Forwarded from Abu Muhammad Almaghribi Official Channel
📖 TONIGHT at Masjid Ibad-ur-Rahman
Part 3 of our special series:
Shaykh Rabee’ – His Biography, Advices, & the Scholars’ Praise
🗓️ Muharram 25, 1447 | July 20, 2025
🕋 After Salatul-Maghrib
🎙️ With Ustadh Abu Muhammad Al-Maghribee
📍 Marietta, GA
🔴 Watch LIVE: https://www.youtube.com/watch?v=QH-00cDmnkY
#ShaykhRabee #Salafi #MariettaGA #MasjidIbadUrRahman #IslamicLecture #LiveDars #Salafiyyah
Part 3 of our special series:
Shaykh Rabee’ – His Biography, Advices, & the Scholars’ Praise
🗓️ Muharram 25, 1447 | July 20, 2025
🕋 After Salatul-Maghrib
🎙️ With Ustadh Abu Muhammad Al-Maghribee
📍 Marietta, GA
🔴 Watch LIVE: https://www.youtube.com/watch?v=QH-00cDmnkY
#ShaykhRabee #Salafi #MariettaGA #MasjidIbadUrRahman #IslamicLecture #LiveDars #Salafiyyah
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Shaykh Rabee’ رحمه الله | Biography, Advices & The Scholars Praise pt:3| AbuMohammed Al-Maghribee
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❤12
🧷 [Stay Dignified: As a Muslim Should Be]
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Ibn al Qayyim said:
«وَأَمَّا شَرَفُ النَّفْسِ، فَهُوَ صِيَانَتُهَا عَنِ الدَّنَايَا وَالرَّذَائِلِ وَالْمَطَامِعِ الَّتِي تُقَطِّعُ أَعْنَاقَ الرِّجَالِ، فَرَبَأَ بِنَفْسِهِ عَنْ أَنْ يُلْقِيَهَا فِي ذٰلِكَ... يَتَوَلَّدُ مِنْ بَيْنِ خُلُقَيْنِ كَرِيمَيْنِ: إِعْزَازِ النَّفْسِ وَإِكْرَامِهَا، وَتَعْظِيمِ مَالِكِهَا وَسَيِّدِهَا أَنْ يَكُونَ عَبْدُهُ دَنِيًّا وَضَيِعًا خَسِيسًا، فَيَتَوَلَّدُ مِنْ بَيْنِ هٰذَيْنِ الْخُلُقَيْنِ شَرَفُ النَّفْسِ وَصِيَانَتُهَا.
As for the nobility of the soul, it lies in guarding it from lowly behavior, base qualities, and the greedy ambitions that break the necks of men. One elevates his soul above casting it into such disgraceful pursuits. This noble bearing arises from two virtuous traits: honoring and dignifying the soul, and holding in reverent awe its Master and Sovereign—too majestic to have a servant who is debased, lowly, or despicable. From these two virtues is born the soul’s dignity and its protection.
وَأَصْلُ هٰذَا كُلِّهِ ٱسْتِعْدَادُ النَّفْسِ وَتَهَيُّؤُهَا، وَإِمْدَادُ وَلِيِّهَا وَمَوْلَاهَا لَهَا، فَإِذَا فُقِدَ ٱلِاسْتِعْدَادُ وَٱلْإِمْدَادُ فُقِدَ ٱلْخَيْرُ كُلُّهُ.»
The foundation of all this is the soul’s readiness and its inner disposition—along with the assistance and providence of its Guardian and Master. If this preparedness and aid are absent, then all good is lost.
📚 Ibn al-Qayyim, al-Rūḥ, vol. 2, p. 656ز (Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 4th ed., 1440 AH / 2019 CE).
As Ibn Al Qayyim highlights above, dignity is naturally prized and then enhanced by comprehending that respecting Allah and His religion require the honorable Muslim not subject himself to debasement.
Hudhayfah ibn al-Yaman (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said:
" لا ينبغي للمؤمن أن يذل نفسه" قالوا: وكيف يذل نفسه؟ قال: "يتعرض من البلاء لما لا يطيق" .
"A believer should not humiliate himself." They asked: "How does he humiliate himself?" He said: "By subjecting himself to trials that he cannot bear."
📚 See: Al-Silsilah al-Ṣaḥīḥ 614.
Hopefully, you were raised with dignity and healthy common sense and already know:
The greater good does not require you to be belittled, sonned (i.e., treated like a child), or stepped on by petty tyrants desperate to feel important.
Too many today weaponize scraps of influence to pull rank and play superior over perceived “lessers” for the flimsiest of reasons. Flatten those fake hierarchies. Discard the imaginary pecking orders. Leave the crabs in the barrel to keep pulling each other down.
The smartest move in a silly game is not to play at all. Our religion is one of dignity and grace.
And when you see someone abusing their inflated sense of self-importance to micromanage invented grievances, remind yourself—with all due respect—that’s just a guy. A JAG.
Where does that weigh up in the scales of ʿilm, adab, and ʿaql?
It’s nothing but a desperate bid for attention and control. Don’t feed it.
🛑 Be especially cautious when apologizing for someone else’s warped misunderstanding. Your attempt at reconciliation may be weaponized into a confession of guilt and used to convict you in absentia in a kangaroo court.
Too many people today are high-conflict personalities addicted to grievance. They twist words, invent offenses, and treat simple disagreement like betrayal and cancellable offenses. That’s not your burden.
You are accountable for your intent and action—not for how someone misreads it.
📌 The early Muslims said it best:
«أَذَلُّ النَّاسِ مُعْتَذِرٌ إِلَى لَئِيمٍ»
“The most humiliated of people is the one who apologizes to a vile person.”
📚 Majmaʿ al-Amthāl, 1/281, al-Maydānī (d. 518 AH)
And Imām al-Shāfiʿī warned:
«ٱلْمُعْتَذِرُ مِنْ غَيْرِ ذَنْبٍ يُوجِبُ عَلَىٰ نَفْسِهِ ذَنْبًا»
“He who apologizes without having done wrong imposes guilt upon himself.”
📚 Manāqib al-Shāfiʿī, 2/194, al-Bayhaqī
(1/2) restructured post
Ibn al Qayyim said:
«وَأَمَّا شَرَفُ النَّفْسِ، فَهُوَ صِيَانَتُهَا عَنِ الدَّنَايَا وَالرَّذَائِلِ وَالْمَطَامِعِ الَّتِي تُقَطِّعُ أَعْنَاقَ الرِّجَالِ، فَرَبَأَ بِنَفْسِهِ عَنْ أَنْ يُلْقِيَهَا فِي ذٰلِكَ... يَتَوَلَّدُ مِنْ بَيْنِ خُلُقَيْنِ كَرِيمَيْنِ: إِعْزَازِ النَّفْسِ وَإِكْرَامِهَا، وَتَعْظِيمِ مَالِكِهَا وَسَيِّدِهَا أَنْ يَكُونَ عَبْدُهُ دَنِيًّا وَضَيِعًا خَسِيسًا، فَيَتَوَلَّدُ مِنْ بَيْنِ هٰذَيْنِ الْخُلُقَيْنِ شَرَفُ النَّفْسِ وَصِيَانَتُهَا.
As for the nobility of the soul, it lies in guarding it from lowly behavior, base qualities, and the greedy ambitions that break the necks of men. One elevates his soul above casting it into such disgraceful pursuits. This noble bearing arises from two virtuous traits: honoring and dignifying the soul, and holding in reverent awe its Master and Sovereign—too majestic to have a servant who is debased, lowly, or despicable. From these two virtues is born the soul’s dignity and its protection.
وَأَصْلُ هٰذَا كُلِّهِ ٱسْتِعْدَادُ النَّفْسِ وَتَهَيُّؤُهَا، وَإِمْدَادُ وَلِيِّهَا وَمَوْلَاهَا لَهَا، فَإِذَا فُقِدَ ٱلِاسْتِعْدَادُ وَٱلْإِمْدَادُ فُقِدَ ٱلْخَيْرُ كُلُّهُ.»
The foundation of all this is the soul’s readiness and its inner disposition—along with the assistance and providence of its Guardian and Master. If this preparedness and aid are absent, then all good is lost.
📚 Ibn al-Qayyim, al-Rūḥ, vol. 2, p. 656ز (Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 4th ed., 1440 AH / 2019 CE).
As Ibn Al Qayyim highlights above, dignity is naturally prized and then enhanced by comprehending that respecting Allah and His religion require the honorable Muslim not subject himself to debasement.
Hudhayfah ibn al-Yaman (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said:
" لا ينبغي للمؤمن أن يذل نفسه" قالوا: وكيف يذل نفسه؟ قال: "يتعرض من البلاء لما لا يطيق" .
"A believer should not humiliate himself." They asked: "How does he humiliate himself?" He said: "By subjecting himself to trials that he cannot bear."
📚 See: Al-Silsilah al-Ṣaḥīḥ 614.
Hopefully, you were raised with dignity and healthy common sense and already know:
The greater good does not require you to be belittled, sonned (i.e., treated like a child), or stepped on by petty tyrants desperate to feel important.
