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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[[Wisdom in Dealing With Mistakes of People of High Standing]]
The Prophet ﷺ said:
«أَقِيلُوا ذَوِي الْهَيْئَاتِ عَثَرَاتِهِمْ إِلَّا الْحُدُودَ»
“Pardon the slips of those of dignified bearing—except in matters of the prescribed punishments (ḥudūd).”
Ibn al-Qayyim explained:
اَلظَّاهِرُ أَنَّهُمْ ذَوُو الْأَقْدَارِ بَيْنَ النَّاسِ مِنَ الْجَاهِ وَالشَّرَفِ وَالسُّؤْدُدِ؛ فَإِنَّ اللَّهَ تَعَالَى خَصَّهُمْ بِنَوْعٍ مِنَ التَّكْرِيمِ وَتَفْضِيلٍ عَلَى بَنِي جِنْسِهِمْ.
“The apparent meaning is that they are those of standing among people—of honor, nobility, and leadership—for Allah, Exalted is He, has distinguished them with a special kind of dignity and preference over their peers.
َمَنْ كَانَ مِنْهُمْ مَسْتُورًا مَشْهُورًا بِالْخَيْرِ حَتَّى كَبَا بِهِ جَوَادُهُ، وَنَبَا عَصَبُ صَبْرِهِ، وَأُدِيلَ عَلَيْهِ شَيْطَانُهُ، فَلَا تُسَارِعْ إِلَى تَأْنِيبِهِ وَعُقُوبَتِهِ،
So whoever among them has been known for virtue, whose reputation is good, whose record is unstained—until his steed stumbled, his nerve of patience slackened, and his devil gained a moment’s upper hand—then do not hasten to reproach or punish him.
بَلْ تُقَالُ عَثْرَتُهُ مَا لَمْ يَكُنْ حَدًّا مِنْ حُدُودِ اللَّهِ، فَإِنَّهُ يَتَعَيَّنُ اسْتِيفَاؤُهُ مِنَ الشَّرِيفِ كَمَا يَتَعَيَّنُ أَخْذُهُ مِنَ الْوَضِيعِ
Rather, his lapse should be pardoned so long as it is not in one of the hudūd of Allah, for those punishments must be carried out upon the noble just as they are upon the lowly.
وَهَذَا بَابٌ عَظِيمٌ مِنْ أَبْوَابِ مَحَاسِنِ هَذِهِ الشَّرِيعَةِ الْكَامِلَةِ، وَسِيَاسَتِهَا لِلْعَالَمِ، وَانْتِظَامِهَا لِمَصَالِحِ الْعِبَادِ فِي الْمَعَاشِ وَالْمَعَادِ
…And this is a magnificent issue among the many beauties of this perfect Sharīʿah—its governance of the world and its flawless order in securing the welfare of Allah’s servants, both in this life and in the life to come.”
📘 Badā’iʿ al-Fawā’id (3/139)
The Prophet ﷺ said:
«أَقِيلُوا ذَوِي الْهَيْئَاتِ عَثَرَاتِهِمْ إِلَّا الْحُدُودَ»
“Pardon the slips of those of dignified bearing—except in matters of the prescribed punishments (ḥudūd).”
Ibn al-Qayyim explained:
اَلظَّاهِرُ أَنَّهُمْ ذَوُو الْأَقْدَارِ بَيْنَ النَّاسِ مِنَ الْجَاهِ وَالشَّرَفِ وَالسُّؤْدُدِ؛ فَإِنَّ اللَّهَ تَعَالَى خَصَّهُمْ بِنَوْعٍ مِنَ التَّكْرِيمِ وَتَفْضِيلٍ عَلَى بَنِي جِنْسِهِمْ.
“The apparent meaning is that they are those of standing among people—of honor, nobility, and leadership—for Allah, Exalted is He, has distinguished them with a special kind of dignity and preference over their peers.
َمَنْ كَانَ مِنْهُمْ مَسْتُورًا مَشْهُورًا بِالْخَيْرِ حَتَّى كَبَا بِهِ جَوَادُهُ، وَنَبَا عَصَبُ صَبْرِهِ، وَأُدِيلَ عَلَيْهِ شَيْطَانُهُ، فَلَا تُسَارِعْ إِلَى تَأْنِيبِهِ وَعُقُوبَتِهِ،
So whoever among them has been known for virtue, whose reputation is good, whose record is unstained—until his steed stumbled, his nerve of patience slackened, and his devil gained a moment’s upper hand—then do not hasten to reproach or punish him.
بَلْ تُقَالُ عَثْرَتُهُ مَا لَمْ يَكُنْ حَدًّا مِنْ حُدُودِ اللَّهِ، فَإِنَّهُ يَتَعَيَّنُ اسْتِيفَاؤُهُ مِنَ الشَّرِيفِ كَمَا يَتَعَيَّنُ أَخْذُهُ مِنَ الْوَضِيعِ
Rather, his lapse should be pardoned so long as it is not in one of the hudūd of Allah, for those punishments must be carried out upon the noble just as they are upon the lowly.
وَهَذَا بَابٌ عَظِيمٌ مِنْ أَبْوَابِ مَحَاسِنِ هَذِهِ الشَّرِيعَةِ الْكَامِلَةِ، وَسِيَاسَتِهَا لِلْعَالَمِ، وَانْتِظَامِهَا لِمَصَالِحِ الْعِبَادِ فِي الْمَعَاشِ وَالْمَعَادِ
…And this is a magnificent issue among the many beauties of this perfect Sharīʿah—its governance of the world and its flawless order in securing the welfare of Allah’s servants, both in this life and in the life to come.”
