More of the True explanatory-statement to verses in the grand Quran..
- 1 -
Imam Nasser Mohammad Al-Yemeni
11 - 08 - 1431 AH
23 - 07 - 2010 AD
03:10 am
ـــــــــــــــــــــ
..More of the True explanatory-statement to verses in the grand Quran
In the name of Allah the All Merciful, the Most Merciful, and peace be upon the messengers, and praise be to Allah the Lord of the worlds..
Peace, Allah’s mercy and His blessings be upon the revered honorable sheikh Ahmed Esa Ibraheem, peace be upon us and upon Allah’s righteous servants in the former and the latter ones and in the upper assembly till the day of judgement, and peace be upon the messengers, and praise be to Allah the Lord of the worlds..
And we copy from the statement of Ahmed Esa Ibraheem what follows so we make it in red:
اقتباس المشاركة :
I hope you follow explaining and clarifying the statement which follow this word and it is {And lawful for you are (all women) besides those, provided that you seek (them) with your wealth, taking (them) in marriage, not committing fornication. Then as to those whom you benefit by (by marrying), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is ever Knowing, Wise}
My question is:
1- does it not include the word {..And lawful for you are (all women) besides those,} all the women whether they were believing female Muhsanat or what the right hand possess like (stepdaughters, believing maidens, righteous servants, the single.. etc.)
2- Does it not included as well this word {Then as to those whom you benefit-pleasure..}?
3- The statement says benefit and not enjoyed, so what is the concept of pleasure-benefit here?
4- The statement is clarifying that the pleasure-benefit here is for men only and not to whom they consummate marriage with, so is that means the copulation knowingly that both of the two parties in this case are enjoying?
5- And if the intention was the pleasure-benefit is the copulation which it is an exchange pleasure between the two parties the statement would have came those whom you benefit-pleasure with them (wives) or by what you had pleasure of each other.
I wait from you the details in the reply then we continue the dialogue.
My greetings
—
انتهى الاقتباس
End of copy..
In fact the question of Ahmed Esa exactly is about an explanatory-statement of the word of Allah the Most High: {..And lawful for you are (all women) besides those, provided that you seek (them) with your wealth, taking (them) in marriage, not committing fornication. Then as to those whom you benefit (by marrying), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is ever Knowing, Wise.}Truthful Allah the Great [Al-Nisa] 4:24
{وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا} صدق الله العظيم [النساء:24].
So what is intended by the word of Allah the Most High: {And lawful for you are (all women) besides those}Truthful Allah the Great; and He means besides those of the women, that is to say what is beside the mother, the sister, wife of the father and wife of the son, the aunt sister of the father and the aunt sister of the mother, and your foster-sisters by suckling (that your biological mother suckled them), and Al-Muhsanat who they are the married women as well it is forbidden the marriage with them except what your right hands possess, then Allah the Most High said: {And lawful for you are (all women) besides those}; that is to say beyond that, that is because He mentioned the women whom Allah forbidden the marriage with them, then Allah the Most High said: {..And lawful for you are (all women) besides those, provided that you seek (them) with your wealth, taking (them) in marriage, not committing fornication. Then as to those whom you benefit by (by marrying), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is ever Knowing, Wise.}Truthful Allah the Great [Al-Nisa] 4:24
{وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ}
{وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا} صدق الله العظيم [النساء:24].
But look at the decisive condition in Allah’s Book: {provided that you seek (them) with your wealth, taking (them) in marriage, not committing fornication.}Truthful Allah the Great; in the meaning of that it is by the marriage according to Allah’s law for the humans and not fornication, and for that Allah the Most High said: {taking (them) in marriage, not committing fornication.}Truthful Allah the Great, and Al-Tahseen is the marriage upon Allah’s Book and the True sunna of His messenger, but what deluded you is the word of Allah the decisive in His Book: {Then as to those whom you benefit by (by marrying), give them their dowries as appointed.}Truthful Allah the Great; and based on it surely the Imam Mahdi direct this question to the revered sheikh Ahmed Esa Ibraheem and the whole Shiites as follows:
{أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ}
{مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ}
{فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ} صدق الله العظيم
Is there a thing for the wife who requested the divorce from her husband before he enjoyed himself by her, so did Allah command you to give her her dowry as appointed? And the answer you find it in the decisive Book in the word of Allah the Most High: {Then as to those whom you benefit by (by marrying), give them their dowries as appointed.}Truthful Allah the Great, Therefore who she requested divorce from her husband before her husband come to his tilth (consummate the marriage) surely it is not lawful for her to take a thing of his right for the fact that is wrongful in the right of the husband, for that Allah the Most High said: {Then as to those whom you benefit by (by marrying), give them their dowries as appointed.}Truthful Allah the Great, but if he got his pleasure from her and she asked the divorce after that, then for her is one half of the agreed upon it, and preceded that we explained that in a detailed statement and we copy from it as follows: {And marry not women whom your fathers married, except what has already passed. This surely is indecent and hateful; and it is an evil way.}Truthful Allah the Great [Al-Nisa] 4:22.
{فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ}
{وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا} صدق الله العظيم [النساء:22].
In this verse Allah forbidden the marriage for the son of who she was a wife to his father (stepmother) whether she is divorced or (widow) his father died off her: {This surely is indecent and hateful; and it is an evil way.}Truthful Allah the Great, then Allah forbidden to you your Maharim of the women which Allah forbidden you the marriage with them in the decisive word of Allah the Most High: {Forbidden to you are your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and brother’s daughters and sister’s daughters, and your mothers that have suckled you, and your foster-sisters (that your biological mother suckled them), and mothers of your wives, and your stepdaughters who are in your guardianship (born) of your wives to whom you have gone in — but if you have not gone into them, there is no blame on you — and the wives of your sons who are of your own loins; and that you should have two sisters together, except what has already passed. Surely Allah is ever Forgiving, Merciful,}Truthful Allah the Great [Al-Nisa] 4:23
{إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا}
{حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا} صدق الله العظيم [النساء:23].
Then Allah made lawful for you what is beyond that of women with a condition of Al-Tahseen by marriage according to Allah’s law in the Book two, or three, or four; but if you fear that you will not do justice, then (marry) only one, so after that Allah mentioned what He forbidden to you of women Allah made lawful to you what is beside that. Confirming with the word of Allah the Most High: {..And lawful for you are (all women) besides those, provided that you seek (them) with your wealth, taking (them) in marriage, not committing fornication.}Truthful Allah the Great [Al-Nisa] 4:24
{وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ} صدق الله العظيم [النساء:24].
Namely Allah made lawful to you what is beyond that to seek (them) with your wealth Muhsineen taking (them) in marriage according to the Islamic law not making fornication so you give them their dowry in return of the enjoyment by adultery; in fact Allah made lawful to you with your wealth Muhsineen by marriage as seem good to you of the free believing women till the fourth and that is sufficient-enough for you except what your right hand possess. Confirming with the word of Allah the Most High: {..marry such women as seem good to you, two, or three, or four; but if you fear that you will not do justice, then (marry) only one..}Truthful Allah the Great [Al-Nisa] 4:3
{فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً} صدق الله العظيم [النساء:3].