Too many today weaponize scraps of influence to pull rank and play superior over perceived “lessers” for the flimsiest of reasons. Flatten those fake hierarchies. Discard the imaginary pecking orders. Leave the crabs in the barrel to keep pulling each other down.
The smartest move in a silly game is not to play at all. Our religion is one of dignity and grace.
And when you see someone abusing their inflated sense of self-importance to micromanage invented grievances, remind yourself—with all due respect—that’s just a guy. A JAG.
Where does that weigh up in the scales of ʿilm, adab, and ʿaql?
It’s nothing but a desperate bid for attention and control. Don’t feed it.
🛑 Be especially cautious when apologizing for someone else’s warped misunderstanding. Your attempt at reconciliation may be weaponized into a confession of guilt and used to convict you in absentia in a kangaroo court.
Too many people today are high-conflict personalities addicted to grievance. They twist words, invent offenses, and treat simple disagreement like betrayal and cancellable offenses. That’s not your burden.
You are accountable for your intent and action—not for how someone misreads it.
📌 The early Muslims said it best:
«أَذَلُّ النَّاسِ مُعْتَذِرٌ إِلَى لَئِيمٍ»
“The most humiliated of people is the one who apologizes to a vile person.”
📚 Majmaʿ al-Amthāl, 1/281, al-Maydānī (d. 518 AH)
And Imām al-Shāfiʿī warned:
«ٱلْمُعْتَذِرُ مِنْ غَيْرِ ذَنْبٍ يُوجِبُ عَلَىٰ نَفْسِهِ ذَنْبًا»
“He who apologizes without having done wrong imposes guilt upon himself.”
📚 Manāqib al-Shāfiʿī, 2/194, al-Bayhaqī
❤36💯3🆒1
🧷 [Stay Dignified: As a Muslim Should Be]
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🤝 True brotherhood doesn’t demand perfection or submission.
Yūnus ibn ʿAbd al-Aʿlā said that Imām al-Shāfiʿī said to him:
«يَا أَبَا مُوسَى، رِضَاءُ النَّاسِ غَايَةٌ لَا تُدْرَكُ، لَيْسَ إِلَى السَّلَامَةِ مِنَ النَّاسِ سَبِيلٌ، فَانْظُرْ مَا فِيهِ صَلَاحُ نَفْسِكَ فَالْزَمْهُ، وَدَعِ النَّاسَ وَمَا هُمْ فِيهِ.»
“O Abū Mūsā, the satisfaction of people is an unreachable goal. There is no way to be completely safe from their criticism. So think about what benefits your soul, hold on to it, and ignore people and what they focus on.”
Ibn al-Anbārī stated that Abū al-ʿAbbās recited:
دَعِ النَّاسَ مَا شَاءُوا يَقُولُوا فَإِنَّنِي لِأَكْثَرِ مَا يُحْكَى عَلَيَّ حَمُولُ
فَمَا كُلُّ مَنْ أَغْضَبْتُهُ أَنَا مُعْتَبٌ وَلَا كُلُّ مَا يُرْوَى عَلَيَّ أَقُولُ
“Let people say whatever they want about me, for I can handle most of what’s spoken against me. I don't have to appease everyone I upset, nor is everything told about me something I have actually said."
Ibn al-Aʿrābī recited:
أَوَ كُلَّمَا طَنَّ الذُّبَابُ زَجَرْتُهُ إِنَّ الذُّبَابَ إِذًا عَلَيَّ كَرِيمُ
“Should I swat at the fly every time it buzzes? If I did, the fly would truly be valuable to me.”
📚Abū Sulaymān Ḥamd ibn Muḥammad al-Khaṭṭābī, al-ʿUzlah, 2nd ed. (Cairo: al-Maṭbaʿah al-Salafiyyah, 1399 AH), 76
Al-Shāfiʿī also said:
«مَنۡ صَدَقَ فِي أُخُوَّةِ أَخِيهِ قَبِلَ عِلَلَهُ، وَسَدَّ خَلَلَهُ، وَعَفَا عَنۢ زَلَلِهِ»
“Whoever is sincere in brotherhood accepts his brother’s flaws, patches his shortcomings, and pardons his slips.”
And Najm al-Dīn Ibn Qudāmah advised:
«وَيَنْبَغِي أَنْ تَتْرُكَ إِسَاءَةَ الظَّنِّ بِأَخِيكَ، وَأَنْ تَحْمِلَ فِعْلَهُ عَلَى ٱلْحَسَنِ مَهْمَا أَمْكَنَ… وَٱعْلَمْ أَنَّهُ لَا يَكْمُلُ إِيمَانُ ٱلْمَرْءِ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ… وَمَنْشَأُ ٱلتَّقْصِيرِ فِي سَتْرِ ٱلْعَوْرَةِ، وَٱلْمُغْرِي بِكَشْفِهَا، ٱلْحِقْدُ وَٱلْحَسَدُ.»
“The root cause of failing to cover your brother’s faults—and being obsessed with exposing them—is ḥiqd (malice) and ḥasad (envy).”
📚 Mukhtaṣar Minhāj al-Qāṣidīn, p. 101
✨Focus your efforts where they are better suited. If you must own something, own this wisdom from the Salaf; Sufyān al-Thawrī (رحمه الله) said:
«وَجَدْنَا أَصْلَ كُلِّ عَدَاوَةٍ اصْطِنَاعُ المَعْرُوفِ إِلَى اللِّئَامِ.»
“We found the root of every enmity to be doing good to the lowly.”
And a poet said:
«مَتَى تَضَعِ الْكَرَامَةَ فِي لَئِيمٍ
فَإِنَّكَ قَدْ أَسَأْتَ إِلَى الْكَرَامَةِ»
“Whenever you show nobility to a vile person, you have done dishonor to honor itself.”
«وَرُبَّ صَنِيعَةٍ ذَهَبَتْ ضَيَاعًا
فَكَانَ جَزَاءُ صَاحِبِهَا الْمَلَامَةَ»
“And how many honorable deeds were wasted—only for their doer to be repaid with blame.”
📚 Shuʿab al-Īmān, 13/348, ed. Dār al-Rushd.
(2/2)
🤝 True brotherhood doesn’t demand perfection or submission.
Yūnus ibn ʿAbd al-Aʿlā said that Imām al-Shāfiʿī said to him:
«يَا أَبَا مُوسَى، رِضَاءُ النَّاسِ غَايَةٌ لَا تُدْرَكُ، لَيْسَ إِلَى السَّلَامَةِ مِنَ النَّاسِ سَبِيلٌ، فَانْظُرْ مَا فِيهِ صَلَاحُ نَفْسِكَ فَالْزَمْهُ، وَدَعِ النَّاسَ وَمَا هُمْ فِيهِ.»
“O Abū Mūsā, the satisfaction of people is an unreachable goal. There is no way to be completely safe from their criticism. So think about what benefits your soul, hold on to it, and ignore people and what they focus on.”
Ibn al-Anbārī stated that Abū al-ʿAbbās recited:
دَعِ النَّاسَ مَا شَاءُوا يَقُولُوا فَإِنَّنِي لِأَكْثَرِ مَا يُحْكَى عَلَيَّ حَمُولُ
فَمَا كُلُّ مَنْ أَغْضَبْتُهُ أَنَا مُعْتَبٌ وَلَا كُلُّ مَا يُرْوَى عَلَيَّ أَقُولُ
“Let people say whatever they want about me, for I can handle most of what’s spoken against me. I don't have to appease everyone I upset, nor is everything told about me something I have actually said."
Ibn al-Aʿrābī recited:
أَوَ كُلَّمَا طَنَّ الذُّبَابُ زَجَرْتُهُ إِنَّ الذُّبَابَ إِذًا عَلَيَّ كَرِيمُ
“Should I swat at the fly every time it buzzes? If I did, the fly would truly be valuable to me.”
📚Abū Sulaymān Ḥamd ibn Muḥammad al-Khaṭṭābī, al-ʿUzlah, 2nd ed. (Cairo: al-Maṭbaʿah al-Salafiyyah, 1399 AH), 76
Al-Shāfiʿī also said:
«مَنۡ صَدَقَ فِي أُخُوَّةِ أَخِيهِ قَبِلَ عِلَلَهُ، وَسَدَّ خَلَلَهُ، وَعَفَا عَنۢ زَلَلِهِ»
“Whoever is sincere in brotherhood accepts his brother’s flaws, patches his shortcomings, and pardons his slips.”
And Najm al-Dīn Ibn Qudāmah advised:
«وَيَنْبَغِي أَنْ تَتْرُكَ إِسَاءَةَ الظَّنِّ بِأَخِيكَ، وَأَنْ تَحْمِلَ فِعْلَهُ عَلَى ٱلْحَسَنِ مَهْمَا أَمْكَنَ… وَٱعْلَمْ أَنَّهُ لَا يَكْمُلُ إِيمَانُ ٱلْمَرْءِ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ… وَمَنْشَأُ ٱلتَّقْصِيرِ فِي سَتْرِ ٱلْعَوْرَةِ، وَٱلْمُغْرِي بِكَشْفِهَا، ٱلْحِقْدُ وَٱلْحَسَدُ.»
