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.
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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.
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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
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♻️”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
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♻️”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…
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“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.
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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
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🌐 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
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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
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/
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[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.
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“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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Umar Quinn
[“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…
🌟[[Honoring Our Scholars & Respecting One’s Teachers]]
Sufyān Ibn ‘Uyaynah (d. 198 AH رحمه الله) recounts an invaluable advice about seeking knowledge that he received from his father upon reaching puberty:
«قَرَأْتُ القُرْآنَ وَأَنَا ابْنُ أَرْبَعِ سِنِينَ، وَكَتَبْتُ الحَدِيثَ وَأَنَا ابْنُ سَبْعِ سِنِينَ، وَلَمَّا بَلَغْتُ خَمْسَ عَشْرَةَ سَنَةً قَالَ لِي أَبِي: يَا بُنَيَّ، قَدِ انْقَطَعَتْ عَنْكَ شَرَائِعُ الصِّبَا، فَاخْتَلِطْ بِالخَيْرِ؛ تَكُنْ مِنْ أَهْلِهِ، وَاعْلَمْ أَنَّهُ لَنْ يَسْعَدَ بِالعُلَمَاءِ إِلَّا مَنْ أَطَاعَهُمْ، فَأَطِعْهُمْ؛ تَسْعَدْ، وَاخْدِمْهُمْ؛ تَقْتَبِسْ مِنْ عِلْمِهِمْ. قَالَ: فَجَعَلْتُ وَصِيَّةَ أَبِي هَذِهِ أَمِيلُ إِلَيْهَا وَلَا أَمِيلُ عَنْهَا، وَلَا أَعْدِلُ عَنْهَا.»
“I recited the Qurʾān when I was four years old, and I began writing ḥadīth when I was seven. When I reached the age of fifteen, my father said to me: My son, the ways of childhood have now fallen from you. Associate with the people of goodness, and you will be counted among them. And know that none will truly prosper through the scholars except he who obeys them—so obey them and you will prosper, and serve them so that you may take from their knowledge.’ He continued: ‘So I made my father’s counsel something I inclined to, never turning away from it, nor deviating from it.’”
📚Abd al-Ghanī ibn ʿAbd al-Wāḥid al-Maqdisī, al-Kamāl fī Asmāʾ al-Rijāl, vol. 5, p. 218 (Kuwait: al-Hayʾah al-ʿĀmmah li-l-ʿInāyah bi-Ṭibāʿat wa-Nashr al-Qurʾān al-Karīm wa-l-Sunnah al-Nabawiyyah wa-ʿUlūmihā; 1st ed., 1437 AH/2016 CE).
🖋 Al-Qāḍī Abū Bakr ibn al-‘Arabī (d. 543 AH رحمه الله) said:
«وَكَمَا يَلْزَمُ بِرُّ الْأَبَوَيْنِ، كَذَلِكَ يَلْزَمُ بِرُّ الْمُعَلِّمِينَ عَلَى الْمُتَعَلِّمِينَ؛ بِأَنْ يُقَبِّلُوا يَدَهُ، وَيَمْشُوا إِنْ رَكِبَ حَوْلَهُ، وَيُعَظِّمُوا قَدْرَهُ، وَيُعِينُوهُ فِي شُغْلِهِ، وَيَجْعَلُوهُ قِبْلَتَهُمْ، وَيَنْظُرُوا إِلَيْهِ، وَيَصْمُتُوا وَيُصْغُوا وَيَتَوَقَّرُوا، وَيَسْتَأْذِنُهُ فِي السُّؤَالِ، وَلَا يَحْفَظَ زَلَّتَهُ، وَلَا يَطْلُبَ عَثْرَتَهُ، وَيَسْتُرَ عَوْرَتَهُ، وَيَنْتَظِرَ فَيْأَتَهُ، وَهُمْ بِالْحَقِيقَةِ آكَدُ مِنَ الْآبَاءِ فِي الْمَبَرَّةِ مِنْ وَجْهٍ.»
“And just as honoring one’s parents is an obligation, so too is honoring teachers an obligation upon students. They should show respect by kissing his hand, walking beside him if he rides, esteeming his rank, helping him with his needs, and treating him as their point of direction. They should fix their gaze upon him, remain silent in his presence, listen attentively with reverence, and seek his permission before asking questions. They should not record his slips, nor look for his mistakes, but rather conceal his shortcomings and wait patiently until his mood returns. In truth, from one perspective, teachers are even more deserving of dutiful respect than parents.”
