Umar Quinn
السؤال الخامس: ما هي أسباب الخلاف بين السلفيين (٥) من أسئلة لقاء دار الحديث في ضاحية مراكش فضيلة الشيخ الدكتور : عرفات بن حسن المحمدي حفظه الله https://news.1rj.ru/str/arafatbinhassan
🆕💎We Praise & Thank Allah for Our Unity & Ask Him to Protect us from Potential Causes of Division (2 of 3)
لهذا أقول، احرصوا أشدَّ الحرصِ أن تكونوا على كلمةٍ سواءٍ، منهجُكم واحدٌ، مرجعيتُكم واحدةٌ، طلبُكم للعلمِ واحدٌ، فلا يدخلُ الشيطانُ بينكم ولا يُفرّقكم.
Therefore, I say, be very careful to be on a united word. Your methodology is one, your reference is one, your pursuit of knowledge is one, so do not let the devil come between you and divide you.
وقد يقول قائلٌ: كيف نعالجُ هذه الأخطاءَ؟ كيف نتخلصُ؟
And someone may ask, how do we address these mistakes? How do we get rid of them?
قد حصلَ ما حصلَ، انشغلوا بالعلمِ كأنّكم لا تسمعونَ شيئاً، والانشغالُ يكون بحقٍّ وحقيقةٍ.
What has happened has happened. Engage in knowledge as if you hear nothing, and truly and sincerely engage.
أسكتوا الصغارَ من الشبابِ والنشءِ، أبعدوهم عن الخوضِ، المسألة ترجعُ إلى أهل العلمِ، إذا كنتم صادقين خذوا بنصائح العلماء بجدٍّ وصدقٍ، ليس مجردَ كلامٍ على اللسانِ، لا تطبيقَ، لا عملَ، لا جديةَ في الصلح.
Silence the young and the youth, keep them from delving into the matter; it is for the scholars. If you are sincere, take the advice of the scholars seriously and truthfully, not just words on the tongue with no application, no action, no seriousness in reconciliation.
كفوا الأقلامَ والألسنَ عن أيِّ خوضٍ في الخلافِ، وتضرعوا بين يدي الله، وأكثروا من الدعاءِ، وتعوّذوا بالله كما كان النبي عليه الصلاة والسلام علّمنا أن نتعوّذَ بالله من الفتن، وتنازلْ.
Restrain your pens and tongues from any involvement in disagreements. Supplicate to Allah and increase your supplication, seek refuge in Allah from trials as the Prophet (peace be upon him) taught us to seek refuge in Allah from trials. Stand down.
وضعَ حظوظَ النفسِ تحتَ قدمك، وتذكرْ قولَ يوسف عليه الصلاة والسلام، وقد قالها النبي عليه الصلاة والسلام في فتح مكةَ: "لا تثريبَ عليكم اليوم، يغفرُ الله لكم وهو أرحم الراحمين."
Put personal interests under your feet and remember the words of Yusuf (peace be upon him) and as the Prophet (peace be upon him) said at the conquest of Mecca: "No reproach upon you today. May Allah forgive you. He is the Most Merciful of the merciful."
ليتنا نستفيدُ من هذه النصائحِ، هذه نصائحُ علمائنا، ما أنا والله إلا ناقلٌ لكلامِ أهلِ العلمِ.
If only we could benefit from this advice, the advice of our scholars. By Allah, I am only conveying the words of the scholars.”
[Loving Authority & Prominence]
قال: كيف نتعامل مع من عنده ضعفٌ في الأخلاقِ ويرى في نفسِه حبَّ التصدرِ مع العلم أنه يتبنى المنهجَ السلفيَّ؟
Question: How do we deal with someone who has character weakness and a desire for prominence, knowing that they follow the Salafi methodology?
هذا يرجعُنا للسؤال الرابع أو الخامس عندما ذكرنا سببَ الخلافات بين السلفيين، هذا من الأسباب، هذا داءٌ، هذا من الأسباب وهو داءٌ مرضٌ يحبُّ التصدرَ وعنده أخلاقٌ سيئةٌ.
Answer: This brings us back to the fourth or fifth question when we mentioned the causes of disagreements among the Salafis. This is one of the causes; it is a disease. This is one of the reasons and it is a disease, a sickness. They love to be prominent and they have bad character.
فنقول له: ربِّ نفسَك على الأخلاقِ الحسنةِ، اتقِ اللهَ، لا تُفرقْ إخوانكَ، وللأسف، هذا أدبٌ عظيمٌ نحن فقدناه، وهو أننا أن السلفَ كانوا يحبونَ أن يهضموا أنفسهم، لكن لما كان السلفُ يحبونَ أن يهضموا أنفسهم، لماذا؟ لأنهم تعلموا وتأدبوا، فأدبهم العلمُ، نحن ما تأدبنا، ما عرفنا العلمَ، لهذا لما ما عرفنا العلمَ أردنا التصدرَ. أردنا أن نحكمَ، أردنا الزعامةَ،
So we say to them, train yourself in good character, fear Allah, and do not divide your brothers. Unfortunately, this is a great etiquette we have lost. The Salaf loved to humble themselves. Why? Because they learned and were disciplined. Knowledge disciplined them. We have not been disciplined; we do not know knowledge. That is why, when we did not know knowledge, we wanted prominence, we wanted to rule, we wanted leadership.”
لهذا أقول، احرصوا أشدَّ الحرصِ أن تكونوا على كلمةٍ سواءٍ، منهجُكم واحدٌ، مرجعيتُكم واحدةٌ، طلبُكم للعلمِ واحدٌ، فلا يدخلُ الشيطانُ بينكم ولا يُفرّقكم.
Therefore, I say, be very careful to be on a united word. Your methodology is one, your reference is one, your pursuit of knowledge is one, so do not let the devil come between you and divide you.
وقد يقول قائلٌ: كيف نعالجُ هذه الأخطاءَ؟ كيف نتخلصُ؟
And someone may ask, how do we address these mistakes? How do we get rid of them?
قد حصلَ ما حصلَ، انشغلوا بالعلمِ كأنّكم لا تسمعونَ شيئاً، والانشغالُ يكون بحقٍّ وحقيقةٍ.
What has happened has happened. Engage in knowledge as if you hear nothing, and truly and sincerely engage.
أسكتوا الصغارَ من الشبابِ والنشءِ، أبعدوهم عن الخوضِ، المسألة ترجعُ إلى أهل العلمِ، إذا كنتم صادقين خذوا بنصائح العلماء بجدٍّ وصدقٍ، ليس مجردَ كلامٍ على اللسانِ، لا تطبيقَ، لا عملَ، لا جديةَ في الصلح.
Silence the young and the youth, keep them from delving into the matter; it is for the scholars. If you are sincere, take the advice of the scholars seriously and truthfully, not just words on the tongue with no application, no action, no seriousness in reconciliation.
كفوا الأقلامَ والألسنَ عن أيِّ خوضٍ في الخلافِ، وتضرعوا بين يدي الله، وأكثروا من الدعاءِ، وتعوّذوا بالله كما كان النبي عليه الصلاة والسلام علّمنا أن نتعوّذَ بالله من الفتن، وتنازلْ.
Restrain your pens and tongues from any involvement in disagreements. Supplicate to Allah and increase your supplication, seek refuge in Allah from trials as the Prophet (peace be upon him) taught us to seek refuge in Allah from trials. Stand down.
وضعَ حظوظَ النفسِ تحتَ قدمك، وتذكرْ قولَ يوسف عليه الصلاة والسلام، وقد قالها النبي عليه الصلاة والسلام في فتح مكةَ: "لا تثريبَ عليكم اليوم، يغفرُ الله لكم وهو أرحم الراحمين."
Put personal interests under your feet and remember the words of Yusuf (peace be upon him) and as the Prophet (peace be upon him) said at the conquest of Mecca: "No reproach upon you today. May Allah forgive you. He is the Most Merciful of the merciful."
ليتنا نستفيدُ من هذه النصائحِ، هذه نصائحُ علمائنا، ما أنا والله إلا ناقلٌ لكلامِ أهلِ العلمِ.
If only we could benefit from this advice, the advice of our scholars. By Allah, I am only conveying the words of the scholars.”
