Forwarded from قناة فضيلة الشيخ أ.د. عبد الله البخاري
ﻗﺎﻝ فضيلة ﺍﻟﺸﻴﺦ أ.د. ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺒﺨﺎﺭﻱ ﺣﻔﻈﻪ ﺍﻟﻠﻪ :
.... ﻟﻮ ﻭﻗﻒ ﻛُﻞُّ ﺍﻣﺮﺉ ﻋﻨﺪ ﺣَﺪِّﻩ، ﻭﻋَﺮَﻑَ ﻛﻞٌّ ﻗﺪﺭ ﻧﻔﺴِﻪِ، ﻭﻋﺮﻓﺖ ﺍﻟﻨﺎﺱ ﺃﻭﺻـــﺎﻑ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻃﺮﺍﺋﻖ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻣَﻦ ﻳُﺴﺘﻔﺘﻰ، ﻭﻣَﻦ ﻳُﺴﺄﻝ، ﻭﻣَﻦ ﻫﻮ ﺍﻷﻫﻞُ ﻟﺬﻟﻚ، ﻭﺍﻟﻠﻪ ﻷﺭﺍﺣﻮﺍ ﺃﻧﻔﺴﻬﻢ، ﻭﺃﺭﺍﺣﻮﺍ ﺍﻟﻨَّﺎﺱ ﻣﻌﻬﻢ، ﻭَﺳَﻠِﻤَﺖِ ﺍﻟﺒﻼﺩُ ﻭﺍﻟﻌﺒﺎﺩُ ﻣﻦ ﻛﺜﻴﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺘﻦ .
( ﺍﺟﻠﺲْ ﻓﻘﺪ ﺁﺫﻳﺖ ﻭﺁﻧﻴﺖ )
ﺍﻟﺼﻼﺓُ ﻗﺎﺋﻤﺔ، ﻭﺍﻟﺠﻤﻮﻉ ﻣﺠﺘﻤﻌﺔ، ﻳﺄﺗﻲ ــ ﻭﺍﻟﺨﻄﻴﺐ ﻳﺨﻄﺐ ــ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺨﻄﻰ ﺭﻗﺎﺏ ﺍﻟﻨﺎﺱ ﻓﻴﺠﻠﺲ ﻓﻲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ، ﺇﺫﺍ ﻣﺎ ﺃﺭﺩﺕَ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺑَﻜِّﺮْ، ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟ ! ﺃﻣﺎ ﺗﺄﺗﻲ ﻭﺍﻟﺨﻄﻴﺐ ﻳﺨﻄﺐ، ﻭﺃﻧﺖ ﺗﺘﻘﺤﻢ، ﻭﺗﺮﺗﻘﻲ ﺭِﻗﺎﺏ ﺍﻟﻨﺎﺱ؟ ! ﻣﺎ ﻳﺼﻠﺢ، ﻻ ﻳﺼﻠﺢ .
[ ﻻﺑُﺪَّ ﺃﻥ ﺗَﻌﺮِﻑ ﻗﺪﺭ ﻧﻔﺴﻚ ]
ﻳﺘﻜﻠﻢ ﻓﻲ ﻣﻌﻀﻠﺔ ﺃﻣﺴﻚ ﻋﻨﻬﺎ ﻛِﺒﺎﺭُ ﺃﻫﻞ ﺍﻟﻌِﻠﻢ، ﻭﻓﺤﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﺃﻃﺒﺎﺀ ﺍﻟﻌِﻠﻞ، ﻭﻻ ﻳُﺤْﺴِﻦُ ﺃﺣﺪُﻫﻢ ﺃﻥ ﻳﺼﻠﻲ !! ﻛﻤﺎ ﻣَﺮَّ .
ﻭﻳﻈﻦ ﺃﻧَّﻪ ﺑﺘﺠﻤﻴﻌِﻪ ــ ﺃﻭﻝ ﻛﺎﻧﻮﺍ ﻳﺠﻤﻌﻮﻥ ﺍﻟﻜﺘﺐ، ﺍﻵﻥ ﺣﺘﻰ ﻛﺘﺎﺏ ﻣﻤﻜﻦ ﻣﺎ ﺗﺠﺪ ﻛﺘﺎﺏ ﻓﻲ ﺍﻟﺒﻴﺖ ﻋﻨﺪﻩ، ﺇﻧﻤﺎ ﺗﺠﺪ ﻣﺎﺫﺍ؟ ﻫﺬﺍ ... ﻫﺬﺍ ﺍﻟﺠﻬﺎﺯ، ﺍﻟﺬﻱ ﻳﻌﻨﻲ ﺑﺪﻝ ﺃﻥ ﻳُﺴﺘﻌﻤﻞ ﺃﻭ ﻳﺴﺘﻌﻤﻠﻪ ﺍﻟﻜﺜﻴﺮ ﻓﻲ ﺍﻟﺨﻴﺮ، ﺻﺎﺭﻭﺍ ﻳﺴﺘﻌﻤﻠﻮﻧﻪ ﻓﻲ ﺃﻳﺶ؟ ! ﻓﻲ ﺍﻟﺸﺮ، ﺃﻧﺎ ﺃﻗﻮﻝ : ﺍﺳﺘﻤﻊْ ﺇﻟﻰ ﺷﺮﻭﺣﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ، ﻫﺬﻩ ﻣﻦ ﻧﻌﻤﺔ ﺍﻟﻠﻪ، ﺍﺳﺘﻤﻊْ ﺇﻟﻰ ﺧﻄﺎﺑﺎﺗﻬﻢ، ﺇﻟﻰ ﺗﻮﺟﻴﻬﺎﺗﻬﻢ، ﺇﻟﻰ ﺷﺮﻭﺣﺎﺗﻬﻢ، ﺇﻟﻰ ... ﺇﻟﻰ ... ﺇﻟﻰ ...
ﻓﺒﺪﻝ ﺃﻥ ﻳﺴﺘﻤﻌﻮﺍ، ﻳﺴﻤﻊ ﺇﻟﻰ ﺍﻟﺸُّﺬَّﺍﺫ ﻭﺍﻷﻏﻤﺎﺭ ﺍﻟﺬﻳﻦ ﻫﻢ ﻓﻲ ﻗﻌﺮ ﺍﻟﺪُّﻧﻴﺎ، ﻟﻜﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺻﻴﺤﺔ، ﺭﺃﻯ ﺍﻟﻨَّﺎﺱ ﺗﺼﻴﺢ؛ ﻓﺼﺎﺡ ﻣﻌﻬﻢ؛ ﻓﺄﺛﺮَّ ﻋﻠﻰ ﻧﻔﺴﻪ، ﻭﺃﺛَّﺮَّ ﻋﻠﻰ ﻏﻴﺮِﻩِ، ﻭﺃﺛَّﺮَّ ﻋﻠﻰ ﻣﺠﺘﻤﻌﻪ، ﻭﺃﺿﺮَّ ﺑﺎﻟﺪﻋﻮﺓ ﻓﻲ ﺑﻠﺪِﻩ .
ﻛﻢ ﻫﻲ ﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﺘﻲ ﺗﻀﺮﺭﺕ ﻓﻲ ﻛﺜﻴﺮٍ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺑﺤﻤﺎﻗﺎﺕ ﺑﻌﺾ ﺍﻟﺤﻤﻘﻰ؟ !
ﻧﺤﻦ ﻻ ﻧﺘﻜﻠﻢ ﻣﻦ ﺧﻴﺎﻝ، ﻧﺘﻜﻠﻢ ﻣﻦ ﺧﻴﺎﻝ؟ ! ﻻ ﻧﺘﻜﻠﻢ ﻣﻦ ﺧﻴﺎﻝ، ﻫﺬﺍ ﻭﺍﻗﻊ ﻻ ﻳُﻜﺎﺑﺮﻩ ﻭﻻ ﻳﻨﻜﺮﻩ ﺇﻻ ﺟﺎﺣﺪ .
ﻳــﺎ ﺃﺑﻨﺎﺋﻲ، ﻭﺍﻟﻠﻪ ﻭﺻﻴـــﺔ ﻣﺸﻔـﻖ : ﺃﻣْﺴِﻜُــﻮﺍ، ﻭﻟﻴﻌﺮِﻑْ ﻛُﻞٌّ ﻗﺪﺭ ﻧﻔﺴﻪ .
ﻫﺬﺍ ﻟﻴﺲ ﺳُﺨﺮﻳﺔ ﺑﺎﻟﻨَّﺎﺱ، ﻫﺬﺍ ﻣﻦ ﺍﻟﺸﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻨَّﺎﺱ .
ﻳﻘﻮﻝ ﻋﺒﺪﺍﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ : ( ﻣَﻦ ﺃﻓﺘﻰ ﺍﻟﻨَّﺎﺱ ﻓﻲ ﻛُﻞِّ ﻣﺎ ﻳﺴﺄﻟﻮﻧﻪ، ﻣﺠﻨﻮﻥ ) .
