Social anxiety

وَإِذۡ تَقُولُ لِلَّذِيٓ أَنۡعَمَ ٱللَّهُ عَلَيۡهِ وَأَنۡعَمۡتَ عَلَيۡهِ أَمۡسِكۡ عَلَيۡكَ زَوۡجَكَ وَٱتَّقِ ٱللَّهَ وَتُخۡفِي فِي نَفۡسِكَ مَا ٱللَّهُ مُبۡدِيهِ وَتَخۡشَى ٱلنَّاسَ وَٱللَّهُ أَحَقُّ أَن تَخۡشَىٰهُۖ فَلَمَّا قَضَىٰ زَيۡدࣱ مِّنۡهَا وَطَرࣰ ا زَوَّجۡنَٰكَهَا لِكَيۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجࣱ فِيٓ أَزۡوَٰجِ أَدۡعِيَآئِهِمۡ إِذَا قَضَوۡاْ مِنۡهُنَّ وَطَرࣰ اۚ وَكَانَ أَمۡرُ ٱللَّهِ مَفۡعُولࣰ ا

When you [Prophet] said to the man who had been favoured by God and by you, ‘Keep your wife and be mindful of God,’ you hid in your heart what God would later reveal: you were afraid of people, but it is more fitting that you fear God. When Zayd no longer wanted her, We gave her to you in marriage so that there might be no fault in believers marrying the wives of their adopted sons after they no longer wanted them. God’s command must be carried out

أَلَمۡ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمۡ كُفُّوٓاْ أَيۡدِيَكُمۡ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ إِذَا فَرِيقࣱ مِّنۡهُمۡ يَخۡشَوۡنَ ٱلنَّاسَ كَخَشۡيَةِ ٱللَّهِ أَوۡ أَشَدَّ خَشۡيَةࣰۚ وَقَالُواْ رَبَّنَا لِمَ كَتَبۡتَ عَلَيۡنَا ٱلۡقِتَالَ لَوۡلَآ أَخَّرۡتَنَآ إِلَىٰٓ أَجَلࣲ قَرِيبࣲۗ قُلۡ مَتَٰعُ ٱلدُّنۡيَا قَلِيلࣱ وَٱلۡأٓخِرَةُ خَيۡرࣱ لِّمَنِ ٱتَّقَىٰ وَلَا تُظۡلَمُونَ فَتِيلًا

[Prophet], do you not see those who were told, ‘Restrain yourselves from fighting, perform the prayer, and pay the prescribed alms’? When fighting was ordained for them, some of them feared men as much as, or even more than, they feared God, saying, ‘Lord, why have You ordained fighting for us? If only You would give us just a little more time.’ Say to them, ‘Little is the enjoyment in this world, the Hereafter is far better for those who are mindful of God: you will not be wronged by as much as the fibre in a date stone

وَمِنۡ حَيۡثُ خَرَجۡتَ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيۡكُمۡ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِي وَلِأُتِمَّ نِعۡمَتِي عَلَيۡكُمۡ وَلَعَلَّكُمۡ تَهۡتَدُونَ

wherever you may have started out, turn your face in the direction of the Sacred Mosque; wherever any of you may be, turn your faces towards it, so that people may have no argument against you- except for the wrongdoers among them: do not fear them; fear Me- and so that I may perfect My favour on you and you may be guided

حُرِّمَتۡ عَلَيۡكُمُ ٱلۡمَيۡتَةُ وَٱلدَّمُ وَلَحۡمُ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ وَٱلۡمُنۡخَنِقَةُ وَٱلۡمَوۡقُوذَةُ وَٱلۡمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيۡتُمۡ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسۡتَقۡسِمُواْ بِٱلۡأَزۡلَٰمِۚ ذَٰلِكُمۡ فِسۡقٌۗ ٱلۡيَوۡمَ يَئِسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِۚ ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِي وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَٰمَ دِينࣰ اۚ فَمَنِ ٱضۡطُرَّ فِي مَخۡمَصَةٍ غَيۡرَ مُتَجَانِفࣲ لِّإِثۡمࣲ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِيمࣱ‏

You are forbidden to eat carrion; blood; pig’s meat; any animal over which any name other than God’s has been invoked; any animal strangled, or victim of a violent blow or a fall, or gored or savaged by a beast of prey, unless you still slaughter it [in the correct manner]; or anything sacrificed on idolatrous altars. You are also forbidden to allot shares [of meat] by drawing marked arrows -a heinous practice- today the disbelievers have lost all hope that you will give up your religion. Do not fear them: fear Me. Today I have perfected your religion for you, completed My blessing upon you, and chosen as your religion islam: [total devotion to God]; but if any of you is forced by hunger to eat forbidden food, with no intention of doing wrong, then God is most forgiving and merciful

