{And it was said to those who fear God, 'What has your Lord sent down?' They said, 'Good.'} (Khutbah)

And it was said to those who feared Allah: “What has your Lord revealed?” They said: “Goodness.” [An-Nahl: 30] The First Sermon All praise is due to Allah, the Lord of all the worlds, Who sent down His Book as guidance and mercy for the pious. And I bear witness that there is no god but Allah alone, with no partner, Who made excellence (Ihsan) the gateway to success in both the worldly and the hereafter. And I bear witness that our Prophet Muhammad is His servant and His Messenger, the one who calls to the Abode of Peace and who perfected the noble qualities of character. May Allah send blessings upon him, upon his family, upon his companions, and upon those who follow them with excellence until the Day of Judgment. As for what follows: Fear Allah, O servants of Allah, and know that you are in a rapidly moving procession of life, in which hearts contend with the desires and adornments of this world. And there is no protection today from its confusion except by holding fast to the light of divine revelation, which dispels the darkness and outlines the path to eternal success and worldly security. O Muslims, the Book of Allah, Glorified and Exalted is He, stands with us in Surah An-Nahl at a magnificent scene, depicting the state of the people of piety and certainty. He, the Exalted, says: “And it was said to those who feared Allah: ‘What has your Lord revealed?’ They said: ‘Goodness for those who have done good in this world is good, and the home of the Hereafter is better. And how excellent is the home of the pious!’” [An-Nahl: 30]. It is a verse that pours tranquility into the soul and opens for the spirit horizons of majesty and beauty. When those who fear their Lord are asked about the revelation and what has been sent down, their mouths do not hesitate and their hearts do not waver; rather, their answer bursts forth in a single word that gathers all the scattered blessings: “Goodness.” And reflect, O servants of Allah, on how their word came concise and eloquent, brimming with contentment and certainty; for they did not say, “He revealed rulings” or “He revealed obligations,” but they said: “Goodness.” For everything that comes from Allah is pure goodness and bestowed mercy. How great is the difference between the statement of the people of faith and the statement of the people of tyranny! A few verses before this verse, Allah mentions the state of the arrogant when asked the same question: “And when it is said to them: ‘What has your Lord revealed?’ They say: ‘The tales of the former peoples.’” [An-Nahl: 24]. How vast is the difference between one who sees revelation as a trivial myth and one who sees it as mercy, healing, light, and well-being. Praise be to Allah for Qatadah—may Allah have mercy on him—when he stood upon this verse and said: “They understood from Allah, and they became certain that what Allah has revealed is goodness, so they acted upon it.” It is the very essence of magnification and reverence. The believer does not see hardship in the obligations, but rather sees them as bestowed mercy and clear light by which the darkness of misguidance is dispelled. Thus, he meets the law of his Lord with acceptance and absolute submission, his inner state being: “We are content with Allah as our Lord and with Islam as our religion.” O servants of Allah, the divine good news in this verse comes as a fixed law that does not fail: “For those who have done good in this world is good” [An-Nahl: 30], to confirm that excellence (Ihsan) is not a marginal optional act, but rather a way of life that the servant shapes in his worship of his Creator as if he sees Him, and in his dealings with creation with kindness, connection, and generosity. And that immediate good deed manifests as tranquility in the heart, blessing in sustenance, and a good mention among people, so that excellence becomes the gateway to a dignified life in the present and a great victory in the future. O Muslims, stand here with your hearts in humility, and reflect upon the awe-inspiring nature of the wording and the majesty of the conciseness! When our Great Lord said: “And how excellent is the home of the pious!” [An-Nahl: 30], He, the Exalted, folded away the mention of its name in this verse and did not state it explicitly, so that the imagination may roam in describing it in every direction, and so that souls may know that the place of omission here is magnification and glorification, and that therein is a pleasure