قال ابن حزم رحمه الله:
واعلموا أنه لولا العلماء الذين ينقلون العلم، ويعلمونه الناس جيلا بعد جيل، لهلك الإسلام جملة، فتدبروا هذا، وقفوا عنده وتفكروا فيه، ولذلك سموا ورثة الأنبياء.
•••
Ibn Hazm رحمه الله said:
“Know that if it were not for the scholars who transmit knowledge and teach it to the people generation after generation, Islam would have perished altogether. So reflect on this, stop and think about it. And for that reason they are known as ورثة الانبياء (the inheritors of the Prophets).”
[التلخيص لابن حزم صـ١٠٨]
واعلموا أنه لولا العلماء الذين ينقلون العلم، ويعلمونه الناس جيلا بعد جيل، لهلك الإسلام جملة، فتدبروا هذا، وقفوا عنده وتفكروا فيه، ولذلك سموا ورثة الأنبياء.
•••
Ibn Hazm رحمه الله said:
“Know that if it were not for the scholars who transmit knowledge and teach it to the people generation after generation, Islam would have perished altogether. So reflect on this, stop and think about it. And for that reason they are known as ورثة الانبياء (the inheritors of the Prophets).”
[التلخيص لابن حزم صـ١٠٨]
قال ابن حزم رحمه الله:
١- لو لم يكن من فضل العلم إلا أن الجهال يهابونك ويجلونك والعلماء يحبونك ويكرمونك لكان ذلك سببا لوجوب طلبه، فكيف بسائر فضائله في الدنيا والآخرة!؟
٢- ولو لم يكن من نقص الجهل إلا أن صاحبه يحسد العلماء ويغبط نظراءه من الجهال لكان ذلك سببا لوجوب الفرار عنه، فكيف بسائر رذائله في الدنيا والآخرة!؟
•••
Ibn Hazm said:
1- If there was no virtue of knowledge except that: Those who are ignorant fear and venerate you and the scholars love and honor you... then that would be enough of a reason to seek it. So what about all of its other virtues in this world and the hereafter?
2- And if there was no defect or imperfection in ignorance except for the fact that: The ignorant one is jealous of the scholars and he envies his ignorant peers... then that would be enough of a reason to run away and flee from ignorance. So what about all of its other vices in this world and the hereafter?
[الأخلاق والسير في مداواة النفوس]
١- لو لم يكن من فضل العلم إلا أن الجهال يهابونك ويجلونك والعلماء يحبونك ويكرمونك لكان ذلك سببا لوجوب طلبه، فكيف بسائر فضائله في الدنيا والآخرة!؟
٢- ولو لم يكن من نقص الجهل إلا أن صاحبه يحسد العلماء ويغبط نظراءه من الجهال لكان ذلك سببا لوجوب الفرار عنه، فكيف بسائر رذائله في الدنيا والآخرة!؟
•••
Ibn Hazm said:
1- If there was no virtue of knowledge except that: Those who are ignorant fear and venerate you and the scholars love and honor you... then that would be enough of a reason to seek it. So what about all of its other virtues in this world and the hereafter?
2- And if there was no defect or imperfection in ignorance except for the fact that: The ignorant one is jealous of the scholars and he envies his ignorant peers... then that would be enough of a reason to run away and flee from ignorance. So what about all of its other vices in this world and the hereafter?
[الأخلاق والسير في مداواة النفوس]
قال الإمام الشافعي رحمه الله:
من إِذَالَةِ العلم أن تناظر كلَّ من ناظرك وتُقاوِلَ كلَّ من قَاوَلَك.
•••
Imām ash-Shāfi’ī رحمه الله said:
"From the degradation of knowledge is that you debate everyone who debates you, and you argue with everyone who argues with you."
[Manāqib ash-Shāfi’ī, 2/151]
من إِذَالَةِ العلم أن تناظر كلَّ من ناظرك وتُقاوِلَ كلَّ من قَاوَلَك.
•••
Imām ash-Shāfi’ī رحمه الله said:
"From the degradation of knowledge is that you debate everyone who debates you, and you argue with everyone who argues with you."
[Manāqib ash-Shāfi’ī, 2/151]
قال شيخ الإسلام ابن تيمية رحمه الله:
من رأى أنه لا ينشرح صدره، ولا يحصل له حلاوة الإيمان، ونور الهداية فليكثر التوبة
والإستغفار.
