💎 Saving the Best for Last: 🔟 Wisdoms of Adam (عليه السلام) Being Created Last (2)

الثامنةُ: أَنَّ هَذا مِنْ كَرامَتِهِ عَلَى خالِقِهِ أَنَّهُ هَيَّأَ لَهُ مَصالِحَهُ وَحَوائِجَهُ وَآلاتِ مَعِيشَتِهِ وَأَسْبابَ حَياتِهِ؛ فَما رَفَعَ رَأْسَهُ إِلَّا وَذَلِكَ كُلُّهُ حاضِرٌ عَتِيدٌ.

8️⃣Eighth: That this signifies his honor with his Creator, as He had prepared for him what is for his welfare, his needs, and means of living. He did not raise his head except that all of that was present and ready.

التاسعةُ: أَنَّهُ سُبْحانَهُ أَرادَ أَنْ يُظْهِرَ شَرَفَهُ وَفَضْلَهُ عَلَى سائِرِ المَخْلوقاتِ، فَقَدَّمَهَا عَلَيْهِ فِي الخَلْقِ، وَلِهَذا قالَتِ المَلائِكَةُ: "لِيَخْلُقْ رَبُّنا ما شاءَ؛ فَلَنْ يَخْلُقَ خَلْقًا أَكْرَمَ عَلَيْهِ مِنَّا". فَلَمَّا خَلَقَ آدَمَ وَأَمَرَهُمْ بِالسُّجُودِ لَهُ، ظَهَرَ فَضْلُهُ وَشَرَفُهُ عَلَيْهِمْ بِالْعِلْمِ وَالمَعْرِفَةِ. فَلَمَّا وَقَعَ فِي الذَّنْبِ، ظَنَّتِ المَلائِكَةُ أَنَّ ذَلِكَ الفَضْلَ قَدْ نُسِخَ، وَلَمْ تَطَّلِعْ عَلَى عُبُودِيَّةِ التَّوْبَةِ الكامِنَةِ. فَلَمَّا تابَ إِلَى رَبِّهِ، وَأَتَى بِتِلْكَ العُبُودِيَّةِ، عَلِمَتِ المَلائِكَةُ أَنَّ لِلَّهِ فِي خَلْقِهِ سِرًّا لا يَعْلَمُهُ سِواهُ.

9️⃣ Ninth: That He, Glorified be He, intended to manifest his nobility and virtue over all other creations, so He preceded them before him in creation. For this reason, the angels said, "Let our Lord create what He wills; He will not create a creation more honored to Him than us." When He created Adam and commanded them to prostrate to him, his virtue and honor over them appeared through knowledge and understanding. When he fell into sin, the angels thought that this virtue had been nullified, not realizing the hidden servitude of repentance. When he repented to his Lord and exhibited that servitude, the angels knew that Allah has a secret in His creation known only to Him.

العاشِرَةُ: أَنَّهُ سُبْحانَهُ لَمَّا افْتَتَحَ خَلْقَ هَذَا العالَمِ بِالْقَلَمِ، كانَ مِنْ أَحْسَنِ المُناسَبَةِ أَنْ يَخْتِمَهُ بِخَلْقِ الإِنْسانِ؛ فَإِنَّ الْقَلَمَ آلَةُ الْعِلْمِ، وَالإِنْسانَ هُوَ الْعالِمُ. وَلِهَذَا أَظْهَرَ سُبْحانَهُ فَضْلَ آدَمَ عَلَى المَلائِكَةِ بِالْعِلْمِ الَّذِي خُصَّ بِهِ دُونَهُمْ.

🔟 Tenth: That when He, Glorified be He, initiated the creation of this world with the Pen, it was most fitting to conclude it with the creation of man. The Pen is the tool of knowledge, and man is the knowledgeable one. Thus, He manifested Adam's superiority over the angels through the knowledge uniquely bestowed upon him.

وَتَأَمَّلْ كَيْفَ كَتَبَ سُبْحانَهُ عُذْرَ آدَمَ قَبْلَ هُبُوطِهِ إِلَى الأَرْضِ، وَنَبَّهَ المَلائِكَةَ عَلَى فَضْلِهِ وَشَرَفِهِ، وَنَوَّهَ بِاسْمِهِ قَبْلَ إِيجَادِهِ بِقَوْلِهِ: {إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً} [البقرة: 30].