(Hast thou not seen those unto whom it was said: Withhold your hands�) [4:77]. Said al-Kalbi: �This verse was revealed about some Companions of the Messenger of Allah, Allah bless him and give him peace, among whom were �Abd al-Rahman ibn �Awf, al-Miqdad ibn al-Aswad, Qudamah ibn Maz�un and Sa�d ibn Abi Waqqas. These Companions were subjected to a lot of harm from the idolaters. They used to say: �O Messenger of Allah, allow us to fight them�, but his answer was always: �Keep your hands off them, for I have not been commanded to fight them�. When the Messenger of Allah, Allah bless him and give him peace, migrated to Medina and Allah, exalted is He, commanded them to fight the idolaters, some of them disliked fighting and found it very hard. And so Allah, exalted is He, revealed this verse�. Sa�id ibn Muhammad ibn Ahmad al-�Adl informed us> Abu �Amr Hamdan> al-Hasan ibn Sufyan> Muhammad

Forbidden to you are carrion and blood, the flesh of swine, that which has been offered up to other than God, the strangled, the beaten down, the fallen, the gored, what has been eaten by predators-except what you slaughter-what is sacrificed on stone alters, and that which you al- lot by divining arrows-that is ungodliness. Today those who disbelieve have despaired of your religion, so fear them not, and fear Me. Today I have perfected for you your religion and I have completed My blessings upon you, and I have approved for you the submission as a religion. Although carrion is vile and forbidden, a measure of it is still allowed at the time of constraint. Among the sorts of carrion is the flesh of a brother Muslim that is eaten by backbiting. In this there is never a concession in any state, whether by constraint or free choice. Hence this carrion is worse than that carrion, and its pro

And when idh is dependent because of an implied preceding udhkur ‘mention when’ you said to him to whom God had shown favour by guiding him to Islam and to whom you too had shown favour by manumitting him — this was Zayd b. Hāritha who had been a prisoner of war before the coming of Islam in the period of al-jāhiliyya. The Messenger of God s purchased him before his call to prophethood and then manumitted him and adopted him as his son — ‘Retain your wife for yourself and fear God’ before divorcing her. But you had hidden in your heart what God was to disclose what He was to manifest of your love for her and of the fact that should Zayd part with her you would marry her and you feared people would say ‘He has married his son’s wife!’ though God is worthier that you should fear Him in all things so take her in marriage and do not be concerned with what people say. Zayd subsequently divorc

Have you not seen those to whom it was said ‘Restrain your hands from fighting the disbelievers when they desired it at Mecca because of the harm the disbelievers had inflicted upon them — and these were a group from among the Companions — and establish the prayer and pay the alms’? Then as soon as fighting was prescribed was made obligatory for them lo a party of them fear people the disbelievers that is they fear punishment at their hands through death as they would fear the punishment of God or with more fear than their fear of Him ashadda ‘more’ is in the accusative because it is a circumstantial qualifier; the response to the lammā ‘as soon as’ is indicated by idhā ‘lo’ and what follows in other words they are taken aback by fear and they said frightened of death ‘Our Lord why have You prescribed fighting for us? Why not lawlā is to be understood as hallā defer us to a near term?’ S

And (remember) when you said to him on whom Allah has bestowed grace and you have done a favor: "Keep your wife to yourself, and have Taqwa of Allah." But you did hide in yourself that which Allah will make manifest, you did fear the people whereas Allah had a better right that you should fear Him. So, when Zayd had completed his aim with her, We gave her to you in marriage, so that there may be no difficulty to the believers in respect of the wives of their adopted sons when the latter have no desire to keep them. And Allah's command must be fulfilled (37) Allah's rebuke to His Messenger صلی اللہ علیہ وسلم and the Story of Zayd and Zaynab Allah tells what His Prophet ﷺ said to his freed slave Zayd bin Harithah, may Allah be pleased with him, who was the one on whom Allah had bestowed grace, i.e., through Islam and following the Messenger ﷺ. وَأَنْعَمْتَ عَلَيْهِ (and you have done a

From whatever place you issue turn your face towards the Sacred Mosque; and wherever you may be turn your faces towards it all of which is being repeated for emphasis so that there be not any argument from the people the Jews or the idolaters against you so that there be not any cause for contention regarding the change to a different direction of prayer. In this way their contentions against you will cease to exist both the contentions of the Jews when they say ‘He Muhammad (s) rejects our religion but follows our direction of prayer’ and of the idolaters when they say ‘He Muhammad (s) claims to follow the creed of Abraham but he contravenes his Abraham’s qibla’; excepting the evildoers among them acting in obstinacy who will say ‘He Muhammad (s) only changed to this direction because of his natural inclination towards the idolatrous religion of his forefathers’. The exceptive statement

