Al-Saʿdī (d. 1376 AH رحمه الله) said [Al-Ḥaqq al-Wāḍiḥ al-Mubīn p. 466]:
وَمِنْ آثَارِ قُدْرَتِهِ أَنَّكَ تَرَى الْأَرْضَ هَامِدَةً، فَإِذَا أَنْزَلَ عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ.
“Among the signs of His power is that you see the earth lifeless, and when He sends down water upon it, it stirs, swells, and produces from every delightful kind.
وَمِنْ آثَارِ قُدْرَتِهِ مَا أَوْقَعَهُ بِالْأُمَمِ الْمُكَذِّبِينَ وَالْكُفَّارِ الظَّالِمِينَ مِنْ أَنْوَاعِ الْعُقُوبَاتِ وَحُلُولِ الْمَثُلَاتِ، وَأَنَّهُ لَمْ يُغْنِ عَنْهُمْ كَيْدُهُمْ وَمَكْرُهُمْ، وَلَا أَمْوَالُهُمْ، وَلَا جُنُودُهُمْ، وَلَا حُصُونُهُمْ مِنْ عَذَابِ اللَّهِ مِنْ شَيْءٍ لَمَّا جَاءَ أَمْرُ رَبِّكَ، وَمَا زَادَهُمْ غَيْرَ تَتْبِيبٍ.
And among the signs of His power is what He inflicted upon the denying nations and oppressive disbelievers in terms of various punishments and the descent of exemplary retributions. Their scheming, plotting, wealth, soldiers, and fortresses could avail them nothing against the punishment of Allah when the command of your Lord came. It only increased their ruin.
وَخُصُوصًا فِي هَذِهِ الْأَوْقَاتِ، فَإِنَّ هَذِهِ الْقُوَّةَ الْهَائِلَةَ وَالْمُخْتَرَعَاتِ الْبَاهِرَةَ الَّتِي وَصَلَتْ إِلَيْهَا مَقْدِرَةُ هَذِهِ الْأُمَمِ هِيَ مِنْ إِقْدَارِ اللَّهِ لَهُمْ، وَتَعْلِيمِهِ لَهُمْ مَا لَمْ يَكُونُوا يَعْلَمُونَهُ.
Particularly in these times, the immense power and astounding inventions that these nations have achieved are from Allah enabling them and causing them to know what they did not know.
فَمِنْ آيَاتِ اللَّهِ أَنَّ قُوَاهُمْ وَقُدَرَهُمْ وَمُخْتَرَعَاتِهِمْ لَمْ تُغْنِ عَنْهُمْ شَيْئًا فِي صَدِّ مَا أَصَابَهُمْ مِنَ النَّكَبَاتِ وَالْعُقُوبَاتِ الْمُهْلِكَةِ، مَعَ بَذْلِ جِدِّهِمْ وَاجْتِهَادِهِمْ فِي تَوَقِّي ذَلِكَ، وَلَكِنَّ أَمْرَ اللَّهِ غَالِبٌ، وَقُدْرَتَهُ تَنْقَادُ لَهَا عَنَاصِرُ الْعَالَمِ الْعُلْوِيِّ وَالسُّفْلِيِّ.
Among Allah’s signs is that their power, capabilities, and inventions did not avail them in repelling the calamities and destructive punishments that befell them, despite their utmost effort and diligence in trying to prevent that. However, Allah’s command prevails, and His power subdues the elements of both the higher and lower worlds.”
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Umar Quinn pinned «💎 [Neither wealth, power, knowledge, nor technology can shield oppressors from divine justice] Al-Saʿdī (d. 1376 AH رحمه الله) said [Al-Ḥaqq al-Wāḍiḥ al-Mubīn p. 466]: وَمِنْ آثَارِ قُدْرَتِهِ أَنَّكَ تَرَى الْأَرْضَ هَامِدَةً، فَإِذَا أَنْزَلَ عَلَيْهَا…»
فَلَيْسَتْ تَنْزِلُ فِي أَحَدٍ مِنْ أَهْلِ دِينِ اللهِ نَازِلَةٌ إِلَّا وَفِي كِتَابِ اللهِ الدَّلِيلُ عَلَى سَبِيلِ الْهُدَى فِيهَا.
"No crucial issue (nāzilah) befalls anyone among the people of Allah's religion except that the Book of Allah contains evidence providing guidance regarding it."
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By Allah’s grace, our most recent publication “Navigating Parenthood After Divorce” is now available on Amazon. It covers a wide array of crucial issues pertaining to the well-being of children after divorce.
This well-researched book is a direly needed resource in English due to the lack of detailed information on the subject and the alarming prevalence of divorce.
It consists of an introduction, four chapters, and a conclusion.
👉Ch 1 is a lengthy collection of advices about reconciliation and separating in kindness.
👉Ch 2 is about Islamic child custody law being premised upon the best interests of the children and how that is assessed in every place and time. It then discusses the eligibility criteria of child custody. It contains a lengthy discussion about ensuring safe environments for our children at home, school, surrounding neighborhood, etc.
👉Ch 3 discusses the default roles of the mother and father after divorce, which when fulfilled ensure the best outcome for children. It concludes with some essential guidelines for non-custodial parental visitation.
👉Ch 4 is a detailed discussion on the effect of parental relocation and the mother remarrying on her eligibility for custody.
👉The conclusion is about abusing custodial rights.
May Allah accept it and make it a source of great benefit for the Muslims.
Amazon link🔗:
https://a.co/d/0knIRUh
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Umar Quinn
Many children are neglected after separation with little supervision, nurturing, support, or protection. The roles of the each parent are innate and common sensical, yet such basic sense is increasingly uncommon. This leaves our precious young ones vulnerable inside and outside of their homes. The household is often a group of familiar strangers.