📘 Badā’iʿ al-Fawā’id (3/139)
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“Whoever’s truthfulness diminishes, his friends diminish.”
Al-Māwardī (d. 450 AH) said:
“Lying is the sum of every evil and the root of every blame, because of its vile outcomes and ruinous consequences.
It gives rise to tale-bearing, and tale-bearing produces hatred, and hatred turns into hostility—and with hostility there can be neither safety nor rest.
Hence it was said: ‘Whoever’s truthfulness diminishes, his friends diminish.’”
—Abū al-Ḥasan ʿAlī ibn Muḥammad al-Māwardī (d. 450 AH), Adab al-Dunyā wa-al-Dīn (Beirut: Dār Maktabat al-Ḥayāh, 1986), 261.
Al-Māwardī (d. 450 AH) said:
“Lying is the sum of every evil and the root of every blame, because of its vile outcomes and ruinous consequences.
It gives rise to tale-bearing, and tale-bearing produces hatred, and hatred turns into hostility—and with hostility there can be neither safety nor rest.
Hence it was said: ‘Whoever’s truthfulness diminishes, his friends diminish.’”
—Abū al-Ḥasan ʿAlī ibn Muḥammad al-Māwardī (d. 450 AH), Adab al-Dunyā wa-al-Dīn (Beirut: Dār Maktabat al-Ḥayāh, 1986), 261.
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Forwarded from قناة فضيلة الشيخ أ.د. عبد الله البخاري
[مَنْ قَلّ صِدْقُه قَلّ صَديقه]
-قال العلّامة الماورديُّ:
"الكذبُ جِماعُ كُلِّ شرٍّ وأصلُ كُلِّ ذَمٍّ؛ لِسُوءِ عَواقبِه وخُبثِ نتائِجِه؛ لأنّه يُنتِجُ النّميمةَ، والنّميمةُ تُنتِجُ البَغضاءَ، والبَغضاءُ تؤولُ إلى العَداوةِ، وليس مع العدَاوةِ أمنٌ ولا راحةٌ، ولذلك قيل:
مَنْ قَلَّ صِدْقُهُ قَلَّ صَدِيقُهُ"
(أدب الدّنيا والدين)(٢٦١)
•
🔘https://news.1rj.ru/str/dr_elbukhary/4550
•
🔄
-قال العلّامة الماورديُّ:
"الكذبُ جِماعُ كُلِّ شرٍّ وأصلُ كُلِّ ذَمٍّ؛ لِسُوءِ عَواقبِه وخُبثِ نتائِجِه؛ لأنّه يُنتِجُ النّميمةَ، والنّميمةُ تُنتِجُ البَغضاءَ، والبَغضاءُ تؤولُ إلى العَداوةِ، وليس مع العدَاوةِ أمنٌ ولا راحةٌ، ولذلك قيل:
مَنْ قَلَّ صِدْقُهُ قَلَّ صَدِيقُهُ"
(أدب الدّنيا والدين)(٢٦١)
•
🔘https://news.1rj.ru/str/dr_elbukhary/4550
•
🔄
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🌟“Were it Not For My Daughters & My Sins…”
Manṣūr ibn Ismāʿīl captured in poetry the frustration felt by many who are stifled by the surrounding society:
«لَوْلَا بَنَاتِي وَسَيِّئَاتِي *** لَذُبْتُ شَوْقًا إِلَى الْمَمَاتِ
“Were it not for my daughters and my sins, I would melt away in longing for death.
لِأَنَّنِي فِي جِوَارِ قَوْمٍ *** بَغَّضَنِي قُرْبُهُمُ حَيَاتِي»
For I dwell among a people whose nearness has made my very life detestable to me.”
He laments the weariness of living among foul and hateful people whose company has made life bitter. Only his responsibilities—his daughters—and the burden of his own sins restrain him from wishing earnestly for death. This poetry captures the yearning of the righteous for solitude and escape from a morally bankrupt society.
📚Al-Khaṭṭābī, Abū Sulaymān Ḥamd ibn Muḥammad al-Bustī, al-ʿUzlah (Cairo: al-Maṭbaʿah al-Salafiyyah, 2nd ed., 1399 AH / 1979 CE), p. 79.
Manṣūr ibn Ismāʿīl captured in poetry the frustration felt by many who are stifled by the surrounding society:
«لَوْلَا بَنَاتِي وَسَيِّئَاتِي *** لَذُبْتُ شَوْقًا إِلَى الْمَمَاتِ
“Were it not for my daughters and my sins, I would melt away in longing for death.
لِأَنَّنِي فِي جِوَارِ قَوْمٍ *** بَغَّضَنِي قُرْبُهُمُ حَيَاتِي»
For I dwell among a people whose nearness has made my very life detestable to me.”
He laments the weariness of living among foul and hateful people whose company has made life bitter. Only his responsibilities—his daughters—and the burden of his own sins restrain him from wishing earnestly for death. This poetry captures the yearning of the righteous for solitude and escape from a morally bankrupt society.
📚Al-Khaṭṭābī, Abū Sulaymān Ḥamd ibn Muḥammad al-Bustī, al-ʿUzlah (Cairo: al-Maṭbaʿah al-Salafiyyah, 2nd ed., 1399 AH / 1979 CE), p. 79.