[مجموع الفتاوى ٥/٦٢]
•••
Shaykh ul Islam ibn Taymiyyah رحمه الله said:
"Whoever sees that his chest doesn't expand, and he couldn't attain the sweetness of Iman and the light of guidance, let him increase his repentance and seeking forgiveness."
[Majmoo al-fatawa 5/62]
من رأى أنه لا ينشرح صدره، ولا يحصل له حلاوة الإيمان، ونور الهداية فليكثر التوبة
والإستغفار.
[مجموع الفتاوى ٥/٦٢]
•••
Shaykh ul Islam ibn Taymiyyah رحمه الله said:
"Whoever sees that his chest doesn't expand, and he couldn't attain the sweetness of Iman and the light of guidance, let him increase his repentance and seeking forgiveness."
[Majmoo al-fatawa 5/62]
قال الشيخ مقبل بن هادي الوادعي رحمه الله:
فما أسهل أن تحفظ لك كلمات 'فلان حزبي' أو 'فلان عميل' وترددها من هذا المجلس إلى هذا المجلس.
بل أريد منك أن تبدأ: بحفظ القرآن وبحفظ ما استطعت من أحاديث رسول الله صلى الله عليه وسلم, وهكذا اللغة العربية.
فانا اقول: إن هذا الصراع ناشئ عندهم عن فراغ أعجبهم هذا الكلام ام لم يعجبهم، فلو شَغلتُم أنفُسَكم بحفظِ القرآن وبتحصيلِ العلمِ النافعِ لما وجدتم وقتاً لهذا الكلام.
•••
Shaykh Muqbil b. Hādī al-Wādi'ī رحمه الله said:
"And how easy is it for you to memorise statements like: 'so and so is a ḥizbī (partisan)' or 'so and so is a supporter (of the ḥizbīs)' and you repeat this from one gathering to another.
Rather what I want from you is that you begin with memorising the Qurʿān and memorising that which you are able to from the aḥādīth of the Messenger of Allāh ﷺ and likewise the Arabic language.
Therefore I say: these disputes only came about due to free time, whether they liked these statements or not. So if you were to busy yourselves with memorising the Qurʿān and (striving) to attain beneficial knowledge, then you would not have time (to waste) with such statements."
[Ghārah al-Ashriṭah, 2/411]
فما أسهل أن تحفظ لك كلمات 'فلان حزبي' أو 'فلان عميل' وترددها من هذا المجلس إلى هذا المجلس.
بل أريد منك أن تبدأ: بحفظ القرآن وبحفظ ما استطعت من أحاديث رسول الله صلى الله عليه وسلم, وهكذا اللغة العربية.
فانا اقول: إن هذا الصراع ناشئ عندهم عن فراغ أعجبهم هذا الكلام ام لم يعجبهم، فلو شَغلتُم أنفُسَكم بحفظِ القرآن وبتحصيلِ العلمِ النافعِ لما وجدتم وقتاً لهذا الكلام.
•••
Shaykh Muqbil b. Hādī al-Wādi'ī رحمه الله said:
"And how easy is it for you to memorise statements like: 'so and so is a ḥizbī (partisan)' or 'so and so is a supporter (of the ḥizbīs)' and you repeat this from one gathering to another.
Rather what I want from you is that you begin with memorising the Qurʿān and memorising that which you are able to from the aḥādīth of the Messenger of Allāh ﷺ and likewise the Arabic language.
Therefore I say: these disputes only came about due to free time, whether they liked these statements or not. So if you were to busy yourselves with memorising the Qurʿān and (striving) to attain beneficial knowledge, then you would not have time (to waste) with such statements."
[Ghārah al-Ashriṭah, 2/411]
قال شيخ الإسلام ابن تيمية رحمه الله:
الشتيمة والوٓقيعة والتهجم عند النقاش حيلة العاجز وبضاعة المفلس فإن الرد بمجرد الشتم والتهويل لايعجز عنه أحد.
•••
Shaykh ul-Islām Ibn Taymiyyah رحمه الله said:
"Insulting, slandering, and being aggressive during a discussion are tricks of those who are weak and a commodity of those who are bankrupt (in ‘ilm). Verily, refutations based upon insults and intimidation, everyone has the capability of doing that."
