ما هي مكانة وفضل الأشُهر الحُرم؟ قال تعالي (يا أيها الذين آمنوا لا تحلوا شعائر الله ولا الشهر الحرام) وقال تعالى (فلا تظلموا فيهن أنفسكم) والضمير في الآية عائد إلى هذه الأربعة الأشهر على ما قرره إمام المفسرين ابن جرير الطبري - رحمه الله – فينبغي مراعاة حرمة هذه الأشهر لما خصها الله به من المنزلة والحذر من الوقوع في المعاصي والآثام تقديرا لما لها من حرمة ما واجبنا نحو الأشهر الحُرم ومنها شهر رجب؟ 1 – تحريم مضاعف للمعاصي والآثام 2 – ممنوع القتال في الأشهر الحرم والمعني البدء بالقتال، والدليل: قال تعالى: "يسألونك عن الشهر الحرام قتال فيه قل قتال فيه كبير" وقيل إن الآية منسوخة واستدلوا بأن الرسول صلى الله عليه وسلم قاتل أهل الطائف في ذي القعدة وهو من الأشهر الحرم وقال آخرون لا يجوز ابتداء القتال في الأشهر الحرم وأما استدامته وتكميله إذا كان أوله في غيرها فإنه يجوز. وحملوا قتال النبي صلى الله عليه وسلم لأهل الطائف على ذلك لأن أول قتالهم في حنين في شوال، وكل هذا في القتال الذي ليس المقصود فيه الدفع، فإذا دهم العدو بلدا للمسلمين وجب على أهلها القتال دفاعا سواء كان في الشهر الحرام أو في غيره. 3 - تحريم الذبح لرجب على وجه الخصوص، وبعض العلماء اجازه كانت العرب في الجاهلية تذبح ذبيحة في رجب يتقربون بها لأوثانهم. فلما جاء الإسلام بالذبح لله تعالى بطل فعل أهل الجاهلية واختلف الفقهاء في حكم ذبيحة رجب فذهب الجمهور من الحنفية والمالكية والحنابلة إلى أن فعل العتيرة (الذبح في شهر رجب تحديداً) منسوخ واستدلوا بقول النبي صلى الله عليه وسلم: لا فرع ولا عتيرة. رواه البخاري ومسلم من حديث أبي هريرة وذهب الشافعية إلى عدم نسخ طلب العتيرة وقالوا تستحب العتيرة وهو قول ابن سيرين. قال ابن حجر فلم يبطل رسول الله صلى الله عليه وسلم العتيرة من أصلها وإنما أبطل خصوص الذبح في شهر رجب. ما حكم الصوم في رجب؟ لم يصح في فضل الصوم في رجب بخصوصه شيء عن النبي صلى الله عليه وسلم، ولا عن أصحابه. وإنما يشرع فيه من الصيام ما يشرع في غيره من الشهور، من صيام الاثنين والخميس والأيام الثلاثة البيض وصيام يوم وإفطار يوم(صوم داوود عليه السلام)، والصيام من سرر الشهر وسرر الشهر قال بعض العلماء أنه أول الشهر وقال البعض أنه أوسط الشهر وقيل أيضا أنه آخر الشهر. وقد سئلت السيدة عائشة رضي الله عنها كما في صحيح مسلم ـ أكان رسول الله صلي الله عليه وسلم يصوم شهرًا كله‏؟ قالت: ما علمته صام شهرًا كله إلا رمضان، ولا أفطره كله حتى يصوم منه‏،‏ حتى مضى لسبيله صلي الله عليه وسلم‏، وتقول السيدة عائشة: وما رأيته في شهر أكثر منه صيامًا في شعبان‏.‏ What is the status and merit of the sacred months? Allah the Almighty said (يا أيها الذين آمنوا لا تحلوا شعائر الله والشهر الحرام) (O you who believe! Do not violate the rites of Allah or the sacred month) And Allah the Almighty said (فلا تظلموا فيهن أنفسكم) (So do not wrong yourselves therein) The pronoun in the verse refers to these four months according to what was stated by the Imam of the commentators Ibn Jarir al-Tabari - may Allah have mercy on him - so the sanctity of these months should be observed because of the status that Allah has given them and caution should be taken against falling into sins and transgressions in appreciation of their sanctity. What is our duty towards the sacred months, including Rajab? 1 - Double prohibition of sins and transgressions 2 - Fighting is prohibited in the sacred months The meaning is to start fighting, and the evidence is: Allah the Almighty said: "They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great." It was said that the verse was abrogated, and they provided evidence that the Messenger, may Allah bless him and grant him peace, fought the people of Taif in Dhul-Qa'dah, which is one of the sacred months. Others said It is not permissible to start fighting during the sacred months. However, continuing and completing it if it begins outside of them is permissible. They interpreted the Prophet’s (peace and blessings of Allah be upon him) fighting the people of Taif as such, because their first fighting was at Hunayn in Shawwal. All of this is in fighting in which the aim is not to defend. So if the enemy attacks a Muslim country, it is obligatory for its people to fight in defense, whether it is in the sacred month or outside of it. 3 - The prohibition of slaughtering for Rajab in particular, and some scholars permitted it The Arabs in the pre-Islamic era used to slaughter a sacrifice in Rajab to draw closer to their idols. When Islam came with the sacrifice for Allah, the action of the people of the pre-Islamic era was abolished. The jurists differed on the ruling on the sacrifice of Rajab. The majority of Hanafis, Malikis and Hanbalis believed that the act of ‘Atira (slaughtering in the month of Rajab specifically) was abrogated and they cited as evidence the saying of the Prophet (peace and blessings of Allah be upon him): “There is no ‘Atira or ‘Atira.” Narrated by Al-Bukhari and Muslim from the hadith of Abu Hurairah. The Shafi'is did not abrogate the request for 'Atira and said that 'Atira is recommended, which is the opinion of Ibn Sirin. Ibn Hajar said: The Messenger of Allah (peace and blessings of Allah be upon him) did not invalidate 'Atira from its origin, but rather he invalidated the specific slaughter in the month of Rajab.

الأشهر الحُرم هي - The sacred months are ذو القعدة، ذو الحجة، المحرم، ورجب Dhul-Qi'dah, Dhul-Hijjah, Muharram, and Rajab ثَلاَثٌ مُتَوَالِيَاتٌ: ذُو القَعْدَةِ، وَذُو الحِجَّةِ، وَالمُحَرَّمُ، وَرَجَبُ، مُضَرَ الَّذِي بَيْنَ جُمَادَى، وَشَعْبَانَ Three consecutive months: Dhul-Qi'dah, Dhul-Hijjah, Muharram, Rajab, Mudar, which is between Jumada and Sha'ban قال تعالي "وربك يخلق ما يشاء ويختار" والاختيار هو الاجتباء والاصطفاء وقد اختار الله من بين الشهور أربعة حُرما قال تعالى ( إن عدة الشهور عند الله إثنا عشر شهرا في كتاب الله يوم خلق السماوات والأرض منها أربعة حرم ذلك الدين القيم فلا تظلموا فيهن أنفسكم) عن أبي بكرة - رضي الله عنه - أن النبي صلى الله عليه وسلم خطب في حجة الوداع وقال في خطبته: إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللَّهُ السَّمَوَاتِ وَالأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلاَثٌ مُتَوَالِيَاتٌ: ذُو القَعْدَةِ، وَذُو الحِجَّةِ، وَالمُحَرَّمُ، وَرَجَبُ، مُضَرَ الَّذِي بَيْنَ جُمَادَى، وَشَعْبَانَ. رواه البخاري رقم (4662)، ورواه مسلم رقم (1679). شهر رجب الأصم سُمي شهر رجب بـ "الأصم" لأنه انفرد عن باقي الأشهر الحرم حيث جاء منفردًا بعد الأشهر الحرم الأخرى ولم يتوالَ مع الأشهر الحرم الأخرى. يطلق عليه أيضًا "الفرد" لأنه جاء منفردًا في موقعه الزمني داخل الأشهر الحرم، مما جعله يكتسب هذه التسمية الفريدة. شهر رجب مُضر وسمي رجب مضر لأن مضر كانت لا تغيره بل توقعه في وقته بخلاف باقي العرب الذين كانوا يغيّرون ويبدلون في الشهور بحسب حالة الحرب عندهم وهو النسيء المذكور في قوله تعالي: قال تعالي (إنما النسيء زيادة في الكفر يضل به الذين كفروا يحلونه عاما ويحرمونه عاما ليواطئوا عدة ما حرم الله فيحلوا ما حرم الله) وقيل إن سبب نسبته إلى مضر، أنها كانت تزيد في تعظيمه واحترامه فنسب إليهم لذلك قال ابن فارس في معجم مقاييس اللغة (ص445) وقيل رجبت الشيء أي عظّمته... فسمي رجبا لأنهم كانوا يعظّمونه وقد عظمته الشريعة أيضا شهر رجب مُنصّل الأسنّة قيل أن أهل الجاهلية كانوا يسمونه شهر (رجب مُنصّل الأسنّة) كما جاء عن أبي رجاء العطاردي قال: كنا نعبد الحجر فإذا وجدنا حجرا هو أخيرُ منه ألقيناه وأخذنا الآخر، فإذا لم نجد حجرا جمعنا جثوة (كوم من تراب) ثم جئنا بالشاة فحلبناه عليه ثم طفنا به فإذا دخل شهر رجب قلنا مُنصّل الأسنة فلا ندع رمحا فيه حديدة ولا سهما فيه حديدة إلا نزعناه وألقيناه في شهر رجب. [رواه البخاري] قال البيهقي كان أهل الجاهلية يعظّمون هذه الأشهر الحرم وخاصة شهرَ رجب فكانوا لا يقاتلون فيه هل شهر رجب من الأشهر الحُرم؟ نعم: رجب من الأشهر الحرم، وهو شهر منفصل وليس متتابع مثل بقية الثلاثة أشهر المتتالية الحُرم ذو القعدة وذو الحجة والمحرم. ما هي مكانة وفضل الأشُهر الحُرم؟ قال تعالي (يا أيها الذين آمنوا لا تحلوا شعائر الله ولا الشهر الحرام) وقال تعالى (فلا تظلموا فيهن أنفسكم) والضمير في الآية عائد إلى هذه الأربعة الأشهر على ما قرره إمام المفسرين ابن جرير الطبري - رحمه الله – فينبغي مراعاة حرمة هذه الأشهر لما خصها الله به من المنزلة والحذر من الوقوع في المعاصي والآثام تقديرا لما لها من حرمة ما واجبنا نحو الأشهر الحُرم ومنها شهر رجب؟ 1 – تحريم مضاعف للمعاصي والآثام 2 – ممنوع القتال في الأشهر الحرم والمعني البدء بالقتال، والدليل: قال تعالى: "يسألونك عن الشهر الحرام قتال فيه قل قتال فيه كبير" وقيل إن الآية منسوخة واستدلوا بأن الرسول صلى الله عليه وسلم قاتل أهل الطائف في ذي القعدة وهو من الأشهر الحرم وقال آخرون لا يجوز ابتداء القتال في الأشهر الحرم وأما استدامته وتكميله إذا كان أوله في غيرها فإنه يجوز. وحملوا قتال النبي صلى الله عليه وسلم لأهل الطائف على ذلك لأن أول قتالهم في حنين في شوال، وكل هذا في القتال الذي ليس المقصود فيه الدفع، فإذا دهم العدو بلدا للمسلمين وجب على أهلها القتال دفاعا سواء كان في الشهر الحرام أو في غيره. 3 - تحريم الذبح لرجب على وجه الخصوص، وبعض العلماء اجازه كانت العرب في الجاهلية تذبح ذبيحة في رجب يتقربون بها لأوثانهم. فلما جاء الإسلام بالذبح لله تعالى بطل فعل أهل الجاهلية واختلف الفقهاء في حكم ذبيحة رجب فذهب الجمهور من الحنفية والمالكية والحنابلة إلى أن فعل العتيرة (الذبح في شهر رجب تحديداً) منسوخ واستدلوا بقول النبي صلى الله عليه وسلم: لا فرع ولا عتيرة. رواه البخاري ومسلم من حديث أبي هريرة وذهب الشافعية إلى عدم نسخ طلب العتيرة وقالوا تستحب العتيرة وهو قول ابن سيرين. قال ابن حجر فلم يبطل رسول الله صلى الله عليه وسلم العتيرة من أصلها وإنما أبطل خصوص الذبح في شهر رجب. ما حكم الصوم في رجب؟ لم يصح في فضل الصوم في رجب بخصوصه شيء عن النبي صلى الله عليه وسلم، ولا عن أصحابه. وإنما يشرع فيه من الصيام ما يشرع في غيره من الشهور، من صيام الاثنين والخميس والأيام الثلاثة البيض وصيام يوم وإفطار يوم(صوم داوود عليه السلام)، والصيام من سرر الشهر وسرر الشهر قال بعض العلماء أنه أول الشهر وقال البعض أنه أوسط الشهر وقيل أيضا أنه آخر الشهر. وقد سئلت السيدة عائشة رضي الله عنها كما في صحيح مسلم ـ أكان رسول الله صلي الله عليه وسلم يصوم شهرًا كله‏؟ قالت: ما علمته صام شهرًا كله إلا رمضان، ولا أفطره كله حتى يصوم منه‏،‏ حتى مضى لسبيله صلي الله عليه وسلم‏، وتقول السيدة عائشة: وما رأيته في شهر أكثر منه صيامًا في شعبان‏.‏ وماذا عن تتابع صيام رجب وشعبان ورمضان: هل هما سُنة؟ قال الإمام ابن القيم ولم يصم صلى الله عليه وسلم الثلاثة الأشهر سردا (أي رجب وشعبان ورمضان) كما يفعله بعض الناس ولا صام رجبا قط ولا استحب صيامه وقال الحافظ ابن حجر في تبين العجب بما ورد في فضل رجب: لم يرد في فضل شهر رجب ولا في صيامه ولا في صيام شيء منه معيّن ولا في قيام ليلة مخصوصة فيه حديث صحيح يصلح للحجة وقد سبقني إلى الجزم بذلك الإمام أبو إسماعيل الهروي الحافظ وكذلك رويناه عن غيره. وفي فتاوى اللجنة الدائمة أما تخصيص أيام من رجب بالصوم فلا نعلم له أصلا في الشرع. ما حُكم العمرة في رجب؟ دلت الأحاديث على أن النبي صلى الله عليه وسلم لم يعتمر في رجب كما ورد عن مجاهد قال دخلت أنا وعروة بن الزبير المسجد فإذا عبد الله بن عمر جالس إلى حجرة عائشة رضي الله عنها فسئل: كم اعتمر رسول الله صلى الله عليه وسلم قال: أربعا إحداهن في رجب. فكرهنا أن نرد عليه قال: وسمعنا إستنان عائشة أم المؤمنين (أي صوت السواك) في الحجرة فقال عروة: يا أماه يا أم المؤمنين ألا تسمعين ما يقول أبو عبد الرحمن؟ قالت: ما يقول؟ قال: يقول: إن رسول الله صلى الله عليه وسلم اعتمر أربع عمرات إحداهنّ في رجب. قالت: يرحم الله أبا عبد الرحمن ما اعتمر عمرة إلا وهو شاهد (أي حاضر معه) وما اعتمر في رجب قط. متفق عليه وجاء عند مسلم: وابن عمر يسمع فما قال لا ولا نعم. قال النووي سكوت ابن عمر على إنكار عائشة يدل على أنه كان اشتبه عليه أو نسي أوشك. ولكن لو ذهب الإنسان للعمرة في رجب من غير اعتقاد فضل معيّن بل كان مصادفة أو لأنّه تيسّر له في هذا الوقت فلا بأس بذلك. بدع شهر رجب إن الابتداع في الدين من الأمور الخطيرة قال تعالى " اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا " وجاء عن عائشة رضي الله عنها قالت: قال رسول الله صلى الله عليه وسلم: من أحدث في أمرنا ما ليس منه فهو رد متفق عليه 1 - صلاة الرغائب وهي تقام في أول ليلة من رجب قال شيخ الإسلام ابن تيمية رحمه الله: صلاة الرغائب بدعة باتفاق أئمة الدين كمالك والشافعي وأبي حنيفة والثوري والأوزاعي والليث وغيرهم والحديث المروي فيها كذب بإجماع لأهل المعرفة بالحديث.ا.هـ. 2 – أن رسول الله ولد في اول ليلة منه فروي أن النبي صلى الله عليه وسلم وُلد في أول ليلة منه، وأنه بعث في ليلة السابع والعشرين منه، وقيل: في الخامس والعشرين، ولا يصح شيء من ذلك، وروي بإسناد لا يصح عن القاسم بن محمد أن الإسراء بالنبي كان في السابع والعشرين من رجب، وأنكر ذلك إبراهيم الحربي وغيره. 3 - قراءة قصة المعراج والاحتفال بها في ليلة السابع والعشرين من رجب، وتخصيص تلك الليلة بزيادة عبادة كقيام ليل أو صيام نهار، أو ما يظهر فيها من الفرح والغبطة، وما يقام من احتفالات تصاحبها المحرمات الصريحة كالاختلاط والأغاني والموسيقى وهذا كله لا يجوز في العيدين الشرعيين فضلا عن الأعياد المبتدعة، أضف إلى ذلك أن هذا التاريخ لم يثبت جزما وقوع الإسراء والمعراج فيه 4 - صلاة أم داود في نصف رجب 5 - التصدق عن روح الموتى في رجب 6 - الأدعية التي تقال في رجب بخصوصه كلها مخترعة ومبتدعة. 7- تخصيص زيارة المقابر في رجب وهذه بدعة محدثة أيضا فالزيارة تكون في أي وقت من العام. Allah says "وربك يخلق ما يشاء ويختار" "And your Lord creates what He wills and chooses." And the choice is the selection, and God chose four sacred months from among them. Allah says ( إن عدة الشهور عند الله إثنا عشر شهرا في كتاب الله يوم خلق السماوات والأرض منها أربعة حرم ذلك الدين القيم فلا تظلموا فيهن أنفسكم) (The number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the right religion, so do not wrong yourselves during them.) The Deaf Month of Rajab The month of Rajab was called “the deaf” because it is unique from the other sacred months, as it came alone after the other sacred months and did not follow the other sacred months. It is also called “the individual” because it came alone in its temporal position within the sacred months, which made it acquire this unique name. Allah says (إنما النسيء زيادة في الكفر يضل به الذين كفروا يحلونه عاما ويحرمونه عاما ليواطئوا عدة ما حرم الله فيحلوا ما حرم الله) (The postponement is only an increase in disbelief by which those who disbelieve are led astray. They make it lawful one year and forbid it another year in order to match the number of what Allah has forbidden, so they make lawful what Allah has forbidden.) It was said that the reason for its attribution to Mudar (Tribe) is that they used to increase its glorification and respect, so it was attributed to them for that reason. It was said that Rajabt something means that he magnified it... It was called Rajab because they used to magnify it, and the Sharia also magnified it. The month of Rajab, the sharpener of spears It is said that the people of the Jahiliyyah used to call it the month of (Rajab Munsal al-Asinah) as it was narrated from Abu Raja al-Attardi who said: We used to worship stones, and if we found a stone that was better than it, we would throw it away and take the other one. If we did not find a stone, we would gather a pile of dirt, then bring a sheep and milk on it, then circumambulate it. When the month of Rajab came, we would say Munsal al-Asinah, and we would not leave a spear with an iron tip or an arrow with an iron tip except that we would take it out and throw it in the month of Rajab. [Narrated by al-Bukhari] Al-Bayhaqi said The people of the Jahiliyyah used to venerate these sacred months, especially the month of Rajab, so they would not fight in it. Does Rajab one of the sacred months? Yes: Rajab is one of the sacred months, and it is a separate month and not consecutive like the other three consecutive sacred months, Dhul-Qi'dah, Dhul-Hijjah and Muharram. What is the status and merit of the sacred months? Allah the Almighty said (يا أيها الذين آمنوا لا تحلوا شعائر الله والشهر الحرام) (O you who believe! Do not violate the rites of Allah or the sacred month) And Allah the Almighty said (فلا تظلموا فيهن أنفسكم) (So do not wrong yourselves therein) The pronoun in the verse refers to these four months according to what was stated by the Imam of the commentators Ibn Jarir al-Tabari - may Allah have mercy on him - so the sanctity of these months should be observed because of the status that Allah has given them and caution should be taken against falling into sins and transgressions in appreciation of their sanctity. What is our duty towards the sacred months, including Rajab? 1 - Double prohibition of sins and transgressions 2 - Fighting is prohibited in the sacred months The meaning is to start fighting, and the evidence is: Allah the Almighty said: "They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great." It was said that the verse was abrogated, and they provided evidence that the Messenger, may Allah bless him and grant him peace, fought the people of Taif in Dhul-Qa'dah, which is one of the sacred months. Others said It is not permissible to start fighting during the sacred months. However, continuing and completing it if it begins outside of them is permissible. They interpreted the Prophet’s (peace and blessings of Allah be upon him) fighting the people of Taif as such, because their first fighting was at Hunayn in Shawwal. All of this is in fighting in which the aim is not to defend. So if the enemy attacks a Muslim country, it is obligatory for its people to fight in defense, whether it is in the sacred month or outside of it. 3 - The prohibition of slaughtering for Rajab in particular, and some scholars permitted it The Arabs in the pre-Islamic era used to slaughter a sacrifice in Rajab to draw closer to their idols. When Islam came with the sacrifice for Allah, the action of the people of the pre-Islamic era was abolished. The jurists differed on the ruling on the sacrifice of Rajab. The majority of Hanafis, Malikis and Hanbalis believed that the act of ‘Atira (slaughtering in the month of Rajab specifically) was abrogated and they cited as evidence the saying of the Prophet (peace and blessings of Allah be upon him): “There is no ‘Atira or ‘Atira.” Narrated by Al-Bukhari and Muslim from the hadith of Abu Hurairah. The Shafi'is did not abrogate the request for 'Atira and said that 'Atira is recommended, which is the opinion of Ibn Sirin. Ibn Hajar said: The Messenger of Allah (peace and blessings of Allah be upon him) did not invalidate 'Atira from its origin, but rather he invalidated the specific slaughter in the month of Rajab. What is the ruling on fasting in Rajab? There is no authentic report from the Prophet (peace and blessings of Allaah be upon him) or his companions about the virtue of fasting in Rajab in particular. Rather, what is prescribed in it is fasting as is prescribed in other months, such as fasting on Mondays and Thursdays, the three white days, fasting one day and breaking the fast the next (the fast of David, peace be upon him), and fasting from Surar al-Shahr. Some scholars said that Surar al-Shahr is the first of the month, and some said that it is the middle of the month, and it was also said that it is the end of the month. Lady Aisha, may God be pleased with her was asked, as in Sahih Muslim, “Did the Messenger of God, may God bless him and grant him peace, fast an entire month?” She said: “I did not know that he fasted an entire month except Ramadan, nor did he break his fast until he fasted some of it, until he passed away, may God bless him and grant him peace.” Lady Aisha said: “I did not see him fast more in any month than in Sha’ban.” What about fasting Rajab, Sha'ban and Ramadan in consecutive: are they Sunnah? Imam Ibn al-Qayyim said The Prophet (peace and blessings of Allaah be upon him) did not fast the three months in succession (i.e. Rajab, Sha’ban and Ramadan) as some people do, nor did he ever fast Rajab, nor did he recommend fasting it. Al-Hafiz Ibn Hajar said In Tabyeen Al-Ajab bi Ma Ward fi Fadl Rajab: There is no authentic hadith that can be used as evidence regarding the virtue of the month of Rajab, nor regarding fasting it, nor regarding fasting a specific part of it, nor regarding praying a specific night in it. Imam Abu Ismail Al-Harawi Al-Hafiz preceded me in asserting this, and we have also narrated it from others. In the Fatwas of the Permanent Committee As for allocating days of Rajab for fasting, we do not know of any basis for it in Islamic law. What is the ruling on performing Umrah in Rajab? The hadiths indicate that the Prophet (peace and blessings of Allaah be upon him) did not perform Umrah in Rajab As reported by Mujahid, he said Urwah ibn al-Zubayr and I entered the mosque and saw Abdullah ibn Umar sitting in the room of Aisha (may Allaah be pleased with her). He was asked: How many Umrahs did the Messenger of Allaah (peace and blessings of Allaah be upon him) perform? He said: Four, one of them in Rajab. We did not want to answer him. He said: We heard Aisha, the Mother of the Believers, brushing her teeth (i.e. the sound of the siwak) in the room. Urwah said: O mother, O Mother of the Believers, do you not hear what Abu Abd al-Rahman is saying? She said: What is he saying? He said: He says that the Messenger of Allaah (peace and blessings of Allaah be upon him) performed Umrah four times, one of them in Rajab. She said: May Allaah have mercy on Abu Abd al-Rahman, he never performed Umrah except that he was present with him (i.e. present with him), and he never performed Umrah in Rajab. Agreed upon. Muslim states: Ibn Umar was listening and did not say no or yes. Al-Nawawi said Ibn Umar’s silence regarding Aisha’s denial indicates that he was confused or almost forgot. But if a person goes to perform Umrah in Rajab without believing in any particular virtue, but rather it was a coincidence or because it was easy for him at this time, then there is nothing wrong with that. The innovations in the month of Rajab Innovation in religion is a serious matter Allah the Almighty said {اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا} "This day I have perfected your religion for you, completed My favor upon you, and have approved for you Islam as religion." It was narrated on the authority of Aisha (may Allah be pleased with her) that she said: The Messenger of Allah (blessings and peace of Allah be upon him) said: Whoever innovates in our affair that which is not part of it, it will be rejected. Agreed upon 1 - Ragha'ib Prayer It is performed on the first night of Rajab. Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: Ragha'ib Prayer is an innovation according to the consensus of the imams of religion such as Malik, al-Shafi'i, Abu Hanifah, al-Thawri, al-Awza'i, al-Layth, and others. The hadith narrated about it is a lie according to the consensus of the people of knowledge of hadith. End quote. 2 - That the Messenger of Allah was born on the first night of it It was narrated that the Prophet, may Allah bless him and grant him peace, was born on the first night of it, and that he was sent on the night of the twenty-seventh of it, and it was said: on the twenty-fifth, and none of that is correct, and it was narrated with an unauthentic chain of narration from Al-Qasim bin Muhammad that the Prophet's Night Journey was on the twenty-seventh of Rajab, and Ibrahim Al-Harbi and others denied that. 3 - Reading the story of the Ascension and celebrating it on the night of the twenty-seventh of Rajab, and designating that night for an increase in worship such as standing at night or fasting during the day, or what appears in it of joy and happiness, and what is held of celebrations accompanied by explicit prohibitions such as mixing, songs and music, and all of this is not permissible on the two legitimate Eids, let alone the innovated Eids, in addition to that this date has not been proven with certainty that the Night Journey and Ascension occurred on it 4 - The prayer of Umm Dawud in the middle of Rajab 5 - Giving charity on behalf of the souls of the dead in Rajab 6 - The supplications that are said in Rajab specifically are all invented and innovated. 7- Dedicating a visit to graves in Rajab. This is also an innovation, as the visit can be made at any time of the year.

