Umar Quinn pinned «💎 [[The Careful Speech of the Scholars Vs. The Careless Speech of the Unlearned]] Before speaking about or accepting/spreading speech on matters of religion, especially those of a sensitive nature, pause and consider its ramifications and remind yourself…»
Imām al-Dhahabī (d. 748 AH -رحمه الله-) said:
«فَيَنْبَغِي لِلْمُسْلِمِ أَنْ يَسْتَعِيذَ مِنَ ٱلْفِتَنِ، وَلَا يَشْغَبَ بِذِكْرِ غَرِيبِ ٱلْمَذَاهِبِ، لَا فِي ٱلْأُصُولِ وَلَا فِي ٱلْفُرُوعِ، فَمَا رَأَيْتُ ٱلْحَرَكَةَ فِي ذَٰلِكَ تُحَصِّلُ خَيْرًا، بَلْ تُثِيرُ شَرًّا وَعَدَاوَةً وَمَقْتًا لِلصُّلَحَاءِ وَٱلْعُبَّادِ مِنَ ٱلْفَرِيقَيْنِ، فَتَمَسَّكْ بِٱلسُّنَّةِ، وَأَلْزِمِ ٱلصَّمْتَ، وَلَا تَخُضْ فِيمَا لَا يَعْنِيكَ، وَمَا أَشْكَلَ عَلَيْكَ فَرُدَّهُ إِلَى ٱللَّهِ وَرَسُولِهِ، وَقِفْ، وَقُلْ: ٱللَّهُ وَرَسُولُهُ أَعْلَمُ.»
“It is proper for the Muslim to seek refuge from tribulations and not cause disturbance by mentioning strange or obscure views, whether in foundational matters or subsidiary rulings. I have never seen agitation in such things produce any good; rather, it stirs up evil, enmity, and resentment among the righteous and devout from both sides. So hold fast to the Sunnah, cling to silence, do not delve into what does not concern you. And whatever is unclear to you, refer it back to Allah and His Messenger, pause, and say: ‘Allah and His Messenger know best.’”
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Forwarded from قناة الشيخ صلاح كنتوش العدني
أيها السلفي لا تستهن بالتأصيل العلمي في اعتقادك ومنهجك، فإن غالب من زلقت قدمه وانحراف بعد ما علم الله ما في قلبه من الزيغ، كان بسبب عدم التأصيل العلمي الصحيح في اعتقاد السلف ومنهجهم.
دخلت مرة على شيخنا الإمام الوادعي وقلت له شيخنا: ثلاثة من طلاب العلم، أحدهم يهتم بالعلوم من النحو والمصطلح والفرائض، لكنه لا يرفع رأسًا لمعرفة ما يدور من الفتن في المنهج.
والثاني: لا يهتم بالعلوم الشرعية لكنه قد نصب نفسه في الفتن فتراه طعانا فيمن حوله.
والثالث: يأخذ حظه من العلوم الشرعية ويهتم بمعرفة ما يدور حوله من الفتن، فقاطعني الشيخ رحمه الله وقال لي الثالث أحب إلي، الثالث أحب إلي.
قلت: فيا طالب العلم اهتم وأصّل ولا تكن تابعاً دون فهم وعلم.
✍️بقلم
الشيخ أبي محمد صلاح كنتوش العدني حفظه الله ورعاه
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دخلت مرة على شيخنا الإمام الوادعي وقلت له شيخنا: ثلاثة من طلاب العلم، أحدهم يهتم بالعلوم من النحو والمصطلح والفرائض، لكنه لا يرفع رأسًا لمعرفة ما يدور من الفتن في المنهج.
والثاني: لا يهتم بالعلوم الشرعية لكنه قد نصب نفسه في الفتن فتراه طعانا فيمن حوله.
والثالث: يأخذ حظه من العلوم الشرعية ويهتم بمعرفة ما يدور حوله من الفتن، فقاطعني الشيخ رحمه الله وقال لي الثالث أحب إلي، الثالث أحب إلي.
قلت: فيا طالب العلم اهتم وأصّل ولا تكن تابعاً دون فهم وعلم.
✍️بقلم
الشيخ أبي محمد صلاح كنتوش العدني حفظه الله ورعاه
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قناة الشيخ صلاح كنتوش العدني
القناة الرسمية للشيخ صلاح بن فتيني كنتوش العدني حفظه الله،تعنى بنشر ما يتعلق به من مواد علمية مكتوبة أو مسموعة.