👉 Contemplate how He, Glorified be He, decreed Adam's excuse before his descent to earth, alerted the angels to his virtue and honor, and mentioned his name before his existence by saying: "Indeed, I will make upon the earth a successive authority (caliph)" [Al-Baqarah (2): 30].

وَتَأَمَّلْ كَيْفَ وَسَمَهُ بِالْخِلَافَةِ، وَتِلْكَ وِلَايَةٌ لَهُ قَبْلَ وُجُودِهِ، وَأَقَامَ عُذْرَهُ قَبْلَ الهُبُوطِ بِقَوْلِهِ: {فِي الأَرْضِ}؛ وَالْمُحِبُّ يُقِيمُ عُذْرَ المَحْبُوبِ قَبْلَ جِنَايَتِهِ.

👉 Reflect on how He designated him with succession—a position granted before his existence—and established his excuse before the descent by saying: "upon the earth"; one who loves makes an excuse for their beloved’s misdeed.

📖 [Al-Fawā'id, p. 56]

💎 {{Laziness, Empty Wishful Thinking, & Weakness are the Source of All Problems (1)}}

Ibn al Qayyim (d. 751 AH رحمه الله) says [in Zād Al Ma’ād]:

وَاللَّهُ يَلُومُ عَلَى العَجْزِ، وَيُحِبُّ الكَيْسَ وَيَأْمُرُ بِهِ، وَالكَيْسُ: هُوَ مُبَاشَرَةُ الأَسْبَابِ الَّتِي رَبَطَ اللَّهُ بِهَا مُسَبِّبَاتِهَا النَّافِعَةَ لِلْعَبْدِ فِي مَعَاشِهِ وَمَعَادِهِ.

And Allah reproaches weakness and loves determination, and He commands it. Determination is to directly engage with the causes that Allah has connected to their beneficial outcomes for a person in both his worldly life and the Hereafter.

فَهَذِهِ تَفْتَحُ عَمَلَ الخَيْرِ وَالأَمْرِ، وَأَمَّا العَجْزُ فَإِنَّهُ يَفْتَحُ عَمَلَ الشَّيْطَانِ، فَإِنَّهُ إِذَا عَجَزَ عَمَّا يَنْفَعُهُ، وَصَارَ إِلَى الأَمَانِيِّ البَاطِلَةِ بِقَوْلِهِ: لَوْ كَانَ كَذَا، وَلَوْ فَعَلْتُ كَذَا، انْفَتَحَ عَلَيْهِ عَمَلُ الشَّيْطَانِ، فَإِنَّ بَابَهُ العَجْزُ وَالكَسَلُ، وَلِهَذَا اسْتَعَاذَ النَّبِيُّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- مِنْهُمَا، وَهُمَا مِفْتَاحُ كُلِّ شَرٍّ، وَيَصْدُرُ عَنْهُمَا الهَمُّ وَالحَزَنُ، وَالجُبْنُ وَالبُخْلُ، وَضَلَعُ الدَّيْنِ وَغَلَبَةُ الرِّجَالِ.

These causes open up the path to good deeds and righteous matters, whereas weakness opens the door to the work of Satan. If a person is unable to do what benefits him and resorts to false wishes, saying: “If only it were like this” or “If only I had done that,” then the work of Satan opens up to him. For Satan’s gateway is through weakness and laziness, which is why the Prophet ﷺ sought refuge from them. They are the key to all evil, and from them stem anxiety, grief, cowardice, miserliness, the burden of debt, and the oppression of men.

فَمَصْدَرُهَا كُلُّهَا عَنِ العَجْزِ وَالكَسَلِ، وَعُنْوَانُهَا «لَوْ»، فَلِذَلِكَ قَالَ النَّبِيُّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ-: «فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ»، فَإِنَّ المُتَمَنِّيَ مِنْ أَعْجَزِ النَّاسِ وَأَفْلَسِهِمْ، فَإِنَّ المُنَى رَأْسُ أَمْوَالِ المُفَالِيسِ، وَالعَجْزُ مِفْتَاحُ كُلِّ شَرٍّ.

All of these stem from weakness and laziness, and their hallmark is the word “if.” This is why the Prophet ﷺ said: “Indeed, ‘if’ opens up the work of Satan.” The person who merely wishes for things is among the weakest and most bankrupt of people, for wishes are the capital of the bankrupt, and weakness is the key to all evil.

