Al - Hajj page 333 الحج صفحة

قال تعالي

﴿ ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴾[ الحج: 6]

{ ذَلِكَ } الذي أنشأ الآدمي من ما وصف لكم، وأحيا الأرض بعد موتها، { بِأَنَّ اللَّهَ هُوَ الْحَقُّ }- أي: الرب المعبود، الذي لا تنبغي العبادة إلا له، وعبادته هي الحق، وعبادة غيره باطلة، { وَأَنَّهُ يُحْيِي الْمَوْتَى } كما ابتدأ الخلق، وكما أحيا الأرض بعد موتها، { وَأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ } كما أشهدكم من بديع قدرته وعظيم صنعته ما أشهدكم.

إطلالة حول الآية الكريمة

 ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ

وكأن الله تعالي حذرك في بداية السورة الكريمة من ا÷وال يوم القيامة، ثم يذكرك هنا في هذه الآية أنه الإله الحق الوحيد المستحق للعبادة سبحانه وتعالي ، وسيخبرك بعد قليل عن آيات تدل علي انه الواحد

وَأَنَّهُ يُحْيِي الْمَوْتَىٰ

في الغرب اليوم يدعون أنهم يحيون الموتي ويسمون هذا العلم بعلم التبريد أي تبريد الأعضاء الداخلية للإنسان تبريد غير مفند لحيوية الأعضاء ، ثم يرجعوا يفكون هذا الثلج في عملية معقدة تكنولوجية ولا نعلم في حدود علمنا القاصر أنهم أحيوا أحد حتي الآن ، ولكنهم ينومون الناس بالتبريد لمدة 6 اشهر او أكثر مثل رواد الفضاء حتي لا يملوا وهم مسافرين إلي الكواكب الأخري مثل المريخ ، الله تعالي يخبرك أنه له الرجعي وأنه يحيي الموتي ليس بتكتنولوجيا معقدة ولكن بكن فيكون سبحانه وتعالي

وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴾

ما عليك إلا أن تؤمن بهذا، وبعد ذلك ستثبت لك الأيام والليالي والعلوم الحديثة والعلماء وكل شيء سيدلك علي انه علي كل شيء قدير ، سبحانه وتعالي

قال تعالي

﴿ وَأَنَّ السَّاعَةَ آتِيَةٌ لَّا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَن فِي الْقُبُورِ﴾[ الحج: 7]

فلا وجه لاستبعادها، { وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ } فيجازيكم بأعمالكم حسنها وسيئها

قال تعالي

﴿ وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُّنِيرٍ﴾ [ الحج: 8]

المجادلة المتقدمة للمقلد، وهذه المجادلة للشيطان المريد، الداعي إلى البدع، فأخبر أنه { يُجَادِلُ فِي اللَّهِ }- أي: يجادل رسل الله وأتباعهم بالباطل ليدحض به الحق، { بِغَيْرِ عِلْمٍ } صحيح { وَلَا هُدًى }- أي: غير متبع في جداله هذا من يهديه، لا عقل مرشد، ولا متبوع مهتد، { وَلَا كِتَابٍ مُنِيرٍ }- أي: واضح بين،- أي: فلا له حجة عقلية ولا نقلية ، إن هي إلا شبهات، يوحيها إليه الشيطان { وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَى أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ }

إطلالة حول الآية الكريمة

نري دائماً وابداً أن الله تعالي لا يعمم: ولكن الناس من يفعلون، الأهم: أن بعض الناس يجادلون في الله - في ذاته العليا - في وجوده أو في بعث من في القبور واحياء الموتي، أي ما كان الله تعالي يصفهم بأنهم يفعلون أي يجادلون في الله ولكن بغير

1- علم

( هل هو علم ديني ام دنيوي يقود لمعرفة الله سبحانه وتعالي مثل ما يسميه علماء الفزياء: جزئيات الرب أو جزئيات هغزبون التي تثبت وجود الله تعالي فيزيائيا)

2- هدي

الله تعالي فرق بين العلم والهدي، فالعلم إما علم شرعي او نحسبه أنه علم دنيوي ، أما الهدي فهو علي شريعة الله تعالي وما هدي إليه انبياءه واصفياءه واولياءه والمؤمنين

3 - كتاب منير

فهو مثل الكتب السماوية التي تدعو في اصلها لوحدانية الله تبارك وتعالي وتؤمن بالحساب والجزاء يوم القيامة

