Shaykh Rabee bin Haadee Al-Madkhalee
His Character and Manners
The Shaykh excels in morals and humility with his brothers, students, visitors and guests. He has a modest lifestyle; modesty in his clothing and dislikes indulging in unnecessary luxuries. He loves the Salafi students of knowledge and is forever being generous towards them, either through his efforts and time or by his wealth. His house is always open for students to enter, so much so, it is rare that the Shaykh is found eating breakfast, lunch or dinner by himself. He cares for his students and constantly advices them with good.
He is from the callers to the book of Allah and the Sunnah of the Messenger صلى الله عليه و سلم and the ‘aqeedh (creed) of the salaf. He is a defender of the methodology of the Salaf as-Salih night and day; openly and in private without fearing the blame of the blamers.
http://www.miraathpubs.net/en/shaykh-rabee-bin-haadee-al-madkhalee/
His Character and Manners
The Shaykh excels in morals and humility with his brothers, students, visitors and guests. He has a modest lifestyle; modesty in his clothing and dislikes indulging in unnecessary luxuries. He loves the Salafi students of knowledge and is forever being generous towards them, either through his efforts and time or by his wealth. His house is always open for students to enter, so much so, it is rare that the Shaykh is found eating breakfast, lunch or dinner by himself. He cares for his students and constantly advices them with good.
He is from the callers to the book of Allah and the Sunnah of the Messenger صلى الله عليه و سلم and the ‘aqeedh (creed) of the salaf. He is a defender of the methodology of the Salaf as-Salih night and day; openly and in private without fearing the blame of the blamers.
http://www.miraathpubs.net/en/shaykh-rabee-bin-haadee-al-madkhalee/
Miraath Publications
Shaykh Rabee bin Haadee Al-Madkhalee
Love and Hatred for the Sake of Allah
⚘⚘⚘
In the Name of Allaah, the Most Merciful, the Ever Merciful…
Allaah describes the true believers in Islaam with the following denoscription:
( وَالَّذِينَ آمَنُواْ أَشَدُّ حُبًّا للهِ )
( While the people of eemaan are stronger in their love for Allaah [than anyone else] ) [Soorah al-Baqarah: 165]
Love and hatred are opposites. Since it is logically impossible to truly love something without hating what stands against it, Muslims both love and hate for the sake of Allaah.
The Messenger of Allaah (may Allaah raise his rank and grant him peace) guided us to this balance and moderation in our emotions when he said:
(( إِنَّ أَوْثَقَ عُرَى الإِيْمَانِ أَنْ تُحِبَّ فِي اللهِ وَتُبْغِضَ فِي اللهِ ))
“Verily the strongest handhold of faith is that you love for the sake
of Allah and that you hate for the sake of Allah.” [Ahmad 4/286, authentic
http://www.bakkah.net/en/shaykh-ibn-baaz-on-love-and-hatred-for-the-sake-of-allaah.htm
⚘⚘⚘
In the Name of Allaah, the Most Merciful, the Ever Merciful…
Allaah describes the true believers in Islaam with the following denoscription:
( وَالَّذِينَ آمَنُواْ أَشَدُّ حُبًّا للهِ )
( While the people of eemaan are stronger in their love for Allaah [than anyone else] ) [Soorah al-Baqarah: 165]
Love and hatred are opposites. Since it is logically impossible to truly love something without hating what stands against it, Muslims both love and hate for the sake of Allaah.
