🆕💎[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)].

🆕💎[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]

🆕 [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."

💎[Shyness & Modesty Drives All Good Character]

🔘Imam Muhammad Al Amīn Al-Shinqītī (رحمه الله) said, commenting on the hadīth:

“إِنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النُّبُوَّةِ: إِذَا لَمْ تَسْتَحِ فَاصْنَعْ مَا تَشَاءُ”.

“Indeed, among what has reached people from the words of (early) prophets is: If you feel no shame, then do as you wish.”

🖊️He says:

أَيْ إِنَّ الْحَيَاءَ وَهُوَ مِنْ أَخَصِّ الْأَخْلَاقِ سِيَاجٌ مِنَ الرَّذَائِلِ،

This means that modesty, which is one of the most exceptional traits, is a barrier against vices.

وَهَذَا مِمَّا يُؤَكِّدُ أَنَّ الْخُلُقَ الْحَسَنَ يَحْمِلُ عَلَى الْفَضَائِلِ، وَيَمْنَعُ مِنَ الرَّذَائِلِ، كَمَا قِيلَ فِي ذَلِكَ:

This confirms that good character leads to virtues and prevents vices, as it is said in this regard:

إِنَّ الْكَرِيمَ إِذَا تَمَكَّنَ مِنْ أَذًى *** جَاءَتْهُ أَخْلَاقُ الْكِرَامِ فَأَقْلَعَا

Indeed, the noble, when he is capable of harm***His noble character makes him desist

وَتَرَى اللَّئِيمَ إِذَا تَمَكَّنَ مِنْ أَذًى *** يَطْغَى فَلَا يُبْقِي لِصُلْحٍ مَوْضِعًا

And you see the ignoble, when he is capable of harm***He tyrannizes and leaves no room for reconciliation.”

[Adwā’ al Bayān]

🖊️ Ibn Asakir mentioned in his book:

‎ «أَصَابَ الْعَمَى الصَّلْتَ بْنَ بَسْطَامٍ، فَجَلَسَ إِخْوَانُهُ يَدْعُونَ لَهُ عَصْرَ الْجُمُعَةِ، وَقَبْلَ الْغُرُوبِ عَطَسَ عَطْسَةً، فَرَجَعَ بَصَرُهُ».

"Al-Salt bin Bastam was afflicted with blindness, so his brothers sat and prayed for him on Friday at ‘Asr time. Before sunset, he sneezed, and his sight returned."
📚[Tārīkh Baghdād]

🖊️ Ibn al-Qayyim (رحمه الله) said:

‎«وَهَذِهِ السَّاعَةُ هِيَ آخِرُ سَاعَةٍ بَعْدَ الْعَصْرِ، يُعَظِّمُهَا جَمِيعُ أَهْلِ الْمِلَلِ».

"And this hour is the last hour after Asr, revered by all people of different faiths."

💎[Ibn Taymiyyah’s Timeless Counsel: Prioritize Allah’s Approval Over the Assessments of Others]

🖊️ Ibn Habbal al-Ba'li (d. 744 AH رحمه الله) said:

وَكُنْتُ أُخْبِرُكَ أَنَّ سَيِّدَنَا شَيْخَ الْإِسْلَامِ تَقِيَّ الدِّينِ أَبَا الْعَبَّاسِ أَحْمَدَ بْنَ تَيْمِيَّةَ -أَيَّدَهُ اللَّهُ وَأَحْسَنَ إِلَيْهِ- أَوْصَانِي مَرَّةً فِي سَنَةِ ثَلَاثٍ وَسَبْعِمِائَةٍ، وَصِيَّةً بَلِيغَةً حَفِظْتُ مِنْهَا قَوْلَهُ:

“And I have told you before that our mentor, Shaykh al-Islam Taqi al-Din Abu al-Abbas Ahmad ibn Taymiyyah – may Allah support him and be kind to him – once advised me in the year seven hundred and three, with an eloquent advice, of which I remembered his saying:

لَا تَقْصِدْ رِضَا النَّاسِ بِأَقْوَالِكَ وَلَا أَفْعَالِكَ:

Do not seek the pleasure of people with your words or actions, for the pleasure of people is an unattainable goal.

