الودود
كلمة (الودود) في اللغة صيغة مبالغة على وزن (فَعول) من الودّ وهو...
When each one of the disputers provides their proof with the intention of invalidating the opinion of the other.
"Jadal" (debate/argumentation) is a conversation or dialogue between two persons who hold different views whereby each presents their proofs and pieces of evidence. Each party attempts to overcome the other and impose upon him to accept his own view. Debate in religion is of two types: First: Praiseworthy debate: it is that whose purpose is valid. Among the valid purposes are the following: 1. Establishing the truth and manifesting what is right, along with rebutting falsehood and eliminating doubt and illusion. 2. Defeating the opponent and preventing him from communicating his falsehood, as well as assorting the proofs and distinguishing what is valid and what is invalid among them. 3. Simplifying complex issues and making them understandable. 4. Making the believers steadfast, and increasing their faith and certainty in the truth. Second: Blameworthy debate: it is that whose purpose is invalid. Some of its examples: 1. Rejecting the truth and supporting falsehood and propagating it. 2. Seeking fame and prominence among the people, while despising others and underestimating their knowledge. There are many rules of etiquette related to debate or argumentation, like starting it by mentioning Allah's name, sitting in a polite manner, patience and forbearance with the opponent, giving up intense enmity, returning to the truth, as well as other standards of behavior.
"Jadal": intense discord. "Jadal" and "mujaadalah" mean: to debate and engage in dispute. It is derived from "jadl", which means strength and solidity. It was also said that the root meaning of "jadal" is to strike someone down and make him fall on "jadaalah" (a firm ground). Other meanings: overcoming, precision, and mastering.
An exchange of speech between two or more people, each attempting to defend his view and show that the other party’s view is invalid.
رمضانُ شهرُ الانتصاراتِ الإسلاميةِ العظيمةِ، والفتوحاتِ الخالدةِ في قديمِ التاريخِ وحديثِهِ.
ومنْ أعظمِ تلكَ الفتوحاتِ: فتحُ مكةَ، وكان في العشرينَ من شهرِ رمضانَ في العامِ الثامنِ منَ الهجرةِ المُشَرّفةِ.
فِي هذهِ الغزوةِ دخلَ رسولُ اللهِ صلّى اللهُ عليهِ وسلمَ مكةَ في جيشٍ قِوامُه عشرةُ آلافِ مقاتلٍ، على إثْرِ نقضِ قريشٍ للعهدِ الذي أُبرمَ بينها وبينَهُ في صُلحِ الحُدَيْبِيَةِ، وبعدَ دخولِهِ مكةَ أخذَ صلىَ اللهُ عليهِ وسلمَ يطوفُ بالكعبةِ المُشرفةِ، ويَطعنُ الأصنامَ التي كانتْ حولَها بقَوسٍ في يدِهِ، وهوَ يُرددُ: «جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا» (81)الإسراء، وأمرَ بتلكَ الأصنامِ فكُسِرَتْ، ولما رأى الرسولُ صناديدَ قريشٍ وقدْ طأطأوا رؤوسَهمْ ذُلاً وانكساراً سألهُم " ما تظنونَ أني فاعلٌ بكُم؟" قالوا: "خيراً، أخٌ كريمٌ وابنُ أخٍ كريمٍ"، فأعلنَ جوهرَ الرسالةِ المحمديةِ، رسالةِ الرأفةِ والرحمةِ، والعفوِ عندَ المَقدُرَةِ، بقولِه:" اليومَ أقولُ لكمْ ما قالَ أخِي يوسفُ من قبلُ: "لا تثريبَ عليكمْ اليومَ يغفرُ اللهُ لكمْ، وهو أرحمُ الراحمينْ، اذهبوا فأنتمُ الطُلَقَاءُ".