The Messenger of Allaah (may Allaah raise his rank and grant him peace) guided us to this balance and moderation in our emotions when he said:
(( إِنَّ أَوْثَقَ عُرَى الإِيْمَانِ أَنْ تُحِبَّ فِي اللهِ وَتُبْغِضَ فِي اللهِ ))
“Verily the strongest handhold of faith is that you love for the sake
of Allah and that you hate for the sake of Allah.” [Ahmad 4/286, authentic
http://www.bakkah.net/en/shaykh-ibn-baaz-on-love-and-hatred-for-the-sake-of-allaah.htm
Hatim [May Allah Be pleased with him] said “I carry out what I am commanded; I walk with fear of Allah in my heart; I start with the (correct) intention; I magnify and glorify Allah; I recite at a slow and measured pace, thinking about the meaning; I bow with khushoo; I prostrate with humility; I sit and recite the complete tashahhud; I say salam with the (correct intention); I finish with sincerity towards Allah; and I come back fearing that my prayer has not been accepted from me, so I will continue to strive until I die.” [Al-Khushoo' fis-Salah 27-28]
Imaam al-Bukhari was asked: “What is it that strengthens one’s memory?“ He replied:
“Constantly looking through books.“
[Jami’ Bayan al-‘Ilm wa Fadlih]
#beneficialbooks #Islam #seekknowledge
“Constantly looking through books.“
[Jami’ Bayan al-‘Ilm wa Fadlih]
#beneficialbooks #Islam #seekknowledge
For People Who Love Sleep More Than Life Itself :p :D
Ibn al-Qayyim [رحمه الله] said:
"Sleeping too much kills the heart, makes the body heavy and wastes time."
•[Madārij as-Sālikīn (v. 1 p. 453)]
Ibn al-Qayyim [رحمه الله] said:
"Sleeping too much kills the heart, makes the body heavy and wastes time."
•[Madārij as-Sālikīn (v. 1 p. 453)]
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
Narrated Abu Huraira (رضي الله عنه):
Allah's Messenger ﷺ said, "Allah has ninety-nine Names, one-hundred less one; and he who memorized them all by heart will enter Paradise." To count something means to know it by heart.
[Bukhari Vol. 9 : No. 489]
Narrated Abu Huraira (رضي الله عنه):
Allah's Messenger ﷺ said, "Allah has ninety-nine Names, one-hundred less one; and he who memorized them all by heart will enter Paradise." To count something means to know it by heart.
[Bukhari Vol. 9 : No. 489]
Ibn Abī Ḥātim (d.328H) - raḥimahullāh - said:
“I entered Damascus and came upon the students of ḥadīth, and I passed by the circle of Qaasim al-Joo’ee (d.248H). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying: “Seize the benefit of five things from the people of your time: when you are present, you are not known; when you are absent, you are not missed; when you are seen, your advice is not sought; when you say something, your saying is not accepted; and when you have some knowledge, you are not given anything for it. I also advise you with five matters: when you are treated unjustly, do not behave unjustly; when you are praised, do not become happy; when you are criticised, do not become upset; when you are not believed, do not become angry; and if people act deceitfully towards you, do not act deceitfully towards them.” Ibn Abī Ḥātim said: So I took that as my benefit from Damascus.”
Related by Ibn al-Jawzī in Ṣifat-Safwah (2/200)
https://www.troid.ca/quran/tafsir/selected-tafsir/229-repelling-evil
“I entered Damascus and came upon the students of ḥadīth, and I passed by the circle of Qaasim al-Joo’ee (d.248H). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying: “Seize the benefit of five things from the people of your time: when you are present, you are not known; when you are absent, you are not missed; when you are seen, your advice is not sought; when you say something, your saying is not accepted; and when you have some knowledge, you are not given anything for it. I also advise you with five matters: when you are treated unjustly, do not behave unjustly; when you are praised, do not become happy; when you are criticised, do not become upset; when you are not believed, do not become angry; and if people act deceitfully towards you, do not act deceitfully towards them.” Ibn Abī Ḥātim said: So I took that as my benefit from Damascus.”
Related by Ibn al-Jawzī in Ṣifat-Safwah (2/200)
https://www.troid.ca/quran/tafsir/selected-tafsir/229-repelling-evil
Allaah's mercy.... created & uncreated
"...Similarly, the word rahmah (mercy) is used with two meanings. It refers to the Attribute of Allaah that is understood from His Name, "ar-Rahmaan, ar-Reheem." Like in His Statement, "O our Lord! You have encompassed all things with Mercy and Knowledge!" [Ghaafir:7].
It (rahmah) is also used to refer to created things that are used by Allaah to extend His Mercy to His servants, as in the statement of the Prophet (sallallaahu 'alayhe wa sallam, "Verily Allaah created Mercy with 100 parts the day He created it." And like what he said that Allaah, the Exalted, said to the Paradise, "You are my Mercy, I have Mercy using you (or with you) on whomever of My servants I choose. And He said to the Hellfire, "You are my punishment, I punish with you whomever of My servants I choose."
