💎The Immense Benefits of Qur’ānic Contemplation

🖊️Imām Ibn al Qayyim (d. 751 h. رحمه الله) said [in Madārij al-Sālikīn]:

”وَأَمَّا التَّأَمُّلُ فِي الْقُرْآنِ فَهُوَ تَحْدِيقُ نَاظِرِ الْقَلْبِ إِلَى مَعَانِيهِ، ‌وَجَمْعُ ‌الْفِكْرِ ‌عَلَى ‌تَدَبُّرِهِ ‌وَتَعَقُّلِهِ، وَهُوَ الْمَقْصُودُ بِإِنْزَالِهِ، لَا مُجَرَّدُ تِلَاوَتِهِ بِلَا فَهْمٍ وَلَا تَدَبُّرٍ، قَالَ اللَّهُ تَعَالَى {كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ} [ص: 29] وَقَالَ تَعَالَى {أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا} [محمد: 24] وَقَالَ تَعَالَى {أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ} [المؤمنون: 68] وَقَالَ تَعَالَى {إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ} [الزخرف: 3] وَقَالَ الْحَسَنُ: نَزَلَ الْقُرْآنُ لِيُتَدَبَّرَ وَيُعْمَلَ بِهِ. فَاتَّخِذُوا تِلَاوَتَهُ عَمَلًا.

“As for contemplating the Quran, it is the heart's focused gaze upon its meanings and gathering one's thoughts to ponder and understand it. This is the purpose of its revelation, not merely reciting it without comprehension or reflection. Allah says: “[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded." And Allah says: "Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts?" And He says: "Then have they not reflected?” And He says: "Indeed, We have made it an Arabic Qur'an that you might understand." Al-Hasan (رحمه الله) said: "The Quran was revealed to be pondered and acted upon, so they took its recitation as an act.”

فَلَيْسَ شَيْءٌ أَنْفَعَ لِلْعَبْدِ فِي مَعَاشِهِ وَمَعَادِهِ، وَأَقْرَبَ إِلَى نَجَاتِهِ مِنْ تَدَبُّرِ الْقُرْآنِ، وَإِطَالَةِ التَّأَمُّلِ فِيهِ، وَجَمْعِ الْفِكْرِ عَلَى مَعَانِي آيَاتِهِ، فَإِنَّهَا تُطْلِعُ الْعَبْدَ عَلَى مَعَالِمِ الْخَيْرِ وَالشَّرِّ بِحَذَافِيرِهِمَا، وَعَلَى طُرُقَاتِهِمَا وَأَسْبَابِهِمَا وَغَايَاتِهِمَا وَثَمَرَاتِهِمَا، وَمَآلِ أَهْلِهِمَا،

There is nothing more beneficial for a servant in this life and the Hereafter, and nothing closer to their salvation, than contemplating the Quran, reflecting upon it for extended periods, and focusing their thoughts on the meanings of its verses. It acquaints the servant with the features of good and evil, their paths, causes, goals, outcomes, and the fates of their followers.

وَتَتُلُّ فِي يَدِهِ مَفَاتِيحَ كُنُوزِ السَّعَادَةِ وَالْعُلُومِ النَّافِعَةِ، وَتُثَبِّتُ قَوَاعِدَ الْإِيمَانِ فِي قَلْبِهِ، وَتُشَيِّدُ بُنْيَانَهُ وَتُوَطِّدُ أَرْكَانَهُ، وَتُرِيهِ صُورَةَ الدُّنْيَا وَالْآخِرَةِ وَالْجَنَّةِ وَالنَّارِ فِي قَلْبِهِ،

It gives them the keys to the treasures of happiness and beneficial knowledge, strengthens the foundations of faith in their hearts, constructs and solidifies its pillars, and shows them the image of this world, the Hereafter, Paradise, and Hell in their hearts.

