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-.
❤10👍1🆒1
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
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[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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[Being Broken & Humbled in Preparation for Better Things]
Ibn al-Qayyim (d. 751 AH) said:¹
«فَهُوَ سُبْحَانَهُ إِذَا أَرَادَ أَنْ يُعِزَّ عَبْدَهُ وَيَجْبُرَهُ وَيَنْصُرَهُ، كَسَرَهُ أَوَّلًا، وَيَكُونُ جَبْرُهُ لَهُ وَنَصْرُهُ عَلَى مِقْدَارِ ذُلِّهِ وَانْكِسَارِهِ.»
“When Allah wills to honor His servant, to mend him, and to grant him victory, He first breaks him. Then His mending and His victory for that servant come in proportion to the servant’s humility and inward brokenness.”
¹ Ibn Qayyim al-Jawziyyah, Zād al-Maʿād fī Hady Khayr al-ʿIbād, in Āthār al-Imām Ibn Qayyim al-Jawziyyah wa-mā Laḥiqahā min Aʿmāl, vol. 3, p. 256 (Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 3rd ed., 1440/2019).
Ibn al-Qayyim (d. 751 AH) said:¹
«فَهُوَ سُبْحَانَهُ إِذَا أَرَادَ أَنْ يُعِزَّ عَبْدَهُ وَيَجْبُرَهُ وَيَنْصُرَهُ، كَسَرَهُ أَوَّلًا، وَيَكُونُ جَبْرُهُ لَهُ وَنَصْرُهُ عَلَى مِقْدَارِ ذُلِّهِ وَانْكِسَارِهِ.»
“When Allah wills to honor His servant, to mend him, and to grant him victory, He first breaks him. Then His mending and His victory for that servant come in proportion to the servant’s humility and inward brokenness.”
¹ Ibn Qayyim al-Jawziyyah, Zād al-Maʿād fī Hady Khayr al-ʿIbād, in Āthār al-Imām Ibn Qayyim al-Jawziyyah wa-mā Laḥiqahā min Aʿmāl, vol. 3, p. 256 (Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 3rd ed., 1440/2019).
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Forwarded from Umar Quinn
Shaykh Ibn ‘Uthaymīn (رحمه الله) said:
“If someone is unsure about how many days they need to make up for fasting, they should go with the lower number. For example, if a man or woman is uncertain whether they need to make up three or four days, they should assume three, because that is certain, while the extra day is doubtful. The general rule is that a person is not responsible for something unless they are sure of it.
However, it is better to make up the additional day just to be safe. If it turns out that it was required, then they have fulfilled their obligation with certainty. And if it was not required, then it counts as a voluntary fast, which is still a good deed. Allah does not let the reward of those who do good go to waste.”
— Fatawa Nur ‘ala al-Darb.
https://youtu.be/hjAhj26rtes?si=JvrJpl30weSiRE_c
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لقاء[46 من 168] الشك في عدد أيام القضاء من رمضان كيف يكون قضاءه؟!! ابن عثيمين - مشروع كبار العلماء
السيرة الذاتية:
صاحب الفضيلة الشيخ : محمد بن صالح العثيمين, تولى رئاسة جمعية تحفيظ القرآن وفاز بجائزة الملك فيصل لخدمة الإسلام , كان عضواً في هيئة كبار العلماء في المملكة العربية السعودية , توفي عام 1421هـ / 2001 م ودفن في مكة المكرمة.
رحم الله شيخنا رحمة…
صاحب الفضيلة الشيخ : محمد بن صالح العثيمين, تولى رئاسة جمعية تحفيظ القرآن وفاز بجائزة الملك فيصل لخدمة الإسلام , كان عضواً في هيئة كبار العلماء في المملكة العربية السعودية , توفي عام 1421هـ / 2001 م ودفن في مكة المكرمة.
رحم الله شيخنا رحمة…
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✨[[Entrusted, Not Untouchable: No Responsibility Without Scrutiny]]
﷽
Those entrusted with custodianship over Islamic endowments—masjids, schools, charitable trusts, and communal institutions—occupy a position of grave moral and legal responsibility in the Sharīʿah. Their role is neither ceremonial nor immune from scrutiny, but a trust (amānah) placed upon them for the preservation of religion, wealth, and communal welfare.