Ibn Taymiyyah
Source: Dar' at-Ta'aarudh (7/261-262)
"...Similarly, the word rahmah (mercy) is used with two meanings. It refers to the Attribute of Allaah that is understood from His Name, "ar-Rahmaan, ar-Reheem." Like in His Statement, "O our Lord! You have encompassed all things with Mercy and Knowledge!" [Ghaafir:7].
It (rahmah) is also used to refer to created things that are used by Allaah to extend His Mercy to His servants, as in the statement of the Prophet (sallallaahu 'alayhe wa sallam, "Verily Allaah created Mercy with 100 parts the day He created it." And like what he said that Allaah, the Exalted, said to the Paradise, "You are my Mercy, I have Mercy using you (or with you) on whomever of My servants I choose. And He said to the Hellfire, "You are my punishment, I punish with you whomever of My servants I choose."
Ibn Taymiyyah
Source: Dar' at-Ta'aarudh (7/261-262)
Averting Ghamm (#Sadness/ #Grief) and Hamm (#Anxiety/ #Worry) – Imam Ibn al-Jawzi (Rahimahullah)
Ghamm Occurs Due To Misfortunes that happened in the past while hamm occurs due to an expected misfortune in the future.
When someone has the feeling of grief in regard to his past sins, his grief will benefit him, because he is rewarded for it. Whoever worries about a good deed he wishes to do, his worry will benefit him as well. However if someone grieves for something that he missed from this world, then [he should know] that the missed thing will not return and that grief harms, so practically he is adding harm to harm, as I have mentioned in the previous chapter.
A resolute person should protect himself from what brings about grief, and that is losing an object he loves. Therefore, whoever has many objects that he loves, his grief increases, and whoever decreases his objects of love his grief decreases accordingly. Someone may say, when I have no objects of love I also still have grief, we affirm this but we say to him; your grief over not having a loved one is not even a tenth of the grief experienced by the one who has lost a loved one. Have you not noticed that the one who does not have a child lives in grief but not as much as the one who lost his child?! Moreover when a person becomes accustomed to what he loves and enjoys it for a long period of time, it takes over his heart, therefore when he loses it he will feel the bitterness of his loss which will be greater than all the satisfaction he had during his lifetime. This is because the loved one is corresponding to the self just as health corresponds to it, which causes the self not to find satisfaction except in it, for its absence disturbs it. This is why the self grieves for its loss much more than it rejoices in its presence, because the inner self believes that what it had was its given right to possess. Therefore a wise person should monitor the closeness between himself, his beloved to ensure it remains moderately balanced, however if he requires that which brings about grief [i.e. loving some object or person], this causes grief then the cure is first to believe in predestination and that whatever Allah predestines is going to happen. He should then know that life is founded on distress, all constructed buildings shall eventually be ruined, all gatherings shall eventually depart, and whoever wants the lasting of what does not last is like he who wants what does not exist to exist. Therefore he should not ask of life what it was not created for.
A poet said:
It [worldly life] is founded on distress yet you want it, Free of harm and distress
One should imagine that what befell him is multiplied, for this is when what he suffers will be easier on him. It is a habit of smart porters to put something heavy on top of what they are carrying, and then after taking a few steps, to remove the heavy object as that makes what they are carrying feel lighter.
One should also wait, in times of prosperity for an attack of tribulation, so that if any tribulation befalls him, he should think of what remains instead of what he has lost so that when part of that befalls him it becomes very easy on him. Such as when some- one loses some money so he counts what remains, and then considers the remaining as a profit. Or if someone imagines that he loses his eyesight, so that when he has ophthalmia, it becomes easy on him to bear this illness, likewise with the rest of harmful matters.
A poet said:
The prudent imagines in himself,
his tribulations before they befall him.
If they suddenly befall him,
they do not surprise him because he had already imagined them.
And the ignorant trusts the days,
and he forgets the demise of those who came before him.
So when trials of times surprise him,
with some trials he becomes lost
Though if he was strict in his affairs,
patience would have taught him boldness
A member of the righteous predecessors said, “I saw a woman, whose youthfulness surprised me, I said, ‘[There is no doubt] This face has never suffered from sorrow or s
Ghamm Occurs Due To Misfortunes that happened in the past while hamm occurs due to an expected misfortune in the future.