“The root cause of failing to cover your brother’s faults—and being obsessed with exposing them—is ḥiqd (malice) and ḥasad (envy).”
📚 Mukhtaṣar Minhāj al-Qāṣidīn, p. 101
✨Focus your efforts where they are better suited. If you must own something, own this wisdom from the Salaf; Sufyān al-Thawrī (رحمه الله) said:
«وَجَدْنَا أَصْلَ كُلِّ عَدَاوَةٍ اصْطِنَاعُ المَعْرُوفِ إِلَى اللِّئَامِ.»
“We found the root of every enmity to be doing good to the lowly.”
And a poet said:
«مَتَى تَضَعِ الْكَرَامَةَ فِي لَئِيمٍ
فَإِنَّكَ قَدْ أَسَأْتَ إِلَى الْكَرَامَةِ»
“Whenever you show nobility to a vile person, you have done dishonor to honor itself.”
«وَرُبَّ صَنِيعَةٍ ذَهَبَتْ ضَيَاعًا
فَكَانَ جَزَاءُ صَاحِبِهَا الْمَلَامَةَ»
“And how many honorable deeds were wasted—only for their doer to be repaid with blame.”
📚 Shuʿab al-Īmān, 13/348, ed. Dār al-Rushd.
❤33
[Tawāḍuʿ Without Dhillah: The Islamic Ethics of Humility and Condemnation of Humiliation]
Islam cultivates a holistic ethic: the believer is humble by choice, not humiliated by coercion; gentle by principle, not groveling out of servility and cowardice; strong in heart, not morally enslaved. This noble humility flows from tawāḍuʿ, not hawān, and is intimately tied to the believer’s sense of dignity, courage, and trust in Allah alone.
Al-Rāghib al-Aṣfahānī (d. 502 AH) said:
«والذُّلُّ مَتَى كَانَ مِنْ جِهَةِ الْإِنْسَانِ نَفْسِهِ لِنَفْسِهِ فَمَحْمُودٌ، نَحْوَ قَوْلِهِ تَعَالَى: ﴿أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ﴾، وَفِيمَا عَدَا ذَٰلِكَ يَكُونُ مَذْمُومًا، لِأَنَّ الْعِزَّةَ لِلَّهِ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ».
“Humility (ذُلّ)—when it arises from the individual himself, inwardly upon himself, is praiseworthy. This is like His saying, Exalted is He:
﴿أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ﴾
(Humble toward the believers).”
📘 Al-Rāghib al-Aṣfahānī, al-Mufradāt fī Gharīb al-Qurʾān, p. 330.
"But outside of this, it becomes blameworthy, for honor belongs to Allah, to His Messenger, and to the believers."
📘 Naḍrat al-Naʿīm fī Makārim Akhlāq al-Rasūl al-Karīm ﷺ, ed. Ṣāliḥ ibn ʿAbd Allāh ibn Ḥumayd et al. (Jeddah: Dār al-Wasīlah, 4th ed.), 10:4503.
Ibn al Qayyim (d. 751 AH) says:
«لَمَّا كَانَ الذُّلُّ مِنْهُمْ ذُلَّ رَحْمَةٍ وَعَطْفٍ وَشَفَقَةٍ وَإِخْبَاتٍ = عَدَّاهُ بِأَدَاةِ "عَلَى" تَضْمِينًا لِمَعَانِي هَٰذِهِ الْأَفْعَالِ، فَإِنَّهُ لَمْ يُرِدْ بِهِ ذُلَّ الْهَوَانِ الَّذِي صَاحِبُهُ ذَلِيلٌ، وَإِنَّمَا هُوَ ذُلُّ اللِّينِ وَالانْقِيَادِ الَّذِي صَاحِبُهُ ذَلُولٌ. فَالْمُؤْمِنُ ذَلُولٌ، كَمَا فِي الْحَدِيثِ: "الْمُؤْمِنُ كَالْجَمَلِ الذَّلُولِ"، وَالْمُنَافِقُ وَالْفَاسِقُ ذَلِيلٌ. وَأَرْبَعَةٌ يَعْشَقُهُمُ الذُّلُّ أَشَدَّ الْعِشْقِ: الْكَذَّابُ، وَالنَّمَّامُ، وَالْبَخِيلُ، وَالْجَبَانُ».
“When this humility arises from them, it is the humility of mercy, compassion, tenderness, and reverent submissiveness. That is why the Qurʾān uses the preposition ʿalā (على) to indicate it, incorporating the meanings of these virtues. What is meant is not the abasement of disgrace, whose companion is debased, but rather the humility of gentleness and compliance, whose companion is dhulūl (easy, docile).
The believer is dhulūl, as in the ḥadīth: ‘The believer is like the docile camel.’ But the hypocrite and the transgressor are dhālīl (abject, contemptible). There are four whom humiliation loves with the deepest passion: the liar, the tale-bearer, the miser, and the coward.”
📘 Ibn Qayyim al-Jawziyyah, Madārij al-Sālikīn fī Manāzil al-Sāʾirīn, ed. Muḥammad ʿAzīr Shams (Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 2nd ed., 1441 AH / 2019 CE), 3:65.
Ibn Taymiyyah (d. 728 AH) stated:
«وَكُلُّ مَنْ عَلَّقَ قَلْبَهُ بِالْمَخْلُوقَاتِ أَنْ يَنْصُرُوهُ، أَوْ يَرْزُقُوهُ، أَوْ أَنْ يَهْدُوهُ؛ خَضَعَ قَلْبُهُ لَهُمْ، وَصَارَ فِيهِ مِنَ الْعُبُودِيَّةِ لَهُمْ بِقَدْرِ ذَٰلِكَ، وَإِنْ كَانَ فِي الظَّاهِرِ أَمِيرًا لَهُمْ، مُدَبِّرًا لَهُمْ، مُتَصَرِّفًا فِيهِمْ؛ فَالْعَاقِلُ يَنْظُرُ إِلَى الْحَقَائِقِ، لَا إِلَى الظَّوَاهِرِ».
“Everyone who attaches his heart to created beings—hoping that they might help him, provide for him, or guide him—his heart becomes submissive to them. And within him arises a measure of servitude to them in proportion to that attachment, even if outwardly he is their commander, their governor, or the one exercising authority over them. The intelligent one looks at realities, not appearances.”
📘 Ibn Taymiyyah, Majmūʿ al-Fatāwā, 10:185.
Abū Hurayrah reported:
«كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفَقْرِ وَالذِّلَّةِ، وَأَعُوذُ بِكَ أَنْ أَظْلِمَ أَوْ أُظْلَمَ.»
“The Prophet ﷺ would say: “O Allah, I seek refuge in You from poverty and humiliation, and I seek refuge in You from oppressing or being oppressed.”
📘 Muḥammad Nāṣir al-Dīn al-Albānī, Ṣaḥīḥ al-Adab al-Mufrad, no. 527/678, p. 253.
Islam cultivates a holistic ethic: the believer is humble by choice, not humiliated by coercion; gentle by principle, not groveling out of servility and cowardice; strong in heart, not morally enslaved. This noble humility flows from tawāḍuʿ, not hawān, and is intimately tied to the believer’s sense of dignity, courage, and trust in Allah alone.
Al-Rāghib al-Aṣfahānī (d. 502 AH) said:
«والذُّلُّ مَتَى كَانَ مِنْ جِهَةِ الْإِنْسَانِ نَفْسِهِ لِنَفْسِهِ فَمَحْمُودٌ، نَحْوَ قَوْلِهِ تَعَالَى: ﴿أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ﴾، وَفِيمَا عَدَا ذَٰلِكَ يَكُونُ مَذْمُومًا، لِأَنَّ الْعِزَّةَ لِلَّهِ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ».
“Humility (ذُلّ)—when it arises from the individual himself, inwardly upon himself, is praiseworthy. This is like His saying, Exalted is He:
﴿أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ﴾
(Humble toward the believers).”
📘 Al-Rāghib al-Aṣfahānī, al-Mufradāt fī Gharīb al-Qurʾān, p. 330.
"But outside of this, it becomes blameworthy, for honor belongs to Allah, to His Messenger, and to the believers."
📘 Naḍrat al-Naʿīm fī Makārim Akhlāq al-Rasūl al-Karīm ﷺ, ed. Ṣāliḥ ibn ʿAbd Allāh ibn Ḥumayd et al. (Jeddah: Dār al-Wasīlah, 4th ed.), 10:4503.
Ibn al Qayyim (d. 751 AH) says:
«لَمَّا كَانَ الذُّلُّ مِنْهُمْ ذُلَّ رَحْمَةٍ وَعَطْفٍ وَشَفَقَةٍ وَإِخْبَاتٍ = عَدَّاهُ بِأَدَاةِ "عَلَى" تَضْمِينًا لِمَعَانِي هَٰذِهِ الْأَفْعَالِ، فَإِنَّهُ لَمْ يُرِدْ بِهِ ذُلَّ الْهَوَانِ الَّذِي صَاحِبُهُ ذَلِيلٌ، وَإِنَّمَا هُوَ ذُلُّ اللِّينِ وَالانْقِيَادِ الَّذِي صَاحِبُهُ ذَلُولٌ. فَالْمُؤْمِنُ ذَلُولٌ، كَمَا فِي الْحَدِيثِ: "الْمُؤْمِنُ كَالْجَمَلِ الذَّلُولِ"، وَالْمُنَافِقُ وَالْفَاسِقُ ذَلِيلٌ. وَأَرْبَعَةٌ يَعْشَقُهُمُ الذُّلُّ أَشَدَّ الْعِشْقِ: الْكَذَّابُ، وَالنَّمَّامُ، وَالْبَخِيلُ، وَالْجَبَانُ».
