Forwarded from قناة الشيخ مصطفى مبرم الرسمية
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🎙 القراءة و التعليق على رسالة النصيحة المختصة لابن الحبال البعلي الحنبلي رحمه الله
👤للشيخ #مصطفى_بن_محمد_مبرم حفظه الله @mbrm1430
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🎙 القراءة و التعليق على رسالة النصيحة المختصة لابن الحبال البعلي الحنبلي رحمه الله
👤للشيخ #مصطفى_بن_محمد_مبرم حفظه الله @mbrm1430
للاستماع المباشر موقع الشيخ حفظه الله
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أو عبر قناة الشيخ مصطفى مبرم الرسمية على التيليجرام
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وبإذنه حفظه الله.
موقع الشيخ حفظه الله:
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📌[[The Meaning of Khushū’ (Calm Humility), a Core Attribute of Faith]]
🖋Shaykh al-Islām Ibn Taymiyyah (d. 728 AH) wrote:
«وَالْخُشُوعُ يَتَضَمَّنُ مَعْنَيَيْنِ: أَحَدُهُمَا: التَّوَاضُعُ وَالذُّلُّ. وَالثَّانِي: السُّكُونُ وَالطُّمَأْنِينَةُ،
"Khushūʿ (reverent humility) contains two meanings: 1️⃣ Humility and submissiveness. 2️⃣ Stillness and tranquility.
وَذٰلِكَ مُسْتَلْزِمٌ لِلِينِ الْقَلْبِ الْمُنَافِي لِلْقَسْوَةِ، فَخُشُوعُ الْقَلْبِ يَتَضَمَّنُ عُبُودِيَّتَهُ لِلَّهِ وَطُمَأْنِينَتَهُ أَيْضًا؛ وَلِهٰذَا كَانَ الْخُشُوعُ فِي الصَّلَاةِ يَتَضَمَّنُ هٰذَا، وَهٰذَا؛ التَّوَاضُعَ وَالسُّكُونَ.»
That necessarily requires a soft heart, the opposite of hardness. Thus, the heart’s khushūʿ includes both its servitude to Allah and its inner calm. For this reason, khushūʿ in the prayer comprises both meanings: humility and serene stillness."
📚Ibn Taymiyyah, Taqī al-Dīn Aḥmad ibn ʿAbd al-Ḥalīm. Al-Iman. Edited by Muḥammad Nāṣir al-Dīn al-Albānī. Amman, Jordan: Al-Maktab al-Islāmī, 5th edition, 1416 AH / 1996 CE, p. 26.
🖋Shaykh al-Islām Ibn Taymiyyah (d. 728 AH) wrote:
«وَالْخُشُوعُ يَتَضَمَّنُ مَعْنَيَيْنِ: أَحَدُهُمَا: التَّوَاضُعُ وَالذُّلُّ. وَالثَّانِي: السُّكُونُ وَالطُّمَأْنِينَةُ،
"Khushūʿ (reverent humility) contains two meanings: 1️⃣ Humility and submissiveness. 2️⃣ Stillness and tranquility.
وَذٰلِكَ مُسْتَلْزِمٌ لِلِينِ الْقَلْبِ الْمُنَافِي لِلْقَسْوَةِ، فَخُشُوعُ الْقَلْبِ يَتَضَمَّنُ عُبُودِيَّتَهُ لِلَّهِ وَطُمَأْنِينَتَهُ أَيْضًا؛ وَلِهٰذَا كَانَ الْخُشُوعُ فِي الصَّلَاةِ يَتَضَمَّنُ هٰذَا، وَهٰذَا؛ التَّوَاضُعَ وَالسُّكُونَ.»
That necessarily requires a soft heart, the opposite of hardness. Thus, the heart’s khushūʿ includes both its servitude to Allah and its inner calm. For this reason, khushūʿ in the prayer comprises both meanings: humility and serene stillness."
📚Ibn Taymiyyah, Taqī al-Dīn Aḥmad ibn ʿAbd al-Ḥalīm. Al-Iman. Edited by Muḥammad Nāṣir al-Dīn al-Albānī. Amman, Jordan: Al-Maktab al-Islāmī, 5th edition, 1416 AH / 1996 CE, p. 26.
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💡[Never Render Judgment in Disputes Naively & Impulsively]
The beautiful laws of Islam include thoughtful guidelines for resolving disputes, helping ensure that anyone involved doesn't unintentionally contribute to wrongdoing.
🖊️Ibn Ḥazm (d. 456 AH) writes in Mudāwāh Al-Nufūs:
«
The beautiful laws of Islam include thoughtful guidelines for resolving disputes, helping ensure that anyone involved doesn't unintentionally contribute to wrongdoing.
🖊️Ibn Ḥazm (d. 456 AH) writes in Mudāwāh Al-Nufūs:
«
يَنْبَغِي لِلْعَاقِلِ أَنْ لَا يَحْكُمَ بِمَا يَبْدُو لَهُ مِنِ اسْتِرْحَامِ الْبَاكِي الْمُتَظَلِّمِ وَتَشَكِّيهِ، وَكَثْرَةِ تَلَوُّمِهِ، وَتَقَلُّبِهِ وَبُكَائِهِ؛ فَقَدْ وَقَفْتُ مِنْ بَعْضِ مَنْ يَفْعَلُ هٰذَا عَلَىٰ يَقِينٍ أَنَّهُ الظَّالِمُ الْمُتَعَدِّي، الْمُفْرِطُ فِي الظُّلْمِ.
