خصال الفطرة.. امتثال وجمال (خطبة)

The Traits of Fitrah: Compliance and Beauty 1- The Meaning of the Sunan of Fitrah. 2- Are They Confined to a Specific Number? 3- Reflections on the Sunan of Fitrah. 4- The Benefits of the Sunan of Fitrah and the Wisdom Behind Them. (The Objective of the Khutbah): Reminding about the Sunan of Fitrah, encouraging the practice of these Sunan considering them as acts of worship before they are habits, and explaining their benefits and the wisdom behind them. • Introduction and Entry to the Topic: • O Muslims, servants of Allah, [The Traits of Fitrah: Compliance and Beauty]; this is the title of our sermon by the permission of Allah, the Most High. Traits upon which Allah, the Most High, created us, and our religion commanded us to practice them. Traits that, if we perform them, we will live pure in our own selves and pleasant in the eyes of people. Traits that combine cleanliness, beauty, and obedience. • Indeed, Allah, the Most High, created us upon a sound and upright fitrah that inclines towards goodness, and He legislated for us from the religion what corresponds to this fitrah and preserves it; He, the Most High, said: "The fitrah of Allah upon which He created people" [Ar-Rum: 30]; meaning: Adhere to the religion of Allah upon which He created you, and He created you in conformity with it. • Thus, our religion did not contradict our fitrah; rather, it came in conformity with it and as a preserver of it; Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said: "And the fitrah is of two types: a fitrah in the heart, which is the knowledge of Allah, His Tawhid (Oneness), and love for Him; and a fitrah in the body, which is these traits that Allah legislated for us from cleanliness, purity, and beauty." • And the Prophet, may the blessings of Allah and His peace be upon him, clarified for us these great traits, which are the adornment of man, the title of his purity, and the means of people's love for him. Come with me into the realm of these Prophetic Hadiths to get to know these Sunan and traits; Aisha, may Allah be pleased with her, narrated: The Messenger of Allah, may the blessings of Allah and His peace be upon him, said: "Ten things are part of the fitrah: trimming the moustache, letting the beard grow, using the siwak (tooth-stick), sniffing water into the nose, cutting the nails, washing the finger joints, plucking the hair of the armpits, shaving the pubic hair, and performing istinja (cleaning oneself after relieving oneself)." The narrator said: "I forgot the tenth, unless it is rinsing the mouth"; [Narrated by Muslim]. And Abu Hurayrah, may Allah be pleased with him, said: I heard the Messenger of Allah, may the blessings of Allah and His peace be upon him, saying: "The fitrah consists of five things: circumcision, istihadad (shaving the pubic hair), trimming the moustache, clipping the nails, and plucking the hair of the armpits"; [Agreed upon by al-Bukhari and Muslim]. So, come, let us get to know the meaning of the Sunan of Fitrah, whether they are confined to a specific number? And what are their benefits and the wisdom behind them? Through these reflections: The First Reflection: The Meaning of the Sunan of Fitrah: Fitrah: It is the traits and etiquettes upon which man is innately inclined to be well-groomed and clean. It is called the Sunan of Fitrah because its practitioner is characterized by the fitrah upon which Allah created people and recommended it for them, so that they may be in the best appearance and most complete form. It revolves around three matters: cleanliness, beauty of appearance, and distinguishing man from others. The Second Reflection: Are They Confined to a Specific Number? • Indeed, from the collection of these Prophetic Hadiths and others, it becomes clear that the Sunan of Fitrah are not restricted to a specific count, and that they are too numerous to be confined, except that among the most prominent of them are those mentioned in these two Hadiths. So, everything that maintains a beautiful appearance and cleanliness, and corresponds to the sound fitrah, is considered among the traits of fitrah that Islam encouraged and called for; for indeed, the Prophet, may the blessings of Allah and His peace be upon him, said: "Indeed, Allah is beautiful and loves beauty"; [Narrated by Muslim]. The Third Reflection: Reflections on the Sunan of Fitrah; indeed, the Sunan of Fitrah mentioned in these Hadiths are explained as follows: The First and the Second: Trimming the Mustache and Letting the Beard Grow • Indeed, trimming the mustache and letting the beard grow are obligatory. Numerous texts have been transmitted regarding their obligation. From Ibn Umar (may Allah be pleased with both of them), from the Prophet (peace and blessings of Allah be upon him), who said: “Differ from the polytheists, let your beards grow, and shave your