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الايمان بالقضاء والقدر واثره في سلوك الفرد للشيخ الدكتور عبد الكريم زيدان
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لم  يكتِّب  الشيخ عبدالكريم زيدان رحمه الله سيرته الذاتية بكتاب جامع لها, ولم يكن يكترث كثيرا لهذا (رحمه الله), ولكن شاء الله ان يقوم باحث في جامعة الازهر الشريف بتسجيل رسالة دكتوراه بعنوان (جهود د. عبدالكريم زيدان في خدمة الدعوة الاسلامية), وكان من متطلبات رسالته هذه ان يخصص فصل كامل فيها عن حياة الشيخ, فوجه هذا الباحث اسئلة كثيرة للشيخ أرسلها له الى صنعاء - حيث كان يقيم آنذاك – واجاب الشيخ عنها في حينها .. المزيد
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حكم محاكاة القرآن في غير ما نزل فيه  (استخدام الآيات القرآنية بصورة غير مناسبة في المقالات الصحفية) سؤال: إحدى الصحف نشرت في مقال لها ما نصه: (ألم تر كيف فعل ربك بأصحاب البيض... ألم يجعل كيدهم في تقويض، وأرسل عليهم صقور التوحيد، وفهودا سمراً صناديد، فجعلهم في منفى أشتاتا رعاديد)  فما قولكم في مثل هذا الكلام؟ الجواب: الحمد لله، والصلاة والسلام على رسول الله سيدنا محمد وعلى أله وصحبه أجمعين، أم .. المزيد

المؤلفات --> مقالات

ADVICE TO MUSLIMS AND THEIR GROUPS IN IRAQ

Note: The translation below may need revision... We welcome any correction by emailing us

Praise be to God, Lord of the worlds, and prayers and peace be upon our master Muhammad, his family and companions , and after .

A questioner asked me: Doesn’t the situation of Muslims and their groups in Iraq require counseling to them, hoping that they will hear this advice and reject division and disagreement and return to unity and agreement? I said to the questioner: Yes, because counseling among Muslims is a legitimate requirement, so he said ﷺ:Religion is advice. We said: To whom, O Messenger of God? He said (to God, His Book, His Messenger, and the imams of Muslims and their common people) or as he said .

Among the common Muslims: Muslims and their groups in Iraq. One of the advice to them is to remind them of what God Almighty has enjoined upon them and what He has forbidden for them by saying: What is meant faith in God the Koran or Islam, and sit by it and stick to the meeting on the basis of , and in the hadith narrated by Imam Tirmidhi as saying at the University of ﷺ (the group you and you and the band ....).