A vessel only gives what it holds and it’s no wonder that many in the up and coming generation are ill prepared for adulthood, marriage or parenthood.
Neglect is often more detrimental than abuse because neglect is parental inattention/apathy while abuse is negative attention. Don’t pass down generational dysfunctional to future generations.
Islamic custody laws shine a bright light on the individual responsibilities of the mother and father whether still married or separated. These rights are all the more crucial after divorce.
Learn the rights of Muslim children, then educate, implement, & enforce.
A vessel only gives what it holds and it’s no wonder that many in the up and coming generation are ill prepared for adulthood, marriage or parenthood.
Neglect is often more detrimental than abuse because neglect is parental inattention/apathy while abuse is negative attention. Don’t pass down generational dysfunctional to future generations.
Islamic custody laws shine a bright light on the individual responsibilities of the mother and father whether still married or separated. These rights are all the more crucial after divorce.
Learn the rights of Muslim children, then educate, implement, & enforce.
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Shaykh Abdul Aziz Al-Salman (رحمه الله) said:
وَمِنْ مَحَاسِنِ الدِّينِ الإِسْلَامِيِّ: أَنْ لَا يَتَدَخَّلَ الإِنْسَانُ فِيمَا لَا يَعْنِيهِ، وَهَذِهِ مِنْ جَوَامِعِ كَلِمِهِ ﷺَ كَمَا فِي الحَدِيثِ: “مِنْ حُسْنِ إِسْلَامِ المَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ”. أَخَذَهُ بَعْضُهُمْ وَصَاغَهُ بِعِبَارَةٍ (ابْحَثْ عَنْ عَمَلِكَ الخَاصِّ).
“Among the virtues of Islam is that a person does not interfere in what does not concern him. This is one of the concise, comprehensive sayings of the Messenger of Allah ﷺ, as mentioned in the hadith: ‘Part of the excellence of a person’s Islam is leaving what does not concern him.’ Some have taken this and expressed it in the phrase: ‘Mind your own business.’
وَلَوْ تَتَبَّعَ المُسْلِمُونَ إِرْشَادَاتِ نَبِيِّهِمْ وَنَصَائِحَهُ ﷺَ لَاسْتَرَاحُوا وَأَرَاحُوا غَيْرَهُمْ، وَلَوْ تَتَبَّعْتَ أَكْثَرَ المَشَاكِلِ، وَالمُنَازَعَاتِ وَالمُخَاصَمَاتِ وَالمُجَادَلَاتِ لَوَجَدْتَ سَبَبَهَا الوَحِيدَ التَّدَخُّلَ فِيمَا لَا يَعْنِيهِ
If Muslims adhered to the guidance and advice of their Prophet ﷺ, they would find peace and bring peace to others. If you were to trace most problems, disputes, conflicts, and arguments, you would find that their sole cause is interference in matters that do not concern one.”
📕 From the Virtues of Islam, p. 54
Note: The Shaykh was from the premier students of Imam Al-Sa’dī رحمهما الله
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Forwarded from الكنوز الأثرية للأطفال
رسميًا:
يعتبر القانون الأول من نوعه عالميًا..
مجلس النواب في أستراليا يقر قانونًا لحظر استخدام كافة مواقع التواصل الاجتماعي لمن هم دون سن 16 عام.
هم ليسوا قدوتنا...
لكن على ماذا يدل ذلك؟
الله المستعان
يعتبر القانون الأول من نوعه عالميًا..
مجلس النواب في أستراليا يقر قانونًا لحظر استخدام كافة مواقع التواصل الاجتماعي لمن هم دون سن 16 عام.
هم ليسوا قدوتنا...
لكن على ماذا يدل ذلك؟
الله المستعان
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The House of Representatives in Australia approves a law to ban the use of all social media platforms for those under the age of 16.
They are not our role models…
But what does this indicate?
Allah is the One whose help is sought.
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Benefit: Abu Ja'far Al-Ṭaḥāwī (d. 321 AH رحمه الله) says in Sharḥ Mushkal al Athār (4599):
“On the authority of Abū Hurayrah (رضي الله عنه), the Messenger of Allah (صلى الله عليه وسلم) once went out to the cemetery and said:
" السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ، وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لَاحِقُونَ، وَدِدْتُ أَنِّي رَأَيْتُ إِخْوَانَنَا “
‘Peace be upon you, O dwelling of believing people. And indeed, if Allah wills, we will join you. I wish I had seen our brothers.’
قَالُوا: يَا رَسُولَ اللهِ، أَلَسْنَا بِإِخْوَانِكَ، قَالَ: "بَلْ أَنْتُمْ أَصْحَابِي، وَإِخْوَانِي الَّذِينَ لَمْ يَأْتُوا بَعْدُ، وَأَنَا فَرَطُهُمْ عَلَى الْحَوْضِ”
The Companions said, ‘O Messenger of Allah, are we not your brothers?’ He replied, ‘No, you are my Companions, but my brothers are those who have not yet come. I will precede them at the basin (al-Ḥawḍ).’
Al-Ṭaḥāwī (رحمه الله) says:
فَتَأَمَّلْنَا هَذَيْنِ الْحَدِيثَيْنِ، فَوَجَدْنَا الْأُخُوَّةَ هِيَ الْمُصَافَاةَ الَّتِي لَا غِشَّ فِيهَا، وَلَا بَاطِنَ لَهَا يُخَالِفُ ظَاهِرَهَا،
Reflecting on this ḥadīth (and the previous one), we find that brotherhood (ukhuwwah) is the state of pure sincerity (muṣāfa)—one free of deception, with no hidden motives that contradict its outward expression.