mustaches” [narrated by al-Bukhari]. In another narration: “Cut your mustaches short and let your beards grow.” In another narration: “Let your beards grow and shave your mustaches; differ from the Magians.” And from Abu Hurayra (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Cut your mustaches short and let your beards hang down; differ from the Magians” [narrated by Muslim]. In another narration: “Differ from the polytheists; shave your mustaches and let your beards grow.” • The meaning of trimming the mustache is to shave it until the upper lip is visible, due to the cleanliness and caution involved in this. There is an obligatory amount: which is trimming what touches the red part of the upper lip from its top. And there is a recommended amount: which is the excess beyond that through excessive shaving. • Indeed, its remaining causes disfigurement of creation, and it makes the drinker dislike the drink after its owner. It is also imitating the Magians. Therefore, there are warnings against leaving it and letting it grow long. From Zayd ibn Arqam (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever does not trim his mustache is not one of us” [narrated by al-Tirmidhi, and authenticated by al-Albani]. • As for letting the beard grow: The legal texts have warned against shaving it or taking part of it. Among these is: (a) That shaving it is a change of Allah’s creation. He, the Most High, said, narrating from Iblis, may Allah curse him: “And I will surely command them to cut the ears of livestock, and I will surely command them to change the creation of Allah.” Some scholars said that shaving the beard involves changing Allah’s creation. (b) That in shaving it there is a contradiction with the authentic hadiths in which there is a command to let it grow; and the command necessitates obligation. (c) That in shaving it there is a contradiction with the Sunnah of the Prophet (peace and blessings of Allah be upon him) and the prophets before him, and the Rightly Guided Caliphs and the Companions after them. The Third: The Siwak (Toothpick); The Prophet (peace and blessings of Allah be upon him) encouraged his Ummah to use the siwak. From Anas (may Allah be pleased with him), that the Prophet (peace and blessings of Allah be upon him) said: “I have emphasized the siwak to you greatly” [narrated by al-Bukhari]. The meaning is that the Prophet (peace and blessings of Allah be upon him) emphasized to his Ummah the matter of using the siwak and persisting with it in all circumstances, as a recommendation and not an obligation. This is due to the great benefits and virtues in it, and among the most noble and greatest of them is that it is pleasing to the Lord, Exalted is He. The siwak becomes more emphasized in many places, among which are: (a) At every prayer; from Abu Hurayra (may Allah be pleased with him), from the Prophet (peace and blessings of Allah be upon him), who said: “Were it not that I would make things difficult for my Ummah, I would have ordered them to use the siwak at every prayer” [agreed upon by al-Bukhari and Muslim]. (b) At wudu (ablution); due to the hadith of Abu Hurayra (may Allah be pleased with him), from the Prophet (peace and blessings of Allah be upon him), who said: “Were it not that I would make things difficult for my Ummah, I would have ordered them to use the siwak with every wudu” [narrated by Ahmad, Ibn Khuzaymah, and al-Bukhari as a suspended narration]. And its place is: during the rinsing of the mouth. (c) When the smell of the mouth changes; from Aisha (may Allah be pleased with her): that the Prophet (peace and blessings of Allah be upon him) said: “The siwak is a purifier for the mouth and a pleaser for the Lord” [narrated by al-Bukhari]. (d) When reciting the Quran; based on the hadith of Ali (may Allah be pleased with him): “Indeed, your mouths are the pathways of the Quran, so purify them with the siwak”; [narrated by Ibn Majah and al-Bazzar, and it is weak]. (e) When waking up from sleep; based on the hadith of Hudhayfa (may Allah be pleased with him): “The Messenger of Allah (peace and blessings be upon him), when he would get up at night, would clean his mouth with the siwak”; [agreed upon by al-Bukhari and Muslim]. (f) When entering the home; based on the hadith of Aisha (may Allah be pleased with her): “That the Prophet (peace and blessings be upon him), when he would enter his house, would begin with the siwak.” The Fourth: Istishnaq (sniffing water); which is drawing water into the nose with the breath; to clean its interior, and it is obligatory in wudu (ablution); based on the saying of the Prophet (peace and blessings be upon him): “When one of you performs wudu, let him sniff water into his nostrils, then let him expel it”; [narrated by Muslim], and in another narration: “And when one of you performs wudu, let him put water in his nose, then let him expel