It facilitates unity and agreement among Muslims or between individuals and Muslim groups , individuals, or among Muslim groups , among them that God spent the rule of brotherhood among the believers , God said (but the believers are brothers) and in the hadith of the Prophet ﷺ (Muslim brother) and the brothers in the verse in the Hadith is the brotherhood of religion are not brothers ratios, and these supplies Altnasser brotherhood, intimacy, affection, collaboration and lack of hatred and aggression between Almtagen these brothers, brothers of religion which is Islam, and the thing came a lot of supplies of these and the requirements of the brothers in the sayings of the Messenger of Allah ﷺ ,it is so : What Imam Muslim narrated on the authority of Abu Hurairah, may God be pleased with him, he said, the Messenger of God said ﷺ (Do not envy, do not argue, do not envy, or deliberate ... the Muslim is the brother of the Muslim does not oppress him, let him down, or despise him .... according to a man of evil that despises his Muslim brother. Every Muslim is for a Muslim whose blood, money and honor are forbidden) and narrated by the two Sheikhs Bukhari and Muslim on the authority of Ibn Umar, may God be pleased with them both, said, the Messenger of God said: (A Muslim is the brother of a Muslim does not oppress him or betray him, and whoever needs his brother's need, God will be in his need. The Resurrection.) And Imam Muslim narrated on the authority of Al-Nu`man bin Bashir, may God be pleased with him, who said: The Messenger of God said: “ Like the believers in their affection , compassion, and sympathy, like the body. If a member complains about it, the rest of the body will be invoked for it by staying up late and fevering .” Also, one of the requirements and requirements of Islamic brotherhood that binds Muslims is that a Muslim loves his Muslim brother what he loves for himself. Al-Bukhari, Muslim and others narrated that Anas, may God be pleased with him, said: The Messenger of God said: (None of you believes until he loves for his brother what he loves for himself) What is meant by his brother is one who has the brotherhood of Islam, and the discourse in (one of you) pervades all Muslims in every time and place, and what is meant is what he loves for himself, i.e. from the good, as was explicitly stated in the narration of the Imam al-Nasa’i of this hadith as it came in His narration (by whom Muhammad’s soul is in his hand, none of you believes until he loves for his brother what he loves for himself in terms of goodness) and what is meant (by his brother) is one who has the brotherhood of Islam as it came in some narrations of this hadith as it came in it (so that he loves his Muslim brother) and what is meant is (goodness) that he loves for himself and loves him For his Muslim brother it is what was good in the law, and the legitimate good includes what is useful in the hereafter, such as useful knowledge and righteous deeds, and it does not include the fortunes of the world except for what is not blameworthy, such as the safety of misfortune and the ability of a Muslim’s heart to love to obtain his Muslim brother like what he loves for himself or Like what he got and hit him.This heartfelt love with what he wishes for his Muslim brother is one of the meanings and characteristics of faith, and it is not permissible for the Muslim’s heart to be devoid of it because it does not cost him anything. The absence of it in the heart is evidence of a defect in his faith, and he has to fix it by purifying it from the meanings of envy and other offensive traits. He has the heart of a Muslim and loves him and everything he must hate with his heart. Therefore, he came about changing the evil if he is unable to change it by hand or by tongue, to change it with his heart, that is, he hates it with his heart. If his heart is free from the hatred of the evil, this is a sign of weakness of his faith or a defect in his faith .

And based on what we have mentioned about the necessity of achieving agreement and union between Muslims and their groups in Iraq, considering that this agreement and union or meeting is one of the duties of Islam and of the requirements and requirements of the brotherhood of faith that God has decreed for the relationship between Muslims, I say based on all of this is the duty of Muslims and their groups in Iraq that work In the service of Islam and Muslims to achieve familiarity and agreement with what they have built, because the issue with the Muslim, if he hears the command of God, proceeds to implement it, and he and those with him from Muslims or a Muslim group say: (We heard and obeyed) that is, we heard your command, O Lord, to hear satisfaction, acceptance and obedience, and none of them remains for any Commenting on or choosing with what God has chosen for them of the necessity of unity and agreement and keeps away from division and disagreement. The Almighty said:(It would not be for a believer or a female believer, if God and His Messenger had decreed an order for them to have good from a matter of great harm to them. In delaying it, the great harm stems from their disobedience to God’s command, which dictates the necessity of unity and the necessity to reject division .

There is damage to another great Asbhm in the world told us truthful our beloved prophet and our messenger and Hadina Mamed have warned of the band and the difference , he said in an interview directed against modern Bukhari and it (it was before you differed Vhlkua) and difference fatal for the nation is the difference tinged with air, which denies each and every one of The difference is what the other has of the right, then what this disagreement and disagreement leads to hatred and enmity and the permissibility of each one to harm the other in himself and his money and present it without evidence, proof, or legal evidence .

As for the explanation for the ummah's destruction by the blameworthy difference, some of its descriptions mentioned, is that this difference weakens the ummah and makes it rival teams because the strength of the ummah together is stronger than its strength and it is divided, because if it is divided, its strength is distributed among its divisions, and the strength of each division is weaker than the strength of the ummah combined, and this situation facilitates For its enemy to attack and seize it, and perhaps it suffices to instigate each division against a division, even if all the teams are weak and there is only one division remaining in the field, it is easy for the enemy to crush and destroy it or to denigrate its character, or to take it as his servant obedient to him in all that he orders her to do .