First: the possible reasons for the blessed journey 1 - Before the event of the Night Journey and Mi’raj, calamities befell the Messenger of God, may God bless him and grant him peace, in addition to the hardship and torment of the infidels he was facing, and they responded to his call and caused harm to him and to those who followed him among the people of Mecca in the Arabian Peninsula. 2 - He lost a supporter and supporter for him, his uncle Abu Talib, and he also lost a very dear person to him, namely his wife Khadija, who was his support and help in enduring difficulties and hardships in order to convey his lofty calling, they both died within days before the Isra and Miraj event, and so this year was called the “Year of Sorrow.” Hence the blessings of God upon His servant and Messenger Muhammad,  with this great miracle, to sweeten his mind and relieve his sorrows and pain of him. 3 - To witness the wonders of creatures and strange sights that are hidden from the hearts and minds. 4 - Among what was stated on the lips of the Messenger of God, may God bless him and grant him peace, was that when he arrived in Jerusalem, all the prophets and messengers gathered around him, lined up and presented him to the leadership, and he led them in prayer... This is considered a celebration of the legacy of prophecy that was passed on to the Seal of the Prophets and Messengers, He is Muhammad bin Abdullah, and thus he passed from the descendants of Ishaq to the descendants of Ismail Abu Al-Arab ( The father of Arab) this is also clear evidence of the universality of the Islamic message, and the Islam is the comprehensive religion that contains all previous divine laws and beliefs, and therefore it is the seal of the messages that God has sent down to humanity to guide them. 5 - Since the Isra’ - and also the Mi’raj - were a violation of the natural conditions that people were accustomed to, they used to go from Mecca to the Levant in a month and return in a month, but - that is: The Messenger of God, may God bless him and grant him peace, went and returned and was taken up to the highest heavens, and all of this and that in less than two-thirds of one night... So this was an amazing thing, meaning that it was a test for all people, especially those who believed in the new message. The strong in faith believed it, the weak in faith lied, and some of them abandoned their Islam. Thus, the ranks of Muslims are clean, the Muslims whom God prepares for migration will be pious, pure, and strong people, with strong resolve and a solid will. Because immigration requires them to have these qualities. 6 - The ascension was from Jerusalem and not from Mecca, and it had connotations, one of which was the command to spread Islam and expand its framework, because it is the final, comprehensive, and all-encompassing religion, what God has approved for all people, regardless of their races, colors, peoples, and languages. It also contains an implicit command to reject disagreement among Muslims, without a command to unite them and combine their interests. 8 - When you create a craft or product and want to preserve your right to invent it, you apply for a patent so that no one takes your effort and attributes it to themselves, how do you prove to the Patent Authority that it is an invention and that you brought something new that no one had brought before you? To come up with something like a miracle, and it is a miraculous thing when people cannot come up with something like it in the same circumstances that you lived in, right? God Almighty created the universe, created people, created the prophets, and made them human beings, not angels, so how can people believe them when they grew up with them and lived with them until they reached forty years of age? then I call upon prophecy. Who would believe them? Even if their circumstances are better than everyone else (morals and behavior), there must be something extraordinary. Second: The description of the lightning with which the Messenger of God, may God bless him and grant him peace, ascended to heaven After the two journeys were completed, and the Messenger of God, may God bless him and grant him peace, returned to his homeland and his home in Mecca, he told the people what had happened, and among what he said was: “Burq” He came to him and ordered him to ride him. This Buraq was the means that transported him on his earthly journey from Mecca to Jerusalem. Experts in the Arabic language reported that Al-Buraq: It is an animal smaller than a mule and larger than a donkey. Some commentators on the hadiths of the Messenger, may God bless him and grant him peace, said: Buraq is derived from brīq ( sparkling) and its color is white, Or it is from “Al-Buraq”, and it is called that because of its intense brilliance, clarity, sparkling or glow. Third: Does the miracle occur in the spirit, the body, or both? Someone might say: The journey of the Isra (or more importantly: the journey of the Ascension) occurred to the Messenger of God, may God bless him and grant him peace, in a dream, that is, a dream-like vision, meaning of his soul and not his body, we say to this one who said: The earthly journey, as well as the upper journey, occurred together in the spirit and the body together, and the overwhelming evidence for that is many, The closest to us are the words of the Qur’an that we mentioned previously. God did not say: (Glory be to Him who took the soul of His servant) ascension from earth to heaven, but rather He said: “Glory be to Him who took ascension from earth to heaven His servant,” meaning: soul and body, thus, the human being (the slave) is both the soul and the body. Before starting the scientific explanation of the journey, the value of the miracle must be noted Now... the West has advanced very advanced technology and said that they created God in a machine, so how can they believe something as strange as a space journey in an era in which most of its people do not read or write, not the space age as we live in? the question here is: Was the Qur’an, including Surah Al-Najm, revealed for the end of time or for the era in which it was revealed? Our answer, as Muslims of all ages and ages, is: Therefore, minds must be perplexed in the era of knowledge, just as they were perplexed in the era of illiteracy. Rather, more and more, then someone will come and explain the matter scientifically and logically, so we will be like our master Abraham, and God Almighty says to him: ( قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَٰكِن ليَطْمَئِنَّ قَلْبِي) (He said, “Do you not believe?” He said, “Yes, but so that my heart may be at ease.”) Fourth: The Journey of the Night Journey Allah says سُبۡحَٰنَ ٱلَّذِيٓ أَسۡرَىٰ بِعَبۡدِهِۦ لَيۡلٗا مِّنَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ إِلَى ٱلۡمَسۡجِدِ ٱلۡأَقۡصَا ٱلَّذِي بَٰرَكۡنَا حوۡلَهُۥ لِنُرِيَهُۥ مِنۡ ءَايَٰتِنَآۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ (1) Glory be to Him who ascended to heaven through His servant by night from the Sacred Mosque to the ِAl - Aqsa Mosque which we blessed around it, that We may show him of Our signs. Indeed, He is the All-Hearing, the All-Seeing (1) Glory be to God: a word of exaltation and sanctification, or wonder, and it cannot be said except to God Almighty. Glory be to God: He is above all evil. What do I mean by linguistic meaning? The verse begins with a word that is said when exclaiming, which is the opening of the surah. You are aware that the opening of the speech in any speech that you say in front of a crowd of people must have several characteristics, the most important of which are: It must be attractive and related to the purpose of the word you will say, and this is common in the world of people, We said previously that every human being has a share in his name. Surahs also have a share in their name. In fact, many or most surahs have their main goal in their name, and here is Surah Al-Isra, and it talks about something that the earlier ones marvel at and the later ones doubt, so the surah begins with the content of the wonders it contains..., He ascended with his servant Muhammad - may God bless him and grant him peace from the Sacred Mosque (his place of residence), may God bless it, to Al-Aqsa Mosque (the second most honorable place to which travelers are drawn - may God free him from his captivity -) and the reason is shown to him by His signs (the miraculous signs of God). Indeed, He is the All-Hearing, the All-Seeing. Why? Perhaps because this timing came after the year of grief for the Messenger of God, (After the death of Khadija, the inner protective shield of the Messenger of God + his uncle Abu Talib, the outer protective shield of the Messenger of God), So God was the Hearer of the heart of the Messenger of God, Seeing his condition, and God knows what He wants from His servants in this verse. But we have to pause with (to show him of Our signs) If this miracle happened these days, it would be true due to the abundance and horror of the scientific technology developed. They uploaded the minds to the computer and traveled them through the clouds, then they released a laser beam to meet the mind there and travel between the planets... Wait a minute: I do not know exactly whether this really happened or not yet, or is it part of their road map, that is, does God Almighty know (He actually knows, Glory be to Him) that the messengers came to a nation that will one day be dominated by knowledge, so miraculous things must happen that are not specific to a specific time? As a miracle higher than magic, like the miracle of Moses - peace be upon him - or a miracle that the West is almost trying to comprehend and imitate, the miracle of reviving the dead of our Master Jesus - peace be upon him - God knows exactly what He wants with the word (His signs). (From the Sacred House to Al-Aqsa Mosque) The journey could take weeks or months with a camel, and the Messenger of God took them in less than one night because the night begins With the Maghrib call to prayer and ends at dawn, the round-trip journey from heaven to earth took this time. Now the scientific explanation  Interpretation by Professor Dr. Karim Ghoneim.. .but in a simplified way Professor at the Faculty of Science, Al-Azhar University - Secretary of the Society for Scientific Miracles of the Qur’an and Sunnah. We must agree on several agreements 1 - The speed of light is about 300,000 km/s 2 - Angels are created from light - Angel Gabriel, the archangel, is therefore the strongest and fastest of them 3 - The speed of light in a vacuum or air is the highest speed known to date, and modern science does not deny the existence of a speed greater than the speed of light in a vacuum, and if it has not been achieved yet, such that you can revolve around the Earth seven and a half revolutions in one second, then what about us if it is not a revolution but rather a straight line to the top? (Just imagine) The speed is higher than the rotation. How can we measure something so amazingly fast? Einstein introduced space and time into his theory of special relativity in 1905 AD and declared: “We do not have to talk about time without space, nor is there space without time. As long as everything moves, it must carry its time with it, and the faster something moves, the less its time relative to what is around it, times associated with other movements are slower than it. We take, for example, the movement of cats and the movement of deer. If the cat moves, then time travels with it at a certain speed, and it has time to move on with it. As for the deer, because it is one of the fastest animals, time decreases with it. According to Einstein's theory If we imagine a rocket very close to the speed of light (such as the angel: Gabriel in this case), it will make a journey that will take fifty thousand years  (According to Earth Hour) If you think about visiting the end of the universe, you will return to the Earth to find other generations and the great changes that have occurred on this planet, , which would have passed thousands, millions or billions of years according to the calculations of the inhabitants of the Earth who did not make this amazing journey with you and according to the theory of relativity as well,   If there is an object moving at a speed greater than the speed of light, then distances lie in front of it and time in its travels erases these distances. Fifth: The Ascension Journey Allah says { وَالنَّجْمِ إِذَا هَوَى (1) مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى(2) وَمَا يَنْطِقُ عَنِ الْهَوَى (3) إِنْ هُوَ إِلَّاوَحْيٌ يُوحَى (4) عَلَّمَهُ شَدِيدُ الْقُوَى (5) ذُو مِرَّةٍ فَاسْتَوَى (6) وَهُوَ بِالْأُفُقِ الْأَعْلَى (7) ثُمَّ دَنَا فَتَدَلَّى (8) فَكَانَ قَابَ قَوْسَيْنِأَوْ أَدْنَى (9) فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (10) مَاكَذَبَ الْفُؤَادُ مَا رَأَى (11) أَفَتُمَارُونَهُ عَلَى مَا يَرَى (12) وَلَقَدْرَآهُ نَزْلَةً أُخْرَى (13) عِنْدَ سِدْرَةِ الْمُنْتَهَى (14) عِنْدَهَا جَنَّةُ الْمَأْوَى(15) إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (16) مَا زَاغَ الْبَصَرُ وَمَا طَغَى (17) لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى } (سورة النجم 1 – 18). {And by the star, when it descends (1) your companion has not gone astray or He went too far in his seduction (2) And he does not speak out of desire (3) Indeed, it is revelation revealed (4) He taught him very strong (5) of great strength, he became steadfast (6) He is at the highest horizon (7) Then He approaches and descended (8) It was just around the corner or lower (9) So He revealed to His servant what He revealed (10) The heart does not deny what it saw (11) Do you argued him based on what he sees? (12) And he saw it another coming down ( 13 ) At Sidra Al-Muntaha (14) With it is the Garden of Refuge (15) When He covers the Sidr tree with what it covers (16) the sight never strays, nor does it transgress (17) He has certainly seen of the greatest signs of his Lord” (Surat An-Najm 1-18). This is how Surat Al-Najm begins. Speaking about the ascension of the Prophet, may God bless him and grant him peace, that is, the great miracle that happened to the Messenger of God in honor of him, in which he saw the wonders of God’s creation and the strangeness of His creation in His great kingdom that is unlimited, the wisdom of God required that the first words of the Surah be a heavenly body, that is, “the star,” and it is one of the cosmic signs that God created, and God Almighty   He swears by the fall of the star, its disappearance, its explosion, or its burning. It is an oath of something great if people think about it and the astronomers understand that this thing is truly great. The second verse came To confirm to the people of Mecca at the time the Qur’an was revealed to them that the Messenger of God (i.e., the one sent among them) did not go transgress, did not deviate, and did not stray, because he is a messenger chosen by God Almighty, He must speak the truth, tell the truth, tell what he saw, narrate what he heard, and convey what he was commanded to convey... How can he go astray, and how can he slip, when he is trustworthy in the Qur’an - the Book of God - to all people? It is the revelation that God gives to His Messenger, may God bless him and grant him peace Where Gabriel - the archangels - used to bring it to him, and read it to him, and this Gabriel is of great strength, and he was “stabilized,” that is: he appeared in his true image of the Messenger of God, Muhammad bin Abdullah, may God bless him and grant him peace, on the “higher horizon,” so they approached and almost that they touched, but Gabriel separated from the Messenger, may God bless him and grant him peace, at a place beyond which angels do not pass, And he said to him: If I advance, I will be burned, and if you advance - you, O Muhammad, nothing will happen to you - and this is strange talk, because the angel Gabriel - peace be upon him - is the chief of the angels, and yet he has limits that he is allowed to meet, and if he crosses them, he is burned. Is this scientific talk? Yes, the astronomers know that there are places in the sky that cannot be reached unless they are kidnapped in the heaven- so to speak - like a black hole for example - so they cannot approach. Here in this place the Messenger of God - may God bless him and grant him peace - arrived, . after crossing this place, God Almighty appeared to His Messenger Muhammad, may God bless him and grant him peace, with blessings, manifestations, and outpourings, and revealed to him a direct revelation. The prayer known to us was what God revealed, and God Almighty swore that what His Messenger narrated would be after his return from this trip, he told the truth and honesty and not a lie, because he had never lied in his entire life. The Messenger of God, may God bless him and grant him peace, saw the great signs of God’s greatness and absolute power. The Ascension Journey (scientifically) What do you know about the physical particles of Haguesbousen? They are elementary particles that are thought to be responsible for matter gaining its mass What does this mean? Angel Gabriel is an angel, that is, a creature of light, and light is light, and light is energy, not matter. Muhammad - may God bless him and grant him peace - is human and created from clay, and clay is a substance, not an energy, SO , When he took our master Gabriel - our master Muhammad - may God bless him and grant him peace and ascended him to heaven, the scientific majority transformed him from matter into energy... and do not say that this is science fiction, why? Because they are now in the Martian colonies, they are changing the physiology of the human body who wants to live on Mars, such as enlarging his eyes, exposing his forehead, making his body turn orange, or even inhaling carbon dioxide - this is not a joke - this is a reality now, not 1000 years from now, but in 2030 at the latest. The question here  Is it possible to change the body's physiology? Is this reasonable? The truth is yes, and God Almighty mentioned this phenomenon in His Mighty Book at the end of time Allah says ( يوْمَ يَكُونُ النَّاسُ كالْفَرَاشِ الْمَبْثُوثِ (4) وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (5) (On the Day when people will be like spread out butterflies (4) and the mountains will be like spread fluff (5) The verses tell us that on the Day of Resurrection people will be like a butterflies spread everywhere in an unorganized manner (the nature of the butterflies ). This means that the person will be very light like a butterflies and the mountains are like dyed wool flying in the air, and scientists have told us that the end of the universe is not due to a cosmic explosion or anything else but due to the change of matter (the clay from which we were created) into energy and therefore it has no weight, and therefore the end of the universe is due to the change of matter, so the Creator of the universe is able to to change the material from which Muhammad - may God bless him and grant him peace - was created from clay to light (for a short time) in order to ascend between the heavens and beyond, where Gabriel - peace be upon him - was unable to reach the Sidra al Muntaha. In Conclusion So: Why do you imagine, look, and learn from astronomers things that are stranger than imagination, such as (farming in the clouds - or not getting close to a black hole, or ascending into the sky with a different physiology than on Earth?) “the spacecraft or the astronauts’ suit” or anything else, and do not accept that God - the Almighty - the Creator of the universe has been doing these things for approximately 1445 years, So that the journey of Isra and Mi’raj is the miracle of all time... God is Most High and Most Knowing, and He guides us to the right path.