“A discerning person should never pass judgment merely on the basis of the tearful pleas of one who claims to be wronged—his appeals for pity, his incessant complaints, his shifting moods, and his weeping. I have encountered those who behaved in this manner yet knew for certain that he was in fact the aggressor, exceeding all bounds in his wrongdoing.وَرَأَيْتُ بَعْضَ الْمَظْلُومِينَ سَاكِنَ الْكَلَامِ، مَعْدُومَ التَّشَكِّي، مُظْهِرًا لِقِلَّةِ الْمُبَالَاةِ، فَيَسْبِقُ إِلَىٰ نَفْسِ مَنْ لَا يُحَقِّقُ النَّظَرَ أَنَّهُ ظَالِمٌ.
And I have seen truly wronged individuals who were calm in speech, voiced no complaint, and carried themselves as though unaffected—so that anyone who does not look with precision might assume them to be the oppressors.
وَهٰذَا مَكَانٌ يَنْبَغِي التَّثَبُّتُ فِيهِ، وَمُغَالَبَةُ النَّفْسِ جُمْلَةً، وَأَنْ لَا يَمِيلَ الْمَرْءُ مَعَ الصِّفَةِ الَّتِي ذَكَرْنَا وَلَا عَلَيْهَا، وَلٰكِنْ يَقْصِدُ الْإِنْصَافَ بِمَا يُوجِبُ الْحَقَّ عَلَى السَّوَاءِ.»
This is a matter that calls for careful verification and a firm overcoming of one’s own impulses. One must not incline toward or against either of these outward displays, but seek fairness, letting the truth itself determine the judgment evenly and without bias.”❤36💯14👍4🆒1
⭐️ [Mature, Simple, Powerful Advice on Salvaging Relationships: Friendships, Marriages, & Families]
🖊️Al-Hāfiz Ibn al-Jawzī (d. 597 AH) said:
🖊️Al-Hāfiz Ibn al-Jawzī (d. 597 AH) said:
متَى رَأَيْتَ صَاحِبَكَ قَدْ غَضِبَ، وَأَخَذَ يَتَكَلَّمُ بِمَا لَا يَصْلُحُ، فَلَا يَنْبَغِي أَنْ تَعْقِدَ عَلَى مَا يَقُولُهُ خِنْصَرًا، وَلَا أَنْ تُؤَاخِذَهُ بِهِ، فَإِنَّ حَالَهُ حَالُ السَّكْرَانِ، لَا يَدْرِي مَا يَجْرِي.
“When you see your companion overcome by anger and beginning to speak improperly, you must not give any consideration to what he says—meaning: do not hold him strictly to it—nor should you take him to account for it. Their condition is the condition of one intoxicated; he does not know what is happening. بَلِ اصْبِرْ لِفَوْرَتِهِ، وَلَا تَعُولْ عَلَيْهَا؛ فَإِنَّ الشَّيْطَانَ قَدْ غَلَبَهُ، وَالطَّبْعَ قَدْ هَاجَ، وَالْعَقْلَ قَدِ اسْتَتَرَ.
Instead, be patient with the surge of his anger and do not trust it, for Satan has overpowered him, his disposition went wild, and his mind was veiled.وَمَتَى أَخَذْتَ فِي نَفْسِكَ عَلَيْهِ، أَوْ أَجَبْتَهُ بِمُقْتَضَى فِعْلِهِ، كُنْتَ كَعَاقِلٍ وَاجَهَ مَجْنُونًا، أَوْ كَمُفِيقٍ عَاتَبَ مُغْمًى عَلَيْهِ، فَالذَّنْبُ لَكَ.
Suppose you harbor personal resentment against him for it, or respond to him in accordance with his behavior. In that case, you are like a rational man confronting a madman, or like someone fully conscious reproaching one who is incapacitated. In such a case, you are the one at fault.بَلِ انْظُرْ بِعَيْنِ الرَّحْمَةِ، وَتَلَمَّحْ تَصْرِيفَ الْقَدَرِ لَهُ، وَتَفَرَّجْ فِي لَعِبِ الطَّبْعِ بِهِ،
Instead, look upon him with the eye of mercy. Observe how divine decree is turning him about, and relax as his temperament is toying with him. وَاعْلَمْ أَنَّهُ إِذَا انْتَبَهَ، نَدِمَ عَلَى مَا جَرَى، وَعَرَفَ لَكَ فَضْلَ الصَّبْرِ.
Know that when he regains clarity, he will regret what occurred and will recognize your superiority in patience. وَأَقَلُّ الْأَقْسَامِ أَنْ تُسَلِّمَهُ فِيمَا يَفْعَلُ فِي غَضَبِهِ إِلَى مَا يَسْتَرِيحُ بِهِ.