it”; [narrated by Muslim]. The Fifth: Trimming the nails; because leaving them untrimmed is a cause for the accumulation of dirt beneath them, and perhaps it may mix with food and drink. And its ruling: that it is obligatory every forty days, and if one trims them in less than that, it is more thorough in cleaning. Among the errors: lengthening the nails of the hands or some of the fingers in imitation of the disbelievers and resembling them! The Sixth: Washing the joints; and what is meant by this: cleaning the places where dirt accumulates, and the original meaning of al-Barajim: the knots that are on the backs of the fingers and the joints. The scholars said: And what is attached to al-Barajim is what accumulates of dirt in the folds of the ear and the bottom of the ear canal, so one removes it by wiping and the like. The Seventh: Plucking the armpit hair; which is removing the hair growing in the armpit, whether by plucking or shaving; and that is to cut off the unpleasant odors. And it is obligatory every forty days, and if one shaves it in less than that, it is more thorough in cleaning; because if this hair becomes abundant and coarse, the person’s odor becomes unpleasant. The Eighth: Shaving the pubic hair, and it is also called: Istihdad; which is shaving the coarse hair growing around the front private parts of the man and the woman. And it is obligatory every forty days; for from Anas ibn Malik (may Allah be pleased with him) he said: “A time limit was set for us in trimming the mustache, clipping the nails, plucking the armpit hair, and shaving the pubic hair, that we should not leave it for more than forty nights”; [narrated by Muslim]. The Ninth: Istinja with water; that is, purification with water; which is purifying oneself with water after relieving oneself; because leaving istinja and being negligent in this matter contains a severe warning; for the Messenger of Allah (peace and blessings be upon him) said: “Beware of urine; for most of the punishment of the grave is from it”; [narrated by al-Daraqutni], and in another narration: “Most of the punishment of the grave is from urine”; indeed, he passed by two graves, and he said (peace and blessings be upon him): “Indeed, they are being punished, and they are not being punished for a major sin; as for one of them, he did not purify himself from his urine”; [agreed upon by al-Bukhari and Muslim]. • And among the etiquettes during istinja: that one should not hold his penis with his right hand, and should not perform istinja with his right hand; for from Abu Qatada al-Harith ibn Rib’i al-Ansari that the Prophet (peace and blessings be upon him) said: “Let none of you hold his penis with his right hand while urinating, nor wipe himself from the toilet with his right hand, nor breathe into the vessel”; [agreed upon by al-Bukhari and Muslim]; so in the hadith: honoring the right hand and not using it for what is disgusting; because the right hand is prepared for good things, and for handling things that are desired, such as eating and drinking. The Tenth among the characteristics and sunnas of fitra: The narrator said: "I forgot the tenth, except that it might be rinsing the mouth (madmadah); and it is washing the mouth with water, moving it in the mouth, and then spitting it out. It is among the obligatory acts of wudu; due to the generality of the saying of Allah, the Most High: {O you who have believed, when you rise to [perform] prayer, wash your faces} [Al-Ma'idah: 6]; and the mouth is within the boundary of the face. And the Prophet, may the peace and blessings of Allah be upon him, used to rinse his mouth in every wudu. The Eleventh: And it is the one that was mentioned in the hadith of the five and was not mentioned in the hadith of the ten: circumcision; and it is cutting the skin that covers the glans and which covers the head of the penis for men. It is obligatory for men, a sunnah and a noble act for women. Its time is not specified; and the earlier it is done in childhood, the better and easier it is for the newborn, and the sunnah in it is that it be done on the seventh day. And the wisdom of circumcision: cleanliness and purity, and removing what accumulates under the foreskin of dirt and urine; which is a cause of the bad odor. We ask Allah, the Great, to adorn us with the adornment of faith, and to make us among those who repent and among those who purify themselves. The Second Khutbah: The Benefits of the Sunnas of Fitra and the Wisdom Behind Them • O Muslims, servants of Allah, a religion that commands us to cut our nails, pluck the armpit hair, and perform pubic hair removal, and commands us to use the siwak; is this not from the perfection of mercy? Yes, by Allah; for Allah, the Exalted and Glorious, did not legislate for us the sunnas of fitra in vain, but for great wisdoms and significant benefits; so come, let us learn