ﻛﻢ ﺍﻟﺬﻳﻦ ﻳُﻔﺘﻮﻥ ﻓﻲ ﻛُﻞِّ ﻣﺎ ﻫَﺐَّ ﻭَﺩﺭﺝ؟ !
ﻳﺎ ﺃﺧﻲ ﺍﺭﺣﻢْ ﻧﻔﺴﻚ ﻻ ﺗُﻬﻠﻜْﻬﺎ، ﻻ ﺗُﻬﻠﻜْﻬﺎ .
ﻭﻻ ﺗُﻬﻠﻚ ﺍﻟﻨَّﺎﺱ ﻣﻌﻚ، ﻭﻻ ﺗُﺸﻐﺐْ ﻋﻠﻰ ﺍﻟﻨَّﺎﺱ .
ﺃَﻗْﺒِﻞْ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌُﻚ، ﺗﻌﻠَّﻢْ ﺃﻣﺮَ ﺩِﻳﻨﻚ، ﻻ ﺗﺨﺾْ ﻓﻴﻤﺎ ﻻ ﻳﻌﻨﻴﻚ، ﺍﻟﺰﻡْ ﻏﺮﺯَ ﺍﻟﻌﻠﻤﺎﺀ، ﺍﻟﺴﻼﻣﺔ ﻓﻲ ﻫﺬﺍ .
ﺃﻣَّﺎ ﻛﻞُّ ﻗﻀﻴﺔ ﻻﺑُﺪَّ ﻟﻚَ ﻓﻴﻬﺎ ﺳﻬﻢٌ ! ﺑﺠﻬﻞ ! ﻭﻣﺤﺎﻭﻟﺔ ﺍﻟﺒﺮﻭﺯ ! ﻭﺍﻟﻤﻈﺎﻫﺮﺓ، ﺑﻞ ﺑﻌﻀﻬﻢ ﻳﺄﺗﻲ ﻭﻳﺼﻮِّﺏُ ﻭﻳُﺨَﻄِﺊُ ﺃﻫﻞَ ﺍﻟﻌِﻠﻢِ ﺑﺠﻬﻞٍ ﻭﻫﻮﻯ !! ﻭﺇﺫﺍ ﺟﺎﺀﻙ ﻳﺴﺄﻝ ﻋﻦ ﺭﻣﻀﺎﻥ، ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻔِﻄﺮ ﻭﺍﻟﺼﻴﺎﻡ ﻭﻧﺤﻮ ﺫﻟﻚ، ﻣﺎ ﻋَﺮَﻑ ﺍﻟﺠﻮﺍﺏَ ! ﺻﺤﻴﺢ؟ !
ﻭﺇﺫﺍ ﺟﺎﺀﻙ ﻟِﻌُﻤﺮﺓ ... ﺗﺠﺎﻭﺯﺕُ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻧﺴﻴﺖُ ﺍﻟﺘﻠﺒﻴﺔ، ﻓﻌﻠﺖُ ﻛﺬﺍ .... ﻻ ﻳﻌﺮﻑ ﺍﻷﺟﻮﺑﺔ ﻓﻲ ﻫﺬﺍ !
ﺛﻢ ﻳﺘﻜﻠﻢ ﻓﻲ ﻣﻌﻀﻼﺕ، ﻭﻣﺰﺍﻟﻖ !!
ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺳﺎﻟﺖْ ﺩِﻣﺎﺀ، ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻳﻨﺸﺮﻫﺎ ﻓﻼﻥ، ﻭﻳﻨﺸﺮﻫﺎ ﻋﻼﻥ، ﺻﺤﻴﺢ؟ !
ﻫﻼ ﺳﻜﺘﻮﺍ ﻭﺍﻧﺼﺘﻮﺍ؟ ! ﻓﺄﺭﺍﺣﻮﺍ ﺍﻟﻨﺎﺱ ﻭﺍﺳﺘﺮﺍﺣﻮﺍ؟ !
ﻳﻌﻨﻲ ﺳـــﺆﺍﻝ : ﺃﻳﻌﺠﺰُ ﺃﻫﻞُ ﺍﻟﻌِﻠﻢِ ﺍﻟﻔﺤﻮﻝ ﺇﺫﺍ ﻣﺎ ﻧَﺰﻟﺖ ﻧﺎﺯﻟﺔ ﻓﻲ ﺃﻱ ﻣﻜﺎﻥ، ﻳﺘﻜﻠﻢ ﻓﻲ ﻟﻴﻠﺘﻬﺎ؟ ! ﺇﻥ ﻛﺎﻧﺖ ﺷﺮﻗًﺎ ﻭﻻ ﻏﺮﺑًﺎ؟ ﺷﻤﺎﻟًﺎ ﻭﺟﻨﻮﺑًﺎ؟ ! ﻟﻤﺎﺫﺍ ﻳُﻤﺴِﻜﻮﻥ ﺃﺣﻴﺎﻧًﺎ؟ !
ﺛﻤَّﺔَ ﺃﻣﻮﺭ ﻻ ﻳﻌﻴﻬﺎ ﺇﻻ ﺍﻟﻌَﺎﻟِﻤﻮﻥ، ﻭﺗﻐﻴﺐُ ﺃﺫﻫﺎﻥ ﻫﺆﻻﺀ ﺍﻷﻏﻤﺎﺭ، ﺗﻘﺤﻤﻮﺍ ﻫﺬﻩ ﺍﻟﻤﻬﺎﻟﻚ ﻭﺃﻗﺤﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﺍﻟﻨَّﺎﺱ ﻣﻌﻬﻢ، ﻓﻼ ﺗﻜﻦ ﻣِﻦ ﻫﺆﻻﺀ، ﻭﺃﻧﺎ ﻻ ﺃﻋﻨﻲ ﺷﺨﺼًﺎ؛ ﻟﻜﻦ ﺍﺣﺮﺹْ ﻋﻠﻰ ﺃﻥ ﺗﺴﻠﻢ، ﺍﺣﺮﺹْ ﻋﻠﻰ ﺃﻥ ﺗﺴﻠﻢ ﻭﻳﺴﻠﻢ ﺇﺧﻮﺍﻧﻚ ﺃﻳﻀًﺎ ﻣﻌﻚ، ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﻟﻠﻪ .
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ﺍﻟﻤﻨﺘﻘﻰ ﻣﻦ ﻣﺤﺎﺿﺮﺓ ( ﻭﻗﻔﺎﺕ ﻣﻊ ﺭﺳﺎﻟﺔ ﺍﻹﻣﺎﻡ ﺍﻵﺟﺮﻱ ﻓﻲ ﺃﺧﻼﻕ ﺍﻟﻌﻠﻤﺎﺀ / ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ )
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https://t.me/dr_elbukhary/684
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.... ﻟﻮ ﻭﻗﻒ ﻛُﻞُّ ﺍﻣﺮﺉ ﻋﻨﺪ ﺣَﺪِّﻩ، ﻭﻋَﺮَﻑَ ﻛﻞٌّ ﻗﺪﺭ ﻧﻔﺴِﻪِ، ﻭﻋﺮﻓﺖ ﺍﻟﻨﺎﺱ ﺃﻭﺻـــﺎﻑ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻃﺮﺍﺋﻖ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻣَﻦ ﻳُﺴﺘﻔﺘﻰ، ﻭﻣَﻦ ﻳُﺴﺄﻝ، ﻭﻣَﻦ ﻫﻮ ﺍﻷﻫﻞُ ﻟﺬﻟﻚ، ﻭﺍﻟﻠﻪ ﻷﺭﺍﺣﻮﺍ ﺃﻧﻔﺴﻬﻢ، ﻭﺃﺭﺍﺣﻮﺍ ﺍﻟﻨَّﺎﺱ ﻣﻌﻬﻢ، ﻭَﺳَﻠِﻤَﺖِ ﺍﻟﺒﻼﺩُ ﻭﺍﻟﻌﺒﺎﺩُ ﻣﻦ ﻛﺜﻴﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺘﻦ .
( ﺍﺟﻠﺲْ ﻓﻘﺪ ﺁﺫﻳﺖ ﻭﺁﻧﻴﺖ )
ﺍﻟﺼﻼﺓُ ﻗﺎﺋﻤﺔ، ﻭﺍﻟﺠﻤﻮﻉ ﻣﺠﺘﻤﻌﺔ، ﻳﺄﺗﻲ ــ ﻭﺍﻟﺨﻄﻴﺐ ﻳﺨﻄﺐ ــ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺨﻄﻰ ﺭﻗﺎﺏ ﺍﻟﻨﺎﺱ ﻓﻴﺠﻠﺲ ﻓﻲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ، ﺇﺫﺍ ﻣﺎ ﺃﺭﺩﺕَ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺑَﻜِّﺮْ، ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟ ! ﺃﻣﺎ ﺗﺄﺗﻲ ﻭﺍﻟﺨﻄﻴﺐ ﻳﺨﻄﺐ، ﻭﺃﻧﺖ ﺗﺘﻘﺤﻢ، ﻭﺗﺮﺗﻘﻲ ﺭِﻗﺎﺏ ﺍﻟﻨﺎﺱ؟ ! ﻣﺎ ﻳﺼﻠﺢ، ﻻ ﻳﺼﻠﺢ .
