ألقى إمام وخطيب المسجد الحرام فضيلة الشيخ الدكتور فيصل بن جميل غزاوي اليوم، خطبة الجمعة من المسجد الحرام.

وقال فضيلته: إن من صفات الإنسان الضعف، وهو حالته، وعليه أساسه وجبلته، قال تعالى: (اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْف)، وقال سبحانه: (وخُلِقَ الإنْسانُ ضَعِيفًا) أي عاجزًا عن مخالفة هواه غير قادر على مقابلة دواعيه وقواه؛ حتى إنه لا يصبر عن اتباع الشهوات، ولا يتمالك نفسه أمام المغريات إلا من عصمه الله، وإن العبد مهما بلغت قدراته وتعددت مواهبه ومهاراته، فلا ينبغي له أن يركن إلى نفسه، دون أن يستعين بربه؛ فإنه متى أعجب بنفسه وغفل عن ربه ذل وخذل وضل؛ إذ لا غنى له عن ربه طرفة عين، لا مرية في ذلك ولا مين، بل لا بد له من إظهار الضعف والفقر لربه والحاجة إليه والافتقار بين يديه؛ فمنه سبحانه يستمد العون والسداد وتستلهم الهداية والرشاد، كما في الحديث القدسي «يا عبادي، كلكم ضال إلا من هديته، فاستهدوني أهدكم»، وهذا هو شأنه عليه الصلاة والسلام في صلته بربه وإقباله عليه وإخباته إليه فمما كان يقول في دعائه: (أنا بِك وإليك)، أي: بك أعتمد وإليك التجئ، ومما أرشد إليه -صلى الله عليه وسلم- ابنته فاطمة أن قال لها «مَا يَمنعُك أَن تسمعي مَا أُوصيك بِه، أَن تَقُولِي إِذَا أَصْبَحْت وَأَمْسَيْت: يَا حَيّ يَا قَيُّومُ بِرَحْمتك أسْتَغِيث، أَصْلِح لِي شَأْنِي كُلَّهُ، وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفة عَيْنٍ».

وأشار الدكتور غزاوي إلى أن من حقق التوكل على الله لم يكله إلى سواه، وتولاه بنفسه كما تولى نبيه محمدًا مصطفاه، قال جل في علاه مذكرًا بمنته عليه وحفظه له ممن عاداه: (وَلَوْلَا أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا)، وفي هذا دليل على شدة افتقارنا إلى تثبيت الله إيانا فينبغي ألا نزال متضرعين لربنا ومولانا أن يثبتنا على الإيمان، ساعين في كل سبب موصل إلى ذلك في كل حين وآن، وأن نلجأ إلى ربنا دائمًا فهو حسبنا وهو المستعان وعليه التكلان.

وأوضح فضيلته أن الإعجاب بالنفس وتعاظمها أشر أنواع الكبر وأخبته، ومن أشد ما يفتك بقلب العبد ويفسده، ومتى وكل العبد إلى نفسه غلبته وقهرته وأسرته وأهلكته وتخلت عنه عناية الرحمن وأحاط به الخذلان. فهذا إبليس اللعين أعجب بحاله واغتر بنفسه وأصله؛ إذ قَالَ: (أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ) فطرده الله من رحمته وباء بسخطه ومقته، وذاك صاحب الجنتين الجاحد لفضل ربه، لما أُعجب بنفسه، فأصبح في حسرته وندامته، ولما أُعجب من أعجب في حنين بالكثرة، وقيل: «لن نغلب اليوم من قلة»، وكلوا إلى كثرتهم فخذلوا وانهزموا ثم تداركهم الله بنصره حتى ظفروا، مبينًا أن العجب بالنفس والاغترار بالذات من أعظم ما يعيقنا عن السير إلى ربنا ويصرفنا عن جادة قصدنا، وفي مقابل ذلك علينا أن نعلم أن من وثق برحمة ربه ولم يثق بغير رحمته، واعتقد أنه بالله لا بنفسه ولا بمعرفته وفكره وحوله وقوته؛ فقد حقق التوكل على ربه في توفيقه وتسديده وإصلاح شأنه، وهو جدير بأن يتكفل الله بحفظه وعصمته، ولا يكله إلى نفسه، وهذا من أعظم المنن ومن أجل النعم، فمما دعا يوسف عليه السلام ربه: (تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بالصَّالِحِينَ) وما كان قوله ذلك إلا هضمًا لنفسه، وإقرارًا بفاقته إلى فضل ربه.

