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ديننا الحنيف كل ماله علاقة بديننا الاسلامي الحنيف "اهل السنة والجماعة"

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قديم 12-22-2019, 11:36 PM   رقم المشاركة : 1
خالد الشمال
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Icon14 وليس زهده صلى الله عليه وسلم كأي زهد

بسم الله الرحمن الرحيم


وليس زهده صلى الله عليه


وليس زهده صلى الله عليه وسلم كأي زهد؛ وإنما هو زهد مَنْ لو أراد جبال الدنيا أن تكون له ذهبًا وفضة لكانت... زهد مَنْ عُرِضَت عليه الدنيا، وتَزيَّنت له، وأَقبلَت إليه؛ فقال: «مَا لِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَمَثَلِ رَاكِبٍ قَالَ فِي ظِلِّ شَجَرَةٍ فِي يَوْمٍ صَائِفٍ ثُمَّ رَاحَ وَتَرَكَهَا» (أحمد والترمذي وصححه الألباني)!!
☼ فلم يكن زهده صلى الله عليه وسلم من عِوَزٍ وحاجة؛ بل كان زهدًا مختَارًا، فإذا جاءه المال الكثير من الغنيمة أو الفيء؛ أنفقه كلَّه، ولم يُبق لنفسه منه شيئًا؛ إيثارًا لما عند الله، وزهدًا في الدنيا ومتاعها.
☼ ويقول صلى الله عليه وسلم:«يَا أَيُّهَا النَّاسُ، إِنَّهُ لَا يَحِلُّ لِي مِمَّا أَفَاءَ الله عَلَيْكُمْ، قَدْرُ هَذِهِ- وأشار إلى وَبَرَةٍ مِنْ جَنْبِ بَعِيرٍ- إِلَّا الخُمُسُ، وَالخُمُسُ مَرْدُودٌ عَلَيْكُمْ» (أبو داود والنسائي وصححه الألباني) .
و(وَبَرَةٍ): أي شعرة. و(مَرْدُودٌ عَلَيْكُمْ): أي والخمس المذكور؛ مع كونه لي؛ فهو مصروفٌ في مصالحكم؛ من السلاح والخيل وغير ذلك.
☼ ولـمَّا جاءه مَالُ الْبَحْرَيْنِ، قَالَ: «انْثُرُوهُ فِي المَسْجِدِ»؛ فَمَا قَامَ رَسُولُ الله صلى الله عليه وسلم وَثَمَّ مِنْهَا دِرْهَمٌ (البخاري ومسلم).
☼ فكان صلى الله عليه وسلم أزهد الناس في الدنيا، وأرغبهم في الآخرة، خيَّره الله تعالى، بين أن يكون ملكًا نبيًا أو يكون عبدًا رسولاً؛ فاختار أن يكون عبدًا رسولاً (أحمد وابن حبان وصححه الألباني).
@وكان الزهد شعارَه صلى الله عليه وسلم في كلِّ شئونه؛ في مسكنه، وفي فراشه، وفي ملبسه، وفي طعامه وشرابه.
أما مسكنه صلى الله عليه وسلم؛ فكان بيته صلى الله عليه وسلم من طين، متقارب الأطراف، داني السقف.