[Majmū’ al-Fatāwā, 4/186]
الشتيمة والوٓقيعة والتهجم عند النقاش حيلة العاجز وبضاعة المفلس فإن الرد بمجرد الشتم والتهويل لايعجز عنه أحد.
•••
Shaykh ul-Islām Ibn Taymiyyah رحمه الله said:
"Insulting, slandering, and being aggressive during a discussion are tricks of those who are weak and a commodity of those who are bankrupt (in ‘ilm). Verily, refutations based upon insults and intimidation, everyone has the capability of doing that."
[Majmū’ al-Fatāwā, 4/186]
سئل سليمان ابن عبدالملك ابي حازم: لماذا نخاف من الموت؟ فقال: لانكم عمرتم دنياكم ودمرتم اخرتكم ،فكرهتم ان تنتقلوا من العمار الى الدمار.
•••
Sulaymān b. ʿAbd al-Malik once asked Abū Ḥāzim: "O Abū Ḥāzim! Why do we fear death?" Abū Ḥāzim رحمه الله replied: "Because you have built your dunya (worldly life) but neglected and destroyed your ākhirah (hereafter), and so you are afraid to leave what you have built to go to what you have destroyed."
[صفة الصفوة لإبن الجوزي]
•••
Sulaymān b. ʿAbd al-Malik once asked Abū Ḥāzim: "O Abū Ḥāzim! Why do we fear death?" Abū Ḥāzim رحمه الله replied: "Because you have built your dunya (worldly life) but neglected and destroyed your ākhirah (hereafter), and so you are afraid to leave what you have built to go to what you have destroyed."
[صفة الصفوة لإبن الجوزي]
حَدَّثَنِي أَبُو الطَّاهِرِ، وَحَرْمَلَةُ بْنُ يَحْيَى، قَالاَ أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِ الثَّقَفِيِّ، أَنَّهُ شَكَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَجَعًا يَجِدُهُ فِي جَسَدِهِ مُنْذُ أَسْلَمَ . فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم:
" ضَعْ يَدَكَ عَلَى الَّذِي تَأَلَّمَ مِنْ جَسَدِكَ وَقُلْ بِاسْمِ اللَّهِ . ثَلاَثًا . وَقُلْ سَبْعَ مَرَّاتٍ أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ " .
•••
Uthman b. Abu al-'As Al-Thaqafi reported that he made a complaint of pain to Allah's Messenger (ﷺ) that he felt in his body at the time he had become Muslim. Thereupon Allah's Messenger (ﷺ) said:
Place your hand at the place where you feel pain in your body and say Bismillah (in the name of Allah) three times and seven times A'udhu billahi wa qudratihi min sharri ma ajidu wa uhadhiru (I seek refuge with Allah and with His Power from the evil that I find and that I fear).
[Muslim 2202]
" ضَعْ يَدَكَ عَلَى الَّذِي تَأَلَّمَ مِنْ جَسَدِكَ وَقُلْ بِاسْمِ اللَّهِ . ثَلاَثًا . وَقُلْ سَبْعَ مَرَّاتٍ أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ " .
•••
Uthman b. Abu al-'As Al-Thaqafi reported that he made a complaint of pain to Allah's Messenger (ﷺ) that he felt in his body at the time he had become Muslim. Thereupon Allah's Messenger (ﷺ) said:
Place your hand at the place where you feel pain in your body and say Bismillah (in the name of Allah) three times and seven times A'udhu billahi wa qudratihi min sharri ma ajidu wa uhadhiru (I seek refuge with Allah and with His Power from the evil that I find and that I fear).
[Muslim 2202]
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تعلموا اللغة العربية
Learn the Arabic Language
Learn the Arabic Language
قال الثعالبي رحمه الله:
"فإن من أحب الله تعالى أحب رسوله محمداً ﷺ، ومن أحب الرسول العربي أحب العرب، ومن أحب العرب أحب العربية التي بها نزل أفضل الكتب على أفضل العجم والعرب، ومن أحب العربية عُنيَ بها وثابر عليها وصرف همَّته إليها ".