وَتُحْضِرُهُ بَيْنَ الْأُمَمِ، وَتُرِيهِ أَيَّامَ اللَّهِ فِيهِمْ، وَتُبَصِّرُهُ مَوَاقِعَ الْعِبَرِ، وَتُشْهِدُهُ عَدْلَ اللَّهِ وَفَضْلَهُ، وَتُعَرِّفُهُ ذَاتَهُ، وَأَسْمَاءَهُ وَصِفَاتِهِ وَأَفْعَالَهُ، وَمَا يُحِبُّهُ وَمَا يُبْغِضُهُ، وَصِرَاطَهُ الْمُوصِلَ إِلَيْهِ، وَمَا لِسَالِكِيهِ بَعْدَ الْوُصُولِ وَالْقُدُومِ عَلَيْهِ، وَقَوَاطِعَ الطَّرِيقِ وَآفَاتِهَا،

It brings them into the presence of the nations and shows them Allah’s days with them, enlightening them about lessons to be learned, bearing witness to Allah's justice and bounty, acquainting them with His essence, names, attributes, actions, what He loves and hates, His path that leads to Him, and what awaits those who have reached Him and approached His presence, as well as the obstacles and dangers along the way.

وَتُعَرِّفُهُ النَّفْسَ وَصِفَاتِهَا، وَمُفْسِدَاتِ الْأَعْمَالِ وَمُصَحِّحَاتِهَا وَتُعَرِّفُهُ طَرِيقَ أَهْلِ الْجَنَّةِ وَأَهْلِ النَّارِ وَأَعْمَالَهُمْ، وَأَحْوَالَهُمْ وَسِيمَاهُمْ، وَمَرَاتِبَ أَهْلِ السَّعَادَةِ وَأَهْلِ الشَّقَاوَةِ، وَأَقْسَامَ الْخَلْقِ وَاجْتِمَاعَهُمْ فِيمَا يَجْتَمِعُونَ فِيهِ، وَافْتِرَاقَهُمْ فِيمَا يَفْتَرِقُونَ فِيهِ.

💎A Subtle Reminder to be Humble with Knowledge:

Allah (تعالى) said in conveying the story of Sulayman:

﴿فَمَكَثَ غَیۡرَ بَعِیدࣲ فَقَالَ أَحَطتُ بِمَا لَمۡ تُحِطۡ بِهِۦ وَجِئۡتُكَ مِن سَبَإِۭ بِنَبَإࣲ یَقِینٍ﴾ [النمل ٢٢]

"So he (the Hoopoe) stayed not far off and said, 'I have encompassed that which you have not encompassed, and I have come to you from Saba with certain news.'" (An-Naml 27:22)

🖊️Burhan al-Din al-Biqa'i (d. 885 AH) in *Nazm al-Durar* commented:

" ﴿فَقالَ﴾ [عَقِبَ إتْيانِهِ مُفَخِّمًا لِلشَّأْنِ ومُعَظِّمًا لِرُتْبَةِ العِلْمِ ودافِعًا لِما عَلِمَ أنَّهُ أضْمَرَ مِن عُقُوبَتِهِ: ] ﴿أحَطْتُ﴾ أيْ: عِلْمًا ﴿بِما لَمْ تُحِطْ بِهِ﴾ أيْ: أنْتَ مِنِ اتِّساعِ عِلْمِكَ وامْتِدادِ مُلْكِكَ، والإحاطَةُ: العِلْمُ بِالشَّيْءِ مِن جَمِيعِ جِهاتِهِ، وفي هَذِهِ المُكافَحَةِ التَّنْبِيهُ عَلى أنَّ أضْعَفَ الخَلْقِ قَدْ يُؤْتى ما لا يَصِلُ إلَيْهِ أقْواهم لِتَتَحاقَرَ إلى العُلَماءِ عُلُومُهم ويَرُدُّوا العِلْمَ في كُلِّ شَيْءٍ إلى اللَّهِ، وفِيهِ إبْطالٌ لِقَوْلِ الرّافِضَةِ: إنَّ الإمامَ لا يَخْفى عَلَيْهِ شَيْءٌ، ولا يَكُونُ في زَمانِهِ مَن هو أعْلَمُ مِنهُ."

"So he said," following his arrival, magnifying the importance and elevating the rank of knowledge and countering what he knew was intended as his punishment: "I have encompassed," meaning: knowledge "that which you have not encompassed," meaning: despite the expanse of your knowledge and the breadth of your realm. To encompass is to know something from all aspects, and in this confrontation, it serves as a reminder that the weakest of creation may be granted what the strongest cannot reach, to humble the knowledge of the scholars before Allah and return all knowledge to Allah. It also refutes the claim of the Shia that an Imam is unaware of nothing, and that there is no one more knowledgeable than him in his time.”

