السيرة النبوية مدعمة بعلم النفس والعلوم الحديثة The Prophet's biography is supported by psychology and modern science
أي لست من المتصنعين شيء ليس بي، وهو رسول الله صلي الله عليه وسلم، إذ قال هذه المقولة علي لسان القرآن ، سنعرفها بعد قليل، فالله تبارك وتعالي يخبر رسوله بما يفضل أن يقول عن طريق الآيات أي (قل ... كذا وكذا ) مثل هذه الآية التي بين ايدينا، وهذا نوع من أنواع تأييد الله تبارك وتعالي لرسوله صلي الله عليه وسلم والدفاع عنه، دعنا نتعرف علي هذه القصة والتي حدثت في مكة قبل الهجرة إلي المدينة ...وأيضاً هذا الفيديو هدية لمنكري السُنة وهم كثر في كل زمان ومكان: من يقولون: أننا لا نأخذ إلا بالقرآن فقط ونحن نحب الله تعالي، وهذا غير مقبول مطلقا (أفتؤمنون ببعض الكتاب وتكفرون ببعض) فالسنة شارحة ومبينة للقرآن، هذا الفيديو معني بشرح بعض الآيات في سورة الدخان، قل لمنكري السنة: كيف تفسرونها.. لنبدأ
القصة كما أخبرنا بها صحابة رسول الله صلي الله عليه وسلم وتابعي الصحابة
كان أحد التابعين يحدث الناس بحديث رسول الله ويفسر قوله تعالي {فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ) فقال: «يَجِيءُ دُخَانٌ يومَ القيامةِ، فيَأخُذُ بأَسْماعِ المنافِقين وأبصارِهم»، أي: يكونُ الصَّمَمُ والعَمى علامةً على هؤلاء المنافِقين، «يَأخُذُ المؤمِنَ كهَيْئةِ الزُّكَامِ»، أي: يكونُ هذا الزكامُ علامةً على المؤمِنِ، والزُّكامُ: هو التهابٌ بغِشاءِ الأنفِ يتميَّزُ غالِبًا بالعُطاسِ وسَيَلانِ الأنْفِ ونحوِهما.
فهرع واحد من التابعين يدعي مسروق إلي عبد الله بن مسعود رضي الله عنه
وأخبره بما قاله هذا الرَّجلُ، فغَضِب ابنُ مَسْعُودٍ رضِي اللهُ عنه، وكان مُتَّكِئًا، فاعتدل في جِلْسَتِه، فقال: «مَن عَلِم فَلْيَقُلْ» ومن سُئِل عمَّا لا يعرِفُه «فَلْيَقُلِ: اللهُ أعلمُ؛ فإنَّ مِن العِلم أنْ تقولَ لِمَا لا تعلمُ: لا أَعلمُ؛ فإنَّ اللهَ قال لنبيِّه صلَّى اللهُ عليه وسلَّم: {قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ} أي: وما أنا مِن المتقوِّلِين القُرْآنَ مِن تِلْقَاءِ نَفسِي، أو المُتصنِّعِين الذين يَتحلَّوْنَ بما ليْسوا مِن أَهلِه، المدَّعِين ما لَيْس عِندَهم، والمتكَلِّفُ في العَمَلِ هو من يقومُ به تصَنُّعًا ورياءً وبغيرِ رَغبةٍ، وغَرَضُ ابنِ مَسعودٍ رَضِيَ اللهُ عنهما أنَّ القَولَ فيما لا يُعلَمُ نوعٌ من التكَلُّفِ المنهيِّ عنه، وفيه تعريضٌ بعَدَمِ عِلمِ الرَّجُلِ، فمن لا يعلَمُ عليه أن يسكُتَ ويتعَلّم
شرح ابن مسعود رضي الله عنه للآية الكريمة
ثم ذَكَر ابنُ مَسْعُودٍ رضِيَ اللهُ عنه تَفسيرَ الآيةِ وسَببَ نُزولِها؛ وهو أنَّ قُرَيْشًا تَأخَّروا عن الدُّخولِ في الإسلامِ وعانَدوا رَسولَ اللهِ صلَّى اللهُ عليه وسلَّم، «فدَعَا عليهم النَّبيُّ صلَّى اللهُ عليه وسلَّم فقال: اللَّهُمَّ أَعِنِّي عليهم بِسَبْعٍ كَسَبْعِ يُوسُفَ»، وهي التي أَخبَرَ اللهُ عنها في التَّنزيلِ بقولهِ: {ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ سَبْعٌ شِدَادٌ} [يوسف: 48] ، «فأخَذَتْهم سَنَةٌ» وهي الشِّدَّة