Forwarded from حلية الأولياء وطبقات الأصفياء
ترجمة الفضيل بن عياض
* حدثنا أبي ومحمد بن جعفر بن يوسف قالا: ثنا محمد بن جعفر ثنا إسماعيل بن يزيد ثنا إبراهيم بن الأشعث قال:
ما رأيت أحدًا كان الله في صدره أعظم من الفضيل، كان إذا ذكر الله أو ذُكِرَ عنده أو سمع القرآن ظهر به من الخوف والحزن، وفاضت عيناه وبكى حتى يرحمه من بحضرته، وكان دائم الحزن شديد الفكرة، ما رأيت رجلا يريد الله بعلمه وأخذه وإعطائه ومنعه وبذله وبغضه وحبه وخصاله كلها غيره، يعني الفضيل.
Forwarded from قناة أحمد عبد المنعم
ذكَرَ محمد بن نصر المروزي في كتابه تعظيم قدر الصلاة، أثناء شرحه لحديث (الدين النصيحة):
وأما النصيحة لكتاب الله= فشدة حبه وتعظيم قدره؛ إذ هو كلام الخالق، وشدة الرغبة في فهمه، ثم شدة العناية في تدبره، والوقوف عند تلاوته لطلب معاني ما أحب مولاه أن يفهمه عنه ويقوم له به بعد ما يفهمه.
وكذلك الناصح من القلب يتفهم وصية من ينصحه، وإن ورد عليه كتابٌ منه= عُنِي بفهمه؛ ليقوم عليه بما كتب به فيه إليه، فكذلك الناصح لكتاب الله يُعنى بفهمه؛ ليقوم لله بما أمر به كما يحب ويرضى، ثم ينشر ما فهم من العباد ويديم دراسته بالمحبة له، والتخلّق بأخلاقه والتأدّب بآدابه.
وأما النصيحة لكتاب الله= فشدة حبه وتعظيم قدره؛ إذ هو كلام الخالق، وشدة الرغبة في فهمه، ثم شدة العناية في تدبره، والوقوف عند تلاوته لطلب معاني ما أحب مولاه أن يفهمه عنه ويقوم له به بعد ما يفهمه.
وكذلك الناصح من القلب يتفهم وصية من ينصحه، وإن ورد عليه كتابٌ منه= عُنِي بفهمه؛ ليقوم عليه بما كتب به فيه إليه، فكذلك الناصح لكتاب الله يُعنى بفهمه؛ ليقوم لله بما أمر به كما يحب ويرضى، ثم ينشر ما فهم من العباد ويديم دراسته بالمحبة له، والتخلّق بأخلاقه والتأدّب بآدابه.
Forwarded from قناة أحمد عبد المنعم
ومن الدليل على عِظم قدرها (أي الصلاة) وفضلها على سائر الأعمال: أن كل فريضة افترضها الله فإنما افترضها على بعض الجوارح دون بعض، ثم لم يأمر بإشغال القلب به إلا الصلاة فإنه أمر أن تُقام بجميع الجوارح كلها، وذلك أن ينتصبَ العبدُ ببدنه كله، ويشتغل قلبُه بها، ليعلم ما يتلو وما يقول فيها.
ولم يفعل ذلك بشيء من الفرائض، لم يمنع أن يشتغل العبد في شيء من الفرائض بعمل سواه إلا الصلاة وحدها، فإن الصائم له أن يلتفت وينام ويتكلم بغير ذكر الصوم، ويعمل بجوارحه ويشغلها فيما أحب من منافع الدنيا ولذاتها مما أحل له، والمقاتل في سبيل الله له أن يلتفت ويتكلم، والحاج في قضاء مناسكه قد أبيح له أن يتكلم كذلك فيما بين ذلك، وينام ويشتغل بما أحب من منافع الدنيا المباحة له، وله أن يتكلم في الطواف، وكذلك إعطاء الزكاة، وجميع الطاعات، له أن يعمل فيها ويتفكر في غيرها.
ومنع المصلي من الأكل والشرب ، وجميع أعمال الدنيا من الالتفات، والأفعال بالجوارح إلا بالصلاة وحدها، ومن التفكر إلا فيما يتلو ويقول.