When someone has the feeling of grief in regard to his past sins, his grief will benefit him, because he is rewarded for it. Whoever worries about a good deed he wishes to do, his worry will benefit him as well. However if someone grieves for something that he missed from this world, then [he should know] that the missed thing will not return and that grief harms, so practically he is adding harm to harm, as I have mentioned in the previous chapter.
A resolute person should protect himself from what brings about grief, and that is losing an object he loves. Therefore, whoever has many objects that he loves, his grief increases, and whoever decreases his objects of love his grief decreases accordingly. Someone may say, when I have no objects of love I also still have grief, we affirm this but we say to him; your grief over not having a loved one is not even a tenth of the grief experienced by the one who has lost a loved one. Have you not noticed that the one who does not have a child lives in grief but not as much as the one who lost his child?! Moreover when a person becomes accustomed to what he loves and enjoys it for a long period of time, it takes over his heart, therefore when he loses it he will feel the bitterness of his loss which will be greater than all the satisfaction he had during his lifetime. This is because the loved one is corresponding to the self just as health corresponds to it, which causes the self not to find satisfaction except in it, for its absence disturbs it. This is why the self grieves for its loss much more than it rejoices in its presence, because the inner self believes that what it had was its given right to possess. Therefore a wise person should monitor the closeness between himself, his beloved to ensure it remains moderately balanced, however if he requires that which brings about grief [i.e. loving some object or person], this causes grief then the cure is first to believe in predestination and that whatever Allah predestines is going to happen. He should then know that life is founded on distress, all constructed buildings shall eventually be ruined, all gatherings shall eventually depart, and whoever wants the lasting of what does not last is like he who wants what does not exist to exist. Therefore he should not ask of life what it was not created for.
A poet said:
It [worldly life] is founded on distress yet you want it, Free of harm and distress
One should imagine that what befell him is multiplied, for this is when what he suffers will be easier on him. It is a habit of smart porters to put something heavy on top of what they are carrying, and then after taking a few steps, to remove the heavy object as that makes what they are carrying feel lighter.
One should also wait, in times of prosperity for an attack of tribulation, so that if any tribulation befalls him, he should think of what remains instead of what he has lost so that when part of that befalls him it becomes very easy on him. Such as when some- one loses some money so he counts what remains, and then considers the remaining as a profit. Or if someone imagines that he loses his eyesight, so that when he has ophthalmia, it becomes easy on him to bear this illness, likewise with the rest of harmful matters.
A poet said:
The prudent imagines in himself,
his tribulations before they befall him.
If they suddenly befall him,
they do not surprise him because he had already imagined them.
And the ignorant trusts the days,
and he forgets the demise of those who came before him.
So when trials of times surprise him,
with some trials he becomes lost
Though if he was strict in his affairs,
patience would have taught him boldness
A member of the righteous predecessors said, “I saw a woman, whose youthfulness surprised me, I said, ‘[There is no doubt] This face has never suffered from sorrow or s
adness.’ She said, Do not say that! For I do not know anyone who has suffered from what I have suffered. I had a husband who bought a sacrificial animal and slaughtered it, and we had two sons. The eldest told the one younger than him, ‘Come and I will show you how our father slaughtered the ewe/ So he slaughtered his brother. When we started to look for him, he ran away and my husband died while looking for him/ I said, ‘So how are you handling your sorrow?’ She said, ‘If I could find aid in sorrow I would have employed it.’
Section One: Treating Sorrow, Sadness and Grief
Sorrow, sadness and grief may befalls one due the prevalence of blackness, which should be treated with what will remove this blackness; which are the things that bring about joy. Grief freezes the blood while happiness heats it until its intrinsic heat is raised, both of them (happiness and grief) can harm, and may lead to death, if they are not immediately kept within moderate levels.