لفتة أخيرة في الآية الكريمة

هل يريد الله تبارك وتعالي أن يخبرنا: أن من ليس عنده علم أو هدي أو كتاب منير ليس من حقه أن يجادل في الله، أما من عنده هذه الأشياء أو بعضها من حقه أن يجادل في الله؟ وهذا يقودنا إلي سؤال آخر: هل كل الجدال مذموم، أم أن هناك جدل محمود؟ نعم ليس كل الجدال مذموم والدليل قوله تعالي ( ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ [النحل:125] أي جزء من الدعوة الإسلامية بالجدال مع أهل الكتاب، فلا يجادلك أحد منهم أو من غيرهم في الله وأنت تملك علم ورزانة وحلم وترفض أن تدخل في الجدال بحجة أن الجدال كله مذموم ، لن نخوض هنا في حديث رسول الله صلي الله عليه وسلم عن الجدال، الأهم أن الجدال مسموح في أضيق المواقف لحكمة أعلي وهي أن لا يتصف اهل الإيمان بالخوف والضعف وهم يملكون من اسباب الجدال ما يملكون، بالطبع الله أعلي واعلم.

قال تعالي

﴿ ثَانِيَ عِطْفِهِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ ۖ لَهُ فِي الدُّنْيَا خِزْيٌ ۖ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ﴾ [ الحج: 9]

ومن الكفار مَن يجادل بالباطل في الله وتوحيده واختياره رسوله صلى الله عليه وسلم وإنزاله القرآن، وذلك الجدال بغير علم، ولا بيان، ولا كتاب من الله فيه برهان وحجة واضحة، لاويًا عنقه في تكبر، معرضًا عن الحق؛ ليصد غيره عن الدخول في دين الله، فسوف يلقى خزيًا في الدنيا باندحاره وافتضاح أمره، ونحرقه يوم القيامة بالنار.

إطلالة حول الآية الكريمة

هناك من الناس من لا يرضي بضلاله وحده، ولكن يريد متابعين له في ضلاله ، الله تبارك وتعالي يتحدث عن هذه النوعية من الناس ، هو لم يجادل في الله مع نفسه بل مع الناس وبالتالي ربما اقتنع به مجموع من الناس وأصبحوا متابعين له في رؤيته لوجود الله تعالي واختيارته سبحانه وتعالي لآخر كتاب وآخر رسالة وآخر رسول صلي الله عليه وسلم، فيلوي عنقه تكبراً ليضل عن سبيل الله، فهو بهذه الهيئة مغرور ، والناس مولعة بتقليد الغالب ، فتنتشر فكرته بسرعة أكبر، بالطبع الله يعلم ونحن لا نعلم، أما الله تعالي فيعطيه عكس ما تمني لنفسه، فهو لم يلوي وجهه بعيدا عن الحق وجادل في وجود الله إلا ليرتفع ذكره بين الناس، فهنا من الناس من تخالف لتُعرف ، فكان الجزاء بعكس العمل وعكس النية والهدف المرجو (الرفعة في الدنيا بين متابعيه) فكان الجزاء (خزي في الدنيا بين متابعيه وغيرهم ) ثم يوم القيامة له نوع آخر من العذاب

قال تعالي

﴿ ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ﴾ [ الحج: 10]

ذلك العذاب بسبب ما فَعَلْتَ من المعاصي واكتسبت من الآثام، والله لا يعذب أحدًا بغير ذنب

إطلالة حول الآية الكريمة

هناك نوعين من العبودية لله تعالي، عبودية قهر، فكلنا مقهورين عبودية لله تعالي بالخلق والإيجاد والإمداد، أما هناك ناس سموا بما هم عليه إلي عبودية الرحمن، ووصفهم الله تعالي بأنهم صفوة الخلق عنده ونسبهم لإسم من اسماءه وسماهم (عباد الرحمن) ، فهذا الرجل المجادل في الله ، من العبيد وليس من العباد المنتسبين لله، ومن لم يرتفع بنفسه من فكرة العبودية للإنتساب لله وحده لا يلومن إلا نفسه

قال تعالي

﴿ وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ﴾ [ الحج: 11]

من الناس مَن يدخل في الإسلام على ضعف وشكٍّ، فيعبد الله على تردده، كالذي يقف على طرف جبل أو حائط لا يتماسك في وقفته، ويربط إيمانه بدنياه، فإن عاش في صحة وسَعَة استمر على عبادته، وإن حصل له ابتلاء بمكروه وشدة عزا شؤم ذلك إلى دينه، فرجع عنه كمن ينقلب على وجهه بعد استقامة، فهو بذلك قد خسر الدنيا؛ إذ لا يغيِّر كفرُه ما قُدِّر له في دنياه، وخسر الآخرة بدخوله النار، وذلك خسران بيِّن واضح. يعبد ذلك الخاسر من دون الله ما لا يضره إن تركه، ولا ينفعه إذا عبده، ذلك هو الضلال البعيد عن الحق. يدعو مَن ضررُه المحقق أقرب من نفعه، قبح ذلك المعبود نصيرًا، وقبح عشيرًا

