[[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.
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.
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Umar Quinn
[[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.”…
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
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Umar Quinn pinned «[[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.”…»
Forwarded from قناة فضيلة الشيخ الدكتور عبد الله بن صلفيق الظفيري الرسمية
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*✒️ما كل ما يُعلم يقال، ولا كل ما عندك تخرجه للناس.*
_______
▪️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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*✒️ما كل ما يُعلم يقال، ولا كل ما عندك تخرجه للناس.*
_______
▪️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.*
--------------
*[📓شرح كتاب الفتن من صحيح البخاري ص٤٠ - ٤٢].*
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قناة فضيلة الشيخ الدكتور عبد الله بن صلفيق الظفيري الرسمية
🍂🍃🍂 *✒️ما كل ما يُعلم يقال، ولا كل ما عندك تخرجه للناس.* _______ ▪️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…
✒️ “Not everything that is known should be spoken, nor should everything you possess be divulged to the people.”
Shaykh al-ʿAllāmah Rabīʿ ibn Hādī ʿUmayr al-Madkhalī (رحمه الله تعالى) said:
“The point here is what is often said: Not everything that is known should be spoken, nor should everything you possess be divulged to the people. From speech there is that which requires a person of reason to deliberate before uttering: Will this speech benefit the people? Will it benefit his brothers in Allah and serve the cause of his daʿwah? Or will it result in harm?
If harm will result from it—even if one believes it to be the truth—then it is not permissible to speak it.
He continued:
“I have said to some people who hold an opinion which they believe to be true, and they strive to spread it, to the point that they oppose, ally, and disavow others over it, and divide the people because of it: My brothers, suppose you hold an opinion which you believe is true, and you ask this scholar and that scholar who confirm for you that it is indeed true, but you see that its consequence is harmful, its effect evil, and that it is not an explicit text from the speech of Allah or the speech of the Messenger ﷺ—yet its propagation will bring about trial and division—then it is not permissible for you to spread it.
This is to safeguard the Ummah from division, fragmentation, and fitan; to safeguard your Salafī brothers from discord and disunity.”
He then gave evidence from the Prophet ﷺ himself:
“The Messenger ﷺ wished to demolish the Kaʿbah and rebuild it upon the foundations of Ibrāhīm, for he knew that Quraysh, when they rebuilt it, had not built it upon those foundations, leaving part of it outside. The Prophet ﷺ desired to return it to its proper foundations, but he feared the emergence of fitnah. This was a tremendous and truthful act, yet when he foresaw that it might lead to turmoil—and Quraysh were newly upon Islam and held the Kaʿbah in profound reverence, such that any alteration might have led some to apostasy—he refrained. From him we learn.”
He further said:
“Similarly, the Messenger ﷺ would not kill certain hypocrites. He did not kill Dhū al-Khuwayṣirah, who openly insulted him. Why? Because the enemies might seize upon such an action and spread among the people that Muḥammad kills his companions. They might know very well that this person is a hypocrite working against the Prophet ﷺ, yet those who spread propaganda and rumors are always deceitful, always misrepresenting matters.
The Messenger ﷺ, in his wisdom and far-sightedness, when some companions sought permission to kill certain hypocrites, responded: ‘Leave him, lest the people say: Muḥammad kills his companions.’”
Finally, he advised:
“So reflect upon this methodology. Spread only that which benefits the people. If you come across something that contradicts the textual evidences, then convey the evidences and convey their juristic understanding to the people. But as for mere opinions—and opinions today are many—that would divide your brothers, then leave them aside.”
📓 Sharḥ Kitāb al-Fitan from Ṣaḥīḥ al-Bukhārī, pp. 40–42.
🍃🍂🍃
Shaykh al-ʿAllāmah Rabīʿ ibn Hādī ʿUmayr al-Madkhalī (رحمه الله تعالى) said:
“The point here is what is often said: Not everything that is known should be spoken, nor should everything you possess be divulged to the people. From speech there is that which requires a person of reason to deliberate before uttering: Will this speech benefit the people? Will it benefit his brothers in Allah and serve the cause of his daʿwah? Or will it result in harm?
If harm will result from it—even if one believes it to be the truth—then it is not permissible to speak it.
He continued:
“I have said to some people who hold an opinion which they believe to be true, and they strive to spread it, to the point that they oppose, ally, and disavow others over it, and divide the people because of it: My brothers, suppose you hold an opinion which you believe is true, and you ask this scholar and that scholar who confirm for you that it is indeed true, but you see that its consequence is harmful, its effect evil, and that it is not an explicit text from the speech of Allah or the speech of the Messenger ﷺ—yet its propagation will bring about trial and division—then it is not permissible for you to spread it.
This is to safeguard the Ummah from division, fragmentation, and fitan; to safeguard your Salafī brothers from discord and disunity.”
He then gave evidence from the Prophet ﷺ himself:
“The Messenger ﷺ wished to demolish the Kaʿbah and rebuild it upon the foundations of Ibrāhīm, for he knew that Quraysh, when they rebuilt it, had not built it upon those foundations, leaving part of it outside. The Prophet ﷺ desired to return it to its proper foundations, but he feared the emergence of fitnah. This was a tremendous and truthful act, yet when he foresaw that it might lead to turmoil—and Quraysh were newly upon Islam and held the Kaʿbah in profound reverence, such that any alteration might have led some to apostasy—he refrained. From him we learn.”