Excerpted from the Book “Disciplining The Soul”
– Ibn al-Jawzi (d.597AH)
Dar us Sunnah Publishers
#PDF #Download Link : https://tinyurl.com/discipliningthesoul
https://www.dropbox.com/s/rashz62ay339lhm/Disciplining%20The%20Soul-Ibn%20Jawzi.pdf?dl=0
https://abdurrahman.org/2015/09/09/averting-ghamm-grief-and-hamm-worry/
Section One: Treating Sorrow, Sadness and Grief
Sorrow, sadness and grief may befalls one due the prevalence of blackness, which should be treated with what will remove this blackness; which are the things that bring about joy. Grief freezes the blood while happiness heats it until its intrinsic heat is raised, both of them (happiness and grief) can harm, and may lead to death, if they are not immediately kept within moderate levels.
Excerpted from the Book “Disciplining The Soul”
– Ibn al-Jawzi (d.597AH)
Dar us Sunnah Publishers
#PDF #Download Link : https://tinyurl.com/discipliningthesoul
https://www.dropbox.com/s/rashz62ay339lhm/Disciplining%20The%20Soul-Ibn%20Jawzi.pdf?dl=0
https://abdurrahman.org/2015/09/09/averting-ghamm-grief-and-hamm-worry/
Dropbox
Disciplining The Soul-Ibn Jawzi.pdf
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If you have no shame, then do what you wish
Abū Mas'ud 'Uqbah Ibn 'Amru al-Ansārī al-Badrī رضي الله عنه reported that the Messenger of Allāh ﷺ said:
إن مما أدرك الناس من كلام النبوة الأولى : إذا لم تستح فاصنع ما شئت
Among the early prophetic teachings that have reached people is: If you have no shame, then do what you wish.
[Reported by al-Bukhārī in his Sahīh]
al-Hāfidh Ibn Rajab al-Hanbalī رحمه الله commented on this hadīth explaining that it is understood in two ways:
أَحَدُهُمَا أَنَّهُ أَمْرٌ بِمَعْنَى التَّهْدِيدِ وَالْوَعِيدِ وَالْمَعْنَى إِذَا لَمْ يَكُنْ حَيَاءٌ فَاعْمَلْ مَا شِئْتَ فَاللَّهُ يُجَازِيكَ عَلَيْه … وَالطَّرِيقُ الثَّانِي أَنَّهُ أَمْرٌ وَمَعْنَاهُ الْخَبَرُ وَالْمَعْنَى أَنَّ مَنْ لَمْ يَسْتَحْيِ صَنَعَ مَا شَاءَ فَإِنَّ الْمَانِعَ مِنْ فِعْلِ الْقَبَائِحِ هُوَ الْحَيَاءُ
Firstly, that it is a command of threat and warning, meaning if you have no shame then do as you wish, for Allāh will repay you accordingly.
Secondly, that it is a command of denoscription/information, meaning that whoever does not have shame will do as he wishes, for it is shame/modesty that prevents evil actions.
[Jāmi' al-'Ulūm wal-Hikam]
Abū Mas'ud 'Uqbah Ibn 'Amru al-Ansārī al-Badrī رضي الله عنه reported that the Messenger of Allāh ﷺ said:
إن مما أدرك الناس من كلام النبوة الأولى : إذا لم تستح فاصنع ما شئت
Among the early prophetic teachings that have reached people is: If you have no shame, then do what you wish.
[Reported by al-Bukhārī in his Sahīh]
al-Hāfidh Ibn Rajab al-Hanbalī رحمه الله commented on this hadīth explaining that it is understood in two ways:
أَحَدُهُمَا أَنَّهُ أَمْرٌ بِمَعْنَى التَّهْدِيدِ وَالْوَعِيدِ وَالْمَعْنَى إِذَا لَمْ يَكُنْ حَيَاءٌ فَاعْمَلْ مَا شِئْتَ فَاللَّهُ يُجَازِيكَ عَلَيْه … وَالطَّرِيقُ الثَّانِي أَنَّهُ أَمْرٌ وَمَعْنَاهُ الْخَبَرُ وَالْمَعْنَى أَنَّ مَنْ لَمْ يَسْتَحْيِ صَنَعَ مَا شَاءَ فَإِنَّ الْمَانِعَ مِنْ فِعْلِ الْقَبَائِحِ هُوَ الْحَيَاءُ
Firstly, that it is a command of threat and warning, meaning if you have no shame then do as you wish, for Allāh will repay you accordingly.