قال تعالي ﴿يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَنَٰجَيۡتُمۡ فَلَا تَتَنَٰجَوۡاْ بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَمَعۡصِيَتِ ٱلرَّسُولِ وَتَنَٰجَوۡاْ بِٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ ﴾ [المجادلة: 9] النجوي في اللغة هي 1 - إِسرارُ الحديث 2 - نجا الشّخصَ أسرَّ إليه الحديثَ وخصّه به :-نجا أمَّه بهمومِه 3 - تناجى الشَّخصان أفضى كلّ منهما إلى الآخر بما يخصّه به، ويكتمه غيرَه، 4 - في الحديث الشريف: إِذَا كُنْتُمْ ثَلاَثَةً فَلاَ يَتَنَاجَى اثْنَانِ دُونَ الآخَرِ حَتَّى تَخْتَلِطُوا بِالنَّاسِ مِنْ أَجْلِ أَنْ يُحْزِنَهُ التفسير الميسر يا أيها الذين صدَّقوا الله ورسوله وعملوا بشرعه، إذا تحدثتم فيما بينكم سرًا، فلا تتحدثوا بما فيه إثم من القول، أو بما هو عدوان على غيركم، أو مخالفة لأمر الرسول، وتحدثوا بما فيه خير وطاعة وإحسان، وخافوا الله بامتثالكم أوامره واجتنابكم نواهيه، فإليه وحده مرجعكم بجميع أعمالكم وأقوالكم التي أحصاها عليكم، وسيجازيكم به. قبل البدء لابد من إحصاء 6 أوامر ربانية في الآية الكريمة (3 أوامر - 3 نواهي ) نقاط حول الآية الكريمة 1 - قبل البدء: لابد من تذكر أن هذه الآية من وصايا رب العالمين للمؤمنين، وإن لم يفعلوا فالش في إيمانهم مباشرة. 2 - يبدأ الله تعالي الآية الكريمة ( بإذا تناجيتم) أي أن هذا ممكن الحدوث في مجتمع ما أو في مجلس من المجالس الدنيوية أو حتي المجالس الدينية ، أن يختلي بعض المؤمنين بأنفسهم ويسروا سر أو كلام غير مسموع ولا يعرفونه لبقية من يحضرون المجلس، إذن رب العالمين لم ينُكر الفطرة الإنسانية في المؤمنين به، أن هذا ممكن الحدوث، فافعلوا ولكن بشروط ثلاثة: 3 - فَلَا تَتَنَٰجَوۡاْ بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَمَعۡصِيَتِ ٱلرَّسُولِ أ - الإثم ما حاك في صدرك وكرهت أن يضطلع عليه الناس، فإذا اسررت لأحدهم سر دون الباقين، فحبذا لو كان هذا السر لا تكره في يوم من الأيام أن يظطلع عليه الناس ب - العدوان اعْتَدَى الحَقَّ : جاوَزَهُ، أي جازَ عَنِ الحَقِّ إلى الظُّلْمِ وصية الله تبارك وتعالي إذا تناجيت يوماً مع أحدهم أن لا يكون هذا التناجي بالعدوان، وتعريفه أعلي ج - معصية الرسول ليس عصيان لرسول الله أن لا تصوم الإثنين والخميس أو أن لا تذكره علي مسبحتك صلي الله عليه وسلم، هذا عدم استنان بسنته المشرفة، ولكن عصيان الرسول في حديثه القائل فيه صلي الله عليه وسلم (  إِذَا كُنْتُمْ ثَلاَثَةً فَلاَ يَتَنَاجَى اثْنَانِ دُونَ الآخَرِ حَتَّى تَخْتَلِطُوا بِالنَّاسِ مِنْ أَجْلِ أَنْ يُحْزِنَهُ) الآن: وماذا نفعل بالرغم من أن هذا ممكن الحدوث في المجالس ؟ ثلاثة شروط أُخر أ- تَنَٰجَوۡاْ بِٱلۡبِرِّ أي تحدثوا في حالة إسرار مع بعضكم دون الآخرين بالخير والتعاون والوقوف ضد الظالم مع المظلوم وكل ما تعارفت عليه الإنسانية أو الدين الإسلامي الذي تحملونه بين كتفيكم ، فالشرط الأول لكي يُسمح لك أن تتناجي أي تُسر القول (يدخل فيه كل أشكال الإسرار مثل الهاتف النقال - أي منصة تواصل اجتماعي او خطابات أو رسائل ..الخ) أن تتناجي بالبر، وما هو البر إذن؟ له تعريفات عدة، وأسهلها: ما تعارف عليه أهل الصلاح في مجتمع ما . ب - وَٱلتَّقۡوَىٰۖ لا تنسي أن بداية الآية الكريمة قال لك ( عدم معصية الرسول وأنت تتناجي ) فما تعريف رسول الله صلي لله عليه وسلم للتقوي؟ لم يعرفها رسول الله بكثير او قليل مثل ما أشار إلي صدره الشريف وقال ثلاثاً (التقوي هاهنا) فلن نعتد بحديثك المنمق ، ولا قولك قال الله وقال الرسول، ولن نعتد بملابسك الفضفاضة (للنساء) ولا للحيتك الطويلة (للرجال) إلا أن تكون حاملاً لصدر خالياً من مفسدات القلوب كالحسد والبغي والكراهية وغير ذلك مما يجعلك قلبك غير سليم. ج - وَٱتَّقُواْ ٱللَّهَ الأغرب أن الشرط الثالث للسماح لك بعض الوقت بالتناجي: هو التقوي مرة أخري ، وليس أي أمر آخر ، والتقوي يقول العلماء أنها مثل المظلة تضعها حين هطول المطر فوق رأسك خوفاً من هطول حبات المطر علي رأسك، كذلك أن تتقي الله أي تجعل بينك وبين عقوبته وقاية ، إذن للتناجي بالإثم والعدوان ومعصية الرسول عقوبة نازلة نازلة بك إن لم تتُب . والله أعلي واعلم دراسات ذات صلة الدراسة الأولى 37 قاعدة محادثة للرجال من عام 1875 اقرأ هذا عن واحدة منها، 11. لا تستمع أبدًا إلى محادثة شخصين انسحبا من المجموعة. إذا كانا قريبين منك لدرجة أنك لا تستطيع تجنب سماعهما، فيمكنك، بكل لياقة، تغيير مقعدك. الدراسة الثانية علم نفس الاحتفاظ بالأسرار في الداخل لدينا جميعًا أسرار. يمتلك الشخص العادي ما يصل إلى 13 سرًا في أي وقت. عادةً، نحتفظ بالأسرار لحماية شيء ما، مثل سمعتنا أو شخص نهتم به. لكن هذا لا يحمي دائمًا ما نأمل في حمايته. بالإضافة إلى ذلك، يمكن أن تؤدي الأسرار إلى الشعور بالوحدة والخجل، وهي سامة بشكل خاص لصحتنا ورفاهتنا. الدراسة الثالثة على المدى الطويل، يمكن أن تكون عواقب الاحتفاظ بالأسرار أكثر خطورة. يمكن أن يؤدي الإجهاد المزمن إلى ضعف جهاز المناعة وزيادة خطر الإصابة بمشاكل الصحة العقلية مثل الاكتئاب والقلق وحتى تقصير متوسط ​​العمر المتوقع. يكفي أن تجعلك ترغب في الإفصاح عن أسرارك بصوت عالٍ، أليس كذلك؟ عندما تتحول الأسرار إلى كرات هدم للعلاقات الثقة هي أساس أي علاقة صحية، سواء كانت رومانسية أو عائلية أو مهنية. ولكن عندما تدخل الأسرار في الصورة، فإنها يمكن أن تؤدي إلى تآكل هذا الأساس بشكل أسرع من قلعة رملية عند ارتفاع المد. وهنا يأتي دور علم النفس المتعلق بالسلوك الحذر، حيث يصبح كتمان الأسرار غالبًا أكثر انعزالاً وأقل انفتاحًا في تفاعلاتهم. التعليق من الدراسات أعلي نستنتج ما يلي: ١ - التناجي (الإسرار بالقول بين اثنين أو أكثر من دون الآخرين بقصد إيصال الضرر لأحدهم) منهي عنه في الإسلام، والدراسات التي بين ايدينا: تعلمنا أن حفظ الأسرار في بعض الأحيان ضار بالعلاقات وضار بالصحة العقلية والرفاه النفسي، وذلك علي المدي البعيد، فالتناجي بين الأصدقاء علي صديق آخر مقرب او مستبعد من العلاقة التي بين هؤلاء المتناجين، يضر (المتناجون) قبل أن يضر ( المتناجي عليه) 2 - من الإتيكيت الغربي من عام 1875 مضيت: ليس من الإتيكيت أن ينسحب اثنان من مجلس ، ولو فعلوا وهناك ثالث فلا ينبغي أن يتسمع لحديثهم بل يسحب كرسيه جانباً حتي لا يسمع، فما رأيك أنت: هل الإسلام سباق بالإتيكيت أن لا يفعل ذلك أحدهم من الأساس ، تناجي اثنان دون الثالث من أجل أن لا يصاب بالحزن ، أم أن اتيكيت عام 1875 هو الأفضل. Allah says ﴿يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَنَٰجَيۡتُمۡ فَلَا تَتَنَٰجَوۡاْ بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَمَعۡصِيَتِ ٱلرَّسُولِ وَتَنَٰجَوۡاْ بِٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ ﴾ [المجادلة: 9] {O you who have believed, when you confer privately, do not confer privately about sin and aggression and disobedience to the Messenger, but confer privately about righteousness and piety. And pious Allah, to whom you will be gathered.} [Al-Mujadila: 9] The confer privately in the language is 1 - Confidential conversation 2 - A person whispered to him and confided in him the conversation and kept it private: he confided in his mother about his worries 3 - Two people whispered, each of them confided in the other what is private to him and kept it from others, 4 - In the noble hadith: If you are three, then two should not whisper to the exclusion of the other until you mix with the people in order to make him sad O you who have believed in Allah and His Messenger and acted according to His law, when you speak among yourselves in secret, do not speak about what is sinful in speech, or what is aggression against others, or disobedience to the Messenger’s command, and speak about what is good, obedience, and kindness, and fear Allah by obeying His commands and avoiding His prohibitions, for to Him alone is your return with all your deeds and words that He has counted against you, and He will reward you for it. Before we begin It is necessary to count 6 divine commands in the noble verse (3 commands - 3 prohibitions) Points about the Noble Verse 1 - Before starting: It must be remembered that this verse is one of the commandments of the Lord of the Worlds to the believers, and if they do not do so, then their faith is directly at fault. 2 - Allah the Almighty begins the Noble Verse (with If you whisper) meaning that this is possible to happen in a society or in a worldly or even religious council, that some believers may be alone with themselves and whisper a secret or inaudible words that they do not know to the rest of those attending the council. So, the Lord of the Worlds did not deny the human nature of those who believe in Him, that this is possible to happen, so do so, but with three conditions: 3 - So do not confer about sin and aggression and disobedience to the Messenger. A - Sin That which turmoil in your heart and you hate for people to know about it, so if you confide about someone and you keep it a secret without the rest, so it would be better if this secret would not hate for people to know about one day. B - Aggression He transgressed the truth: he exceeded it, meaning he transgressed from the truth to injustice. The commandment of Allah, the Blessed and Exalted, if you confer with someone one day, is that this conferring should not be about aggression, and its definition is above. C - Disobedience to the Messenger It is not disobedience to the Messenger of Allah if you do not fast on Mondays and Thursdays or that you do not mention him on your prayer beads, may Allah bless him and grant him peace. This is not following his Sunnah. but disobeying the Messenger in his hadith in which he said, may God bless him and grant him peace (If you are three, then two should not whisper to each other without the other until you mix with the people in order to make him sad) Now: What do we do even though this can happen in gatherings? Three other conditions A- Talk in secret with righteousness That is, talk in secret with each other without others about goodness, cooperation, and standing against the oppressor with the oppressed, and everything that humanity or the Islamic religion that you carry on your shoulders has agreed upon. The first condition for you to be allowed to talk in secret (this includes all forms of secrets such as mobile phones - any social media platform or letters or messages .. etc.) is to talk in secret about righteousness. What is righteousness then? It has several definitions, the easiest of which is: what the righteous people in a society have agreed upon. B - And piety Do not forget that the beginning of the noble verse told you (not to disobey the Messenger while you are talking in secret). So what is the definition of piety by the Messenger of Allah, may Allah bless him and grant him peace? The Messenger of Allah did not know it much or little, as he pointed to his noble chest and said three times (piety is here), so we will not pay attention to your ornate speech, nor your saying Allah said and the Messenger said, nor will we pay attention to your loose clothing (for women) nor your long beard (for men) unless you are carrying a chest free of the corrupting things of the heart such as envy, oppression, hatred and other things that make your heart unsound. C - And pious Allah The strangest thing is that the third condition for allowing you some time to whisper: is piety again, and nothing else, and piety, the scholars say, is like an umbrella that you put over your head when it rains for fear of the raindrops falling on your head, and also that you pious Allah, meaning that you put a shield between you and His punishment, so whispering about sin, aggression and disobedience to the Messenger is a punishment that will befall you if you do not repent. And Allah is Most High and All-Knowing Related studies The first study 37 Conversation Rules for Gentlemen from 1875 Read this about one of them, 11. Never listen to the conversation of two persons who have thus withdrawn from a group. If they are so near you that you cannot avoid hearing them, you may, with perfect propriety, change your seat. The second study The psychology of keeping secrets inside We all have secrets. The average person has as many as 13 secrets at any given time. Usually, we hold secrets to protect something, such as our reputation or someone we care about. But this doesn’t always protect what we hope to protect. Additionally, secrets can lead to loneliness and shame, which are particularly toxic to our health and wellbeing. The third study Long-term, the consequences of keeping secrets can be even more severe. Chronic stress can lead to a weakened immune system, increased risk of mental health issues like depression and anxiety and even shortened life expectancy. It’s enough to make you want to shout all your secrets from the rooftops, isn’t it? When Secrets Become Relationship Wrecking Balls Trust is the foundation of any healthy relationship, whether it’s romantic, familial, or professional. But when secrets enter the picture, they can erode that foundation faster than a sandcastle at high tide. The psychology of guarded behavior comes into play here, as secret-keepers often become more withdrawn and less open in their interactions. The comment From the above studies, we conclude the following: 1 - The whispering (secret speech between two or more people without the others with the intention of causing harm to one of them) is prohibited in Islam, and the studies at hand: We learned that keeping secrets is sometimes harmful to relationships and harmful to mental health and psychological well-being, and this is in the long term, so whispering between friends about another close friend or one who is excluded from the relationship between these whisperers harms (those whispering) before it harms (the one whispered about). 2 - From Western etiquette from 1875: It is not etiquette for two people to withdraw from a meeting, and if they do and there is a third, he should not listen to their conversation, but rather pull his chair aside so that he does not hear, so what do you think: Is Islam a pioneer in etiquette that no one should do that in the first place, whispering two people without the third in order not to be sad, or is the etiquette of 1875 the best. The links https://www.artofmanliness.com/character/etiquette/37-conversation-rules-for-gentleman-from-1875/ https://bigthink.com/series/the-big-think-interview/psychology-of-keeping-secrets/

1 - علي الأب مسؤولية اجبارية من الشرع 6842- عن وهب بن جابر، يقول : إن مولى لعبد الله بن عمرو، قال له: إني أريد أن أقيم هذا الشهر هاهنا ببيت المقدس؟ فقال له: تركت لأهلك ما يقوتهم هذا الشهر؟ قال: لا، قال: فارجع إلى أهلك فاترك لهم ما يقوتهم، فإني سمعت رسول الله صلى الله عليه وسلم يقول: " كفى بالمرء إثما أن يضيع من يقوت " 2 - ضرورة الإنفاق علي الأسرة أن ينفق الرجل على أسرته ويرعى مصالحها، فلا يجوز للأب أن يقصر في النفقة على الأولاد أو يبذّرها، بل يجب عليه أن يقوم بها على أكمل وجه. 3 - البدء بالأولاد قبل أي احد ولو كان من الأقارب ولا يجوز للمسلم أن يضيع النفقة على أولاده بحجة أنه ينفق على أولاد أخيه، قال صلى الله عليه وسلم: وابدأ بمن تعول. رواه مسلم، حديث أبي مسعود الأنصاري رضي الله عنه 4 - لابد من إعفاف من وجبت نفقته عليه قال المرداوي في كِتاب الإنصاف: يَجِب علَى الرجلِ إعفاف من وجبت نفقتهُ عليْهِ منْ الآبَاءِ والأجداد والأَبْنَاءِ وَأَبْنَائِهِمْ وَغَيْرِهِمْ ، ممن تجب عليه نفقتهم . وَهَذَا الصَّحِيحُ مِنْ الْمَذْهَبِ .انتهى 5 - مشروعية احتساب الإنفاق علي الأولاد أو الأهل كصدقة ٩٨ - عن أبي مسعود الأنصاري - رضي الله عنه - عن النبي - صلى الله عليه وسلم - قال: ((إذا أنفق المسلم نفقة على أهله، وهو يحتسبها كانت له صدقة))متفق عليه. 6 - إنفاقك علي ولدك بر للولد كما بر الوالدين عن ابن عمر قال: إنما سماهم الله صالحين لأنهم أكرموا الوالدين والولد، كما أن لأبيك عليك حقاً، فإن لولدك عليك حقاً. انظر الأدب المفرد: 94. 7 - العدل بين الأولاد واجب علي الأب في العطية وفي كل شيء قال النبي صلى الله عليه وسلم: اتقوا الله واعدلوا بين أولادكم. رواه البخاري. 8- في حالة بخل الأب - الزوج من حق الأم أخذ من ماله بالمعروف «أنَّ هِنْدَ بنْتَ عُتْبَةَ، قالَتْ: يا رَسولَ اللَّهِ إنَّ أبَا سُفْيَانَ رَجُلٌ شَحِيحٌ وليسَ يُعْطِينِي ما يَكْفِينِي ووَلَدِي، إلَّا ما أخَذْتُ منه وهو لا يَعْلَمُ، فَقالَ: خُذِي ما يَكْفِيكِ ووَلَدَكِ، بالمَعروفِ.» إذا امتنع الأب عن الإنفاق على أولاده مما يجب عليه أو شيء منه وهم قادرون على أخذه بغير علمه، فلهم ذلك، وقد أجاز النبي صلى الله عليه وسلم لزوجة أبي سفيان أن تأخذ من ماله بغير علمه ما يكفيها وولدها بالمعروف، فقال صلى الله عليه وسلم: خذي ما يكفيك وولدك بالمعروف. البخاري ومسلم، هذا خلاصة ما يفهم من كلام علماء الحنفية في المبسوط 5/223، والمالكية في المدونة 2/263، والشافعية في الأم 8/340، والحنابلة في المغني 8/171. 9- الإنفاق علي الإرضاع في حالة الطلاق قال تعالي فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ[الطلاق:6] وقال تعالي وَعَلَى الْمَوْلُودِ لَهُ رزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ [البقرة:233]. 10 - يجب انفاق الأب علي ابنته حتي تتزوج ذهب أكثر العلماء إلى أنه يجب عليه أن ينفق عليها حتى تتزوج، وهذا غالب الظن لعدم قدرتها على الكسب، ولأن إلزامها بالكسب يؤدي إلى مفاسد عظيمة، ومن وجب عليه النفقة عليها وجب على الأب أن يعطيها إياها، ويحرم عليه منعها أو الاقتصار عليها؛ لأن هذا حق عليه، ويدخل في النفقة أن يطعمهما، ويلبسها، ويسكنها في مسكن لائق حسب القدرة والعرف، هذا ولا يجوز للأب ـ وهو موسر ـ أن يلزم ابنته بالنفقة على نفسها. 11 - النفقة على الأخت الفقيرة يجب على الأخ أن ينفق على أخته إذا كانت فقيرة، وهو غني، وكان يرثها إذا ماتت، فإن كان لا يرثها لوجود ابن لها أو لوجود الأب أو الجد (أبو الأب) ، لم تلزمه نفقتها ، ويجوز أن يعطيها زكاة ماله حينئذ قال ابن قدامة رحمه الله في "المغني" (8/169) ويشترط لوجوب الإنفاق ثلاثة شروط الأول أن يكونوا فقراء, لا مال لهم , ولا كسب يستغنون به عن إنفاق غيرهم , فإن كانوا موسرين بمال أو كسب يستغنون به , فلا نفقة لهم. الثاني أن يكون لمن تجب عليه النفقة ما ينفق عليهم , فاضلا عن نفقة نفسه , إما من ماله , وإما من كسبه . فأما من لا يفضل عنه شيء , فليس عليه شيء ; لما روى جابر أن رسول الله صلى الله عليه وسلم قال : (إذا كان أحدكم فقيرا , فليبدأ بنفسه , فإن فضل , فعلى عياله , فإن كان فضل , فعلى قرابته) الثالث أن يكون المنفق وارثا ; لقول الله تعالى : (وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ) . ولأن بين المتوارثين قرابة تقتضي كون الوارث أحق بمال الموروث من سائر الناس , فينبغي أن يختص بوجوب صلته بالنفقة دونهم , فإن لم يكن وارثا , لم تجب عليه النفقة" انتهى بتصرف. وقال الشيخ ابن عثيمين في "الشرح الممتع" (13/503) : "القاعدة عندنا : أنه يشترط أن يكون المنفق وارثاً للمنفق عليه ، إلا عمودي النسب [الأصول والفروع] فلا يشترط الإرث " انتهى . وعلى هذا فإذا كان الأخ يجب عليه أن ينفق على أخته فلا يجوز أن يدفع زكاة ماله إليها .وإذا كان لا يجب عليه أن ينفق عليها ، جاز له أن يدفع زكاة ماله إليها ، بل ذلك أفضل من دفعها إلى غيرها ممن ليس من أقاربه ، لأنه بذلك ينال ثواب الصدقة وصلة الرحم . 12- إنفاق الأب علي الإبن البالغ أن ينفق على ابنه ما يحتاج إليه حتى يستغني بنفسه، وقد ذكر العلماء رحمهم الله أن من النفقة الواجبة على الابن على أبيه أن يزوجه إذا احتاج إلى الزواج قال الشيخ صالح الفوزان -حفظه الله-: ينتهي حق الابن على أبيه بمجرد استغنائه عنه، إذا كبر وتمكن من الكسب واستغنى بكسبه: وينتهي حقه في النفقة على أبيه، سواء كان صغيراً أو كبيراً، أما إذا لم يستغن ولم يكن قادراً على الكسب: فإنه لا يزال لأبيه حق النفقة عليه حتى يستغني، وذلك مبني على القرابة، "المنتقى من فتاوى الشيخ الفوزان" (3/240). 1 - The father has a mandatory responsibility according to the Sharia 6842- On the authority of Wahb bin Jabir, he said: A freed slave of Abdullah bin Amr said to him: I want to stay here in Jerusalem this month? He said to him: Did you leave for your family what will sustain them this month? He said: No. He said: Then go back to your family and leave to them what will sustain them, for I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “It is enough of a sin for a man to neglect those he is responsible for.” 2 - The necessity of spending on the family The man must spend on his family and look after its interests. The father must not be negligent in spending on the children or waste it. Rather, he must do so in the best possible way. 3 - Starting with the children before anyone else, even if they are relatives. It is not permissible for a Muslim to waste spending on his children under the pretext that he is spending on his brother’s children. The Prophet, may God bless him and grant him peace, said: “Start with those you support.” Narrated by Muslim, Hadith of Abu Masoud Al-Ansari, may God be pleased with him. 4 - It is necessary to provide for the chastity of those whose maintenance is obligatory upon him Al-Mardawi said in the book Al-Insaf: It is obligatory upon a man to provide for the chastity of those whose maintenance is obligatory upon him, such as fathers, grandfathers, sons, their sons, and others, for whom maintenance is obligatory upon him. This is the correct view of the school of thought. End quote. 5 - The legitimacy of considering spending on children or family as charity 98 - On the authority of Abu Masoud Al-Ansari - may God be pleased with him - on the authority of the Prophet - may God bless him and grant him peace - who said: ((If a Muslim spends on his family, and he expects it, it is considered charity for him)) Agreed upon. 6 - Spending on your child is an act of righteousness towards your child just as you are righteous towards your parents On the authority of Ibn Omar, he said: God called them righteous because they honored their parents and children. Just as your father has a right over you, your child has a right over you. See Al-Adab Al-Mufrad: 94. 7 - Justice among children is a duty of the father in giving and in everything The Prophet, may God bless him and grant him peace, said: Fear God and be just among your children. Narrated by Al-Bukhari. 