He further said:
“Similarly, the Messenger ﷺ would not kill certain hypocrites. He did not kill Dhū al-Khuwayṣirah, who openly insulted him. Why? Because the enemies might seize upon such an action and spread among the people that Muḥammad kills his companions. They might know very well that this person is a hypocrite working against the Prophet ﷺ, yet those who spread propaganda and rumors are always deceitful, always misrepresenting matters.
The Messenger ﷺ, in his wisdom and far-sightedness, when some companions sought permission to kill certain hypocrites, responded: ‘Leave him, lest the people say: Muḥammad kills his companions.’”
Finally, he advised:
“So reflect upon this methodology. Spread only that which benefits the people. If you come across something that contradicts the textual evidences, then convey the evidences and convey their juristic understanding to the people. But as for mere opinions—and opinions today are many—that would divide your brothers, then leave them aside.”
📓 Sharḥ Kitāb al-Fitan from Ṣaḥīḥ al-Bukhārī, pp. 40–42.
🍃🍂🍃
❤66👍5💯3🆒1
Forwarded from راية الإصلاح ـ دار الفضيلة
#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)]
📌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)]
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🌿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.
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.
❤55💯8👍3🆒1
Forwarded from عرفات بن حسن المحمدي
أعظم الصلح هو الصلح بين أهل السنة فإذا علمتم بخلاف بين طلاب العلم فاسعوا إلى جمع الكلمة
ولا تتركوا للشيطان مدخلا بينكم
واحذروا من نقل الكلام لأنه يدمّر العلاقة بين السلفيين.
فإذا كنت مقربا لطالب من طلاب العلم فاحذر من نقل الكلام إليه فلان يقول فيك كذا وفلانة تقول فيك كذا !!
فلا تذكر إخوانك إلا بخير .
وكن شجاعا إذا سمعت خطأ أو كلمة فاذهب إلى أخيك اجلس معه وانصحه
هذا أحسن من نقل الكلام
وكم سمعنا من نصائح من مشايخنا بجمع الكلمة وترك البذور التي تفرّق بيننا.
وكلما اجتمع طلاب العلم في بلد أو في مدينة كانت كلمتهم أقوى فلا يجعلوا مجالا للنمامين أن يدمروا دعوتهم.
والبلاء الذي ابتلينا به أنصاف متعلمين فيهم حب القيادة والرئاسة، حيث ألجأهم هذا التطلع إلى الطعن في العلماء والفضلاء، ويحقر من شأن كل من يخالفه أو لا ينقاد له، ولو في مسألة فقهية.
مقتبسة من نصيحة شيخنا عرفات المحمدي للزوار من إمريكا.
ولا تتركوا للشيطان مدخلا بينكم
واحذروا من نقل الكلام لأنه يدمّر العلاقة بين السلفيين.
فإذا كنت مقربا لطالب من طلاب العلم فاحذر من نقل الكلام إليه فلان يقول فيك كذا وفلانة تقول فيك كذا !!
فلا تذكر إخوانك إلا بخير .
وكن شجاعا إذا سمعت خطأ أو كلمة فاذهب إلى أخيك اجلس معه وانصحه
هذا أحسن من نقل الكلام
وكم سمعنا من نصائح من مشايخنا بجمع الكلمة وترك البذور التي تفرّق بيننا.
وكلما اجتمع طلاب العلم في بلد أو في مدينة كانت كلمتهم أقوى فلا يجعلوا مجالا للنمامين أن يدمروا دعوتهم.
والبلاء الذي ابتلينا به أنصاف متعلمين فيهم حب القيادة والرئاسة، حيث ألجأهم هذا التطلع إلى الطعن في العلماء والفضلاء، ويحقر من شأن كل من يخالفه أو لا ينقاد له، ولو في مسألة فقهية.
مقتبسة من نصيحة شيخنا عرفات المحمدي للزوار من إمريكا.
❤11🆒1
Forwarded from Masjid Al-Huda Sheff
𝐓𝐡𝐞 𝐆𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐑𝐞𝐜𝐨𝐧𝐜𝐢𝐥𝐢𝐚𝐭𝐢𝐨𝐧
Taken from the advice of our Shaykh ʿArafāt al-Muḥammadī [حفظه الله] to visitors from America:
“The greatest reconciliation is the reconciliation between Ahlu-Sunnah. If you become aware of a disagreement between students of knowledge, then do your best to bring them together and do not give Shayṭān a way in between you.
Be wary of passing on gossip, for carrying tales ruins the bond between Salafis. If you are close to a student of knowledge, then do not go to him saying: ‘So-and-so said this about you; so-and-so said that about you.’ Only speak well of your brothers.
Be brave: if you hear a mistake or an inappropriate word, go directly to your brother, sit with him, and advise him. That is far better than spreading words from one person to another.
How often have we heard our scholars advising us to unite and to avoid sowing the seeds of division. Whenever students of knowledge come together in a town or city, their voice is stronger. Do not give gossips the chance to weaken your daʿwah.
The trial we face today is that of the half-educated, those who crave leadership and status. This ambition drives them to attack the scholars and the virtuous, belittling anyone who disagrees with them or refuses to follow them – even in small matters of fiqh.”