At the very least, leave him to himself during his anger so that he may find relief in what he says.وَهٰذِهِ الحَالَةُ يَنْبَغِي أَنْ يَتَلَمَّحَهَا الوَلَدُ عِنْدَ غَضَبِ الوَالِدِ، وَالزَّوْجَةُ عِنْدَ غَضَبِ الزَّوْجِ، فَتَتْرُكَهُ يَشْتَفِي بِمَا يَقُولُ، وَلَا تَعُولُ عَلَى ذٰلِكَ، فَسَيَعُودُ نَادِمًا مُعْتَذِرًا.
This principle should be observed by the child when the parent is angry, and by the wife when the husband is upset. She should let him express what brings him relief and place no weight upon it; he will soon return remorseful and apologetic. وَمَتَى قُوبِلَ عَلَى حَالَتِهِ وَمَقَالَتِهِ؛ صَارَتِ العَدَاوَةُ مُتَمَكِّنَةً، وَجَازَى فِي الإفَاقَةِ عَلَى مَا فَعَلَ فِي حَقِّهِ وَقْتَ السُّكْرِ.
But when he is confronted about his condition and his words, hostility becomes firmly rooted, and he will repay—when sober—what he perceived to have been done against him while in the state of “intoxication.”
وَأَكْثَرُ النَّاسِ عَلَى غَيْرِ هٰذِهِ الطَّرِيقِ: مَتَى رَأَوْا غَضْبَانَ، قَابَلُوهُ بِمَا يَقُولُ وَيَعْمَلُ، وَهٰذَا عَلَى غَيْرِ مُقْتَضَى الحِكْمَةِ، بَلِ الحِكْمَةُ مَا ذَكَرْتُهُ، {وَمَا يَعْقِلُهَا إِلَّا العَالِمُونَ}.»
Most people do not follow this method. When they see someone enraged, they confront him with the exact words and actions he displays. But this is contrary to true wisdom. Rather, wisdom is what I have described—“None grasp it except those endowed with knowledge.”
📚Ibn al-Jawzī, Abū al-Faraj ʿAbd al-Raḥmān ibn ʿAlī. Ṣayd al-Khāṭir. Damascus: Dār al-Qalam, 1st ed., 1425 AH / 2004 CE, pp. 295–297 (matching the passage numbering 946–949).
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🎯[Be Kind & Gentle with Everyone; Harshness Ruins Everything]
Ibn al-Qayyim (d. 751 AH-رحمه الله-) said:
“And he should not treat people with harshness, severity, or roughness, for that only drives them away from him, provokes them against him, and corrupts his own heart, his state with Allah, and his time.
Nothing is more beneficial to the heart than treating people with gentleness.
For the one you treat like that is either: a stranger—and you win his affection and love; a companion or loved one—and you preserve his companionship and love; or an enemy and hater—and your gentleness extinguishes the burning ember within him, protects you from his harm, and the slight discomfort you bear in showing him gentleness is far easier than bearing the harm that comes from meeting him with roughness and severity.”
Ibn al-Qayyim (d. 751 AH-رحمه الله-) said:
«وَلَا يُعَامِلُهُمْ بِالْعُنْفِ وَالشِّدَّةِ وَالْغِلْظَةِ، فَإِنَّ ذٰلِكَ يُنَفِّرُهُمْ عَنْهُ، وَيُغْرِيْهِمْ بِهِ، وَيُفْسِدُ عَلَيْهِ قَلْبَهُ وَحَالَهُ مَعَ اللَّهِ وَوَقْتَهُ .
“And he should not treat people with harshness, severity, or roughness, for that only drives them away from him, provokes them against him, and corrupts his own heart, his state with Allah, and his time.
. فَلَيْسَ لِلْقَلْبِ أَنْفَعُ مِنْ مُعَامَلَةِ النَّاسِ بِاللُّطْفِ
Nothing is more beneficial to the heart than treating people with gentleness.
فَإِنَّ مُعَامَلَهُ بِذٰلِكَ: إِمَّا أَجْنَبِيٌّ فَيَكْسِبُ مَوَدَّتَهُ وَمَحَبَّتَهُ، وَإِمَّا صَاحِبٌ وَحَبِيبٌ فَيَسْتَدِيمُ صُحْبَتَهُ وَمَحَبَّتَهُ، وَإِمَّا عَدُوٌّ وَمُبْغِضٌ فَتُطْفِئُ بِلُطْفِكَ جَمْرَتَهُ، وَتَسْتَكْفِي شَرَّهُ، وَيَكُونُ احْتِمَالُكَ لِمَضَضِ لُطْفِكَ بِهِ دُونَ احْتِمَالِكَ لِضَرَرِ مَا يَنَالُكَ مِنَ الْغِلْظَةِ عَلَيْهِ وَالْعُنْفِ بِهِ.»
For the one you treat like that is either: a stranger—and you win his affection and love; a companion or loved one—and you preserve his companionship and love; or an enemy and hater—and your gentleness extinguishes the burning ember within him, protects you from his harm, and the slight discomfort you bear in showing him gentleness is far easier than bearing the harm that comes from meeting him with roughness and severity.”
📚Ibn al-Qayyim al-Jawziyyah. Madārij al-Sālikīn fī Manāzil al-Sāʾirīn.