فَإِنَّ رِضَا النَّاسِ غَايَةٌ لَا تُدْرَكُ، الْيَوْمَ إِنْ تُرْضِ النَّاسَ يَشْكُرُوكَ، وَفِي غَيْرِ تُسْخطِهِمْ يَذُمُّوكَ،

Today, if you please people, they will thank you, and at other times they will blame you when you displease them.

انْقَضَى عُمْرُكَ بَيْنَ شُكْرِهِمْ وَذَمِّهِمْ وَلَا حَقِيقَةَ لِأَحَدِهِمَا،

Your life will pass between their praise and blame, and neither are real.

بَلْ إِذَا عُرِضَ لَكَ أَمْرٌ فِيهِ طَاعَةُ اللهِ أَقْدِمْ عَلَيْهِ وَلَوْ أَنَّ فِي قِبَالَتِهِ أَلْفًا يَذُمُّونَكَ، فَإِنَّ اللهَ تَعَالَى يَكْفِيكَ شَرَّهُمْ،

Rather, if something comes to you that involves obedience to Allah, proceed with it, even if there are a thousand who criticize you for it, for Allah will protect you from their evil.

عَمَلًا بِمَا ثَبَتَ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا وَقَدْ رُوِيَ مَوْقُوفًا وَمَرْفُوعًا إِلَى النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أَنَّهُ قَالَ:

Do so acting according to what is established from Aisha (رضي الله عنها) and it has been narrated both as a mawquf and a marfu’ report to the Prophet (ﷺ) that he said:

«مَنْ أَرْضَى اللهَ بِسَخَطِ النَّاسِ كَفَاهُ مَئُونَةَ النَّاسِ»

"Whoever seeks Allah's pleasure by displeasing people, Allah will suffice him against people's harm.”

وَإِذَا عُرِضَ لَكَ أَمْرٌ فِيهِ مَعْصِيَةٌ احْذَرْ ثُمَّ احْذَرْ أَنْ تُقْدِمَ عَلَيْهِ وَلَوْ أَنَّ فِي قِبَالَتِهِ أَلْفًا يَشْكُرُونَكَ، فَإِنَّ اللهَ تَعَالَى يُسَلِّطُهُمْ عَلَيْكَ،

And if something comes to you that involves disobedience, beware, then beware of proceeding with it, even if there are a thousand who thank you for it, for Allah will impose them upon you.

عَمَلًا بِقَوْلِهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: «مَنْ أَرْضَى النَّاسَ بِسَخَطِ اللهِ عَادَ حَامِدُهُ مِنَ النَّاسِ ذَامًّا» وَفِي لَفْظٍ «وَكَلَهُ اللهُ إِلَيْهِمْ وَلَمْ يُغْنُوا عَنْهُ مِنَ اللهِ شَيْئًا».

Do so acting according to his saying (ﷺ): "Whoever seeks to please people by displeasing Allah, the one who praised him among people will turn into a blamer" and in another version "Allah will entrust him to them and they will not avail him of anything against Allah.”

وَلَقَدْ وَجَدْتُ -وَاللهِ- فِي مُدَّةِ الْعُمْرِ لِهَذِهِ الْوَصِيَّةِ ثَمَرَاتٍ عَجِيبَةٍ.

And by Allah, I have found in the course of my life amazing fruits of this advice.

[Al-Nasīhah Al Mukhtassah]

💎[Why All of True Happiness Results from Sincere Worship & Trusting in Allah]

🖊️ Shaykh al Islām Ibn Taymiyyah (d. 728 AH رحمه الله) said:
"فَكُلَّمَا ازْدَادَ الْقَلْبُ حُبًّا لِلَّهِ ازْدَادَ لَهُ عُبُودِيَّةً، وَكُلَّمَا ازْدَادَ لَهُ عُبُودِيَّةً ازْدَادَ لَهُ حُبًّا وَفَضَّلَهُ عَمَّا سِوَاهُ.