إلا أن العمل في الصلاة بغيرها= مختلف في الضرر في الدين، فمنه ما يفسد الصلاة، ومنه ما يلزم به سجود السهو، ومنه ما يكون منقوصا من الثواب على صلاته، إلا أن أهل العلم مجتمعون على أنه إذا شغل جارحة من جوارحه بعمل من غير عمل الصلاة، أو بفكر، وشغل قلبه بالنظر في غير أمر الصلاة، أنه منقوص من ثواب من لم يفعل ذلك تاركا جزءا من تمام صلاته وكمالها.
فالمصلي كأنه ليس في الدنيا ولا في شيء منها، إذا كان بجميع قلبه وجميع بدنه في الصلاة، فكأنه ليس في الأرض، إلا أن ثقل بدنه عليها، وذلك أنه يناجي المَلِكَ الأكبر، فلا ينبغي أن يخلط مناجاة الإله العظيم بغيرها.
وكيف يفعل ذلك والنبي صلى الله عليه وسلم قد أخبر أن الله مقبل عليه بوجهه، فكيف يجوز لمن صدّق بأن الله مقبل عليه بوجهه أن يلتفت أو يغيب أو يتفكر أو يتحرك بغير ما يحب المقبلُ عليه بوجهه، لأن اشتغاله في صلاته بغيرها من الالتفات أو العبث أو التفكر في شيء من الدنيا= هو إعراض عمن أقبل عليه.
وما يقوى قلبُ عاقلٍ لبيب أن يُقبل عليه مِن الخَلق مَن له عنده قَدر، فيراه يُولّي عنه بمعنى من المعاني، وكل مقبل سوى الله لا يطلّع على ضمير من وَلّى عنه بضميره، والله تعالى مقبل على المصلي بوجهه، يرى إعراضه بضميره، وبكل جارحة من جوارحه، سوى صلاته التي أقبل عليه بوجهه من أجلها.
فكيف يجوز لمؤمن عاقل أن يَملّها أو يلتفت أو يتشاغل بغير الإقبال على رب العالمين، إذ أخبره النبيُّ صلى الله عليه وسلم أن الله مقبل عليه بوجهه، فهل يفعل ذلك من فعله إلا قلة مبالاة بالمقبل عليه، أو كيف يجوز لمن عرف أن الله مقبل عليه وهو مناج له أن يعرض عنه بما قل أو كثر!
(تعظيم قدر الصلاة للمروزي)
ولم يفعل ذلك بشيء من الفرائض، لم يمنع أن يشتغل العبد في شيء من الفرائض بعمل سواه إلا الصلاة وحدها، فإن الصائم له أن يلتفت وينام ويتكلم بغير ذكر الصوم، ويعمل بجوارحه ويشغلها فيما أحب من منافع الدنيا ولذاتها مما أحل له، والمقاتل في سبيل الله له أن يلتفت ويتكلم، والحاج في قضاء مناسكه قد أبيح له أن يتكلم كذلك فيما بين ذلك، وينام ويشتغل بما أحب من منافع الدنيا المباحة له، وله أن يتكلم في الطواف، وكذلك إعطاء الزكاة، وجميع الطاعات، له أن يعمل فيها ويتفكر في غيرها.
ومنع المصلي من الأكل والشرب ، وجميع أعمال الدنيا من الالتفات، والأفعال بالجوارح إلا بالصلاة وحدها، ومن التفكر إلا فيما يتلو ويقول.
إلا أن العمل في الصلاة بغيرها= مختلف في الضرر في الدين، فمنه ما يفسد الصلاة، ومنه ما يلزم به سجود السهو، ومنه ما يكون منقوصا من الثواب على صلاته، إلا أن أهل العلم مجتمعون على أنه إذا شغل جارحة من جوارحه بعمل من غير عمل الصلاة، أو بفكر، وشغل قلبه بالنظر في غير أمر الصلاة، أنه منقوص من ثواب من لم يفعل ذلك تاركا جزءا من تمام صلاته وكمالها.
فالمصلي كأنه ليس في الدنيا ولا في شيء منها، إذا كان بجميع قلبه وجميع بدنه في الصلاة، فكأنه ليس في الأرض، إلا أن ثقل بدنه عليها، وذلك أنه يناجي المَلِكَ الأكبر، فلا ينبغي أن يخلط مناجاة الإله العظيم بغيرها.
