Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said: "The chapter on the obligation of submitting to the command of Allah and to the ruling of the Book and the Sunnah" Then he mentioned two verses about which speech has already preceded, among them is the saying of Allah the Exalted: Then he mentioned the hadith of Abu Hurayrah (may Allah be pleased with him) that when Allah revealed to His Prophet this verse it was great for them and difficult for them, because what is in the soul of whispers is a matter that has no end. So Shaytan comes to a person and suggests to him in his heart many great abominable things, some of which relate to religious matters, some to worldly matters, some to the self, and some to wealth. Many things that Shaytan throws into the heart of a person. And Allah the Mighty and Majestic says: If it were so, people would be destroyed. So the Companions (may Allah be pleased with them) came to the Prophet (peace and blessings be upon him) and knelt on their knees. They knelt on their knees because of the severity of the matter, and when a person is struck by a severe matter, he kneels on his knees. And they said: O Messenger of Allah, Allah the Exalted has commanded us with what we are capable of: prayer, jihad, fasting, and charity. This we are capable of; we pray, we fight, we give charity, we fast. لكنه أنزل هذه الآية وإن تبدوا ما في أنفسكم أو تخفوه يحاسبكم به الله وهذه يعني شديدة عليهم، لا أحد يطيق أن يفعل هذا، لا أحد يطيق أن يمنع نفسه عما تحدثه به من الأمور التي لو حوسب عليها لهلك، فقال النبي عليه الصلاة والسلام: أتريدون أن تقولوا كما قال أهل الكتابين من قبلكم: سمعنا وعصينا أهل الكتابين هم اليهود والنصارى، اليهود كتابهم التوراة وهي أشرف الكتب المنزلة بعد القرآن، والنصارى كتابهم الإنجيل وهو متمم للتوراة أتريدون أن تقولوا كما قال أهل الكتابين من قبلكم: سمعنا وعصينا، ولكن قولوا: سمعنا وأطعنا غفرانك ربنا وإليك المصير وهكذا يجب على المسلم إذا سمع أمر الله ورسوله أن يقول سمعنا وأطعنا ويمتثل بقدر ما يستطيع، ولا يكلف الله نفسا إلا وسعها كثير من الناس اليوم يأتي إليك يقول: إن الرسول أمر بكذا هل هو واجب أو سنة؟ إذا أمرك افعل إن كان واجبًا فقد أبرأت الذمة وحصلت خيرًا، وإن كان مستحبًّا فقد حصلت خيرًا، أما أن تقول هو واجب أو مستحب؟ هذا لا يقال إلا لإنسان كسول لا يحب الخير، لا يحب زيادة بالخير، أما الإنسان الذي يحب الزيادة فهو إذا سمع أمر الله ورسوله قال: سمعنا وأطعنا ثم فعل، ولا يسأل هو واجب أو مستحب إلا إذا خالف حينئذ يسأل يقول والله أنا فعلت كذا وقد أمر النبي صلى الله عليه وسلم بكذا فهل علي من إثم؟ حينئذ يتوجه السؤال، ولهذا لم نعهد ولم نعلم أن الصحابة إذا أمرهم الرسول بأمر قالوا: يا رسول الله أعلى سبيل الوجوب أو على سبيل الاستحباب، ما سمعنا بهذا، يقولون: سمعنا وأطعنا ويمشون، فأنت افعل أما كونك تأتي ومستحب ولا واجب ما لك ولهذا، لا يستطيع الإنسان أن يقول إن هذا الأمر مستحب أو هذا الأمر واجب إلا بدليل إلا بدليل، والحجة أن يقول لك المفتي: هكذا أمر الرسول عليه الصلاة والسلام هكذا أمر، نجد ابن عمر رضي الله عنه لما حدث ابنه بلالًا بن عبد الله بن عمر قال: إن الرسول قال: لا تمنعوا إماء الله مساجد الله وقد تغيرت الحال بعد وفاة النبي عليه الصلاة والسلام قال بلال: " والله لنمنعهن " فسبه عبد الله بن عمر سبًّا شديدًا ليش يقول: والله لنمنعهن والرسول يقول لا تمنعوا؟ ثم إنه هجره حتى مات، شدة تعظيم الصحابة لأمر الله ورسوله، أما نحن نسأل الله يعاملنا وإياكم بعفوه نقول: هذا الأمر واجب ولا مستحب؟ هذا النهي للتحريم ولا للكراهة؟ يا أخي افعل إذا أمرت افعل إذا نهيت اجتنب، لكن كما قلت لكم إذا وقع الأمر بعدئذ تسأل هل أنت آثم أو ما أثمت؟ لأجل إذا قيل لك إنك آثم تجدد توبة، وإذا قيل إنك غير آثم يستريح قلبك، أما حين يوجه الأمر لا تقول استحباب أو وجوب كما كان الصحابة أدبهم مع الرسول عليه الصلاة والسلام يفعلون ما يؤمرون ويتركون ما عنه ينهون بدون سؤال، لكن مع ذلك نحن نبشركم بحديث قال فيه النبي عليه الصلاة والسلام: إن الله تجاوز عن أمتي ما حدثت به أنفسها ما لم تعمل أو تتكلم الحمد لله رفع الحرج كلما حدثت به نفسك ولكنك ما ركنت إليه ولا عملت ولا تكلمت فهو معفو عنه، لو يكون أكبر من الجبال، اللهم لك الحمد، حتى إن الصحابة قالوا: يا رسول الله نجد في نفوسنا شيئًا نحب أن تكون حممًا يعني فحمة محترقة نحترق ولا نتكلم به، قال: ذاك صريح الإيمان يعني هذا هو الإيمان الخالص، لأن الشيطان ما يلقي مثل هذه الوساوس في قلب خربان، في قلب فيه شك يتسلط الشيطان أعاذني الله وإياكم منه على قلب صحيح خالص ليفسده، ولما قيل لابن عباس أو ابن مسعود