🔘 Najm Al-Din Ibn Qudamah (رحمه الله) said [Mukhtasar Minhaj Al Qasidin]:
"واعلم: أن أكثر الناس إنما هلكوا لخوف مذمة الناس، وحب مدحهم، فصارت حركاتهم كلها على ما يوافق رضى الناس، رجاء المدح، وخوفاً من الذم، وذلك من المهلكات، فوجبت معالجته.
“Know that many people have perished due to their fear of people's disapproval and their love for their praise. As a result, all their actions are aligned with what gains people's approval, in hopes of praise and out of fear of criticism, which is among the destructive behaviors, and thus it requires treatment.
وطريق ذلك أن ننظر إلى الصفة التي مدحت بها، إن كانت موجودة فيك فلا يخلو: إما أن يكون مما يفرح به كالعلم والورع، أو مما لا يصلح أن يفرح به، كالجاه والمال.
The method to deal with this starts by examining the quality for which you are praised. If it exists in you, there are two possibilities: either it is something to be happy about, like knowledge and piety, or it is something inappropriate to rejoice in, like status and wealth.
أما الأول: فينبغي أن يحذر من الخاتمة، فإن الخوف منها شغل عن الفرح بالمدح، ثم إن كنت تفرح بها على رجاء حسن الخاتمة، فينبغي أن يكون فرحك بفضل الله عليك بالعلم والتقوى لا بمدح الناس.
In the first case, you should be cautious about the end (of your life), as fear of a bad ending occupies you from delighting in praise. If you are happy about it hoping for a good end, then your joy should be for Allah's favor upon you with knowledge and piety, not for people's praise.
وأما القسم الثاني، وهو المدح بسبب الجاه والمال، فالفرح بذلك، كالفرح بنبات الأرض الذي يصير عن قريب هشيماً، ولا يفرح بذلك إلا من قل عقله، وإن كنت خالياً عن الصفة التي مدحت بها، ففرحك بالمدح غاية الجنون.
As for the second category, which is being praised for status and wealth, delighting in this is like delighting in the vegetation of the earth, which soon turns to chaff, and only one of little intellect rejoices in that. If you lack the quality you are praised for, then rejoicing in the praise is the height of insanity.
وقد ذكرنا آفات المدح فيما تقدم في كتاب آفات اللسان، فلا ينبغي أن تفرح به، بل تكرهه، كما كان السلف يكرهونه، ويغضبون على فاعله.
We have discussed the pitfalls of praise previously in the lengthy chapter "Ailments of the Tongue," so you should not delight in it, but rather dislike it, as the predecessors did, and they would be angry at the one who offers it.
وعلاج كراهية الذم يفهم من علاج حب المدح، فإنه ضده، والقول الوجيز فيه أن من ذمك، إما أن يكون صادقاً فيما قال، قاصداً للنصح لك، فينبغي أن تتقلد منته، ولا تغضب، فإنه قد أهدى إليك عيوبك، وإن لم يقصد بذلك النصح، فإنه يكون قد جنى هو على دينه، وانتفعت بقوله، لأنه عرفك ما لم تكن تعرف، وذكرك من خطاياك ما نسيت،
The remedy for hating criticism can be understood from treating the love of praise, as it is its opposite. The succinct statement about it is that whoever criticizes you, if they are truthful and intending to advise you, you should accept their advice and not be angry, as they have gifted you with awareness of your faults. If their intention is not to advise, they have wronged their own religiosity, and you benefit from their words because they have made you aware of what you did not know, and reminded you of mistakes you forgot.
وإن افترى عليك بما أنت منه بريء، فينبغي أن تتفكر في ثلاثة أشياء:
And if they falsely accuse you of what you are innocent of, you should contemplate three things:
أحدها: أنك إن خلوت من ذلك العيب لم تخل من أمثاله، فما ستر الله عز وجل عليك من عيوبك أكثر، فاشكره إذ لم يطلعه على عيوبك ودفعه عنك فذكر ما أنت عنه بريء.
1. If you are free of that flaw, you are not free from others like it. What Allah has concealed of your flaws is greater, so be grateful that He has not exposed your flaws and has repelled others from doing so.
الثاني: أن ذلك كفارات لذنوبك.
2. That these are expiations for your sins.
الثالث: أنه جنى على دينه، وتعرض لغضب الله عليه، فينبغي أن يسأل الله العفو عنه،
3. That the accuser has offended against their religiosity and exposed themselves to Allah's wrath, so you should pray for Allah's forgiveness for them.”
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🆕💎 The Virtue of Being Unfazed by Criticism or Praise (3): Don’t Let People Make or Break You
🔘 Sahl b. Sa’d (رضي الله عنه) reported:
مرَّ على رسولِ اللهِ صلَّى الله عليْهِ وسلَّمَ رجلٌ ، فقالَ النَّبيُّ صلَّى الله عليْهِ وسلَّمَ : ما تقولونَ في هذا الرَّجلِ ؟
A man passed by the Messenger of Allah ﷺ and the Prophet asked, "What do you say about this man?"
قالوا : رأيَكَ في هذا ، نقولُ : هذا من أشرافِ النَّاسِ ، هذا حريٌّ إن خطبَ ، أن يخطَّبَ ، وإن شفعَ ، أن يشفَّعَ ، وإن قالَ ، أن يسمعَ لقولِهِ ،
They replied, "Regarding this, we say: he is from the nobility of the people. If he proposes for marriage, he should be married off; if he intercedes, his intercession should be accepted; if he speaks, his words should be listened to."
فسَكتَ النَّبيُّ صلَّى الله عليْهِ وسلَّمَ ، ومرَّ رجلٌ آخرُ ، فقالَ النَّبيُّ صلَّى الله عليْهِ وسلَّمَ : ما تقولونَ في هذا ؟
The Prophet ﷺ remained silent. Then, another man passed by, and the Prophet asked again, "What do you say about this man?"
قالوا : نقولُ ، واللَّهِ يا رسولَ اللهِ ، هذا من فقراءِ المسلمينَ ، هذا حريٌّ إن خطبَ ، لم ينْكح ، وإن شفعَ ، لاَ يشفَّع ، وإن قالَ ، لاَ يسمع لقولِهِ ،
They said, "By Allah, O Messenger of Allah, this man is one of the poor Muslims. If he proposes for marriage, he would not be married off; if he intercedes, his intercession would not be accepted; if he speaks, his words are not heeded."
فقالَ النَّبيُّ صلَّى الله عليْهِ وسلَّمَ : لَهذا خيرٌ من ملءِ الأرضِ مثلَ هذا.
The Prophet ﷺ then said, "This [second man] is better than an earth full of the first type of man."