وَمِنْهَا قَوْلُ اللهِ عز وجل: {إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ} [الحجرات: 10] أَيْ: لِأَنَّ مَا بَيْنَهُمْ، وَمَا بَعْضُهُمْ عَلَيْهِ لِبَعْضٍ، فَظَاهِرُهُ غَيْرُ مُخَالِفٍ لِبَاطِنِهِ،
Allah’s words reinforce this meaning: ‘Indeed, the believers are but brothers’ [Surat al-Ḥujurāt: 10], indicating that what exists between them and the commitments they uphold for one another are outwardly and inwardly consistent, without contradiction.”
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Forwarded from عرفات بن حسن المحمدي
[أكثر النُّفوس البشريَّة صرعى مع هذه الأرواح الخبيثة]
قال الإمام ابن القيم -رحمه الله- في زاد المعاد ٦٣/٤:
ولو كُشِف الغطاء لرأيت أكثر النُّفوس البشريَّة صرعى مع هذه الأرواح الخبيثة، وهي في أسرها وقبضتها تسوقها حيث شاءت، ولا يمكنها الامتناع عنها ولا مخالفتها، وبها الصَّرع الأعظم الَّذي لا يفيق صاحبه إلَّا عند المفارقة والمعاينة، فهناك يتحقَّق أنَّه كان هو المصروع حقيقة.
عرفات المحمدي
قال الإمام ابن القيم -رحمه الله- في زاد المعاد ٦٣/٤:
ولو كُشِف الغطاء لرأيت أكثر النُّفوس البشريَّة صرعى مع هذه الأرواح الخبيثة، وهي في أسرها وقبضتها تسوقها حيث شاءت، ولا يمكنها الامتناع عنها ولا مخالفتها، وبها الصَّرع الأعظم الَّذي لا يفيق صاحبه إلَّا عند المفارقة والمعاينة، فهناك يتحقَّق أنَّه كان هو المصروع حقيقة.
عرفات المحمدي
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عرفات بن حسن المحمدي
[أكثر النُّفوس البشريَّة صرعى مع هذه الأرواح الخبيثة] قال الإمام ابن القيم -رحمه الله- في زاد المعاد ٦٣/٤: ولو كُشِف الغطاء لرأيت أكثر النُّفوس البشريَّة صرعى مع هذه الأرواح الخبيثة، وهي في أسرها وقبضتها تسوقها حيث شاءت، ولا يمكنها الامتناع عنها ولا مخالفتها،…
Imam Ibn al-Qayyim (may Allah have mercy on him) said in Zad al-Ma’ad (4/63):
“ولو كُشِفَ الغِطاءُ لَرَأَيْتَ أَكْثَرَ النُّفوسِ البَشَرِيَّةِ صَرْعى مع هذِهِ الأَرْواحِ الخَبِيثَةِ، وهي في أَسْرِها وقَبْضَتِها تَسُوقُها حَيْثُ شاءَتْ، ولا يُمكِنُها الامتِناعُ عنها ولا مُخالَفَتُها،
“If the veil were lifted, you would see that most human souls are struck down by these evil spirits. They are held captive by them, driven wherever the spirits will, unable to resist or oppose them.
وبِها الصَّرَعُ الأَعْظَمُ الَّذي لا يُفِيقُ صاحِبُهُ إِلّا عندَ المُفارَقَةِ والمُعايَنَةِ، فَهُناكَ يَتَحَقَّقُ أَنَّهُ كانَ هُوَ المَصْروعَ حَقيقَةً.”
This is the greatest form of possession, from which the afflicted person does not awaken except at the time of separation (death) and witnessing (the Hereafter). It is then that they realize they were truly possessed.”
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وَلَوْ أَنَّ فُقَهَاءَنَا أَخَذُوا الْفِقْهَ مِنَ الْقُرْآنِ، وَمِنَ السُّنَّةِ الْقَوْلِيَّةِ وَالْفِعْلِيَّةِ، وَمِنْ عَمَلِ السَّلَفِ، أَوْ مِنْ كُتُبِ الْعُلَمَاءِ الْمُسْتَقِلِّينَ الْمُسْتَدِلِّينَ الَّتِي تُقْرِنُ الْمَسَائِلَ بِأَدِلَّتِهَا، وَتُبَيِّنُ حِكْمَةَ الشَّارِعِ مِنْهَا، لَكَانَ فِقْهُهُمْ أَكْمَلَ، وَآثَارُهُ الْحَسَنَةُ فِي نُفُوسِهِمْ أَظْهَرَ، وَلَكَانَتْ سُلْطَتُهُمْ عَلَى الْمُسْتَفْتِينَ مِنَ الْعَامَّةِ أَمْتَنَ وَأَنْفَذَ، وَيَدُهُمْ فِي تَرْبِيَتِهِمْ وَتَرْوِيضِهِمْ عَلَى الِاسْتِقَامَةِ فِي الدِّينِ أَعْلَى.
"If our jurists had derived their fiqh (jurisprudence) directly from the Qur'an, the verbal and practical Sunnah, the actions of the Salaf, or from the works of independent scholars who deduced rulings by linking issues with their evidence and clarifying the wisdom of the Lawgiver in them, their jurisprudence would have been more complete, its positive effects on their souls more evident, their authority over the common people seeking legal opinions stronger and more effective, and their role in educating and guiding them toward uprightness in religion more elevated."