قيل: إن اليهود إذا دخلوا في الصلاة لا يوسوسون يعني ما يوسوسون أبدًا ... صلاته قال صحيح وما يصنع الشيطان بقلب خراب شوف هالكلمة عجيبة يعني اليهود قلوبهم خاربة كفار الشيطان ما يجي يوسوس لهم عند صلاتهم لأنها كلها باطلة، الشيطان يأتي يوسوس للمسلم اللي صلاته صحيحة مقبولة ليفسدها، يأتي للمؤمن اللي إيمانه صريح خالص ليفسد هذا الإيمان الصريح، ولكن الحمد لله من أعطاه الله تعالى طب القلوب والأبدان محمد صلى الله عليه وسلم أعطانا لهذا طبًّا، قال: إذا أحسست به بالوساوس الشينة هذه فاستعذ بالله وانته، يستعيذ بالله يعني يقول أعوذ بالله من الشيطان الرجيم وانته أعرض عنها لا تلتفت لها لا تنقل لها هم لا تهمك، امض فيما أنت عليه وبعدين إذا رأى الشيطان ما فيه منفذ نكص على عقبيه ورجع، نسأل الله أن يعيذنا وإياكم من الشيطان الرجيم.
القارئ : " عن أبي هريرة رضي الله عنه قال: لما نزلت على رسول الله صلى الله عليه وسلم لله ما في السماوات وما في الأرض وإن تبدوا ما في أنفسكم أو تخفوه يحاسبكم به الله الآية اشتد ذلك على أصحاب رسول الله صلى الله عليه وسلم، فأتوا رسول الله صلى الله عليه وسلم ثم بركوا على الركب فقالوا: أي رسول الله كلفنا من الأعمال ما نطيق، الصلاة والجهاد والصيام والصدقة، وقد أنزلت عليك هذه الآية ولا نطيقها، ثم قال رسول الله صلى الله عليه وسلم: أتريدون أن تقولوا كما قال أهل الكتابين من قبلكم: سمعنا وعصينا، بل قولوا: سمعنا وأطعنا غفرانك ربنا وإليك المصير ". But He revealed this verse: “And whatever you reveal of what is in your souls or conceal, Allah will hold you accountable for it.” This is severe for them; no one is capable of doing this, and no one is capable of restraining himself from the matters that, if he were held accountable for them, would lead to his destruction. So the Prophet (peace and blessings be upon him) said: “Do you want to say what the People of the Book before you said: ‘We heard and we disobeyed’? The People of the Book are the Jews and the Christians. The book of the Jews is the Torah, which is the noblest of the revealed books after the Qur'an, and the book of the Christians is the Gospel, which completes the Torah. Do you want to say what the People of the Book before you said: ‘We heard and we disobeyed’? Rather, say: ‘We heard and we obeyed, forgive us, our Lord, and to You is the destination.’” Thus, it is obligatory for the Muslim, when he hears the command of Allah and His Messenger, to say “We heard and we obeyed” and to comply to the best of his ability. And Allah does not burden a soul beyond that it can bear. Many people today come to you and say: “The Messenger commanded such and such; is it obligatory or a recommended practice?” If he commands you, do it. If it is obligatory, you have cleared your conscience and attained good. If it is a recommended practice, you have attained good. As for saying “Is it obligatory or a recommended practice?” this is not said except by a lazy person who does not love good and does not love an increase in good. As for the person who loves an increase, when he hears the command of Allah and His Messenger, he says “We heard and we obeyed” and then acts, and he does not ask whether it is obligatory or a recommended practice. He only asks if he has contradicted it; at that time, he asks, saying: “By Allah, I did such and such, and the Prophet (peace and blessings be upon him) commanded such and such; is there any sin upon me?” At that time, the question is directed. For this reason, we have not known or heard that the Companions, when the Messenger commanded them with a command, said: “O Messenger of Allah, is this on the path of obligation or on the path of recommendation?” We have not heard of this. They would say “We heard and we obeyed” and proceed. So you should do the same. As for you coming and asking “Is it a recommended practice or obligatory?” that is not for you. For this reason, a person cannot say that this command is a recommended practice or that this command is obligatory except with evidence, except with evidence. The proof is that the mufti tells you: “Thus the Messenger (peace and blessings be upon him) commanded; thus he commanded.” We find that 'Abdullah ibn 'Umar (may Allah be pleased with him), when his son Bilal ibn 'Abdullah ibn 'Umar said to him: “The Messenger said: ‘Do not prevent the women of Allah from the mosques of Allah’,” and