💎[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)

💎[Speak the Truth Based on Sound Knowledge: Three Essential Prophetic Advices] (1 of 2)

Abu Hurayrah reported that Allah’s Messenger (صلى الله عليه وسلم) said:

مَنْ تَقَوَّلَ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ،

"Whoever attributes to me something I did not say, let him take his seat in the Fire.

وَمَنِ اسْتَشَارَهُ أَخُوهُ الْمُسْلِمُ فَأَشَارَ عَلَيْهِ بِغَيْرِ رُشْدٍ فَقَدْ خَانَهُ،

And whoever is consulted by his Muslim brother and gives him advice that is not sound, has betrayed him.

وَمَنْ أَفْتَى فُتْيَا بِغَيْرِ ثَبْتٍ فَإِنَّمَا إِثْمُهُ عَلَى مَنْ أَفْتَاهُ.

And whoever issues a fatwa (legal verdict) without firm knowledge, the sin of it is upon the one who issued it."

📚 [Al Adab Al Mufrad, graded Sahih by Al Albanī]

👉 Before sharing/retweeting a hadith, make sure you know that the scholars grade it to be sound.

👉 Instead of telling people what they want to hear or giving half hearted and impulsive advice when consulted with, put some thought and care into what you say.

👉 Learn to say: I don’t know and give the bow to skilled archers (meaning the scholars). Before answering religious questions of any sort, make sure it is something you are qualified to speak about or defer it, know your lane and refer people back to the fatawa of the scholars, especially about sensitive matters related to the safety and wellbeing of people.

💎[Speak the Truth Based on Sound Knowledge: Three Essential Prophetic Advices]
(2 of 2)

🔘 The qualifications of fatwa are rather high; some of them were summarized by Imam al-Shafi’i, may Allah have mercy on him, when he famously said:

لَا يَحِلُّ لِأَحَدٍ يُفْتِي فِي دِينِ اللهِ إِلَّا رَجُلًا عَارِفًا بِكِتَابِ اللهِ: بِنَاسِخِهِ وَمَنْسُوخِهِ، وَبِمُحْكَمِهِ وَمُتَشَابِهِهِ، وَتَأْوِيلِهِ وَتَنْزِيلِهِ، وَمَكِّيِّهِ وَمَدَنِيِّهِ، وَمَا أُرِيدَ بِهِ، وَفِيمَا أُنْزِلَ. ثُمَّ يَكُونُ بَعْدَ ذَلِكَ بَصِيرًا بِحَدِيثِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَبِالنَّاسِخِ وَالْمَنْسُوخِ، وَيَعْرِفُ مِنَ الْحَدِيثِ مِثْلَ مَا عَرَفَ مِنَ الْقُرْآنِ،

“It is not permissible for anyone to issue a fatwa in the religion of Allah unless he is a man who is knowledgeable of the Book of Allah: its abrogating and abrogated verses, its clear and ambiguous verses, its interpretation and revelation, its Meccan and Medinan verses, what is intended by it, and the circumstances in which it was revealed. After that, he must also be knowledgeable of the Hadith of the Messenger of Allah, peace and blessings be upon him, knowing the abrogating and abrogated Hadiths, and understanding the Hadith just as he understands the Qur’an.

وَيَكُونُ بَصِيرًا بِاللُّغَةِ، بَصِيرًا بِالشِّعْرِ، وَمَا يُحْتَاجُ إِلَيْهِ لِلْعِلْمِ وَالْقُرْآنِ، وَيَسْتَعْمِلُ مَعَ هَذَا الْإِنْصَافَ، وَقِلَّةَ الْكَلَامِ، وَيَكُونُ بَعْدَ هَذَا مُشْرِفًا عَلَى اخْتِلَافِ أَهْلِ الْأَمْصَارِ، وَيَكُونُ لَهُ قَرِيحَةٌ بَعْدَ هَذَا، فَإِذَا كَانَ هَذَا هَكَذَا فَلَهُ أَنْ يَتَكَلَّمَ وَيُفْتِيَ فِي الْحَلَالِ وَالْحَرَامِ، وَإِذَا لَمْ يَكُنْ هَكَذَا فَلَهُ أَنْ يَتَكَلَّمَ فِي الْعِلْمِ وَلَا يُفْتِي.”