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ وَالَّذِي نَفْسِي بِيَدِهِ لاَ تَدْخُلُوا الْجَنَّةَ حَتَّى تُؤْمِنُوا وَلاَ تُؤْمِنُوا حَتَّى تَحَابُّوا أَلاَ أَدُلُّكُمْ عَلَى أَمْرٍ إِذَا أَنْتُمْ فَعَلْتُمُوهُ تَحَابَبْتُمْ أَفْشُوا السَّلاَمَ بَيْنَكُمْ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ سَلاَمٍ وَشُرَيْحِ بْنِ هَانِئٍ عَنْ أَبِيهِ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَالْبَرَاءِ وَأَنَسٍ وَابْنِ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Narrated Abu Hurairah:that the Messenger of Allah (ﷺ) said: "By the One in Whose Hand is my soul! You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I inform you about a matter which if you do it, then you will love one another? Spread the Salam among each other

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ، وَالْحُسَيْنُ بْنُ مُحَمَّدٍ الْحَرِيرِيُّ، بَلْخِيٌّ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ الضُّبَعِيِّ، عَنْ عَوْفٍ، عَنْ أَبِي رَجَاءٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، أَنَّ رَجُلاً، جَاءَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ السَّلاَمُ عَلَيْكُمْ ‏.‏ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ عَشْرٌ ‏"‏ ‏.‏ ثُمَّ جَاءَ آخَرُ فَقَالَ السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ عِشْرُونَ ‏"‏ ‏.‏ ثُمَّ جَاءَ آخَرُ فَقَالَ السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ ثَلاَثُونَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏ وَفِي الْبَابِ عَنْ عَلِيٍّ وَأَبِي سَعِيدٍ وَسَهْلِ بْنِ حُنَيْفٍ ‏.‏

Narrated 'Imran bin Husain:"A man came to the Prophet (ﷺ) and said: 'As-Salamu 'Alaykum (Peace be upon you).'" [He said:] "So the Prophet (ﷺ) said: 'Ten.' Then another came and he said: 'As-Salamu 'Alaykum Wa Rahmatullah (Peace be upon you, and the mercy of Allah).' So the Prophet (ﷺ) said: 'Twenty.' Then another came and said: 'As-Salamu 'Alaykum Wa Rahmatullahi Wa Barakatuh (Peace be upon you, and the mercy of Allah, and His Blessings).' So the Prophet (ﷺ) said: 'Thirty

حَدَّثَنَا يَحْيَى بْنُ جَعْفَرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ خَلَقَ اللَّهُ آدَمَ عَلَى صُورَتِهِ، طُولُهُ سِتُّونَ ذِرَاعًا، فَلَمَّا خَلَقَهُ قَالَ اذْهَبْ فَسَلِّمْ عَلَى أُولَئِكَ النَّفَرِ مِنَ الْمَلاَئِكَةِ جُلُوسٌ، فَاسْتَمِعْ مَا يُحَيُّونَكَ، فَإِنَّهَا تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ‏.‏ فَقَالَ السَّلاَمُ عَلَيْكُمْ‏.‏ فَقَالُوا السَّلاَمُ عَلَيْكَ وَرَحْمَةُ اللَّهِ‏.‏ فَزَادُوهُ وَرَحْمَةُ اللَّهِ، فَكُلُّ مَنْ يَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ آدَمَ، فَلَمْ يَزَلِ الْخَلْقُ يَنْقُصُ بَعْدُ حَتَّى الآنَ ‏"‏‏.‏

Narrated Abu Huraira:The Prophet (ﷺ) said, "Allah created Adam in His picture, sixty cubits (about 30 meters) in height. When He created him, He said (to him), "Go and greet that group of angels sitting there, and listen what they will say in reply to you, for that will be your greeting and the greeting of your offspring." Adam (went and) said, 'As-Salamu alaikum (Peace be upon you).' They replied, 'AsSalamu-'Alaika wa Rahmatullah (Peace and Allah's Mercy be on you) So they increased 'Wa Rahmatullah' The Prophet (ﷺ) added 'So whoever will enter Paradise, will be of the shape and picture of Adam Since then the creation of Adam's (offspring) (i.e. stature of human beings is being diminished continuously) to the present time

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي سُلَيْمَانُ بْنُ يَسَارٍ، أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ أَرْدَفَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْفَضْلَ بْنَ عَبَّاسٍ يَوْمَ النَّحْرِ خَلْفَهُ عَلَى عَجُزِ رَاحِلَتِهِ، وَكَانَ الْفَضْلُ رَجُلاً وَضِيئًا، فَوَقَفَ النَّبِيُّ صلى الله عليه وسلم لِلنَّاسِ يُفْتِيهِمْ، وَأَقْبَلَتِ امْرَأَةٌ مِنْ خَثْعَمَ وَضِيئَةٌ تَسْتَفْتِي رَسُولَ اللَّهِ صلى الله عليه وسلم فَطَفِقَ الْفَضْلُ يَنْظُرُ إِلَيْهَا، وَأَعْجَبَهُ حُسْنُهَا، فَالْتَفَتَ النَّبِيُّ صلى الله عليه وسلم يَنْظُرُ إِلَيْهَا، فَأَخْلَفَ بِيَدِهِ فَأَخَذَ بِذَقَنِ الْفَضْلِ، فَعَدَلَ وَجْهَهُ عَنِ النَّظَرِ إِلَيْهَا، فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ فَرِيضَةَ اللَّهِ فِي الْحَجِّ عَلَى عِبَادِهِ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا، لاَ يَسْتَطِيعُ أَنْ يَسْتَوِيَ عَلَى الرَّاحِلَةِ، فَهَلْ يَقْضِي عَنْهُ أَنْ أَحُجَّ عَنْهُ قَالَ ‏ "‏ نَعَمْ ‏"‏‏.‏

Narrated `Abdullah bin `Abbas:Al-Fadl bin `Abbas rode behind the Prophet (ﷺ) as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet (ﷺ) stopped to give the people verdicts. In the meantime, a beautiful woman From the tribe of Khath'am came, asking the verdict of Allah's Messenger (ﷺ). Al-Fadl started looking at her as her beauty attracted him. The Prophet (ﷺ) looked behind while Al-Fadl was looking at her; so the Prophet (ﷺ) held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sides in order that he should not gaze at her. She said, "O Allah's Messenger (ﷺ)! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?" He said, "Yes

حَدَّثَنِي عُقْبَةُ بْنُ مُكْرَمٍ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، ح وَحَدَّثَنِي مُحَمَّدُ بْنُ، مَرْزُوقٍ حَدَّثَنَا رَوْحٌ، حَدَّثَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي زِيَادٌ، أَنَّ ثَابِتًا، مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ أَخْبَرَهُ أَنَّهُ، سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي وَالْمَاشِي عَلَى الْقَاعِدِ وَالْقَلِيلُ عَلَى الْكَثِيرِ ‏"‏ ‏.‏

Abu Huraira reported Allah's Messenger (ﷺ) as saying:The rider should first greet the pedestrian, and the pedestrian the one who is seated and a small group should greet a larger group (with as-Salam-u-'Alaikum)

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَفَّانُ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، حَدَّثَنَا عُثْمَانُ بْنُ حَكِيمٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَبِيهِ، قَالَ قَالَ أَبُو طَلْحَةَ كُنَّا قُعُودًا بِالأَفْنِيَةِ نَتَحَدَّثُ فَجَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَامَ عَلَيْنَا فَقَالَ ‏"‏ مَا لَكُمْ وَلِمَجَالِسِ الصُّعُدَاتِ اجْتَنِبُوا مَجَالِسَ الصُّعُدَاتِ ‏"‏ ‏.‏ فَقُلْنَا إِنَّمَا قَعَدْنَا لِغَيْرِ مَا بَاسٍ قَعَدْنَا نَتَذَاكَرُ وَنَتَحَدَّثُ ‏.‏ قَالَ ‏"‏ إِمَّا لاَ فَأَدُّوا حَقَّهَا غَضُّ الْبَصَرِ وَرَدُّ السَّلاَمِ وَحُسْنُ الْكَلاَمِ ‏"‏ ‏.‏

Abu Talha reported:While we were sitting in front of the houses and talking amongst ourselves, Allah's Messenger (ﷺ) happened to come there. He stood by us and said: What about you and your meetings on the paths? Avoid these meetings on the paths. We said: We were sitting here without (any intention of doing harm to the passers-by) ; we are sitting to discuss matters and to hold conversation amongst ourselves. Thereupon he said: If there is no help (for you but to sit on these paths), then give the paths their rights and these are lowering of the gaze, exchanging of greetings and good conversation

قال وقال رسول الله صلى الله عليه وسلم لا ينبغي لامرئ شهد مقاما فيه حق إلا تكلم به فإنه لن يقدم أجله ولن يحرمه رزقا هو له + حديث لا ينبغي لامرئ شهد مقاما فيه حق إلا تكلم به فإنه لن يقدم أجله ولن يحرمه رزقا هو له أخرجه البيهقي في الشعب من حديث ابن عباس بسند الحديث الذي قبله وروى الترمذي وحسنه وابن ماجه من حديث أبي سعيد لا يمنعن رجلا هيبة الناس أن يقول الحق إذا علمه +

