Askin the explanation of QS. Az-Zumar 39: verse 23

[chilmi hasbullah]

Assalamu'alaikum warahmatullahi wabarakatuh

I sincerely salute Imam Mahdi Nasser Mohammad Alyamani the caliph of Allah on earth, my name is Chilmi bin Hasbullah -حلمى بن حزب الله-
(supporter of Imam Mahdi Nasser Mohammad Alyamani). I would like an explanation of the following verse:

Allah Subhanahu Wa Ta'ala :

اَللّٰهُ نَزَّلَ اَحْسَنَ الْحَدِيْثِ كِتٰبًا مُّتَشَا بِهًا مَّثَا نِيَ ۖ تَقْشَعِرُّ مِنْهُ جُلُوْدُ الَّذِيْنَ يَخْشَوْنَ رَبَّهُمْ ۚ ثُمَّ تَلِيْنُ جُلُوْدُهُمْ وَقُلُوْبُهُمْ اِلٰى ذِكْرِ اللّٰهِ ۗ ذٰلِكَ هُدَى اللّٰهِ يَهْدِيْ بِهٖ مَنْ يَّشَآءُ ۗ وَمَنْ يُّضْلِلِ اللّٰهُ فَمَا لَهٗ مِنْ هَا دٍ

(QS. Az-Zumar 39: verse 23)

I wish I could get a good response، thank you!

Wassalamu'alaikum

[خليل الرحمن]

peace an forgivness of allah be upon you and all our brothers and sisters in allah's love
and may Allah guide by you and our beloved brother Zet Suhud all indonesia trully my lord is the all mercyfull
here you a:

Quote from the stattement of the Awaited Imam Mahdi Nasser Muhammad Al-Yamani

As for regarding to explain the word Mathani in the word of Allah the Most High:

{Allah has revealed the best announcement, a Book consistent, Mathani, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts soften to Allah’s remembrance. This is Allah’s guidance — He guides with it whom He pleases. And he whom Allah leaves in error, there is no guide for him.}

Truthful Allah the Great [Al-Zumar] 39:23

{اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ}

صدق الله العظيم [الزمر:23].

Allah the Most High gave you fatwa that

the book of Allah its verses are consist of two kinds decisive and similar (allegorical)

. In confirming to the word of Allah the Most High:

{He it is Who has revealed the Book to you; some of its verses are decisive — they are the basis of the Book — and others are similar (allegorical). Then those in whose hearts is perversity follow the part of it which is allegorical, seeking to mislead, and seeking to give it (their own) interpretation. And none knows its interpretation save Allah, and those firmly rooted in knowledge. They say: We believe in it, it is all from our Lord. And none mind except men of understanding.}

Truthful Allah the Great [Al-Emran] 3:7

{هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ}

صدق الله العظيم [آل عمران:7].

Therefore the Book is consisting of two categories, a decisive part and a similar part, and that’s because it is being similar with the decisive in the pronunciation and differs in the explanation. And I give you an example on that, so what follows is from the decisive part. Allah the Most High said:

{..And kill not yourselves. Surely Allah is ever Merciful to you.(29) And whoso does this aggressively and unjustly, We shall soon cast him into fire. And this is ever easy for Allah.(30)}

Truthful Allah the Great [Al-Nisa] 4:29-30

{وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّـهَ كَانَ بِكُمْ رَحِيمًا ﴿29﴾ وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّـهِ يَسِيرًا ﴿30﴾}

صدق الله العظيم [النساء].

And what follows is from the similar part. And Allah the Most High said:

{..and kill yourselves. That is best for you with your Creator. So He turned to you (mercifully). Surely He is the Oft-returning (to mercy), the Merciful.}

Truthful Allah the Great [Al-Baqara] 2:54

{فَاقْتُلُوا أَنْفُسَكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ عِنْدَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ}

صدق الله العظيم [البقرة:54].

And the Quran is (Mathani) a pair of decisive and similar

so if you left the decisive and followed the similar you strayed a far astray because the similar differs with the decisive in the apparent of it despite the utterance is similar and differs in its interpretation from the apparent of it, but if you followed the apparent of the similar (allegorical) you will stray from the equitable path and that’s because its interpretation differs from the apparent of it, and Allah made the Awaited Mahdi to compass the explanation of the decisive of it and the similar of it (allegorical), and I still debate with you in the decisive of until I uphold the argument against you.

O my honorable brother, (Al-Mathani is Al-Muthana) indeed only

the pair is the two

, a clear Arabic Quran. As like the word of Allah the Most High:

{Say: I exhort you only to one thing, that you rise up for Allah’s sake (Mathna) by twos and singly; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement.}

Truthful Allah the Great [Saba] 34:46

{قُلْ إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُوا مَا بِصَاحِبِكُمْ مِنْ جِنَّةٍ إِنْ هُوَ إِلا نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ}

صدق الله العظيم [سبأ:46].

