أولاً: شروط الطلاق المتعلقة بالمطلق 1- أن يكون زوجاً لا يصح الطلاق إلا بزوج المرأة، والزوج هو الذي يرتبط به الزوج بالمرأة التي يريد طلاقها بعقد زواج شرعي صحيح. 2- أن يكون عاقلاً لا يصح طلاق المجنون والمجنونة بإجماع الفقهاء، لعدم أهلية المجنون وعدم أهليته، فإذا كان المعتوه يشبه الصغير الذي لم يبلغ؛ فلا يقع الطلاق منهما، أما المصاب بالجنون فلا يقع؛ فيقع طلاقه في حال شفائه؛ لأنه يعتبر كامل الأهلية، ولا يقع في حالة الجنون، وقد ألحق الفقهاء بعض الحالات بالمجنون؛ مثل: نائم ومغمى عليه ومذهول هو الذي يخطئ كثيراً في أقواله عن عادته في الغضب السِكير إذا سكر مكرهاً أو بقصد العلاج اللازم في بعض الحالات، أو لأنه لم يعلم أن من شاربه مسكر، فلا يقع طلاقه باتفاق الفقهاء، لأنه مجنون كالمجنون، وذلك إذا أثر السكر على عقله، أما إذا لم يؤثر السكر على عقله فيقع الطلاق. وإذا سكر الشخص بإرادته من غير حاجة ولا إكراه، فيقع طلاقه؛ ​​جزاءً على ما فعله؛ وهو مذهب جمهور الفقهاء 3- أن يكون بالغاً ولا يصح طلاق الصغير، مميزاً كان أم غير مميز؛ لأن الطلاق ضرر لا يتحمله الولد، ولا يقع الطلاق من ولي الولد أيضاً، بل ذهب الحنابلة إلى أن الطلاق يقع من الولد المميز؛ إذا علم معنى الطلاق وما يترتب عليه من حقوق الطرفين. 4- أن يكون عامداً مختاراً أن يقصد المطلق وقوع الطلاق بلفظه، فلا يقع طلاق الفقيه الذي ينطق به لتعليم الناس، أو من يردده ليحكي قصة من غير قصد طلاق زوجته. 5- الأجنبي الذي تعلم لفظ الطلاق لا يقع دون أن يدرك معناه، 6- يقع الطلاق في حال السخرية والتهكم واللعب بين الزوجين بالتلفظ بكلمة الطلاق بغير قصد يبطل معناها الحقيقي، لأنه لا تلاعب ولا تهكم في مسألة الطلاق، فيتحقق بذلك أنه يقع للتوبيخ، وعدم العودة إلى هذا التضييع واللعب، أما من أخطأ في النطق فتلفظ بكلمة الطلاق فلا يقع طلاقه؛ ​​لأنه لم يقصد الطلاق شروط الطلاق المتعلقة بالمطلقة 1- أن يثبت الزواج واقعاً أو في حال الطلاق 2- أن تكون المطلقة زوجة 3- أو أن تكون المطلقة معتدة طلاقاً رجعياً أما إذا كانت المطلقة في طلاق بائن فطلقها ثانية وهي في العدة فلا يقع طلاقه لأنه لا ولاية له عليها في الطلاق البائن الصغير. 4 - أن يعين المطلقة ويعينها بالإشارة إليها أو باللفظ بها أو بالقصد وإذا فعل ذلك كله وقع الطلاق باتفاق الفقهاء، وكان يقول مشيراً إليها: يا زينب أنت طالق. ولو أشار إلى إحدى زوجاته ولم ينطق بوصف لها مع نيته طلاقها وقع الطلاق، ولو وصفها دون أن يشير إليها ولم يقصد غيرها؛ وقع الطلاق. 5 - أن تكون زوجته بالعقد الصحي ؛ فلو عقد مع امرأة معتدة، أو عقد مع أخت زوجته، أو غير ذلك من العقود الباطلة؛ فلا يقع الطلاق، لأن المرأة لا تعتبر زوجة له ​​لأن العقد باطل. شروط الطلاق المتعلقة بالصيغة 1- أن يكون لفظ الطلاق لفظاً يدل على الطلاق صراحة أو كناية، فلا يقع الطلاق من الزوج؛ كمن أخرج زوجته من بيتها إلى بيت أهلها، فيؤدي لها مؤخرة مهرها ويرسل لها متاعها؛ فلا يقع الطلاق بكل هؤلاء ولو قصد طلاقها، فلا بد أن يتلفظ بالطلاق حتى يقع. 2- النية وحدها لا تصلح لوقوع الطلاق وإذا شك الزوج هل طلق أم لا فلا يقع الطلاق؛ لأن الشك لا يترتب عليه حكم شرعي، فإن الحكم الشرعي لا يتحقق إلا بيقين وظن تام أن المراد باللفظ الطلاق لا غيره عند جمهور الفقهاء. 3- ويقع الطلاق باللفظ الصريح بلا قصد وأما الطلاق باللفظ الضمني؛ أي اللفظ الذي قد يراد به الطلاق وغيره، كقول الزوج: خليت سبيلك، أو انفصلت عنك، أو اذهبي إلى بيت أهلك، وغير ذلك من الألفاظ؛ فلا بد للزوج من نية الطلاق حتى يقع الطلاق ويثبت. 4- يقع الطلاق بالكتابة إذا كان الكتابة واضحة ومرسومة، وإذا لم يقصد الزوج الطلاق، فإن لم يكن الكتابة واضحة؛ فلا يقع الطلاق ولو قصد الزوج طلاقها، وهذا مذهب جمهور العلماء، فذهب الحنفية والمالكية والحنابلة والشافعية إلى أن الطلاق لا يقع من الزوج إذا لم يقصد بكتابته الطلاق، ووقوع الطلاق بالكتابة إذا قصد الزوج ذلك. 5- الطلاق بالإشارة فذهب جمهور الفقهاء إلى أن الطلاق لا يقع بالإشارة إلى القادر على النطق، وذهب المالكية إلى أن الطلاق يقع بإشارة القادر على النطق، بشرط أن تكون الإشارة واضحة في دلالتها على الطلاق، فإن لم تكن الإشارة واضحة فلا يقع الطلاق بقصد اللفظ، وإذا طلق الزوج زوجته بغير قصد، كمن أراد أن ينطق بكلمة فأخطأ فتلفظ بكلمة الطلاق؛ فإن الطلاق لا يقع بينه وبين الله، بل يقع في القضاء؛ لأن القاضي لا يعلم قصد الزوج حين تلفظ بكلمة الطلاق. First: Conditions for divorce related to the divorced person 1- To be husband Divorce is not valid without the woman's husband, and the husband is the one in which the husband is connected with the woman he wants to divorce with a valid legal marriage contract. 2- To be sane The divorce of the insane and the insane is not valid, according to the consensus of the jurists, due to the lack of capacity for the insane and the lack of eligibility, when the imbecile, it resembles the little one, who did not report; So divorce does not occur from them, but the person who has madness is not applied; his divorce takes place in the event of his recovery; because he is considered fully eligibility, It does not fall in a state of insanity, and jurists attached some cases to the insane; like: sleeper and passed out and astonished He is the one who often makes mistakes in his statements about his habit during anger The drunk If drunk under compulsion or with the intention of necessary treatment in some cases, or because he did not know that the one who drank it was an intoxicant, so his divorce does not take place according to the agreement of the jurists, because he is out of his mind like a madman, and that is if drunkenness affects his mind, but if drunkenness does not affect his mind, divorce takes place. And if the person gets drunk at his will without need and without coercion, so his divorce takes place; as a punishment for what he did; It is the doctrine of the majority of jurists 3- He must be an adult It is not valid to divorce from the young, whether he was distinguished or not; because divorce is a harm that the child cannot bear, and divorce does not occur from the guardian of the child either, but the Hanbalis went on to say that divorce occurred from the discerning boy; If he knows the meaning of divorce and the ensuing rights of both parties. 