[Loving Authority & Prominence]
قال: كيف نتعامل مع من عنده ضعفٌ في الأخلاقِ ويرى في نفسِه حبَّ التصدرِ مع العلم أنه يتبنى المنهجَ السلفيَّ؟
Question: How do we deal with someone who has character weakness and a desire for prominence, knowing that they follow the Salafi methodology?
هذا يرجعُنا للسؤال الرابع أو الخامس عندما ذكرنا سببَ الخلافات بين السلفيين، هذا من الأسباب، هذا داءٌ، هذا من الأسباب وهو داءٌ مرضٌ يحبُّ التصدرَ وعنده أخلاقٌ سيئةٌ.
Answer: This brings us back to the fourth or fifth question when we mentioned the causes of disagreements among the Salafis. This is one of the causes; it is a disease. This is one of the reasons and it is a disease, a sickness. They love to be prominent and they have bad character.
فنقول له: ربِّ نفسَك على الأخلاقِ الحسنةِ، اتقِ اللهَ، لا تُفرقْ إخوانكَ، وللأسف، هذا أدبٌ عظيمٌ نحن فقدناه، وهو أننا أن السلفَ كانوا يحبونَ أن يهضموا أنفسهم، لكن لما كان السلفُ يحبونَ أن يهضموا أنفسهم، لماذا؟ لأنهم تعلموا وتأدبوا، فأدبهم العلمُ، نحن ما تأدبنا، ما عرفنا العلمَ، لهذا لما ما عرفنا العلمَ أردنا التصدرَ. أردنا أن نحكمَ، أردنا الزعامةَ،
So we say to them, train yourself in good character, fear Allah, and do not divide your brothers. Unfortunately, this is a great etiquette we have lost. The Salaf loved to humble themselves. Why? Because they learned and were disciplined. Knowledge disciplined them. We have not been disciplined; we do not know knowledge. That is why, when we did not know knowledge, we wanted prominence, we wanted to rule, we wanted leadership.”
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Umar Quinn
السؤال الخامس: ما هي أسباب الخلاف بين السلفيين (٥) من أسئلة لقاء دار الحديث في ضاحية مراكش فضيلة الشيخ الدكتور : عرفات بن حسن المحمدي حفظه الله https://news.1rj.ru/str/arafatbinhassan
🆕💎We Praise & Thank Allah for Our Unity & Ask Him to Protect us from Potential Causes of Division (3 of 3)
وتذكر الحديثَ المشهورَ لما قال النبي عليه الصلاة والسلام في ذلكم العبد الذي أثنى عليه الأشعثُ الأغبرُ الذي أخذ بعنانِ فرسه أشعثَ رأسه مغبرّاً قدماه، قال: إن كان في الحراسةِ كان في الحراسةِ، وإن كان في الساقةِ كان في الساقةِ، إن استأذنَ لم يُؤذنْ له، وإن شفعَ لم يُشفعْ.
Remember the famous hadith when the Prophet (peace be upon him) spoke about that servant who was praised: "That disheveled, dusty man who holds the reins of his horse. His hair is disheveled, his feet are dusty. If he is in the vanguard, he is in the vanguard. If he is in the rear guard, he is in the rear guard. If he asks for permission, he is not granted it. If he intercedes, his intercession is not accepted."
فأثنى على هذا العبدِ الصالحِ التقيِّ النقيِّ، لا يعرفه أحدٌ، ولا يُبالي أين يكونُ، أهم شيءٍ يخدم الإسلامَ في الساقةِ في الحراسةِ، مع أنه قد يستأذنُ لا يُؤذنْ له، يشفعُ لا يُشفعْ، وهو عند الله عظيمٌ، لكن قد يُفتن الإنسانُ بحبِّ التصدرِ.
He praised this righteous, pious servant who is unknown and does not care where he is as long as he serves Islam, whether in the rear guard or in the vanguard. Even if he asks for permission, he is not granted it, or if he intercedes, his intercession is not accepted, but he is great in the sight of Allah.
ويُصابُ بهذا المرضِ فيُفتنُ ويكون من المفتونين، وزد إلى ذلك أنه معجبٌ بنفسه وكأنه ليس به مرضٌ، وهو مليءٌ بالأمراض. أرجعوا إلى الجواب الأول، هو له علاقةٌ بذلك.
However, a person may be tested by a love for prominence and afflicted by this disease, becoming one of the tempted. Add to this that he is amazed with himself, as if he has no illness, while he is full of diseases. So, refer back to the first answer, as it is related to this.
[Compelling Others to Take a Position Against Other Salafis]
السؤال التاسع: ما حكمُ من يُلزمُ الأخوةَ بهجرِ بعضِ الأخوةِ السلفيين الذين وقعوا في بعض الأخطاءِ المنهجيةِ؟ فيلزموننا ببيانِ الموقفِ منهم، فإن لم تُبينْ وتأخذْ موقفاً يُلحقونك بهم، فيتعاملون معنا ومعهم معاملةَ المبتدعِ، وبدون نصيحةٍ مع العلم أنهم لا يرجعونَ إلى المشايخِ السلفيينَ لعلاجِ الأمورِ.
Question 9: What is the ruling on those who compel brothers to boycott some Salafi brothers who have made some methodological mistakes, insisting we take a stance against them? If we don't take a stance, they associate us with them and treat us as innovators without any advice, even though they don't refer to the Salafi scholars to resolve these issues.
هذا هو الداءُ، السؤال الذي قبله المرضُ هو التصدرُ، وهنا الداءُ لا يرجعون إلى المشايخِ ويتصدرونَ في الأحكامِ، يُحذّرُ ويبدّعُ ويلحقُ فلاناً بفلانٍ، وهذا أيضاً له علاقةٌ بذاك الجواب الذي قد مرَّ، كيف نعالج الخلاف بين السلفيين.
Answer: “This is the disease. The previous question was about the love for prominence, and here the issue is that they do not refer to the scholars and take it upon themselves to make judgments, warning against, labeling, and grouping people together. This is also related to the previous answer on how to address disagreements among Salafis.
فهؤلاء يُنصّبونَ أنفسهم ليحكموا على السلفيين ويمتحنونهم. فقد أجبت على هذا السؤال، والذي سبقه بالسؤال الرابع والخامس، عندما ذكرت كيف نعالج الخلافات بين السلفيين.
These people set themselves up to judge Salafis and test them. I have already answered this question and the previous one in the fourth or fifth question when I mentioned how to resolve disagreements among Salafis.”
وتذكر الحديثَ المشهورَ لما قال النبي عليه الصلاة والسلام في ذلكم العبد الذي أثنى عليه الأشعثُ الأغبرُ الذي أخذ بعنانِ فرسه أشعثَ رأسه مغبرّاً قدماه، قال: إن كان في الحراسةِ كان في الحراسةِ، وإن كان في الساقةِ كان في الساقةِ، إن استأذنَ لم يُؤذنْ له، وإن شفعَ لم يُشفعْ.
Remember the famous hadith when the Prophet (peace be upon him) spoke about that servant who was praised: "That disheveled, dusty man who holds the reins of his horse. His hair is disheveled, his feet are dusty. If he is in the vanguard, he is in the vanguard. If he is in the rear guard, he is in the rear guard. If he asks for permission, he is not granted it. If he intercedes, his intercession is not accepted."
فأثنى على هذا العبدِ الصالحِ التقيِّ النقيِّ، لا يعرفه أحدٌ، ولا يُبالي أين يكونُ، أهم شيءٍ يخدم الإسلامَ في الساقةِ في الحراسةِ، مع أنه قد يستأذنُ لا يُؤذنْ له، يشفعُ لا يُشفعْ، وهو عند الله عظيمٌ، لكن قد يُفتن الإنسانُ بحبِّ التصدرِ.
He praised this righteous, pious servant who is unknown and does not care where he is as long as he serves Islam, whether in the rear guard or in the vanguard. Even if he asks for permission, he is not granted it, or if he intercedes, his intercession is not accepted, but he is great in the sight of Allah.
ويُصابُ بهذا المرضِ فيُفتنُ ويكون من المفتونين، وزد إلى ذلك أنه معجبٌ بنفسه وكأنه ليس به مرضٌ، وهو مليءٌ بالأمراض. أرجعوا إلى الجواب الأول، هو له علاقةٌ بذلك.