Secondly, that it is a command of denoscription/information, meaning that whoever does not have shame will do as he wishes, for it is shame/modesty that prevents evil actions.
[Jāmi' al-'Ulūm wal-Hikam]
Narrated that Abu’l-Darda’ (may Allaah be pleased with him) said:
I heard the Messenger of Allaah ﷺ say:
“The one who does wudoo’ and does it well, then stands and prays two rak’ahs or four (one of the narrators was uncertain), in which he remembers Allaah and focuses well, then asks Allaah for forgiveness, He will forgive him.”
[Musnad Ahmed : 26998. The editor of al Musnad said: its isnaad is hasan. It was also quoted by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah (3398).]
I heard the Messenger of Allaah ﷺ say:
“The one who does wudoo’ and does it well, then stands and prays two rak’ahs or four (one of the narrators was uncertain), in which he remembers Allaah and focuses well, then asks Allaah for forgiveness, He will forgive him.”
[Musnad Ahmed : 26998. The editor of al Musnad said: its isnaad is hasan. It was also quoted by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah (3398).]
Abu Umamah Al-Bahili (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ) said, "I guarantee a house in Jannah for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners."
[Abu Dawud].
Riyad as-Salihin
The Book of Miscellany
Messenger of Allah (ﷺ) said, "I guarantee a house in Jannah for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners."
[Abu Dawud].
Riyad as-Salihin
The Book of Miscellany
DID YOU KNOW??
Ibn Mas’ud reported: The Messenger of Allah, peace and blessings be upon him, said, “Shall I not tell you for whom the Hellfire is forbidden? It is every person accessible, polite, and mild.”
Source: Sunan At-Tirmidhi 2488, Grade: Sahih (authentic) according to Al-Albani
Al-Mubarakpuri said, “It means he is accessible to people… he is against harshness, easy-going in his character and generous in his personality.”
Source: al-Tuḥfat al-Aḥwadhī 2488
عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَا أُخْبِرُكُمْ بِمَنْ يَحْرُمُ عَلَى النَّارِ أَوْ بِمَنْ تَحْرُمُ عَلَيْهِ النَّارُ عَلَى كُلِّ قَرِيبٍ هَيِّنٍ سَهْلٍ
2488 سنن الترمذي كتاب صفة القيامة والرقائق والورع عن رسول الله صلى الله عليه وسلم باب منه
938 المحدث الألباني خلاصة حكم المحدث صحيح بمجموع طرقه في السلسلة الصحيحة
قال المباركفوري كُلِّ قَرِيبٍ أَيْ إِلَى النَّاسِ … هُوَ ضِدُّ الصَّعْبِ أَيْ سَهْلِ الْخُلُقِ كَرِيمِ الشَّمَائِلِ
2488 تحفة الأحوذي شرح سنن الترمذي
Ibn Mas’ud reported: The Messenger of Allah, peace and blessings be upon him, said, “Shall I not tell you for whom the Hellfire is forbidden? It is every person accessible, polite, and mild.”
Source: Sunan At-Tirmidhi 2488, Grade: Sahih (authentic) according to Al-Albani
Al-Mubarakpuri said, “It means he is accessible to people… he is against harshness, easy-going in his character and generous in his personality.”
Source: al-Tuḥfat al-Aḥwadhī 2488
عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَا أُخْبِرُكُمْ بِمَنْ يَحْرُمُ عَلَى النَّارِ أَوْ بِمَنْ تَحْرُمُ عَلَيْهِ النَّارُ عَلَى كُلِّ قَرِيبٍ هَيِّنٍ سَهْلٍ
2488 سنن الترمذي كتاب صفة القيامة والرقائق والورع عن رسول الله صلى الله عليه وسلم باب منه
938 المحدث الألباني خلاصة حكم المحدث صحيح بمجموع طرقه في السلسلة الصحيحة
قال المباركفوري كُلِّ قَرِيبٍ أَيْ إِلَى النَّاسِ … هُوَ ضِدُّ الصَّعْبِ أَيْ سَهْلِ الْخُلُقِ كَرِيمِ الشَّمَائِلِ
2488 تحفة الأحوذي شرح سنن الترمذي