that no eye has seen, no ear has heard, and it has not occurred to the heart of any human being! An abode whose foundation is pure, whose rivers are clear, whose pleasure is eternal, and whose people’s security is that they do not die, and whose highest honor is that they look upon their Lord. So, what a great reward! And what a majestic destination! Does not an abode thus praised by the Lord of all the worlds deserve that one spend the precious and the dear in its path? Does not piety, for which our lives are spent in Allah, deserve that we strive for it? May Allah bless me and you in the Great Quran, and benefit me and you with what is in it of verses and wise remembrance. I say this and I seek forgiveness from Allah for myself and for you, so seek His forgiveness; indeed, He is the Forgiving, the Merciful. The Second Sermon All praise is due to Allah for His excellence, and gratitude to Him for His success and His favors. And I bear witness that there is no god but Allah alone, with no partner, in magnification of His status. And I bear witness that our Prophet Muhammad is His servant and His Messenger. May Allah send blessings upon him, upon his family, upon his companions, and upon his brothers. As for what follows: O Muslims, when the world adorns itself with its charms, the divine response comes to calibrate the compass of those who journey: “And the home of the Hereafter is better, and how excellent is the home of the pious!” [An-Nahl: 30]. How vast is the difference between a fleeting pleasure and an abiding bliss, and between a temporary abode and a permanent one! And in this reminder is an eloquent direction that the believer should make the Hereafter his highest goal; so when a transient worldly interest is placed on one scale, and the obedience of Allah requires standing on the other scale, he sides with certainty with that which brings him closer to the Abode of Eternity, considering every transient offer insignificant in the path of the pleasure of the Mighty, the Capable King. And reflect upon this divine balance, as Imam Ahmad narrated in his Musnad from the Prophet, peace and blessings be upon him, that he said: “Whoever makes the Hereafter his primary concern, Allah places contentment in his heart, gathers his affairs, and the world comes to him reluctantly.” O servants of Allah, where are we from this balance in our reality? When our concerns crowd us and the days race behind us, how many transient worldly interests have we prioritized over the obedience of Allah? And how many calls to the truth have we postponed due to our preoccupation with the adornment of this worldly life? The truly pious one is not the one who withdraws from the world, but rather the one who ventures into its depths while his heart is attached to the Hereafter; he sells the perishable for the eternal, and purchases the pleasure of Allah by abandoning what he desires. This great verse is a practical proof that transcends the limits of mere statement to the reality of conduct; it begins with a bond of daily contemplation that is inseparable from the Book of Allah, passes through a flowing excellence in life through kindness to parents and benevolence toward people, and bears fruit in the conclusion of situations of trial and choice, so that the limbs and hearts move in aspiration toward that abode which Allah, the Exalted and Glorious, described with the most eloquent praise: “And how excellent is the home of the righteous” [An-Nahl: 30]. O Allah, make us among the righteous and the doers of good, and make the great Quran the spring of our hearts and the light of our chests. O Allah, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire. O servants of Allah, indeed Allah commands justice and good conduct and giving to relatives, and forbids indecency and wrongdoing and oppression. He admonishes you, perhaps that you will remember. So remember Allah, the Great, and He will remember you, and be grateful for His blessings, and He will increase you. And the remembrance of Allah is greater, and Allah knows what you do.