Umar Quinn
أيها السلفي لا تستهن بالتأصيل العلمي في اعتقادك ومنهجك، فإن غالب من زلقت قدمه وانحراف بعد ما علم الله ما في قلبه من الزيغ، كان بسبب عدم التأصيل العلمي الصحيح في اعتقاد السلف ومنهجهم. دخلت مرة على شيخنا الإمام الوادعي وقلت له شيخنا: ثلاثة من طلاب العلم، أحدهم…
[[O Salafi! Never belittle the importance of sound scholarly grounding in your creed and methodology.]]
✍️ Shaykh Abū Muḥammad Ṣalāḥ Kantos̱h al-ʿAdanī — may Allah preserve and protect him — said:
O Salafi! Never belittle the importance of sound scholarly grounding in your creed and methodology.
Indeed, most of those whose feet slipped and who deviated—after Allah knew what their hearts harbored of crookedness—fell into error due to the lack of proper scholarly foundation in the belief and methodology of the Salaf.
Once, I entered upon our Shaykh, the Imam al-Wādiʿī—may Allah have mercy upon him—and said to him:
“Shaykh, there are three students of knowledge:
The first is concerned with various sciences such as grammar, hadith terminology, and the laws of inheritance, yet he pays no heed to what is occurring in matters of tribulation and methodology.
The second shows no concern for the Islamic sciences at all, yet he has appointed himself a judge over the trials of the time, constantly criticizing those around him.
The third takes his share from the sacred sciences and also remains attentive to the fitan and what is unfolding around him.”
The Shaykh—may Allah have mercy on him—interrupted me and said, “The third is more beloved to me. The third is more beloved to me.”
So I say: O seeker of knowledge! Concern yourself with learning and establishing firm foundations. Do not be a blind follower without understanding and knowledge.
✍️ Shaykh Abū Muḥammad Ṣalāḥ Kantos̱h al-ʿAdanī — may Allah preserve and protect him — said:
O Salafi! Never belittle the importance of sound scholarly grounding in your creed and methodology.
Indeed, most of those whose feet slipped and who deviated—after Allah knew what their hearts harbored of crookedness—fell into error due to the lack of proper scholarly foundation in the belief and methodology of the Salaf.
Once, I entered upon our Shaykh, the Imam al-Wādiʿī—may Allah have mercy upon him—and said to him:
“Shaykh, there are three students of knowledge:
The first is concerned with various sciences such as grammar, hadith terminology, and the laws of inheritance, yet he pays no heed to what is occurring in matters of tribulation and methodology.
The second shows no concern for the Islamic sciences at all, yet he has appointed himself a judge over the trials of the time, constantly criticizing those around him.
The third takes his share from the sacred sciences and also remains attentive to the fitan and what is unfolding around him.”
The Shaykh—may Allah have mercy on him—interrupted me and said, “The third is more beloved to me. The third is more beloved to me.”
So I say: O seeker of knowledge! Concern yourself with learning and establishing firm foundations. Do not be a blind follower without understanding and knowledge.
✒️Imām al-Shāfiʿī, may Allah have mercy upon him, said:
“مَنْ أَحَبَّ أَنْ يَفْتَحَ اللَّهُ لَهُ قَلْبَهُ أَوْ يُنَوِّرَهُ، فَعَلَيْهِ بِتَرْكِ الْكَلَامِ فِيمَا لَا يَعْنِيهِ، وَتَرْكِ الذُّنُوبِ وَاجْتِنَابِ الْمَعَاصِي، وَلْيَكُنْ لَهُ فِيمَا بَيْنَهُ وَبَيْنَ اللَّهِ خَبِيئَةٌ مِنْ عَمَلٍ، فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ فَتَحَ اللَّهُ عَلَيْهِ مِنَ الْعِلْمِ مَا يُشْغِلُهُ عَنْ غَيْرِهِ.”
“Whoever desires that Allah should open his heart for him or illumine it with light, then let him abstain from speaking about that which does not concern him, and let him abandon sins and avoid disobedience. And let there be for him, between himself and Allah, a secret deed known only to Him. For if he acts thus, Allah shall open upon him a door of knowledge that shall busy him away from all else.”