إطلالة حول الآية الكريمة

وكأن الله تعالي يرسم لنا صورة ذهنية بهذه الآية الكريمة أن الإسلام مثل إطار مدور يحوي الإسلام وليس مفرغ، من يضع نفسه في نصف الدائرة فهو في امان الله، ومن يضع نفسه علي اي طرف من أطرافها فهو في غير مأمن من أن يترك الدائرة بالكلية ويخرج عنها، فكما أن الله عزوجل تحدث عن هذا المجادل، تحدث عن صنف آخر من الناس ستراه في الحياة هنا، وليس الآخرة ، يعبد الله تعالي ويحبه ويصلي ويصوم ..الخ طوال ما حياته تسير كما يريد ويحب ، تزوج - عنده اولاد ناجحين ، يعمل عمل مرموق ..الخ، أول ما تعطيه الحياة الوجه الآخر وهذا لابد منه لكل إنسان مؤمن بالله أو غير مؤمن، فيترك الدين بالكلية (يعبد الله علي حرف) فإن اصابه خير (اطمأن به) وإن أصابته فتنة (انقلب علي وجهه) تستشعر أن يجري ويجري بعيد عن هذه الفتنة كراهية لها فيقع ويقع علي وجهه ، فخسر الدنيا (بالمشكلة الحالية) وخسر الآخرة بكفره بالله تعالي انه ابتلاه ، ثم يعقب الله تعالي علي نوعية هذه الخسارة أنها خسارة حقيقية واضحة ليست مثلها خسارة لأنها جمعت عليه الدنيا والآخرة، فقط نسأل الله السلامة، فكلنا مبتلين ولا أحد فوق الإبتلاء ابدا.

قال تعالي

﴿ يَدْعُو مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا لَا يَنفَعُهُ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ﴾ [ الحج: 12]

ومن الناس مَن يدخل في الإسلام على ضعف وشكٍّ، فيعبد الله على تردده، كالذي يقف على طرف جبل أو حائط لا يتماسك في وقفته، ويربط إيمانه بدنياه، فإن عاش في صحة وسَعَة استمر على عبادته، وإن حصل له ابتلاء بمكروه وشدة عزا شؤم ذلك إلى دينه، فرجع عنه كمن ينقلب على وجهه بعد استقامة، فهو بذلك قد خسر الدنيا؛ إذ لا يغيِّر كفرُه ما قُدِّر له في دنياه، وخسر الآخرة بدخوله النار، وذلك خسران بيِّن واضح. يعبد ذلك الخاسر من دون الله ما لا يضره إن تركه، ولا ينفعه إذا عبده، ذلك هو الضلال البعيد عن الحق. يدعو مَن ضررُه المحقق أقرب من نفعه، قبح ذلك المعبود نصيرًا، وقبح عشيرًا.

إطلالة حول الآية الكريمة

أخي في الله كلنا مبتلين بشيء فاق تخيلاتنا منذ بداية رحلتنا الإيمانية مع الله تبارك وتعالي، الأهم اننا عند الإبتلاء لا ندعو بشر لإنقاذنا من مشاكلنا، فتذكر معي قول رسول الله صلي الله عليه وسلم ( روى الترمذي (2516) وصححه عَنْ ابْنِ عَبَّاسٍ، قَالَ: " كُنْتُ خَلْفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا، فَقَالَ: يَا غُلَامُ إِنِّي أُعَلِّمُكَ كَلِمَاتٍ، احْفَظِ اللَّهَ يَحْفَظْكَ، احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ، إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ، وَاعْلَمْ أَنَّ الأُمَّةَ لَوْ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ، وَلَوْ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ، رُفِعَتِ الأَقْلَامُ وَجَفَّتْ الصُّحُفُ) رفعت الأقلام يا أخي وجفت الصحف ما كتب عليك وعلينا كتب وانتهي الأمر، فلا تخسر الدنيا بالإبتلاء وتخسر حب الله لك ، ده أول اختبار، ولعله الثالث ا, الخامس أو أكثر، لابد أنك لم تتعلم من الدرس فكرر عليك الإختبارات إلي حين تلقن الدرس جيدا، نحن نعيش بالشكر احياناً، ولكننا نكملها بالرضا وليس الصبر.