🖊️Sadīq Hasan Khan (d. 1308 AH) in *Fath al-Bayan* stated:

"وقد ألهم الله الهدهد هذا الكلام، فكافح سليمان به مع ما أوتي من فضل النبوة، والعلوم الجمة: إبتلاء له في علمه، وتنبيهاً على أن أدنى جنده قد أحاط علماً بما لم يحط به ليكون لطفاً به في ترك الإعجاب وإنما أخفى الله على سليمان مكانها، وكانت المسافة بينهما قريبة لمصلحة رآها، كما أخفى مكان يوسف على يعقوب".

“And Allah inspired this speech to the Hoopoe, who then contested Sulayman with it, despite what Sulayman was endowed with in terms of prophetic virtue and abundant knowledge: as a trial for him in his knowledge and an alert that one of the least of his army had encompassed in knowledge what he had not, to gently remind him against self-admiration. Allah concealed her location from Sulayman, and the distance between them was short for a reason He saw fit, just as He concealed the location of Yusuf from Ya’qub.”

💎Ibn al Qayyim (d. 751 AH) commented on the dialogue between the Hoopoe (Hudhud) and Sulayman عليه السلام [in Shifā’ al ‘Alīl]:

"وهذا الهدهد من أهدى الحيوان وأبصره بمواضع الماء تحت الأرض لا يراه غيره ومن هدايته ما حكاه الله عنه في كتابه أن قال لنبي الله سليمان وقد فقده وتوعده فلما جاءه بدره بالعذر قبل أن ينذره سليمان بالعقوبة وخاطبه خطابا هيجه به على الإصغاء إليه والقبول منه فقال أحطت بما لم تحط به وفي ضمن هذا أني أتيتك بأمر قد عرفته حق المعرفة بحيث أحطت به وهو خبر عظيم له شأن فلذلك قال ﴿وجئتك من سبإ بنبإ يقين﴾

“And this Hoopoe is among the most guided of animals and the keenest in locating underground water unseen by others. From its guidance, Allah recounted in His Book that it said to His Prophet Sulayman—after Sulayman did not find it and threatened to punish it—when it returned, it promptly offered an excuse before Sulayman could warn it of punishment. It spoke to Sulayman in a way that incited him to listen and accept its words, saying, "I have comprehended what you have not, and in this regard, I have come to you with a matter that is well acknowledged, so well that I have fully grasped it, and it is a significant matter of great importance." Therefore, it said, "I have come to you from Saba with certain news."

والنبأ هو الخبر الذي له شأن والنفوس متطلعة إلى معرفته ثم وصفه بأنه نبأ يقين لا شك فيه ولا ريب فهذه مقدمة بين يدي إخباره لنبي الله بذلك النبأ استفرغت قلب المخبر لتلقي الخبر وأوجبت له التشوف التام إلى سماعه ومعرفته وهذا نوع من براعة الاستهلال وخطاب التهييج

The news is a report of great importance, eagerly awaited by the souls. It described it as certain news, with no doubt or ambiguity. This introduction before delivering the news to Sulayman captivated the heart of the recipient to receive and fully yearn to hear and understand the news. This is a form of skillful introduction and excitement inciting speech.

ثم كشف عن حقيقة الخبر كشفا مؤكدا بأدلة التأكيد فقال إني وجدت امرأة تملكهم ثم أخبر عن شأن تلك الملكة وأنها من أجل الملوك بحيث أوتيت من كل شيء يصلح أن تؤتاه الملوك

🔘Then it revealed the truth of the news, substantiated with articles of emphasis, saying, "Indeed, I found a woman ruling over them." Then it spoke of the queen's status, that she was among the noblest of monarchs, endowed with everything befitting of monarchs.

ثم زاد في تعظيم شأنها بذكر عرشها التي تجلس عليه وأنه عرش عظيم

🔘It then further magnified her status by mentioning her throne, upon which she sits, stating that it was a grand throne.

ثم أخبره بما يدعوهم إلى قصدهم وغزوهم في عقر دارهم بعد دعوتهم إلى الله فقال: ﴿وَجَدْتُها وقَوْمَها يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ اللَّهِ﴾

🔘Then it informed him of what called them to pursue and invade them in their homeland after first inviting them to Allah, saying, "I found her and her people prostrating to the sun instead of Allah."

وحذف أداة العطف من هذه الجملة وأتى بها مستقلة غير معطوفة على ما قبلها إيذانا بأنها هي المقصودة وما قبلها توطئة لها

The conjunction was omitted from this sentence, making it stand alone, not connected to what preceded it, indicating that it was the main point, with the preceding as its introduction.