[ ﻻﺑُﺪَّ ﺃﻥ ﺗَﻌﺮِﻑ ﻗﺪﺭ ﻧﻔﺴﻚ ]
ﻳﺘﻜﻠﻢ ﻓﻲ ﻣﻌﻀﻠﺔ ﺃﻣﺴﻚ ﻋﻨﻬﺎ ﻛِﺒﺎﺭُ ﺃﻫﻞ ﺍﻟﻌِﻠﻢ، ﻭﻓﺤﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﺃﻃﺒﺎﺀ ﺍﻟﻌِﻠﻞ، ﻭﻻ ﻳُﺤْﺴِﻦُ ﺃﺣﺪُﻫﻢ ﺃﻥ ﻳﺼﻠﻲ !! ﻛﻤﺎ ﻣَﺮَّ .
ﻭﻳﻈﻦ ﺃﻧَّﻪ ﺑﺘﺠﻤﻴﻌِﻪ ــ ﺃﻭﻝ ﻛﺎﻧﻮﺍ ﻳﺠﻤﻌﻮﻥ ﺍﻟﻜﺘﺐ، ﺍﻵﻥ ﺣﺘﻰ ﻛﺘﺎﺏ ﻣﻤﻜﻦ ﻣﺎ ﺗﺠﺪ ﻛﺘﺎﺏ ﻓﻲ ﺍﻟﺒﻴﺖ ﻋﻨﺪﻩ، ﺇﻧﻤﺎ ﺗﺠﺪ ﻣﺎﺫﺍ؟ ﻫﺬﺍ ... ﻫﺬﺍ ﺍﻟﺠﻬﺎﺯ، ﺍﻟﺬﻱ ﻳﻌﻨﻲ ﺑﺪﻝ ﺃﻥ ﻳُﺴﺘﻌﻤﻞ ﺃﻭ ﻳﺴﺘﻌﻤﻠﻪ ﺍﻟﻜﺜﻴﺮ ﻓﻲ ﺍﻟﺨﻴﺮ، ﺻﺎﺭﻭﺍ ﻳﺴﺘﻌﻤﻠﻮﻧﻪ ﻓﻲ ﺃﻳﺶ؟ ! ﻓﻲ ﺍﻟﺸﺮ، ﺃﻧﺎ ﺃﻗﻮﻝ : ﺍﺳﺘﻤﻊْ ﺇﻟﻰ ﺷﺮﻭﺣﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ، ﻫﺬﻩ ﻣﻦ ﻧﻌﻤﺔ ﺍﻟﻠﻪ، ﺍﺳﺘﻤﻊْ ﺇﻟﻰ ﺧﻄﺎﺑﺎﺗﻬﻢ، ﺇﻟﻰ ﺗﻮﺟﻴﻬﺎﺗﻬﻢ، ﺇﻟﻰ ﺷﺮﻭﺣﺎﺗﻬﻢ، ﺇﻟﻰ ... ﺇﻟﻰ ... ﺇﻟﻰ ...
ﻓﺒﺪﻝ ﺃﻥ ﻳﺴﺘﻤﻌﻮﺍ، ﻳﺴﻤﻊ ﺇﻟﻰ ﺍﻟﺸُّﺬَّﺍﺫ ﻭﺍﻷﻏﻤﺎﺭ ﺍﻟﺬﻳﻦ ﻫﻢ ﻓﻲ ﻗﻌﺮ ﺍﻟﺪُّﻧﻴﺎ، ﻟﻜﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺻﻴﺤﺔ، ﺭﺃﻯ ﺍﻟﻨَّﺎﺱ ﺗﺼﻴﺢ؛ ﻓﺼﺎﺡ ﻣﻌﻬﻢ؛ ﻓﺄﺛﺮَّ ﻋﻠﻰ ﻧﻔﺴﻪ، ﻭﺃﺛَّﺮَّ ﻋﻠﻰ ﻏﻴﺮِﻩِ، ﻭﺃﺛَّﺮَّ ﻋﻠﻰ ﻣﺠﺘﻤﻌﻪ، ﻭﺃﺿﺮَّ ﺑﺎﻟﺪﻋﻮﺓ ﻓﻲ ﺑﻠﺪِﻩ .
ﻛﻢ ﻫﻲ ﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﺘﻲ ﺗﻀﺮﺭﺕ ﻓﻲ ﻛﺜﻴﺮٍ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺑﺤﻤﺎﻗﺎﺕ ﺑﻌﺾ ﺍﻟﺤﻤﻘﻰ؟ !
ﻧﺤﻦ ﻻ ﻧﺘﻜﻠﻢ ﻣﻦ ﺧﻴﺎﻝ، ﻧﺘﻜﻠﻢ ﻣﻦ ﺧﻴﺎﻝ؟ ! ﻻ ﻧﺘﻜﻠﻢ ﻣﻦ ﺧﻴﺎﻝ، ﻫﺬﺍ ﻭﺍﻗﻊ ﻻ ﻳُﻜﺎﺑﺮﻩ ﻭﻻ ﻳﻨﻜﺮﻩ ﺇﻻ ﺟﺎﺣﺪ .
ﻳــﺎ ﺃﺑﻨﺎﺋﻲ، ﻭﺍﻟﻠﻪ ﻭﺻﻴـــﺔ ﻣﺸﻔـﻖ : ﺃﻣْﺴِﻜُــﻮﺍ، ﻭﻟﻴﻌﺮِﻑْ ﻛُﻞٌّ ﻗﺪﺭ ﻧﻔﺴﻪ .
ﻫﺬﺍ ﻟﻴﺲ ﺳُﺨﺮﻳﺔ ﺑﺎﻟﻨَّﺎﺱ، ﻫﺬﺍ ﻣﻦ ﺍﻟﺸﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻨَّﺎﺱ .
ﻳﻘﻮﻝ ﻋﺒﺪﺍﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ : ( ﻣَﻦ ﺃﻓﺘﻰ ﺍﻟﻨَّﺎﺱ ﻓﻲ ﻛُﻞِّ ﻣﺎ ﻳﺴﺄﻟﻮﻧﻪ، ﻣﺠﻨﻮﻥ ) .
ﻛﻢ ﺍﻟﺬﻳﻦ ﻳُﻔﺘﻮﻥ ﻓﻲ ﻛُﻞِّ ﻣﺎ ﻫَﺐَّ ﻭَﺩﺭﺝ؟ !
ﻳﺎ ﺃﺧﻲ ﺍﺭﺣﻢْ ﻧﻔﺴﻚ ﻻ ﺗُﻬﻠﻜْﻬﺎ، ﻻ ﺗُﻬﻠﻜْﻬﺎ .
ﻭﻻ ﺗُﻬﻠﻚ ﺍﻟﻨَّﺎﺱ ﻣﻌﻚ، ﻭﻻ ﺗُﺸﻐﺐْ ﻋﻠﻰ ﺍﻟﻨَّﺎﺱ .
ﺃَﻗْﺒِﻞْ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌُﻚ، ﺗﻌﻠَّﻢْ ﺃﻣﺮَ ﺩِﻳﻨﻚ، ﻻ ﺗﺨﺾْ ﻓﻴﻤﺎ ﻻ ﻳﻌﻨﻴﻚ، ﺍﻟﺰﻡْ ﻏﺮﺯَ ﺍﻟﻌﻠﻤﺎﺀ، ﺍﻟﺴﻼﻣﺔ ﻓﻲ ﻫﺬﺍ .
ﺃﻣَّﺎ ﻛﻞُّ ﻗﻀﻴﺔ ﻻﺑُﺪَّ ﻟﻚَ ﻓﻴﻬﺎ ﺳﻬﻢٌ ! ﺑﺠﻬﻞ ! ﻭﻣﺤﺎﻭﻟﺔ ﺍﻟﺒﺮﻭﺯ ! ﻭﺍﻟﻤﻈﺎﻫﺮﺓ، ﺑﻞ ﺑﻌﻀﻬﻢ ﻳﺄﺗﻲ ﻭﻳﺼﻮِّﺏُ ﻭﻳُﺨَﻄِﺊُ ﺃﻫﻞَ ﺍﻟﻌِﻠﻢِ ﺑﺠﻬﻞٍ ﻭﻫﻮﻯ !! ﻭﺇﺫﺍ ﺟﺎﺀﻙ ﻳﺴﺄﻝ ﻋﻦ ﺭﻣﻀﺎﻥ، ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻔِﻄﺮ ﻭﺍﻟﺼﻴﺎﻡ ﻭﻧﺤﻮ ﺫﻟﻚ، ﻣﺎ ﻋَﺮَﻑ ﺍﻟﺠﻮﺍﺏَ ! ﺻﺤﻴﺢ؟ !