وكيف يفعل ذلك والنبي صلى الله عليه وسلم قد أخبر أن الله مقبل عليه بوجهه، فكيف يجوز لمن صدّق بأن الله مقبل عليه بوجهه أن يلتفت أو يغيب أو يتفكر أو يتحرك بغير ما يحب المقبلُ عليه بوجهه، لأن اشتغاله في صلاته بغيرها من الالتفات أو العبث أو التفكر في شيء من الدنيا= هو إعراض عمن أقبل عليه.
وما يقوى قلبُ عاقلٍ لبيب أن يُقبل عليه مِن الخَلق مَن له عنده قَدر، فيراه يُولّي عنه بمعنى من المعاني، وكل مقبل سوى الله لا يطلّع على ضمير من وَلّى عنه بضميره، والله تعالى مقبل على المصلي بوجهه، يرى إعراضه بضميره، وبكل جارحة من جوارحه، سوى صلاته التي أقبل عليه بوجهه من أجلها.
فكيف يجوز لمؤمن عاقل أن يَملّها أو يلتفت أو يتشاغل بغير الإقبال على رب العالمين، إذ أخبره النبيُّ صلى الله عليه وسلم أن الله مقبل عليه بوجهه، فهل يفعل ذلك من فعله إلا قلة مبالاة بالمقبل عليه، أو كيف يجوز لمن عرف أن الله مقبل عليه وهو مناج له أن يعرض عنه بما قل أو كثر!
(تعظيم قدر الصلاة للمروزي)
The Easiest Thing To Do When You Are Overwhelmed
In measuring my productivity levels, there is something I describe as the gutters. It is the lowest point, the point where I can’t do anything. In the gutters, I am most likely lying down somewhere, sad, overwhelmed and even physically tired. My mind is dull and my brain is slow. I can’t learn anything in this state.
I believe it’s a place everyone falls into, but the difference is in how often, and how deep the gutter is, and for how long we are there. I have talked to some of the most productive people I know, and they all affirmed that they have their own gutters. For some people, they are in their gutters every other day. For some, their gutters are so deep they start missing salat, and for some, it may last for days on end.
For a long while, I studied the patterns that led me to this place. I would follow all events from my last productivity peak until I fell into the gutters, and it helped me learn a lot about why we lose productive momentum and fall. The knowledge from those observations has influenced so much of our stances at Sayf with activities like mindless scrolling of social media, a very fast path to the gutters.
Recently though, I started paying more attention to how we make it out of the gutters, and the fastest way to make it out of it because even those who understand the patterns that take them there will still make mistakes. So what’s the fastest way to get out? I won't bore you with the details; I'll just give you the answer I found, by observation, again.
Azkaar.
I mean, saying the azkaar and putting my mind to it, to the meaning of it. I realized that it is particularly effective because of how easy it is to start even when you're in the gutters. You don't have to stand up, you don't have to think too hard or calculate or raise your voice. You just have to start by moving the lips slightly and ease your mind into thinking about the meaning of the words you say.
After I made my conclusion about the fastest way to get out of the gutters, from what I got from observing myself, I tried to listen to other productive people I know. So in a meeting with two of the most productive people I know in the world, I asked, "What's the fastest route out of your lowest moments?"
One of them immediately said "zikr" without even thinking about it. The other person said, "playing the Qur'an", which interestingly is a form of zikr too. And there, the answers.
There's still more to write about why zikr works, about an instance where the Prophet ﷺ recommended zikr to an overwhelmed person to make us understand that treating low energy and low drive and overwhelm with zikr has a clear basis in our Deen.
For now, however, when you find yourself at your lowest, you know what to do.
Sobur Adedokun
Sayf Network
In measuring my productivity levels, there is something I describe as the gutters. It is the lowest point, the point where I can’t do anything. In the gutters, I am most likely lying down somewhere, sad, overwhelmed and even physically tired. My mind is dull and my brain is slow. I can’t learn anything in this state.
I believe it’s a place everyone falls into, but the difference is in how often, and how deep the gutter is, and for how long we are there. I have talked to some of the most productive people I know, and they all affirmed that they have their own gutters. For some people, they are in their gutters every other day. For some, their gutters are so deep they start missing salat, and for some, it may last for days on end.
For a long while, I studied the patterns that led me to this place. I would follow all events from my last productivity peak until I fell into the gutters, and it helped me learn a lot about why we lose productive momentum and fall. The knowledge from those observations has influenced so much of our stances at Sayf with activities like mindless scrolling of social media, a very fast path to the gutters.