He must also be well-versed in the Arabic language, poetry, and what is necessary for the understanding of knowledge and the Qur’an. Along with this, he must exercise fairness, be of few words, and have an awareness of the differences among the scholars of various regions. Furthermore, he should have a natural ability (insight) after all this. If he is like this, then he may speak and issue fatwas regarding what is lawful and unlawful. If he is not like this, then he may speak about knowledge but should not issue fatwas.”

🔘 Imam Ahmad similarly outlined the required qualifications, may Allah have mercy on him, saying:

“لَا يَنْبَغِي لِلرَّجُلِ أَنْ يَنْصِبَ نَفْسَهُ لِلْفُتْيَا حَتَّى يَكُونَ فِيهِ خَمْسُ خِصَالٍ:

“A man should not set himself up for issuing fatwas until he possesses five qualities:

أَوَّلُهَا: أَنْ تَكُونَ لَهُ نِيَّةٌ - أَيْ حَسَنَةً لِلَّهِ -، فَإِنْ لَمْ يَكُنْ لَهُ نِيَّةٌ لَمْ يَكُنْ عَلَيْهِ نُورٌ، وَلَا عَلَى كَلَامِهِ نُورٌ.

• The first: That he has a good intention—meaning, sincere for Allah—because if he does not have a good intention, there will be no light upon him or his words.

الثَّانِيَةُ: أَنْ يَكُونَ لَهُ عِلْمٌ وَحِلْمٌ وَوَقَارٌ وَسَكِينَةٌ.

• The second: That he has knowledge, forbearance, dignity, and tranquility.

الثَّالِثَةُ: أَنْ يَكُونَ قَوِيًّا عَلَى مَا هُوَ عَلَيْهِ، وَعَلَى مَعْرِفَتِهِ.

• The third: That he is strong in his adherence to what he knows and his understanding.

الرَّابِعَةُ: الْكِفَايَةُ - أَيْ كِفَايَةُ مَالٍ - وَإِلَّا مَضَغَهُ النَّاسُ.

• The fourth: Self-sufficiency—meaning financial sufficiency—otherwise, people will disrespect him.

الْخَامِسَةُ: مَعْرِفَةُ النَّاسِ.”

• The fifth: Knowledge of the people (such as their customs and temperaments).”

🔘 Ibn al-Qayyim explains each in great detail and commented on Imam Ahmad’s words, saying:

“وَهَذَا مِمَّا يَدُلُّ عَلَى جَلَالَةِ الإِمَامِ أَحْمَدَ وَمَحَلِّهِ مِنَ الْعِلْمِ وَالْمَعْرِفَةِ، فَإِنَّ هَذِهِ الْخَمْسَةَ هِيَ دَعَائِمُ الْفُتْيَا، وَأَيُّ شَيْءٍ نَقَصَ مِنْهَا ظَهَرَ الْخَلَلُ مِنَ الْمُفْتِي بِحَسَبِهِ.”

“This shows the greatness of Imam Ahmad and his position in knowledge and understanding. For these five are the pillars of fatwa, and if any of them is lacking, the deficiency in the mufti will be evident accordingly.”

⭐️[Silence is Wisdom]

Wuhayb ibn al-Ward (رحمه الله) said:

“كَانَ يُقَالُ: الْحِكْمَةُ عَشَرَةُ أَجْزَاءٍ؛ فَتِسْعَةٌ مِنْهَا فِي الصَّمْتِ، وَالْعَاشِرَةُ عُزْلَةُ النَّاسِ”

“It used to be said: Wisdom is composed of ten parts; nine of them are in silence, and the tenth is seclusion from people.”