➜Slightly adapted for readability.
Source: https://news.1rj.ru/str/Arafatbinhassan/15800
•┈┈┈┈•❁•┈┈┈┈•
♻️”Aɴᴅ ʀᴇᴍɪɴᴅ, ꜰᴏʀ ɪɴᴅᴇᴇᴅ, ᴛʜᴇ ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇꜰɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀs” [⁵¹:⁵⁵]
🔗https://linktr.ee/masjidhudasheff
Taken from the advice of our Shaykh ʿArafāt al-Muḥammadī [حفظه الله] to visitors from America:
“The greatest reconciliation is the reconciliation between Ahlu-Sunnah. If you become aware of a disagreement between students of knowledge, then do your best to bring them together and do not give Shayṭān a way in between you.
Be wary of passing on gossip, for carrying tales ruins the bond between Salafis. If you are close to a student of knowledge, then do not go to him saying: ‘So-and-so said this about you; so-and-so said that about you.’ Only speak well of your brothers.
Be brave: if you hear a mistake or an inappropriate word, go directly to your brother, sit with him, and advise him. That is far better than spreading words from one person to another.
How often have we heard our scholars advising us to unite and to avoid sowing the seeds of division. Whenever students of knowledge come together in a town or city, their voice is stronger. Do not give gossips the chance to weaken your daʿwah.
The trial we face today is that of the half-educated, those who crave leadership and status. This ambition drives them to attack the scholars and the virtuous, belittling anyone who disagrees with them or refuses to follow them – even in small matters of fiqh.”
➜Slightly adapted for readability.
Source: https://news.1rj.ru/str/Arafatbinhassan/15800
•┈┈┈┈•❁•┈┈┈┈•
♻️”Aɴᴅ ʀᴇᴍɪɴᴅ, ꜰᴏʀ ɪɴᴅᴇᴇᴅ, ᴛʜᴇ ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇꜰɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀs” [⁵¹:⁵⁵]
🔗https://linktr.ee/masjidhudasheff
Telegram
عرفات بن حسن المحمدي
أعظم الصلح هو الصلح بين أهل السنة فإذا علمتم بخلاف بين طلاب العلم فاسعوا إلى جمع الكلمة
ولا تتركوا للشيطان مدخلا بينكم
واحذروا من نقل الكلام لأنه يدمّر العلاقة بين السلفيين.
فإذا كنت مقربا لطالب من طلاب العلم فاحذر من نقل الكلام إليه فلان يقول فيك كذا وفلانة…
ولا تتركوا للشيطان مدخلا بينكم
واحذروا من نقل الكلام لأنه يدمّر العلاقة بين السلفيين.
فإذا كنت مقربا لطالب من طلاب العلم فاحذر من نقل الكلام إليه فلان يقول فيك كذا وفلانة…
❤17🆒4👍2
“Forebearance is the Grave of Faults”
Abū al-Barakāt Ibn al-Anbārī states about his shaykh, Ibn al-Shajarī (d. 542 AH رحمه الله):
“He was dignified in his gatherings, with a noble bearing. Rarely did he speak a word in any assembly except that it contained refinement of character or refinement of learning.
One day, two men from among the descendants of ʿAlī (رضي الله عنه) came to him with a dispute. One of them began to complain, saying: ‘He has said such-and-such about me.’ So the sharīf (i.e., Ibn al-Shajarī, who was from noble lineage tracing back to the Prophet ﷺ) turned to him and said:
"يا بُنيّ احتمل ؛ فإنّ الإحتمال قبر المعايب" .
‘My son, be forbearing—for indeed forbearance is the grave of faults.’
This is a wise and beneficial saying, for many people have faults which disappear when they overlook the faults of others and remain silent about them, while many people who expose the faults of others end up acquiring faults they did not previously have.”
📖 Nuzhat al-Albāʾ fī Ṭabaqāt al-Udabāʾ, by Abū al-Barakāt Kamāl al-Dīn ʿAbd al-Raḥmān ibn Muḥammad al-Anṣārī al-Anbārī (d. 577 AH), ed. Ibrāhīm al-Sāmarāʾī (Zarqāʾ, Jordan: Maktabat al-Manār, 3rd ed., 1405/1985), 300.
Abū al-Barakāt Ibn al-Anbārī states about his shaykh, Ibn al-Shajarī (d. 542 AH رحمه الله):
“He was dignified in his gatherings, with a noble bearing. Rarely did he speak a word in any assembly except that it contained refinement of character or refinement of learning.
One day, two men from among the descendants of ʿAlī (رضي الله عنه) came to him with a dispute. One of them began to complain, saying: ‘He has said such-and-such about me.’ So the sharīf (i.e., Ibn al-Shajarī, who was from noble lineage tracing back to the Prophet ﷺ) turned to him and said:
"يا بُنيّ احتمل ؛ فإنّ الإحتمال قبر المعايب" .
‘My son, be forbearing—for indeed forbearance is the grave of faults.’
This is a wise and beneficial saying, for many people have faults which disappear when they overlook the faults of others and remain silent about them, while many people who expose the faults of others end up acquiring faults they did not previously have.”