ﻭﺇﺫﺍ ﺟﺎﺀﻙ ﻟِﻌُﻤﺮﺓ ... ﺗﺠﺎﻭﺯﺕُ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻧﺴﻴﺖُ ﺍﻟﺘﻠﺒﻴﺔ، ﻓﻌﻠﺖُ ﻛﺬﺍ .... ﻻ ﻳﻌﺮﻑ ﺍﻷﺟﻮﺑﺔ ﻓﻲ ﻫﺬﺍ !
ﺛﻢ ﻳﺘﻜﻠﻢ ﻓﻲ ﻣﻌﻀﻼﺕ، ﻭﻣﺰﺍﻟﻖ !!
ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺳﺎﻟﺖْ ﺩِﻣﺎﺀ، ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻳﻨﺸﺮﻫﺎ ﻓﻼﻥ، ﻭﻳﻨﺸﺮﻫﺎ ﻋﻼﻥ، ﺻﺤﻴﺢ؟ !
ﻫﻼ ﺳﻜﺘﻮﺍ ﻭﺍﻧﺼﺘﻮﺍ؟ ! ﻓﺄﺭﺍﺣﻮﺍ ﺍﻟﻨﺎﺱ ﻭﺍﺳﺘﺮﺍﺣﻮﺍ؟ !
ﻳﻌﻨﻲ ﺳـــﺆﺍﻝ : ﺃﻳﻌﺠﺰُ ﺃﻫﻞُ ﺍﻟﻌِﻠﻢِ ﺍﻟﻔﺤﻮﻝ ﺇﺫﺍ ﻣﺎ ﻧَﺰﻟﺖ ﻧﺎﺯﻟﺔ ﻓﻲ ﺃﻱ ﻣﻜﺎﻥ، ﻳﺘﻜﻠﻢ ﻓﻲ ﻟﻴﻠﺘﻬﺎ؟ ! ﺇﻥ ﻛﺎﻧﺖ ﺷﺮﻗًﺎ ﻭﻻ ﻏﺮﺑًﺎ؟ ﺷﻤﺎﻟًﺎ ﻭﺟﻨﻮﺑًﺎ؟ ! ﻟﻤﺎﺫﺍ ﻳُﻤﺴِﻜﻮﻥ ﺃﺣﻴﺎﻧًﺎ؟ !
ﺛﻤَّﺔَ ﺃﻣﻮﺭ ﻻ ﻳﻌﻴﻬﺎ ﺇﻻ ﺍﻟﻌَﺎﻟِﻤﻮﻥ، ﻭﺗﻐﻴﺐُ ﺃﺫﻫﺎﻥ ﻫﺆﻻﺀ ﺍﻷﻏﻤﺎﺭ، ﺗﻘﺤﻤﻮﺍ ﻫﺬﻩ ﺍﻟﻤﻬﺎﻟﻚ ﻭﺃﻗﺤﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﺍﻟﻨَّﺎﺱ ﻣﻌﻬﻢ، ﻓﻼ ﺗﻜﻦ ﻣِﻦ ﻫﺆﻻﺀ، ﻭﺃﻧﺎ ﻻ ﺃﻋﻨﻲ ﺷﺨﺼًﺎ؛ ﻟﻜﻦ ﺍﺣﺮﺹْ ﻋﻠﻰ ﺃﻥ ﺗﺴﻠﻢ، ﺍﺣﺮﺹْ ﻋﻠﻰ ﺃﻥ ﺗﺴﻠﻢ ﻭﻳﺴﻠﻢ ﺇﺧﻮﺍﻧﻚ ﺃﻳﻀًﺎ ﻣﻌﻚ، ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﻟﻠﻪ .
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ﺍﻟﻤﻨﺘﻘﻰ ﻣﻦ ﻣﺤﺎﺿﺮﺓ ( ﻭﻗﻔﺎﺕ ﻣﻊ ﺭﺳﺎﻟﺔ ﺍﻹﻣﺎﻡ ﺍﻵﺟﺮﻱ ﻓﻲ ﺃﺧﻼﻕ ﺍﻟﻌﻠﻤﺎﺀ / ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ )
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https://t.me/dr_elbukhary/684
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قناة فضيلة الشيخ أ.د. عبد الله البخاري
ﻗﺎﻝ فضيلة ﺍﻟﺸﻴﺦ أ.د. ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺒﺨﺎﺭﻱ ﺣﻔﻈﻪ ﺍﻟﻠﻪ : .... ﻟﻮ ﻭﻗﻒ ﻛُﻞُّ ﺍﻣﺮﺉ ﻋﻨﺪ ﺣَﺪِّﻩ، ﻭﻋَﺮَﻑَ ﻛﻞٌّ ﻗﺪﺭ ﻧﻔﺴِﻪِ، ﻭﻋﺮﻓﺖ ﺍﻟﻨﺎﺱ ﺃﻭﺻـــﺎﻑ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻃﺮﺍﺋﻖ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻣَﻦ ﻳُﺴﺘﻔﺘﻰ، ﻭﻣَﻦ ﻳُﺴﺄﻝ، ﻭﻣَﻦ ﻫﻮ ﺍﻷﻫﻞُ ﻟﺬﻟﻚ، ﻭﺍﻟﻠﻪ ﻷﺭﺍﺣﻮﺍ ﺃﻧﻔﺴﻬﻢ، ﻭﺃﺭﺍﺣﻮﺍ ﺍﻟﻨَّﺎﺱ ﻣﻌﻬﻢ،…
🌟[Stay in Your Lane & Make Sure Others Do the Same]
🎙️Shaykh Dr. ʿAbd Allāh ibn ʿAbd al-Raḥīm al-Bukhārī—may Allah preserve him—said:
“If every person were to remain within his proper bounds, if each person truly knew his own level, and if people understood the qualities of the scholars, the ways of the scholars, who is fit to be asked, who is fit to give legal rulings, and who is actually qualified for that—by Allah—they would bring relief to themselves and relief to others with them. Much of these tribulations would be lifted from the lands and from the people.
“Sit down—you have caused harm and disturbance.” [This is like when] prayer is going to be established and the congregation is gathered, yet a man arrives while the khatīb is delivering the sermon and tries to step over people’s necks in order to sit in the first row. If you want the first row, then come early—is that not so? But to arrive while the sermon is ongoing, pushing forward and climbing over people—this is not right. It is not acceptable.
You must know your own worth.
A person speaks about a complex and dangerous issue that even the senior scholars, the great authorities, and the experts in diagnosing problems chose to refrain from—while that same person cannot even perform the prayer properly, as has already been seen.
He imagines that merely by collecting material—whereas people in the past collected books, and now you may not even find a single book in his home; instead you find what? This device—he thinks himself qualified. This device, which should be used widely for good, has instead come to be used for what? For harm.
I say: listen to the explanations of the scholars—this is from the blessing of Allah. Listen to their sermons, their guidance, their lessons. Listen, listen, listen.
But instead of listening, he listens to fringe figures and immature people who are at the lowest levels of understanding. He wants to have a voice. He sees people shouting, so he shouts with them. As a result, he harms himself, harms others, harms his society, and damages the daʿwah in his country.
How many calls to Islam have been harmed in many lands because of the foolish actions of some foolish people! We are not speaking from imagination—are we speaking from imagination? No. This is a real and observable reality that only a stubborn denier would reject.
O my sons—by Allah, this is sincere and compassionate advice: restrain yourselves, and let every person know his own level. This is not mocking people; rather, it is compassion toward people.
ʿAbd Allāh ibn Masʿūd said: “Whoever gives religious rulings to people on everything they ask him about is insane.”
How many people today give fatwas on everything that appears!
O my brother, have mercy on yourself—do not destroy it. And do not destroy others along with you. Do not stir turmoil among people.
Turn to what benefits you. Learn the essentials of your religion. Do not involve yourself in matters that do not concern you. Hold fast to the path of the scholars—safety lies in this.
But as for someone who insists on inserting himself into every issue—out of ignorance, out of a desire to stand out, out of showing off—some even go so far as to declare the scholars correct or mistaken based on ignorance and personal desire.
Yet if someone asks him about matters of Ramaḍān, fasting, breaking the fast, or similar issues, he does not know the answer—true? And if someone asks about ʿumrah—passing the mīqāt without entering iḥrām, forgetting the talbiyah, and the like—he does not know how to answer these either. Yet he speaks confidently about major crises and dangerous matters.
In some countries, blood has been shed because of words like these—words spread by this person or that person. Is this not true? If only they had remained silent and listened, they would have spared people harm and spared themselves as well.
🎙️Shaykh Dr. ʿAbd Allāh ibn ʿAbd al-Raḥīm al-Bukhārī—may Allah preserve him—said:
“If every person were to remain within his proper bounds, if each person truly knew his own level, and if people understood the qualities of the scholars, the ways of the scholars, who is fit to be asked, who is fit to give legal rulings, and who is actually qualified for that—by Allah—they would bring relief to themselves and relief to others with them. Much of these tribulations would be lifted from the lands and from the people.