So (Al-Mathna) the pair is two and (Furada) the single is one. And Allah the Most High said:

{And if you fear that you cannot do justice to orphans, marry such women as seem good to you, (Mathna) two, or three, or four; but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is more proper that you may not do injustice.}

Truthful Allah the Great [Al-Nisa] 4:3

{فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً}

صدق الله العظيم [النساء:3]

{Mathna}

two,

{three}

three,

{four}

four.

{مَثْنَى} {وَثُلَاثَ} {وَرُبَاعَ}

But (Al-Makarama) who they follow conjecture said that Al-Mathna is meant with it four and the three is meant with is six and the four is meant with it eight, so they marry eight of the free women, Allah’s curse be on them how they are turned away who they say against Allah what they do not know by following the conjecture which does not avail a thing from the Truth, so they strayed themselves and made their nation to stray so they bear the burden of themselves and the burden of their nation. Confirming with the word of Allah the Most High:

{That they may bear their burdens in full on the day of Resurrection, and also of the burdens of those whom they lead astray without knowledge. Ah! evil is what they bear.}

Truthful Allah the Great [Al-Nahl}16:25

{لِيَحْمِلُواْ أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ أَلاَ سَاء مَا يَزِرُونَ}

صدق الله العظيم [النحل:25].

So be ware of the warning from explaining the Reminder without knowledge from Allah, and is the reason that the nation of Islam had strayed from the equitable path except because following conjecture which bears the right and bears the wrong? But a miracle in the Book that any scholar says about Allah with conjecture it should not be for him that he speaks by the Truth so he does not say against Allah what he does not know that it is the Truth from Allah.

As for your question that you said to me in it as follows:

(Here I direct a question and I say to you: O virtuous Imam, do you say of Allah without knowledge? How do you say Allah is Great when Ihram, and Allah is Great when kneeling, and in all the movements of the prayer, so what is your evidence on saying Allah is Great??? Why I do not say Allah at Ihram, and Allah when kneeling and in all the movement of prayer without any addition??? Or I say Allah is Great at Ihram and glory be to Allah when kneeling and thus I change in the utterance. So what is the evidence from the Quran on the description of prayer and the manner for it?)
انتهى الاقتباس

Then I respond to you with the definitive convincing evidence. Allah the Most High said:

{..And utter not your prayer loudly nor be silent in it, and seek a way between these.(110) And say: Praise be to Allah! Who has not taken to Himself a son, and Who has not a partner in the kingdom, and Who has not a helper because of weakness; and proclaim His greatness, magnifying (Him).(111)}

Truthful Allah the Great [Al-Esra] 17:110-111

{وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا ﴿110﴾ وَقُلِ الْحَمْدُ لِلَّـهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا﴿111﴾}

صدق الله العظيم [الإسراء].

And confirming with the word of Allah the Most High:

{Recite that which has been revealed to you of the Book and keep up prayer. Surely prayer keeps (one) away from indecency and evil; and certainly the remembrance of Allah is the greatest. And Allah knows what you do.}

Truthful Allah the Great [Al-Ankaboot] 29:45

{اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلاَةَ إِنَّ الصَّلاَةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللهِ أَكْبَرُ وَاللهُ يَعْلَمُ مَا تَصْنَعُونَ}

صدق الله العظيم [العنكبوت:45].

And we did not explain yet the manner of the prayer, and — O Mushabib, the explanation will be in the prayer of being present (locally in one’s hometown) from the decisive Book, and I give fatwa with right word and not the word of conjecture in fact the decisive word and it is not for amusement, and surely we are truthful.

O Mushabib how do you give fatwa that I say about Allah what I do not know before you ask about (Al-Takbir) the magnification so I bring to you the proof from the decisive Reminder? O my honorable brother, it was not for the Truth to follow your desires, so if you are one of the scholars of the nation then show your True name and your picture and surely I am capable to bridle you by the Truth, and our fatwa preceded that I do not want to have dialogue in this statement with unknown characters and you have the right to have dialogue with us while you have unknown identity but in statement other than the prayer statement. And peace be upon the messengers, and praise be to Allah Lord of the worlds.

Mufti of the humans the Awaited Mahdi Imam Mahdi Nasser Mohammad Al-Yemeni.

__________________

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End of the Quote

here you have the source of all the translated statement

اقتباس المشاركة 189121 من موضوع The explanatory statement of the prayers and the units from the decisive-law of the great Quran..

