And among them is: the angel in charge of the mountains, who is entrusted with them.
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The Shaykh :"And among them is: the angel in charge of the mountains, who is entrusted with them". Do the mountains have an angel? Yes, they have an angel, as came in the authentic hadith when the Prophet (peace and blessings be upon him) returned from the people of Ta'if after he had called them, and he did not regain consciousness until al-Qarn al-Tha'lab, because the people of Ta'if treated him badly. They lined up in two rows and began shouting in mockery of him, and their foolish ones threw stones at him until they bled his heel, peace and blessings be upon him. Being driven out and wandering in this manner is a difficult matter, more so than what the people of Makkah did to him during the Hijrah. He did not regain consciousness, he said (peace and blessings be upon him), except at al-Qarn al-Tha'lab, فأتاه جبريل، وسلم عليه، وقال: هذا ملك الجبال، يعني مره بما تشاء فإن شئت أن يطبق عليهم الأخشبين فعل. فقال النبي عليه الصلاة والسلام مع هذه الشدة العظيمة : بل أستئني بهم لعل الله أن يخرج من أصلابهم من يعبد الله اللهم صل على محمد. وهذا يدل على أنه صلى الله عليه وسلم أبعد الناس عن الانتقام لنفسه، إذ لو كان يريد الانتقام لنفسه لكان هذه فرصة أن تطبق عليهم الأخشبان ويهلكوا جميعا لكنه عليه الصلاة والسلام ليس يدعو الناس لنفسه وإنما هو كما أمره ربه: ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن .
ومن هنا ننطلق إلى أنه يجب على الداعية أن يشعر نفسه بأنه يدعو إلى الله، لا إلى فرض السيطرة، أو إتمام الكلمة، أو إبراد الغيرة، لأن هذا خطأ ادع إلى سبيل ربك أيُّ وسيلة يحصل بها المقصود ولو فيها غضاضة عليك فاعملها اعملها، حتى لو شاهدت الرجل يفعل المنكر أمامك لكن ترجو أن يصلح فاصبر، لأن المقصود ليس أن تطفئ حرارة الغيرة أو أن تنتقم لنفسك، المقصود إصلاح هذا الرجل إلى دين الله عز وجل. لا تكن ممن يدعو إلى نفسه، بل كن ممن يدعو إلى ربه بالحكمة والموعظة الحسنة، حتى لو أفضى الحال إلى أن تضحك بوجه هذا الفاسق من أجل إدخال السرور عليه واستعداده لقبول ما تقول فافعل، لا يضر. لقد تنازل النبي عليه الصلاة والسلام عن حق كبير كبير كبير رجاء الإصلاح، وذلك في غزوة الحديبية، أكثركم يعرف ما الذي حصل. حصل من جملة الشروط الثقيلة أن يرد هذا الذي جاء معتمرا إلى بيت الله عز وجل، يرد عنه، بينما لو يجيء أعرابي من أخبث الناس شركا ليدخل يعتمر يرد أو لا يرد؟ لا يرد، هذه غضاضة عظيمة. التزم عليه الصلاة والسلام بأن لا يكتب: بسم الله الرحمن الرحيم، لما قال أملى على الكاتب: اكتب بسم الله الرحمن الرحيم، قالوا: ما يمكن، ما نعرف الرحمن، ويش اكتب؟ اكتب بسمك اللهم. قال: لا، اكتب الرحمن لأنه رحمان؟ أجيبوا يا جماعة؟ لا، قال: اكتب باسمك اللهم، مع أن الرسول يعلم أن الله سبحانه وتعالى هو الرحمن.
لما قال: هذا ما قضى عليه رسول الله، قالوا: لا تكتب رسول الله، لو نعلم أنك رسول الله ما قتلناك ولا صددناك، ايش أكتب؟ قالوا: اكتب محمد بن عبد الله، كتب ولا ما كتب؟ ولكنه قال: والله إني لرسول الله وإن كذبتموني حتى لا يفهم فاهم زوال وصف الرسالة له. تنازل. كم؟ ثلاثة: الصد ومنع، الرحمن، ومنع رسول الله.
