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  #1  
07-22-2020, 06:03 PM
 
: May 2017
: 3,369
Post : Why was fasting singled out when Allaah said, Fasting is for Me and I shall reward for it? Pourquoi a-t-on rserv au jene la parole d'Allah Trs

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Why was fasting singled out when Allaah said, Fasting is for Me and I shall reward for it?

Pourquoi a-t-on rserv au jene la parole d'Allah Trs-haut: Le jene me revient et je me charge d'en rcompenser :l'auteur?





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  #2  
07-22-2020, 06:09 PM
 
: May 2017
: 3,369
root

Why was fasting singled out when Allaah said, Fasting is for Me and I shall reward for it?


Question

What is special about fasting so that Allaah singled it out when He said, Fasting is for Me and I shall reward for it?.
Answer





Praise be to Allah.
Al-Bukhaari (1761) and Muslim (1946) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Allaah said: Every deed of the son of Adam is for him except fasting; it is for Me and I shall reward for it
Because all deeds are for the sake of Allaah and He is the One Who rewards for them, the scholars differed concerning this phrase, Fasting is for Me and I shall reward for it why is fasting singled out in this manner?
Al-Haafiz ibn Hajar (may Allaah have mercy on him) quoted the views of ten scholars who sought to explain the meaning of this hadeeth and why fasting was singled out in this manner. The most important of these views are as follows:
1 That there is no showing off in fasting as may happen in other acts of worship. Al-Qurtubi said: Because showing off may enter into all good deeds, but no one can see when a person is fasting except Allaah, so Allaah connected it to Himself. Hence He said in the hadeeth, He gives up his desire for My sake. Ibn al-Jawzi said: All acts of worship can be seen when done, and they may be contaminated with some element of showing off, unlike fasting.
2 That what is meant by the words, I shall reward for it is: I am the only One Who knows the extent of his reward and how much his hasanaat (good deeds) will be multiplied. Al-Qurtubi said: What this means is that the amount of reward for good deeds may become known to people, and they will be rewarded between ten and seven hundred fold, and as much as Allaah wants, except fasting, for Allaah will reward it without measure. This is supported by a report narrated by Muslim (115) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Every deed of the son of Adam will be rewarded between ten and seven hundred fold. Allaah said: Except fasting, for it is for Me and I shall reward for it i.e., I shall reward it greatly, without specifying how much. This is like the verse in which Allaah says (interpretation of the meaning):
Only those who are patient shall receive their reward in full, without reckoning
[al-Zumar 39:10]
3 That what is meant by fasting is for Me is that it is the dearest of acts of worship to Me. Ibn Abd al-Barr said: The words Fasting is for Me are sufficient to indicate the superiority of fasting over all other acts of worship. Al-Nasaai (2220) narrated that Abu Umaamah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: You should fast, for there is nothing like it. Classed as saheeh by al-Albaani in Saheeh al-Nasaai.
4 That fasting is mentioned in conjunction with Allaah by way of honouring, as we say, the House of Allaah, although all houses belong to Allaah. Al-Zayn ibn al-Muneer said: giving a specific meaning to something general in a context such as this can only be understood as being by way of honouring.
Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said:
This hadeeth points to the virtue of fasting in numerous ways:
1 Allaah singled out fasting for Himself from all other good deeds, because of its honoured status before Him, because He loves it and because it is a demonstration of sincerity towards Him, as it is a secret between a person and his Lord, which no one can see except Allaah. The fasting person may be in a place with no other people around, and he could eat or drink that which Allaah has forbidden to the fasting person, but he does not do that, because he knows that he has a Lord Who can see him even though he is alone and Who has forbidden that to him. So he forsakes it for the sake of Allaah and fearing His punishment, seeking His reward. Because of that, Allaah appreciates his sincerity and singled out fasting for Himself from among all other good deeds. Hence He said: He gives up his desires and his food for My sake.
The benefit of this singling out will be seen on the Day of Resurrection, as Sufyaan ibn Uyaynah said: When the Day of Resurrection comes, Allaah will bring His slave to account and will settle any scores outstanding from the rest of his deeds, until when there is nothing left but fasting, Allaah will settle the matter and will admit him to Paradise by virtue of his fasting.
2 Allaah said concerning fasting: I shall reward him for it. So he connected the reward for fasting to Himself, because the reward for righteous deeds is mentioned by number, and a good deed will be rewarded between ten and seven hundred fold, many times. But with regard to fasting, Allaah connected the reward to Himself without specifying any number. Allaah is the most generous of those who are generous, and the gift reflects the generosity of the giver. So the reward of the one who fasts will be very great, without reckoning. Fasting is patience in obeying Allaah, patience in keeping away from the things forbidden by Allaah, and patience in bearing the decree of Allaah, hunger, thirst, physical and mental weakness. So it combines all three types of patience, thus the fasting person deserves to be counted as one of the patient, and Allaah says (interpretation of the meaning):
Only those who are patient shall receive their reward in full, without reckoning
[al-Zumar 39:10]
Majaalis Shahr Ramadaan, p. 13
And Allaah knows best.