والقَحْط، «حتَّى هَلَكوا فيها، وأَكَلوا المَيْتة والعِظامَ، ويَرَى الرَّجلُ ما بيْن السَّماءِ والأرضِ كهَيْئةِ الدُّخَانِ» مِن ضَعْفِ بَصَرِه بسَببِ الجُوعِ، أو لأنَّ الهواءَ يُظلِمُ عامَ القَحْطِ لقِلَّةِ الأمطارِ وكَثرةِ الغُبارِ، فجاء أبو سُفْيَانَ إلى النَّبيِّ صلَّى اللهُ ، وقال ما قال فابتلاهم اللهُ تعالى بيَومِ البَطشةِ، وهو ما حَدَث لهم يَوْمَ بَدْرٍ مِن القَتْلِ، قال ابنُ مَسعودٍ رَضِيَ اللهُ عنه: وكلمة {لِزَامًا} المذكورةَ في قَولِه تعالى: {فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا} [الفرقان: 77] ، قال: هو يَومُ بَدْرٍ أيضًا، وهو ما أصابَهم فيه مِن الأَسْرِ والهَلَكةِ. وقيل: المقصودُ بـاللِّزامِ: العذابُ الملازِمُ لهم يومَ القيامةِ، وهذا رأيُ ابنِ مَسعودٍ رَضِيَ اللهُ عنه ووافقه في ذلك جماعةٌ من المفَسِّرين، وقد خالفه في ذلك الرأيِ غيرُ واحدٍ مِنَ الصَّحابةِ والتابعين؛ كابنِ عَبَّاسٍ وغيره، فذكروا أنَّ الدُّخانَ لم يَقَعْ بَعْدُ، وأنَّه علامةٌ كُبرى من علاماتِ يومِ القيامةِ .
والتعليق
هل من يأذينا يحق لنا الدعاء عليه حقا سواء مسلم أو غير مسلم؟
لا حرج في الدعاء على من ظلم بقدر ظلمه، قال الله تعالى: لا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ فمن ظلم استحق أن يدعى عليه، وإذا سمحت وعفوت فلك أجر عظيم، وهو من عاجل بشري الظالم ايضا لأن احتمالية أن يلقي جزاء ظلمه هنا في الدنيا، والداعي اخذ حقه بمجرد دعاءه عليه حتي لو يحدث اي شيء للظالم في الدنيا، فإن عوقب بها في الدنيا، لا جزاء عليه في الآخرة، ولا جزاء للصبر للمظلوم في الآخرة. وقد ثبت في السنة المُطهرة أن رسول الله في احيان قليلة دعي علي الظالم مثل هذا الموضع.
فاللهم صلي وسلم وبارك عليك يارسول الله
لسماع بودكاست القصة باللغة العربية فقط، تفضل بمتابعة هذا الفيديو
That is, I am not one of those who feign something that is not in me. This is the Messenger of God, peace and blessings be upon him, who said this statement through the Quran, which we will learn about shortly. God, Blessed and Exalted is He, informs His Messenger of what He prefers him to say through verses, i.e., (Say... such and such), like this verse before us. This is a type of support from God, Blessed and Exalted is He, for His Messenger, peace and blessings be upon him, and a defense of him. Let us learn about this story, which took place in Mecca before the migration to Medina... This video is also a gift to those who deny the Sunnah, and they are many in every time and place: those who say: We only follow the Quran, and we love God Almighty. This is absolutely unacceptable (Do you believe in part of the Scripture and disbelieve in part?). The Sunnah explains and clarifies the Quran. This video is concerned with explaining some verses in Surah Ad-Dukhan. Tell those who deny the Sunnah: How do you interpret them? Let's begin.