“When this humility arises from them, it is the humility of mercy, compassion, tenderness, and reverent submissiveness. That is why the Qurʾān uses the preposition ʿalā (على) to indicate it, incorporating the meanings of these virtues. What is meant is not the abasement of disgrace, whose companion is debased, but rather the humility of gentleness and compliance, whose companion is dhulūl (easy, docile).
The believer is dhulūl, as in the ḥadīth: ‘The believer is like the docile camel.’ But the hypocrite and the transgressor are dhālīl (abject, contemptible). There are four whom humiliation loves with the deepest passion: the liar, the tale-bearer, the miser, and the coward.”
📘 Ibn Qayyim al-Jawziyyah, Madārij al-Sālikīn fī Manāzil al-Sāʾirīn, ed. Muḥammad ʿAzīr Shams (Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 2nd ed., 1441 AH / 2019 CE), 3:65.
Ibn Taymiyyah (d. 728 AH) stated:
«وَكُلُّ مَنْ عَلَّقَ قَلْبَهُ بِالْمَخْلُوقَاتِ أَنْ يَنْصُرُوهُ، أَوْ يَرْزُقُوهُ، أَوْ أَنْ يَهْدُوهُ؛ خَضَعَ قَلْبُهُ لَهُمْ، وَصَارَ فِيهِ مِنَ الْعُبُودِيَّةِ لَهُمْ بِقَدْرِ ذَٰلِكَ، وَإِنْ كَانَ فِي الظَّاهِرِ أَمِيرًا لَهُمْ، مُدَبِّرًا لَهُمْ، مُتَصَرِّفًا فِيهِمْ؛ فَالْعَاقِلُ يَنْظُرُ إِلَى الْحَقَائِقِ، لَا إِلَى الظَّوَاهِرِ».
“Everyone who attaches his heart to created beings—hoping that they might help him, provide for him, or guide him—his heart becomes submissive to them. And within him arises a measure of servitude to them in proportion to that attachment, even if outwardly he is their commander, their governor, or the one exercising authority over them. The intelligent one looks at realities, not appearances.”
📘 Ibn Taymiyyah, Majmūʿ al-Fatāwā, 10:185.
Abū Hurayrah reported:
«كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفَقْرِ وَالذِّلَّةِ، وَأَعُوذُ بِكَ أَنْ أَظْلِمَ أَوْ أُظْلَمَ.»
“The Prophet ﷺ would say: “O Allah, I seek refuge in You from poverty and humiliation, and I seek refuge in You from oppressing or being oppressed.”
📘 Muḥammad Nāṣir al-Dīn al-Albānī, Ṣaḥīḥ al-Adab al-Mufrad, no. 527/678, p. 253.
❤23🆒1
Allah said about Bilqīs, the queen of Sheba:
﴿قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ﴾ .
{She said: “Indeed, when kings enter a city, they ruin it and render the honored of its people humbled. And thus do they behave.”}—[Sūrat al-Naml, 27:34]
al-Shawkānī (d. 1250 AH) said:
«وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً: أَيْ أَهَانُوا أَشْرَافَهَا، وَحَطُّوا مَرَاتِبَهُمْ، فَصَارُوا عِنْدَ ذَٰلِكَ أَذِلَّةً، وَإِنَّمَا يَفْعَلُونَ ذَٰلِكَ لِأَجْلِ أَنْ يَتِمَّ لَهُمُ الْمُلْكُ، وَتَسْتَحْكِمَ لَهُمُ الْوَطْأَةُ، وَتَتَقَرَّرَ لَهُمْ فِي قُلُوبِهِمُ الْمَهَابَةُ».
“And they render the honored of its people humbled”—meaning: they disgrace the nobles and bring down their ranks until they become humiliated. They do this so that their reign may be completed, their grip firmly established, and awe for them settled in people’s hearts.”
📘 Muḥammad ibn ʿAlī al-Shawkānī, Fatḥ al-Qadīr, commentary on Sūrat al-Naml 27:34.
Self-respect drives the believer to preserve dignity as much as possible and prevents him from surrendering to the degradation of the vile. Muḥammad al-Khaḍr Ḥusayn (d. 1377 AH) said:
«وَإِذَا غَضِبَ الرَّجُلُ مِنَ الضَّيْمِ غَضْبَةً مُلْتَهِبَةً، بَذَلَ وُسْعَهُ فِي التَّخَلُّصِ مِنْهُ، أَوْ فِي التَّوَقِّي مِنْهُ قَبْلَ وُقُوعِهِ، فَمَنْ لَمْ يَغْضَبْ لِوُقُوعِ الضَّيْمِ، أَوْ لَمْ يَبْذُلْ وُسْعَهُ فِي التَّخَلُّصِ أَوِ الْحَذَرِ مِنْهُ، فَهُوَ مَحْرُومٌ مِنْ هَذَا الْخُلُقِ الْمَجِيدِ.
When a man becomes inflamed with anger over injustice, he exerts every effort to rid himself of it or to guard against it before it falls upon him. But whoever does not grow angry at the onset of oppression, or does not strive with all his might to repel it or protect himself from it, is deprived of this noble trait.
وَلِهَذَا الْخُلُقِ صِلَةٌ مُحْكَمَةٌ بِخُلُقَيْنِ عَظِيمَيْنِ: عِزَّةِ النَّفْسِ، وَالْبُطُولَةِ؛ فَمَنْ لَمْ يَكُنْ عَزِيزَ النَّفْسِ، لَمْ يَتَأَلَّمْ مِنْ أَنْ يُضَامَ، وَمَنْ لَمْ يَكُنْ بَطَلًا، احْتَمَلَ الضَّيْمَ رَهْبَةً أَوْ حِرْصًا عَلَى الْحَيَاةِ».
This character is closely and firmly tied to two mighty virtues: the dignity of the soul and heroic courage. For whoever lacks dignity will feel no pain at being wronged, and whoever is not courageous will endure humiliation out of fear or clinging to life.
📘 Muḥammad al-Khaḍr Ḥusayn, Risāʾil al-Iṣlāḥ, in Mawsūʿat al-Aʿmāl al-Kāmilah li-l-Imām Muḥammad al-Khaḍr Ḥusayn, collected and edited by ʿAlī al-Riḍā al-Ḥusaynī (Syria: Dār al-Nawādir, 1st ed., 1431 AH / 2010 CE), 5:1:42.
﴿قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ﴾ .
{She said: “Indeed, when kings enter a city, they ruin it and render the honored of its people humbled. And thus do they behave.”}—[Sūrat al-Naml, 27:34]
al-Shawkānī (d. 1250 AH) said:
«وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً: أَيْ أَهَانُوا أَشْرَافَهَا، وَحَطُّوا مَرَاتِبَهُمْ، فَصَارُوا عِنْدَ ذَٰلِكَ أَذِلَّةً، وَإِنَّمَا يَفْعَلُونَ ذَٰلِكَ لِأَجْلِ أَنْ يَتِمَّ لَهُمُ الْمُلْكُ، وَتَسْتَحْكِمَ لَهُمُ الْوَطْأَةُ، وَتَتَقَرَّرَ لَهُمْ فِي قُلُوبِهِمُ الْمَهَابَةُ».
“And they render the honored of its people humbled”—meaning: they disgrace the nobles and bring down their ranks until they become humiliated. They do this so that their reign may be completed, their grip firmly established, and awe for them settled in people’s hearts.”
📘 Muḥammad ibn ʿAlī al-Shawkānī, Fatḥ al-Qadīr, commentary on Sūrat al-Naml 27:34.
Self-respect drives the believer to preserve dignity as much as possible and prevents him from surrendering to the degradation of the vile. Muḥammad al-Khaḍr Ḥusayn (d. 1377 AH) said:
«وَإِذَا غَضِبَ الرَّجُلُ مِنَ الضَّيْمِ غَضْبَةً مُلْتَهِبَةً، بَذَلَ وُسْعَهُ فِي التَّخَلُّصِ مِنْهُ، أَوْ فِي التَّوَقِّي مِنْهُ قَبْلَ وُقُوعِهِ، فَمَنْ لَمْ يَغْضَبْ لِوُقُوعِ الضَّيْمِ، أَوْ لَمْ يَبْذُلْ وُسْعَهُ فِي التَّخَلُّصِ أَوِ الْحَذَرِ مِنْهُ، فَهُوَ مَحْرُومٌ مِنْ هَذَا الْخُلُقِ الْمَجِيدِ.