Islamic law, in its balance of mercy and justice, affirms the presumption of integrity for appointed trustees and accepts their word in matters under their charge, so long as what they claim is reasonable and possible.
Yet this presumption was never intended to serve as a shield against accountability, nor as a pretext for negligence, concealment, or abuse. Instead, it exists alongside the equally binding principle of oversight, examination, and verification, for Allah commands both trustworthiness and vigilance.
Where trust is granted, accountability follows; and where authority is conferred, questioning is not suspicion but protection—of the endowment, of the community, and of the religion itself.
Al-Imām al-Sa’dī (d. 1376 AH) explained:¹
«وَمِنْ أَحْكَامِهِ الْكُلِّيَّةِ قَبُولُ قَوْلِ الْأُمَنَاءِ عَلَىٰ مَا فِي أَيْدِيهِمْ مِمَّا هُمْ عَلَيْهِ أَوْلِيَاءُ مِنْ قِبَلِ الشَّارِعِ، أَوْ مِنْ قِبَلِ الْمَالِكِ بِالْوِكَالَةِ أَوِ الْوَصَايَةِ أَوِ النِّظَارَةِ لِلْأَوْقَافِ، فَكُلُّ هَؤُلَاءِ مَقْبُولٌ قَوْلُهُمْ فِيمَا يَدَّعُونَهُ مِنْ دَاخِلٍ وَخَارِجٍ وَمَصْرِفٍ وَنَحْوِهِ إِذَا كَانَ ذٰلِكَ مُمْكِنًا، وَهٰذَا مَعْنَىٰ تَأْمِينِهِمْ وَتَوْلِيَتِهِمْ وَوِلَايَتِهِمْ.
“Among Islam’s comprehensive legal principles is the acceptance of the word of trustees regarding what lies in their hands—those who have been entrusted with authority by the Lawgiver, or by the owner through agency, guardianship, or supervision of endowments. All such persons are to have their statements accepted concerning what they claim regarding income, expenditures, allocations, and the like, so long as such claims are plausible. This is the very meaning of entrusting them, appointing them, and granting them authority.
وَاعْلَمْ أَنَّ قَبُولَ قَوْلِ هَؤُلَاءِ فِي هٰذِهِ الْأُمُورِ لَا يَمْنَعُ مُحَاسَبَتَهُمْ، وَطَلَبَ الْوُقُوفِ عَلَىٰ كَيْفِيَّةِ تِلْكَ الْمَصَارِفِ الدَّاخِلِيَّةِ وَالْخَارِجِيَّةِ، وَتَبْيِينَ وَجْهِ النَّقْصِ وَالتَّلَفِ وَنَحْوِ ذٰلِكَ، لِيُسْتَظْهَرَ بِذٰلِكَ عَلَىٰ صِدْقِهِمْ وَكَذِبِهِمْ.
Know, however, that accepting the statements of such persons in these matters does not preclude holding them to account, nor seeking to ascertain the manner in which those internal and external expenditures are carried out, nor clarifying the causes of any deficiency, loss, or the like. This is done in order to verify their truthfulness or falsehood.
وَأَمَّا تَمْكِينُهُمْ مِنْ إِطْلَاقِ سَرَاحِهِمْ بِحُجَّةِ أَنَّهُمْ أُمَنَاءُ مَقْبُولُ قَوْلِهِمْ، فَهٰذَا غَلَطٌ عَلَى الشَّرِيعَةِ وَعَلَى الْحَقِيقَةِ؛ فَالشَّارِعُ حَاسَبَ عُمَّالَهُ وَاسْتَدْرَكَ عَلَيْهِمْ، وَالْحَقِيقَةُ وَالْوُقُوفُ عَلَيْهَا مَطْلُوبَانِ بِاتِّفَاقِ أَهْلِ الِاعْتِبَارِ؛ فَكَمْ مِنْ أَمِينٍ ظَهَرَتْ خِيَانَتُهُ يَقِينًا حِينَ اسْتُدْرِكَ عَلَيْهِ».
As for granting them unrestricted release on the pretext that they are trustees whose word is accepted, this is an error against the Sacred Law and against reality. The Lawgiver (i.e., the Prophet ﷺ) held his officials accountable and corrected them where necessary, and establishing the truth and arriving at it is required by unanimous agreement among people of sound judgment. How many a trustee’s betrayal became decisively manifest only once he was subjected to scrutiny.”
