LIFE EXPERIENCES OR THE TEACHINGS OF ISLAM (Tajarib Alhayat 'Am Taealim Al'islam) An article written by Dr. Abdul Karim Zidan in the sevenths of the last century, and published in the Journal of Islamic Education in its first issue from 1396 AH / 1976 AD Written by / Dr. Abdul Karim Zidan Preface 1) Some say my life experiences have taught me not to lend anything to anyone and not do anything favorable to anyone. It is not the origin of my kinship, and I do not advise anyone on the pretext that he did all of this and caused him a lot of harm and fatigue and the denial of the favor and the ingratitude of the truth 2) In fact, in this statement there is opposition and contradiction to the teachings of Islam, and what this one argued is not convincing, and his statement remains in opposition and contradiction to the teachings of Islam . 3) Because of this, I saw that I write something about the subject of life experiences and the extent of their relevance to the teachings of Islam, hoping that this written thing will be of benefit to the reader, God Almighty willing . Life is learning and insight 4) Life experiences, events and facts are a school open to all. Every human being learns from it according to his acumen, intelligence, readiness to understand, and his ability to deduce, infer and exhort, as he learns from it how to deal with people in the correct manner that is beneficial to him, and this is why we find in the books of fiqh the chapter (The Boy The jurists want it to be a discerning boy who is authorized by his guardian to buy and sell and the like, and the boy will be so authorized by this as a rational adult within the limits of what his guardian has authorized according to the conditions stipulated in Islamic jurisprudence. The justification for the permissibility of giving an ear to the young by his guardian - with the possibility of the rights of unfairness and loss with him - is the interest of the young person himself that appears in his training to do business himself and learn from it as the rest of its flow among people, which he will do in the future of his life . 5) Life and its experiences, then learn and insight, because it is a tangible reality that the eye sees, the hand touches, the mind awakens for it, and the sentiments activate it, so it leaves traces in the soul that are often memorable . Acceptable learning and imposed learning 6) If life and its experiences are learning and insight, as we said, then what a Muslim learns from it may be acceptable and may be rejected. The balance in acceptance and rejection is the extent to which what he learns from life experiences matches or contrasts with the concepts and rulings of Islam. If matching occurs, learning is acceptable, otherwise it is rejected. And conformity is achieved if what the Muslim learned and learned from the realities of life confirms the meanings of Islam and insights into them and indicates to the Muslim the extent of his commitment to these meanings . Examples 7) What you said does not suffice from giving examples to clarify what is meant. The best of what I cite of examples is what I have mentioned about the saying of some and their intention to leave the favor of a loan and charity to others other than the loan, the relationship of relatives, and advice to the Muslim so that it becomes clear what is acceptable and imposed learning from these actions and the Muslim dealers in them .   First - the loan 8) A loan is to give a person money that is fit to be a debt he owes, provided that he will return to you like it, as if you gave him money or something from lesbians such as wheat and barley, with a known fate, sex and character . 9) The loan is delegated to the lender, it is permissible to the borrower , and his reward may be preferred as the reward of charity, as mentioned in a hadeeth narrated by Ibn Majah, because the person who seeks charity may ask and has what suffices him. Abu al-Darda, may God be pleased with him, said: “Because I lend two dinars and then they return to me and then lend them I love me than if I give them in charity”. Charity because what you give first is gold and is not returned to it . 10) But the loan, however , is not up to the degree of duty, and then there is no sin on his death and leaving only pay the loan and reward, Imam Ahmad ibn Hanbal said Almighty God 's mercy (no sin on those who asked the loan did not lend) and the ills of Ibn Qudaamah Al-Hanbali so that the loan is known, so it is more like charity . 11)As for the loan to the borrower, it is permissible, as we said, not disliked, because the borrower does not ask for charity, but takes it for compensation, which is what he returns to the lender, that is, he returns what he took, and because the Messenger of God has borrowed and the Messenger does not do the hated . 12)And if a Muslim lends something to someone, he should dispose of it as God Almighty commanded. He carries the obligation except for the presumption of his distraction from that, and there is no presumption here at the virtual. The majority of jurists said that the command to write a debt is based on a deprecation, not an obligation, because it is a kind of instruction to the worshipers to protect their rights from being lost, because writing a religion reminds the debtor of the religion if he forgets it and prevents him from denying it if he commits himself and improves upon him with ingratitude, just as the debtor has He dies before fulfillment, and the heirs deny the debt, but you cannot do that if the debt is written, so the creditor takes his debt from the legacy of the dead debtor . 