So if he married her and benefited (by marrying her)=he made pleasure by copulation with her so he should give her the appointed dowry. Confirming with the word of Allah the Most High: {..Then as to those whom you benefit by (by marrying), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is ever Knowing, Wise.}Truthful Allah the Great [Al-Nisa] 4:24
{فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا} صدق الله العظيم [النساء:24].
And there is no blame on you about what you mutually agree after what is appointed and the wife wanted to let go some of her appointed right (dowry) it is for her husband enjoyment and pleasure. Confirming with the word of Allah the Most High: {And give women their dowries as a free gift. But if they of themselves be pleased to give you a portion thereof, consume it with enjoyment and pleasure.}Truthful Allah the Great [Al-Nisa] 4:4
{وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا} صدق الله العظيم [النساء:4].
And if she requested the divorce and he did not have pleasure with her; that is to say he did not come his tilth (copulation) so her appointed right (dowry) drops as long her husband did not benefit by (marrying) with her as Allah made it lawful for him and she requested the divorce from him and desires separation before he get pleasure from her, so here her appointed right drops altogether and returned to her husband, so by what right she takes it in case she requested the divorce before her husband copulate with her, surely incumbent the return of the husband's right completely in return of divorcing her, as for if her husband divorced her of his own before he get pleasure of her and she did not request divorce from him it is then for her one-half of the appointed right and the other half to be returned to her husband because he divorced her at his will and she did not request the divorce from him, so it is incumbent on him to pay one half of the marriage dowry. Confirming with the word of Allah the Most High: {And if you divorce them before you have touched them and you have appointed for them a portion, (pay) half of what you have appointed unless they forgo or he forgoes in whose hand is the marriage tie. And it is nearer to dutifulness that you forgo. Nor neglect the giving of free gifts between you. Surely Allah is Seer of what you do.}Truthful Allah the Great [Al-Baqara] 2:237
{وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ ۚ وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا الْفَضْلَ بَيْنَكُمْ ۚ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ} صدق الله العظيم [البقرة:237].
The True explanatory-statement for the word of Allah the Most High: {..unless they forgo or he forgoes in whose hand is the marriage tie.}; that is to say except that the wife forgoes — who her husband divorced her — the one-half which Allah appointed it for her but Allah made for her the choice if she pleased to forgo for her husband of her own self about the one half that Allah obligated it for her or he forgoes in whose hand is the marriage tie and he is her guardian because her husband did not copulate with her and did not get pleasure with her a thing, but Allah appointed for her that he gives her one half of her dowry that agreed upon it before the marriage as long the divorce came from the man and not by the request of the woman then it is incumbent upon him giving her one-half of the appointed dowry that was agreed upon it.
{إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ}
The important is if he divorced her from his own self before he has pleasure with her a thing, so it is incumbent upon him to give her one-half of the dowry that is agreed upon it, unless the divorced woman forgoes of it or her guardian forgoes of it who is in his hand the marriage tie, so he returns to him his right completely because he did not have pleasure with her and did not copulate with her. Only Allah made it politeness for the husband and as well to limit that of the enormity of divorces, but Allah made for the divorced woman the choice and for her guardian ether to take the appointed one-half of the agreed dowry from before or to return it complete to who he was her husband, then Allah taught them that the nearest to dutifulness is to forgo of it; if they pleased and their reward is upon Allah. Confirming with the word of Allah the Most High: {And it is nearer to dutifulness that you forgo. Nor neglect the giving of free gifts between you. Surely Allah is Seer of what you do.}Truthful Allah the Great.
{وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا الْفَضْلَ بَيْنَكُمْ ۚ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ} صدق الله العظيم.
As for in case of the husband divorced her out of his own and the wife did not ask the divorce from him and he had copulate with her and got pleasure in his tilth of her surely it is not permissible for him to take a thing of what he gave her even if gave her a heap of gold. Confirming with the word of Allah the Most High: {And if you wish to have (one) wife in the place of another and you have given one of them a heap of gold, take nothing from it. Would you take it by slandering (her) and (doing her) manifest wrong?}Truthful Allah the Great [Al-Nisa] 4:20
{وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا ۚ أَتَأْخُذُونَهُ بُهْتَانًا وَإِثْمًا مُّبِينًا} صدق الله العظيم [النساء:20].
As for in case the wife requested the divorce from her husband and he had enjoyed himself from her so as that the one-half of appointed right (dowry) returns to her husband and the other half drops in return that he had pleasure with her and making her sleep with him whether she is virgin or previously married surely his complete right (dowry) does not return to her husband because he had pleasure by his tilth from her. and the woman is not like the man because if she was virgin she became previously married so how that his right returns fully even is she requested the divorce from him! and some men are morally-mean, if he wanted to divorce his wife and he knows that if he divorced her without her asking the divorce from him that his right (dowry) will drop wholly even if it was a heap of gold then her prevent her marital rights from her in the night and the provision in order she hates the living with her husband so she ask the divorce from him, it is then half of the obligated (dowry) returns to him the agreed on it before the marriage, but Allah knows by this kind of men and for that forbade them to treat them with harshness so they prevent them from their rights in order they hate the company of them then they request the divorce from their husbands, confirming with the word of Allah the Most High: {..Nor should you straiten them (against their will) by taking part of what you have given them,}Truthful Allah the Great [Al-Nisa] 4:19
{وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ} صدق الله العظيم [النساء:19].
And her appointed-right (dowry) would not drop if her husband divorced her of his own self except in one case unless his wife do a manifest indecency. Confirming with the word of Allah the Most High: {O you who believe, it is not lawful for you to take women as heritage against (their) will. Nor should you straiten them (against their will) by taking part of what you have given them, unless they are guilty of manifest indecency.}Truthful Allah the Great [Al-Nisa] 4:19
{يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَن تَرِثُوا النِّسَاءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ} صدق الله العظيم [النساء:19].
{provided that you seek (them) with your wealth, taking (them) in marriage, not committing fornication. Then as to those whom you benefit by (by marrying), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is ever Knowing, Wise.}Truthful Allah the Great [Al-Nisa] 4:24
{أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا} صدق الله العظيم [النساء:24].
Therefore it is cleared to you that the enjoyment-benefit is the copulation undoubtedly, and cleared to you that who she asks the divorce from her husband and he did not has the pleasure in his tilth a thing, surely Allah did not command her husband to give her (the dowry) her repay a thing except if he willed from his own self, but Allah did not obligate for her a right (dowry) as long her husband did not get his pleasure by his tilth a thing, so by what right she takes it? And for that Allah the Most High said: {Then as to those whom you benefit by (by marrying), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is ever Knowing, Wise.}Truthful Allah the Great.
{فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا} صدق الله العظيم.
And peace be upon the messengers, and praise be to Allah Lord of the worlds..
Your brother the Imam Nasser Mohammad Al-Yemeni
- 1 - الإمام ناصر محمد اليماني
11 - 08 - 1431 هـ 23 - 07 - 2010 مـ
03:10 صباحاً
ـــــــــــــــــــــ
مزيدٌ من البيان الحقّ لآياتٍ في القرآن العظيم ..