about some of them: 1- Among the benefits of the sunnas of fitra: cleanliness, beautification, and good appearance; • As for the siwak: it is purification for the human mouth from what afflicts it of food remnants, especially when the smell of the mouth changes; for it is narrated from Aisha, may Allah be pleased with her: that the Prophet, may the peace and blessings of Allah be upon him, said: "The siwak is a purifier for the mouth, and a pleaser for the Lord"; [narrated by Al-Bukhari]. • And in the beard: there is adornment, beauty, and dignity; for Aisha, may Allah be pleased with her, used to swear and say: "No, by the One who adorned men with beards." • And the beard was among the Arabs a symbol of manhood and its adornment, and a sign of honoring and respecting a man. And insulting the beard among the Arabs is one of the greatest insults that is not forgiven. • And reflect upon the exaltation of the Salaf for it; for Qays ibn Sa'd, may Allah be pleased with him, was among the bravest of the Ansar and the most generous, and the Ansar used to say: "We wish we could buy a beard for Qays ibn Sa'd with our wealth." • And in shaving the pubic hair and plucking the armpit hair: there is care for the cleanliness of these places in the body where sweat and microbes are abundant; especially with the entry of the summer season and the heat of the weather which increases sweat and humidity. • And in general, all the characteristics and sunnas of fitra: are among the beauties of Islam which came with cleanliness and purity, and discipline and refinement; so that the Muslim is in the best state and the most beautiful form. And all of it indicates the perfection of this religion which cared for the cleanliness of the human being. 2- And among the benefits of the sunnas of fitra: health and protection from ailments; for the characteristics of fitra are certain ways for protection from diseases; for they are divine preventive medicine; • As for cutting the nails: it prevents the accumulation of germs and dirt under them. • And plucking the armpit hair and shaving the pubic hair: it reduces fungi and bad odors. • The siwak (tooth-stick): It preserves the teeth and strengthens the gums. Ibn al-Qayyim, may Allah have mercy on him, said: “In the siwak there are numerous benefits: it sweetens the mouth, strengthens the gums, cuts phlegm, clarifies the voice, aids in the digestion of food, drives away sleep, pleases the Lord, and delights the angels.” • In leaving the beard unshaven: There is a collection of benefits, among which is that the hair of the beard plays an important role in mitigating the effect of the sharpness of winds on the skin of the face, in reducing the assault of solar rays, and in warming the skin of the face in the winter season. • As for the harms of shaving the beard: Among them is what occurs during the use of the sharp razor, such as skin irritation and the destruction of its superficial tissues, and the appearance of small wounds, which leads to the erosion of the outer layer of the skin, and what follows from that is the opening of pathways for infection to the invasion of microscopic microorganisms.”; [Marvels of Islamic Medicine]. 3- And among the benefits of the Sunan of Fitra (natural disposition): Following the Prophets, peace be upon them, and being guided by their guidance; for the Sunan of Fitra are not merely physical habits, but rather an ancient Prophetic tradition that the Prophets, peace be upon them, inherited from generation to generation, and they practiced it. • Circumcision: It is the tradition of our father Ibrahim, peace be upon him, for he was the first to be circumcised. The Prophet, may the blessings and peace of Allah be upon him, said: “The Prophet Ibrahim, peace be upon him, was circumcised when he was eighty years old with a flint knife”; [Agreed upon by al-Bukhari and Muslim]; and al-qaddum: a sharp tool, and it was said: a place in Iraq. • And Allah, the Most High, has commanded us to follow his religion; as He, the Most High, said: “Then We inspired to you: ‘Follow the religion of Ibrahim, inclining to truth’” [An-Nahl: 123]; and among his religion is circumcision, for it is among the Sunan of Fitra upon which he was. • Leaving the beard unshaven: It was the manner of all the Prophets and Messengers. Aaron said to Moses, peace be upon them both: “He said: ‘O my brother, do not take hold of my beard or my head’” [Ta-Ha: 94]; therein is evidence that Aaron, peace be upon him, had a beard that was well-known; for the mention of the beard without others indicates that it was prominent and well-known in him, and that it was a place of honor and dignity with him. • And the Prophet, may the blessings and peace of Allah be upon him, had a thick beard. Al-Bara’ ibn ‘Azib, may Allah be pleased with him, said: “The Messenger of Allah, may the blessings and peace of Allah be upon him, was a man of medium height, broad between the shoulders, with a thick beard”; [Narrated by al-Bukhari]; meaning: having dense beard hair, full. • And the Companions used to recognize his recitation in the secret prayer by the movement of hi