[Āthār al-Imām Ibn Qayyim al-Jawziyyah wa-mā Laḥiqahā min Aʿmāl, no. 31]. Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 2nd ed., 1441 AH / 2019 CE, vol. 3, p. 344.
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على
يجب
قالَ الشَّيخُ العلّامَةُ مُحَمَّد أمان الجامي:
لَيسَ كُلُّ هٰذا أُسْلُوبَ الدَّعْوَةِ، وَلَا أُسْلُوبَ الإِصْلَاحِ؛ إِثَارَةٌ وَبَلْبَلَةٌ وَتَهْيِيجٌ لِلشَّبَابِ. هٰذَا مَا قُلْتُهُ، وَمَا قُلْتُهُ قَبْلُ هُوَ الَّذِي أَقُولُهُ الآنَ وَبَعْدَ الآنِ.
الَّذِي يَرُدُّ وَيُناقِشُ هُوَ الشَّيْخُ، وَالشَّيْخُ لَا يَزَالُ بِحَمْدِ اللهِ حَيًّا. فَنَنْصَحُ طُلَّابَنَا بِعَدَمِ التَّدَخُّلِ فِيمَا بَيْنَ طَلَبَةِ العِلْمِ وَبَيْنَ المَشَايِخِ.
إِنْ خطّأ شَيْخٌ شَيْخًا، فَلْيَكُنِ الرَّدُّ مِنَ الشَّيْخِ. وَأَنْتَ، لِمَاذَا تُتْعِبُ نَفْسَكَ؟ مَاذَا تَسْتَفِيدُ مِنَ التَّدَخُّلِ بَيْنَ المَشَايِخِ؟
إِنَّمَا تَقَعُ فِي الغِيبَةِ وَالطَّعْنِ فِي العُلَمَاءِ وَفِي طُلَّابِ العِلْمِ. لَمْ تَسْتَفِدْ شَيْئًا، بَلْ خَسِرْتَ.
لِذٰلِكَ نَنْصَحُ شَبَابَنَا أَنْ يَبْتَعِدُوا عَنْ هٰذَا المَوْقِفِ، فَهُوَ غَيْرُ لائِقٍ بِهِمْ.
لَيسَ كُلُّ هٰذا أُسْلُوبَ الدَّعْوَةِ، وَلَا أُسْلُوبَ الإِصْلَاحِ؛ إِثَارَةٌ وَبَلْبَلَةٌ وَتَهْيِيجٌ لِلشَّبَابِ. هٰذَا مَا قُلْتُهُ، وَمَا قُلْتُهُ قَبْلُ هُوَ الَّذِي أَقُولُهُ الآنَ وَبَعْدَ الآنِ.
الَّذِي يَرُدُّ وَيُناقِشُ هُوَ الشَّيْخُ، وَالشَّيْخُ لَا يَزَالُ بِحَمْدِ اللهِ حَيًّا. فَنَنْصَحُ طُلَّابَنَا بِعَدَمِ التَّدَخُّلِ فِيمَا بَيْنَ طَلَبَةِ العِلْمِ وَبَيْنَ المَشَايِخِ.
إِنْ خطّأ شَيْخٌ شَيْخًا، فَلْيَكُنِ الرَّدُّ مِنَ الشَّيْخِ. وَأَنْتَ، لِمَاذَا تُتْعِبُ نَفْسَكَ؟ مَاذَا تَسْتَفِيدُ مِنَ التَّدَخُّلِ بَيْنَ المَشَايِخِ؟
إِنَّمَا تَقَعُ فِي الغِيبَةِ وَالطَّعْنِ فِي العُلَمَاءِ وَفِي طُلَّابِ العِلْمِ. لَمْ تَسْتَفِدْ شَيْئًا، بَلْ خَسِرْتَ.
لِذٰلِكَ نَنْصَحُ شَبَابَنَا أَنْ يَبْتَعِدُوا عَنْ هٰذَا المَوْقِفِ، فَهُوَ غَيْرُ لائِقٍ بِهِمْ.
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Umar Quinn
يجب – على
[Know Your Level & Don’t Stick Your Nose in Things that Don’t Concern You]
Shaykh al-ʿAllāmah Muḥammad Amān al-Jāmī (رحمة الله عليه) said:
This is not at all the way of daʿwah, nor is it the way of rectification. It is nothing but agitation, confusion, and the stirring up of the youth. This is what I said before, and what I said before is exactly what I say now and will continue to say thereafter.
The one who responds and engages in discussion is the shaykh; and the shaykh, by the praise of Allah, is still alive. So we advise our students not to involve themselves in matters between the seekers of knowledge and the scholars.
If a shaykh deems another shaykh to be mistaken, then let the response come from the shaykh. As for you—why do you exhaust yourself? What do you gain from inserting yourself between the scholars?
You end up falling into backbiting and into attacking the scholars and the seekers of knowledge. You gain nothing—rather, you lose.
Therefore, we advise our youth to stay far away from this conduct, for it does not befit them.
Shaykh al-ʿAllāmah Muḥammad Amān al-Jāmī (رحمة الله عليه) said:
This is not at all the way of daʿwah, nor is it the way of rectification. It is nothing but agitation, confusion, and the stirring up of the youth. This is what I said before, and what I said before is exactly what I say now and will continue to say thereafter.