📖 Nuzhat al-Albāʾ fī Ṭabaqāt al-Udabāʾ, by Abū al-Barakāt Kamāl al-Dīn ʿAbd al-Raḥmān ibn Muḥammad al-Anṣārī al-Anbārī (d. 577 AH), ed. Ibrāhīm al-Sāmarāʾī (Zarqāʾ, Jordan: Maktabat al-Manār, 3rd ed., 1405/1985), 300.
❤45💯6👍2🆒1
Forwarded from قناة الشيخ مصطفى مبرم الرسمية
💥[سلسة الدروس الشهرية] [متجدد]
🎙 التعليق والشرح على كتاب جامع بيان العلم وفضله للحافظ ابن عبد البرّ رحمه الله تعالى
لفضيلة الشيخ مصطفى بن محمد مبرم حفظه الله تعالى
📚 الدرس الثالث : https://news.1rj.ru/str/mbrm1430/10183
📆 ربيع الأول ١٤٤٧
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نسأل الله تعالى للجميع الانتفاع بالعلم النافع والتوفيق للعمل الصالح
•┈┈┈┈•✿❁✿•┈┈┈┈•
🌐 موقع الشيخ مصطفى مبرم حفظه الله
mabrm.com
📲 للإشتراك في قناة الشيخ مصطفى مبرم الرسمية على التيليجرام
t.me/mbrm1430
📲 للإشتراك في قناة الشيخ مصطفى مبرم الرسمية على واتساب
https://bit.ly/4cdlWRt
📲 للإشتراك في قناة الفوائد الرسمية للشيخ مصطفى مبرم على واتساب
https://bit.ly/4ewBOiY
🎙 التعليق والشرح على كتاب جامع بيان العلم وفضله للحافظ ابن عبد البرّ رحمه الله تعالى
لفضيلة الشيخ مصطفى بن محمد مبرم حفظه الله تعالى
📚 الدرس الثالث : https://news.1rj.ru/str/mbrm1430/10183
📆 ربيع الأول ١٤٤٧
•┈┈┈┈•✿❁✿•┈┈┈┈•
نسأل الله تعالى للجميع الانتفاع بالعلم النافع والتوفيق للعمل الصالح
•┈┈┈┈•✿❁✿•┈┈┈┈•
🌐 موقع الشيخ مصطفى مبرم حفظه الله
mabrm.com
📲 للإشتراك في قناة الشيخ مصطفى مبرم الرسمية على التيليجرام
t.me/mbrm1430
📲 للإشتراك في قناة الشيخ مصطفى مبرم الرسمية على واتساب
https://bit.ly/4cdlWRt
📲 للإشتراك في قناة الفوائد الرسمية للشيخ مصطفى مبرم على واتساب
https://bit.ly/4ewBOiY
Telegram
قناة الشيخ مصطفى مبرم الرسمية
قناة علمية تعنى بنشر دروس الشيخ ومحاضراته ومقالاته بعلمه
وبإذنه حفظه الله.
موقع الشيخ حفظه الله:
http://mabrm.com/
وبإذنه حفظه الله.
موقع الشيخ حفظه الله:
http://mabrm.com/
❤11
[Be Balanced: Familiarity Breeds Contempt; Withdrawal Breeds Disdain]
Al-Shāfiʿī said:
«الِانْبِسَاطُ إِلَى النَّاسِ مَجْلَبَةٌ لِقُرَنَاءِ السُّوءِ، وَالِانْقِبَاضُ عَنْهُمْ مَكْسَبَةٌ لِلْعَدَاوَةِ، فَكُنْ بَيْنَ الْمُنْقَبِضِ وَالْمُنْبَسِطِ.»
“To be too free in mingling with people invites bad company; to be too withdrawn from them invites resentment. Therefore, let your path be between reserve and approachability.”
📚 Abū Bakr Aḥmad ibn al-Ḥusayn al-Bayhaqī, Manāqib al-Shāfiʿī, (Cairo: Maktabat Dār al-Turāth, 1st ed., 1970), 2:190.
Al-Shāfiʿī said:
«الِانْبِسَاطُ إِلَى النَّاسِ مَجْلَبَةٌ لِقُرَنَاءِ السُّوءِ، وَالِانْقِبَاضُ عَنْهُمْ مَكْسَبَةٌ لِلْعَدَاوَةِ، فَكُنْ بَيْنَ الْمُنْقَبِضِ وَالْمُنْبَسِطِ.»
“To be too free in mingling with people invites bad company; to be too withdrawn from them invites resentment. Therefore, let your path be between reserve and approachability.”
📚 Abū Bakr Aḥmad ibn al-Ḥusayn al-Bayhaqī, Manāqib al-Shāfiʿī, (Cairo: Maktabat Dār al-Turāth, 1st ed., 1970), 2:190.
❤56🆒1
“What Truly Matters is the Closeness of the Hearts”
Hibah Allāh al-Lālakāʾī said: I heard Aḥmad ibn Muḥammad ibn al-Ṣaqr say: I heard Abū al-Ḥasan ibn Quraysh say:
حَضَرْتُ إِبْرَاهِيمَ الحَرْبِيَّ – وَجَاءَهُ يُوْسُفُ القَاضِي، وَمَعَهُ ابْنُهُ أَبُو عُمَرَ – فَقَالَ لَهُ: يَا أَبَا إِسْحَاقَ! لَوْ جِئْنَاكَ عَلَى مِقْدَارِ وَاجِبِ حَقِّكَ، لَكَانَتْ أَوْقَاتُنَا كُلُّهَا عِنْدَكَ. فَقَالَ:
“I was present with Ibrāhīm al-Ḥarbī when Yūsuf the judge came to him, accompanied by his son Abū ʿUmar. He said to him: ‘O Abū Isḥāq! If we were to come to you in proportion to the right you deserve, all of our time would be spent with you.’