بسم الله الرحمن الرحيم، وسلامٌ على المُرسلين والحمدُ لله ربّ العالمين..
السلام عليكم فضيلة الشيخ الكريم أحمد عيسى إبراهيم ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين في الأوّلين وفي الآخرين وفي الملأ الأعلى إلى يوم الدين، وسلامٌ على المُرسَلين والحمدُ للهِ ربِّ العالمين..
ونقتبس من بيان أحمد عيسى إبراهيم ما يلي فنجعله بالأحمر:
اقتباس المشاركة :
أرجو أن تتابعوا شرح وتوضيح البيان الذي يتبع هذا القول وهو ( وَأُحِلَّ لَكُم مَّا وَرَاء ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللّهَ كَانَ عَلِيماً حَكِيماً}
وسؤالي هو :1 ـ ألا يشمل القول ( وَأُحِلَّ لَكُم مَّا وَرَاء ذَلِكُمْ ) كل النساء سواء كن محصنات مؤمنات أم ملك يمين مثل ( الربائب ، الفتيات المؤمنات ، العباد الصالحين ، الأيامى .. الخ )
2 ـ ألا يشملهم كذلك هذا القول ( فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ .... ) ؟
3 ـ البيان يقول استمتعتم وليس تمتعتم ، فما هو مفهوم الاستمتاع هنا ؟
4 ـ البيان يوضح ان الاستمتاع هنا يكون للرجال فقط وليس لمن ينكحوهن ، فهل ذلك يعني الجماع علماً أن كلا الطرفين في هذه الحالة يتمتع ؟
5 ـ لو كان القصد من الاستمتاع هو الجماع والذي هو متعة متبادلة بين الطرفين لكان جاء البيان فما استمتعتم بهن ، أو فما استمتع بعضكم ببعض .
أنتظر منك التفضل بالإجابة ومن ثم نستكمل الحوار .تحياتي لك.
—
انتهى الاقتباس
انتهى الاقتباس..
بل سؤال أحمد عيسى هو بالضبط عن بيان قول الله تعالى: {وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا} صدق الله العظيم [النساء:24].
فما هو المقصود بقول الله تعالى: {وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ}؟ صدق الله العظيم؛ ويقصد ما وراء ذلك من النِّساء أي وما وراء الأمّ والأخت وزوجة الأب وزوجة الابن والعمة أخت الأب والخالة أخت الأم وأخواتكم من الرضاعة والمُحصنات وهُنّ المتزوجات كذلك حرامٌ الزواج مِنهُنَّ إلا ما ملكت أيمانكم، ومن ثم قال الله تعالى: {وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ}؛ أي ما وراء ذلك، وذلك لأنه ذكر النساء اللاتي حرَّم الله الزواج بِهنٌ، ومن ثمّ قال الله تعالى: {وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا} صدق الله العظيم [النساء:24].
ولكن انظر للشرط المُحكم في كتاب الله: {أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ} صدق الله العظيم؛ بمعنى أن يكون الزواج حسب شريعة الله للبشر وليس سِفاحاً، ولذلك قال الله تعالى: {مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ} صدق الله العظيم، والتحصين هو الزواج على كتاب الله وسنة رسوله الحقّ، ولكنّ الذي غرَّكم هو قول الله المُحكم في كتابه: {فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ} صدق الله العظيم، وعليه فإنّ الإمام المهديّ يوجه لفضيلة الشيخ أحمد عيسى إبراهيم ولكافة الشيعة هذا السؤال كما يلي:
فهل للزوجة التي طلبت الطلاق من زوجها قبل أن يستمتع بِها شيئاً، فهل أمركم الله أن تؤتوها أجرها؟ والجواب تجدوه في مُحكم الكتاب في قول الله تعالى: {فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ} صدق الله العظيم، إذاً التي تطلب الطلاق من زوجها قبل أن يأتي زوجها حرثه فلم يُحِلُّ الله لها أن تُذهب من حقهِ شيئاً كون ذلك ظُلمٌ في حقّ الزوج، ولذلك قال الله تعالى: {فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ} صدق الله العظيم، ولكن إذا استمتع بها وطلبت الطلاق من بعد ذلك فلها النصف من المُتّفق عليه، وسبق أن فصَّلنا في ذلك بياناً مُفصلاً نقتبس منه ما يلي: {وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا} صدق الله العظيم [النساء:22].
وفي هذه الآية حرّم الله الزواج على الابن ممّن كانت زوجةً لأبيه سواء مُطلقةً أو توفي أباه عنها: {إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا} صدق الله العظيم، ومن ثم حرَّم الله عليكم محارمكم ومن النساء التي حرَّم الله عليكم الزواج بهنّ في محكم قول الله تعالى: {حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا} صدق الله العظيم [النساء:23].
ومن ثم أحلَّ الله لكم ما وراء ذلك من النساء بشرط التحصين بالزواج حسب شرع الله في الكتاب مثنى وثلاث ورباع وإن خفتم أن لا تعدلوا فواحدة، فبعد أن ذكر الله ما حرَّم عليكم من النساء أحلَّ الله لكم ما وراء ذلك. تصديقاً لقول الله تعالى: {وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ} صدق الله العظيم [النساء:24].
أي أحلَّ الله لكم ما وراء ذلك أن تبتغوا بأموالكم مُحصنين بالزواج حسب الشريعة الإسلاميّة، غير مُسافحين فتؤتوهن أجورهن مُقابل الاستمتاع بالزنى! بل أحلَّ الله لكم بأموالكم مُحصنين بالزواج ما طاب لكم من النساء الحرَّات المُؤمنات إلى الرابعة وحسبكم ذلك إلا ما ملكت أيمانكم، تصديقاً لقول الله تعالى: {فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً} صدق الله العظيم [النساء:3].
فإذا تزوجها واستمتع بجماعها فليأتِها حقها المفروض، تصديقاً لقول الله تعالى: {فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا} صدق الله العظيم [النساء:24].
ولا جُناح عليكم فيما تراضيتم به من بعد الفريضة وأرادت الزوجة أن تتنازل عن بعض حقّها المفروض فهو لزوجها هنيئاً مريئاً، تصديقاً لقول الله تعالى: {وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا} صدق الله العظيم [النساء:4].
وإن طلبت الطلاق ولم يستمتع بها؛ أي لم يأتِ حرثه فيسقُط حقّها المفروض ما دام زوجها لم يستمتع بها كما أحلَّهُ الله له وطلبت منه الطلاق وتريد الفراق من قبل أن يستمتع بها فهنا يسقط حقها المفروض جميعاً ويُعاد إلى زوجها، فبأي حقٍّ تأخذه في حالة أنّها طلبت الطلاق من قبل أن يدخل بها زوجها فوجب إرجاع حقّ الزوج إليه كاملاً مُقابل طلاقها، وأما إذا طلّقها زوجها من ذات نفسه قبل أن يستمتع بها وهي لم تطلب الطلاق منه فلها نصف الحقّ المفروض والنصف الآخر يُعاد إلى زوجها لأنّه هو الذي طلقها من ذات نفسه ولم تطلب الطلاق منه فوجب عليه دفع نصف أجر الزواج. تصديقاً لقول الله تعالى: {وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ ۚ وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا الْفَضْلَ بَيْنَكُمْ ۚ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ} صدق الله العظيم [البقرة:237].