8- In the case of the father's miserliness - the wife has the right to take from his money in a reasonable manner "Hind bint Utbah said: O Messenger of Allah, Abu Sufyan is a stingy man and does not give me what is sufficient for me and my child, except what I take from him without his knowledge, so he said: Take what is sufficient for you and your child, in a reasonable manner." If the father refuses to spend on his children from what is required of him or part of it and they are able to take it without his knowledge, then they have the right to do so, and the Prophet, may Allah's prayers and peace be upon him, permitted Abu Sufyan's wife to take from his money without his knowledge what is sufficient for her and her child in a reasonable manner, so he, may Allah's prayers and peace be upon him, said: Take what is sufficient for you and your child in a reasonable manner. Al-Bukhari and Muslim. This is the summary of what is understood from the words of the Hanafi scholars in Al-Mabsoot 5/223, the Malikis in Al-Mudawwana 2/263, the Shafi’is in Al-Umm 8/340, and the Hanbalis in Al-Mughni 8/171. 9- Spending on breastfeeding in the event of divorce God Almighty said فإن أرضعن لكم فآتوهن أجورهن [الطلاق: 6] وقال الله تعالى: وعلى الوالد رزقه وكسوته بالمعروف [البقرة: 233]. But if they breastfeed for you, then give them their compensation [At-Talaq: 6] and God Almighty said: And upon the father of the child is their provision and clothing on equitable terms [Al-Baqarah: 233]. 10 - The father must spend on his daughter until she gets married Most scholars are of the view that he must spend on her until she gets married, and this is most likely due to her inability to earn, and because obligating her to earn leads to great evils, and whoever is obligated to spend on her, the father must give it to her, and it is forbidden for him to prevent her or limit himself to it; because this is a right upon him, and spending includes feeding them, clothing them, and housing them in a suitable home according to his ability and custom. It is not permissible for the father - even if he is well-off - to oblige his daughter to spend on herself. 11 - The spending on a poor sister A brother must spend on his sister if she is poor, and he is rich, and he would inherit her if she died. If he does not inherit her because she has a son or because the father or grandfather (father's father) is present, he is not obligated to spend on her, and it is permissible for him to give her the zakat of his wealth in that case. Ibn Qudamah (may Allah have mercy on him) said in "Al-Mughni" (8/169): There are three conditions for the obligation of spending. The first That they be poor, without money or earnings that would make them independent of spending on others. If they are well-off with money or earnings that would make them independent, then they are not obligated to spend on them. The second That the one who is obligated to spend on them has enough to spend on them, in addition to his own expenses, either from his money or from his earnings. As for the one who has nothing left over, then nothing is obligatory on him; Because Jabir narrated that the Messenger of God, may God bless him and grant him peace, said: (If one of you is poor, let him start with himself. If he has any surplus, let him give to his family. If he has any surplus, let him give to his relatives.) Third That the one who spends should be an heir; because God Almighty said: (And upon the heir is the same). And because there is a kinship between the inheritors that requires the inheritor to be more entitled to the wealth of the deceased than all other people, then he should be singled out for the obligation of maintaining ties with him and not them. If he is not an inheritor, then maintenance is not obligatory upon him.” End quote, with some modifications. Shaykh Ibn ‘Uthaymeen said in “al-Sharh al-Mumti’” (13/503): “The principle with us is that it is stipulated that the one who is spending should be an heir to the one on whom he is spending, except for the vertical lineage [ancestors and descendants], in which case inheritance is not stipulated.” End quote. Based on this, If the brother is obligated to spend on his sister, then it is not permissible for him to give the zakaah of his wealth to her. If he is not obligated to spend on her, then it is permissible for him to give the zakaah of his wealth to her. In fact, that is better than giving it to someone else who is not one of his relatives, because by doing so he will attain the reward of charity and maintaining ties of kinship. 12- The father’s spending on his adult son He should spend on his son what he needs until he becomes self-sufficient. Scholars, may Allah have mercy on them, have mentioned that one of the obligatory spendings on the son from his father is to marry him off if he needs to get married. Sheikh Saleh Al-Fawzan - may Allah preserve him - said: The son’s right over his father ends as soon as he becomes self-sufficient, if he grows up and is able to earn and become self-sufficient with his earnings. His right to spending on his father ends, whether he is young or old. However, if he is not self-sufficient and is not able to earn, then his father still has the right to spending on him until he becomes self-sufficient. This is based on kinship. “Al-Muntaqa min Fatawa Al-Shaykh Al-Fawzan” (3/240).

ذو القعدة، ذو الحجة، المحرم، ورجب ثَلاَثٌ مُتَوَالِيَاتٌ: ذُو القَعْدَةِ، وَذُو الحِجَّةِ، وَالمُحَرَّمُ، وَرَجَبُ، مُضَرَ الَّذِي بَيْنَ جُمَادَى، وَشَعْبَانَ

هذا المقال خاص بالمسلمين الذين يعيشون في الغرب - This article is about the Muslim which live in Western countries ماذا تعرف عن الخلفية النفسية للشاب المسلم؟ في هذا المقال نناقش جانباً مهماً من الخلفية العقلية للشاب المسلم، فلنستعرضه معاً. أولاً: ماذا تمثل الخلفية العقلية للإنسان؟ الخلفية العقلية تشمل العوامل المادية مثل: التاريخ والجغرافيا الإنسانية: أين يعيش الإنسان أو وطنه الأم، - لغته الأم - طريقة اللباس وما إلى ذلك، ولا شك أن الأسرة الصغيرة المتمثلة بالأب والأم والإخوة، أو الأسرة النووية التي تضم الجد والجدة والأعمام والعمات وغيرهم، تشكل أساساً لتلقي الثقافة الأساسية التي تمثل جزءاً كبيراً من خلفية الشباب المسلم. وفي هذا المقال ندور حول مفهوم الأسرة في الإسلام وانعكاساتها في ثقافة الشباب المسلم، وما يترتب عليها أيضاً في تفاعله مع المجتمع الغربي من خلال فهم بعض المفاهيم التي تفهمها الأسرة المسلمة ولا تفهمها وفي نفس الوقت ليست حاضرة في الخلفية العقلية للشباب الغربي، وما دام هناك اختلاط بين الشباب العربي والغربي كنوع من التكامل فلا بد من دراسة خلفية كل منهما. 1 - الأب والأم قال تعالي (وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا (24)سورة الإسراء نستفيد من الآية ما يلي إن الشباب كثيراً ما يتمتعون بالحيوية الكاملة والقوة البدنية والعقلية، الأمر الذي يستلزم أحياناً الغرور، فتأتي الآية بالتواضع وخفض الرأس للوالدين، وذلك من باب الرحمة وليس الذل، فادع لهم بالصلاة خمس مرات في اليوم، أحياءً كانوا أو أمواتاً، فهذا من البر كما كانوا يربيونك صغيراً، وهذا ينعكس من عقلية المسلم على الواقع في الغرب، تارة بالاستهجان، وتارة بعدم القدرة على الاندماج الكامل (طبعاً نحن نتحدث عن الشباب المتدين الذي يدرك مسؤوليته عن عروبته وإسلامه). 2 - مفهوم الأسرة النووية الأسرة المسلمة التقليدية ممتدة، غالبًا ما تمتد لثلاثة أجيال أو أكثر. يوفر البناء الممتد العديد من المزايا، بما في ذلك الاستقرار والتماسك والدعم المادي والنفسي، خاصة في أوقات الحاجة، وفي هذا السياق ينعكس ذلك على حياة المسلم الذي يعيش في الغرب، بل ينعكس على حياته كلها، إذا أراد أن يفعل شيئًا غير مقبول للأسرة، فإنه ينبذ من أسرته، التي هي مجتمعه الصغير الذي يجد فيه منطقة الراحة الأساسية له. بعض المفاهيم الأخرى حول الحياة الأسرية يمكنك قراءتها أدناه. الحياة الأسرية من أبرز سمات المجتمع الإسلامي الأهمية الممنوحة للأسرة، وحدة الأسرة هي حجر الزاوية في المجتمع الصحي والمتوازن. مستوى التركيز المختلف عن الموجود في الثقافات التي تركز على الفرد هو لأشياء رائعة كثيرة، ولكن بالنسبة للمسلم الأمر مختلف تمامًا، يعتبر الرجل رب الأسرة؛ ولكن بالنسبة للعديد من الرجال، هذا كأس مسموم لأن القيادة تأتي مع المسؤولية. 3 - مفهوم البكارة الحديث الأول 5077- عن ‌عائشة رضي الله عنها قالت: «قلت: يا رسول الله، أرأيت لو نزلت واديا وفيه شجرة قد أكل منها ووجدت شجرا لم يؤكل منها، في أيها كنت ترتع بعيرك؟ قال: في الذي لم يرتع منها»، تعني أن رسول الله صلى الله عليه وسلم لم يتزوج بكرا غيرها. الحديث الثاني 4789 حدثنا إسماعيل بن عبد الله قال حدثني أخي عن سليمان عن هشام بن عروة عن أبيه عن عائشة رضي الله عنها قالت قلت يا رسول الله أرأيت لو نزلت واديا وفيه شجرة قد أكل منها ووجدت شجرا لم يؤكل منها في أيها كنت ترتع بعيرك قال في الذي لم يرتع منها تعني أن رسول الله صلى الله عليه وسلم لم يتزوج بكرا غيرها ومثل نساء الوادي هناك شواهد على تنوع كبير في الألوان والأشكال واللغات والأحوال والأعمار وغير ذلك، وتختلف أنواع الأشجار في الوادي، وتختلف الثمار، وتختلف النساء أيضاً). الجمل هنا ماء حياة الإنسان) من أين يأكل من كل هذا التنوع في الأشجار أمامه؟ الإسلام له ضوابط محددة في هذا الشأن، هذا ينعكس في خلفية المسلم الذي يعيش في الغرب في تفضيله للمرأة التي لم تعاشر الرجال قبله، خاصة إذا لم تكن متزوجة، إلا إذا تابت من ذلك، وكثيراً من داخله لا يسامحها، كل ما يذكره بماضيها يجلب المشاكل إلى السطح، فأين تربي ناقتك؟ إشارة إلى الاختيار، وكما قيل (من خصب فله الاختيار أو يتحير) وهنا يعني: أن النساء أنواع وأشكال وألوان ولغات، ولكنها تفضيلات، والإسلام لم يترك الاختيار، خاصة في الزوجة، لمزاج الرجل أو حتى الظروف التي يعيش فيها. 4- الجماع والمعاشرة يقول الله تعالى (هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ) [البقرة من الآية:187] اللباس يستر العيوب قبل المحاسن، وهكذا الزواج في الإسلام، فنحن بشر، مليئون بالعيوب قبل المحاسن، ولا نشعر بها إلا إذا نبهنا أحد إليها، والمسلم يعلم أن المرأة الطاهرة العفيفة التي تحفظ شرفهك، فالقرب منه لا يقل أهمية عن التعلق بها بنفس العطف والرعاية واللين بينهما، ومن هذا المفهوم ينعكس المسلم في حركته في الغرب، وهل يرى هذا النوع من المرأة المسلمة هناك، وينعكس ذلك عليه في العلاقات العاطفية، وهذا يختلف عن آداب التعامل بين الرجل والمرأة. هل هناك أفكار عن الجماع مع أفكار المسلم كالعيش المشترك مع بعضهما البعض، تحريم زواج المثليين -أو الجماع من الدبر أو غيره، مفهوم الحيض، كراهية المسلم، وتحريم الجماع وقتها، كل هذه أفكار في الخلفية العقلية للمسلم ولا تظهر إلا عند الملامسة، فإذا تزوج امرأة غربية ليس لديها فكرة عن مثل هذه الأفكار، إذا لم يتفقا عليها قبل الزواج، فإن المشكلة سوف تطفو على السطح الزواج بين الجنسين المختلفين وتحديد الأدوار أنت تلبسهم وهم يلبسونك. هذا القياس القرآني الموجز يلخص الأهداف الأساسية للزواج - توفير الدفء والراحة والحماية والتجميل. في إطار الرؤية الإسلامية، للأطفال الحق في إنجاب الأطفال والنمو في بيئة مستقرة وآمنة. يعتبر الزواج بمثابة توفير مثل هذه البيئة. في المقابل، يتم تثبيط العزوبة والجنس خارج إطار الزواج بشدة لأنها تعتبر سلوكيات متطرفة لا تؤدي إلى مجتمع صحي. 5 - المحيض قال تعالي وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ... الآية وقد وصفه الله تعالى بأنه أذي، وقال العلم: (إن درجة الحموضة المهبلية تكون أعلى وبالتالي أقل حمضية من المعتاد في فترة الحيض، وعنق الرحم يكون منخفضًا، وفتحته أكثر اتساعًا، وأخيرًا، بطانة الرحم تنعدم أثناء الحيض. كل هذه العوامل الثلاثة لها مخاطر نظرية تسمح (للكائنات الحية بالوصول إلى مجرى الدم أثناء الجماع) وأخرى يمكنك استعراضها في الرابط أدناه. لذلك، يحرم على المسلمات الجماع في هذا التوقيت، وهو أمر طبيعي بالنسبة للمرأة غير المسلمة، بل يبدو أن لها بعض الفوائد مثل تسكين الألم وما إلى ذلك، إلا أنه محرم علي المسلم والمسلمة المتزوجان، الجماع في توقيت الحيض. أثناء الحيض تُعفى النساء من بعض الشعائر الدينية المهمة، مثل طقوس الصلاة والصيام والحج (الحج إلى مكة). كما يُحظر الجماع في مثل هذه الأوقات. ويُسمح بكل أشكال الاتصال الجسدي الأخرى بين الزوج والزوجة، على سبيل المثال، العناق والتقبيل. 6- المسؤولية الاقتصادية عن توفير احتياجات الأسرة تقع على عاتق الرجل مباشرة، بغض النظر عما إذا كانت زوجته تكسب المال أم لا. وبالتالي فإن البطالة يمكن أن تؤثر بشكل كبير على سلامة الأسرة، مما يترك الرجل في حالة من عدم اليقين. وقد تكون معدلات الاعتلال النفسي في مثل هذه الحالات مرتفعة، مع تداعيات على الأسرة ككل، وفي الثقافة الإسلامية، على غرار الثقافات التقليدية الأخرى، يزداد الاحترام والتقدير مع تقدم العمر. يتم احترام الوالدين المسنين بسبب تجاربهم الحياتية وموقعهم الهرمي داخل وحدة الأسرة. تُرى فرصة تلبية احتياجات الوالدين في سنواتهم الأخيرة على أنها هدية من الله. 7 - زواج الأقارب يعتبر زواج الأقارب (الزواج المختلط) شائعًا بشكل خاص بين المسلمين من أصل جنوب آسيوي وعربي. بين المسلمين الباكستانيين، تشير التقديرات الحالية إلى أن حوالي 75٪ من الأزواج مرتبطون، وحوالي 50٪ متزوجون من أبناء عمومة من الدرجة الأولى. وهذا يمثل زيادة عن جيل آبائهم، حيث 30٪ فقط متزوجون من أبناء عمومة من الدرجة الأولى. 8 - الحمل إن العديد من أحاديث النبي محمد تمجد فضائل الزواج والإنجاب والخصوبة. وينقسم رأي المسلمين فيما يتعلق بمنع الحمل، حيث تقول أقلية إنه محرم بشكل قاطع بينما ترى الأغلبية أن منع الحمل مسموح به ولكن لا يتم تشجيعه. وتشير أقلية صغيرة، محصورة إلى حد كبير في الدوائر الأكاديمية، إلى أن استراتيجيات تنظيم الأسرة الفعّالة ضرورية لمنع الانتشار العالمي المفرط الذي توقعه كثيرون في الغرب. ويختلف انتشار استخدام وسائل منع الحمل في البلدان الإسلامية بشكل كبير، مما يعكس هذه الآراء المتباينة، ويتراوح من أقل من 5٪ (في موريتانيا وشمال اليمن والصومال والسودان) إلى أكثر من 50٪ (في تركيا ولبنان وتونس). What do you know about the mental background of Muslim youth? In this article, we discuss an important part of the mental background of the young Muslim man. Let's review it together. First: What does the human mental background represent? The mental background includes material factors such as: human history and geography: where a person lives or his mother land, - his mother tongue - the way of dress and so on, There is no doubt that the small family, represented by the father, mother and brothers, or the nuclear family that includes grandfather, grandmother, uncles, aunts and others, is a basis for receiving the basic culture that represents a significant part of the background of the Muslim youth. In this article, we revolve around the concept of the family in Islam and its implications in Muslim youth culture, And what it also entails in his interaction with Western society through understanding some concepts that the Muslim family understands and does not understand and at the same time are not present in the mental background of the Western youth, and as long as there is mixing between Arab and Western youth as a kind of integration, the background of each of them must be studied. The concept of honoring one's parents 1 - The Father and the mother Allah says (وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا (24)سورة الإسراء (And lower for them the wing of humiliation out of mercy, and say, “My Lord, have mercy on them as they raised me when I was young.” Surah Al-Isra 24) We benefit from the verse the following Young people often enjoy full vitality and physical and mental strength, which sometimes entails arrogance, so the verse comes with humility and lowering the head for the parents, and that is out of mercy and not humiliation, Pray for them in prayer five times a day, alive or dead, for this is from righteousness as they used to raise you when you were young, This is reflected from the Muslim’s mentality on the reality in the West, sometimes with disapproval, and sometimes with the inability to fully integrate (of course we are talking about the religious youth who is aware of his responsibility for his Arabism and his Islam). 2- The concept of nuclear family The traditional Muslim family is extended, often spanning three or more generations. The extended structure provides many advantages, including stability, cohesion, and physical and psychological support, especially in times of need, and in this context it is reflected in the life of a Muslim living in the West, rather it reflects on his whole life, if he wants to do something unacceptable to the family, he is ostracized from his family, which is his small community in which he finds his primary comfort zone. Some other concepts about family life you can read below. Family life One of the most prominent features of Islamic society is the importance attached to the family, The family unit is the cornerstone of a healthy and balanced society. The level of focus different from that found in individual-centered cultures is for many wonderful things, but for a Muslim it is very different, The man is considered the head of the family; But for many men, this is a poisoned cup because leadership comes with responsibility. 3- The virginity concept Ismail bin Abdullah told us, he said: My brother told me, on the authority of Sulaiman, on the authority of Hisham bin Urwa, on the authority of his father, on the authority of Aisha, may God be pleased with her, who said: I said, O Messenger of God, what do you think if you went down to a valley and in it was a tree that had been eaten, and you found a tree that had not been eaten, in which of them would you feed your camel? He said about the one that had not been fed. It means that the Messenger of God, may God bless him and grant him peace, did not marry another virgin. Ismail bin Abdullah told us, he said My brother told me, on the authority of Sulayman, on the authority of Hisham bin Urwah, on the authority of his father, on the authority of Aisha, may God be pleased with her, who said “I said, O Messenger of God, do you think that if you went down to a valley in which there was a tree that it had eaten from, and found a tree from which it had not been eaten, in which of them would you graze your camel? He said regarding the one who was not raised by her, it means that the Messenger of God, may God bless him and grant him peace, did not marry a virgin other than her, the hadith indicates the importance and preference of a virgin over a woman who was previously married to the Prophet, and this is considered by the general Muslim community or believers as a very acceptable concept. Similar to the women of the valley there is evidence of great diversity in colors, shapes, languages, conditions, age, etc. The tree species in the valley differ as do the fruits, and so do the women). The camel here is the water of man's life) Where does it eat from all this variety in the trees in front of it? Islam has specific guidelines in this regard. This is reflected in the background of a Muslim who lives in the West in his preference for a woman who did not coexist with men before him, especially if she was not married, unless she repents from that, and often from within him does not forgive her, everything that reminds him of her past brings problems to the surface, so where do you raise your camel? An indication of choice, and as it is said (whoever fertilizes has a choice or confusion) and here it means: that women are types, shapes, colors and languages, but they are preferences, and Islam did not leave the choice, especially in the wife, to the man’s mood or even the circumstances in which he lives. 4 - The intercourse and the cohabitation Allah says ( هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ} [البقرة من الآية:187 (They are clothing for you and you are clothing for them) [Al-Baqarah: 187] The clothing covers flaws before virtues, and so is marriage in Islam. We are human beings, full of flaws before virtues, and we do not feel them unless someone points them out to us. A Muslim knows that a pure, chaste woman who preserves his honor is no less important than being attached to her with the same affection, care, and gentleness between them. From this concept, a Muslim is reflected in his movement in the West. Does he see this type of Muslim woman there, and is this reflected in him in emotional relationships? This is different from the etiquette of dealing between a man and a woman. Are there ideas about intercourse with Muslim ideas, such as living together, prohibiting gay marriage - or anal intercourse or otherwise, the concept of menstruation, and prohibiting intercourse at that time? All of these are ideas in the Muslim's mental background and do not appear except during contact. If he marries a Western woman who has no idea about such ideas, if they did not agree on them before marriage, the problem will surface. The Heterosexual Marriage and Role Determination You dress them and they dress you. This brief Qur’anic analogy summarises the fundamental purposes of marriage – to provide warmth, comfort, protection and beautification. In the Islamic view, children have the right to bear children and grow up in a stable and secure environment. Marriage is seen as providing such an environment. In contrast, celibacy and extramarital sex are strongly discouraged because they are seen as extreme behaviours that do not lead to a healthy society. 5 - The menstruation The Almighty says وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ... الآية {And they ask you about menstruation, say: It is harmful, so keep away from women in menstruation, and do not approach them until they purify from it.} Allah Almighty described it as harmful, and science says: (The vaginal pH is higher and therefore less acidic than usual during menstruation, the cervix is ​​lower, its opening is wider, and finally, the lining of the uterus is lost during menstruation. All three of these factors have theoretical risks that allow (organisms to reach the bloodstream during intercourse) and others that you can review in the link below. Therefore, it is forbidden for Muslim women to have intercourse at this time, which is normal for a non-Muslim woman, and it even seems to have some benefits such as pain relief and so on, but it is forbidden for a married Muslim man and woman to have intercourse during menstruation. During menstruation Women are exempt from some important religious rituals, such as prayer, fasting, and the Hajj (pilgrimage to Mecca). Sexual intercourse is also prohibited during these times. All other forms of physical contact between husband and wife, such as hugging and kissing, are permitted. 6- The economic responsibility Providing for the family’s needs falls directly on the man, regardless of whether his wife earns money or not. Unemployment can therefore significantly impact the family’s well-being, leaving the man in a state of uncertainty. Rates of psychological morbidity in such cases can be high, with repercussions for the family as a whole. In Islamic culture, as in other traditional cultures, respect and appreciation increase with age. Elderly parents are respected because of their life experiences and their hierarchical position within the family unit. The opportunity to provide for the parents’ needs in their later years is seen as a gift from God. 7 - The Consanguineous marriage Consanguineous marriage (mixed marriage) is particularly common among Muslims of South Asian and Arab origin. Among Pakistani Muslims, current estimates suggest that about 75% of couples are related, and about 50% are married to first cousins. This is an increase from their parents’ generation, when only 30% were married to first cousins. 8 - The Pregnancy Many hadiths of the Prophet Muhammad extol the virtues of marriage, childbearing, and fertility. Muslim opinion on contraception is divided, with a minority saying it is strictly forbidden and a majority saying it is permissible but not encouraged. A small minority, largely confined to academic circles, argue that effective family planning strategies are necessary to prevent the global proliferation that many in the West have predicted. Contraceptive prevalence varies widely in Muslim countries, reflecting these divergent views, ranging from less than 5% (in Mauritania, northern Yemen, Somalia, and Sudan) to more than 50% (in Turkey, Lebanon, and Tunisia).

