🔖Many people are smart but not intelligent
Explained by Shaykh Uthaymeen رحمه الله تعالى
If someone were to ask, is (اللُّبُّ) the same as smarts (الذكاء), or is it
something different? No. Intelligence (اللُّبُّ) is the intellect (العقل), and intelligence is
not the same as smart(الذكاء).
A person from the disbelievers may be extremely smart yet extremely foolish. For this reason, Allah described the disbelievers as;
﴿ وَمَثَلُ ٱلَّذِینَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِی یَنۡعِقُ بِمَا لَا یَسۡمَعُ إِلَّا دُعَاۤءࣰ وَنِدَاۤءࣰۚ صُمُّۢ بُكۡمٌ عُمۡیࣱ فَهُمۡ لَا یَعۡقِلُونَ﴿١٧١﴾
[Al-Baqarah: 171]
The example of those who disbelieve is like that of one who shouts at what hears
nothing but calls and cries cattle or sheep - deaf, dumb and blind, so they do not understand.
(Surah Al-Baqarah 2:171)
So, no matter how advanced or smart the policies of disbelieving nations may appear to us, we must never say they are people of sound intellect. Be careful, how can Allah
say they do not use their intellect, then you say they are intellectuals.
Rather, we say they are smart. Smarts do not necessitate intelligence. Intellect (العقل).
is sound judgment and good decision-making. This is why it is called ‘aql, because it restrains its possessor from harm. As for smarts (الذكاء) it is sharp perception and understanding, which may be praiseworthy or not.
📝Translated by Rasheed ibn Estes Barbee
Explained by Shaykh Uthaymeen رحمه الله تعالى
If someone were to ask, is (اللُّبُّ) the same as smarts (الذكاء), or is it
something different? No. Intelligence (اللُّبُّ) is the intellect (العقل), and intelligence is
not the same as smart(الذكاء).
A person from the disbelievers may be extremely smart yet extremely foolish. For this reason, Allah described the disbelievers as;
﴿ وَمَثَلُ ٱلَّذِینَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِی یَنۡعِقُ بِمَا لَا یَسۡمَعُ إِلَّا دُعَاۤءࣰ وَنِدَاۤءࣰۚ صُمُّۢ بُكۡمٌ عُمۡیࣱ فَهُمۡ لَا یَعۡقِلُونَ﴿١٧١﴾
[Al-Baqarah: 171]
The example of those who disbelieve is like that of one who shouts at what hears
nothing but calls and cries cattle or sheep - deaf, dumb and blind, so they do not understand.
(Surah Al-Baqarah 2:171)
So, no matter how advanced or smart the policies of disbelieving nations may appear to us, we must never say they are people of sound intellect. Be careful, how can Allah
say they do not use their intellect, then you say they are intellectuals.
Rather, we say they are smart. Smarts do not necessitate intelligence. Intellect (العقل).
is sound judgment and good decision-making. This is why it is called ‘aql, because it restrains its possessor from harm. As for smarts (الذكاء) it is sharp perception and understanding, which may be praiseworthy or not.
📝Translated by Rasheed ibn Estes Barbee
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HONESTY IN BARGAINING IS A CAUSE FOR BLESSING
Hakim Ibn Hizam (may ALLĀH be pleased with him) narrated that ALLĀH'S Messenger (ﷺ) said,
"The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities (of the goods), then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost."
📚 Al-Bukhārī #2079; Muslim #1532
LESSONS AND BENEFITS:
● The option to annul the contract while still in the place of transaction (known as "option of session") is established for both the seller and the buyer.
● This option remains valid from the time of the contract until they physically separate.
● Once they separate from the session of the contract, the sale becomes binding.
● The importance of truthfulness in buying and selling.
● That worldly success is only complete through righteous deeds, and that the evil consequences of sins can remove both worldly and afterlife blessings.
● The virtue of honesty, the encouragement to be truthful, and that it is a cause of barakah in a person’s earnings.
● The condemnation of lying, the encouragement to avoid it, and the fact that it removes barakah from one’s wealth.
● That working for the Hereafter brings benefit in both this life and the next.
📚 Ad-Dorar as-Saniyyah
Hakim Ibn Hizam (may ALLĀH be pleased with him) narrated that ALLĀH'S Messenger (ﷺ) said,
"The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities (of the goods), then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost."
📚 Al-Bukhārī #2079; Muslim #1532
LESSONS AND BENEFITS:
● The option to annul the contract while still in the place of transaction (known as "option of session") is established for both the seller and the buyer.