4- To be intentionally chosen That the divorced intends for the occurrence of divorce with his words, so the divorce of a jurist who utters it to teach people does not take place, or someone who repeats it to tell a story without intending to divorce his wife. 5- A foreigner who has learned the pronunciation of divorce does not take place without realizing its meaning, 6 - Divorce takes place in the event of ridicule, mockery and play between the spouses By uttering the word divorce unintentionally, its true meaning, because there is no play or mockery in the issue of divorce, so it is achieved that it falls for rebuke, and for not returning to this wasting and playing, but the one who makes a mistake in speaking utters the word divorce, his divorce does not take place; Because he did not intend to divorce The Divorce conditions related to the divorced woman 1 -That the marriage be verified in fact or in the case of divorce 2 - That the divorced woman be a wife 3 - Or that the divorced woman is in the waiting period for a revocable divorce But if the divorced woman was in an irrevocable divorce and he divorced her again while she was in the waiting period, his divorce does not take place, because he does not have guardianship over her in a minor irrevocable divorce. 2- The divorcer appoints the divorced woman and appoints her by referring to her, or by pronouncing an adjective in it, or by intention, and if he did it all, divorce took place, according to the agreement of the jurists. He used to say, pointing to her: O Zainab, you are divorced. Even if he referred to one of his wives, and he did not utter a description of it with his intention to divorce it, then the divorce took place, even if he described it without referring to it and did not intend anything else; The divorce took place. To be his wife with the right contract; If he contracted with an iddah woman, or a contract with his wife's sister, or other invalid contracts; it does not fall, to divorce Because the woman is not considered his wife because the contract is invalid. The Terms of divorce related to the formula 1 - That the wording of divorce be a word indicating divorce explicitly or a metaphor; divorce does not occur by the husband; Like someone who takes his wife out of her house to her family's house, He pays her the back of her dowry and sends her goods; Divorce does not occur with all of these even if he intended to divorce her, he must utter the word of divorce until it takes place. 2- The intention alone is not valid for divorce to take place, and if the husband doubts whether he has divorced or not; divorce does not take place; Because doubt does not result in a legal ruling, the legal ruling is only achieved when there is complete certainty and conjecture that what is meant by the term is divorce and nothing else, according to the majority of jurists. 3- And the divorce takes place with the explicit expression without intention, as for the divorce with the implicit expression; that is, the expression that may mean divorce and other things, such as the husband saying: I let you go, or I separated from you, or go to your family's house, and other expressions; the husband must have the intention of divorce in order for the divorce to be achieved and proven. 4- The divorce takes place in writing if the writing is clear and elaborately drawn, and if the husband does not intend to divorce, if the writing is not clear; Divorce does not take place even if the husband intends to divorce her and this is the view of the majority of scholars, the Hanafis, Malikis, Hanbalis, and Shafi’is hold the view that divorce does not take place from the husband if he did not intend by his writing to divorce, and the occurrence of divorce by writing if the husband intended to do so. 5 - Divorce by reference; So the majority of jurists went to say that divorce does not take place by referring to the person who is able to speak, and the Malikis went to say that divorce takes place by the sign of the person who is able to speak, provided that the sign is clear in its indication of divorce, If the sign is not clear, then the divorce does not count as the utterance being intended, If the husband divorces his wife unintentionally, like someone who wanted to utter a word but made a mistake and uttered the word divorce; the divorce does not take place between him and God, but in the judiciary it takes place, because the judge does not know the intention of the husband when he uttered the word of divorce.

يقول الله تعالى ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر وأولئك هم المفلحون (104) [آل عمران: 104-105] مفهوم الدعوة الدعوة في اللغة ورد في المختار الصحيح: دعاه أي دعاه، ودعا من صيغة الدعوة إلى طعام أي دعاه إلى طعام أو نحوه. الدعوة في علم الإصطلاح وردت الدعوة إلى الله تعالى في عدة مصطلحات منها: تعريف الدكتور محمد الوكيل الدعوة إلى الله تعالى هي جمع الناس على الخير، وهداية عقولهم، وأمرهم بالخير، ونهاهم عن الشر تعريف الشيخ الصواف إنها رسالة الإسلام إلى الأرض، وهي هدية الله تعالى لمخلوقاته، وجعلها الله صراطاً مستقيماً يؤدي إليه سبحانه وتعالى. تعريف شيخ الإسلام ابن تيمية الدعوة إلى الله تعالى هي دعوة إلى الإيمان به، ومن خلال ما جاءت به رسله، أي صدقك فيما قيل لهم، وطاعتك لما أُمروا به. خصائص الدعوة الإسلامية 1- ا رتباطها بدعوات الأنبياء السابقين، ووحدة العقيدة المدعو إليها فدعوة الإسلام متفقة مع الدعوات السابقة في أصولها، ورسل الله جميعا دعوا إلى التوحيد المطلق لله تعالى، وكان ذلك هو الهدف الرئيسي من كل رسالة، قال تعالى: ﴿ وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُونِ ﴾ فقد قال صلى الله عليه وسلم: ((الأنبياء إخوة لعَلاَّتٍ أمهاتهم شتى ودينهم واحد)) 2- إنها دعوة ربانية مع خالص الشكر لله تعالى، لا يجوز تلويث المصالح الدنيوية، وهذا يستوجب العلاج من الأمراض بلا أجر أو تعويض، قال تعالى: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِنْ هُوَ إِلَّا ذِكْرَى لِلْعَالَمِينَ (90)) الأنعام وهذا يعني أنه إذا كان لمصلحة شخصية (كسب مالي، مكانة اجتماعية، إلخ) فإنه يبطل كعمل تجاري، ولكن يمكن استخدامه كوسيلة لقتل الوقت، حتى لو جاءت المكانة الاجتماعية دون سعي، ولا حرج على من فعل ذلك، والله تعالى لا يقبل أي عمل إلا إذا كان خالصًا لوجهه ولوجهه. قال تعالي مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِّي مِن دُونِ اللَّهِ وَلَٰكِن كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ (79) آل عمران 3- الناس أمام الدعوة سواسية قد أعلنها النبي صلى الله عليه وسلم مدوية واضحة بين ظهراني قريش: ((يا أيها الناس، إن الله قد أذهب عنكم عُبِّية الجاهلية، وتعاظمها بآبائها، والناس رجلان بر تقي على الله، وفاجر شقي هين على الله، والناس بنو آدم وخلق الله آدم من تراب)) 4- دعوة إلى كافة الناس ولكن لماذا يقول الله تعالى أن أكثر الناس لا يعلمون أن الرسول أرسل إلى كافة الناس وليس إلى الأمة الإسلامية فقط؟ فلما أرسل الرسول لم يكن هناك مسلمون ولكن بعد دعوة بعض الناس أسلموا، وبالتالي يجب على الداعية المسلم أن يدعو غير المسلمين حتى يصبحوا مسلمين، والله أعلم. 5- إنها دعوة لا تعتمد على الإكراه لاعتناقها بل تعتمد على الإقناع أعطى رسول الله صلى الله عليه وسلم الأمان لأهل مكة، شريطة عدم التعرض لجيش المسلمين، أو مقاومتهم وقتالهم، واعتزال ميدان المعركة، باللجوء إلى بيوتهم، أو إلى الكعبة، وكان هذا هو بداية السلام الذي منَّ به على قريش، والذي جعلهم يأملون بسلام أشمل وأعظم حين التفوا حوله عند البيت الحرام، وأظهروا طمعهم في كرمه وعفوه، فأعتق رقابهم وقد تمكن أن ينكل بهم أشد النكال، جزاء ما اقترفت أيديهم من الأذى والإعراض، لكن نبي الهدى- وقد صار له مطلق الهيمنة وبعد عداوة عشرين عاما تقريبا - آثر العفو والإحسان، دون قيد أو شرط، وهذا غاية الرحمة منه والكرم، فقال:(( اذهبوا فأنتم الطلقاء))، ولم يشترط عليهم الدخول في الإسلام، فكان لهذا العفو أطيب الأثر في نفوس أهل مكة، وأقبلوا على الإسلام راغبين، وبايعوا عليه رجالا ونساءً. ما المعاني التي جاءت بها معني الدعوة في القرآن؟ جاءت كلمة "الدعوة " في القرآن الكريم لتدل على معانٍ كثيرة أهمها ١- معنى الطلب يقول الله تعالي لا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا (14)الفرقان وليس معنى الآية سؤال الله هلاك شخص واحد فقط، بل هلاك الكثير 2 معنى النداء يقول الله تعالي وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ (64) أي: نادوهم فلم يستجيبوا لهم. 3 - جاءت بمعنى السؤال وذلك في قوله تعالي في قصة بني إسرائيل قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن ل َّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ(69) 4 - معنى الحث والتحريض وذلك في قوله في سرد ​​قصة مؤمن أل فرعون: ﴿ ۞ وَيَا قَوْمِ مَا لِي أَدْعُوكُمْ إِلَى النَّجَاةِ وَتَدْعُونَنِي إِلَى النَّارِ﴾ وهنا جاءت الكلمة تعني أنه ليس من العدل والإنصاف أن نحثكم على ذلك. افعل شيئًا ينجيك في الدنيا والآخرة، وتريد أن أفعل شيئًا يهلكني إن فعلته. ٥ - معنى الإخلاص في الدعاء يقول الله تعالي قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ أَوْ أَتَتْكُمُ السَّاعَةُ أَغَيْرَ اللَّهِ تَدْعُونَ إِن كُنتُمْ صَادِقِينَ (40) الأنعام ٦ - معنى النصيحة يقول الله تعالي (مَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ ۙ وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَاقَكُمْ إِن كُنتُم مُّؤْمِنِينَ (8) الحديد ٧ - جاءت بمعنى الدعاء يقول الله تعالي (وَقَال رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ) لماذا هي هامة ؟ إن مكانة الدعوة إلى الله -تعالى- في الإسلام عظيمة جداً، ولكن لماذا؟ 1- الإسلام ينتشر ماذا يعني انتشار الإسلام؟ الإسلام دين يدعو إلى عدة فضائل تقوم عليها الحياة، والإسلام اليوم لا يقتصر على أخلاق المسلمين، بل هي مبادئ عامة، إذا أخذ بها بعض الناس لتقييم حياتهم، وحياة من حولهم، لأن من حولهم آمنون من إساءة معاملتهم لهم بحكم انضباطهم بمبادئ الإسلام. 2- بالدعوة تتحسن أخلاق الناس يضبط سلوكهم، وتقل الخلافات، ويزول البغضاء والضغينة، فيأمن الناس ويطمئنون على أموالهم وأعراضهم. 3- بالدعوة ينتشر الخير وإذا انتشر الخير ضاقت دائرة الفساد، وتناقض الشر والخير، ولا يصح أن يكون أحدهما بجانب الآخر، بل إذا اتسع أحدهما بدأ الآخر بالتراجع، وانتشار الخير هو سعادة للإنسانية، فبدعوته يصطدم بكل المعتقدات الفاسدة، وهو إعلان هوية لمنهج إلهي سليم، ولذلك فهو يواجه كل عقيدة فاسدة ليس كصراع، بل كشرح وتوضيح لمنهج الحق. مراحل الدعوة الإسلامية بدأت دعوة رسول الله -صلى الله عليه وسلم- سراً في مكة حين أمره الله بتبليغ الدعوة والرسالة، فدعا أقرباء قومه كأقاربه وأصحابه إلى التوحيد وترك الوثنية، وظلت دعوته سرية ثلاث سنوات لم يظهرها في المجالس العامة، حتى جاءه كلام الله تعالى: أي: ومن ذلك الوقت بدأ رسول الله -صلى الله عليه وسلم- ينادي بصوت عال، ومرت دعوته بمراحل، تفصيلها كما يلي: المرحلة السرية (3 سنوات) السبب الذي جعل رسول الله -صلى الله عليه وسلم- يجعل الدعوة إلى الله سرية في المقام الأول، هو الفئة الجاهلة الحاقدة التي نشأ فيها قومه، حيث كان هناك صدامات مباشرة معهم. وقد يؤدي إلى فشل الدعوة، فقد كان لبيت النبوة شرف السبق في الإسلام، وكانت السيدة خديجة زوجة الرسول أول من آمن به، ثم علي بن أبي طالب الذي استقبل دعوة رسول الله فأقبل عليها رغم صغر سنه، وآمنت به أيضًا بناته وولده المتبنى زيد بن الحارثة، ثم انتقل رسول الله إلى دائرة أصدقائه ومعارفه، فبدأ بأبي بكر الذي كان له الفضل الكبير في نشر الدعوة، حيث استجاب له عدد من الصحابة، وهؤلاء الصحابة بدورهم دعوا من وثقوا بهم، حتى بلغ عدد المسلمين في ذلك الوقت أكثر من أربعين ما بين رجل وامرأة، وفي هذه المرحلة بدأت الصلاة ركعتين في الصباح وركعتين في المساء، واستمرت هذه المرحلة ثلاث سنوات، وخلال هذه السنوات استمر الناس يدخلون الإسلام، حتى... أصبح المسلمون أقوياء. ومن هذه الفترة السرية نأخذ ما يلي: 1 - إن ضوء الشمعة يكون قوياً إذا كانت في مكان مظلم تماماً ولا توجد تيارات هوائية، والإسلام كالشمعة في مكان مملوء بالأصنام والعقائد الباطلة، ولكن إذا انطفأ النور في ذلك الوقت (تيارات هوائية) يمكن إيقافه، وهذا لم يكن من مشيئة الله تعالى. 2- مرحلة مهمة في بداية الإسلام، أن الإسلام لم يكن قوياً منذ بداية الأمر؟ ربما لم يحدث ذلك لسببين: الأول أن المؤمنين ليس لديهم حب قوي لهذا الدين الجديد، حب قوي لدرجة أن يقاتلوا آباءهم وأعمامهم وأبناء عمومتهم، ويتركوا بيوتهم وأموالهم وأحياناً أولادهم، وهذا ما حدث بعد فترة وجيزة. السبب الثاني: أن هذا قد يتكرر في آخر الزمان. أليس الرسول هو الذي قال عن أبي هريرة عن النبي صلى الله عليه وسلم؟ قال: بدأ الإسلام غريباً وسيعود غريباً كما بدأ، فطوبى للغرباء.) حديث صحيح، قيل يا رسول الله ومن الغرباء؟ قال: الذين يصلحون إذا فسد الناس، ويهم الذين يُصلِحون ما أفسد الناسُ من سنتي وانظر الآن في بعض الدول الغربية لا يحق للمسلم أن يدعو بالإسلام ولو لثلاثة في بيته ولو لم علموا لعذبهم عذاباً شديداً - الحقيقة: يفعلون ذلك بالنصارى وغيرهم) لا يريدون انتشار الأديان لا سماوية ولا أرضية. المرحلة الثانية (العلنية باللسان) بدأت هذه المرحلة حين أمر الله تعالى رسوله الكريم بالتحدث في دعوته وكسر الصمت وعدم الخوف في الله من لومة لائم. قال تعالي فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ (94)الحجر الصدع: الشق في الأمر: أظهره ووضحه وتكلم به دون خوف، فقد شق بالحق، فهذه مسألة في بيان ماهية الإسلام جهراً، فبدأ النبي يدعو بني هاشم. (أعمامه) ومن معهم من بني المطلب كما أمره الله تعالى لمَّا نزَلتْ هذه الآيةُ {وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ} [الشعراء: 214] ورَهْطَك منهم المُخلَصينَ قال : وهنَّ في قراءةِ عبدِ اللهِ، خرَج رسولُ اللهِ صلَّى اللهُ عليه وسلَّم حتَّى أتى الصَّفا فصعِد عليها ثمَّ نادى : ( يا صَبَاحاه ) فاجتمَع النَّاسُ إليه فبيْنَ رجُلٍ يجيءُ وبيْنَ رجُلٍ يبعَثُ رسولَه فقال صلَّى اللهُ عليه وسلَّم : ( يا بني عبدِ المُطَّلبِ يا بني فِهْرٍ يا بني عبدِ مَنافٍ يا بني يا بني أرأَيْتُم لو أخبَرْتُكم أنَّ خَيلًا بسَفْحِ هذا الجبلِ تُريدُ أنْ تُغِيرَ عليكم أصدَّقْتُموني ) ؟ قالوا : نَعم قال : فإنِّي ( {نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ} [سبأ: 46] ) فقال أبو لَهَبٍ : تبًّا لك سائرَ اليومِ أمَا دعَوْتُمونا إلَّا لهذا ثمَّ قام فنزَلت : ( {تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ} [المسد: 1] وقد تَبَّ وقالوا : ما جرَّبْنا عليك كذِبًا فيما يلي نقاط التوقف حول هذه المرحلة من الدعوة كم عمرك الآن؟ لنفترض أنك تجاوزت الأربعين من عمرك أو أكثر قليلاً، ونفترض أيضاً أنك معروف إلى حد ما في مجتمعك، ونفترض أيضاً أنك تعيش في مكان مغلق (قبيلة يعرف الجميع بعضهم البعض) ولا تعرف أو ترى مصدر الخبر الذي تريد أن تعلنه، هل ستقدم علي هذا الأمر ؟ هل تصعد جبلاً وتنادي الناس وتنادي أخوالك وأعمامك، هل تجرؤ؟ هل تجرؤ حتى على قول أنك رسول الله وهم يعبدون الأصنام؟ هل سيأتي الناس حتى ليسمعوك؟ من لم يستطع الحضور يرسل رسولاً لمعرفة الخبر؟ ماذا أقصد بكل هذه الأسئلة؟ يعني أن الرسول كان من قومه في مكان معين، وسُمع كلامه، وصدقه الجميع، وعرفوه بأمانته، حتى أنه كان له ألقاب نادراً ما يعرفها أحد: انظر إلى لقبك بين أصدقائك. ينادونك باسم عائلتك وهو لقب تفتخر به ويكفي / صعب تعيش بين الناس وينادونك بلقب مشرف لأن الناس ما تقدر تضحك عليهم بكلام جد منمق مثل كلام التنمية البشرية وخاصة المقربين منك صحيح؟ هل تضيع ثماني سنوات من العذاب على نفسك وعلى أقاربك ومعارفك الذين اختاروا الإسلام دين سهل وموثوق؟ الرسول صلي الله عليه وسلم يهدر ثماني سنوات من عمره في حياة مليئة بالصعوبات والسهولة لمجرد أنك تلتقط هذا الدين الآن بكل أريحية وتؤمن به، نحن الآن مسلمون أثرياء -طبعًا إلا من تحت خط النار في دول فيها حروب ودول أغلبها عبيد إلخ. ماذا يعني إذا مررت بثماني سنوات من الطلاق أو وفاة أحد الأحباء أو مرض عضال -لا قدر الله- تذكر إخوانك المسلمين وأعمالهم وما تحملوه من أجل فكرة هي لك أمر مُسلم به، والاسم الموجود على بطاقة الهوية: هويتك مسلم. المرحلة الثالثة (مرحلة الحق في الدفاع عن النفس والممتلكات) قال تعالي {أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُواْ وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِير* الَّذِينَ أُخْرِجُواْ مِن دِيَارِهِم بِغَيْرِ حَقٍّ إِلاَّ أَن يَقُولُواْ رَبُّنَا اللَّه ُوَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسمُ اللَّهِ كَثِيراً وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ إِنَّ اللَّهَ لَقَوِىٌّ عَزِيزٌ* الَّذِينَ إِنْ مَّكَّنَّاهُمْ في الأرض أَقَامُواْ الصّلاةَ وَآتَوُاْ الزَّكَاةَ وَأَمَرُواْ بِالْمَعْرُوفِ وَنَهَوْاْ عَنِ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الأمور} (39ـ41) في هذه المرحلة كان رسول الله صلى الله عليه وسلم يقاتل من يقاتله ويسكت عن من يكف عن قتاله واستمرت هذه المرحلة إلى عام صلح الحديبية. نقاط التوقف حول هذه المرحلة من الدعوة الآن تخيل أن بيتك يتعرض لهجوم من اللصوص، فهل تسمح لهم بأخذ ما يأخذونه حتى لو كانت زوجتك وأولادك، أو تقاتلهم حتى لو أدى ذلك إلى الموت؟ بالطبع -حفظك الله- المسلمين الآوائل صمتوا 11 عامًا وأيديهم مكتوفة، ومنهم من هو قوي الجسد والعقل والمال، ومنهم عمر بن الخطاب وحمزة بن عبد المطلب، وغيرهم رضان الله عليهم أجمعين، عانوا المشقة، بعضهم تعرض للتعذيب، وبعضهم فقد جزءًا من ماله لتحرير العبيد، وبعضهم كان لابد أن يصل إلى هذه المرحلة، لكنها لم تكن على طبق من فضة، بل على تاريخ 11 عامًا من الضياع والعذاب والشعور بالعجز، لأن أمر الله لم يأت بعد.. المرحلة الرابعة (قتال من وقف ضد الدعوة) أما المرحلة الرابعة من مراحل الرسول -صلى الله عليه وسلم- في دعوة الناس إلى الشريعة والدين الصحيح فهي مرحلة الجهر والقتال كل من وقف في وجه الدعوة الإسلامية ونهى الناس عن الدخول في شريعة الله ودينه الذي أراده لعباده بعد تحذيره، هذه هي الدعوة التي حسمت أمر الشريعة الإسلامية على أساسها، وهي المرحلة التي أقام فيها حكم الجهاد في الإسلام، وهي أيضاً مرحلة كان فيها الرجال والنفوذ والأموال ونحو ذلك، فهي آتية لا محالة، ولكنها انتهت بتوسع الدولة الإسلامية. هذه هي مراحل الدعوة الإسلامية، ولا نقول إنه انتشر بالسلاح هذه هي المرحلة الأخيرة. كل بيت فيه سلاح وإلا نهبت البيوت وتغيرت الأفكار العظيمة مجرى الحياة، إنه دين السلام حتى لا يتم الاعتداء على أحد أفراد الأسرة أو الاعتداء عليه، وإلا فلابد من وجود السلاح كأي دين، فكل دين أرضي له جناح عسكري يدافع عن دينه، وقد يتعرض غيره وخاصة المسلمين للاضطهاد، وما حدث بالأمس سيحدث اليوم وغداً وإلى قيام الساعة ولو تكررت المراحل مرحلة بعد مرحلة. ما هي عقوبة ترك الدعوة إلي الله الدعوة إلى الله أعظم الواجبات، وتركها أعظم عقوبة، إذا تركت الأمة الدعوة إلى الله أصيبت بعدة مصائب: ١- الاستبدال يقول الله تعالي  وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (38) ... [محمد: 38]. 