والبيان الحقّ لقول الله تعالى: {إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ}؛ أي إلا أن تعفو الزوجة التي طلقها زوجها عن النِصف الذي فرضهُ الله لها غير إن الله جعل لها الخيار فإن شاءت أن تعفو زوجها من ذات نفسِها عن النصف الذي فرضهُ الله لها أو يعفو الذي بيده عُقدة النكاح وهو وليّها لأنّ زوجها لم يدخل بها ولم يستمتع بها شيئاً ولكنّ الله فرض لها أن يعطيها نصف الأجر المُتفق عليه من قبل الزواج ما دام جاء الطلاق من الرجل وليس بطلب المرأة فوجب عليه إعطائِها نصف الفريضة؛ أجرها المُتفق عليه.
المهم إنْ طلقها زوجها من ذات نفسه من قبل أن يستمتع بها شيئاً فوجب عليه إعطاؤها نصف الفريضة المُتفق عليها إلا أن تعفو المُطلقة عنهُ أو يعفو عنه وليّها الذي بيده عقدة النكاح فيُردّ إليه حقّه كاملاً لأنه لم يستمتع بها ولم يدخل بها وإنّما جعله الله أدباً للزوج وكذلك ليحدّ ذلك من كثرة الطلاق، ولكنّ الله جعل للمُطلّقة الخَيار ولوليّها إما أن يأخذوا نصف المُفروض المُتفق عليه من قبل أو يعيدوه إلى من كان زوجها كاملاً، ثمّ علَّمهم الله إنّ الأقرب إلى التقوى أن يعفوا عنهُ إن شاءوا وأجرهم على الله. تصديقاً لقول الله تعالى: {وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا الْفَضْلَ بَيْنَكُمْ ۚ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ} صدق الله العظيم.
وأما في حالة أنّ الزوج طلقها من ذات نفسه ولم تطلب زوجته منه الطلاق وقد دخل بها واستمتع بحرثه منها فلا يجوز له أن يأخذ مما آتاها شيئاً حتى لو آتاها قنطاراً من الذهب، تصديقاً لقول الله تعالى: {وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا ۚ أَتَأْخُذُونَهُ بُهْتَانًا وَإِثْمًا مُّبِينًا} صدق الله العظيم [النساء:20].
وأما في حالة أنّ الزوجة طلبت الطلاق من زوجها وهو قد استمتع بها فكذلك يعود إلى زوجها نصف الحقّ المفروض والنصف الآخر يسقط مُقابل أنّهُ قد استمتع بها وافترشها سواء كانت بكراً أم ثيّباً فلا يعود لزوجها حقّه المفروض كاملاً لأنّه قد تزوجها واستمتع بحرثه منها. وليست المرأة كالرجل لأنها إذا كانت بكراً فقد أصبحت ثيّباً فكيف يعود لهُ حقّه كاملاً حتى ولو كانت هي التي طلبت الطلاقُ مِنه! وبعضُ الرجال لئيمٌ فإذا أراد ان يُطلق زوجته وهو يعلم أنّهُ إذا طلقها وهي لم تطلب الطلاق منه بأنّ حقّه سوف يسقط كاملاً حتى ولو كان قنطاراً من الذهب فمن ثمّ يمنع عنها حقوقها الزوجية في الليلة والكيلة لكي تكره العشرة مع زوجها فتطلب الطلاق منه ثم يعود إليه نصف الفريضة المُتفق عليها من قبل الزواج، ولكن الله علم بهذا النوع من الرجال ولذلك حرّم الله عليهم أن يعضلوهنّ فيمنعوهن حقوقهن لكي يكرهن معاشرتهم فيطلبن الطلاق من أزواجهن، ذلك تصديقاً لقول الله تعالى: {وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ} صدق الله العظيم [النساء:19].
ولا يسقط حقها المفروض إنْ طلّقها زوجها من ذات نفسه إلا في حالةٍ واحدةٍ إلا أن تأتي زوجته بفاحشةٍ مُبيّنةٍ، تصديقاً لقول الله تعالى: {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَن تَرِثُوا النِّسَاءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ} صدق الله العظيم [النساء:19].
إذاً تبيَّن لكم أن الاستمتاع هو الجماع لا شك ولا ريب، وتبيِّن لكم أنّ التي تطلب الطلاق من زوجها ولم يستمتع بحرثه شيئاً، فلم يأمر الله زوجها أن يؤتيها أجرها شيئاً إلا أن يشاء من ذات نفسه ولكنّ الله لم يفرض لها حقاً ما دام زوجها لم يستمتع بحرثه شيئاً، فبأي حقٍّ تأخذه؟ ولذلك قال الله تعالى: {فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا} صدق الله العظيم.
وسلامٌ على المُرسَلين، والحمدُ للهِ ربِّ العالمين..
أخوكم الإمام ناصر محمد اليماني.
ـــــــــــــــــــ
- 2 -
Imam Nasser Mohammad Al-Yemeni
06 - 11 - 1430 AH
25 - 10 - 2009 AD
05:34: am
ـــــــــــــــــــ
{And We never sent a messenger or a prophet before you but when he desired, then satan cast into his desire}
..Truthful Allah the Great
{ وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ }
Copy of posted quote
اقتباس المشاركة :
Our beloved Imam, Allah’s peace, mercy and His blessings be upon you, I hope from our beloved Imam an explanation for this honorable verse, was satan actually casting upon the recitation of the prophet.. In the name of Allah the All Merciful, the Most Merciful; [And We never sent a messenger or a prophet before you but when he desired, then satan cast into his desire; but Allah annuls that which satan casts, then does Allah establish His messages..] Truthful Allah the Great
And may Allah reward you on our behalf O Imam
—
انتهى الاقتباس
..In the name of Allah the All Merciful, the Most Merciful, and peace be upon the messengers, and praise be to Allah Lord of the worlds
My brother Korak, Allah’s peace, mercy and His blessings be upon you, peace be upon us and upon all righteous servants of Allah among the ancient and among the latter ones and among the upper assembly till the day of judgement, has preceded of the fatwa in the True explanatory-statement for this verse then we brought the proof from the decisive Quran and we copy the response for you from an explanatory-statement for us from before with what follows:
اقتباس المشاركة :
O community of the best foremost supporters the believers in the grand Quran, ponder over the word of Allah the Most High: {And We never sent a messenger or a prophet before you but when he desired, then satan cast into his desire; but Allah annuls that which satan casts, then does Allah establish His messages. And Allah is Knowing, Wise}Truthful Allah the Great [Al-Hajj] 22:52
{وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نبيّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ} صدق الله العظيم [الحج :52].
To the True explanatory-statement, a fact that I do not say of Allah in the explanatory-statement except the Truth, so I bring to you the explanation from the Quran itself in order for the Truth manifest to you. In this verse Allah teaches you that He did not guide the prophets and messengers until they searched for the Truth by the intellectual striving, so they desired to follow the path of the Truth then Allah guided them to the Truth and chose them and picked them for Himself and sent them messengers to the people from Lord of the worlds, then satan did cast in their desire after fulfilling it, then Allah establishes for them His messages and He clarifies it to them, then Allah purifies their hearts with His messages from the suspicion an utmost cleansing.