The one who responds and engages in discussion is the shaykh; and the shaykh, by the praise of Allah, is still alive. So we advise our students not to involve themselves in matters between the seekers of knowledge and the scholars.
If a shaykh deems another shaykh to be mistaken, then let the response come from the shaykh. As for you—why do you exhaust yourself? What do you gain from inserting yourself between the scholars?
You end up falling into backbiting and into attacking the scholars and the seekers of knowledge. You gain nothing—rather, you lose.
Therefore, we advise our youth to stay far away from this conduct, for it does not befit them.
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Forwarded from Hamzah Abdur Razzaq’s Official Channel
“Allah reminds us: Perhaps you dislike a thing while Allah places in it much good. Our event, originally set for Dec 5–7, is now Dec 12–14, 2025. Please strive to attend and tune in—this knowledge is for the betterment of our families.”
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💎[Turning People Away from Those Inviting to the Sunnah is Turning them Away from Islām]
✦ The great scholar of Yemen, Abū ʿAbd al-Raḥmān Muqbil ibn Hādī al-Wādiʿī -رحمه الله-, said:
“Whoever clings to the Book and the Sunnah—even if he does not know us and we do not know him—is counted among Ahl al-Sunnah. We do not seek to restrict what Allah has made wide. Ahl al-Sunnah, praise be to Allah, are not callers to turmoil, nor to partisanship, nor to revolutions or coups. They are callers to rectification. Thus whoever turns others away from them is in reality turning them away from the religion.
As for the one who says, ‘This era is not the time to authenticate or weaken ḥadīth, nor the time to distinguish who is trustworthy and who is weak,’ and such claims—
Glory be to Allah! You have preoccupied yourselves with dramas, with sports, with newspapers and magazines, and then you criticize your brothers? We must be fair. May Allah have mercy on a person who knows the measure of his own soul.”
https://www.muqbel.net/fatwa.php?fatwa_id=1398
✦ The great scholar of Yemen, Abū ʿAbd al-Raḥmān Muqbil ibn Hādī al-Wādiʿī -رحمه الله-, said:
«مَنْ تَمَسَّكَ بِالكِتَابِ وَالسُّنَّةِ، وَلَوْ لَمْ يَعْرِفْنَا وَلَمْ نَعْرِفْهُ، فَهُوَ مِنْ أَهْلِ السُّنَّةِ، فَلَسْنَا نَتَحَجَّرُ وَاسِعًا. فَأَهْلُ السُّنَّةِ – بِحَمْدِ اللهِ – لَيْسُوا دُعَاةَ فِتْنَةٍ، وَلَيْسُوا دُعَاةَ حِزْبِيَّةٍ، وَلَيْسُوا دُعَاةَ ثَوْرَاتٍ وَانْقِلَابَاتٍ، بَلْ دُعَاةُ إِصْلَاحٍ. فَالَّذِي يُنَفِّرُ عَنْهُمْ إِنَّمَا يُنَفِّرُ عَنِ الدِّينِ.
“Whoever clings to the Book and the Sunnah—even if he does not know us and we do not know him—is counted among Ahl al-Sunnah. We do not seek to restrict what Allah has made wide. Ahl al-Sunnah, praise be to Allah, are not callers to turmoil, nor to partisanship, nor to revolutions or coups. They are callers to rectification. Thus whoever turns others away from them is in reality turning them away from the religion.
وَالَّذِي يَقُولُ: هٰذَا الزَّمَانُ لَيْسَ وَقْتَ تَصْحِيحِ الحَدِيثِ وَتَضْعِيفِهِ، وَلَيْسَ وَقْتَ هٰذَا ثِقَةٌ وَهٰذَا ضَعِيفٌ – إِلَى غَيْرِ ذٰلِكُمْ.
As for the one who says, ‘This era is not the time to authenticate or weaken ḥadīth, nor the time to distinguish who is trustworthy and who is weak,’ and such claims—
سُبْحَانَ الله! شَغَلْتُمْ أَنْفُسَكُمْ بِالتَّمْثِيلِيَّاتِ، وَشَغَلْتُمْ أَنْفُسَكُمْ بِالكُرَةِ، وَشَغَلْتُمْ أَنْفُسَكُمْ بِالجَرَائِدِ وَالمَجَلَّاتِ، ثُمَّ تَعِيبُونَ عَلَى إِخْوَانِكُمْ! يَجِبُ أَنْ نَكُونَ مُنْصِفِينَ، وَرَحِمَ اللهُ امْرَأً عَرَفَ قَدْرَ نَفْسِهِ.»
Glory be to Allah! You have preoccupied yourselves with dramas, with sports, with newspapers and magazines, and then you criticize your brothers? We must be fair. May Allah have mercy on a person who knows the measure of his own soul.”