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Forwarded from عرفات بن حسن المحمدي
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الإبانة- إياكم والخصومات
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Forwarded from Abu Muhammad Almaghribi Official Channel
🚨BRAND NEW MONTHLY LESSON ❗️
💥TODAY ❗️
📚Marhaban Ya Talib al-Ilm
مرحبا يا طالب العلم
by Shaykh al-‘Allamah Rabee bin Hadi al-Madkhali رحمه الله
شرف الطالب وكمال زينته بمعرفة فضل📕 العلم وعظيم أهميته
Part 3
🗓️ Monday 3rd of November 2025
🕰️ 20:00 U.K. Time
With our noble teacher:
🎙️ Abu Muhammad al-Maghribi حفظه الله
📍Somali Women’s Group, 171 Lodge Lane, Liverpool, L8 0QQ
☕️ Tea & refreshments after the class
📺Live on YouTube: youtube.com/@markazbukhari
💥TODAY ❗️
📚Marhaban Ya Talib al-Ilm
مرحبا يا طالب العلم
by Shaykh al-‘Allamah Rabee bin Hadi al-Madkhali رحمه الله
شرف الطالب وكمال زينته بمعرفة فضل📕 العلم وعظيم أهميته
Part 3
🗓️ Monday 3rd of November 2025
🕰️ 20:00 U.K. Time
With our noble teacher:
🎙️ Abu Muhammad al-Maghribi حفظه الله
📍Somali Women’s Group, 171 Lodge Lane, Liverpool, L8 0QQ
☕️ Tea & refreshments after the class
📺Live on YouTube: youtube.com/@markazbukhari
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Forwarded from Hamzah Abdur Razzaq’s Official Channel
🕌 The Khula Reality Check
📅 December 5–7, 2025
📍 Masjid Ibn Baaz – South Philadelphia
It’s time for a real conversation about responsibility and resolution.
Join us for an eye opening weekend with Shaykh Hamza Abdur Razzaaq & Shaykh Umar Quinn as we discuss:
✨ When and how to seek or grant a Khul’a
✨ The responsibilities that come with it
✨ A realistic approach to saving our families
Healing starts with honesty.
Don’t miss it !
come out and join us!
#MasjidIbnBaaz #KhulaRealityCheck #IslamicEvent #MarriageInIslam #FamilyHealing #SouthPhilly #CommunityGrowth
📅 December 5–7, 2025
📍 Masjid Ibn Baaz – South Philadelphia
It’s time for a real conversation about responsibility and resolution.
Join us for an eye opening weekend with Shaykh Hamza Abdur Razzaaq & Shaykh Umar Quinn as we discuss:
✨ When and how to seek or grant a Khul’a
✨ The responsibilities that come with it
✨ A realistic approach to saving our families
Healing starts with honesty.
Don’t miss it !
come out and join us!
#MasjidIbnBaaz #KhulaRealityCheck #IslamicEvent #MarriageInIslam #FamilyHealing #SouthPhilly #CommunityGrowth
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🕌 Teamwork Makes the Dream Work: The Wise Counsel of Ṭāwūs ibn Kaysān to ʿUmar ibn ʿAbd al-ʿAzīz
📜 ʿUmar ibn ʿAbd al-ʿAzīz said:
«مَا وَعَظَنِي أَحَدٌ أَحْسَنُ مِمَّا وَعَظَنِي طَاوُسٌ، كَتَبَ إِلَيَّ: اسْتَعِنْ بِأَهْلِ الْخَيْرِ يَكُنْ عَمَلُكَ خَيْرًا كُلُّهُ، وَلَا تَسْتَعِنْ بِأَهْلِ الشَّرِّ فَيَكُنْ عَمَلُكَ شَرًّا كُلُّهُ.»
“No one ever admonished me better than Ṭāwūs. He wrote to me: Seek the help of righteous people, and all your deeds will be righteous; do not seek the help of evil people, or all your deeds will be evil.”
📚 al-Majālisa wa Jawāhir al-ʿIlm, by Abū Bakr Aḥmad ibn Marwān al-Dīnawarī (Beirut: Dār Ibn Ḥazm; Bahrain: Jamʿiyyat al-Tarbiyyah al-Islāmiyyah, 1st ed., 1419 AH / 1998 CE), 1:466.
📜 ʿUmar ibn ʿAbd al-ʿAzīz said:
«مَا وَعَظَنِي أَحَدٌ أَحْسَنُ مِمَّا وَعَظَنِي طَاوُسٌ، كَتَبَ إِلَيَّ: اسْتَعِنْ بِأَهْلِ الْخَيْرِ يَكُنْ عَمَلُكَ خَيْرًا كُلُّهُ، وَلَا تَسْتَعِنْ بِأَهْلِ الشَّرِّ فَيَكُنْ عَمَلُكَ شَرًّا كُلُّهُ.»
“No one ever admonished me better than Ṭāwūs. He wrote to me: Seek the help of righteous people, and all your deeds will be righteous; do not seek the help of evil people, or all your deeds will be evil.”
📚 al-Majālisa wa Jawāhir al-ʿIlm, by Abū Bakr Aḥmad ibn Marwān al-Dīnawarī (Beirut: Dār Ibn Ḥazm; Bahrain: Jamʿiyyat al-Tarbiyyah al-Islāmiyyah, 1st ed., 1419 AH / 1998 CE), 1:466.
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Help a family, a widow and orphan children, in need in Gaza.
https://gofund.me/7bad953fc
https://gofund.me/7bad953fc
gofundme.com
Donate to Help a Mother & Her Four Orphaned Children Rebuild in Gaza, organized by Suhailah Umm Umayr
Assalamu alaikum wa rahmatullah,
My name is Suhailah Umm … Suhailah Umm Umayr needs your support for Help a Mother & Her Four Orphaned Children Rebuild in Gaza
My name is Suhailah Umm … Suhailah Umm Umayr needs your support for Help a Mother & Her Four Orphaned Children Rebuild in Gaza
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“Being Proud to Be Muslim”
Coming soon إن شاء الله.