Let us begin with Allah’s messenger Abraham-prayer of forgiveness and peace be upon him and his family; the searcher for the Truth who was not convinced in worshiping the idols and he did see that they do not benefit nor harm, then he reflected in the creation of the heavens and the earth. And Allah the Most High said: {And when Abraham said to his father, Azar: Do you take idols for gods? Surely I see you and your people in manifest error.(74) And thus did We show Abraham the kingdom of the heavens and the earth and that he might be of those having certainty.(75) So when the night overshadowed him, he saw a star. He said: Is this my Lord? So when it set, he said: I love not the setting ones.(76) Then when he saw the moon rising, he said: Is this my Lord? So when it set, he said: If my Lord had not guided me, I should certainly be of the astray people.(77) Then when he saw the sun rising, he said: Is this my Lord? Is this the greatest? So when it set, he said: O my people, I am clear of what you set up (with Allah).(78)} Truthful Allah the Great [Al-Anam] 6:74-78
{وَإِذْ قَالَ إِبْرَاهِيمُ لأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلاَلٍ مُّبِينٍ ( 74 ) وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ ( 75 ) فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَى كَوْكَبًا قَالَ هَـذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لا أُحِبُّ الآفِلِينَ ( 76) فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَـذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لأكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ ( 77 ) فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّي هَـذَآ أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ ( 78 )} صدق الله العظيم [الأنعام].
O community who they possess understanding-minds that they ponder over the Book, ponder over the words of Abraham: {..he said: If my Lord had not guided me, I should certainly be of the astray people.(77)}Truthful Allah the Great. That’s the desire to follow the Truth and he does not want other than the Truth and this is the explanatory-statement for part of the verse in His word the Most High: {And We never sent a messenger or a prophet before you but when he desired..}Truthful Allah the Great [Al-Hajj] 22:52. Then the True Allah guides him to the Truth. Confirming with the word of Allah the Most High: {And those who strive hard for Us, We shall certainly guide them in Our ways..}Truthful Allah the Great [Al-Ankaboot] 29:69
{قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لأكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ ( 77 )}
{وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نبيّ إِلَّا إِذَا تَمَنَّى} صدق الله العظيم [الحج:52]
{وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا} صدق الله العظيم [العنكبوت:69].
Then we come to explanatory-statement of His word the Most High: {..satan made a suggestion respecting his desire} [Al-Hajj] 22:52 that comes after Allah guides him to the Truth and picks him for Himself and sends him to the people as a messenger until when Allah knew that His prophet became thinking in himself that he will not and would never suspect in the Truth that Allah taught him with it ever and he forgot that his heart is in his Lord’s hand directs however He pleases, and he forgot that Allah comes between man and his heart. Allah wanted to teach them a lesson in the doctrine in the knowledge of guidance, then satan casts a suspicion about the Truth in himself who he became calling the people to it, then Allah establishes His messages for him and He makes it clear to him then he knows that he is upon the manifest Truth and Allah cleanses his heart from suspicion an utmost cleansing.
{أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ}
Now we come to explanatory-statement for the word of Allah the Most High: {..satan made a suggestion respecting his desire}Truthful Allah the Great; which means satan did cast a suspicion in his desire after that his desire got fulfilled and Allah guided him to the Truth, so we return to the story of Allah’s messenger Abraham, did this happen to him after he did strive an intellectual striving and searched for the Truth, then Allah guided him and picked him for Himself, and made him an Imam for the people and a messenger to them and became calling them to the Truth? Then satan did cast the suspicion in his desire, then Allah established His messages for him and purified his heart from what satan did cast. And Allah the Most High said: {And when Abraham said, "My Lord, show me how You revive the dead." He said, "Do you not believe?" He said, "Yes, but I wish to reassure my heart." He said, "Take four birds, study their marks, then place on every mountain a part of them, then call them, they will come to you in a hurry. And know that Allah is Mighty, Wise."}Truthful Allah the Great [Al-Baqara] 2:260
{أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ}
{وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ} صدق الله العظيم [البقرة:260]. Then we come to Allah’s messenger Moses -prayer of forgiveness and peace be upon him; he was searching for the Truth and does not want other than the Truth and he was affiliated with a group of whom they were upon the religion of Allah’s messenger Yusuf (Joseph son of Jacob) whom Allah sent him with the clear messages to the family of pharaoh but they divided their religion into sects and disputed in the clear messages, and Allah’s prophet Moses was affiliated to one of the groups and one of them lead him down so he killed a soul unjustly. And Allah the Most High said: {And he went into the city at a time of carelessness on the part of its people, so he found therein two men fighting — one being of his party and the other of his foes; and he who was of his party cried out to him for help against him who was of his enemies, so Moses struck him with his fist and killed him. He said: This is on account of the doing of satan; surely he is an enemy, openly leading astray.}Truthful Allah the Great [Al-Qasas] 28:15
{وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلانِ هَذَا مِنْ شِيعَتِهِ وَهَذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ} صدق الله العظيم [القصص:15].
Then the accident was about to be repeated on the next day. And Allah the Most High said: {And he was in the city, fearing, awaiting, when lo, he who had asked his assistance the day before was crying out to him for help. Moses said to him: You are surely one erring manifestly.(18) So when he desired to seize him who was an enemy to them both, he said: O Moses, do you intend to kill me as you did kill a soul yesterday? You only desire to be a tyrant in the land, and you do not desire to be of those who act aright.(19) And a man came running from the remotest part of the city. He said: O Moses, the chiefs are consulting together to slay you, so depart (at once); surely I am of those who wish you well.(20)}Truthful Allah the Great [Al-Qasas] 28:18-20
{فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنْصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ قَالَ لَهُ مُوسَى إِنَّكَ لَغَوِيٌّ مُبِينٌ ( 18 ) فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَا مُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ (19) وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى قَالَ يَا مُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ (20)} صدق الله العظيم [القصص].
Then Moses fled while he is hurt to what happened and said: {My Lord, surely I have wronged to myself, so You forgive me; then He forgave him. Surely He is the Forgiving, the Merciful.}Truthful Allah the Great [Al-Qasas] 28:16, then he decided to flee from the family of pharaoh thus he exclude himself from his sect who were the cause in leading him to kill a soul unjustly, and he sees that he is indeed of the erring ones and he was not guided to the Truth yet, and he decided the fleeing from the family of pharaoh and to immigrate to his Lord to guide him the path of the Truth, and Allah selected him and picked him to Himself and sent him to pharaoh as a messenger and pharaoh said to him; Allah the Most High said: {(Pharaoh) said: Did we not bring you up as a child among us, and you did tarry (many) years of your life among us?(18) And you did (that) deed of thine which you did while you are of the ungrateful ones.(19) He said: I did it then when I was of those who err.(20) So I fled from you when I feared you, then my Lord granted me judgment and made me of the messengers.(21)}Truthful Allah the Great [Al-Shu`arã’ã] 26:18-21
{رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ} [القصص:16]
{قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ (18) وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنتَ مِنَ الْكَافِرِينَ (19) قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ (20) فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ (21)} صدق الله العظيم [الشعراء:21].