The story as related to us by the Companions of the Messenger of God, may God bless him and grant him peace, and the Successors of the Companions
One of the Successors was relating to the people a hadith of the Messenger of God, may God bless him and grant him peace, and explaining the words of God Almighty: {Then watch for the Day when the sky will bring forth a visible smoke} (Quran 40:10). He said: “A smoke will come on the Day of Resurrection, and it will seize the hearing and sight of the hypocrites,” meaning that deafness and blindness will be a sign of these hypocrites. “It will seize the believer like a cold,” meaning that this cold will be a sign of the believer. A cold is an inflammation of the nasal membrane, usually characterized by sneezing, a runny nose, and the like.
Then one of the followers, named Masruq, rushed to Abdullah ibn Mas'ud (may Allah be pleased with him)
He told him what this man had said, and Ibn Mas'ud (may Allah be pleased with him), who was reclining, became angry. He sat up straight and said, "Whoever knows should speak up, and whoever is asked about something he does not know should say, 'Allah knows best.' For it is part of knowledge to say, regarding what you do not know, 'I do not know.'" For God said to His Prophet, peace and blessings be upon him: {Say, "I do not ask you for any reward for it, nor am I of those who pretend."} Meaning: I am not one of those who fabricate the Quran on their own authority, or one of those who pretend and adorn themselves with qualities they do not possess, claiming what they do not have. One who pretends in an action is one who performs it with pretense and hypocrisy, without genuine desire. Ibn Mas'ud, may God be pleased with him, meant that speaking about what one does not know is a type of pretense that is forbidden, and it implies a person's lack of knowledge. Therefore, one who does not know should remain silent. And he learns.
Ibn Masoud, may God be pleased with him, explained the noble verse
Then Ibn Masoud, may God be pleased with him, mentioned the interpretation of the verse and the reason for its revelation; This refers to the fact that the Quraysh delayed their conversion to Islam and defied the Messenger of God, peace and blessings be upon him. So the Prophet, peace and blessings be upon him, prayed against them, saying, “O God, help me against them with seven years like the seven years of Joseph,” which God mentioned in the revelation, saying, “Then will come after that seven years of severe hardship” [Yusuf: 48]. “A year of hardship and famine befell them until they perished, eating carrion and bones, and a man would see what was between the sky and the earth as if it were smoke” due to the weakness of his eyesight. Because of hunger, or because the air darkens during the year of drought due to the lack of rain and the abundance of dust, Abu Sufyan came to the Prophet, may God bless him and grant him peace, and said what he said, so God Almighty afflicted them with the Day of the Calamity, which is what happened to them on the Day of Badr in terms of killing. Ibn Masoud, may God be pleased with him, said: The word {inevitable} mentioned in the words of God Almighty: {You have denied, so it will be inevitable} [Al-Furqan: 77], he said: It is also the Day of Badr, which is what happened to them on it in terms of captivity and destruction. It was said: What is meant by “the inescapable” is the punishment that will befall them on the Day of Resurrection. This is the opinion of Ibn Masoud, may God be pleased with him, and a group of commentators agreed with him on this. However, more than one of the Companions and Followers disagreed with him on this opinion, such as Ibn Abbas and others, and they mentioned that the smoke has not yet occurred, and that it is a major sign of the Day of Resurrection.
The Comment
Is it truly permissible to pray against someone who harms us, whether Muslim or non-Muslim?
There is no harm in praying against someone who has wronged us, in proportion to the extent of their wrongdoing. God Almighty says: “God does not like the public utterance of hurtful speech except by one who has been wronged.” Therefore, whoever has been wronged deserves to be prayed against. If you forgive and pardon, you will receive a great reward. This is also a form of immediate retribution for the wrongdoer, as they may face the consequences of their injustice in this life. The one praying receives their due simply by praying against them, even if nothing happens to the wrongdoer in this world. If they are punished in this life, they will not receive any retribution in the Hereafter, nor will the wronged person receive any reward for their patience in the Hereafter. It is established in the Sunnah that the Messenger of God (peace and blessings be upon him) prayed against the wrongdoer on a few occasions in such a situation.
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