قال تعالي

﴿ يَدْعُو لَمَن ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ ۚ لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ﴾ [ الحج: 13]

{ يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ } فإن ضرره في العقل والبدن والدنيا والآخرة معلوم { لَبِئْسَ الْمَوْلَى }- أي: هذا المعبود { وَلَبِئْسَ الْعَشِيرُ }- أي: القرين الملازم على صحبته، فإن المقصود من المولى والعشير، حصول النفع، ودفع الضرر، فإذا لم يحصل شيء من هذا، فإنه مذموم ملوم.

إطلالة حول الآية الكريمة

هناك حديث آخر لرسول الله صلي الله عليه وسلم يقول فيه

- مَن نَزَلتْ به فَاقةٌ ، فأَنَزَلَها بالنَّاسِ ، لَم تُسدَّ فاقتُه ، و مَن نَزلَتْ به فاقةً ، فأنزلَها باللهِ ، فيُوشِكُ اللهُ له برزقٍ عاجلٍ ، أو آجلٍ

ارجع للآية مرة اخري، يدعو الناس ان ينقذوه مما هو فيه، وضررهم اقرب من نفعهم: ربما يتأففوا منه، ربما يضيقوا ذرعاً من طول مشكلته وهم آمنين منعمين، يخافون من حسده ..الخ (ضره اقرب من نفعه) ثم يعقب الله تعالي هذا بئس المولي الذي اتخته ولي لك من دون الله، وليس هذا فحسب بل بئس العشرة ستري منه ومن عشرته ما يسوءك حقا ، ارض بما قسمه الله لك وخذ بالأسباب بدون أن تضع ثقتك في مخلوق

قال تعالي

﴿ إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ﴾ [ الحج: 14]

لما ذكر تعالى المجادل بالباطل، وأنه على قسمين، مقلد، وداع، ذكر أن المتسمي بالإيمان أيضا على قسمين، قسم لم يدخل الإيمان قلبه كما تقدم، والقسم الثاني: المؤمن حقيقة، صدق ما معه من الإيمان بالأعمال الصالحة، فأخبر تعالى أنه يدخلهم جنات تجري من تحتها الأنهار، وسميت الجنة جنة، لاشتمالها على المنازل والقصور والأشجار والنوابت التي تجن من فيها، ويستتر بها من كثرتها، { إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ } فما أراده تعالى فعله من غير ممانع ولا معارض، ومن ذلك، إيصال أهل الجنة إليها، جعلنا الله منهم بمنه وكرمه

إطلالة حول الآية الكريمة

ثم يقطع الله تعالي الآيات عن المجادلين فيه سبحانه وتعالي، والجاحدين لنعمائه مع اول اختبار ليتحدث عن عباده الصالحين أنه سوف يدخلهم جنات، لها مواصفات محبوبة عند كل الناس ، ويعلمك أنه يفعل ما يريد، ولكنها ليست محاباة بل يفهمك ضمناً أنهم مغايرون عن هؤلاء الأصناف التي جاءت اعلي بالتأكيد

قال تعالي

﴿ مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ﴾ [ الحج: 15]

ي: من كان يظن أن الله لا ينصر رسوله، وأن دينه سيضمحل، فإن النصر من الله ينزل من السماء { فَلْيَمْدُدْ } ذلك الظان { بِسَبَبٍ }- أي: حبل { إِلَى السَّمَاءِ } وليرقى إليها { ثُمَّ لِيَقْطَعْ } النصر النازل عليه من السماء{ فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ }- أي: ما يكيد به الرسول، ويعمله من محاربته، والحرص على إبطال دينه، ما يغيظه من ظهور دينه، وهذا استفهام بمعنى النفي [وأنه]، لا يقدر على شفاء غيظه بما يعمله من الأسباب.ومعنى هذه الآية الكريمة: يا أيها المعادي للرسول محمد صلى الله عليه وسلم، الساعي في إطفاء دينه، الذي يظن بجهله، أن سعيه سيفيده شيئا، اعلم أنك مهما فعلت من الأسباب، وسعيت في كيد الرسول، فإن ذلك لا يذهب غيظك، ولا يشفي كمدك، فليس لك قدرة في ذلك، ولكن سنشير عليك برأي، تتمكن به من شفاء غيظك، ومن قطع النصر عن الرسول -إن كان ممكنا- ائت الأمر مع بابه، وارتق إليه بأسبابه، اعمد إلى حبل من ليف أو غيره، ثم علقه في السماء، ثم اصعد به حتى تصل إلى الأبواب التي ينزل منها النصر، فسدها وأغلقها واقطعها، فبهذه الحال تشفي غيظك، فهذا هو الرأي: والمكيدة، وأما ما سوى هذه الحال فلا يخطر ببالك أنك تشفي بها غيظك، ولو ساعدك من ساعدك من الخلق.