وَأَصْلُ المَعَاصِي كُلِّهَا العَجْزُ، فَإِنَّ العَبْدَ يَعْجِزُ عَنْ أَسْبَابِ الطَّاعَاتِ، وَعَنْ الأَسْبَابِ الَّتِي تَعُوقُهُ عَنِ المَعَاصِي وَتَحُولُ بَيْنَهَا وَبَيْنَهُ، فَيَقَعُ فِي المَعَاصِي.

The root of all sins is weakness, for a person becomes unable to engage in the means of obedience, and becomes unable to avoid the causes that lead to sin and prevent them. As a result, he falls into sin.

فَجَمَعَ هَذَا الحَدِيثُ الشَّرِيفُ فِي اسْتِعَاذَتِهِ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- أُصُولَ الشَّرِّ وَفُرُوعَهُ، وَمَبَادِئَهُ وَغَايَاتِهِ، وَمَوَارِدَهُ وَمَصَادِرَهُ، وَهُوَ مُشْتَمِلٌ عَلَى ثَمَانِ خِصَالٍ، كُلُّ خَصْلَتَيْنِ مِنْهَا قَرِينَتَانِ.

This noble hadith, in the Prophet’s ﷺ seeking refuge, encompasses the roots and branches of evil, its beginnings and ends, and its sources and outcomes. It covers eight qualities, each two of which are paired.”

💎{{Laziness, Empty Wishful Thinking, & Weakness are the Source of All Problems}} (2)

Ibn al Qayyim is referring to a Hadith in Sahih Bukhari, in which it is reported from Anas from the Prophet ﷺ that he would say in his supplication:

اللَّهُمَّ إنِّي أَعوذُ بِكَ مِنَ الهمِّ والحَزَنِ، والعَجْزِ والكَسَلِ، والجُبْنِ والبُخْلِ، وضَلَعِ الدَّيْنِ وغَلَبَةِ الرِّجالِ

“O Allah, I seek refuge in You from anxiety and grief, from weakness and laziness, from cowardice and miserliness, and from the burden of debt and the oppression of men.”

He explains this du’ā (summarizing the words of his Shaykh, Ibn Taymiyyah in Jāmi’ Al Masā’) in a number of his writings. The following passage is from Tarīq al Hijratayn:

فاستعاذَ -صلَّى اللَّه عليه وسلم- من ثمانيةِ أشياءَ، كلُّ شيئينِ منها قَرِينان.

The Prophet ﷺ sought refuge from eight things, each two of which are paired.

فالهمُّ والحَزَنُ قَرِينانِ، وهما الألَمُ الوارِدُ على القَلْبِ، فإنْ كانَ على ما مَضَى فهو الحَزَنُ، وإنْ كانَ على ما يَسْتَقْبِلُ فهو الهمُّ. فالألَمُ الوارِدُ إنْ كانَ مَصْدَرُهُ فَوْتُ الماضِي أثَّرَ الحَزَنَ، وإنْ كانَ مَصْدَرُهُ خَوْفُ الآتِي أثَّرَ الهمَّ.

1. Anxiety and grief are paired. Both are forms of pain that come to the heart. If it concerns the past, it is called grief, and if it concerns the future, it is called anxiety. The pain that arises from the loss of something in the past causes grief, and the pain that arises from the fear of what is to come causes anxiety.

والعَجْزُ والكَسَلُ قَرِينانِ، فإنْ تَخَلُّفَ مَصْلَحَةِ العَبْدِ وكَمالِهِ عنْهُ إنْ كانَ مِنْ عَدَمِ القُدْرَةِ فهو عَجْزٌ. وإنْ كانَ مِنْ عَدَمِ الإرادَةِ فهو كَسَلٌ.

2. Weakness and laziness are paired. If what benefits a person and its completeness are delayed due to a lack of ability, it is called weakness. If it is due to a lack of will, it is called laziness.

والجُبْنُ والبُخْلُ قَرِينانِ، فإنَّ الإحْسانَ يُفْرِحُ القَلْبَ، ويَشْرَحُ الصَّدْرَ، ويَجْلِبُ النِّعَمَ، ويَدْفَعُ النِّقَمَ. وتَرْكُهُ يُوجِبُ الغَمَّ والضِّيقَ، ويَمْنَعُ وُصولَ النِّعَمِ إليهِ. فالجُبْنُ تَرْكُ الإحْسانِ بالبدَنِ، والبُخْلُ تَرْكُ الإحْسانِ بالمالِ.