However, a person may be tested by a love for prominence and afflicted by this disease, becoming one of the tempted. Add to this that he is amazed with himself, as if he has no illness, while he is full of diseases. So, refer back to the first answer, as it is related to this.
[Compelling Others to Take a Position Against Other Salafis]
السؤال التاسع: ما حكمُ من يُلزمُ الأخوةَ بهجرِ بعضِ الأخوةِ السلفيين الذين وقعوا في بعض الأخطاءِ المنهجيةِ؟ فيلزموننا ببيانِ الموقفِ منهم، فإن لم تُبينْ وتأخذْ موقفاً يُلحقونك بهم، فيتعاملون معنا ومعهم معاملةَ المبتدعِ، وبدون نصيحةٍ مع العلم أنهم لا يرجعونَ إلى المشايخِ السلفيينَ لعلاجِ الأمورِ.
Question 9: What is the ruling on those who compel brothers to boycott some Salafi brothers who have made some methodological mistakes, insisting we take a stance against them? If we don't take a stance, they associate us with them and treat us as innovators without any advice, even though they don't refer to the Salafi scholars to resolve these issues.
هذا هو الداءُ، السؤال الذي قبله المرضُ هو التصدرُ، وهنا الداءُ لا يرجعون إلى المشايخِ ويتصدرونَ في الأحكامِ، يُحذّرُ ويبدّعُ ويلحقُ فلاناً بفلانٍ، وهذا أيضاً له علاقةٌ بذاك الجواب الذي قد مرَّ، كيف نعالج الخلاف بين السلفيين.
Answer: “This is the disease. The previous question was about the love for prominence, and here the issue is that they do not refer to the scholars and take it upon themselves to make judgments, warning against, labeling, and grouping people together. This is also related to the previous answer on how to address disagreements among Salafis.
فهؤلاء يُنصّبونَ أنفسهم ليحكموا على السلفيين ويمتحنونهم. فقد أجبت على هذا السؤال، والذي سبقه بالسؤال الرابع والخامس، عندما ذكرت كيف نعالج الخلافات بين السلفيين.
These people set themselves up to judge Salafis and test them. I have already answered this question and the previous one in the fourth or fifth question when I mentioned how to resolve disagreements among Salafis.”
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Sufyan al-Thawri (رحمه الله) said:
"إيّاكَ أن تخونَ مؤمنًا، فمن خانَ مؤمنًا فقد خانَ الله ورسوله،
"Avoid betraying a believer, for whoever betrays a believer has betrayed Allah and His Messenger.
وإذا أحببتَ أخاكَ في الله؛ فابذل له نفسك ومالك،
If you love your brother for Allah, then offer him yourself and your wealth.
وإيّاك والخصومات والجِدال والمِراء، فإنّك تصيرُ ظلومًا خوّانًا أثيمًا،
Beware of disputes, arguments, and quarreling, for you will become oppressive, treacherous, and sinful.
وعليك بالصبر في المواطن كلّها، فإنّ الصبر يجرّ إلى البرّ، والبرّ يجرّ إلى الجنة."
Be patient in all situations, for patience leads to righteousness, and righteousness leads to Paradise."
Hilyat al-Awliya [7/82]
"إيّاكَ أن تخونَ مؤمنًا، فمن خانَ مؤمنًا فقد خانَ الله ورسوله،
"Avoid betraying a believer, for whoever betrays a believer has betrayed Allah and His Messenger.
وإذا أحببتَ أخاكَ في الله؛ فابذل له نفسك ومالك،
If you love your brother for Allah, then offer him yourself and your wealth.
وإيّاك والخصومات والجِدال والمِراء، فإنّك تصيرُ ظلومًا خوّانًا أثيمًا،
Beware of disputes, arguments, and quarreling, for you will become oppressive, treacherous, and sinful.
وعليك بالصبر في المواطن كلّها، فإنّ الصبر يجرّ إلى البرّ، والبرّ يجرّ إلى الجنة."
Be patient in all situations, for patience leads to righteousness, and righteousness leads to Paradise."
Hilyat al-Awliya [7/82]
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🆕 💎 [True Maturity: Taking Our Covenant with Allah Seriously in Knowledge & Implementation]
When a person reaches the age of puberty, they reach a stage of moral responsibility for their covenant with Allah, which is learning, loving & practicing Islam; Ibn al Qayyim (رحمه الله) outlines the reality of moral maturity & how very few ever actually mature; he says (in Al Fawā’id):
إِذَا بَلَغَ العَبْدُ أُعْطِيَ عَهْدَهُ الَّذِي عَهِدَهُ إِلَيْهِ خَالِقُهُ وَمَالِكُهُ.
“When the servant reaches maturity, he is given the covenant which his Creator and Owner entrusted to him.
فَإِذَا أَخَذَ عَهْدَهُ بِقُوَّةٍ وَقَبُولٍ وَعَزْمٍ عَلَى تَنْفِيذِ مَا فِيهِ؛ صَلُحَ لِلْمَرَاتِبِ وَالمَنَاصِبِ الَّتِي يَصْلُحُ لَهَا المُوفُونَ بِعُهُودِهِمْ.
If he takes his covenant with strength, acceptance, and determination to implement what is in it; he becomes suitable for the ranks and positions that those who fulfill their covenants are suitable for.
فَإِذَا هَزَّ نَفْسَهُ عِنْدَ أَخْذِ العَهْدِ وَانْتَخَاهَا وَقَالَ: قَدْ أُهِّلْتُ لِعَهْدِ رَبِّي؛ فَمَنْ أَوْلَى بِقَبُولِهِ وَفَهْمِهِ وَتَنْفِيذِهِ مِنِّي؟!
If he shakes his soul upon taking the covenant and spurs it on, saying: I have been prepared for my Lord's covenant; who is more deserving of accepting, understanding, and implementing it than me?!
فَحَرَصَ أَوَّلًا عَلَى فَهْمِ عَهْدِهِ وَتَدَبُّرِهِ وَتَعَرُّفِهِ وَصَايَا سَيِّدِهِ لَهُ، ثُمَّ وَطَّنَ نَفْسَهُ عَلَى امْتِثَالِ مَا فِي عَهْدِهِ وَالعَمَلِ بِهِ وَتَنْفِيذِهِ حَسْبَمَا تَضَمَّنَهُ عَهْدُهُ،
He first strives to understand his covenant, reflect on it, and know his Master's commandments to him, then resolves to comply with what is in his covenant and act upon it according to its content.
فَأَبْصَرَ بِقَلْبِهِ حَقِيقَةَ العَهْدِ وَمَا تَضَمَّنَهُ، فَاسْتَحْدَثَ هِمَّةً أُخْرَى وَعَزِيمَةً غَيْرَ العَزِيمَةِ الَّتِي كَانَ فِيهَا وَقْتَ الصِّبَا قَبْلَ وُصُولِ العَهْدِ،
Thus, he perceives with his heart the reality of the covenant and what it entails. He then develops a new resolve and determination different from the one he had in his youth before receiving the covenant.
فَاسْتَقَالَ مِنْ ظُلْمَةِ غِرَّةِ الصِّبَا وَالانْقِيَادِ لِلعَادَةِ وَالمَنْشَأِ، وَصَبَرَ عَلَى شَرَفِ الهِمَّةِ،
He withdraws from the darkness of youthful folly and submission to his cultural norms and upbringing and is patient with the honor of high resolve.
وَهَتَكَ سِتْرَ الظُّلْمَةِ إِلَى نُورِ اليَقِينِ، فَأَدْرَكَ بِقَدْرِ صَبْرِهِ وَصِدْقِ اجْتِهَادِهِ مَا وَهَبَهُ اللهُ لَهُ مِنْ فَضْلِهِ.
He tears away the veil of darkness to the light of certainty, thus achieving, to the extent of his patience and sincere effort, what Allah has granted him out of His grace.
فَأَوَّلُ مَرَاتِبِ سَعَادَتِهِ أَنْ تَكُونَ لَهُ أُذُنٌ وَاعِيَةٌ وَقَلْبٌ يَعْقِلُ مَا تَعِيْهِ الأُذُنُ.
So the first level of his happiness is to have a receptive ear and a heart that understands what the ear hears.