¹ ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, Taysīr al-Laṭīf al-Mannān fī Khulāṣat Tafsīr al-Qurʾān (Riyadh: Wizārat al-Shuʾūn al-Islāmiyyah wa-l-Awqāf wa-l-Daʿwah wa-l-Irshād, 1st ed., 1422/2001), 167.
﷽
Those entrusted with custodianship over Islamic endowments—masjids, schools, charitable trusts, and communal institutions—occupy a position of grave moral and legal responsibility in the Sharīʿah. Their role is neither ceremonial nor immune from scrutiny, but a trust (amānah) placed upon them for the preservation of religion, wealth, and communal welfare.
Islamic law, in its balance of mercy and justice, affirms the presumption of integrity for appointed trustees and accepts their word in matters under their charge, so long as what they claim is reasonable and possible.
Yet this presumption was never intended to serve as a shield against accountability, nor as a pretext for negligence, concealment, or abuse. Instead, it exists alongside the equally binding principle of oversight, examination, and verification, for Allah commands both trustworthiness and vigilance.
Where trust is granted, accountability follows; and where authority is conferred, questioning is not suspicion but protection—of the endowment, of the community, and of the religion itself.
Al-Imām al-Sa’dī (d. 1376 AH) explained:¹
«وَمِنْ أَحْكَامِهِ الْكُلِّيَّةِ قَبُولُ قَوْلِ الْأُمَنَاءِ عَلَىٰ مَا فِي أَيْدِيهِمْ مِمَّا هُمْ عَلَيْهِ أَوْلِيَاءُ مِنْ قِبَلِ الشَّارِعِ، أَوْ مِنْ قِبَلِ الْمَالِكِ بِالْوِكَالَةِ أَوِ الْوَصَايَةِ أَوِ النِّظَارَةِ لِلْأَوْقَافِ، فَكُلُّ هَؤُلَاءِ مَقْبُولٌ قَوْلُهُمْ فِيمَا يَدَّعُونَهُ مِنْ دَاخِلٍ وَخَارِجٍ وَمَصْرِفٍ وَنَحْوِهِ إِذَا كَانَ ذٰلِكَ مُمْكِنًا، وَهٰذَا مَعْنَىٰ تَأْمِينِهِمْ وَتَوْلِيَتِهِمْ وَوِلَايَتِهِمْ.
“Among Islam’s comprehensive legal principles is the acceptance of the word of trustees regarding what lies in their hands—those who have been entrusted with authority by the Lawgiver, or by the owner through agency, guardianship, or supervision of endowments. All such persons are to have their statements accepted concerning what they claim regarding income, expenditures, allocations, and the like, so long as such claims are plausible. This is the very meaning of entrusting them, appointing them, and granting them authority.
وَاعْلَمْ أَنَّ قَبُولَ قَوْلِ هَؤُلَاءِ فِي هٰذِهِ الْأُمُورِ لَا يَمْنَعُ مُحَاسَبَتَهُمْ، وَطَلَبَ الْوُقُوفِ عَلَىٰ كَيْفِيَّةِ تِلْكَ الْمَصَارِفِ الدَّاخِلِيَّةِ وَالْخَارِجِيَّةِ، وَتَبْيِينَ وَجْهِ النَّقْصِ وَالتَّلَفِ وَنَحْوِ ذٰلِكَ، لِيُسْتَظْهَرَ بِذٰلِكَ عَلَىٰ صِدْقِهِمْ وَكَذِبِهِمْ.
Know, however, that accepting the statements of such persons in these matters does not preclude holding them to account, nor seeking to ascertain the manner in which those internal and external expenditures are carried out, nor clarifying the causes of any deficiency, loss, or the like. This is done in order to verify their truthfulness or falsehood.