[Graded Sahih by: Al-Albani in Sahih Ibn Majah 3342]
🔘 It was also reported that Al-Bara' ibn 'Azib (رضي الله عنه) said about the verse:
"في قولِهِ تعالى: إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ
"Indeed, those who call you from behind the chambers - most of them do not use reason."
قالَ: فقامَ رجلٌ فقالَ: يا رسولَ اللَّهِ إنَّ حمدي زينٌ وإنَّ ذمِّي شينٌ، فقالَ النَّبيُّ صلَّى اللَّهُ علَيهِ وسلَّمَ: ذاكَ اللَّهُ عزَّ وجلَّ."
A man stood up and said: "O Messenger of Allah, indeed my praise is an adornment and my criticism disfigures." The Prophet, peace be upon him, responded: "That is [the attribute of] Allah, the Almighty and Majestic."
[Graded Sahih by Al-Albani and is recorded in Sahih al-Tirmidhi, hadith 3267. It is also found in Al-Nasa'i in "Al-Sunan al-Kubra" (11515), and in Ahmad (15991).]
This statement by the Prophet ﷺ corrected erroneous pre-Islamic notions. Al-Mubarakfuri said:
"مقصود الرجل من هذا القول مدح نفسه وإظهار عظمته يعني إن مدحت رجلا فهو محمود ومزين وإن ذممت رجلا فهو مذموم ومعيب
"The man's intention with this statement was to praise himself and display his greatness, meaning that if he praised a man, then that man is commendable and adorned; and if he criticized a man, then that man is censured and flawed.
( ذاك الله عز وجل ) أي الذي حمده زين وذمه شين هو الله سبحانه وتعالى .
(That is Allah, the Almighty and Majestic), meaning the One whose praise is an adornment and whose criticism disfigures is Allah, Exalted and Almighty."
[see Tuhfah al Ahwadhi].
🔘 Sahl b. Sa’d (رضي الله عنه) reported:
مرَّ على رسولِ اللهِ صلَّى الله عليْهِ وسلَّمَ رجلٌ ، فقالَ النَّبيُّ صلَّى الله عليْهِ وسلَّمَ : ما تقولونَ في هذا الرَّجلِ ؟
A man passed by the Messenger of Allah ﷺ and the Prophet asked, "What do you say about this man?"
قالوا : رأيَكَ في هذا ، نقولُ : هذا من أشرافِ النَّاسِ ، هذا حريٌّ إن خطبَ ، أن يخطَّبَ ، وإن شفعَ ، أن يشفَّعَ ، وإن قالَ ، أن يسمعَ لقولِهِ ،
They replied, "Regarding this, we say: he is from the nobility of the people. If he proposes for marriage, he should be married off; if he intercedes, his intercession should be accepted; if he speaks, his words should be listened to."
فسَكتَ النَّبيُّ صلَّى الله عليْهِ وسلَّمَ ، ومرَّ رجلٌ آخرُ ، فقالَ النَّبيُّ صلَّى الله عليْهِ وسلَّمَ : ما تقولونَ في هذا ؟
The Prophet ﷺ remained silent. Then, another man passed by, and the Prophet asked again, "What do you say about this man?"
قالوا : نقولُ ، واللَّهِ يا رسولَ اللهِ ، هذا من فقراءِ المسلمينَ ، هذا حريٌّ إن خطبَ ، لم ينْكح ، وإن شفعَ ، لاَ يشفَّع ، وإن قالَ ، لاَ يسمع لقولِهِ ،
They said, "By Allah, O Messenger of Allah, this man is one of the poor Muslims. If he proposes for marriage, he would not be married off; if he intercedes, his intercession would not be accepted; if he speaks, his words are not heeded."
فقالَ النَّبيُّ صلَّى الله عليْهِ وسلَّمَ : لَهذا خيرٌ من ملءِ الأرضِ مثلَ هذا.
The Prophet ﷺ then said, "This [second man] is better than an earth full of the first type of man."
[Graded Sahih by: Al-Albani in Sahih Ibn Majah 3342]
🔘 It was also reported that Al-Bara' ibn 'Azib (رضي الله عنه) said about the verse:
"في قولِهِ تعالى: إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ
"Indeed, those who call you from behind the chambers - most of them do not use reason."
قالَ: فقامَ رجلٌ فقالَ: يا رسولَ اللَّهِ إنَّ حمدي زينٌ وإنَّ ذمِّي شينٌ، فقالَ النَّبيُّ صلَّى اللَّهُ علَيهِ وسلَّمَ: ذاكَ اللَّهُ عزَّ وجلَّ."
A man stood up and said: "O Messenger of Allah, indeed my praise is an adornment and my criticism disfigures." The Prophet, peace be upon him, responded: "That is [the attribute of] Allah, the Almighty and Majestic."
[Graded Sahih by Al-Albani and is recorded in Sahih al-Tirmidhi, hadith 3267. It is also found in Al-Nasa'i in "Al-Sunan al-Kubra" (11515), and in Ahmad (15991).]
This statement by the Prophet ﷺ corrected erroneous pre-Islamic notions. Al-Mubarakfuri said:
"مقصود الرجل من هذا القول مدح نفسه وإظهار عظمته يعني إن مدحت رجلا فهو محمود ومزين وإن ذممت رجلا فهو مذموم ومعيب
"The man's intention with this statement was to praise himself and display his greatness, meaning that if he praised a man, then that man is commendable and adorned; and if he criticized a man, then that man is censured and flawed.
( ذاك الله عز وجل ) أي الذي حمده زين وذمه شين هو الله سبحانه وتعالى .
(That is Allah, the Almighty and Majestic), meaning the One whose praise is an adornment and whose criticism disfigures is Allah, Exalted and Almighty."
[see Tuhfah al Ahwadhi].
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🆕💎 The Virtue of Being Unfazed by Criticism or Praise (4): Sincerity resides in not loving praise.
🔘 Ibn Al Qayyim (رحمه الله) says [in Al Fawā’id]:
لا يجتمع الإخلاصُ في القلب ومحبةُ المدح والثناء والطمع فيما عند الناس إلَّا كما يجتمع الماءُ والنار والضبُّ والحوتُ.
Sincerity does not coexist in the heart with the love of praise, the desire for acclaim, and the greed for what others possess, just as water and fire, or the lizard and the fish, cannot coexist.
فإذا حدَّثتْك نفسُك بطلب الإخلاص فأقبِلْ على الطمع أولًا فاذبحْه بسكين اليأس، وأقبِلْ على المدح والثناء فازهد فيهما زهدَ عُشاق الدُّنيا في الآخرة؛
If your self whispers to you to seek sincerity, first address your greed by slaughtering it with the knife of indifference. Then approach the desire for praise and fame and renounce them as the lovers of this world renounce the hereafter.