The meaning of the words of Moses: {He said: I did it then when I was of those who err.(20) So I fled from you when I feared you, then my Lord granted me judgment and made me of the messengers.(21)}Truthful Allah the Great; in a sense that he was of the strayed ones from the path of the Truth; in the meaning of that he was thinking that he is upon the Truth and it cleared to him that he is still straying away from the Truth, and he was thinking that this group is upon the Truth, until when he fled and migrated for Allah’s cause consequently Allah selected him and picked him for Himself and sent him a messenger to pharaoh after his return from Median, and after He aided him with two signs from Him, and Moses thought that nothing would seduce him from the Truth that he learned it from his Lord and Allah wanted to teach him a lesson in the doctrine in the knowledge of guidance, so satan did cast a suspicion in his desire when the enchanters did cast their rods and their ropes so it appeared to him by their enchantment as if they move rapidly, so Moses conceived fear in himself, and the doctrine of the Truth got shaken in the heart of Moses after Allah guided him to it, then Allah established for him His signs and He reveled to him to cast his rod, lo and behold it devoured what they their lies. Allah restored the certainty to the heart of Moses, and Allah established His signs for him then it cleared to him that he is upon the manifest Truth. And Allah the Most High said: {He said: In fact; you cast down. Then lo! their ropes and their rods — it appeared to him by their enchantment as if they move rapidly.(66) So Moses conceived fear in himself.(67) We said: Do not fear, surely you are the uppermost.(68) And cast down what is in your right hand — it will eat up what they have wrought. What they have wrought is only the trick of an enchanter, and the enchanter succeeds not wheresoever he comes from.(69) So the enchanters fell down prostrate, saying: We believe in the Lord of Aaron and Moses.(70)}Truthful Allah the Great [T.H.] 20:66-70
{قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ (20) فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ (21)} صدق الله العظيم
{قَالَ بَلْ أَلْقُوا فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (66) فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَى (67) قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَى (68) وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى (69) فَأُلْقِيَ السَّحَرَةُ سُجَّداً قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى (70)} صدق الله العظيم [طه].
And the suspicion that satan that did cast in the desire of Moses after Allah guided him to the Truth and picked him to Himself and sent him a messenger to pharaoh, and after the call satan did cast in his desire a suspicion then Allah established His signs for him, and that is the word of Allah the Most High: {So Moses conceived fear in his mind.(67) We said: Do not fear, surely you are the uppermost.(68) And cast down what is in your right hand — it will eat up what they have wrought. What they have wrought is only the trick of an enchanter, and the enchanter succeeds not wheresoever he comes from.(69) So the enchanters fell down prostrate, saying: We believe in the Lord of Aaron and Moses.(70)}Truthful Allah the Great [T.H.] 20:67-70
{فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَى (67) قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَى (68) وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى (69) فَأُلْقِيَ السَّحَرَةُ سُجَّداً قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى (70)} صدق الله العظيم [طه].
Then we come to Allah’s prophet Dhul Qarnain; he passed by a town, while it was vacant upon its built up (structures) and satan did cast a suspicion in his desire after when Allah guided him to the Truth and he said: “How can Allah resurrect the people of this town after their death?”. Then Allah caused him to die; him and his donkey for a hundred years then He resurrected him so Allah establishes for him His signs and showed him how can that be, so He resurrected him then resurrected his donkey while he is looking at the bones how (Allah) set them together, so when that manifested to him; Dhul Qarnain said: “I know that Allah is Possessor of power over all things”. And Allah the Most High said: {Or like him who passed by a town, and it had fallen in upon its roofs. He said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him. He said: How long have you tarried? He said: I have tarried a day, or part of a day. He said: In fact, you have tarried a hundred years; but look at your food and drink — years have not passed over it! And look at your donkey! And that We may make you a sign to the people. And look at the bones, how We set them together then clothe them with flesh. So when it became clear to him, he said: I know that Allah is Possessor of power over all things.}Truthful Allah the Great [Al-Baqara] 2:259
{أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ} صدق الله العظيم [البقرة:259].
Then we come to the seal of the prophets and messengers; Mohammad messenger of Allah -prayer of Allah’s forgiveness and peace be upon him and his family- after Allah found him straying searching for the Truth does not know which of them upon the Truth so he would follow it, are his people, or the Christians, or the Jews? He was isolating (himself from) the people in the cave thinking and he wants from Allah to guide him to the Truth, verily he was not upon falsehood because he did not worship idols neither he embraced the Christianity nor Judaism, but he was straying from the True path, and he does not want other than the Truth, then Allah guided him to the Truth. Confirming with the word of Allah the Most High: {And find you straying, so He guided (you)?} Truthful Allah the Great [Al-Duha] 93:7, Allah selected him and guided him to the Truth and revealed to him with Truth through Gabriel -prayer of forgiveness and peace be upon him- and Allah sent him as a messenger to the people, he was calling them to the Truth but he was believing that by no means he would suspect in the Truth after when Allah guided him to it, and Allah wanted to teach him a lesson in the doctrine in the knowledge of guidance.
{وَوَجَدَكَ ضَالًّا فَهَدَى} [الضحى:7]
His people said to him: “Only one of our gods have smitten you with evil by a touch of satan, and he is the one who is revealing to you”. So Mohammad messenger of Allah -prayer of Allah’s forgiveness and peace be upon him and his family- suspected that the one who is speaking to him may be from satan, and he did not show that suspicion to anyone, and he is illiterate does not read nor write, that’s because his people said to him: “The one who is talking to you indeed satan and not an angel”, because of his turning away from their gods, and for that Allah replied to them with the warning to His prophet in His word the Most High: {And satans have not brought it.(210) And it should not be for them, nor they have the power to do (it).(211) Surely they are far removed from hearing it.(212) So do not call upon another god with Allah, lest you be of those who are chastised.(213)}Truthful Allah the Great [Al-Shu`arã’ã] 26:210-213
{وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ (210) وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ (211) إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (212) فَلَا تَدْعُ مَعَ اللَّهِ إِلَهاً آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ (213)} صدق الله العظيم [الشعراء].
But Mohammad messenger of Allah became like Abraham wants to assure his heart. And the Most High said: {But if you are in doubt as to that which We have revealed to you, ask those who read the Book before you. Certainly the Truth has come to you from your Lord, so do not be of the doubters.} Truthful Allah the Great [Younus] 10:94
{فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرأُونَ الْكِتَابَ مِنْ قَبْلِكَ لَقَدْ جَاءَكَ الحقّ مِنْ رَبِّكَ فَلا تَكُونَنَّ مِنَ الْمُمْتَرِينَ} صدق الله العظيم [يونس:94].