ثم أخبر عن المغوي لهم الحامل لهم على ذلك وهو تزيين الشيطان لهم أعمالهم حتى صدهم عن السبيل المستقيم وهو السجود لله وحده

🔘Then it spoke about what misled them, leading them astray—how Satan adorned their deeds for them, thus diverting them from the straight path of prostrating only to Allah.

ثم أخبر أن ذلك الصد حال بينهم وبين الهداية والسجود لله الذي لا ينبغي السجود إلا له

🔘Then it informed that this diversion hindered them from guidance and prostrating to Allah, to whom prostration is due alone.

ثم ذكر من أفعاله سبحانه إخراج الخبء في السماوات والأرض وهو المخبوء فيهما من المطر والنبات والمعادن وأنواع ما ينزل من السماء وما يخرج من الأرض

🔘Then it mentioned, from His actions (سبحانه) the extraction of hidden things in the heavens and the earth, which are the hidden rain, plants, metals, and various things that descend from the sky and emerge from the earth.

💎Ibn al Qayyim concludes his thought-provoking commentary on the Hoopoe’s eloquence, saying:

"وفي ذكر الهدهد هذا الشأن من أفعال الرب تعالى بخصوصه إشعار بما خصه الله به من إخراج الماء المخبوء تحت الأرض".

In the Hoopoe’s mention of this matter as being from Allah’s doings for it, it indicated what Allah specifically endowed it with: the extraction of water hidden under the ground.”

💎Contemplation Principle: Underlying Morals & Characteristics are Deduced from the Statements & Actions of the Righteous & the Wicked

Imam Al-Sa’dī (d. 1376 AH رحمه الله) said [in Al Qawā’id al Hisān]:

“من قواعد القرآن أنه يستدل بالأقوال والأفعال على ما صدرت عنه من الأخلاق والصفات

“One of the principles of the Quran is that it uses sayings and actions to indicate the morals and characteristics they emanate from.

وهذه قاعدة جليلة، فإن أكثر الناس يقصر نظره على نفس اللفظ الدال على ذلك القول أو الفعل من دون أن يفكر في أصله وقاعدته التي أوجبت صدور ذلك الفعل والقول،

This is a significant principle, as most people only focus on the literal expression that signifies that saying or action, without considering its foundation and the principle that necessitated its occurrence.

والفطن اللبيب ينظر إلى الأمرين، ويعرف أن هذا لازم لهذا
، وهذا ملازم لهذا، وقد تقدم ما يقارب هذا المعنى الجليل، ولكن لشدة الحاجة إليه أوردناه على أسلوب آخر،

The perceptive and intelligent individual looks at both aspects and understands that one is inherent to the other, and this association is reciprocal. This noble meaning has been addressed before, but due to its importance, it is presented here in a different manner.

فمن ذلك أن قوله عن عباد الرحمن أنهم { يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا (63) }
الفرقان: ٦٣.

🔘For instance, the statement about the servants of the Merciful, that they "walk on the earth easily and when the ignorant address them, they say, 'Peace,'" (Al Furqān: 63)

وذلك صادر عن وقارهم، وسكينتهم، وخشوعهم، وعن حلمهم الواسع، وخُلقهم الكامل، وتنزيههم لأنفسهم عن مقابلة الجاهلين.

This emanates from their dignity, tranquility, devotion, vast forbearance, perfect character, and their purifying themselves from engaging with the ignorant.

ومثل قوله: { وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ (17) } النمل: ١٧
. يدل مع ذلك على حسن إدارة المُلك، وكمال السياسة، وحسن النظام.

🔘Similarly, the statement, "And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [all] set in battle order" (Al-Naml: 17), indicates good governance, perfect policy, and orderly management.

وقوله تعالى: { وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ (55) } القصص: ٥٥
. يدل على حُسن الخُلق، ونزاهة النفس عن الأخلاق الرذيلة، وعلى سعة عقولهم، وقوة حلمهم واحتمالهم.

🔘And the statement of Allah, "And when they hear vain talk, they turn away from it and say, 'To us our deeds, and to you yours; peace be upon you. We seek not the ignorant.'" (Al Qasas: 55), signifies good character, purity of the soul from vile ethics, and reflects their broad-mindedness, strength of patience, and tolerance.