فَإِذَا سَمِعَ، وَعَقَلَ، وَاسْتَبَانَتْ لَهُ الجَادَّةُ، وَرَأَى عَلَيْهَا تِلْكَ الأَعْلَامَ، وَرَأَى أَكْثَرَ النَّاسِ مُنْحَرِفِينَ عَنْهَا يَمِينًا وَشِمَالًا، فَلَزِمَهَا، وَلَمْ يَنْحَرِفْ مَعَ المُنْحَرِفِينَ، الَّذِينَ كَانَ سَبَبُ انْحِرَافِهِمْ عَدَمَ قَبُولِ العَهْدِ، أَوْ قَبِلُوهُ بِكُرْهِ وَلم يَأْخُذُوهُ بِقُوَّةٍ وَلا عَزِيمَةٍ وَلا حَدَّثُوا أَنْفُسَهُمْ بِفَهْمِهِ وَتَدَبُّرِهِ وَالعَمَلِ بِمَا فِيهِ وَتَنْفِيذِ وَصَايَاهُ،
So, if he hears, understands, and the path becomes clear to him, seeing those markers on it, and he sees most people deviating from it to the right and left, he adheres to it and does not deviate with those who deviate, whose deviation was due to not accepting the covenant, or those who accepted it reluctantly without taking it with strength and determination, nor did they strive to understand it, reflect on it, act upon what it contains, and implement its directives…”
When a person reaches the age of puberty, they reach a stage of moral responsibility for their covenant with Allah, which is learning, loving & practicing Islam; Ibn al Qayyim (رحمه الله) outlines the reality of moral maturity & how very few ever actually mature; he says (in Al Fawā’id):
إِذَا بَلَغَ العَبْدُ أُعْطِيَ عَهْدَهُ الَّذِي عَهِدَهُ إِلَيْهِ خَالِقُهُ وَمَالِكُهُ.
“When the servant reaches maturity, he is given the covenant which his Creator and Owner entrusted to him.
فَإِذَا أَخَذَ عَهْدَهُ بِقُوَّةٍ وَقَبُولٍ وَعَزْمٍ عَلَى تَنْفِيذِ مَا فِيهِ؛ صَلُحَ لِلْمَرَاتِبِ وَالمَنَاصِبِ الَّتِي يَصْلُحُ لَهَا المُوفُونَ بِعُهُودِهِمْ.
If he takes his covenant with strength, acceptance, and determination to implement what is in it; he becomes suitable for the ranks and positions that those who fulfill their covenants are suitable for.
فَإِذَا هَزَّ نَفْسَهُ عِنْدَ أَخْذِ العَهْدِ وَانْتَخَاهَا وَقَالَ: قَدْ أُهِّلْتُ لِعَهْدِ رَبِّي؛ فَمَنْ أَوْلَى بِقَبُولِهِ وَفَهْمِهِ وَتَنْفِيذِهِ مِنِّي؟!
If he shakes his soul upon taking the covenant and spurs it on, saying: I have been prepared for my Lord's covenant; who is more deserving of accepting, understanding, and implementing it than me?!
فَحَرَصَ أَوَّلًا عَلَى فَهْمِ عَهْدِهِ وَتَدَبُّرِهِ وَتَعَرُّفِهِ وَصَايَا سَيِّدِهِ لَهُ، ثُمَّ وَطَّنَ نَفْسَهُ عَلَى امْتِثَالِ مَا فِي عَهْدِهِ وَالعَمَلِ بِهِ وَتَنْفِيذِهِ حَسْبَمَا تَضَمَّنَهُ عَهْدُهُ،
He first strives to understand his covenant, reflect on it, and know his Master's commandments to him, then resolves to comply with what is in his covenant and act upon it according to its content.
فَأَبْصَرَ بِقَلْبِهِ حَقِيقَةَ العَهْدِ وَمَا تَضَمَّنَهُ، فَاسْتَحْدَثَ هِمَّةً أُخْرَى وَعَزِيمَةً غَيْرَ العَزِيمَةِ الَّتِي كَانَ فِيهَا وَقْتَ الصِّبَا قَبْلَ وُصُولِ العَهْدِ،
Thus, he perceives with his heart the reality of the covenant and what it entails. He then develops a new resolve and determination different from the one he had in his youth before receiving the covenant.
فَاسْتَقَالَ مِنْ ظُلْمَةِ غِرَّةِ الصِّبَا وَالانْقِيَادِ لِلعَادَةِ وَالمَنْشَأِ، وَصَبَرَ عَلَى شَرَفِ الهِمَّةِ،
He withdraws from the darkness of youthful folly and submission to his cultural norms and upbringing and is patient with the honor of high resolve.
وَهَتَكَ سِتْرَ الظُّلْمَةِ إِلَى نُورِ اليَقِينِ، فَأَدْرَكَ بِقَدْرِ صَبْرِهِ وَصِدْقِ اجْتِهَادِهِ مَا وَهَبَهُ اللهُ لَهُ مِنْ فَضْلِهِ.
He tears away the veil of darkness to the light of certainty, thus achieving, to the extent of his patience and sincere effort, what Allah has granted him out of His grace.
فَأَوَّلُ مَرَاتِبِ سَعَادَتِهِ أَنْ تَكُونَ لَهُ أُذُنٌ وَاعِيَةٌ وَقَلْبٌ يَعْقِلُ مَا تَعِيْهِ الأُذُنُ.
So the first level of his happiness is to have a receptive ear and a heart that understands what the ear hears.
فَإِذَا سَمِعَ، وَعَقَلَ، وَاسْتَبَانَتْ لَهُ الجَادَّةُ، وَرَأَى عَلَيْهَا تِلْكَ الأَعْلَامَ، وَرَأَى أَكْثَرَ النَّاسِ مُنْحَرِفِينَ عَنْهَا يَمِينًا وَشِمَالًا، فَلَزِمَهَا، وَلَمْ يَنْحَرِفْ مَعَ المُنْحَرِفِينَ، الَّذِينَ كَانَ سَبَبُ انْحِرَافِهِمْ عَدَمَ قَبُولِ العَهْدِ، أَوْ قَبِلُوهُ بِكُرْهِ وَلم يَأْخُذُوهُ بِقُوَّةٍ وَلا عَزِيمَةٍ وَلا حَدَّثُوا أَنْفُسَهُمْ بِفَهْمِهِ وَتَدَبُّرِهِ وَالعَمَلِ بِمَا فِيهِ وَتَنْفِيذِ وَصَايَاهُ،
So, if he hears, understands, and the path becomes clear to him, seeing those markers on it, and he sees most people deviating from it to the right and left, he adheres to it and does not deviate with those who deviate, whose deviation was due to not accepting the covenant, or those who accepted it reluctantly without taking it with strength and determination, nor did they strive to understand it, reflect on it, act upon what it contains, and implement its directives…”
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Umar Quinn pinned «🆕 💎 [True Maturity: Taking Our Covenant with Allah Seriously in Knowledge & Implementation] When a person reaches the age of puberty, they reach a stage of moral responsibility for their covenant with Allah, which is learning, loving & practicing Islam; Ibn…»
💎 Summarized Key Points of a Lofty Advice from Shaykh Rabī’ (حفظه الله ورفع قدره) on Preserving Unity (followed by full text of the advice):
- A Warning against internal conflicts among Salafis, exploited by people of falsehood.
- An advice on maintaining brotherhood for Allah's sake and fostering love and cooperation in righteousness & piety.
- An emphasis on eliminating divisive behaviors that have infiltrated Ahl al-Sunnah.
- Ahl al-Sunnah are targeted by deviant groups because they expose their mistakes and warn against them.
- These groups strive to divide and weaken the united Ahl al-Sunnah globally through deceit and plots.
- Urging vigilance, learning from past events, maintaining unity, and cultivating a spirit of love and brotherhood, especially among the youth.
- Making du’ā for forgiveness and unity, noting that current conflicts among Salafis are incited by enemies of their methodology.
🎙️ Text of the advice:
وَأُوصِيكُمْ بِالأُخُوَّةِ فِي اللهِ تَبَارَكَ وَتَعَالَى وَالتَّحَابِّ فِيهِ وَالتَّعَاوُنِ عَلَى الْبِرِّ وَالتَّقْوَى وَالْقَضَاءِ عَلَى هَذِهِ الْمَظَاهِرِ الْقَبِيحَةِ الَّتِي سَرَّبَهَا إِلَى صُفُوفِ أَهْلِ السُّنَّةِ وَمَزَّقَهُمْ بِهَا، بَارَكَ اللهُ فِيكُمْ، يُحَارِبُونَ هَذِهِ الْمَظَاهِرَ.