When a man becomes inflamed with anger over injustice, he exerts every effort to rid himself of it or to guard against it before it falls upon him. But whoever does not grow angry at the onset of oppression, or does not strive with all his might to repel it or protect himself from it, is deprived of this noble trait.
وَلِهَذَا الْخُلُقِ صِلَةٌ مُحْكَمَةٌ بِخُلُقَيْنِ عَظِيمَيْنِ: عِزَّةِ النَّفْسِ، وَالْبُطُولَةِ؛ فَمَنْ لَمْ يَكُنْ عَزِيزَ النَّفْسِ، لَمْ يَتَأَلَّمْ مِنْ أَنْ يُضَامَ، وَمَنْ لَمْ يَكُنْ بَطَلًا، احْتَمَلَ الضَّيْمَ رَهْبَةً أَوْ حِرْصًا عَلَى الْحَيَاةِ».
This character is closely and firmly tied to two mighty virtues: the dignity of the soul and heroic courage. For whoever lacks dignity will feel no pain at being wronged, and whoever is not courageous will endure humiliation out of fear or clinging to life.
📘 Muḥammad al-Khaḍr Ḥusayn, Risāʾil al-Iṣlāḥ, in Mawsūʿat al-Aʿmāl al-Kāmilah li-l-Imām Muḥammad al-Khaḍr Ḥusayn, collected and edited by ʿAlī al-Riḍā al-Ḥusaynī (Syria: Dār al-Nawādir, 1st ed., 1431 AH / 2010 CE), 5:1:42.
❤34🆒1
عرفات بن حسن المحمدي
قم عني ولا أراك تدنو من مجلسي
“Leave me! And do not let me see you approach my gathering!”
It is reported from Abū ʿĀṣim, who said:
I heard Sufyān al-Thawrī, while a young man from among the students of knowledge was present in his gathering. This youth was putting himself forward, speaking at length, and displaying arrogance due to his knowledge over those older than himself.
So Sufyān became angry and said:
❝This is not how the Salaf were!
One of them would never make himself a leader, nor take the foremost seat in a gathering, until he had pursued this knowledge for thirty years.
And here you are, showing arrogance toward one older than you!
Get up from me, and let me not see you draw near my gathering again!❞
📚 Al-Bayhaqī, al-Madkhal, no. 1776 – [Ṣaḥīḥ]
🖋 Commentary of Shaykh Dr. ʿArafāt ibn Ḥasan al-Muḥammadī:
Sufyān became angry for the sake of Allah, and out of reverence for knowledge and its senior bearers.
So what then would he have said—may Allah have mercy on him—if he had seen our times?
If he had seen the shallow youth, known for nothing but their hollow posts on Facebook and social media—those who plunge into every controversy and comment on every calamity, declaring:
❝And as for me, I see… and I think…❞
If only you had not written, nor opined, nor sat at the head of any gathering!
May Allah have mercy upon Imām Sufyān, and raise him among the righteous.
It is reported from Abū ʿĀṣim, who said:
I heard Sufyān al-Thawrī, while a young man from among the students of knowledge was present in his gathering. This youth was putting himself forward, speaking at length, and displaying arrogance due to his knowledge over those older than himself.
So Sufyān became angry and said:
❝This is not how the Salaf were!
One of them would never make himself a leader, nor take the foremost seat in a gathering, until he had pursued this knowledge for thirty years.
And here you are, showing arrogance toward one older than you!
Get up from me, and let me not see you draw near my gathering again!❞
📚 Al-Bayhaqī, al-Madkhal, no. 1776 – [Ṣaḥīḥ]
🖋 Commentary of Shaykh Dr. ʿArafāt ibn Ḥasan al-Muḥammadī:
Sufyān became angry for the sake of Allah, and out of reverence for knowledge and its senior bearers.
So what then would he have said—may Allah have mercy on him—if he had seen our times?
If he had seen the shallow youth, known for nothing but their hollow posts on Facebook and social media—those who plunge into every controversy and comment on every calamity, declaring:
❝And as for me, I see… and I think…❞
If only you had not written, nor opined, nor sat at the head of any gathering!
May Allah have mercy upon Imām Sufyān, and raise him among the righteous.
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🚫[Prophetic Leadership in Setting Boundaries: The Sunnah of Saying No]
﷽
The Sunnah of Saying No Without Causing Harm was clearly exemplified in matters of leadership, judgment, and family law—such as custody and guardianship—by the Prophet ﷺ himself. This prophetic wisdom sets a model for how leaders and counselors—especially in emotionally charged cases involving families—must both uphold justice and preserve dignity. It teaches that saying “no” is sometimes necessary, but never without compassion. Shaykh al-Islām Ibn Taymiyyah (d. 728 AH) explained this principle when he wrote:
وَتَحَاكَمَ إِلَيْهِ عَلِيٌّ وَزَيْدٌ وَجَعْفَرٌ رَضِيَ ٱللَّهُ عَنْهُمْ فِي ٱبْنَةِ حَمْزَةَ، فَلَمْ يَقْضِ بِهَا لِوَاحِدٍ مِنْهُمْ، وَلَٰكِنْ قَضَىٰ بِهَا لِخَالَتِهَا، ثُمَّ إِنَّهُ طَيَّبَ قَلْبَ كُلِّ وَاحِدٍ مِنْهُمْ بِكَلِمَةٍ حَسَنَةٍ، فَقَالَ لِعَلِيٍّ: «أَنْتَ مِنِّي وَأَنَا مِنْكَ»، وَقَالَ لِجَعْفَرَ: «أَشْبَهْتَ خَلْقِي وَخُلُقِي»، وَقَالَ لِزَيْدٍ: «أَنْتَ أَخُونَا وَمَوْلَانَا».
“ʿAlī, Zayd, and Jaʿfar رضي الله عنهم once disputed over the custody of Ḥamzah’s daughter and brought their case to the Prophet ﷺ. He did not grant custody to any of them, but instead awarded it to the girl's maternal aunt. However, to comfort each one, he spoke kindly and reassuringly, saying to ʿAlī: "You are from me, and I am from you,"
to Jaʿfar: "You resemble my appearance and character," and to Zayd: "You are our brother and our freedman."
فَهَكَذَا يَنْبَغِي لِوَلِيِّ ٱلْأَمْرِ فِي قِسْمِهِ وَحُكْمِهِ، فَإِنَّ ٱلنَّاسَ دَائِمًا يَسْأَلُونَ وَلِيَّ ٱلْأَمْرِ مَا لَا يَصْلُحُ بَذْلُهُ مِنَ ٱلْوِلَايَاتِ، وَٱلْأَمْوَالِ، وَٱلْمَنَافِعِ، وَٱلْجَوْرِ، وَٱلشَّفَاعَةِ فِي ٱلْحُدُودِ، وَغَيْرِ ذَلِكَ؛ فَيُعَوِّضُهُمْ مِنْ جِهَةٍ أُخْرَىٰ إِنْ أَمْكَنَ، أَوْ يَرُدُّهُمْ بِمَيْسُورٍ مِنَ ٱلْقَوْلِ مَا لَمْ يَحْتَجْ إِلَىٰ ٱلْإِغْلَاظِ، فَإِنَّ رَدَّ ٱلسَّائِلِ يُؤْلِمُهُ، خُصُوصًا مَنْ يُحْتَاجُ إِلَىٰ تَأْلِيفِهِ.
This is how a leader should conduct themselves in distributing rights and judgments. People frequently approach their leaders, requesting favors, positions, wealth, benefits, unjust privileges, or intervention in matters such as prescribed penalties. If the leader cannot justly fulfill such requests, he should gently compensate them in another suitable way or decline their requests with kindness and compassion, unless harshness becomes absolutely necessary. Turning away a requestor usually causes pain, especially to someone whose heart needs to be brought close.
…وَإِذَا حَكَمَ عَلَىٰ شَخْصٍ فَإِنَّهُ قَدْ يَتَأَذَّى، فَإِذَا طَيَّبَ نَفْسَهُ بِمَا يَصْلُحُ مِنَ الْقَوْلِ وَالْعَمَلِ؛ كَانَ ذٰلِكَ تَمَامَ السِّيَاسَةِ، وَهُوَ نَظِيرُ مَا يُعْطِيهِ الطَّبِيبُ لِلْمَرِيضِ مِنَ الطِّيبِ الَّذِي يُسَوِّغُ الدَّوَاءَ الْكَرِيهَ.
...And when a judgment is passed against someone, it may cause him distress; but if his heart is soothed with what is proper in word and deed, that is the perfection of diplomacy. It is akin to what the physician gives the patient, a fragrance that makes the bitter medicine more palatable.”