3. Cowardice and miserliness are paired. Acts of kindness bring joy to the heart, ease to the chest, attract blessings, and repel calamities. Failing to do so leads to sorrow and constriction, and prevents the arrival of blessings. Cowardice is the withholding of kindness by the body, while miserliness is the withholding of kindness with wealth.

وضَلَعُ الدَّيْنِ وغَلَبَةُ الرِّجالِ قَرِينانِ، فإنَّ القَهْرَ والغَلَبَةَ الحاصِلَةَ للعَبْدِ إمَّا مِنْهُ، وإمَّا مِنْ غَيْرِهِ. وإنْ شِئْتَ قُلْتَ: إمَّا بحَقٍّ، وإمَّا بِباطِلٍ. فضَلَعُ الدَّيْنِ غَلَبَةٌ سَبَبُها مِنْهُ، وهي غَلَبَةٌ بحَقٍّ. وغَلَبَةُ الرِّجالِ قَهْرٌ بِباطِلٍ مِنْ غَيْرِهِ.

4. The burden of debt and the oppression of men are paired. The subjugation and overpowering that befall a person are either caused by oneself or by others. Or, if you wish to say, they are either just or unjust. The burden of debt is subjugation caused by oneself and is a rightful overpowering. The oppression of men is unjust coercion caused by others.

[Tariq Al-Hijratayn (The Path of the Two Migrations), p. 403]

💎[Loving The Worldly Life Causes Misguidance]

🖊️ Ibn al Qayyim (d. 751 AH) said:

كُلُّ مَن آثَرَ الدُّنيا مِنْ أَهْلِ العِلْمِ وَاسْتَحَبَّهَا؛ فَلَا بُدَّ أَنْ يَقُولَ عَلَى اللَّهِ غَيْرَ الحَقِّ؛ فِي فَتْوَاهُ وَحُكْمِهِ، فِي خَبَرِهِ وَإِلْزَامِهِ؛

“Everyone among the people of knowledge who prefers this worldly life and loves it must inevitably speak untruths about Allah—whether in their legal rulings and judgments, or in what they report and obligate.

لِأَنَّ أَحْكَامَ الرَّبِّ سُبْحَانَهُ كَثِيرًا مَا تَأْتِي عَلَى خِلَافِ أَغْرَاضِ النَّاسِ، وَلَا سِيَّمَا أَهْلَ الرِّيَاسَةِ وَالَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ.

This is because the rulings of the Lord, Glorified be He, often come contrary to people's desires, especially those of the people of leadership and those who follow their lusts.”

📚[al Fawā’id]

💎{{Paying the Cost to Be the Boss: More Money, More Problems}}

Material wealth is a necessity of life and a great blessing, yet being substantially wealthy is a great trial and hardship for many reasons. So many people shortsightedly think that the solution to life’s problems is found in material abundance, and thus never experience purpose-driven lives. Balance and moderation is essential.

Imam Ibn ‘Abd al Barr (d. 463 AH رحمه الله) said:

وَقَالَ بَعْضُ الحُكَمَاءِ فِي ذَمِّ الغِنَى:

Some wise men said in condemnation of wealth:

طَالِبُ الغِنَى طَوِيلُ العَنَاءِ، دَائِمُ النَّصَبِ، كَثِيرُ التَّعَبِ، قَلِيلٌ مِنْهُ حَظُّهُ، خَسِيسٌ مِنْهُ نَصِيبُهُ،

“The seeker of wealth endures long toil, is constantly weary, frequently tired, gaining little from it, and only ever enjoys a lowly portion of it.

شَدِيدٌ مِنَ الأَيَّامِ حَذَرُهُ، ثُمَّ هُوَ بَيْنَ سُلْطَانٍ يَرْعَاهُ، وَيَفْغَرُ عَلَيْهِ فَاهُ، وَبَيْنَ حُقُوقٍ تَجِبُ عَلَيْهِ، يُضْعِفُ عَنْ مَنْعِهَا،

He is deeply cautious of the passing days, and then finds himself either under a ruler who watches him while being wide mouthed (desirous of his wealth), or bound by obligations that he is too weak to fend off.

