The Best Thing in This Life Leads to the Best in the Hereafter
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
The greatest of pleasures in the Hereafter is the pleasure of seeing Allāh—far above all is He in His perfection—as in the ṣaḥīḥ [authentic] ḥadīth: “So they will not have been given anything more beloved to them than seeing Him.”
That is the fruit of having come know Him and worshiped Him in this current life, for the best thing there is in this current life is getting to know Him, [while] the best thing there is in the Hereafter is seeing Him——far above all is He in His perfection.
The Call of the Messengers Revolves around Three Things
Imām Ibn Al-Qayyim, may Allāh have mercy on him, said:
Indeed, the call of the Messengers revolves around three matters: [the first is] making Al-Rabb [the Single, Absolute Lord of all Creation] known to those being called, through His names, attributes, and actions.
The second foundation is [getting them] to know the path that reaches Him: remembering Him [on one’s tongue and in one’s heart], showing gratitude to Him, and worshiping Him, [a worship] that combines a completeness of love for Him with a completeness of abject servility to Him.
The third foundation is informing them about what is [in store] for them—after reaching Him in His place of honor—of pleasures, the best and greatest of which is His being pleased with them; His showing Himself to them; their seeing His face, high above all; His greeting them with salām; and His speaking to them.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Truthfulness is the foundation of all good deeds and where they all come from, [while] lying is the foundation of all evil deeds and the frame that holds them together.
Wahb ibn Munabbih, may Allāh have mercy on him, said:
If you hear someone praising you for things that aren’t [true about] you, don’t feel safe about his finding fault with you for things that aren’t [true about] you.
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
Cheating [and misrepresentation] in [one’s] dealings, having an intention to go back on [one’s] promises [and commitments], and performing [good] deeds for others to see and praise that: all of those things are forms of lying.
Majmūʿ Al-Fatāwá li-l-Shaikh Rabīʿ ibn Hādī Al-Madkhalī, vol. 1, p. 225.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Imām Ibn Al-Qayyim, may Allāh have mercy on him, says:
The best, [highest] levels [with Allāh] are being a prophet; then after that, being a ṣiddīq;¹ then after that, being a martyr; then after that, being righteous. These four levels are the ones Allāh the All-High mentions in His Book […].
Then [Ibn Al-Qayyim] says:
So whoever seeks knowledge [of the religion] in order to bring about a revival of Islam with that, he is from among the ṣiddīqs, and his level [comes right] after the level of prophethood.
Miftāḥ Dār Al-Saʿādah, vol. 1, p. 338
¹the most-truthful, closest followers of the prophets and the highest in level with Allāh after them (tr.)
Source: twitter.com/dr_albukhary. 4 Apr 23.
قال الإمامُ ابن القيّم: "أفضلُ الدّرجاتِ: النّبوّةُ،وبعدها الصّدّيقيّةُ،وبعدها الشّهادة،وبعدها الصّلاح،وهذه الدّرجاتُ الأربع التي ذكرها الله تعالى في كتابه.. -ثمّ قال-فمَنْ طلب العلمَ ليُحيِيَ بهِ الإسلام؛فهو مِن الصّدّيقين،ودرجتُه بعد درجة النّبوّة" (مفتاح دار السّعادة)(١/ ٣٣٨)
— أ.د. عبدالله البخاري (@dr_albukhary) April 4, 2023
Imam Ibn Rajab, may Allāh have mercy on him, said: “Imam Maimūn ibn Mihrān said:
Remembering Allāh on [one’s] tongue is good, [but] better than [that] is a slave’s remembering Allāh [before falling into] a sin—and then holding back from it.
Jāmiʿ Al-ʿUlūm wa-l-Ḥikam, vol. 1, p. 254, as quoted by Dr. ʿAbdullāh Al-Bukhārī. twitter.com/dr_albukhary. 14 Apr 23.
[ذكرُ الله تعالى عند المعصيةِ] قال الإمامُ ابنُ رجبٍ: "قال ميمونُ بن مهران: ذِكرُ اللهِ باللّسانِ حسنٌ،وأفضلُ منه أنْ يذكُرَ اللهَ العبدُ عند المعصيةِ فيُمْسِكَ عَنها" (جامع العلوم والحكم)(١/ ٢٥٤)
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
And among [people] are those who consider calling upon Allāh and asking of Him a shortcoming, [while] they ask of people and press their requests upon them. A slave’s asking his Lord [to fulfill] his needs is from the best acts of worship. It’s the way of Allāh’s prophets, and [Allāh] has commanded His slaves to ask of Him. He says:
وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ ۗ
And ask Allāh of His favors. (Al-Nisāʾ, 32)
And He praises those who call upon their Lord, desiring [good from Him] and having fear [of His punishment].
And among supplications, there are those that are compulsory upon every Muslim [to make], like the supplication mentioned in [Al-Fātiḥah].
The Evil of Reminding Others of Good We’ve Done for Them
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
There are among people those who do good to another, [only] to remind him [later] of the favor done; or to have that good treatment come back to them by way of getting [that person] to do what they want of him; or by getting him to treat them with great respect; or [by getting] some other benefit; [one] might remind him of the favor done, saying, “I did such-and-such [for] you.”
This [type of person] has not worshiped Allāh [by doing this good thing for someone else], nor has he sought support from Him; he has not done an action for Allāh, nor has he done an action with Allāh’s [support]: he is someone who wants to be seen [and praised by others]. And Allāh has made invalid the charity of those who remind others of their favors and of those who do [good] things for others to see that [and praise them for it].
Don’t Be Assistants to the Devil Against Your Brothers
Ibn Masʿūd, may Allāh be pleased with him, said:
If you see your brother engaging in a sin, don’t be assistants to the Devil against him, saying, “O Allāh, bring humiliation upon him,” “O Allāh, curse him [and keep Your mercy away from him].”
Instead, ask Allāh for protection against all harms and evils, for indeed, we Companions of Muḥammad [ﷺ] would never say anything about a person until we came to know what he had died upon. Then if [his life] had come to a close [upon] good, we’d know he’d come upon good, and if [his life] had come to a close [upon] evil, we’d fear for him [what] his deeds [had brought upon him].
Ṣaḥīḥ [authentic]. Jāmiʿ Maʿmar, 20266.
Quoted by Shaikh ʿArafāt ibn Ḥasan Al-Muḥammadī. twitter.com/Arafatbinhassan. 16 Apr 23.
قال ابن مسعود:
إذا رأيتم أخاكم قارف ذنبا فلاتكونوا أعوانا للشيطان عليه، تقولوا: اللهم أخزه اللهم العنه، ولكن سلوا الله العافية فإنا أصحاب محمد كنا لانقول في أحد شيئا حتى نعلم على مايموت، فإن ختم له بخير علمنا أنه قد أصاب خيرا وإن ختم له بشر خفنا عليه عمله.
(صحيح) جامع معمر٢٠٢٦٦
— عرفات بن حسن المحمدي (@Arafatbinhassan) April 16, 2023
A Subtle Point about Asking for Forgiveness on Lailah Al-Qadr
The shaikh, Dr. Khālid Ḍaḥawī Al-Ẓafīrī, may Allāh protect him, said:
Why is being forgiven and pardoned especially something to be asked for on Lailah Al-Qadr [the Night of Decrees]?¹
Ibn Rajab says:
Asking to be forgiven and pardoned on Lailah Al-Qadr, after having worked hard to do [good] deeds during it and during the [last] ten nights [of Ramaḍān], is only [something that] has been commanded [of us to do] because those who truly know [Allāh] work hard to do [good] deeds, and then they don’t see for themselves any good deeds done, any [particular] state [achieved], any statement [worth making]. So they go back to asking to being forgiven and pardoned, the same way a sinner or one with shortcomings might [ask].
Laṭāʾif Al-Maʿārif, p. 242
¹In the well-known supplication: O Allāh, You are forgiving and love to forgive, so forgive me [my sins and shortcomings]. (Tr)
Source: twitter.com/almadani_k. 14 Apr 23.
لماذا خص العفو بالسؤال في ليلة القدر قال ابن رجب: (وإنما أمر بسؤال العفو في ليلة القدر بعد الاجتهاد في الأعمال فيها وفي ليالي العشر، لأن العارفين يجتهدون في الأعمال ثم لا يرون لأنفسهم عملا صالحا ولا حالا ولا مقالا فيرجعون إلى سؤال العفو كحال المذنب المقصر ) لطائف المعارف ص٢٤٢
Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:
[It has been reported] with a strong chain of narration, from Abū Muʿādh, who used to lead the people in the tarāwīḥ [prayer] of Ramaḍān during the [caliphate] of ʿUmar, may Allāh be pleased with him, [that] he [Abū Muʿādh] would complete the qunūt [supplication] with his saying:
And may Allāh increase Muḥammad, the illiterate prophet, his family, and his companions in His [highest] praises and in His protection from all harm and evil.
The High Standing of the Female Companions and Their Patience with Working to Help Their Husbands
Shaikh ʿArafāt ibn Ḥasan Al-Muḥammadī, may Allāh protect him, said:
Asmāʾ bint Abī Bakr, may Allāh be pleased with her, said: “I used to carry date stones from Al-Zubair’s [her husband’s] land upon my head. It was [a distance] of two-thirds of a farsakh from me.” (Agreed upon)
She used to traverse a distance of 3.7 km while carrying [a load] on her head and on her back.
I say: And she used to stitch [water carrying] sacks [made of leather], draw water, and knead [dough], and all of that with her [own] hands.
Source: twitter.com/Arafatbinhassan. 2 Apr 23.
[مكانة الصحابيات وصبرهن على خدمة الأزواج]
قالت أسماء بنت أبي بكر رضي الله عنها:
كنت أنقل النوى من أرض الزبير على رأسي. وهي مني على ثلثي فرسخ. (متفق عليه)
كانت تقطع مسافة ٣٫٧٠٠ كيلو، وهي تحمل على رأسها وظهرها.
قلت: وكانت تخيط الدلو، وتستقي الماء، وتعجن وكل ذلك بيدها.
— عرفات بن حسن المحمدي (@Arafatbinhassan) April 2, 2023
Who Are the People of the Qurʾān and Allāh’s Select Ones?
Shaikh Ṣāliḥ Al-Fawzān, may Allāh protect him, said:
What’s not meant by “People of the Qurʾān” are those who just memorize it and recite it properly; rather, the People of the Qurʾān are those who act upon it, even if they haven’t memorized it. So those who act upon the Qurʾān by [paying heed to] its commands, prohibitions, and limits are Allāh’s People and His Select Ones among His creation; they are the Select of the Select.
As for one who memorizes the Qurʾān, recites it well, is precise about its letters [and words], [but] neglects its [laws and] limits, this [person] is not from the People of the Qurʾān and not from the Select Ones. So the People of Qurʾān are the ones who use it to establish proofs and don’t let anything else come before it, and they take out of it jurisprudence, rulings, and religion.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
In Ṣaḥīḥ Al-Bukhārī (6116), [it’s reported] that a man said to the Prophet ﷺ, “Direct me [towards something good for me].”
He said, “Do not get angry.”¹ And then he repeated that again and again, saying, “Do not get angry.”
Imām Ibn Rajab said: “This [ḥadīth] shows that anger amasses [all] evil, [while] staying safe from it amasses [all] good.” (Jāmiʿ Al-ʿUlūm wa-l-Ḥikam, vol. 1, p. 362)
¹i.e., hold back from evil or unseemly conduct that might result from it and keep away from things that lead to losing your temper in the first place. Refer to Shaikh Ṣāliḥ Āli Shaikh’s explanation of the ḥadith in his Sharḥ Al-Arbaʿīn Al-Nawawiyyah. (tr.)
Source: twitter.com/dr_albukhary. 1 Apr 23.
[الغَضَبُ جِمَاعُ الشّرِّ] في صحيح البخاريّ(رقم ٦١١٦)أنّ رجُلاً قال للنّبيِّ ﷺ أوصني؟ قال:(لا تَغْضَبْ) فردّدَ مِراراً،قال:(لا تَغْضَبْ). قال الإمامُ ابنُ رجبٍ:"هذا يدلُّ على أنّ الغضبَ جِمَاعُ الشّرِّ،وأنّ التّحَرُّزَ منه جِمَاعُ الخيرِ" (جامع العلوم والحكم)(١/ ٣٦٢)
— أ.د. عبدالله البخاري (@dr_albukhary) April 1, 2023
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
Natural fear is not shirk.¹ You’re afraid of a snake, you’re afraid of an enemy: this is not shirk. [They’re] tangible matters. But a fear of things not in one’s presence, a fear of secret [means of harm], as is said, [that is shirk]. [There’s] a dead, buried person, [and] you’re afraid he’s going to harm you: this is a fear [that is considered] shirk.
But [there’s] a person with a gun who wants to shoot you—you’re afraid of him. You take your precautions; you take whatever protective measures you can; you fight; you wear body armor and [take] something to shield you. You take protective measures against arrows, against spears, against swords. And now, in this day and age, you take protective measures against bullets, missiles, and these [kinds of] things.
A natural fear that you take protective measures against does not hurt or [even] put a scratch on [your] beliefs. But don’t take things too far in [the matter]: take protective measures against [the thing you’re afraid of] with manhood and courage, [and] not the way cowards take protective measures.
¹treating other than Allāh as an equal of Allāh in something that is only Allāh’s (tr.)
When Repeating a Single Verse Is Better Than Reciting the Whole Qurʾān
Imām Ibn Al-Qayyim, may Allāh have mercy on him, said:
If people knew what [tremendous good] was in reciting the Qurʾān while contemplating its meanings, they would have occupied themselves with that over everything else.
Then, when one recites it with reflection till he comes by a verse that he’s in need of to cure his heart, he [should] repeat it, even a 100 times, even a whole night [long]: reciting a verse with reflection and working to gain understanding [of it] is better than reciting [the whole Qurʾān from beginning] to end without thinking about what it means or trying to gain understanding of it.
Miftāḥ Dār Al-Saʿādah, vol. 1, p. 535, as quoted by Shaikh ʿAbdullāh Al-Bukhārī. twitter.com/dr_albukhary. 30 Mar 23.
قال الإمامُ ابن القيم:"لو عَلم النّاسُ ما في قراءة القرآن بالتدبّر لاشتغلوا بها عن كلّ ما سواها،فإذا قرأه بتفكّرٍ حتى مرّ بآية هو محتاجٌ إليها في شفاء قلبه،كرّرهاولو مئةَ مرّة،ولو ليلةً؛فقراءةُ آيةٍ بتفكّر وتفهُّمٍ خيرٌ من قراءة ختمة بغير تدبّر وتفهّم" (مفتاح دار السعادة)(١/ ٥٣٥)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Your feeling secure and having peace of mind about your relationships is something everybody wants badly: couples feeling secure with one another; employees, with their jobs; brothers, with their brothers; friends, with their friends.
What remains [to be noted] is that one who fixes what’s between himself and Allāh, Allāh will then make it easy for him to fix what’s between him and [other] people.
And to the degree that the former is achieved, there’s a feeling of security and peace of mind, with Allāh’s permission, about the latter.
Source: twitter.com/m_g_alomari. 28 Mar 23.
أن تكون مطمئنا في علاقاتك هو الأمر الذي يطمع له كلّ أحد طمأنينة الزوجين مع بعضهما والموظف في وظيفته والاخ مع إخوته والصديق مع صديقه ويبقى أن من أصلح مابينه وبين الله، يسّر الله له إصلاح ما بينه وبين الناس وبقدر حصول الأول؛ تكون بإذن الله الطمأنينة في الثاني.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Throughout his life, a person is like someone who has gotten [himself] into an ocean whose depth he does not fathom and whose limits he does not know. So he is in as great a need as is possible of a lifeboat to get him [across].
Words of remembrance and supplications of all forms—[those] made at dawn and in the late afternoon; when going to sleep and upon awaking; when eating and drinking; and other than that—all of them are, if Allāh permits, safeguards for the slave [of Allāh].
Whoever is with Allāh and [involved] in remembering Him [in his heart and on his tongue], he’s someone who will be safe in this life and the Hereafter.
Source: twitter.com/m_g_alomari. 25 Mar 23.