2 - لعنة وحرمان من رحمة الله يقول الله تعالي لُعِنَ الَّذِينَ كَفَرُوا مِن بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوا وكَانُوا يَعْتَدُونَ (78) كَانُوا لاَ يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ (79) نزلت هذه الآية بنو إسرائيل عن ابن عباس قال في تفسير الآية: فاختلطوا بهم من بعد ما حرم البيع بينهم، فضرب الله قلوب بعضهم بعضاً، لعنهم داود وآل داود. عيسى بن مريم، عن أبي عبيدة، عن عبد الله، قال: لما نزل الشر على بني إسرائيل، ألقى الرجل على الرجل، فقال: يا رب إني صالح، هذا لا يمنعهم من الأكل والشرب معهم، فلما رأى الله ذلك بينهم، بغضت قلوب بعضهم ببعض. ٣ - العداء والكراهية يقول الله تعالي وَمِنَ الَّذِينَ قَالُوا إِنَّا نَصَاراى أَخَذْنَا مِيثَاقَهُمْ فَنَسُوا حَظَ to مِمَّاُ ذكِّرُوا بِهِ فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَى يَوْمِ الْقِيَامَةِ ۚ وَسَوْفَ يُنَبِّئُهُمُ اللَّهُ بِمَا كَانُوا يَصْنَعُونَ (14) ٤ - الهلاك يقول الله تعالي فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَاب كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ (44) الأنعام ٤- التركيز على الدنيا وترك الآخرة ٥ - هدر الأموال والوقت والأفكار فيما لا يخدم مصالح الدين. ٦- اتباع أسلوب حياة الكفار والتعلم منهم ونقل أسلوب حياتهم إلى بلاد المسلمين. Allah says ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر وأولئك هم المفلحون (104) [آل عمران: 104-105] And let there arise among you a community inviting to good, enjoining what is right and forbidding what is wrong, and those will be the successful. (104) [Al Imran: 104-105] The concept of the invitation The invitation in the language It was mentioned in Al-Mukhtar Al-Sahih: He invited him, and he invited from the form of the invitation to food, meaning he invited him to food or the like. The invitation in the science of terminology The invitation to God Almighty was mentioned in several terms, including: The definition of Dr. Muhammad Al-Wakeel The invitation to God Almighty is gathering people to do good, guiding their minds, commanding them to do good, and forbidding them from evil The definition of Sheikh Al-Sawaaf It is the message of Islam to the earth, and it is God Almighty's gift to His creatures, and God made it a straight path that leads to Him, Glory be to Him. The definition of Sheikh Al-Islam Ibn Taymiyyah The invitation to God Almighty is a call to believe in Him, and through what His messengers brought, meaning your truthfulness in what was said to them, and your obedience to what they were commanded to do. The characteristics of the Islamic Call 1- Its connection to the calls of previous prophets, and the unity of the faith called for The call of Islam is consistent with previous calls in its principles, and all of God’s messengers called for absolute monotheism of God Almighty, and that was the main goal of every message. God Almighty said: “And We did not send before you any messenger except that We revealed to him, ‘There is no god except Me, so worship Me.’” The Prophet, may God bless him and grant him peace, said: “The prophets are brothers in their mothers’ families, but their religion is one.” 2- It is a divine call With sincere thanks to Allah the Almighty, it is not permissible to pollute worldly interests, and this requires treatment for diseases without payment or compensation, Allah the Almighty said: (قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (90)) الأنعام (Say: I do not ask you for any payment for it. It is only a reminder for the worlds (90)) Al-An'am This means that if it is for a personal interest (financial gain, social status, etc.), then it is invalid as a commercial act, but it can be used as a means of killing time, even if social status comes without effort, and there is no blame on the one who does that, and Allah the Almighty does not accept any work unless it is purely for His sake and for His sake. Allah the Almighty said: ما كان لبشر أن يؤتيه الله الكتاب والحكم والنبوة ثم يقول للناس كونوا عبادا لي من دون الله ) It is not for a human being that Allah should give him the Scripture and wisdom and prophethood and then he should say to the people, "Be my servants instead of Allah." But be devout scholars of the religion because you have been taught the Scripture and because you have been studying. (79) Al Imran 3- People are equal before the call The Prophet, may Allah bless him and grant him peace, announced it loud and clear among the Quraysh: ((O people, Allah has removed from you the arrogance of ignorance and its pride in its fathers. People are of two types: a pious man who is pious to Allah, and a wicked, wretched man who is insignificant to Allah. People are the sons of Adam, and Allah created Adam from dust.)) 4- The calling to all people But why does Allah Almighty say that most people do not know that the Messenger was sent to all people and not just to the Islamic nation? When the Messenger was sent, there were no Muslims, but after calling some people, they converted to Islam. Therefore, the Muslim preacher must call non-Muslims to become Muslims, and Allah knows best. 5- It is a call that does not depend on coercion to embrace it, but rather depends on persuasion The Messenger of God, may God bless him and grant him peace, gave security to the people of Mecca, on condition that they would not attack the Muslim army, or resist or fight them, and that they would withdraw from the battlefield, by taking refuge in their homes, or in the Kaaba. This was the beginning of the peace that he bestowed upon the Quraysh, which made them hope for a more comprehensive and greater peace when they gathered around him at the Sacred House, and showed their desire for his generosity and forgiveness, so he freed their necks and was able to inflict the most severe punishment on them, as a punishment for the harm and aversion that their hands had committed. However, the Prophet of Guidance - who had absolute dominance after nearly twenty years of enmity - preferred forgiveness and kindness, without any conditions, and this is the ultimate mercy and generosity from him, so he said: ((Go, you are free)), and he did not stipulate that they enter Islam, so this forgiveness had the best effect on the souls of the people of Mecca, and they accepted Islam