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hema
هاتعمل ايه مع حلة المحشى السلام عليكم ورحمة الله وبركاته كثير من الناس الذين يقرأن هذا السؤال سيقولون انه سطحى وليس هذا موضعه ولكن أعجبتنى العبرة منه فهناك شخص يتسم بالحكمة سأل احد اصدقائه اذا طلبت من زوجتك عمل حلة محشى وذلك قبل نزولك العمل وعند رجوعك المنزل لم تجد حلة المحشى وبعدها بعدة أيام وعند عودتك للمنزل وجدت حلة المحشى فماذا تفعل فأجاب الصديق انا ممكن ازعق أو اضربها عشان هى اتأخرت وعملته فى الميعاد اللى على كيفها .. وبعدها سأل صديق آخر نفس السؤال فأجاب سوف أشكرها فلم تنسى ما طلبته فربما لم تجد ما طلبته خلال الايام الماضية ومازالت تبحث حتى وجدته وربما كانت متعبة وبمجرد تحسن حالتها فعلت ...هذا هو الفرق بين سوء الظن وحسن الظن   ماذا ستفعل انت   أرجو ان تقول بأذن الله سأفعل مثل الثانى  والسلام عليكم ورحمة الله وبركاته
Jun 16, 2008 8:37 AM
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نعم أخي الفاضل فليس هنالك أحسن من حسن الضن بالآخرين فقط تتبعت حلقة للداعية معز مسعود و الذي استضافه معتز الدمرداش حيث تناولا في تلك الحلقة موضوع سوء الظن إذ خلص في نهاية المطاف أنه على المسلم أن يحسن الظن في غيره حتى و لو كان على ملة أخرى فما بالك بأخيه المسلم أو زوجته التي قاسمته حياته و لعلها تشاركه في الجنة أن شاء الله فعلى المؤمن أن يختلق لأخيه سبعين عذرا بدل أن ينبش وراؤه ليكشف زلاته و الأجدر به أن يسيئ الظن بنفسه قبل ذلك و يقوم بتقويم و تقييم للذات و مدى اخلاصه في دينه و عدم تقصيره مع غيره و اعود لاشكرك على مداخلاتك الطيبة و الهادفة فانا اتشوق كل يوم لقراءة ما اتيت به من جعبتك جزاك الله خيرا اللهم اجعلنا ممن يحسنون الظن بالاخرين و اغفر لنا و ارحمنا يا ارحمن الراحمين
June 19, 2008
Moral conduct is a mood arousing good behavior with others by showing happy mien, nice wording, and kind manners. As he was asked about the limit of moral conduct, Imam as-Sadiq (a) answered: “It is to be modest, speak honorably, and meet your brother cheerfully.” One of the expectations that every judicious individual exerts efforts for achieving is to have an attractive personality. It is surely a noble aim that cannot be attained by everyone except the virtuous and those who are characterized by knowledgeability, liberality, courage, and the like good traits.All virtues, however, cannot be true matters of admiration unless they are connected to moral conduct. On that account, moral conduct is the core and pivot of virtues. The The Ahl ul-Bayt (a) used a variety of instructive methods in favor of glorifying the moral conduct so remarkably: The Prophet (s) said: “The best of you are the most well-mannered and generous ones who go on intimate terms with people and people go on intimate terms with them, and whose places of residence are frequently trodden on by guests.” “He who has a good nature will have the reward of those who observe fasting in days and keep awake praying at nights.” “You cannot treat people by means of your wealth; hence, you should treat them by means of your moral conduct.” Imam al-Baqir (a) said: “The most perfect believers, in the sight of faith, are the most well-mannered.” Imam as-Sadiq (a) said: “After the fulfillment of the obligatory religious duties, the most favorable thing that a servant offers to Allah is to extend the moral conducts over people.” “Allah gives a servant for his moral conduct the same reward that He gives to the mujahid.” “The moral conduct dissolves sins in the same way as the sun dissolves snow.” “Piety and moral conduct construct the countries and prolong the ages.” “If you want to be respected, you should be lenient, and if you want to be disrespected, you may be severe.” God did not send any messenger to people before He had adorned him with moral conduct, which is, then, the symbol of the prophets’ virtues and the title of their personalities. The Prophet Mohammed (s) was the ideal example of moral conduct, as well as the other high moral standards. By means of his ideal moralities, he could seize the hearts, and deserved, worthily, the praise of God: “Most surely, you conform yourself to sublime morality. (68:4)” Imam Ali (a), describing the moralities of the holy Prophet (s), said: “He was the most generous, the bravest, the most truthful and the most faithful, and in terms of temper, the most lenient and in terms of association, the most honorable. Any one seeing him for the first time is filled with awe, and any one associating with him loves him. I have never seen his like before and after him.” As a picture of the Prophet’s moral conduct, it is sufficient to refer to his story with people of Koreish who allied each other against him and showed him various sorts of bitterness that obliged him to flee his hometown. When God gave him victory against them, they were quite sure he would revenge himself upon them. He said nothing to them but, ‘what do you think I am going to do with you?’ ‘Only the good, for you are a noble brother and the son of a noble brother,’ answered they. He said: ‘I will repeat the same wording of my brother Joseph the prophet: (Today, you are not condemned.) Go, you are released.’ Anas narrated: I was with the Prophet who was putting a garment of a tough margin when a Bedouin pulled him so violently that the margin of his garment left an effect on his neck. ‘Mohammed,’ said the Bedouin, ‘load on my two camels with the fortune of God that is in
June 18, 2008
يعني انت هتفتكر ان دا سوء ظن,ولا هتحلف عليه ومترضاش تاكله.هههه
June 16, 2008
hema
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