وشرح فضيلته أن الإعجاب بالنفس من الخصال المهلكة كما جاء في الحديث: (فأما المهلكات: فشح مطاع، وهوى متبع، وإعجاب المرء بنفسه وعقوبة هذا الخلق السيئ عظيمة فقد قال عليه الصلاة والسلام: ( بَيْنَمَا رَجُلٌ يَتَبَخْتَرُ، يَمْشِي فِي بُرْدَيْهِ قَدْ أَعْجَبَتْهُ نَفْسُهُ، فَخَسَفَ اللهُ به الأَرْضَ، فَهو يَتَجَلْجَلُ فيها إلى يَوْمِ القيامة)، والخسف هو ذات العقوبة التي أخذ بها قارون الذي أبطرته النعمة فجحد منة ربه، وأخذته العزة بالإثم فأعجب بنفسه، وقال لقومه: إنَّما أُوتِيتُهُ عَلى علم عِنْدِي.

وأضاف إمام وخطيب المسجد الحرام، أن للعجب بالنفس والاتكال عليها مظاهر كثيرة وصورًا متعددة، فقد يعجب المرء بقدرته ورباطة جأشه؛ فيقتحم أبواب الشرور والفتنة؛ مدعيًا عدم تأثره بشيء؛ لما يتوهمه في نفسه من حصانة وعصمة، وقد يعجب المرء بما وهبه الله من فهم وذكاء؛ فيظن أن عنده من الفطنة ما يعجز عنه النجباء، وقد يعجب المرء بسعة علمه، ويغتر بكثرة معرفته فيصده ذلك عن الاستزادة، وترك الاستفادة، ويباهي بعلمه ويفاخر، ويماري به ويكابر، وقد يعجب المرء بما أوتي من مال وفير، ويعتقد أنه بذاك جدير، فيبدده كفعل السفيه، ويمنع حق الله فيه، وقد يعجب المرء بجهده وما نال به مراده وبذل من أجله السبب، فيكبر في نفسه أنه بكدحه قد حقق الإنجاز وظفر بما طلب، وقد يثني على ذاته بما يورده الهلاك والعطب، فتجده يقول: بكدي بتعبي بسعيي بعرق جبيني وهكذا؛ فينسب الفضل لنفسه ويجحد منة ربه، وقد يعجب المرء بقدره ويعتد بذاته، فيجحد فضل الله وعطاءه ويرى أنّ ما ناله هو دون استحقاقه، بل يحسد صاحبه على النعمة ويتمنى وقوعه في النقمة ويقول: «لم لا أعطى مثل فلان؟ وهل فلان أفضل مني؟!»، وقد يعجب المرء بشرفه ويفاخر بنسبه وأصله، فيقعد عن اكتساب المعالي، ولا ينهض لطلب العوالي وينسى أن من بطأ به عمله لم يرفعه نسبه، وقد يعجب المرء بجمال منظره وهيئته ويغفل أن قيمة المرء تكمن في نقاء روحه وسمو خُلقه، وهكذا فمن ركن إلى نفسه وسكن إليها فأعجب بها واعتمد عليها، وغفل عن محاسبتها استبد برأيه وانفرد، وعن المشورة ابتعد، يستوحش ممن ينقده، ويأنف ممن يستدرك عليه ويرشده؛ فأظلم قلبه وعميت بصيرته، وأغلق دون الإصلاح كل باب، وأضحى في عتو وتيه بلا إياب.

وأفاد فضيلته أنه لدفع داء العجب والاغترار لا بد للعبد من أن يعلم أن النعمة التي بين يديه قد يسلبها مسديها المنعم المنان، وأن يشهد عظمة ربه ومنته وتوفيقه وإعانته وينظر عيوب نفسه وما هي عليه من العصيان، فمشاهدة المنة، توجب له المحبة والحمد والشكر لولي النعم والإحسان، ومطالعة عيب النفس والعمل توجب له الذل والانكسار والافتقار والتوبة في كل الأحيان، ومن عرف ربه حق المعرفة وأبصر حقيقة حاله ومآله، صغرت في عينه نفسه، ولم ير فيها إلا محض العجز والفاقة والنقصان.

وفي خطبة المسجد النبوي أوصى الدكتور صلاح بن محمد البدير، المسلمين بتقوى الله العليم بما في الضمائر من المقاصد والنيات قال تعالى «وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ».

وبين أن من القواعد المقررة والأصول المحررة انفراد الله بعلم الغيب ولا يعلمه سواه وكذب من ادعاه لنفسه، قال جل من قائل «قُل لا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ»، ووصف نفسه بعلمه الغيب إعلامًا لخلقه باختصاصه سبحانه بعلم الغيوب الخفية ونفى علمها عمن سواه، قال تعالى «وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ».