الإنسان في حياته كمن يلج بحرا لا يدري غوره، ولا يعلم منتهاه. فهو أحوج ما يكون إلى سفينة أمان توصله. والأذكار بأنواعها: أذكار الصباح والمساء، والنوم واليقظة، والطعام والشراب، وغير ذلك؛ كلّها بإذن الله صمام أمان للعبد. ومن كان مع الله، وفي ذكره؛ فهو الآمن في الدنيا والآخرة.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Be good to your relatives and loved ones even if they’re cold, harsh, or distant with you.
Don’t say: “If they have a need, they keep in touch with me, and if they don’t, they cut off from me.”
Keep in touch with them yourself, get the reward, and follow the sunnah, as in the ḥadīth:
One who [fully] keeps ties isn’t one who [just] reciprocates; rather, the one who [fully] keeps ties is the one who, when his relatives cut off from him [or mistreat] him, he [treats them well and] works to keep ties with them.¹
¹Narrated by Al-Bukhārī (tr.)
Source: twitter.com/m_g_alomari. 16 Mar 23.
أحسن إلى قرابتك وأحبابك؛ وإن جفوك. ولا تقل إن كان لهم حاجة وصلوني، وإن لم يكن لهم قطعوني. صلهم أنت واكسب الأجر، واتبع السنة. في الحديث (ليس الواصل بالمُكَافِئِ ، ولكنَّ الواصل الذي إذا قَطعت رحِمه وصَلَها).
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
An act of worship that [a slave of Allāh] gets benefits from—his heart attentive in it, desiring it, and loving it—is better than an act of worship he performs inattentively and without desire, like nourishment a person craves when he’s hungry: it’s of greater benefit to him than nourishment that he has no desire for, or [one] he eats when he’s not hungry.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Reciting the Qurʾān in the way that it has been commanded to [be recited] leaves an effect in the heart of tremendous īmān¹ and increases it in certainty, serenity, and healing.
Shaikh ʿAbd Allāh Al-Dhafīrī, may Allāh protect him, said:
Indeed, fasting Ramaḍan has Sharīʿah objectives; in achieving them, a Muslim [gains] success, victory, and happiness.
From [these objectives] is achieving taqwá,¹ fixing [one’s] soul and purifying it, and training [it] to do acts of obedience [to Allāh] and leave off acts of disobedience and reprehensibility.
To achieve them, there are [various] means; from [these] are making sure one’s fast is done out of belief in it and seeking reward for it; avoiding false speech and acting upon it; and avoiding all things that break [one’s] fast [or] lower it [in reward].
¹Protecting oneself from Allāh’s punishment by fulfilling His commands and avoiding what He has prohibited (Tr.)
Source: twitter.com/abdulahaldafiri. 22 Mar 23.
إن لصوم رمضان مقاصد شرعية، في تحقيقها فلاح المسلم وفوزه وسعادته ،منها: الحصول على التقوى وتهذيب النفس وتزكيتها وترويض النفس على الطاعات وترك المعاصي والمنكرات،ولتحقيقها أسباب ،منها: أن يكون صومه إيمانا وإحتسابا وأن يتجنب قول الزور والعمل به وأن يجتنب عموم مفسدات الصوم ومنقصاته
— الدكتور :عبدالله بن صلفيق الغلاب (@abdulahaldafiri) March 22, 2023
How to Read the Qurʾān So That It Enlightens and Purifies
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
Give special care and attention to reciting the Qurʾān this noble month, along with thinking about what its meanings entail; contemplating it; paying heed to its lessons and admonitions; avoiding what it orders [us] to avoid; understanding what’s lawful and what’s forbidden; understanding [its] promises and threats; and [understanding] whatever is similar to that from this noble Qurʾān. Through this, souls are purified and hearts become enlightened.
Majmūʿ Al-Fatāwá li-l-Shaikh Rabīʿ ibn Hādī Al-Madkhalī, vol. 15, p. 338.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Thinking about what Qurʾānic verses entail opens horizons of perception and knowledge for reciters, and opens minds.
Those who contemplate it are put [on a true course] to īmān¹ and patience; are guided to tranquility of heart and expansiveness of chest.
So the Qurʾān is goodness, all of it.
In reciting it, there’s good; in thinking about what it entails, there’s good; in putting it into practice, there’s good.
It is the provenance of goodness, all of it.
So whoever gets busied away from it, will miss out on the sources of [ultimate] triumph and success.
¹Īmān is speech, action, and beliefs; it increases with acts of obedience to Allāh and decreases with acts of disobedience to Him (tr.).
Source: twitter.com/m_g_alomari. 20 Mar 23.
تدبر الآيات القرآنية يفتح للقارئ آفاقا من المدارك، والعلوم، ويفتق الأذهان. يوفق المتأمل له إلى الإيمان، والصبر. ويهتدي إلى طمأنينة القلب، وانشراح الصدر. فالقرآن خير كلّه في تلاوته خير وفي تدبّره خير وفي العمل به خير وهو مصدر الخير كلّه فمن انشغل عنه فاتته موارد الفلاح والنجاح.
Defaming Salafi Callers Is from the Ways of Hypocrites
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
So you see [the hypocrites of today] coming out openly with their hypocrisy¹ and saying whatever they want [against] the reputation or honor of Muslims, especially [against] the callers [to Islam].
One who wages war against the call to the Truth, lies, and makes false claims, I don’t think it’s unlikely that many among them are hypocrites in reality; we ask Allāh for protection [from falling into that].
So it’s upon the Muslim youth to beware of them, boycott them, and cut off from them; if they were to have gatherings, lessons, or books, it’s upon [one] to stay away from them because they slip poison into honey, and, sometimes, they slip honey into the poison, in reverse. So their evil is greater than their good.
¹as opposed to the hypocrites at the time of the Prophet ﷺ, who would keep their hypocrisy hidden (tr.)
Source: Majmūʿ Al-Fatāwá li-l-Shaikh Rabīʿ ibn Hādī Al-Madkhalī, vol. 14, pp. 503-04.
Whoever makes wuḍū [ablution] and comes to the mosque is [considered to be] a visitor of Allāh, and the right due from one being visited is that he honor [his] visitor, [treating him in the best of ways].
O You Who Turn Away, Bear Witness That We Are Muslims!
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Your holding steadfast to the religion is a virtue; and your publicizing that is [from your] honor and dignity; and your being delighted with your Islam is a blessing from Allāh upon you.
And that expression of delight and joy [about your Islam] shows [even] more intensely when those who turn away [from it], turn away, and when those who who try to cast doubts [upon it], cast doubts.
And if they turn away, say: “Bear witness that we are indeed Muslims.” (Āli ʿImrān, 64)
Source: twitter.com/m_g_alomari. 30 Jan 23.
تمسكك بالدين منقبة وإعلانك ذلك عز وكرامة وفرحك بإسلامك فرح بنعمة الله عليك ويشتد ذلك الفرح والابتهاج حال إعراض المعرضين، وتشكيك المشككين. قال تعالى (فإن تولّوا فقولوا اشهدوا بأنّا مسلمون).
When there came upon ʿUmar ibn ʿAbd Al-ʿAzīz [his time to die], he said [to those with him]: “Leave me [alone].”
So Maslamah [ibn ʿAbd Al-Mālik] and Fāṭimah [bint ʿAbd Al-Mālik, Maslamah’s sister and the wife of ʿUmar ibn ʿAbd Al-ʿAzīz] then sat [outside] by the door and heard him saying: “Welcome to these faces [that I see], [faces] that are neither [those] of Man nor Jinn.” Then after some time, he recited:
{تِلْكَ الدَّارُ الآخِرَةُ نَجْعَلُهَا …}
“That is the Final Place of the Hereafter—We have made it …” to the end of the verse.¹ And then [his] voice became still.
Then Maslamah said to Fāṭimah: “Indeed, [the soul of] your companion has been taken.” So they went inside and found that [his soul] had indeed been taken.
That is the Final Place of the Hereafter—We have made it for those who neither seek out arrogance against the truth on Earth, nor havoc and ruination; [that praiseworthy] ending is for those who act upon due fear of Allāh, [heeding His commandments and prohibitions]. (Al-Qaṣaṣ, 83)
Shaikh Ṣāliḥ Al-Fawzān, may Allāh protect him, said:
Mankind has been created to worship Allāh, [being a slave only to Him]; if he then abandons that, he becomes a slave to the devil. So he’s [always] a slave, [no matter what]—there’s no escaping that.
Iʿānah Al-Mustafīd, p. 169, as quoted by Shk. Fawāz Al-Madkhalī. twitter.com/fzmhm12121. 15 Jan 23.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Having good thoughts of Allāh means that:
when you call upon Him, you know that He will answer you;
when you ask for His forgiveness, that He will forgive you;
when you ask Him to suffice you, that He will suffice you;
when you turn to Him for refuge, He will ensure you are protected;
and when you come [back] to Him, repentful, He will accept you.
Ibn Masʿūd, may Allāh be pleased with him, says: “By the One other than whom none have the right to be worshiped, no believing slave has been given anything better than [his] having good thoughts of Allāh the All-High ….
O Allāh, [bestow upon us] good thoughts of You that fill up our hearts [entirely].
Source: twitter.com/m_g_alomari. 23 Jan 23.
معنى حسن الظن بالله أنك إذا دعوته تظن أنه يجيبك وإذا استغفرته يغفر لك وإذا استكفيت به كفاك وإذا لجأت إليه آواك وإذا جئته تائبا قبلك يقول ابن مسعود رضي الله عنه: "والذي لا إله غيره ما أعطي عبد مؤمن شيئا خيرا من حسن الظن بالله تعالى". اللهم حسنَ ظنٍ بك يملأ قلوبنا..
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
In your dealings with people, don’t stop being yourself and don’t put on appearances of things that aren’t from your usual ways, trying to either gain things [you could be] praised for or to [just] get things you want or need.
People hate affected, artificial ways, and you yourself are going to get tired of it.
The only thing [for you to do is to] strive hard against yourself toward [gaining] good aspects of character until they become a part of your natural ways and settle along with you into your regular routines.
Consider the ḥadīth: “That which is good is [or becomes] a habit.”¹
¹part of a longer ḥadīth rated ṣaḥīḥ [authentic] by Al-Albānī (Ṣaḥīḥ Ibn Mājah, no. 182); according to Shaikh Al-Albānī, it means: “A firm believer’s heart opens up to what’s good until it becomes a habit for him.” (Tr.)
Source: twitter.com/m_g_alomari. 16 Sep 22.
في تعاملك مع الناس: لا تخرج عن سجيتك، ولا تتكلف إظهار شيء ليس من عادتك، إما طلبا لممدحة، أو رغبة في متاع. فالناس تكره التصنّع، ونفسك أنت تملّ منه. وإنما جاهد نفسك على الأخلاق الحسنة؛ حتى تكون من طبائعك، وتنتظم معك في عادتك. وفي الحديث (الخير عادة).
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
It is not [allowed] for anyone to call anyone from among Muslims a disbeliever, even if he had made a mistake and fallen into error, until proofs have been established upon him and the straight path has been made clear to him; one whose īmān¹ has been established with certainty is not to have that removed from him due to doubt; rather, it is not to be removed except after establishing the proofs [against him] and removing [all] doubts.
¹Īmān is speech, action, and beliefs; it increases with acts of obedience [to Allāh and decreases with acts of disobedience to Him (tr.).
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Keeping vigil at gravesites, touching them [for blessings], kissing them [likewise], making supplications at them [or] toward them, and the like of that are the [very origin and] foundation of shirk¹ and worship of things [other than Allāh]. It’s due to this the Prophet ﷺ said: “O Allāh, don’t make my grave an object that is worshiped.”
¹treating other than Allāh as an equal of Allāh in something that is only Allāh’s (tr.)
Imām Ibn Al-Qayyim, may Allāh have mercy on him, said:
When you see yourself running away from finding comfort in Him to finding comfort in creation and from being alone with Allāh to being alone with others, know that you’re definitely not good [enough] for Him.
Badāʾiʿ Al-Fawāʾid, vol. 3, p. 244, as quoted by Shaikh Fawāz Al-Madkhalī. twitter.com/fzmhm12121. 8 Jan 23.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
ʿUmar, may Allāh be pleased with him, said: “Take a hold of your share of seclusion.”
I say [with regard to this]: seclusion helps you to take account of yourself, to leave mixing with those who put people to trial [in their religion], and to get away from things that make [you] weak.
As for that [kind of] seclusion that gets you away from what’s good and from the people of the Truth, then its harm is proven.
And a believer, in all of that, is his own doctor.
Source: twitter.com/m_g_alomari. 2 Dec 17.
[الحاجة إلى العزلة]
قَالَ عُمَرُ بْنُ الْخَطَّابِ: «خُذُوا بِنَصِيبِكُمْ مِنَ الْعُزْلَةِ» قلت: العزلة تعينك على محاسبة النفس، وترك مخالطة أهل الفتن، والبعد عن أسباب الضعف. أما العزلة التي تبعدك عن الخير، وعن أهل الحق، فضررها متحقق. والمؤمن في ذلك كلّه طبيب نفسه.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Engaging in social relationships and connecting with people has emerged in some people from being a healthy, beneficial phenomenon to [being] a chronic disease. Your need to be by yourself at times and mix less with people—other than those with whom it’s [Islamically] binding upon you to maintain relations—is something desirable.
ʿUmar, may Allāh be pleased with him, said: “Take your share of seclusion.”
Source: twitter.com/m_g_alomari. 22 Dec 22.
الإنهماك في العلاقات الاجتماعية، وأمر التواصل مع الناس؛ خرج عند بعض الناس من كونه ظاهرة صحية نافعة، إلى مرض مزمن. حاجتك أحيانا إلى انزوائك، وتخفيف الخلطة بالناس – عدا من تجب عليك صلتهم، أو ينتفع قلبك بهم- أمر مطلوب. قال عمر رضي الله عنه :"خذوا بحظكم من العزلة".
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
What has passed will not come back, and what’s to come, we might not come to; there’s only [this] day of ours, the one we’re on.
So our looking to the past [should] only be with [an eye to] seeking forgiveness for [our] shortcomings, fixing [our] defects where possible, and drawing lessons [to keep in mind].
And to our future, [we only look] with optimism and determination to do deeds of benefit; and to [this] day of ours, [today], [we only look] with [an eye to] planting seeds of good, while seeking Allāh’s help, putting our trust in Him.
Source: twitter.com/m_g_alomari. 15 Dec 22.
ما مضى لن يعود وما سيأتي قد لا ندركه وإنما هو يومنا الذي نحن فيه فنظرُنا إلى الماضي؛ إنما يكون بالاستغفار من التقصير، وإصلاح الخلل حسب الإمكان، وأخذ الدروس والعبر. وفي مستقبلنا؛ بالتفاؤل، والعزم على العمل النافع. وفي يومنا بأن نبذر صالحا، مستعينين بالله، متوكلين عليه.
Ibn Al-Qayyim said: “Shaikh Al-Islām Ibn Taimiyyah, may Allāh have mercy on him, once said to me:
Mishaps and ordeals are like hot and cold [weather]: when a slave [of Allāh] knows that there’s no escape from either of them, he doesn’t get angry upon their coming about, doesn’t get distressed, and doesn’t get sad [or depressed].
Source: Madārij Al-Sālikīn, vol. 4, p. 359, as quoted by Dr. ʿAbdullāh Al-Bukhārī. twitter.com/dr_albukhary. 4 Dec 22.
[العوارضُ والمِحنُ كالحرِّ والبردِ] قال الإمامُ ابن القيّم:"قال لي شيخُ الإسلامِ ابنُ تيميّةَ-رحمه الله-مرّةً: العَوارِضُ والمِحَنُ هي كالحَرِّ والبَردِ؛ فإذا علِمَ العبدُ أنّهُ لاَبُدَّ مِنهُما لم يَغْضَبْ لِورُودِهِما،ولم يَغتَمّ لذلك و لم يَحزنْ لهُ" (مدارج السّالكين)(٤/ ٣٥٩)
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
You have not paid back a person who has disobeyed Allāh with regard to you [and your rights] with [anything as good] as your having obeyed Allāh with regard to him.