willingly, and pledged allegiance to it, men and women. What are the meanings of the word "call" in the Quran? The word "call" came in the Holy Quran to indicate many meanings, the most important of which are: 1- The meaning of request Allah Almighty says لا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا (14)الفرقان Do not call today for one destruction, but call for many destructions (14) Al-Furqan 2. The meaning of the call Allah Almighty says وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ (64) And it was said, "Call upon your partners." So, they called upon them, but they did not respond to them, and they saw the punishment, if only they were guided (64) 3 - It came with the meaning of a question This is in the Almighty’s saying in the story of the Children of Israel قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن ل َّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ(69) They said, “Call upon your Lord to make clear to us what its color is.” He said, “Indeed, He says, ‘It is a yellow cow, bright in color, pleasing to the observers.’” (69) 4 - The meaning of urging and incitement This is in His saying in the narration of the story of the believer of the family of Pharaoh: ﴿ ۞ وَيَا قَوْمِ مَا لِي أَدْعُوكُمْ إِلَى النَّجَاةِ وَتَدْعُونَنِي إِلَى النَّارِ﴾ ﴿ ۞ O my people, why do I invite you to salvation while you invite me to the Fire?﴾ Here the word came to mean that it is not fair and just to urge you to do that. Do something that will save you in this world and the hereafter, and you want me to do something that will destroy me if I do it. 5 - The meaning of sincerity in supplication in the hardship times Allah the Most High says قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ أَوْ أَتَتْكُمُ السَّاعَةُ أَغَيْرَ اللَّهِ تَدْعُونَ إِن كُنتُمْ صَادِقِينَ (40) الأنعام Say: Have you considered if the punishment of Allah comes upon you or the Hour comes upon you, is it other than Allah that you will call upon, if you should be truthful? (40) Al-An'am 6 - The meaning of advice Allah the Most High says (مَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ ۙ وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَاقَكُمْ إِن كُنتُم مُّؤْمِنِينَ (8) الحديد (What is the matter with you that you do not believe in Allah, while the Messenger invites you to believe in your Lord, and He has already taken your covenant, if you are believers? (8) Al-Hadid 7 - It came with the meaning of supplication Allah the Most High says (وَقَال رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ) (And your Lord said Call upon Me, I will respond to you. Why is it important? The status of calling to Allah - the Almighty - in Islam is very great, but why? 1- for Islam will spreading What does the spread of Islam mean? Islam is a religion that calls for several virtues on which life is based, and Islam today is not limited to the morals of Muslims, but rather general principles, if some people adopt them to evaluate their lives, and the lives of those around them, because those around them are safe from their mistreatment of them by virtue of their adherence to the principles of Islam. 2-Through the call, people's morals improve Their behavior is controlled, differences are reduced, and hatred and malice disappear, so people feel safe and secure about their money and honor. 3- Through the call, goodness spreads If goodness spreads, the circle of corruption narrows, and evil and goodness contradict each other, and it is not right for one to be next to the other, but if one of them expands, the other begins to decline, and the spread of goodness is happiness for humanity, because through its call it clashes with all corrupt beliefs, and it is a declaration of the identity of a sound divine approach, and therefore it confronts every corrupt belief not as a conflict, but as an explanation and clarification of the approach of truth. The Stages of the Islamic Call The call of the Messenger of God - may God bless him and grant him peace - began secretly in Mecca when God commanded him to convey the call and message. He called his people's relatives, such as his relatives and companions, to monotheism and to abandon idolatry. His call remained secret for three years, and he did not show it in public gatherings until the word of God Almighty came to him: that is, from that time the Messenger of God - may God bless him and grant him peace - began to call out in a loud voice. His call went through stages, the details of which are as follows: The Secret Stage (3 Years) The reason that made the Messenger of God - may God bless him and grant him peace - make the call to God secret in the first place is the ignorant, spiteful group in which his people grew up, as there were direct clashes with them. It may lead to the failure of the call, as the House of Prophethood had the honor of being the first to embrace Islam, and Lady Khadija, the wife of the Messenger, was the first to believe in him, then Ali ibn Abi Talib, who received the call of the Messenger of God and accepted it despite his young age, and his daughters and his adopted son Zaid ibn al-Harithah also believed in him, then the Messenger of God moved to the circle of his friends and acquaintances, so he began with Abu Bakr, who had great merit in spreading the call, as a number of the Companions responded to him, and these Companions in turn called those they trusted, until the number of Muslims at that time reached more than forty between men and women, and at this stage, prayer began with two rak’ahs in the morning and two rak’ahs in the evening, and this stage continued for three years, and during these years people continued to enter Islam, until... the Muslims became strong. From this secret period, we take the following 1 - The light of a candle is strong if it is in a completely dark place And there are no air currents, and Islam is like a candle in a place filled with idols and false beliefs, but if the light goes out at that time (air currents) it can be stopped, and this was not the will of Allah Almighty. 