- 4 -

Imam Nasser Mohammad Al-Yemeni

08 - 11 - 1430 AH
27 - 10 - 2009 AD
12:46 am
ــــــــــــــــــــــ


..The response to (Mushabib) from the decisive Book for those who possess understanding to have in mind

اقتباس المشاركة :

In the name of Allah the All Merciful, the Most Merciful
O Imam Mahdi, peace, mercy of Allah and His blessings on you too
O revered Imam, I thank you for your well reply and your patience, I see you O Imam in your response to me.
O shaykh I see you that you do not desire spreading the knowledge to the average people like me, and I remembered while I was reading your reply chapter frowned and turned away when came a blind companion wants to learn from the messenger forgiveness and peace be upon him, so the messenger frowned and turned away from him because he was arguing with the elite of Quraish and he wants to call them to Islam so Allah sent down a chapter recites in the Quran a reprimanding to the beloved Mohammad -forgiveness and peace be upon him- to what he -forgiveness and peace be upon him- did it with the blind.
O our revered Imam, the other issue; I am not unknown and my name is Mushabib ben Abd Allah Al-Qahtani and I read your statement and I loved the addition of the knowledge and the education which does not be except by the question and debate until the Truth get clear and we follow it, will you increase me or accept the dialogue with me for may Allah guide me to the way of the Truth.
Our revered Imam, I acknowledge that I am not a scholar but I am a searcher for the Truth and knowledge, therefore I asked you and you are from people of knowledge, what is your evidence from the Quran that the prayer is two units other than the word (Mathani) because this word is not a sufficient evidence to say that the prayer is two units.
I had said to you; why the word “Mathani” does not mean to read the opening (Al-Fatiha) twice in one unit and would be sufficient, or to be read twice in each unit and we pray for units or five or what Allah pleases for us to pray, and in each unit we recite (Al-Fatiha) the opening two units by pairs??
We surely want conclusive evidence to make clear for us the number of units other than the word Mathani which it could have several meanings and each person explains it as he wants. As Allah mentioned in His holy Quran, so the Most High said:
{Allah has revealed the best announcement, a Book with similarities, (Mathani), whereat do shudder the skins of those who fear their Lord, then their skins and their hearts soften to Allah’s remembrance. This is Allah’s guidance — He guides with it whom He pleases. And he whom Allah leaves in error, there is no guide for him.}
So what is the meaning (Mathani) in this verse???
Son of Abas may Allah be pleased with him in this verse {Mathani}, he said: Allah’s Book is Mathani , He made twice therein the
And Al-Qurtabi -may Allah have mercy on his soul- in his explanation of {Mathani} He made twice of the stories, admonishments and the laws and made twice for recitation so it is untiring.
Of this I say O our virtuous Imam we are requesting from you an explanatory-statement for the number the units from the holy Quran in other verse than that which you mentioned, I just made clear that Mathany does not mean that the prayer is two units in fact if you took the explanation of the word Mahani in as what I previously mentioned I will (athni Al-Fatiha) repeat-twice the opening of the Book in the one unit two times and be sufficient for me with one unit or I pray six and (athni Al-Fatiha) I repeat-twice the opening in each unit two times and so on.
We surely want a clear evidence shows the number of recitation from the Holy Quran. Then, O revered Imam, you said from the evidence that you indicate with it and it is the word of Allah the Most High:
{And certainly We have given you seven of (Al-Mathani) and the grand Quran.}
So as for your reverence had made the word (Al-Mathani) is reading (Al-Fatiha) the opening twice in two units where we recite Al-Fatiha in each unit and this is your evidence that the prayer is two units.
For me I say that Al-Mathani is I recite the opening per one unit two times, to the meaning of Al-Tathnia from the word Mathani, so Al-Mathani; what is repeated time after time
I just may say to you that the meaning of Al-Mathani is returning it in each unit so the prayer to be either four units as Zuhr, Asr and Isha reciting therein with the opening in each unit, or three units as Maghrib reciting with the opening in each unit, or the two units as Fajr reciting with the opening in each unit.
Therefore I still request by an evidence from the Quran shows and make clear the number of units since you want seeking the information to be only from the Quran.
Then I say O our virtuous Imam here I direct a question and I say: O revered Imam do you say about Allah without knowledge??? How do you say Allah is Great when Ihram, and Allah is Great when kneeling, and in all the movements of the prayer, so what is your evidence on saying Allah is Great??? Why I do not say Allah at Ihram, and Allah when kneeling and in all the movement of prayer without any addition??? Or I say Allah is Great at Ihram and glory be to Allah when kneeling and thus I change in the utterance. So what is the evidence from the Quran on the description of prayer and the manner for it?
Then you spoke about the rain and the cause of it is by Allah’s will and you did good in these words, then I said you did well in word and I will continue following up with you only to be manifested by the scientific prove that you are the Mahdi and gladdens my chest to the right
I hope you do not resist me and to continue your dialogue with a simple man searching for the Truth surely if Allah guides one man through you is better for you than the red camels.
May Allah enlighten your heart O Mahdi and made you from the people of the Truth
As I thank you for your patience and your acceptance for the reply to a searcher for the Truth and I hope you do not reject me and to point-out the Truth for me.
Peace, and mercy of Allah be on you

— انتهى الاقتباس

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..