In an age that confuses fame with worth and loudness with strength, Being Proud to Be Muslim calls the parents and youth of today back to the timeless foundation of true dignity.
Drawing on the wisdom of the Salaf—the early generations of Muslims whose sincerity built civilizations—this book explores what it means to possess self-respect, moral courage, and noble ambition in a world that often strips these qualities away.
From learning how to guard one’s honor, to understanding that real strength begins in the heart, the reader is taken on a journey of rediscovering what it means to stand tall with faith, integrity, and purpose.
With chapters such as Refusing Dishonor & Disrespect, High Aspirations & Self-Refinement, Take Pride in Your Religion, and Honor Among Thieves?, the book delivers clear, heartfelt guidance for those striving to grow into mature, self-respecting Muslims—men and women alike—grounded in conviction rather than trends.
Part spiritual counsel, part fatherly advice, Being Proud to Be Muslim is both a mirror and a map: a mirror reflecting the believer’s inner worth, and a map guiding them toward the heights of character, faith, and service.
Coming soon إن شاء الله.
In an age that confuses fame with worth and loudness with strength, Being Proud to Be Muslim calls the parents and youth of today back to the timeless foundation of true dignity.
Drawing on the wisdom of the Salaf—the early generations of Muslims whose sincerity built civilizations—this book explores what it means to possess self-respect, moral courage, and noble ambition in a world that often strips these qualities away.
From learning how to guard one’s honor, to understanding that real strength begins in the heart, the reader is taken on a journey of rediscovering what it means to stand tall with faith, integrity, and purpose.
With chapters such as Refusing Dishonor & Disrespect, High Aspirations & Self-Refinement, Take Pride in Your Religion, and Honor Among Thieves?, the book delivers clear, heartfelt guidance for those striving to grow into mature, self-respecting Muslims—men and women alike—grounded in conviction rather than trends.
Part spiritual counsel, part fatherly advice, Being Proud to Be Muslim is both a mirror and a map: a mirror reflecting the believer’s inner worth, and a map guiding them toward the heights of character, faith, and service.
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📘 Book Now Available
الحمد لله الذي بنعمته تتم الصالحات
Being Proud to Be Muslim — Advice from the Salaf on Instilling Dignity in Our Youth
US 🔗: https://www.amazon.com/dp/B0G258ZQ2D
UK 🔗: https://www.amazon.co.uk/dp/B0G258ZQ2D
✨ 233 pages
For parents, mentors, and young adults seeking dignity, confidence, and a clear Islamic identity.
Compiled from 100+ classical and contemporary sources, this first volume in the “Heirs of Honor” series explores:
• What true dignity and self-respect mean in Islam
• How these virtues are built in our youth from the inside out
• The difference between real honor and modern “street credibility”
• How past “outlaw cultures” resemble today’s street culture
• The classical ideal of al-futuwwah (youthful honor) and how young heroes throughout history led their communities to brighter futures
• Actionable wisdom from the Salaf to help young Muslims stand tall, avoid traps, and grow into adulthood with clarity and courage
A powerful resource for families and youth striving to live with honor, purpose, and pride in Islam.
الحمد لله الذي بنعمته تتم الصالحات
Being Proud to Be Muslim — Advice from the Salaf on Instilling Dignity in Our Youth
US 🔗: https://www.amazon.com/dp/B0G258ZQ2D
UK 🔗: https://www.amazon.co.uk/dp/B0G258ZQ2D
✨ 233 pages
For parents, mentors, and young adults seeking dignity, confidence, and a clear Islamic identity.
Compiled from 100+ classical and contemporary sources, this first volume in the “Heirs of Honor” series explores:
• What true dignity and self-respect mean in Islam
• How these virtues are built in our youth from the inside out
• The difference between real honor and modern “street credibility”
• How past “outlaw cultures” resemble today’s street culture
• The classical ideal of al-futuwwah (youthful honor) and how young heroes throughout history led their communities to brighter futures
• Actionable wisdom from the Salaf to help young Muslims stand tall, avoid traps, and grow into adulthood with clarity and courage
A powerful resource for families and youth striving to live with honor, purpose, and pride in Islam.
❤62👍4💯3🆒2
Umar Quinn pinned «📘 Book Now Available الحمد لله الذي بنعمته تتم الصالحات Being Proud to Be Muslim — Advice from the Salaf on Instilling Dignity in Our Youth US 🔗: https://www.amazon.com/dp/B0G258ZQ2D UK 🔗: https://www.amazon.co.uk/dp/B0G258ZQ2D ✨ 233 pages For parents…»
Forwarded from Contemplating the Qur’ān
🎁A Very Rare Benefit You Might Not Otherwise Find:
[[Al-Shinqīṭī: Allah's Wisdom in Testing the Yahūd with Sorcery]]
I would like to preface this benefit with a Qur'anic principle mentioned by Imām Al-Saʿdī [d. 1376 AH], who said:
«دَلَّ القُرْآنُ فِي عِدَّةِ آيَاتٍ أَنَّ مَنْ تَرَكَ مَا يَنْفَعُهُ مَعَ الإِمْكَانِ ابْتُلِيَ بِالِاشْتِغَالِ بِمَا يَضُرُّهُ، وَحُرِمَ الأَمْرَ الأَوَّلَ.»
“The Qur’an makes clear in several verses that whoever abandons what benefits him, though fully able to pursue it, will be tested by becoming preoccupied with what harms him while deprived of the first matter (i.e., the greater good he neglected).”¹
¹ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān, 1st ed. (Riyadh: Maktabat al-Rushd, 1420/1999), 96.