وَأَمَّا تَمْكِينُهُمْ مِنْ إِطْلَاقِ سَرَاحِهِمْ بِحُجَّةِ أَنَّهُمْ أُمَنَاءُ مَقْبُولُ قَوْلِهِمْ، فَهٰذَا غَلَطٌ عَلَى الشَّرِيعَةِ وَعَلَى الْحَقِيقَةِ؛ فَالشَّارِعُ حَاسَبَ عُمَّالَهُ وَاسْتَدْرَكَ عَلَيْهِمْ، وَالْحَقِيقَةُ وَالْوُقُوفُ عَلَيْهَا مَطْلُوبَانِ بِاتِّفَاقِ أَهْلِ الِاعْتِبَارِ؛ فَكَمْ مِنْ أَمِينٍ ظَهَرَتْ خِيَانَتُهُ يَقِينًا حِينَ اسْتُدْرِكَ عَلَيْهِ».
As for granting them unrestricted release on the pretext that they are trustees whose word is accepted, this is an error against the Sacred Law and against reality. The Lawgiver (i.e., the Prophet ﷺ) held his officials accountable and corrected them where necessary, and establishing the truth and arriving at it is required by unanimous agreement among people of sound judgment. How many a trustee’s betrayal became decisively manifest only once he was subjected to scrutiny.”
¹ ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, Taysīr al-Laṭīf al-Mannān fī Khulāṣat Tafsīr al-Qurʾān (Riyadh: Wizārat al-Shuʾūn al-Islāmiyyah wa-l-Awqāf wa-l-Daʿwah wa-l-Irshād, 1st ed., 1422/2001), 167.
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✨[[Upholding the Trust: The Distinction of Ahl al-Sunnah in Communal Responsibility]]
We are heirs to the most glorious legacy in world history. Among the most effective means by which the efforts of one generation are transmitted to the next is ṣadaqah jāriyah—ongoing charity—embodied in Islamic law as endowments (awqāf), which are safeguarded by firm and binding legal protections designed to prevent loss, neglect, and mismanagement.
Stewardship over endowments (al-naẓārah ʿalā al-awqāf), such as masājid and schools, as well as other forms of communal responsibility (al-wilāyāt ʿalā al-maṣāliḥ al-ʿāmmah), is governed by precise Sharʿī stipulations intended to place authority and responsibility only where they most faithfully uphold the trust and best serve the community. This subject therefore warrants deliberate study, principled attention, and institutional seriousness as our communities grow and mature.
When appointments are made on the basis of bias and personal favoritism rather than merit, guardianship degenerates into betrayal—of Allah, His Messenger, and the believers. Authority must therefore be entrusted to those who unite competence with integrity; where this union cannot be fully realized, precedence is given to the one who most closely approximates it, even in the absence of formal credentials, provided there is no deficiency in moral integrity and the requisite competence can be reasonably acquired.
Shaykh al-Islām Ibn Taymiyyah (d. 728 AH) highlights numerous common forms of bias and favoritism in appointing the unscrupulous and underqualified:¹
In this passage, Ibn Taymiyyah identifies the most common motives that corrupt communal appointments—family ties, personal loyalty, factional or ethnic affiliation, financial inducement, private interest, and personal resentment. Though they differ in form, they share a single outcome: responsibility is diverted from the most deserving and most suitable to those favored for reasons unrelated to merit. Such decisions are not mere administrative lapses, but acts of communal betrayal, violating the trust owed to Allah, contravening the guidance of His Messenger, and harming the rights and welfare of the believers.
More destructive than mere favoritism based on ethnicity and same-mindedness is the elevation of those who lack even basic academic or professional competence, yet secure positions by purchasing influence through money, favors, and flattery. More destructive than this is appointing them out of spite—driven by animosity toward the deserving—where hostility replaces judgment and the enemy of one’s enemy is treated as a friend.
In such cases, stewardship is reduced to a transaction, and guardianship over Allah’s endowments becomes an unmistakable act of betrayal against Allah, His Messenger, and the believers.
We are heirs to the most glorious legacy in world history. Among the most effective means by which the efforts of one generation are transmitted to the next is ṣadaqah jāriyah—ongoing charity—embodied in Islamic law as endowments (awqāf), which are safeguarded by firm and binding legal protections designed to prevent loss, neglect, and mismanagement.
Stewardship over endowments (al-naẓārah ʿalā al-awqāf), such as masājid and schools, as well as other forms of communal responsibility (al-wilāyāt ʿalā al-maṣāliḥ al-ʿāmmah), is governed by precise Sharʿī stipulations intended to place authority and responsibility only where they most faithfully uphold the trust and best serve the community. This subject therefore warrants deliberate study, principled attention, and institutional seriousness as our communities grow and mature.