O Mushabib, I surely know that you are from the scholars and not of the average-general Muslims, but unfortunately you are of those who say about Allah what they do not know, and what made me upset with you is not your arguing, that’s because I am indeed capable of bringing to you the proof from the decisive Quran, and surely disposed on bridling you by the Truth, but I had previously gave fatwa that the dialogue in the statement of the prayer should not be with unknown personalities only scholars from the speakers of the pulpits, so the weakest of faith that the people of their village know them, or a mufti of the hometowns definitely being famous among the citizens of his country due (to the importance) because the statement of the prayer is not like the other statements, in fact it is the second pillar after the unification testimony, and it is the pillar of which will never be lifted off the faithful until the soul reaches the throat, because the pillar of fasting get lifted to other days in sickness and travel, as well as the pillar of Zakat get raised from the poor and needy surely it is obligatory on the the rich, as well as the pillar of Hajj would be lifted off who can not have means for it, as for the pillar of prayer surely would not be lifted off not in being present (locally in one’s hometown) and neither in travel nor in sickness, but it differs so it get reduced only, but it would never be lifted ever as long as I am alive.

As for regarding to explain the word Mathani in the word of Allah the Most High: {Allah has revealed the best announcement, a Book consistent, Mathani, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts soften to Allah’s remembrance. This is Allah’s guidance — He guides with it whom He pleases. And he whom Allah leaves in error, there is no guide for him.}Truthful Allah the Great [Al-Zumar] 39:23
{اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ} صدق الله العظيم [الزمر:23].

Allah the Most High gave you fatwa that the book of Allah its verses are consist of two kinds decisive and similar (allegorical). In confirming to the word of Allah the Most High: {He it is Who has revealed the Book to you; some of its verses are decisive — they are the basis of the Book — and others are similar (allegorical). Then those in whose hearts is perversity follow the part of it which is allegorical, seeking to mislead, and seeking to give it (their own) interpretation. And none knows its interpretation save Allah, and those firmly rooted in knowledge. They say: We believe in it, it is all from our Lord. And none mind except men of understanding.}Truthful Allah the Great [Al-Emran] 3:7
{هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ} صدق الله العظيم [آل عمران:7].

Therefore the Book is consisting of two categories, a decisive part and a similar part, and that’s because it is being similar with the decisive in the pronunciation and differs in the explanation. And I give you an example on that, so what follows is from the decisive part. Allah the Most High said: {..And kill not yourselves. Surely Allah is ever Merciful to you.(29) And whoso does this aggressively and unjustly, We shall soon cast him into fire. And this is ever easy for Allah.(30)}Truthful Allah the Great [Al-Nisa] 4:29-30
{وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّـهَ كَانَ بِكُمْ رَحِيمًا ﴿29﴾ وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّـهِ يَسِيرًا ﴿30﴾} صدق الله العظيم [النساء].

And what follows is from the similar part. And Allah the Most High said: {..and kill yourselves. That is best for you with your Creator. So He turned to you (mercifully). Surely He is the Oft-returning (to mercy), the Merciful.}Truthful Allah the Great [Al-Baqara] 2:54
{فَاقْتُلُوا أَنْفُسَكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ عِنْدَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ} صدق الله العظيم [البقرة:54].

And the Quran is (Mathani) a pair of decisive and similar so if you left the decisive and followed the similar you strayed a far astray because the similar differs with the decisive in the apparent of it despite the utterance is similar and differs in its interpretation from the apparent of it, but if you followed the apparent of the similar (allegorical) you will stray from the equitable path and that’s because its interpretation differs from the apparent of it, and Allah made the Awaited Mahdi to compass the explanation of the decisive of it and the similar of it (allegorical), and I still debate with you in the decisive of until I uphold the argument against you.

O my honorable brother, (Al-Mathani is Al-Muthana) indeed only the pair is the two, a clear Arabic Quran. As like the word of Allah the Most High: {Say: I exhort you only to one thing, that you rise up for Allah’s sake (Mathna) by twos and singly; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement.}Truthful Allah the Great [Saba] 34:46
{قُلْ إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُوا مَا بِصَاحِبِكُمْ مِنْ جِنَّةٍ إِنْ هُوَ إِلا نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ} صدق الله العظيم [سبأ:46].