إطلالة حول الآية الكريمة

المقصود بالسماء في الآية سقف منزله ، فالسماء في اللغة ما ظللتك، فتخيل المشهد، الله تعالي اختبرك باختبار اشد مما كنت تتخيل أنه موجود في هذه الحياة ولربما أنت تعيش حياة طبيعية بعيدة عن الصراع والحروب والمجاعات وغيرها، حياة عادية ، وأصبت بمرض عضال أو انفصال أو طرد من وظيفة مرموقة أو أو وكل من حولك في نفس مستواك الإجتماعي يتمتعون وا،ت فقط من أُصبت ، فتمسك حبل وتضعه حول عنقك، وتربطه في سقف حجرتك لتتخلص من الحياة، هل تتخيل أن ما يغيظك سيزول؟ لا فقد تمتد عقوبة الأرض بعقوبة السماء ، وهذا مجرد مشهد تخيلي ، فليس الكل في المحن والمصاعب يتخلص من حياته ولكنه مشهد وكأنك تريد أن تصعد للسماء فتسأل الله (لا يُسأل عما يفعل وهم يُسألأون) لماذا فعلت معي ذلك وانا علي طاعتك، أخي لن يذهب اي حوار من هذا ما يغيظك حقاً، فلتهدأ وستزول العاصفة.

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Allah says

﴿ ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴾[ الحج: 6]

{That is because God is the Truth, and that He revive the dead, and that He is over all things competent.} [Al-Hajj: 6]

{That is because God created man from what He has described to you, and brought the earth back to life after its death. {That is because God is the Truth}—that is, the Lord to be worshipped, to whom none but Him should be worshipped, and His worship is the truth, and the worship of anyone other than Him is false. {And that He gives life to the dead} just as He began creation and brought the earth back to life after its death. {And that He is over all things competent} just as I have made you witness to the wonder of His power and the greatness of His creation.

A Look at the Noble Verse

That is because God is the Truth

It is as if God Almighty warned you at the beginning of this Noble Surah of the calamities of the Day of Resurrection. Then, in this verse, He reminds you that He is the only true God worthy of worship, glory be to Him. He will shortly inform you of verses that indicate that He is the One.

And that He gives life to the dead

In the West today, they claim to give life to the dead, and they call this science cryogenics, meaning the cooling of the internal organs of humans with an irrefutable cooling that preserves the vitality of these organs. Then they return and thaw this ice in a complex technological process. We do not know, to the best of our limited knowledge, that they have ever revived anyone till now, However, they put people to sleep with cryogenics for six months or more, like astronauts, so that they do not get bored while traveling to other planets, such as Mars. God Almighty informs you that He is the One who returns and that He gives life to the dead, not through complex technology, but through a process that is, glory be to Him. And He is Exalted.

And that He is over all things competent.

You only have to believe in this, and then the days and nights, modern sciences, scientists, and everything else will prove to you that He is over all things competent, glory be to Him.

Allah says

﴿ وَأَنَّ السَّاعَةَ آتِيَةٌ لَّا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَن فِي الْقُبُورِ﴾[ الحج: 7]

{And that the Hour is coming, there is no doubt about it, and that Allah will resurrect those in the graves.} [Al-Hajj: 7]

There is no reason to rule it out, {And that Allah will resurrect those in the graves.} He will reward you for your deeds, both good and bad.

God Almighty says:

﴿ وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُّنِيرٍ﴾ [ الحج: 8]

{And among the people is he who disputes about Allah without knowledge or guidance or an enlightening Book.} [Al-Hajj: 8]

The aforementioned argument is for the imitator, and this argument is for the rebellious Satan, the caller to innovations. So He informed us that he {disputes about Allah}—that is, he disputes with the Messengers of Allah and their followers with falsehood to refute them. By the truth, {without knowledge} is correct, {nor guidance} - meaning: he is not followed in his argument by anyone who guides him, neither a guiding mind nor a guided follower, {nor an enlightening Book} - meaning: clear and distinct - meaning: he has no rational or textual proof. They are nothing but doubts inspired by Satan. {And indeed, the devils inspire their allies to dispute with you.}

A look at the Noble Verse

We always see that God Almighty does not generalize: but rather people are the ones who do. More importantly: some people dispute about God - about His Supreme Essence - about His existence or about the resurrection of those in the graves and the revival of the dead. That is, what God Almighty describes them as doing, i.e., they dispute about God, but without...