Muqbil ibn Hādī al-Wādiʿī, al-Muṣāraʿah, pp. 92–98.
https://www.muqbel.net/fatwa.php?fatwa_id=1398
www.muqbel.net
نصيحة قيمة وشاملة للمسلمين والدعاة إلى الله | فتاوى الشيخ مقبل بن هادي الوادعي رحمه الله
نريد نصيحة عامة للدعاة إلى الله والشباب المسلم وياحبذا لو أطلت فيها وأطنبت ؟
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⭐️Benefit: “Sincere Cheerfulness”
✦ Al-Saʿdī, may Allah have mercy on him, said:
✦ Al-Saʿdī, may Allah have mercy on him, said:
قَوْلُهُ ﷺ فِي ذِكْرِهِ الإِحْسَانَ: «وَلَوْ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ» وَذٰلِكَ أَنَّ البَشَاشَةَ المُخْلِصَةَ الصَّادِرَةَ مِنَ القَلْبِ عَلَى الوَجْهِ، تُعَبِّرُ عَمَّا يَكِنُّهُ مِنْ مَحَبَّةٍ وَوِدَادٍ، وَأَنَّهُ فَرِحٌ بِرُؤْيَةِ أَخِيهِ وَاجْتِمَاعِهِ بِهِ، وَهِيَ جَذَّابَةٌ لِلْقُلُوبِ كَمَا هُوَ مُشَاهَدٌ، وَأَيُّ إِحْسَانٍ أَبْلَغُ مِنْ هٰذَا؟!
“In his ﷺ discussion on kindness, he said: ‘Even that you meet your brother with a cheerful face.’ (Muslim 2593) This is because sincere cheerfulness—when it springs genuinely from the heart and appears upon the face—reveals the love and affection that the heart contains, and that one rejoices at seeing his brother and meeting him. Such cheerfulness draws hearts together, as everyone observes. And what act of kindness could be more beautiful or more far-reaching than this?وَأَمَّا مُجَرَّدُ البَشَاشَةِ الخَالِيَةُ مِنَ الوَجْهِ المُنْطَلِقِ عَنِ القَلْبِ، فَإِنَّهَا قَلِيلَةُ الجَدْوَى.»
As for mere outward cheerfulness that does not flow from the heart, it yields little benefit.”📚 Majmūʿ al-Fawāʾid wa Iqtināṣ al-Awābid, p. 250
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Forwarded from قناة فضيلة الشيخ أ.د. عبد الله البخاري
[عِظَمُ مكانةِ المتمسِّكِ بالسُّنّةِ ولو لَمْ تَنْصُرْهُ النّاسُ]
-قال الإمامُ ابنُ تيميّة رحمه اللّه:
"ولوِ انفرَدَ الرّجلُ في بعضِ الأمْصارِ والأعْصارِ بِحقٍّ جاء بهِ الرّسولُ-ﷺ-ولَمْ تَنْصُرْهُ النّاسُ عليهِ؛ فإنّ اللَّهَ معَهُ، ولهُ نَصيبٌ مِن قولِهِ {إلّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إذْ أخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا في الغَارِ إذْ يَقُولُ لِصاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا}، فإنَّ نَصْرَ الرّسُولِ-ﷺ-هُو نَصْرُ دِينِهِ الّذِي جاء بهِ حيثُ كانَ، ومَتَى كانَ، ومَنْ وافَقَهُ؛ فهُو صاحِبُه عليهِ في المَعْنى، فإذَا قامَ بهِ ذلك الصّاحِبُ كما أمَرَ اللَّهُ؛ فإنّ اللَّهَ معَ ما جاء بهِ الرّسولُ-ﷺ-ومعَ ذلك القائِمِ بهِ.
وهذا المُتَّبِعُ لهُ حَسْبُهُ اللَّهُ، وهُو حَسْبُ الرَّسُولِ-ﷺ-كما قال تعالى{حَسْبُك اللَّهُ ومَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ}"
(منهاج السّنّة)(٨ / ٤٨٨)
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🔘https://t.me/dr_elbukhary/4782
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-قال الإمامُ ابنُ تيميّة رحمه اللّه:
"ولوِ انفرَدَ الرّجلُ في بعضِ الأمْصارِ والأعْصارِ بِحقٍّ جاء بهِ الرّسولُ-ﷺ-ولَمْ تَنْصُرْهُ النّاسُ عليهِ؛ فإنّ اللَّهَ معَهُ، ولهُ نَصيبٌ مِن قولِهِ {إلّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إذْ أخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا في الغَارِ إذْ يَقُولُ لِصاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا}، فإنَّ نَصْرَ الرّسُولِ-ﷺ-هُو نَصْرُ دِينِهِ الّذِي جاء بهِ حيثُ كانَ، ومَتَى كانَ، ومَنْ وافَقَهُ؛ فهُو صاحِبُه عليهِ في المَعْنى، فإذَا قامَ بهِ ذلك الصّاحِبُ كما أمَرَ اللَّهُ؛ فإنّ اللَّهَ معَ ما جاء بهِ الرّسولُ-ﷺ-ومعَ ذلك القائِمِ بهِ.