So (Al-Mathna) the pair is two and (Furada) the single is one. And Allah the Most High said: {And if you fear that you cannot do justice to orphans, marry such women as seem good to you, (Mathna) two, or three, or four; but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is more proper that you may not do injustice.}Truthful Allah the Great [Al-Nisa] 4:3
{فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً} صدق الله العظيم [النساء:3]

{Mathna} two, {three} three, {four} four.
{مَثْنَى} {وَثُلَاثَ} {وَرُبَاعَ}

But (Al-Makarama) who they follow conjecture said that Al-Mathna is meant with it four and the three is meant with is six and the four is meant with it eight, so they marry eight of the free women, Allah’s curse be on them how they are turned away who they say against Allah what they do not know by following the conjecture which does not avail a thing from the Truth, so they strayed themselves and made their nation to stray so they bear the burden of themselves and the burden of their nation. Confirming with the word of Allah the Most High: {That they may bear their burdens in full on the day of Resurrection, and also of the burdens of those whom they lead astray without knowledge. Ah! evil is what they bear.}Truthful Allah the Great [Al-Nahl}16:25
{لِيَحْمِلُواْ أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ أَلاَ سَاء مَا يَزِرُونَ} صدق الله العظيم [النحل:25].

So be ware of the warning from explaining the Reminder without knowledge from Allah, and is the reason that the nation of Islam had strayed from the equitable path except because following conjecture which bears the right and bears the wrong? But a miracle in the Book that any scholar says about Allah with conjecture it should not be for him that he speaks by the Truth so he does not say against Allah what he does not know that it is the Truth from Allah.

As for your question that you said to me in it as follows:

اقتباس المشاركة :

(Here I direct a question and I say to you: O virtuous Imam, do you say of Allah without knowledge? How do you say Allah is Great when Ihram, and Allah is Great when kneeling, and in all the movements of the prayer, so what is your evidence on saying Allah is Great??? Why I do not say Allah at Ihram, and Allah when kneeling and in all the movement of prayer without any addition??? Or I say Allah is Great at Ihram and glory be to Allah when kneeling and thus I change in the utterance. So what is the evidence from the Quran on the description of prayer and the manner for it?)

— انتهى الاقتباس

Then I respond to you with the definitive convincing evidence. Allah the Most High said: {..And utter not your prayer loudly nor be silent in it, and seek a way between these.(110) And say: Praise be to Allah! Who has not taken to Himself a son, and Who has not a partner in the kingdom, and Who has not a helper because of weakness; and proclaim His greatness, magnifying (Him).(111)}Truthful Allah the Great [Al-Esra] 17:110-111
{وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا ﴿110﴾ وَقُلِ الْحَمْدُ لِلَّـهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا﴿111﴾} صدق الله العظيم [الإسراء].

And confirming with the word of Allah the Most High: {Recite that which has been revealed to you of the Book and keep up prayer. Surely prayer keeps (one) away from indecency and evil; and certainly the remembrance of Allah is the greatest. And Allah knows what you do.}Truthful Allah the Great [Al-Ankaboot] 29:45
{اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلاَةَ إِنَّ الصَّلاَةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللهِ أَكْبَرُ وَاللهُ يَعْلَمُ مَا تَصْنَعُونَ} صدق الله العظيم [العنكبوت:45].

And we did not explain yet the manner of the prayer, and — O Mushabib, the explanation will be in the prayer of being present (locally in one’s hometown) from the decisive Book, and I give fatwa with right word and not the word of conjecture in fact the decisive word and it is not for amusement, and surely we are truthful.

O Mushabib how do you give fatwa that I say about Allah what I do not know before you ask about (Al-Takbir) the magnification so I bring to you the proof from the decisive Reminder? O my honorable brother, it was not for the Truth to follow your desires, so if you are one of the scholars of the nation then show your True name and your picture and surely I am capable to bridle you by the Truth, and our fatwa preceded that I do not want to have dialogue in this statement with unknown characters and you have the right to have dialogue with us while you have unknown identity but in statement other than the prayer statement. And peace be upon the messengers, and praise be to Allah Lord of the worlds.

Mufti of the humans the Awaited Mahdi Imam Mahdi Nasser Mohammad Al-Yemeni.

__________________

Read more: https://albushra-islamia.com/showthread.php?p=47655

اقتباس المشاركة 47655 من موضوع ( بيانات الإمام في أحكام الوضوء والصلاة وميقاتها )

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الإمام ناصر محمد اليماني
08 - 11 - 1430 هـ
27 - 10 - 2009 مـ
12:46 صباحاً
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الرد على ( مُشبب ) من مُحكم الكتاب ليتذكّر أولو الألباب ..

