Umar Quinn
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💭 The Humility of the Scholars
Ibrāhīm al-Nakhaʿī said:
«لَقَدْ تَكَلَّمْتُ، وَلَوْ وَجَدْتُ بُدًّا مَا تَكَلَّمْتُ، وَإِنَّ زَمَانًا أَكُونُ فِيهِ فَقِيهَ الْكُوفَةِ لَزَمَانُ سَوْءٍ.»
“Indeed, I have spoken, but had I found any alternative, I would not have spoken. And verily, an age in which I am considered the jurist of Kūfah is truly an evil age.”
📚 Ḥilyat al-Awliyāʾ by Abū Nuʿaym.
Ibrāhīm al-Nakhaʿī said:
«لَقَدْ تَكَلَّمْتُ، وَلَوْ وَجَدْتُ بُدًّا مَا تَكَلَّمْتُ، وَإِنَّ زَمَانًا أَكُونُ فِيهِ فَقِيهَ الْكُوفَةِ لَزَمَانُ سَوْءٍ.»
“Indeed, I have spoken, but had I found any alternative, I would not have spoken. And verily, an age in which I am considered the jurist of Kūfah is truly an evil age.”
📚 Ḥilyat al-Awliyāʾ by Abū Nuʿaym.
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📝 [Speech without Substance is Cheap & Speaking Out of Turn is Dangerous]
Al-Qāsim ibn Muḥammad said:
«لَقَدْ أَدْرَكْتُ النَّاسَ وَمَا يُعْجِبُهُمُ الْقَوْلُ، إِنَّمَا كَانُوا يُعْجَبُونَ بِالْفِعْلِ.»
“Indeed, I lived amongst people for whom words held no admiration; it was deeds that impressed them.”
And he also said:
«مَنْ شَاءَ قَالَ.»
“Anyone who wishes to could speak.”
📚 Al-Jāmiʿ by Ibn Wahb, p. 549; Kitāb al-Zuhd by Abū Dāwūd, p. 354.
Imām Mālik said:
«أَدْرَكْتُ هَذِهِ الْبَلْدَةَ، وَإِنَّهُمْ لَيَكْرَهُونَ هَذَا الْإِكْثَارَ الَّذِي نَحْنُ فِيهِ الْيَوْمَ، يُرِيدُ الْمَسَائِلَ»
“I witnessed this city (Madīnah), and indeed its people used to dislike the excessive questioning that we see today, referring to the over-abundance of legal inquiries.”
📚 Mā Rawāh al-Akābir ʿan Mālik ibn Anas by Muḥammad ibn Mukhallad, p. 63.
Imām Abū Isḥāq al-Shāṭibī said:
«وَالْأَدِلَّةُ عَلَى هَذَا الْمَعْنَى أَكْثَرُ مِنْ أَنْ تُحْصَى، وَكُلُّ ذَلِكَ يُحَقِّقُ أَنَّ الْعِلْمَ وَسِيلَةٌ مِنَ الْوَسَائِلِ، لَيْسَ مَقْصُودًا لِنَفْسِهِ مِنْ حَيْثُ النَّظَرُ الشَّرْعِيُّ، وَإِنَّمَا هُوَ وَسِيلَةٌ إِلَى الْعَمَلِ، وَكُلُّ مَا وَرَدَ فِي فَضْلِ الْعِلْمِ؛ فَإِنَّمَا هُوَ ثَابِتٌ لِلْعِلْمِ مِنْ جِهَةِ مَا هُوَ مُكَلَّفٌ بِالْعَمَلِ بِهِ.»
“The evidence for this meaning is too numerous to be counted, and all of it confirms that knowledge is but a means among means; it is not sought for its own sake from the perspective of the Sharīʿah. Rather, it is a means to action. Every text that mentions the virtue of knowledge establishes that virtue for knowledge only insofar as one is obligated to act upon it.”
🔹 Abū Isḥāq Ibrāhīm ibn Mūsā ibn Muḥammad al-Lakhmī al-Shāṭibī. Al-Muwāfaqāt fī Uṣūl al-Sharīʿah. Riyadh: Dār Ibn ʿAffān, 1417 AH / 1997 CE (1:83).