When appointments are made on the basis of bias and personal favoritism rather than merit, guardianship degenerates into betrayal—of Allah, His Messenger, and the believers. Authority must therefore be entrusted to those who unite competence with integrity; where this union cannot be fully realized, precedence is given to the one who most closely approximates it, even in the absence of formal credentials, provided there is no deficiency in moral integrity and the requisite competence can be reasonably acquired.
Shaykh al-Islām Ibn Taymiyyah (d. 728 AH) highlights numerous common forms of bias and favoritism in appointing the unscrupulous and underqualified:¹
«فَإِنْ عَدَلَ عَنِ الْأَحَقِّ الْأَصْلَحِ إِلَىٰ غَيْرِهِ لِأَجْلِ قَرَابَةٍ بَيْنَهُمَا، أَوْ وَلَاءِ عَتَاقَةٍ، أَوْ صَدَاقَةٍ، أَوْ مُرَافَقَةٍ فِي بَلَدٍ، أَوْ مَذْهَبٍ، أَوْ طَرِيقَةٍ، أَوْ جِنْسٍ؛ كَالْعَرَبِيَّةِ وَالْفَارِسِيَّةِ وَالتُّرْكِيَّةِ وَالرُّومِيَّةِ؛ أَوْ لِرِشْوَةٍ يَأْخُذُهَا مِنْهُ مِنْ مَالٍ أَوْ مَنْفَعَةٍ؛ أَوْ غَيْرِ ذٰلِكَ مِنَ الْأَسْبَابِ؛ أَوْ لِضَغَنٍ فِي قَلْبِهِ عَلَى الْأَحَقِّ، أَوْ عَدَاوَةٍ بَيْنَهُمَا؛ فَقَدْ خَانَ اللَّهَ وَرَسُولَهُ وَالْمُؤْمِنِينَ».
“If someone (charged with authority) turns away from choosing the one who is most entitled and most suitable and instead selects someone else—because of kinship between them, or a bond of former manumission, or friendship, or shared ascription to a land, a school of thought, a path (tarīqah, such as a Sufi order), or an ethnicity such as Arab, Persian, Turkish, or Roman; or because of a bribe he takes from him in wealth or some personal benefit; or for any other such motive; or due to malice in his heart toward the one who is truly deserving, or enmity between them—then he has indeed betrayed Allah, His Messenger, and the believers.”
In this passage, Ibn Taymiyyah identifies the most common motives that corrupt communal appointments—family ties, personal loyalty, factional or ethnic affiliation, financial inducement, private interest, and personal resentment. Though they differ in form, they share a single outcome: responsibility is diverted from the most deserving and most suitable to those favored for reasons unrelated to merit. Such decisions are not mere administrative lapses, but acts of communal betrayal, violating the trust owed to Allah, contravening the guidance of His Messenger, and harming the rights and welfare of the believers.
More destructive than mere favoritism based on ethnicity and same-mindedness is the elevation of those who lack even basic academic or professional competence, yet secure positions by purchasing influence through money, favors, and flattery. More destructive than this is appointing them out of spite—driven by animosity toward the deserving—where hostility replaces judgment and the enemy of one’s enemy is treated as a friend.
In such cases, stewardship is reduced to a transaction, and guardianship over Allah’s endowments becomes an unmistakable act of betrayal against Allah, His Messenger, and the believers.
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(continued) Let the people of the Sunnah, by upholding mandatory standards of competency and integrity, ensure that they remain distinguished from the ignorant masses and from the people of factionalism (hizbiyyah) and innovation through the purity of their intentions and the uprightness of their motives in serving the community and in assuming custodianship and administration over what belongs to Allah. When the foundations of what we build—by the help of Allah—are sound and sincere, even the smallest efforts yield the most enduring and majestic outcomes, along with the greatest reward in both abodes.
📚¹ Aḥmad ibn ʿAbd al-Ḥalīm ibn ʿAbd al-Salām Ibn Taymiyyah, al-Siyāsah al-Sharʿiyyah fī Iṣlāḥ al-Rāʿī wa-l-Raʿiyyah (Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 4th ed., 1440/2019), 9.
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