اقتباس المشاركة :

بسم الله الرحمن الرحيم
وعليكم السلام أيها الإمام المهدي ورحمة الله وبركاته
أشكرك على حسن ردك وسعة صدرك أيها الإمام الفاضل
أراك قلت يا إمام في ردك علي
أراك ياشيخ لا تريد نشر العلم للعامة من الناس أمثالي وقد تذكرت ُ وأنا أقرأ ردك سورة عبس وتولى عندما جاء الصحابي الجليل الأعمى يريد أن يتعلم من الرسول صلى الله عليه وسلم فعبس الرسول وتولى عنه لأنه كان يجادل كبار قريش ويريد دعوتهم للإسلام فأنزل الله سورة تتلى في القرآن عتابا ً للحبيب محمد صلى الله عليه وسلم لما فعله صلى الله عليه وسلم مع الأعمى
الأمر الآخر يا إمامنا الفاضل أنا لست بمجهول واسمي مشبب بن عبدالله القحطاني وقرأت بيانك فأحببت الإستزادة من العلم والمعرفة وهي لا تكون إلا بالسؤال والنقاش حتى يتبين الحق ونتبعه فهل ستردني أم تقبل الحوار معي لعل الله يهديني لطريق الحق
ثم قلت ياإمامنا الفاضل
تنبيه كلمة بالضن لغويا ً خاطئة والصحيح هو بالظن
إمامنا الفاضل أقر بأني لست بعالم ولكني باحث عن الحق والعلم ولذلك سألتك وأنت من أهل العلم
ماهو دليلك من القرآن على أن الصلوات ركعتين غير كلمة مثاني لأن هذه الكلمة ليست دليلا ً كافيا ً لأن تقول الصلاة ركعتين
فقد قلت لك فلماذا لا تكون كلمة مثاني تعني أن تقرأ الفاتحة مرتين في الركعة الواحدة وكفى أو تقرأ في كل ركعة مرتين ونصلي أربع ركعات أو خمس أو ماشاء الله أن نصلي وفي كل ركعة نقرأ الفاتحة ركعتين بالتثنية
فنحن نريد دليلا ً قاطعا ً يبين لنا عدد الركعات غير كلمة مثاني التي قد يكون لها عدة معاني ويفسرها كل شخص بما يريد
كما أن الله ذكر في كتابه الكريم فقال تعالى
{ اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ }
فما معنى مثاني في هذه الآية؟؟
قال ابن عباس رضي الله عنه في هذه الآية : { مثاني } قال : كتاب الله مثاني ، ثنى فيه الأمر مرارا .
وقال القرطبي في تفسيره رحمه الله
{ مَثَانِيَ } تُثَنَّى فِيهِ الْقَصَص وَالْمَوَاعِظ وَالْأَحْكَام وَثَنَّى لِلتِّلَاوَةِ فَلَا يُمَلُّ .
فمن هذا أقول يا إمامنا الفاضل طالبين منك بيان عدد الركعات من القرآن الكريم في غير الآية التي ذكرت فقد بينت أن مثاني لا تعني أن الصلاة ركعتين بل لو أخذت تفسير كلمة مثاني بمثل ماذكرت يا إمام لقلت لك مثل ما ذكرت سابقا ً سأثني الفاتحة في الركعة الواحدة مرتين وأكتفي بركعة واحدة أو أصلي ست ركعات وأثني في كل ركعة الفاتحة مرتين وهكذا
فنحن نريد دليلا ً واضحا ً يبين عدد الركعات من القرآن الكريم.
ثم قلت يافضيلة الإمام
من الدليل الذي تستدل به وهو قول الله تعالى
{ وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ }
فكما أن فضيلتك جعلت كلمة المثاني قراءة الفاتحة مرتين في ركعتين بحيث نقرأ في كل ركعة الفاتحة وهذا هو دليلك على أن الصلاة ركعتين
فأقول أنا أن المثاني هي أن أقرأ الفاتحة في الركعة الواحدة مرتين لمعنى التثنية من كلمة مثاني فالمثاني ما ثُنِّيَ مرة بعد مرة،
وقد أقول لك إن معنى المثاني هو إعادتها في كل ركعة فتكون الصلاة إما أربع ركعات كالظهر والعصر والعشاء يقرأ بالفاتحة فيها في كل ركعة أو ثلاث ركعات كالمغرب يقرأ بالفاتحة في كل ركعة أو ركعتين كالفجر ويقرأ بالفاتحة في كل ركعة
لذلك لا زلت أطلب بدليل من القرآن يبين ويوضح عدد الركعات بما أنك تريد أن يكون الإستدلال فقط من القرآن.
ثم قلت ياإمامنا الفاضل
وهنا أوجه سؤالا ً وأقول لك يافضيلة الإمام هل تقول على الله بغير علم؟؟
كيف تقول الله أكبر عند الإحرام والله أكبر عند الركوع وفي جميع حركات الصلاة فماهو دليلك على قول الله أكبر ؟؟
لماذا لا أقول الله عند الإحرام والله عند الركوع وفي جميع حركات الصلاة بدون أي إضافة؟؟
أو أقول الله أكبر عند الإحرام وسبحان الله عند الركوع وهكذا أغير في اللفظ
فماهو الدليل من القرآن على صفة الصلاة وكيفيتها؟
ثم تكلمت عن الغيث وأن سببه بمشئة الله الإستقامة وأجدت في هذا الكلام
ثم قلت
أحسنت القول وسأظل متابعا ً معك إلا أن يتبين بالبرهان العلمي أنك المهدي وينشرح صدري للحق
وأتمنى أن لاتردني وتتابع حوارك مع رجل بسيط يبحث عن الحق فلإن يهدي الله بك رجلا ً واحدا ً خير لك من حمر النعم
أنار الله قلبك يا مهدي وجعلك من أهل الحق
كما أشكرك على سعة صدرك وقبولك الرد على باحثٍ عن الحق وأتمنى أن لا تردني وتدلني على الحق.
والسلام عليكم ورحمة الله