فإذا استقام لك ذبحُ الطمع والزُّهدُ في الثناء والمدح؛ سَهُلَ عليك الإخلاص.
When you manage to slaughter greed and renounce praise, achieving sincerity becomes easier.
فإن قلت: وما الذي يُسهِّل عليَّ ذبحَ الطمع والزهدَ في الثناء والمدح؟ قلت: أما ذبح الطمع فيُسهِّله عليك علمُك يقينا أنه ليس من شيء يُطمَع فيه إلا وبيد الله وحده خزائنُهُ؛ لا يملكها غيره، ولا يؤتي العبدَ منها شيئًا سواهُ.
If you ask how to facilitate the slaughter of greed and the renunciation of praise and acclaim, know that slaughtering greed is facilitated by your possessing certain knowledge that there is nothing desirable except that its treasures are in the hands of Allah alone; none other possesses them, nor grants them except Him.
وأما الزهدُ في الثناء والمدح فيُسهِّلُه عليك علمُك أنه ليس أحدٌ ينفعُ مدحُه وَيزِيْن ويَضرُّ ذمُّه وَيشينُ إلَّا الله وحده؛ كما قال ذلك الأعرابيُّ للنبي صلى الله عليه وسلم: إن مدحي زَينٌ وَذمِّي شَينٌ. فقال: "ذلك الله عز وجل"؛
And renouncing praise and acclaim is made easier by knowing that no one’s praise truly beautifies, and no one’s condemnation truly disfigures, except for Allah alone; as a Bedouin said to the Prophet ﷺ "My praise beautifies and my condemnation disfigures." To which he replied, "That is Allah, Exalted and Majestic."
فازهد في مدح من لا يَزِينُك مدحه وفي ذمِّ من لا يَشِينك ذمُّهُ، وارغبْ في مدح مَن كلُّ الزين في مدحه وكل الشين في ذمِّه.
Thus, renounce the praise of those who cannot truly honor you, and the condemnation of those who cannot truly disgrace you, and seek the praise of the One whose commendation is all beauty and whose condemnation is all disgrace.
ولن تقدر على ذلك إلا بالصبر واليقين؛ فمتى فقدتَ الصبر واليقين كنت كمن أراد السفر في البحر في غير مركبٍ.
You will not be able to do this except through patience and certainty; for when you lack patience and certainty, you are like one who wishes to travel by sea without a ship.
قال تعالى: ﴿فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ (٦٠)﴾ [الروم: ٦٠].
Allah the Almighty says: "So be patient. Indeed, the promise of Allah is truth. And let not those who are uncertain in faith discourage you" (Al-Rum:60).
وقال تعالى: ﴿وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ (٢٤)﴾ [السجدة: ٢٤].
And He says: "And We made from among them leaders guiding by Our command when they were patient and when they were certain of Our signs" (Al-Sajdah:24).
🔘 Ibn Al Qayyim (رحمه الله) says [in Al Fawā’id]:
لا يجتمع الإخلاصُ في القلب ومحبةُ المدح والثناء والطمع فيما عند الناس إلَّا كما يجتمع الماءُ والنار والضبُّ والحوتُ.
Sincerity does not coexist in the heart with the love of praise, the desire for acclaim, and the greed for what others possess, just as water and fire, or the lizard and the fish, cannot coexist.
فإذا حدَّثتْك نفسُك بطلب الإخلاص فأقبِلْ على الطمع أولًا فاذبحْه بسكين اليأس، وأقبِلْ على المدح والثناء فازهد فيهما زهدَ عُشاق الدُّنيا في الآخرة؛
If your self whispers to you to seek sincerity, first address your greed by slaughtering it with the knife of indifference. Then approach the desire for praise and fame and renounce them as the lovers of this world renounce the hereafter.
فإذا استقام لك ذبحُ الطمع والزُّهدُ في الثناء والمدح؛ سَهُلَ عليك الإخلاص.
When you manage to slaughter greed and renounce praise, achieving sincerity becomes easier.
فإن قلت: وما الذي يُسهِّل عليَّ ذبحَ الطمع والزهدَ في الثناء والمدح؟ قلت: أما ذبح الطمع فيُسهِّله عليك علمُك يقينا أنه ليس من شيء يُطمَع فيه إلا وبيد الله وحده خزائنُهُ؛ لا يملكها غيره، ولا يؤتي العبدَ منها شيئًا سواهُ.
If you ask how to facilitate the slaughter of greed and the renunciation of praise and acclaim, know that slaughtering greed is facilitated by your possessing certain knowledge that there is nothing desirable except that its treasures are in the hands of Allah alone; none other possesses them, nor grants them except Him.
وأما الزهدُ في الثناء والمدح فيُسهِّلُه عليك علمُك أنه ليس أحدٌ ينفعُ مدحُه وَيزِيْن ويَضرُّ ذمُّه وَيشينُ إلَّا الله وحده؛ كما قال ذلك الأعرابيُّ للنبي صلى الله عليه وسلم: إن مدحي زَينٌ وَذمِّي شَينٌ. فقال: "ذلك الله عز وجل"؛
And renouncing praise and acclaim is made easier by knowing that no one’s praise truly beautifies, and no one’s condemnation truly disfigures, except for Allah alone; as a Bedouin said to the Prophet ﷺ "My praise beautifies and my condemnation disfigures." To which he replied, "That is Allah, Exalted and Majestic."
فازهد في مدح من لا يَزِينُك مدحه وفي ذمِّ من لا يَشِينك ذمُّهُ، وارغبْ في مدح مَن كلُّ الزين في مدحه وكل الشين في ذمِّه.
Thus, renounce the praise of those who cannot truly honor you, and the condemnation of those who cannot truly disgrace you, and seek the praise of the One whose commendation is all beauty and whose condemnation is all disgrace.
ولن تقدر على ذلك إلا بالصبر واليقين؛ فمتى فقدتَ الصبر واليقين كنت كمن أراد السفر في البحر في غير مركبٍ.
You will not be able to do this except through patience and certainty; for when you lack patience and certainty, you are like one who wishes to travel by sea without a ship.
قال تعالى: ﴿فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ (٦٠)﴾ [الروم: ٦٠].
Allah the Almighty says: "So be patient. Indeed, the promise of Allah is truth. And let not those who are uncertain in faith discourage you" (Al-Rum:60).
وقال تعالى: ﴿وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ (٢٤)﴾ [السجدة: ٢٤].
And He says: "And We made from among them leaders guiding by Our command when they were patient and when they were certain of Our signs" (Al-Sajdah:24).