Indeed, [special help and support from] Allāh is with those who act upon due fear [of Him, avoiding His prohibitions,] and those who do good [by fulfilling His commands]. (Al-Naḥl, 128)
The Need for Evidence and Explanation When Advising Against Wrongs
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
From the things that must be known is that one who wants to tell people something is wrong [Islamically], it’s not for him to say something is wrong except with evidence and explanation, since no one has the right to make something binding on someone or to prohibit someone from something without specific evidence other than the Messenger of Allāh ﷺ, the one who conveyed [the religion] from Allāh.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said: “It has been established from Imam Al-Bukhārī that he conveyed from one of his companions his having said:
Ḥammād ibn Salamah visited Sufyān Al-Thawrī. Sufyān then said: “O Abā Salamah, do you think Allāh will forgive the likes of me?”
Ḥammād then said: “By Allāh, if I were to be given a choice between Allāh holding me to account and my parents holding me to account, I would pick being held to account by Allāh over being held to account by my parents, and that is [because] Allāh the All-High is kinder and more merciful to me than my [own] parents.”
Al-Ḥilyah, vol. 6, p. 251.
Source: twitter.com/dr_albukhary. 27 Nov 22.
ثبت عن الإمام البخاري أنه نقل عن بعض أصحابه قوله:"عاد حمادُ بن سلمة،سفيانَ الثوري،فقال سفيان: يا أبا سلمة:أتُرى يغفر الله لمثلي؟فقال حماد:والله لو خُيرت بين محاسبة الله إيّاي،وبين محاسبةأبوي،لاخترتُ محاسبةَ الله على محاسبةأبوي؛وذلك أن الله تعالى أرحمُ بي من أبوي" (الحلية)(٦/ ٢٥١)
Shaikh Ṣāliḥ Al-Fawzān, may Allāh protect him, said:
The worship of Allāh, Almighty and Majestic, contains within it two fundamental meanings: utmost submissiveness along with utmost love. It is not submissiveness alone, without love, nor love alone, without submissiveness. So if someone were to be submissive to something without loving it, he would not be a worshiper of it. Thus, the definition of worship in a general sense is that it is utmost submissiveness along with utmost love.
A person [might be] submissive to tyrants and ṭawāghīt,¹ but he doesn’t love them, so it’s not said [about this]: this is worship. Similarly, a person loves his wife, and he loves his children, but he is not subjugated to them, so it’s not said: he has worshiped them.
So worship is that which has combined within it: utmost submissiveness along with utmost love.
¹pl. of ṭāghūt, a great transgressor; one who wants or is pleased with others worshiping him, claims knowledge of the unseen, or rules by other than Islamic law, considering that to be better, or at least equally good, for people; the head of all ṭawāghīt is Iblīs [Satan] (tr.)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Students of knowledge benefit from the scholars [across] various disciplines and fields … but few are they [among scholars] who, side by side with their being of academic benefit in [Islamic] fields, get those who are sitting with them to detest bidaʿ,¹ drive them away from [all kinds of] partisanship, and make great in their hearts the place of the Sunnah and the methodology of the Companions ….
Our Shaikh ʿUbaid Al-Jābirī, may Allāh have mercy on him, was among the foremost of these scholars from whom the people [of Islam] have benefited in that.
¹things that have been introduced into the religion that Allāh never legislated (tr.)
Source: twitter.com/m_g_alomari. 22 Nov 22.
يستفيد طلبة العلم من العلماء فنونا شتى.. ولكن قليل هم الذين مع إفاداتهم العلمية، في فنون العلم، يبغّضون لجلسائهم البدع، وينفرونهم من الحزبيات، ويعظّمون في قلوبهم أمر السنة، ومنهج الصحابة.. وشيخنا عبيد الجابري رحمه الله من أبرز هؤلاء العلماء الذين انتفعت بهم الأمة. في ذلك.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Following the way of the scholars [of Islam] is not [about] copying their ways and manners or by just repeating what they say. Rather, it’s by recognizing their great worth; benefiting from their knowledge; following their guidance and advice; having good manners with them; defending them; and being patient with them.
Consider the ḥadīth: “He is not from us, [not our way, nor our guidance], he who does not show great respect to the elders among us [in age or knowledge]; [who] is not kind and merciful to our small ones; [who] does not recognize the rights of our scholars.”
Source: twitter.com/m_g_alomari. 21 Nov 22. Q
الأخذ بطريق العلماء ليس بتقمص شخصيتهم، أو بمجرد ترديد مقولاتهم. بل بتقديرهم والانتفاع بعلمهم والأخذ بتوجيهاتهم والأدب معهم والذبّ عنهم والصبر عليهم في الحديث: ليس منَّا مَنْ لم يُجِلَّ كبيرَنا ، ويرحمْ صغيرَنا، ويَعْرِفْ لعالِمِنا حقَّهُ.
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
What the People of Desires say about the People of the Sunnah, that refuting [others] has taken up all their time and attention, is not correct; rather, they are busy with beneficial, [Islamic] knowledge, and then, after that, they engage in refuting the People of Desires and Innovations when the need for that arises; this is an honor for them because this is from the ways of sincerely fulfilling what is rightfully due to Allāh, His book, the Muslim leaders, and their general populaces. And [this is also from] their proceeding upon the way of the Salaf¹ in safeguarding Allāh’s religion.
¹the righteous, first three generations of this ummah (tr.)
Source: Majmūʿ Al-Fatāwá li-l-Shaikh Rabīʿ ibn Hādī Al-Madkhalī, vol. 14, p. 266.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Beware of falling into mean, hurtful speech—the effect it has on [people’s] hearts is the effect of deadly arrows. It splits up a married couple, tears down a relationship between two relatives, and spoils the love and friendship between two partners.
Mean, hurtful speech isn’t a sign of a person’s bravery or a speaker’s frankness. Rather, it’s clear proof of his weak intellect and poor character.
Consider the ḥadīth: “Whoever believes in Allāh and the Last Day must either say good things or remain silent.”¹
¹Narrated by Muslim (tr)
Source: twitter.com/m_g_alomari. 5 Nov 22.
إيّاك والكلام الجارح فوقعه على القلوب وقع السهام القاتلة يفرّق بين زوجين ويهدم صلة قريبين ويفسد محبة شريكين الكلام الجارح ليس دليلا على شجاعة صاحبه، ولا صراحة قائله. بل هو برهان على خفة عقله، وسوء خلقه. في الحديث:(ومن كان يؤمن بالله واليوم الآخر فليقلْ خيراً أو ليسكت).
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
To keep going with a wrong decision is weakness of intellect and poor management.
When you make a plan for something or another, and then it becomes clear to you that you [have made] a mistake, don’t keep it going until the very end.
When you get into an argument in which you know you [have made an] error, don’t keep it going until the very end.
When you write a short piece [like an article or treatise], the defects and shortcomings of which have become apparent to you, don’t keep it going until the very end.
When you start a friendship which [has become] hard to put up with and for which all possible means of continuing have become exhausted, don’t keep it going until the very end.
To keep [these things] going until [their] very ends would be failing here, and some failures cause suffering and pain.
Source: twitter.com/m_g_alomari. 28 Oct 22.
الاستمرار في القرار الخاطئ؛ ضعف في العقل، وسوء في التدبير. حين تخطط لأمر ما فيتبين لك خطؤك، فلا تكمل حين تدخل في نزاع تعرف فيه زللك، فلا تكمل. حين تكتب رسالة يتضح لك خللها فلا تكمل حين تبدأ صداقة يصعب معها التحمّل وتستنفذ أسباب الاستمرار فلا تكمل الإكمال هنا فشل، وبعض الفشل مؤلم.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Having patience is a way of keeping relationships going, and excusing and overlooking [wrongs done by others] is what people of generous, noble character do.
Giving [people] chances takes some understanding and needs some wisdom. Some [people] deserve your treating them generously and giving them more than one chance; [meanwhile], giving some [other people] another chance is [just] extending [an opportunity] for them to cause more harm and repeat mistakes.
Someone who’s intelligent with people is like a doctor who assesses a case during the course of treating it and [evaluates] what will be good for it and [what will] make it better.
Source: twitter.com/m_g_alomari. 26 Oct 22.
الصبر سبيلٌ لاستمرار العلاقات والإعذار والتغافل فعل الكرماء وإعطاء الفرص له فقهٌ، ويحتاج لحكمة. فالبعض يستحق أن تكرمه، وتعطيه أكثر من فرصة. وإعطاء البعض فرصة أخرى؛ هو تمديد له بزيادة الإساءة، وتكرار الخطأ. والعاقل مع الناس كالطبيب يقدّر الحالة في علاجها، وما ينفعها، ويصلحها.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
There isn’t in the ḥadīth, “Souls are troops of various kinds, each grouped together,” [any] justification for boycotting or being cold [to someone] just because of lack of compatibility.
Rather, [one] must have patience and tolerance and take pains to bring about mutual love and friendship.
Think about the ḥadīth: “The believer who mixes with people and is patient with their harms is better than the one who doesn’t mix with people and isn’t patient with their harms.”
How would it be it then if no harm had [even] occurred [in the first place]?!!
Source: twitter.com/m_g_alomari. 23 Oct 22.
ليس في حديث (الأرواح جنود مجندة) تبرير للهجر، أو الجفاء؛ لمجرد عدم التوافق. بل ينبغي الصبر و الاحتمال، وبذل الجهد لأجل حصول المودة. وتأمل حديث: «المؤمن الذي يخالط الناس, ويصبر على أذاهم؛ خير من الذي لا يخالط الناس، ولا يصبر على أذاهم». فكيف إن لم يكن هناك أذى؟!!.
Shaikh Ṣāliḥ Al-Fawzān, may Allāh protect him, said:
A teacher must behave kindly and gently with students, pray for them, and [do things to] make them want [to learn], for indeed, this is from the greatest means of teaching. He must not come across to them with harshness, severity, and lack of compassion because this turns [people] away from knowledge.
It’s about Our Not Asking of Him That We Should Be Worried
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
When Allāh wants good for a slave, He inspires him to request of Him and ask for His help—and He makes [that] asking of help from Him and requesting of Him a means [of getting] the good that He has ordained for him, as ʿUmar ibn Al-Khaṭṭāb, may Allāh be pleased with him, said:
I don’t harbor worries about [my requests] being accepted and granted [by Allāh]; the only concern I have is about making the request [in the first place], for whenever I’m inspired to request [of Him], indeed, [His] acceptance [of it] and granting [it] comes along with it.
Remember death during your prayer, for indeed a man, when he remembers death during his prayer, is more likely to perform his prayer well; and pray the prayer of a man who does not think that he will [get to] pray any other prayer other than [that one]; and beware of every matter for which excuses must be made.
Rated ḥasan [good] by Al-Albānī, Al-Silsilah Al-Ṣaḥīḥah (1421).
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Ties of love and bonds of passion: the start of each is an adventure whose final outcomes aren’t given any consideration, and their ends are either mental trauma and an inability to think straight or corruption of character and manners.
The shortest path to true, sincere love is marriage. As for anything else, it’s a waste of time and wishful thinking—it will disappear with the winds.
[Consider] the ḥadīth [in which] he ﷺ said: “We have not seen, for two who love each other, anything like marriage.”¹
Reported by Ibn Mājah (1847).
¹Authenticated by Al-Albānī with a slight difference in wording; see Ṣaḥīḥ Ibn Mājah (1509). (Tr.)
Source: twitter.com/m_g_alomari. 9 Aug 22.
علاقات الحب وارتباطات العشق أولها مغامرة غير محسوبة العاقبة، وآخرها إما دمار نفسي وتشتت، أو فساد أخلاقي. أقصر طريق لصدق الحب هو الزواج. أما غير ذلك فهو ضياع وقت، وأماني، تذهب أدراج الرياح. في الحديث قال صلى الله عليه وسلم " لم نرَ للمتحابَّيْن مثل النكاح" رواه ابن ماجه ( 1847 )
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
It has been said: “A slave [of Allāh] does not attain real taqwá¹ until he puts between himself and all things impermissible a barrier of permissible things [which he also does not approach].”
¹protecting oneself from Allāh’s punishment by fulfilling His commands and avoiding what He has prohibited (tr.)
When You’re Doing Something Good That Someone Else Is Not
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
When [some] voluntary [good] deed, among [various] voluntary deeds, has become easy for you [to do], it’s a blessing that Allāh has blessed you with. [But] then beware of self-amazement getting into you, were you to see someone else not performing that voluntary deed—perhaps Allāh has given him the means to [doing] other deeds that have surpassed your deeds [or] exceeded your acts of obedience.
So make your intentions purely [for Allāh], and attend to yourself.
And if you were to direct someone else [to good], then let that be the directing of one who loves [him], one who’s a friend—not [the directing] of one who holds [him] accountable, one who’s exacting and particular [with him to no end].
Source: twitter.com/m_g_alomari. 7 Aug 22.
حين تتيسر لك نافلة من النوافل، فهي نعمة أنعم الله بها عليك. فإياك أن يدخلك العجب إن رأيت غيرك لم يقم بتلك النافلة، فلعل الله وفقه لأعمال أخرى فاقت أعمالك، وزادت على طاعاتك. فأخلص نيتك، وأقبل على نفسك. وإن أرشدت غيرك فإرشاد محب رفيق، لا محاسب دقيق.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Most of creation want to get the things they are in need of through you, even if that were to be of harm to you; indeed, a person in need is blind—he is not aware of [anything] other than its being fulfilled.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Imām Ibn Al-Qayyim commented on the ḥadīth, “Whichever of the two of you is more skilled at medicine,” with his statement:
In this ḥadīth, there is [proof] that [one] must ask for help—in every field of knowledge [or] profession—from the most skilled individual in that [area], followed by the next most skilled, and so on, since [the most skilled person] is the most likely to be on target.
Similarly, it’s required of every person seeking a fatwa to ask for help in the matter that has befallen him from the most knowledgeable, followed by the next most knowledgeable, and so on, since [the most knowledgeable person] is more likely to be on target than those less [knowledgeable] than he.
Zād Al-Maʿād, vol. 4, p. 121.
Source: twitter.com/dr_albukhary. 3 Aug 22.
علّق الإمامُ ابنُ القيّم على حديث (أيُّكُما أطبّ)بقوله:"ففي هذا الحديث أنّه ينبغي الاستعانةُ في كلّ علمٍ وصناعةٍ بأحذق مَن فيها فالأحذق؛فإنّه إلى الإصابة أقربُ. وهكذا يجب على المستفتي أن يستعين على ما نزل به بالأعلمِ فالأعلم؛لأنْه أقربُ إصابةً ممّن هو دُونه" (زاد المعاد)(٤ / ١٢١)
Make it a point to take this advice and be good to women, for indeed women were created from a bent rib bone, and indeed, the most bent part of the ribs is the most raised part, so make it a point to take this advice and be good to women.¹
Shaikh Ibn Bāz, may Allāh have mercy on him, said:
This is a command to husbands, fathers, brothers, and others that they make it a point to take this advice and treat women well, to be good and kind to them, to not wrong [or oppress] them, to give them their rights, and to direct them to all that’s good […]. And what’s required is that [nothing] of that [good treatment] be stopped [just because a woman] might on occasion be bad to her husband [or] relatives with her tongue or actions since they were created from a bent rib bone[.]
¹Reported by both Al-Bukhārī and Muslim (tr.)
Majmūʿ Fatāwá wa Maqālāt Al-Shaikh Ibn Bāz, vol. 5, pp. 300-01.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Lying about a person, [any lying], is impermissible, whether that [person] were a Muslim or a disbeliever, a righteous person or an evil-doer. However, making false claims or fabrications against a believer is worse in severity.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Imām Muslim reported in [his] Al-Ṣaḥīḥ a lengthy ḥadīth in which is [found] the saying of the Messenger ﷺ: “And [a person] must approach people [with actions] that he [himself] likes to be approached with.”
Al-Ḥāfiẓ Ibn Ḥāzim said: “One who wants to be just and impartial should imagine himself in his adversary’s place; indeed, then it will become clear to him the way he [himself] has been unjust or done wrong.”
Source: twitter.com/dr_albukhary. 21 Jul 22.