•••
Ath-Tha’aalabi رحمه الله said:
“Indeed he who loves Allah the Most Exalted loves his messenger Muhammad ﷺ, and he who loves the Arab Messenger loves the Arabs, and he who loves the Arabs loves the Arabic language with which the the best of books was revealed upon the best of Non-Arabs and Arabs, and he who loves the Arabic language becomes preoccupied with it (in learning and understanding), and preserves with zeal in it, and directs his attention and concern to it.”
[فقه اللغة وسر العربية]
"فإن من أحب الله تعالى أحب رسوله محمداً ﷺ، ومن أحب الرسول العربي أحب العرب، ومن أحب العرب أحب العربية التي بها نزل أفضل الكتب على أفضل العجم والعرب، ومن أحب العربية عُنيَ بها وثابر عليها وصرف همَّته إليها ".
•••
Ath-Tha’aalabi رحمه الله said:
“Indeed he who loves Allah the Most Exalted loves his messenger Muhammad ﷺ, and he who loves the Arab Messenger loves the Arabs, and he who loves the Arabs loves the Arabic language with which the the best of books was revealed upon the best of Non-Arabs and Arabs, and he who loves the Arabic language becomes preoccupied with it (in learning and understanding), and preserves with zeal in it, and directs his attention and concern to it.”
[فقه اللغة وسر العربية]
"عَابِرَةٌ هيَ الأَوْجَاعُ
وبَاقِيَةٌ هيَ الأُجُورُ
فاصْبِرْ على الأُولى
لتنالَ الثَّانية"
•••
“Fleeting are these pains
Whilst the reward remains
So endure the first
To attain the second”
وبَاقِيَةٌ هيَ الأُجُورُ
فاصْبِرْ على الأُولى
لتنالَ الثَّانية"
•••
“Fleeting are these pains
Whilst the reward remains
So endure the first
To attain the second”
قال العلامة مقبل الوادعي رحمه الله:
الفائِدةُ الواحِدة عِند المُحِبِّ للعِلم، والذي يَعرِف قَدرَ العِلم، خيرٌ مِن الدُّنيا وما فيها.
•••
Shaykh Muqbil رحمه الله said:
A single benefit for the one who loves knowledge and the one who knows the value of knowledge, is better than the world and all that it contains.
[al-Fatawāa' al-Hadithiyah]
الفائِدةُ الواحِدة عِند المُحِبِّ للعِلم، والذي يَعرِف قَدرَ العِلم، خيرٌ مِن الدُّنيا وما فيها.
•••
Shaykh Muqbil رحمه الله said:
A single benefit for the one who loves knowledge and the one who knows the value of knowledge, is better than the world and all that it contains.
[al-Fatawāa' al-Hadithiyah]
يا بني إذا صليت فصلّ صلاة مودّع لا تظن أنك تعود إليها أبداً، واعلم يا بني أن المؤمن يموت بين حسنتين، حسنة قدمها وحسنة أخرها.
•••
Muʿādh b. Jabal رضي الله عنه advised his son:
"My son! Pray the prayer of he who is just about to leave, and realise that you might not be able to pray ever again. And know, my son, that the believer dies between two good deeds; one that he performed, and one that he intended to perform later on."
[Ṣifat al-Ṣafwa, 1/188]
•••
Muʿādh b. Jabal رضي الله عنه advised his son:
"My son! Pray the prayer of he who is just about to leave, and realise that you might not be able to pray ever again. And know, my son, that the believer dies between two good deeds; one that he performed, and one that he intended to perform later on."
[Ṣifat al-Ṣafwa, 1/188]
قال ابن تيمية رحمه الله تعالى:
إن الله خلق الجنة لمن أطاعه وإن كان عبداً حبشياً، وخلق النار لمن عصاه ولو كان شريفاً قرشياً.
•••
Ibn Taymiyyah رحمه الله stated:
Allāh created Paradise for the one who obeyed Him, even if he was an Abyssinian slave and He created Hellfire for the one who disobeyed Him, even if he was a Qurashī noble.
Majmūʿ al-Fatāwā (28/543)
إن الله خلق الجنة لمن أطاعه وإن كان عبداً حبشياً، وخلق النار لمن عصاه ولو كان شريفاً قرشياً.
•••
Ibn Taymiyyah رحمه الله stated:
Allāh created Paradise for the one who obeyed Him, even if he was an Abyssinian slave and He created Hellfire for the one who disobeyed Him, even if he was a Qurashī noble.
Majmūʿ al-Fatāwā (28/543)