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Sufyān ibn ʿUyaynah (رحمه الله) said:
عَنِ ابْنِ عُيَيْنَةَ؛ قَالَ: قَالَ بعض الحكماء: وينبغي لِصَاحِبِ الدُّنْيَا أَنْ يَكُونَ فِي الدُّنْيَا بِمَنْزِلَةِ الْمَرِيضِ الَّذِي لا بُدَّ لَهُ مِنْ قُوتٍ وَلا يُوَافِقُهُ كل الطعام، وبنبغي لِلْعَاقِلِ أَنْ يَكُونَ مِنْ سِيَاسَةِ نَفْسِهِ بِمَنْزِلَةِ الطَّبِيبِ مِنَ الْمَرِيضِ، يُدَاوِيهَا مُدَاوَاتَهُ، وَيَحْمِيهَا حِمْيَتَهُ، وَيَتَّقِي عِلَّتَهَا اتِّقَاءَهُ عِلَّتَهُ.
“A wise person said, ‘It is fitting for a person engrossed in worldly matters to be like a sick person in this world, requiring sustenance but unable to consume all types of food. It is fitting for an intelligent person to govern their soul as a doctor manages a patient—treating it with care, imposing the necessary dietary restrictions, and avoiding what might worsen its condition just as the doctor avoids what exacerbates the patient’s illness.’”
Abū ʿAlī Aḥmad ibn Muḥammad ibn Yaʿqūb Miskawayh (d. 421 AH) said:
“The wise have likened someone who neglects to govern the rational part of their soul and allows the dominion of desire to overtake it to a man who possesses a precious red ruby of unparalleled value, exceeding even gold and silver in grandeur and rarity. He stands before a blazing fire and throws the ruby into its flames, reducing it to a useless shard of glass, thereby squandering its benefits.
We now understand that when the rational part of the soul recognizes its own nobility and senses its rank bestowed by Allah Almighty, it fulfills its stewardship by nurturing and governing its faculties with care. It uses the strength Allah has granted to elevate itself to the station of Allah's honor and to its rightful place of loftiness and dignity, without succumbing to the baser animalistic or predatory instincts.”
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Imam Ibn Bāz (d. 1420 AH رحمه الله) said:
فَالْوَاجِبُ عَلَى الْمُكَلَّفِ أَنْ يَحْضرَ صَلَاةَ الْجَمَاعَةِ مَعَ الْمُسْلِمِينَ فِي الْمَسَاجِدِ إِلَّا إِذَا كَانَ بَعِيدًا عَنِ الْمَسْجِدِ لَا يَسْمَعُ النِّدَاءَ فَلَا حَرَجَ عَلَيْهِ، إِذَا كَانَ بَعِيدًا عَنْكَ الْمَسْجِدُ لَا تَسْمَعُ النِّدَاءَ فَلَا حَرَجَ أَنْ تُصَلِّيَ فِي الْبَيْتِ، وَإِنْ صَلَّيْتَ فِي الْمَسْجِدِ، وَلَوْ مَعَ الْمَشَقَّةِ كَانَ أَفْضَلَ، وَأَكْثَرَ ثَوَابًا، وَلَكِنْ لَا يَلْزَمُكَ إِذَا كَانَ بَعِيدًا، لَا تَسْمَعُ النِّدَاءَ بِالصَّوْتِ الْمُعْتَادِ لَا بِالْمُكَبِّرِ، أَمَّا الْمُكَبِّرُ فَقَدْ يُسْمَعُ مِنْ بَعِيدٍ، وَلَيْسَ كُلُّ أَحَدٍ يَسْتَطِيعُ الْمَشْيَ إِلَى مَا يُسْمَعُ.
“It is obligatory for the morally accountable person to attend the congregational prayer with the Muslims in the masjid unless they are far from the masjid, unable to hear the call to prayer (adhan). In that case, there is no sin upon them if they pray at home. If the masjid is far from you, where you cannot hear the call to prayer, there is no harm in praying at home. However, if you pray in the masjid, even with difficulty, it is better and brings greater reward. But it is not obligatory if the masjid is far such that the call to prayer cannot be heard in its usual, unamplified voice. As for the use of loudspeakers, the sound may reach farther distances, but not everyone can walk to where the sound is heard.
فَالْحَاصِلُ: أَنَّهُ لَا يَلْزَمُكَ السَّعْيُ إِلَى الْمَسْجِدِ إِذَا كَانَ بَعِيدًا، لَا تَسْمَعُ النِّدَاءَ بِالصَّوْتِ الْمُعْتَادِ عِنْدَ خُلُوِّ الْأَصْوَاتِ، وَلَكِنْ إِنْ سَعَيْتَ، وَصَبَرْتَ عَلَى الْمَشَقَّةِ كَانَ أَفْضَلَ، نَعَمْ.
In conclusion, it is not obligatory to strive to reach the masjid if it is far and the call to prayer, in its usual voice during quiet conditions, cannot be heard. However, if you make the effort and endure the hardship, it is better, indeed.”