[ضابطُ الإنصافِ] أخرج الإمام مسلم في(الصحيح) حديثاً مطوّلا ومنه قولُ رسولِ اللّه صلّى اللّه عليه وسلّم:(وليأتِ إلى النّاس الّذي يُحِبُّ أنْ يُؤتَى إليهِ) قال الحافظ ابنُ حزمٍ: "مَنْ أرادَ الإنصافَ؛فليتوهّم نفسَهُ مكانَ خصمهِ،فإنّه يلُوحُ لهُ وَجهُ تعسُّفه" (الأخلاق والسّير)(ص١٧٧)
— أ.د. عبدالله البخاري (@dr_albukhary) July 21, 2022
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
Al-Nawawī relates a consensus on this. And Ibn Rajab relates—and other than he from among the scholars [of Islam]—that it is an obligation to speak disparagingly and critically of someone who causes harm to Muslims in their religion or worldly affairs […] but not out of desire—only out of wanting good for Muslims.
Majmūʿ Al-Fatāwá li-l-Shaikh Rabīʿ ibn Hādī Al-Madkhalī, vol. 14, p. 254.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Al-Ḥāfiẓ Ibn Ḥazm said:
There’s no calamity more harmful upon the sciences [of Islam] and those who possess [knowledge] of them than those who pretend to have that [knowledge] while they’re not [in fact] among those who [truly] possess [it], for indeed, they don’t have knowledge they think they [do], and they bring about destruction while they think they’re fixing [things].
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
An intelligent, clever person does not say anything of speech nor write anything of words except after considering the correctness of [its] wording and the soundness of its impact.
So beware of letting come out of your mouth or inscribing with your pen everything that comes to your mind or runs by your imagination.
Shaddād ibn ʿAws, may Allāh be pleased with him, said: “I have not made a [single] statement since I became a Muslim without my [first] putting a muzzle on it and a bridle.”
Source: twitter.com/m_g_alomari. 14 Jul 22.
العاقل الفطن لا يقول قولا، ولا يكتب عبارة إلا بعد أن ينظر في صحة القول،وسلامة أثره. فإياك أن تُخرج من فيك أو تخطّ بقلمك كلَّ ما يطرأ على بالك أو يمر ّعلى خيالك قال شداد بن أوس رضي الله عنه :"ما تكلمت بكلمة منذ أسلمت إلا وأنا أخطمها وأزمّها".
— د.محمد بن غالب العُمري (@m_g_alomari) July 14, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Whoever is pleased by the deeds of a people will be gathered together with them [on the Day of Resurrection], just as the wife of Lūṭ [Lot] will be gathered with [the people he was sent to], even though she hadn’t been engaging in acts of sodomy—indeed, that [can’t even] happen from women—but since she was pleased with their acts the punishment included her along with them.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
When criticism is honest, it’s more beloved to a person of intelligence and understanding than [having] good things said about him, since it’s through [honest criticism], that things that need straightening out get straightened out, matters of shortcomings and defects get redressed, and [incorrect] leanings and tendencies get set aright.
As for criticism for its own sake, it doesn’t bring about benefit; rather, it brings about harm, just as false praise [does].
It’s been said: Your friend is the one who’s frank with you, not the one who [always] approves of you.
Source: twitter.com/m_g_alomari. 28 Jun 22.
حينما يكون النقد صادقا فهو أحبّ إلى العاقل من الثناء عليه. إذ به تقويم الاعوجاج، وإصلاح الخلل، واستقامة الميلان. وأما مجرد النقد لذاته، فلا ينفع، بل يضر؛ كالكذب في الثناء. وقد قيل: صديقك من صدَقك، لا من صدّقك.
— د.محمد بن غالب العُمري (@m_g_alomari) June 28, 2022
Speaking Against Salafis without Reasons or Proofs
Shaikh Rabī‘ ibn Hādī al-Madkhalī, may Allāh protect him from every kind of harm, said:
Indeed, pronouncing judgments upon people that ascribe themselves to the Salafī methodology–their voices resounding with the fact that they are indeed Salafīs–without stating reasons and without evidences and clear proofs, has caused tremendous harms and great division in every country.
So it is obligatory to put an end to these calamaties by coming out with evidences and proofs that make it clear to people and convince them about those judgments having been deserved and [about] their accuracy, or [openly] apologizing for [those] judgments.
Majmūʿ Al-Fatāwá li-l-Shaikh Rabī‘ ibn Hādī al-Madkhalī, vol. 9, p. 158.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
It’s [considered something] repulsive from a man that he mentions anything about his wife that presents her in an ugly light—especially if he wants to divorce her—whether [that thing] concerns [her] character or [her] physical appearance.
Men of noble character don’t do that.
If life with her were to become difficult, our Lord—All-Perfect is He—says:
The [number of times] divorce [may be pronounced and then recalled by a man] is twice, and after [each time he recalls it, she’s] to be kept upon good treatment and terms or let go [upon a third pronouncement] while treating her well, [giving her what’s rightfully hers, and not speaking badly of her]. (Al-Baqarah, 229)
قبيح من الرجل أن يذكر زوجته بما يشينها -لا سيما إن أراد طلاقها-، سواء في خُلق أو خِلقة. فلا يفعل ذلك كرماء الرجال. إن تعسّرت الحياة بينهما؛ فربنا سبحانه يقول: {الطَّلَاقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ }.
— د.محمد بن غالب العُمري (@m_g_alomari) July 3, 2022
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
I refer the youth to the books of the imams of the Sunnah to drink from them directly, not to take from the recordings of so-and-so and the writings of so-and-so, [but to] only take knowledge from the [very] sources of its waters and [to] go back to the scholars about anything difficult or ambiguous to them.
Majmūʿ Al-Fatāwá li-l Al-Shaikh Rabīʿ ibn Hādī Al-Madkhalī, vol. 14, p. 362.
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
One who has knowledge [of Islam] speaks with knowledge, writes with knowledge, preaches with knowledge, preaches with evidence and proofs. Stay away from things that lead to division and don’t stir them up among yourselves. And if a mistake occurs from some person, it should be put before the scholars to deal with it.
Al-Madkhalī, Rabīʿ ibn Hādī. Al-Dharīʿah ilá Bayān Maqāṣid Kitāb Al-Sharīʿah, pp. 215-216, as quoted by Shaikh Muḥammad ibn Ghālib Al-ʿUmarī. twitter.com/m_g_alomari. 25 Jun 22. 14:44 GMT+3.
نصيحة غالية نافعة
(الذي عنده علم يتكلم بعلم، يكتب بعلم، يدعو بعلم، يدعو بالحجة والبرهان، و اجتنبوا الخلاف وأسباب الفرقة لا تثيروها بينكم، و إذا حصل من الإنسان خطأ يعرض على العلماء ليعالجوه)
كتاب الذريعة للشيخ ربيع حفظه الله (٣/ ٢١٣-٢١٦)
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2022
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
The ones you see now from the ḥizbiyyīn [members of deviant groups] in these lands—all of them were originally salafī in these lands. All of them lost their way as a result of mixing, mingling, reading [from], and listening to people who follow their desires [as opposed to Islamic proofs]. All the ones you see now and about whom it’s said, “So-and-so is a ḥizbī,” and “So-and-so is a ḥizbī” … not one of them lost his way except by these means, taking hold of this theory: “I’ll take what’s true, and leave what’s false.”
Then he takes what’s false and leaves what’s true, and he ends up becoming an enemy to the truth, at war against its people.
Majmūʿ Al-Fatāwá li-l Shaikh Rabīʿ ibn Hādī Al-Madkhalī, vol. 14, p. 350-51.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
One who has the sound heart [of a believer],¹ true intentions, and a love for others to have good, feels happy about every good thing that spreads—whether that were from him or other than him from people of truth and truthfulness. He fills in gaps, if any are found, and redresses shortcomings, if any exist, knowing that human efforts are [always] open to having shortcomings and being critiqued.
But he does not unnecessarily annihilate the work of someone else from among the people of truth by demolishing it at its foundations and making others feel they have no need for it.
¹i.e., neither worshiping nor equating others with Allāh, nor having any doubts (tr.)
Source: twitter.com/m_g_alomari. 17 Jun 22. 11:58 GMT+3.
يسعد ذو القلب السليم، والنية الصادقة، ومحبة الخير للغير؛ بكل خير ينتشر، سواء كان منه أو من غيره من أهل الحق والصدق. يسدّ الخلل إن وجِد، ويجبر النقص إن حصل، لعلمه بأن الجهد البشري معرض للنقص والنقد. لكنه لا يأتي على جهد غيره من أهل الحق بالنقض من الأساس، والتزهيد فيه بغير مقتضى.
— د.محمد بن غالب العُمري (@m_g_alomari) June 17, 2022
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Among deeds that are beneficial, that point to a love for what’s good, is your defending your brother’s honor.
How many a statement you’ve made in defense of your brother [in Islam] by which you’ve prevented some evil [from happening], brought about some good, or thwarted some [evil] scheming.
So don’t be tightfisted with yourself about [doing an act of] charity that involves no work or effort, or about [doing] good deeds that involve no difficulties in acquiring them.
There’s [a] ḥadīth: “Whoever defends his [Muslim] brother’s honor from backbiting [against him], it becomes a right upon Allāh to free him from the Fire.”¹
¹Rated authentic due to supporting chains of narrations [ṣaḥīḥ li ghairihi] by Shaikh Al-Albānī, Ṣaḥīḥ Al-Targhīb wa-l-Tarhīb, no. 2847 (tr.)
Source: twitter.com/m_g_alomari. 21 Jun 22. 06:55 GMT+3.
من الأعمال النافعات، الدالة على محبة الخير أن تذب عن عرض أخيك فكم من كلمة قلتها دفاعا عن أخيك دفعت بها شرا، وجلبت بها خيرا، وأبطلت بها كيدا فلا تبخل على نفسك بصدقة لا جهد فيها وحسنات لا مشقة في تحصيلها. في الحديث "من ذبّ عن عرض أخيه بالغيبة، كان حقًّا على الله أن يعتقه من النار"
— د.محمد بن غالب العُمري (@m_g_alomari) June 21, 2022
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
The Salafī Call starts with the call for people to be upon guidance and to save people from the darknesses of shirk [worshiping or equating others with Allāh], al-bidaʿ [invented religious matters], and al-khurāfāt [false tales and beliefs]—so that when a man dies, he dies upon the true religion of Allāh.
Majmūʿ Al-Fatāwá li-l-Shaikh Rabīʿ ibn Hādī Al-Madkhalī, vol. 14, p. 297.
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
A Muslim is required to be from the group [of people who support the religion] of Allāh, obeying Allāh, being submissive to Allāh. It’s upon him to have al-ḥayāʾ [restraining oneself from unseemly things out of a sense of shame or shyness] before Allāh, Exalted is He and All-High. All deviations find their start in weakness of al-ḥayāʾ, as he ﷺ said: “If you don’t hold yourself back from unseemly things out of a sense of shame [before Allāh], then do as you will.”¹
¹reported by Al-Bukhārī (3484) and others (tr.)
Majmūʿ Al-Fatāwá li-l-Shaikh Rabīʿ ibn Hādī Al-Madkhalī, vol. 14, p. 332.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
It is not upon a believer, nor is it for him, to demand the Messengers [of Allāh] provide an explanation of the good and bad sides [of the commands they issue]; the only thing that’s upon [a believer] is to obey them. Allāh the All-High says:
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t get yourself in the habit of listening to empty, frivolous men and women, for indeed, from the harms of that upon you is that you’ll pick up [some] of their speech and vocabulary, and it will put you off [using] righteous sayings and beneficial expressions.
In fact, you’ll find discomfort with the truth and those upon it, and [also] with the way they say things.
Source: twitter.com/m_g_alomari. 18 Jun 22. 14:32 GMT+3
لا تعود نفسك على سماع التافهين والتهافات؛ فإن من ضرر ذلك عليك أنه يُكسبك من كلامهم وألفاظهم، وينفرك من الأقوال الصالحة، والعبارات النافعة. بل تستوحش من الحقّ وأهله، ومن عباراتهم.
— د.محمد بن غالب العُمري (@m_g_alomari) June 18, 2022
Al-Ḥāfiẓ Al-Dhahabī, may Allāh have mercy on him, said:
One who laughs and smiles [too] frequently should reduce that and reproach himself until it’s no longer objectionable and distasteful to [those of good character and manners].
And one who who often frowns and scowls, looks upset and acts withdrawn, should smile, improve his character and manners, and detest himself for his vile characteristics.
Every deviation from the middle way [between negligence and excessiveness] is blameworthy and reproachable. The soul must strive hard and correct [itself].
Siyar Aʿlām Al-Nubalāʾ, vol. 10, p. 141, as quoted by Shaikh ʿAbdullāh Al-Bukhārī. twitter.com/dr_albukhary. 18 Jun 22. 17:46 GMT+3.
[التّوسُّط] قال الحافظُ الذّهبيّ:"ينبغي لمن كان ضحوكاً بسّاماً أن يُقصر من ذلك،ويلومَ نفسه حتى لا تَمجُّه الأنفسُ.وينبغي لمن كان عبوساً منقبضاً أن يتبسّم،ويُحسنَ خُلقه ويمقُت نفسه على رداءة خلقه،وكلّ انحرافٍ عن الاعتدال فمذمومٌ،و لابُدّ للنّفس من مجاهدةٍ وتأديب" (السّير)(١٠/ ١٤١)
— أ.د. عبدالله البخاري (@dr_albukhary) June 18, 2022
When We’re Trying, But Still Not Getting What We Want
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A delay in getting what [you] want while [you’re still] continuing to call [upon Allāh] and act upon the means [to achieving that] should mean a great many things to you, among which are:
Getting what [you] want right now isn’t beneficial for you.
You need to increase in calling [upon Allāh] and resorting to your Mawlá [supporter and manager of affairs].
There may be something bad or evil in the thing you want that you don’t know about.
What’s required of you is acting upon the means and causes, not achieving the effects.
Source: twitter.com/m_g_alomari. 12 Jun 22. 17:13 GMT+3.
From the Places Where Intentions Can Slip and Fall
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A person gets happy when expressions of thanks are said to him after he’s carried out some beneficial deed, especially if its benefit extended to others.
But from the places where intentions can slip and fall here is anticipating this thanks or feeling sad when there’s none.
[Keeping] intentions [purely for Allāh] needs great effort due to the many things that come up against it.
Source: twitter.com/m_g_alomari. 14 Jun 22. 14:17 GMT+3.
يفرح الإنسان بعبارات الشكر إذا قيلت له بعد قيامه بعمل نافع، ولا سيما إن كان نفعه متعديا للآخرين. لكن من مزالق النية هنا انتظار هذا الشكر، أو الحزن حال عدم حصوله. النية تحتاج إلى مجاهدة لكثرة ما يعترضها.
— د.محمد بن غالب العُمري (@m_g_alomari) June 14, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A slave [of Allāh] doesn’t trust and feel settled with his [own] soul—evil doesn’t come except from it. And he doesn’t occupy himself blaming people and finding fault with them. Instead, he goes back to [his own] sins and repents from them, asks Allāh for protection from the evil of his [own] soul and his [own] sinful deeds, and asks Allāh to help him obey Him.
Majmūʿ Al-Fatāwá, vol. 8, p. 215, as quoted by Shaikh ʿAbdullāh Al-Bukhārī. twitter.com/dr_albukhary. 16 Jun 22. 13:26 GMT+3.
[احذر شرَّ نفسك] قال الإمامُ ابن تيميّة: "العبدُ لا يطمئنُّ إلى نفسه؛فإنّ الشّرَّ لا يجيءُ إلا منها،ولايشتغلُ بمَلَامِ النّاسِ وذمّهمْ،ولكنْ يرجعُ إلى الذُّنوبِ فيتُوبُ منهاويَستعيذُ باللّهِ مِنْ شرِّ نفسهِ وسَيّئاتِ عملهِ،و يسألُ اللهَ أن يُعينه على طاعته"(مجموع الفتاوى)(٨/ ٢١٥)
— أ.د. عبدالله البخاري (@dr_albukhary) June 16, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
All sins are conceivable for the ṣiddiqūn,¹ as agreed upon by the imāms; a man might be a disbeliever, repent after that from disbelief, and become a ṣiddīq; he might be a sinful transgressor or disobedient sinner and then repent of his transgressions and disobedience and become a ṣiddīq.
¹the most-truthful, closest followers of the prophets and the highest in level with Allāh after them (tr.)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
If you’re truthful with your Mawlá [supporter and manager of affairs] in your relationship with Him, first of all, and then your relationship with creation, no words of abuse from someone casting abuse harm you, and no words of praise from someone throwing praise benefit you.