“So, the more the heart increases in love for Allah, the more it increases in servitude to Him; and the more it increases in servitude to Him, the more it increases in love for Him and prefers Him over anything else.

وَالْقَلْبُ فَقِيرٌ بِالذَّاتِ إِلَى اللَّهِ مِنْ وَجْهَيْنِ: مِنْ جِهَةِ الْعِبَادَةِ وَهِيَ الْعِلَّةُ الْغَائِيَّةُ وَمِنْ جِهَةِ الِاسْتِعَانَةِ وَالتَّوَكُّلِ وَهِيَ الْعِلَّةُ الْفَاعِلَةُ.

The heart is inherently in need of Allah in two ways: in terms of worship, which is the ultimate purpose, and in terms of seeking help and reliance, which is the effective cause.

فَالْقَلْبُ لَا يَصْلُحُ وَلَا يُفْلِحُ وَلَا يَنْعَمُ وَلَا يَسُرُّ وَلَا يَلْتَذُّ وَلَا يَطِيبُ وَلَا يَسْكُنُ وَلَا يَطْمَئِنُّ إِلَّا بِعِبَادَةِ رَبِّهِ وَحُبِّهِ وَالْإِنَابَةِ إِلَيْهِ،

The heart does not become sound, successful, happy, joyful, delighted, pure, tranquil, or at peace except through worshiping its Lord, loving Him, and turning to Him in repentance.

وَلَوْ حَصَلَ لَهُ كُلُّ مَا يَلْتَذُّ بِهِ مِنَ الْمَخْلُوقَاتِ لَمْ يَطْمَئِنَّ وَلَمْ يَسْكُنْ، إِذْ فِيهِ فَقْرٌ ذَاتِيٌّ إِلَى رَبِّهِ مِنْ حَيْثُ هُوَ مَعْبُودُهُ وَمَحْبُوبُهُ وَمَطْلُوبُهُ،

Even if it were to attain everything it desires from created things, it would not find tranquility or peace, for it has an inherent need for its Lord in terms of Him being its object of worship, its beloved, and its sought-after.

وَبِذَلِكَ يَحْصُلُ لَهُ الْفَرَحُ وَالسُّرُورُ وَاللَّذَّةُ وَالنِّعْمَةُ وَالسُّكُونُ وَالطُّمَأْنِينَةُ.

Through this, it attains joy, happiness, delight, blessing, tranquility, and peace.

وَهَذَا لَا يَحْصُلُ لَهُ إِلَّا بِإِعَانَةِ اللهِ لَهُ فَإِنَّهُ لَا يَقْدِرُ عَلَى تَحْصِيلِ ذَلِكَ لَهُ إِلَّا اللهُ فَهُوَ دَائِمًا مُفْتَقِرٌ إِلَى حَقِيقَةِ {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}.

And this is not achieved for him except with Allah's assistance, for he is unable to attain that except through Allah. He is always in need of the essence of "You alone we worship, and You alone we ask for help."

فَإِنَّهُ لَوْ أُعِينَ عَلَى حُصُولِ كُلِّ مَا يُحِبُّهُ وَيَطْلُبُهُ وَيَشْتَهِيهِ وَيُرِيدُهُ وَلَمْ يَحْصُلْ لَهُ عِبَادَةُ اللهِ فَلَنْ يَحْصُلَ إِلَّا عَلَى الْأَلَمِ وَالْحَسْرَةِ وَالْعَذَابِ

For if he were to be aided in obtaining everything he loves, seeks, desires, and wants, and did not achieve the worship of Allah, he would only attain pain, regret, and torment.