📖 Al-Siyāsah al-Sharʿiyyah fī Iṣlāḥ al-Rāʿī wal-Raʿiyyah, Ibn Taymiyyah (pp. 177-179, Dār ʿAṭāʾāt al-ʿIlm Edition)
﷽
The Sunnah of Saying No Without Causing Harm was clearly exemplified in matters of leadership, judgment, and family law—such as custody and guardianship—by the Prophet ﷺ himself. This prophetic wisdom sets a model for how leaders and counselors—especially in emotionally charged cases involving families—must both uphold justice and preserve dignity. It teaches that saying “no” is sometimes necessary, but never without compassion. Shaykh al-Islām Ibn Taymiyyah (d. 728 AH) explained this principle when he wrote:
وَتَحَاكَمَ إِلَيْهِ عَلِيٌّ وَزَيْدٌ وَجَعْفَرٌ رَضِيَ ٱللَّهُ عَنْهُمْ فِي ٱبْنَةِ حَمْزَةَ، فَلَمْ يَقْضِ بِهَا لِوَاحِدٍ مِنْهُمْ، وَلَٰكِنْ قَضَىٰ بِهَا لِخَالَتِهَا، ثُمَّ إِنَّهُ طَيَّبَ قَلْبَ كُلِّ وَاحِدٍ مِنْهُمْ بِكَلِمَةٍ حَسَنَةٍ، فَقَالَ لِعَلِيٍّ: «أَنْتَ مِنِّي وَأَنَا مِنْكَ»، وَقَالَ لِجَعْفَرَ: «أَشْبَهْتَ خَلْقِي وَخُلُقِي»، وَقَالَ لِزَيْدٍ: «أَنْتَ أَخُونَا وَمَوْلَانَا».
“ʿAlī, Zayd, and Jaʿfar رضي الله عنهم once disputed over the custody of Ḥamzah’s daughter and brought their case to the Prophet ﷺ. He did not grant custody to any of them, but instead awarded it to the girl's maternal aunt. However, to comfort each one, he spoke kindly and reassuringly, saying to ʿAlī: "You are from me, and I am from you,"
to Jaʿfar: "You resemble my appearance and character," and to Zayd: "You are our brother and our freedman."
فَهَكَذَا يَنْبَغِي لِوَلِيِّ ٱلْأَمْرِ فِي قِسْمِهِ وَحُكْمِهِ، فَإِنَّ ٱلنَّاسَ دَائِمًا يَسْأَلُونَ وَلِيَّ ٱلْأَمْرِ مَا لَا يَصْلُحُ بَذْلُهُ مِنَ ٱلْوِلَايَاتِ، وَٱلْأَمْوَالِ، وَٱلْمَنَافِعِ، وَٱلْجَوْرِ، وَٱلشَّفَاعَةِ فِي ٱلْحُدُودِ، وَغَيْرِ ذَلِكَ؛ فَيُعَوِّضُهُمْ مِنْ جِهَةٍ أُخْرَىٰ إِنْ أَمْكَنَ، أَوْ يَرُدُّهُمْ بِمَيْسُورٍ مِنَ ٱلْقَوْلِ مَا لَمْ يَحْتَجْ إِلَىٰ ٱلْإِغْلَاظِ، فَإِنَّ رَدَّ ٱلسَّائِلِ يُؤْلِمُهُ، خُصُوصًا مَنْ يُحْتَاجُ إِلَىٰ تَأْلِيفِهِ.
This is how a leader should conduct themselves in distributing rights and judgments. People frequently approach their leaders, requesting favors, positions, wealth, benefits, unjust privileges, or intervention in matters such as prescribed penalties. If the leader cannot justly fulfill such requests, he should gently compensate them in another suitable way or decline their requests with kindness and compassion, unless harshness becomes absolutely necessary. Turning away a requestor usually causes pain, especially to someone whose heart needs to be brought close.
…وَإِذَا حَكَمَ عَلَىٰ شَخْصٍ فَإِنَّهُ قَدْ يَتَأَذَّى، فَإِذَا طَيَّبَ نَفْسَهُ بِمَا يَصْلُحُ مِنَ الْقَوْلِ وَالْعَمَلِ؛ كَانَ ذٰلِكَ تَمَامَ السِّيَاسَةِ، وَهُوَ نَظِيرُ مَا يُعْطِيهِ الطَّبِيبُ لِلْمَرِيضِ مِنَ الطِّيبِ الَّذِي يُسَوِّغُ الدَّوَاءَ الْكَرِيهَ.
...And when a judgment is passed against someone, it may cause him distress; but if his heart is soothed with what is proper in word and deed, that is the perfection of diplomacy. It is akin to what the physician gives the patient, a fragrance that makes the bitter medicine more palatable.”
📖 Al-Siyāsah al-Sharʿiyyah fī Iṣlāḥ al-Rāʿī wal-Raʿiyyah, Ibn Taymiyyah (pp. 177-179, Dār ʿAṭāʾāt al-ʿIlm Edition)
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Forwarded from قناة الشيخ عباس الجونة
بحمد الله تعالى تم إنشاء قناة جديدة لشيخنا عباس الحونة في اليوتوب، وسيتم إغلاق القناة القديمة ...
نفع الله به المسلمين
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📜 “He Who Knows Allah Is Fully Preoccupied”
🔸Mālik ibn Dīnār used to say:
مَنْ عَرَفَ اللَّهَ فَهُوَ فِي شُغُلٍ شَاغِلٍ،
وَيْلٌ لِمَنْ ذَهَبَ عُمُرُهُ بَاطِلًا
"He who knows Allah is fully preoccupied. Woe to the one whose life passes in vain."
🔸 ʿAbd al-ʿAzīz ibn Abī Rawwād said to a man:
مَنْ لَمْ يَتَّعِظْ بِثَلَاثٍ لَمْ يَتَّعِظْ بِشَيْءٍ:
الْإِسْلَامُ، وَالْقُرْآنُ، وَالشَّيْبُ.
“He who is not admonished by three will not be admonished by anything: Islam, the Qur’an, and grey hair.”
Let Islam guide you. Let the Qur’an warn you. Let your grey hairs humble you.
📚Ibn Abī al-Dunyā, Abū Bakr ʿAbd Allāh ibn Muḥammad ibn ʿUbayd ibn Sufyān al-Baghdādī (d. 281 AH), Al-ʿUmr wa al-Shayb, Riyadh: Maktabat al-Rushd, 1st ed., 1412 AH, p. 56, 61.
🔸Mālik ibn Dīnār used to say:
مَنْ عَرَفَ اللَّهَ فَهُوَ فِي شُغُلٍ شَاغِلٍ،
وَيْلٌ لِمَنْ ذَهَبَ عُمُرُهُ بَاطِلًا
"He who knows Allah is fully preoccupied. Woe to the one whose life passes in vain."
🔸 ʿAbd al-ʿAzīz ibn Abī Rawwād said to a man:
مَنْ لَمْ يَتَّعِظْ بِثَلَاثٍ لَمْ يَتَّعِظْ بِشَيْءٍ:
الْإِسْلَامُ، وَالْقُرْآنُ، وَالشَّيْبُ.
“He who is not admonished by three will not be admonished by anything: Islam, the Qur’an, and grey hair.”
Let Islam guide you. Let the Qur’an warn you. Let your grey hairs humble you.
📚Ibn Abī al-Dunyā, Abū Bakr ʿAbd Allāh ibn Muḥammad ibn ʿUbayd ibn Sufyān al-Baghdādī (d. 281 AH), Al-ʿUmr wa al-Shayb, Riyadh: Maktabat al-Rushd, 1st ed., 1412 AH, p. 56, 61.
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استصحب معك عند التغافل هذه القاعدة المهمة
الشيخ د محمد غالب العمري
_
استصحب معك عند التغافل هذه القاعدة المهمة
🎙الشيخ: محمد بن غالب العُمري -حفظه الله-.
استصحب معك عند التغافل هذه القاعدة المهمة
🎙الشيخ: محمد بن غالب العُمري -حفظه الله-.
❤8
Umar Quinn
الشيخ د محمد غالب العمري – استصحب معك عند التغافل هذه القاعدة المهمة
Shaykh Muḥammad Ghālib al-ʿUmrī—may Allah preserve and protect him—said:
“Always, when it comes to the matter of deliberate disregard, forgiveness, and generosity, carry with you a magnificent principle from the Sharīʿah: ‘The recompense is of the same nature as the deed.’ Always keep this principle in mind in all your dealings—especially in this particular kind of interaction—but indeed, in all interactions: the recompense is of the same nature as the deed.
Whoever overlooks the faults of others, others will overlook his.
Whoever pardons, he will be pardoned.
Whoever honors others, they will honor him.
Whoever conceals the faults of a Muslim, Allah will conceal his.
Whoever forgives, he will be forgiven.
Whoever pardons, Allah will pardon him.
So then, O brothers, we are speaking of interactions that reflect the loftiest and most elevated ranks—ranks which cannot be attained by those of feeble intellect. Rather, they are the domain of the people of īmān, those of refined minds, those who yearn for what lies with Allah—majestic and exalted—and who contemplate the affairs of the Hereafter, placing their hope therein.
Such people conduct themselves in a manner aligned with what they wish Allah—glorious and exalted—to treat them with:
They pardon, hoping to be pardoned by Allah.
They cover the faults of others, hoping that Allah will cover theirs.
They forgive, so that Allah may forgive them.
But if one chooses the opposite of this noble path, then know what has come in the ḥadīth:
‘Whoever seeks out the faults of a Muslim, Allah will seek out his faults.’
‘Whoever exposes a Muslim, Allah will expose him.’