رابعا: من جاء منهم مسلما وجب أن نرده إليهم، ومن ذهب منا إليهم لا يردونه. هذا من أثقل ما يكون، ومع ذلك قبل الرسول عليه الصلاة والسلام، لأنهم أبوا أن يجروا الصلح إلا على هذا، ما في تنازل منهم معاندون. وقد أقسم عليه الصلاة والسلام حين بركت الناقة أن لا يسألوه خطة يعظمون بها حرمات الله إلا أجابهم عليها، وإلا من يستطيع هذا، ومن ثَمَّ فعل عمر ما فعل نحو هذا الشرط.
على كل حال المقصود من هذا أن الإنسان ينبغي له أن يدعو إلى الله لله لا لنفسه.
انطلقنا من قول الرسول لملك الجبال : أستأني بهم لعل الله أن يخرج من أصلابهم من يعبد الله . وهل هذا التوقع والرجاء هل تحقق؟ نعم، تحقق، خرج من أصلاب هؤلاء من جاهد في سبيل الله وقاتل في سبيل وعلا به دين الله عز وجل.
والمسألة مشهورة معروفة. طيب. So Jibril came to him, greeted him, and said: This is the angel in charge of the mountains, meaning, command him with what you wish; if you wish, he will close the two mountains upon them. The Prophet (peace and blessings be upon him) said, despite this great severity: Rather, I seek respite from them, perhaps Allah will bring forth from their loins one who worships Allah. O Allah, send blessings upon Muhammad. This indicates that he (peace and blessings be upon him) was the furthest of people from taking revenge for himself, for if he had wanted to take revenge for himself, this would have been the opportunity to close the two mountains upon them and destroy them all. But he (peace and blessings be upon him) does not call people to himself; rather, he is as his Lord commanded him: "Call to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best." From here we proceed to the fact that it is obligatory for the caller to feel that he is calling to Allah, not to establish control, or to complete the word, or to quench jealousy, because this is a mistake. Call to the way of your Lord; whatever means achieves the objective, even if it involves hardship for you, do it. Do it, even if you see a man committing a wrong in front of you, but you hope that he will reform, then be patient, because the objective is not to extinguish the heat of jealousy or to take revenge for yourself; the objective is to reform this man to the religion of Allah (Mighty and Majestic). Do not be one of those who calls to himself, but be one of those who calls to his Lord with wisdom and good instruction, even if the situation leads to you smiling in the face of this open sinner in order to bring him joy and prepare him to accept what you say; do it, it does no harm. The Prophet (peace and blessings be upon him) relinquished a great, great, great right in the hope of reform, and that was in the Battle of al-Hudaybiyyah. Most of you know what happened. Among the heavy conditions was that this one who came performing 'Umrah to the House of Allah (Mighty and Majestic) should be sent back to them, whereas if an Arab from the most wicked of people in shirk (associating partners with Allah) came to enter and perform 'Umrah, would he be sent back or not? He would not be sent back. This is a great hardship. He (peace and blessings be upon him) committed to not writing: "In the name of Allah, the Most Merciful, the Bestower of Mercy." When he dictated to the scribe: Write "In the name of Allah, the Most Merciful, the Bestower of Mercy," they said: We cannot, we do not know al-Rahman, what should we write? Write "In Your name, O Allah." He said: No, write al-Rahman, because He is al-Rahman? Did you answer, everyone? No, he said: Write "In Your name, O Allah," even though the Messenger knew that Allah (Exalted is He) is al-Rahman. When he said: This is what the Messenger of Allah has decreed, they said: Do not write "Messenger of Allah." If we knew you were the Messenger of Allah, we would not have killed you or prevented you. What should I write? They said: Write "Muhammad ibn 'Abd Allah." Did he write it or not? But he said: By Allah, I am the Messenger of Allah, even if you lie about it, so that no one understands the removal of the description of messengership from him. He relinquished. How many? Three: the prevention of sending back, al-Rahman, and the prevention of "Messenger of Allah." Fourth: whoever comes to them as a Muslim, we must send him back to them, and whoever goes from us to them, they do not send back. This is among the heaviest of things, and yet the Messenger (peace and blessings be upon him) accepted it, because they refused to conclude the treaty except on these terms; there was no concession from them, they were obstinate. And he (peace and blessings be upon him) swore when the camel knelt that they would not ask him for a matter by which they would exalt the sanctities of Allah except that he would answer them regarding it, and who else could do this? And thus 'Umar did what he did regarding this condition. In any case, the objective of this is that a person should call to Allah for Allah's sake, not for his own sake. We proceeded from the saying of the Messenger to the angel of the mountains: "I seek respite from them, perhaps Allah will bring forth from their loins one who worships Allah." Did this expectation and hope come to pass? Yes, it came to pass; there emerged from the loins of these people those who struggled in the path of Allah and fought in the path, and through them the religion of Allah (Mighty and Majestic) was elevated. And the matter is famous and known. Good.