🔥 This was especially the case with issues that were very complex and potentially confusing: Al-Awzāʿī said:
«إِذَا أَرَادَ اللَّهُ عز وجل أَنْ يَحْرِمَ عَبْدَهُ بَرَكَةَ الْعِلْمِ أَلْقَى عَلَى لِسَانِهِ الْأَغَالِيطَ»
“If Allah wills to deprive a servant of the blessing of knowledge, He casts upon his tongue tangled and confusing words.”
ʿĪsā ibn Yūnus explained:
وَالْأُغْلُوطَاتُ: مَا لَا يُحْتَاجُ إِلَيْهِ مِنْ: كَيْفَ وَكَيْفَ؟
“Al-ughlūṭāt are those matters not needed at all – the endless ‘how’ and ‘why’.”
📚 Akhlaq al-ʿUlamāʾ by al-Ājurri, p. 110.
And al-Hasan said:
«إِنَّ شِرَارَ عِبَادِ اللَّهِ قَوْمٌ يُحِبُّونَ شِرَارَ الْمَسَائِلِ ، يُعَمُّونَ بِهَا عِبَادَ اللَّهِ»
“Indeed, the worst of Allah’s servants are a people who love the most convoluted questions, thereby confusing Allah’s slaves.”
Al-Awzāʿī reportedly said:
الْغَلُوطَاتِ: شِدَادُ الْمَسَائِلِ وَصِعَابُهَا
“Al-ghalūṭāt are the severe and difficult questions.”
Imām Abū Bakr al-Khaṭīb al-Baghdādī said:
«فَإِنَّهُ مَحْمُولٌ عَلَى أَنَّهُمْ تَوَقَّوَا الْقَوْلَ بِرَأْيِهِمْ خَوْفًا مِنَ الزَّلَلِ ، وَهَيْبَةً لِمَا فِي الِاجْتِهَادِ مِنَ الْخَطَرِ ، وَرَأَوْا أَنَّ لَهُمُ عَنْ ذَلِكَ مَنْدُوحَةً فِيمَا لَمْ يَحْدُثْ: مِنَ النَّوَازِلِ ، وَأَنَّ كَلَامَهُمْ فِيهَا إِذَا حَدَثَتْ تَدْعُوا إِلَيْهِ الْحَاجَةُ ، فَيُوَفِّقُ اللَّهُ فِي تِلْكَ الْحَالِ مَنْ قَصَدَ إِصَابَةَ الْحَقِّ»
“This (avoidance of excessive opinion) is interpreted as them refraining from speaking based upon their individual opinions out of fear of error, in awe-stricken fear of the danger inherent in ijtihād (independent reasoning). They saw themselves excused from such discourse so long as the events had not occurred. When a situation arose necessitating speech, and there was a need for it, Allah would grant success in that moment to whoever sincerely sought the truth.”
📚 Al-Faqīh wa al-Mutafaqqih by al-Khaṭīb al-Baghdādī, vol. 2, p. 22.
Al-Qāsim ibn Muḥammad said:
«لَقَدْ أَدْرَكْتُ النَّاسَ وَمَا يُعْجِبُهُمُ الْقَوْلُ، إِنَّمَا كَانُوا يُعْجَبُونَ بِالْفِعْلِ.»
“Indeed, I lived amongst people for whom words held no admiration; it was deeds that impressed them.”
And he also said:
«مَنْ شَاءَ قَالَ.»
“Anyone who wishes to could speak.”
📚 Al-Jāmiʿ by Ibn Wahb, p. 549; Kitāb al-Zuhd by Abū Dāwūd, p. 354.
Imām Mālik said:
«أَدْرَكْتُ هَذِهِ الْبَلْدَةَ، وَإِنَّهُمْ لَيَكْرَهُونَ هَذَا الْإِكْثَارَ الَّذِي نَحْنُ فِيهِ الْيَوْمَ، يُرِيدُ الْمَسَائِلَ»
“I witnessed this city (Madīnah), and indeed its people used to dislike the excessive questioning that we see today, referring to the over-abundance of legal inquiries.”
📚 Mā Rawāh al-Akābir ʿan Mālik ibn Anas by Muḥammad ibn Mukhallad, p. 63.