وَلَنْ يَخْلُصَ مِنْ آلامِ الدُّنْيَا وَنَكَدِ عَيْشِهَا إِلَّا بِإِخْلَاصِ الْحُبِّ لِلَّهِ بِحَيْثُ يَكُونُ اللهُ هُوَ غَايَةَ مُرَادِهِ وَنِهَايَةَ مَقْصُودِهِ وَهُوَ الْمَحْبُوبُ لَهُ بِالْقَصْدِ الْأَوَّلِ،

He will not be free from the pains of this world and its hardships except by sincerely loving Allah, such that Allah becomes the ultimate aim of his desires and his end goal, and He is the one truly loved by him.

وَكُلُّ مَا سِوَاهُ إِنَّمَا يُحِبُّهُ لِأَجْلِهِ، لَا يُحِبُّ شَيْئًا لِذَاتِهِ إِلَّا اللهُ.

Everything else he loves only for Allah's sake, not loving anything for its own sake except Allah.

وَمَتَى لَمْ يَحْصُلْ لَهُ هَذَا لَمْ يَكُنْ قَدْ حَقَّقَ حَقِيقَةَ (لَا إِلَهَ إِلَّا اللهُ)، وَلَا حَقَّقَ التَّوْحِيدَ وَالْعُبُودِيَّةَ وَالْمَحَبَّةَ لِلَّهِ،

If he does not achieve this, he has not actualized the true meaning of "There is no true god (worthy of worship) but Allah," nor has he actualized true monotheism, servitude, and love for Allah.

وَكَانَ فِيهِ مِنْ نَقْصِ التَّوْحِيدِ وَالْإِيمَانِ بَلْ مِنَ الْأَلَمِ وَالْحَسْرَةِ وَالْعَذَابِ بِحَسَبِ ذَلِكَ.

Consequently, he will experience a deficiency in monotheism and faith, and accordingly will experience pain, regret, and torment.”

📚 [Al ‘Ubudiyyah]

💎[Allah Controls all Things; Be Pleased with His Decree: Don’t Complain To or About Anyone or Anything & Don’t Blame People]

🖊️The great scholar and historian, Taqī al-Dīn al Maqrīzī (d. 845 AH رحمه الله), said:

فَإِنَّ التَّوْحِيدَ حَقِيقَتُهُ: أَنْ تَرَى الْأُمُورَ كُلَّهَا مِنَ اللَّهِ - تَعَالَى - رُؤْيَةً تَقْطَعُ الِالْتِفَاتَ إِلَى الْأَسْبَابِ وَالْوَسَائِطِ، فَلَا تَرَى الْخَيْرَ وَالشَّرَّ إِلَّا مِنْهُ تَعَالَى،

“For the essence of Tawheed (monotheism) is: to see all matters as being from Allah - the Exalted - in a way that cuts off paying attention to causes and intermediaries, so you see neither good nor bad except coming from Him, the Exalted.

وَهَذَا الْمَقَامُ يُثْمِرُ التَّوَكُّلَ، وَتَرْكَ شَكَايَةِ الْخَلْقِ، وَتَرْكَ لَوْمِهِمْ، وَالرِّضَا عَنِ اللَّهِ - تَعَالَى -، وَالتَّسْلِيمَ لِحُكْمِهِ.

And this vantage point yields trust in Allah, abandonment of complaining to people, abandonment of blaming them, contentment with Allah - the Exalted -, and submission to His decree.”

📚 [Tajrīd al-Tawhīd al Mufīd]

🔘The above statement of Al Maqrīzī demonstrates the powerful connection between sound Islamic beliefs and one’s entire worldview 🌎 and personal conduct.

The true believer ignores superficial causes or obsessing over human involvement in what one is tested with of ease or hardship:

🖊️Ibn Mas’ūd (رضي الله عنه) reportedly said:

مِنَ اليَقِينِ أنْ لا تُرْضِيَ النَّاسَ بِسَخَطِ اللَّهِ، وَلا تَحْمَدَ أَحَدًا عَلَى رِزْقِ اللَّهِ، وَلا تَلُومَ أَحَدًا عَلَى مَا لَمْ يُؤْتِكَ اللَّهُ؛

“From certainty is that you do not seek to please people by incurring Allah’s displeasure, nor praise anyone for the sustenance provided by Allah, nor blame anyone for what Allah has not granted you.