But Mohammad messenger of Allah -prayer of Allah’s forgiveness and peace be upon him and his family- did not ask who they were given the Book; in fact he turned to Allah and he wants to know the certain knowledge that he is upon the manifested Truth, then Allah sent to him Gabriel -prayer of forgiveness and peace be upon him- with an invitation to him from his Lord to show him with the certain eye hell-fire and who is in it of whom the denied the Truth from their Lord of the former nations and to show him the heavenly-garden and whoever is in it of the dutiful ones, and Allah showed him of His major signs to assure his heart that he is upon the manifest Truth. And Allah the Most High said: {Certainly he saw of the greatest signs of his Lord.} [Al-Najm] 53:18
{لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى} صدق الله العظيم [النجم:18].
Consequently Allah established His signs to His prophet and showed him from the major signs of His Lord on the night of traveling by night and the ascension to Sidra the farthest destination, so Allah purified his heart from the doubt an utmost purification, and that is the True explanatory-statement for the word of Allah the Most High: {And We never sent a messenger or a prophet before you but when he desired, then satan cast into his desire; but Allah annuls that which satan casts, then does Allah establish His messages. And Allah is Knowing, Wise}Truthful Allah the Great [Al-Hajj] 22:52
{وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نبيّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ} صدق الله العظيم [الحج:52].
—
انتهى الاقتباس
..And peace be upon the messengers, and praise be to Allah Lord of the worlds
.Your brother the Imam Mahdi Nasser Mohammad Al-Yemeni
إمامنا الحبيب السلام عليكم ورحمة الله وبركاته أرجو من إمامنا الحبيب تفسير هذه الآية الكريمة وهل كان يلقى الشيطان على قرأه النبي فعلا بسم الله الرحمن الرحيم ..وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آَيَاتِهِ صدق الله العظيم
وجزآكم الله خيرا عنا يا إمام
—
انتهى الاقتباس
بسم الله الرحمن الرحيم، وسلامٌ على المُرسَلين والحمدُ للهِ ربِّ العالمين..
أخي كوراك السلام عليكم ورحمة الله وبركاته، السلام علينا وعلى جميع عباد الله الصالحين في الأوّلين وفي الآخرين وفي الملأ الأعلى إلى يوم الدين، وسبقت من الفتوى بالبيان الحقّ لهذه الآية فأتينا بالبرهان من محكم القرآن ونقتبس لك الرد من بيان لنا من قبل بما يلي:
وإلى البيان الحقّ، حقيق لا أقول على الله بالبيان غير الحقّ، فآتيكم بالبيان من ذات القرآن حتى يتبيَّن لكم أنه الحقّ، وفي هذه الآية يُعلِّمكم الله أنه لم يهدِ الأنبياء والمُرسلين حتى بحثوا عن الحقّ بالاجتهاد الفكري فتمنّوا أن يتّبعوا سبيل الحقّ ومن ثمّ هداهم الله إلى الحقّ واصطفاهم واستخلصهم لنفسه وبعثهم إلى الناس رسُلاً من ربّ العالمين، ومن ثمّ ألقى الشيطان في أمنيتهم شكاً من بعد تحقيقها، ومن ثم يُحْكِم الله لهم آياته ويبيِّنها لهم، ومن ثم يطهِّر الله بآياته قلوبهم من الشك تطهيراً.
فلنبدأ برسول الله إبراهيم عليه الصلاة والسلام وآله وسلم؛ الباحثِ عن الحقّ الذي لم يقتنع بعبادة الأصنام ويرى أنهم لا ينفعون ولا يضرون ومن ثم تفكَّر في خلق السماوات والأرض. وقال الله تعالى:{وَإِذْ قَالَ إِبْرَاهِيمُ لأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلاَلٍ مُّبِينٍ ( 74 ) وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ ( 75 ) فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَى كَوْكَبًا قَالَ هَـذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لا أُحِبُّ الآفِلِينَ ( 76) فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَـذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لأكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ ( 77 ) فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّي هَـذَآ أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ ( 78 )} صدق الله العظيم [الأنعام].
ويا معشر أولي الألباب الذين يتدبرون الكتاب، تدبروا قول إبراهيم: {قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لأكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ ( 77 )} صدق الله العظيم. وذلك هو التمني لاتباع الحقّ ولا يريد غير الحقّ وهذا هو البيان لشطر من الآية في قوله تعالى: {وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نبيّ إِلَّا إِذَا تَمَنَّى} صدق الله العظيم [الحج:52]. ومن ثم يهديه الله الحقّ إلى الحقِّ. تصديقاً لقول الله تعالى: {وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا} صدق الله العظيم [العنكبوت:69].
ومن ثمّ نأتي لبيان قوله تعالى: {أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ} وذلك يأتي من بعد أن يهديه الله إلى الحقّ ويستخلصه لنفسه ويبعثه إلى الناس رسولاً حتى إذا علم الله أنّ نبيّه صار يعتقد في نفسه أنه لا ولن يشك في الحقّ الذي علّمه الله به أبداً ونسي أنّ قلبه بيد ربه يَصرفه كيف يشاء ونسي أنّ الله يحول بين المرء وقلبه، وأراد الله أن يُعلمهم درساً في العقيدة في علم الهدى، فمن ثمّ يُلقي الشيطان في نفسه شكاً في الحقّ الذي قد صار يدعو الناس إليه، ومن ثم يُحكم الله له آياته فيبينها له فيعلم أنه على الحقّ المُبين ويطهِّر الله قلبه من الشك تطهيراً.
ونأتي الآن للبيان لقول الله تعالى: {أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ} صدق الله العظيم؛ أي ألقى الشيطان في أمنيته شكاً من بعد أن تحققت أمنيته وهداه الله إلى الحقّ، فنعود لقصة رسول الله إبراهيم، هل حدث له هذا من بعد أن اجتهد اجتهاداً فكرياً وبحث عن الحقّ وهداه الله إليه واستخلصه لنفسه وجعله للناس إماماً ورسول الله إليهم وصار يدعوهم إلى الحقّ؟ ومن ثم ألقى الشيطان في أمنيته الشك ومن ثم حكَّم الله له آياته وطهر قلبه مما ألقاه الشيطان، وقال الله تعالى: {وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ} صدق الله العظيم [البقرة:260].
ومن ثم نأتي لرسول الله موسى عليه الصلاة والسلام وكان باحثاً عن الحقّ ولا يريد غير الحقّ وكان ينتمي لطائفة ممن كانوا على دين رسول الله يوسف الذي بعثه الله بالبينات إلى آل فرعون ولكنهم فرقوا دينهم شيعاً واختلفوا في البينات، وكان نبيّ الله موسى ينتمي لأحد الطوائف وأرداه أحدهم فقتل نفساً بغير الحقّ، وقال الله تعالى:{وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلانِ هَذَا مِنْ شِيعَتِهِ وَهَذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ}صدق الله العظيم [القصص:15].
ومن ثم فرَّ موسى وهو متألمٌ لما حدث وقال: {رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ} [القصص:16]، ومن ثم قرر أن يفر من آل فرعون وكذلك يعتزل شيعته الذين كانوا سبباً في قتله لنفس بغير الحقّ ويرى أنه لمن الضالين ولم يهتدِ إلى الحقّ بعد، وقرر الفرار من آل فرعون ويهاجر إلى ربه ليهديه سبيل الحقّ، واصطفاه الله و استخلصه لنفسه وبعثه إلى فرعون رسولاً وقال له فرعون، قال الله تعالى: {قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ (18) وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنتَ مِنَ الْكَافِرِينَ (19) قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ (20) فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ (21)} صدق الله العظيم [الشعراء:21].