📚Abū Bakr Muḥammad ibn ʿAbd Allāh ibn Muḥammad Ibn al-ʿArabī al-Maʿāfirī al-Ishbīlī, Sirāj al-Murīdīn fī Sabīl al-Dīn (Tangier–Beirut: Dār al-Taḥdīth al-Kattāniyyah, 1st ed., 1438 AH / 2017 CE), vol. 4, p. 77.
Sufyān Ibn ‘Uyaynah (d. 198 AH رحمه الله) recounts an invaluable advice about seeking knowledge that he received from his father upon reaching puberty:
«قَرَأْتُ القُرْآنَ وَأَنَا ابْنُ أَرْبَعِ سِنِينَ، وَكَتَبْتُ الحَدِيثَ وَأَنَا ابْنُ سَبْعِ سِنِينَ، وَلَمَّا بَلَغْتُ خَمْسَ عَشْرَةَ سَنَةً قَالَ لِي أَبِي: يَا بُنَيَّ، قَدِ انْقَطَعَتْ عَنْكَ شَرَائِعُ الصِّبَا، فَاخْتَلِطْ بِالخَيْرِ؛ تَكُنْ مِنْ أَهْلِهِ، وَاعْلَمْ أَنَّهُ لَنْ يَسْعَدَ بِالعُلَمَاءِ إِلَّا مَنْ أَطَاعَهُمْ، فَأَطِعْهُمْ؛ تَسْعَدْ، وَاخْدِمْهُمْ؛ تَقْتَبِسْ مِنْ عِلْمِهِمْ. قَالَ: فَجَعَلْتُ وَصِيَّةَ أَبِي هَذِهِ أَمِيلُ إِلَيْهَا وَلَا أَمِيلُ عَنْهَا، وَلَا أَعْدِلُ عَنْهَا.»
“I recited the Qurʾān when I was four years old, and I began writing ḥadīth when I was seven. When I reached the age of fifteen, my father said to me: My son, the ways of childhood have now fallen from you. Associate with the people of goodness, and you will be counted among them. And know that none will truly prosper through the scholars except he who obeys them—so obey them and you will prosper, and serve them so that you may take from their knowledge.’ He continued: ‘So I made my father’s counsel something I inclined to, never turning away from it, nor deviating from it.’”
📚Abd al-Ghanī ibn ʿAbd al-Wāḥid al-Maqdisī, al-Kamāl fī Asmāʾ al-Rijāl, vol. 5, p. 218 (Kuwait: al-Hayʾah al-ʿĀmmah li-l-ʿInāyah bi-Ṭibāʿat wa-Nashr al-Qurʾān al-Karīm wa-l-Sunnah al-Nabawiyyah wa-ʿUlūmihā; 1st ed., 1437 AH/2016 CE).
🖋 Al-Qāḍī Abū Bakr ibn al-‘Arabī (d. 543 AH رحمه الله) said:
«وَكَمَا يَلْزَمُ بِرُّ الْأَبَوَيْنِ، كَذَلِكَ يَلْزَمُ بِرُّ الْمُعَلِّمِينَ عَلَى الْمُتَعَلِّمِينَ؛ بِأَنْ يُقَبِّلُوا يَدَهُ، وَيَمْشُوا إِنْ رَكِبَ حَوْلَهُ، وَيُعَظِّمُوا قَدْرَهُ، وَيُعِينُوهُ فِي شُغْلِهِ، وَيَجْعَلُوهُ قِبْلَتَهُمْ، وَيَنْظُرُوا إِلَيْهِ، وَيَصْمُتُوا وَيُصْغُوا وَيَتَوَقَّرُوا، وَيَسْتَأْذِنُهُ فِي السُّؤَالِ، وَلَا يَحْفَظَ زَلَّتَهُ، وَلَا يَطْلُبَ عَثْرَتَهُ، وَيَسْتُرَ عَوْرَتَهُ، وَيَنْتَظِرَ فَيْأَتَهُ، وَهُمْ بِالْحَقِيقَةِ آكَدُ مِنَ الْآبَاءِ فِي الْمَبَرَّةِ مِنْ وَجْهٍ.»