وتابع فضيلته أن الغيوب الخفية قسمان؛ الأول ما حجبه عن جميع خلقه ولم يكشفه لأحد من ملائكته أو من رسله كيوم القيامة فلا يعلم أحد جليّة أمرها ووقتها وقيامها إلا هو، قال الله تعالى «إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ»، والثاني ما كشفه الله لبعض ملائكته ورسله دون سائر خلقه لحكم جليلة فمن شاء الله إطلاعه أطلعه، ومن شاء حجبه عنه حجبه، ولا يفيض بذلك إلا على من شاء من رسله فلا يعلم ملكٌ مقرب ولا نبي مرسل شيئًا من الغيب إلا بتعليم من الله عز وجل، فيكشف ما شاء من الغيوب لمن شاء من أنبيائه بطريق الوحي ليكون معجزة تدل على نبوته وصدق رسالته قال تعالى «وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ ولكن اللَّهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ».

وتابع فضيلته أن علم الغيب الذي استأثر الله به لا يدعي العلم به إلا من كفر بالله لأنه منازع لله في ربوبيته ولا يصدقه إلا من كفر وكذب القرآن قال تعالى «أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ».

وأشار إمام وخطيب المسجد النبوي إلى أن من زعم أن أحدًا من الأولياء أو الصالحين يعلم الغيب فهو مفترٍ كذاب، ففي الحديث عن عائشة رضي الله عنها قالت «مَن حَدَّثَكَ أنَّ مُحَمَّدًا صَلَّى اللهُ عليه وسلَّمَ رَأَى رَبَّهُ، فقَدْ كَذَبَ، وهو يقولُ: «لَا تُدْرِكُهُ الأبْصَارُ» ومَن حَدَّثَكَ أنَّه يَعْلَمُ الغَيْبَ، فقَدْ كَذَبَ، وهو يقولُ: لا يَعْلَمُ الغَيْبَ إلَّا اللَّه».

وحذر إمام وخطيب المسجد النبوي من تصديق الكذبة والملبسين وتدليسهم الذين يستولون على أموال السذج والبسطاء الأغرار وتكثير الأتباع.

وتابع أن الأنبياء والرسل نفوا عن أنفسهم علم الغيب، قال تعالى «قُل لَّا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ»، مشيرًا إلى أن الجن كانوا يدعون علم الغيب فعمى الله عنهم موته قال تعالى «فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ على مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ».

وحذر فضيلته من أصحاب النفوس الشريرة والعقول المنحرفة والقلوب الزائغة السحرة والكهنة والعرافين والمنجمين والمشعوذين والدجالين الذين يدعون علم الغيب، مبينًا أن العيافة والطيرة من أفعال الجاهلية، وقد ورث هذه الضلالات البعض من الناس في هذا الوقت ظنًا منهم أن في ذلك ما يمكنهم من التنبؤ بالمستقبل وما سيقع من أحداث، مؤكدًا أن هذه الأفعال مما يفسد الدين والعقيدة والعقل.

وبيّن إمام وخطيب المسجد النبوي أن بعض العبارات التي تقال عند تيسر الأمر أو تعسره كحسن الطالع أو سوء الطالع إذا قيلت معتقدًا أن هذه المطالع فاعلة فهو شرك، ومن قالها معتقدًا أن الملك والتصرف والأمر كله بيد الله فقد أتى بلفظ محرم.

وختم فضيلته بوجوب ترك ذلك واجتنابه.

Today, the Imam and preacher of the Grand Mosque, His Excellency Sheikh Dr. Faisal bin Jameel Ghazawi, delivered the Friday sermon from the Grand Mosque.

He said: One of the characteristics of human beings is weakness, which is their state, and upon it lies their foundation and nature. Allah, the Exalted, said: (Allah is the One who created you from weakness), and He said: (And mankind was created weak), meaning incapable of opposing his desires and unable to confront his inclinations and strengths; so much so that he cannot refrain from following his desires, nor can he control himself in the face of temptations except for those whom Allah protects. No matter how great a person's abilities or how numerous his talents and skills, he should not rely on himself without seeking help from his Lord; for whenever he admires himself and neglects his Lord, he will be humiliated, forsaken, and led astray; for he is in need of his Lord even for the blink of an eye, and there is no doubt about that. Rather, he must show weakness and poverty to his Lord, and express his neediness before Him; for from Him, the Exalted, he draws support and guidance, as mentioned in the sacred hadith: "O My servants, all of you are misguided except for those whom I have guided. So seek guidance from Me, and I will guide you." This was the practice of the Prophet, peace be upon him, in his connection with his Lord, his turning to Him, and his humility before Him. Among the things he used to say in his supplication was: (I am with You and to You), meaning: I rely on You and I seek refuge in You. And he advised his daughter Fatimah by saying: "What prevents you from listening to what I advise you? To say when you wake up and when you go to bed: O Ever-Living, O Sustainer, I seek Your mercy; rectify for me all my affairs, and do not leave me to myself even for the blink of an eye."