وَبَيْنَ أَكْفَاءٍ وَأَعْدَاءٍ يَنَالُونَهُ وَيَحْسُدُونَهُ وَيَبْغُونَ عَلَيْهِ، وَأَوْلَادٍ يَمُلُّونَهُ وَيَوَدُّونَ مَوْتَهُ، وَنَوَائِبَ تَعْتَرِيهِ وَتُحْزِنُهُ.

He is between peers and enemies who take from him, envy him, and transgress against him, and children who grow tired of him (wanting their inheritance) and wish for his death. And on top of that, he is plagued by misfortunes that afflict him and bring him sorrow.”

📚 [Bahjah al Majālis]

💎[From the Advice of the Scholars]

🖊️ The esteemed scholar, the hadith expert, Muqbil bin Hadi al-Wadi’i, may Allah have mercy on him, said:

الَّذِي أَنْصَحُ بِهِ نَفْسِي وَكُلَّ أَحَدٍ أَنْ يُشْغِلَ نَفْسَهُ بِالْعِلْمِ، وَهُمُومُ الدُّنْيَا لَيْسَ لَهَا نِهَايَةٌ، وَإِيَّاكُمْ أَنْ تَشْتَغِلُوا بِمَشَاكِلِ الْحَيَاةِ، لَوِ اشْتَغَلْنَا بِهَا لَمَا اسْتَطَعْنَا أَنْ نَطْلُبَ عِلْمًا.

“What I advise myself and everyone else is to occupy oneself with knowledge. The concerns of this world have no end. Beware of being preoccupied with the problems of life. If we were to busy ourselves with them, we would not be able to seek knowledge.”

[Al-Basha’ir fi Al-Sama’ Al-Mubashir (21)]

💎[Facing Ordeals Upon the Path of the Sunnah: The Death of Imam Al Bukhārī] (1)

Sh. ‘Abd Allah Al-Dhafīrī (حفظه الله) said:

There is a lesson and admonition in it for those who follow the path of the Sunnah.

كَيْفَ مَاتَ الْإِمَامُ الْبُخَارِيُّ ؟!

⛔️ How did Imam Al-Bukhari (رحمه الله) die?!

تَعَرَّضَ الْإِمَامُ الْبُخَارِيُّ لِاضْطِهَادٍ شَدِيدٍ فِي نِهَايَةِ حَيَاتِهِ مِنْ حُكَّامِ الْمُدُنِ الْإِسْلَامِيَّةِ فِي شَرْقِ الْعَالَمِ الْإِسْلَامِيِّ وَتَحْدِيدًا؛ نَيْسَابُورَ، بُخَارَى، سَمَرْقَنْدَ ..
لِأَسْبَابٍ كَثِيرَةٍ مِنْهَا:

Imam Al-Bukhari faced severe persecution towards the end of his life from the rulers of the Islamic cities in the eastern Islamic world, specifically in Nishapur, Bukhara, and Samarkand. This was due to several reasons, among them:

١- رَفْضُهُ تَعْلِيمَ أَوْلَادِهِمْ فِي قُصُورِهِمْ. فَكَانَ يَرْفُضُ الذَّهَابَ لِلسَّلَاطِينِ وَيَقُولُ: الْعِلْمُ يُؤْتَى وَلَا يُذْهَبُ بِهِ لِلْأَبْوَابِ.

1. His refusal to teach their children in their palaces. He used to refuse to go to the sultans, saying, "Knowledge is to be sought after; it does not go to the doorsteps."

٢- حَسَدُ الْبَعْضِ مِنْ شُهْرَتِهِ وَسِيرَتِهِ. وَغَيْرُهَا مِنَ الْأَسْبَابِ الْأُخْرَى..

2. The envy of some due to his fame and reputation. And other reasons as well...

لَمَّا بَلَغَ الْإِمَامُ الْبُخَارِيُّ ٦٢ سَنَةً وَصَلَتْهُ أَوَامِرُ حَاكِمِ نَيْسَابُورَ أَنْ يُغَادِرَ الْمَدِينَةَ وَأَنَّهُ غَيْرُ مَرْغُوبٍ فِيهِ، فَهَاجَرَ مِنْهَا حَتَّى وَصَلَ مَسْقَطَ رَأْسِهِ بُخَارَى، فَاسْتَقْبَلَهُ النَّاسُ عَلَى أَبْوَابِ الْمَدِينَةِ وَنَثَرُوا عَلَيْهِ الْأَمْوَالَ وَالسُّكَّرَ ..