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السُّؤَالُ: فِي الآوِنَةِ الأَخِيرَةِ كَثُرَ الطَّلَاقُ حَتَّى ذَكَرَ مُتَخَصِّصُونَ فِي ذَلِكَ نِسَبًا كَبِيرَةً، فَهَلْ مِن تَوْجِيهٍ مِن فَضِيلَتِكُمْ بِذَلِكَ؟
Question:
In recent times, divorce has become increasingly common, with specialists citing alarming statistics. Do you, esteemed Shaykh, have any guidance regarding this matter?
الجَوَابُ: نَعَمْ، كَثُرَ الطَّلَاقُ بِسَبَبِ النِّسَاءِ، سَاءَتْ أَخْلَاقُهُنَّ، وَسَاءَتْ عِشْرَتُهُنَّ، وَتَكَبَّرْنَ عَلَى الأَزْوَاجِ، بِسَبَبِ الدِّرَاسَةِ وَبِسَبَبِ الْوَظِيفَةِ؛ فَهِيَ صَارَتْ كَأَنَّهَا رَجُلٌ آخَرُ، فَلِذَلِكَ الزَّوْجُ مَا يَصْبِرُ عَلَيْهَا،
Answer:
Indeed, divorce has become widespread—primarily due to the behavior of women. Their character has deteriorated, their companionship has soured, and they have become arrogant toward their husbands—due to education and employment. A woman has come to resemble another man in the household. Because of this, the husband finds it intolerable.
الزَّوْجُ يُرِيدُ امْرَأَةً فِي طَاعَتِهِ، وَفِي بَيْتِهِ، وَفِي تَدْبِيرِهِ، وَفِي خِدْمَتِهِ، فَالْمَرْأَةُ الآنَ اسْتَرْجَلَتْ، هَذَا سَبَبُ الطَّلَاقِ، هَذَا هُوَ سَبَبُ كَثْرَةِ الطَّلَاقِ، وَالَّذِينَ يُنَادُونَ بِحُرِّيَّةِ الْمَرْأَةِ يُرِيدُونَ هَذِهِ النَّتِيجَةَ السَّيِّئَةَ، يُرِيدُونَ أَنْ يُفْسِدُوا الْمُجْتَمَعَ، حُرِّيَّةُ الْمَرْأَةِ عَنِ الشَّرْعِ وَأَحْكَامِ اللَّهِ؟! حُرِّيَّتُهَا فِيمَا شَرَعَ اللَّهُ، هَذِهِ هِيَ الحُرِّيَّةُ، لَا فِي إِطْلَاقِهَا وَخُرُوجِهَا عَلَى أَوَامِرِ الشَّرْعِ، هَذِهِ رِقٌّ، مَا هِيَ بِحُرِّيَّةٍ
A husband desires a wife who is obedient to him, who remains in his home, who manages his household, and serves him. But today, the woman has become masculinized—and this is the root cause of divorce. Those who call for “women’s freedom” are aiming for this very disastrous outcome. They wish to corrupt society. Is it freedom for a woman to be emancipated from the rulings of the Sharīʿah and the commands of Allah? True freedom is that which is in accordance with what Allah has legislated—not unrestrained liberty and rebellion against the commands of the Sharīʿah. Such so-called “freedom” is in fact bondage, not liberty.
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[2085- 4717] ما سبب انتشار الطلاق وكثرته؟ - الشيخ صالح الفوزان
[4717-2085] في الفترة الأخيرة كثر الطلاق حتى ذكر متخصصون في ذلك نسبا كبيرة، فهل من توجيه من فضيلتكم بذلك؟
الجَوَابُ: نعم كثر الطلاق بسبب النساء ساءت أخلاقهن وساءت عشرتهن وتكبرن على الأزواج، بسبب الدراسة وبسبب الوظيفة؛ فهي صارت كأنها رجل آخر، فلذلك الزوج ما…
الجَوَابُ: نعم كثر الطلاق بسبب النساء ساءت أخلاقهن وساءت عشرتهن وتكبرن على الأزواج، بسبب الدراسة وبسبب الوظيفة؛ فهي صارت كأنها رجل آخر، فلذلك الزوج ما…
Forwarded from Abu Muhammad Almaghribi Official Channel
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📚 *Tamheedi program*
▪️for Learning the Arabic Language non-native speakers
▪️Registration has been opened at Ibn Al-Qayyim Center for new students In the introductory program for teaching Arabic to non-native speakers for the June 2025 semester which corresponds to Dhu al-Hijjah 1446.