I advise you to maintain brotherhood for the sake of Allah, to love each other for His sake, and to cooperate in righteousness and piety. Work together to eliminate these ugly manifestations that have infiltrated the ranks of Ahl al-Sunnah and have torn them apart. May Allah bless you. Fight against these phenomena.
أَهْلُ السُّنَّةِ مُسْتَهْدَفُونَ مِنْ كُلِّ الْفِئَاتِ الضَّالَّةِ وَمِنْ كُلِّ الْأَحْزَابِ السَّيِّئَةِ لِيُمَزِّقُوهُمْ، لِأَنَّهُمْ وَجَدُوا أَنَّهُ لَا يُبَيِّنُ أَخْطَاءَهُمْ وَيُحَذِّرُ مِنْهَا إِلَّا أَهْلُ السُّنَّةِ.
Ahl al-Sunnah are targeted by all deviant groups and malicious factions aiming to divide them. They have found that only Ahl al-Sunnah clarify their mistakes and warn against them.
وَجَدُوهُمْ فِي مَشَارِقِ الْأَرْضِ وَمَغَارِبِهَا عَلَى مَنْهَجٍ وَاحِدٍ، فَسَعَوْا فِي تَمْزِيقِهِمْ وَتَفْرِيقِهِمْ وَتَصْدِيعِهِمْ،
They have seen Ahl al-Sunnah united on one methodology across the world, so they have strived to divide and fragment them.
حَتَّى إِنَّكَ تَجِدُ هَذِهِ الظَّاهِرَةَ عِنْدَ الْعَرَبِ وَالْعَجَمِ بِالسَّبَبِ غَزْوِ وَمَكْرِ وَخُطَطِ وَمَكَايِدِ أَعْدَاءِ هَذَا الْمَنْهَجِ.
You can even see this phenomenon among Arabs and non-Arabs due to the tricks, deceit, and plots of the enemies of this methodology.
فَتَنَبَّهُوا وَاعْتَبِرُوا بِمَا حَصَلَ، وَاسْتَيْقِظُوا وَعُودُوا إِلَى الجادة،
Be aware and learn from what has happened. Wake up and return to the path.
وَرَبُّوا أَنْفُسَكُمْ، وَإِذَا أَصْبَحْتُمْ أَهْلَ العِلْمِ، رَبُّوا شَبَابَكُمْ عَلَى هَذِهِ الأمور وَرُوحِ الْمَوَدَّةِ وَالأُخُوَّةِ لِلْمُسْلِمِينَ السَّابِقِينَ وَالْمُعَاصِرِينَ.
Cultivate yourselves, and when you become scholars, cultivate the youth with these principles and the spirit of love and brotherhood towards the earlier and contemporary Muslims.
وَاللَّهُمَّ اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالإِيمَانِ، وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا، رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ.
"Lord, forgive us and our brothers who preceded us in faith and do not place in our hearts any resentment towards those who have believed. Our Lord, indeed You are Kind and Merciful."
الآنَ السَّلَفِيّ يحقد بَعْضُهُمْ عَلَى بَعْضٍ بفعل مَن؟ بفعل أَعْدَاءِ هَذَا الْمَنْهَجِ."
Now, unfortunately, you find Salafis spiteful and grudge-holding against each other. Provoked by who? By the enemies of this methodology.”
- A Warning against internal conflicts among Salafis, exploited by people of falsehood.
- An advice on maintaining brotherhood for Allah's sake and fostering love and cooperation in righteousness & piety.
- An emphasis on eliminating divisive behaviors that have infiltrated Ahl al-Sunnah.
- Ahl al-Sunnah are targeted by deviant groups because they expose their mistakes and warn against them.
- These groups strive to divide and weaken the united Ahl al-Sunnah globally through deceit and plots.
- Urging vigilance, learning from past events, maintaining unity, and cultivating a spirit of love and brotherhood, especially among the youth.
- Making du’ā for forgiveness and unity, noting that current conflicts among Salafis are incited by enemies of their methodology.
🎙️ Text of the advice:
وَأُوصِيكُمْ بِالأُخُوَّةِ فِي اللهِ تَبَارَكَ وَتَعَالَى وَالتَّحَابِّ فِيهِ وَالتَّعَاوُنِ عَلَى الْبِرِّ وَالتَّقْوَى وَالْقَضَاءِ عَلَى هَذِهِ الْمَظَاهِرِ الْقَبِيحَةِ الَّتِي سَرَّبَهَا إِلَى صُفُوفِ أَهْلِ السُّنَّةِ وَمَزَّقَهُمْ بِهَا، بَارَكَ اللهُ فِيكُمْ، يُحَارِبُونَ هَذِهِ الْمَظَاهِرَ.
I advise you to maintain brotherhood for the sake of Allah, to love each other for His sake, and to cooperate in righteousness and piety. Work together to eliminate these ugly manifestations that have infiltrated the ranks of Ahl al-Sunnah and have torn them apart. May Allah bless you. Fight against these phenomena.
أَهْلُ السُّنَّةِ مُسْتَهْدَفُونَ مِنْ كُلِّ الْفِئَاتِ الضَّالَّةِ وَمِنْ كُلِّ الْأَحْزَابِ السَّيِّئَةِ لِيُمَزِّقُوهُمْ، لِأَنَّهُمْ وَجَدُوا أَنَّهُ لَا يُبَيِّنُ أَخْطَاءَهُمْ وَيُحَذِّرُ مِنْهَا إِلَّا أَهْلُ السُّنَّةِ.
Ahl al-Sunnah are targeted by all deviant groups and malicious factions aiming to divide them. They have found that only Ahl al-Sunnah clarify their mistakes and warn against them.
وَجَدُوهُمْ فِي مَشَارِقِ الْأَرْضِ وَمَغَارِبِهَا عَلَى مَنْهَجٍ وَاحِدٍ، فَسَعَوْا فِي تَمْزِيقِهِمْ وَتَفْرِيقِهِمْ وَتَصْدِيعِهِمْ،
They have seen Ahl al-Sunnah united on one methodology across the world, so they have strived to divide and fragment them.
حَتَّى إِنَّكَ تَجِدُ هَذِهِ الظَّاهِرَةَ عِنْدَ الْعَرَبِ وَالْعَجَمِ بِالسَّبَبِ غَزْوِ وَمَكْرِ وَخُطَطِ وَمَكَايِدِ أَعْدَاءِ هَذَا الْمَنْهَجِ.
You can even see this phenomenon among Arabs and non-Arabs due to the tricks, deceit, and plots of the enemies of this methodology.
فَتَنَبَّهُوا وَاعْتَبِرُوا بِمَا حَصَلَ، وَاسْتَيْقِظُوا وَعُودُوا إِلَى الجادة،
Be aware and learn from what has happened. Wake up and return to the path.
وَرَبُّوا أَنْفُسَكُمْ، وَإِذَا أَصْبَحْتُمْ أَهْلَ العِلْمِ، رَبُّوا شَبَابَكُمْ عَلَى هَذِهِ الأمور وَرُوحِ الْمَوَدَّةِ وَالأُخُوَّةِ لِلْمُسْلِمِينَ السَّابِقِينَ وَالْمُعَاصِرِينَ.
Cultivate yourselves, and when you become scholars, cultivate the youth with these principles and the spirit of love and brotherhood towards the earlier and contemporary Muslims.
وَاللَّهُمَّ اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالإِيمَانِ، وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا، رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ.
"Lord, forgive us and our brothers who preceded us in faith and do not place in our hearts any resentment towards those who have believed. Our Lord, indeed You are Kind and Merciful."
الآنَ السَّلَفِيّ يحقد بَعْضُهُمْ عَلَى بَعْضٍ بفعل مَن؟ بفعل أَعْدَاءِ هَذَا الْمَنْهَجِ."
Now, unfortunately, you find Salafis spiteful and grudge-holding against each other. Provoked by who? By the enemies of this methodology.”