1- Knowledge

(Is it religious or worldly knowledge that leads To know God Almighty, such as what physicists call "God's particles" or "Higgs boson particles," which prove the physical existence of God Almighty.

2- Guidance

God Almighty distinguished between knowledge and guidance. Knowledge is either religious knowledge or what we consider worldly knowledge. Guidance, on the other hand, is based on God Almighty's law and what His prophets, chosen ones, saints, and believers were guided to.

3- An Illuminating Book

It is similar to the heavenly books that fundamentally call for the oneness of God Almighty and believe in accountability and recompense on the Day of Judgment.

A final note in this verse

Is God Almighty trying to tell us that those who do not have knowledge, guidance, or an illuminating book have no right to argue about God? However, those who possess these things, or some of them, have the right to argue about God? This leads us to another question: Is all argument reprehensible, or is there praiseworthy argument? Yes, not all arguments are reprehensible. The evidence for this is the Almighty’s saying: {Invite to the way of your Lord with wisdom and a good advice of the consequences, and argue with them in a way that is best.} [An-Nahl: 125] That is, part of the Islamic call is arguing with the People of the Book. No one from them or anyone else should argue with you about God while you have knowledge, sobriety, and patience and refuse to enter into arguments under the pretext that all arguments are reprehensible, we will not delve here into the hadith of the Messenger of God, may God bless him and grant him peace, about arguments. The most important thing is that arguments are permitted in the most difficult situations for a higher wisdom, which is so that the people of faith are not characterized by fear and weakness while they have the means to argue. Of course, God is Most High and All-Knowing.

Allah says

﴿ ثَانِيَ عِطْفِهِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ ۖ لَهُ فِي الدُّنْيَا خِزْيٌ ۖ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ﴾ [ الحج: 9]

{He twists his neck in arrogance to mislead [people] from the way of Allah. For him in this world is disgrace, and on the Day of Resurrection We will make him taste the punishment of the Burning Fire.} [Al-Hajj: 9]

Among the disbelievers are those who dispute falsely about Allah, His Oneness, His choice of His Messenger, may Allah bless him and grant him peace, and His revelation of the Qur'an. This dispute is conducted without knowledge, explanation, or a Book from Allah containing clear proof and argument. They twist their necks in arrogance, turning away from the truth, in order to deter others from entering the religion of Allah. They will face disgrace in this world through their defeat and the exposure of their affair, and We will burn them in the Fire on the Day of Resurrection.

A Look at the Holy Verse

There are some people who are not satisfied with their own misguidance, but rather seek followers in his misguidance. God Almighty is speaking of this type of person. He did not argue about God with himself, but with people. Consequently, a group of people may have become convinced of him and become followers of his vision of God Almighty's existence and His choice of the last book, the last message, and the last messenger, may God bless him and grant him peace. He twists his neck in arrogance to lead others astray from God's path. In this way, he is arrogant, and people are fond of imitating the dominant, so, his ideas spread more quickly. Of course, God knows, and we do not. As for God Almighty, He gives him the opposite of what he desired for himself. He did not turn away from the truth and argue about God's existence except to raise his profile among people. Here, some people oppose in order to be known, and the reward was the opposite of the action, the opposite of the intended intention, and the desired goal (exaltation in this world among his followers). The reward was (disgrace in this world among his followers and others). Then, on the Day of Judgment, he will face another type of torment.

Allah says

﴿ ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ﴾ [ الحج: 10]

{That is because of what your hands have put forth, and because Allah is not unjust to the servants.} [Al-Hajj: 10]

This punishment is because of the sins you have committed and the crimes you have acquired. Allah does not punish anyone without guilt.

A Look at the Noble Verse

There are two types of servitude to Allah Almighty: Servitude by subjugation. We are all subjugated in servitude to Allah Almighty through creation, existence, and provision. However, there are people who have been elevated by their actions to servitude to the Most Merciful. Allah Almighty described them as the elite of creation in His sight, ascribing them to one of His names, and calling them "servants of the Most Merciful." This man, arguing about Allah, is a servant, not one of the servants who claim to be related to Allah. Whoever does not elevate himself from the idea of ​​servitude to be related to Allah alone has no one to blame but himself.