“Sit down—you have caused harm and disturbance.” [This is like when] prayer is going to be established and the congregation is gathered, yet a man arrives while the khatīb is delivering the sermon and tries to step over people’s necks in order to sit in the first row. If you want the first row, then come early—is that not so? But to arrive while the sermon is ongoing, pushing forward and climbing over people—this is not right. It is not acceptable.
You must know your own worth.
A person speaks about a complex and dangerous issue that even the senior scholars, the great authorities, and the experts in diagnosing problems chose to refrain from—while that same person cannot even perform the prayer properly, as has already been seen.
He imagines that merely by collecting material—whereas people in the past collected books, and now you may not even find a single book in his home; instead you find what? This device—he thinks himself qualified. This device, which should be used widely for good, has instead come to be used for what? For harm.
I say: listen to the explanations of the scholars—this is from the blessing of Allah. Listen to their sermons, their guidance, their lessons. Listen, listen, listen.
But instead of listening, he listens to fringe figures and immature people who are at the lowest levels of understanding. He wants to have a voice. He sees people shouting, so he shouts with them. As a result, he harms himself, harms others, harms his society, and damages the daʿwah in his country.
How many calls to Islam have been harmed in many lands because of the foolish actions of some foolish people! We are not speaking from imagination—are we speaking from imagination? No. This is a real and observable reality that only a stubborn denier would reject.
O my sons—by Allah, this is sincere and compassionate advice: restrain yourselves, and let every person know his own level. This is not mocking people; rather, it is compassion toward people.
ʿAbd Allāh ibn Masʿūd said: “Whoever gives religious rulings to people on everything they ask him about is insane.”
How many people today give fatwas on everything that appears!
O my brother, have mercy on yourself—do not destroy it. And do not destroy others along with you. Do not stir turmoil among people.
Turn to what benefits you. Learn the essentials of your religion. Do not involve yourself in matters that do not concern you. Hold fast to the path of the scholars—safety lies in this.
But as for someone who insists on inserting himself into every issue—out of ignorance, out of a desire to stand out, out of showing off—some even go so far as to declare the scholars correct or mistaken based on ignorance and personal desire.
Yet if someone asks him about matters of Ramaḍān, fasting, breaking the fast, or similar issues, he does not know the answer—true? And if someone asks about ʿumrah—passing the mīqāt without entering iḥrām, forgetting the talbiyah, and the like—he does not know how to answer these either. Yet he speaks confidently about major crises and dangerous matters.
In some countries, blood has been shed because of words like these—words spread by this person or that person. Is this not true? If only they had remained silent and listened, they would have spared people harm and spared themselves as well.
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قناة فضيلة الشيخ أ.د. عبد الله البخاري
ﻗﺎﻝ فضيلة ﺍﻟﺸﻴﺦ أ.د. ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺒﺨﺎﺭﻱ ﺣﻔﻈﻪ ﺍﻟﻠﻪ : .... ﻟﻮ ﻭﻗﻒ ﻛُﻞُّ ﺍﻣﺮﺉ ﻋﻨﺪ ﺣَﺪِّﻩ، ﻭﻋَﺮَﻑَ ﻛﻞٌّ ﻗﺪﺭ ﻧﻔﺴِﻪِ، ﻭﻋﺮﻓﺖ ﺍﻟﻨﺎﺱ ﺃﻭﺻـــﺎﻑ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻃﺮﺍﺋﻖ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻣَﻦ ﻳُﺴﺘﻔﺘﻰ، ﻭﻣَﻦ ﻳُﺴﺄﻝ، ﻭﻣَﻦ ﻫﻮ ﺍﻷﻫﻞُ ﻟﺬﻟﻚ، ﻭﺍﻟﻠﻪ ﻷﺭﺍﺣﻮﺍ ﺃﻧﻔﺴﻬﻢ، ﻭﺃﺭﺍﺣﻮﺍ ﺍﻟﻨَّﺎﺱ ﻣﻌﻬﻢ،…
The question is this: are the great scholars incapable, when a serious event occurs anywhere—east or west, north or south—of speaking about it immediately? Why, then, do they sometimes choose restraint?
There are matters that only scholars fully understand—matters that escape the minds of immature people. These people rush headlong into dangers and drag themselves and others into destruction. Do not be among them.
I am not referring to any specific individual. Rather, be keen on safety—be keen that you are safe, and that your brothers are safe along with you. There is no power and no strength except through Allah.”
There are matters that only scholars fully understand—matters that escape the minds of immature people. These people rush headlong into dangers and drag themselves and others into destruction. Do not be among them.
I am not referring to any specific individual. Rather, be keen on safety—be keen that you are safe, and that your brothers are safe along with you. There is no power and no strength except through Allah.”
Excerpted from the lecture: “Reflections on the Treatise of Imām al-Ājurrī on the Character of the Scholars (Part One).
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🌟[[Be More Studious & Focused: The Da’wah Deserves Far Better]]
Shaykh Ṣāliḥ ibn Ibrāhīm al-Ṭassān (d. 1420 AH) wrote:
“The following verses of poetry were composed by our Shaykh and teacher, Shaykh Muḥammad ibn Ibrāhīm (Āl al-Shaykh-رحمه الله-), as an exhortation and incitement for students of knowledge, and as a complaint regarding the condition of those affiliated with learning in his time.
The reason that prompted him to compose them with such strong expression and sternness of meaning was that a group of brothers, while reading Kitāb al-Tawḥīd, came across the ḥadīth: “I am the One most free of need from partners…” He posed to them a question, the gist of which was: To what does the pronoun in the phrase “I abandon تركته (him or it) and his association” refer? Whereupon they were already standing up and leaving (the Shaykh was blind), and none remained except those who could not answer correctly.
This saddened and distressed him, and so he spontaneously composed the following lines:
Shaykh Ṣāliḥ ibn Ibrāhīm al-Ṭassān (d. 1420 AH) wrote:
“The following verses of poetry were composed by our Shaykh and teacher, Shaykh Muḥammad ibn Ibrāhīm (Āl al-Shaykh-رحمه الله-), as an exhortation and incitement for students of knowledge, and as a complaint regarding the condition of those affiliated with learning in his time.
The reason that prompted him to compose them with such strong expression and sternness of meaning was that a group of brothers, while reading Kitāb al-Tawḥīd, came across the ḥadīth: “I am the One most free of need from partners…” He posed to them a question, the gist of which was: To what does the pronoun in the phrase “I abandon تركته (him or it) and his association” refer? Whereupon they were already standing up and leaving (the Shaykh was blind), and none remained except those who could not answer correctly.
This saddened and distressed him, and so he spontaneously composed the following lines:
1. وَاسَوْأَتَاهُ لِطَالِبِ العِلْمِ الَّذِي
ثَقُلَتْ عَلَيْهِ مَجَالِسُ التَّدْرِيسِ
1. Alas for the student of knowledge upon whom the gatherings of instruction have grown burdensome.
2. وَإِذَا قِرَاءَتُهُ تَقَضَّتْ قَامَ لَا
يَلْوِي عَلَى مَا بَعْدُ مِنْ تَأْسِيسِ
2. When the reading concludes, he rises at once, giving no regard to what follows of solidifying a foundation.
3. هَذَا وَفِي حَالِ القِرَاءَةِ قَلْبُهُ
بِالفَهْمِ وَالإِصْغَاءِ غَيْرُ أَنِيسِ
3. Even during the reading, his heart finds no comfort in understanding or attentive listening.
4. وَيَوَدُّ لَوْ أَنَّ القِرَاءَةَ تَنْقَضِي
فِي لَحْظَةٍ مَاذَا يَقُولُ جَلِيسِي
4. He longs for the reading to end in an instant, wondering what his companion sitting with him might talk about.
5. إِنْ قُلْتُ إِنَّهُمْ لَعَمْرِي مَا لَهُمْ
مِنْ رَغْبَةٍ فِي نَيْلِ أَيٍّ نَفِيسِ
5. If I say—assuredly—they possess no desire to attain anything precious,
6. أَوْ قُلْتُ مَا لَهُمُ مِنَ الإِقْبَالِ مِنْ
إِدْلَاجَةٍ حَظٌّ وَلَا التَّغْلِيسِ
6. Or if I say they show no earnest advance, neither in early striving at night or in the morning,
7. يَا رَبِّ أَشْكُو زُهْدَهُمْ فِي العِلْمِ إِذْ
رَفَضُوهُ إِيثَارًا لِنَيْلِ خَسِيسِ
7. O my Lord, I complain of their indifference to knowledge,
for they rejected it in preference of gaining what is worthless.
8. وَرَضُوا التَّرَسُّمَ وَهْوَ غَيْرُ مُفِيدِهِمْ
يَا رَبِّ فَاهْدِهِمُ وَأَحْسِنْ قَصْدَهُمْ
8. They were content with the mere outward appearance (of studiousness), though it brings them no benefit. O my Lord, guide them and set their intentions aright.