Fatawa Nur ‘ala al-Darb by Ibn Baz – edited by Muhammad Al-Shuway’ir (11/139)
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Forwarded from قناة فضيلة الشيخ الدكتور عبد الله بن صلفيق الظفيري الرسمية
وصية عالم رباني
📌*نصيحة:*
*قال العلامة ابن عثيمين رحمه الله تعالى (حاول أن تبتعد عن كل شيء يجلب الهم والحزن والغم لتكون دائمًا مستريحًا منشرح الصدر مقبلاً على الله وعلى عبادته وعلى شئونك الدنيوية والأخروية ، فإذا جربت هذا استرحت ، أما إن أتعبت نفسك مما مضىٰ أو بالاهتمام بالمستقبل على وجه لم يأذن به الشرع فاعلم أنك ستتعب ويفوتك خير كثير*)
فتح ذي الجلال والإكرام (٥٣٣/٣)
📌*نصيحة:*
*قال العلامة ابن عثيمين رحمه الله تعالى (حاول أن تبتعد عن كل شيء يجلب الهم والحزن والغم لتكون دائمًا مستريحًا منشرح الصدر مقبلاً على الله وعلى عبادته وعلى شئونك الدنيوية والأخروية ، فإذا جربت هذا استرحت ، أما إن أتعبت نفسك مما مضىٰ أو بالاهتمام بالمستقبل على وجه لم يأذن به الشرع فاعلم أنك ستتعب ويفوتك خير كثير*)
فتح ذي الجلال والإكرام (٥٣٣/٣)
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قناة فضيلة الشيخ الدكتور عبد الله بن صلفيق الظفيري الرسمية
وصية عالم رباني 📌*نصيحة:* *قال العلامة ابن عثيمين رحمه الله تعالى (حاول أن تبتعد عن كل شيء يجلب الهم والحزن والغم لتكون دائمًا مستريحًا منشرح الصدر مقبلاً على الله وعلى عبادته وعلى شئونك الدنيوية والأخروية ، فإذا جربت هذا استرحت ، أما إن أتعبت نفسك مما…
Shaykh Ibn Uthaymeen (may Allah have mercy on him) said:
“Strive to distance yourself from anything that brings worry, sorrow, or distress so that you may always remain at ease, with a content and open heart, focused on Allah, His worship, and your worldly and spiritual affairs. If you practice this, you will find relief. However, if you burden yourself with regret over the past or excessive concern for the future in a way not sanctioned by Islamic teachings, know that you will exhaust yourself and miss out on much goodness.”
(Fath Dhi al-Jalali wal-Ikram 3/533)
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Forwarded from Masjid Al-Huda Sheff
💎𝐀𝐝𝐯𝐢𝐜𝐞 𝐟𝐨𝐫 𝐆𝐮𝐢𝐝𝐢𝐧𝐠 𝐍𝐞𝐰 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 [𝐑𝐞𝐯𝐞𝐫𝐭𝐬] 𝐭𝐨 𝐈𝐬𝐥𝐚̄𝐦 𝐚𝐧𝐝 𝐒𝐚𝐥𝐚𝐟𝐢𝐲𝐲𝐚𝐡❗️
𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧 & 𝐀𝐧𝐬𝐰𝐞𝐫 with Shaykh Dr. ‘Abdullāh ibn Zalfīq ad-Dafīrī [حفظه الله]
♦️𝐐𝐔𝐄𝐒𝐓𝐈𝐎𝐍:
We bring you glad tidings, beloved and esteemed Shaykh, that some of our brothers have embraced Islām, and all praise is due to Allāh. They have also embraced the Salafi Da’wah, and for that, we are deeply grateful to Allāh.
What advice do you have for them, and how should they begin their journey in seeking knowledge? May Allāh bless you and reward you abundantly, and may He make you a source of benefit for Islām and the Muslims❓
🅰️𝐍𝐒𝐖𝐄𝐑:
“𝐴𝑠𝑠𝑎𝑙𝑎̄𝑚𝑢 ‘𝑎𝑙𝑎𝑖𝑘𝑢𝑚 𝑤𝑎 𝑅𝑎ℎ𝑚𝑎𝑡𝑢𝑙𝑙𝑎̄ℎ𝑖 𝑤𝑎 𝐵𝑎𝑟𝑎𝑘𝑎̄𝑡𝑢ℎ，
Welcome, dear Maḥmūd. May Allāh bless you with goodness. This is wonderful news, a tremendous glad tiding that gladdens the hearts of all believers. I ask Allāh, the Mighty and Majestic, to spread Islām, the Sunnah, and the Salafi way among His servants. May Allāh reward you with goodness for your efforts in following the path of da’wah to Allāh, the Mighty and Majestic.
And Allāh, the Mighty and Majestic said:
‘𝗔𝗻𝗱 𝘄𝗵𝗼 𝗶𝘀 𝗯𝗲𝘁𝘁𝗲𝗿 𝗶𝗻 𝘀𝗽𝗲𝗲𝗰𝗵 𝘁𝗵𝗮𝗻 𝗵𝗲 𝘄𝗵𝗼 [𝘀𝗮𝘆𝘀: “𝗠𝘆 𝗟𝗼𝗿𝗱 𝗶𝘀 𝗔𝗹𝗹𝗮̄𝗵 (𝗯𝗲𝗹𝗶𝗲𝘃𝗲𝘀 𝗶𝗻 𝗛𝗶𝘀 𝗢𝗻𝗲𝗻𝗲𝘀𝘀),” 𝗮𝗻𝗱 𝘁𝗵𝗲𝗻 𝘀𝘁𝗮𝗻𝗱𝘀 𝗳𝗶𝗿𝗺 (𝗮𝗰𝘁𝘀 𝘂𝗽𝗼𝗻 𝗛𝗶𝘀 𝗢𝗿𝗱𝗲𝗿), 𝗮𝗻𝗱] 𝗶𝗻𝘃𝗶𝘁𝗲𝘀 (𝗺𝗲𝗻) 𝘁𝗼 𝗔𝗹𝗹𝗮̄𝗵’𝘀 (𝗜𝘀𝗹𝗮̄𝗺𝗶𝗰 𝗠𝗼𝗻𝗼𝘁𝗵𝗲𝗶𝘀𝗺), 𝗮𝗻𝗱 𝗱𝗼𝗲𝘀 𝗿𝗶𝗴𝗵𝘁𝗲𝗼𝘂𝘀 𝗱𝗲𝗲𝗱𝘀, 𝗮𝗻𝗱 𝘀𝗮𝘆𝘀: “𝗜 𝗮𝗺 𝗼𝗻𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗠𝘂𝘀𝗹𝗶𝗺𝘀.”’[Sūrah Fussilat 41:33]
𝐅𝐨𝐫 𝐭𝐡𝐞𝐬𝐞 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐬, 𝐛𝐞𝐠𝐢𝐧 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠:
1️⃣ 𝗧𝗲𝗮𝗰𝗵 𝘁𝗵𝗲𝗺 𝘁𝗵𝗲 𝗧𝗵𝗿𝗲𝗲 𝗙𝘂𝗻𝗱𝗮𝗺𝗲𝗻𝘁𝗮𝗹 𝗣𝗿𝗶𝗻𝗰𝗶𝗽𝗹𝗲𝘀: [A foundational text in Islāmic creed authored by Shaykh Muḥammad ibn ‘Abdul-Wahhāb, explaining the core principles every Muslim must understand: knowing Allāh, knowing the Prophet ﷺ, and understanding Islām based on evidence from the Qur’ān and Sunnah.]