يقول الحسن البصري رحمـه الله: كنت أدخـل بيوت أزواج النبي صلى الله عليه وسلم، في خلافة عثمان بن عفان، فأتناولُ سقفَها بيدي (سير أعلام النبلاء).
وقال عطاء الخراساني رحمه الله، وهو فيما بين القبر والمنبر: أدركت حُجَر أزواجِ رسولِ الله صلى الله عليه وسلم من جريد النخل، على أبوابها المُسُوح من شَعر أسود (الطبقات الكبرى لابن سعد وحياة الصحابة).
و(المُسُح): الكساء من الشعر.
وأما فراشه صلى الله عليه وسلم؛ فكان ينامُ على الحصير، ليس تحته شيء غيره، فيؤثر في جنبه الشريف، حتى يبكي سيِّدُنا عمررضي الله عنه، تأثرًا على حالِ رسولِ الله صلى الله عليه وسلم (البخاري ومسلم).
☼ يقول أنس بن مالك رضي الله عنه: دَخَلْتُ عَلَى رَسُولِ الله صلى الله عليه وسلم وَهُوَ عَلَى سَرِيرٍ، مُضْطَجِعٌ، مُرْمَلٌ بِشَرِيطٍ، وَتَحْتَ رَأْسِهِ وَسَادَةٌ مِنْ أَدَمٍ حَشْوُهَا لِيفٌ.
فَدَخَلَ عَلَيْهِ نَفَرٌ مِنْ أَصْحَابِهِ، وَدَخَلَ عُمَرُ، فَانْحَرَفَ رَسُولُ الله صلى الله عليه وسلم انْحِرَافَةً فَلَمْ يَرَ عُمَرُ بَيْنَ جَنْبِهِ وَبَيْنَ الشَّرِيطِ ثَوْبًا، وَقَدْ أَثَّرَ الشَّرِيطُ بِجَنْبِ رَسُولِ الله صلى الله عليه وسلم فَبَكَى عُمَرُ.
فَقَـالَ لَهُ النَّبِيُّ صلى الله عليه وسلم: «مَا يُبْكِيكَ يَا عُمَرُ؟» قَالَ: وَالله إِلَّا أَنْ أَكُونَ أَعْلَمُ أَنَّكَ أَكْـرَمُ عَلَى الله عَزَّ وَجَلَّ مِنْ كِسْرَى وَقَيْصَرَ، وَهُمَا يَعْبَثَانِ فِي الدُّنْيَا فِيمَا يَعْبَثَانِ فِيهِ، وَأَنْتَ يَا رَسُولَ الله صلى الله عليه وسلم بِالمَكَانِ الَّذِي أَرَى!
فَقَالَ النَّبِيُّ صلى الله عليه وسلم: «مَا تَرْضَى أَنْ تَكُونَ لَهُمُ الدُّنْيَا وَلَنَا الآخِرَةُ؟» قَالَ عُمَرُ: بَلَى. قَالَ: «فَإِنَّهُ كَذَاكَ» (أحمد وابن حبان).
و( مُرْمَل): قد نُسِجَ وجهه بالسَّعَف، يقال: أرمَلتُ النَّسج أرمُلُه: إذا باعَدْتَ بين الأشياء المنسوج بها، فهو مُرمَل. و قال الحافظ في الفتح (8/43): (مُرَمَّل) بِرَاءِ مُهْمَلَة ثُمَّ مِيم ثَقِيلَة؛ أَيْ مَعْمُول بِالرِّمَالِ, وَهِيَ حِبَال الْحُصْر الَّتِي تُضَفَّر بِهَا الأَسِرَّة .