خِصَالُ الفِطْرَةِ امْتِثَالٌ وَجَمَالٌ 1- مَعْنَى سُنَنِ الفِطْرَةِ. 2- هَلْ هِيَ مُنْحَصِرَةٌ فِي عَدَدٍ مُعَيَّنٍ؟ 3- وَقَفَاتٌ مَعَ سُنَنِ الفِطْرَةِ. 4- فَوَائِدُ سُنَنِ الفِطْرَةِ وَالحِكْمَةُ مِنْهَا. ( الهَدَفُ مِنَ الخُطبَةِ ): التَّذْكِيرُ بِسُنَنِ الْفِطْرَةِ، وَالتَّرْغِيبُ فِي الْعَمَلِ بِهَذِهِ السُّنَنِ بِاعْتِبَارِهَا عِبَادَاتٍ قَبْلَ أَنْ تَكُونَ عَادَاتٍ، وَبَيَانُ فَوَائِدِهَا وَالْحِكْمَةِ مِنْهَا. • مُقَدِّمَةٌ ومَدَخَلٌ للمُوْضُوعِ : • أَيُّهَا المُسْلِمُونَ عِبَادَ اللهِ، [ خِصَالُ الفِطْرَةِ امْتِثَالٌ وَجَمَالٌ ]؛ هَذَا هُوَ عُنْوَانُ مَوْعِظَتِنَا بِإِذْنِ اللهِ تَعَالَى. خِصَالٌ جَبَلَنَا اللهُ تَعَالَى عَلَيْهَا، وَأَمَرَنَا بِهَا دِينُنَا. خِصَالٌ لَوْ فَعَلْنَاهَا عِشْنَا طَاهِرِينَ فِي أَنْفُسِنَا، وَطَيِّبِينَ فِي أَعْيُنِ النَّاسِ. خِصَالٌ تَجْمَعُ بَيْنَ النَّظَافَةِ وَالجَمَالِ وَالطَّاعَةِ. • فَإِنَّ اللهَ تَعَالَى خَلَقَنَا عَلَى فِطْرَةٍ سَلِيمَةٍ قَوِيمَةٍ تَمِيلُ إِلَى الخَيْرِ، وَشَرَعَ لَنَا مِنَ الدِّينِ مَا يُوَافِقُ هَذِهِ الفِطْرَةَ وَيَحْفَظُهَا؛ قَالَ تَعَالَى: ﴿ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ﴾ [الروم: 30]؛ أَيْ: الزَمُوا دِينَ اللهِ الَّذِي فَطَرَكُمْ عَلَيْهِ، وَخَلَقَكُمْ مُوَافِقًا لَهُ. • فَدِينُنَا لَمْ يُصَادِمْ فِطْرَتَنَا؛ بَلْ جَاءَ مُوَافِقًا لَهَا وَحَافِظًا لَهَا؛ قَالَ شَيْخُ الإِسْلَامِ ابْنُ تَيْمِيَّةَ رَحِمَهُ اللهُ: "وَالفِطْرَةُ فِطْرَتَانِ: فِطْرَةٌ فِي القَلْبِ وَهِيَ مَعْرِفَةُ اللهِ وَتَوْحِيدُهُ وَمَحَبَّتُهُ، وَفِطْرَةٌ فِي البَدَنِ وَهِيَ هَذِهِ الخِصَالُ الَّتِي شَرَعَهَا اللهُ لَنَا مِنَ النَّظَافَةِ وَالطَّهَارَةِ وَالجَمَالِ" . • وَقَدْ بَيَّنَ لَنَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَذِهِ الخِصَالَ العَظِيمَةَ؛ التِي هِيَ زِينَةُ الإِنْسَانِ، وَعُنْوَانُ طَهَارَتِهِ، وَسَبِيلُ مَحَبَّةِ النَّاسِ لَهُ. تَعَالَوْا مَعِي فِي رِحَابِ هَذِهِ الأَحَادِيثِ النَّبَوِيَّةِ لِنَتَعَرَّفَ عَلَى هَذِهِ السُّنَنِ وَالخِصَالِ؛ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : ((عَشْرٌ مِنَ الفِطْرَةِ: قَصُّ الشَّارِبِ، وَإِعْفَاءُ اللِّحْيَةِ، وَالسِّوَاكُ، وَاسْتِنْشَاقُ المَاءِ، وَقَصُّ الأَظْفَارِ، وَغَسْلُ البَرَاجِمِ، وَنَتْفُ الإِبِطِ، وَحَلْقُ العَانَةِ، وَانْتِقَاصُ المَاءِ)) قَالَ الرَّاوِي: "وَنَسِيتُ العَاشِرَةَ إِلَّا أَنْ تَكُونَ المَضْمَضَةَ"؛ [رَوَاهُ مُسلِمٌ]. وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: ((الفِطْرَةُ خَمْسٌ: الخِتَانُ، وَالاسْتِحْدَادُ، وَقَصُّ الشَّارِبِ، وَتَقْلِيمُ الأَظْفَارِ، وَنَتْفُ الإِبِطِ)) ؛ [مُتَّفَقٌ عَلَيْهِ]. فَتَعَالَوْا نَتَعَرَّفَ عَلَى مَعْنَى سُنَنِ الفِطْرَةِ، وَهَلْ هِيَ مُنْحَصِرَةٌ فِي عَدَدٍ مُعَيَّنٍ؟ وَمَا هِيَ فَوَائِدُهَا وَالحِكْمَةُ مِنْهَا؟ مِنْ خِلَالِ هَذِهِ الوَقَفَاتِ: الوَقْفَةُ الأُولَى : مَعْنَى سُنَنِ الفِطْرَةِ : الفِطْرَةُ : هِيَ الخِصَالُ والآدَابُ الَّتِي جُبِلَ الإِنْسَانُ عَلَيْهَا لِيَكُونَ حَسَنَ الهَيْئَةِ وَالنَّظَافَةِ. وَسُمِّيَتْ سُنَنَ الفِطْرَةِ؛ لِأَنَّ فَاعِلَهَا يَتَّصِفُ بِالفِطْرَةِ الَّتِي فَطَرَ اللهُ النَّاسَ عَلَيْهَا وَاسْتَحَبَّهَا لَهُمْ؛ لِيَكُونُوا عَلَى أَحْسَنِ هَيْئَةٍ وَأَكْمَلِ صُورَةٍ. وَتَدُورُ عَلَى ثَلَاثَةِ أُمُورٍ: نَظَافَةٍ، وَجَمَالِ هَيْئَةٍ، وَتَمْيِيزٍ لِلْإِنْسَانِ عَنْ غَيْرِهِ. الوَقْفَةُ الثَّانِيَةُ : هَلْ هِيَ مُنْحَصِرَةٌ فِي عَدَدٍ مُعَيَّنٍ؟ • فَإِنَّ مِنْ مَجْمُوعِ هَذِهِ الأَحَادِيثِ النَّبَوِيَّةِ وَغَيْرِهَا يَتَبَيَّنُ أَنَّ سُنَنَ الفِطْرَةِ لَيْسَتْ مَحْصُورَةً فِي عَدٍ مُعَيَّنٍ، وَأَنَّهَا أَكْثَرُ مِنْ أَنْ تُحْصَرَ، إِلَّا أَنَّ مِنْ أَبْرَزِهَا مَا جَاءَ فِي هَذَيْنِ الحَدِيثَيْنِ. فَكُلُّ مَا يُحَافِظُ عَلَى المَظْهَرِ الجَمِيلِ وَالنَّظَافَةِ، وَيُوَافِقُ الفِطْرَةَ السَّلِيمَةَ؛ يُعَدُّ مِنْ خِصَالِ الفِطْرَةِ الَّتِي حَثَّ عَلَيْهَا الإِسْلَامُ، وَدَعَا إِلَيْهَا؛ فَإِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الجَمَالَ))؛ [رَوَاهُ مُسْلِمٌ]. الْوَقْفَةُ الثَّالِثَةُ : وَقَفَاتٌ مَعَ سُنَنِ الْفِطْرَةِ ؛ فَإِنَّ سُنَنَ الْفِطْرَةِ الْمَذْكُورَةَ فِي هَذِهِ الْأَحَادِيثِ بَيَانُهَا كَالتَّالِي: الْأُولَى وَالثَّانِيَةُ : قَصُّ الشَّارِبِ وَإِعْفَاءُ اللِّحْيَةِ: • فَإِنَّ قَصَّ الشَّارِبِ وَإِعْفَاءَ اللِّحْيَةِ وَاجِبَانِ؛ وَقَدْ جَاءَتْ نُصُوصٌ كَثِيرَةٌ فِي بَيَانِ وُجُوبِهِمَا؛ فَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((خَالِفُوا الْمُشْرِكِينَ، وَفِّرُوا اللِّحَى، وَأَحْفُوا الشَّوَارِبَ))؛ [رَوَاهُ الْبُخَارِيُّ]، وَفِي رِوَايَةٍ: ((انْهَكُوا الشَّوَارِبَ، وَأَعْفُوا اللِّحَى))، وَفِي رِوَايَةٍ: ((أَعْفُوا اللِّحَى، وَأَحْفُوا الشَّوَارِبَ، خَالِفُوا الْمَجُوسَ))، وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((جُزُّوا الشَّوَارِبَ، وَأَرْخُوا اللِّحَى، خَالِفُوا الْمَجُوسَ))؛ [رَوَاهُ مُسْلِمٌ]، وَفِي رِوَايَةٍ: ((خَالِفُوا الْمُشْرِكِينَ، أَحْفُوا الشَّوَارِبَ، وَأَوْفُوا اللِّحَى)). • وَمَعْنَى قَصِّ الشَّارِبِ : حَفُّهُ حَتَّى تَبْدُوَ الشَّفَةُ، لِمَا فِي