وينام عقبه فيرجع إليه قواه وليحذر الحركة والرياضة عقبه فانها مضرة جدا | فصل في هدية فى علاج العشق هذا مرض من أمراض القلب مخالف لسائر الامراض في ذاته وأسبابه وعلاجه وإذا تمكن واستحكم عز على الأطباء دواؤه وأعيا العليل داؤه وإنما حكاه الله سبحانه في كتابه عن طائفتين من الناس من النساء وعشاق الصبيان المردان فحكاه عن امرأة العزيز في شأن يوسف وحكاه عن قوم لوط فقال تعالى إخبارا عنهم لما جاءت الملاكئة لوطا وجاء اهل المدينة يستبشرون قال إن هؤلاء ضيفى فلا تفضحون واتقوا الله ولا تخزون قالوا أولم ننهك عن العالمين قال هؤلاء بناتى إن كنتم فاعلين لعمرك إنهم لفى سكرتهم يعمهون وأما ما زعمه بعض من لم يقدر رسول الله حق قدره انه ابتلى به في شان زينب بنت جحش وانه رآها فقال سبحان مقلب القلوب واخذت بقلبه وجعل يقول لزيد بن حارثه أمسكها حتى أنزل الله عليه وإذ تقول للذى انعم الله عليه وانعمت عليه أمسك عليك زوجك واتق الله وتخفى في نفسك ما الله مبديه وتخشى الناس والله احق ان تخشاه فظن هذا الزاعم أن ذلك في شأن العشق

ومن قال هو مستحب قال لم يجىء الأمر به في القرآن ولا في السنة بخلاف الصبر فإن الله أمر به في مواضع كثيرة من كتابه وكذلك التوكل قال @QB@ إن كنتم آمنتم بالله فعليه توكلوا إن كنتم مسلمين @QE@ وأمر بالإنابة فقال @QB@ وأنيبوا إلى ربكم @QE@ وأمر بالإخلاص كقوله @QB@ وما أمروا إلا ليعبدوا الله مخلصين له الدين @QE@ وكذلك الخوف كقوله @QB@ فلا تخافوهم وخافون إن كنتم مؤمنين @QE@ وقوله @QB@ فلا تخشوهم واخشون @QE@ وقوله @QB@ وإياي فارهبون @QE@ وكذلك الصدق قال تعالى @QB@ يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين @QE@ وكذلك المحبة وهي أفرض الواجبات إذ هي قلب العبادة المأمور بها ومخها وروحها

ثم شهقت وقضت نحبها فاحتفرنا لهما قبرا واحدا ودفناهما فيه ثم رجعت إلى المدينة فأقمت سبع سنين ثم ذهبت إلى الحجاز ووردت المدينة فقلت والله لآتين قبر عتبة أزوره فأتيت القبر فإذا عليه شجرة عليها عصائب حمر وصفر فقلت لأرباب المنزل ما يقال لهذه الشجرة قالوا شجرة العروسين ولو لم يكن في العشق من الرخصة المخالفة للتشديد إلا الحديث الوارد بالحسن من الأسانيد وهو حديث سويد بن سعيد بن علي بن مسهر عن أبي يحيى القتات عن مجاهد عن ابن العباس يرفعه من عشق وعف وكتم فمات فهو شهيد ورواه سويد أيضا عن ابن مسهر عن هشام بن عروة عن أبيه عن عائشة مرفوعا ورواه الخطيب عن الأزهري في الأم عن المعافا بن زكريا عن قطبة عن ابن الفضل عن أحمد بن مسروق عنه ورواه الزبير بن بكار عن عبد العزيز الماجشون عن عبد العزيز ابن أبي حاتم عن ابن أبي نجيح عن مجاهد عن ابن عباس وهذا سيد الأولين والآخرين ورسول رب العالمين صلى الله عليه وسلم نظر إلى زينب بنت جحش رضي الله عنها فقال سبحان مقلب القلوب وكانت تحت زيد بن حارثة مولاه فلما هم بطلاقها ق

فلم يغيروه إلا عمهم الله بعقاب وخرج أيضا من حديث عدي بن عمير قال سمعت رسول الله صلى الله عليه وسلم يقول إن الله لا يعذب العامة بعمل الخاصة حتى يروا المنكر بين ظهرانيهم وهم قادرون على أن ينكروه فلا ينكروه فإذا فعلوا ذلك عذب الله العامة والخاصة وخرج أيضا هو وابن ماجه من حديث أبي سعيد الخدري قال سمعت النبي صلى الله عليه وسلم يقول إن الله ليسأل العبد يوم القيامة حتى يقول ما منعك إذا رأيت المنكر أن تنكره فإذا لقن الله عبدا حجته قال يا رب رجوتك وفرقت من الناس فأما ما أخرجه الترمذي وابن ماجه من حديث أبي سعيد أيضا عن النبي صلى الله عليه وسلم أنه قال في خطبة ألا لا يمنعن رجلا هيبة الناس أن يقول بحق إذا علمه وبكي أبو سعيد وقال قد والله رأينا أشياء فهبنا وخرجه الإمام أحمد وزاد فيه فإنه لا يقرب من أجل ولا يباعد من رزق أن يقال بحق أو يذكر بعظيم وكذلك خرج الإمام أحمد وابن ماجه من حديث أبي سعيد عن النبي صلى الله عليه وسلم قال لا يحقر أحدكم نفسه قالوا يا رسول الله كيف يحقر أحدنا نفسه قال يري أمرا لله عل