Being truthful with Allāh is a high level.
A person goes up [in levels] to that as his holding on to being truthful [goes up] in [both] speech and deed. Consider the ḥadīth: “A man continues to be truthful and keeps looking to be truthful [again and again] until he’s recorded with Allāh as an ever-truthful one.”¹
¹Narrated by Al-Bukhārī and Muslim (tr.)
Source: twitter.com/m_g_alomari. 16 Jun 22. 05:51 GMT+3.
إن صدقت مع مولاك في علاقتك به أولا، ثم علاقتك بالخلق؛ فلا يضرك قدح قادح، ولا ينفعك مدح مادح الصدق مع الله مرتبة عليّة يرتقي إليها الإنسان بحسب تمسكه بالصدق قولا وفعلا. وتأمل الحديث (وما يزال الرَّجل يصدق، ويتحرَّى الصِّدق حتى يُكْتَب عند الله صدِّيقًا)
— د.محمد بن غالب العُمري (@m_g_alomari) June 16, 2022
Towards Perfecting One’s Love, Fear, and Hope of Allāh
Imām Ibn Taimiyyah said:
Every time a slave’s love for his Mawlá [supporter and manager of affairs] becomes stronger, things loved [by him for other than His sake] become smaller to him and fewer in number; and every time [his love for Allah] weakens, things loved by him [for other than His sake] become greater in number and wider in range.
And similar to that are fears, hopes, and the like, for if a slave’s fear of his Lord becomes perfected, he will not fear anything other than Him.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
The laws [of Allāh] are nourishment for hearts, so when hearts have fed upon or drunk from invented religious matters, there’s no space left in them for that which has been legislated [of true Islam], so they’re like someone who’s eaten or drunk rotten, disgusting things.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
In Al-Zuhd Al-Kabīr by Al-Baihaqī (no. 468) and Siyar Al-Salaf by Qawwām Al-Sunnah (vol. 3, p. 970), [it’s mentioned] that Ibrāhīm ibn Ad`ham wrote to Imām Sufyān Al-Thawrī:
Whoever knows what must be sought, [will find] easy, what must be wrought;
Whoever lets his eyes look everywhere, [will find] long are his regrets [for what he did there];
And whoever’s hopes are long-drawn, [will find] evil are the deeds [he spawned];
And whoever let’s his tongue say all, [will find] he’s killed himself, [his own soul].
Source: twitter.com/dr_albukhary. 9 Jun 22. 15:13 GMT+3.
[مَن أطلقَ لِسانَه قتلَ نفسَه] في(الزُّهد الكبير)للبيهقيّ(رقم٤٦٨) و(سير السّلف)لقوّام السُّنّة(٣/ص ٩٧٠)أنّ إبراهيم بن أدهم كتبَ إلى الإمام سفيان الثّوريّ: "مَن عرف ما يُطلبُ؛هانَ عليه ما يُبذلُ. مَنْ أطلقَ بصرَهُ؛طالَ أسفُه. ومَن طالَ أملُه؛ساء عملُه. ومَن أطلق لسانَه؛قتلَ نفسَه"
— أ.د. عبدالله البخاري (@dr_albukhary) June 9, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
[I]f [someone] sins in private, between himself and Allāh, he acknowledges his sin before his Lord, subjects himself humbly to Him with his heart, asks forgiveness of Him, and repents to Him, for indeed, He is ever-forgiving, ever-caring and merciful, ever-guiding to and accepting of repentance.
And if the sin were public, he repents publicly. And if what he had shown in public looked good while what he had concealed inside was repulsive, he repents from that which had been concealed of repulsiveness.
So whoever does evil in private, should [then] do good in private, and whoever does evil in public, should [then] do good publicly.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
From the usual practices of hypocrites is arguing on behalf of themselves with lies and false oaths; Allāh describes them as that in [more] than one place […].
So making excuses for oneself falsely and arguing on behalf of oneself [without right] are not allowed [in Islam].
Intellectually Impossible vs. Intellectually Beyond Us
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A distinction must be made between that which the intellect knows is invalid and impossible [on the one hand] and that which the intellect is unable to conceive of [or] gain knowledge of [on the other].
The former is [from the realm of] things that are intellectually impossible; the latter, from the things that are intellectually beyond [us]. And the Messengers [of Allah] tell us of the latter.
Before You State Your Opinion About a Religious Matter
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Beware of deeming a [particular] understanding of a Sharīʿah matter to be good by yourself without presenting it to those who are specialized [in the matter], since it’s [considered] a flaw in a person that he rushes to have an opinion [in a matter that] his [own] level of knowledge falls short of allowing him to speak about.
Then, as a result, a false principle or erroneous rule is formed that becomes difficult for the soul, after stating it, to retract.
So before saying things that are products of your [own] understanding, check [first] to make sure they’re correct.
Source: twitter.com/m_g_alomari. 28 May 22. 12:36 GMT+3.
إياك أن تستحسن فهما في أمر الشريعة من تلقاء نفسك، دون أن تعرضه على أهل التخصص. إذ معيب في الإنسان أن يستعجل في رأي تقصر مرتبته العلمية عن القول به. فينشأ بسبب ذلك تأصيل باطل، أو تقعيد خاطئ، يصعب على النفس بعد القول به التراجع عنه. فقبل القول بنتاج فهمك، تأكد من صحته.
— د.محمد بن غالب العُمري (@m_g_alomari) May 28, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
When a person’s soul or temperament becomes corrupted, he craves what harms him, and he takes pleasure in [that]; in fact, he will love that so intensely that it will ruin his mind, his religion, his character and manners, his body, and his wealth and property.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A heart doesn’t stop being put to trial until a slave [of Allāh] makes his religion [and adherence to it] completely for Allāh, Almighty and Majestic, [alone], so his having love [for anything] is for Allāh […], his having hatred [against anything], for Allāh […], and likewise, his support and allegiance [to some people] and his enmity [against others].
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Justice must be preceded by [Islamic] knowledge since one who doesn’t have [Islamic] knowledge cannot get to know what justice is; Man is [ever] an ignorant wrongdoer except one whom Allāh guides to and accepts repentance from, [one who] then becomes knowledgeable [of Islam] and just.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
[I]t’s been said: an intelligent person isn’t one who [simply] knows good from evil—an intelligent person is one who knows the better of two goods and the worse of two evils.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From the etiquettes of dealing [with others] is that you don’t ask your brother about details in his life [regarding] issues he doesn’t like to bring up. General inquiries are enough for you.
Then if he elaborates in detail for you, that’s his affair; [but] if he answers you in a general [way], he’s drawing your attention to [that] lack of details, [so that you don’t ask about them].
An exception to that might be [when] you know someone likes [your asking him about details]—the testimonies of your relationship with him [over time] being proof of that.
من أدبيات التعامل: أن لا تسأل أخاك عن تفاصيل في حياته، لأمور لا يحبُّ ذكرها. يكفيك عموم السؤال، فإن فصّل لك، فذلك شأنه، وإن أجابك بالعموم نبهك إلى عدم التفصيل. وقد يستثنى من ذلك من تعرف منه محبة ذلك، وتدل شواهد علاقتك به عليه.
O you are upon [Islamic] faith [in your hearts, speech, and actions], do not betray Allāh and the Messenger, nor betray the trusts placed upon you, when you know. (Al-Anfāl, 27)
Ibn Kathīr, may Allāh have mercy on him, said:
Betrayal [in this verse] covers [all] sins, minor and major, those that affect only the sinner and those that affect others. ʿAlī ibn Abī Ṭalḥah said, from Ibn ʿAbbās:
وَتَخُونُوا أَمَانَاتِكُمْ
…nor betray the trusts placed upon you…. (Al-Anfāl, 27)
Al-Amānah are the deeds that Allāh has entrusted slaves with, i.e., the obligatory [deeds]; He is saying [in the verse what in English means]: “Do not betray,” i.e., do not infringe upon [the commands of Allāh and His Messenger ﷺ].
When is a Call to Allāh Dead? And When Is It Alive?
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
Any call [to Allāh] that does not carry out this obligation [of establishing and clarifying the truth while warning against and refuting falsehood and its people] is a failed, dead call—it carries the germs of death within itself. The call [to Allāh] is not alive except when it is raising the flag of truth and disgracing falsehood at the same time. This is the correct way, and it’s for this reason Allāh says:
You, [O followers of Muḥammad], are the best of people brought forth to mankind—you tell [people] to do what’s right and good and forbid [them] from doing what’s wrong and evil. (Āli ʿImrān, 110)
Someone who doesn’t refute falsehood, how can he tell [people] to do what’s right and good? How can he forbid [them] from doing what’s wrong and evil?
Majmūʿ Al-Fatāwá li-l-Shaikh Rabīʿ Al-Madkhalī, vol. 14, p. 279.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
The religion and [Islamic] law have not commanded other than what is beneficial, good, and merciful for the slaves [of Allāh]; it is upon a believer to intend that and want that, so his intent should be to do good to creation and benefit them [seeking Allāh’s pleasure by doing that]. And if that were not attainable without causing some harm to come to some of them,¹ he is to do that upon an intention of preventing, through [that harm], that which is worse or more evil than that; or of attaining, through [that harm], that which is more beneficial than [would be attainable] without it.
¹e.g., Islamic punishments, parents punishing children, doctors giving necessary, but unpleasant treatments, and other necessary harms slaves of Allāh are obligated to carry out upon others. (tr., from the original context)
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Indeed, an ignorant person is like a fly that doesn’t land except on someone who’s been wounded, [preferring him]; it doesn’t land on someone who’s in good health. An intelligent person, [on the other hand] weighs up matters altogether, this and [that, to see who has the right to greater preference].
These Rāfiḍīs [among the Shīʿas] are among the most ignorant of people. They find fault with one whom they criticize in a matter in which the one whom they praise is more at fault; when the scales of justice are applied to [these individuals they criticize or praise], it becomes clear that the one they criticize has more right to being considered of greater excellence than the one they praised.
How Those Who Invent Religious Matters Must Be Dealt With
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
The deviated people who invent religious matters [in Islam]—it is a [religious] obligation upon on every capable person to forbid them from these invented matters in the religion that mislead people, and to disparage anyone who [engages in] them. Then, if [that person] does not stop, [the alternative is that] he punish him [within his ability and authority] with what [that person] deserves according to Islamic law, […] the least of which is his abandoning him: he does not get near him nor mix with him until he repents and follows the Book and the Sunnah and the path with which Allāh sent His Messenger.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
It’s mentioned in the biography of the Tābiʿī,¹ Imām ʿAbd Allāh ibn ʿAwn Al-Baṣrī, the statement of Bakkār ibn Muḥammad:
I never saw Ibn ʿAwn insult or put down anyone [or anything] ever, [not] a male slave, nor a female [one], nor a sheep, nor a chicken—not anything. And I have not seen anyone with greater control over his tongue than he.
Al-Ṭabaqāt by Ibn Saʿd, vol. 7, p. 262.
¹One who met one of the Companions of the Prophet ﷺ as a believer and died upon belief (tr.)
Source: twitter.com/dr_albukhary. 28 May 22. 14:03 GMT+3.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said: [Abū Bakr ibn ʿAyyāsh] said:
The People of the Sunnah die, and mention of them [still] lives on [while] the People of Al-Bidʿah¹ die, and mention of them dies. [That’s] because the People of the Sunnah brought to life what the Messenger ﷺ came with, [by practicing it and calling to it], so for them is a portion of His saying:
وَرَفَعْنَا لَكَ ذِكْرَكَ
And I have raised high for you the mention of you [in this life and the Hereafter]. (Al-Sharḥ, 4)
The People of Al-Bidʿah, [meanwhile], hated what the Messenger ﷺ came with, so for them is a portion of His saying:
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
Indeed, the one who hates you [and that which] you have come with, he’s the one who is cut off [from being mentioned and remembered after his death]. (Al-Kawthar, 3)
¹anything invented in the religion that Allāh never legislated (tr.)
Indeed, al-bidaʿ¹ does not stop taking a person out of [the range of] minor sins to [that of] major [sins], until it finally takes him out into al-ilḥād² and al-zandaqah.³
¹acts of worship invented by people, not legislated by Allāh (tr.)
²opposing Islam as a non-Muslim (tr.)
³major hypocrisy: pretending to be a Muslim while hiding disbelief in Islam (tr.)
The Link between Religious Innovations and Disbelief
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Al-Bidaʿ¹ are derived from al-kufr,² so there is not a [single] statement of a person of bidʿah, except that there is within it a branch from the branches of al-kufr.
¹plural of bidʿah: any act of worship not legislated by Allāh (tr.)
²denial and disbelief of the truth (tr.)
Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:
The state of affairs with every truth and falsehood throughout all times is that the conflict between the people of truth and [the people] of falsehood must come out in the open.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A dark, pessimistic view about the state of societies must not come to prevail. Good exists, and people upon it are fulfilling [what’s upon them]; [this] struggle is an ancient, ongoing thing. The only thing at most that a slave [of Allāh] looks at is his not being a mere spectator, [just] watching events happen.
You are capable of something; if you’re not a person of influence, then [you’re capable of] no less than advising your neighbor or child, or keeping yourself safe [upon the religion].
Source: twitter.com/m_g_alomari. 21 May 22. 13:06 GMT+3.
لا ينبغي أن تسود النظرة السوداوية التشاؤمية على حال المجتمعات فالخير موجود وأهله قائمون، والصراع أمر قديم ومستمر. وإنما غاية ما ينظر إليه العبد أن لا يكون مجرد متفرج، يراقب الأحداث فأنت بإمكانك شيء؛ فإن لم تكن شخصا مؤثرا، فلا أقل من أن تنصح جارك، أو ولدك، أو تحافظ على نفسك.
— د.محمد بن غالب العُمري (@m_g_alomari) May 21, 2022
Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said regarding the ḥadīth, “Love of [one’s] country is from īmān:¹
Mawḍūʿ [fabricated], […] and its meaning isn’t correct, since loving [one’s] country is really just like loving oneself, [loving] wealth, and the like. All of that is natural in a person—he’s not commended for [this] love of his, and it’s not from the requirements of īmān. Don’t you see that people, all of them, have this love in common: there’s no difference in that between the believers among them and the disbelievers?!
¹Īmān is speech, action, and beliefs; it increases with acts of obedience [to Allāh and decreases with acts of disobedience to Him (tr.).
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t be [someone with] keen acuity in your dealings with people—you scrutinize everything; you interpret everything. [Instead], be [someone with] purity of soul, seemingly unaware: that is, to your own soul, [being] more merciful and gentle.
Source: twitter.com/m_g_alomari. 26 May 22. 12:23 GMT+3.
لا تكن ذكيا في تعاملك مع الناس فتدقق في كل شيء وتفسّر كل شيء كن زكي النفس، متغافلا فذلك لنفسك أرحم وبها أرفق.
— د.محمد بن غالب العُمري (@m_g_alomari) May 26, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
People who’ve been afflicted by calamaties are only [considered] to be [from] those who are patient when they are patient the first moment they are struck, as the Prophet ﷺ said: “It’s only patience when [its] at the first moment [a calamity] strikes.”¹
Or else, one who isn’t patient with the patience of those of noble character, will [eventually] come to forget [his pain] the way animals forget [their pains]. [Meanwhile], someone who’s able to understand things well does on the first day what someone with weak understanding does after three days.
Shaikh Muḥammad ibn Ṣāliḥ Al-ʿUthaimīn, may Allāh have mercy on him, said: “Allāh the All-High says:
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ
Call to Allah’s path with wisdom. (Al-Naḥl, 125)
The way of wisdom is what must followed by a person, so if he sees that he shouldn’t confront this person he associates with [immediately] with al-inkār [prohibition of evil] and that he should hold off for a bit and then use al-inkār with him, then this is good.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Among the hardest things to convince others of are mistakes they’ve fallen into, even if [their mistake] were clear and obvious. That’s why not paying them any more heed—after making things clear [to them] and conveying [the truth]—and [instead] paying attention to fixing [one’s own] soul and making sure it’s upon right guidance is the way that’s more correct.