🌟Shaykh al-ʿAllāmah ʿAṭiyyah Muḥammad Sālim — [d. 1420 AH] may Allah have mercy on him — said:
«سَمِعْتُ مِنْ وَالِدِنَا الشَّيْخِ الأَمِينِ، وَمَا تَقَدَّمَ مِنِ ادِّعَاءِ اليَهُودِ عَلَى نَبِيِّ اللَّهِ سُلَيْمَانَ، أَنَّهُ كَانَ مَلِكًا وَلَيْسَ نَبِيًّا، وَلَمْ يُسَخِّرِ اللَّهُ لَهُ الرِّيحَ وَلَا الجِنَّ، وَإِنَّمَا سَخَّرَهَا سُلَيْمَانُ بِالسِّحْرِ، وَنَهَاهُمُ اللَّهُ فَلَمْ يَنْتَهُوا، فَأَنْزَلَ إِلَيْهِمْ مَلَكَيْنِ بِسِحْرٍ حَقِيقِيٍّ لَا تَخْيِيلِيٍّ، وَقَالَ لَهُمْ: هَذَا السِّحْرُ عِنْدَكُمْ، فَإِنْ كُنْتُمْ مُصِرِّينَ عَلَى الكُفْرِ بِنُبُوَّةِ سُلَيْمَانَ، مُصَدِّقِينَ بِالسِّحْرِ، فَخُذُوا السِّحْرَ وَأَوْجِدُوا مُلْكًا كَمُلْكِ سُلَيْمَانَ بِالسِّحْرِ فِي زَعْمِكُمْ.
“I heard from our teacher, al-Shaykh al-Amīn (al-Shinqīṭī [d. 1393 AH]), concerning what has already been mentioned of the Jews’ claim about Allah’s Prophet Sulaymān — namely, that he was only a king and not a prophet, and that Allah did not subject the wind or the jinn to him. Rather, they alleged that Sulaymān subdued them by means of sorcery. Allah forbade them from this claim, yet they did not desist. So He sent down to them two angels with real sorcery, not merely the illusory type. And He said to them in essence: ‘Here is sorcery before you. If you persist in denying the prophethood of Sulaymān while believing in sorcery (i.e., its permissiblity and effectiveness), then take this sorcery and produce a kingdom like the kingdom of Sulaymān — according to your claim.’
وَهَذَا نَظِيرُ مَا تَحَدَّى اللَّهُ العَرَبَ بِهِ: أَنْ يَأْتُوا بِسُورَةٍ مِنَ القُرْآنِ بِلُغَتِهِمْ، وَقَالُوا: يُعَلِّمُهُ بَشَرٌ. فَلَمَّا عَجَزُوا ثَبَتَ أَنَّهُ مِنْ عِنْدِ اللَّهِ.
This is similar to Allah’s challenge to the Arabs: that they produce a sūrah of the Qur’an in their own language when they said, “A human being teaches him.” But when they were unable, it became established that it is from Allah.
وَكَذَلِكَ اليَهُودُ تَحَدَّاهُمْ بِوُجُودِ السِّحْرِ أَنْ يُوجِدُوا مُلْكًا كَمُلْكِ سُلَيْمَانَ، فَلَمَّا عَجَزُوا ثَبَتَ أَنَّهُ نَبِيٌّ مُرْسَلٌ، وَآتَاهُ اللَّهُ مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ.»
Likewise, the Jews were challenged — with sorcery itself present — to produce a kingdom like that of Sulaymān through sorcery. When they failed, it became established that he was a prophet sent by Allah, and that Allah granted him a dominion that would belong to no one after him.”
📖Āyāt al-Hidāyah wa al-Istiqaāmah, vol. 1, p. 356, in the collected works of the Shaykh.
[[Al-Shinqīṭī: Allah's Wisdom in Testing the Yahūd with Sorcery]]
I would like to preface this benefit with a Qur'anic principle mentioned by Imām Al-Saʿdī [d. 1376 AH], who said:
«دَلَّ القُرْآنُ فِي عِدَّةِ آيَاتٍ أَنَّ مَنْ تَرَكَ مَا يَنْفَعُهُ مَعَ الإِمْكَانِ ابْتُلِيَ بِالِاشْتِغَالِ بِمَا يَضُرُّهُ، وَحُرِمَ الأَمْرَ الأَوَّلَ.»
“The Qur’an makes clear in several verses that whoever abandons what benefits him, though fully able to pursue it, will be tested by becoming preoccupied with what harms him while deprived of the first matter (i.e., the greater good he neglected).”¹
¹ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān, 1st ed. (Riyadh: Maktabat al-Rushd, 1420/1999), 96.
🌟Shaykh al-ʿAllāmah ʿAṭiyyah Muḥammad Sālim — [d. 1420 AH] may Allah have mercy on him — said:
«سَمِعْتُ مِنْ وَالِدِنَا الشَّيْخِ الأَمِينِ، وَمَا تَقَدَّمَ مِنِ ادِّعَاءِ اليَهُودِ عَلَى نَبِيِّ اللَّهِ سُلَيْمَانَ، أَنَّهُ كَانَ مَلِكًا وَلَيْسَ نَبِيًّا، وَلَمْ يُسَخِّرِ اللَّهُ لَهُ الرِّيحَ وَلَا الجِنَّ، وَإِنَّمَا سَخَّرَهَا سُلَيْمَانُ بِالسِّحْرِ، وَنَهَاهُمُ اللَّهُ فَلَمْ يَنْتَهُوا، فَأَنْزَلَ إِلَيْهِمْ مَلَكَيْنِ بِسِحْرٍ حَقِيقِيٍّ لَا تَخْيِيلِيٍّ، وَقَالَ لَهُمْ: هَذَا السِّحْرُ عِنْدَكُمْ، فَإِنْ كُنْتُمْ مُصِرِّينَ عَلَى الكُفْرِ بِنُبُوَّةِ سُلَيْمَانَ، مُصَدِّقِينَ بِالسِّحْرِ، فَخُذُوا السِّحْرَ وَأَوْجِدُوا مُلْكًا كَمُلْكِ سُلَيْمَانَ بِالسِّحْرِ فِي زَعْمِكُمْ.