Imām Abū Isḥāq al-Shāṭibī said:
«وَالْأَدِلَّةُ عَلَى هَذَا الْمَعْنَى أَكْثَرُ مِنْ أَنْ تُحْصَى، وَكُلُّ ذَلِكَ يُحَقِّقُ أَنَّ الْعِلْمَ وَسِيلَةٌ مِنَ الْوَسَائِلِ، لَيْسَ مَقْصُودًا لِنَفْسِهِ مِنْ حَيْثُ النَّظَرُ الشَّرْعِيُّ، وَإِنَّمَا هُوَ وَسِيلَةٌ إِلَى الْعَمَلِ، وَكُلُّ مَا وَرَدَ فِي فَضْلِ الْعِلْمِ؛ فَإِنَّمَا هُوَ ثَابِتٌ لِلْعِلْمِ مِنْ جِهَةِ مَا هُوَ مُكَلَّفٌ بِالْعَمَلِ بِهِ.»
“The evidence for this meaning is too numerous to be counted, and all of it confirms that knowledge is but a means among means; it is not sought for its own sake from the perspective of the Sharīʿah. Rather, it is a means to action. Every text that mentions the virtue of knowledge establishes that virtue for knowledge only insofar as one is obligated to act upon it.”
🔹 Abū Isḥāq Ibrāhīm ibn Mūsā ibn Muḥammad al-Lakhmī al-Shāṭibī. Al-Muwāfaqāt fī Uṣūl al-Sharīʿah. Riyadh: Dār Ibn ʿAffān, 1417 AH / 1997 CE (1:83).
🔥 This was especially the case with issues that were very complex and potentially confusing: Al-Awzāʿī said:
«إِذَا أَرَادَ اللَّهُ عز وجل أَنْ يَحْرِمَ عَبْدَهُ بَرَكَةَ الْعِلْمِ أَلْقَى عَلَى لِسَانِهِ الْأَغَالِيطَ»
“If Allah wills to deprive a servant of the blessing of knowledge, He casts upon his tongue tangled and confusing words.”
ʿĪsā ibn Yūnus explained:
وَالْأُغْلُوطَاتُ: مَا لَا يُحْتَاجُ إِلَيْهِ مِنْ: كَيْفَ وَكَيْفَ؟
“Al-ughlūṭāt are those matters not needed at all – the endless ‘how’ and ‘why’.”
📚 Akhlaq al-ʿUlamāʾ by al-Ājurri, p. 110.
And al-Hasan said:
«إِنَّ شِرَارَ عِبَادِ اللَّهِ قَوْمٌ يُحِبُّونَ شِرَارَ الْمَسَائِلِ ، يُعَمُّونَ بِهَا عِبَادَ اللَّهِ»
“Indeed, the worst of Allah’s servants are a people who love the most convoluted questions, thereby confusing Allah’s slaves.”
Al-Awzāʿī reportedly said:
الْغَلُوطَاتِ: شِدَادُ الْمَسَائِلِ وَصِعَابُهَا
“Al-ghalūṭāt are the severe and difficult questions.”
Imām Abū Bakr al-Khaṭīb al-Baghdādī said:
«فَإِنَّهُ مَحْمُولٌ عَلَى أَنَّهُمْ تَوَقَّوَا الْقَوْلَ بِرَأْيِهِمْ خَوْفًا مِنَ الزَّلَلِ ، وَهَيْبَةً لِمَا فِي الِاجْتِهَادِ مِنَ الْخَطَرِ ، وَرَأَوْا أَنَّ لَهُمُ عَنْ ذَلِكَ مَنْدُوحَةً فِيمَا لَمْ يَحْدُثْ: مِنَ النَّوَازِلِ ، وَأَنَّ كَلَامَهُمْ فِيهَا إِذَا حَدَثَتْ تَدْعُوا إِلَيْهِ الْحَاجَةُ ، فَيُوَفِّقُ اللَّهُ فِي تِلْكَ الْحَالِ مَنْ قَصَدَ إِصَابَةَ الْحَقِّ»
“This (avoidance of excessive opinion) is interpreted as them refraining from speaking based upon their individual opinions out of fear of error, in awe-stricken fear of the danger inherent in ijtihād (independent reasoning). They saw themselves excused from such discourse so long as the events had not occurred. When a situation arose necessitating speech, and there was a need for it, Allah would grant success in that moment to whoever sincerely sought the truth.”