● This option remains valid from the time of the contract until they physically separate.
● Once they separate from the session of the contract, the sale becomes binding.
● The importance of truthfulness in buying and selling.
● That worldly success is only complete through righteous deeds, and that the evil consequences of sins can remove both worldly and afterlife blessings.
● The virtue of honesty, the encouragement to be truthful, and that it is a cause of barakah in a person’s earnings.
● The condemnation of lying, the encouragement to avoid it, and the fact that it removes barakah from one’s wealth.
● That working for the Hereafter brings benefit in both this life and the next.
📚 Ad-Dorar as-Saniyyah
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Imām ibn sireen رحمه الله said: “Indeed this knowledge is your religion, so look to whom you take your religion from.”
Imām Mālik رحمه الله said: “Indeed this knowledge (of the religion) is your flesh and blood, and you will be asked about it on the Day of Resurrection, so watch carefully from whom you take it.”
The scholar Zaid al-madkhalī رحمه الله said: “Indeed knowledge is a religion, don't take it except from the people of correct aqeedah (belief) and the correct manhaj.”
Imām Mālik رحمه الله said: “Indeed this knowledge (of the religion) is your flesh and blood, and you will be asked about it on the Day of Resurrection, so watch carefully from whom you take it.”
The scholar Zaid al-madkhalī رحمه الله said: “Indeed knowledge is a religion, don't take it except from the people of correct aqeedah (belief) and the correct manhaj.”
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We will spend more time in the barzakh than we ever will in this world. This dunya is temporary, just a passing illusion. So prepare for what truly lasts. In the grave, it will be just you, no wealth, no status, nothing from this world will follow. May our time in the barzakh be Peaceful and filled with light. May Allah have mercy on us all. 🤲🏻 Aameen
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What Is Thunder?
On the authority of Ibn ‘Abbās رضي الله عنهما who said: “Jews came to the Messenger of Allāh ﷺ and said: ‘Tell us what thunder is?’, he ﷺ replied: ‘It is an angel from Allāh’s angels that is set over the clouds and in whose hands is a Mikhraaq (1) by which he drives clouds away, directing them where Allāh commands him’. They (the Jews) said: 'And what is the sound (of thunder) that we hear?’, he ﷺ said: 'It is the sound of his (angel) voice’, they said: 'You have spoken rightly’.”
● [سلسلة الأحاديث الصحيحة ٤\٤٩١ ، وحسنه الألباني]
Note: (1) Ibn al-Atheer رحمه الله said: “It (Mikhrāq) is a tool by which angels drive away and direct clouds.”
● [البداية والنهاية ٢\٢٦]
On the authority of Ibn ‘Abbās رضي الله عنهما who said: “Jews came to the Messenger of Allāh ﷺ and said: ‘Tell us what thunder is?’, he ﷺ replied: ‘It is an angel from Allāh’s angels that is set over the clouds and in whose hands is a Mikhraaq (1) by which he drives clouds away, directing them where Allāh commands him’. They (the Jews) said: 'And what is the sound (of thunder) that we hear?’, he ﷺ said: 'It is the sound of his (angel) voice’, they said: 'You have spoken rightly’.”
● [سلسلة الأحاديث الصحيحة ٤\٤٩١ ، وحسنه الألباني]
Note: (1) Ibn al-Atheer رحمه الله said: “It (Mikhrāq) is a tool by which angels drive away and direct clouds.”
● [البداية والنهاية ٢\٢٦]
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Ibn Taymiyyah said: "When some people said to Imaam Ahmad Ibn Hanbal (rahimahullaah) that they felt uneasy about criticizing people, he replied,
'If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?'"
[Majmoo'-ul-Fataawaa (28/231)]
#haqq #facts #islam #Sunnah #scholars #refutation
'If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?'"
[Majmoo'-ul-Fataawaa (28/231)]
#haqq #facts #islam #Sunnah #scholars #refutation
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The reason why some people are so kind is because the world has been so unkind to them that they don't want other people to feel the way they did.
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Shaykh Ibn Uthaymeen (rahimahullah) said:
Strive to distance yourself from anything that brings worry, sorrow, or distress so that you may always remain at ease, with a content and open heart, focused on Allah, His worship, and your worldly and spiritual affairs. If you practice this, you will find relief. However, if you burden yourself with regret over the past or excessive concern for the future in a way not sanctioned by Islamic teachings, know that you will exhaust yourself and miss out on much goodness.