ومثل الإخبار عن أهل الجاهلية بتقتيل أولادهم خشية الفقر، أو من الإملاق، يدل على شدة هلعهم، وسوء ظنهم بربهم، وعدم ثقتهم بكفايته.

🔘Another example is what is reported about the people of ignorance who killed their children out of fear of poverty or destitution; this illustrates their extreme panic and their mistrust of their Lord, and their lack of confidence in His sufficing them.

وكذلك قوله عن أعداء رسوله: { وَقَالُوا إِن نَّتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا }. يدل على سوء ظنهم بالله، وأن الله لا ينصر دينه، ولا يتم كلمته.

🔘Similarly, the statement about the enemies of His Messenger: "And they say, 'If we follow the guidance along with you, we will be snatched away from our land'" shows their mistrust in Allah, believing that Allah does not support His religion or fulfill His ordained word.

وأمثلة هذا الأصل كثيرة واضحة لكل صاحب فكرة حسنة".

There are many other clear examples of this principle for everyone who possesses sound reasoning.”

💎Quality Recitation with Reflection or Reciting More?

🖊️Ibn Al-Qayyim (d. 751 AH رحمه الله) said [in Zad Al-Ma'ad]:
"قال بعض السلف: نزل القرآن ليعمل به، فاتَخذوا تلاوته عملاً، ولهذا كان أهل القرآن هم العاملون به، والعاملون بما فيه، وإن لم يحفظوه عن ظهر قلب، وأما من حفظه ولم يفهمه ولم يعمل بما فيه، فليس من أهله وإن أقام حروفه إقامة السهم

“It was mentioned by some of the predecessors: The Quran was revealed to be acted upon, thus they took its recitation as an act of worship. Therefore, the people of the Quran are those who act upon it and implement its teachings, even if they have not memorized it by heart. As for those who have memorized it but do not understand it or act according to it, they are not truly among its people, even if they can recite its letters as straight as an arrow.

قالوا: ولأنَّ الإيمان أفضل الأعمال، وفهم القرآن وتدبُّره هو الذي يثمر الإيمان. وأما مجرَّد التلاوة من غير فهم ولا تدبُّر، فيفعلها البَرّ والفاجر، والمؤمن والمنافق، كما قال النبي صلى الله عليه وسلم: «ومثل المنافق الذي يقرأ القرآن كمثل الريحانة: ريحها طيِّبٌ وطعمها مرٌّ».

They said: Because faith is the best of deeds, and understanding the Quran and contemplating it is what yields faith. However, mere recitation without understanding or contemplation can be done by the righteous and the wicked, the believer and the hypocrite, as the Prophet (ﷺ) said: "The example of the hypocrite who recites the Quran is like basil: its fragrance is pleasant, but its taste is bitter.”

والناس في هذا أربع طبقات: أهل القرآن والإيمان، وهم أفضل الناس. الثانية: مَن عَدِم القرآنَ والإيمانَ. الثالثة: من أوتي قرآنًا ولم يُؤتَ إيمانًا، الرابعة: من أوتي إيمانًا ولم يُؤتَ القرآن.

🔘People are of four levels in this regard: (1.) The people of the Quran and faith, who are the best of people. The second: those who lack both the Quran and faith. The third: those who are given the Quran but not faith. The fourth: those who are given faith but not the Quran.

قالوا: فكما أنَّ من أوتي إيمانًا بلا قرآن أفضل ممن أوتي قرآنًا بلا إيمان، فكذلك من أوتي تدبرًا وفهمًا في التلاوة أفضل ممَّن أوتي كثرةَ قراءةٍ وسرعتَها بلا تدبُّر.

They said: Just as the one who is given faith without the Quran is better than the one given the Quran without faith, so too is the one given contemplation and understanding in recitation better than the one given much reading and speed without contemplation.

قالوا: وهذا هدي النبي صلى الله عليه وسلم، فإنه كان يرتِّل السورة حتى تكون أطول من أطول منها، وقام بآيةٍ حتى الصباح

They said: And this is the guidance of the Prophet (ﷺ) for he used to recite the surah in such a way that it would seem longer than it was, and he would stand in night-prayer with a single verse until morning.