⚙️ _The center is under the supervision of:_
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📆 *End of registration:* 28 May 2025
🗓️ *Beginning of the study:* 29 May 2025
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20-30 seats in each class.
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⏳*Duration of the semester:*
Summer semester duration: thirteen weeks.
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From Thursday to Sunday.
⏰ *Lesson duration:*
Men's class time: 08:30 - 11:00 PM Mecca time
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📩 *For contact and inquiries via WhatsApp:*
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📚 *Tamheedi program*
▪️for Learning the Arabic Language non-native speakers
▪️Registration has been opened at Ibn Al-Qayyim Center for new students In the introductory program for teaching Arabic to non-native speakers for the June 2025 semester which corresponds to Dhu al-Hijjah 1446.
⚙️ _The center is under the supervision of:_
*Dr. Khalid bin Dahwi Al Dhafiri*
📆 *End of registration:* 28 May 2025
🗓️ *Beginning of the study:* 29 May 2025
🎛️ *Seats are limited:*
20-30 seats in each class.
// Separate classes for females.
📘📕📗 *The program consists of:*
Three semesters.
⏳*Duration of the semester:*
Summer semester duration: thirteen weeks.
📅 *Four days a week:*
From Thursday to Sunday.
⏰ *Lesson duration:*
Men's class time: 08:30 - 11:00 PM Mecca time
Women's class time: 07:00 - 09:30 PM Mecca time
📌 *More details:*
https://markzibnqayyim.com/local/staticpage/view.php?page=enTamheedi_Detail
📩 *For contact and inquiries via WhatsApp:*
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🗓️Dates: Friday August 8th - Sunday August 10th in shaa Allāh
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Forwarded from قناة فضيلة الشيخ أ.د. عبد الله البخاري
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🖊️Al-Ḥāfiẓ al-Mizzī -رحمه الله- said:
لَوْ سَكَتَ مَنْ لَا يَدْرِي، لَاسْتَرَاحَ وَأَرَاحَ، وَقَلَّ ٱلْخَطَأُ، وَكَثُرَ ٱلصَّوَابُ.
“If only the one who does not know would remain silent, he would find relief and bring others relief; mistakes would be fewer, and correctness would be more abundant.”
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Coming soon بإذن الله
“Before the Waters Rise
Navigating a Drowning World Through the Story of Nūh -عليه السلام-“
[Part 2 of the Stories of the Prophets]
The book consists of an intro, 3 lengthy chapters, and a conclusion.
The intro is about the main moral of the story: revealed guidance is the ark of salvation in every generation.
Ch 1 is about the origins of shamelessness and polytheism in the generations between Adam and Nuh, and mankind’s need for prophetic guidance.
Ch 2 is about the mission of Nuh, explaining his story and da’wah in great detail.
Ch 3 is about the virtuous character of Nuh in great detail.
The conclusion is a summary of the dozens of benefits found in this story.
Embark on this journey through the story of the first messenger: one determined man against the world for nearly a thousand years. Discover gems of wisdom from the best and brightest minds of this Ummah, highlighting the indispensable morals of the story.
“Before the Waters Rise
Navigating a Drowning World Through the Story of Nūh -عليه السلام-“
[Part 2 of the Stories of the Prophets]
The book consists of an intro, 3 lengthy chapters, and a conclusion.
The intro is about the main moral of the story: revealed guidance is the ark of salvation in every generation.
Ch 1 is about the origins of shamelessness and polytheism in the generations between Adam and Nuh, and mankind’s need for prophetic guidance.
Ch 2 is about the mission of Nuh, explaining his story and da’wah in great detail.
Ch 3 is about the virtuous character of Nuh in great detail.
The conclusion is a summary of the dozens of benefits found in this story.
Embark on this journey through the story of the first messenger: one determined man against the world for nearly a thousand years. Discover gems of wisdom from the best and brightest minds of this Ummah, highlighting the indispensable morals of the story.