— انتهى الاقتباس

بسم الله الرحمن الرحيم، وسلامٌ على المُرسلين، والحمدُ لله ربّ العالمين..

ويا مُشبّب، إنّي أعلمُ أنّك من العُلماء ولست من عامة المُسلمين، ولكن للأسف إنّك من الذين يقولون على الله ما لا يعلمون، والذي زعّلني منك ليس جدالك وذلك لأنّي على أن آتيك بالبُرهان من مُحكم القرآن لقديرٌ وعلى إلجامك بالحقّ لجديرٌ، ولكنّي قد أفتيتُ مُسبقاً أنّ الحوار في بيان الصلاة لا ينبغي أن يكون مع شخصياتٍ مجهولةٍ؛ بل عُلماء من خُطباء المنابر، فأضعف الإيمان أنهم يعرفهم أهلُ قريتهم، أو مُفتي الديار حتماً يكون مشهوراً بين مواطني دولته نظراً لأنّ بيان الصلاة ليس كمثل البيانات الأخرى بل هو الركن الثاني من بعد شهادة التوحيد، وهو الركن الذي لن يُرفع أبداً عن المؤمنين حتى تبلغ الروح الحلقوم، وذلك لأنّ رُكن الصيام يرفع إلى أيامٍ أُخَر في المرض والسفر، وكذلك رُكن الزكاة تُرفع عن الفقراء والمساكين فتكون فرضاً على الأغنياء، وكذلك ركن الحجّ يُرفع عن الذي لا يستطيع إليه سبيلاً، وأما رُكن الصلاة فلا تُرفع لا في حضرٍ ولا في سفرٍ ولا في مرضٍ ولكنّها تختلف فتُخفف فقط، ولكنها لا تُرفع أبداً ما دُمت حياً.

أما بالنسبة لبيان كلمة مثاني في قول الله تعالى: {اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ} صدق الله العظيم [الزمر:23].

وأفتاكم الله تعالى أنّ الكتاب تتكون آياته من صنفين اثنين مُحكم ومُتشابه. تصديقاً لقول الله تعالى: {هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ} صدق الله العظيم [آل عمران:7].

إذاً الكتاب يتكون من قسمين: قسمٌ مُحكمٌ وقسمٌ مُتشابهٌ وذلك لأنّه يتشابه مع المُحكم في اللفظ ويختلف في البيان، وآتيك على ذلك مثلاً، فما يلي من القسم المُحكم. قال الله تعالى: {وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّـهَ كَانَ بِكُمْ رَحِيمًا ﴿29﴾ وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّـهِ يَسِيرًا ﴿30﴾} صدق الله العظيم [النساء].

وما يلي من القسم المُتشابه، وقال الله تعالى: {فَاقْتُلُوا أَنْفُسَكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ عِنْدَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ} صدق الله العظيم [البقرة:54].