And it’s with the like of this that we understand His, the All-High’s, saying:
O you are upon [Islamic] faith [in your hearts, your words, and your deeds], hold yourselves firmly [to obeying Allāh and avoiding all that He has prohibited, even if others do not respond to you]; those who have gone astray will not harm you [with their having gone astray] if you hold on to guidance. To Allāh you will all be returned [in the Hereafter], and then He will tell you about your actions [and pay you back for them]. (Al-Māʾidah, 105)
Source: twitter.com/m_g_alomari. 23 May 22. 16:59 GMT+3.
من أصعب الأمور إقناع الآخرين بخطئهم؛ ولو كان ظاهرا جليا. فلذلك كان الإعراض عنهم بعد البيان والتبليغ، والعناية بإصلاح النفس واستقامتها هو السبيل الأقوم. وبنحو هذا نفهم قوله تعالى pic.twitter.com/CpVjDtmfrp
— د.محمد بن غالب العُمري (@m_g_alomari) May 23, 2022
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Among the most constricted of people in their chests and the most [afflicted] of them with worry and distress are [those] who’ve gotten used to having bad thoughts [of others] without any clear proof and drowned themselves in interpreting [people’s] intentions without any evidence or explanation. If only they’d give themselves a rest from that, they’d have put their affairs in order thereby and spared people their evil.
That’s why jihad against oneself is from the greatest forms of jihad, due to how difficult that is for people to do—other than those to whom my Lord has given [special] care and mercy.
Source: twitter.com/m_g_alomari. 19 May 22. 21:13 GMT+3.
من أضيق الناس صدرا وأكثرهم همّا وغمّا من اعتاد سوء الظن بغير برهان وأغرق نفسه في تفسير النوايا دون دليل وتبيان ولو أراح نفسه من ذلك؛ لأصلح بذلك أمره، وكفى الناس شرّه. ولذا كان جهاد النفس من أعظم الجهاد؛ لتعسّره على الناس إلا من رحم ربي.
— د.محمد بن غالب العُمري (@m_g_alomari) May 19, 2022
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Al-Khaṭṭāb ibn Al-Muʿallá Al-Makhzūmī gave his son some long, beneficial advice to take a strong hold of. In it, [he said]:
My dear, young son, a man’s wife is where he finds peace, comfort, and companionship; there’s no life for him while there’s conflict with her. So when you’ve got it in your mind to marry a woman, ask about her family, for indeed, good roots produce sweet fruits.
Rawḍah Al-ʿUqalāʾ, p. 202.
Source: twitter.com/dr_albukhary. 16 May 22. 14:05 GMT+3.
[زوجةُ الرّجل سَكَنهُ] أوصى الخطّابُ بن المُعلّى المخزومي ابنه وصيةً نافعة مطوّلة، جاءَ فيها: "يا بُنيّ إنّ زَوجةَ الرّجلِ سَكَنُهُ،ولا عَيْشَ له مع خِلافِها؛فإذا هَمَمْتَ بنكاحِ امْرأةٍ فَسَلْ عَن أهلِها،فإنّ العُرُوقَ الطّيّبة تُنْبِتُ الثِّمار الحُلوةِ" (روضة العقلاء)(ص٢٠٢)
— أ.د. عبدالله البخاري (@dr_albukhary) May 16, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
It’s something definitely known that a sin, if it’s kept hidden, won’t harm [anyone] but the one who committed it, but if it’s publicized and not then denounced, will harm people [at large].
Shaikh Ibn Bāz, may Allāh have mercy on him, said:
Give what you’re able to of advice to your brothers gently and softly, for there has never been a people among whom this obligation [of enjoining good and forbidding evil] was lost without Allāh causing a punishment to befall all of them.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Having [people’s] hearts come together, despite there being personal differences in [their] character traits, is a matter that no one but true and sincere people are keen about.
And that’s not hard; it’s easy, in fact, for those who know the blessing of being upon unity and harmony, the importance of having love and affection for one another.
The most difficult of individuals, [meanwhile], are those that, despite compatibility in their character traits, are keen to be apart and against one another and [keen to] seek out causes of dispute and conflict.
Source: twitter.com/m_g_alomari. 10 May 22. 02:26 GMT+3.
حصول تقارب القلوب مع وجود اختلاف الطبائع؛ أمر لا يحرص عليه إلا الصادقون. وليس ذلك بعسير، بل هو يسير على من عرف نعمة التآلف، وأهمية التوادد. وأعسر النفوس تلك التي مع توافق طبائعها؛ تحرص على التنافر، واستجلاب أسباب النزاع.
— د.محمد بن غالب العُمري (@m_g_alomari) May 9, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said: “From the well-known verses [in support of not putting non-Muslims in positions of trust or influence over Muslims in Muslim lands] is the saying of one of them:
Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:
So if a person presents [you] with an opinion or ruling stripped of evidence from the Book and the Sunnah, and another shaikh presents you with a ruling that comes with evidence from the Book and the Sunnah, don’t stay confused—”What do you say, should I [go] with this or […that]?”
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
The sin that brings harm to its doer is the one for which no repentance has occurred; as for that for which repentance has occurred, then its doer may [well] be better after the repentance than he was before the wrong.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said: “It’s established from the Messenger ﷺ, his saying:
Al-Fuḥsh [ugly speech or actions] has never been [a part of] anything without making it ugly, and al-ḥayāʾ [restraining oneself from unseemly things out of a sense of shame or shyness before Allāh] has never been [a part of] anything without making it more beautiful.
It was narrated by the Imāms Al-Tirmidhī (1974), Ibn Mājah (4185), and others. And the great scholar Al-Albānī rated it ṣaḥīḥ [authentic] in Ṣaḥīḥ Al-Adab Al-Mufrad, 469.
[ما كان الفُحشُ في شيءٍ إلّا شانَهُ] ثبت عن رسول الله صلّى الله عليه وسلّم قوله:(ما كانَ الفُحْشُ في شيءٍ إلّا شَانَهُ، وما كان الحَياءُ في شيءٍ إلّا زَانَهُ) رواه الأئمة: التّرمذيُّ (رقم ١٩٧٤) وابنُ ماجه (رقم٤١٨٥)وغيرهما. وصحّحه العلّامة الألبانيّ في (صحيح الأدب المفرد)(رقم٤٦٩)
— أ.د. عبدالله البخاري (@dr_albukhary) April 8, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
The superiority of [some] deeds and their rewards isn’t simply due to the way they look outwardly, but rather their true realities in the hearts [of the ones doing them]; how much better some people are over others in that varies tremendously.
Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:
I strongly advise my Salafi brothers, those who are at a beginning level in seeking knowledge—in fact, and [even] those at an intermediate level—that none of them rush to write short articles until they feel they’re ripe and ready for harvest. After that, one starts publishing whatever Allāh has blessed one with of knowledge.
ʿĪd is not for one who puts on new clothes;
ʿĪd is only for one who’s obedience grows.
ʿĪd is not for the one dressed up and whose ride looks nice;
ʿĪd is only for one whose been forgiven his sins and vice.
Source: Sharḥ Laṭāʾif Al-Maʿārif, p. 483, as quoted by Shaikh ʿAbdullāh Al-Bukhārī. twitter.com/dr_albukhary. 3 May 22. 18:55 GMT+3.
قال الإمامُ ابن رجبٍ رحمه الله: "ليس العيدُ لِمَن لبس الجديدَ، إنّما العيدُ لمن طاعاتُه تزيدُ. ليس العيدُ لمن تَجمّل باللباس والرّكوب، إنّما العيدُ لمن غُفرت له الذّنوب" (لطائف المعارف)(ص٤٨٣)
— أ.د. عبدالله البخاري (@dr_albukhary) May 3, 2022
On This Night and During Other Times, When Others Fall into Neglect…
The shaikh, Dr. Khālid Ḍaḥawī Al-Ẓafīrī, may Allāh protect him, said:
On this night, [the last night of Ramaḍān], some people get lazy; they get sluggish during it about standing [to pray], while it’s a night from among the nights that could be Lailah Al-Qadr [the Night of Decree].
People of knowledge have pointed out the virtue and excellence of performing worship during times when people leave that off out of careless neglect, like fasting during [the month of] Shaʿbān, the reason [that’s been given for its virtue]: “a month that people carelessly neglect.”
[And there] are other than that of proofs. Ibn Rajab put them together in Al-Laṭāʾif fī Waẓāʾif Shaʿbān.
هذه الليلة يتكاسل فيها بعض الناس ويتثاقلون فيها القيام وهي ليلة من ضمن الليالي المحتملة لليلة القدر ونبه أهل العلم على فضيلة العبادة في الأوقات التي يغفل عنها الناس، كالصيام في شعبان وكانت العلة:(شهر يغفل الناس عنه) وغير ذلك من الأدلة وجمعها ابن رجب في اللطائف في وظائف شعبان
The great scholar, Ibn Bāz, may Allāh have mercy on him, said:
It’s appropriate that a believer be eager to seal [the month] with the best that he is able to of remembering Allāh [on his tongue and heart]; seeking His forgiveness; turning to Him with repentance—exalted is He in His perfection; and asking Him, All-High is He and Majestic, for acceptance and forgiveness, and that He make him reach other Ramaḍāns in the manner that pleases Him, exalted is He in His perfection.
Sharḥ Laṭāʾif Al-Maʿārif, 246, as quoted by Shaikh ʿAbd Allāh Al-Dhafīrī. twitter.com/abdulahaldafiri. 30 Apr 22. 20:24 GMT+3.
ِ *وداع شهر رمضان *
● قال العلامة ابن باز -رحمه الله-:
*جدير بالمؤمن أن يحرص على ختمه بأفضل ما يستطيع ، من ذكر الله واستغفاره والتوبة إليه سبحانه ، وسؤاله جلّ وعلا القبول والمغفرة ، وأن يبلغه رمضانات أخرى على الوجه الذي يرضيه سبحانه.*
📔[ شرح لكتاب لطائف المعارف ❪٢٤٦❫ ]
— الدكتور :عبدالله بن صلفيق الغلاب (@abdulahaldafiri) April 30, 2022
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Imām Ibn Al-Qayyim spoke about guidance [from] the Messenger ﷺ regarding al-adhkār,¹ [where] he said:
He would remember Allāh [on his tongue and in his heart] at all times and in all conditions of his, and his dhikr of Allāh would transpire along with his respiration—while standing, sitting, [or lying] on his side; during his walking [or] his riding; his moving [from one place to another or] his coming to a stop [somewhere]; his going on a journey [or] his taking up residence [in a place].
Zād Al-Maʿād, vol. 2, p. 332.
¹Plural of dhikr—remembering Allāh on one’s tongue and in one’s heart (Tr.)
[الهدي النّبويّ في الأذكار] تكلّم الإمامُ ابن القيّم عن هدي رسول الله صلى الله عليه وسلم في الأذكار فقال: "فكان ذاكراً لله في كلّ أحيانه،و على جميع أحواله،وكان ذكره لله يجري مع أنفاسه: قائماً وقاعداً وعلى جنبه،وفي مَشيه ورُكوبه ومسيره ونزولهِ،و ظَعنه وإقامته" (زاد المعاد)(٢/ ٣٣٢)
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Indeed, enjoyment, joy, happiness, good times, and a pleasure that isn’t possible to express in words [comes] only through having knowledge of Allāh, Almighty and Majestic, singling Him out in worship, and believing in Him [in our hearts and through our speech and actions].
Should We Do Dhikr and Duʿāʾ between the Two Friday Sermons?
Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:
…Are dhikr [mentioning and remembering Allah], duʿāʾ [asking of Allāh], and istighfār [seeking His forgiveness] legislated [in Islam] for the one coming to prayer on Friday during the time the preacher sits down between the two sermons?
The answer: dhikr, duʿāʾ, and istighfār are not legislated [in Islam] during the time the preacher sits down; only listening [is legislated], and that’s all. [That’s] because this sitting is a brief sitting during which the preacher takes a breath [before] he starts the second sermon. If the door to dhikr were to be opened [at this time], it would likely start to take a longer [time] after that, and [attendees] would then leave off listening to the dhikr [the sermon itself] that is a requirement upon [them] to listen to.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
The highest forms of dhikr of Allāh [remembering Him on the tongue and in the heart] are the prayer, followed by recitation [of the Qurʾān], followed by unrestricted dhikr.
Question: What’s the ruling on praying on a decorated prayer mat [or carpet]?
Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, replied:
There’s no doubt about that being detested [in Islam]. A Muslim should choose a plain, simple place for his prayer without any rug or carpet there on which there are decorations; there should also not be anything, with regard to those decorations, towards the qiblah [the direction towards which he is praying].
Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:
The beautification of mosques is among the innovations that have infiltrated Islam, since he [ﷺ] said: “I have not been commanded to be extravagant in building mosques.” The one who narrated the ḥadīth is ʿAbd Allāh ibn ʿAbbās, and he said, after he narrated the ḥadīth: “You will most definitely beautify them just as the Jews and Christians have beautified [them].”
So it’s not allowed to beautify mosques from this angle, first of all; then, second, from the angle that there’s a waste of money in [this], money that belongs to the Muslims; after that, [it’s not allowed] because of what’s in [this] of busying [people]—busying the thoughts of those praying in these mosques with the decorations that have been painted or plastered on their walls.
Due to [this], it has come [to us] in Ṣaḥīḥ Al-Bukhārī that ʿUmar ibn Al-Khaṭṭāb, when he [was renovating] the structure of the Prophet’s Mosque, told the builders: “Keep people covered [and protected] from the heat and cold and neither give things a red color nor give things a yellow color.”
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Whenever tawḥīd [singling Allāh out in worship and all that is for Him alone] gets stronger in the heart of a slave [of Allāh], [so too] does his īmān [faith through belief, speech, and actions], his feeling of security and serenity in his heart, his placement of trust and reliance [upon Allāh], and his having certainty.
The fear that occurs in people’s hearts is the shirk¹ that is in their hearts. Allāh the All-High says:
We will cast into the hearts of those who have disbelieved the severest fear and terror as a result of their having committed shirk with Allāh. (Āli ʿImrān, 151)
And similarly, it is as Allāh, exalted be He in His majesty, says regarding the story of Al-Khalīl [Ibrāhīm], may Allāh increase him in protection against all faults and harms—
أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِ ۚ
Do you argue with me about [my worshipping] Allāh [alone] when He has guided me? (Al-Anʿām, 80)
Those who have believed in Allāh and His Messenger [and acted upon what He has legislated] without mixing their īmān with shirk, those are the ones for whom there is serenity and security, and they are the ones who have been guided [to the true path]. (Al-Anʿām, 82)
¹treating other than Allāh as an equal of His in something that is only His (Tr.)
Shaikh Muḥammad ibn Ṣāliḥ Al-ʿUthaimīn, may Allāh have mercy on him, said:
As for what some women do of much talking to the men who work at shops and stalls, this is against what’s been legislated [in Islam], and there’s a tremendous likelihood of falling into evil [from this].
Similarly is what we witness of someone or another coming with his wife or womenfolk to tailors or their like, and then staying in his car [while] letting the woman go speak to the tailor or the man at the store, while he [himself isn’t able to] hear what’s going on between the two of them.
This, in reality, is from a lack of al-ghairah [possessiveness and protectiveness over one’s womenfolk] in this man; otherwise, how can he allow himself to stay in the car while the woman speaks to the man at the store, be he a tailor or other than that.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Stinginess is of different kinds. There’s being stingy with wealth, stingy about showing noble, generous character and manners, and stingy about paying visits and keeping ties [to the degree] that’s required [in Islam].
And from the very worst that stinginess gets is a child being stingy towards his parents, a husband towards his wife, and a father towards his children.
Stinginess is reprehensible—there’s no good in it—and it’s condemnable—there’s nothing good to say about it.
It drives [people’s] hearts away, leads to coldness and distancing [among people], and removes feelings of love and affection.
البخل أنواع فبخل بالمال، وبخل بالأخلاق الكريمة، وبخل بالزيارة والصلة الواجبة. ومن أشدّ ما يكون البخل؛ أن يبخل الولد على أبويه، والزوج على زوجته، والأب على أبنائه. البخل قُبحٌ لا حُسن فيه، ومذمة لا مدح فيها. ينفّر القلوب، ويورث الجفاء، ويُذهب المودة.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
One of them said to his shaikh, “Indeed, I sin.”
He said, “Repent.”
He said, “Then I go back [to it].”
He said, “Repent.”
He said, “Then I go back [to it].”
He said, “Repent.”
He said, “Until when [do I keep repenting?]”