📚 Al-Faqīh wa al-Mutafaqqih by al-Khaṭīb al-Baghdādī, vol. 2, p. 22.
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🔥 [ Iblīs Rejoices in Division ]
Ḍamrah ibn Rabīʿah (d. 202 AH) said:
« يُقَالُ: فَرْحَةُ إِبْلِيسَ إِذَا فَرَّقَ بَيْنَ الْمُتَحَابِّينَ، كَفَرْحَتِهِ حِينَ أَخْرَجَ آدَمَ مِنَ الْجَنَّةِ.»
“It is said: The joy of Iblīs when he separates those who love each other is like his joy when he expelled Ādam from Paradise.”
📚 Masāwiʾ al-Akhlāq wa Midhammūhā by al-Kharā’iṭī (Chapter: What Has Been Reported Regarding the Detestability of Spreading Namīmah), ed. Muṣṭafā al-Shalabī, Maktabat al-Sawādī, 1st ed., 1413 AH / 1993 CE, p. 114.
📝 Reflection: Beware of any word or action that fuels division between hearts, especially between kith and kin. The devil rejoices in separation as he rejoiced in mankind’s first fall.
Ḍamrah ibn Rabīʿah (d. 202 AH) said:
« يُقَالُ: فَرْحَةُ إِبْلِيسَ إِذَا فَرَّقَ بَيْنَ الْمُتَحَابِّينَ، كَفَرْحَتِهِ حِينَ أَخْرَجَ آدَمَ مِنَ الْجَنَّةِ.»
“It is said: The joy of Iblīs when he separates those who love each other is like his joy when he expelled Ādam from Paradise.”
📚 Masāwiʾ al-Akhlāq wa Midhammūhā by al-Kharā’iṭī (Chapter: What Has Been Reported Regarding the Detestability of Spreading Namīmah), ed. Muṣṭafā al-Shalabī, Maktabat al-Sawādī, 1st ed., 1413 AH / 1993 CE, p. 114.
📝 Reflection: Beware of any word or action that fuels division between hearts, especially between kith and kin. The devil rejoices in separation as he rejoiced in mankind’s first fall.
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🔥 The Poison Fruits of Tale-Bearing
Abū Idrīs ʿĀʾidh Allāh said:
«مَنْ تَتَبَّعَ الْأَحَادِيثَ يُحَدِّثُ بِهَا النَّاسَ لَمْ يَجِدْ رَائِحَةَ الْجَنَّةِ.» قَالَ خَالِدٌ: «يَعْنِي النَّمِيمَةَ.»
“Whoever busies himself seeking out stories to spread amongst people shall not even smell the scent of Paradise.” Khālid said: “He meant tale-bearing (namīmah).”
Isḥāq ibn Ibrāhīm said:
«قَالَ بَعْضُ الْحُكَمَاءِ: الصِّدْقُ يَزِينُ كُلَّ إِنْسَانٍ إِلَّا السَّاعِيَ، فَإِنَّهُ أَخْبَثُ مَا يَكُونُ إِذَا صَدَقَ، فَمَا ظَنُّكَ بِإِنْسَانٍ يَشِينُهُ الصِّدْقُ.»
“One of the wise men said: Truth beautifies every person except the tale-bearer, for he is at his foulest when he tells the truth. So what do you think of a man whom truth itself disgraces?”
Yaḥyā ibn Abī Kathīr said:
«أَنَمُّ النَّاسِ وَلَدُ الزِّنَا.»
“The greatest tale-bearers are the children of adultery.”
Isḥāq ibn ʿAbd Allāh ibn Abī Farwah said:
«مَنْ لَمْ يُبَالِ مَا قَالَ، وَلَا مَا قِيلَ فِيهِ، فَهُوَ لِشَيْطَانٍ، أَوْ لِوَلَدِ غَيَّةٍ.»
“Whoever cares not what he says nor what is said about him is either a devil or the child of a vile womb.”
📚 Masāwiʾ al-Akhlāq wa Midhammūhā by Abū Bakr al-Kharā’iṭī, ed. Muṣṭafā al-Shalabī, Maktabat al-Sawādī, 1st ed., 1413 AH / 1993 CE, p. 107, Bāb Mā Jāʾa fī al-Saʿy bi-l-Namīmah mina al-Karāhah (Chapter: What Has Been Reported Regarding the Detestability of Spreading Namīmah).