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🆕💎 The Virtue of Being Unfazed by Criticism or Praise (5): The Doorway to Wisdom & Inner-Peace
🔘 Ibn Hazm (رحمه الله) explains that indifference to praise and criticism is a tremendous door to wisdom and inner peace:
باب عظيم من الْعقل والراحة وَهُوَ: اطراح المبالاة بِكَلَام النَّاس وَاسْتِعْمَال المبالاة بِكَلَام الْخَالِق عز وَجل
بل هَذَا بَاب الْعقل والراحة كلهَا،
This is a great doorway of wisdom and peace: discarding concern for what people say and focusing concern on the words of the Creator, Glorified and Exalted be He.
من قدر أَنه يسلم من طعن النَّاس وعيبهم فَهُوَ مَجْنُون،
Indeed, this is the entirety of wisdom and peace. Whoever thinks he can escape the criticisms and people’s fault-finding of him is delusional.
من حقق النّظر وراض نَفسه على السّكُون إِلَى الْحَقَائِق وَإِن آلمتها فِي أول صدمة كَانَ اغتباطه بذم النَّاس إِيَّاه أَشد وَأكْثر من اغتباطه بمدحهم إِيَّاه،
One who deeply contemplates and reconciles himself to calmly accepting the facts, even if they hurt him at first, finds greater joy in people’s criticism than in their praise.
لِأَن مدحهم إِيَّاه إِن كَانَ بِحَق وبلغه مدحهم لَهُ أسرى ذَلِك فِيهِ الْعجب فأفسد بذلك فضائله، وَإِن كَانَ بباطل فَبَلغهُ فسره فقد صَار مَسْرُورا بِالْكَذِبِ وَهَذَا نقص شَدِيد ،
For if their praise is true and reaches him, it breeds vanity within him and thus corrupts his virtues. If what reached him of their praise is false and pleases him, he becomes happy with falsehood, which is a severe deficiency.
وَأما ذمّ النَّاس إِيَّاه فَإِن كَانَ بِحَق فَبَلغهُ فَرُبمَا كَانَ ذَلِك سَببا إِلَى تجنبه مَا يعاب عَلَيْهِ وَهَذَا حَظّ عَظِيم لَا يزهد فِيهِ إِلَّا نَاقص وَإِن كَانَ بباطل وبلغه فَصَبر اكْتسب فضلا زَائِدا بالحلم وَالصَّبْر،
As for people's criticism, if it is true and it reaches him, it may serve as a reason for him to avoid what is criticized, which is a great fortune that only a deficient person would disdain. If the criticism is false and he endures it, he gains additional merit through patience and forbearance.
وَكَانَ مَعَ ذَلِك غانما لِأَنَّهُ يَأْخُذ حَسَنَات من ذمه بِالْبَاطِلِ فيحظى بهَا فِي دَار الْجَزَاء أحْوج مَا يكون إِلَى النجَاة بأعمال لم يتعب فِيهَا وَلَا تكلفها وَهَذَا حَظّ عَظِيم لَا يزهد فِيهِ إِلَّا مَجْنُون
And with this, he benefits, for he collects good deeds from the false criticisms and gains rewards in the abode of recompense, where he is most in need of salvation through deeds that neither cost him effort nor burden him. This is a great portion of success that only a fool would disdain.
وَأما إِن لم يبلغهُ مدح النَّاس إِيَّاه فكلامهم وسكوتهم سَوَاء ، وَلَيْسَ كَذَلِك ذمهم إِيَّاه لِأَنَّهُ غَانِم لِلْأجرِ على كل حَال بلغه ذمهم أَو لم يبلغهُ وَلَوْلَا قَول رَسُول الله صلى الله عَلَيْهِ وَسلم فِي الثَّنَاء الْحسن (ذَلِك عَاجل بشرى الْمُؤمن) لوَجَبَ أَن يرغب الْعَاقِل فِي الذَّم بِالْبَاطِلِ أَكثر من رغبته فِي الْمَدْح بِالْحَقِّ
If the praise of people does not reach him, then their words and their silence are equal, and their criticism is not the same because he gains reward in any case, whether their criticism reaches him or not. Were it not for the saying of the Messenger of Allah ﷺ about good praise ("This is the believer's prompt glad tidings"), it would be appropriate for the wise to desire false criticism more than truthful praise.
وَلَكِن إِذْ جَاءَ هَذَا القَوْل فَإِنَّمَا تكون الْبُشْرَى بِالْحَقِّ لَا بِالْبَاطِلِ فَإِنَّمَا تجب الْبُشْرَى بِمَا فِي الممدوح لَا بِنَفس الْمَدْح
But since this saying is reported, the glad tidings are due to what is truthful (of praise), not what is false. The glad tidings are indeed obligatory for what is within the praised, not for the praise itself.”
🔘 Ibn Hazm (رحمه الله) explains that indifference to praise and criticism is a tremendous door to wisdom and inner peace:
باب عظيم من الْعقل والراحة وَهُوَ: اطراح المبالاة بِكَلَام النَّاس وَاسْتِعْمَال المبالاة بِكَلَام الْخَالِق عز وَجل
بل هَذَا بَاب الْعقل والراحة كلهَا،
This is a great doorway of wisdom and peace: discarding concern for what people say and focusing concern on the words of the Creator, Glorified and Exalted be He.
من قدر أَنه يسلم من طعن النَّاس وعيبهم فَهُوَ مَجْنُون،
Indeed, this is the entirety of wisdom and peace. Whoever thinks he can escape the criticisms and people’s fault-finding of him is delusional.
من حقق النّظر وراض نَفسه على السّكُون إِلَى الْحَقَائِق وَإِن آلمتها فِي أول صدمة كَانَ اغتباطه بذم النَّاس إِيَّاه أَشد وَأكْثر من اغتباطه بمدحهم إِيَّاه،
One who deeply contemplates and reconciles himself to calmly accepting the facts, even if they hurt him at first, finds greater joy in people’s criticism than in their praise.
لِأَن مدحهم إِيَّاه إِن كَانَ بِحَق وبلغه مدحهم لَهُ أسرى ذَلِك فِيهِ الْعجب فأفسد بذلك فضائله، وَإِن كَانَ بباطل فَبَلغهُ فسره فقد صَار مَسْرُورا بِالْكَذِبِ وَهَذَا نقص شَدِيد ،
For if their praise is true and reaches him, it breeds vanity within him and thus corrupts his virtues. If what reached him of their praise is false and pleases him, he becomes happy with falsehood, which is a severe deficiency.