📚(As-Samt by Ibn Abi Dunya, p. 62)

💎[The Only Thing Between the Muslims of Any Time & Recapturing their Glory]

🖊️ The Egyptian scholar and former Imam of the Masjid al Haram, Muhammad ʿAbd al-Razzaq Hamza (d. 1392 AH رحمه الله) wrote, as mentioned in the introduction of the book 📚 Al-Tankil (by Al Mu’allimī):

وَلَيْسَ بَيْنَ المُسْلِمِينَ اليَوْمَ إِلَى يَوْمِ القِيَامَةِ وَبَيْنَ العِزِّ وَالسُّؤْدُدِ وَمُزَاحَمَةِ رَكْبِ الحَيَاةِ سِوَى التَّوَجُّهِ إِلَى كِتَابِ رَبِّهِمْ وَسُنَّةِ نَبِيِّهِمْ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالاهْتِدَاءِ بِهِمَا وَالعِلَاجِ بِأَدْوِيَتِهِمَا فِي تَصْحِيحِ مَا فَسَدَ مِنْ عَقَائِدِهِمْ وَأَعْمَالِهِمْ وَأَخْلَاقِهِمْ وَدِينِهِمْ وَدُنْيَاهُمْ بِلَا تَقَيُّدٍ بِأَحَدٍ مُعَيَّنٍ كَائِنًا مَنْ كَانَ، سِوَى التَّقَيُّدِ بِرِوَايَةِ الثِّقَاتِ مِنْهُمْ وَإِيضَاحِ مَا أُبْهِمَ مِمَّا أُثِرَ مِنْ عِلْمِ الصَّحَابَةِ وَالتَّابِعِينَ وَتَابِعِيهِمْ بِإِحْسَانٍ.

“There is nothing standing between the Muslims today and until the Day of Judgment and their attainment of glory, honor, and competing in the march of life, except for turning towards the Book of their Lord and the Sunnah of their Prophet (ﷺ), and seeking guidance from them, and curing the corruption of their beliefs, actions, morals, religion, and worldly affairs with their remedies, without being restricted to following any particular person, whoever they may be, except for adhering to the trustworthy narrators from among them and clarifying what has been obscured from the knowledge passed down from the Sahāba, the Tābi’īn, and those who followed them in goodness.

وَقَدْ حَفِظَ اللهُ القُرْآنَ فَضْلًا مِنهُ، وَإِعْذَارًا بِنَصِّهِ وَحُرُوفِهِ وَكَلِمَاتِهِ وَمَعْنَاهُ، وَقَيَّضَ لِمَا فَسَّرَهُ مِنَ السُّنَّةِ النَّبَوِيَّةِ مَنْ بَاعُوا أَنفُسَهُمْ لِلهِ تَعَالَى فِي تَدْوِينِهَا وَتَمْحِيصِهَا وَتَهْذِيبِهَا وَتَبْوِيبِهَا لِلتَّنَاوُلِ،

And Allah has preserved the Qur’an by His grace, as an excuse to mankind, in its text, its letters, its words, and its meaning. He has also appointed for the explanation of it from the Prophetic Sunnah those who have sold their souls for the sake of Allah in documenting, scrutinizing, refining, and organizing it for easy reference.

وَمَا عَلَى النَّاسِ إِلَّا الاهْتِدَاءُ وَالعَمَلُ وَالاقْتِدَاءُ وَاليَقَظَةُ بَعْدَ طُولِ المَنَامِ وَالغَفْلَةِ وَالجَهَالَةِ،

It is upon the people only to seek guidance, act, follow, and awaken after a long period of sleep, heedlessness, and ignorance.

أَخَذَ اللهُ بِأَيْدِينَا وَقُلُوبِنَا وَأَسْمَاعِنَا وَأَبْصَارِنَا إِلَى سُلُوكِ الصِّرَاطِ المُسْتَقِيمِ آمِينَ.

May Allah guide our hands, hearts, hearing, and sight to follow the straight path. Ameen.”

Note: from the above passage we are reminded that the revival of Islam is one covering beliefs, laws, and character. The role of the scholars in this is (1.) preserving the texts of the Quran and Sunnah, which involves authenticating the narrations, (2.) extrapolating the meanings, rulings and solutions from the wordings of the texts, and (3.) taking the forefront in teaching and leading the masses.