2️⃣ 𝗘𝘅𝗽𝗹𝗮𝗶𝗻 𝘁𝗵𝗲 Ḥ𝗮𝗱𝗶̄𝘁𝗵 𝗼𝗳 ’𝗨𝗺𝗮𝗿:
‘𝘼𝙘𝙩𝙞𝙤𝙣𝙨 𝙖𝙧𝙚 𝙟𝙪𝙙𝙜𝙚𝙙 𝙗𝙮 𝙞𝙣𝙩𝙚𝙣𝙩𝙞𝙤𝙣𝙨.’ [This ḥadīth is fundamental for understanding the importance of sincerity and intention in actions & statements.]
3️⃣ 𝗘𝘅𝗽𝗹𝗮𝗶𝗻 𝘁𝗵𝗲 Ḥ𝗮𝗱𝗶̄𝘁𝗵 𝗼𝗳 ’𝗔𝗶𝘀𝗵𝗮:
‘𝙒𝙝𝙤𝙚𝙫𝙚𝙧 𝙙𝙤𝙚𝙨 𝙖𝙣 𝙖𝙘𝙩𝙞𝙤𝙣 𝙩𝙝𝙖𝙩 𝙞𝙨 𝙣𝙤𝙩 𝙞𝙣 𝙖𝙘𝙘𝙤𝙧𝙙𝙖𝙣𝙘𝙚 𝙬𝙞𝙩𝙝 𝙤𝙪𝙧 𝙖𝙛𝙛𝙖𝙞𝙧 𝙬𝙞𝙡𝙡 𝙝𝙖𝙫𝙚 𝙞𝙩 𝙧𝙚𝙟𝙚𝙘𝙩𝙚𝙙.’ This ḥadīth, narrated by Muslim and included in the collections of Al-Nawawī in his Forty Ḥadīth and Ibn Rajab in Jāmi' al-‘Ulūmm wal-Hikam, highlights the importance of adhering to the Sunnah.
4️⃣ 𝗧𝗲𝗮𝗰𝗵 𝘁𝗵𝗲𝗺 𝘁𝗵𝗲 Ḥ𝗮𝗱𝗶̄𝘁𝗵 𝗼𝗳 𝗝𝗶𝗯𝗿𝗶̄𝗹:
In this ḥadīth, Jibrīl asks the Prophet ﷺ about Islām, Īmān, and Iḥsān, and the Prophet ﷺ concludes by saying;
‘𝙏𝙝𝙞𝙨 𝙬𝙖𝙨 𝙅𝙞𝙗𝙧𝙞̄𝙡; 𝙝𝙚 𝙘𝙖𝙢𝙚 𝙩𝙤 𝙩𝙚𝙖𝙘𝙝 𝙮𝙤𝙪 𝙮𝙤𝙪𝙧 𝙧𝙚𝙡𝙞𝙜𝙞𝙤𝙣.’
Explain the lessons from this ḥadīth step by step [to give them a comprehensive understanding of their religion.]
𝐀𝐟𝐭𝐞𝐫 𝐭𝐡𝐞𝐬𝐞 𝐬𝐭𝐞𝐩𝐬, 𝐦𝐨𝐯𝐞 𝐨𝐧 𝐭𝐨:
➤ A deeper study of 𝗞𝗶𝘁𝗮𝗯 𝗮𝗹－𝗧𝗮𝘄ḥ𝗶̄𝗱 (The Book of Monotheism).
➤ A detailed explanation of 𝗔𝗹－𝗔𝗿𝗯𝗮’𝗶̄𝗻 𝗔𝗹－𝗡𝗮𝘄𝗮𝘄𝗶𝘆𝘆𝗮𝗵 [The Forty Ḥadīth of Al-Nawawī].
These works collectively clarify the foundations of Islām, Imān, and Tawḥīd.
𝑀𝑎𝑦 𝐴𝑙𝑙𝑎̄ℎ 𝑔𝑟𝑎𝑛𝑡 𝑦𝑜𝑢 𝑠𝑢𝑐𝑐𝑒𝑠𝑠 𝑎𝑛𝑑 𝑚𝑎𝑘𝑒 𝑦𝑜𝑢 𝑎 𝑠𝑜𝑢𝑟𝑐𝑒 𝑜𝑓 𝑏𝑒𝑛𝑒𝑓𝑖𝑡 𝑓𝑜𝑟 𝐼𝑠𝑙𝑎̄𝑚 𝑎𝑛𝑑 𝑡ℎ𝑒 𝑀𝑢𝑠𝑙𝑖𝑚𝑠.”