Umm al-ʿAlāʾ [the paternal aunt of Hakīm b. Hizām] -رضي الله عنهما-reported:
عادَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا مَرِيضَةٌ، فَقَالَ:
The Messenger of Allah -ﷺ- visited me while I was ill, and he said:
أَبْشِرِي يَا أُمَّ العَلَاءِ، فَإِنَّ مَرَضَ المُسْلِمِ يُذْهِبُ اللَّهُ بِهِ خَطَايَاهُ، كَمَا تُذْهِبُ النَّارُ خَبَثَ الذَّهَبِ وَالفِضَّةِ
“Rejoice, O Umm al-ʿAlāʾ! For indeed, the illness of the Muslim—by it, Allah removes his sins just as fire removes the impurities from gold and silver.”
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Umar Quinn
Sharing beneficial advices with those searching for goodness.
Forwarded from • قناة فوائد مشايخ المدينة •
لـمـاذا؟
لماذا الكـثير يـتكـلم والكـثير يـكتب ويـرد
لأن وسـائل التـواصل أسـرع طـريق للـشهرة!!
وأما المـساجد والدروس فيها، والجـلوس لها، مع الاخـتلاط بالناس ونصـحهم، وكذلك الذهاب والإياب عـند أهل العلم والاختصاص للقراءة والتأدب بـأدبهم!! فـهذا شاق ومتـعب وشـهرته تحـتاج زمنا طويلا !!
ولهذا يحـب المفتـون أن يعلقوا على تـغريداته في الوسائـل ويموت قهرا إذا لم يجد من يصفق له ويعلق عليه.
وإذا سألت عن دروسـه ودعـوته وبحـوثه، فهو صفر على الشمال، فنصيحتي لهذا الصـنف أن يستـحضر الإخلاص لله وحده لا شريك لله فيما يأتـي ويـذر وينظر في حاله وفي ردوده التي تذكرنا بأناس لا نحب ذكرهم.
•
كتبه:
فضيلة الشيخ الدكتور عرفات بن حسن المحمدي حفظه الله تعالى.
.
https://t.me/madinasona
لماذا الكـثير يـتكـلم والكـثير يـكتب ويـرد
لأن وسـائل التـواصل أسـرع طـريق للـشهرة!!
وأما المـساجد والدروس فيها، والجـلوس لها، مع الاخـتلاط بالناس ونصـحهم، وكذلك الذهاب والإياب عـند أهل العلم والاختصاص للقراءة والتأدب بـأدبهم!! فـهذا شاق ومتـعب وشـهرته تحـتاج زمنا طويلا !!
ولهذا يحـب المفتـون أن يعلقوا على تـغريداته في الوسائـل ويموت قهرا إذا لم يجد من يصفق له ويعلق عليه.
وإذا سألت عن دروسـه ودعـوته وبحـوثه، فهو صفر على الشمال، فنصيحتي لهذا الصـنف أن يستـحضر الإخلاص لله وحده لا شريك لله فيما يأتـي ويـذر وينظر في حاله وفي ردوده التي تذكرنا بأناس لا نحب ذكرهم.
•
كتبه:
فضيلة الشيخ الدكتور عرفات بن حسن المحمدي حفظه الله تعالى.
.
https://t.me/madinasona
Coming soon إن شاء الله
Another course book near completion:
Sacred Stories Vs. Soulless Screens: A Call to Reclaim Identity, Purpose, and Faith through the Prophets’ Stories
Another course book near completion:
Sacred Stories Vs. Soulless Screens: A Call to Reclaim Identity, Purpose, and Faith through the Prophets’ Stories
Umar Quinn
لـمـاذا؟ لماذا الكـثير يـتكـلم والكـثير يـكتب ويـرد لأن وسـائل التـواصل أسـرع طـريق للـشهرة!! وأما المـساجد والدروس فيها، والجـلوس لها، مع الاخـتلاط بالناس ونصـحهم، وكذلك الذهاب والإياب عـند أهل العلم والاختصاص للقراءة والتأدب بـأدبهم!! فـهذا شاق ومتـعب…
[[Social Media is the Fastest Path to Fame (& Infamy)]]
Shaykh Dr. Arafat Muhammadī—حفظه الله—said:
“Why?
Why do so many speak, and so many write and respond?
Because social media is the fastest path to fame!