‘Whoever wrongs a Muslim, he shall be wronged—
and Allah will set someone over him who will wrong him in turn.’
‘Whoever withholds in times of need, others will withhold from him when he is in need.’
And thus, the recompense is of the same nature as the deed.”
“Always, when it comes to the matter of deliberate disregard, forgiveness, and generosity, carry with you a magnificent principle from the Sharīʿah: ‘The recompense is of the same nature as the deed.’ Always keep this principle in mind in all your dealings—especially in this particular kind of interaction—but indeed, in all interactions: the recompense is of the same nature as the deed.
Whoever overlooks the faults of others, others will overlook his.
Whoever pardons, he will be pardoned.
Whoever honors others, they will honor him.
Whoever conceals the faults of a Muslim, Allah will conceal his.
Whoever forgives, he will be forgiven.
Whoever pardons, Allah will pardon him.
So then, O brothers, we are speaking of interactions that reflect the loftiest and most elevated ranks—ranks which cannot be attained by those of feeble intellect. Rather, they are the domain of the people of īmān, those of refined minds, those who yearn for what lies with Allah—majestic and exalted—and who contemplate the affairs of the Hereafter, placing their hope therein.
Such people conduct themselves in a manner aligned with what they wish Allah—glorious and exalted—to treat them with:
They pardon, hoping to be pardoned by Allah.
They cover the faults of others, hoping that Allah will cover theirs.
They forgive, so that Allah may forgive them.
But if one chooses the opposite of this noble path, then know what has come in the ḥadīth:
‘Whoever seeks out the faults of a Muslim, Allah will seek out his faults.’
‘Whoever exposes a Muslim, Allah will expose him.’
‘Whoever wrongs a Muslim, he shall be wronged—
and Allah will set someone over him who will wrong him in turn.’
‘Whoever withholds in times of need, others will withhold from him when he is in need.’
And thus, the recompense is of the same nature as the deed.”
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Forwarded from معالي الشيخ صالح بن عبدالعزيز آل الشيخ
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التغافل من سمات الناجحين
قناة روائع الشيخ صالح بن عبدالعزيز آل الشيخ في تلغرام:
https://news.1rj.ru/str/SRawaea
قناة روائع الشيخ صالح بن عبدالعزيز آل الشيخ في تلغرام:
https://news.1rj.ru/str/SRawaea
❤6
معالي الشيخ صالح بن عبدالعزيز آل الشيخ
التغافل من سمات الناجحين قناة روائع الشيخ صالح بن عبدالعزيز آل الشيخ في تلغرام: https://news.1rj.ru/str/SRawaea
📘 Overlooking: A Trait of the Successful
Shaykh Ṣāliḥ ibn ʿAbd al-ʿAzīz Āl al-Shaykh — may Allah preserve him — said:
al-Imām Muḥammad ibn ʿAlī ibn al-Ḥusayn — may Allah have mercy on them all — once said:
“Living with others, dealing justly, and maintaining good relations — all of it fits into one measure: one-third is discernment, and two-thirds is deliberate and gracious overlooking.”
Living with people is unavoidable. Man, as it is often said, is a social creature by nature.
He must interact — with his parents, his household, his siblings, his children,
his coworkers and peers.
To treat people with noble character, you must have two traits:
🔹 Discernment — making up one-third,
🔹 Overlooking — making up two-thirds.
Overlooking (taghāful) means:
Not scrutinizing every detail,
not pursuing every error,
not dissecting every word or action.
Someone might say something you know isn’t quite honest—
Will you chase him down for it? Argue until you expose him?
He may have spoken from whim, and you have no firm proof of his mistake.
Yes, you need discernment—to see through matters and avoid deception,
but you also need overlooking—to not always confront, to avoid unnecessary conflict.
Dealing well with people requires a heart that is:
Discerning, yet Gracious.
Sharp—but not harsh.
Perceptive—but not petty.
Fāṭin mutaghāfil.
Shaykh Ṣāliḥ ibn ʿAbd al-ʿAzīz Āl al-Shaykh — may Allah preserve him — said:
al-Imām Muḥammad ibn ʿAlī ibn al-Ḥusayn — may Allah have mercy on them all — once said:
“Living with others, dealing justly, and maintaining good relations — all of it fits into one measure: one-third is discernment, and two-thirds is deliberate and gracious overlooking.”
Living with people is unavoidable. Man, as it is often said, is a social creature by nature.
He must interact — with his parents, his household, his siblings, his children,
his coworkers and peers.
To treat people with noble character, you must have two traits:
🔹 Discernment — making up one-third,
🔹 Overlooking — making up two-thirds.
Overlooking (taghāful) means:
Not scrutinizing every detail,
not pursuing every error,
not dissecting every word or action.
Someone might say something you know isn’t quite honest—
Will you chase him down for it? Argue until you expose him?
He may have spoken from whim, and you have no firm proof of his mistake.
Yes, you need discernment—to see through matters and avoid deception,
but you also need overlooking—to not always confront, to avoid unnecessary conflict.
Dealing well with people requires a heart that is:
Discerning, yet Gracious.
Sharp—but not harsh.
Perceptive—but not petty.
Fāṭin mutaghāfil.
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💎[[The Difference Between the Scholar and the Preacher]]
By Shaykh Ṣāliḥ Āl al-Shaykh – May Allah Preserve Him
Question:
Some may understand from your words—may Allah preserve you—that you discourage preaching and religious reminders in the mosques, gatherings, and public sessions. We hope for clarification, and may Allah reward you with goodness.
Answer:
“How often is a correct word criticized, and the fault lies in a corrupted understanding.”
What I said was a warning against following preachers when it comes to practical religious matters—matters of action and rulings. In such matters, those who are to be followed are the scholars.
As for the preacher, he exhorts, moves the heart, points you toward good, and warns against evil.
If what he encourages or warns against is clear to you, based on what you know from the explanations of the scholars and from authentic texts,
then following him in that and accepting his advice is sound and appropriate.
But when a preacher or a speaker presents things that you find strange or questionable,
who then becomes your reference?
Is the sermon your source?
Or is the source the scholars?
The correct reference is: the scholars.
This is not a belittling of preachers, or lecturers, or teachers.
Each person has a role to fulfill.
🔹 The preacher has his role.
🔹 The lecturer has his role.
And Allah brings great benefit through them.
But should these individuals be followed in every matter?
For example, among the preachers are those not counted among the scholars, whose words are not taken as authority in matters of fatwā.
And yet, if you visit such a one, the phone does not stop ringing from people asking for fatwā—men and women alike.
He has set himself up as a mufti, receiving questions and issuing answers.
And many of those answers do not conform to sound knowledge.
This is a kind of deviation that has appeared long ago—
but it is not to be accepted, nor affirmed.
🔹 The preacher has a defined task.
🔹 The lecturer has a defined task.
They are to be accepted in what they say when it agrees with sound, verified knowledge.
But to treat them as full-fledged scholars,to be asked about everything, and followed in every affair—this is a mixing of responsibilities.
🔸 The scholars have a duty.
🔸 The preachers and speakers have a duty.
Each person should fulfill his own task,
and not interfere with the task of another.
When we weigh matters by their proper scales, we are on a path of goodness and uprightness, a path in which the Sharīʿah is fulfilled as it ought to be, and one that agrees with sound reason—a path that rectifies both religion and worldly life.
By Shaykh Ṣāliḥ Āl al-Shaykh – May Allah Preserve Him
Question:
Some may understand from your words—may Allah preserve you—that you discourage preaching and religious reminders in the mosques, gatherings, and public sessions. We hope for clarification, and may Allah reward you with goodness.
Answer:
“How often is a correct word criticized, and the fault lies in a corrupted understanding.”
What I said was a warning against following preachers when it comes to practical religious matters—matters of action and rulings. In such matters, those who are to be followed are the scholars.
As for the preacher, he exhorts, moves the heart, points you toward good, and warns against evil.
If what he encourages or warns against is clear to you, based on what you know from the explanations of the scholars and from authentic texts,
then following him in that and accepting his advice is sound and appropriate.
But when a preacher or a speaker presents things that you find strange or questionable,
who then becomes your reference?
Is the sermon your source?
Or is the source the scholars?
The correct reference is: the scholars.
This is not a belittling of preachers, or lecturers, or teachers.
Each person has a role to fulfill.
🔹 The preacher has his role.
🔹 The lecturer has his role.
And Allah brings great benefit through them.
But should these individuals be followed in every matter?
For example, among the preachers are those not counted among the scholars, whose words are not taken as authority in matters of fatwā.
And yet, if you visit such a one, the phone does not stop ringing from people asking for fatwā—men and women alike.
He has set himself up as a mufti, receiving questions and issuing answers.
And many of those answers do not conform to sound knowledge.
This is a kind of deviation that has appeared long ago—
but it is not to be accepted, nor affirmed.
🔹 The preacher has a defined task.
🔹 The lecturer has a defined task.
They are to be accepted in what they say when it agrees with sound, verified knowledge.
But to treat them as full-fledged scholars,to be asked about everything, and followed in every affair—this is a mixing of responsibilities.
🔸 The scholars have a duty.