☼ ويقول أَنَسٌ رضي الله عنه: مَا عَلِمْتُ النَّبِيَّ صلى الله عليه وسلم أَكَلَ عَلَى سُكْرُجَةٍ قَطُّ، وَلَا خُبِزَ لَهُ مُرَقَّقٌ قَطُّ، وَلَا أَكَلَ عَلَى خِوَانٍ قَطُّ (البخاري).
و(السُكْرُجَة): إناء صغير يوضع فيه المشهيات. و(الخِوَانٍ): السُّفرَة المرتفعة عن الأرض.
وأما ملبسه صلى الله عليه وسلم؛ فكان ربما لبس إزارًا ورداء فحسب؛ فعَنْ أَبِي بُرْدَةَ قَالَ: أَخْرَجَتْ إِلَيْنَا عَائِشَةُ كِسَاءً مُلَبَّدًا وَإِزَارًا غَلِيظًا؛ فَقَالَتْ: «قُبِضَ رُوحُ رَسُـولِ الله صلى الله عليه وسلم فِي هَذَيْنِ» (البخاري ومسلم والترمذي).
و(المُلَبَّد): هو المرقع من الثياب.
وأما طعامه وشرابه صلى الله عليه وسلم؛ فكان من زهده صلى الله عليه وسلم وقلة ما بيده؛ أن النار لا توقد في بيته في الثلاثة أهلة في شهرين؛ فعن عروة رضي الله عنه، قال: عن عائشة رضي الله عنها، أنها كانت تقول: «والله يا ابن أختي، إِنْ كُنَّا لَنَنْظُرُ إِلَى الْهِلَالِ ثَلَاثَةَ أَهِلَّةٍ فِي شَهْرَيْنِ، وَمَا أُوقِدَتْ فِي أَبْيَاتِ رَسُولِ اللهصلى الله عليه وسلم نَارٌ. فَقُلْتُ: مَا كَانَ يُعِيشُكُمْ؟ قَالَتْ: الأَسْوَدَانِ؛ التَّمْرُ وَالمَاءُ» (البخاري ومسلم).
☼ وعن ابن عباس رضي الله عنهما، قال: «كان النبي صلى الله عليه وسلم يَبِيتُ اللَّيَالِي المُتَتَابِعَةَ طَاوِيًا وَأَهْلُهُ لَا يَجِدُونَ عَشَاءً، وَكَانَ أَكْثَرُ خُبْزِهِمْ خُبْزَ الشَّعِيرِ» (أخرجه الترمذي وحسنه الألباني).
☼ وكان صلى الله عليه وسلم يربط على بطنه الحَجَر من الغَرَث (أخرجه ابن الأعرابي وحسنه الألباني).
و(الغَرَث): الجوع
☼ وخطب النعمان بن بشير رضي الله عنه، وهو يذكر حال النبي عليه أتم الصلاة وأزكى التسليم؛ فقال: ذَكَرَ عُمَرُ مَا أَصَابَ النَّاسُ مِنَ الدُّنْيَا؛ فَقَالَ: «لَقَدْ رَأَيْتُ نَبِيَّكُمْ صلى الله عليه وسلم، وَمَا يَجِدُ مِنَ الدَّقَلِ مَا يَمْلأُ بِهِ بَطْنَهُ» (مسلم).
و(الدَّقَل): رديء التمر.
