💎[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.

⭐️[Have Good Thoughts of Allah; He Can Do More For You Than You Could Possibly Imagine]

1️⃣ The Prophet (ﷺ) said:

“إِذَا تَمَنَّى أَحَدُكُمْ فَلْيُكْثِرْ فَإِنَّمَا يَسْأَلُ رَبَّهُ”.

“When one of you wishes for something, let him ask for much, for he is asking none else than his Lord.” [Narrated by Abul Qāsim al-Tabarani in al-Awsat, and authenticated by al-Albani].

In another wording he (ﷺ) said:

“إِذَا سَأَلَ أَحَدُكُمْ فَلْيُكْثِرْ فَإِنَّمَا يَسْأَلُ رَبَّهُ”.

“When one of you asks, let him ask for much, for he is asking none else than his Lord.” [Narrated by Ibn Hibban and authenticated by al-Albani].

2️⃣ In Musnad Ahmad, from the hadith of Abu Sa’id al-Khudri, the Prophet (ﷺ) said:

“مَا مِنْ مُسْلِمٍ يَدْعُو بِدَعْوَةٍ لَيْسَ فِيهَا إِثْمٌ وَلَا قَطِيعَةُ رَحِمٍ إِلَّا أَعْطَاهُ اللهُ بِهَا إِحْدَى ثَلَاثٍ:

“No Muslim makes a supplication that does not involve sin or cutting of family ties, except that Allah will give him one of three things:

إِمَّا أَنْ يُعَجِّلَ لَهُ دَعْوَتَهُ، وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الآخِرَةِ، وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا”. قَالُوا: “إِذَنْ نُكْثِرُ”، قَالَ: “اللهُ أَكْثَرُ”.

Either He will hasten the response to his supplication, or He will save it for him in the Hereafter, or He will divert from him an equivalent amount of harm.” They said, “Then we will ask for more!” He said, “Allah is even more [generous].”

[Authenticated by al-Albani in Sahih al-Targhīb wal-Tarhīb].

3️⃣ On the authority of Abu Huraira (may Allah be pleased with him), he said that the Prophet (ﷺ) said:

«يَقُولُ اللهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي»

“Allah, the Exalted, says: ‘I am as My servant thinks of Me.’” [Agreed upon].

4️⃣ And in Musnad Ahmad from him (may Allah be pleased with him), the Prophet (ﷺ) said:

«إِنَّ اللهَ عَزَّ وَجَلَّ قَالَ: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، إِنْ ظَنَّ بِي خَيْرًا فَلَهُ، وَإِنْ ظَنَّ شَرًّا فَلَهُ».

“Allah, the Mighty and Majestic, said: ‘I am as My servant thinks of Me; if he thinks good of Me, he will have it, and if he thinks evil of Me, he will have it.’”

"والمعنى: أُعَامِلُهُ عَلَى حَسَبِ ظَنِّهِ بِي، وَأَفْعَلُ بِهِ مَا يَتَوَقَّعُهُ مِنِّي مِنْ خَيْرٍ أَوْ شَرٍّ”

The meaning is: “I deal with him according to how he thinks of Me, and I do with him what he expects from Me—whether it is good or bad” (as mentioned in Tuhfat al-Ahwadhi).

🖊️ Abu al-Abbas al-Qurtubi said:

قِيل: مَعْنَاهُ: ظَنُّ الإِجَابَةِ عِنْدَ الدُّعَاءِ، وَظَنُّ القَبُولِ عِنْدَ التَّوْبَةِ، وَظَنُّ المَغْفِرَةِ عِنْدَ الاسْتِغْفَارِ، وَظَنُّ قَبُولِ الأَعْمَالِ عِنْدَ فِعْلِهَا عَلَى شُرُوطِهَا؛ تَمَسُّكًا بِصَادِقِ وَعْدِهِ، وَجَزِيلِ فَضْلِهِ.

“It is said that the meaning is to expect a response when supplicating, to expect acceptance when repenting, to expect forgiveness when seeking forgiveness, and to expect the acceptance of deeds when performing them with their proper conditions, holding firmly to Allah’s truthful promise and immense bounty.”

He continued:

قُلْتُ: وَيُؤَيِّدُهُ قَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: (ادْعُوا اللهَ وَأَنْتُمْ مُوقِنُونَ بِالإِجَابَةِ) – رَوَاهُ التِّرْمِذِيُّ بِإِسْنَادٍ صَحِيحٍ –،

“What supports this is the statement of the Prophet (ﷺ): ‘Call upon Allah while being certain of the response’ – narrated by al-Tirmidhi with an authentic chain of transmission.