Source: Islam Q&A




  #3  
07-22-2020, 06:13 PM
 
: May 2017
: 3,369
root


Pourquoi a-t-on rserv au jene la parole d'Allah Trs-haut: Le jene me revient et je me charge d'en rcompenser :l'auteur?

Question
Pourquoi Allah, le Transcendant et Trs-haut s'est-Il charg lui-mme de rcompenser (le jeneur?
Texte de la rponse

Louanges Allah Al-Bokhari (1761) et Mouslim (1946) ont rapport d'aprs Abou Hourayrah que le Messager d'Allah (Bndiction et salut soient sur lui) a dit: Allah a dit: Tout ce que fait l'humain lui appartient l'exception du jene qui me revient et dont je me charge de la rcompense...
Etant donn que touts les actes(cultuels)sont faits pour Allah et que c'est Lui qui en assure la rcompense, une divergence oppose les ulmas au sujet de la parole d'Allah: Le jene me revient et je me charge d'en rcompenser (l'auteur). Pourquoi spcifier le jene?
Al-Hafez Ibn Hadjar (Puisse Allah lui accorder Sa misricorde) a dcel dans les propos des ulmas dix explications du sens du hadith et de la cause de la rservation de cet avantage au jene. Voici les plus importantes explications:
1.Le jene n'est pas susceptible d'tre entach par l'hypocrisie comme c'est le cas des autres pratiques. A ce propos, al-Qourtoubi dit: Etant donn que les uvres peuvent tre entaches d'hypocrisie et que le jene entrepris ne peut tre dcouvert que par Allah, Allah Se l'attribue . C'est pourquoi Il dit dans le hadith: Il (le jeneur) s'abstient de ce qu'il convoitise cause de Moi. Ibn al-Djawzi dit: Tous les actes cultuels apparaissent ds qu'on les entreprend et ils chappent rarement une souillure (il veut dire par l qu'ils sont souvent sou tendus par l'hypocrisie) contrairement au jene.
2. Ce qui est entendu dans Sa parole: Je me charge de le rcompenser. c'est que seul Lui connait l'ampleur de la rcompense qu'il mrite et la multiplication des bienfaits qui l'accompagnent. Al-Qourtoubi dit que cette parole signifie: j'ai montr aux gens la quantit de la rcompense rserve aux actes et qu'elle sera multiplie de dix sept cents, voire ce qu'Alla voudra et que pour le jene Il lui rserve une rcompense qui chappe la quantification. Cette explication s'atteste dans un hadith de Mouslim (1151) rapport d'aprs Abou Hourayra (P.A.a) selon lequel le Messager d'Allah (Bndiction et salut soient sur lui) a dit: Tout acte humain fera l'objet d'une rcompense multiplie dix, voire sept cents. Allah le Puissant et Majestueux dit :... l'exceptiondont Je le charge de rcompenser (l'auteur). Autrement dit, je lui accorde une rcompense sans limite. Ceci s'assimile la parole du Trs-haut: Les endurants auront leur pleine rcompense sans compter. (Coran,39:10).
3. Le sens de Sa parole: Le jene me revient. signifie qu'il constitue l'acte cultuel que J'aime le pluset qui prime (tout le reste ) auprs de Moi. Ibn Abd al-Barr dit: Sa parole Le jene me revient. suffit pour indiquer la supriorit en mrite dont jouit le jene par rapport aux autres actes cultuels. An-Nassai (2220) a rapport d'aprs Abou Oumamah que le Messager d'Allah (Bndiction et salut soient sur lui) a dit :Occupez vous du jene car il n'a pas d'gal. (Jug authentique par al-Albani dans Sahih an-Nassai.