[ Fath Dhil-Jalali wal-Ikram 3/533, Shaykh Ibn Uthaymeen (rahimahullah)
Strive to distance yourself from anything that brings worry, sorrow, or distress so that you may always remain at ease, with a content and open heart, focused on Allah, His worship, and your worldly and spiritual affairs. If you practice this, you will find relief. However, if you burden yourself with regret over the past or excessive concern for the future in a way not sanctioned by Islamic teachings, know that you will exhaust yourself and miss out on much goodness.
[ Fath Dhil-Jalali wal-Ikram 3/533, Shaykh Ibn Uthaymeen (rahimahullah)
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Nobody grew up with the intention of being a cleaner, shelf packer, cashier, security guard, taxi driver, or car cleaner.
They had big dreams, but life happened. Never disrespect a man because of the job that feeds him.
They had big dreams, but life happened. Never disrespect a man because of the job that feeds him.
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Forwarded from Abu Zakariyya Ahmed Al-Hudaydi
My beloved brother, an advice from one who loves you and sincerely wishes good for you:
Why are you silent?
Why are you silent as you work—whether behind a desk or behind a wheel? Why do your lips remain still while your limbs are busy earning a living? You rise early, commute through sleepy roads, wait at red lights, pass through familiar streets, and endure long hours in traffic—your heart is alert, your eyes are open, but your tongue… silent.
You sit for hours in the office, eyes fixed on the screen, hands moving across the keyboard, while time slips quietly away. You stand behind counters, serve customers, stock shelves, respond to emails, answer phones, arrange files. So much of your day is spent in motion—but your tongue remains still.
Why not fill these passing moments with dhikr?
Subḥān Allāh… Alḥamdulillāh… Lā ilāha illa Allāh… Allāhu Akbar… Astaghfirullāh…
These are not just words. They are treasures—light on the tongue, yet weighty on the scale. They revive the heart, cleanse the soul, and draw you nearer to the One who sees you in every place. Let your silence be filled with remembrance, and let your work become a means of nearness to your Lord.
Why are you silent?
Why are you silent as you work—whether behind a desk or behind a wheel? Why do your lips remain still while your limbs are busy earning a living? You rise early, commute through sleepy roads, wait at red lights, pass through familiar streets, and endure long hours in traffic—your heart is alert, your eyes are open, but your tongue… silent.
You sit for hours in the office, eyes fixed on the screen, hands moving across the keyboard, while time slips quietly away. You stand behind counters, serve customers, stock shelves, respond to emails, answer phones, arrange files. So much of your day is spent in motion—but your tongue remains still.
Why not fill these passing moments with dhikr?
Subḥān Allāh… Alḥamdulillāh… Lā ilāha illa Allāh… Allāhu Akbar… Astaghfirullāh…
These are not just words. They are treasures—light on the tongue, yet weighty on the scale. They revive the heart, cleanse the soul, and draw you nearer to the One who sees you in every place. Let your silence be filled with remembrance, and let your work become a means of nearness to your Lord.
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How the People of Jannah Will Remember This World
Imām Ibn al-Qayyim رحمه الله said:
"When the people of Jannah reunite, they will remember the times they spoke about Jannah in this world. They will laugh at how short life was and smile because their final abode is beautiful.
One step into Jannah, and they will remember no pain. They will say they never suffered, never cried.
A single dip in Jannah…
Oh, how we long for that moment the moment we reunite, embrace our loved ones, and forget all the hardships. We will thank Allah for every test, for His love, and for granting us more than we ever imagined.
How strange it is that the burdens we carry today will one day elevate us so high that we will be grateful for them.
Jannah: a place of eternity, beauty, and peace where every desire is fulfilled.
Be patient, O slaves of Allah, for our Lord is more merciful than a mother to her child."
[Al-Fawā’īd p. 119]
Imām Ibn al-Qayyim رحمه الله said:
"When the people of Jannah reunite, they will remember the times they spoke about Jannah in this world. They will laugh at how short life was and smile because their final abode is beautiful.
One step into Jannah, and they will remember no pain. They will say they never suffered, never cried.
A single dip in Jannah…
Oh, how we long for that moment the moment we reunite, embrace our loved ones, and forget all the hardships. We will thank Allah for every test, for His love, and for granting us more than we ever imagined.
How strange it is that the burdens we carry today will one day elevate us so high that we will be grateful for them.
Jannah: a place of eternity, beauty, and peace where every desire is fulfilled.
Be patient, O slaves of Allah, for our Lord is more merciful than a mother to her child."
[Al-Fawā’īd p. 119]
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Ibn al-Qayyim رحمه الله said:
“The Salaf (righteous predecessors) disliked sleeping between the time of Fajr and sunrise, for it is a time of gain, and the time when provisions are sent down and blessings descend.”