9. إِنَّ الأَمَانِيَ حَظُّ ذِي التَّفْلِيسِ
وَأَعِذْ جَمِيعَهُمُ مِنَ التَّدْلِيسِ
9. Indeed, empty wishes are the portion of the bankrupt, so protect them all from deception.
10. يَا رَبِّ وَاغْرِسْ خَيْرَ غَرْسٍ يُرْتَجَى
مِنْهُمْ إِغَاظَةُ ذِي الخَنَا إِبْلِيسِ
10. O my Lord, plant among them the finest planting that can be hoped for—by which the vile one, Iblīs, is enraged.
11. يَا رَبِّ وَاجْعَلْنَا مِنَ الغَرْسِ الَّذِي
تَخْتَارُ لِلتَّنْزِيهِ وَالتَّقْدِيسِ
11. O my Lord, make us among that planting—chosen to declare your perfection and sanctification,
12. وَإِبَانَةِ التَّوْحِيدِ مَحْضًا صَافِيًا
وَإِزَاحَةِ التَّشْبِيهِ وَالتَّلْبِيسِ
12. To clearly explain pure, unadulterated tawḥīd, and for removing all likening of You (to creation [al-tashbīh]) and distortion.”
📚Ṣāliḥ ibn Ibrāhīm al-Ṭassān. Majmūʿ al-Shaykh al-ʿAllāmah Ṣāliḥ ibn Ibrāhīm al-Ṭassān, pp. 227–228.
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🔥[[The Proper Role of Students of Knowledge]]
The proper role of students of knowledge is to serve as a bridge between scholars and the wider public: to convey and translate scholarly insight, transmit it faithfully, and exhort the people toward good as wise admonishers who encourage, clarify, and make knowledge accessible. When they—or others—misunderstand this role, they unwittingly create a playground for the devil. Reflect, then, on the following insight from a scholar who distilled with striking clarity the true source of the tribulations that afflict the masses.
📖Imām Muḥammad ibn ʿAlī al-Shawkānī (d. 1250 AH) said, in his biographical entry for the scholar ʿAlī ibn Qāsim Ḥanash:
“He maintained close ties with both the elite and the commoners alike, and dealing with all ranks of people was all the same to him—just as hardship and ease, progress and stagnation, what is beloved and what is disliked, were all the same to him.
He saw himself as a leader (he was once a governor and judge) just as he saw himself in poverty; at one time upon the heights, at another in the lowest of places (he was imprisoned for some time after envious opponents schemed against him). Now, while still alive, he has surpassed seventy years of age, yet his vigor has not waned, his precision has not diminished, nor have his manners been sullied. In sum, he was rare indeed in the totality of his qualities.
Among the finest things I heard from him was his saying:
أَنَّ النَّاسَ عَلَى طَبَقَاتٍ ثَلَاثٍ:
‘Certainly, people fall into three classes.
فَالطَّبَقَةُ الْعَالِيَةُ: الْعُلَمَاءُ الأَكَابِرُ، وَهُمْ يَعْرِفُونَ الْحَقَّ وَالْبَاطِلَ، وَإِنِ اخْتَلَفُوا لَمْ يَنْشَأْ عَنْ اخْتِلَافِهِمُ الْفِتَنُ؛ لِعِلْمِهِمْ بِمَا عِنْدَ بَعْضِهِمْ بَعْضًا.
The highest class consists of the great scholars: they know truth from falsehood, and when they differ, no tribulations arise from their differences, because each knows what the other possesses.
وَالطَّبَقَةُ السَّافِلَةُ: الْعَامَّةُ عَلَى الْفِطْرَةِ، لَا يَنْفِرُونَ عَنِ الْحَقِّ، وَهُمْ أَتْبَاعُ مَنْ يَقْتَدُونَ بِهِ؛ إِنْ كَانَ مُحِقًّا كَانُوا مِثْلَهُ، وَإِنْ كَانَ مُبْطِلًا كَانُوا كَذَلِكَ.
The lowest class is the common people, remaining upon their innate disposition; they are not repelled by the truth and simply follow whom they take as their model—if he is upon the truth, they are likewise; and if he is upon falsehood, they are likewise.
وَالطَّبَقَةُ الْمُتَوَسِّطَةُ: هِيَ مَنْشَأُ الشَّرِّ، وَأَصْلُ الْفِتَنِ النَّاشِئَةِ فِي الدِّينِ، وَهُمْ الَّذِينَ لَمْ يُمْعِنُوا فِي الْعِلْمِ حَتَّى يَرْتَقُوا إِلَى رُتْبَةِ الطَّبَقَةِ الأُولَى، وَلَا تَرَكُوهُ حَتَّى يَكُونُوا مِنْ أَهْلِ الطَّبَقَةِ السَّافِلَةِ؛ فَإِذَا رَأَوْا أَحَدًا مِنْ أَهْلِ الطَّبَقَةِ الْعُلْيَا يَقُولُ مَا لَا يَعْرِفُونَهُ، مِمَّا يُخَالِفُ عَقَائِدَهُمُ الَّتِي أَوْقَعَهُمْ فِيهَا الْقُصُورُ، فَوَّقُوا إِلَيْهِ سِهَامَ التَّرْقِيعِ، وَنَسَبُوهُ إِلَى كُلِّ قَوْلٍ شَنِيعٍ، وَغَيَّرُوا فِطَرَ أَهْلِ الطَّبَقَةِ السُّفْلَى عَنْ قَبُولِ الْحَقِّ بِتَمْوِيهَاتٍ بَاطِلَةٍ؛ فَعِنْدَ ذَلِكَ تَقُومُ الْفِتَنُ الدِّينِيَّةُ عَلَى سَاقٍ.»
As for the middle class, it is the source of evil and the root of religious tribulations. These are those who did not penetrate deeply into knowledge so as to ascend to the rank of the first class, nor did they abandon it so as to be counted among the lowest. When they see someone from the higher class (i.e., the scholars) saying something unfamiliar to them—something that conflicts with convictions into which their own shortcomings have cast them—they launch against him the arrows of distortion, attribute to him every reprehensible statement, and corrupt the innate disposition of the common people, diverting them from accepting the truth through deceptive falsehoods. At that point, religious tribulations rise to full strength.’
This is the gist of what we heard from him, and he spoke the truth; for whoever reflects upon this will find it exactly so."
The proper role of students of knowledge is to serve as a bridge between scholars and the wider public: to convey and translate scholarly insight, transmit it faithfully, and exhort the people toward good as wise admonishers who encourage, clarify, and make knowledge accessible. When they—or others—misunderstand this role, they unwittingly create a playground for the devil. Reflect, then, on the following insight from a scholar who distilled with striking clarity the true source of the tribulations that afflict the masses.
📖Imām Muḥammad ibn ʿAlī al-Shawkānī (d. 1250 AH) said, in his biographical entry for the scholar ʿAlī ibn Qāsim Ḥanash:
“He maintained close ties with both the elite and the commoners alike, and dealing with all ranks of people was all the same to him—just as hardship and ease, progress and stagnation, what is beloved and what is disliked, were all the same to him.
He saw himself as a leader (he was once a governor and judge) just as he saw himself in poverty; at one time upon the heights, at another in the lowest of places (he was imprisoned for some time after envious opponents schemed against him). Now, while still alive, he has surpassed seventy years of age, yet his vigor has not waned, his precision has not diminished, nor have his manners been sullied. In sum, he was rare indeed in the totality of his qualities.
Among the finest things I heard from him was his saying:
أَنَّ النَّاسَ عَلَى طَبَقَاتٍ ثَلَاثٍ:
‘Certainly, people fall into three classes.
فَالطَّبَقَةُ الْعَالِيَةُ: الْعُلَمَاءُ الأَكَابِرُ، وَهُمْ يَعْرِفُونَ الْحَقَّ وَالْبَاطِلَ، وَإِنِ اخْتَلَفُوا لَمْ يَنْشَأْ عَنْ اخْتِلَافِهِمُ الْفِتَنُ؛ لِعِلْمِهِمْ بِمَا عِنْدَ بَعْضِهِمْ بَعْضًا.
The highest class consists of the great scholars: they know truth from falsehood, and when they differ, no tribulations arise from their differences, because each knows what the other possesses.
وَالطَّبَقَةُ السَّافِلَةُ: الْعَامَّةُ عَلَى الْفِطْرَةِ، لَا يَنْفِرُونَ عَنِ الْحَقِّ، وَهُمْ أَتْبَاعُ مَنْ يَقْتَدُونَ بِهِ؛ إِنْ كَانَ مُحِقًّا كَانُوا مِثْلَهُ، وَإِنْ كَانَ مُبْطِلًا كَانُوا كَذَلِكَ.
The lowest class is the common people, remaining upon their innate disposition; they are not repelled by the truth and simply follow whom they take as their model—if he is upon the truth, they are likewise; and if he is upon falsehood, they are likewise.