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🆕 💎Wisdom & Kindness In Dealing with The Commoners
https://www.umarquinn.com/articles/be-a-key-to-good-using-wisdom-kindness-in-dealing-with-the-common-muslims-from-the-people-of-innovation
Excerpt:
Shaykh Rabī’ (حفظه الله) said about Shaykh Ahmad Hassun (d. 1971 رحمه الله), who was the Sudanese Salafi mentor of Malcolm X:
“The first caller to Salafiyyah in Sudan in this era was Shaykh Hassuna, who was a model of patience, forbearance, and wisdom. He called to Allah actively in mosques and elsewhere. Innovators would attack and beat him severely until they thought he was dead. They would then drag him by his leg and throw him outside the mosque. When he regained consciousness, he would surprise people with a smile, not cursing or complaining, nor harboring grudges or seeking revenge. Many people entered Salafiyyah because of his noble character.
On another occasion, he was traveling by train, and when it was time for Maghrib or Isha prayer, he led the people in a prayer with a very beautiful recitation. They were impressed and asked, "Who led the prayer?" He said, "I am so-and-so." They then attacked and beat him severely until he lost consciousness. As usual, when he regained consciousness, he surprised people with his gracious smiles.”
https://www.umarquinn.com/articles/be-a-key-to-good-using-wisdom-kindness-in-dealing-with-the-common-muslims-from-the-people-of-innovation
Excerpt:
Shaykh Rabī’ (حفظه الله) said about Shaykh Ahmad Hassun (d. 1971 رحمه الله), who was the Sudanese Salafi mentor of Malcolm X:
“The first caller to Salafiyyah in Sudan in this era was Shaykh Hassuna, who was a model of patience, forbearance, and wisdom. He called to Allah actively in mosques and elsewhere. Innovators would attack and beat him severely until they thought he was dead. They would then drag him by his leg and throw him outside the mosque. When he regained consciousness, he would surprise people with a smile, not cursing or complaining, nor harboring grudges or seeking revenge. Many people entered Salafiyyah because of his noble character.
On another occasion, he was traveling by train, and when it was time for Maghrib or Isha prayer, he led the people in a prayer with a very beautiful recitation. They were impressed and asked, "Who led the prayer?" He said, "I am so-and-so." They then attacked and beat him severely until he lost consciousness. As usual, when he regained consciousness, he surprised people with his gracious smiles.”
THAQAFAPRESS | SALAFICULTURE
Be a Key to Good: Using Wisdom & Kindness In Dealing with The Commoners — THAQAFAPRESS | SALAFICULTURE
A Question to the Eminent Scholar, Imam and Hadith Expert, Shaykh Rabi' bin Hadi 'Umayr (حفظه الله): السؤال الخامس عشر: أتباع المبتدع هل يلحقون به في الهجر؟ Do the followers of an innovator share in the same ruling of being boycotted? الجواب: المخدوع منهم…
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🆕 Weekly Sunday Lesson
🚨 Beginning today we will be studying:
📖Basics of Islamic Belief: (1.) The Seven Prerequisites of the Two Shahadas
🖊️Al ‘Allāmah Hāfidh Al Hakamī (d. 1377 AH رحمه الله)
🎙️Umar Quinn
⌚️After ‘Asr (approximately 6:10 EDT)
Note: This is my new weekly lesson for Masjid Al-Tawhīd in York, PA.
I will be video broadcasting it live from this telegram account بإذن الله
Please benefit from the free Arabic /English learning resource I will be sharing to follow along with the lessons.
🚨 Beginning today we will be studying:
📖Basics of Islamic Belief: (1.) The Seven Prerequisites of the Two Shahadas
🖊️Al ‘Allāmah Hāfidh Al Hakamī (d. 1377 AH رحمه الله)
🎙️Umar Quinn
⌚️After ‘Asr (approximately 6:10 EDT)
Note: This is my new weekly lesson for Masjid Al-Tawhīd in York, PA.
I will be video broadcasting it live from this telegram account بإذن الله
Please benefit from the free Arabic /English learning resource I will be sharing to follow along with the lessons.
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This resource and the Arabic/English workbook I will share soon (إن شاء الله ) are both free use/share in their copyrights (cannot be printed for monetary gain except by the publishers).
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🆕💎 [Each One, Teach One: Sharing What You Know with Those Who Need It]
Our communities have such a great need for learned people who are able to teach the basics of the religion to children, new-Muslims, and beginners, and who have some degree of skill in all the various sciences and disciplines of religious instruction for learners on all levels to reach their potential. By people contributing what they can to meet the growing need, an atmosphere of learning can be quickly nurtured.
🖊️The esteemed scholar, Zayd bin Muhammad Al-Madkhali (رحمه الله) said:
" وَلا شَكَّ أَنَّ نَشْرَ العِلْمِ عَمَلٌ مُشْتَرَكٌ يَلْزَمُ العَالِمَ المُتَبَحِّرَ، وَالطَّالِبَ المُبْتَدِئَ كُلَّ وَاحِدٍ فِي حُدُودِ قُدْرَتِهِ وَعِلْمِهِ، عَمَلًا بِقَوْلِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: ( بَلِّغُوا عَنِّي وَلَوْ آيَةً )؛ فَإِنَّ هَذَا النَّصَّ يَدُلُّ عَلَى أَنَّ مَنْ يَمْلِكُ شَيْئًا مِنَ العِلْمِ وَلَوْ يَسِيرًا وَجَبَ عَلَيْهِ أَنْ يُبَلِّغَهُ مَنْ يَحْتَاجُ إِلَيْهِ،
"Undoubtedly, spreading knowledge is a shared duty incumbent upon both the well-versed scholar and the beginner student, each within the limits of his ability and knowledge, in accordance with the saying of the Messenger of Allah - peace and blessings be upon him: (Convey from me even if it is one verse); for this text indicates that whoever possesses some knowledge, even if it is little, must convey it to those in need of it.
وَلا يَجُوزُ لَهُ كِتْمَانُهُ، كَمَا لا يَجُوزُ لَهُ الاعْتِذَارُ بِأَنَّ غَيْرَهُ أَوْلَى مِنْهُ وَأَقْدَرُ، وَمَا شَابَهَ ذَلِكَ مِنَ الأعْذَارِ التِي لا يَنْبَغِي انْتِحَالُهَا أَوِ التَّعْوِيلُ عَلَيْهَا، مَادَامَتْ حَاجَةُ الخَلْقِ قَائِمَةً، وَلَمْ يَمْنَعْ مَانِعٌ شَرْعِيٌّ مِنَ النَّفَقَةِ مِنَ العِلْمِ وَلَوْ كَانَ يَسِيرًا، لَكِنْ فِي حُدُودِ مَا تَعْلَمُ أَيُّهَا المُعَلِّمُ: {لِيُنفِقْ ذُو سَعَةٍۢ مِّن سَعَتِهِۦ ۖ }".
He is not permitted to withhold it, nor to excuse himself by claiming that others are more deserving or more capable, or similar excuses that should not be adopted or relied upon, as long as the need of the people exists, and there is no religiously legitimate impediment to spending from knowledge, even if it is little, but within the limits of what you know, O teacher: {Let a man of wealth spend from his wealth}."
📚[Al-Ajwiba Al-Sadida 'an Al-As'ila Al-Rashida (1/211)].
Our communities have such a great need for learned people who are able to teach the basics of the religion to children, new-Muslims, and beginners, and who have some degree of skill in all the various sciences and disciplines of religious instruction for learners on all levels to reach their potential. By people contributing what they can to meet the growing need, an atmosphere of learning can be quickly nurtured.
🖊️The esteemed scholar, Zayd bin Muhammad Al-Madkhali (رحمه الله) said:
" وَلا شَكَّ أَنَّ نَشْرَ العِلْمِ عَمَلٌ مُشْتَرَكٌ يَلْزَمُ العَالِمَ المُتَبَحِّرَ، وَالطَّالِبَ المُبْتَدِئَ كُلَّ وَاحِدٍ فِي حُدُودِ قُدْرَتِهِ وَعِلْمِهِ، عَمَلًا بِقَوْلِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: ( بَلِّغُوا عَنِّي وَلَوْ آيَةً )؛ فَإِنَّ هَذَا النَّصَّ يَدُلُّ عَلَى أَنَّ مَنْ يَمْلِكُ شَيْئًا مِنَ العِلْمِ وَلَوْ يَسِيرًا وَجَبَ عَلَيْهِ أَنْ يُبَلِّغَهُ مَنْ يَحْتَاجُ إِلَيْهِ،
"Undoubtedly, spreading knowledge is a shared duty incumbent upon both the well-versed scholar and the beginner student, each within the limits of his ability and knowledge, in accordance with the saying of the Messenger of Allah - peace and blessings be upon him: (Convey from me even if it is one verse); for this text indicates that whoever possesses some knowledge, even if it is little, must convey it to those in need of it.
