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)
قال بكر بن عبد الله المزني رحمه الله:
من يأت الخطيئة وهو يضحك دخل النار وهو يبكي
حلية الأولياء [٦/١٨٥]
•••
Bakr bin ‘Abd-Allāh al-Muzani رحمه الله stated:
Whomsoever commits a sin laughing will enter the Fire crying.
[Hilyat ul-Awliyā’a, 6/185]
من يأت الخطيئة وهو يضحك دخل النار وهو يبكي
حلية الأولياء [٦/١٨٥]
•••
Bakr bin ‘Abd-Allāh al-Muzani رحمه الله stated:
Whomsoever commits a sin laughing will enter the Fire crying.
[Hilyat ul-Awliyā’a, 6/185]
“One of the students of Hadīth used to crave and yearn for seeking knowledge. So he would visit the elder teachers and sit in their gatherings.
Then when some time had passed, he saw that he had not benefited at all and that he had not attained a great deal of knowledge. So he said: ‘I am not fit for this knowledge” and gave it up, since he thought that there was something wrong with his understanding or that he was not qualified for seeking knowledge.
One day, after he had left off seeking knowledge for some time, he passed by a rock that had water falling on it, drop by drop. The continuous dripping of water had affected the rock to the point that it had made a hole in it.
The man stood there for a while, contemplating and reflecting, and said: ‘This water, in spite of its softness, was able to have an effect on this rock, in spite of its hardness. And my mind and heart are not harder than this rock and neither is this knowledge any softer than the water.’
So he became determined to go back to seeking knowledge, which he did and excelled at. And he later became one of those referred to with regard to it.”
[al-Khatīb al-Baghdādī reported in Al-Jāmi’ Li-Akhlāq-ir-Rāwī wa Adāb as-Sāmi’]
Then when some time had passed, he saw that he had not benefited at all and that he had not attained a great deal of knowledge. So he said: ‘I am not fit for this knowledge” and gave it up, since he thought that there was something wrong with his understanding or that he was not qualified for seeking knowledge.
One day, after he had left off seeking knowledge for some time, he passed by a rock that had water falling on it, drop by drop. The continuous dripping of water had affected the rock to the point that it had made a hole in it.
The man stood there for a while, contemplating and reflecting, and said: ‘This water, in spite of its softness, was able to have an effect on this rock, in spite of its hardness. And my mind and heart are not harder than this rock and neither is this knowledge any softer than the water.’
So he became determined to go back to seeking knowledge, which he did and excelled at. And he later became one of those referred to with regard to it.”
[al-Khatīb al-Baghdādī reported in Al-Jāmi’ Li-Akhlāq-ir-Rāwī wa Adāb as-Sāmi’]
Types of Companionship
Shaykh Bakr Abu Zayd رحمه الله said:
"Choose the best for companionship and friendship; someone who will help you in your quest, in drawing nearer to your Lord, and agrees with you in your noble objective and intention. Take [from me] the most precise gauge in categorising friends:
• A friend who befriends you [solely] for his welfare.
• A friend who befriends you [solely] for fun.
• A friend who befriends you for virtue.
As regards the first two, then their relationship with you is cut off when the necessitating reason is fulfilled: the attainment of welfare in the first and fun in the second.
As for the third category, then this is the one we will concentrate on. He is the one who is driven into a friendship due to mutual belief in the first establishment of virtue in both people.”
[The Etiquette of Seeking Knowledge by Shaykh Bakr Abu Zayd رحمه الله pg. 58]
Shaykh Bakr Abu Zayd رحمه الله said:
"Choose the best for companionship and friendship; someone who will help you in your quest, in drawing nearer to your Lord, and agrees with you in your noble objective and intention. Take [from me] the most precise gauge in categorising friends:
• A friend who befriends you [solely] for his welfare.
• A friend who befriends you [solely] for fun.
• A friend who befriends you for virtue.
As regards the first two, then their relationship with you is cut off when the necessitating reason is fulfilled: the attainment of welfare in the first and fun in the second.
As for the third category, then this is the one we will concentrate on. He is the one who is driven into a friendship due to mutual belief in the first establishment of virtue in both people.”
[The Etiquette of Seeking Knowledge by Shaykh Bakr Abu Zayd رحمه الله pg. 58]
This media is not supported in your browser
VIEW IN TELEGRAM
Beware of Whom You Befriend
•••
Shaykh Muhammad ibn Sālih al-Uthaymīn رحمه الله
•••
Shaykh Muhammad ibn Sālih al-Uthaymīn رحمه الله
Umar ibn al-Khattāb رضي الله عنه said:
"Stick with your true brothers. You can live in comfort with them, as they are a delight in times of ease, and you can lean on them in times of hardship.
Assume the best about your brother until he comes with something that should alarm you from him.
Avoid your enemy, and beware of befriending anyone but the trustworthy, and there is no trust for the one who doesn't fear Allāh.
Do not befriend the corrupt, as he will teach you his corruption, and do not reveal your secrets to him, and only consult those who fear Allāh, the Exalted."
[Mukhtasar Minhaj al-Qasidin, p.132 By Ibn Qudāmah al-Maqdīsī, رحمه الله]
"Stick with your true brothers. You can live in comfort with them, as they are a delight in times of ease, and you can lean on them in times of hardship.