Dr. Ghazawi pointed out that whoever achieves reliance on Allah will not be left to anyone else, and He will take care of him just as He took care of His chosen Prophet Muhammad, peace be upon him. Allah, the Exalted, reminded him of His favor and protection from his enemies: (And if we had not made you steadfast, you might have inclined to them a little). This is evidence of our great need for Allah's support, so we should always be supplicating to our Lord to keep us steadfast in faith, striving in every way that leads to that at all times. We must always turn to our Lord; He is sufficient for us, and He is the one we seek help from, and upon Him, we rely.

His Excellency explained that self-admiration and arrogance are among the worst types of pride and the most destructive to a person's heart. Whenever a servant relies on himself, he will be overwhelmed, defeated, captured, and destroyed, and the care of the Merciful will abandon him, and he will be surrounded by humiliation. This is what the accursed Satan did; he admired his state and was deceived by himself and his origin, saying: (I am better than him. You created me from fire, and You created him from clay), so Allah expelled him from His mercy and he incurred His wrath and anger. And that was the case of the owner of the two gardens who denied his Lord's favor; when he admired himself, he ended up in regret and remorse. When those who were amazed by their numbers said: "We will not be defeated today by our fewness," they relied on their numbers and were forsaken and defeated, but Allah aided them with His victory until they triumphed. He clarified that self-admiration and being deceived by oneself are among the greatest obstacles that prevent us from moving towards our Lord and divert us from the path we intend. In contrast, we must know that whoever trusts in the mercy of his Lord and does not trust in anyone else's mercy, and believes that it is by Allah that he succeeds, not by himself, his knowledge, his intellect, his strength, or his power, has truly achieved reliance on his Lord in his guidance and support and the rectification of his affairs. He is worthy of Allah's protection and preservation, and He will not leave him to himself. This is one of the greatest blessings and one of the best gifts. Among the supplications of Prophet Joseph, peace be upon him, was: (Take my soul as a Muslim and join me with the righteous), and his saying was nothing but a recognition of his need for his Lord's favor.

His Excellency elaborated that self-admiration is one of the destructive traits, as mentioned in the hadith: (As for the destructive traits: it is a covetousness that is obeyed, a desire that is followed, and self-admiration. The punishment for this evil trait is severe; for he, peace be upon him, said: (While a man was walking, proudly strutting in his two garments, admiring himself, Allah caused the earth to swallow him, and he will continue to sink in it until the Day of Resurrection). The swallowing of the earth is the same punishment that befell Qarun, who was made arrogant by his blessings and denied his Lord's favor, and pride in sin led him to admire himself, saying to his people: "I was given it only because of knowledge I have."

The Imam and preacher of the Grand Mosque added that self-admiration and reliance on oneself have many manifestations and various forms. A person may admire his ability and composure, thus plunging into the doors of evil and temptation, claiming to be unaffected by anything due to what he imagines in himself as invulnerability and protection. A person may admire the understanding and intelligence that Allah has granted him, thinking that he possesses insight that surpasses that of the elite. A person may admire the vastness of his knowledge and be deceived by the abundance of his understanding, which prevents him from seeking more knowledge and benefiting from it, boasting of his knowledge and arguing with it. A person may admire the wealth he possesses, believing he deserves it, squandering it like a foolish person, and withholding Allah's rights from it. A person may admire his efforts and what he has achieved through his hard work, believing that he has accomplished success through his toil. A person may praise himself with words that lead to destruction and ruin, saying: "By my effort, by my toil, by my striving, by the sweat of my brow," thus attributing the favor to himself and denying his Lord's grace. A person may admire his status and pride in his lineage and origin, thus neglecting to strive for higher achievements, forgetting that one’s lineage will not elevate him if his actions do not support him. A person may admire his appearance and physical form, neglecting that a person's value lies in the purity of his soul and the nobility of his character. Thus, whoever relies on himself and is pleased with himself, neglecting to hold himself accountable, will become arrogant in his opinion and isolated, distancing himself from consultation, feeling uneasy around those who criticize him, and being disdainful of those who correct him and guide him; thus, his heart will become darkened, his insight will be blinded, and he will close every door to reform, remaining in arrogance and confusion without return.