🔸 The preachers and speakers have a duty.
Each person should fulfill his own task,
and not interfere with the task of another.
When we weigh matters by their proper scales, we are on a path of goodness and uprightness, a path in which the Sharīʿah is fulfilled as it ought to be, and one that agrees with sound reason—a path that rectifies both religion and worldly life.
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Forwarded from قناة الشيخ صلاح كنتوش العدني
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خطبة | قصة نقب المخلصين للشيخ صلاح كنتوس
ضمن فعاليات دورة الإمام ابن القيم الشرعية (12) - المقامة في مسجد الشيخ زايد بن سلطان – عدن
💥 #خطبة نافعة 💥
📌 بعنوان:
🔸 قصة نقب المخلصين 🔸
⏱ ٢٠:١٥ د.
• للشيخ الفاضل |
أبي محمد #صلاح_كنتوش
- حفظه الله تعالى -
📌 ضمن فعاليات
#دورة_الإمام_ابن_قيم_الجوزية_الشرعية_الثانية_عشرة
📆 ٣٠ / المحرم / ١٤٤٧ هـ، ٢٥ / ٠٧ / ٢٠٢٥ م.
🕌 مسجد الشيخ زايد بن سلطان - حي عبدالعزيز - المنصورة - عدن.
• على اليوتيوب:
https://youtu.be/dOR_LtHgeWo
• رابط الصوتية:
https://drive.google.com/file/d/196DQ_W7Tcq2QNOvTK-S51RSr4sI98sfo/view?usp=drivesdk
•┈┈┈┈•✿❁✿•┈┈┈┈•
📚 《 قناة مشايخ عدن 》 📚
قناة تهتم بنشر دروس ومحاضرات وخطب وتلاوات ومقالات مشايخ أهل السنة في
مدينة « عدن ».
📩 للاشتراك عبر تويتر:
twitter.com/adensheikhs
📩 عبر الفيسبوك:
facebook.com/adensheikhs
📩 عبر التيليجرام:
t.me/adensheikhs
⛔ يُمنع تعديل المنشور أو تغييره ⛔
•┈┈┈┈•✿❁✿•┈┈┈┈•
📌 بعنوان:
🔸 قصة نقب المخلصين 🔸
⏱ ٢٠:١٥ د.
• للشيخ الفاضل |
أبي محمد #صلاح_كنتوش
- حفظه الله تعالى -
📌 ضمن فعاليات
#دورة_الإمام_ابن_قيم_الجوزية_الشرعية_الثانية_عشرة
📆 ٣٠ / المحرم / ١٤٤٧ هـ، ٢٥ / ٠٧ / ٢٠٢٥ م.
🕌 مسجد الشيخ زايد بن سلطان - حي عبدالعزيز - المنصورة - عدن.
• على اليوتيوب:
https://youtu.be/dOR_LtHgeWo
• رابط الصوتية:
https://drive.google.com/file/d/196DQ_W7Tcq2QNOvTK-S51RSr4sI98sfo/view?usp=drivesdk
•┈┈┈┈•✿❁✿•┈┈┈┈•
📚 《 قناة مشايخ عدن 》 📚
قناة تهتم بنشر دروس ومحاضرات وخطب وتلاوات ومقالات مشايخ أهل السنة في
مدينة « عدن ».
📩 للاشتراك عبر تويتر:
twitter.com/adensheikhs
📩 عبر الفيسبوك:
facebook.com/adensheikhs
📩 عبر التيليجرام:
t.me/adensheikhs
⛔ يُمنع تعديل المنشور أو تغييره ⛔
•┈┈┈┈•✿❁✿•┈┈┈┈•
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🌟 [[When Our Youth Awaken & Reach for the Stars]]
Ibn al-Qayyim (d. 751 AH) said:
إِذَا طَلَعَ نَجْمُ الْهِمَّةِ فِي ظَلَامِ لَيْلِ الْبَطَالَةِ، وَرَدِفَهُ قَمَرُ الْعَزِيمَةِ؛ أَشْرَقَتْ أَرْضُ الْقَلْبِ بِنُورِ رَبِّهَا.
"If the star of aspiration rises in the darkness of the night of idleness, and it is followed by the moon of resolve—then the land of the heart shines with the light of its Lord."
📚al-Fawāʾid, p. 69
🗝 The heart of a young Muslim—though surrounded by temptations and distractions—can still shine with light from Allah when himmah (aspiration) is awakened and ʿazīmah (resolve) follows.
🎯 Raise youth to set high goals for the sake of Allah.
📖 Teach them maturity and discipline, not just dreams.
🛡 Protect their fitrah from the darkness of laziness, doubt, and low ambition.
💡 A soul illuminated by purpose and reliance on Allah can climb from idle comfort to peaks of meaning and service.
Let your sons and daughters reach for the stars—with hearts anchored in Islamic knowledge and resolve rooted in tawakkul.
Ibn al-Qayyim (d. 751 AH) said:
إِذَا طَلَعَ نَجْمُ الْهِمَّةِ فِي ظَلَامِ لَيْلِ الْبَطَالَةِ، وَرَدِفَهُ قَمَرُ الْعَزِيمَةِ؛ أَشْرَقَتْ أَرْضُ الْقَلْبِ بِنُورِ رَبِّهَا.
"If the star of aspiration rises in the darkness of the night of idleness, and it is followed by the moon of resolve—then the land of the heart shines with the light of its Lord."
📚al-Fawāʾid, p. 69
🗝 The heart of a young Muslim—though surrounded by temptations and distractions—can still shine with light from Allah when himmah (aspiration) is awakened and ʿazīmah (resolve) follows.
🎯 Raise youth to set high goals for the sake of Allah.
📖 Teach them maturity and discipline, not just dreams.
🛡 Protect their fitrah from the darkness of laziness, doubt, and low ambition.
💡 A soul illuminated by purpose and reliance on Allah can climb from idle comfort to peaks of meaning and service.
Let your sons and daughters reach for the stars—with hearts anchored in Islamic knowledge and resolve rooted in tawakkul.
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٠١٧. التوسط في الأمور (البيت ٤٦-٤٧)
الشيخ عباس الجونة
• #دروس
• #الأخلاق
#لامية_ابن_الوردي
لزين الدين أبي حفص عمر بن المظفر الوردي رحمه الله
• الدرس السابع عشر (١٧) .
[ التوسط في الأمور (البيت ٤٦-٤٧) ]
• قام بشرحها الشيخ |
أبو عمار #عباس_الجونة العدني
- حفظه الله تعالى -
🖥 يوم الأربعاء | ٥ صفر ١٤٤٧هـ
📍 مركز أم المؤمنين عائشة رضي الله عنها- بئر أحمد - عدن - اليمن
لتنزيل تسجيلات الدروس الماضية:
🔗 https://archive.org/details/lameyyat_wardee
• #الأخلاق
#لامية_ابن_الوردي
لزين الدين أبي حفص عمر بن المظفر الوردي رحمه الله
• الدرس السابع عشر (١٧) .
[ التوسط في الأمور (البيت ٤٦-٤٧) ]
• قام بشرحها الشيخ |
أبو عمار #عباس_الجونة العدني
- حفظه الله تعالى -
لتنزيل تسجيلات الدروس الماضية:
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سالم بن شعبان الغرياني
https://news.1rj.ru/str/SalembinShaabanAlGhariani
🖊️Ibn Taymiyyah said:
“Indeed, Imām Aḥmad became a proverbial example, cited and invoked as an exemplar as relates to being tried and remaining steadfast upon the truth. He was one whom no reproach in the path of Allah ever deterred. So much so that the very noscript ‘the Imām’ became inseparably attached to his name upon the tongues of all people. It is said: ‘The Imām Aḥmad said…’ and ‘This is the madhhab of the Imām Aḥmad.’ This is per the saying of the Exalted:
“And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs.” [al-Sajdah 32:24]
He was indeed granted patience and certainty, which made him deserving of leadership in the religion.
And he was subjected to persecution by ‘three caliphs’ who held sway from the East of the earth to its West. Alongside them were innumerable scholars of speculative theology (mutakallimūn), judges, ministers, administrators, governors, and provincial rulers—whose number none but Allah could count.
Some of them by imprisonment. Others did so by severe threats of execution and torture. Others by enticement with power and wealth—whatever Allah willed of that. Others by beatings. Others by banishment and exile.
And the vast majority of the people of the earth forsook him in that trial—even his companions among the scholars, the righteous, and the pious.
Yet in the face of all this, he did not grant them even a single word of what they demanded of him. He did not turn back from that which the Book and the Sunnah came with. He did not conceal knowledge. Nor did he employ taqiyyah (concealment of belief to save himself).
Instead, he manifested from the Sunnah of the Messenger of Allah ﷺ, its light and clarity, and repelled from it the innovations that opposed it, in a way that none of his peers—among the earlier or later scholars—was ever able to do.
And for this reason, one of the shaykhs of Shām said:
‘None ever manifested what the Messenger ﷺ brought as Aḥmad ibn Ḥanbal did.’”
Ibn Taymiyyah, Majmūʿ al-Fatāwā, vol. 12, p. 439.
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