Recently though, I started paying more attention to how we make it out of the gutters, and the fastest way to make it out of it because even those who understand the patterns that take them there will still make mistakes. So what’s the fastest way to get out? I won't bore you with the details; I'll just give you the answer I found, by observation, again.
Azkaar.
I mean, saying the azkaar and putting my mind to it, to the meaning of it. I realized that it is particularly effective because of how easy it is to start even when you're in the gutters. You don't have to stand up, you don't have to think too hard or calculate or raise your voice. You just have to start by moving the lips slightly and ease your mind into thinking about the meaning of the words you say.
After I made my conclusion about the fastest way to get out of the gutters, from what I got from observing myself, I tried to listen to other productive people I know. So in a meeting with two of the most productive people I know in the world, I asked, "What's the fastest route out of your lowest moments?"
One of them immediately said "zikr" without even thinking about it. The other person said, "playing the Qur'an", which interestingly is a form of zikr too. And there, the answers.
There's still more to write about why zikr works, about an instance where the Prophet ﷺ recommended zikr to an overwhelmed person to make us understand that treating low energy and low drive and overwhelm with zikr has a clear basis in our Deen.
For now, however, when you find yourself at your lowest, you know what to do.
Sobur Adedokun
Sayf Network
عن أبي هريرةَ قال تُرفعُ للميِّتِ بعد موتهِ درجتُهُ فيقولُ أي ربِّ أيُّ شيءٍ هذه فيقالُ لولدِكَ استغفَرَ لك
صحيح الأدب المفرد (٢٧) • حسن الإسناد
صحيح الأدب المفرد (٢٧) • حسن الإسناد
Forwarded from قناة تأصيل التعليمية
|🧠✨|
ما يمنعُك ليس عجزك، بل ظنُّك بعجزك
ولا يدفع هذا الظنَّ إلا عملٌ يكذّبه..
فلا تسأل: أأبلغُ الغاية؟ بل سلْ: ما الذي يسعني إنجازه اليوم؟
فمِن يسير العمل تُبنى الخبرة، ومن الخبرة تُولَدُ الثقة، وبها تُبلَغُ الغاية.
ما يمنعُك ليس عجزك، بل ظنُّك بعجزك
ولا يدفع هذا الظنَّ إلا عملٌ يكذّبه..
فلا تسأل: أأبلغُ الغاية؟ بل سلْ: ما الذي يسعني إنجازه اليوم؟
فمِن يسير العمل تُبنى الخبرة، ومن الخبرة تُولَدُ الثقة، وبها تُبلَغُ الغاية.
Forwarded from ⛅️🌼🌙
حدثنا أبو بكر بن مالك، ثنا عبد الله بن أحمد بن حنبل، حدثني أبي، ثنا أسود بن عامر، قال: قال حسن، يعني ابن صالح: قال زبيد: «سمعت كلمة، فنفعني الله عز وجل بها ثلاثين سنة».
من كتاب حلية الأولياء
Zabīd said, “I heard some speech and Allāh ‘azza wa jal benefitted me with it for thirty years.”
I have been thinking a lot about asceticism as that applies to technology usage. The oft mentioned benefits like the accessibility of knowledge are still a double-edged sword. Due to the abundance of information and its accessibility, it’s taken for granted, and what is read is soon forgotten—our short term memory can only hold so much. Thus, you rarely find people affected by reminders and admonitions in a profound and lasting sense
This isn’t restricted to social media—on average, people are more stimulated mentally, and less stimulated physically than they were just a century ago. There’s less menial labor, and the average person does not need to put as much effort into daily tasks like attaining water, food, using the restroom, or getting from one location to another, as their ancestors did. On the contrary, our minds are constantly stimulated in ways theirs weren’t. Music and consistent noises can hardly be escaped, technology addiction or reliance is the norm, and we are spoiled for options in every facet of life—what to eat, what to wear, what to read, what to watch, where to go, or simply what to do at any given “free” moment. When the body is busied in a task that does not occupy the mind, there is room to think deeply. When the mind is constantly busy and the body is free, there is the incapacitation of both.