وَلا يَجُوزُ لَهُ كِتْمَانُهُ، كَمَا لا يَجُوزُ لَهُ الاعْتِذَارُ بِأَنَّ غَيْرَهُ أَوْلَى مِنْهُ وَأَقْدَرُ، وَمَا شَابَهَ ذَلِكَ مِنَ الأعْذَارِ التِي لا يَنْبَغِي انْتِحَالُهَا أَوِ التَّعْوِيلُ عَلَيْهَا، مَادَامَتْ حَاجَةُ الخَلْقِ قَائِمَةً، وَلَمْ يَمْنَعْ مَانِعٌ شَرْعِيٌّ مِنَ النَّفَقَةِ مِنَ العِلْمِ وَلَوْ كَانَ يَسِيرًا، لَكِنْ فِي حُدُودِ مَا تَعْلَمُ أَيُّهَا المُعَلِّمُ: {لِيُنفِقْ ذُو سَعَةٍۢ مِّن سَعَتِهِۦ ۖ }".
He is not permitted to withhold it, nor to excuse himself by claiming that others are more deserving or more capable, or similar excuses that should not be adopted or relied upon, as long as the need of the people exists, and there is no religiously legitimate impediment to spending from knowledge, even if it is little, but within the limits of what you know, O teacher: {Let a man of wealth spend from his wealth}."
📚[Al-Ajwiba Al-Sadida 'an Al-As'ila Al-Rashida (1/211)].
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🆕💎 [Don’t Forget To Arm Yourself with Du’ā When Leaving Home]
1️⃣ Narrated by Al-Tirmidhi, Abu Dawood, and others from Anas ibn Malik (رضي الله عنه): The Prophet (صلى الله عليه وسلم) said: "If a man leaves his house and says:
بِسْمِ اللهِ، تَوَكَّلْتُ عَلَى اللهِ، لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ،
'In the name of Allah, I place my trust in Allah, there is no power and no strength except with Allah,' it will be said to him at that moment: 'You are guided, sufficed, and protected.' Then the devil will move away from him, and another devil will say: 'How can you deal with a man who has been guided, sufficed, and protected?'"
2️⃣ It is confirmed in the Sunan of Abu Dawood, Ibn Majah, and others from Umm Salamah (رضي الله عنها), she said: "The Prophet (صلى الله عليه وسلم) never left my house without raising his gaze to the sky and saying:
"اللَّهُمَّ إنِّي أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أُضَلَّ، أَوْ أَزِلَّ أَوْ أُزَلَّ، أَوْ أَظْلِمَ أَوْ أُظْلَمَ، أَوْ أَجْهَلَ أَوْ يُجْهَلَ عليَّ".
'O Allah, I seek refuge in You from going astray or being led astray, from slipping or being caused to slip, from oppressing or being oppressed, and from behaving ignorantly or being treated ignorantly.'"
🖊️ Sh ‘Abd al-Razzāq al Badr:
ولو تأمَّلتَ هذا الدعاء لوجدتَ أنَّه موافقٌ للحديث السابق في الغاية والمقصود،
“If you reflect on this supplication, you will find that it aligns with the previous hadith in its purpose and intent.
فقوله في الحديث السابق: "هديت" موافقٌ لقوله في هذا الحديث: "اللَّهُمَّ إنِّي أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أُضَلَّ"،
His statement in the previous hadith: "You are guided" corresponds to his saying in this hadith: "O Allah, I seek refuge in You from going astray or being led astray."
وقوله: "كفيت" موافقٌ لقوله: "أَظْلِمَ أَوْ أُظْلَمَ"،
His statement: "sufficed" corresponds to his saying: "from oppressing or being oppressed."
وقوله: "ووُقيت" موافقٌ لقوله: "أَزِلَّ أَوْ أُزَلَّ، أَوْ أَجْهَلَ أَوْ يُجْهَلَ عليَّ"،
And his statement: "protected" corresponds to his saying: "from slipping or being caused to slip, or behaving ignorantly or being treated ignorantly."
فيكون العبدُ بذلك متعوِّذاً بالله مِمَّا يُبعده من الهداية والكفاية والوقاية، ولا بأس لو أنَّ العبدَ جمع بين هذين الدعاءين.
Thus, the servant would be seeking refuge in Allah from what distances him from guidance, sufficiency, and protection. It is acceptable for the servant to combine both of these supplications.”
📚 [Fiqh al Ad’iyyah wal Adhkār 3/99]
بِسْمِ اللهِ، تَوَكَّلْتُ عَلَى اللهِ، لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ،
'In the name of Allah, I place my trust in Allah, there is no power and no strength except with Allah,' it will be said to him at that moment: 'You are guided, sufficed, and protected.' Then the devil will move away from him, and another devil will say: 'How can you deal with a man who has been guided, sufficed, and protected?'"
"اللَّهُمَّ إنِّي أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أُضَلَّ، أَوْ أَزِلَّ أَوْ أُزَلَّ، أَوْ أَظْلِمَ أَوْ أُظْلَمَ، أَوْ أَجْهَلَ أَوْ يُجْهَلَ عليَّ".
'O Allah, I seek refuge in You from going astray or being led astray, from slipping or being caused to slip, from oppressing or being oppressed, and from behaving ignorantly or being treated ignorantly.'"
🖊️ Sh ‘Abd al-Razzāq al Badr:
ولو تأمَّلتَ هذا الدعاء لوجدتَ أنَّه موافقٌ للحديث السابق في الغاية والمقصود،
“If you reflect on this supplication, you will find that it aligns with the previous hadith in its purpose and intent.
فقوله في الحديث السابق: "هديت" موافقٌ لقوله في هذا الحديث: "اللَّهُمَّ إنِّي أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أُضَلَّ"،
His statement in the previous hadith: "You are guided" corresponds to his saying in this hadith: "O Allah, I seek refuge in You from going astray or being led astray."
وقوله: "كفيت" موافقٌ لقوله: "أَظْلِمَ أَوْ أُظْلَمَ"،
His statement: "sufficed" corresponds to his saying: "from oppressing or being oppressed."
وقوله: "ووُقيت" موافقٌ لقوله: "أَزِلَّ أَوْ أُزَلَّ، أَوْ أَجْهَلَ أَوْ يُجْهَلَ عليَّ"،
And his statement: "protected" corresponds to his saying: "from slipping or being caused to slip, or behaving ignorantly or being treated ignorantly."
فيكون العبدُ بذلك متعوِّذاً بالله مِمَّا يُبعده من الهداية والكفاية والوقاية، ولا بأس لو أنَّ العبدَ جمع بين هذين الدعاءين.
Thus, the servant would be seeking refuge in Allah from what distances him from guidance, sufficiency, and protection. It is acceptable for the servant to combine both of these supplications.”
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🆕 [Resist Being Pushed Forward (& Self-Promotion)]
When a young person excels in learning they must resist the pressure of being pushed forward prematurely & engaging in self-promotion. What is needed for oneself and needed to meet people’s needs & expectations are vastly different things.
🖊️Malik ibn Dinar (رحمه الله) said:
"مَنْ طَلَبَ الْعِلْمَ لِنَفْسِهِ فَالْقَلِيلُ مِنْهُ يَكْفِي، وَمَنْ طَلَبَ الْعِلْمَ لِحَوَائِجِ النَّاسِ فَحَوَائِجُ النَّاسِ كَثِيرَةٌ".
"Whoever seeks knowledge for himself, a little of it suffices him, and whoever seeks knowledge for the needs of the people, the needs of the people are many."
[“Al-Zuhd by Imam Ahmad (p. 390)]
Meaning that mandatory knowledge for the average Muslim consists of learning the basics of: (1.) the pillars of Eman; (2.) mandatory acts of worship; (3.) the rights of people, including basic laws of lawful earning & spending; & (4.) clearly forbidden acts, specifically the major sins.