وَأما ذمّ النَّاس إِيَّاه فَإِن كَانَ بِحَق فَبَلغهُ فَرُبمَا كَانَ ذَلِك سَببا إِلَى تجنبه مَا يعاب عَلَيْهِ وَهَذَا حَظّ عَظِيم لَا يزهد فِيهِ إِلَّا نَاقص وَإِن كَانَ بباطل وبلغه فَصَبر اكْتسب فضلا زَائِدا بالحلم وَالصَّبْر،
As for people's criticism, if it is true and it reaches him, it may serve as a reason for him to avoid what is criticized, which is a great fortune that only a deficient person would disdain. If the criticism is false and he endures it, he gains additional merit through patience and forbearance.
وَكَانَ مَعَ ذَلِك غانما لِأَنَّهُ يَأْخُذ حَسَنَات من ذمه بِالْبَاطِلِ فيحظى بهَا فِي دَار الْجَزَاء أحْوج مَا يكون إِلَى النجَاة بأعمال لم يتعب فِيهَا وَلَا تكلفها وَهَذَا حَظّ عَظِيم لَا يزهد فِيهِ إِلَّا مَجْنُون
And with this, he benefits, for he collects good deeds from the false criticisms and gains rewards in the abode of recompense, where he is most in need of salvation through deeds that neither cost him effort nor burden him. This is a great portion of success that only a fool would disdain.
وَأما إِن لم يبلغهُ مدح النَّاس إِيَّاه فكلامهم وسكوتهم سَوَاء ، وَلَيْسَ كَذَلِك ذمهم إِيَّاه لِأَنَّهُ غَانِم لِلْأجرِ على كل حَال بلغه ذمهم أَو لم يبلغهُ وَلَوْلَا قَول رَسُول الله صلى الله عَلَيْهِ وَسلم فِي الثَّنَاء الْحسن (ذَلِك عَاجل بشرى الْمُؤمن) لوَجَبَ أَن يرغب الْعَاقِل فِي الذَّم بِالْبَاطِلِ أَكثر من رغبته فِي الْمَدْح بِالْحَقِّ
If the praise of people does not reach him, then their words and their silence are equal, and their criticism is not the same because he gains reward in any case, whether their criticism reaches him or not. Were it not for the saying of the Messenger of Allah ﷺ about good praise ("This is the believer's prompt glad tidings"), it would be appropriate for the wise to desire false criticism more than truthful praise.
وَلَكِن إِذْ جَاءَ هَذَا القَوْل فَإِنَّمَا تكون الْبُشْرَى بِالْحَقِّ لَا بِالْبَاطِلِ فَإِنَّمَا تجب الْبُشْرَى بِمَا فِي الممدوح لَا بِنَفس الْمَدْح
But since this saying is reported, the glad tidings are due to what is truthful (of praise), not what is false. The glad tidings are indeed obligatory for what is within the praised, not for the praise itself.”
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💎The Virtue of Being Unfazed by Criticism or Praise (6) Seven types of people in their praise & criticism of others:
🔘 Ibn Hazm (رحمه الله) says:
النَّاس فِي أَخْلَاقهم على سبع مَرَاتِب
“People in their character fall into seven categories:
فطائفة تمدح فِي الْوَجْه وتذم فِي المغيب وَهَذِه صفة أهل النِّفَاق من العيابين وَهَذَا خلق فَاش فِي النَّاس غَالب عَلَيْهِم،
1. A group that praises in one’s face and criticizes behind their back, and this is the characteristic of hypocritical fault-finders, and this trait is prevalent and most dominant among people.
وَطَائِفَة تذم فِي المشهد والمغيب وَهَذِه صفة أهل السلاطة والوقاحة من العيابين،
2. A group that criticizes both in person and behind your back, and this is the characteristic of those who are overly harsh and rude among fault-finders.
وَطَائِفَة تمدح فِي الْوَجْه والمغيب وَهَذِه صفة أهل الملق والطمع ،
3. A group that praises both in face and behind the back, and this is the characteristic of people who are flattering and utilitarian.
وَطَائِفَة تذم فِي المشهد وتمدح فِي المغيب وَهَذِه صفة أهل السخف والنواكة ،
4. A group that criticizes in person and praises in absence, and this is the characteristic of those who are frivolous and inconsistent.
وَأما أهل الْفضل فيمسكون عَن الْمَدْح والذم فِي الْمُشَاهدَة ويثنون بِالْخَيرِ فِي المغيب أَو يمسكون عَن الذَّم
5. As for the people of virtue, they refrain from both praise and criticism in person and speak well of others in their absence, or they (at least) refrain from criticizing (in one’s absence).
وَأما العيابون البرآء من النِّفَاق والقحة فيمسكون فِي المشهد ويذمون فِي المغيب
6. As for the fault-finders who are free from hypocrisy and rudeness, they refrain from criticism in person and criticize in absence.
وَأما أهل السَّلامَة فيمسكون عَن الْمَدْح وَعَن الذَّم فِي المشهد والمغيب
7. Lastly, the people seeking safety refrain from both praise and criticism, both publicly and in absence.
وَمن كل من أهل هَذِه الصِّفَات قد شاهدنا وبلونا
And from each of these categories, we have observed and experienced individuals.”
🔘 Ibn Hazm (رحمه الله) says:
النَّاس فِي أَخْلَاقهم على سبع مَرَاتِب
“People in their character fall into seven categories:
فطائفة تمدح فِي الْوَجْه وتذم فِي المغيب وَهَذِه صفة أهل النِّفَاق من العيابين وَهَذَا خلق فَاش فِي النَّاس غَالب عَلَيْهِم،
1. A group that praises in one’s face and criticizes behind their back, and this is the characteristic of hypocritical fault-finders, and this trait is prevalent and most dominant among people.
وَطَائِفَة تذم فِي المشهد والمغيب وَهَذِه صفة أهل السلاطة والوقاحة من العيابين،
2. A group that criticizes both in person and behind your back, and this is the characteristic of those who are overly harsh and rude among fault-finders.
وَطَائِفَة تمدح فِي الْوَجْه والمغيب وَهَذِه صفة أهل الملق والطمع ،
3. A group that praises both in face and behind the back, and this is the characteristic of people who are flattering and utilitarian.
وَطَائِفَة تذم فِي المشهد وتمدح فِي المغيب وَهَذِه صفة أهل السخف والنواكة ،
4. A group that criticizes in person and praises in absence, and this is the characteristic of those who are frivolous and inconsistent.
وَأما أهل الْفضل فيمسكون عَن الْمَدْح والذم فِي الْمُشَاهدَة ويثنون بِالْخَيرِ فِي المغيب أَو يمسكون عَن الذَّم
5. As for the people of virtue, they refrain from both praise and criticism in person and speak well of others in their absence, or they (at least) refrain from criticizing (in one’s absence).