This seems to me to be one of the leading factors of the pervasive heedlessness we see today. When our hearts are occupied with endless choices and stimulation, where is the space for reflection and contemplation? The heart is a vessel that is emptied and filled; the more it consumes the Dunyā, the less space for the Ākhirah. What chance does any impactful reminder stand at staying at the forefront of one’s mind for days—much less months, or years, when there is so much constantly competing for space? As a result, one might read something so profound that they feel as though their worldview has been turned inside out, but a week later they find themselves indistinguishable from what they were previously upon.
If the righteous of the past found frequent seclusion to be as vital as they did, one can only imagine how in need of it we are. Not only from the physical world, but from the digital world
There is a general calmness, as well as heightened awareness of your surroundings, state, and the direction your life is heading in, that you only attain when you step back. And if one steps back for long enough, it may be the catalyst of an awareness that leads to permanent change—for the one Allāh has mercy on
We are so focused on abundance that at times we forget that the concept of barakah applies to everything. From the effects of barakah is that a small amount bears fruit and stretches far, and from the effects of a lack of barakah is that a large quantity struggles to accomplish even the minimum of its expected capacity. So while we may have access to more knowledge than our pious predecessors did, their deeds were more abundant, their understanding was deeper, their hearts were purer, their souls more sincere, and of course, they were still more knowledgeable. With their clean hearts and genuine sincerity, a few beneficial words would take root and resonate for decades, reaping real benefits beyond a momentary stir of the heart
من كتاب حلية الأولياء
Zabīd said, “I heard some speech and Allāh ‘azza wa jal benefitted me with it for thirty years.”
I have been thinking a lot about asceticism as that applies to technology usage. The oft mentioned benefits like the accessibility of knowledge are still a double-edged sword. Due to the abundance of information and its accessibility, it’s taken for granted, and what is read is soon forgotten—our short term memory can only hold so much. Thus, you rarely find people affected by reminders and admonitions in a profound and lasting sense
This isn’t restricted to social media—on average, people are more stimulated mentally, and less stimulated physically than they were just a century ago. There’s less menial labor, and the average person does not need to put as much effort into daily tasks like attaining water, food, using the restroom, or getting from one location to another, as their ancestors did. On the contrary, our minds are constantly stimulated in ways theirs weren’t. Music and consistent noises can hardly be escaped, technology addiction or reliance is the norm, and we are spoiled for options in every facet of life—what to eat, what to wear, what to read, what to watch, where to go, or simply what to do at any given “free” moment. When the body is busied in a task that does not occupy the mind, there is room to think deeply. When the mind is constantly busy and the body is free, there is the incapacitation of both.
This seems to me to be one of the leading factors of the pervasive heedlessness we see today. When our hearts are occupied with endless choices and stimulation, where is the space for reflection and contemplation? The heart is a vessel that is emptied and filled; the more it consumes the Dunyā, the less space for the Ākhirah. What chance does any impactful reminder stand at staying at the forefront of one’s mind for days—much less months, or years, when there is so much constantly competing for space? As a result, one might read something so profound that they feel as though their worldview has been turned inside out, but a week later they find themselves indistinguishable from what they were previously upon.
If the righteous of the past found frequent seclusion to be as vital as they did, one can only imagine how in need of it we are. Not only from the physical world, but from the digital world
There is a general calmness, as well as heightened awareness of your surroundings, state, and the direction your life is heading in, that you only attain when you step back. And if one steps back for long enough, it may be the catalyst of an awareness that leads to permanent change—for the one Allāh has mercy on
We are so focused on abundance that at times we forget that the concept of barakah applies to everything. From the effects of barakah is that a small amount bears fruit and stretches far, and from the effects of a lack of barakah is that a large quantity struggles to accomplish even the minimum of its expected capacity. So while we may have access to more knowledge than our pious predecessors did, their deeds were more abundant, their understanding was deeper, their hearts were purer, their souls more sincere, and of course, they were still more knowledgeable. With their clean hearts and genuine sincerity, a few beneficial words would take root and resonate for decades, reaping real benefits beyond a momentary stir of the heart
Forwarded from ⛅️🌼🌙
وفى صحيح الحاكم عن أنس مرفوعا: (لا تعجزوا عن الدعاء فإنه لن يهلك مع الدعاء أحد) .
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ص2 - كتاب أسباب المغفرة - الله يحب الملحين فى الدعاء - المكتبة الشاملة
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ص2 - كتاب أسباب المغفرة - الله يحب الملحين فى الدعاء - المكتبة الشاملة