والصواب في المسألة أن يقال: إنَّ ثواب قراءة الترتيل والتدبُّر أجلُّ وأرفع قدرًا، وثواب كثرة القراءة أكثر عددًا. فالأول: كمن تصدَّق بجوهرة عظيمة، أو أعتق عبدًا قيمتُه نفيسةٌ جدًّا؛ والثاني: كمن تصدَّق بعدد كثير من الدراهم، أو أعتق عددًا من العبيد قيمتُهم رخيصةٌ"

🔘The correct view on the matter is to say: The reward for recitation with contemplation and deliberation is more noble and of higher value, and the reward for frequent reading is greater in number. The former is like someone who donates a precious jewel, or frees a slave of great value; the latter is like someone who donates a large number of dirhams, or frees a number of slaves of lesser value.”

📜 Be like the ant:
Great benefits from the story of Sulayman & the Valley of Ants

🖊️The illustrious Algerian Scholar, ‘Abd al Hamīd b. Bādīs (d. 1359 AH رحمه) said:

💎"عاطفة الجنسية غريزة طبيعية:

💎”Species solidarity is a natural instinct :

فهذه النملة لم تهتم بنفسها فتنجو بمفردها.

🔘This ant did not just look out for itself to escape alone.

ولم ينسها هول ما رأت من عظمة ذلك الجند إنذار بني جنسها؛ إذ كانت تدرك بفطرتها أن لا حياة لها بدونهم، ولا نجاة لها إذا لم تنج معهم،

🔘Nor did the sheer awe of witnessing the might of that army cause it to forget to warn its kind; it understood instinctively that it could not live without them, nor could it survive if it did not survive with them.

فانذرتهم في أشد ساعات الخطر أبلغ الإنذار.

🔘Therefore, it warned them during the most perilous moments with the most urgent of warnings.

ولم ينسها الخوف على نفسها وعلى بني جنسها من الخطر الداهم، أن تذكر عذر سليمان وجنده.

🔘And its fear for itself and its species from the imminent danger did not prevent it from remembering to excuse Sulayman and his army.

فهذا يعلمنا أن لا حياة للشخص إلاّ بحياة قومه، ولا نجاة لهم إلاّ بنجاتهم، وأن لا خير لهم فيه إلاّ إذا شعر بأنه جزء منهم.

🔘This teaches us that a person has no life except with the life of their people, and there is no salvation for them except in their collective salvation, and they benefit from him only if he feels that he is a part of them.

ومظهر هذا الشعور أن يحرص على خيرهم كما يحرص على نفسه، وألا يكون اهتمامه بها دون اهتمامه بهم.

🔘The manifestation of this sentiment is that one should care for the well-being of others as one cares for oneself, and not to be less concerned about them than about oneself.

💎واجب القائد والزعيم:

💎The duty of a leader:

هذه النملة هي كبيرة النمل، فقد كان عندها من قوة الإحساس ما أدركت به الخطر قبل غيرها، فبادرت بالإنذار.

This ant was a leader among ants, possessing a sense of awareness that allowed it to recognize the danger before others, prompting it to warn them.

فلا يصلح لقيادة الأمة وزعامتها إلاّ من كان عنده من بعد النظر، وصدق الحدس، وصائب الفراسة، وقوة الإدراك للأمور قبل وقوعها، ما يمتاز به عن غيره، ويكون سريع الإنذار بما يحس وما يتوقع.

Only those who possess foresight, true intuition, accurate discernment, and a strong foresight in perception of events before they occur are fit for leading a nation. They must be distinguished from others and quick to warn based on what they feel and anticipate.


💎عظة بالغة:

💎A profound admonition:

هذه نملة وفت لقومها، وأدت نحوهم واجبها!!

🔘This ant was loyal to its people and fulfilled its duty towards them!!

فكيف بالإنسان العاقل فيما يجب عليه نحو قومه؟!

🔘So what about a rational human being in terms of their duties towards their people?!

هذه عظة بالغة لمن لا يهتم بأمور قومه، ولا يؤدي الواجب نحوهم، ولمن يرى الخطر داهماً لقومه، فيسكت ويتعامى، ولمن يقود الخطر إليهم ويصبه بيده عليهم.

🔘This is a profound admonition for those who do not care about their people's affairs, who do not fulfill their duties towards them, and for those who see danger looming over their people yet remain silent and turn a blind eye, and for those who lead danger to them and pour it upon them with their own hands.

آه ما أحوجنا- معشر المسلمين- إلى أمثال هذه النملة!

🔘Ah, how we—Muslims—need examples like this ant!”