He said, “Until you upset the devil.”
And were you to try to count Allāh’s favors and blessings, you’d never be able to take count of them. (Al-Naḥl, 18)
—a narration from Ṭalq ibn Ḥabīb, who said:
Allāh’s rights [upon His slaves] are heavier than [His] slaves are able to fulfill, and indeed, Allāh’s favors and blessings are greater than [His] slaves are able take count of, but come upon the morning in a state of repentance, and come upon mid-afternoon in a state of repentance.
ذكر ابن جرير الطبري رحمه الله في تفسيره عند قوله تعالى : "وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا" أثراً عن طلق بن حبيب قال: "إن حقّ الله أثقل من أن تقوم به العباد،وإن نعم الله أكثر من أن تحصيَها العباد،ولكن أصبِحوا تَوّابين وأمسُوا توّابين"
— عبد الإله بن عبد العزيز الرفاعي (@alrfaee1433) April 26, 2022
إن شهر رمضان قد عزم على الرحيل،
ولم يبق منه إلا القليل،
فمن منكم أحسن فيه فعليه التمام،
ومن فرط فليختمه بالحُسنى، والعمل بالختام،
فاستغنموا منه ما بقي من الليالي اليسيرة والأيام،
واستودعوه عملاً صالحًا يشهد لكم به عند الملك العلَّام
Indeed, the month of Ramaḍān is set to depart—
nothing’s left of it [now] but a [very] small part—
so whoever’s done well must finish the rest,
and whoever’s been lax, let him finish with what’s best.
What matters with deeds is how they conclude,
so seize [these last] nights and days that are few,
and with righteous deeds, see [the month] off—
[deeds] that it can testify with on your behalf
before Al-Malik, [the Sovereign King], Al-ʿAllām, [the All-Knowing].
Laṭāʾif Al-Maʿārif, p. 216, as quoted by Shaikh ʿAbd Allāh Al-Dhafīrī. twitter.com/abdulahaldafiri. 27 Apr 22. 17:03 GMT+3.
قال ابن رجب – في لطائف المعارف ص ٢١٦ "إن شهر رمضان قد عزم على الرحيل، ولم يبق منه إلا القليل، فمن منكم أحسن فيه فعليه التمام، ومن فرط فليختمه بالحُسنى، والعمل بالختام، فاستغنموا منه ما بقي من الليالي اليسيرة والأيام، واستودعوه عملاً صالحًا يشهد لكم به عند الملك العلَّام"
— الدكتور :عبدالله بن صلفيق الغلاب (@abdulahaldafiri) April 27, 2022
Not Everyone Who’s Gained Some Knowledge Can Defend It
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Not everyone who’s gained [a piece of] knowledge can express it clearly and argue on behalf of it, for knowledge is one thing and making it clear, another; arguing on behalf of it and establishing its proofs, [yet] a third; and responding to the arguments of [one’s] opponent, a fourth.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
It is upon every believer to not speak about anything from the religion except in accordance with what the Messenger ﷺ came with and [to not] put himself forward, ahead of him [ﷺ]; instead, he must look to see what he [ﷺ] said so that what he says is in accordance with what he [ﷺ] said […].
Truly, I fear, were I to disobey my Lord, punishment on a Tremendous Day. (Yūnus, 15)
Imām ʿAbd Al-Raḥmān ibn Nāṣir Al-Saʿdī said:
This is what the best of creation [ﷺ] says and [how] his manners [are] in relation to the commands of his Lord and His revelation. How is it then with these misguided, foolish people who have combined [in themselves both] ignorance and misguidance; oppression and stubborn opposition; and loaded questions and difficult requests of the Lord of all creation in an attempt to find faults or weaknesses? Don’t they fear punishment on a Tremendous Day?
They want to blow out Allāh’s light, [the truth], through [what they bring of falsehood through] their mouths, but Allāh will make His light, [the truth], come out and overcome, even if the disbelievers were to hate that. (Al-Ṣaff, 8)
In the verse, there is:
Allāh’s telling [us] about how the enemies of the religion [are towards it];
that His religion and His revelation are light;
that He will make His light come out and overcome, that He is aiding His sharīʿah [against its enemies];
that the hatred of the disbelievers and their devious plots will never be able to prevent the spread of the religion and the rise of the sharīʿah.
(يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ) في الآية: إخبار من الله بحال أعداء الدين وأن دينه ووحيه نور وأنه متمٌ لنوره، ناصر لشريعته أنّ كراهية الكفار وكيدهم؛ لن تكون مانعا من نشر الدين، وعلوّ الشريعة.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
No one can be called a person of intelligence or understanding unless he’s come to know what’s good and then sought it and [come to know] what’s evil and then left it. For this [reason], the People of the Fire say:
You think they’re all together [upon the same thing], but their hearts are far apart from one another; that’s because they’re a people who don’t think and understand. (Al-Ḥashr, 14)
Those Who Will Not Get the True Meanings of the Qurʾān
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Shaikh Al-Islām Ibn Taimiyyah said:
[…] and the statement of the Prophet ﷺ: “The angels don’t enter a house in which there’s a dog.”
… If angels don’t enter a house in which there’s a dog, then the [true] meanings [of the Qurʾān], which the angels love, don’t enter a heart in which there are the despicable characteristics of dogs ….
[لفتةٌ مهمة] قال شيخ الإسلام ابن تيميّة: "وقولُ النّبيّ صلّى اللّه عليه وسلّم(لا تدخُلُ الملائكةُ بيتاً فيه كلبٌ)…إذا كان المَلَكُ لا يَدخُلُ بيْتاً فيه كلبٌ؛فالمعاني الّتي تُحِبُّها الملائكةُ لا تدخُلُ قلباً فيه أخلاقُ الكِلابِ المَذمُومةِ…" (شرح حديث النّزول)(٤٢٧-٤٢٨)
Imām Ibn Al-Qayyim, may Allāh have mercy on him, said:
The Qurʾān is a cure for what’s in [people’s] chests; it removes whatever the devil has cast inside them of surreptitious suggestions, lusts and desires, and corrupt wants and wishes. So it’s a medicine for what the devil has brought about of effects in [people’s chests].
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
ʿUmar ibn ʿAbd Al-ʿAzīz said:
Don’t be of those who follow the truth when it goes with their desires and oppose it when it goes against their desires, and then you suddenly find yourself not being rewarded for what you followed of the truth and being punished for what you opposed [of] it.
And it’s as he said, may Allāh be pleased with him, because in both situations, the only thing he was aiming for was to follow his desires—he wasn’t doing [anything] for Allāh.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Every righteous, beneficial effort [is something] anyone with sound understanding will be happy about, and [it’s something] that anyone who works towards achieving good, righteous, and beneficial things encourages.
No one looks down on the efforts of others and belittles them other than one who [has been overcome by] that soul of his that always tells him to do evil things and [by] that devil of his that lies in wait looking for opportunities [to bring evil] upon him.
A person’s feeling happy about goodness and the spread of it is a sign of he [himself] having goodness.
كلّ جهد صالح نافع؛ يفرح به العاقل، ويشجعه من يسعى للخير والصلاح والنفع. ولا يحتقر جهود الآخرين، وينتقص منها، إلا من غلبته نفسه الأمارة بالسوء، وشيطانه المتربص به. فرح الإنسان بالخير ونشره؛ علامة على خيريته.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Make it a point to take this advice [and be good] to your sisters.
Visit them; keep a close eye on how they’re doing.
A brother is a support that his sister [can lean on]; he takes the place of a father for her in terms of taking care of her and being kind and good to her. He looks into her needs, brings happiness to her in her home, makes her children happy, advises her, and counsels her. He helps her in getting her home settled and stable.
[And he should keep in mind that] his need to be good to her [for his own good with Allāh] is greater than her need to keep ties with him.
استوصوا بأخواتكم زوروهن، وتفقد أحوالهن فالأخ سند لأخته، فهو في مقام أبيها: عناية، ورحمة. ينظر في حاجتها، ويُسعدها في بيتها، ويُفرح أبناءها، ينصحها ويرشدها. ويساعدها في استقرار بيتها. حاجته إلى برّها، أعظم من حاجتها إلى صلته.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A heart, when it’s sensitive, pliant, and soft, takes in knowledge [of Islam] easily, without difficulty—and the knowledge becomes firmly implanted within it, stays put, and has an impact. [But] if [a heart] is hard, harsh, and rough, taking in [Islamic] knowledge becomes difficult and tough.
How We Should Be with the Qurʾān from the Start of Ramaḍān to Its End
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
In reciting the Qurʾān a lot, while thinking about what it means and trying to gain in understanding of it, there is rectification of [one’s] conduct, correction of [one’s] heart, and achievement of taqwá [having due fear of Allah].
Be keen to have your state, when you’re with the Qurʾān, have [all] three ways of humbling [yourself] in worship to Allāh:
reciting it;
thinking about what it means;
and putting it into practice.
And don’t let your state at the end of the month be like your state [was] at the beginning of it.¹
¹Meaning: we should find ourselves better at its end. (Tr.)
في الإكثار من تلاوة القرآن مع تدبره، وتفهمه؛ تقويم للسلوك، وإصلاح للقلب، وتحقيق للتقوى. احرص أن يكون حالك مع القرآن بأنواع التعبد الثلاثة لله: تلاوته وتدبر والعمل به. ولا يكن حالك في آخر الشهر، كحالك في أوله.
— د.محمد بن غالب العُمري (@m_g_alomari) April 8, 2022
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
The Month of Fasting is a month of acts of obedience [to Allāh], a month of acts of charity, a month of mutual compassion, kindness, relationships, and bonds.
So it’s not right that the hearts [of good believers] remain with hatred for each other during it, that [their] souls [remain] at odds against one another.
Be easy going with one another, make peace, forgive, treat each other with kindness and compassion, and come together. And ask of Allāh, each of you for the other, without the other’s knowing.
That’s from the things that indicate that hearts are pure, conscientious, truthful and sincere.
شهر الصوم شهر طاعات شهر صدقات شهر تراحم وصلات فلا ينبغي أن تبقى القلوب فيه متشاحنة، والنفوس متنافرة. تسامحوا، وتصالحوا، واعفوا، وتراحموا، وتواصلوا. وليدعوا بعضكم لبعض في ظهر الغيب فذلك من دلائل القلوب النقية، المقبلة، الصادقة.
— د.محمد بن غالب العُمري (@m_g_alomari) April 6, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A believer is pleased with a statement of truth, [be it] for him or against him, and he’s angered by a statement of falsehood, [be it] for him or against him.
Who Makes Sure Things Don’t Go Wrong with the Kids?
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A woman’s being righteous and good remains a matter of the very greatest importance as it concerns her household. With a father’s being occupied with work or getting what [the family] needs to live on, or his being preoccupied with other than that, a mother, with Allāh’s permission, is a safety valve in making sure [her] children are righteous and good; their affairs, all in order; their character and manners, preserved; and their guidance, directed [always] to the noblest and worthiest of things.
يبقى صلاح المرأة أمر في غاية الأهمية، في شأن بيتها. فمع انشغال الأب بعمله، أو بتحصيل الرزق، أو تشاغله بغير ذلك، فالأم -بإذن الله- صمام أمان في صلاح الأولاد، واستقامة أمرهم، والحفاظ على أخلاقهم، وإرشادهم إلى معالي الأمور ومحاسنها.
— د.محمد بن غالب العُمري (@m_g_alomari) April 9, 2022
Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:
From Anas, attributed [to the Prophet ﷺ]: “He used to break his fast on fresh dates before praying; if there weren’t any fresh dates, then on dried dates; if there weren’t any, then he’d have some gulps of water.”
[…] The reason I’m mentioning [this] ḥadīth, referencing it [only] briefly, is only to remind [everyone] of this sunnah that most people fasting have come to neglect, especially during common invitations [for] which food that’s [particularly] delicious and good is prepared. As for fresh dates, or dried [ones] at the very least, then there’s no mention of that; and more reprehensible than that is their neglecting, [on top of not having dates], to break fast on a few gulps of water.
So Ṭūbá [a tree in Paradise] is for the ones who are among:
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Allāh the All-High says in explaining the wisdom behind fasting:
{ لَعَلَّكُمۡ تَتَّقُونَ }
…in order for you to attain taqwá [due fear of your Lord]. (Al-Baqarah: 183)
So the intelligent person is one who makes his month [of Ramaḍān] a means of attaining taqwá, which is doing acts of obedience [to Allāh] and keeping away from acts of disobedience [to Him]—the month is an opportunity improve the soul and fix its defects.
Whoever asks Allāh for help [with that] and establishes his whole month upon goodness and righteousness will have gotten used to [remaining upon] that after Ramaḍān. He will have made Ramaḍān the start of his becoming good and the means of his remaining righteous.
قال تعالى في بيان الحكمة من الصيام (لعلكم تتقون)، فالعاقل من جعل شهره سبيلا للتقوى، والتي هي فعل الطاعات، واجتناب المنكرات، فالشهر فرصة لتهذيب النفس وإصلاح خللها. ومن استعان بالله، وأقام شهره كله على صلاح واستقامة، اعتاد ذلك بعد رمضان. فجعل رمضان أول صلاحه، وسببا لدوام استقامته.
— د.محمد بن غالب العُمري (@m_g_alomari) April 4, 2022
How Every Evil Plot Must End: A Lesson from the Story of Yūsuf
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
In the story of Yūsuf, attention is drawn to the fact that whoever engages in prohibited, deceptive plots and machinations, indeed, Allāh will then arrange [a just and fitting retribution for him that he cannot see coming]. This is Allāh’s way towards one who engages in prohibited, deceptive schemes—there will be no good coming out of these deceptive schemes for him […].
And attention is drawn to the fact that a believer who puts his trust in Allāh, were the whole of creation to plot against him, Allāh would arrange things for him and help him to come out on top without any ability [on his part] to change his situation, nor any power.
Al-Fatāwá Al-Kubrá, vol. 6, p. 132, as quoted by the shaikh, Dr. ʿAbdullāh Al-Bukhārī. dr_albukhary/twitter.com. 2 Apr 22. 23:13 GMT+3.
[تأمّل] قال الإمام ابن تيمية:"في قصّة يوسفَ تنبيهٌ على أنّ مَن كاد كيداً محرّماً؛فإنّ الله يكيدُه،وهذه سُنّةُ الله في مُرتكب الحيل المحرمة ..وفيها تنبيهٌ على أنّ المؤمن المتوكّل على الله إذا كادَه الخلقُ؛ فإنّ الله يكيد له وينتصرُ له بغير حول منه ولا قوة" (الفتاوى الكبرى)(٦/ ١٣٢)
— أ.د. عبدالله البخاري (@dr_albukhary) April 2, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Helping the poor by feeding them during the month of Ramaḍān is from the practices of Islam; indeed, the Prophet said: “Whoever provides a fasting person something to break his fast with will have the like of his reward.”¹
¹Rated ṣaḥīḥ (authentic) by Al-Albānī; see Ibn Taimiyyah’s Kitāb Al-Imān with Al-Albānī’s referencing, p. 269. (Tr.)
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Imām Al-Bukhārī, in his Ṣaḥīḥ, put together a chapter on “Being Kind and Merciful to a Child, Kissing Him, and Hugging Him.” He reported a number of ḥadīths in [that chapter].
Al-Ḥāfiẓ Ibn Baṭṭāl added a comment, saying:
Being kind and merciful to a small child, hugging him, kissing him, and being gentle with him are from the deeds Allāh is pleased with and rewards.
Sharḥ Al-Bukhārī, vol. 9, p. 211.
Source: dr_albukhary/twitter.com. 29 Mar 22. 14:15 GMT+3.
[الرّحمة بالوَلَدِ] عقد الإمامُ البخاريُّ في الصّحيح باباً عن(رحمةِ الوَلَدِ وتقبيلِهِ ومُعانقتِه)أوردَ فيه عِدّة أحاديث. علّق الحافظُ ابنُ بطّالٍ فقال: "رحمةُ الولَدِ الصّغير ومُعَانقتُه و تَقبيلُه والرّفقُ به مِن الأعمال الّتي يرضاها اللهُ ويُجازي عليها" (شرح البخاري)(٩/ ٢١١)
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Al-Ḥāfiẓ Al-Dhahabī reported the statement of Jarīr, may Allāh be pleased with him: “The Messenger of Allāh ﷺ never looked at me except [with] a smile.”