The umrah is defined in the language Intention and visitation, and Sharia scholars define it as visiting the Sacred Mosque in Makkah once in a lifetime or more, to perform Special rites such as the ihram, talbiyah, circumambulation and saa’i. Between Safa and Marwa shave or cut And so on with the intention of getting closer to God Almighty. The virtues of Umrah The virtue of Umrah is that it eliminates poverty Saying, peace be upon him: Follow up between Hajj and Umrah; They banish poverty and sins just as the bellows banishes the impurity of iron gold and silver, and there is no reward for an accepted pilgrimage except Paradise.” The expiation for sins As the Holy Prophet said: (Umrah to Umrah is an expiation for what is between them) To fill needs and respond to Du'aa The Holy Prophet said: “Al-Hajjaj and Al-Ammar are God’s delegation. He called them and they answered him, and they asked him and he gave them.” It is a good hadith. The rule of Umrah Who said it is obligatory? The scholars agreed on the legitimacy of Umrah in Islam, but they differed as to its obligation, as Imam Ahmad and Al-Shafi’i believed that what was mentioned is obligatory. In the hadith on the authority of Abu Razin al-Aqili, he came home. The correct hadith is that the Prophet, may God’s prayers and peace be upon him, said to him: It is God’s duty on His servants, I met my father, an old man who could neither perform Hajj nor perform Hajj, Should I perform Hajj for him? The Prophet, peace be upon him, said to him: Hajj on behalf of your father and make Umrah Who said it's a sunnah As for Imam Malik and Abu Hanifa and their followers, they see that it is a non-obligatory Sunnah. The Prophet was asked about the obligation of Umrah, and he said: His saying, peace be upon him, when Jabir asked him: “Is Umrah obligatory?” He said: “No, and if you perform Umrah, it is better.” The Types of Umrah Umrah is of two types, the single Umrah and the tamattu’. The Single Umrah It can be performed on any day of the year, without time restrictions, and it is characterized by one life, He forbids it in the adjacent times, and in this single Umrah, the pilgrim has the choice between shaving his hair and shortening it. The Umrah of the enjoyment It is performed in the months of Hajj only, and Umrah performs complete ihram, In times apart, default is not a duty to shave. The umrah conditions There are six conditions for Umrah: Islam And mind and freedom and puberty and physical capacity and physical ability If the pilgrim is a woman, it is stipulated that she has a Mahram with her, such as her husband, father, son, or brother. The pillars of Umrah The scholars are unanimously agreed that the Umrah has three pillars, which are the ihram, the circumambulation of the House, and the pursuit between Safa and Marwah. what is left one of hat? The pillars are a pillar or one of them, so he does not have an Umrah. The Umrah duties Ihram from the meeqaat if the meeqat is between it and Makkah, or it is permissible for those who are in the sanctuary.   Second: The stripping of stitches in relation to for the man. Third: shaving or shortening. These are the duties of Umrah, whoever leaves something of them must blood on it. The Umrah mustahabb Umrah has many mustahabbs, and it is desirable for the pilgrim to perform it as much as possible. It is recommended before entering ihram Trimming nails, shaving pubic hair, and washing And after ihram It is desirable for a man to say the Talbiyah and raise his voice. It is desirable during Tawaf Kissing the Black Stone, reciting the dhikr and praying And in the pursuit is desirable The climbing Al-Safa, jogging between the two green flags, and a lot of dhikr. Bathing in any way, trimming the mustache and nails, removing armpit hair, applying perfume to the body only without the garment The first pillar of Umrah (Ihram) Wearing the ihram clothing (thobe + dress, and it is better for them to be white, new, and washed, just as it is Sunnah to wear shoes The way a man wears the ihram dress The pilgrim in ihram takes off his clothes and puts on the lower garment and the robe, and there is nothing wrong with wearing other clothes, provided that it is not sewn. And it the sewn What is sewn to show the shape of the body, and it is forbidden to enter ihram for men, according to the consensus of the jurists loincloth What is hidden from the navel to the knee And what is cast on the back, chest and shoulders, and it is mustahabb to wear it. If a pilgrim in ihram wears a hijab, then it covers his private parts, and it is sufficient for him, and it is Sunnah for him to enter the Izar under his right hand, and he is lying on his left shoulder, and it is also desirable for the Izar to be white, clean, fresh or washed, and he does not like to wear it dyed. It is permissible for the muhrim to wear a garment above the shoulders, on condition The Sunnah for the Muhrim is to put the cloak on both of his shoulders and to place the two ends on his chest. This is the Sunnah, and it is what the Prophet, peace be upon him, did. If he wants to do the Tawaf Al-Qudum for Hajj and Umrah, he should Idtba'a So he placed the middle of his garment under his right armpit, and its ends on his left shoulder, and uncovered his right shoulder especially in the case of the arrival circumambulation, that is, the first thing that Makkah offers for Hajj or Umrah If he finished circumambulating He adjusted the robe and put it on his shoulders and prayed the two rak'ahs of circumambulation. The Prophet, peace and blessings of Allah be upon him, said: None of you prays in a single garment that does not carry anything of it on his shoulders, and its validity is agreed. The Sunnah is to cover his shoulders with a robe after the arrival circumambulation and before the two rak’ahs of the circumambulation, He would have done it, peace be upon him, and for this hadith, even if he puts on the cloak and does not cover them at the time when he is sitting or eating or talk to his brothers there is nothing wrong with it, but the Sunnah if he wears the cloak is for it to be on his shoulders and his limbs: on his chest As for the money belt And it is: what you keep alimony on. The jurists of the four schools agreed on the permissibility of wearing it. Because it is not deprived of the text and the meaning, And for his need. To save alimony, it is permissible. Conclusion of what Al-Albani narrated on the authority of the mother of the believers, Aisha: God please her. When I was asked about that to the Mahram, she said: (There is nothing wrong with him until he is sure of his expenses). The correct wearing of the Izar for the ihram (7 conditions) The jurists differed in the ruling on holding the Izar for Muharram; And that 1- It is not permissible to link one of its two ends to the other Hanafi and Maliki sayings Al - Hanifia They said that it is not permissible to tie the Izar for the ihram, and the Hanafis have indicated that whoever does that is wrong and there is no blood on him Al - Malkikiah They said that he must ransom if he benefits from his clothes, or wears him for a long time. as a whole day; Because this period necessitates benefit, otherwise there is no ransom for him 2 - The permissibility of tying the Izar for the ihram, if it is not proven otherwise than the opinion of the Shafi’is and Hanbalis  2- It is permissible to tie the Izar for the ihram, if it is not fixed otherwise The opinion of the Shaafa’is and Hanbalis, because it is from what is needed to cover the private parts, and because there is no text on the authority of the Messenger of God - may God bless him and grant him peace - to prevent it, In addition, the loincloth knot is not in the meaning of what was stipulated to prevent it, such as shirts and pants, and this is what Ibn Hazm and Ibn Taymiyyah chose as well. 3- Fixing the izar with the taqah The taka is a tape that is attached to the pants, and it is made of fabric or rubber, The majority of Hanafi, Shafi’i, and Hanbali jurists have gone to the permissibility of fixing the loincloth with a taqah. Because it remains an Izar The contrary to the Malkiah Some of them went on to say that this is not allowed, because the loincloth: becomes stitched with the taka. 4- Fastening the lower garment with a rope or belt or the like The jurists differed regarding the ruling on tightening and securing the lower garment with a rope, or otherwise, on two opinions as follows: Al - Gmhor The majority of Shafi’i, Hanbali, and Maliki jurists are of the opinion, the permissibility of securing the lower garment with a rope, or the like, and the Hanbalis stipulated that the rope should not be tied, but inserting some of it into some, and the Malikis stipulated that In addition to wearing a rope especially for work Al - Hanfiah They said that it is not permissible to fasten the lower garment with a rope, or the like. 5- Fastening the robe with a clip  It is permissible for the pilgrim in ihram to clip his robe with a clip, and the clip is: a tool made of wood or metal, to which something is fixed and held, Like paper, or hair, because the robe is not counted with a sewn clasp, rather it remains a robe, except that it is clasped, as for clasping the robe to make it look like a sleeveless shirt, it is not permissible, this was indicated by Ibn Uthaymeen.  6- Fasten the loincloth with a button or a pin All the jurists went to the inadmissibility of buttoning the loincloth with buttons, or the like, like pins, with closely spaced loops; This is because it becomes like a stitch; If the pilgrim in ihram does that, he must pay the ransom. Because the far apart buttons are what is needed in covering the private parts.  7- Divide the lower garment into two halves The jurists prevented the Muharram from splitting his lower garment into two halves, making two tails for him, and wrapping each half on one of the legs until it becomes as a garment, or for the pilgrim in ihram to wear his lower garment after slitting it at the waist, then slitting it from the front, from the back, he ties this one over this one, and he ties this one over that one until it becomes like a pair of pants, this is because these two methods: in slitting the loin cloth, make it sewn and require a ransom. The scholars went to the permissibility of wearing pants and slippers for the one who did not find the lower garment, the robe and the sandal, and a ransom is not required of him, according to the Messenger of God, may God’s prayers and peace be upon him, He said: I heard the Prophet, may God’s prayers and peace be upon him, delivering a sermon at Arafat: Whoever cannot find sandals, let him wear khuffs, and whoever cannot find a loincloth, let him wear trousers. for the Muharram, Narrator: Abdullah bin Abbas | The narrator: Al-Bukhari | Source: Sahih Al-Bukhari. Hadith of Ibn Omar Then he told, peace be upon him, during the farewell pilgrimage on the day of Arafah, when he addressed the people, that whoever does not find an izar; let him wear pants, and whoever does not find two shoes; So let him wear the slippers. The way a woman wears the ihram dress The woman who performs Hajj or Umrah wears her usual clothes that cover all her body from the hair of her head to her feet, and she only uncovers her face, and her palms, and she should not crowd men, and her clothes should be wide that does not show the details of the body and does not draw attention, and white is desirable. It is forbidden for her to wear two things in ihram The first one It is forbidden to wear a garment that touches perfume And the second Wear the niqab and gloves When narrated by Ibn Omar, may God be pleased with him, on the authority of the Messenger of God, may God’s prayers and peace be upon him, he said: (The woman in ihram does not wear the niqab and does not wear gloves). Ihram prohibitions They are: prohibitions that are prohibited for one or both sexes. Because of the ihram, the Sharia prohibited some permissible cases of ihram. For many provisions, including: - Reminding the muhrim of the worship that he performs. He humiliates and lacks God Almighty, and teaches souls to differ concerning Him, and the condition of living between austerity and luxury, according to the methodology of the Messenger - may God bless him and grant him peace - promoting the principle of equality of people; There is no difference between rich and poor in Hajj demonstrating the Muslim's desire to complete physical acts of worship. To the details Definition of the prohibitions of ihram The forbidden: in language It is the noun of the object of prohibition, and the plural of prohibitions; It is forbidden. First: the prohibitions common to men and women 1 - Argument The debauchery and debauchery argument is Deviating from obedience to God Almighty, and committing sins, and the strictest prohibition is in the state of ihram, For a Muslim to argue with his friend until the one who is forbidden to make him angry is what leads to anger and resentment. He - the Almighty - said: (There is no debauchery or arguing in Hajj) and the prohibition of arguing; That is, the prohibition of everything that is appointed by him abuse of morals or dealings What is needed in enjoining good and forbidding evil is not considered prohibited debate. What follows It does not invalidate the pilgrimage with it, but it detracts from his reward as much as he argues, quarrels, and gets angry. The Standing Committee was asked: If a man gets into some argument with his companions in Hajj, is his argument valid? and is it sufficient, even if it is an obligatory argument? She replied: His argument is valid, and it suffices him for the obligatory prayer, but his reward for it decreases according to the amount of reprehensible argument that he had.  2 - The nail pen It is forbidden to cut nails for the pilgrim in ihram, except for an excuse such as breaking them, or the like, so it is permissible to remove them, and there is no ransom for it according to scholarly consensus. what it entails Either fasting for three days or slaughtering a sheep Or take out three saas: food distributed among six poor people; For every poor person, half a saa’. 3- Removing the hair of the head If what was harmed was the hair of the eye, it is permissible to remove it, and there is no ransom for it according to the majority of jurists from the Shafi’i, Hanafi, and Hanbali schools. As for The Malikis said that there is a ransom for that. what it entails Either fasting for three days or slaughter a sheep Or take out three saas: food distributed among six poor people; For every poor person, half a saa’. Sa`a: plural of Sa`a; It is a type of scale The Perfume It is forbidden to use perfume, such as musk, oud, campho and saffron for both sexes during the state of ihram. Whether use it It is forbidden to perfume one's clothes, slippers, or shoes, or to perfume one's body, all or part of it,to say the Messenger of God - may God’s prayers and peace be upon him -: (And do not wear anything of clothing that has been touched with saffron or wars: kind of perfum). Among the issues related to medicine are the following Wearing dyed clothes that have a good smell It is forbidden to wear dyed clothes that have a good smell, according to the agreement of the jurists, except that it is washed and the smell of perfume disappears from it. to say the Messenger of God - may God bless him and grant him peace -: (Do not wear a garment that has been touched with wars or saffron, unless it is for washing  Impersonation, including Perfume It is forbidden to wear perfume, including perfume, which is forbidden without necessity, and upon him is the ransom according to the Shaafa’is, The Malikis, the Hanbalis, as the Hanafis, and they see that there is no ransom for the eyeliner, Unless the perfume in the eyeliner is more than twice, otherwise it is charity. Anointing the hair and body with perfume It is forbidden for the pilgrim in ihram to anoint his body, hair, or beard with perfume or anything else. Of oil or melted wax, whether it is a lot or a little Eating or drinking perfume = It is forbidden for the muhrim to eat or drink perfume, or what has been mixed with perfume; Little was it, or a lot, and the jurists distinguished between eating the good that was added to the cooked, and others,; If the good was added to the cooked and gone It had no taste or smell left, It is permissible to eat it according to the Shafi’is, Hanbalis, and Hanafis. As for the Malikis, they elaborated on that. They said that it is permissible to eat it with the survival of its smell or color if its eyes are gone, but if the perfume is added to the uncooked, then the Shafi’is, Hanbalis, and Malikis went to the sanctity of eating it. While the Hanafi difference is that the perfume is added to the uncooked; between food and drink; If the perfume is predominant in what is eaten, then it is forbidden, and if it is predominant, then there is nothing on the forbidden unless the smell of perfume remains, in which case it is disliked, as for the drink, if the perfume is predominant, then there is blood in it, and if it is overwhelming, then it is charity, unless it is drunk repeatedly; In that blood. smelled the perfume and carried it It is hated to smell the Muharram perfume, or carry it according to the agreement of all the jurists, and the Maliki and Hanafi scholars hated staying in a place that smells aromatic Whether he intended to smell it, or not, as for the Shafi’is and Hanbalis, they said that it is forbidden. If he intends to smell perfume, it is like someone who puts a rose on his nose, but if he does not intend to smell it, then there is no prohibition on him Wars: It is one of the types of perfume that was famous in Yemen Idkhir: It is a type of plant that has a pleasant smell what it entails Either fasting for three days Or slaughter a sheep: or take out Three saas: food distributed to six poor people; For every poor person, half a saa’.