So Ibrāhīm replied: ‘
لَيْسَ كُلُّ غَيْبَةٍ جَفْوَةً، وَلَا كُلُّ لِقَاءٍ مَوَدَّةً، وَإِنَّمَا هُوَ تَقَارُبُ القُلُوبِ.»
Not every absence is estrangement, nor is every meeting friendship. What truly matters is the closeness of hearts.’”
📚Shams al-Dīn Muḥammad ibn Aḥmad ibn ʿUthmān al-Dhahabī, Siyar Aʿlām al-Nubalāʾ, ed. Shuʿayb al-Arnāʾūṭ et al. (Beirut: Muʾassasat al-Risālah, 3rd ed., 1985), 13:358.
Hibah Allāh al-Lālakāʾī said: I heard Aḥmad ibn Muḥammad ibn al-Ṣaqr say: I heard Abū al-Ḥasan ibn Quraysh say:
حَضَرْتُ إِبْرَاهِيمَ الحَرْبِيَّ – وَجَاءَهُ يُوْسُفُ القَاضِي، وَمَعَهُ ابْنُهُ أَبُو عُمَرَ – فَقَالَ لَهُ: يَا أَبَا إِسْحَاقَ! لَوْ جِئْنَاكَ عَلَى مِقْدَارِ وَاجِبِ حَقِّكَ، لَكَانَتْ أَوْقَاتُنَا كُلُّهَا عِنْدَكَ. فَقَالَ:
“I was present with Ibrāhīm al-Ḥarbī when Yūsuf the judge came to him, accompanied by his son Abū ʿUmar. He said to him: ‘O Abū Isḥāq! If we were to come to you in proportion to the right you deserve, all of our time would be spent with you.’
So Ibrāhīm replied: ‘
لَيْسَ كُلُّ غَيْبَةٍ جَفْوَةً، وَلَا كُلُّ لِقَاءٍ مَوَدَّةً، وَإِنَّمَا هُوَ تَقَارُبُ القُلُوبِ.»
Not every absence is estrangement, nor is every meeting friendship. What truly matters is the closeness of hearts.’”
📚Shams al-Dīn Muḥammad ibn Aḥmad ibn ʿUthmān al-Dhahabī, Siyar Aʿlām al-Nubalāʾ, ed. Shuʿayb al-Arnāʾūṭ et al. (Beirut: Muʾassasat al-Risālah, 3rd ed., 1985), 13:358.
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[“They Say I am Reserved” An Advice on Self-Respect & Preserving the Dignity of Islamic Knowledge]
Many of us grow up in places where teachers and scholars are not respected. Instead of being honored, they are dismissed, undermined, unsupported, or even attacked and mocked. There is nothing new about any of that.
The Qāḍī ʿAlī ibn ʿAbd al-ʿAzīz al-Jurjānī, was criticized for keeping his distance from people. But his “distance” was not arrogance or antisocial withdrawal—it was self-respect. He refused to lower himself for worldly gains, to flatter potential benefactors, or to use sacred knowledge as a tool to win favor. He famously composed the following poetry:
يَقُولُونَ لِي فِيكَ انْقِبَاضٌ وَإِنَّمَا … رَأَوْا رَجُلًا عَنْ مَوْقِفِ الذُّلِّ أَحْجَمَا
“They say I am reserved—yet all they have seen is a man who recoils away from dishonor.
أَرَى النَّاسَ مَنْ دَانَاهُمْ هَانَ عِنْدَهُمْ … وَمَنْ أَكْرَمَتْهُ عِزَّةُ النَّفْسِ أُكْرِمَا
I see that whoever gets too close to people is devalued by them, but he who is ennobled by self-dignity is honored.
وَلَمْ أَقْضِ حَقَّ الْعِلْمِ إِنْ كَانَ كُلَّمَا … بَدَا طَمَعٌ صَيَّرْتُهُ لِي سُلَّمَا
I would not fulfill the right of knowledge if every opportunity for a favor that arose, I turned into a ladder for myself.
وَمَا كُلُّ بَرْقٍ لَاحَ لِي يَسْتَفِزُّنِي … وَلَا كُلُّ مَنْ لَاقَيْتُ أَرْضَاهُ مُنْعِمَا
Not every flash of lightning stirs me to chase it, nor do I flatter every man I meet as a potential benefactor.
إذَا قِيلَ هَذَا مَنْهَلٌ قُلْتُ قَدْ أَرَى … وَلَكِنَّ نَفْسَ الْحُرِّ تَحْتَمِلُ الظَّمَا
If they say, “Here is a spring to drink from,” I answer, “I see it— But the soul of the free endures thirst with patience.”