فَإِنَّ رِزْقَ اللَّهِ لا يَسُوقُهُ حِرْصُ حَرِيصٍ وَلا يَرُدُّهُ كَرَاهَةُ كَارِهٍ.

For certainly Allah's sustenance is not brought forth by the eagerness of the eager, nor is it turned away by the dislike of the disliker.

وَإِنَّ اللَّهَ بِقِسْطِهِ وَحِلْمِهِ وَعَدْلِهِ جَعَلَ الرَّوْحَ وَالفَرَحَ فِي اليَقِينِ وَالرِّضَى، وَجَعَلَ الهَمَّ وَالحُزْنَ فِي الشَّكِّ وَالسَّخَطِ.

Indeed, Allah, by His justice, forbearance, and fairness, has placed relief and joy in certainty and contentment, and placed worry and sorrow in doubt and displeasure.”

📚 [Al-Zuhd by Al Hannād (536); Al Yaqīn by Ibn Abī-l-Dunyā (23)]

🆕 💎[A Comprehensive Du’ā for 2️⃣2️⃣ Keys to Success in Both Worlds]

🔘 ‘Abdullah b. ‘Abbās ( ضي الله عنهما) who said:

"كَانَ ٱلنَّبِيُّ صَلَّى ٱللَّهُ عَلَيْهِ وَسَلَّمَ يَدْعُو:

"The Prophet (صلى الله عليه وسلم) used to supplicate:

رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ، وَٱنْصُرْنِي وَلَا تَنْصُرْ عَلَيَّ، وَٱمْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ، وَٱهْدِنِي وَيَسِّرِ ٱلْهُدَى لِي، وَٱنْصُرْنِي عَلَىٰ مَن بَغَىٰ عَلَيَّ،

'O Lord, assist me and do not assist against me; grant me victory and do not grant victory over me; plan for me and do not plan against me; guide me and make guidance easy for me; grant me victory over those who transgress against me.

ٱللَّهُمَّ ٱجْعَلْنِي لَكَ شَاكِرًا، لَكَ ذَاكِرًا، لَكَ رَاهِبًا، لَكَ مِطْواعًا، لَكَ مُخْبِتًا، إِلَيْكَ أَوَّاهًا مُّنِيبًا،

O Allah, make me grateful to You, make me constantly remembering You, make me fearful of You, make me obedient to You, make me humble before You, make me often returning to You.

رَبِّ تَقَبَّلْ تَوْبَتِي، وَٱغْسِلْ حَوْبَتِي، وَأَجِبْ دَعْوَتِي، وَثَبِّتْ حُجَّتِي، وَٱهْدِ قَلْبِي، وَسَدِّدْ لِسَانِي، وَٱسْلُلْ سَخِيمَةَ صَدْرِي

O my Lord, accept my repentance, wash away my sins, respond to my supplication, establish my proof, guide my heart, make my tongue truthful, and remove the malice from my heart.'"

[Reported by Abu Dawood, al-Tirmidhi, and Ibn Majah, and authenticated by al-Albani in Sahih Sunan Abi Dawood (1/414)].



🔘 Sh. ‘Abd al-Razzāq al Badr (حفظه الله) explains:
"هَذَا ٱلدُّعَاءُ ٱلْعَظِيمُ ٱشْتَمَلَ عَلَىٰ ٱثْنَيْنِ وَعِشْرِينَ سُؤَالًا وَمَطْلَبًا، هِيَ مِنْ أَهَمِّ مَطَالِبِ ٱلْعَبْدِ وَأَسْبَابِ صَلَاحِهِ وَسَعَادَتِهِ فِي ٱلدُّنْيَا وَفِي ٱلْآخِرَةِ.

“This magnificent supplication contains twenty-two requests and goals, which are among the most important for a servant and the reasons for his righteousness and happiness in this world and the Hereafter.