وَأما العيابون البرآء من النِّفَاق والقحة فيمسكون فِي المشهد ويذمون فِي المغيب
6. As for the fault-finders who are free from hypocrisy and rudeness, they refrain from criticism in person and criticize in absence.
وَأما أهل السَّلامَة فيمسكون عَن الْمَدْح وَعَن الذَّم فِي المشهد والمغيب
7. Lastly, the people seeking safety refrain from both praise and criticism, both publicly and in absence.
وَمن كل من أهل هَذِه الصِّفَات قد شاهدنا وبلونا
And from each of these categories, we have observed and experienced individuals.”
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Forwarded from SalafiDawaLancs
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✅ An excellent advice from Shaykh al-‘Allāmah Rabī’ al-Madkhaly حفظه الله regarding unity and avoiding means to splitting - in particular through seeking leadership and authority over others.
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The Inward Dimension & Outward Denoscription of Prayer; class 2: [The Prayer Requires the Engagement of the Heart & the Entire Body] — Ibn al Qayyim & Muhammad b. Nasr al Marwazi رحمهما الله
Today’s lesson with Markaz Al Muhajireen wal Ansaar in Brufut, Gambia
Today’s lesson with Markaz Al Muhajireen wal Ansaar in Brufut, Gambia
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THAQAFAPRESS | SALAFICULTURE
The Rarity of Sincerity (1): Defining Sincerity — THAQAFAPRESS | SALAFICULTURE
﷽ Al-Sa’di said in “Bahjat Qulub al-Abrar” (Joy of the Hearts of the Righteous and Delight of the Eyes of the Chosen) (p. 15): «فهو الإخلاص لله في كل ما يأتي العبد وما يذر، وفي كل ما يقول ويفعل. قال تعالى: {وَمَا أُمِرُوا إِلا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ…
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THAQAFAPRESS | SALAFICULTURE
The Rarity of Sincerity (2): Insincerity Causes Burnout in Knowledge & Action — THAQAFAPRESS | SALAFICULTURE
﷽ Insincerity & Seeking Popularity Causes Burnout Imam Ahmad narrates in his Musnad from the hadith of Abdullah bin Amr bin Al-As, may Allah be pleased with them, that the Prophet ﷺ said: «إِنَّ لِكُلِّ عَمَلٍ شِرَّةً، وَلِكُلِّ شِرَّةٍ فَتْرَةً، فَمَنْ…
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Forwarded from قناة فضيلة الشيخ الدكتور عبد الله بن صلفيق الظفيري الرسمية
قال الشيخ العلامة الدكتور محمد أمان الجامي رحمه الله:
ليس معنى الرفق بالناس اخفاء الحق وعدم بيان الحق وتجميع الناس تحت اسم الإسلام دون أن تبين [أن] هناك عقيدة صحيحة وعقيدة سقيمة، وهناك فرق ضالة وهناك منهج سليم، لا بد من بيان ذلك.
📙 [شرح الفتوى الحموية الكبرى 07].
ليس معنى الرفق بالناس اخفاء الحق وعدم بيان الحق وتجميع الناس تحت اسم الإسلام دون أن تبين [أن] هناك عقيدة صحيحة وعقيدة سقيمة، وهناك فرق ضالة وهناك منهج سليم، لا بد من بيان ذلك.
📙 [شرح الفتوى الحموية الكبرى 07].
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قناة فضيلة الشيخ الدكتور عبد الله بن صلفيق الظفيري الرسمية
قال الشيخ العلامة الدكتور محمد أمان الجامي رحمه الله: ليس معنى الرفق بالناس اخفاء الحق وعدم بيان الحق وتجميع الناس تحت اسم الإسلام دون أن تبين [أن] هناك عقيدة صحيحة وعقيدة سقيمة، وهناك فرق ضالة وهناك منهج سليم، لا بد من بيان ذلك. 📙 [شرح الفتوى الحموية الكبرى…
The esteemed Sheikh Dr. Muhammad Aman al-Jami, may Allah have mercy on him, said:
"Being gentle with people does not mean hiding the truth and not clarifying it, nor does it mean gathering people under the name of Islam without explaining that there is a correct creed and faulty creed, and that there are misguided sects and a sound methodology. It is necessary to clarify this."
📙 [Explanation of the Fatwa al-Hamawiyyah al-Kubra 07].
"Being gentle with people does not mean hiding the truth and not clarifying it, nor does it mean gathering people under the name of Islam without explaining that there is a correct creed and faulty creed, and that there are misguided sects and a sound methodology. It is necessary to clarify this."
📙 [Explanation of the Fatwa al-Hamawiyyah al-Kubra 07].
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🆕 The Rarity of Sincerity (3): Prefer to Be Unknown & Flee from Popularity
https://www.umarquinn.com/articles/the-rarity-of-sincerity-3-prefer-to-be-unknown-amp-flee-from-popularity
https://www.umarquinn.com/articles/the-rarity-of-sincerity-3-prefer-to-be-unknown-amp-flee-from-popularity
THAQAFAPRESS | SALAFICULTURE
The Rarity of Sincerity (3): Prefer to Be Unknown & Flee from Popularity — THAQAFAPRESS | SALAFICULTURE
﷽ Narrated by Sa'd ibn Abi Waqqas, may Allah be pleased with him, who said: I heard the Messenger of Allah (ﷺ) say: ((إن الله يحب العبدَ التقيَّ الغنِيَّ الخفيَّ)) "Indeed, Allah loves the pious, rich (i.e., self-content), and obscure servant."…
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🆕 THE RARITY OF SINCERITY (4): TREATING THE ILLNESS OF FAME-CRAVING & UNDERSTANDING THE NATURE OF POPULARITY
https://www.umarquinn.com/articles/the-rarity-of-sincerity-4-curing-the-sickness-of-clout-chasing-amp-understanding-its-nature
https://www.umarquinn.com/articles/the-rarity-of-sincerity-4-curing-the-sickness-of-clout-chasing-amp-understanding-its-nature
THAQAFAPRESS | SALAFICULTURE
The Rarity of Sincerity (4): Treating the Illness of fame-Craving & Understanding the Nature of Popularity — THAQAFAPRESS | SALAFICULTURE
﷽ 🔘 Ibn al-Qayyim (رحمه الله) said: And some of the Salaf said: رُبَّ مُسْتَدْرَجٍ بِنِعَمِ اللَّهِ وَهُوَ لا يَعْلَمُ "There may be someone who is led to destruction by the blessings of Allah while he does not know it. وَرُبَّ مَغْرُورٍ بِسَتْرِ اللَّهِ…
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عرفات بن حسن المحمدي
[ألا فأريدوا الله بأعمالكم] قال عمر رضي الله عنه: من خلصت نيته ولو على نفسه، كفاه الله ما بينه وبين الناس، ومن تزيَّن للناس بما يعلم الله أنه ليس في قلبه، شانه الله، فإن الله لا يقبل من عبده إلا ما كان له خالصًا. (حسن) تاريخ المدينة لابن شبة ٧٧٦/٢ عرفات…
[It’s in Your Best Broader Interest to be Sincere, Even When it’s Against Your Immediate Narrow Interests]
Umar (رضي الله عنه) said:
من خلصت نيته ولو على نفسه، كفاه الله ما بينه وبين الناس،
"Whoever purifies his intention, even if it is against himself, Allah will suffice him against what is between him and the people.