وهذا المُتَّبِعُ لهُ حَسْبُهُ اللَّهُ، وهُو حَسْبُ الرَّسُولِ-ﷺ-كما قال تعالى{حَسْبُك اللَّهُ ومَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ}"
(منهاج السّنّة)(٨ / ٤٨٨)
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🔘https://t.me/dr_elbukhary/4782
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قناة فضيلة الشيخ أ.د. عبد الله البخاري
[عِظَمُ مكانةِ المتمسِّكِ بالسُّنّةِ ولو لَمْ تَنْصُرْهُ النّاسُ] -قال الإمامُ ابنُ تيميّة رحمه اللّه: "ولوِ انفرَدَ الرّجلُ في بعضِ الأمْصارِ والأعْصارِ بِحقٍّ جاء بهِ الرّسولُ-ﷺ-ولَمْ تَنْصُرْهُ النّاسُ عليهِ؛ فإنّ اللَّهَ معَهُ، ولهُ نَصيبٌ مِن قولِهِ…
“The Exalted Rank of One Who Clings to the Sunnah, Even When People Do Not Support Him.”
Imām Ibn Taymiyyah—may Allah have mercy upon him—said:
“Even if a man were to stand alone, in certain lands and eras, upon a truth brought by the Messenger ﷺ, and people did not support him in it, then Allah is with him. He has a share in the saying of Allah Most High:
{إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا}
‘If you do not support him—Allah has already supported him—when those who disbelieved drove him out as one of two, when the two were in the cave, and he said to his companion, “Do not grieve; indeed Allah is with us.”’
Indeed, supporting the Messenger ﷺ is to support his religion which he brought—wherever it may be, whenever it may be, and whoever is in agreement with it. Such a person is his companion in meaning. When that companion upholds it as Allah has commanded, then Allah is with what the Messenger ﷺ brought and with the one who stands by it.
This follower—Allah is sufficient for him, just as He is sufficient for the Messenger ﷺ, as Allah Most High says:
{حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ}.
‘Allah is sufficient for you and for those who follow you among the believers.’”
📚Aḥmad ibn ʿAbd al-Ḥalīm Ibn Taymiyyah, Minhāj al-Sunnah al-Nabawiyyah, vol. 8, 488.
Imām Ibn Taymiyyah—may Allah have mercy upon him—said:
“Even if a man were to stand alone, in certain lands and eras, upon a truth brought by the Messenger ﷺ, and people did not support him in it, then Allah is with him. He has a share in the saying of Allah Most High:
{إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا}
‘If you do not support him—Allah has already supported him—when those who disbelieved drove him out as one of two, when the two were in the cave, and he said to his companion, “Do not grieve; indeed Allah is with us.”’
Indeed, supporting the Messenger ﷺ is to support his religion which he brought—wherever it may be, whenever it may be, and whoever is in agreement with it. Such a person is his companion in meaning. When that companion upholds it as Allah has commanded, then Allah is with what the Messenger ﷺ brought and with the one who stands by it.
This follower—Allah is sufficient for him, just as He is sufficient for the Messenger ﷺ, as Allah Most High says:
{حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ}.
‘Allah is sufficient for you and for those who follow you among the believers.’”
📚Aḥmad ibn ʿAbd al-Ḥalīm Ibn Taymiyyah, Minhāj al-Sunnah al-Nabawiyyah, vol. 8, 488.
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Forwarded from Hamzah Abdur Razzaq’s Official Channel
HELP NEEDED:
There is a Quran campaign for our brothers in the prison system!
The goal is 500 Noble Qurans & 500 Mushafs, Bi’idhnillah
Scan the QR code to help!
Note: Only copies from bookstores will be accepted!
For more information, contact the numbers on the flyer!
There is a Quran campaign for our brothers in the prison system!
The goal is 500 Noble Qurans & 500 Mushafs, Bi’idhnillah
Scan the QR code to help!
Note: Only copies from bookstores will be accepted!
For more information, contact the numbers on the flyer!
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Forwarded from د. محمد بن غالب العُمري.
إن زاد بك الهمّ، وعظم عليك الخطب
فالجأ إلى مولاك، وتوكل عليه.
قال ابن رجب رحمه الله :
"ومن لطائف أسرار اقتران الفرج باشتداد الكرب؛ أن الكرب إذا اشتد وعظم وتناهى، وجد الإياس من كشفه من جهة المخلوق ووقع التعلق بالخالق وحده، ومن انقطع عن التعلق بالخلائق وتعلق بالخالق، استجاب الله له وكشف عنه؛ فإن التوكل هو قطع الاستشراف باليأس من المخلوقين"
مجموع رسائل ابن رجب 3-173
✍️🏻للشيخ: محمد بن غالب العُمري -حفظه الله-.
فالجأ إلى مولاك، وتوكل عليه.
قال ابن رجب رحمه الله :
"ومن لطائف أسرار اقتران الفرج باشتداد الكرب؛ أن الكرب إذا اشتد وعظم وتناهى، وجد الإياس من كشفه من جهة المخلوق ووقع التعلق بالخالق وحده، ومن انقطع عن التعلق بالخلائق وتعلق بالخالق، استجاب الله له وكشف عنه؛ فإن التوكل هو قطع الاستشراف باليأس من المخلوقين"
مجموع رسائل ابن رجب 3-173
✍️🏻للشيخ: محمد بن غالب العُمري -حفظه الله-.
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د. محمد بن غالب العُمري.