- سألتُ السيدة عائشة رسولَ اللهِ صلَّى اللهُ عليه وسلَّم عن هذه الآيةِ {وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ}. قالت عائِشةُ: أهم الذين يَشرَبونَ الخَمرَ ويَسرِقونَ؟ قال: لا يا بِنتَ الصِّديقِ، ولكِنَّهم الذين يصومون ويُصَلُّونَ ويتصَدَّقون وهم يخافون ألَّا تُقبَلَ منهم، أولئك الذين يسارِعونَ في الخيراتِ وهم لها سابِقونَ Aisha, may God be pleased with her, asked the Messenger of God, may God bless him and grant him peace, about this verse, {وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ} {And those who give what they give, and their hearts are in fear} She said: do they whom are drink alcohol and steal? He said: “No, daughter of Al-Siddiq, but they are the ones who fast, pray, and give alms.”“Those who are hasten to do good deeds and precede it.” (Narrated by Al-Tirmidhi) عمل الصالحات قال تعالي إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا ۝ خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا [سورة الكهف:107، 108] ومعنى الذين آمنوا بقلوبهم وعملوا الصالحات بالجوارح، وهذا الوصف يشمل الدين كله، عقائده، أعماله، أصوله، فروعه الظاهرة والباطنة، فهؤلاء -على اختلاف درجات إيمانهم وأعمالهم الصالحة- لهم جنات الفردوس. ويحتمل أن يكون المراد بجنات الفردوس الفردوس الأعلى والأوسط والأفضل، وهذا الجزاء لمن استكمل الإيمان والعمل الصالح من الأنبياء والمقربين، ويحتمل أن يكون المراد به جميع منازل الجنة، فيشمل هذا الجزاء جميع طبقات أهل الإيمان، من المقربين والصالحين والمقتصدين، كل حسب حاله، وهذا أول معنيين لعمومه، ولأن الجنة ذكرت بصيغة الجمع إضافة إلى الجنة. فكرة الإيمان بالله والعمل الصالح أولاً: ما هي الأعمال الصالحة؟ هي الأعمال الصالحة أو الأعمال التي لها أثر باقي. الشيء صار صالحاً: كان نافعاً، فما هي أنواع الأعمال الصالحة إذن؟ أي شيء ينفع الناس ويكون له أثر حفر الآبار - غرس الأشجار - إحياء نهر على وشك التبخر، استصلاح الأراضي الزراعية، أو استصلاح المستشفيات أو المدارس، أو بالطبع الأعمال الأيديولوجية التي تفيدك شخصياً وتفيد المجتمع من خلال خلق إنسان صالح لا يضر أحداً، بل على العكس فهو مفيد وصالح في نفسه وصالح للآخرين، أو مناسب، وبالتالي فإن القيام بالأعمال الصالحة المناسبة مع عدم الإيمان بالله تعالى أمر غير مقبول، والإيمان بالله وعدم القيام بالأعمال الصالحة أمر غير مقبول، والجمع بين الاثنين يُخرج أفضل ما في الحياة. علم نفس القيام بالأعمال الصالحة اتضح أن الناس نادراً ما يعطون دون حافز من نوع ما. سواء كان هذا الحافز من صنع مصدر خارجي أو شيء داخل نفسيتهم لا يهم حقًا. النقطة هي أن الناس لا يتبرعون للجمعيات الخيرية عن طريق الخطأ، ومن بين هذه الأسباب الواجب الأخلاقي (الإيثار) - حيث يشعر الشخص أن العطاء هو الشيء الصحيح الذي يجب فعله الأنا - حيث يعطي الشخص لأنه يشعر بالرضا. ويشمل ذلك أيضًا الطريقة التي يريد أن ينظر بها الآخرون إليه. الديناميكيات الاجتماعية - عندما يتبرع الناس لأن أقرانهم يفعلون ذلك، أو عندما يشجعهم أقرانهم على فعل الشيء نفسه. بدافع الرغبة في الانتماء والقبول. والآخرين، بالطبع، وحافز الجنة للمسلمين هو أعظم حافز على الإطلاق. Indeed, those who believe and do righteous deeds will have the Gardens of Firdaus as a residence, they will abide therein forever, not turning away from it for a transfer [Surat Al-Kahf: 107, 108] And the meaning Those who believe with their hearts and do righteous deeds with their limbs, and this description includes the entire religion, its beliefs, its deeds, its origins, and its apparent branches, and the inner ones, for these people - regardless of their levels of faith and good deeds - will have the Gardens of Firdaus. It is possible that what is meant by the Gardens of Firdaus is the highest, middle, and best Paradise, and this reward is for those who have perfected faith and good deeds, the prophets and those who are close to Him, and it is possible that what is meant by it is all the stations of Paradise, so this reward includes all classes of people of faith, of the close ones, the righteous, and the frugal, each according to his condition, and this is the first of two meanings due to its generality, and because Paradise is mentioned in the plural form adding to Paradise. The idea of believing in God and doing good deeds First: What are good deeds? They are good deeds or deeds that have a lasting effect. The thing was made good: it was beneficial, what are the types of good deeds then? Anything that will benefit people and have an impact Digging wells - planting trees - reviving a river on the verge of evaporation, reclaiming agricultural land, or reclaiming hospitals or schools, or, of course, the ideological actions that benefit you personally and benefit society by creating a good human being who is not harmful to anyone, but on the contrary, he is useful and good in himself and good for others, or appropriate, and hence, doing appropriate good deeds while not believing in God Almighty is unacceptable, and believing in God and not doing good deeds is unacceptable, and combining the two brings out the best in life. The psychology of doing good deeds It turns out that people rarely give without an incentive of some kind. Whether this trigger is manufactured by an external source or is something within their psyche doesn't really matter. The point is that people don't donate to charity accidentally, Among these reasons are: Moral duty (altruism) – where a person feels that giving is the right thing to do  Ego – where a person gives because it feels good. It also includes the way they want to be perceived by others.  Social dynamics – when people donate because their peers do so, or when their peers encourage them to do the same.  Motivated by the desire to belong and be accepted. And others, of course, and the incentive of Paradise for Muslims is the greatest incentive of all. الإيمان بالغيب Allah says الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَا رَزَقْنَاهُمْ يُنفِقُونَ (3) الغيب هو ما خفي على العباد من أمور الجنة وأمور النار، وما ذكره الله تعالى في القرآن لم يكن اعتقادهم بذلك -أي المؤمنين العرب- مبنياً على كتاب أو علم عندهم. فكرة الإيمان بالغيب إنها فكرة محورية جداً في الإسلام، وهي حقيقة الإسلام وجوهر ومجموع اختلافه عن غيره من العقائد غير السماوية، فهي الإيمان بإله لا نراه -سبحانه وتعالى- والإيمان بالملائكة والشياطين ولو أمضينا أعمارنا دون أن نراهم ولو لمرة واحدة، ويوم الحساب الذي ينظم إيقاع عملنا ليلاً ونهاراً، فالإنسان لا يدري أين ومتى يكون موته، لذلك فإن بوصلة إيمانه منضبطة لمجرد أنه يؤمن بجزء من الغيب وهو اليوم الآخر. علم نفس الإيمان بالغيب هناك بعض الأدلة على أن الميل إلى معتقدات من هذا النوع قد يكون فطريًا في الواقع - وهو جزء من تراثنا التطوري الطبيعي. اقترح عالم النفس بجامعة أكسفورد جوستين باريت أن انتشار معتقدات من هذا النوع يمكن تفسيره جزئيًا بامتلاكنا لكاشف وكلاء شديد الحساسية، أو H.A.D.D. تعليق أي أنه مهما كان التفسير النفسي لظاهرة الإيمان بالغيب، إلا أن الأمة المحمدية من أولى خصائص إيمانها الإيمان بالغيب. من يتسامح مع هذا علميًا يتسامح معه ومن يرفضه علميًا يرفضه. Those who believe in the unseen and establish prayer and spend out of what We have provided to them (3) The unseen is what is hidden from the servants of the matters of Paradise and the matter of Hell, and what God Almighty mentioned in the Qur’an, their belief in this - meaning the Arab believers - was not based on a book or knowledge they had. The idea of believing in the unseen It is a very central idea in Islam, and it is the truth of Islam and the essence and sum of its difference from other non-heavenly beliefs. It is a belief in a God that we do not see - Glory be to Him - and belief in angels and devils, even if we spend our lives without seeing them once, and a day of reckoning that regulates the rhythm of our work day and night, because man  does not know where or when his death will occur, so his compass of faith is set just because he believes in a part of the unseen, which is the Last Day. The psychology of belief in the unseen There is some evidence that the tendency toward beliefs of this kind may actually be innate—part of our natural evolutionary heritage. Oxford psychologist Justin Barrett has suggested that the prevalence of beliefs of this kind can be partly explained by our possession of a highly sensitive agent detector, or H.A.D.D. comment That is, whatever the psychological explanation for the phenomenon of belief in the unseen, but the Muhammadan nation is one of the first characteristics of its faith is belief in the unseen. Whoever tolerates this scientifically tolerates it and whoever rejects it scientifically rejects it. الخشوع في الصلاة قال تعالي الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَا رَزَقْنَاهُمْ يُنفِقُونَ (3) الذين يقيمون الصلاة بأدائها على ما شرعه الله من شروطها وأركانها وواجباتها وسننها، قال: يقيمون الصلاة، أو يقيمونها، لأنه لا يكفي فيها مجرد القيام بظاهرها، وإقامتها ظاهراً بإتمام أركانها وواجباتها وشروطها، وإقامتها باطنة بإقامة روحها، وهو حضور القلب فيها، والتدبر فيما يقوله ويفعله منها، وهذه الصلاة هي التي قال الله عنها: {إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنكَرِ} وهي التي يترتب عليها الأجر، فلا ثواب للإنسان من صلاته إلا ما يعقله ويدخل فيه، والصلاة لها فرضها ونوافلها. فكرة إقامة الصلاة هو إقامتها في النفس قبل الجوارح، والنفس مقصودة للقلب، والقلب المنشغل بمشاكل الدنيا لا يذوق حلاوة إقامة الصلاة، لذلك شرع دعاء الافتتاح حتى تتذكر أنك تركت هموم الدنيا لهموم الصلاة، فالانشغال بالصلاة ليس لإهمال شؤون الدنيا، بل لعدم إهمال معاني القرآن، وعن سماع الله -تعالى- كلامه لك، واستحضار السكينة والفهم عن الله، حتى تخرج من الصلاة لا كما دخلتها، بل تخرج بروح تنهاك عن الفحشاء والمنكر، وأن يكون عقلك واعيًا بما يكفي لهضم ما تقوله بلسانك. علم نفس التواضع في الصلاة القلب الخاشع أي معرفة من نحن حقًا وقبول نقاط قوتنا بالامتنان، وحدودنا دون حكم، والعالم من حولنا بالتقدير -هي صفة قوية وقابلة للتحقيق. إن تواضع القلب يساعدنا على السير في هذا العالم بثقة ونزاهة وحكمة. إن تواضع القلب لا يتطلب اتخاذ مواقف متحفظة أو خجولة في تعاملاتنا مع الآخرين، بل يتطلب هدوءًا في كياننا، ومعرفة هادئة بما نحن عليه. تواضع القلب هو أن نكون صادقين مع أنفسنا ومع الآخرين ونعبر عن امتناننا واحترامنا لجميع المعنيين. يتم التعبير عن التواضع بهذه الطريقة في مراجع الأعمال الحالية: الاعتراف بأنك لا تملك كل الإجابات. طلب النصيحة أو الأفكار من الآخرين. - التعامل مع وجهات النظر المختلفة وقبولها. والآخرين فوائد ممارسة هذا النوع من التواضع إنها اكتساب احترام الأصدقاء والعائلة وزملاء العمل، إلى جانب المزيد من الإبداع والسلام في نهاية اليوم. لماذا؟ لأنهم يدركون أن الأنا الأنانية ليست ما هو مطلوب للازدهار في البيئات المتغيرة بسرعة اليوم، سواء في العمل أو الاجتماعية أو المنزلية. تعليق تخيل أن كل عمل عبادة تقوم به له فائدة دنيوية. هل قرأت ما ذكر أعلاه جيدًا؟ تواضع القلب يجعلك قريباً من الله، قريباً من الناس، والصلاة خمس مرات هذا اليوم والليلة ليسا تطوعاً (تعليم عملي مستمر) حتى يصبح عادة في حياتك، والله أعلى وأعلم. Those who believe in the unseen and establish prayer and spend out of what We have provided to them (3) Those who establish prayer by performing it according to what God has legislated regarding its conditions, pillars, duties, and Sunnahs.  He says: They perform the prayer, or perform the prayer, because it is not enough for it to merely perform its apparent form. Perform prayer means external performing by complete its corners, duties and conditions, establishing it inwardly is by establishing its spirit, which is the presence of the heart in it, and contemplating what it says and does from it. This prayer is the one about which God said: {Indeed, prayer forbids indecency and evil} and it is the one that results in reward. There is no reward for a person from his prayer, except what he makes sense of it, and enters into it. Prayer has its obligatory and voluntary prayers. The idea of establishing prayer It is establishing it in the soul before the limbs, and the soul is intended for the heart, and a heart that is preoccupied with the problems of the world does not taste the sweetness of establishing prayer, so the opening supplication was prescribed so that you can remember that you have left the concerns of the world to the concerns of prayer, the preoccupation with prayer is not to neglect the affairs of this world, but instead to neglect the meanings of the Qur’an, and about God - the Almighty - hearing His words from you, and to conjure stillness and understanding about God, so that you emerge from prayer not as you entered it, but rather emerge with a spirit that forbids you from immorality and evil, and that it be Your mind is aware enough to digest what you say with your tongue. The psychology of humility in prayer Humble heart That is, knowing who we really are and accepting our strengths with gratitude, our limitations without judgment, and the world around us with appreciation – is a powerful and attainable quality. Humility of heart can help us walk through this world with confidence, integrity, and wisdom. Humility of heart does not require taking reserved or shy positions in our interactions with others, but rather requires a calmness in our being, and a calm knowledge of who we are. Humility of heart is being honest with us and others and expressing our gratitude and respect to all involved. Humility is expressed this way in current business references: Admitting that you don't have all the answers. Ask for advice or ideas from others. - Dealing with and accepting different points of view. And others The benefits of practicing this type of humility It is to gain the respect of friends, family and co-workers, along with more creativity and peace at the end of the day. Why? Because they realize that a self-centered ego is not what is needed to thrive in today's rapidly changing environments, whether at work, social, or home. comment Imagine that every act of worship you have has a worldly benefit. Have you read what was mentioned above well? Humility of the heart makes you close to God, close to people, and praying 5 times This day and night is not voluntary (continuous practical education) so that it becomes a norm in your life, and God is Most High and Most Knowing. المحافظة علي الصلاة Allah says وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ أما المؤمنون فهم يحرصون على أداء الصلاة في وقتها، ويراعون شروطها وأركانها وواجباتها، فهم مجتمعين وفرادى "يحافظون" عليها ويؤدونها في وقتها. فكرة المحافظة على الصلاة من أسباب الإيمان المحافظة على أوقات الصلاة، وعلى الصلاة نفسها من الضياع والضياع في خضم مشاغل اليوم، وهنا لن نتحدث عن ثواب المحافظة على الصلاة أو انتظار الصلاة بعد الصلاة، كما هو الحال في الوقوف في سبيل الله -عز وجل-، بل سنتحدث عن أهمية ذلك في حياتنا اليومية، أخي أنا وأنت في ظروف متغيرة، ومن كان مشغولاً اليوم فهو فارغ غداً، ومن كان فارغاً اليوم فهو مشغول غداً، فكونك مضطراً لعمل شيء مهم كالصلاة وأنت فارغ هو نوع من العافية النفسية. لماذا؟ ؟ لأنه شيء يجبرك على القيام من مقعدك للقيام به. من المعروف أن الروتين من أكبر الأشياء التي تقتل الحياة، فخلال فترة قصيرة كان تقريبًا العامل الأول المؤدي إلى الانتحار في الغرب، ثم تراجعت. علمك الله تعالى ألا تترك عملك، حتى لو كان مرهقًا بالنسبة لك، حتى يعلمك وقت فراغك أنه جزء من عاداتك، وبالتالي الحفاظ على سلامك النفسي والجسدي. تخبرك منظمة الصحة العالمية أنه إذا تحركت لمدة ساعة كاملة أو ساعتين منفصلتين في اليوم، فأنت في أمان، وبقية اليوم يمكنك الجلوس على أريكتك، وإلا فلن تكون آمنًا، إذا لاحظت، فإن الصلوات الخمس تكاد تكمل هاتين الساعتين اليائستين والله هو الأعلي والأعلم. علم نفس المحافظة على الصلاة لماذا يعد العمل المستمر والمتوقع مهمًا؟ يمكن للأنشطة المألوفة أن توفر الراحة لكل من البالغين والأطفال خلال الأوقات الصعبة والمضطربة. تمامًا مثل البالغين، يشعر الأطفال بمزيد من الثقة والأمان عندما تكون أنشطتهم اليومية مألوفة ويمكن التنبؤ بها. أهمية الجداول والروتين جدول معلق على الحائط داخل غرفة الحضانة يمكن للأنشطة المألوفة أن توفر الراحة لكل من البالغين والأطفال خلال الأوقات الصعبة والمضطربة. تمامًا مثل البالغين، يشعر الأطفال بمزيد من الثقة والأمان عندما تكون أنشطتهم اليومية مألوفة ويمكن التنبؤ بها، حيث يمنح الجدول اليومي المتسق والروتين خطوة بخطوة الأطفال يومًا يمكن التنبؤ به. تساعد الجداول والروتين في بيئة الرعاية الجماعية وفي المنزل الأطفال على: الشعور بالسيطرة على بيئته الشعور بالأمان والراحة معرفة كيفية القيام بنشاط أو مهمة المشاركة في التعلم And those who are preserve their prayers Whereas believers adhere to performing prayer on time, and observe its conditions, pillars, and duties. Together and individually, they “preserve” and perform it on time. The idea of preserving the prayer One of the reasons for faith is preserving the times of prayer, and the prayer itself from being wasted and lost in the midst of the day’s concerns, and here we will not talk about the reward of preserving the prayer or waiting for the prayer after the prayer, as is the case with stationing for the sake of God - the Almighty - rather, we will talk about the importance of this in our daily lives. My brother, you and I, we are in changing circumstances, and whoever is busy today is empty tomorrow, and who is empty today is busy tomorrow, and so being forced to do something important, such as praying, while you are empty, is a kind of psychological well-being. Why? ? Because it is something that forces you to get up from your seat to do it. It is known that routine is one of the biggest things that kill one’s life. For a short time, it was almost the number 1 factor leading to suicide in the West, then I retreated. God Almighty taught you that you would not leave your work, even if it was burdensome for you, so that your free time would teach you that it is part of your habits, thus preserving your psychological and physical peace. The World Health Organization tells you that if you move for a full hour or two separate hours a day, then you are in safety, the rest of the day you can sit on your couch, otherwise you are not safe, if you note, The 5 prayers almost complete this 2 desperate hours and God Is the superior and know the best. The psychology of maintaining the prayer Why is consistent, predictable action important? Familiar activities can provide comfort to both adults and children during difficult and turbulent times. Just like adults, children feel more confident and secure when their daily activities are familiar and predictable. The importance of schedules and routines A schedule hung on the wall inside the daycare room Familiar activities can provide comfort to both adults and children during difficult and turbulent times. Just like adults, children feel more confident and secure when their daily activities are familiar and predictable, a consistent daily schedule and step-by-step routine gives children a predictable day. Schedules and routines in the group care setting and at home help children: Feels in control of his environment You feel safe, secure and comfortable Knowing how to do an activity or task Engage in learning I have seen in my experiences that the difference between religiosity of form and religiosity of subject matter is the hardness or tenderness of the heart. Imam Muhammad Al-Ghazali Allah says {أَلَمْ يَأْنِ لِلَّذِينَ آَمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ}... [الحديد : 16]. {Has not the time come for those who believe that their hearts should be submit at the remembrance of God, and what has been sent down of the truth, and be not like those who were given the Scripture before, so a long time go for them, then their hearts have hardened, and many of them are out of obedience...” [Al-Hadid: 16]. Has not the time come for those who have believed God and His Messenger and followed His guidance, for their hearts to soften when remembering God and hearing the Qur’an, and not to be as hard-hearted as those who were given the Scripture before them - from the Jews and Christians - for whom a long period of time passed, so they changed the word of God? So their hearts hardened, and many of them disobeyed God? The verse urges gentleness and humility towards God Almighty when hearing what He has revealed of the Book and wisdom, and caution against imitating the Jews and Christians in the hardness of their hearts and their departure from obedience to God. The idea of hardness of heart and lack of remembrance God - the Almighty - urges us not to live too long or harden our hearts, and the hardness of the heart is linked to longevity in general, for the longer we live, the more we become attached to the world and become preoccupied with its concerns and attachment to it. The Messenger of God - may God’s prayers and peace be upon him - said ((I advise you to be good to young men, for they are more delicate their hearts have been soften, I was sent as a bringer of good tidings and a Warner, but the young men supported me and the old men disagreed with me.” therefore, humility in prayer and softness of heart is the essence of all our worship, It is as if God - the Almighty - is telling us that to quench the heart so that it becomes soft and juicy like the hearts of children, it requires dhikr, and dhikr is what gives it this moral quenching that makes it a humble heart, and God is Most High and All-Knowing. The soft heart psychology The characteristics of a soft heart 1 - Empathic understanding People with soft hearts are naturally empathetic. They intuitively understand the emotional states of others and strive to minimize their pain or amplify their joy. And unlike many others, they don't just sympathize; They empathize, putting themselves in others' shoes to understand their points of view. 2. Genuine care Soft-hearted individuals understand that words are not enough to show they care. They make an effort to express their sincere care through meaningful gestures, such as cooking a special dish or giving a sincere gift, which shows others that they truly appreciate them. 3 - the mercy Compassion is the cornerstone of the character of a person with a tender heart. Their hearts ache for those in pain, which motivates them to act. This trait allows them to connect deeply with others, making them a source of comfort in times of distress. It also enables them to forgive even in the face of great harm, Which enables them to maintain friendly relationships with difficult people. And also from the nature of a soft heart: ((Tolerant nature - unconditional love - sensitivity - selflessness - non-judgmental attitude - constant honesty)) God has blessed us with a soft heart. Allah says الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَا رَزَقْنَاهُمْ يُنفِقُونَ (3) Those who believe in the unseen and establish prayer and spend out of what We have provided them (3) It includes obligatory expenses such as zakat, maintenance on wives, relatives, Mamluks, and the like, and recommended expenses