وَكَذَلِكَ يَنْبَغِي لِلتَّائِبِ وَالمُسْتَغْفِرِ، وَلِلْعَامِلِ أَنْ يَجْتَهِدَ فِي القِيَامِ بِمَا عَلَيْهِ مِنْ ذَلِكَ، مُوقِنًا أَنَّ اللهَ تَعَالَى يَقْبَلُ عَمَلَهُ، وَيَغْفِرُ ذَنْبَهُ؛ فَإِنَّ اللهَ تَعَالَى قَدْ وَعَدَ بِقَبُولِ التَّوْبَةِ الصَّادِقَةِ، وَالأَعْمَالِ الصَّالِحَةِ،

Likewise, the one repenting, the one seeking forgiveness, and the one performing righteous deeds should strive to fulfill their obligations, being certain that Allah will accept their actions and forgive their sins. For indeed, Allah has promised to accept sincere repentance and righteous deeds.

(Al-Mufhim Sharh Muslim, 7/5-6).

⚠️ [Shaytan Threatens You with Poverty]

🔘Allah (ﷻ) said:

﴿ ٱلشَّیۡطَـٰنُ یَعِدُكُمُ ٱلۡفَقۡرَ وَیَأۡمُرُكُم بِٱلۡفَحۡشَاۤءِۖ وَٱللَّهُ یَعِدُكُم مَّغۡفِرَةࣰ مِّنۡهُ وَفَضۡلࣰاۗ وَٱللَّهُ وَ ٰ⁠سِعٌ عَلِیمࣱ﴾

“Satan threatens you with poverty and commands you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and all-Knowing.” [Surah Al-Baqarah: 268]

⭐️Sufyan al-Thawri said:

لَيْسَ لِلشَّيْطَانِ سِلَاحٌ عَلَى الإِنْسَانِ مِثْلُ خَوْفِ الفَقْرِ، فَإِذَا قَبِلَ ذَلِكَ مِنْهُ أَخَذَ فِي البَاطِلِ وَمَنَعَ مِنَ الحَقِّ وَتَكَلَّمَ بِالْهَوَى وَظَنَّ بِرَبِّهِ السُّوءَ، وَهُوَ مِنْ أَعْظَمِ الآفَاتِ عَلَى الدِّينِ.

“Satan has no weapon against a person like the fear of poverty. When someone accepts that from him, they start engaging in falsehood, withholding from the truth, speaking based on desires, and thinking ill of their Lord. This is one of the greatest afflictions upon religion.”

🔥It is reported that Shaytan says:

ما غَلَبَنِي ابنُ آدَمَ فَلَنْ يَغْلِبَنِي فِي ثَلَاثٍ، آمُرُهُ أَنْ يَأْخُذَ المَالَ مِنْ غَيْرِ حَقِّهِ وَيُنْفِقَهُ فِي غَيْرِ حَقِّهِ وَيَمْنَعَهُ مِنْ مُسْتَحِقِّهِ.

“The son of Adam will never overpower me in three things: I command him to take wealth unjustly, to spend it unjustly, and to withhold it from those who are deserving of it.”

📚 [Mawārid al-ẓamʾān li-durūs al-zamān, khuṭab wa-ḥikam wa-aḥkām wa-qawāʿid wa-mawāʿiẓ wa-ādāb wa-akhlāq ḥisān (4/598)].

🖊️ Imam Burhan Al-Dīn al Biqā’ī (d. 885 AH رحمه الله) said:

كَأنَّهُ قالَ: هَذا ما لا يُشَكُّ فِيهِ فَما لِلنُّفُوسِ لا تُوجَدُ غالِبًا إلّا شَحِيحَةً بِالإنْفاقِ-:

It is as if Allah (ﷻ) is saying [in the verse]: This [the reward of spending mentioned in the previous verse] is something that is not to be doubted, so why do souls not usually act except with stinginess in spending?

﴿الشَّيْطانُ﴾ أيِ الَّذِي اسْمُهُ أسْوَأُ الأسْماءِ، فَإنَّهُ يَقْتَضِي الهَلاكَ والبُعْدَ، وأحَدُ الوَصْفَيْنِ كافٍ في مُجانَبَتِهِ فَكَيْفَ إذا اجْتَمَعا!

[The reason is:] “Satan”—the one whose name is the worst of names, as it implies destruction and distance (from Allah’s mercy). Either of these characteristics alone would be enough to warrant avoiding him, so how much more so when both are combined!

﴿يَعِدُكُمُ الفَقْرَ﴾ المانِعَ مِنَ الإنْفاقِ. قالَ الحَرالِّيُّ: الَّذِي لِخَوْفِهِ تَقاطَعَ أهْلُ الدُّنْيا وتَدابَرُوا وحَرَصُوا وادَّخَرُوا.

He threatens you with poverty—the poverty that prevents one from spending. Al-Harali said: It is this fear of poverty that causes the people of the world to sever ties, turn against one another, become greedy, and hoard wealth.

وكُلُّ ذَلِكَ لا يُزِيلُ الفَقْرَ، كُلُّ حَرِيصٍ فَقِيرٌ ولَوْ مَلَكَ الدُّنْيا، وكُلُّ مُقْتَنِعٍ غَنِيٌّ،

Yet none of this removes poverty. Every greedy person is poor, even if he owns the whole world, while every content person is wealthy.