[مدارج السالكين (١/٤٥٧)]
“The Salaf (righteous predecessors) disliked sleeping between the time of Fajr and sunrise, for it is a time of gain, and the time when provisions are sent down and blessings descend.”
[مدارج السالكين (١/٤٥٧)]
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Not Everyone is a Public Speaker (Da'I).
Not all of us are meant to stand on a stage or speak behind a microphone. Not everyone is destined to be a public Dāī (speaker), addressing crowds or debating in front of cameras. And that is not a shortcoming it is a sign of Allah’s perfect wisdom in the diversity of His servants.
Allah, in His infinite mercy, has distributed gifts among His servants. Some are chosen to speak, some are honored to teach, and others are entrusted with the sacred task of writing. And each, in their own realm, can carry the torch of Daʿwah calling to Allah with the tools best suited to their nature.
Some people are more beneficial to the Ummah through writing than public Daʿwah. Because if they were to speak, debate, or engage publicly, the confusion, tension, or harm they might cause would outweigh the benefit they intended. Their strength is not in voice, but in words crafted with thought and care—words that can be revised, reviewed, and refined before reaching hearts. For such individuals, a book, an article, or even a well-written post can carry far more weight than any public address.
And similarly, there are others whose writing causes more division than unity, more heat than light. For them, perhaps teaching in person, or speaking with sincerity and presence, may be a more suitable and less harmful path. Some may serve the Ummah best not by what they say or write, but simply by living upright lives, advising quietly, and making duʿā.
This is the balance of the Ummah. Just as not every Companion of the Prophet ﷺ was a preacher, not every righteous Muslim today needs to be a public figure. Some served through the sword, some through their wealth, some through narration of hadith, and others through quiet acts no one ever saw. Each served in the role that suited them best.
Daʿwah is not a spotlight to chase. It is a responsibility to carry. And whether you speak, teach, write, or simply live with integrity you are part of the work, if your intention is for Allah.
What matters is not fame, nor numbers, nor reach. What matters is sincerity, wisdom, and knowing where you are most beneficial and least harmful. Daʿwah is not confined to the pulpit. It may be: a well-written book, a quiet class of a few students, a heartfelt post that shifts someone's thinking, a sincere word shared in private, or a tearful duʿā for the guidance of others.
So do not belittle your path. The one who writes in secret may be more beloved to Allah than the one who speaks in public. The teacher of five may be more rewarded than the speaker of five thousand. The unseen may be carrying more weight in the scales than the celebrated.
So don’t look down on your path. Don’t envy a role Allah didn’t give you. Instead, ask yourself:
Where has Allah placed my strength?
What form of Daʿwah brings the most good and the least harm?
Am I doing this for His pleasure, or the praise of people?
May Allah guide us to the role in which we serve His religion best. May He protect us from being a source of harm to the Ummah, even with good intentions.
✍🏼 Ibn Kanz Abu Taymiyyah Oko Eleha
Not all of us are meant to stand on a stage or speak behind a microphone. Not everyone is destined to be a public Dāī (speaker), addressing crowds or debating in front of cameras. And that is not a shortcoming it is a sign of Allah’s perfect wisdom in the diversity of His servants.
Allah, in His infinite mercy, has distributed gifts among His servants. Some are chosen to speak, some are honored to teach, and others are entrusted with the sacred task of writing. And each, in their own realm, can carry the torch of Daʿwah calling to Allah with the tools best suited to their nature.
Some people are more beneficial to the Ummah through writing than public Daʿwah. Because if they were to speak, debate, or engage publicly, the confusion, tension, or harm they might cause would outweigh the benefit they intended. Their strength is not in voice, but in words crafted with thought and care—words that can be revised, reviewed, and refined before reaching hearts. For such individuals, a book, an article, or even a well-written post can carry far more weight than any public address.
And similarly, there are others whose writing causes more division than unity, more heat than light. For them, perhaps teaching in person, or speaking with sincerity and presence, may be a more suitable and less harmful path. Some may serve the Ummah best not by what they say or write, but simply by living upright lives, advising quietly, and making duʿā.
This is the balance of the Ummah. Just as not every Companion of the Prophet ﷺ was a preacher, not every righteous Muslim today needs to be a public figure. Some served through the sword, some through their wealth, some through narration of hadith, and others through quiet acts no one ever saw. Each served in the role that suited them best.
Daʿwah is not a spotlight to chase. It is a responsibility to carry. And whether you speak, teach, write, or simply live with integrity you are part of the work, if your intention is for Allah.