إن زاد بك الهمّ، وعظم عليك الخطب فالجأ إلى مولاك، وتوكل عليه. قال ابن رجب رحمه الله : "ومن لطائف أسرار اقتران الفرج باشتداد الكرب؛ أن الكرب إذا اشتد وعظم وتناهى، وجد الإياس من كشفه من جهة المخلوق ووقع التعلق بالخالق وحده، ومن انقطع عن التعلق بالخلائق وتعلق…
Whenever grief weighs heavily upon you, and matters become overwhelming,
then flee to your Master and place your trust in Him.
Ibn Rajab, may Allah have mercy upon him, said:
⸻
📚Ibn Rajab al-Ḥanbalī. Majmūʿ Rasāʾil Ibn Rajab. Vol. 3., p. 173.
then flee to your Master and place your trust in Him.
Ibn Rajab, may Allah have mercy upon him, said:
“Among the subtle secrets behind relief being coupled with the intensification of distress is that when anguish grows severe and immense, and reaches its utmost limit, despair arises of its removal from the direction of created beings, and one’s attachment falls solely upon the Creator.
Whoever severs himself from reliance upon creation and attaches himself to the Creator alone—Allah responds to him and removes his affliction.
For true reliance consists of cutting off all forward-looking expectation of others by despairing of created beings altogether.”
⸻
📚Ibn Rajab al-Ḥanbalī. Majmūʿ Rasāʾil Ibn Rajab. Vol. 3., p. 173.
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[[When Allah Wants to Uproot an Innovation, He Brings it Into Full View]]
A man said to Saḥnūn (d. 240 AH):
A man said to Saḥnūn (d. 240 AH):
«الْبِدْعَةُ فَاشِيَةٌ وَأَهْلُهَا أَعِزَّاءُ!»
“Innovation has spread, and its people are powerful!”
He replied:
فَقَالَ: «أَمَا عَلِمْتَ أَنَّ اللَّهَ إِذَا أَرَادَ قَطْعَ بِدْعَةٍ أَظْهَرَهَا؟»
“Do you not know that when Allah wills to uproot an innovation, He brings it into full view?”
📚al-Qāḍī ʿIyāḍ ibn Mūsā. Tartīb al-Madārik wa-Taqrīb al-Masālik li-Maʿrifat Aʿlām Madhhab Mālik. Vol. 4, p. 72. Rabat: Wizārat al-Awqāf wa-l-Shuʾūn al-Islāmiyyah bi-l-Mamlakah al-Maghribiyyah, 1st ed.
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Forwarded from • قناة فوائد مشايخ المدينة •
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❓#ما_هي_الفتنة؟!
🎙️ لِفَضِيلَةِ الشَّيْخِ العَلَّامَةِ:
مُحَمَّدٌ أَمَانُ الجَامِيُّ رَحِمَهُ اللهُ تَعَالَىٰ.
📍 قَنَاةُ فَوَائِدِ مَشَايِخِ المَدِينَةِ
https://t.me/madinasona
🎙️ لِفَضِيلَةِ الشَّيْخِ العَلَّامَةِ:
مُحَمَّدٌ أَمَانُ الجَامِيُّ رَحِمَهُ اللهُ تَعَالَىٰ.
📍 قَنَاةُ فَوَائِدِ مَشَايِخِ المَدِينَةِ
https://t.me/madinasona
❤5👍1
[The Bewildered State of the Youth During Fitnah]
The great scholar, Muhammad Amān Al-Jāmī (d. 1416 AH) said:
The great scholar, Muhammad Amān Al-Jāmī (d. 1416 AH) said:
“Today we live in a time when tribulations have closed in on us from every side. Our youth are left bewildered, surrounded by trials like patches of a pitch-black night. A person wakes up holding one view and goes to sleep holding another, scarcely able to recognize what is right in what he hears and sees, or in what he reads.
One of the most important realities our youth must understand is that the people around us generally fall into two types. The first is the jealous person—one who resents you for the many blessings you enjoy: well-being, steadfastness upon the Sacred Law, security and stability, and a wholesome life. Everyone who possesses a blessing is bound to be envied. The second type is the one who feels sincere emulation and good envy toward you regarding these same blessings.
The heart of the matter is this: envy is to wish that a blessing be taken away—whether it disappears and comes to oneself, passes to someone else, or vanishes altogether. Good envy, on the other hand, is to wish to have something similar to what you have, without wanting that blessing to be taken from you.
We must clearly grasp this distinction and keep it firmly in mind so that we deal with others wisely and with insight, and so that we can tell the difference between a true friend and an enemy. Trials and hardships are precisely what reveal the sincere friend and expose the pretended one.
The poet spoke the truth when he said:
May Allah reward hardships with every good,
for through them I came to know my enemy from my friend.
This blind tribulation has uncovered realities that were long hidden in people’s hearts. It has also exposed mistaken ideas held by some—ideas they could not openly promote except in times like these dark days.
We now find ourselves in a state of confusion, driven by unchecked desires. Everyone chooses a side and goes in whatever direction he wishes, for whatever purpose he desires. Pens are writing, broadcasts are airing, recordings are being made, and lectures are being delivered—each vessel pouring out what it contains.”
As a result, our youth keep reading from one source, listening to another, and paying attention to yet another, left confused and unsettled by it all.”
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