As for the masājid and the lessons held within them, the steadfast attendance of those gatherings, mingling with the people and advising them sincerely, frequenting the scholars and specialists to read to them and absorb their manners—this is a path that is arduous and demanding, and its recognition takes a long time to arrive.
This is why those who’ve been put to trial love for others to comment on their posts on these platforms. And they are tormented with grief when no one applauds them or comments on their remarks.
But if you were to ask about their classes, their daʿwah, or their research—you would find them to be nothing, a zero.
So my advice to such individuals is that they muster sincerity—solely for the sake of Allah, with no partner to Him—in all that they do and refrain from, and that they take a long look at their own state and their responses, which remind us of people whose names we would rather not recall.”
Source on Telegram:
https://t.me/madinasona
Shaykh Dr. Arafat Muhammadī—حفظه الله—said:
“Why?
Why do so many speak, and so many write and respond?
Because social media is the fastest path to fame!
As for the masājid and the lessons held within them, the steadfast attendance of those gatherings, mingling with the people and advising them sincerely, frequenting the scholars and specialists to read to them and absorb their manners—this is a path that is arduous and demanding, and its recognition takes a long time to arrive.
This is why those who’ve been put to trial love for others to comment on their posts on these platforms. And they are tormented with grief when no one applauds them or comments on their remarks.
But if you were to ask about their classes, their daʿwah, or their research—you would find them to be nothing, a zero.
So my advice to such individuals is that they muster sincerity—solely for the sake of Allah, with no partner to Him—in all that they do and refrain from, and that they take a long look at their own state and their responses, which remind us of people whose names we would rather not recall.”
Source on Telegram:
https://t.me/madinasona
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• قناة فوائد مشايخ المدينة •
•قناة سلفية دعوية تنشر مذهب السلف•
[[A Valuable Counsel from Shaykh ʿAbdullāh al-Bukhārī – may Allah preserve him –]]
“There is no need for you to speak about everything.
Must you comment on every issue?
Must you involve yourself in every matter—those that concern you and those that do not?
Must you poke your nose into every affair? This is unbefitting.
For the one who sticks his nose into everything ends up congested—he can no longer distinguish between pleasant and foul scents.”
Question: How does the student of knowledge discipline his tongue and his speech?
Answer:
He disciplines it by constantly bringing to mind—always keeping it before his eyes—that “he does not utter a word except that with him is an observer, ready [to record]” [Qāf 50:18], and that:
“Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all of those [one] will be questioned” [al-Isrāʾ 17:36].
He recalls this always. When he realizes that not a single word leaves his lips, nor a single action is performed, except that he shall be questioned and held accountable for it—his speech becomes scarce, his actions become few. Thus, he is always cautious, weighing his deeds before they are weighed. As Imām al-Shāfiʿī said—may Allah have mercy on him:
“A word—before you utter it—you possess it;
but once you utter it, it possesses you.”
Then you begin with excuses: “I didn’t mean it,” or “you misunderstood me,” or “have good thoughts of me”—and so on with the aftermath.
But perhaps a word once said will cry out to its speaker: “Let me go!”
So a person must be judicious and aware. Why did Allah give you reason? That you may reflect. Weigh your words before speaking.
Not every thought that crosses your mind should be spoken aloud.
Not every sentence that enters your heart should be fired off like bullets.
This is foolishness, recklessness, and stupidity—wherein a man is so thoughtless that he does not even grasp the weight of his words.
One must weigh and assess such matters with a sound and balanced scale. The Messenger of Allah ﷺ said, as recorded in both Ṣaḥīḥs:
“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
That settles it.
Surely, excessive speech without restraint or reckoning will cast a man into ruin—will it not?
This is what I mentioned between Maghrib and ʿIshāʾ in a long session of mutual advice. I said to one of the brothers:
Take this as a rule:
“Whoever tells you that someone said something about you, then know that he has surely spoken about you as well.”
The tale-carrier (nammām) cannot survive except in an environment of such gossip:
“So-and-so said this…” Then he takes a word from you and walks it over to the next man:
“Did you hear what so-and-so said?”
And thus arise trials and disputes between brothers and students of knowledge.
He said.
He didn’t say.
He’s a liar.
No, he’s not a liar.
What is this? This is foolishness, recklessness, and idleness.