What matters is not fame, nor numbers, nor reach. What matters is sincerity, wisdom, and knowing where you are most beneficial and least harmful. Daʿwah is not confined to the pulpit. It may be: a well-written book, a quiet class of a few students, a heartfelt post that shifts someone's thinking, a sincere word shared in private, or a tearful duʿā for the guidance of others.
So do not belittle your path. The one who writes in secret may be more beloved to Allah than the one who speaks in public. The teacher of five may be more rewarded than the speaker of five thousand. The unseen may be carrying more weight in the scales than the celebrated.
So don’t look down on your path. Don’t envy a role Allah didn’t give you. Instead, ask yourself:
Where has Allah placed my strength?
What form of Daʿwah brings the most good and the least harm?
Am I doing this for His pleasure, or the praise of people?
May Allah guide us to the role in which we serve His religion best. May He protect us from being a source of harm to the Ummah, even with good intentions.
✍🏼 Ibn Kanz Abu Taymiyyah Oko Eleha
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Al-Fudayl ibn Iyad [d.187h] said:
"If you see a wrongdoer (zālim) being punished by another wrongdoer, then stand and observe it with amazement."
◽[Tafsir al-Samarqandi 1/482]
"If you see a wrongdoer (zālim) being punished by another wrongdoer, then stand and observe it with amazement."
◽[Tafsir al-Samarqandi 1/482]
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🎓Al-Sha
4️⃣ And I praise Him when He does not afflict me in my religion.
📚[Siyar A`laam al-Nubalaa’ (4/105)]
📑 Note: The worst type of calamity is in religion, when a person is prevented from carrying out an obligation, or when a person abandons the good things he used to do.
As for the calamity in the worldly affairs, the wealth and health come and goes, but when the religion goes away, it is a sign of certain doom.
bee narrated that al-Shuraih said:
❝When I am afflicted with a calamity, I praise Allaah تعالى (by saying: Alhamdulillaah) four times for that:
1️⃣ I praise Allaah تعالى that He did not make the calamity severe than that
2️⃣ And I praise Him when He grants me to be patient about it
3️⃣ And I praise Him when He guides me to say al-Istirjaa’ (Inna lillaahi wa inna ilaihi raajioon)4️⃣ And I praise Him when He does not afflict me in my religion.
📚[Siyar A`laam al-Nubalaa’ (4/105)]
📑 Note: The worst type of calamity is in religion, when a person is prevented from carrying out an obligation, or when a person abandons the good things he used to do.
As for the calamity in the worldly affairs, the wealth and health come and goes, but when the religion goes away, it is a sign of certain doom.
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Al-Imām adh-Dhahabi, [may Allāh have mercy on him], said:
“In times of trial and tribulation, hold fast to the guidance of the Messenger of Allāh, صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ. Guard your tongue through silence, and distance yourself from affairs that neither concern you nor bring you peace. Surrender your hardships to Allāh, Exalted is He, and to His Messenger, صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ, and pause with contentment to say: ‘Allāh knows best.’”
Siyar A’lām an-Nubalā’a, 20/141 | Al-Imām adh-Dhahabi [may Allāh have mercy on him]
Translation: Authentic Quotes
“In times of trial and tribulation, hold fast to the guidance of the Messenger of Allāh, صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ. Guard your tongue through silence, and distance yourself from affairs that neither concern you nor bring you peace. Surrender your hardships to Allāh, Exalted is He, and to His Messenger, صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ, and pause with contentment to say: ‘Allāh knows best.’”
Siyar A’lām an-Nubalā’a, 20/141 | Al-Imām adh-Dhahabi [may Allāh have mercy on him]
Translation: Authentic Quotes
Allahu musta’an!
Some Reasons Why Some Who Know The Truth Still Reject It
Ibn Taimiyyah [رحمه الله] said:
❝A person might know that the truth is [found] with someone else; despite this, he outwardly denies that [truth] due to his envy for him, his wanting to be in a higher position above him, or [his having] desires in [his] soul.❞
[Majmūʿ Al-Fatāwá, (7/191) | Translated By Mikail ibn Mahboob Ariff]
Some Reasons Why Some Who Know The Truth Still Reject It
Ibn Taimiyyah [رحمه الله] said:
❝A person might know that the truth is [found] with someone else; despite this, he outwardly denies that [truth] due to his envy for him, his wanting to be in a higher position above him, or [his having] desires in [his] soul.❞
[Majmūʿ Al-Fatāwá, (7/191) | Translated By Mikail ibn Mahboob Ariff]