والقرآن مثاني (مُحكم ومُتشابه)، فإن تركتم المُحكم واتَّبعتم المُتشابه ضللتم ضلالاً بعيداً لأنّ المُتشابه يختلف مع المحكم في ظاهره برغم التشابه اللفظي ويختلف في تأويله عن ظاهره، ولكنّكم إذا اتَّبعتم ظاهر المُتشابه ضللتم عن سواء السبيل وذلك لأنّ تأويله يختلف عن ظاهره، وأحاط الله المهديّ المنتظَر بيان محكمه وبيان مُتشابهه، ولا أزال أحاجِجكم بمحكمه حتى أقيم الحجّة عليكم بالحقّ.

ويا أخي الكريم إنّما المثاني هو المَثنى قُرآنٌ عربيٌّ مُبينٌ. كمثال قول الله تعالى: {قُلْ إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُوا مَا بِصَاحِبِكُمْ مِنْ جِنَّةٍ إِنْ هُوَ إِلا نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ} صدق الله العظيم [سبأ:46].

فالمثنى اثنين والفُرادى واحد. وقال الله تعالى: {فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً} صدق الله العظيم [النساء:3]؛ {مَثْنَى} اثنتين، {وَثُلَاثَ} ثلاث، {وَرُبَاعَ} أربع.

ولكن (المكارمة) الذين يتّبعون الظنّ قالوا إنّ المثنى يقصد بها أربعة والثلاث يقصد بها ستة والرباع يقصد بها ثمانية، فيتزوجون ثمانٍ من الحُرات! قاتلهم الله أنَّى يؤفكون الذين يقولون على الله ما لا يعلمون باتّباع الظنّ الذي لا يُغني من الحقّ شيئاً فضلّوا أنفسهم وأضلّوا أمّتهم فيحملون وزر أنفسهم ووزر أمّتهم. تصديقاً لقول الله تعالى: {لِيَحْمِلُواْ أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ أَلاَ سَاء مَا يَزِرُونَ} صدق الله العظيم [النحل:25].

فالحذر الحذر من بيان الذِّكر بغير علمٍ من الله، وهل سبب أنّ أمّة الإسلام قد ضلّت عن سواء السبيل إلا بسبب اتّباع الظنّ الذي يحتمل الصح ويحتمل الخطأ؟ ولكنّ معجزة في الكتاب أنّ أيّ عالِمٍ يقول على الله بالظنّ لا ينبغي له أن ينطق بالحقّ حتى لا يقول على الله إلا ما يعلم إنّه الحقّ من عند الله.

وأما سؤالك الذي قلت لي فيه ما يلي:

اقتباس المشاركة :

( وهنا أوجه سؤالاً وأقول لك يا فضيلة الإمام هل تقول على الله بغير علم؟ كيف تقول الله أكبر عند الإحرام والله أكبر عند الركوع وفي جميع حركات الصلاة فما هو دليلك على قول الله أكبر؟ لماذا لا أقول الله عند الإحرام والله عند الركوع وفي جميع حركات الصلاة بدون أي إضافة؟ أو أقول الله أكبر عند الإحرام وسبحان الله عند الركوع وهكذا أغير في اللفظ . فما هو الدليل من القرآن على صفة الصلاة وكيفيتها؟ )

— انتهى الاقتباس

ومن ثم أردّ عليك بالدليل القاطع المُقنع. قال الله تعالى: {وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا ﴿110﴾ وَقُلِ الْحَمْدُ لِلَّـهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا﴿111﴾} صدق الله العظيم [الإسراء].

وتصديقاً لقول الله تعالى: {اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلاَةَ إِنَّ الصَّلاَةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللهِ أَكْبَرُ وَاللهُ يَعْلَمُ مَا تَصْنَعُونَ} صدق الله العظيم [العنكبوت:45].

ولم نفصّل بعد كيفية الصلاة، وسوف يكون التفصيل في صلاة الحضر يا مُشبب من مُحكم الكتاب، وأفتيكم بالقول الصواب وليس القول بالظنّ بل القول الفصل وما هو بالهزل، وإنا لصادقون. فكيف تفتي يا مُشبب أنّي أقول على الله ما لا أعلم من قبل أن تسأل عن التكبير فآتيك بالبرهان من مُحكم الذِّكر؟

ويا أخي الكريم، ما كان للحقّ أن يتّبع أهواءكم! فإن كنتَ أحد علماء الأمّة فأظهر اسمك الحقّ وصورتك وإنّي على إلجامك بالحقّ لقدير، وسبقت فتوانا لا أريد الحوار في هذا البيان مع شخصياتٍ مجهولةٍ ولك الحقّ أن تحاورنا وأنت مجهول الهويّة ولكن في بيانٍ غير بيان الصلاة.

وسلامٌ على المُرسلين، والحمدُ لله ربّ العالمين.
مُفتي البشر المهديّ المنتظَر الإمام؛ ناصر محمد اليماني.
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