READ MORE:
https://www.umarquinn.com/articles/a-comprehensive-du-for-22-keys-to-success-in-both-worlds

🆕 💎[An Islamic Strengths-Finder: 140+ Characteristics for Self-Assessment]

🖊️ The scholar Zayn al-Dīn Al-Munāwi (d. 1031 AH رحمه الله) mentions a tremendous benefit in 📚"Fayd al-Qadir" pertaining the lengthy catalogue of noble character each believer should aim to embody; the list has around 140 virtues whose presence, absence, strength or weakness must be assessed by every wise believer pertaining themself and the world around them.

Read more:
https://www.umarquinn.com/articles/a-long-list-of-noble-characteristics-for-self-assessment

💎[Focus on Serving Allah: Don’t Be A Slave of the World & People]

Ibn al Qayyim (رحمه الله) explains how the person who doesn’t make their singular focus one of serving Allah in pursuit of the hereafter will become a plaything of Shaytan, condemned to live as a slave of the world and people; he says:

إِذَا أَصْبَحَ الْعَبْدُ وَأَمْسَى وَلَيْسَ هَمُّهُ إِلَّا اللهُ وَحْدَهُ، تَحَمَّلَ اللهُ سُبْحَانَهُ حَوَائِجَهُ كُلَّهَا، وَحَمَلَ عَنْهُ كُلَّ مَا أَهَمَّهُ، وَفَرَّغَ قَلْبَهُ لِمَحَبَّتِهِ، وَلِسَانَهُ لِذِكْرِهِ، وَجَوَارِحَهُ لِطَاعَتِهِ.

“If a servant begins his day and ends it with no concern but Allah alone, Allah, the Almighty, will take care of all his needs and carry all his worries, freeing his heart for His love, his tongue for His remembrance, and his limbs for His obedience.

وَإِنْ أَصْبَحَ وَأَمْسَى وَالدُّنْيَا هَمُّهُ، حَمَّلَهُ اللهُ هُمُومَهَا وَغُمُومَهَا وَأَنْكَادَهَا وَوَكَّلَهُ إِلَى نَفْسِهِ، فَشَغَلَ قَلْبَهُ عَنْ مَحَبَّتِهِ بِمَحَبَّةِ الْخَلْقِ، وَلِسَانَهُ عَنْ ذِكْرِهِ بِذِكْرِهِمْ، وَجَوَارِحَهُ عَنْ طَاعَتِهِ بِخِدْمَتِهِمْ وَأَشْغَالِهِمْ،

But if he begins and ends his day with the world as his concern, Allah will burden him with its worries, sorrows, and difficulties and leave him to himself, occupying his heart with the love of creation instead of the love of Allah, his tongue with their remembrance instead of Allah’s remembrance, and his limbs with their service and tasks instead of obedience to Allah.

فَهُوَ يَكْدَحُ كَدَحَ الْوَحْشِ فِي خِدْمَةِ غَيْرِهِ، كَالْكِيرِ يَنْفُخُ بَطْنَهُ وَيَعْصِرُ أَضْلَاعَهُ فِي نَفْعِ غَيْرِهِ.

Thus, he labors like a beast in the service of others, like the bellows that blow its belly and crush its ribs for the benefit of others.

فَكُلُّ مَنْ أَعْرَضَ عَنْ عُبُودِيَّةِ اللهِ وَطَاعَتِهِ وَمَحَبَّتِهِ، بُلِيَ بِعُبُودِيَّةِ الْمَخْلُوقِ وَمَحَبَّتِهِ وَخِدْمَتِهِ. قَالَ تَعَالَى: "وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـٰنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ".

Whoever turns away from servitude, obedience, and love of Allah, will be afflicted with servitude, love, and service of creation. Allah the Exalted said: "And whoever turns away from the remembrance of the Most Merciful, We appoint for him a devil, and he is to him a companion."