وَالطَّبَقَةُ الْمُتَوَسِّطَةُ: هِيَ مَنْشَأُ الشَّرِّ، وَأَصْلُ الْفِتَنِ النَّاشِئَةِ فِي الدِّينِ، وَهُمْ الَّذِينَ لَمْ يُمْعِنُوا فِي الْعِلْمِ حَتَّى يَرْتَقُوا إِلَى رُتْبَةِ الطَّبَقَةِ الأُولَى، وَلَا تَرَكُوهُ حَتَّى يَكُونُوا مِنْ أَهْلِ الطَّبَقَةِ السَّافِلَةِ؛ فَإِذَا رَأَوْا أَحَدًا مِنْ أَهْلِ الطَّبَقَةِ الْعُلْيَا يَقُولُ مَا لَا يَعْرِفُونَهُ، مِمَّا يُخَالِفُ عَقَائِدَهُمُ الَّتِي أَوْقَعَهُمْ فِيهَا الْقُصُورُ، فَوَّقُوا إِلَيْهِ سِهَامَ التَّرْقِيعِ، وَنَسَبُوهُ إِلَى كُلِّ قَوْلٍ شَنِيعٍ، وَغَيَّرُوا فِطَرَ أَهْلِ الطَّبَقَةِ السُّفْلَى عَنْ قَبُولِ الْحَقِّ بِتَمْوِيهَاتٍ بَاطِلَةٍ؛ فَعِنْدَ ذَلِكَ تَقُومُ الْفِتَنُ الدِّينِيَّةُ عَلَى سَاقٍ.»
As for the middle class, it is the source of evil and the root of religious tribulations. These are those who did not penetrate deeply into knowledge so as to ascend to the rank of the first class, nor did they abandon it so as to be counted among the lowest. When they see someone from the higher class (i.e., the scholars) saying something unfamiliar to them—something that conflicts with convictions into which their own shortcomings have cast them—they launch against him the arrows of distortion, attribute to him every reprehensible statement, and corrupt the innate disposition of the common people, diverting them from accepting the truth through deceptive falsehoods. At that point, religious tribulations rise to full strength.’
This is the gist of what we heard from him, and he spoke the truth; for whoever reflects upon this will find it exactly so."
📚 al-Badr al-Ṭāliʿ bi-Maḥāsin man Baʿda al-Qarn al-Sābiʿ, vol. 1 (Beirut: Dār al-Maʿrifah), 472.
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Forwarded from • قناة فوائد مشايخ المدينة •
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#جــــــــديـــــــد
| #كلمة_نافعة |
🎙️لـشيخنا الدكتور #عرفات_المحمدي حفظه الله تعالىٰ.
📌#بعنوان: (مراتب المؤمنين)
https://t.me/Arafatbinhassan
📍موجهة إلى الإخوة في مركز الإمام مالك في مدينة ( إدمنتون - ألبرتا - كندا).
https://t.me/madinasona
| #كلمة_نافعة |
🎙️لـشيخنا الدكتور #عرفات_المحمدي حفظه الله تعالىٰ.
📌#بعنوان: (مراتب المؤمنين)
https://t.me/Arafatbinhassan
📍موجهة إلى الإخوة في مركز الإمام مالك في مدينة ( إدمنتون - ألبرتا - كندا).
https://t.me/madinasona
❤9👍2
🌟[[The Most Honorable People]]
🖋ʿAbd al-Malik ibn Marwān -رحمه الله- said:
«أَفْضَلُ الرِّجَالِ مَنْ تَوَاضَعَ عَنْ رِفْعَةٍ، وَزَهِدَ عَنْ قُدْرَةٍ، وَأَنْصَفَ عَنْ قُوَّةٍ»
“The best of men is one who humbles himself despite having high rank, renounces worldly things despite having ability to get them, and acts justly despite yielding power.”
ʿAbd al-Malik ibn Marwān also said:
«ثَلَاثَةٌ مِنْ أَحْسَنِ شَيْءٍ: جُودٌ لِغَيْرِ ثَوَابٍ، وَنَصَبٌ لِغَيْرِ دُنْيَا، وَتَوَاضُعٌ لِغَيْرِ ذُلٍّ».
“Three qualities are among the noblest of things: generosity without expecting (human) reward, hard-work without worldly gain, and humility without abasement.”
📚Abū Muḥammad ʿAbd Allāh ibn Muslim ibn Qutaybah al-Dīnawarī, ʿUyūn al-Akhbār (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1418 AH), vol. 1, p. 378.
🖋ʿAbd al-Malik ibn Marwān -رحمه الله- said:
«أَفْضَلُ الرِّجَالِ مَنْ تَوَاضَعَ عَنْ رِفْعَةٍ، وَزَهِدَ عَنْ قُدْرَةٍ، وَأَنْصَفَ عَنْ قُوَّةٍ»
“The best of men is one who humbles himself despite having high rank, renounces worldly things despite having ability to get them, and acts justly despite yielding power.”
ʿAbd al-Malik ibn Marwān also said:
«ثَلَاثَةٌ مِنْ أَحْسَنِ شَيْءٍ: جُودٌ لِغَيْرِ ثَوَابٍ، وَنَصَبٌ لِغَيْرِ دُنْيَا، وَتَوَاضُعٌ لِغَيْرِ ذُلٍّ».
“Three qualities are among the noblest of things: generosity without expecting (human) reward, hard-work without worldly gain, and humility without abasement.”
📚Abū Muḥammad ʿAbd Allāh ibn Muslim ibn Qutaybah al-Dīnawarī, ʿUyūn al-Akhbār (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1418 AH), vol. 1, p. 378.
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Forwarded from • قناة فوائد مشايخ المدينة •
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⚠️ #احذروا_المتعالمين…!
🎙️ لِفَضيلَةِ الشَّيخِ العَلَّامَةِ:
عُبيدِ بنِ عبدِ اللهِ الجابِريِّ رحمهُ اللهُ تعالى.
📍 قَناةُ فَوائِدِ مَشايِخِ المَدينَة
https://t.me/madinasona
🎙️ لِفَضيلَةِ الشَّيخِ العَلَّامَةِ:
عُبيدِ بنِ عبدِ اللهِ الجابِريِّ رحمهُ اللهُ تعالى.
📍 قَناةُ فَوائِدِ مَشايِخِ المَدينَة
https://t.me/madinasona
❤12
None of us are getting any younger.
Life passes like a single, fleeting moment.
Instead of striving to impress the world, focus on becoming a better human being—and on setting a living example for your spouse, your children, and your family. Long before reputations are formed in public, they are established at home.
I heard more than one of our elder scholars say: the people who truly know a person are their family. Few short and concise statements are more powerful—or more accurate.
Show up for them every day. They are worth it. They matter most. Be bright, radiant souls who illuminate the lives of those closest to them—those who feel your presence not through words, but through consistency, warmth, and care.
Show your children what a loving, dignified marriage looks like. Do not coast through marriage or parenthood on autopilot. Do not take blessings for granted, for blessings are withdrawn when entitlement replaces gratitude.
To be genuine as a spouse and a parent requires intention, presence, and self-awareness. It means caring about the small things. It means paying attention to details that others overlook. What you are building is precious—and it deserves the effort.
Build a legacy so honorable that your great-grandchildren will speak of your marital relationship with affection and pride.
Know that you are a pioneering generation, navigating a vast wilderness of opportunity and trial. You are not wandering aimlessly—you are charting paths where none existed before. Guide your flock with vigilance and mercy—away from valleys where predators lurk and danger lies concealed, and toward high ground where faith, dignity, and safety are preserved.
May Allah protect our Muslim households, make them sanctuaries of warmth and joy, shield them from fitnah and calamity, and reunite us with our loved ones in everlasting gardens.
إنه ولي ذلك والقادر عليه، إنه على كل شيء قدير وبالإجابة جدير
Life passes like a single, fleeting moment.
Instead of striving to impress the world, focus on becoming a better human being—and on setting a living example for your spouse, your children, and your family. Long before reputations are formed in public, they are established at home.
I heard more than one of our elder scholars say: the people who truly know a person are their family. Few short and concise statements are more powerful—or more accurate.
Show up for them every day. They are worth it. They matter most. Be bright, radiant souls who illuminate the lives of those closest to them—those who feel your presence not through words, but through consistency, warmth, and care.
Show your children what a loving, dignified marriage looks like. Do not coast through marriage or parenthood on autopilot. Do not take blessings for granted, for blessings are withdrawn when entitlement replaces gratitude.
To be genuine as a spouse and a parent requires intention, presence, and self-awareness. It means caring about the small things. It means paying attention to details that others overlook. What you are building is precious—and it deserves the effort.
Build a legacy so honorable that your great-grandchildren will speak of your marital relationship with affection and pride.
Know that you are a pioneering generation, navigating a vast wilderness of opportunity and trial. You are not wandering aimlessly—you are charting paths where none existed before. Guide your flock with vigilance and mercy—away from valleys where predators lurk and danger lies concealed, and toward high ground where faith, dignity, and safety are preserved.
May Allah protect our Muslim households, make them sanctuaries of warmth and joy, shield them from fitnah and calamity, and reunite us with our loved ones in everlasting gardens.