“And just as honoring one’s parents is an obligation, so too is honoring teachers an obligation upon students. They should show respect by kissing his hand, walking beside him if he rides, esteeming his rank, helping him with his needs, and treating him as their point of direction. They should fix their gaze upon him, remain silent in his presence, listen attentively with reverence, and seek his permission before asking questions. They should not record his slips, nor look for his mistakes, but rather conceal his shortcomings and wait patiently until his mood returns. In truth, from one perspective, teachers are even more deserving of dutiful respect than parents.”
📚Abū Bakr Muḥammad ibn ʿAbd Allāh ibn Muḥammad Ibn al-ʿArabī al-Maʿāfirī al-Ishbīlī, Sirāj al-Murīdīn fī Sabīl al-Dīn (Tangier–Beirut: Dār al-Taḥdīth al-Kattāniyyah, 1st ed., 1438 AH / 2017 CE), vol. 4, p. 77.
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Forwarded from قناة حسن الفلوجي الأولى
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Forwarded from Umar Quinn
🌙 Reflect Over This Gem from the Salaf
One of the greatest Imams of the early generations, Ibrāhīm al-Nakhaʿī –rahimahullah – said:
❝كَانُوا يَتَزَاوَرُونَ وَهُمْ مُخْتَلِفُونَ.❞
“They used to visit each other even while they held differing views.”
🤝 Differing over matters less than Uṣūl should never create alienation (وحشة) between people of Sunnah and Salafiyyah.
📚 Source: Abū Yūsuf Yaʿqūb ibn Sufyān al-Fasawī, Al-Maʿrifah wa al-Tārīkh, vol. 3, p. 134.
#Salaf #Ikhtilaf #Adab #Brotherhood #Salafiyyah
One of the greatest Imams of the early generations, Ibrāhīm al-Nakhaʿī –rahimahullah – said:
❝كَانُوا يَتَزَاوَرُونَ وَهُمْ مُخْتَلِفُونَ.❞
“They used to visit each other even while they held differing views.”
🤝 Differing over matters less than Uṣūl should never create alienation (وحشة) between people of Sunnah and Salafiyyah.
📚 Source: Abū Yūsuf Yaʿqūb ibn Sufyān al-Fasawī, Al-Maʿrifah wa al-Tārīkh, vol. 3, p. 134.
#Salaf #Ikhtilaf #Adab #Brotherhood #Salafiyyah
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Maturity isn’t about having an opinion on everything—
it’s knowing when to stay silent, when to speak, and how to do both with dignity.
You don’t have to vocalize every thought. And when you share your opinions, do so respectfully and calmly.
Not every person needs to hear how you feel or what’s on your mind.
Your opinion isn’t even close to the whole truth, and disagreement isn’t betrayal. Not everyone who challenges you is your enemy. When you criticize, do it to build, not to break.
Never let petty difference turn into division. You don’t need to dominate every room or always have the last word. Say and write only what matters—clarity, sincerity, and purpose are worth more than noise and length.
And whenever you start to feel like you’re the smartest person in the room, that’s your sign to find another—one that challenges you, humbles you, and helps you grow.
Be careful about venting to anyone. Maturity means guarding trust and emotions.
Keep sensitive things between you and Allah—He alone protects hearts and secrets.
Don’t parade arrogance under the label of “authenticity” or “keeping it real.” True realness is knowing when to speak, and when silence is better.
When you love others, tell them. But never carry hurtful words to those who were spoken ill of. It is better to bend the truth for reconciliation
than to carry the sin of gossip and division (namīmah).
Love and goodwill expand hearts and remove the cold distance between people.
Spread seeds of unity, and remember:
Mature believers understand that not everyone must feel the same way about everyone—or everything—because someone they admire or detest happens to like or dislike it.
This is how adults interact as Muslims: with patience, proportion, and purpose.
Love opens what hate would have closed—so compete with others in spreading seeds of love, but think for yourself when it comes to hate or abandonment.
it’s knowing when to stay silent, when to speak, and how to do both with dignity.
You don’t have to vocalize every thought. And when you share your opinions, do so respectfully and calmly.
Not every person needs to hear how you feel or what’s on your mind.
Your opinion isn’t even close to the whole truth, and disagreement isn’t betrayal. Not everyone who challenges you is your enemy. When you criticize, do it to build, not to break.