ما آن للسرداب ان يلد الذي % حملتموه بزعمكم ما آنا فعلى عقولكم العفاء فانكم % ثلثتم العنقاء والغيلانا ولقد بطلت حجج استودعها مثل هذا الغائب وضاعت اعظم ضياع فانتم ابطلتم حجج الله من حيث زعمتم حفظها وهذا تصريح من امير المؤمنين رضى الله عنه بان حامل حجج الله في الأرض بحيث يؤديها عن الله ويبلغها إلى عباده مثله رضى الله عنه ومثل إخوانه من الخلفاء الراشدين ومن اتبعهم إلى يوم القيامة وقوله لكيلا تبطل حجج الله وبيناته أي لكيلا تذهب من بين يدي الناس وتبطل من صدورهم والا فالبطلان محال عليها لانها ملزوم ما يستحيل عليه البطلان فإن قيل فما الفرق بين الحجج والبينات قيل الفرق بينهما ان الحجج هي الادلة العلمية التي يعقلها القلب وتسمع بالاذن قال تعالى في مناظرة إبراهيم لقومه وتبيين بطلان ما هم عليه بالدليل العلمي وتلك حجتنا آتيناهم إبراهيم على قومه نرفع درجات من نشاء قال ابن زيد بعلم الحجة وقال تعالى فان حاجوك فقل اسلمت وجهي لله ومن اتبعني وقال تعالى @QB@ والذين يحاجون في الله من بعد ما استجيب له حجتهم دا

Virtual reality exposure therapy for anxiety and related disorders: A meta-analysis of randomized controlled trials.: Trials of virtual reality exposure therapy (VRET) for anxiety-related disorders have proliferated in number and diversity since our previous meta-analysis that examined 13 total trials, most of which were for specific phobias (Powers & Emmelkamp, 2008). Since then, new trials have compared VRET to more diverse anxiety and related disorders including social anxiety disorder (SAD), posttraumatic stress disorder (PTSD), and panic disorder (PD) with and without agoraphobia. With the availability of

Exposure to virtual social interactions in the treatment of social anxiety disorder: A randomized controlled trial.: This randomized controlled trial investigated the efficacy of a stand-alone virtual reality exposure intervention comprising verbal interaction with virtual humans to target heterogeneous social fears in participants with social anxiety disorder. Sixty participants (Mage = 36.9 years; 63.3% women) diagnosed with social anxiety disorder were randomly assigned to individual virtual reality exposure therapy (VRET), individual in vivo exposure therapy (iVET), or waiting-list. Multilevel regression a

The Unified Protocol for Transdiagnostic Treatment of Emotional Disorders Compared With Diagnosis-Specific Protocols for Anxiety Disorders: A Randomized Clinical Trial.: Importance: Transdiagnostic interventions have been developed to address barriers to the dissemination of evidence-based psychological treatments, but only a few preliminary studies have compared these approaches with existing evidence-based psychological treatments. Objective: To determine whether the Unified Protocol for Transdiagnostic Treatment of Emotional Disorders (UP) is at least as efficacious as single-disorder protocols (SDPs) in the treatment of anxiety disorders. Design, setting, an

Meta-analysis of technology-assisted interventions for social anxiety disorder.: This meta-analysis investigated the efficacy of technology-assisted interventions for individuals with social anxiety disorder (SAD). A systematic literature search in the databases Medline, PsychInfo, and Web of Science revealed 37 randomized controlled trials (2991 participants) that were grouped into internet delivered cognitive behavior therapy (ICBT; 21 trials), virtual reality exposure therapy (VRET; 3 trials), and cognitive bias modification (CBM; 13 trials). Patients undergoing ICBT and

Virtual reality exposure therapy for social anxiety disorder: a systematic review and meta-analysis.: Background: Virtual reality exposure therapy (VRET) is currently being used to treat social anxiety disorder (SAD); however, VRET's magnitude of efficacy, duration of efficacy, and impact on treatment discontinuation are still unclear. Methods: We conducted a meta-analysis of studies that investigated the efficacy of VRET for SAD. The search strategy and analysis method are registered at PROSPERO (#CRD42019121097). Inclusion criteria were: (1) studies that targeted patients with SAD or related p

Two decades of digital interventions for anxiety disorders: a systematic review and meta-analysis of treatment effectiveness.: Background: Digital interventions for anxiety disorders are a promising solution to address barriers to evidence-based treatment access. Precise and powerful estimates of digital intervention effectiveness for anxiety disorders are necessary for further adoption in practice. The present systematic review and meta-analysis examined the effectiveness of digital interventions across all anxiety disorders and specific to each disorder v. wait-list and care-as-usual controls. Methods: A systematic se

Terror mismanagement: evidence that mortality salience exacerbates phobic and compulsive behaviors.