﴿ وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا خَيْرًا ﴾ [النحل: 30] الخطبة الأولى الحمد لله رب العالمين، المنزل كتابه هدًى ورحمةً للمتقين، وأشهد أن لا إله إلا الله وحده لا شريك له، جعل الإحسان بوابة الفلاح في الدارين، وأشهد أن نبينا محمدًا عبدُه ورسولُه، الداعي إلى دار السلام، والمتمِّم لمكارم الأخلاق، صلى الله عليه وعلى آله وصحبه ومن تبعهم بإحسان إلى يوم الدين، أما بعد: فاتقوا الله عباد الله، واعلموا أنكم في موكب حياة متسارع، تتنازع فيه القلوب أهواء الدنيا وزخارفها، ولا عاصم اليوم من حيرتها إلا الاعتصام بنور الوحي الإلهي، الذي يُبدِّد الحُلْكة، ويرسم معالم الطريق إلى الفلاح الأخروي والأمن الدنيوي. أيها المسلمون، يقف بنا كتاب الله جل وعلا في سورة النحل على مشهد عظيم، يصور حال أهل التقوى واليقين، يقول سبحانه: ﴿ وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا خَيْرًا لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ وَلَدَارُ الْآخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِينَ ﴾ [النحل: 30]. إنها آية تسكب في النفس السكينة، وتفتح للروح آفاقًا من الجلال والجمال. فحين يسأل الذين اتقوا ربهم عن الوحي والمنزل، لا تتردَّد أفواههم ولا تضطرب قلوبهم، بل تنطلق إجابتهم في كلمة واحدة تجمع شتات الفضل كله: " خيرًا " . وتأملوا- يا عباد الله- كيف جاءت كلمتهم مجملةً بليغةً، تنضح بالرضا واليقين؛ فلم يقولوا "أنزل أحكامًا" أو "أنزل تكاليف"، بل قالوا: " خيرًا " ، فكل ما جاء من عند الله هو خير محض، ورحمة مسداة. وما أشد الفارق بين مقالة أهل الإيمان ومقالة أهل الطغيان! فقبل هذه الآية بآيات، يذكر الله حال المستكبرين إذا سئلوا نفس السؤال: ﴿ وَإِذَا قِيلَ لَهُمْ مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ ﴾ [النحل: 24]، فشتان بين من يرى الوحي خرافةً تافهةً، وبين من يراه رحمةً وشفاءً ونورًا وعافيةً. ولله در قتادة- رحمه الله- حين وقف عند هذه الآية، فقال: « عقلوا عن الله، فاستيقنوا أن ما أنزل الله هو الخير، فعملوا به » . إنها عين التعظيم والإجلال، فلا يرى المؤمن في التكاليف مشقةً، بل يراها رحمةً مهداةً، ونورًا مبينًا يتبدد به ظلام الغواية، فيقابل شريعة ربه بالقبول والتسليم المطلق، لسان حاله: "رضينا بالله ربًّا، وبالإسلام دينًا". عباد الله، تأتي البشارة الإلهية في هذه الآية كقانون ثابت لا يتخلف: ﴿ لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ ﴾ [النحل: 30]، لتؤكد أن الإحسان ليس نافلةً هامشيةً، بل هو منهج حياة يصوغه العبد في عبادة خالقه كأنه يراه، وفي معاملاته مع الخلق برًّا وصلةً وفضلًا. وتلك الحسنة المعجلة تتجلى طُمَأْنينةً في القلب، وبركةً في الرزق، وذكرًا طيبًا بين الناس، ليكون الإحسان بوابته لعيش كريم في العاجلة، وفوز عظيم في الآجلة. أيها المسلمون ، قفوا بقلوبكم هاهنا خاشعين، وتأملوا مهابة اللفظ وجلال الإيجاز ! حين قال ربنا العظيم: ﴿ وَلَنِعْمَ دَارُ الْمُتَّقِينَ ﴾ [النحل: 30]، طوى سبحانه ذكر اسمها في هذه الآية فلم يصرح به، ليذهب الخيال في وصفها كل مذهب، ولتعلم النفوس أن موضع الحذف هنا تعظيم وتفخيم، وأن فيها من النعيم ما لا عين رأتْ، ولا أُذُن سمعتْ، ولا خطر على قلب بشر! دار طابت طينة بنائها، وصفَتْ أنهارُها، ودام نعيمُها، وأمان أهلها فيها أنهم لا يموتون، وشرفهم الأسمى فيها أنهم لربهم ينظرون. فـيا لعظم الجائزة! ويا لجلال المآل!» ألا تستحق دار هذا ثناؤها من رب العالمين، أن يبذل في سبيلها الغالي والنفيس؟ ألا تستحق تقوى تفنى في الله أعمارنا لأجلها؟ بارك الله لي ولكم في القرآن العظيم، ونفعني وإياكم بما فيه من الآيات والذكر الحكيم، أقول قولي هذا وأستغفر الله لي ولكم فاستغفروه إنه هو الغفور الرحيم. الخطبة الثانية الحمد لله على إحسانه، والشكر له على توفيقه وامتنانه، وأشهد أن لا إله إلا الله وحده لا شريك له تعظيمًا لشأنه، وأشهد أن نبينا محمدًا عبدُه ورسوله، صلى الله عليه وعلى آله وصحبه وإخوانه، أما بعد: أيها المسلمون، إذ تتزين الدنيا بمفاتنها، يأتي التعقيب الإلهي ليضبط بوصلة السائرين: ﴿ وَلَدَارُ الْآخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِينَ ﴾ [النحل: 30]. شتان بين متعة زائلة ونعيم مقيم، وبين دار ممرٍّ ودار مقرٍّ! وفي هذا التذكير توجيه بليغ بأن يجعل المؤمن الآخرة هدفه الأسمى؛ فإذا ما عرضت له مصلحة دنيوية عابرة في كفة، واقتضت طاعة الله الوقوف في الكفة الأخرى، انحاز بيقينه إلى ما يقربه إلى دار الخلود، مستصغرًا كل عرض زائل في سبيل رضا المليك المقتدر. وتأملوا في هذا الميزان الإلهي ما رواه الإمام أحمد في مسنده عن النبي صلى الله عليه وسلم أنه قال: « من كانت الآخرةُ همَّه، جعل الله غناه في قلبه، وجمع له شمله، وأتته الدنيا وهي راغمة » . فيا عباد الله، أين نحن من هذا الميزان في واقعنا؟ حين تزدحم علينا المشاغل، وتتسارع خلفنا الأيام، كم من مصلحة دنيوية عابرة قدمناها على طاعة الله؟ وكم من نداء للحق أخَّرناه انشغالًا بزينة الحياة الدنيا؟ إن المتقي الحقيقي ليس من يعتزل الدنيا، بل هو من يخوض غمارها وقلبه معلق بالآخرة؛ يبيع الفاني بالباقي، ويشتري رضا الله بترك ما يهوى. إن هذه الآية العظيمة دليل عملي يتجاوز حدود البيان إلى واقع السلوك؛ تبدأ برباط تدبر يومي لا ينفصم مع كتاب الله، وتمر عبر إحسان متدفق في الحياة ببر الوالدين والإحسان إلى الناس، وتثمر ختامًا في مواقف الابتلاء والاختيار، لتتحرك الجوارح والقلوب تطلُّعًا لتلك الدار التي وصفها الله عز وجل بأبلغ ثناء: ﴿ وَلَنِعْمَ دَارُ الْمُتَّقِينَ ﴾ [النحل: 30]. اللهم اجعلنا من المتقين المحسنين، واجعل القرآن العظيم ربيع قلوبنا، ونور صدورنا. اللهم آتنا في الدنيا حسنةً وفي الآخرة حسنةً وقِنا عذاب النار. عباد الله، إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى، وينهى عن الفحشاء والمنكر والبغي، يعظكم لعلكم تذكرون، فاذكروا الله العظيم يذكركم، واشكروه على نعمه يزدكم، ولذكر الله أكبر، والله يعلم ما تصنعون.