13)The loan is delegate, so the lender has to intend to obey God and obtain his reward from him, not from the borrower, and to allow the debtor if he is insolvent . 14)What we have mentioned is a brief definition of the loan and the teachings of Islam in it, so if a Muslim lends and does not write his debt and forfeits his right to the debtor’s denial or death before fulfillment and the heirs not recognizing it, then he is the one who is negligent to blame because he did not abide by the limits of Sharia in the loan, and he must learn from these The experience is the necessity of adhering to the teachings of Islam regarding writing the religion, and it is not justified for him to learn from this experience what contradicts Islam, such as saying that he will not lend to anyone in the future, because the loan is delegated as we said and it is not permissible for a Muslim to resolve to abandon it . 15) It does not excuse a Muslim from writing a religion that he lends a Muslim, because God Almighty has commanded someone who is better than him to write the religion. God Almighty addressed the companions of the Messenger of God ﷺby writing the religion, and the Almighty said (O those who believe, when you are in debt to a certain term So write it ...) because writing is beneficial and not harmful, and there is nothing in it that disgraces the debtor, and because a person may forget, then the writing will remember him. The Muslim creditor is also not exempt from writing because the debtor is trustworthy, because the trustee may betray, in addition to the possibility of forgetting or death before payment, as we said . 16) Someone may say I borrowed the trustee and wrote down the debt, but he died bankrupt before repayment and he perished on the debt. Is it not permissible for me to resolve not to lend so that my money is not lost on me? The answer to that is ... No , because the possibility of losing the creditor's right is a possibility that exists at all times, and no age has ever been devoid of it. Nevertheless, there has not been in Islamic law, what makes this possibility a legitimate justification for leaving the lending at all and resolving to abandon this, this is one And the second is that the creditor will be rewarded for lending him because the loan is delegated, as we said, and the issue with the Muslim is that he intends by doing the delegate the reward of God, and the reward of God is greater than what he missed in recovering his debt . Second: Charity to others 17) Charity to others may be with money a loan, a gift or a loan, and it may be with goodness and good intercession, and it may be with a kind word that restores the truth to its owner or prevents him from thinking badly of him, or warding off wrongdoing on him, and it may be through his consolation, his visit and his participation in the good And misfortune and so on are forms of kindness, and it may happen that the benefactor does not meet the one who is better to him equally at a time when he needs the kindness of the one who is better to him, and he may be hurt by him instead of good, so this attitude has a great effect on the soul of the philanthropist, which leads him to say: You taught me Life experiences that no one is good to anyone and is determined for you, and perhaps he invoked the famous saying (and beware of evil to whom you did well ), believing that it is an honorable hadith . 18) This view is wrong certainly if Sag and endured from the writer in the hour of his anger and his troubles , it is not warranted and may not be involved and may not be involved in his heart and resolve it in the future of his life, but he has to consider what happened in the light of the following : 19) A- Charity for the benefactor to him is either a duty for him or a delegate, and if it is a duty, then it is not permissible for him to look to reward for one who is better to him, because he has performed a legitimate duty, and the reward for the legal duty is from God Almighty and not from his servants. It is obligatory for them and benefited from it, such as the one who pays zakat on his money is not permissible for him to wait for the reward from the one who gave him the Zakat of his money . But if the charity is delegated to him and his good deed is in this capacity, then the reward for the work of the delegate is from God Almighty, and the Muslim should not wait for him and hope for the one to whom goodness is attached . 20) B- To protest the famous saying (Fear of evil did well to him) as a newly prophetically, protest is unacceptable , because this statement did not respond by the law and is not a prophetic speech. Imam Al-Hafiz Al-Sakhawi, may God have mercy on him, said about it in his book Al-Maqasid al-Hasanah (I do not know it, and it is like that it comes from the words of some of the predecessors and not to their release ...). 21) C- It is one of the morals and teachings of Islam for a Muslim to match charity with the same or better than it. The Almighty said (Is the reward for good but good) and it was the creation of our master Muhammad to respond to kindness in a better way than he does, and on this, the one who is doing good to him has fallen short and disregarded The teachings of Islam as it is not matched by charity or offended . 