ومِن حَقِّ مَن كانَ عَبْدًا لِغَنِيٍّ أنْ يَتَحَقَّقَ أنَّهُ غَنِيٌّ بغنى سَيِّدِهِ،

It is rightful of anyone who is a servant to the One who is wealthy to realize that He is the One who enriches His servant.

فَفي خَوْفِ الفَقْرِ إباقُ العَبْدِ عَنْ رَبِّهِ؛ والفَقْرُ فَقْدُ ما إلَيْهِ الحاجَةُ في وقْتٍ مِن قِيامِ المَرْءِ في ظاهِرِهِ وباطِنِهِ. انْتَهى.

Fear of poverty is like a slave fleeing from his Master; true poverty is the loss of what is needed at a particular time for the maintenance of a person, both outwardly and inwardly.” End of the quote.

📚 [Nazm Al-Durar]

💎[The Subtle War on the Devout: Ibn Taymiyyah on the Devil’s Strategy Against People of Knowledge and Worship]

🖊️ Shaykh al-Islam Ibn Taymiyyah (رحمه الله) said:

لِأَنَّ الشَّيْطَانَ يُكْثِرُ تَعَرُّضَهُ لِلْعَبْدِ إِذَا أَرَادَ الإِنَابَةَ إِلَى رَبِّهِ وَالتَّقَرُّبَ إِلَيْهِ وَالِاتِّصَالَ بِهِ؛

“The devil frequently targets a servant when they wish to turn back to their Lord, draw closer to Him, and connect with Him.

فَلِهَذَا يَعْرِضُ لِلْمُصَلِّينَ مَا لَا يَعْرِضُ لِغَيْرِهِمْ،

For this reason, the devil presents [distractions] to those who pray that he does not present to others.

وَيَعْرِضُ لِخَاصَّةِ أَهْلِ العِلْمِ وَالدِّينِ أَكْثَرَ مِمَّا يَعْرِضُ لِلْعَامَّةِ؛

He afflicts the elite among the people of knowledge and religion more than he does the general public.

وَلِهَذَا يُوجَدُ عِنْدَ طُلَّابِ العِلْمِ وَالعِبَادَةِ مِنَ الوَسَاوِسِ وَالشُّبُهَاتِ مَا لَيْسَ عِنْدَ غَيْرِهِمْ؛

This is why students of knowledge and worshipers often experience whispers and doubts that others do not.

لِأَنَّهُ لَمْ يَسْلُكْ شَرْعَ اللهِ وَمِنْهَاجَهُ، بَلْ هُوَ مُقْبِلٌ عَلَى هَوَاهُ فِي غَفْلَةٍ عَنْ ذِكْرِ رَبِّهِ، وَهَذَا مَطْلُوبُ الشَّيْطَانِ،

This is because others have not followed the law and method of Allah; rather, they are preoccupied with their desires, heedless of remembering their Lord, and this is what the devil seeks.

بِخِلَافِ المُتَوَجِّهِينَ إِلَى رَبِّهِمْ بِالعِلْمِ وَالعِبَادَةِ؛ فَإِنَّهُ عَدُوُّهُمْ يَطْلُبُ صَدَّهُمْ عَنْ اللهِ.

This is in contrast to those who are directing themselves towards their Lord with knowledge and worship, Iblīs is their enemy, seeking to turn them away from Allah.”

📚 [Kitāb al Emān]

⭐️[The Steadfast Authentic Salafi Youth]

🖊️ The esteemed scholar, Shaykh Rabī’ b. Hādī al Madkhalī (رحمه الله) stated:

فَنَحْنُ نُرِيدُ شَبَابًا يَعِيشُ فِي ظِلِّ كِتَابِ اللّٰهِ وَسُنَّةِ رَسُولِ اللّٰهِ وَمَنْهَجِ السَّلَفِ الصَّالِحِ،

“We want youth who live under the shade of the Book of Allah, the Sunnah of the Messenger of Allah, and the methodology of the righteous predecessors.

لَيْسَ عِنْدَهُ مُجَامَلَةٌ وَلَا مُدَاهَنَةٌ وَلَا نِفَاقٌ وَلَا اعْوِجَاجٌ،

They must have no flattery, no compromise, no hypocrisy, and no crookedness.

اسْتِقَامَةٌ فِي صِرَاطِ اللّٰهِ تَبَارَكَ وَتَعَالَى، يَقْبَلُ الحَقَّ سَوَاءٌ كَانَ لَهُ أَوْ كَانَ عَلَيْهِ، وَيَرْفُضُ البَاطِلَ مَهْمَا كَانَ مَصْدَرُهُ.

They must have steadfastness on the path of Allah, the Blessed and Exalted, accepting the truth whether it is in their favor or against them, and rejecting falsehood no matter where it comes from.”

[Al-Majmoo’ Ar-Ra’iq / The Escape from Trials / pp. 265-266 / Dar Al-Mirath An-Nabawi]