☞︎ 𝗌𝗅𝗂𝗀𝗁𝗍𝗅𝗒 𝗉𝖺𝗋𝖺𝗉𝗁𝗋𝖺𝗌𝖾𝖽 𝗐𝗂𝗍𝗁 𝗌𝗆𝖺𝗅𝗅 𝖺𝖽𝖽𝗂𝗍𝗂𝗈𝗇𝗌．
Source: aldafiri.com/revertstudypla…
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♻️”Aɴᴅ ʀᴇᴍɪɴᴅ, ꜰᴏʀ ɪɴᴅᴇᴇᴅ, ᴛʜᴇ ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇꜰɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀs” [⁵¹:⁵⁵]
🔗 linktr.ee/masjidhudasheff
𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧 & 𝐀𝐧𝐬𝐰𝐞𝐫 with Shaykh Dr. ‘Abdullāh ibn Zalfīq ad-Dafīrī [حفظه الله]
♦️𝐐𝐔𝐄𝐒𝐓𝐈𝐎𝐍:
We bring you glad tidings, beloved and esteemed Shaykh, that some of our brothers have embraced Islām, and all praise is due to Allāh. They have also embraced the Salafi Da’wah, and for that, we are deeply grateful to Allāh.
What advice do you have for them, and how should they begin their journey in seeking knowledge? May Allāh bless you and reward you abundantly, and may He make you a source of benefit for Islām and the Muslims❓
🅰️𝐍𝐒𝐖𝐄𝐑:
“𝐴𝑠𝑠𝑎𝑙𝑎̄𝑚𝑢 ‘𝑎𝑙𝑎𝑖𝑘𝑢𝑚 𝑤𝑎 𝑅𝑎ℎ𝑚𝑎𝑡𝑢𝑙𝑙𝑎̄ℎ𝑖 𝑤𝑎 𝐵𝑎𝑟𝑎𝑘𝑎̄𝑡𝑢ℎ，
Welcome, dear Maḥmūd. May Allāh bless you with goodness. This is wonderful news, a tremendous glad tiding that gladdens the hearts of all believers. I ask Allāh, the Mighty and Majestic, to spread Islām, the Sunnah, and the Salafi way among His servants. May Allāh reward you with goodness for your efforts in following the path of da’wah to Allāh, the Mighty and Majestic.
And Allāh, the Mighty and Majestic said:
‘𝗔𝗻𝗱 𝘄𝗵𝗼 𝗶𝘀 𝗯𝗲𝘁𝘁𝗲𝗿 𝗶𝗻 𝘀𝗽𝗲𝗲𝗰𝗵 𝘁𝗵𝗮𝗻 𝗵𝗲 𝘄𝗵𝗼 [𝘀𝗮𝘆𝘀: “𝗠𝘆 𝗟𝗼𝗿𝗱 𝗶𝘀 𝗔𝗹𝗹𝗮̄𝗵 (𝗯𝗲𝗹𝗶𝗲𝘃𝗲𝘀 𝗶𝗻 𝗛𝗶𝘀 𝗢𝗻𝗲𝗻𝗲𝘀𝘀),” 𝗮𝗻𝗱 𝘁𝗵𝗲𝗻 𝘀𝘁𝗮𝗻𝗱𝘀 𝗳𝗶𝗿𝗺 (𝗮𝗰𝘁𝘀 𝘂𝗽𝗼𝗻 𝗛𝗶𝘀 𝗢𝗿𝗱𝗲𝗿), 𝗮𝗻𝗱] 𝗶𝗻𝘃𝗶𝘁𝗲𝘀 (𝗺𝗲𝗻) 𝘁𝗼 𝗔𝗹𝗹𝗮̄𝗵’𝘀 (𝗜𝘀𝗹𝗮̄𝗺𝗶𝗰 𝗠𝗼𝗻𝗼𝘁𝗵𝗲𝗶𝘀𝗺), 𝗮𝗻𝗱 𝗱𝗼𝗲𝘀 𝗿𝗶𝗴𝗵𝘁𝗲𝗼𝘂𝘀 𝗱𝗲𝗲𝗱𝘀, 𝗮𝗻𝗱 𝘀𝗮𝘆𝘀: “𝗜 𝗮𝗺 𝗼𝗻𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗠𝘂𝘀𝗹𝗶𝗺𝘀.”’[Sūrah Fussilat 41:33]
𝐅𝐨𝐫 𝐭𝐡𝐞𝐬𝐞 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐬, 𝐛𝐞𝐠𝐢𝐧 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠:
1️⃣ 𝗧𝗲𝗮𝗰𝗵 𝘁𝗵𝗲𝗺 𝘁𝗵𝗲 𝗧𝗵𝗿𝗲𝗲 𝗙𝘂𝗻𝗱𝗮𝗺𝗲𝗻𝘁𝗮𝗹 𝗣𝗿𝗶𝗻𝗰𝗶𝗽𝗹𝗲𝘀: [A foundational text in Islāmic creed authored by Shaykh Muḥammad ibn ‘Abdul-Wahhāb, explaining the core principles every Muslim must understand: knowing Allāh, knowing the Prophet ﷺ, and understanding Islām based on evidence from the Qur’ān and Sunnah.]