ومعنى قول موسى: {قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ (20) فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ (21)} صدق الله العظيم؛ بمعنى أنه كان من الضالين عن الطريق الحق؛ بمعنى أنه كان يظنّ أنه على الحقّ وتبيَّن له أنه لا يزال ضالاً عن الحقّ وكان يظن أن هذه الطائفة على الحقّ، حتى إذا فرَّ وهاجر في سبيل الله اصطفاه الله واستخلصه لنفسه وبعثه إلى فرعون رسولاً بعد رجوعه من مدين، وبعد أن اصطفاه الله واستخلصه لنفسه وبعثه إلى فرعون رسولاً واعتقد موسى أنه لا ولن يشك أبداً في الحقّ الذي هداه الله إليه وأيَّده بآيتين من عنده، واعتقد موسى أنه لا يفتنه شيءٌ عن الحقّ الذي علِمه من ربِّه وأراد الله أن يُعلِّمه درساً في العقيدة في علم الهُدى، فألقى الشيطان في أمنيته شكاً حين ألقى السحرة عصيهم وحبالهم فخُيل إليه من سحرهم أنها تسعى وأوجس في نفسه خيفةً موسى، وتزلزلت العقيدة الحقّ في قلب موسى بعد أن هداه الله إليهومن ثم حكّم الله له آياتِه وأوحى إليه أن أَلق عصاك فإذا هي تلقف ما يأفكون، وأعاد الله اليقين إلى قلب موسى وحكم الله له آياته فتبيّن له أنه على الحقّ المُبين، وقال الله تعالى: {قَالَ بَلْ أَلْقُوا فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى (66) فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَى (67) قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَى (68) وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى (69) فَأُلْقِيَ السَّحَرَةُ سُجَّداً قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى (70)} صدق الله العظيم [طه].
والشكّ الذي ألقاه الشيطان في أمنية موسى من بعد أن هداه الله إلى الحقّ واستخلصه لنفسه وبعثه إلى فرعون رسولاً، ومن بعد الدعوة ألقى الشيطان في أمنيته شكاً ثم حكم الله له آياته، وذلك قول الله تعالى: {فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَى (67) قُلْنَا لَا تَخَفْإِنَّكَ أَنتَ الْأَعْلَى (68) وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى (69) فَأُلْقِيَ السَّحَرَةُ سُجَّداً قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى (70)} صدق الله العظيم [طه].
ومن ثم نأتي لنبي الله عُزير المؤمن مرَّ على قريةٍ وهي خاويةٌ على عروشها وألقى الشيطان في أمنيته شكاً بعد إذ هداه الله إلى الحقّ وقال: كيف يبعث الله أهل هذه القرية من بعد موتهم؟ ومن ثم أماته الله هو وحماره مائة عامٍ ثم بعثه ليُحكم الله له آياته وأراه كيف يكون ذلك، فبعثه ومن ثم بعث حماره وهو ينظر إليه وقال انظر إلى العظام كيف ننشزها فلما تبين له ذلك قال عزير أعلم إن الله على كُل شيءٍ قدير. وقال الله تعالى:{أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ}صدق الله العظيم [البقرة:259].
ومن ثم نأتي إلى خاتم الأنبياء والمُرسلين محمد رسول الله صلى الله عليه و آله وسلم بعد أن وجده الله ضالاً باحثاً عن الحقّ لا يعلم أيُّهُم على الحقّ فيتبعه، هل قومه أم النصارى أم اليهود؟ وكان يعتزل الناس في الغار يتفكر ويريد من الله أن يهديه إلى الحقّ ولم يكن على ضلالٍ لأنه لم يعبد الأصنام ولم يعتنق النصرانية ولا اليهودية ولكنه كان ضالاً عن الطريق الحقّ وهو لا يريد غير الحقّ ثم هداه الله إلى الحق. تصديقاً لقول الله تعالى:{وَوَجَدَكَ ضَالًّا فَهَدَى}[الضحى:7]، واصطفاه الله وهداه إلى الحقّ وأوحى إليه بالحقِّ عن طريق جبريل عليه الصلاة والسلام وبعثه الله إلى الناس رسولاً وكان يدعوهم إلى الحقّ ولكنه كان يعتقد أنه لا يمكن أن يشكّ في الحقّ بعد إذ هداه الله إليه وأراد الله أن يُعلِّمه درساً في العقيدة في علم الهُدى.
وقال له قومه إنما اعتراك أحد آلهتنا بسوء بمسّ شيطانٍ وهو الذي يوحي إليك ذلك، فشكَّ محمد رسول الله -صلى الله عليه وآله وسلم- إن الذي يُكلمه لعله يكون من الشياطين ولم يبدِ ذلك الشكّ لأحدٍ وهو أمّيٌّ لا يقرأ ولا يكتب، وذلك لأن قومه قالوا له: "إن الذي يُكلمك شيطانٌ وليس ملكاً" بسبب إعراضه عن آلهتهم ولذلك رد الله عليهم مع التحذير لنبيه بقوله تعالى: {وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ (210) وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ (211) إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (212) فَلَا تَدْعُ مَعَ اللَّهِ إِلَهاً آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ (213)} صدق الله العظيم [الشعراء].
ولكنّ محمداً رسول الله أصبح مثله كمثل إبراهيم يُريد أن يطمئن قلبه، وقال تعالى: {فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرأُونَ الْكِتَابَ مِنْ قَبْلِكَ لَقَدْ جَاءَكَ الحقّ مِنْ رَبِّكَ فَلا تَكُونَنَّ مِنَ الْمُمْتَرِينَ} صدق الله العظيم [يونس:94].
ولكن محمد رسول الله -صلّى الله عليه وآله وسلّم- لم يسأل الذين أوتوا الكتاب بل أناب إلى الله ويريد أن يعلم علم اليقين أنه على الحقّ المُبين، ومن ثم أرسل الله له جبريل عليه الصلاة والسلام بدعوة له من ربِّه ليريه بعين اليقين النار ومن فيها من الذين كذبوا بالحقِّ من ربهم من الأمم الأولى ويريه الجنة ومن فيها من المُتقين وأراه الله من آياته الكُبرى ليطمئن قلبه أنه على الحقّ المبين، وقال الله تعالى: {لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى} صدق الله العظيم [النجم:18].
إذاً أحكَم الله آياته لنبيِّه وأراه من آيات ربّه الكُبرى ليلة الإسراء والمعراج إلى سدرة المُنتهى فطهَّر الله قلبه من الشكِّ تطهيراً، وذلك هو البيان الحقّ لقول الله تعالى: {وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نبيّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ} صدق الله العظيم [الحج:52].
—
انتهى الاقتباس
وسلامٌ على المرسَلين، والحمدُ للهِ ربِّ العالمين.. أخوكم؛ الإمام المهديّ ناصر محمد اليماني. ______________
More of the True explanatory-statement to verses in the grand Quran..
