The Grand Imam, Dr. Ahmed Al-Tayeb, Sheikh of Al-Azhar Al-Sharif, said that the accident is the one that exists following non-existence, unlike the old one which has no beginning or non-existence before it, and it is God Almighty. It occurred following non-existence, in contrast to the fact that God Almighty is among His attributes that He is eternal and has no beginning, and His existence is not following non-existence.
His Eminence the Great Imam, during the ninth episode of the “The Good Imam” programme, explained that peace as one of God’s beautiful names means transcendence or purification, and it is possible for a person to be created with it, by purifying his heart, tongue, and limbs from what God has forbidden from committing sins, disobedience and pests, etc. , stressing that preserving the tongue is one of the most important, as evidenced by the hadith “that a man utters a word he does not pay attention to, and he plunges it into Hell for seventy autumns.”
The Grand Imam warned once morest the spread of cases of ridicule from others among people, and the severe harm it causes to others when this ridicule reaches them or when they hear it, calling for the need for a person to free his tongue from these evils, such as lying, backbiting, gossip, ridicule and mockery, in addition to the safety of the heart from The scourges of malice, envy, malice, hatred and hatred, to the extent that God Almighty has made salvation on the Day of Resurrection in that the servant comes with a healthy heart, as it came in the noble verse “Except for him who comes to God with a healthy heart,” i.e., free from disobedience.
The Grand Imam stressed that Islam focuses on the peace of the heart and safety from vices, and focuses on urging morals, pointing out that the sins of the hearts are more dangerous than the sins of the prey, as the sins of the prey are usually associated with the disobedient person, limited to him and not exceeded by its negative effects, but hatred It is always with the other, as well as envy, for the sins of the hearts are transient transgressive sins, whose circle is wider than the circle of the prey and harms others.
The Grand Imam explained that one of the scourges of our current era is that we have restricted Islam and the Muslim to prayer, zakat, Umrah, aqeeqah and the like, while the Prophet, may God bless him and grant him peace, said, “The Muslim is the one from whose tongue and hand the people are safe,” and he did not say that the Muslim is the one who recites Tahajjud or He gets up at night or goes to mosques, stressing that the safety of the heart and the tongue is the way to salvation, denouncing what is happening to people through some satellite channels of its excitement, accusations and lies that God knows are lies in a lie, calling on them to think regarding their fate.
The Grand Imam revealed that responding to abuse with kindness is not evidence of weakness and submission, as depicted by those who follow the philosophy of strength, which says that the great man is the strong man, and the weak man is a despicable person and must be disposed of. Rather, it is borne only by those who were disciplined by God Almighty and best disciplined, and they are the prophets and those like them, citing the action of the Messenger, may God’s prayers and peace be upon him, when he was offended or assaulted, where he made peace and did not reply, but if the sanctities of God are violated, he is like a lion in response, explaining that Weakness is indivisible, may God bless him and grant him peace, so he is not weak in some situations and strong in others.
And His Eminence the Great Imam pointed out that there is an amazing focus of Islam on good manners, which the meditator touches in some verses, such as the Almighty’s saying, “It is not righteousness that you turn your faces towards the east and the west and the west.” Islam and faith, not that Muslims turn their faces towards the east and the west, but it is the belief in God and…. Then he moved to the practical and ethical side in his saying “And the money came for the love of kin and orphans and…” which are the areas of morals and helping the weak, then he moved Together, “The prayer and the Zakat came” and then returned once once more by ethics in the saying “and the death of their covenant if they defeated”, “then” and “then” and “Finally” and finally “and those who believed and those are the He confirms that righteousness includes what is in belief, and from it is what is in work, such as prayer and zakat, and from it is what is in morals.