Assume the best about your brother until he comes with something that should alarm you from him.
Avoid your enemy, and beware of befriending anyone but the trustworthy, and there is no trust for the one who doesn't fear Allāh.
Do not befriend the corrupt, as he will teach you his corruption, and do not reveal your secrets to him, and only consult those who fear Allāh, the Exalted."
[Mukhtasar Minhaj al-Qasidin, p.132 By Ibn Qudāmah al-Maqdīsī, رحمه الله]
اللهم ارزُقنَا الصحبة الصالحة في الدنيا والآخرة
—
oh Allāh grant us righteous companionship in this world and the hereafter. 🍃
—
oh Allāh grant us righteous companionship in this world and the hereafter. 🍃
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 al-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 al-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]
Forwarded from Manhaj As-Salaf
This media is not supported in your browser
VIEW IN TELEGRAM
Preparing for death
Shaykh Ṣāliḥ al-Luḥaidān رحمه الله
Shaykh Ṣāliḥ al-Luḥaidān رحمه الله
This media is not supported in your browser
VIEW IN TELEGRAM
Shaykh Sāleh al-‘Usaymī حفظه الله
–
Why Sincerity is Difficult for the Beginner Student of Knowledge
–
Why Sincerity is Difficult for the Beginner Student of Knowledge
How to attain ikhlās [having purity of intention and sincerity] in seeking knowledge:
Shaykh Muhammad ibn Ṣāliḥ al-Uthaymīn rahimahuallāh states:
So if someone says to you:
How does ikhlās in seeking knowledge come about? It comes about through [a number of] matters:
1) It is that in doing that [seeking of knowledge], you have as your intention that you are complying with Allāh’s command because Allāh, the Most High, commanded with that.
As He سبحانه وتعالى said:
فَاعۡلَمۡ اَنَّهٗ لَاۤ اِلٰهَ اِلَّا اللّٰهُ وَاسۡتَغۡفِرۡ لِذَنۡۢبِكَ
Have knowledge that none has the right to be worshipped except Allāh. And seek forgiveness for your sin.
[Sūrat Muhammad 47 āyah 19]
And he صلى الله عليه وسلم encouraged upon knowledge; and encouraging upon a matter necessitates loving it and being pleased with it and commanding with it.
2) It is that in doing that, you intend to preserve the Sharī’ah of Allāh, because preserving the Sharī’ah of Allāh occurs through learning, and it comes about through preserving it in the chests [of people] and it comes about through writing down, writing down the books.
3) It is that in doing that, you intend to protect the Sharī’ah and defend it, because were it not for the people of knowledge, then the Sharī’ah would not have been protected and no one would have defended it.
And therefore you find, for example, Shaykh ul-Islām ibn Taymiyyah رحمه الله and other than him from the people of knowledge who resisted and blocked the people of innovation and clarified the false and futile nature of their innovations, we see that they [these people of knowledge] attained a great deal of good.
4) It is that in doing that, your intention is to be following the Sharī’ah of Muhammadصلى الله عليه وسلم because you are not able to follow his Sharī’ah until you have knowledge of it.
[Sharḥ hilyah tālib il-‘ilm p.14 of ash-Shaykh Muhammad ibn Ṣāliḥ al-Uthaymīn]
Shaykh Muhammad ibn Ṣāliḥ al-Uthaymīn rahimahuallāh states:
So if someone says to you:
How does ikhlās in seeking knowledge come about? It comes about through [a number of] matters:
1) It is that in doing that [seeking of knowledge], you have as your intention that you are complying with Allāh’s command because Allāh, the Most High, commanded with that.
As He سبحانه وتعالى said:
فَاعۡلَمۡ اَنَّهٗ لَاۤ اِلٰهَ اِلَّا اللّٰهُ وَاسۡتَغۡفِرۡ لِذَنۡۢبِكَ
Have knowledge that none has the right to be worshipped except Allāh. And seek forgiveness for your sin.
[Sūrat Muhammad 47 āyah 19]
And he صلى الله عليه وسلم encouraged upon knowledge; and encouraging upon a matter necessitates loving it and being pleased with it and commanding with it.
2) It is that in doing that, you intend to preserve the Sharī’ah of Allāh, because preserving the Sharī’ah of Allāh occurs through learning, and it comes about through preserving it in the chests [of people] and it comes about through writing down, writing down the books.
3) It is that in doing that, you intend to protect the Sharī’ah and defend it, because were it not for the people of knowledge, then the Sharī’ah would not have been protected and no one would have defended it.
And therefore you find, for example, Shaykh ul-Islām ibn Taymiyyah رحمه الله and other than him from the people of knowledge who resisted and blocked the people of innovation and clarified the false and futile nature of their innovations, we see that they [these people of knowledge] attained a great deal of good.
4) It is that in doing that, your intention is to be following the Sharī’ah of Muhammadصلى الله عليه وسلم because you are not able to follow his Sharī’ah until you have knowledge of it.
[Sharḥ hilyah tālib il-‘ilm p.14 of ash-Shaykh Muhammad ibn Ṣāliḥ al-Uthaymīn]