Allah says

﴿ وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ﴾ [ الحج: 11]

{And among the people is he who worships Allah on the edge, if good befalls him he is satisfied therewith, but if a trial befalls him he turns back on his face. He has lost this world and the Hereafter. That is what is the manifest loss.} [Al-Hajj: 11]

Among the people are those who enter Islam while weak and doubtful, worshipping Allah despite their hesitation, like someone standing on the edge of a mountain or a wall that cannot hold its ground. They connect their faith to their worldly life. If they live in health and plenty, they continue in their worship, but if they are afflicted with misfortune and hardship, they attribute the ill-omened nature of that to their religion, and then turn away from it, like someone who He turns on his face after having been on the right path. Thus, he has lost this world, as his disbelief will not change what was decreed for him in this world. He has lost the Hereafter by entering the Fire. That is a clear and obvious loss. That loser worships, besides Allah, that which neither harms him if he abandons it nor benefits him if he worships it. That is misguidance, far removed from the truth. He who calls upon someone whose actual harm is closer than his benefit, how ugly is that worshipped one as a supporter, and how ugly is that companion.

A look at the Noble Verse

It is as if God Almighty is painting for us a mental picture with this noble verse that Islam is like a circular frame that encompasses Islam, not an empty one. Whoever places themselves in the middle of the circle is safe with God, and whoever places themselves on any of its edges is not safe from leaving the circle entirely and stepping outside of it. Just as God Almighty spoke of this disputant, He also spoke of another type of people you will see in this life, not the afterlife. They worship God Almighty and love Him, pray, fast, etc., throughout their lives as they wish and desire, they get married, have successful children, work in prestigious jobs, etc. The first thing life presents them is the other side, and this is essential for every person, whether a believer in God or not. They abandon religion entirely (worship God on the edge). If good befalls them, they are reassured by it, and if a trial befalls them, they turn on their face. You sense that they are running and running away from this trial out of hatred for it. then falls on his face, so, he lost this world (with the current problem) and he lost the hereafter because of his disbelief in God Almighty, who tested him. Then God Almighty comments on the type of this loss, that it is a real, clear loss like no other loss, because this world and the hereafter were combined for him. We only ask God for safety, for we are all tested, and no one is above testing, ever.

Allah says

﴿ يَدْعُو مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا لَا يَنفَعُهُ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ﴾ [ الحج: 12]

{He calls upon, besides God, that which neither harms him nor benefits him. That is the extreme error.} [Al-Hajj: 12]

Among the people is he who enters Islam in a state of weakness and doubt, worshipping God despite his hesitation, like someone standing on the edge of a mountain or a wall that cannot hold its ground. He ties his faith to his worldly life. If he lives in health and prosperity, he continues in his worship, but if he is afflicted with hardship and calamity, he attributes the ill-omened nature of that to his religion, and turns away from it, like someone who turns face down after being upright. In doing so, he has lost this world, since his disbelief does not change what was decreed for him in this world, and he has lost the Hereafter by entering the Fire. That is a clear and obvious loss. This loser worships, besides God, that which neither harms him if he abandons it nor benefits him if he worships it. That is the extreme error far removed from the truth. He who calls upon someone whose proven harm is closer than his benefit, what an ugly supporter and companion that worshipped is.

A Look at the Noble Verse

My brother in God, we are all afflicted with something beyond our imagination since the beginning of our journey of faith with God Almighty. The most important thing is that when we are afflicted, we do not call upon humans to save us from our problems. Remember with me the words of the Messenger of God, may God bless him and grant him peace (Al-Tirmidhi (2516) narrated and authenticated it on the authority of Ibn Abbas, who said: “I was behind the Messenger of God, may God bless him and grant him peace, one day, and he said: ‘O boy, I am going to teach you some words. Be mindful of God and He will be mindful of you. Be mindful of God and you will find Him in front of you. If you ask, ask God, and if you seek help, ask Him. ’ So seek help from Allah, and know that if the entire nation were to gather together to benefit you with anything, they could not benefit you except with something Allah had already written for you. And if they were to gather together to harm you with anything, they could not harm you except with something Allah had already written for you. The pens have been lifted, and the pages have dried. What was written for you and for us was written, and the matter is over. So, do not lose this world through trial and lose Allah’s love for he trial. This is the first test, and perhaps the third, fifth, or more. You must have not learned from the lesson, so repeat the tests until you learn the lesson. Well, we live by gratitude sometimes, but we complete it by contentment, not patience.

Allah says

﴿ يَدْعُو لَمَن ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ ۚ لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ﴾ [ الحج: 13]

{He invokes him whose harm is nearer than his benefit. What an evil protector and what an evil companion!} [Al-Hajj: 13]

{He invokes him whose harm is nearer than his benefit!} The harm caused to the mind and body, both in this world and the Hereafter, is well-known. {What an evil protector and what an evil companion!}—meaning this worshipped One. {What an evil companion!}—meaning the constant companion who accompanies him. The purpose of a protector and a companion is to attain benefit and ward off harm. If neither of these things occurs, then he is blameworthy and condemned.