📚 [al Fawā’id]

🆕 💎Beautiful Benefit: Why It’s Best to Complain to Allah About Yourself, the Real Source of Your Problems!

Imam Ibn Al Qayyim (d. 751 AH رحمه الله) said:

"الجَاهِلُ يَشْكُو اللهَ إِلَى النَّاسِ، وَهَذَا غَايَةُ الجَهْلِ بِالمَشْكُوِّ وَالمَشْكُوِّ إِلَيْهِ؛ فَإِنَّهُ لَوْ عَرَفَ رَبَّهُ لَمَا شَكَاهُ، وَلَوْ عَرَفَ النَّاسَ لَمَا شَكَا إِلَيْهِمْ.

“The ignorant person complains about Allah to people, and this is the epitome of ignorance about the One complained about and the one complained to; for if he knew his Lord, he would not complain about Him, and if he knew the people, he would not complain to them.

وَرَأَى بَعْضُ السَّلَفِ رَجُلًا يَشْكُو إِلَى رَجُلٍ فَاقَتَهُ وَضَرُورَتَهُ، فَقَالَ: يَا هَذَا! وَاللهِ مَا زِدْتَ عَلَى أَنْ شَكَوْتَ مَنْ يَرْحَمُكَ إِلَى مَنْ لَا يَرْحَمُكَ. وَفِي ذَلِكَ قِيلَ:

One of the Salaf saw a man complaining to another man about his poverty and need, and he said: O you! By Allah, you haven’t accomplished anything more than complaining about the One who is merciful to you to someone who does not have mercy on you. It is said in this regard:

وَإِذَا شَكَوْتَ إِلَى ابْنِ آدَمَ إِنَّمَا ... تَشْكُو الرَّحِيمَ إِلَى الَّذِي لَا يَرْحَمُ

And if you complain to the son of Adam, you are ... complaining about the Merciful to the one who does not have mercy

وَالعَارِفُ إِنَّمَا يَشْكُو إِلَى اللهِ وَحْدَهُ.

And the knower (of Allah) only complains to Allah alone.

وَأَعْرَفُ العَارِفِينَ مَنْ جَعَلَ شَكْوَاهُ إِلَى اللهِ مِنْ نَفْسِهِ لَا مِنَ النَّاسِ؛ فَهُوَ يَشْكُو مِنْ مُوجِبَاتِ تَسْلِيطِ النَّاسِ عَلَيْهِ؛

The most knowledgeable of the knowers is the one who makes his complaint to Allah about himself, not about people; for (by doing so) he complains about the causes that lead to people dominating him.

فَهُوَ نَاظِرٌ إِلَى قَوْلِهِ تَعَالَى: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيدِيكُمْ﴾ [الشُّورَى: ٣٠]، وَقَوْلِهِ: ﴿وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ﴾ [النِّسَاءِ: ٧٩]، وَقَوْلِهِ: ﴿أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيهَا قُلْتُمْ أَنَّى هَذَا قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ﴾ [آلِ عِمْرَانَ: ١٦٥].

He does this reflecting on the words of Allah the Exalted: "And whatever strikes you of disaster - it is for what your hands have earned" [Ash-Shura: 30], and His saying: "And whatever of misfortune befalls you, it is because of what your hands have earned" [An-Nisa: 79], and His statement: "And when disaster struck you, although you had struck with one twice as great, you said, 'From where is this?' Say, 'It is from yourselves'" [Aal Imran: 165].

فَالمَرَاتِبُ ثَلَاثَةٌ: أَخَسُّهَا: أَنْ تَشْكُوَ اللهَ إِلَى خَلْقِهِ، وَأَعْلَاهَا: أَنْ تَشْكُوَ نَفْسَكَ إِلَيْهِ، وَأَوْسَطُهَا: أَنْ تَشْكُوَ خَلْقَهُ إِلَيْهِ".

Thus, the levels are three: the lowest is to complain about Allah to His creation, the highest is to complain about yourself to Him, and the intermediate is to complain about His creation to Him.”

📚 Al Fawā’id