4.L'annexion vise honorer et glorifier l'annex. C'est dans ce sens qu'on parle de la maison d'Allah alorsque toutes les maisons Lui appartiennent. Zayn ibn al-Mounir dit: La spcification dans ce contexte de gnralisation ne peut faire comprendre que la glorification et la mise en relief du caractre noble ( de la chose).
Cheikh Ibn Outhaymine (Puisse Allah lui accorder Sa misricorde) dit : Cet important hadith indique le mrite du jene de plusieurs faons:
La premire est qu'Allah Se rserve le jene l'exception de tous les autres actes pour souligner le caractre noble qu'Il lui donne, Son amour pour lui et la sincrit dont on y fait preuve l'gard du Transcendant puisque c'est un acte secret qui se passe entre le fidle serviteur et son Maitre que Celui-ci est le seul dcouvrir. En effet, le jeneur peut se retrouver dans un endroit en l'absence des autres o il lui est possible de commettre des actes qu'Alla lui interdit en cas de jene.
Pourtantil ne le fait pas car il sait qu'il a un Matre qui le contrle dans son intimit et qui lui interdit de Lui dsobir. Ce qui le pousse s'en abstenir par peur de Son chtiment et par dsire de Sa rcompense. Voil pourquoi il lui tmoigne de Sa gratitude pour sa sincrit. C'est pourquoi encore il rserve une rcompense spciale son jene l'exception de tous ses autres uvres. C'est ce propos qu'Il dit: Il laisse ce qu'il convoitise en matire de nourriture cause de Moi. L'utilit de cette spcification apparatraau jour de la Rsurrection selon les propos de Soufyane Ibn Ouyaynah (Puisse Allah lui accorder sa rcompense): Au jour de la Rsurrection, Allah fera l'examen des comptes de Son fidles serviteur et dduirade ses uvres les actes injustices qu'il aura commis au dtriment des autres. S'il n'avait accompli que le jene, Allah Se chargerait de ses actes d'injustice et le fera entrer au paradis grce au jene.
La deuxime explication est qu'Allah a dit: C'est Moi qui en rcompense (l'auteur) en attribuant la rcompense lui-mme (pour montrer ) que les bonnes uvresfont l'objet d'une rcompense multiplie de dix sept cents voire bien plus. Quant au jene, Allah se charge personnellement de sa rcompense sans en limiter la quantifi. Allah le Transcendant tant le plus gnreux et la rcompense tant proportionnelle son auteur, celle rserve au jeneur sera d'une infinie immensit.
Le jene implique persvrance dans l'obissance envers Allah, l'abstention de commettre les interdits d'Allah, l'endurance des choses dcrtes par Allah en termesde faim, de soif et de faiblesse physique. Le jene runit les trois sortes de patience. Il s'avre donc que le jeneur fait partie des endurants. Or Allah Trs-haut a dit: Les endurants auront leur pleine rcompense sans compter. Coran,39:10. Extrait de Madjalis shahr Ramadan :p.13.
Allah le sait mieux.

Source: Islam Q&A

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