Abū Idrīs ʿĀʾidh Allāh said:
«مَنْ تَتَبَّعَ الْأَحَادِيثَ يُحَدِّثُ بِهَا النَّاسَ لَمْ يَجِدْ رَائِحَةَ الْجَنَّةِ.» قَالَ خَالِدٌ: «يَعْنِي النَّمِيمَةَ.»
“Whoever busies himself seeking out stories to spread amongst people shall not even smell the scent of Paradise.” Khālid said: “He meant tale-bearing (namīmah).”
Isḥāq ibn Ibrāhīm said:
«قَالَ بَعْضُ الْحُكَمَاءِ: الصِّدْقُ يَزِينُ كُلَّ إِنْسَانٍ إِلَّا السَّاعِيَ، فَإِنَّهُ أَخْبَثُ مَا يَكُونُ إِذَا صَدَقَ، فَمَا ظَنُّكَ بِإِنْسَانٍ يَشِينُهُ الصِّدْقُ.»
“One of the wise men said: Truth beautifies every person except the tale-bearer, for he is at his foulest when he tells the truth. So what do you think of a man whom truth itself disgraces?”
Yaḥyā ibn Abī Kathīr said:
«أَنَمُّ النَّاسِ وَلَدُ الزِّنَا.»
“The greatest tale-bearers are the children of adultery.”
Isḥāq ibn ʿAbd Allāh ibn Abī Farwah said:
«مَنْ لَمْ يُبَالِ مَا قَالَ، وَلَا مَا قِيلَ فِيهِ، فَهُوَ لِشَيْطَانٍ، أَوْ لِوَلَدِ غَيَّةٍ.»
“Whoever cares not what he says nor what is said about him is either a devil or the child of a vile womb.”
📚 Masāwiʾ al-Akhlāq wa Midhammūhā by Abū Bakr al-Kharā’iṭī, ed. Muṣṭafā al-Shalabī, Maktabat al-Sawādī, 1st ed., 1413 AH / 1993 CE, p. 107, Bāb Mā Jāʾa fī al-Saʿy bi-l-Namīmah mina al-Karāhah (Chapter: What Has Been Reported Regarding the Detestability of Spreading Namīmah).
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Forwarded from قناة فضيلة الشيخ الدكتور عبد الله بن صلفيق الظفيري الرسمية
احذروا من أنكم تفرحون عدوكم الشيطان بقطيعة الأرحام
• عن ضمرة بن ربيعة قال :
يقال :
فرحة إبليس إذا فرق بين المتحابين..
كفرحته حين أخرج آدم من الجنة !
📕مساؤى الأخلاق للخرائطي ٢٢٧
• عن ضمرة بن ربيعة قال :
يقال :
فرحة إبليس إذا فرق بين المتحابين..
كفرحته حين أخرج آدم من الجنة !
📕مساؤى الأخلاق للخرائطي ٢٢٧
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🔗 [[You’ll End Up Like Those Whose Company You Keep, So Choose Wisely]]
The esteemed scholar Ibn Mufliḥ (d. 763 AH) said:
«قَالَ فِي الرِّعَايَةِ وَغَيْرِهَا: وَيُكْرَهُ أَنْ يُجَالِسَ دَنِيئًا، أَوْ سَخِيفًا، أَوْ فَاسِقًا، أَوْ مُرَائِيًا، أَوْ مُتَّهَمًا فِي دِينِهِ أَوْ عِرْضِهِ.»
“It is stated in al-Riʿāyah and elsewhere: It is disliked to sit in the company of a lowly person, or a foolish one, or a sinner, or someone who shows off and acts ostentatiously, or one who is of questionable religion or honour.”
📚 Al-Ādāb al-Sharʿiyyah wa al-Manāḥ al-Marʿiyyah by Muḥammad ibn Mufliḥ al-Maqdisī al-Ṣāliḥī al-Ḥanbalī, ʿĀlam al-Kutub, vol. 3, p. 373.
The esteemed scholar Ibn Mufliḥ (d. 763 AH) said:
«قَالَ فِي الرِّعَايَةِ وَغَيْرِهَا: وَيُكْرَهُ أَنْ يُجَالِسَ دَنِيئًا، أَوْ سَخِيفًا، أَوْ فَاسِقًا، أَوْ مُرَائِيًا، أَوْ مُتَّهَمًا فِي دِينِهِ أَوْ عِرْضِهِ.»