ذَلِكَ مِنَ النَّظَافَةِ، وَالتَّحَرُّزِ؛ وَهُنَاكَ قَدْرٌ وَاجِبٌ: وَهُوَ الْقَصُّ مِمَّا يُلَاقِي حُمْرَةَ الشَّفَةِ مِنْ أَعْلَاهَا. وَهُنَاكَ قَدْرٌ مُسْتَحَبٌّ: وَهُوَ الزَّائِدُ عَلَى ذَلِكَ بِالْمُبَالَغَةِ فِي الْحَفِّ. • فَإِنَّ بَقَاءَهُ يُسَبِّبُ تَشْوِيهَ الْخِلْقَةِ، وَيُكَرِّهُ الشَّرَابَ بَعْدَ صَاحِبِهِ، وَهُوَ مِنَ التَّشَبُّهِ بِالْمَجُوسِ؛ وَلِذَلِكَ جَاءَ التَّرْهِيبُ مِنْ تَرْكِهِ وَإِطَالَتِهِ؛ فَعَنْ زَيْدِ بْنِ أَرْقَمَ رَضِيَ اللهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((مَنْ لَمْ يَأْخُذْ مِنْ شَارِبِهِ، فَلَيْسَ مِنَّا))؛ [رَوَاهُ التِّرْمِذِيُّ، وَصَحَّحَهُ الْأَلْبَانِيُّ]. • وَأَمَّا إِعْفَاءُ اللِّحْيَةِ : فَقَدْ وَرَدَتِ النُّصُوصُ الشَّرْعِيَّةُ بِالتَّحْذِيرِ مِنْ حَلْقِهَا، أَوْ أَخْذِ جُزْءٍ مِنْهَا؛ فَمِنْ ذَلِكَ: (أ) أَنَّ حَلْقَهَا تَغْيِيرٌ لِخَلْقِ اللهِ؛ قَالَ تَعَالَى حَاكِيًا عَنْ إِبْلِيسَ لَعَنَهُ اللهُ: ﴿ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ﴾؛ قَالَ بَعْضُ الْعُلَمَاءِ: أَنَّ حَلْقَ اللِّحْيَةِ فِيهِ تَغْيِيرٌ لِخَلْقِ اللهِ. (ب) أَنَّ فِي حَلْقِهَا مُخَالَفَةً لِلْأَحَادِيثِ الصَّحِيحَةِ الَّتِي فِيهَا الْأَمْرُ بِإِعْفَائِهَا؛ وَالْأَمْرُ يَقْتَضِي الْوُجُوبَ. (ج) أَنَّ فِي حَلْقِهَا مُخَالَفَةً لِسُنَّةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْأَنْبِيَاءِ قَبْلَهُ، وَالْخُلَفَاءِ الرَّاشِدِينَ وَالصَّحَابَةِ مِنْ بَعْدِهِمْ. الثَّالِثَةُ : السِّوَاكُ؛ فَقَدْ حَثَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُمَّتَهُ عَلَى السِّوَاكِ؛ فَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((أَكْثَرْتُ عَلَيْكُمْ فِي السِّوَاكِ))؛ [رَوَاهُ الْبُخَارِيُّ]؛ وَالْمَعْنَى: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْثَرَ عَلَى أُمَّتِهِ فِي شَأْنِ اسْتِعْمَالِ السِّوَاكِ وَالْمُوَاظَبَةِ عَلَيْهِ فِي جَمِيعِ الْأَحْوَالِ، اسْتِحْبَابًا لَا إِيجَابًا؛ وَذَلِكَ لِمَا فِيهِ مِنَ الْمَنَافِعِ وَالْفَضَائِلِ الْعَظِيمَةِ، وَمِنْ أَجَلِّهَا وَأَعْظَمِهَا أَنَّهُ: مَرْضَاةٌ لِلرَّبِّ سُبْحَانَهُ وَتَعَالَى. وَيَتَأَكَّدُ السِّوَاكُ فِي مَوَاضِعَ عَدِيدَةٍ؛ مِنْهَا: (أ) عِنْدَ كُلِّ صَلَاةٍ؛ فَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ كُلِّ صَلَاةٍ))؛ [مُتَّفَقٌ عَلَيْهِ]. (ب) عِنْدَ الْوُضُوءِ؛ لِحَدِيثِ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ وُضُوءٍ))؛ [رَوَاهُ أَحْمَدُ، وَابْنُ خُزَيْمَةَ، وَالْبُخَارِيُّ تَعْلِيقًا]؛ وَمَحَلُّهُ: عِنْدَ الْمَضْمَضَةِ. (ج) عِنْدَ تَغَيُّرِ رَائِحَةِ الْفَمِ؛ فَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((السِّوَاكُ مَطْهَرَةٌ لِلْفَمِ، مَرْضَاةٌ لِلرَّبِّ))؛ [رَوَاهُ الْبُخَارِيُّ]. (د) عِنْدَ قِرَاءَةِ الْقُرْآنِ؛ لِحَدِيثِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ: ((إِنَّ أَفْوَاهَكُمْ طُرُقُ الْقُرْآنِ فَطَيِّبُوهَا بِالسِّوَاكِ))؛ [رَوَاهُ ابْنُ مَاجَهْ وَالْبَزَّارُ، وَهُوَ ضَعِيفٌ]. (هـ) عِنْدَ الِانْتِبَاهِ مِنَ النَّوْمِ؛ لِحَدِيثِ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ: "كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ مِنَ اللَّيْلِ يَشُوصُ فَاهُ بِالسِّوَاكِ"؛ [مُتَّفَقٌ عَلَيْهِ]. (و) عِنْدَ دُخُولِ الْمَنْزِلِ؛ لِحَدِيثِ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: "أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا دَخَلَ بَيْتَهُ بَدَأَ بِالسِّوَاكِ". الرَّابِعَةُ : اسْتِنْشَاقُ الْمَاءِ ؛ وَهُوَ جَذْبُ الْمَاءِ بِالنَّفَسِ إِلَى الْأَنْفِ؛ تَنْظِيفًا لِدَاخِلِهِ، وَهُوَ وَاجِبٌ فِي الْوُضُوءِ؛ لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((إِذَا تَوَضَّأَ أَحَدُكُمْ فَلْيَسْتَنْشِقْ بِمَنْخِرَيْهِ مِنَ الْمَاءِ، ثُمَّ لِيَنْتَثِرْ))؛ [رَوَاهُ مُسْلِمٌ]، وَفِي رِوَايَةٍ: ((وَإِذَا تَوَضَّأَ أَحَدُكُمْ فَلْيَجْعَلْ فِي أَنْفِهِ مَاءً ثُمَّ لِيَنْتَثِرْ))؛ [رَوَاهُ مُسْلِمٌ]. الْخَامِسَةُ : قَصُّ الْأَظْفَارِ ؛ لِأَنَّ تَرْكَهَا سَبٌ لِتَجَمُّعِ الْأَوْسَاخِ تَحْتَهَا، وَرُبَّمَا خَالَطَتِ الطَّعَامَ وَالشَّرَابَ. وَحُكْمُهُ: أَنَّهُ وَاجِبٌ كُلَّ أَرْبَعِينَ يَوْمًا، وَإِنْ قَصَّهَا فِي أَقَلَّ مِنْ ذَلِكَ كَانَ أَبْلَغَ فِي التَّنْظِيفِ. مِنَ الْأَخْطَاءِ: إِطَالَةُ أَظَافِرِ الْيَدَيْنِ أَوْ بَعْضًا مِنَ الْأَصَابِعِ تَقْلِيدًا لِلْكُفَّارِ وَتَشَبُّهًا بِهِمْ! السَّادِسَةُ : غَسْلُ الْبَرَاجِمِ ؛ وَالْمُرَادُ بِهَا: تَنْظِيفُ الْمَوَاضِعِ الَّتِي يَتَجَمَّعُ فِيهَا الْوَسَخُ، وَأَصْلُ الْبَرَاجِمِ: الْعُقَدُ الَّتِي تَكُونُ عَلَى ظُهُورِ الْأَصَابِعِ وَالْمَفَاصِلِ. قَالَ الْعُلَمَاءُ: وَيُلْحَقُ بِالْبَرَاجِمِ مَا يَجْتَمِعُ مِنَ الْوَسَخِ فِي مَعَاطِفِ الْأُذُنِ وَقَعْرِ الصِّمَاخِ، فَيُزِيلُهُ بِالْمَسْحِ وَنَحْوِهِ. السَّابِعَةُ : نَتْفُ الْإِبْطِ ؛ وَهُوَ إِزَالَةُ الشَّعْرِ النَّابِتِ فِي الْإِبْطِ، سَوَاءً بِالنَّتْفِ أَوْ بِالْحَلْقِ؛ وَذَلِكَ لِقَطْعِ الرَّوَائِحِ الْكَرِيهَةِ. وَهُوَ وَاجِبٌ كُلَّ أَرْبَعِينَ يَوْمًا، وَإِنْ حَلَقَهَا فِي أَقَلَّ مِنْ ذَلِكَ كَانَ أَبْلَغَ فِي التَّنْظِيفِ؛ لِأَنَّ هَذَا الشَّعْرَ إِذَا كَثُرَ وَفَحُشَ كَانَتْ رَائِحَةُ الْإِنْسَانِ كَرِيهَةً. الثَّامِنَةُ : حَلْقُ الْعَانَةِ، وَيُسَمَّى أَيْضًا: الِاسْتِحْدَادُ؛ وَهُوَ حَلْقُ الشَّعْرِ الْخَشِنِ النَّابِتِ حَوْلَ الْقُبُلِ مِنَ الرَّجُلِ وَالْمَرْأَةِ. وَهُوَ وَاجِبٌ كُلَّ أَرْبَعِينَ يَوْمًا؛ فَعَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: ((وُقِّتَ لَنَا فِي قَصِّ الشَّارِبِ، وَتَقْلِيمِ الْأَظْفَارِ، وَنَتْفِ الْإِبِطِ، وَحَلْقِ الْعَانَةِ، أَلَّا نَتْرُكَ أَكْثَرَ مِنْ أَرْبَعِينَ لَيْلَةً))؛ [رَوَاهُ مُسْلِمٌ]. التَّاسِعَةُ : انْتِقَاصُ الْمَاءِ ؛ أَيْ الِاسْتِنْجَاءُ بِالْمَاءِ؛ وَهُوَ التَّطَهُّرُ بِالْمَاءِ بَعْدَ قَضَاءِ الْحَاجَةِ؛ لِأَنَّ تَرْكَ الِاسْتِنْجَاءِ وَالتَّهَاوُنَ فِي هَذَا الْأَمْرِ فِيهِ وَعِيدٌ شَدِيدٌ؛ فَقَدْ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((اسْتَنْزِهُوا مِنَ الْبَوْلِ؛ فَإِنَّ عَامَّةَ عَذَابِ الْقَبْرِ مِنْهُ))؛ [رَوَاهُ الدَّارَقُطْنِيُّ]، وَفِي رِوَايَةٍ: ((أَكْثَرُ عَذَابِ الْقَبْرِ مِنَ الْبَوْلِ))؛ بَلْ وَمَرَّ عَلَى قَبْرَيْنِ، فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ؛ أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَبْرِئُ مِنْ بَوْلِهِ))؛ [مُتَّفَقٌ عَلَيْهِ]. • وَمِنَ الْآدَابِ عِنْدَ الِاسْتِنْجَاءِ : أَنْ لَا يُمْسِكَ ذَكَرَهُ بِيَمِينِهِ، وَلَا يَسْتَنْجِيَ بِيَمِينِهِ؛ فَعَنْ أَبِي قَتَادَةَ الْحَارِثِ بْنِ رِبْعِيٍّ الْأَنْصَارِيِّ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((لَا يُمْسِكَنَّ أَحَدُكُمْ ذَكَرَهُ بِيَمِينِهِ وَهُوَ يَبُولُ، وَلَا يَتَمَسَّحْ مِنَ الْخَلَاءِ بِيَمِينِهِ، وَلَا يَتَنَفَّسْ فِي الْإِنَاءِ))؛ [مُتَّفَقٌ عَلَيْهِ]؛ فَفِي الْحَدِيثِ: تَكْرِيمُ الْيَمِينِ وَعَدَمُ اسْتِعْمَالِهَا فِيمَا هُوَ مُسْتَقْذَرٌ؛ لِأَنَّ الْيَدَ الْيُمْنَى أُعِدَّتْ لِلْأَشْيَاءِ الطَّيِّبَةِ، وَمُبَاشَرَةِ الْأَشْيَاءِ الْمَرْغُوبِ فِيهَا كَالْأَكْلِ وَالشُّرْبِ. العَاشِرَةُ مِنْ خِصَالِ وَسُنَنِ الْفِطْرَةِ : قَالَ الرَّاوِي: "وَنَسِيتُ العَاشِرَةَ إِلَّا أَنْ تَكُونَ المَضْمَضَةَ"؛ وَهِيَ غَسْلُ الفَمِ بِالمَاءِ وَتَحْرِيكُهُ فِيهِ ثُمَّ مَجُّهُ. وَهِيَ مِنْ فَرَائِضِ الوُضُوءِ؛ لِعُمُومُ قَوْلِ اللهِ تَعَالَى: ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ ﴾ [المائدة: 6]؛ وَالفَمُ دَاخِلٌ فِي حَدِّ الوَجْهِ. وَقَدْ كَانَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُتَمَضْمَضُ فِي كُلِّ وُضُوءٍ. الْحَادِيَةَ عَشَرَةَ : وَهِيَ الَّتِي ذُكِرَتْ فِي حَدِيثِ الْخَمْسِ وَلَمْ تُذْكَرْ فِي حَدِيثِ الْعَشْرِ: الْخِتَانُ؛ وَهُوَ قَطْعُ الْجِلْدَةِ السَّاتِرَةِ لِلْحَشَفَةِ وَالَّتِي تُغَطِّي رَأْسَ الذَّكَرِ لِلرِّجَالِ. وَهُوَ وَاجِبٌ فِي حَقِّ الرِّجَالِ، سُنَّةٌ وَمَكْرُمَةٌ فِي حَقِّ النِّسَاءِ. وَوَقْتُهُ غَيْرُ مُحَدَّدٍ؛ وَكُلَّمَا كَانَ فِي الصِّغَرِ كَانَ أَفْضَلَ وَأَيْسَرَ لِلْمَوْلُودِ، وَالسُّنَّةُ فِيهِ أَنْ يَكُونَ فِي الْيَوْمِ السَّابِعِ. وَالْحِكْمَةُ مِنَ الْخِتَانِ: النَّظَافَةُ وَالطَّهَارَةُ، وَإِزَالَةُ مَا يَتَجَمَّعُ تَحْتَ الْقُلْفَةِ مِنَ الْأَوْسَاخِ وَالْبَوْلِ؛ الَّذِي يَكُونُ سَبَبًا فِي الرَّائِحَةِ الْكَرِيهَةِ. نَسْأَلُ اللهَ الْعَظِيمَ أَنْ يُزَيِّنَنَا بِزِينَةِ الْإِيمَانِ، وَأَنْ يَجْعَلَنَا مِنَ التَّوَّابِينَ وَمِنَ الْمُتَطَهِّرِينَ. الخُطْبَةُ الثَّانِيَةُ : فَوَائِدُ سُنَنِ الفِطْرَةِ وَالحِكْمَةُ مِنْهَا • أَيُّهَا الْمُسْلِمُونَ عِبَادَ اللهِ ، دِينٌ يَأْمُرُنَا بِقَصِّ أَظْفَارِنَا، وَنَتْفِ الإِبْطِ وَالاسْتِحْدَادِ، وَيَأْمُرُنَا بِالسِّوَاكِ؛ أَلَيْسَ هَذَا مِنْ كَمَالِ الرَّحْمَةِ؟ بَلَى وَاللَّهِ؛ فَاللهُ عَزَّ وَجَلَّ لَمْ يَشْرَعْ لَنَا سُنَنَ الْفِطْرَةِ عَبَثًا، وَلَكِنْ لِحِكَمٍ عَظِيمَةٍ وَفَوَائِدَ جَلِيلَةٍ؛ فَتَعَالَوْا نَتَعَرَّفْ عَلَى بَعْضٍ مِنْهَا: 1- فَمِنْ فَوَائِدِ سُنَنِ الْفِطْرَةِ : النَّظَافَةُ وَالتَّجَمُّلُ وَحُسْنُ الْمَظْهَرِ؛ • فَالسِّوَاكُ : طَهَارَةٌ لِفَمِ الْإِنْسَانِ مِمَّا يُصِيبُهُ مِنْ بَقَايَا الطَّعَامِ، وَلَاسِيَّمَا عِنْدَ تَغَيُّرِ رَائِحَةِ الْفَمِ؛ فَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((السِّوَاكُ مَطْهَرَةٌ لِلْفَمِ، مَرْضَاةٌ لِلرَّبِّ))؛ [رَوَاهُ الْبُخَارِيُّ]. • وَفِي اللِّحْيَةِ : زِينَةٌ وَجَمَالٌ وَوَقَارٌ؛ فَقَدْ كَانَتْ عَائِشَةُ رَضِيَ اللهُ عَنْهَا تُقْسِمُ فَتَقُولُ: "لَا وَالَّذِي زَيَّنَ الرِّجَالَ بِاللِّحَى". • وَقَدْ كَانَتِ اللِّحْيَةُ عِنْدَ الْعَرَبِ رَمْزَ الرُّجُولَةِ وَزِينَتَهَا، وَسِيمَاءَ تَكْرِيمِ الرَّجُلِ وَتَقْدِيرِهِ. وَإِهَانَةُ اللِّحْيَةِ عِنْدَ الْعَرَبِ هِيَ مِنْ أَعْظَمِ الْإِهَانَاتِ الَّتِي لَا تُغْتَفَرُ. • وَتَأَمَّلْ إِلَى تَعْظِيمِ السَّلَفِ لَهَا؛ فَقَدْ كَانَ قَيْسُ بْنُ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ مِنْ أَشْجَعِ الْأَنْصَارِ وَأَسْخَاهُمْ، وَكَانَ الْأَنْصَارُ يَقُولُونَ: "وَدِدْنَا أَنْ نَشْتَرِيَ لِقَيْسِ بْنِ سَعْدٍ لِحْيَةً بِأَمْوَالِنَا". • وَفِي حَلْقِ الْعَانَةِ وَنَتْفِ الْإِبْطِ : الْعِنَايَةُ بِنَظَافَةِ هَذِهِ الْأَمَاكِنِ فِي الْجَسَدِ الَّتِي يَكْثُرُ فِيهَا الْعَرَقُ وَالْمِيكْرُوبَاتُ؛ لَاسِيَّمَا مَعَ دُخُولِ فَصْلِ الصَّيْفِ وَحَرَارَةِ الْجَوِّ الَّذِي يَكْثُرُ فِيهِ الْعَرَقُ وَالرُّطُوبَةُ. • وَبِالْجُمْلَةِ فَإِنَّ جَمِيعَ خِصَالِ وَسُنَنِ الْفِطْرَةِ: هِيَ مِنْ مَحَاسِنِ الْإِسْلَامِ الَّذِي جَاءَ بِالنَّظَافَةِ وَالطَّهَارَةِ، وَالتَّأْدِيبِ وَالتَّهْذِيبِ؛ لِيَكُونَ الْمُسْلِمُ عَلَى أَحْسَنِ حَالٍ وَأَجْمَلِ صُورَةٍ. وَكُلُّهَا تَدُلُّ عَلَى كَمَالِ هَذَا الدِّينِ الَّذِي اعْتَنَى بِنَظَافَةِ الْإِنْسَانِ. 