[حداثةُ السنِّ مظنَّة سوء الفهم]
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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؟!

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[رسالة للشيخ عنوانها بأي عقل ودين يكون التفجير]

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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

🍂🍃🍂
*✒️ما كل ما يُعلم يقال، ولا كل ما عندك تخرجه للناس.*
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▪️قال الشيخ العلامة ربيع بن هادي عمير المدخلي- رحمه الله تعالى-:
(الشاهد من هذا : *أنه كما يقال: ما كل ما يُعلم يقال، ولا كل ما عندك تخرجه للناس*، فمن الكلام ما يجب أن يفكر العاقل فيه قبل أن يتكلم به، *هل يفيد الناس بهذا الكلام؟ هل يفيد إخوانه في الله ويفيد دعوته؟ أو يترتب على كلامه ضرر؟* إن كان يترتب على كلامه ضرر -ولو كان يرى أنه حق - *فلا يجوز له أن يتكلم به.*

وقد قلت لبعض الناس الذي يرى رأيا، ويرى أنه حق، ويسعى في نشره، *ويخالف ويوالي ويعادي من أجله، ويفرّق الناس به*، قلت
لهم: يا إخوة، لو فرضنا أن عندك رأيا ترى أنه حق، وسألت فلانا وفلانا من العلماء، فقالوا لك هو حق، لكن ترى أن له ضررًا، وترى أن آثاره سيئة، وهو ليس نصا من كلام الله، ولا من كلام الرسولﷺ ، لكنه يترتب عليه فتنة وفرقة، *فلا يجوز لك نشره*؛ *حماية للأمة من التفرّق والتصدع والفتن، وحماية لإخوانه السلفيين من التفرق والتمزق*.

والدليل : أن الرسول ﷺ أراد أن يهدم الكعبة؛ لأن يعلم أنّ قريشا لما بنوا الكعبة ما بنوها على قواعد إبراهيم، وتركوا جزءا منها، فكان الرسول ﷺ يحب أن يهدم الكعبة ويعيد بناءها على قواعد إبراهيم، لكن خشي أن تحصل فتنة، فهذا عمل عظيم وهو حق، لكن الرسول لما رأى أن هذا العمل يترتب عليه فتنة، وقريش حديثو عهد بإسلام، وهم يعظمون الكعبة تعظيما شديدا، وأيُّ تصرّف فيها قد يؤدي إلى وقوع رِدَّة فيهم؛ توقّفﷺ ، *فنحن نتعلّم منه.*

كذلك ما كان رسول الله ﷺ يقتل بعض المنافقين، ولم يقتل ذو الخويصرة الذي طعن فيه؛ *لأنه قد يستغلّ الأعداء* هذا التصرف من الرسولﷺ بقتل بعض المنافقين ويشيع في الناس أن محمدا يقتل أصحابه، وقد يعلمون أن هذا منافق، وأنه يعمل ضد الرسول ﷺ.

*ولكن أهل الدعايات والإشاعات دائما يكذبون*، *ويلبسون على الناس* فالرسول ﷺ الحكيم البعيد النظر لما استأذنه بعض أصحابه في قتل بعض المنافقين قال: *«دَعْهُ؛ لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ»*.

*فتفقّهوا في هذا المنهج،* وانشروا ما ينفع الناس، وإذا رأيت شيئًا خلاف النصوص، فبلغ النصوص، وبلغ فقهها للناس، *لكن بعض الآراء - والآراء كثيرة الآن - قد تفرق إخوانك فاتركها.*
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*[📓شرح كتاب الفتن من صحيح البخاري ص٤٠ - ٤٢].*
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#راية_الإصلاح_فائدة_اليوم
📌قال ابنُ تيميَّة رحمه الله:
«إذا رأيتَ العبدَ يقَعُ في النَّاس إذا آذَوْه، ولا يَرجع إلى نفسِه باللَّوم والاستغفَار، فاعلمْ أنَّ مصيبتَه مصيبةٌ حقيقيَّةٌ، وإذا تابَ واستَغفر، وقال: هذا بذُنوبي، صارتْ في حقِّهِ نعمةً» [«جامع المسائل» (1/168)]

🌿Beautiful Graciousness in the Face of Harm🌿

Shaykh al-Islām Ibn Taymiyyah (d. 728 AH رحمه الله) demonstrates the three beautiful responses of the righteous when facing harm, as found in the Qur’an:

“Allah commanded His Prophet ﷺ with three noble responses:

• 🌸 Beautiful shunning (hajr) — to shun without causing harm.

• 🌸 Beautiful pardoning — to pardon without rebuke.

• 🌸 Beautiful patience — to endure without complaint.

Yaʿqūb عليه السَّلام declared:

“I only complain of my suffering and my grief to Allah.” (Yusuf 12:86)

And also:
{So have beautiful patience. And Allah is the One sought for help against that which you describe.}(Yusuf 12:18)

🤲 Complaint directed to Allah does not contradict beautiful patience—it is instead the path of faith, dignity, and reliance.”

⸻

📖 Ibn Taymiyyah, Majmūʿ al-Fatāwā, vol. 10, p. 666.