“It is stated in al-Riʿāyah and elsewhere: It is disliked to sit in the company of a lowly person, or a foolish one, or a sinner, or someone who shows off and acts ostentatiously, or one who is of questionable religion or honour.”
📚 Al-Ādāb al-Sharʿiyyah wa al-Manāḥ al-Marʿiyyah by Muḥammad ibn Mufliḥ al-Maqdisī al-Ṣāliḥī al-Ḥanbalī, ʿĀlam al-Kutub, vol. 3, p. 373.
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Forwarded from Abu Muhammad Almaghribi Official Channel
YouTube
Etiquettes of Sitting Among People| Shaykh Abu Mohammad Al-Maghribee | Ibad-ur-Rahman”
🕌 LIVE After Maghrib Class | Shaykh Abu Mohammad Al-Maghribee
📘 Etiquettes of Sitting Among People | From the Explanation of Riyadh as-Salihin
Join us LIVE from Masjid Ibad ur Rahman in Marietta, GA for a beneficial class after Salatul-Maghrib with Shaykh…
📘 Etiquettes of Sitting Among People | From the Explanation of Riyadh as-Salihin
Join us LIVE from Masjid Ibad ur Rahman in Marietta, GA for a beneficial class after Salatul-Maghrib with Shaykh…
❤14
Forwarded from Imam al-Sa’dī Center for Islamic Learning
We continue taking benefit this evening at 🕖 7pm EDT from Before the Waters Rise: Navigating a Drowning World through the Story of Nuh. In person: brothers only. Broadcast for all to join on Mixlr and Telegram. Allah willing.
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Link for the series, for those asking:
https://www.amazon.com/dp/B0FFTTLL6V?binding=paperback&qid=1751935549&sr=8-1&ref=dbs_dp_awt_sb_pc_tpbk
وفقنا الله واياكم
https://www.amazon.com/dp/B0FFTTLL6V?binding=paperback&qid=1751935549&sr=8-1&ref=dbs_dp_awt_sb_pc_tpbk
وفقنا الله واياكم
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🌏 [Wasting Time & Effort On Unworthy Things or People: A Subtle, Yet Tremendous Trial]
✒️ Ibn al-Jawzī (d. 597 AH) said:
«مِنَ الْابْتِلَاءِ الْعَظِيمِ إِقَامَةُ الرَّجُلِ فِي غَيْرِ مَقَامِهِ. مِثْلُ أَنْ يُحْوَجَ الرَّجُلُ الصَّالِحُ إِلَى مُدَارَاةِ الظَّالِمِ وَالتَّرَدُّدِ إِلَيْهِ، وَإِلَى مُخَالَطَةِ مَنْ لَا يَصْلُحُ، وَإِلَى أَعْمَالٍ لَا تَلِيقُ بِهِ، أَوْ إِلَى أُمُورٍ تَقْطَعُ عَلَيْهِ مُرَادَهُ الَّذِي يُؤْثِرُهُ.»
"Among the greatest forms of tribulation is placing a man in a station unbefitting him (i.e., beneath him). Such as when a righteous man is compelled to use soft diplomacy with an oppressive person, repeatedly dealing with him; or forced to associate with those unworthy of his company; or burdened with tasks unbefitting his dignity; or tasked with matters that sever him from the pursuits he truly desires and prefers."
📚 Ṣayd al-Khāṭir, p. 302.
✒️ Ibn al-Jawzī (d. 597 AH) said:
«مِنَ الْابْتِلَاءِ الْعَظِيمِ إِقَامَةُ الرَّجُلِ فِي غَيْرِ مَقَامِهِ. مِثْلُ أَنْ يُحْوَجَ الرَّجُلُ الصَّالِحُ إِلَى مُدَارَاةِ الظَّالِمِ وَالتَّرَدُّدِ إِلَيْهِ، وَإِلَى مُخَالَطَةِ مَنْ لَا يَصْلُحُ، وَإِلَى أَعْمَالٍ لَا تَلِيقُ بِهِ، أَوْ إِلَى أُمُورٍ تَقْطَعُ عَلَيْهِ مُرَادَهُ الَّذِي يُؤْثِرُهُ.»