in all charitable ways, and in his saying: {We have provided for them} is an indication that this money that is in your hands is not obtained through your power or possession, but rather it is the provision of God who granted you and bestowed it upon you, Just as He has bestowed blessings upon you and favored you over many of His servants, so thank Him by giving away some of what He has bestowed upon you, and console your destitute brothers, The prophet Peace Be Upon Him said - “The upper hand is better than the lower hand, and start with those you depend on, and the best charity is that which is done from barely rich, and whoever is chaste, God will pardon him, and whoever is self-sufficient, God will enrich him.” (Sahih Bukhari), On the authority of Adi bin Hatim - may God be pleased with him - he said: The Messenger of God - may God bless him and grant him peace - said: “There is not one of you except that God will speak to him and there is no interpreter between him and him, then he looks to the right of him and sees nothing but what he has offer, He looks more disgraceful than him, He only sees what he has offer and sees In his hands, he sees nothing but fire facing His face, so avoid the Fire, even if it is half a date. (narrated by Muslim). The idea of spending moderately Spending exists in all cultures and religions. Islam has codified this habit. Some people spend a lot of money left and right without limits, and some people are miserly, even if it is towards themselves and their children, spending in moderation is one of the Muslim characteristics, and therefore God Almighty has dedicated many verses about spending in Islam. He has urged Muslims not to give a man everything he has to a woman, children, or orphans, as stated in Surah An-Nisa, He called them foolish people, and the foolish person in the linguistic dictionary means someone who is not good at dealing with money, and recent studies have proven that women are naturally greedy to buy things she do not need, The study confirmed that this is the nature of women, regardless of the presence of frugal women, or foolish women in handling money, so the idea of moderation between extravagance and miserliness was a central idea in Islam. Although it is there in the effect (there is no extravagance in goodness) however, moderation is represented by prosperity in Islam, and we will not forget (and do not be extravagant) and we will not forget (indeed, the wasteful were brothers of the devils) and God is Most High and All-Knowing. The psychology of moderation spending While popular wisdom generally equates money with happiness, we are now learning that money functions as a tool that will only increase happiness if used skillfully. If used effectively, money can promote improved relationships, a sense of mastery, And ultimately greater individual and societal well-being. Inappropriate uses can have the opposite effect. As we continue to gain greater knowledge about who benefits from pro-social spending and who does not, we can expand our understanding. Allah says وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِ ۚ وَكَفَىٰ بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا (58) And put your trust in the Living One who does not die, and glorify His praise, and He is sufficient for Him as an expert of the sins of His servants (58) And put your trust in the Living One who does not die. The meaning of trust is presented in (Al Imran) and this Surah, and that it is the dependence of the heart on God Almighty in all matters, and that the causes are means that He commands without relying on them, . And glorify His praise, that is, God Almighty has exalted Himself from what these infidels describe as partners. And glorification is pureness. It has been mentioned before and it was said: and glorified, that is: reached for it, and prayer is called glorification. And He is sufficient for the sins of His servants as All-Knowing, that is, so He will reward them for it. The idea of trust For you to trust in one of God’s creation, even if it is your father, even if your brother or son...etc. is a tragic idea, because your father’s interests may have conflicted with you, or he is working in corruption and you stood up to him, or you are corrupt and your father is good in himself and a reformer for others, so he turned around. You're upside down, Or your brother, or your son, or your uncle, or anyone who has an important role in your community or your tribe, or better than that. No one is guaranteed, and the only guaranteed is God - the Almighty - The one you can rely on and he does not change towards you, and you do not need to present a situation in front of him, because he knows your story from when you were in your mother’s womb.... And what is better than that is that he does not die while humans and jinn die. Allah says {وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ} [البقرة: 177] {And those who fulfill their covenant when they covenant, and are patient in hardship and adversity, And in times of battle, those are the ones who are truthful, and those are the pious.} [Al-Baqarah: 177]. The covenant: is the commitment to oblige God or the servant to oblige himself. So, all of God’s rights are included in this, because God obligated His servants to fulfill them and they adhered to them, and they came under His charge and were obligated to perform them, And the rights of the servants, which God has imposed on them, and the rights that the servant has committed to, such as oaths, vows, and the like. The idea of keeping promises The idea of masculinity, even if you are a woman. As the common people say: A man is by his word, not by his muscles. Speech that resembles a sword is the actions of men. Men are their words (actions) If you break your promises to those around you, one by one, you will lose them not only in you, but in everyone who resembles you in any way, even if it is maleness. Then comes the last surah that was revealed to earth, Surat Al-Ma’idah, surrounded by 70,000 angels. It begins with (O you who have believed, fulfill your contracts.) contracts for what? Every contract you entered into, even if it was oral and not written, you are responsible for it before God, and you fulfilled it, or did you have an excuse not to fulfill it, or the reckoning, and the choice is yours. The psychology behind promises Motivational impact and strategic importance: Promises have a powerful motivational effect that goes beyond self-gratification. Committing to a future action increases its sense of realism and concreteness, triggering a series of cognitive processes that improve the likelihood of carrying out that action. According to a study, individuals with clear implementation intentions, i.e. “I will do Is it really important for someone to keep their word? Nothing in life requires you to keep your word in front of people. A president who looks us in the eye and commits to something he can't or won't do is someone we can't stand. Don't be that individual! It's okay to only set reasonable expectations if you're not sure you can deliver, Tell your neighbor that although you would like to help plan the block party, your busy schedule is preventing you from doing so. I'll check in with her the following week. Even when they receive an answer that may not be exactly what they want to hear, people still value honesty. Allah says وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ And those who turn away from idle talk Idle talk: for something that is negligent and has no consequences, including the idle oath: {Allah will not call you to account for idle talk in your oaths}, What goes on the tongue unintentionally - useless speech To refrain from idle talk: Among the characteristics of believers is self-control and refraining from speech that is of no benefit or good. The idea of nonsense A Muslim should have precious time, because a person who does not know when, where or how he will die is ready to do good deeds as much as he can, and nonsense: as previously mentioned, it is talk that is useless, such as celebrity news of divorce, marriage, etc., or anything that does not benefit the person who is frivolous. Just a series of bad deeds are counted in his newspaper and the matter is over, and you are aware that God - the Almighty - has Abeed ( servants) and ( Abad) also servants, and we are all Abeed, but not all of us are Abad, for the Abeed are servants of the oppression of divinity, for He - Glory be to Him, is the one who created us and to Him is our return, We did not have a choice in a specific country, language, form, lineage, or the like. We are all oppressed under divinity. As for the Abad, they are those whom God Almighty has chosen from among the people. Abad: They are those attributed to God, such as the Almighty’s saying (and the servants of the Most Merciful) And note: In Abbad, the letter madd in it (alif) extends to the sky. Abeed They are common people, whether Muslims or non-Muslims, or even just Muslims by name and not believers. Note that the letter mad in it (yaa) extends to the earth and not to the sky.and God is superior and knows the best. Allah says وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ (177) And those who are patient in times of adversity, hardship and times of wars, Those are the ones who are truthful, and those are the pious. (177) Y: Poverty, because the poor needs patience in many ways, because he experiences constant heart and physical pain that does not happen to others. If the rich enjoy what he cannot afford, he suffers, and if he or his family becomes hungry, he suffers, If he eats food that is not in accordance with his desires, he will suffer. If he is naked or almost exposed, he will suffer. If he looks at what is in front of him and what he imagines of the future for which he is preparing, he will suffer. If he is struck by a cold that he is unable to ward off, he will suffer. All of these and the like are calamities, for which one is commanded to be patient, to seek reward, and to hope for reward from God for them, {And adversity} that is: illness of all kinds, such as fever, sores, winds, and pain in a limb, even a tooth, a finger, and the like, for it requires patience with that; because the soul is weakening and the body is in pain, and this is extremely difficult for the souls, especially since it is prolonged, so patience is commanded, in anticipation of the reward of God Almighty. {And in times of violence} That is: the time of fighting for the enemies he is commanded to fight, because the executioner is extremely difficult for the soul, and makes a person afraid of being killed, wounded, or captured.,so he needs to be patient in this, out of hope and hope for the reward of God Almighty, from whom comes the victory and aid that He has promised to the patient. {Those} that is: those who are characterized by the good beliefs mentioned above and the deeds that are the effects of faith, its proof and its light. The neuroscience of patience  Evidence suggests that there are two areas of the brain that jointly contribute to boosting serotonin which leads to the exercise of patience or impulse control. A new study involving mice has taken a step toward understanding tolerance by shedding light on the role of serotonin and how it interacts with various brain processes, In research recently published in the journal Science Advances, scientists believe that serotonin affects specific areas of the brain, which in turn support the patient's behavior. This study arose from an interest in uncovering how serotonin expectations support the expectation of future reward, It is the area where neurons that secrete serotonin are located, and three areas of the brain associated with impulsive behavior: the nucleus accumbens, the orbitofrontal cortex, and the medial prefrontal cortex. Previous research has shown that activation of serotonin-releasing neurons in the dorsal raphe nucleus leads to patience while waiting for future rewards. This time, the team found that activating the same process in the orbitofrontal cortex produced the same results, while activity in the medial prefrontal cortex “was unclear whether it merely enhanced future hospitality.” In the experiment, everything depends on the stimulation of these neurons While the mice wait for food. In fact, the mice learned that they were more likely to get food if they were patient. Patience as a Catalyst for Personal Transformation In addition, different parts of the brain respond to serotonin and enhance patience, suggesting that each area of the brain contributes to the overall effect of waiting. Individual endurance therefore depends on brain function, which means that some brains are better suited to endurance than others. Other studies show that mindfulness can reduce stress and encourage positive behaviors such as empathy. The reason this happens and why others suffer in these areas may be due to the firing of nerve cells and the release of chemicals. It is the faith that made the Bedouins say to the Messenger of God, may God bless him and grant him peace: We do not say to you as the Children of Israel said to Moses: {So go, you and your Lord, and fight. Indeed, here we sit}, “But go, and we will fight with you"(Narrated by Al-Bukhari).  May God praise the honorable companions, may God be pleased with them In this hadith, there is a statement of a position regarding their courage, the sincerity of their faith, and their love for the Prophet, may God bless him and grant him peace, Abdullah bin Masoud, may God be pleased with him, narrates that he witnessed a scene and a situation from Al-Miqdad bin Al-Aswad, may God be pleased with him. He wished that he had been the owner of this scene, And he said that saying that he said, and that it is a saying that is more beloved to him than what was modified with it, that is: than what was weighed with it in terms of the enjoyments of this world, or the reward with which that scene was modified; The reason for this is that he drew inspiration from those words, It attained the satisfaction of God Almighty and the satisfaction of His Messenger, may God bless him and grant him peace, at that hour and in that place, an amount that cannot be equaled by the wishes attained by human knowledge. The idea of the determination to do good As you go through practical life, it is not the life from which you learn the greatest lessons, but rather in the field of work specifically, you will find people who do not know the difficulties, and if they set a goal or a goal is set for them in their field of work, they do not hesitate to implement the matter with determination and determination that is unparalleled, you find them surprised by their insistence and their determination, even though the resolve of many around them is lukewarm, and this is in the field of work. We move from the field of work to the field of life. You will find many who despair and those who have hope until the last drop of their blood: few, and by God and His words (the Noble Qur’an) In this hadith, the honorable companion started with this saying, which is filled with courage, determination, and determination to succeed, and you and we all walk side by side, What truly distinguishes us from each other is despair and hope, or call it determination that cannot be defeated by events, and God is Most High and All-Knowing. Alla says «وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا» [الفرقان “And the servants of the Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, “salutes.” [Al-Furqan] The scholars, may God have mercy on them, explained in its interpretation that the meaning: they walk on the earth humbly, meaning: they are humble and not arrogant, and when the ignorant address them, they say greetings. The meaning: they say good words, they do not respond to the ignorant with ugly words, rather, they respond to him with good words. If an ignorant person addresses them with inappropriate words, they respond to him with good words. May God guide you, may God bless you, may God fix you. What is obligatory is such and what is legitimate. They teach him and guide him, so that it may lead to goodness. The idea of humility It is a new and old idea. There is no group of people who gathered except that the humble appeared among them, and the arrogant, vile, and other characteristics of people appeared in them, Humility does not appear except among a group of people, and it does not appear except from a person to whom God - the Almighty - has given a greater gift than those around him, so he humbles himself, and here and only God exalts him. Why? because there are many temptations in life, and temptations mean a test, and they are temptations (money - temptations of beauty - temptations of knowledge - temptations of power). If someone is given somehow of them and pass the test with humble then he is success. Why is humility important? A humble mindset has significant positive effects on our cognitive skills, interpersonal skills, and decision-making skills. Humility is directly related to our ability and willingness to learn. Humble people are better learners and problem solvers. Humble students who are truly open-minded The feedback is often outpaced by their naturally more gifted peers who think so much about their own abilities that they reject any advice. Some studies have found that humility is a more important predictor of predictive performance than IQ Furthermore it Humility among our leaders enhances confidence, engagement, creative strategic thinking, and enhances overall performance Humility is also associated with a general increase in positive emotions. Furthermore, humility promotes self-forgiveness There are indications that humility Strengthens various functions and social bonds. As a result of experiencing less stress and fewer negative experiences with others, humility may be linked not only to better mental health, but also to better physical health. Allah says وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا (35) And those who remember Allah often, both male and female, for them Allah has prepared forgiveness and a great reward (35) On the authority of Ataa bin Yasar, who said: I heard Abu Hurairah, may God be pleased with him, on the authority of the Prophet, may God bless him and grant him peace, saying, (There are three whose supplications are not rejected: the one who remembers God often, the supplication of the oppressed, And the just Imam), so he made the first of them the one who remembers God often, Whoever remembers God a lot, God Almighty will not reject his supplication. Rather, he responds to him, and it was also authentically reported from him, may God’s prayers and peace be upon him, that he said: (The world is cursed, cursed is everything in it except the remembrance of God and what follows him, and the scholar and the learner) he idea of remembrance When you love someone, you mention him often, and when you do not love him, you do not say his name on your tongue, but rather call him with bad names, and you cannot bear to mention his name on your tongue at all. God - the Almighty - loves us to mention his name often, but I wonder why? Why is there a fundamental difference between the hypocrites - may God not make us among them - And among the believers (many remembrance) and before I say why? According to my simple understanding - some scholars said that a lot of dhikr can be counted in the morning and evening remembrances or supplications for leaving the house...etc. A lot of dhikr can be counted for you, now: God Almighty says the reason why He wants you to remember Him morning and evening in His Qur’an is in the noble verse (اصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ (130)  (Be patient over what they say and glorify the praises of your Lord before the sun rises and before it sets, maybe you satisfied)) And at times of the night, glorify Him and at the ends of the day, perhaps you will be satisfied. (130) Now did you know the reason (reaching satisfaction). My brother: They say: If the happiness is a moment, then satisfaction is the life. If you hear about a happy occasion for you or your son or or, then you fly with joy, But after several days, you just smile (smile: satisfaction) and the fly of joy is the happiness. God - the Almighty - wants you to have stability in your psychological state, not excessive joy or forgotten sadness, but contentment, and if you are one of those who adhere to that, then this is your reward. Allah says {إن الله يأمركم أن تؤدوا الأمانات إلى أهلها وإذا حكمتم بين الناس أن تحكموا بالعدل إن الله نعما يعظكم به إن الله كان سميعا بصيرا}   {God commands that trusts to their owners, and if you judge between people, you must judge with justice. Indeed, God, He commands you, he exhorts you with it. Indeed, God is the Hearer, the Seeer. Al-Qurtubi says in this regard: The verse is “general to all people, as it deals with the rulers regarding the trusts entrusted to them in dividing money, redressing injustices, and justice in governments, It deals with people before them in preserving deposits, verifying testimonies, and other things, such as a man who judges in a calamity, and prayer, zakat, and all other acts of worship are the trust of God Almighty.” The idea of honesty in Islam A basic idea that addresses and includes your entire life, starting from the trust of the book that you borrow on a loan and whether or not you return it to its owner, to private trusts, such as purifying a woman from menstruation and bleeding, to the point of betraying the nation by placing those who do not deserve it and rejecting those who deserve it in places that affect the nation in any way. The study, published in the journal Science looked at  The number of times people in 40 different countries decided to return a lost wallet to the owner, after researchers handed it over to the organization where they said they found it, Surprisingly, in 38 countries, wallets containing larger amounts of money were returned more often than those containing smaller amounts, this was the opposite of what the researchers expected: They thought there would be a minimum dollar value at which participants would start holding money. Overall, 51% of those who received a wallet with small amounts of money reported this, compared to 72% of those who received a larger amount, The most honest countries were Switzerland, Norway, and the Netherlands, while the least honest countries were Peru, Morocco, and China. Honesty may make people happier too.   