The Prophet ﷺ said, as in al-Bukhārī:
“There are two blessings that many people squander: health and free time.”
People are either mughbūn (cheated) or maghbūṭ (enviably fortunate).
The mughbūn is the one to whom Allah granted health and free time, but he wasted them—he is cheated.
As for the maghbūṭ, he is one who was given both, and used them in that which benefits; he is envied.
Thus the Prophet ﷺ said:
“There is no envy except in two…”
—meaning envy here refers to righteous envy, or ghibṭah.
If a person is constantly reflecting, pondering, and proceeding with caution—he will be commendable.
There is no need to speak about every matter,
or to inject yourself into every discussion,
or to speak to everyone,
or to speak about matters that don’t concern you.
Why must you shove your nose into everything? That’s not befitting.
The one who does so becomes congested—he no longer distinguishes between sweet and foul scents.
That is why the scholars of the past—and even in recent times—avoided excessive speech. They were guarded, and spoke only when there was need.
“There is no need for you to speak about everything.
Must you comment on every issue?
Must you involve yourself in every matter—those that concern you and those that do not?
Must you poke your nose into every affair? This is unbefitting.
For the one who sticks his nose into everything ends up congested—he can no longer distinguish between pleasant and foul scents.”
Question: How does the student of knowledge discipline his tongue and his speech?
Answer:
He disciplines it by constantly bringing to mind—always keeping it before his eyes—that “he does not utter a word except that with him is an observer, ready [to record]” [Qāf 50:18], and that:
“Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all of those [one] will be questioned” [al-Isrāʾ 17:36].
He recalls this always. When he realizes that not a single word leaves his lips, nor a single action is performed, except that he shall be questioned and held accountable for it—his speech becomes scarce, his actions become few. Thus, he is always cautious, weighing his deeds before they are weighed. As Imām al-Shāfiʿī said—may Allah have mercy on him:
“A word—before you utter it—you possess it;
but once you utter it, it possesses you.”
Then you begin with excuses: “I didn’t mean it,” or “you misunderstood me,” or “have good thoughts of me”—and so on with the aftermath.
But perhaps a word once said will cry out to its speaker: “Let me go!”
So a person must be judicious and aware. Why did Allah give you reason? That you may reflect. Weigh your words before speaking.
Not every thought that crosses your mind should be spoken aloud.
Not every sentence that enters your heart should be fired off like bullets.
This is foolishness, recklessness, and stupidity—wherein a man is so thoughtless that he does not even grasp the weight of his words.
One must weigh and assess such matters with a sound and balanced scale. The Messenger of Allah ﷺ said, as recorded in both Ṣaḥīḥs:
“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
That settles it.
Surely, excessive speech without restraint or reckoning will cast a man into ruin—will it not?
This is what I mentioned between Maghrib and ʿIshāʾ in a long session of mutual advice. I said to one of the brothers:
Take this as a rule:
“Whoever tells you that someone said something about you, then know that he has surely spoken about you as well.”
The tale-carrier (nammām) cannot survive except in an environment of such gossip:
“So-and-so said this…” Then he takes a word from you and walks it over to the next man:
“Did you hear what so-and-so said?”
And thus arise trials and disputes between brothers and students of knowledge.
He said.
He didn’t say.
He’s a liar.
No, he’s not a liar.
What is this? This is foolishness, recklessness, and idleness.
The Prophet ﷺ said, as in al-Bukhārī:
“There are two blessings that many people squander: health and free time.”
People are either mughbūn (cheated) or maghbūṭ (enviably fortunate).
The mughbūn is the one to whom Allah granted health and free time, but he wasted them—he is cheated.
As for the maghbūṭ, he is one who was given both, and used them in that which benefits; he is envied.
Thus the Prophet ﷺ said:
“There is no envy except in two…”
—meaning envy here refers to righteous envy, or ghibṭah.
If a person is constantly reflecting, pondering, and proceeding with caution—he will be commendable.
There is no need to speak about every matter,
or to inject yourself into every discussion,
or to speak to everyone,
or to speak about matters that don’t concern you.
Why must you shove your nose into everything? That’s not befitting.
The one who does so becomes congested—he no longer distinguishes between sweet and foul scents.
That is why the scholars of the past—and even in recent times—avoided excessive speech. They were guarded, and spoke only when there was need.