22) In light of the foregoing, the experience that the philanthropist went through, which is not to reciprocate his goodness or meet him with abuse, we must learn from it what comes so that his learning is useful and acceptable : 23) I- the lack of intention to conclude that if it was done purely for the sake of God what the penalty was waiting for him , and who better for the wrath of the lack of his article and likewise for the determination to leave charity. Based on this, he must correct his intentions and intentions and make his deeds exclusive to God Almighty . 24) II- that the people in ignorance of the teachings of Islam or obscene disobedience to these teachings to the extent that they do not hold themselves to meet his ideals of charity , but they do not see anything wrong in an interview charity abuse. This is what should make the benefactor to spread the concepts of Islam among the people so that the ignorant learns, the forgetful remembers, the disobedient is deterred, and he has that reward from God Almighty . Third: Relatives 25) Every human being has relatives and they communicate with him by lineage, near or far, and Islam has recommended them well, and has arranged for some of them certain rights that can be obtained through the judiciary, such as the obligation of maintenance, for example. A person often goes through bitter experiences with his relatives, such as arriving, inspecting, and helping them while they do not do so, so his heart is filled with anger against them and says that life experiences with my relatives taught me that I never come from any of them and I do not help them or acknowledge them ... etc . 26) In fact, this result should not be reached by a Muslim from his sad experiences with his relatives, because what he does towards them is just one of the rights he owes towards them, or it is of the type of delegate and virtue, and it is not permissible to neglect the duty of duty nor Neglecting the delegate, even if they neglected their duty towards him or neglected what was delegated by them towards him, and this is the correct understanding of what these facts and experiences with relatives entail. I have a kinship of their origin and cut me off, and do good to them and abuse me, and dream about them and they are ignorant of me. So he said ﷺ:If I was as I said, it is as if God spoils them * , and you are still with you from God as long as I am on that ). This great companion did not learn from his experience with his relatives the estrangement with them and cut off his kindness and kindness from them. Rather, he remained on his kindness to them despite their shortcomings in his right, and the Messenger approved it on that . Fourth: Advice to the Muslim 27) One of the duties of a Muslim is to advise the Muslim, and the meaning of advice revolves around the will of the good to the one who is recommended, and one of its means is its indication of what he does and his warning about what harms him. The matter increases with advice and is obligatory if someone advises him to seek advice from him, as if he consulted him in matters such as intermarriage with a person, his participation, his deposit, his treatment, his neighborliness, and so on. The jurists have said that the counselor should explain to the consultant what he knows about the person responsible for him, even if in this statement he mentioned the faults of the one responsible for him, which enters him within the limits of backbiting as it appears, but it is a forgiven absence because it is in fact advice to the consultant and then it is permitted by the agreement of the jurists, provided that The advice structure and as much as is required by advice and consultation . 28) If the counselor says to the counselor, I do not think that you should partner with so-and-so or not to marry him because he is not qualified for that. Life is that I do not advise anyone so that he will not harm me, because the counselor has fulfilled the duty of advice, and it is not permissible for him to prevent him from performing the duty that he fears of hurting him. Based on this, the accepted learning from this experience and its proverbs is for a Muslim to say: Life's experiences taught me that while a Muslim performs what God presupposes him, he may get some harm from fools, ignorant and unjust as indicated by the texts of Sharia, and this harm is in fact a kind of affliction The test is to show the extent of the Muslim’s adherence to the meanings of Islam. The Muslim should not flee from the exam and what is required by this escape from leaving the meanings of Islam . Conclusion 29) The above can be summarized as follows :   First : Life and its experiences know and see .   Second : Acceptable learning from life experiences is what was confirmed and conformed to the teachings of Islam .   Third : Learning rejected from life experiences is what contradicts or disrupts the teachings of Islam .   Fourth : The bitter experiences that a Muslim undergoes due to his breaking the boundaries of Islam or his lack of loyalty to work for God, or they are like testing and affliction .   Fifthly : It is never permissible for a Muslim to give up the meanings of Islam and what God assumed upon him, and for others to abandon them, or for him to suffer some harm because of that . And may God bless our master Muhammad and his family and companions .

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* And the meaning of (you spoil them with boredom), that is, you feed them hot ashes, and it is an analogy of the sin that inflicts them with the pain that the eater of hot ashes suffers from the pain, and there is nothing on the benefactor to them. But he will be guilty of a grave sin by neglecting his rights and causing harm to him: see (Dalil Al-Falahin, Part 1, page 197).