☼ ويا له من موقف عجيب؛ أن تخلو بيوت سيد الخلق صلى الله عليه وسلم كلُّها حتى من هذا الدَّقَل!! حتى يعجز صلى الله عليه وسلم عن أن يُضِيفَ رجلاً جائعًا قصده؛ فيدفعه لمن يُضِيفُه!!
☼ فعَنْ أَبِي هُرَيْرَةَ رضي الله عنه، قَالَ: «جَاءَ رَجُلٌ إِلَى رَسُولِ الله صلى الله عليه وسلم فَقَالَ: إِنِّي مَجْهُودٌ. فَأَرْسَلَ إِلَى بَعْضِ نِسَائِهِ فَقَالَتْ: وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا عِنْدِي إِلَّا مَاءٌ. ثُمَّ أَرْسَلَ إِلَى أُخْرَى، فَقَالَتْ مِثْلَ ذَلِكَ. حَتَّى قُلْنَ كُلُّهُنَّ مِثْلَ ذَلِكَ: لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا عِنْدِي إِلَّا مَاءٌ.
فَقَالَ: «مَنْ يُضِيفُ هَذَا اللَّيْلَةَ رَحِمَهُ الله؟» فَقَامَ رَجُـلٌ مِنَ الأَنْصَارِ فَقَالَ: أَنَا يَا رَسُـولَ الله...» (البخاري ومسلم)!!.
و(إني مَجْهُودٌ): أي أصابني الجهد؛ وهو المشقة والحاجة وسوء العيش والجوع.
تخلو بيوت رسول الله صلى الله عليه وسلم كلُّها من كلِّ شيء إلا من الماء!! أي زهد هذا؟!!
☼ فكيف إذا لم يجد فيها رسول الله صلى الله عليه وسلم نفسه، ما يسدُّ به جوعَه؛ فيخرج من بيته علَّه يجد ما يسدُّ جوعه؟!
فعَنْ أَبِي هُرَيْرَةَ رضي الله عنه، قَالَ: خَرَجَ رَسُولُ الله صلى الله عليه وسلم ذَاتَ يَوْمٍ أَوْ لَيْلَةٍ، فَإِذَا هوَ بِأَبِي بَكْرٍ وَعُمَرَ، فَقَالَ: «مَا أَخْرَجَكُمَا مِنْ بُيُوتِكُمَا هَذِهِ السَّاعَةَ؟» قَالَا: الْجُوعُ يَا رَسُولَ الله. قَالَ: «وَأَنَا وَالَّذِي نَفْسِي بِيَدِهِ، لَأَخْرَجَنِي الَّذِي أَخْرَجَكُمَا... » (مسلم).
وأما مدخراته صلى الله عليه وسلم؛ فمَا تَرَكَ صلى الله عليه وسلم عِنْدَ مَوْتِهِ دِرْهَمًا وَلَا دِينَارًا وَلَا عَبْدًا وَلَا أَمَةً وَلَا شَيْئًا، إِلَّا بَغْلَتَهُ الْبَيْضَاءَ وَسِلَاحَهُ، وَأَرْضًا جَعَلَهَا صَدَقَةً (البخاري).
☼ وقد رهـن درعـه في ثلاثين صـاعًا من شعير عند يَهُودِيٍّ، فَمَاتَ رَسُـول الله صلى الله عليه وسلموَدِرْعُه مَرْهُونَةٌ عِنْده (البخاري ومسلم).