"Among the greatest forms of tribulation is placing a man in a station unbefitting him (i.e., beneath him). Such as when a righteous man is compelled to use soft diplomacy with an oppressive person, repeatedly dealing with him; or forced to associate with those unworthy of his company; or burdened with tasks unbefitting his dignity; or tasked with matters that sever him from the pursuits he truly desires and prefers."
📚 Ṣayd al-Khāṭir, p. 302.
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• قناة فوائد مشايخ المدينة •
https://news.1rj.ru/str/madinasona
🕌 Avoid Trivial Disputes, Uphold Unity 🕌
Shaykh Rabīʿ ibn Hādī ʿUmayr – may Allah preserve him – advised the Salafis in France, saying:
“The religion of Allah and the methodology of the Salaf are not of such a shallow nature as many youths imagine – whereby division, discord, enmity, and hatred arise over the most trivial of reasons. Among these is that so-and-so spoke against so-and-so, leading one group to fanatically support one person and another group to support the other, resulting in battles and conflicts between these parties.
This action is something that Allah, His Messenger, and the religion of Islam are completely free of. Indeed, this is from the work of Shayṭān, who seeks to create division, discord, enmity, and hatred among the Muslims for the pettiest of reasons.
Moreover, this is from the ways of the people of desires, innovations, and partisan fanaticism – those who are far removed from the methodology of the Salaf, their sound reasoning, wisdom, insight, farsightedness, steadfastness, and their cohesion when facing incidents. They upheld and honoured the bonds of brotherhood and affection that Allah has commanded to be respected and preserved.”
📆 28 / 2 / 1425 AH
📝 Advice for sincere hearts
Shaykh Rabīʿ ibn Hādī ʿUmayr – may Allah preserve him – advised the Salafis in France, saying:
“The religion of Allah and the methodology of the Salaf are not of such a shallow nature as many youths imagine – whereby division, discord, enmity, and hatred arise over the most trivial of reasons. Among these is that so-and-so spoke against so-and-so, leading one group to fanatically support one person and another group to support the other, resulting in battles and conflicts between these parties.
This action is something that Allah, His Messenger, and the religion of Islam are completely free of. Indeed, this is from the work of Shayṭān, who seeks to create division, discord, enmity, and hatred among the Muslims for the pettiest of reasons.
Moreover, this is from the ways of the people of desires, innovations, and partisan fanaticism – those who are far removed from the methodology of the Salaf, their sound reasoning, wisdom, insight, farsightedness, steadfastness, and their cohesion when facing incidents. They upheld and honoured the bonds of brotherhood and affection that Allah has commanded to be respected and preserved.”
📆 28 / 2 / 1425 AH
📝 Advice for sincere hearts
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Forwarded from قناة فضيلة الشيخ أ.د. عبد الله البخاري
•
[المؤمنُ يُخَالِطُ لِيَعلَمَ]