This may not be surprising when you consider evolutionary psychology's view that honesty is a sign that encourages trust and cooperation. So being honest gives you more collaborators and greater success, which means it provides an evolutionary advantage. If we evolved this way, it is not surprising that making a dishonest decision might go against our very nature. Allah says يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُل لَّا تَمُنُّوا عَلَيَّ إِسْلَامَكُم ۖ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِن كُنتُمْ صَادِقِينَ (17)  they favor over you that they conversion to Islam, say, don't favor over me that you conversion to Islam, But God Favor over you that He guided you to Islam, if you honest. God Almighty says in His mention of His Prophet Muhammad, may God bless him and grant him peace: These Bedouins have favor on you, O Muhammad, that they have embraced Islam, He says: Rather, God has favored you, O people, by granting you success to believe in Him and His Messenger (if you are truthful). He says: If you are truthful in your saying, “We believe,” then God is the one who has favored you by guiding you to Him, do not trust me with your conversion to Islam. It was reported that these Bedouins from Banu Asad expressed gratitude to the Messenger of God, may God bless him and grant him peace, and said: We believed without fighting, and we did not fight you as others fought you, so God revealed these verses to them. The idea of mann in Islam What is the meaning of mann first? It is an enumeration of the credit and benevolence of what He has given. My brother: Do you know how many earthly religions there are today on planet Earth alone, approximately 4000 religions? We never remember praising God for Islam, and if it were not for the supplication to finish the food, we would not remember it at all. The first problem we fall into, we start with this blessing. Have I not done such and such to you, O Lord, and others do not do it, as if we have bequeathed to God - the Almighty - our Islam. However, it is good manners that we must praised God for guided us for Islam. Allah says ﴿ إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ﴾ “The believers are only those who, when Allah is mentioned, are terrified in their hearts, and if His verses are recited to them, it increases them in faith, and in their Lord they rely. The true believers in God are those who, when God is mentioned, their hearts panic, and when the verses of the Qur’an are recited to them, it increases their faith along with their faith, so that they contemplate its meanings and in God Almighty they put their trust, so they do not hope for anything other than Him, nor do they fear anything other than Him. The idea of increasing faith with hearing the Qur’an. Do you know how much information we hear every day? Researchers explained, according to a “livescience” website report, that the human brain may be able to retain the same amount of information in its memory as the entire Internet. What do I mean by this? I mean that the Qur’anic speech, before it is a word to be worshiped, is completely rational speech, as it does not tickle your feelings with love in Paradise or fear of Hell, and that’s it, rather, it tells you about the consequences of both groups at times, the history of other nations, and perhaps physics and mathematics, such as the atomic number of iron, and other types of knowledge in the Encyclopedia of the Holy Qur’an -if so to speak - With the excessive diversity in the topics of the Holy Qur’an: whoever listens to it intentionally and not just by listening, will be exposed to a high-level intellectual discourse that will elevate his mind at times, love its language at other times and be amazed by its eloquence and rhyme once again. Allah says ﴿ وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ﴾ [ سورة الشورى: 37] And those who avoid major sins and immoralities, And when they are angry, they forgive. (Surat Al-Shura: 37) And those who avoid the major sins that God has forbidden, and the obscene and heinous types of sins, and if they become angry at those who wronged them, they forgive the wrongdoing, They forgive the punishment of the offender; Seeking the reward and pardon of God Almighty, and this is one of the virtues of morals. t The idea of anger and forgiveness of hurt They forgive the punishment of the offender; Seeking the reward and pardon of God Almighty, and this is one of the virtues of morals, there are two verses in the Qur’an that are very similar, except that the difference between them is one letter, which is ( L ) The two verses are: (And be patient over what has befallen you. Indeed, that is part of the determination of matters. (17) Luqman, And the second verse: - (And to him who is patient and forgives - indeed, this is from the determination of matters. (43)) What did you notice? The two verses included the same command (and be patient over what befalls you), but in the second verse it came: “For whoever is patient and forgives.” Then the letter ( L ) came, The intended meaning is when the calamity came directly from God - you only had to be patient, but what is between you and the calamity directly from God is an enemy, do not hold on to him and put all your effort on him because he is the one who hurt you, The essence of monotheism is that you know that God is the one who is afflicted in the form of this debtor, and more than that, God - the Almighty - asks of you, To be patient, and moreover, to forgive this debtor who has brought upon you the test of God - the Almighty - so the idea of anger is the idea of the ego, and forgiving the debtor’s sin is the idea of the sublime ego. The psychology of anger suppression People react to anger in different ways. Some people express their anger verbally (screaming, cursing, arguing, or yelling), others express it physically, (Throwing things, breaking things, hitting walls, or fighting.)4 However, some people do not express their anger at all, choosing to block it out instead, Dealing with Repressed Anger Mindfulness: Mindfulness can be a healthy way to develop awareness of when you experience feelings, how intensely you feel them, and how to manage those feelings in the moment. Carefully observing what makes you angry and how you react when you're angry can help you express your feelings more constructively. Emotional management Learning emotion management skills can be helpful, including educating yourself about your emotions, understanding how emotions manifest in your daily life, and identifying triggers for your emotions. It may also be helpful to learn how to acknowledge and accept your emotional experiences rather than trying to get rid of them, so you can learn how to manage them when necessary. cognitive behavioral therapy. Using the principles of cognitive behavioral therapy can also be helpful, such as learning to replace unhelpful thought patterns with helpful ones, as well as practicing skills and strategies to manage intense emotions when they occur. It is important that you learn how To set boundaries and communicate negative feelings constructively. Suppressing anger can damage our relationships and affect our mental and physical health. If you tend to repress your anger, it may be helpful to start becoming more aware of why you feel angry, how you respond in those situations, and how it affects your life and relationships. A mental health professional can help you overcome some of the anger-related issues you experience. Allah says “فجاءته إحداهما تمشي على استحياء قالت إن أبي يدعوك ليجزيك أجر ما سقيت لنا”سورة القصص الآية: 25 “One of them came to him, walking timidly, and said, ‘My father is calling for you, May He reward you for what you watered for us.” Surah Al-Qasas, verse 25 The two women quickly returned with the sheep to their father. He denied their situation and their quick arrival, so he asked them about their news, so they told him what Moses, peace be upon him, had done, He sent one of them to him to invite him to her father. God Almighty said: (Then one of them came to him, walking timidly) meaning: the walk of free women, as was narrated on the authority of the Commander of the Faithful Omar, may God be pleased with him, He said: She was covered with the sleeve of her armor. And Ibn Abi Hatim said: [My father told us, Abu Naim told us, Israel told us, on the authority of Abu Ishaq, on the authority of Omar bin Maimun, he said: Omar, may God be pleased with him, said: She came walking shyly, saying with her dress over her face, Aisha - may God be pleased with her - said: (I used to enter my house in which the Messenger of God - may God bless him and grant him peace - and my father were buried, and put on my dress, And I say: He is my husband and my father. When Omar was buried with them, By God, I did not enter it unless my clothes were tied around me. Because of Omar's shyness.) The Psychology of shyness The science behind why some of us are shy Only about 30% of shyness as a trait is due to genetics, and the rest comes as a response to the environment. Most of what we know about the genetics of shyness comes from studies comparing shyness in identical twins - who are perfect genetic copies of each other - with fraternal twins, who share about half the amount of shyness as a trait. Just the genes themselves. In the past decade or so, scientists like Ely have begun to look at DNA itself to try to find genetic variants that might have an impact on personality and mental health. Each individual genetic variant has only a small effect, but when you look at the thousands combined, the effect becomes even more pronounced. Even in this case, the effect of genes on shyness cannot be viewed in isolation. Stay away from the adultery Allah says «وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ» “And those who guard their private parts.” The believer avoids adultery and everything that leads to it in terms of words or actions, such as looking, touching, or anything else. Ibn Ashour said in his interpretation: The preservation: Maintenance and constipation. and guarding the private parts is known, i.e. from intercourse, and the exception in his saying: “except for their spouses” etc. is an exception from the generality of matters of protection that are indicated by the letter “al,” meaning they guard them over everything that is preserved except for the things related to them that are their spouses or what their right hands possess, what is intended is to separate the two types from among the rest of the types of women. This is a summary that is explained by the details of the rulings regarding the number of wives and what is permissible among them alone or in combination. And details of the circumstances from the event of dissolution of the usufruct, or the condition of the waiting period, all of that is known to those being addressed, and likewise with regard to female slaves. His saying: They are not to blame is a statement in addition to the rule of the concept of exception, because the exception does not indicate more than the fact that failure to protect spouses and owned property does not prevent farming, I would like to further clarify that it also does not necessitate legitimate blame, so this indicates, in the sense, that failure to protect someone other than them necessitates legitimate blame, so that believers may beware of it. Allah says  التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ وَبَشِّرِ الْمُؤْمِنِينَ Those who repent, worship, praise, and fast, the kneeling, the prostrating, the enjoining what is right, and those who forbid evil, and keep the limits of God, and give good tidings to the believers. Among the characteristics of these believers who have the good news of entering Paradise is that they are repentant and return from what God hates to what He loves and is pleased with. They are sincere in their worship of God alone and found obedience to Him, Those who thank God for everything He has tested them with, whether good or evil, those who fast, those who kneel in their prayers, those who prostrate in it, and those who command people to do everything that God and His Messenger have commanded, and they forbid them from everything that God and His Messenger have forbidden, those who perform God’s obligations, those who adhere to His commands and prohibitions, those who obey Him, and who abide by His limits. O Prophet, give good tidings to those believers who are characterized by these qualities of God’s pleasure and paradise. In the noble hadith Indeed, God Almighty extends His hand at night so that the sinner of the day maybe repent, And he stretched out his hand during the day, to repent the sinner of the night, until the sun rises from the west” (Narrated by Muslim), In a narration by Al-Tirmidhi, who classified it as hasan, and on the authority of Ibn Umar, on the authority of the Prophet, may God bless him and grant him peace, he said: (Indeed, God accepts the servant’s repentance as long as the soul not leave the body in the last hour of his life); Narrated by Al-Tirmidhi The psychology of repentance Allen Bergin, prominent psychotherapist and religious psychologist  He analyzed the psychology of repentance from the Mormon perspective. The process of repentance involves confronting oneself, self-control, and self-sacrifice. The latter includes restoration, reconciliation, restoration, and forgiveness. The psychological and social effects of repentance The criminal or deviant must realize, even for a while, in his conscience, that the person who violates the tradition of this existence; A disobedient, naughty, harmful being, who understands that the society around him hates him and views him as the garbage of society and the secretion of a dangerous disease that poisons human life and poses a threat to his security and peace. This concept leaves behind a feeling of lack of growth. Therefore, opening the door to repentance is more beneficial for such a person, restores confidence to him, and saves him from feeling pressured by society and alienated from him. It is certain that society has an enormous psychological impact On the nerves of the criminal and the deviant. It also looks at those who commit sin or fall into the abyss of vices. Its regulations remain a basis for evaluating and dealing with this criminal. Allah says تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ [السجدة: تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا, Their sides stay away from their beds, They call upon their Lord in fear and hope, and spend out of what We have provided them [Al-Sajdah وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ [السجدة: تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُتَتَجَافَى تَتَجَافَى جُنُو The Messenger of God, may God bless him and grant him peace, said: God Almighty said: I have prepared for My righteous servants what no eye has seen, no ear has heard, and no human heart has ever thought of. and in some of his narrations: No close angel or sent prophet knows him. Abu Hurairah said in some of his narrations: (And read if you wish: No soul knows what has been hidden for them of comfort for eyes as a reward for what they used to do.) The idea of praying  As we know that prayer is a connection between the servant and his Lord, and likewise sincere supplication is still the main gateway to this religion. Whoever does not pray to God becomes angry with him, as it has been proven from the Prophet, peace and blessings be upon him, He said: If you had not sinned, God would have taken you away and brought a people who would sin and ask for forgiveness and He would forgive them.  Who is God calling? Need something, right? Everyone needs God for something, and whoever has everything may become bored and depressed with the routine of life. If you had not possessed a new ambition that you wake up every day and try to achieve and ask God - the Almighty - to fulfill it for you, life would have been impossible and you would have refused to wake up from sleep in the first place, God Almighty has many doors through which His servants enter, including fasting, prayer, etc. Do you know which of them is the quickest? (Brokenness) Yes, God loves those who are broken. Do not pray while you are exalted, but rather be broken, for the Almighty will mend your brokenness with His permission alone, with no partner. بُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَ Allah says وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ (71) And the believing men and believing women are allies of one another, they enjoin what is right and forbid what is wrong, they perform prayer and pay zakat, and they obey God and His Messenger. These are the ones whom God will have mercy on. Indeed, God is Mighty, Wise. (71) As stated in the Sahih: The believer to the believer is like a building that supports one another and the interlacing of his fingers. also in the Sahih: The example of the believers in their mutual love and compassion is like a single body, If one organ complains of it, the rest of the body suffers from fever and sleeplessness, and God Almighty says: (And they establish prayer and pay zakat) meaning: They obey God and do good to His creation, (And they obey God and His Messenger) meaning: in what He commands and abandoning what He rebukes. (Those will God have mercy on) meaning: God will have mercy on whoever is characterized by these qualities. (Indeed, God is Mighty, All-Wise.) That is: Mighty, whoever obeys him, he honors him, for glory belongs to God, to His Messenger, and to the believers, (Wise) In assigning these qualities to these people, and singling out the hypocrites with their advanced qualities, He has wisdom in all that He, Blessed and Most High, does. The idea of enjoining good and forbidding evil The idea of the ship in which we live until we reach the last shore (the afterlife) Imagine that it stops at stations and each one individually descends at one of the stations of life (death), until the last one of us finishes, then we all meet there and disperse, one team to Paradise and the other to Hell, If everyone had left (some) the ship would have been wrecked, we would all have died, Life includes politics, sociology, economics, natural resources, and other things, We assume that we, as an Islamic nation, are a third of those living in the world - just an assumption - and the other two-thirds are non-Muslims, and God Almighty says: (If there are twenty of you who are patient, they will defeat two hundred, (65) And if there are a hundred of you, they will defeat a thousand of those who disbelieve, because they are a people who do not understand. (65)) I mean: The ratio and proportion between Muslims and others is truly unreasonable, and yet God - the Almighty - commands us to enjoin what is right and forbid what is wrong, and the life of this nation depends on this matter, so why? If every Muslim who is good in himself is good for others, he will be good in his field of work, (Perhaps his work was in politics, or in sociology, or economics, or administration, or life coaching or something else.) The whole earth would have been connected and the ship would have been repaired, To take us to the last stations of all, without anyone being stuck on the borders of countries or drowning others or other corruptions that claimed souls before lives.