the situation had changed after the death of the Prophet (peace and blessings be upon him), and Bilal said: “By Allah, we will prevent them,” 'Abdullah ibn 'Umar cursed him severely, as if to say: “By Allah, you will prevent them while the Messenger said ‘Do not prevent them’?” Then he boycotted him until he died. This is the severity of the Companions’ reverence for the command of Allah and His Messenger. As for us, we ask Allah to treat you and us with His forgiveness. Do we say: “Is this command obligatory or a recommended practice? Is this prohibition for prohibition or for dislike?” My brother, do it when you are commanded, and avoid it when you are prohibited. But as I told you, if the matter has occurred, then you ask: “Am I sinful or am I not sinful?” This is so that if you are told you are sinful, you renew your repentance, and if you are told you are not sinful, your heart is at ease. But when the command is directed, do not say “recommendation” or “obligation,” just as the etiquette of the Companions with the Messenger (peace and blessings be upon him) was to do what they were commanded and leave what they were prohibited from, without asking. But with that, we give you good news of a hadith in which the Prophet (peace and blessings be upon him) said: “Allah has pardoned my ummah for what their souls think of, as long as they do not act upon it or speak of it.” Praise be to Allah; He has lifted the hardship. Whenever it occurs in your soul, but you do not incline to it, nor act upon it, nor speak of it, it is pardoned, even if it were greater than the mountains. O Allah, to You is praise. The Companions even said: “O Messenger of Allah, we find in our souls something we wish were molten lava, meaning burnt charcoal, so that we would burn and not speak of it.” He said: “That is the pure faith.” This is the pure faith, because Satan does not cast such whispers into a ruined heart, into a heart in which there is doubt. Satan takes advantage of a sound, pure heart to corrupt it. May Allah protect me and you from it. When it was said to Ibn 'Abbas or Ibn Mas'ud: “The Jews, when they enter prayer, do not have whispers,” meaning they never have whispers... his prayer. He said: “It is sound. And what does Satan do with a ruined heart? Look at this strange word. The Jews’ hearts are ruined; they are disbelievers. Satan does not come to whisper to them during their prayer because it is all invalid. Satan comes to whisper to the Muslim whose prayer is sound and accepted to corrupt it. He comes to the believer whose faith is pure and clear to corrupt this pure faith. But praise be to Allah, He who gave the healing of hearts and bodies. Muhammad (peace and blessings be upon him) gave us this healing. He said: “When you feel these ugly whispers, seek refuge in Allah and stop.” Seeking refuge in Allah means saying “I seek refuge in Allah from the accursed Satan” and stop. Turn away from them; do not look at them; do not give them attention; they do not concern you. Proceed in what you are doing. Then, when Satan sees there is no way in, he turns on his heels and returns. We ask Allah to protect us and you from the accursed Satan. The reciter: “It was narrated from Abu Hurayrah (may Allah be pleased with him) that he said: When the verse was revealed to the Messenger of Allah (peace and blessings be upon him): ‘To Allah belongs what is in the heavens and what is in the earth. And whatever you reveal of what is in your souls or conceal, Allah will hold you accountable for it,’ it became severe for the Companions of the Messenger of Allah (peace and blessings be upon him). So they came to the Messenger of Allah (peace and blessings be upon him) and knelt on their knees, and they said: ‘O Messenger of Allah, you have burdened us with deeds we cannot bear: prayer, jihad, fasting, and charity. And this verse has been revealed to you, and we cannot bear it.’ Then the Messenger of Allah (peace and blessings be upon him) said: ‘Do you want to say what the People of the Book before you said: “We heard and we disobeyed”? Rather, say: “We heard and we obeyed, forgive us, our Lord, and to You is the destination.”’”