🔘However, meeting the needs of people ideally requires rudimentary proficiency in:
📚 the Arabic language & its core sciences;
📚 memorizing much or all)of the Quran w/ good recitation;
📚 memorizing many essential Hadith;
📚 the Fundamentals (Usul) of Tafsīr & study of the main books of Tafsīr;
📚 the science of Hadith along w/ core books of Hadith & Shuruh (explanation);
📚 the creed of the Salaf in detail;
📚 Fiqh (laws of worship, marriage, divorce, custody, business transactions, arbitrating disputes, etc.), its Fundamentals (Usul), its principles (Al Qawa’id), its primary objectives/wisdoms (Al Maqāsid);
📚 the states of the heart & moral character (Al-sulūk);
📚 & many subsidiary subject matters stemming from these main subjects such as the Prophetic Sīrah, the proofs of prophethood (dala’il al-nubuwwah), the beauty of Islam (al Mahāsin), the etiquettes of research & debate (Adab al Bahth wal-Munādharah), Islamic history (Al-Tārīkh), to name a few.
The more one knows what substantive knowledge actually is, the more they realize they know almost nothing. This emphasizes the dire need to resist being pushed forward:
🖊️Abu Hanifah (رحمه الله) said:
مَنْ طَلَبَ الرِّيَاسَةَ بِالْعِلْمِ قَبْلَ أَوَانِهِ لَمْ يَزَلْ فِي ذُلٍّ مَا بَقِيَ،
"Whoever seeks leadership with knowledge before its time will remain in humiliation as long as he lives."
🖊️Sufyan al-Thawrī (رحمه الله) said:
مَنْ تَرَأَّسَ فِي حَدَاثَتِهِ كَانَ أَدْنَى عُقُوبَتِهِ أَنْ يَفُوتَهُ حَظٌّ كَبِيرٌ مِنَ الْعِلْمِ.
“Whoever assumes leadership in his youth, his least punishment is missing out on a significant portion of knowledge.”
🖊️Al-Shafi'i (رحمه الله) said:
إِذَا تَصَدَّرَ الْحَدَثُ فَاتَهُ عِلْمٌ كَثِيرٌ.
When a young person takes a leading position, he misses out on much knowledge.
🖊️Ibn Mas'ud (رضي الله عنه) reportedly said:
«لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا أَخَذُوا الْعِلْمَ عَنْ أَكَابِرِهِمْ وَأُمَنَائِهِمْ وَعُلَمَائِهِمْ»
"People will remain in a good state as they take knowledge from their elders, their trustworthy ones, and their scholars."
🖊️Imam Ibn Qutaybah (رحمه الله) commented:
«لِأَنَّ الشَّيْخَ قَدْ زَالَتْ عَنْهُ مَتْعَةُ الشَّبَابِ وَحِدَّتُهُ وَعَجَلَتُهُ وَسَفَهُهُ، وَاسْتَصْحَبَ التَّجْرِبَةَ وَالْخِبْرَةَ،
"Because the elder has lost the impulsiveness, haste, and foolishness of youth, and he has gained experience and knowledge.
وَلَا يَدْخُلُ عَلَيْهِ فِي عِلْمِهِ الشُّبْهَةُ، وَلَا يَغْلِبُ عَلَيْهِ الْهَوَى، وَلَا يَمِيلُ بِهِ الطَّمَعُ، وَلَا يَسْتَزِلُّهُ الشَّيْطَانُ اسْتِزْلَالَ الْحَدَثِ،
No doubt enters his knowledge, nor does desire dominate him, nor does greed sway him, nor does Satan mislead him as he misleads the young.
فَمَعَ السِّنِّ الْوَقَارُ وَالْجَلَالَةُ وَالْهَيْبَةُ، وَالْحَدَثُ قَدْ تَدْخُلُ عَلَيْهِ هَذِهِ الأُمُورُ الَّتِي أمِنَتْ عَلَى الشَّيْخِ، فَإِذَا دَخَلَتْ عَلَيْهِ وَأَفْتَى هَلَكَ وَأَهْلَكَ».
With age comes respectability, dignity, and reverence. The young person, however, may be affected by these things that the elder is safe from. If he is affected by them and gives legal opinions, he destroys himself and others."
When a young person excels in learning they must resist the pressure of being pushed forward prematurely & engaging in self-promotion. What is needed for oneself and needed to meet people’s needs & expectations are vastly different things.
🖊️Malik ibn Dinar (رحمه الله) said:
"مَنْ طَلَبَ الْعِلْمَ لِنَفْسِهِ فَالْقَلِيلُ مِنْهُ يَكْفِي، وَمَنْ طَلَبَ الْعِلْمَ لِحَوَائِجِ النَّاسِ فَحَوَائِجُ النَّاسِ كَثِيرَةٌ".
"Whoever seeks knowledge for himself, a little of it suffices him, and whoever seeks knowledge for the needs of the people, the needs of the people are many."
[“Al-Zuhd by Imam Ahmad (p. 390)]
Meaning that mandatory knowledge for the average Muslim consists of learning the basics of: (1.) the pillars of Eman; (2.) mandatory acts of worship; (3.) the rights of people, including basic laws of lawful earning & spending; & (4.) clearly forbidden acts, specifically the major sins.
🔘However, meeting the needs of people ideally requires rudimentary proficiency in:
The more one knows what substantive knowledge actually is, the more they realize they know almost nothing. This emphasizes the dire need to resist being pushed forward:
🖊️Abu Hanifah (رحمه الله) said:
مَنْ طَلَبَ الرِّيَاسَةَ بِالْعِلْمِ قَبْلَ أَوَانِهِ لَمْ يَزَلْ فِي ذُلٍّ مَا بَقِيَ،
"Whoever seeks leadership with knowledge before its time will remain in humiliation as long as he lives."
🖊️Sufyan al-Thawrī (رحمه الله) said:
مَنْ تَرَأَّسَ فِي حَدَاثَتِهِ كَانَ أَدْنَى عُقُوبَتِهِ أَنْ يَفُوتَهُ حَظٌّ كَبِيرٌ مِنَ الْعِلْمِ.
“Whoever assumes leadership in his youth, his least punishment is missing out on a significant portion of knowledge.”
🖊️Al-Shafi'i (رحمه الله) said:
إِذَا تَصَدَّرَ الْحَدَثُ فَاتَهُ عِلْمٌ كَثِيرٌ.
When a young person takes a leading position, he misses out on much knowledge.
🖊️Ibn Mas'ud (رضي الله عنه) reportedly said:
«لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا أَخَذُوا الْعِلْمَ عَنْ أَكَابِرِهِمْ وَأُمَنَائِهِمْ وَعُلَمَائِهِمْ»
"People will remain in a good state as they take knowledge from their elders, their trustworthy ones, and their scholars."
🖊️Imam Ibn Qutaybah (رحمه الله) commented:
«لِأَنَّ الشَّيْخَ قَدْ زَالَتْ عَنْهُ مَتْعَةُ الشَّبَابِ وَحِدَّتُهُ وَعَجَلَتُهُ وَسَفَهُهُ، وَاسْتَصْحَبَ التَّجْرِبَةَ وَالْخِبْرَةَ،
"Because the elder has lost the impulsiveness, haste, and foolishness of youth, and he has gained experience and knowledge.
وَلَا يَدْخُلُ عَلَيْهِ فِي عِلْمِهِ الشُّبْهَةُ، وَلَا يَغْلِبُ عَلَيْهِ الْهَوَى، وَلَا يَمِيلُ بِهِ الطَّمَعُ، وَلَا يَسْتَزِلُّهُ الشَّيْطَانُ اسْتِزْلَالَ الْحَدَثِ،
No doubt enters his knowledge, nor does desire dominate him, nor does greed sway him, nor does Satan mislead him as he misleads the young.
فَمَعَ السِّنِّ الْوَقَارُ وَالْجَلَالَةُ وَالْهَيْبَةُ، وَالْحَدَثُ قَدْ تَدْخُلُ عَلَيْهِ هَذِهِ الأُمُورُ الَّتِي أمِنَتْ عَلَى الشَّيْخِ، فَإِذَا دَخَلَتْ عَلَيْهِ وَأَفْتَى هَلَكَ وَأَهْلَكَ».
With age comes respectability, dignity, and reverence. The young person, however, may be affected by these things that the elder is safe from. If he is affected by them and gives legal opinions, he destroys himself and others."
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