His Excellency stated that to combat the disease of self-admiration and deception, a servant must know that the blessing he possesses can be taken away by the One who bestowed it upon him. He must witness the greatness of his Lord, His favors, His guidance, and His assistance, and look at the flaws of his own self and its disobedience. Observing the favor should lead him to love, praise, and thank the Giver of blessings and goodness, while contemplating the flaws of the self and its actions should lead him to humility, brokenness, neediness, and repentance at all times. Whoever truly knows his Lord and sees the reality of his condition and his fate will find his self small in his eyes, seeing in it nothing but pure weakness, poverty, and deficiency.

In the sermon at the Prophet's Mosque, Dr. Salah bin Muhammad Al-Budair advised Muslims to fear Allah, who knows what is in the hearts regarding intentions and purposes, as Allah, the Exalted, said: "And fear Allah, to whom you will be gathered."

He explained that among the established principles and clear foundations is that Allah alone possesses knowledge of the unseen, and no one else knows it. Whoever claims knowledge of it for himself is a liar. Allah, the Exalted, said: "Say, 'None in the heavens and the earth knows the unseen except Allah, and they do not perceive when they will be resurrected.'" He described Himself as the Knower of the unseen to inform His creation of His exclusive knowledge of hidden matters and to deny knowledge of them to anyone else. Allah, the Exalted, said: "And with Him are the keys of the unseen; none knows them except Him."

He continued that the hidden matters are of two types; the first is what He has concealed from all His creation and has not revealed to any of His angels or messengers, such as the Day of Resurrection. No one knows its reality, timing, or occurrence except Him. Allah, the Exalted, said: "To Him belongs the knowledge of the Hour." The second type is what Allah has revealed to some of His angels and messengers without the rest of His creation for wise reasons. Whoever Allah wills to inform, He informs, and whoever He wills to conceal from, He conceals. He does not grant this knowledge except to whom He wills from His messengers. No close angel or sent prophet knows anything of the unseen except by teaching from Allah, the Almighty. He reveals whatever He wills of the unseen to whom He wills from His prophets through revelation, so it becomes a miracle that indicates his prophethood and the truth of his message. Allah, the Exalted, said: "And Allah would not inform you of the unseen, but Allah chooses from His messengers whom He wills."

He continued that the knowledge of the unseen that Allah has kept to Himself is claimed only by those who disbelieve in Allah, for they are disputing with Allah in His Lordship, and only those who disbelieve and deny the Qur'an will believe them. Allah, the Exalted, said: "Or do they have the unseen, so they write it down?"

The Imam and preacher of the Prophet's Mosque pointed out that whoever claims that any of the saints or righteous knows the unseen is a liar. In a hadith narrated by Aisha, may Allah be pleased with her, she said: "Whoever tells you that Muhammad, peace be upon him, saw his Lord has lied, for he says: 'The sights cannot comprehend Him.' And whoever tells you that he knows the unseen has lied, for he says: 'None knows the unseen except Allah.'"

He warned against believing the liars and deceivers who take advantage of the naive and simple-minded, exploiting their money and increasing their followers.

He added that the prophets and messengers denied knowledge of the unseen for themselves. Allah, the Exalted, said: "Say, 'I do not say to you that I have the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel.'" He pointed out that the jinn used to claim knowledge of the unseen, but Allah blinded them to death. Allah, the Exalted, said: "And when We decreed death upon him, nothing informed them of his death except a creature of the earth that consumes his staff. And when he fell, the jinn realized that if they had known the unseen, they would not have remained in the humiliating punishment."

His Excellency warned against those with evil souls, corrupt minds, and deviant hearts, such as sorcerers, soothsayers, fortune-tellers, and charlatans who claim knowledge of the unseen. He clarified that divination and omens are acts of ignorance, and some people have inherited these misguidances, thinking that they can predict the future and what will happen. He emphasized that these actions corrupt religion, faith, and intellect.

The Imam and preacher of the Prophet's Mosque explained that some phrases said when matters are easy or difficult, such as "good omen" or "bad omen," if said believing that these omens are effective, is polytheism. And whoever says them believing that the kingdom, control, and all matters are in the hands of Allah has used a prohibited expression.

He concluded by stating the necessity of abandoning and avoiding such things.