وصدق الله: " وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ".


الترجمه باللغه الانجليزية


How could the one who possessed a great moral character not be bashful when this trait was one of his most refined moral characteristics?
How could he not be so while bashfulness is a part of faith as the Prophet, sallallaahu ‘alayhi wa sallam, said: “Faith consists of more than sixty parts; and bashfulness is a part of faith.” [Al-Bukhaari and Muslim]
Bashfulness implies all goodness as the Prophet, sallallaahu ‘alayhi wa sallam, said:
“Bashfulness is all good.” [Al-Bukhaari and Muslim]
Bashfulness is the most prominent moral of Islam because the Prophet, sallallaahu ‘alayhi wa sallam, said: “Each religion has a distinctive moral and the distinctive moral of Islam is bashfulness.” [Ibn Maajah; Al-Albaani: Hasan]
The bashfulness of the Prophet, sallallaahu ‘alayhi wa sallam, reached the highest peak. It was easily realized at the first glance in the face of the Prophet, sallallaahu ‘alayhi wa sallam. It was narrated that Abu Sa‘eed Al-Khudri, may Allaah be pleased with him, said, “The Prophet, sallallaahu ‘alayhi wa sallam, was more bashful than a virgin in her chamber.” [Al-Bukhaari and Muslim]
The bashfulness of the Prophet, sallallaahu ‘alayhi wa sallam, was not accidental or casual; rather it was a deeply rooted and innate trait in his character at all times, in all conditions, day and night, while traveling and being resident, in his house, gatherings, with close and distant people, with friends and enemies, and with the scholar and the unlearned.
The Prophet, sallallaahu ‘alayhi wa sallam, had the most perfect form of bashfulness. He was bashful with his Lord, with his nation and with his noble self.
He had the greatest and most perfect form of bashfulness with his Lord, for he is the one who said: “Allaah is more deserving that you should be bashful before Him.’” [Abu Daawood, At-Tirmithi and Ibn Maajah; Al-Albaani: Hasan]
As for his bashfulness with himself, when the Prophet, sallallaahu ‘alayhi wa sallam, wanted to answer the call of nature, he would not lift his garment until he had squatted close to the ground.
[Abu Daawood and At-Tirmithi; Al-Albaani: Hasan] Moreover, it was narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said: “Allaah The Almighty is Forebearing, Bashful, and conceals faults, and He loves bashfulness and concealment. When one of you washes himself, let him conceal himself.” [Abu Daawood and An-Nasaa’i; Al-Albaani: Saheeh (Authentic)]
The true meaning of bashfulness is as the Prophet, sallallaahu ‘alayhi wa sallam, explained to us how one can be bashful before Allaah The Almighty. It was narrated on the authority of ‘Abdullaah ibn Mas‘ood, may Allaah be pleased with him, that the Prophet, sallallaahu ‘alayhi wa sallam, said: “Be bashful before Allaah in the true sense of the word.” People said, “All praise be to Allaah; we are bashful before Allaah.” He said: “That is not the way; the one who is bashful before Allaah in the true sense of the word should be watchful of his mind and whatever enters it, and he should be watchful of his stomach and whatever enters it, and he should remember death and decay. Whoever hopes for the reward in the Hereafter would shun the temptation of this world. Whoever does that is bashful before Allaah in the true sense of the word.” [At-Tirmithi and Ahmad; Al-Albaani: Hasan]
Such is the way in which one can feel bashful before his Lord The Almighty. That was the bashfulness of the Prophet, sallallaahu ‘alayhi wa sallam, before his Lord. In fact, it was greater than that, and how could he not be so while he had a sublime morality and refined manners.
The bashfulness of the Prophet, sallallaahu ‘alayhi wa sallam, led him to establish prayers at night until his feet became swollen. When ‘Aa’ishah, may Allaah be pleased with her, said, “O Messenger of Allaah, are you doing this when Allaah has forgiven your past and future sins?”
He said: “O ‘Aa’ishah, should I not be a thankful slave?” [Al-Bukhaari and Muslim]
The most bashful and most thankful Prophet, sallallaahu ‘alayhi wa sallam, felt too shy to sleep and without thanking his Lord The Almighty in spite of his great amount of righteous deeds and his noble status.
This is the bashfulness that results from falling short with regard to worshiping Allaah The Almighty. It is like that of the angels who glorify Allaah The Almighty night and day and never slacken but who will nevertheless say on the Day of Resurrection, exalted are You, we have not worshipped You as You should be worshipped.
Furthermore, this is the bashfulness resulting from glorification. The Prophet, sallallaahu ‘alayhi wa sallam, had the most perfect bashfulness in that respect. An example of this is his bashfulness before his Lord on the Night of Al-Mi‘raaj (the Ascent through the heavens) when he returned to his Lord The Almighty to ask Him to reduce the number of prayers that He (Allaah The Almighty) enjoined upon the nation of the Prophet, sallallaahu ‘alayhi wa sallam, according to the advice of Prophet Moosa, may Allaah exalt his mention. When the Prophet, sallallaahu ‘alayhi wa sallam, repeated this action several times, he said to Moosa, may Allaah exalt his mention, when he urged him to go back again to his Lord: “I feel too shy before my Lord.” [Part of the long Hadeeth on Al-Israa’ narrated by Al-Bukhaari and Muslim]
In fact, what prevented him from asking his Lord was his perfect bashfulness and glorification of his Lord.
His bashfulness with his nation was evident in the way he, sallallaahu ‘alayhi wa sallam, preferred his nation to himself and their comfort to his comfort such as when the Prophet, sallallaahu ‘alayhi wa sallam, married Zaynab bint Jahsh, may Allaah be pleased with her, and prepared a wedding feast. Some people lingered in the house to talk after they had finished eating. Although this caused him inconvenience and annoyance, he did not forbid them to do so because he felt too shy. He preferred the convenience and comfort of his companions to his, until Allaah The Almighty Himself revealed that this was forbidden for the comfort and the noble status of the Prophet, sallallaahu ‘alayhi wa sallam, and educated them on how they should deal with the Prophet, sallallaahu ‘alayhi wa sallam. In this regard, Allaah The Almighty Says (what means): {O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allaah is not shy of the truth.} [Quran 33:53]
Another example of the bashfulness of the Prophet, sallallaahu ‘alayhi wa sallam, with his nation was that he would not tell them to their faces what they would dislike to hear. It was narrated that ‘Aa’ishah, may Allaah be pleased with her, said, “When the Prophet, sallallaahu ‘alayhi wa sallam, was informed that someone had said something (wrong), he would not say, what is the matter with so-and-so saying such and such (naming him) but would instead say:

‘What is the matter with some people who say such and such…?’[Abu Daawood; Al-
Albaani: Saheeh (Authentic)]
Another of the incidents that indicate the great bashfulness of the Prophet, sallallaahu ‘alayhi wasallam, is what ‘Aa’ishah, may Allaah be pleased with her, narrated of a woman who asked the Prophet, sallallaahu ‘alayhi wa sallam, how to wash after her menses was over. The Prophet, sallallaahu ‘alayhi wa sallam, told her what to do and said: "Purify yourself with a piece of cloth scented with musk.” The woman asked, "How do I purify myself with it?" He said:
"Subhaanallaah (glory be to Allaah)! Purify yourself (with it)!” The Prophet, sallallaahu ‘alayhi wa sallam, felt shy and turned his face away. So ‘Aa’ishah pulled her close and told her what the Prophet, sallallaahu ‘alayhi wa sallam, meant. [Al-Bukhaari and Muslim] His intense bashfulness prevented him from detailing the issue of washing for the woman and felt shy and turned his face away, so that Aa’ishah, the Mother of the Believers, dealt with this matter which is related specially to women.
His personal bashfulness was reflected in his chastity and preservation of the times of his seclusion. It was narrated that ‘Aa’ishah, may Allaah be pleased with her, said describing the chastity of his tongue and the beauty of his speech, “He never indulged in obscene talk nor act rudely nor make a noise in the market-places.” [At-Tirmithi and Ahmad; Al-Albaani: Saheeh (Authentic)]
The Prophet, sallallaahu ‘alayhi wa sallam, would say, magnifying the importance of bashfulness: “Bashfulness is a part of faith and faith will lead to Paradise. Obscenity is a part of wickedness and wickedness will lead to the Hellfire.” [At-Tirmithi and Ahmad; Al-Albaani: Saheeh (Authentic)]
The Prophet, sallallaahu ‘alayhi wa sallam, explained that bashfulness is the opposite of obscenity and both traits cannot co-exist in any way.
As for his times of seclusion, ‘Aa’ishah, may Allaah be pleased with her, narrated an incident about them, “One night I did not find the Prophet, sallallaahu ‘alayhi wa sallam, in bed. I thought that he might have gone to one of his other wives. I searched for him and then came back and found him bowing or prostrating, saying: ‘Subhaanaka wa bi hamdika; laa ilaaha illa ant (Exalted be Your Majesty, and all praise is due to You. I testify that there is nothing worthy of worship except You).’ So I said, ‘Let my father and mother be sacrificed for you. I was thinking of one affair, whereas you are occupied in another different one.’”
Moreover, ‘Abdullah ibn Ash-Shikhkheer, may Allaah be pleased with him, narrated another incident saying, “I once went to the Prophet, sallallaahu ‘alayhi wa sallam, while he was praying and his chest was heaving like the boiling of a cauldron (meaning that he was weeping).” [An-Nasaa’i and Abu Daawood; Al-Albaani: Saheeh (Authentic)]
There are numerous other examples that attest to the bashfulness and the refined manners of the Prophet, sallallaahu ‘alayhi wa sallam, in the times of his seclusion.
There is no doubt that the personal bashfulness of the Prophet, sallallaahu ‘alayhi wa sallam, was the fruit of his bashfulness with his Lord, and something very closely attached to it.
Allaah The Almighty The Most Truthful Says when describing him (What means): {And indeed, you are of a great moral character.} [Quran 68:4

 

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0 قصـه جمييييييله ( قيدنـــي يآ أبي )
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0 (( كلنا نعلم ولا نعمل ))
0 وليس زهده صلى الله عليه وسلم كأي زهد
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  رد مع اقتباس
قديم 12-24-2019, 08:07 AM   رقم المشاركة : 2
ميلان
عضو جديد
افتراضي رد: وليس زهده صلى الله عليه وسلم كأي زهد

بسم الله الرحمن الرحيم

جزاكم االله خير

 

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  رد مع اقتباس
قديم 12-29-2019, 02:16 PM   رقم المشاركة : 4
زوزيه
عضو جديد
افتراضي رد: وليس زهده صلى الله عليه وسلم كأي زهد

بسم الله الرحمن الرحيم

بارك الله بك

 

منتدى 37 درجة

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  رد مع اقتباس
إضافة رد
المواضيع المتشابهه للموضوع: وليس زهده صلى الله عليه وسلم كأي زهد
من صفات الرسول صلى الله عليه وسلم
موضوع كامل عن الصلاة
أقوى موضوع في أدلة نبوة محمد صلى الله عليه وسلم ... رائع جداً !!
طريقة الحج خطوه بخطوه ...
مائة خصلة إنفرد به الرسول صلى الله عليه وسلم عن بقية الانبياء عليهم السلام


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