A Look at the Verse

There is another hadith of the Messenger of Allah, may Allah's prayers and peace be upon him, in which he says:

"Whoever is afflicted with poverty and attributes it to people, his poverty will not be met. But whoever is afflicted with poverty and attributes it to Allah, Allah will soon provide him with immediate or delayed sustenance."

Refer to the verse again. He calls on people to rescue him from his situation, and their harm is more likely to outweigh their benefit: they may be annoyed by him, or they may be fed up with the length of his troubles, while they are safe and comfortable, fearing his envy... etc. (His harm is more likely to outweigh his benefit.) Then Allah the Almighty says, "What an evil protector you have chosen as your protector besides Allah!" Not only that, but what an evil companion you will see from him and his companionship that will truly upset you. Be content with what Allah has allotted for you and take the necessary measures without placing your trust in any creature.

Allah says

﴿ إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ﴾ [ الحج: 14]

{Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends.} [Al-Hajj: 14]

When Allah mentioned the one who argues falsely, and that he is of two types: the imitator and the caller, He mentioned that those who claim to have faith are also of two types: one type whose heart has not yet been touched by faith, as mentioned above, and the second type: the true believer, whose faith is confirmed by righteous deeds. Allah informed us that He will admit them to gardens beneath which rivers flow. Paradise is called Paradise because it contains houses, palaces, trees, and plants that shelter those within it and provide shelter from their abundance. {Indeed, Allah does what He intends.} Whatever Allah intends, He does without any obstacle or opposition. This includes bringing the people of Paradise to Paradise. Paradise is hers. May God make us among them by His grace and generosity.

A look into the noble verse

Then God Almighty interrupts the verses about those who dispute with Him, glory be to Him, and those who deny His blessings with the first test, to speak about His righteous servants, that He will admit them into gardens with characteristics beloved by all people. He teaches you that He does what He wills, but this is not favoritism. Rather, He implicitly makes you understand that they are different from those categories that came above, certainly.

Allah says

﴿ مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ﴾ [ الحج: 15]

{Whoever thinks that Allah will not aid him in this world and the Hereafter, let him extend a rope to the heaven; then let him sever it. Then let him see whether his plot will remove that which enrages him.} [Al-Hajj: 15]

Y: Whoever thinks that Allah will not aid His Messenger, and that his religion will perish, then victory from Allah will descend from the heaven. {Let him}, that thinker, {extend a rope}—that is, a rope {to the heaven} and ascend to it. {Then let him sever} the victory that has descended upon him from the heaven. {Then let him see whether his plot will remove that which enrages him.}—that is, what He plots against the Messenger, and he works to fight him and strive to invalidate his religion, which angers him about the emergence of his religion. This is a question with the meaning of negation [and that] he is not able to satisfy his anger with what he does of causes. The meaning of this noble verse: O you who are hostile to the Messenger Muhammad, may God bless him and grant him peace, who strives to extinguish his religion, who thinks, in his ignorance, that his efforts will benefit him at all, know that no matter what causes you do, and how much you strive to plot against the Messenger, that will not remove your anger, nor will it heal your sorrow, for you do not have the power to do that, but we will advise you with an opinion, by which you will be able to satisfy your anger, and from cutting off victory from the Messenger - if it is possible - come to the matter with its door, and ascend to it with its causes, take a rope of palm fiber or other, then hang it in the sky, then ascend with it until you reach the doors from which victory descends, block them, close them, and cut them off, for in this state you satisfy your anger, so this is the opinion and the plot, and as for what is other than this state, then It occurs to you that you could use it to relieve your anger, even if you were helped by those who helped you.

A look at the Noble Verse

The sky in this verse refers to the ceiling of your home. In language, the sky is what shelters you. Imagine the scene: God Almighty has tested you with a test more severe than you ever imagined would exist in this life. Perhaps you are living a normal life, far from conflict, wars, famine, and other such things, you are afflicted with a terminal illness, divorce, or dismissal from a prestigious job, and everyone around you, at the same social level as you, is enjoying it. Only the one afflicted is you. So, you grab a rope, put it around your neck, and tie it to the ceiling of your room to escape life, Can you imagine that what's irritating you will go away? No, the punishment of earth may extend to the punishment of heaven, and this is just an imaginary scene, not everyone who experiences hardships and difficulties gets rid of their life, but it is a scene as if you want to ascend to heaven and ask God (He is not questioned about what He does, but they will be questioned) why did you do that to me while I was obeying you? Brother, no dialogue will go away from what is really irritating you, so calm down and the storm will pass.