ومن تزيَّن للناس بما يعلم الله أنه ليس في قلبه، شانه الله،
And whoever beautifies himself for the people with what Allah knows is not in his heart, Allah will disgrace him.
فإن الله لا يقبل من عبده إلا ما كان له خالصًا.
For indeed Allah only accepts from His servant what is purely for Him."
(Hasan - Good)
Tārīkh al-Madīnah by Ibn Shabbah 2/776
Umar (رضي الله عنه) said:
من خلصت نيته ولو على نفسه، كفاه الله ما بينه وبين الناس،
"Whoever purifies his intention, even if it is against himself, Allah will suffice him against what is between him and the people.
ومن تزيَّن للناس بما يعلم الله أنه ليس في قلبه، شانه الله،
And whoever beautifies himself for the people with what Allah knows is not in his heart, Allah will disgrace him.
فإن الله لا يقبل من عبده إلا ما كان له خالصًا.
For indeed Allah only accepts from His servant what is purely for Him."
(Hasan - Good)
Tārīkh al-Madīnah by Ibn Shabbah 2/776
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[Remembering Death Provides Proper Perspective for Every Situation]
'Umar ibn 'Abd al-'Aziz (رحمه الله) said:
أكثر ذكر الموت، فإنك لا تذكره وأنت في سعة من العيش إلا ضيقه عليك،
"Remember death often, for if you remember it while you are in a state of comfortable living, it will narrow it upon you.
ولا تذكره وأنت في ضيق من العيش إلا وسعه عليك.
And if you remember it while you are in a state of hardship, it will expand it (i.e., make it easier) for you."
(Sahih - Authentic)
Ibn Sa'd 5/372
Ibn Zanjawaih 952
'Umar ibn 'Abd al-'Aziz (رحمه الله) said:
أكثر ذكر الموت، فإنك لا تذكره وأنت في سعة من العيش إلا ضيقه عليك،
"Remember death often, for if you remember it while you are in a state of comfortable living, it will narrow it upon you.
ولا تذكره وأنت في ضيق من العيش إلا وسعه عليك.
And if you remember it while you are in a state of hardship, it will expand it (i.e., make it easier) for you."
(Sahih - Authentic)
Ibn Sa'd 5/372
Ibn Zanjawaih 952
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Forwarded from عرفات بن حسن المحمدي
[اذكروا هادم اللذات]
قال عمر بن عبد العزيز رحمه الله:
أكثر ذكر الموت، فإنك لا تذكره وأنت في سعة من العيش إلا ضيقه عليك، ولا تذكره وأنت في ضيق من العيش إلا وسعه عليك.
(صحيح)
ابن سعد ٣٧٢/٥
ابن زنجويه ٩٥٢
عرفات المحمدي
قال عمر بن عبد العزيز رحمه الله:
أكثر ذكر الموت، فإنك لا تذكره وأنت في سعة من العيش إلا ضيقه عليك، ولا تذكره وأنت في ضيق من العيش إلا وسعه عليك.
(صحيح)
ابن سعد ٣٧٢/٥
ابن زنجويه ٩٥٢
عرفات المحمدي
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[SOME OF THE GREATEST HEROES DIE UNKNOWN TO MOST PEOPLE]
Many people dedicate their lives to the religion, unknown to anyone, but Allah knows them. The important thing is that Allah knows them; it is not necessary for them to be famous or to be pointed out.
Jubayr b. Hayyah reported that in the aftermath of the great battle of Nahawand:
وكان عمرُ بالمدينةِ يدعو اللهَ وينتظرُ مثلَ صيحةِ الحُبْلى فكتَب حُذيفةُ إلى عمرَ
بالفتحِ مع رجُلٍ مِنالمسلمينَ، .
`Umar, may Allah be pleased with him, was in Madinah, praying to Allah and waiting with the anxiety of a pregnant woman in labor (in great anticipation and worry). Hudhayfah wrote to `Umar about the victory, sending the letter with a Muslim man (he wrote a message informing `Umar of the Muslims' victory and sent it with one of them).
فلمَّا قدِم عليه قال: أبشِرْ يا أميرَ المؤمنينَ بفتحٍ أعزَّ اللهُ فيه الإسلامَ وأهلَه وأذلَّ فيه الشِّرْكَ وأهلَه،
When the man arrived, he said: "Rejoice, O Commander of the Faithful, for Allah has granted a victory in which He honored Islam and its people and humiliated disbelief and its people."
وقال: النُّعمانُ بعَثك؟ قال: احتسِبِ النُّعمانَ يا أميرَ المؤمنينَ فبكى عمرُ واسترجَع.
`Umar asked, "Did al-Nu`man send you?" He replied, "Seek reward (in grieving) for al-Nu`man, O Commander of the Faithful" (meaning al-Nu`man died in battle). `Umar wept and said, "To Allah we belong, and to Him we shall return."
قال: ومَن ويحَكَ؟ فقال: فلانٌ وفلانٌ وفلانٌ حتَّى عدَّ ناسًا
• He then asked, "Who else, woe to you?" (Who else was killed in Allah’s path). The man listed several names.
ثمَّ قال: وآخَرينَ يا أميرَ المؤمنين لا تعرِفُهم فقال عمرُ وهو يبكي:
Then he said, "And others, O Commander of the Faithful, whom you do not know." `Umar, may Allah be pleased with him, while weeping, said,
((لا يضُرُّهم ألَّا يعرِفَهم عمرُ لكنَّ اللهَ يعرِفُهم.))
"It does not matter if `Umar does not know them; Allah knows them."
