be pleased with him) and the miracle of the Prophet (PBUH), this Hadith tells about the procedure of Jihad. According to procedure, first of all, polytheists and infidels should be invited to Islam, and if they reject the invitation, then Jihad be made against them. Jihad is such an action that if at its initial stage, that is to say at the stage of invitation, some people accept the guidance, then the people who will participate in Jihad will get the reward of good deeds done by those who would join the fold of Islam.

176 - وعن أنس رضي الله عنه أن فتى من أسلم قال : يا رسول الله إني أريد الغزو وليس معي ما أتجهز به ؟ قال : [ ائت فلانا فإنه قد كان تجهز فمرض . فأتاه فقال : إن رسول الله صلى الله عليه و سلم يقرئك السلام ويقول : أعطني الذي تجهزت به . فقال : يا فلانة أعطيه الذي تجهزت به ولا تحبسي منه شيئا فوالله لا تحبسي منه شيئا فيبارك لك فيه ] رواه مسلم.
176. Anas bin Malik (May Allah be pleased with him) reported: A young man from the tribe of Aslam said, "O Messenger of Allah (PBUH), I wish to fight (in the Cause of Allah) but I do not have anything to equip myself with (for fighting)". He (the Prophet (PBUH)) said, "Go to so-and-so, for he had equipped himself (for fighting) but he fell ill.'' So he (the young man) went to him and said, "Messenger of Allah (PBUH) sends you his greetings and says that you should give me the equipment that you have provided yourself with.'' The man said (to his wife or servant): "O so-and-so, give him the equipment I have collected for myself and do not withhold anything from him. By Allah, if you withhold anything from him, we will not be blessed therein".
[Muslim].

Commentary:
1. We learn from this Hadith that if a person has made preparations for doing some good deed but he is unable to do it due to illness or some other genuine reason, and he gives the material to be used for that purpose to someone else then he will also be equally eligible to the reward of that good deed.

2. Rather than spending wealth in the way of Allah, those who withhold it, displease Allah, and their wealth becomes deprived of His Blessing.

رياض الصالحين


رتب العلماء الخروج أربعة أشهر في العمر
وأربعين يوما في السنة
وثلاثة أيام كل شهر


ترتيب العلماء إلى أربعة أشهر في العمر
أربعون يوما في السنة
وثلاثة أيام من كل شهر

Scientists arranged out four months in a lifetime
Forty days a year
And three days each month



نرجع من الخروج نحافظ على خمية أهمال جماعية وخمسة اهمال فردية

نعود من الخروج للحفاظ على العمل الجماعي من خمسة وخمسة العمل الفردي

Go back from get out to preserve the collective work of five and five individual work




الأعمال الجماعية :
المشورة اليومسة الصباحية
تفريغ ساعتين ونصف يوميا للزيارات
جولة عدد 2
جولة مقام وجولة انتقال


حلقة تعليم عدد2
تعليم في المسجد
وتعليم في البيت

الخروج الشهري ثلاثة أيام

العمل الجماعي:
المشورة، صباح
تفريغ ساعتين ونصف يوميا من أجل الزيارات



الجولة 2
جولة في المسجد، وجولة في مسجد آخر
انتقال


حلقة التعلم 2
التعليم في المسجد
وتعليم في المنزل

شهريا من ثلاثة أيام


Collective actions:
Advice , of morning
Unloading two hours and a half a day in order of visits



Round 2
Round in the mosque and round in the other mosque
transmission


Loop learning 2
Education in the mosque
And teach at home

Monthly out three days


الخروج في سبيل الله ثلاثة أيام من كل شهر

Go Out for God's sake three days each month


الأعمال الفردية :
المحافظة على تكبيرة الإحرامفي المسجد
المحافظة على الأذكار الصباحية والأذكار المسائية

قراءة جزء من القرآن الكريم يوميا أقل القليل

نصرة الجماعات الخارجة في منطققتنا

حضور ليلة الغكر في أقرب مركز للدعوة


الأعمال الفردية:
individual works:

1-
تكبيرة الإحرام
في المسجد
Opening takbeer
In the mosque



افتتاح الصلاة
في المسجد
opening of prayer
In the mosque


الله أكبر
Allah is the greatest


2-
المحافظة على أذكار الصباح والمساء
Maintaining reciting the morning and evening


3-
قراءة جزء من القرآن يوميا أقل قليلا
Read part of the Koran day a little less


4-

تكريم المجموعات التي تخرج في سبيل الله في منطقتنا
Honoring the groups that go out in the way of God in our region


5-
حضور ليلة من التفكير، في أقرب مركز الدعوة إلى الله
Attend night of think , in nearest center calling to Allah


وسياج كل هذه الأعمال
قول النبي صلى الله عليه وسلم :


And a fence all these business
Words of the Prophet, peace be upon him:



من حسن إسلام المرء تركه ما لا يعنيه

من الأفضل أن يترك أي مسلم الذي لا يعنيه

The better to leave anyMuslim who does not concern


ةةةةةةة

ترجمة الحديث – من موقع منتدى الأصدقاء البوابة
ترجمة رياض الصالحين


67 - الثامن عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من حسن إسلام المرء تركه ما لا يعنيه ] حديث حسن رواه الترمذي وغيره.
. 67- 67- Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "It is from the excellence of (a believer's) Islam that he should shun that which is of no concern to him".
[At-Tirmidhi].