انْهَهَا عَنْ بَعْضِ مَا لَا يَشِينُهَا … مَخَافَةَ أَقْوَالِ الْعِدَا فِيمَ أَوْ لِمَا
I restrain it from things that wouldn’t even dishonor it, lest my enemies ask in scorn, “Why this, and why that?”
وَلَمْ أَبْتَذِلْ فِي خِدْمَةِ الْعِلْمِ مُهْجَتِي … لِأَخْدُمَ مَنْ لَاقَيْتُ لَكِنْ لِأُخْدَمَا
I did not exhaust myself in the service of knowledge to serve everyone I meet, but so that I might be served in return.
أَأَشْقَى بِهِ غَرْسًا وَأَجْنِيهِ ذِلَّةً … إِذًا فَاتِّبَاعُ الْجَهْلِ قَدْ كَانَ أَحْزَمَا
Shall I toil to plant it, only to reap humiliation? If so, then seeking ignorance would have been the wiser course of action.
وَلَوْ أَنَّ أَهْلَ الْعِلْمِ صَانُوهُ صَانَهُمْ … وَلَوْ عَظَّمُوهُ فِي النُّفُوسِ لَعُظِّمَا
Had the people of knowledge preserved its dignity, it would have preserved them; Had they magnified it in their souls, it would have been magnified.
وَلَكِنْ أَهَانُوهُ فَهَانَ وَدَنَّسُوا … مُحَيَّاهُ بِالْأَطْمَاعِ حَتَّى تَجَهَّمَا
But they debased it, so it was debased, and stained its countenance with greedy expectations until it grew ugly.”
This is how we rebuild a culture of respect for teachers and scholars: by starting with our personal attitudes on its preciousness, holding learning as sacred, and refusing to let it be debased.
Knowledge is not a cheap commodity: Do not bow for crumbs or flatter those those with influence. Learning is a crown, not a begging bowl. Don’t feed the egos of self-appointed gatekeepers; flatten delusional hierarchies.
Respect begins with yourself: If you treat what you know as cheap, others will follow suit and devalue knowledge. Carry what you know with dignity, and people will honor you because of it.
Walk away from humiliation: Better to die on your feet than live on your knees. Better to remain obscure and even mediocre than to treat knowledge in a way that drags you into pandering for money or status. Not everyone who wears an honorific noscript protects its sanctity.
The easy road—compromise, flattery, cheap rewards—only makes you small. The harder road of self-respect builds strength that no one can strip from you.
Learning should elevate, not humiliate you:
The purpose is to honor you, not to belittle you. Knowledge is meant to free you, not chain you.
Many of us grow up in places where teachers and scholars are not respected. Instead of being honored, they are dismissed, undermined, unsupported, or even attacked and mocked. There is nothing new about any of that.
The Qāḍī ʿAlī ibn ʿAbd al-ʿAzīz al-Jurjānī, was criticized for keeping his distance from people. But his “distance” was not arrogance or antisocial withdrawal—it was self-respect. He refused to lower himself for worldly gains, to flatter potential benefactors, or to use sacred knowledge as a tool to win favor. He famously composed the following poetry:
يَقُولُونَ لِي فِيكَ انْقِبَاضٌ وَإِنَّمَا … رَأَوْا رَجُلًا عَنْ مَوْقِفِ الذُّلِّ أَحْجَمَا
“They say I am reserved—yet all they have seen is a man who recoils away from dishonor.
أَرَى النَّاسَ مَنْ دَانَاهُمْ هَانَ عِنْدَهُمْ … وَمَنْ أَكْرَمَتْهُ عِزَّةُ النَّفْسِ أُكْرِمَا
I see that whoever gets too close to people is devalued by them, but he who is ennobled by self-dignity is honored.
وَلَمْ أَقْضِ حَقَّ الْعِلْمِ إِنْ كَانَ كُلَّمَا … بَدَا طَمَعٌ صَيَّرْتُهُ لِي سُلَّمَا
I would not fulfill the right of knowledge if every opportunity for a favor that arose, I turned into a ladder for myself.
وَمَا كُلُّ بَرْقٍ لَاحَ لِي يَسْتَفِزُّنِي … وَلَا كُلُّ مَنْ لَاقَيْتُ أَرْضَاهُ مُنْعِمَا
Not every flash of lightning stirs me to chase it, nor do I flatter every man I meet as a potential benefactor.
إذَا قِيلَ هَذَا مَنْهَلٌ قُلْتُ قَدْ أَرَى … وَلَكِنَّ نَفْسَ الْحُرِّ تَحْتَمِلُ الظَّمَا
If they say, “Here is a spring to drink from,” I answer, “I see it— But the soul of the free endures thirst with patience.”
انْهَهَا عَنْ بَعْضِ مَا لَا يَشِينُهَا … مَخَافَةَ أَقْوَالِ الْعِدَا فِيمَ أَوْ لِمَا
I restrain it from things that wouldn’t even dishonor it, lest my enemies ask in scorn, “Why this, and why that?”
وَلَمْ أَبْتَذِلْ فِي خِدْمَةِ الْعِلْمِ مُهْجَتِي … لِأَخْدُمَ مَنْ لَاقَيْتُ لَكِنْ لِأُخْدَمَا
I did not exhaust myself in the service of knowledge to serve everyone I meet, but so that I might be served in return.