2️⃣ 𝗘𝘅𝗽𝗹𝗮𝗶𝗻 𝘁𝗵𝗲 Ḥ𝗮𝗱𝗶̄𝘁𝗵 𝗼𝗳 ’𝗨𝗺𝗮𝗿:
‘𝘼𝙘𝙩𝙞𝙤𝙣𝙨 𝙖𝙧𝙚 𝙟𝙪𝙙𝙜𝙚𝙙 𝙗𝙮 𝙞𝙣𝙩𝙚𝙣𝙩𝙞𝙤𝙣𝙨.’ [This ḥadīth is fundamental for understanding the importance of sincerity and intention in actions & statements.]
3️⃣ 𝗘𝘅𝗽𝗹𝗮𝗶𝗻 𝘁𝗵𝗲 Ḥ𝗮𝗱𝗶̄𝘁𝗵 𝗼𝗳 ’𝗔𝗶𝘀𝗵𝗮:
‘𝙒𝙝𝙤𝙚𝙫𝙚𝙧 𝙙𝙤𝙚𝙨 𝙖𝙣 𝙖𝙘𝙩𝙞𝙤𝙣 𝙩𝙝𝙖𝙩 𝙞𝙨 𝙣𝙤𝙩 𝙞𝙣 𝙖𝙘𝙘𝙤𝙧𝙙𝙖𝙣𝙘𝙚 𝙬𝙞𝙩𝙝 𝙤𝙪𝙧 𝙖𝙛𝙛𝙖𝙞𝙧 𝙬𝙞𝙡𝙡 𝙝𝙖𝙫𝙚 𝙞𝙩 𝙧𝙚𝙟𝙚𝙘𝙩𝙚𝙙.’ This ḥadīth, narrated by Muslim and included in the collections of Al-Nawawī in his Forty Ḥadīth and Ibn Rajab in Jāmi' al-‘Ulūmm wal-Hikam, highlights the importance of adhering to the Sunnah.
4️⃣ 𝗧𝗲𝗮𝗰𝗵 𝘁𝗵𝗲𝗺 𝘁𝗵𝗲 Ḥ𝗮𝗱𝗶̄𝘁𝗵 𝗼𝗳 𝗝𝗶𝗯𝗿𝗶̄𝗹:
In this ḥadīth, Jibrīl asks the Prophet ﷺ about Islām, Īmān, and Iḥsān, and the Prophet ﷺ concludes by saying;
‘𝙏𝙝𝙞𝙨 𝙬𝙖𝙨 𝙅𝙞𝙗𝙧𝙞̄𝙡; 𝙝𝙚 𝙘𝙖𝙢𝙚 𝙩𝙤 𝙩𝙚𝙖𝙘𝙝 𝙮𝙤𝙪 𝙮𝙤𝙪𝙧 𝙧𝙚𝙡𝙞𝙜𝙞𝙤𝙣.’
Explain the lessons from this ḥadīth step by step [to give them a comprehensive understanding of their religion.]
𝐀𝐟𝐭𝐞𝐫 𝐭𝐡𝐞𝐬𝐞 𝐬𝐭𝐞𝐩𝐬, 𝐦𝐨𝐯𝐞 𝐨𝐧 𝐭𝐨:
➤ A deeper study of 𝗞𝗶𝘁𝗮𝗯 𝗮𝗹－𝗧𝗮𝘄ḥ𝗶̄𝗱 (The Book of Monotheism).
➤ A detailed explanation of 𝗔𝗹－𝗔𝗿𝗯𝗮’𝗶̄𝗻 𝗔𝗹－𝗡𝗮𝘄𝗮𝘄𝗶𝘆𝘆𝗮𝗵 [The Forty Ḥadīth of Al-Nawawī].
These works collectively clarify the foundations of Islām, Imān, and Tawḥīd.
𝑀𝑎𝑦 𝐴𝑙𝑙𝑎̄ℎ 𝑔𝑟𝑎𝑛𝑡 𝑦𝑜𝑢 𝑠𝑢𝑐𝑐𝑒𝑠𝑠 𝑎𝑛𝑑 𝑚𝑎𝑘𝑒 𝑦𝑜𝑢 𝑎 𝑠𝑜𝑢𝑟𝑐𝑒 𝑜𝑓 𝑏𝑒𝑛𝑒𝑓𝑖𝑡 𝑓𝑜𝑟 𝐼𝑠𝑙𝑎̄𝑚 𝑎𝑛𝑑 𝑡ℎ𝑒 𝑀𝑢𝑠𝑙𝑖𝑚𝑠.”
☞︎ 𝗌𝗅𝗂𝗀𝗁𝗍𝗅𝗒 𝗉𝖺𝗋𝖺𝗉𝗁𝗋𝖺𝗌𝖾𝖽 𝗐𝗂𝗍𝗁 𝗌𝗆𝖺𝗅𝗅 𝖺𝖽𝖽𝗂𝗍𝗂𝗈𝗇𝗌．
Source: aldafiri.com/revertstudypla…
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♻️”Aɴᴅ ʀᴇᴍɪɴᴅ, ꜰᴏʀ ɪɴᴅᴇᴇᴅ, ᴛʜᴇ ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇꜰɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀs” [⁵¹:⁵⁵]
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الموقع الرسمي فضيلة الشيخ الدكتور عبدالله بن صلفيق الظفيري
نصيحة لمن أسلم جديدا بكيف يبدأ في طلب العلم - الموقع الرسمي فضيلة الشيخ الدكتور عبدالله بن صلفيق الظفيري
أبشركم بشارة سارة ياشيخنا الفاضل الحبيب أن إخوة لنا أسلموا والحمد لله واعتنقوا الدعوة السلفية ولله الحمد والمنة فبماذا تنصحونهم وكيف يبدءون طلب العلم بارك الله فيكم وجزاكم الله خيرا ونفع بكم الإسلام والمسلمين
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