ومن هنا ننطلق إلى أنه يجب على الداعية أن يشعر نفسه بأنه يدعو إلى الله، لا إلى فرض السيطرة، أو إتمام الكلمة، أو إبراد الغيرة، لأن هذا خطأ ادع إلى سبيل ربك أيُّ وسيلة يحصل بها المقصود ولو فيها غضاضة عليك فاعملها اعملها، حتى لو شاهدت الرجل يفعل المنكر أمامك لكن ترجو أن يصلح فاصبر، لأن المقصود ليس أن تطفئ حرارة الغيرة أو أن تنتقم لنفسك، المقصود إصلاح هذا الرجل إلى دين الله عز وجل. لا تكن ممن يدعو إلى نفسه، بل كن ممن يدعو إلى ربه بالحكمة والموعظة الحسنة، حتى لو أفضى الحال إلى أن تضحك بوجه هذا الفاسق من أجل إدخال السرور عليه واستعداده لقبول ما تقول فافعل، لا يضر. لقد تنازل النبي عليه الصلاة والسلام عن حق كبير كبير كبير رجاء الإصلاح، وذلك في غزوة الحديبية، أكثركم يعرف ما الذي حصل. حصل من جملة الشروط الثقيلة أن يرد هذا الذي جاء معتمرا إلى بيت الله عز وجل، يرد عنه، بينما لو يجيء أعرابي من أخبث الناس شركا ليدخل يعتمر يرد أو لا يرد؟ لا يرد، هذه غضاضة عظيمة. التزم عليه الصلاة والسلام بأن لا يكتب: بسم الله الرحمن الرحيم، لما قال أملى على الكاتب: اكتب بسم الله الرحمن الرحيم، قالوا: ما يمكن، ما نعرف الرحمن، ويش اكتب؟ اكتب بسمك اللهم. قال: لا، اكتب الرحمن لأنه رحمان؟ أجيبوا يا جماعة؟ لا، قال: اكتب باسمك اللهم، مع أن الرسول يعلم أن الله سبحانه وتعالى هو الرحمن.
لما قال: هذا ما قضى عليه رسول الله، قالوا: لا تكتب رسول الله، لو نعلم أنك رسول الله ما قتلناك ولا صددناك، ايش أكتب؟ قالوا: اكتب محمد بن عبد الله، كتب ولا ما كتب؟ ولكنه قال: والله إني لرسول الله وإن كذبتموني حتى لا يفهم فاهم زوال وصف الرسالة له. تنازل. كم؟ ثلاثة: الصد ومنع، الرحمن، ومنع رسول الله.
رابعا: من جاء منهم مسلما وجب أن نرده إليهم، ومن ذهب منا إليهم لا يردونه. هذا من أثقل ما يكون، ومع ذلك قبل الرسول عليه الصلاة والسلام، لأنهم أبوا أن يجروا الصلح إلا على هذا، ما في تنازل منهم معاندون. وقد أقسم عليه الصلاة والسلام حين بركت الناقة أن لا يسألوه خطة يعظمون بها حرمات الله إلا أجابهم عليها، وإلا من يستطيع هذا، ومن ثَمَّ فعل عمر ما فعل نحو هذا الشرط.
على كل حال المقصود من هذا أن الإنسان ينبغي له أن يدعو إلى الله لله لا لنفسه.