2- An important stage in the beginning of Islam, that Islam was not strong from the beginning. Perhaps this did not happen for two reasons: The first is that the believers do not have a strong love for this new religion yet, a love so strong that they fight their fathers, uncles and cousins, and leave their homes, money and sometimes their children, and this is what happened after a short period. The second reason: This may be repeated at the end of time. Isn't the Messenger the one who said on the authority of Abu Hurairah on the authority of the Prophet, may God bless him and grant him peace? He said: Islam began as something strange and will return to being strange as it began, so blessed are the strangers.) An authentic hadith, it was said O Messenger of God, and who are the strangers? He said: Those who reform when people become corrupt, and they are concerned with those who reform what people have corrupted of my Sunnah. Now look at some Western countries. A Muslim does not have the right to call to Islam even for three people in his house, and if they did not know, he would have severely punished them. The truth is: They do that to Christians and others. They do not want the spread of religions, neither heavenly nor earthly. The second stage (publicly by tongue) This stage began when Allah the Almighty commanded His noble Messenger to speak about his call and break the silence and not fear the blame of a blamer for the sake of Allah. Allah the Almighty said فاصدع بما تؤمر وأعرض عن المشركين (94) الحجر So proclaim what you are commanded and turn away from the polytheists (94) Al-Hijr The crack: the split in the matter: show it and clarify it and speak about it without fear, for he split the truth, so this is a matter in explaining the nature of Islam openly, so the Prophet began calling the Banu Hashim. (His uncles) and those with them from Banu al-Muttalib as Allah the Almighty commanded him When this verse was revealed {وأنذر عشيرتك الأقربين} [الشعراء: 214] {And warn your nearest relatives} [Ash-Shu`ara: 214] and your sincere relatives among them, he said: And they are in the recitation of Abdullah, the Messenger of Allah, may Allah bless him and grant him peace, went out until he came to Safa and climbed it and then called: (O morning) so the people gathered around him, between a man coming and between a man sending his messenger, so he, may Allah bless him and grant him peace, said: (O sons of Abdul Muttalib, O sons of Fihr, O sons of Abdul Manaf, O sons, O sons, what do you think if I told you that there are horses at the foot of this mountain Do you want to attack you? Do you believe me? They said: Yes. He said: I am a warner to you before a severe punishment. Abu Lahab said: Perish for the rest of the day. Did you not call us for anything other than this? Then he stood up and the following verse was revealed: Perish the hands of Abu Lahab and perish he! [Al-Masad: 1], and he perished. They said: We have never known you to lie. Here are the stopping points about this stage of the call How old are you now? Let's assume that you are over forty or a little more, and let's also assume that you are somewhat known in your community, and let's also assume that you live in a closed place (a tribe where everyone knows each other) and you do not know or see the source of the news you want to announce, would you do this? Would you climb a mountain and call people and call your maternal and paternal uncles, would you dare? Would you even dare to say that you are the Messenger of God while they worship idols? Would people even come to hear you? Whoever could not come would send a messenger to find out the news? What do I mean by all these questions? It means that the Messenger was from his people in a certain place, and his words were heard, and everyone believed him, and they knew him for his honesty, so much so that he had titles that rarely anyone knows: Look at your title among your friends. They call you by your family name, which is a title that you are proud of and that is enough / It is difficult for you to live among people and they call you by an honorable title because people cannot laugh at them with very flowery words like human development talk, especially those close to you, right? Would you waste eight years of suffering on yourself and your relatives and acquaintances who chose Islam as an easy and reliable religion? The Messenger, may God bless him and grant him peace, wasted eight years of his life in a life full of difficulties and ease just because you now pick up this religion with ease and believe in it. We are now wealthy Muslims - of course, except for those under the line of fire in countries with wars and countries where most of them are slaves, etc. What does it mean if you go through eight years of divorce or the death of a loved one or a terminal illness - God forbid - remember your Muslim brothers and their deeds and what they endured for the sake of an idea that is for you a given, and the name on your ID card: your identity as a Muslim. The third stage (the stage of the right to defend oneself and property) Allah the Almighty said {أُذِن للذين يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ * الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهَدَمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلِيَنْصُرْ اللَّهُ مَنْ يَنصُرُهُ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ * الَّذِينَ إِنْ مَكَّنَاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ عَتِيبَةُ الأَمْرِ} (39-41) {Permission to fight is given to those who are being fought because they have been wronged. And indeed, Allah is able to give them victory. * Those who have been expelled from their homes without right - only because they say, "Our Lord is Allah." And were it not that Allah checks some people by means of others, monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned would have been demolished. And Allah will surely aid those who aid Him. Indeed, Allah is Powerful and Exalted in Might. Those who, if We establish them in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of all matters.