2- وَمِنْ فَوَائِدِ سُنَنِ الْفِطْرَةِ : ا لصِّحَّةُ وَالْوِقَايَةُ مِنَ الْآفَاتِ؛ فَإِنَّ خِصَالَ الْفِطْرَةِ طُرُقٌ أَكِيدَةٌ لِلْوِقَايَةِ مِنَ الْأَمْرَاضِ؛ فَهِيَ طِبٌّ وِقَائِيٌّ رَبَّانِيٌّ؛ • فَقَصُّ الْأَظْفَارِ : يَمْنَعُ تَجَمُّعَ الْجَرَاثِيمِ وَالْأَوْسَاخِ تَحْتَهَا. • وَنَتْفُ الْإِبْطِ وَحَلْقُ الْعَانَةِ : يُقَلِّلُ الْفُطْرِيَّاتِ وَالرَّوَائِحَ الْكَرِيهَةَ. • وَالسِّوَاكُ : يَحْفَظُ الْأَسْنَانَ وَيَشُدُّ اللِّثَّةَ؛ قَالَ ابْنُ الْقَيِّمِ رَحِمَهُ اللهُ: "وَفِي السِّوَاكِ عِدَّةُ مَنَافِعَ: يُطَيِّبُ الْفَمَ، وَيَشُدُّ اللِّثَّةَ، وَيَقْطَعُ الْبَلْغَمَ، وَيُصَفِّي الصَّوْتَ، وَيُعِينُ عَلَى هَضْمِ الطَّعَامِ، وَيَطْرُدُ النَّوْمَ، وَيُرْضِي الرَّبَّ، وَيُعْجِبُ الْمَلَائِكَةَ." • وَفِي إِعْفَاءِ اللِّحْيَةِ : جُمْلَةٌ مِنَ الْفَوَائِدِ؛ مِنْهَا: أَنَّ شَعْرَ اللِّحْيَةِ لَهُ دَوْرٌ هَامٌّ فِي التَّخْفِيفِ مِنْ تَأْثِيرِ حِدَّةِ الرِّيَاحِ فِي جِلْدِ الْوَجْهِ، وَفِي التَّقْلِيلِ مِنْ هُجُومِ الْأَشِعَّةِ الشَّمْسِيَّةِ، وَفِي تَدْفِئَةِ جِلْدِ الْوَجْهِ فِي فَصْلِ الشِّتَاءِ. • وَأَمَّا عَنْ مَضَارِّ حَلْقِ اللِّحْيَةِ: فَمِنْهَا مَا يَحْدُثُ أَثْنَاءَ اسْتِخْدَامِ آلَةِ الْحِلَاقَةِ الْحَادَّةِ، مِنْ تَهَيُّجِ الْجِلْدِ وَتَخَرُّبِ أَنْسِجَتِهِ السَّطْحِيَّةِ، وَظُهُورِ الْجُرُوحِ الصَّغِيرَةِ، مِمَّا يُؤَدِّي إِلَى تَآكُلِ طَبَقَةِ الْجِلْدِ الْخَارِجِيَّةِ، وَمَا يَتْبَعُهُ مِنْ فَتْحِ مَنَافِذِ الْعَدْوَى أَمَامَ غَزْوِ الْأَحْيَاءِ الْمِجْهَرِيَّةِ الدَّقِيقَةِ."؛ [رَوَائِعُ الطِّبِّ الْإِسْلَامِيِّ]. 3- وَمِنْ فَوَائِدِ سُنَنِ الفِطْرَةِ : الاقْتِدَاءُ بِالأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ، وَالاهْتِدَاءُ بِهَدْيِهِمْ؛ فَإِنَّ سُنَنَ الفِطْرَةِ لَيْسَتْ عَادَاتٍ جَسَدِيَّةً فَقَطْ، بَلْ هِيَ سُنَّةٌ نَبَوِيَّةٌ قَدِيمَةٌ تَوَارَثَهَا الأَنْبِيَاءُ عَلَيْهِمُ السَّلَامُ جِيلًا بَعْدَ جِيلٍ، وَكَانوا يَفْعَلُونَهَا. • فَالخِتَانُ : سُنَّةُ أَبِينَا إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ، فهُوَ أَوَّلُ مَنْ خُتِنَ؛ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((اخْتَتَنَ إِبْرَاهِيمُ النَّبِيُّ عَلَيْهِ السَّلَامُ وَهُوَ ابْنُ ثَمَانِينَ سَنَةً بِالقَدُّومِ))؛ [مُتَّفَقٌ عَلَيْهِ]؛ والقَدُّوم: آلَة حَادَّة، وَقِيلَ: مَكَانٌ فِي العِرَاقِ. • وَقَدْ أَمَرَنَا اللَّهُ تَعَالَى بِاتِّبَاعِ مِلَّتِهِ؛ كَمَا قَالَ تَعَالَى: ﴿ ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ﴾ [النحل: 123]؛ وَمِنْ مِلَّتِهِ الخِتَانُ، فَهُوَ مِنْ سُنَنِ الفِطْرَةِ الَّتِي كَانَ عَلَيْهَا. • وَإِعْفَاءُ اللِّحْيَةِ : كَانَ سَمْتَ جَمِيعِ الْأَنْبِيَاءِ وَالْمُرْسَلِينَ؛ قَالَ هَارُونُ لِمُوسَى عَلَيْهِمَا السَّلَامُ: ﴿ قَالَ يَبْنَؤُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي ﴾ [طه: 94]؛ فَفِيهَا دَلِيلٌ أَنَّ لِهَارُونَ عَلَيْهِ السَّلَامُ لِحْيَةً كَانَتْ مَعْرُوفَةً؛ فَذِكْرُ اللِّحْيَةِ دُونَ غَيْرِهَا يَدُلُّ عَلَى أَنَّهَا كَانَتْ ظَاهِرَةً مَعْرُوفَةً فِيهِ، وَأَنَّهَا مَحَلُّ تَكْرِيمٍ وَوَقَارٍ عِنْدَهُ. • وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَثَّ اللِّحْيَةِ؛ فَعَنِ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: ((كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا مَرْبُوعًا، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ، كَثَّ اللِّحْيَةِ))؛ [رَوَاهُ الْبُخَارِيُّ]؛ أَيْ: كَثِيفَ شَعْرِ اللِّحْيَةِ مُمْتَلِئَةً. • وَقَدْ كَانَ الصَّحَابَةُ يَعْرِفُونَ قِرَاءَتَهُ فِي الصَّلَاةِ السِّرِّيَّةِ بِاضْطِرَابِ لِحْيَتِهِ؛ كَمَا فِي حَدِيثِ أَبِي مَعْمَرٍ قَالَ: "سَأَلْنَا خَبَّابًا: أَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الظُّهْرِ وَالْعَصْرِ؟ قَالَ: نَعَمْ، قُلْنَا: بِأَيِّ شَيْءٍ كُنْتُمْ تَعْرِفُونَ؟ قَالَ: بِاضْطِرَابِ لِحْيَتِهِ"؛ [رَوَاهُ الْبُخَارِيُّ]. • وَمِنْ عِظَمِ لِحْيَتِهِ وَكَثَافَةِ شَعْرِهَا كَانَ فِي الْوُضُوءِ يُخَلِّلُهَا بِكَفٍّ مِنْ مَاءٍ؛ كَمَا فِي حَدِيثِ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ: "أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا تَوَضَّأَ أَخَذَ كَفًّا مِنْ مَاءٍ فَأَدْخَلَهُ تَحْتَ حَنَكِهِ فَخَلَّلَ بِهِ لِحْيَتَهُ."؛ [رَوَاهُ أَبُو دَاوُدَ]. 4- وَمِنْ فَوَائِدِ سُنَنِ الْفِطْرَةِ : مُخَالَفَةُ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ؛ فَقَدْ صَرَّحَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذَلِكَ: ((خَالِفُوا الْمُشْرِكِينَ، أَحْفُوا الشَّوَارِبَ وَأَوْفُوا اللِّحَى))؛ أَيْ: اجْعَلُوا لَكُمْ هَيْئَةً وَسِمَةً تُمَيِّزُكُمْ عَنِ الْمُشْرِكِينَ الَّذِينَ يَحْلِقُونَ لِحَاهُمْ وَيُطِيلُونَ شَوَارِبَهُمْ. • فَالْمُسْلِمُ لَهُ هُوِيَّةٌ ظَاهِرَةٌ وَبَاطِنَةٌ، وَسُنَنُ الْفِطْرَةِ مِنْ أَعْظَمِ مَا يُمَيِّزُهُ وَيُعْلِي قَدْرَهُ. وَقَدْ وَرَدَتِ النُّصُوصُ الْكَثِيرَةُ فِي النَّهْيِ عَنِ التَّشَبُّهِ بِالْكُفَّارِ وَالْأَمْرِ بِمُخَالَفَتِهِمْ؛ مِنْهَا: ((فَصْلُ مَا بَيْنَ صِيَامِنَا وَصِيَامِ أَهْلِ الْكِتَابِ أَكْلَةُ السَّحَرِ))، ((إِنَّ الْيَهُودَ وَالنَّصَارَى لَا يَصْبُغُونَ فَخَالِفُوهُمْ))، ((خَالِفُوا الْيَهُودَ وَالنَّصَارَى فَإِنَّهُمْ لَا يُصَلُّونَ فِي نِعَالِهِمْ وَلَا خِفَافِهِمْ)). • وَمِنْهَا النَّهْيُ عَنِ التَّطَوُّعِ وَقْتَ طُلُوعِ، وَغُرُوبِ الشَّمْسِ لِعَدَمِ مُشَابَهَةِ الْكُفَّارِ فِي السُّجُودِ لَهَا؛ بَلْ بَلَغَتْ مُبَالَغَةُ النَّبِيِّ صَلَّى ا