“I heard from our teacher, al-Shaykh al-Amīn (al-Shinqīṭī [d. 1393 AH]), concerning what has already been mentioned of the Jews’ claim about Allah’s Prophet Sulaymān — namely, that he was only a king and not a prophet, and that Allah did not subject the wind or the jinn to him. Rather, they alleged that Sulaymān subdued them by means of sorcery. Allah forbade them from this claim, yet they did not desist. So He sent down to them two angels with real sorcery, not merely the illusory type. And He said to them in essence: ‘Here is sorcery before you. If you persist in denying the prophethood of Sulaymān while believing in sorcery (i.e., its permissiblity and effectiveness), then take this sorcery and produce a kingdom like the kingdom of Sulaymān — according to your claim.’
وَهَذَا نَظِيرُ مَا تَحَدَّى اللَّهُ العَرَبَ بِهِ: أَنْ يَأْتُوا بِسُورَةٍ مِنَ القُرْآنِ بِلُغَتِهِمْ، وَقَالُوا: يُعَلِّمُهُ بَشَرٌ. فَلَمَّا عَجَزُوا ثَبَتَ أَنَّهُ مِنْ عِنْدِ اللَّهِ.
This is similar to Allah’s challenge to the Arabs: that they produce a sūrah of the Qur’an in their own language when they said, “A human being teaches him.” But when they were unable, it became established that it is from Allah.
وَكَذَلِكَ اليَهُودُ تَحَدَّاهُمْ بِوُجُودِ السِّحْرِ أَنْ يُوجِدُوا مُلْكًا كَمُلْكِ سُلَيْمَانَ، فَلَمَّا عَجَزُوا ثَبَتَ أَنَّهُ نَبِيٌّ مُرْسَلٌ، وَآتَاهُ اللَّهُ مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ.»
Likewise, the Jews were challenged — with sorcery itself present — to produce a kingdom like that of Sulaymān through sorcery. When they failed, it became established that he was a prophet sent by Allah, and that Allah granted him a dominion that would belong to no one after him.”
📖Āyāt al-Hidāyah wa al-Istiqaāmah, vol. 1, p. 356, in the collected works of the Shaykh.
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⚠️ Additional Benefit: [[Due to Their Refusal of the True Messiah, They Are Awaiting the Dajjāl]]
Another example of the principle highlighted above is mentioned by Imām Ibn al-Qayyim (d. 751 AH), who said:
«فَالمُسْلِمُونَ يُؤْمِنُونَ بِالمَسِيحِ الصَّادِقِ الَّذِي جَاءَ مِنْ عِنْدِ اللَّهِ بِالهُدَى وَدِينِ الحَقِّ، وَالَّذِي هُوَ عَبْدُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ العَذْرَاءِ البَتُولِ.
“The Muslims believe in the true and actual Messiah who came from Allah with guidance and the religion of truth; he who is Allah’s servant, His messenger, and His word which He cast to Mary, the pure and virgin mother.
وَالنَّصَارَى إِنَّمَا تُؤْمِنُ بِمَسِيحٍ دَعَا إِلَى عِبَادَةِ نَفْسِهِ وَأُمِّهِ، وَأَنَّهُ ثَالِثُ ثَلَاثَةٍ، وَأَنَّهُ اللَّهُ وَابْنُ اللَّهِ. وَهَذَا هُوَ أَخُو المَسِيحِ الكَذَّابِ—لَوْ كَانَ لَهُ وُجُودٌ—فَإِنَّ المَسِيحَ الكَذَّابَ يَزْعُمُ أَنَّهُ اللَّهُ.
As for the Christians, they believe in a ‘messiah’ who called them to worship himself and his mother, who they claim is the third of three, God and the son of God. This is, in reality, the brother of the false messiah—if there were such a thing—for the false messiah (i.e., the Dajjāl) claims that he is Allah.
وَالنَّصَارَى فِي الحَقِيقَةِ أَتْبَاعُ هَذَا المَسِيحِ، كَمَا أَنَّ اليَهُودَ إِنَّمَا يَنْتَظِرُونَ خُرُوجَهُ، وَهُمْ يَزْعُمُونَ أَنَّهُمْ يَنْتَظِرُونَ النَّبِيَّ الَّذِي بُشِّرُوا بِهِ، فَعَوَّضَهُمُ الشَّيْطَانُ—بَعْدَ مَجِيئِهِ—مِنَ الإِيمَانِ بِهِ انْتِظَارًا لِلمَسِيحِ الدَّجَّالِ
Thus the Christians are, in truth, followers of this (false) messiah; just as the Jews await his coming, thinking they are awaiting the prophet who was promised to them. But after that prophet came, Satan replaced faith in him with anticipation of the false messiah.
وَهَكَذَا كُلُّ مَنْ أَعْرَضَ عَنِ الحَقِّ يُعَوَّضُ عَنْهُ بِالبَاطِلِ.»
And so it is with everyone who turns away from the truth: he is compensated with falsehood.”¹
¹ Ibn Qayyim al-Jawziyyah, Hidāyat al-Ḥayārā fī Ajwibat al-Yahūd wa al-Naṣārā, in Āthār al-Imām Ibn Qayyim al-Jawziyyah wa mā Laḥiqahā min Aʿmāl, vol. 16 (Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 4th ed., 1440/2019), 151.