} (39-41) At this stage, the Messenger of Allah, may Allah bless him and grant him peace, would fight whoever fought him and remain silent about whoever refrained from fighting him. This stage continued until the year of the Treaty of Hudaybiyyah. Some pauses on this stage of the call Now imagine that your house is being attacked by thieves. Would you allow them to take what they take, even if it was your wife and children, or would you fight them even if it led to death? Of course - may Allah protect you - the early Muslims were silent for 11 years with their hands tied, and some of them were strong in body, mind and money, including Omar bin Al-Khattab and Hamza bin Abdul Muttalib, and others, may Allah be pleased with them all. They suffered hardship, some of them were tortured, some of them lost part of their money to free slaves, and some of them had to reach this stage, but it was not on a silver platter, but rather on a history of 11 years of loss, torment and feeling of helplessness, because Allah’s command had not yet come. The fourth stage (fighting those who stood against the call) The fourth stage (fighting those who stood against the call) As for the fourth stage of the stages of the Messenger - may God bless him and grant him peace - in calling people to the Sharia and the true religion, it is the stage of declaring and fighting everyone who stood in the way of the Islamic call and forbade people from entering into the Sharia of God and the religion that he wanted for his servants after warning him. This is the call on which the matter of Islamic Sharia was settled, and it is the stage in which the rule of jihad was established in Islam. It is also a stage in which there were men, influence, money, and the like. It is inevitably coming, but it ended with the expansion of the Islamic state. These are the stages of the Islamic call, and we do not say that it spread with weapons. This is the final stage. Every house has a weapon, otherwise homes would be looted and great ideas would change the course of life. It is the religion of peace so that no member of the family would be attacked or assaulted, otherwise there must be weapons like any religion. Every earthly religion has a military wing that defends its religion, and others, especially Muslims, may be subjected to persecution. What happened yesterday will happen today, tomorrow, and until the Day of Judgment, even if the stages are repeated stage after stage. What is the punishment for abandoning the call to Allah? Calling to Allah is the greatest of duties, and abandoning it is the greatest punishment. If the nation abandons the call to Allah, it will be afflicted with several calamities: 1- The Substitution Allah the Most High says: وإن تتولوا يستبدل قوما غيركم ثم لا يكونوا أمثالكم (38) ... [محمد: 38]. And if you turn away, He will replace you with another people, and they will not be the likes of you (38) ... [Muhammad: 38]. 2 - The Curse and deprivation from the mercy of Allah Allah the Most High says Those who disbelieved among the Children of Israel were cursed by the tongue of David and Jesus, the son of Mary. That was because they disobeyed and were transgressing. (78) They did not forbid one another from the evil they were doing. Evil was that which they were doing. (79) This verse was revealed about the Children of Israel On the authority of Ibn Abbas, he said in the interpretation of the verse: So they mixed with them after the trade was forbidden among them, so Allah struck the hearts of some of them with others. David and the family of David cursed them. Jesus, son of Mary, on the authority of Abu Ubaidah, on the authority of Abdullah, said: When evil descended upon the Children of Israel, a man threw himself at a man, and he said: O Lord, I am righteous, this does not prevent them from eating and drinking with them, so when Allah saw that between them, their hearts hated each other. 3 -The Enmity and hatred Allah the Most High says ومن الذين قالوا إنا نصارى أخذنا ميثاقهم فنسوا حظا مما ذكروا به فأغرينا بينهم العداوة والبغضاء إلى يوم القيامة وسوف ينبئهم الله بما كانوا يعملون (14) And of those who said, "We are Christians," We took their covenant, but they forgot a portion of that of which they were reminded, so We stirred up among them enmity and hatred until the Day of Resurrection. And Allah will inform them about what they used to do (14) 4 - The Destruction Allah Almighty says فلما نسوا ما ذكروا به فتحنا عليهم أبواب كل شيء حتى إذا فرحوا بما أوتوا أخذناهم بغتة فإذا هم مبلسون (44) الأنعام So when they forgot what they had been reminded of, We opened to them the gates of every [good] thing until, when they rejoiced in what they had been given, We seized them suddenly, and at once they were in despair (44) Al-An'am 4- Focusing on this world and abandoning the Hereafter 5- Wasting money, time and thoughts on things that do not serve the interests of religion. 6- Following the lifestyle of the infidels, learning from them and transferring their lifestyle to Muslim countries.

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).