When Imam Al-Bukhari reached 62 years of age, he received orders from the ruler of Nishapur to leave the city as he was no longer welcome there. So, he emigrated from Nishapur until he reached his birthplace, Bukhara. The people welcomed him at the city gates, showering him with money and sugar.

لَكِنْ سُرْعَانَ مَا غَضِبَ مِنْ شُهْرَتِهِ حَاكِمُ بُخَارَى وَوَصَلَتْ كَذَلِكَ رَسَائِلُ مِنْ حَاكِمِ نَيْسَابُورَ بِضَرُورَةِ طَرْدِ الْإِمَامِ مِنْ بُخَارَى أَيْضًا كَمَا سَبَقَ وَطُرِدَ مِنْ نَيْسَابُورَ ..

But soon after, the ruler of Bukhara became displeased with his fame, and letters from the ruler of Nishapur also arrived, demanding that the imam be expelled from Bukhara as he had been expelled from Nishapur.

فَوَصَلَ مَبْعُوثُ حَاكِمِ الْمَدِينَةِ لِبَيْتِ الْإِمَامِ الْبُخَارِيِّ يَطْلُبُ مِنْهُ وَبِشَكْلٍ عَاجِلٍ أَنْ يَتْرُكَ الْمَدِينَةَ، وَكَانَتِ الْأَوَامِرُ أَنْ "الْآنَ" يَتْرُكَ الْمَدِينَةَ، لِدَرَجَةِ أَنَّ الْإِمَامَ لَمْ يُمْهِلْ أَنْ يَجْمَعَ كُتُبَهُ وَيُرَتِّبَهَا، فَخَرَجَ مِنَ الْمَدِينَةِ وَمَكَثَ عَلَى مَشَارِفِهَا فِي خَيْمَةٍ لَهُ ثَلَاثَةَ أَيَّامٍ يُضْبِطُ كُتُبَهُ وَيُرَتِّبُهَا وَلَا يَعْرِفُ أَيْنَ يَذْهَبُ؟!

The envoy of the city's ruler arrived at Imam Al-Bukhari's house, urgently requesting him to leave the city immediately. The orders were that he must leave "now," to the point that the imam wasn't even given time to gather and organize his books. He left the city and stayed on its outskirts in a tent for three days, organizing his books and not knowing where to go.

ثُمَّ تَحَرَّكَ الْإِمَامُ الْبُخَارِيُّ نَاحِيَةَ مَدِينَةِ سَمَرْقَنْدَ، لَكِنَّهُ لَمْ يَدْخُلِ الْمَدِينَةَ نَفْسَهَا بَلِ اتَّجَهَ نَحْوَ قَرْيَةٍ مِنْ قُرَاهَا اسْمُهَا خَرْتَنْكُ لِيَحُلَّ ضَيْفًا عَلَى أَقَارِبِهِ هُنَاكَ بِمُرَافَقَةِ إِبْرَاهِيمَ بْنِ مَعْقِلٍ.

Then, Imam Al-Bukhari moved towards the city of Samarkand, but instead of entering the city itself, he headed towards a nearby village called Khartank to stay as a guest with his relatives there, accompanied by Ibrahim ibn Ma'qil.

💎[The Great Need for Every Student of Knowledge to Teach What He Knows to Those Who Need It]

🖊️ Our Sheikh, the great scholar Zayd bin Muhammad Al-Madkhali - may Allah have mercy on him - said:

“وَمَا مِنْ طَالِبِ عِلْمٍ إِلَّا وَيَحْتَاجُ إِلَيْهِ فِئَةٌ مِنَ النَّاسِ وَلَوْ فِي تَعْلِيمِ فَاتِحَةِ الكِتَابِ وَمَعْنَى الشَّهَادَتَيْنِ وَبَيَانِ أَرْكَانِ الإِسْلَامِ وَأَرْكَانِ الإِيمَانِ”.

“And there is no student of knowledge except that a group of people is in need of him, even if it is just to teach them the opening chapter of the Book (Al-Fatihah), the meaning of the two testimonies (Shahadatayn), and to explain the pillars of Islam and the pillars of faith.”

📚 As-Sabīkah Al-Dhahabiyyah Hilyat Al-Aqīdah Al-Wasitiyyah (p. 81)