قال التّابعيُّ الجليلُ وهبُ بنُ مُنبِّهٍ:
"المُؤمِنُ يُخَالِطُ ليَعْلَمَ،ويَسكُتُ ليَسْلَمَ،ويَتكلَّمُ لِيُفْهِمَ،ويَخْلُو ليَغْنَمَ"
رواهُ ابنُ أبي الدُّنيا في(العُزلةِ والانفرادِ)(رقم١٠٢) ومِنْ طَريقهِ أبو نعيمٍ في(الحلية)(٤/ ص٦٨)
•
https://news.1rj.ru/str/dr_elbukhary/4351
•
[المؤمنُ يُخَالِطُ لِيَعلَمَ]
قال التّابعيُّ الجليلُ وهبُ بنُ مُنبِّهٍ:
"المُؤمِنُ يُخَالِطُ ليَعْلَمَ،ويَسكُتُ ليَسْلَمَ،ويَتكلَّمُ لِيُفْهِمَ،ويَخْلُو ليَغْنَمَ"
رواهُ ابنُ أبي الدُّنيا في(العُزلةِ والانفرادِ)(رقم١٠٢) ومِنْ طَريقهِ أبو نعيمٍ في(الحلية)(٤/ ص٦٨)
•
https://news.1rj.ru/str/dr_elbukhary/4351
•
❤4
قناة فضيلة الشيخ أ.د. عبد الله البخاري
• [المؤمنُ يُخَالِطُ لِيَعلَمَ] قال التّابعيُّ الجليلُ وهبُ بنُ مُنبِّهٍ: "المُؤمِنُ يُخَالِطُ ليَعْلَمَ،ويَسكُتُ ليَسْلَمَ،ويَتكلَّمُ لِيُفْهِمَ،ويَخْلُو ليَغْنَمَ" رواهُ ابنُ أبي الدُّنيا في(العُزلةِ والانفرادِ)(رقم١٠٢) ومِنْ طَريقهِ أبو نعيمٍ في(الحلية)(٤/…
🕌 The Believer’s Way in Mixing, Silence, Speech, and Seclusion 🕌
The noble Tābiʿī, Wahb ibn Munabbih, said:
«الْمُؤْمِنُ يُخَالِطُ لِيَعْلَمَ، وَيَسْكُتُ لِيَسْلَمَ، وَيَتَكَلَّمُ لِيُفْهِمَ، وَيَخْلُو لِيَغْنَمَ»
“The believer mixes with people to gain knowledge, remains silent to keep himself safe, speaks in order to convey understanding, and withdraws in seclusion to attain benefit.”
Reported by Ibn Abī al-Dunyā in Al-ʿUzlah wa al-Infirād (no. 102) and through his chain by Abū Nuʿaym in Ḥilyat al-Awliyāʾ (vol. 4, p. 68).
🔗 Source
The noble Tābiʿī, Wahb ibn Munabbih, said:
«الْمُؤْمِنُ يُخَالِطُ لِيَعْلَمَ، وَيَسْكُتُ لِيَسْلَمَ، وَيَتَكَلَّمُ لِيُفْهِمَ، وَيَخْلُو لِيَغْنَمَ»
“The believer mixes with people to gain knowledge, remains silent to keep himself safe, speaks in order to convey understanding, and withdraws in seclusion to attain benefit.”
Reported by Ibn Abī al-Dunyā in Al-ʿUzlah wa al-Infirād (no. 102) and through his chain by Abū Nuʿaym in Ḥilyat al-Awliyāʾ (vol. 4, p. 68).
🔗 Source
Telegram
قناة فضيلة الشيخ أ.د. عبد الله البخاري
•
[المؤمنُ يُخَالِطُ لِيَعلَمَ]
قال التّابعيُّ الجليلُ وهبُ بنُ مُنبِّهٍ:
"المُؤمِنُ يُخَالِطُ ليَعْلَمَ،ويَسكُتُ ليَسْلَمَ،ويَتكلَّمُ لِيُفْهِمَ،ويَخْلُو ليَغْنَمَ"
رواهُ ابنُ أبي الدُّنيا في(العُزلةِ والانفرادِ)(رقم١٠٢) ومِنْ طَريقهِ أبو نعيمٍ في(الحلية)(٤/…
[المؤمنُ يُخَالِطُ لِيَعلَمَ]
قال التّابعيُّ الجليلُ وهبُ بنُ مُنبِّهٍ:
"المُؤمِنُ يُخَالِطُ ليَعْلَمَ،ويَسكُتُ ليَسْلَمَ،ويَتكلَّمُ لِيُفْهِمَ،ويَخْلُو ليَغْنَمَ"
رواهُ ابنُ أبي الدُّنيا في(العُزلةِ والانفرادِ)(رقم١٠٢) ومِنْ طَريقهِ أبو نعيمٍ في(الحلية)(٤/…
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Forwarded from Hamzah Abdur Razzaq’s Official Channel
📢 Announcement!
Starting tomorrow in shā’ Allāh,
‘Umar Quinn will be at Masjid Ibn Bāz going over his book “Sacred Stories vs. Soulless Screens”
A 4-day Lecture you don’t want to miss!
Come join us and in shā’Allāh,
May Allāh grant us all benefit and understanding!
Starting tomorrow in shā’ Allāh,
‘Umar Quinn will be at Masjid Ibn Bāz going over his book “Sacred Stories vs. Soulless Screens”
A 4-day Lecture you don’t want to miss!
Come join us and in shā’Allāh,
May Allāh grant us all benefit and understanding!
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