 

The destruction of the ummah by division and disagreement takes place even if some of the disagreements are right or that some of them have good intentions and mistakenly believe that they are right, because the results of the division and the difference occur and occur due to the occurrence of its causes, which are division and disagreement. And noble purposes because good intentions do not negate and do not strengthen the denial or prevent the occurrence of the destruction of the ummah because of its differences, and thus the Sunnah of God has taken place, and the Sunnah of God will not find a change. The good intention and not deliberately disagreeing may remove the sin from the one who has good intention and the one who does not intend to disagree, but it does not prevent the occurrence of the result, which is the destruction of the ummah, and this perdition is types . .

The difference as it perishes the ummah after weakening it, so also happens to the Muslim community if it disagrees with one another, i.e. if its members disagree with one another, or if they disagree with other Islamic groups, lead them to estrangement, then to hatred, then to hostility, and then to the permissibility of harming them and removing them, and this inevitably leads to the weakness of Islamic groups One after the other, as people will shake off those around them because they will say bad groups who call for Islam and claim to serve it, and they are in this state of division and strife, and Islam is not served by this method of action and strife .

And if the situation, as we have described, is the effect of division and disagreement from the ummah and on the Islamic groups, how is the way to prevent this division and fatal difference? The answer to that is the following :

First: Taking Islam as the only reference to present any conflict or difference between Islamic groups or between them and individuals and accepting what Islam rules in this conflict and disagreement, and this is what Islam dictates. The Almighty: (said , O ye who believe ! Obey Allah and obey the Messenger and those of you, the you differ in anything amongst yourselves , refer it to Allah and His Messenger, if you believe in Allah and the other day it is better and better interpretation). Returning to God means returning to his book, the Noble Qur’an, and returning to the Messenger to return to his purified Sunnah after his death. The response to the book of Allah and the Sunnah of His Messenger duty If there is no rule in the book of God . In the year of the Prophet If it is not found in it, then the return to the Ijtihad is based on what was mentioned in the book and the Sunnah. Refutation to the Qur’an and the Sunnah of the Prophet is a legal duty, as I said. It is not permissible for a Muslim or a group to overlook it and not adopt it under the pretext that the group is a political party, because Islamic law governs the behavior of individuals and groups, and it governs all life affairs and does not deviate from the rule of Islam any of the affairs, and just as the legal duty It decides to display any disagreement between individuals and groups regarding the Qur’an and the Sunnah and the acceptable jurisprudence based on it. With this presentation or response must be satisfied with what the Islamic Sharia stipulates. The Almighty said: And make the salah (peace be upon them ).

Second: Individuals and Islamic groups must adopt pardon and forgiveness for offense or aggression that comes from one another towards others, and this is in the rights of human beings, because forgiveness and forgiveness in these rights is closer to piety and dearer to God, and it is evidenced by what we say, the Almighty said: Oulu credited with you, nor Aotl and amplitude that Iwtwa initial kin and the poor and immigrants for the sake of God and to forgive and forgive not love God to forgive you and Allah is Forgiving, Merciful). And it was stated in its interpretation: The people of merit and financial capacity do not swear not to reach their mercy and not give them from their money as they did before they issued their offense towards them and their guilt against them, and they forgive their sin and their negligence and abuse of their right, then God Almighty mentioned a great encouragement to the one who pardoned and forgave him. The Almighty (You do not wish that God forgives you) because of your pardon and forgiveness for the perpetrators of the offense against you (and God is Forgiving and Merciful), meaning a lot of forgiveness and mercy for His servants with the abundance of their sins, so how can the servants not follow their Lord in forgiving and forgiving them ?

Third: A supreme committee, whose members are from various Islamic groups, shall be formed to consult on public matters of concern to Muslims that require a single stance towards them .

This is what God facilitated in writing in response to the questioner that we mentioned. By God Almighty, I ask that He enlighten us with truth and rightness in what we say, and that He guides us to what He loves and pleases Him  .

Dr.. Abdul Karim Zidan

The poor to God and the ragi pardon

Dhu al-Hijjah 29 / 1426H corresponding to 01-29-2006 CE


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نشرت بتاريخ: 2015-11-07 (3915 قراءة)