Commentary: This Hadith lays down a very important principle that one should avoid senseless talk and actions. If one acts upon this principle, he can save himself from many sins and evils.

68 –

7 - الثامن عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم: [من حسن إسلام المرء تركه ما لا يعنيه] حديث حسن رواه الترمذي وغيره.
. 67- 67- عن أبي هريرة (رضي الله عنه) عن: قال رسول الله (ص): "إنه من التميز من (المؤمن) الإسلام بأنه يجب أن تنأى بنفسها عن تلك التي هي من أي قلق له".
[الترمذي].

التعليق: هذا الحديث يضع مبدأ مهم جدا أن واحدة ينبغي تجنب الحديث والإجراءات التي لا معنى لها. إذا يعمل أحد على هذا المبدأ، وقال انه يمكن أن ينقذ نفسه من كثير من الخطايا والشرور.

68 -


ةةةةةةةةةةةةة



مستعدين

Ready



Yeah

نعم



ةةةةةةةةةةةة
ةةةةةةةةةةةةةةةةةةةةةةةةة
ةةةةةةةةةةةةةةةةةةةةةةةةةةةةةةةةةةة


ترجم!

بسم الله والحمد لله والصلاة والسلام على رسول الله

أيها الأخوة الأكارم
أيها الأخوة الأفاضل

أحييكم بتحية الإسلام

السلام عليكم ورحمة الله وبركاتهأما بعد "
إن الله عويز حكيم ,
أعز الصحابة رضوان الله عليهم بصفات عديدة
لخصها العلماء إلى ستة صفات على سبيل الترتيب
وليس على سبيل التحديد

نخرج في سبيل الله نتدرب ونتمرن على هذه الصفات من أجل أن تأتي هذه الصفات في حياتنا

إذا جاءت هذه الصفات في حياتنا تأتي بقية الصفات في حياتنا

1- الضفة الأولى :
اليقين بالله والتوكل على الله بالكلمة الطيبة لا إله إلا الله محمد رسول الله



2- الصفة الثانية : الصلاة ذات الخشوع والخضوع





3-
الصفة الثالثة : العلم مع الذكر







4-
الصفة الرابعة : غكرام المسلمين ومحبتهم







5-
الصفة الخامسة : تصحيح النية وإخلاصها للخ
النية وإخلاص القول والعمل لله






6-
الدعوة إلى الله والخروج في سبيل الله





لاتب العلماء الخروج أربعة أشهر في العمر
وأربعين يوما في السنة
وثلاثة أيام كل شهر

نرجع من الخروج نحافظ على خمية أهمال جماعية وخمسة اهمال فردية

الأعمال الجماعية :
المشورة اليومسة الصباحية
تفريغ ساعتين ونصف يوميا للزيارات
جولة عدد 2
جولة مقام وجولة انتقال


حلقة تعليم عدد2
تعليم في المسجد
وتعليم في البيت

الخروج الشهري ثلاثة أيام


الأعمال الفردية :
المحافظة على تكبيرة الإحرامفي المسجد
المحافظة على الأذكار الصباحية والأذكار المسائية

قراءة جزء من القرآن الكريم يوميا أقل القليل

نصرة الجماعات الخارجة في منطققتنا

حضور ليلة الغكر في أقرب مركز للدعوة



وسياج كل هذه الأعمال
قول النبي صلى الله عليه وسلم :
من حسن إسلام المرء تركه ما لا يعنيه



مستعدين



نعم





In the name of Allah, prayer and peace be upon the messenger of Allah

Dear Distinguished brothers
My esteemed brothers

I greet all of Islam

Peace and mercy of God, and after Prcahoma "
God Aoiz sage,
Dearest companions, God bless them for many qualities
Summed up by scientists to six recipes for ranking
And not for identification

We go out for God's sake Front of, behind and we train on these qualities in order that these traits come into our lives

If these qualities came into our lives comes the rest of the qualities in our lives

1. First West:
Certainty in God and trust in God the good word is no God but God and Mohammed is the messenger of Allah



2. The second trait: prayer with reverence and submission





3.
The third character: the flag with a male







4.
Fourth trait: Gkram Muslims and their love







5.
Fifth trait: correct faith and dedication Lk
Intention and sincerity to say and work to God






6.
Call to God and go out for God's sake





Scientists wrote out a four-month-old
Forty days a year
And three days each month

Go back to get out Khmah keep our collective neglect and five individual negligence

Collective actions:
Advice Aleomsh morning
Unloading two hours and a half a day of visits
Round 2
Round and round the shrine transmission


Loop learning 2
Education in the mosque
And teach at home

Monthly out three days


Individual business:
Maintaining the opening of the mosque Alahramve
Maintaining reciting the morning and evening Azkar

Read part of the Koran day a little less

Supporting the emerging groups in Mntqguetna

Attend night Algkr in the nearest center call



And a fence all these business
Words of the Prophet, peace be upon him:
Of a good Muslim is his leaving alone what does not concern him



Ready



Yeah





_________________
الحمدلله
الرجوع الى أعلى الصفحة اذهب الى الأسفل
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