أَأَشْقَى بِهِ غَرْسًا وَأَجْنِيهِ ذِلَّةً … إِذًا فَاتِّبَاعُ الْجَهْلِ قَدْ كَانَ أَحْزَمَا
Shall I toil to plant it, only to reap humiliation? If so, then seeking ignorance would have been the wiser course of action.
وَلَوْ أَنَّ أَهْلَ الْعِلْمِ صَانُوهُ صَانَهُمْ … وَلَوْ عَظَّمُوهُ فِي النُّفُوسِ لَعُظِّمَا
Had the people of knowledge preserved its dignity, it would have preserved them; Had they magnified it in their souls, it would have been magnified.
وَلَكِنْ أَهَانُوهُ فَهَانَ وَدَنَّسُوا … مُحَيَّاهُ بِالْأَطْمَاعِ حَتَّى تَجَهَّمَا
But they debased it, so it was debased, and stained its countenance with greedy expectations until it grew ugly.”
This is how we rebuild a culture of respect for teachers and scholars: by starting with our personal attitudes on its preciousness, holding learning as sacred, and refusing to let it be debased.
Knowledge is not a cheap commodity: Do not bow for crumbs or flatter those those with influence. Learning is a crown, not a begging bowl. Don’t feed the egos of self-appointed gatekeepers; flatten delusional hierarchies.
Respect begins with yourself: If you treat what you know as cheap, others will follow suit and devalue knowledge. Carry what you know with dignity, and people will honor you because of it.
Walk away from humiliation: Better to die on your feet than live on your knees. Better to remain obscure and even mediocre than to treat knowledge in a way that drags you into pandering for money or status. Not everyone who wears an honorific noscript protects its sanctity.
The easy road—compromise, flattery, cheap rewards—only makes you small. The harder road of self-respect builds strength that no one can strip from you.
Learning should elevate, not humiliate you:
The purpose is to honor you, not to belittle you. Knowledge is meant to free you, not chain you.
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Forwarded from Umar Quinn
"مَنْ أَنْظَرَ مُعْسِرًا فَلَهُ بِكُلِّ يَوْمٍ مِثْلَهُ صَدَقَةٌ،
"Whoever gives respite to an insolvent person, he will have charity equal to it for each day.”
Then I heard him say:
مَنْ أَنْظَرَ مُعْسِرًا فَلَهُ بِكُلِّ يَوْمٍ مِثْلَيْهِ صَدَقَةٌ،
“Whoever gives respite to an insolvent person, he will have charity double to it for each day.”
I said: I heard you, O Messenger of Allah, say: “Whoever gives respite to an insolvent person, he will have charity equal to it for each day
Then I heard you say: Whoever gives respite to an insolvent person, he will have charity double for each day”
He (ﷺ) said:
لَهُ بِكُلِّ يَوْمٍ صَدَقَةٌ قَبْلَ أَنْ يَحِلَّ الدَّيْنُ فَإِذَا حَلَّ الدَّيْنُ فَأَنْظَرَهُ فَلَهُ بِكُلِّ يَوْمٍ مِثْلَيْهِ صَدَقَةٌ"
“He will have charity for each day before the debt becomes due, and when the debt becomes due and he gives respite, he will have double charity for each day."
[Reported by Ahmad and Ibn Mājah; graded Sahih by Al Albānī in As-Silsilah As-Saheehah" (86)]
He sought a debtor who hid from him, then he found him and he said, "I am insolvent." He said, "By Allah?" He said, "By Allah."
He said: "I heard the Messenger of Allah (ﷺ) say:
"مَنْ سَرَّهُ أَنْ يُنْجِيَهُ اللَّهُ مِنْ كَرْبِ يَوْمِ الْقِيَامَةِ فَلْيُنَفِّسْ عَنْ مُعْسِرٍ أَوْ يَضَعْ عَنْهُ"
“Whoever is pleased that Allah saves him from the distress of the Day of Resurrection, let him give respite to an insolvent person or reduce his debt."
[Saheeh At-Targhib Wat-Tarheeb (903)]
In summary, these two hadīth demonstrate a few amazing rewards connected to loaning money:
1️⃣ For every day between the loan and the set date for its repayment, the lender is rewarded its amount in charity.
2️⃣If the debtor is insolvent (due to difficult circumstances), the lender is rewarded twice its amount for every day that he waits for repayment.
3️⃣ By relieving the debt by giving extra time, lessening its amount or forgiving the debt, the lender will be spared from distress on the day of Judgment.
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Umar Quinn pinned «[“They Say I am Reserved” An Advice on Self-Respect & Preserving the Dignity of Islamic Knowledge] Many of us grow up in places where teachers and scholars are not respected. Instead of being honored, they are dismissed, undermined, unsupported, or even attacked…»
Sulaymān al-Khawwas said:
«لَوْ عَامَلَ عَبْدٌ اللَّهَ بِحُسْنِ التَّوَكّلِ، وَصِدْقِ النِّيَّةِ لَهُ بِطَاعَتِهِ؛ لَاحْتَاجَتْ إِلَيْهِ الْأَمَرَاءُ فَمَنْ دُونَهُمْ، فَكَيْفَ يَكُونُ هَذَا مُحْتَاجًا، وَمَوْئِلُهُ وَمَلْجَوُهُ إِلَى الْغَنِيّ الْحَمِيدِ؟»
"If a servant were to deal with
Allah with beautiful reliance and true sincerity in obedience to Him, then rulers and all beneath them would come to need him. So how could such a man be in need of any person—when his refuge and sanctuary is with the One who is free of all need and worthy of all praise?"