Another example of the principle highlighted above is mentioned by Imām Ibn al-Qayyim (d. 751 AH), who said:
«فَالمُسْلِمُونَ يُؤْمِنُونَ بِالمَسِيحِ الصَّادِقِ الَّذِي جَاءَ مِنْ عِنْدِ اللَّهِ بِالهُدَى وَدِينِ الحَقِّ، وَالَّذِي هُوَ عَبْدُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ العَذْرَاءِ البَتُولِ.
“The Muslims believe in the true and actual Messiah who came from Allah with guidance and the religion of truth; he who is Allah’s servant, His messenger, and His word which He cast to Mary, the pure and virgin mother.
وَالنَّصَارَى إِنَّمَا تُؤْمِنُ بِمَسِيحٍ دَعَا إِلَى عِبَادَةِ نَفْسِهِ وَأُمِّهِ، وَأَنَّهُ ثَالِثُ ثَلَاثَةٍ، وَأَنَّهُ اللَّهُ وَابْنُ اللَّهِ. وَهَذَا هُوَ أَخُو المَسِيحِ الكَذَّابِ—لَوْ كَانَ لَهُ وُجُودٌ—فَإِنَّ المَسِيحَ الكَذَّابَ يَزْعُمُ أَنَّهُ اللَّهُ.
As for the Christians, they believe in a ‘messiah’ who called them to worship himself and his mother, who they claim is the third of three, God and the son of God. This is, in reality, the brother of the false messiah—if there were such a thing—for the false messiah (i.e., the Dajjāl) claims that he is Allah.
وَالنَّصَارَى فِي الحَقِيقَةِ أَتْبَاعُ هَذَا المَسِيحِ، كَمَا أَنَّ اليَهُودَ إِنَّمَا يَنْتَظِرُونَ خُرُوجَهُ، وَهُمْ يَزْعُمُونَ أَنَّهُمْ يَنْتَظِرُونَ النَّبِيَّ الَّذِي بُشِّرُوا بِهِ، فَعَوَّضَهُمُ الشَّيْطَانُ—بَعْدَ مَجِيئِهِ—مِنَ الإِيمَانِ بِهِ انْتِظَارًا لِلمَسِيحِ الدَّجَّالِ
Thus the Christians are, in truth, followers of this (false) messiah; just as the Jews await his coming, thinking they are awaiting the prophet who was promised to them. But after that prophet came, Satan replaced faith in him with anticipation of the false messiah.
وَهَكَذَا كُلُّ مَنْ أَعْرَضَ عَنِ الحَقِّ يُعَوَّضُ عَنْهُ بِالبَاطِلِ.»
And so it is with everyone who turns away from the truth: he is compensated with falsehood.”¹
¹ Ibn Qayyim al-Jawziyyah, Hidāyat al-Ḥayārā fī Ajwibat al-Yahūd wa al-Naṣārā, in Āthār al-Imām Ibn Qayyim al-Jawziyyah wa mā Laḥiqahā min Aʿmāl, vol. 16 (Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 4th ed., 1440/2019), 151.
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Forwarded from Contemplating the Qur’ān
🔥Based on what has preceded: Imagine the audacity to imagine that a society could be built on disbelief and occultism (i.e., sorcery, bewitching the minds, mass manipulation, the abolition of shame and morals, the destruction of the traditional family, etc.)! -- As many of the world's elites in the modern world imagine and promote. Al-Sa'dī cites one of the striking examples of this in the Qur'ān, saying:
«كَقَوْلِهِ فِي اليَهُودِ فِي سُورَةِ البَقَرَةَ: {نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ * وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ} [البقرة: 101–102]،
“As in His saying about the Yahūd in Sūrat al-Baqarah: {A group from among those who were given the Scripture cast aside the Book of Allah behind their backs as though they did not know; and they followed what the devils recited during the reign of Sulaymān.} (2:101–102).
فَإِنَّهُمْ لَمَّا تَرَكُوا اتِّبَاعَ كُتُبِ اللَّهِ المُنَزَّلَةِ مِنْ عِنْدِهِ لِهُدَى العِبَادِ، وَإِصْلَاحِ شُؤُونِهِمْ وَإِسْعَادِهِمْ، ابْتُلُوا بِاتِّبَاعِ أَرَاذِلِهَا وَأَخْسَئِهَا وَأَضَرِّهَا لِلْعُقُولِ، وَأَفْتَكِهَا فِي إِفْسَادِ المُجْتَمَعِ.»
For when they abandoned the divinely revealed Books of Allah—sent down to guide His servants, to set their affairs right, and to bring them happiness—they were tested by following the lowest, the vilest, the most harmful things to the intellect, and the most ruinous of all in corrupting society.”¹
¹ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān, 1st ed. (Riyadh: Maktabat al-Rushd, 1420/1999), 96-97.
«كَقَوْلِهِ فِي اليَهُودِ فِي سُورَةِ البَقَرَةَ: {نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ * وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ} [البقرة: 101–102]،
“As in His saying about the Yahūd in Sūrat al-Baqarah: {A group from among those who were given the Scripture cast aside the Book of Allah behind their backs as though they did not know; and they followed what the devils recited during the reign of Sulaymān.} (2:101–102).