Terror management theory (TMT) posits that cultural worldviews and self-esteem function to buffer humans from mortality-related anxiety. TMT research has shown that important behaviors are influenced by mortality salience (MS) even when they have no obvious connection to death. However, there has been no attempt to investigate TMT processes in anxious responding. The present research examines that question. In Study 1, compared to a control condition, MS increased anxious responding to spider-related stimuli, but only for participants who met criteria for specific phobia. In Study 2, compared to an aversive control condition, MS increased time spent washing hands, but only for those scoring high on a measure of compulsive hand washing (CHW). In Study 3, compared to a different aversive control condition, MS increased avoidance of a social interaction, but only for those scoring high on a…

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Sympathetic activity in major depressive disorder: identifying those at increased cardiac risk?

Background: Evidence exists linking major depressive disorder (MDD) with clinical cardiovascular events. The importance of the sympathetic nervous system in the generation of cardiac risk in other contexts is established. Objective: To examine the importance of the sympathetic nervous system in the generation of cardiac risk in patients with major depressive disorder (MDD). Methods: Studies were performed in 39 patients meeting the Diagnostic and Statistical Manual of Mental Disorders IV (DSM-IV) criteria for MDD and in 76 healthy subjects. Treatment for patients consisted of selective serotonin reuptake inhibition (SSRI) for 12 weeks. Whole body and cardiac sympathetic activity were examined using noradrenaline isotope dilution methodology and sympathetic nerve recording techniques. Measurement of the extraction of infused tritiated noradrenaline by the heart, and estimation of cardiac …

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The prevalence and correlates of psychiatric comorbidity in individuals with complicated grief.

Background: Complicated grief (CG), variously called pathological or traumatic grief, is a debilitating syndrome that is not currently included in the Diagnostic and Statistical Manual of Mental Disorders, Fourth Edition, (DSM-IV) nomenclature. One issue that remains under debate is whether this condition can be clearly distinguished from other psychiatric disorders, such as major depression and posttraumatic stress disorder, with which CG frequently coexists. Methods: Using a structured clinical interview for CG and the Structured Clinical Interview for DSM-IV, trained experienced raters conducted careful diagnostic assessments of individuals seeking treatment of bereavement-related distress. All study participants met criteria for a current CG syndrome. Liberal criteria were used to diagnose DSM-IV disorders, making no attempt to decide if symptoms could be explained by grief. Results:…

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Fear conditioning in panic disorder: Enhanced resistance to extinction.

Enhanced conditionability has been proposed as a crucial factor in the etiology and maintenance of panic disorder (PD). To test this assumption, the authors of the current study examined the acquisition and extinction of conditioned responses to aversive stimuli in PD. Thirty-nine PD patients and 33 healthy control participants took part in a differential aversive conditioning experiment. A highly annoying but not painful electrical stimulus served as the unconditioned stimulus (US), and two neutral pictures were used as either the paired conditioned stimulus (CS+) or the unpaired conditioned stimulus (CS-). Results indicate that PD patients do not show larger conditioned responses during acquisition than control participants. However, in contrast to control participants, PD patients exhibited larger skin conductance responses to CS+ stimuli during extinction and maintained a more negati…

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Immigration and attendant psychological sequelae: a comparison of three waves of Iraqi immigrants.

Acculturation, the process by which individuals or groups transition from one or more cultures into another, can be complex and often stressful. In many cases, reason for immigration can contribute, both positively and negatively, to levels of acculturative stress. Immigrants to the United States from Iraq over the past several decades have shifted in terms of prevalence, reason for and ease of immigration, and pre and postmigration trauma among individuals and groups. The authors examined the psychological by-products of acculturative stress by measuring posttraumatic stress disorder, anxiety, and depression among three distinct waves of immigrants from Iraq. The authors found support for the hypotheses that these variables were positively correlated with recency of immigration. Implications for psychological practitioners are discussed.

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Psychopathology in women arrested for domestic violence.

This study examined the prevalence of psychopathology among women arrested for violence and whether the experience of intimate partner violence (IPV) was associated with Axis I psychopathology. Women who were arrested for domestic violence perpetration and court referred to violence intervention programs (N= 103) completed measures of IPV victimization, perpetration, and psychopathology. Results revealed high rates of posttraumatic stress disorder (PTSD), depression, generalized anxiety disorder (GAD), panic disorder, substance use disorders, borderline personality disorder, and antisocial personality disorder. Violence victimization was significantly associated with symptoms of psychopathology. Logistic regression analyses showed that sexual and psychological abuse by partners were associated with the presence of PTSD, depression, and GAD diagnoses. Results highlight the potential impor…

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Examining the links between spiritual struggles and symptoms of psychopathology in a national sample.