إنه ولي ذلك والقادر عليه، إنه على كل شيء قدير وبالإجابة جدير
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I ask Allah to give a safe and fruitful trip those traveling to this weekend gathering. وفقنا الله واياكم لما يحب ويرضى
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🌟NEW ARTICLE: [[Stick to What You Have Been Blessed In]]
Excerpt:
A pious worshipper named ʿAbd Allāh al-ʿUmarī al-ʿĀbid wrote to Imām Mālik, urging him to withdraw from his public role as a teacher and devote himself instead to solitary worship and seclusion. The Imām's response has echoed through the centuries as a masterpiece of spiritual wisdom and self-awareness.
إِنَّ اللهَ قَسَمَ الأَعْمَالَ كَمَا قَسَمَ الأَرْزَاقَ، فَرُبَّ رَجُلٍ فُتِحَ لَهُ فِي الصَّلَاةِ، وَلَمْ يُفْتَحْ لَهُ فِي الصَّوْمِ، وَآخَرَ فُتِحَ لَهُ فِي الصَّدَقَةِ، وَلَمْ يُفْتَحْ لَهُ فِي الصَّوْمِ، وَآخَرَ فُتِحَ لَهُ فِي الْجِهَادِ. فَنَشْرُ الْعِلْمِ مِنْ أَفْضَلِ أَعْمَالِ الْبِرِّ، وَقَدْ رَضِيتُ بِمَا فُتِحَ لِي فِيهِ، وَمَا أَظُنُّ مَا أَنَا فِيهِ بِدُونِ مَا أَنْتَ فِيهِ، وَأَرْجُو أَنْ يَكُونَ كِلَانَا عَلَى خَيْرٍ وَبِرٍّ.
"Indeed, Allah has apportioned deeds just as He has apportioned provisions. One man is opened for prayer, but not opened for fasting. Another is opened for charity, but not opened for fasting. Another is opened for striving in the path of Allah. Spreading knowledge is among the greatest acts of righteousness. I am content with what has been opened for me, and I do not think that what I am engaged in is inferior to what you are engaged in. I hope that both of us are upon goodness and righteousness."
Read more:
https://stick-to-blessings-v6dgw45.gamma.site/
Excerpt:
A pious worshipper named ʿAbd Allāh al-ʿUmarī al-ʿĀbid wrote to Imām Mālik, urging him to withdraw from his public role as a teacher and devote himself instead to solitary worship and seclusion. The Imām's response has echoed through the centuries as a masterpiece of spiritual wisdom and self-awareness.
إِنَّ اللهَ قَسَمَ الأَعْمَالَ كَمَا قَسَمَ الأَرْزَاقَ، فَرُبَّ رَجُلٍ فُتِحَ لَهُ فِي الصَّلَاةِ، وَلَمْ يُفْتَحْ لَهُ فِي الصَّوْمِ، وَآخَرَ فُتِحَ لَهُ فِي الصَّدَقَةِ، وَلَمْ يُفْتَحْ لَهُ فِي الصَّوْمِ، وَآخَرَ فُتِحَ لَهُ فِي الْجِهَادِ. فَنَشْرُ الْعِلْمِ مِنْ أَفْضَلِ أَعْمَالِ الْبِرِّ، وَقَدْ رَضِيتُ بِمَا فُتِحَ لِي فِيهِ، وَمَا أَظُنُّ مَا أَنَا فِيهِ بِدُونِ مَا أَنْتَ فِيهِ، وَأَرْجُو أَنْ يَكُونَ كِلَانَا عَلَى خَيْرٍ وَبِرٍّ.
"Indeed, Allah has apportioned deeds just as He has apportioned provisions. One man is opened for prayer, but not opened for fasting. Another is opened for charity, but not opened for fasting. Another is opened for striving in the path of Allah. Spreading knowledge is among the greatest acts of righteousness. I am content with what has been opened for me, and I do not think that what I am engaged in is inferior to what you are engaged in. I hope that both of us are upon goodness and righteousness."
Read more:
https://stick-to-blessings-v6dgw45.gamma.site/
stick-to-blessings-v6dgw45.gamma.site
Stick to What Allah Has Blessed You In
Timeless Wisdom
A profound principle from the teachings of our righteous predecessors that illuminates the path of purposeful devotion and spiritual contentment.
A profound principle from the teachings of our righteous predecessors that illuminates the path of purposeful devotion and spiritual contentment.
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🔗 Healing Our Hearts in Ramadan 1: The Meaning of Taqwa & The Immense Benefits of Leaving Off Sin
🎥 https://www.youtube.com/live/OQo5V26-qnU?feature=shared
🎥 https://www.youtube.com/live/OQo5V26-qnU?feature=shared
YouTube
Preparing for Ramadan 1447 AH (2026) Seminar | AbuSuhaylah Umar Quinn | HealingOurHearts inRamadan#1
Masjid Ibad-ur-Rahman | Preparing for Ramadan 1447 AH (2026) Seminar
Masjid Ibad-ur-Rahman is pleased to present a special seminar dedicated to preparing the hearts and minds of the believers for the blessed month of Ramadan.
📅 Dates:
Sha‘ban 11–13, 1447…
Masjid Ibad-ur-Rahman is pleased to present a special seminar dedicated to preparing the hearts and minds of the believers for the blessed month of Ramadan.
📅 Dates:
Sha‘ban 11–13, 1447…
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🔗 Healing Our Hearts in Ramadan 2: Gratitude, Solidarity, & Patience
🎥 https://www.youtube.com/live/sW9l_4NlwJ4?feature=shared
🎥 https://www.youtube.com/live/sW9l_4NlwJ4?feature=shared
YouTube
Preparing for Ramadan 1447 AH (2026) Seminar AbuSuhaylah Umar Quinn | HealingOur Hearts inRamadan#2
Masjid Ibad-ur-Rahman | Preparing for Ramadan 1447 AH (2026) Seminar
Masjid Ibad-ur-Rahman is pleased to present a special seminar dedicated to preparing the hearts and minds of the believers for the blessed month of Ramadan.
📅 Dates:
Sha‘ban 11–13, 1447…
Masjid Ibad-ur-Rahman is pleased to present a special seminar dedicated to preparing the hearts and minds of the believers for the blessed month of Ramadan.
📅 Dates:
Sha‘ban 11–13, 1447…
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🔗Healing Our Hearts in Ramadan 3: Resiliency, Forbearance, Du’ā, & How to Weigh Ourselves with the Qur’ān.
🎥 https://www.youtube.com/live/BCjcZvrky_w?feature=shared
🎥 https://www.youtube.com/live/BCjcZvrky_w?feature=shared
YouTube
Preparing for Ramadan 1447 AH (2026) Seminar AbuSuhaylah Umar Quinn | HealingOur Hearts inRamadan#3
Masjid Ibad-ur-Rahman | Preparing for Ramadan 1447 AH (2026) Seminar
Masjid Ibad-ur-Rahman is pleased to present a special seminar dedicated to preparing the hearts and minds of the believers for the blessed month of Ramadan.
📅 Dates:
Sha‘ban 11–13, 1447…
Masjid Ibad-ur-Rahman is pleased to present a special seminar dedicated to preparing the hearts and minds of the believers for the blessed month of Ramadan.
📅 Dates:
Sha‘ban 11–13, 1447…
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🌟[Learn Islām Thoroughly & Shun Fame: The Scholarly Way]
Some of the Salaf reported:
«كَانَ يُقَالُ: الْعُلَمَاءُ إِذَا عَلِمُوا عَمِلُوا، فَإِنْ عَمِلُوا شُغِلُوا، فَإِذَا شُغِلُوا فُقِدُوا، فَإِذَا فُقِدُوا طُلِبُوا، وَإِذَا طُلِبُوا هَرَبُوا.»
"It used to be said: When learned people acquire knowledge, they act upon it;when they act upon it, they become occupied; when they become occupied, they are no longer seen; when they are no longer seen, they are sought out; and when they are sought out, they flee."
[See: al-Majālisah wa Jawāhir al-ʿIlm by Abū Bakr al-Dīnawarī (vol. 2, p. 231), ʿUyūn al-Akhbār by Ibn Qutaybah (vol. 2, p. 141), and Ḥilyat al-Awliyāʾ by Abū Nuʿaym (vol. 5, p. 235)]
Some of the Salaf reported:
«كَانَ يُقَالُ: الْعُلَمَاءُ إِذَا عَلِمُوا عَمِلُوا، فَإِنْ عَمِلُوا شُغِلُوا، فَإِذَا شُغِلُوا فُقِدُوا، فَإِذَا فُقِدُوا طُلِبُوا، وَإِذَا طُلِبُوا هَرَبُوا.»
"It used to be said: When learned people acquire knowledge, they act upon it;when they act upon it, they become occupied; when they become occupied, they are no longer seen; when they are no longer seen, they are sought out; and when they are sought out, they flee."
[See: al-Majālisah wa Jawāhir al-ʿIlm by Abū Bakr al-Dīnawarī (vol. 2, p. 231), ʿUyūn al-Akhbār by Ibn Qutaybah (vol. 2, p. 141), and Ḥilyat al-Awliyāʾ by Abū Nuʿaym (vol. 5, p. 235)]
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