فَإِنَّهُمْ لَمَّا تَرَكُوا اتِّبَاعَ كُتُبِ اللَّهِ المُنَزَّلَةِ مِنْ عِنْدِهِ لِهُدَى العِبَادِ، وَإِصْلَاحِ شُؤُونِهِمْ وَإِسْعَادِهِمْ، ابْتُلُوا بِاتِّبَاعِ أَرَاذِلِهَا وَأَخْسَئِهَا وَأَضَرِّهَا لِلْعُقُولِ، وَأَفْتَكِهَا فِي إِفْسَادِ المُجْتَمَعِ.»
For when they abandoned the divinely revealed Books of Allah—sent down to guide His servants, to set their affairs right, and to bring them happiness—they were tested by following the lowest, the vilest, the most harmful things to the intellect, and the most ruinous of all in corrupting society.”¹
¹ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān, 1st ed. (Riyadh: Maktabat al-Rushd, 1420/1999), 96-97.
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Forwarded from عرفات بن حسن المحمدي
[يكتب ويصول ويجول وينصح ويوجه]
جزى الله فضيلة شيخنا العلامة المحدث عبد الله البخاري حفظه الله على نصائحه المستمرة للشباب بالهدوء والسكينة ومعرفة مقدار وحقيقة النفس وعدم الدخول فيما لا يحسنه المرء.
أنادي شبابنا العقلاء:
انشروا نصائح هذا الصادق في كل مكان وهي كثيرة جدا، وتعالج أخطاء الساحة بصدق ورحمة وشفقة.
فمازال ناصحا باذلا وقته وعلمه للشباب وبشهادة مشايخه وعلمائه، وبشهادة من عرفه عن قرب.
فما جاءت الفتن إلا بسبب دخول الطائشين ومحبي الشهرة والأضواء الذين ماعرفوا بجهود علمية إلا بالتطفل على جهود غيرهم والكتابة بأقلام غيرهم، وتناقضهم لا نظير له.
فلن يهدأ للفارغين بال ولا قلم مستأجر حتى يتفرق السلفيون عن علمائهم، ويركضون خلف الفَرَغ الذين لا دعوة ولا علم ولا حلم ولا دروس. فلا ينشطون إلا في حظوظ أنفسهم.
عرفات المحمدي
جزى الله فضيلة شيخنا العلامة المحدث عبد الله البخاري حفظه الله على نصائحه المستمرة للشباب بالهدوء والسكينة ومعرفة مقدار وحقيقة النفس وعدم الدخول فيما لا يحسنه المرء.
أنادي شبابنا العقلاء:
انشروا نصائح هذا الصادق في كل مكان وهي كثيرة جدا، وتعالج أخطاء الساحة بصدق ورحمة وشفقة.
فمازال ناصحا باذلا وقته وعلمه للشباب وبشهادة مشايخه وعلمائه، وبشهادة من عرفه عن قرب.
فما جاءت الفتن إلا بسبب دخول الطائشين ومحبي الشهرة والأضواء الذين ماعرفوا بجهود علمية إلا بالتطفل على جهود غيرهم والكتابة بأقلام غيرهم، وتناقضهم لا نظير له.
فلن يهدأ للفارغين بال ولا قلم مستأجر حتى يتفرق السلفيون عن علمائهم، ويركضون خلف الفَرَغ الذين لا دعوة ولا علم ولا حلم ولا دروس. فلا ينشطون إلا في حظوظ أنفسهم.
عرفات المحمدي
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عرفات بن حسن المحمدي
[يكتب ويصول ويجول وينصح ويوجه] جزى الله فضيلة شيخنا العلامة المحدث عبد الله البخاري حفظه الله على نصائحه المستمرة للشباب بالهدوء والسكينة ومعرفة مقدار وحقيقة النفس وعدم الدخول فيما لا يحسنه المرء. أنادي شبابنا العقلاء: انشروا نصائح هذا الصادق في كل مكان…
May Allah reward our virtuous Shaykh, the eminent scholar of ḥadīth ʿAbd Allāh al-Bukhārī—may Allah preserve him—for his constant counsel to the youth: urging them toward calmness and serenity, and reminding them to recognize the true measure of their own souls, and not to enter into matters they are unfit to handle.
To our sensible young men, I say:
Spread this man’s sincere advice far and wide. His guidance is abundant, and it addresses the faults that appear in our arena with honesty, compassion, and genuine concern.
He has never ceased to offer his time and knowledge to the youth—something witnessed by his own teachers and scholars, and affirmed by those who have known him closely.
As for the tribulations that arise, they have only come about through the reckless and the seekers of fame and attention—those who have no real scholarly contribution, except intruding upon the work of others and writing with the pens of others. Their contradictions are without equal.
The empty-minded will never settle—neither their thoughts nor their hired pens—until they pull the Salafīs away from their scholars, driving them instead toward the hollow and the insignificant: people with no daʿwah, no knowledge, no forbearance, no lessons, and no teaching. They show no energy except when serving their own personal interests.
— ʿArafāt al-Muḥammadī
To our sensible young men, I say:
Spread this man’s sincere advice far and wide. His guidance is abundant, and it addresses the faults that appear in our arena with honesty, compassion, and genuine concern.
He has never ceased to offer his time and knowledge to the youth—something witnessed by his own teachers and scholars, and affirmed by those who have known him closely.
As for the tribulations that arise, they have only come about through the reckless and the seekers of fame and attention—those who have no real scholarly contribution, except intruding upon the work of others and writing with the pens of others. Their contradictions are without equal.
The empty-minded will never settle—neither their thoughts nor their hired pens—until they pull the Salafīs away from their scholars, driving them instead toward the hollow and the insignificant: people with no daʿwah, no knowledge, no forbearance, no lessons, and no teaching. They show no energy except when serving their own personal interests.
— ʿArafāt al-Muḥammadī
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