🚫[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)

📜 “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.

_

استصحب معك عند التغافل هذه القاعدة المهمة

🎙الشيخ: محمد بن غالب العُمري -حفظه الله-.

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.

💎[[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.

💥 #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.


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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.

[حداثةُ السنِّ مظنَّة سوء الفهم]
•
قال الشيخ عبدالمحسن العباد امد الله عمره في طاعته :
وحداثةُ السنِّ مظنَّة سوء الفهم، يدلُّ لذلك ما رواه البخاري في صحيحه (4495) بإسناده إلى هشام بن عروة، عن أبيه أنَّه قال: (( قلت لعائشة زوج النَّبيِّ صلى الله عليه وسلم وأنا يومئذ حديث السنِّ: أرأيتِ قول الله تبارك وتعالى:((إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ))، فما أرى على أحد شيئاً أن لا يطوَّف بهما، فقالت عائشة: كلاَّ! لو كانت كما تقول كانت: فلا جناح عليه أن لا يطوَّف بهما، إنَّما أنزلت هذه الآية في الأنصار، كانوا يُهلُّون لِمناة، وكانت مناة حذو قديد، وكانوا يتحرَّجون أن يطوَّفوا بين الصفا والمروة، فلمَّا جاء الإسلام سألوا رسول الله عن ذلك، فأنزل الله (( إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا )).

وعروة بن الزبير من خيار التابعين، وهو أحدُ الفقهاء السبعة بالمدينة في عصر التابعين، قد مهَّد لعُذره في خطئه في الفهم بكونه في ذلك الوقت الذي سأل فيه حديثَ السنِّ، وهو واضحٌ في أنَّ حداثةَ السنِّ مظنَّةُ سوء الفهم، وأنَّ الرجوع إلى أهل العلم فيه الخير والسلامة
بأيِّ عقل ودين يكون التفجير والتدمير جهاداً؟!

•


[رسالة للشيخ عنوانها بأي عقل ودين يكون التفجير]

•
https://news.1rj.ru/str/madinasona

⭐️“Youthfulness is a Likely Cause of Misunderstanding”

Shaykh ʿAbd al-Muḥsin al-ʿAbbād—may Allah extend his life in obedience to Him—said:

“Youthfulness is a likely cause of misunderstanding.

This is indicated by what al-Bukhārī narrated in his Ṣaḥīḥ *(no. 4495), in his chain from Hishām ibn ʿUrwah, from his father, who said:

‘I said to ʿĀʾishah, the wife of the Prophet ﷺ, while I was at that time still young in age:
‘What do you say about the statement of Allah, Blessed and Exalted:

﴿إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا﴾

{Indeed, Ṣafā and Marwah are among the symbols of Allah. So whoever makes ḥajj to the House or performs ʿumrah—there is no blame upon him for walking between them.}

I do not see that there is anything [wrong] if someone chooses not to walk between them.’

So ʿĀʾishah replied: ‘Never! Had it been as you say, it would have said: there is no blame upon him if he does not walk between them. Rather, this verse was revealed about the Anṣār, who used to make talbiyah for Manāt, which was located near Qudayd. They used to hold back from walking between Ṣafā and Marwah. Then, when Islam came, they asked the Messenger of Allah ﷺ about that, so Allah revealed:

﴿إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ…﴾’”

ʿUrwah ibn al-Zubayr was among the best of the Tābiʿīn and one of the seven leading jurists of Madinah in their era.

He had already laid the groundwork for excusing his misunderstanding by mentioning that he was young in age at the time he posed his question.

This is a clear indication that youthfulness is a likely cause of misunderstanding, and that referring back to the people of knowledge brings good and safety.”


📕 From the Shaykh’s treatise noscriptd: “By What Reason or Religion Can Bombing and Destruction Be Considered Jihād?”

🔗 https://news.1rj.ru/str/madinasona

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