This was narrated with an authentic chain of transmission in Sahih Ibn Hibban and by al-Ṭabari in his Tārīkh. (Graded Sahih by Al Albanī)
The Sahāba, by and large, did not care in the slightest about having notoriety and status. It's remarkable that even though over one hundred thousand companions performed Hajj with the Prophet (ﷺ), and despite Ibn Hajar Al-Asqalani's incredible memory, extensive knowledge, and research skills, he could only document a little over eight thousand companions in his book "Al-Isabah." So, what happened to the rest? Unknown to us; Allah knows them all.
Even more remarkable is the fact that there were over three hundred messengers and more than one hundred thousand prophets sent, yet the Quran has recorded only the names of twenty-five of them. If fame were a virtue that noble souls should crave, Allah would have granted it to the most honored leaders of humanity.
Many people dedicate their lives to the religion, unknown to anyone, but Allah knows them. The important thing is that Allah knows them; it is not necessary for them to be famous or to be pointed out.
Jubayr b. Hayyah reported that in the aftermath of the great battle of Nahawand:
وكان عمرُ بالمدينةِ يدعو اللهَ وينتظرُ مثلَ صيحةِ الحُبْلى فكتَب حُذيفةُ إلى عمرَ
بالفتحِ مع رجُلٍ مِنالمسلمينَ، .
`Umar, may Allah be pleased with him, was in Madinah, praying to Allah and waiting with the anxiety of a pregnant woman in labor (in great anticipation and worry). Hudhayfah wrote to `Umar about the victory, sending the letter with a Muslim man (he wrote a message informing `Umar of the Muslims' victory and sent it with one of them).
فلمَّا قدِم عليه قال: أبشِرْ يا أميرَ المؤمنينَ بفتحٍ أعزَّ اللهُ فيه الإسلامَ وأهلَه وأذلَّ فيه الشِّرْكَ وأهلَه،
When the man arrived, he said: "Rejoice, O Commander of the Faithful, for Allah has granted a victory in which He honored Islam and its people and humiliated disbelief and its people."
وقال: النُّعمانُ بعَثك؟ قال: احتسِبِ النُّعمانَ يا أميرَ المؤمنينَ فبكى عمرُ واسترجَع.
`Umar asked, "Did al-Nu`man send you?" He replied, "Seek reward (in grieving) for al-Nu`man, O Commander of the Faithful" (meaning al-Nu`man died in battle). `Umar wept and said, "To Allah we belong, and to Him we shall return."
قال: ومَن ويحَكَ؟ فقال: فلانٌ وفلانٌ وفلانٌ حتَّى عدَّ ناسًا
• He then asked, "Who else, woe to you?" (Who else was killed in Allah’s path). The man listed several names.
ثمَّ قال: وآخَرينَ يا أميرَ المؤمنين لا تعرِفُهم فقال عمرُ وهو يبكي:
Then he said, "And others, O Commander of the Faithful, whom you do not know." `Umar, may Allah be pleased with him, while weeping, said,
((لا يضُرُّهم ألَّا يعرِفَهم عمرُ لكنَّ اللهَ يعرِفُهم.))
"It does not matter if `Umar does not know them; Allah knows them."
This was narrated with an authentic chain of transmission in Sahih Ibn Hibban and by al-Ṭabari in his Tārīkh. (Graded Sahih by Al Albanī)
The Sahāba, by and large, did not care in the slightest about having notoriety and status. It's remarkable that even though over one hundred thousand companions performed Hajj with the Prophet (ﷺ), and despite Ibn Hajar Al-Asqalani's incredible memory, extensive knowledge, and research skills, he could only document a little over eight thousand companions in his book "Al-Isabah." So, what happened to the rest? Unknown to us; Allah knows them all.
Even more remarkable is the fact that there were over three hundred messengers and more than one hundred thousand prophets sent, yet the Quran has recorded only the names of twenty-five of them. If fame were a virtue that noble souls should crave, Allah would have granted it to the most honored leaders of humanity.
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Imam Al-Dhahabi said:
قُلْتُ: عَلاَمَةُ المُخْلِصِ الَّذِي قَدْ يُحبُّ شُهرَةً، وَلاَ يَشعُرُ بِهَا، أَنَّهُ إِذَا عُوتِبَ فِي ذَلِكَ، لاَ يَحرَدُ وَلاَ يُبرِّئُ نَفْسَه،
I said: The sign of a sincere person who may love fame without realizing it is that if he is criticized for it, he does not get angry or defend himself.
بَلْ يَعترِفُ، وَيَقُوْلُ: رَحِمَ اللهُ مَنْ أَهدَى إِلَيَّ عُيُوبِي،
Rather, he acknowledges it and says: "May Allah have mercy on the one who shows me my faults."
وَلاَ يَكُنْ مُعجَباً بِنَفْسِهِ؛ لاَ يَشعرُ بِعُيُوبِهَا، بَلْ لاَ يَشعرُ أَنَّهُ لاَ يَشعرُ، فَإِنَّ هَذَا دَاءٌ مُزْمِنٌ.
Let him not be amazed with himself, unaware of his flaws, much less unaware that he is unaware, which is a chronic disease.”
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The great scholar Abu Isḥāq Al-Shatibi (d. 790 AH رحمه الله) said:
"وجُملةُ الأمْرِ في التّحقيقِ:
“In summary, upon investigation:
أنّ أدْهَى ما يَلقاهُ السّالِكُ للطّريقِ فَقْدُ الدّلِيلِ، معَ ذِهنٍ لِعدَمِ نُورِ الفُرْقانِ كَلِيلٍ، وقلْبٍ بصَدمَاتِ الأضغَاثِ عَليلٍ؛ فَيَمشِي على غيرِ سبِيلٍ،ويَنْتَمِي إلى غيرِ قَبِيلٍ"
The most perilous thing that a seeker of the path encounters is the lack of a guide, along with a mind dimmed by the absence of the light of discernment and a heart weakened by the shocks of confused thoughts; thus, he walks without being upon a path and belongs to no traveling party.”
[al Muwafaqat 1/8]
"وجُملةُ الأمْرِ في التّحقيقِ:
“In summary, upon investigation:
أنّ أدْهَى ما يَلقاهُ السّالِكُ للطّريقِ فَقْدُ الدّلِيلِ، معَ ذِهنٍ لِعدَمِ نُورِ الفُرْقانِ كَلِيلٍ، وقلْبٍ بصَدمَاتِ الأضغَاثِ عَليلٍ؛ فَيَمشِي على غيرِ سبِيلٍ،ويَنْتَمِي إلى غيرِ قَبِيلٍ"
The most perilous thing that a seeker of the path encounters is the lack of a guide, along with a mind dimmed by the absence of the light of discernment and a heart weakened by the shocks of confused thoughts; thus, he walks without being upon a path and belongs to no traveling party.”
[al Muwafaqat 1/8]
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