Never let petty difference turn into division. You don’t need to dominate every room or always have the last word. Say and write only what matters—clarity, sincerity, and purpose are worth more than noise and length.
And whenever you start to feel like you’re the smartest person in the room, that’s your sign to find another—one that challenges you, humbles you, and helps you grow.
Be careful about venting to anyone. Maturity means guarding trust and emotions.
Keep sensitive things between you and Allah—He alone protects hearts and secrets.
Don’t parade arrogance under the label of “authenticity” or “keeping it real.” True realness is knowing when to speak, and when silence is better.
When you love others, tell them. But never carry hurtful words to those who were spoken ill of. It is better to bend the truth for reconciliation
than to carry the sin of gossip and division (namīmah).
Love and goodwill expand hearts and remove the cold distance between people.
Spread seeds of unity, and remember:
Mature believers understand that not everyone must feel the same way about everyone—or everything—because someone they admire or detest happens to like or dislike it.
This is how adults interact as Muslims: with patience, proportion, and purpose.
Love opens what hate would have closed—so compete with others in spreading seeds of love, but think for yourself when it comes to hate or abandonment.
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🖊️Muḥammad ibn Idrīs al-Shāfiʿī (رحمه الله) said:
«قَبُولُ السِّعَايَةِ أَضَرُّ مِنَ السِّعَايَةِ، لِأَنَّ السِّعَايَةَ دَلَالَةٌ، وَالْقَبُولَ إِجَازَةٌ، وَلَيْسَ مَنْ دَلَّ عَلَى شَيْءٍ كَمَنْ قَبِلَ وَأَجَازَ.
“Accepting tale-bearing is more harmful than tale-bearing itself. For tale-bearing is but a pointing of the way (to evil), whereas accepting it is an endorsement and sanction, and the one who merely directs toward an evil is not like the one who approves and permits it.
وَالسَّاعِي مَمْقُوتٌ إِذَا كَانَ صَادِقًا لِهَتْكِهِ الْعَوْرَةَ، وَإِضَاعَتِهِ الْحُرْمَةَ، وَمُعَاقَبٌ إِنْ كَانَ كَاذِبًا لِمُبَارَزَتِهِ اللهَ بِقَوْلِ الْبُهْتَانِ وَشَهَادَةِ الزُّورِ.»
The tale-bearer is despised even when truthful, for he violates another’s privacy and desecrates their honor. And he is punishable if he lies, for he has defied Allah by uttering slander and bearing false witness.”
📚Abū Nuʿaym Aḥmad ibn ʿAbd Allāh al-Iṣfahānī, Ḥilyat al-Awliyāʾ wa Ṭabaqāt al-Aṣfiyāʾ, 10 vols. (Cairo: Maṭbaʿat al-Saʿādah, 1394 AH / 1974 CE), 9:122.
«قَبُولُ السِّعَايَةِ أَضَرُّ مِنَ السِّعَايَةِ، لِأَنَّ السِّعَايَةَ دَلَالَةٌ، وَالْقَبُولَ إِجَازَةٌ، وَلَيْسَ مَنْ دَلَّ عَلَى شَيْءٍ كَمَنْ قَبِلَ وَأَجَازَ.
“Accepting tale-bearing is more harmful than tale-bearing itself. For tale-bearing is but a pointing of the way (to evil), whereas accepting it is an endorsement and sanction, and the one who merely directs toward an evil is not like the one who approves and permits it.
وَالسَّاعِي مَمْقُوتٌ إِذَا كَانَ صَادِقًا لِهَتْكِهِ الْعَوْرَةَ، وَإِضَاعَتِهِ الْحُرْمَةَ، وَمُعَاقَبٌ إِنْ كَانَ كَاذِبًا لِمُبَارَزَتِهِ اللهَ بِقَوْلِ الْبُهْتَانِ وَشَهَادَةِ الزُّورِ.»
The tale-bearer is despised even when truthful, for he violates another’s privacy and desecrates their honor. And he is punishable if he lies, for he has defied Allah by uttering slander and bearing false witness.”
📚Abū Nuʿaym Aḥmad ibn ʿAbd Allāh al-Iṣfahānī, Ḥilyat al-Awliyāʾ wa Ṭabaqāt al-Aṣfiyāʾ, 10 vols. (Cairo: Maṭbaʿat al-Saʿādah, 1394 AH / 1974 CE), 9:122.
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