انطلقنا من قول الرسول لملك الجبال : أستأني بهم لعل الله أن يخرج من أصلابهم من يعبد الله . وهل هذا التوقع والرجاء هل تحقق؟ نعم، تحقق، خرج من أصلاب هؤلاء من جاهد في سبيل الله وقاتل في سبيل وعلا به دين الله عز وجل.
والمسألة مشهورة معروفة. طيب. So Jibril came to him, greeted him, and said: This is the angel in charge of the mountains, meaning, command him with what you wish; if you wish, he will close the two mountains upon them. The Prophet (peace and blessings be upon him) said, despite this great severity: Rather, I seek respite from them, perhaps Allah will bring forth from their loins one who worships Allah. O Allah, send blessings upon Muhammad. This indicates that he (peace and blessings be upon him) was the furthest of people from taking revenge for himself, for if he had wanted to take revenge for himself, this would have been the opportunity to close the two mountains upon them and destroy them all. But he (peace and blessings be upon him) does not call people to himself; rather, he is as his Lord commanded him: "Call to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best." From here we proceed to the fact that it is obligatory for the caller to feel that he is calling to Allah, not to establish control, or to complete the word, or to quench jealousy, because this is a mistake. Call to the way of your Lord; whatever means achieves the objective, even if it involves hardship for you, do it. Do it, even if you see a man committing a wrong in front of you, but you hope that he will reform, then be patient, because the objective is not to extinguish the heat of jealousy or to take revenge for yourself; the objective is to reform this man to the religion of Allah (Mighty and Majestic). Do not be one of those who calls to himself, but be one of those who calls to his Lord with wisdom and good instruction, even if the situation leads to you smiling in the face of this open sinner in order to bring him joy and prepare him to accept what you say; do it, it does no harm. The Prophet (peace and blessings be upon him) relinquished a great, great, great right in the hope of reform, and that was in the Battle of al-Hudaybiyyah. Most of you know what happened. Among the heavy conditions was that this one who came performing 'Umrah to the House of Allah (Mighty and Majestic) should be sent back to them, whereas if an Arab from the most wicked of people in shirk (associating partners with Allah) came to enter and perform 'Umrah, would he be sent back or not? He would not be sent back. This is a great hardship. He (peace and blessings be upon him) committed to not writing: "In the name of Allah, the Most Merciful, the Bestower of Mercy." When he dictated to the scribe: Write "In the name of Allah, the Most Merciful, the Bestower of Mercy," they said: We cannot, we do not know al-Rahman, what should we write? Write "In Your name, O Allah." He said: No, write al-Rahman, because He is al-Rahman? Did you answer, everyone? No, he said: Write "In Your name, O Allah," even though the Messenger knew that Allah (Exalted is He) is al-Rahman. When he said: This is what the Messenger of Allah has decreed, they said: Do not write "Messenger of Allah." If we knew you were the Messenger of Allah, we would not have killed you or prevented you. What should I write? They said: Write "Muhammad ibn 'Abd Allah." Did he write it or not? But he said: By Allah, I am the Messenger of Allah, even if you lie about it, so that no one understands the removal of the description of messengership from him. He relinquished. How many? Three: the prevention of sending back, al-Rahman, and the prevention of "Messenger of Allah." Fourth: whoever comes to them as a Muslim, we must send him back to them, and whoever goes from us to them, they do not send back. This is among the heaviest of things, and yet the Messenger (peace and blessings be upon him) accepted it, because they refused to conclude the treaty except on these terms; there was no concession from them, they were obstinate. And he (peace and blessings be upon him) swore when the camel knelt that they would not ask him for a matter by which they would exalt the sanctities of Allah except that he would answer them regarding it, and who else could do this? And thus 'Umar did what he did regarding this condition. In any case, the objective of this is that a person should call to Allah for Allah's sake, not for his own sake. We proceeded from the saying of the Messenger to the angel of the mountains: "I seek respite from them, perhaps Allah will bring forth from their loins one who worships Allah." Did this expectation and hope come to pass? Yes, it came to pass; there emerged from the loins of these people those who struggled in the path of Allah and fought in the path, and through them the religion of Allah (Mighty and Majestic) was elevated. And the matter is famous and known. Good.