📚Abü Bakr Ibn Abi al-Dunya, al-Tawakkul 'alà Allah, (Beirut: Mu'assasat al-Kutub al-Thaqāfiyyah, 1st ed., 1413 AH /1993 CE), 64; also cited in Ibn 'Asäkir, Tarikh Madinat Dimashq,(Beirut: Dār al-Fikr, 1415 AH /1995 CE), vol. 72, p.
249.
«لَوْ عَامَلَ عَبْدٌ اللَّهَ بِحُسْنِ التَّوَكّلِ، وَصِدْقِ النِّيَّةِ لَهُ بِطَاعَتِهِ؛ لَاحْتَاجَتْ إِلَيْهِ الْأَمَرَاءُ فَمَنْ دُونَهُمْ، فَكَيْفَ يَكُونُ هَذَا مُحْتَاجًا، وَمَوْئِلُهُ وَمَلْجَوُهُ إِلَى الْغَنِيّ الْحَمِيدِ؟»
"If a servant were to deal with
Allah with beautiful reliance and true sincerity in obedience to Him, then rulers and all beneath them would come to need him. So how could such a man be in need of any person—when his refuge and sanctuary is with the One who is free of all need and worthy of all praise?"
📚Abü Bakr Ibn Abi al-Dunya, al-Tawakkul 'alà Allah, (Beirut: Mu'assasat al-Kutub al-Thaqāfiyyah, 1st ed., 1413 AH /1993 CE), 64; also cited in Ibn 'Asäkir, Tarikh Madinat Dimashq,(Beirut: Dār al-Fikr, 1415 AH /1995 CE), vol. 72, p.
249.
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💡 The late Grand Mufti of Saudi Arabia, Shaykh ʿAbd al-ʿAzīz Āl al-Shaykh (رحمه الله), was both an exceptional scholar and a masterful khatīb. The death of a scholar is a calamity like no other—the departure of knowledge. Preserving and sharing his fatwas, writings, and sermons would be a great service to the Ummah. May Allah grant him Paradise and bless his successor with success.
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💡 The late Grand Mufti of Saudi Arabia, Shaykh ʿAbd al-ʿAzīz Āl al-Shaykh (رحمه الله), was both an exceptional scholar and a masterful khatīb. The death of a scholar is a calamity like no other—the departure of knowledge. Preserving and sharing his fatwas…
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[Learn Arabic to Resemble the Salaf & Strengthen Your Mind, Religion, & Character]
🎯Shaykh al-Islām Ibn Taymiyyah (d. 728 AH رحمه الله) advised:
«وَاعْلَمْ أَنَّ اعْتِيَادَ اللُّغَةِ يُؤَثِّرُ فِي الْعَقْلِ، وَالْخُلُقِ، وَالدِّينِ تَأْثِيرًا قَوِيًّا بَيِّنًا، وَيُؤَثِّرُ أَيْضًا فِي مُشَابَهَةِ صَدْرِ هَذِهِ الْأُمَّةِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ، وَمُشَابَهَتُهُمْ تَزِيدُ الْعَقْلَ وَالدِّينَ وَالْخُلُقَ.»
“Know that the habitual use of a language has a powerful and manifest effect on the mind, the character, and the religion. It also influences one’s resemblance to the first generation of this Ummah—the Ṣaḥābah and the Tābi’īn; and resemblance to them increases one in intellect, religion, and character.”
📖 Ibn Taymiyyah, Aḥmad ibn ʿAbd al-Ḥalīm. Iqtiḍāʾ al-Ṣirāṭ al-Mustaqīm li-Mukhālafat Aṣḥāb al-Jaḥīm. 7th ed. Beirut: Dār ʿĀlam al-Kutub, 1419 AH/1999 CE, 1:527.
🎯Shaykh al-Islām Ibn Taymiyyah (d. 728 AH رحمه الله) advised:
«وَاعْلَمْ أَنَّ اعْتِيَادَ اللُّغَةِ يُؤَثِّرُ فِي الْعَقْلِ، وَالْخُلُقِ، وَالدِّينِ تَأْثِيرًا قَوِيًّا بَيِّنًا، وَيُؤَثِّرُ أَيْضًا فِي مُشَابَهَةِ صَدْرِ هَذِهِ الْأُمَّةِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ، وَمُشَابَهَتُهُمْ تَزِيدُ الْعَقْلَ وَالدِّينَ وَالْخُلُقَ.»
“Know that the habitual use of a language has a powerful and manifest effect on the mind, the character, and the religion. It also influences one’s resemblance to the first generation of this Ummah—the Ṣaḥābah and the Tābi’īn; and resemblance to them increases one in intellect, religion, and character.”
📖 Ibn Taymiyyah, Aḥmad ibn ʿAbd al-Ḥalīm. Iqtiḍāʾ al-Ṣirāṭ al-Mustaqīm li-Mukhālafat Aṣḥāb al-Jaḥīm. 7th ed. Beirut: Dār ʿĀlam al-Kutub, 1419 AH/1999 CE, 1:527.
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