📘 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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قناة تهتم بنشر دروس ومحاضرات وخطب وتلاوات ومقالات مشايخ أهل السنة في
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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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⛏ [Among the Greatest Hindrances to the Pursuit of Knowledge]

Shaykh ʿAbbās al-Jūnah—May Allah bless and protect him—wrote:

“Among the most severe obstacles that impede a person in seeking knowledge are the tribulations and disputes that arise from time to time.

The novice student of knowledge should not busy himself with idle talk and gossip about matters that occur between brothers or between shaykhs. Do not involve yourself in what you do not understand well, what you have not mastered, and what, in truth, does not concern you at all—but rather concerns the shaykhs and scholars.

It is from ill manners that, when a dispute arises between two shaykhs or two teachers, people at large rush to interfere—writing, recording, and exchanging accusations.

Indeed—by Allah—this is among the greatest causes of hindrance in the path of seeking knowledge.”

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𝐂𝐨𝐧𝐜𝐞𝐚𝐥𝐢𝐧𝐠 𝐁𝐞𝐧𝐞𝐟𝐢𝐜𝐢𝐚𝐥 𝐊𝐧𝐨𝐰𝐥𝐞𝐝𝐠𝐞

‎Imām Ibn Rajab al-Ḥanbalī [رحمه الله]

[[Don’t Believe the Hype and Lose Yourself]]

One of the greatest dangers for the soul is falling under the spell of fame—living in the glow of people’s praise. When the crowd gathers, when compliments multiply, the ego swells and whispers, “You are exceptional.” That is the seed of self-delusion.

It is a fitnah only Allah can protect people from. Without His help, a person forgets his weakness, his ignorance, and his lowly origin. So seek His aid constantly, begging Him to shield you from yourself.

If you find yourself in the spotlight, keep close to ordinary people as one of them—sharing, serving, and spreading good. Treat them as you would want to be treated, and never imagine yourself above them. Quiet acts of humility, done without showiness, are the antidote to the poison of people’s praise. Protect your heart and soul above all.

Among the greatest trials is to be given a small degree of knowledge while surrounded by those who know less and are easily impressed with the little you know. Self-awareness is self-preservation. Yazīd ibn Abī Ḥabīb (d. 128 AH) said:

" إِنَّ مِنْ فِتْنَةِ الْعَالِمِ الْفَقِيهِ أَنْ يَكُونَ ‌الْكَلَامُ ‌أَحَبَّ ‌إِلَيْهِ ‌مِنَ ‌الِاسْتِمَاعِ وَإِنْ وَجَدَ مَنْ يَكْفِيهِ،

“From the trials of the knowledgeable person is that speaking becomes dearer to him than listening, even if he finds someone who suffices him (i.e., from needing to speak).

فَإِنَّهُ فِي الِاسْتِمَاعِ سَلَامَةٌ، وَزِيَادَةٌ فِي الْعِلْمِ، وَالْمُسْتَمِعُ شَرِيكُ الْمُتَكَلِّمِ، وَفِي الْكَلَامِ إِلَّا مَا عَصَمَ اللَّهُ تَوَهُّقٌ وَتَزَيُّنٌ وَزِيَادَةٌ وَنُقْصَانٌ.

In listening, there is safety and an increase in knowledge, and the listener shares in the reward of the speaker. But in speaking—except where Allah protects—there is entanglement, adornment, excess and deficiency.

وَمِنْهُمْ مَنْ يَرَى أَنَّ بَعْضَ النَّاسِ لِشَرَفِهِ وَوَجْهِهِ أَحَقُّ بِكَلَامِهِ مِنْ بَعْضٍ، وَيَزْدَرِي الْمَسَاكِينَ، وَلَا يَرَاهُمْ لِذَلِكَ مَوْضِعًا.

Among them is he who believes some people, because of their status, are more ennoscriptd to his words than others, so he belittles the poor and does not deem them worthy.

وَمِنْهُمْ مَنْ يَخْزُنُ عِلْمَهُ، وَيَرَى أَنَّ تَعْلِيمَهُ ضَيْعَةٌ، وَلَا يُحِبُّ أَنْ يُوجَدَ إِلَّا عِنْدَهُ.

Among them is he who withholds his knowledge, considering teaching others a waste, not wishing it to be found except with him.

وَمِنْهُمْ مَنْ يَأْخُذُ فِي عِلْمِهِ بِأَخْذِ السُّلْطَانِ حَتَّى يَغْضَبَ أَنْ يُرَدَّ عَلَيْهِ شَيْءٌ مِنْ قَوْلِهِ، وَأَنْ يُغْفَلَ عَنْ شَيْءٍ مِنْ حَقِّهِ.

Among them is he who treats knowledge as a ruler does power, becoming angered if anything from his words is rejected or if any of his due is overlooked.

وَمِنْهُمْ مَنْ يُنَصِّبُ نَفْسَهُ لِلْفُتْيَا، فَلَعَلَّهُ يُؤْتَى بِالْأَمْرِ لَا عِلْمَ لَهُ بِهِ فَيَسْتَحْيِي أَنْ يَقُولَ: لَا عِلْمَ لِي بِهِ، فَيُرَجِّمُ فَيُكْتَبُ مِنَ الْمُتَكَلِّفِينَ.

Among them is he who thrusts himself into issuing fatwā, and when faced with a matter he knows nothing of, feels ashamed to say, ‘I do not know,’ so he guesses and is then recorded among the pretentious.

وَمِنْهُمْ مَنْ يَرْوِي كُلَّ مَا سَمِعَ، حَتَّى أَنْ يَرْوِيَ كَلَامَ الْيَهُودِ وَالنَّصَارَى إِرَادَةَ أَنْ يُعَزِّرَ كَلَامَهُ

And among them is he who transmits everything he hears—even from the Jews and Christians—intending to bolster his own words.”¹

If this is the fitnah of the learned scholar, as recognized by one of the greatest early scholars, how much greater is its applicability to a student of knowledge far less qualified?

Reflect over this advice carefully and often. These are the pitfalls of knowledge when stripped of humility. Proper safety lies not in appearances, but in silence, listening, and service—seeing yourself as one of the people, not above them.

¹ Ibn al-Mubārak, al-Zuhd wa al-Raqāʾiq, no. 48; Ibn ʿAbd al-Barr, Jāmiʿ Bayān al-ʿIlm wa Faḍlih, 1:548, no. 910.

The narrator of the advice above, Yazīd ibn Abī Ḥabīb al-Dunqulāwī (d. 128 AH), was a leading early scholar of Egypt, originally of Nubian descent, and is remembered as the first jurist to establish systematic teaching of Islamic law there. He narrated over 160 ḥadīths found in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, served as Egypt’s chief muftī, and taught Imām al-Layth ibn Saʿd. Historians note that he was the first to spread structured discussions of ḥalāl and ḥarām in Egypt, and he also preserved important reports on its early history and governors. رحمه الله رحمة واسعة