The present study investigated the relationship between spiritual struggles and various types of psychopathology symptoms in individuals who had and had not suffered from a recent illness. Participants completed self-report measures of religious variables and symptoms of psychopathology. Spiritual struggles were assessed by a measure of negative religious coping. As predicted, negative religious coping was significantly linked to various forms of psychopathology, including anxiety, phobic anxiety, depression, paranoid ideation, obsessive-compulsiveness, and somatization, after controlling for demographic and religious variables. In addition, the relationship between negative religious coping and anxiety and phobic anxiety was stronger for individuals who had experienced a recent illness. These results have implications for assessments and interventions targeting spiritual struggles, espe…

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Sex differences in response to a panicogenic challenge procedure: an experimental evaluation of panic vulnerability in a non-clinical sample.

Epidemiological studies show that women are twice as likely as men to develop panic disorder (PD) during their lifetimes. Data from retrospective studies also suggest that women are more distressed by panic and other negative emotional states than men, and that this tendency may precede the development of PD. The present prospective study sought to expand this work by evaluating sex differences in the predisposition to panic in individuals without PD or other forms of psychopathology. Participants (N=96; 52 women) were exposed to 12 panicogenic inhalations of 20% CO2-enriched air while physiological (e.g., heart rate, electrodermal response, Frontalis EMG) and self-report (e.g., subject distress, fear, frequency and severity of DSM-IV panic symptoms) response domains were monitored. As expected, magnitude of autonomic responding failed to reliably discriminate between women and men. Yet,…

matched on Panic Disorder (mesh)

Comorbid depression, chronic pain, and disability in primary care.

Objectives: The objectives of this study were to provide estimates of the prevalence and strength of association between major depression and chronic pain in a primary care population and to examine the clinical burden associated with the two conditions, singly and together. Methods: A random sample of Kaiser Permanente patients who visited a primary care clinic was mailed a questionnaire assessing major depressive disorder (MDD), chronic pain, pain-related disability, somatic symptom severity, panic disorder, other anxiety, probable alcohol abuse, and health-related quality of life (HRQL). Instruments included the Patient Health Questionnaire, SF-8, and Graded Chronic Pain Questionnaire. A total of 5808 patients responded (54% of those eligible to participate). Results: Among those with MDD, a significantly higher proportion reported chronic (i.e., nondisabling or disabling) pain than t…

matched on Panic Disorder (mesh)

Functional impairment in the remission phase of bipolar disorder.

Objectives: The purpose of this study was to evaluate functional impairment in a group of patients with bipolar disorder in remission and to determine the extent of relationships between overall functioning and current depressive, manic and panic spectrum symptoms. Method: A subset of the patient population at the Pittsburgh site of the Systematic Treatment Enhancement Program in Bipolar Disorder (STEP-BD) study was evaluated in this study. The subsample comprises 103 male and female subjects with bipolar I disorder (n = 70), bipolar II disorder (n = 24), schizoaffective disorder - bipolar type (n = 4), or bipolar disorder NOS (n = 5). Subjects were evaluated in a period of remission (at least 4 weeks with no more than two depressive or manic symptoms). Subjects were assessed for overall functional status using the Work and Social Adjustment Scale (WSAS) and for current bipolar and panic…

matched on Panic Disorder (mesh)

Psychiatric disorders following first breast cancer recurrence: prevalence, associated factors and relationship to quality of life.

Objective: The purpose of this study was to investigate the prevalence of and factors associated with psychiatric disorders and the impact on quality of life (QOL) in patients with first breast cancer recurrence. Methods: We analyzed the baseline data on 50 consecutively enrolled recurrent breast cancer patients, participating in a feasibility study of multifaceted psychosocial intervention. Psychiatric disorders, including major depressive disorder (MDD), dysthymic disorder, panic disorder, post-traumatic stress disorder (PTSD), generalized anxiety disorder and adjustment disorders (AD), were evaluated according to the Structured Clinical Interview for the DSM-III-R and IV. The patients' demographic data, biomedical factors, social support, mental adjustment to cancer, personality traits and QOL were also evaluated. Results: Eleven (22%) met the DSM-III-R and IV criteria for MDD, PTSD o…

matched on Panic Disorder (mesh)

Withdrawal from progesterone increases expression of alpha4, beta1, and delta GABA(A) receptor subunits in neurons in the periaqueductal gray matter in female Wistar rats.

Premenstrual dysphoric disorder (PMDD) shows comorbidity with other psychiatric conditions such as panic disorder (PD). The symptoms of both conditions are exacerbated during the late luteal phase of the menstrual cycle, when progesterone levels fall sharply. The present study investigated the effect of withdrawal from progesterone (PWD) on expression of alpha4, beta1, and delta GABA(A) receptor subunits in neurons within the panic circuitry of the midbrain periaqueductal gray matter (PAG) in adult female Wistar rats. Immunostaining for alpha4, beta1, and delta GABA(A) receptor subunits was present in neurons throughout the PAG in vehicle-treated animals (VEH), in rats after 24 hours withdrawal from a progesterone dosing regime (PWD, 5 mg kg(-1) i.p. twice daily for 6 days), and in animals maintained on progesterone for 7 days (HP). Compared to HP and VEH animals, which did not differ si…

matched on Panic Disorder (mesh)