Then he added a comment, saying:
This is the character and manners of Islam; the highest positions are those who cry frequently during the night, smile frequently during the day.
Siyar [Aʿlām Al-Nubalāʾ], vol. 10, p. 141.
I say: the ḥadīth of Jarīr, may Allāh be pleased with him, is in the two Ṣaḥīḥs.
[تبسُّمك في وجه أخيك] أورد الحافظ الذّهبيُّ قول جرير رضي الله عنه: ما رآني رسُولُ الله صلّى الله عليه وسلّم إلا تبسّمَ. ثم علّق قائلاً: "فهذا هو خُلقُ الإسلامِ،فأعلى المقاماتِ مَنْ كان بكّاءً بالليلِ بسّاماً بالنّهار" (السّيرُ)(١٠/ ١٤١) قلتُ:حديث جرير رضي الله عنه في الصّحيحين.
— أ.د. عبدالله البخاري (@dr_albukhary) April 1, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
The devils are put in chains [in Ramaḍān], so their strength and their actions are weakened as a result of their having been put in chains, and they’re not able to do, during Ramaḍān, what they’re used to doing in other than it.
He [ﷺ] didn’t say they are killed or that they die [in Ramaḍān]; instead, he said, “They’re put in chains.” One who’s been put in chains from among devils might still cause harm, but this is less or weaker than it would be during other than Ramaḍān. And then that’s relative to how perfect [a person’s] fast is or imperfect—one whose fast is perfect keeps the devil away to a degree that a [person whose] fast is imperfect cannot.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A righteous, pious person is not denied having what he needs of [wealth and] provisions; he’s only protected from unnecessary excesses of this world out of mercy to him and out of being good to him—indeed, an enlargement of [wealth and] provisions can be a harm to the one that happens to, [while] tightness and restriction in [them] can be a mercy to [him].
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A man might be from the most intelligent of people and [from] the sharpest of them in being able to think through [things], and [yet Allāh] makes him blind to the most obvious of things; and he might be from the most unintelligent of people and [from] the weakest of them in being able to think through [things], and [yet Allāh] guides him to the truth in matters about which [people] have differed. So there is no changing any situation and no ability to do so except as He wills and ordains.
So whoever relies on his ability to think things through, make analogous deductions, his understanding, or his knowledge, will be left to go astray. It’s because of this the Prophet ﷺ would so often say: “O You who turns hearts, make my heart firm upon Your religion.”
When you recite “Al-Ḥamdulillah” [Al-Fātiḥah], recite:
{بِسْمِ اللّٰهِ الرَّحْمَٰنِ الرَّحِيمِ}
[I begin reciting the Qur’ān] with the name of Allāh, [seeking His help], Al-Raḥmān [the All-Encompassing in Mercy], Al-Raḥīm [the Bestower of Mercy]. (Al-Fātiḥah, 1)
Indeed, [Al-Fātiḥah] is the Umm [head and foundation] of the Qurʾān, the Umm of the Book, the Sabʿu Al-Mathānī [the Seven Continually Repeated Verses]; and
{بِسْمِ اللّٰهِ الرَّحْمَٰنِ الرَّحِيمِ}
is one of them.
Authenticated by Al-Albānī, Al-Silsilah Al-Ṣaḥīḥah, 1183.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
He came to you apologizing for his actions, regretting his having had bad thoughts of you—accept it out of your noble, generous character, and don’t spoil the purity of this meeting by holding him to account and reminding him of his mistreatment and harms.
Accept [his apology] as if nothing has happened; [it’s] your capacity for forbearance that leads you to that, not your weakness, forgetfulness, or failure to pay attention.
Many loved ones deserve [this].
Source: m_g_alomary/twitter.com. 16 Mar 22. 17:52 GMT+3.
تصحيح
جاءك معتذرا عن فعله ونادما على سوء ظنه قابله بكريم خلقك لا تعكر صفو هذا اللقاء بمحاسبته وتذكيره بإساءته اقبله كأن لم يكن شيئا فسعة حلمك قادتك لذلك لا ضعفك ولا غفلتك. كثير من الأحبة يستحق ذلك.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
There are tens of accidents that Allāh has saved you from; a great number of illnesses that He’s cured you of; dangerous situations that, through His grace, you’ve made it through; and shocks and blows whose harms, with His help, you’ve overcome.
Just thinking about that presses upon you the need for much gratitude—and that the One in whose hands are all things, He’s Al-Qādir [the All-Powerful] over all things.
Source: m_g_alomary/twitter.com. 18 Mar 22. 22:36 GMT+3.
هناك عشرات الحوادث التي نجاك الله منها والعديد من الأمراض التي شفاك منها والمخاوف التي بفضله تجاوزتها والصدمات التي بعونه تخطيت ضررها مجرد التفكير في ذلك يستدعي منك شكرا كثيرا، وأن من بيده كل شيء، هو القادر على كل شيء.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
It was said to Imām Abū Ḥāzim Salamah ibn Dīnār: “O Abā Ḥāzim, don’t you see that prices have gone up?”
So he [replied]: “And what’s causing you distress from that? Indeed, the One who provides for us when prices are low is the One who provides for us when prices are high.”
Abū Nuʿaim reported it in Al-Ḥilyah, vol. 3, p. 239, and, [through] his chain of narration, Ibn ʿAsākir in Taʾrīkh Dimashq, vol. 22, p. 60.
Source: dr_albukhary/twitter.com. 24 Mar 22. 19:48 GMT+3.
[غَلا السِّعرُ] قيل للإمام أبي حازمٍ سلمة بن دينار:"يا أبا حازمٍ أمَا ترى قد غَلا السِّعرُ؟ فقال: وما يَغُمُّكُم مِنْ ذلك؟ إنّ الّذي يرزُقُنا في الرُّخْصِ هو الّذي يَرزُقُنا في الغَلاءِ" رواه أبو نعيم في(الحلية)(٣/ ٢٣٩) ومن طريقه ابن عساكر في(تأريخ دمشق)(٢٢/ ٦٠)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
The need to fix our [own] character and manners and maintain good dealings with people is not less than our need to get more experience, improve our mental faculties, and develop our skills.
Character and manners are a foundation that a slave [of Allāh] cannot do without in any situation he’s in, [as] in the ḥadīth: “There isn’t anything heavier on a believer’s scale on the Day of Resurrection than good character and manners.”
Source: m_g_alomari/twitter.com. 5 Mar 22. 06:05 GMT+3.
الحاجة إلى إصلاح أخلاقنا، والتزامنا التعامل الحسن مع الناس، لا يقل عن حاجتنا إلى تنمية خبراتنا، وإصلاح مداركنا، وتطوير مهاراتنا. الأخلاق أساس لا يستغني عنه العبد في جميع أحواله. في الحديث :"ما من شيءٍ أثقلُ في ميزانِ المؤمنِ يومَ القيامةِ من خُلقٍ حسنٍ".
— د.محمد بن غالب العُمري (@m_g_alomari) March 5, 2022
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t take it upon yourself to interpret the meaning of everything someone else says; don’t go deep trying to understand every issue you have no connection with; and don’t busy [yourself] thinking about things that are of no benefit.
[Focus] most of your attention on those things that are binding upon you with regard to your religion, your worship, whatever has good in it for you, and whatever will take you up to the level of doing good to others.
Source: m_g_alomary/twitter.com. 21 Mar 22. 21:53 GMT+3.
لا تتكلف تفسير كل قول من غيرك ولا تتعمق في فهم كل قضية لا صلة لك بها ولا تشغل فكرك بما لا طائل تحته اجعل جل اهتمامك فيما هو واجب عليك تجاه دينك وعبادتك بما فيه صلاح نفسك وبما فيه ترقيتك إلى مرتبة الإحسان للغير.
Moodiness: [it] takes out feelings of love and friendship, sets hearts apart, and brings about hostility and animosity.
Yes, you have no choice but to be patient with friends and relatives—that’s from your beautiful way of dealing [with people]. [At the same time], it’s an obligation upon him himself to get [himself] cured of his poor dealings and to fix his repulsive character and manners.
Neither of us needs [the other] while the [other’s] alive,
And when we die, we’ll be even less in need [than in former times].
Source: m_g_alomary/twitter.com. 23 Mar 22. 16:59 GMT+3.
المزاجية: تذهب المودة، وتنفر القلوب، وتجلب العداوات. فإياك ومن يتعامل معك وفق ذلك. نعم لابد أن تصبر على الصديق والقريب، فذلك من جميل تعاملك. ويجب عليه هو أن يعالج سوء تعامله، ويصلح قبيح خلقه. وما أجمل قول القائل: كِلانا غَني عَن أَخيه حَياتَه وَنَحنُ إِذا مِتنا أَشَدُّ تَغانِيا
Don’t make it your concern [that others] assume the best of you or people mention good of you.
Rather, aim eagerly to be deserving of [others] assuming the best [of you] and worthy of [their] mentioning good of you—without seeking or wanting that [from them].
Your end goal is that your Mawlá [the One who manages your affairs and supports you] be pleased with you; and that you deserve His mercy, His forgiveness, His kindness and generosity.
Source: m_g_alomary/twitter.com. 31 Dec 20. 20:35 GMT+3.
لا يكن همّك حسن الظن بك ولا ثناء الناس عليك بل احرص أن تكون مستحقا لحسن الظن، أهلا للثناء، دون طلب ورغبة في ذلك. فغايتك أن يرضى عنك مولاك، وأن تستحق رحمته وعفوه وإحسانه.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Protect yourself from falling into oppression, however small it might seem to you, for its results are heavy and evil, and its outcomes, painful, whether you’re:
a father [falling into it] with your children;
a manager, with your employees;
a husband, with your wife;
a neighbor, with your neighbors;
or with your workman or maid.
Shuraiḥ, the judge, may Allāh have mercy on him, would say:
Those who’ve oppressed [others] will come to know the rights of those they infringed upon. Indeed, oppressors are most definitely awaiting punishment, [while] the oppressed await triumph and reward.
Source: m_g_alomary/twitter.com. 21 Dec 20. 18:29 GMT+3.
اتق الظلم مهما كان صغيرا في نظرك. فعاقبته وخيمة، ومآله مؤلم سواء كنت أبا مع أبنائك أو مديرا مع موظفيك أو زوجا مع زوجتك أو جارا مع جيرانك أو مع عاملك وخادمتك كان شريح القاضي رحمه الله يقول: (سيعلم الظالمون حقَّ من انتقصوا، إنَّ الظالم لينتظر العقاب، والمظلوم ينتظر النصر والثواب)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
If you’ve decided to be a friend, then be honest about that. Either you fulfill the rights of friendship, or you keep to yourself and don’t take on a description [for yourself] that you’re not good at, [or put yourself in] a situation whose rights you’re not able to fulfill.
Cheating and deception don’t go well with friendship, nor are plotting and conniving right for it. One who doesn’t know about being faithful, reliable, and trustworthy can never [be a friend].
Source: m_g_alomari/twitter.com. 20 Jan 22. 22:26 GMT+3.
إن عزمت أن تكون صديقا فلتكن صادقا في ذلك. إما أن تقوم بحق الصداقة، أو فاعتزل ولا تتلبس بصفة لا تحسنها، وحالة لا تقوم بحقها. لا يحسن مع الصداقة الغش، ولا يصلح معها المكر، ولا يقوم بها من لا يعرف الوفاء والأمانة.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From that which indicates that your chest is sound towards your brothers is [your] supplicating for them without their knowing. Allāh mentions how believers are with their brothers in their saying:
… and don’t put any hatred or envy in our hearts against those upon the faith¹ [of Islam] …. (Al-Ḥashr, 10)
Ibn Al-Saʿdī, may Allāh have mercy on him, said:
This is from the virtues of being upon the faith [of Islam]—believers benefit from each other and supplicate for each other due to their sharing a [common] faith.
¹Faith in Islam—īmān—consists of speech, action, and beliefs; it increases with acts of obedience to Allāh and decreases with acts of disobedience to Him (tr.)
Source: m_g_alomary/twitter.com. 17 Mar 22. 05:29 GMT+3.
من دلائل سلامة صدرك لإخوانك الدعاء لهم في ظهر الغيب. فذلك يدفع كثيرا من الغل. ذكر الله حال المؤمنين مع إخوانهم في قولهم (ولا تجعل في قلوبنا غلا للذين آمنوا). قال ابن سعدي رحمه الله :"وهذا من فضائل الإيمان، أن المؤمنين ينتفع بعضهم ببعض، ويدعو بعضهم لبعض، بسبب المشاركة في الإيمان"
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
ʿUmar ibn Al-Khaṭṭāb, may Allāh be pleased with him, said: “We found that the best [part] of our life was [that which came] with patience.”
He spoke the truth, his advice was sincere, and he did well [by us], by Allāh.
For patience, even if it were bitter—still, it’s outcome is sweeter than honey.
And from that is being patient with people in mixing with them and putting up with their manners and dispositions.
Source: m_g_alomary/twitter.com. 17 Mar 22. 08:08 GMT+3.
قال عمر بن الخطاب رضي الله عنه :"وجدنا خير عيشنا بالصبر". وصدق ونصح وبرّ والله فالصبر وإن كان مرّا إلا أن عاقبته أحلى من العسل. ومن ذلك الصبر على الناس في معاشرتهم، وتحمّل أخلاقهم.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Defending oneself against accusations or insinuations in many cases is an [Islamically] permissible matter—and in fact—[an act that’s] wanted from a slave [of Allāh].
Ignoring that leads to [others] having bad thoughts [of us], and it encourages the oppressor [to continue making accusations or insinuations].
The example to be followed in that is the best of creation ﷺ, the one who said: “Slowly, [don’t be in a rush]—indeed, she’s [my wife], Ṣafiyyah.”
Nevertheless, some speech should be ignored, the source [of the accusation] either being weak, or the [one making it], a fool.
Source: m_g_alomari/twitter.com. 7 Mar 21. 05:21 GMT+3.
دفع التهمة عن النفس في كثير من أحواله؛ أمر مشروع، بل ومطلوب من العبد. وإهمال ذلك يورث إساءة الظن، ويجرّئ الظالم. والقدوة في ذلك خير الخلق ﷺ القائل :"على رسلكما إنها صفية". إلا أن بعض الكلام إهماله هو المتوجب، إما لضعف المصدر، أو سفاهة القائل.
— د.محمد بن غالب العُمري (@m_g_alomari) March 7, 2022
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Fitnah [trials and tribulations] doesn’t occur except by leaving what Allāh has commanded, for indeed, He—glorified be He in His perfection—commanded truth, and He commanded patience. So fitnah [comes about] either from leaving the truth or from leaving patience.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Imām Ibn Taimiyyah said:
What’s correct is that divorce, initially, is [considered] prohibited; it only becomes permissible for a need.
Jāmiʿ Al-Masāʾil, vol. 1, p. 48 with similar at vol. 1, p. 344; also see his book, may Allāh have mercy on him: Al-Radd ʿalá Al-Subkī fī Masʾalah Taʿlīq Al-Ṭalāq, vol. 2, p. 680.
Source: dr_albukhary/twitter.com. 15 Mar 22. 19:08 GMT+3.
[الطّلاقُ أُبيحَ للحاجة] قال الإمامُ ابن تيميّة: "الصّوابُ أنّ الطّلاقَ في الأصلِ محظورٌ، وإنّما أُبيحَ للحاجَةِ" (جامع المسائل)(١و ٤٨)، ونحوه فيه(١/ ٣٤٤). وينظر كتابه رحمه الله: (الرّدُّ على السّبكي في مسألة تعليق الطّلاق)(٢/ ٦٨٠).
Imām Ibn Al-Qayyim, may Allāh have mercy on him, said:
Woe to you—don’t degrade yourself, for one who repents is beloved, and one who feels broken [before his Lord] is sound and unimpaired; your acknowledging being bankrupt is [nothing but] wealth itself; lowering your head out of [humility and] regret is being raised in honor and status; your admission of having erred is in itself being correct.
Badāʾiʿ Al-Fawāʾid, vol. 3, p. 1220, as quoted by Shaikh ʿAbdullāh Al-Bukhārī. dr_albukhary/twitter.com. 10 Mar 22. 15:33 GMT+3.
[التّائبُ مِنَ الذّنوبِ حبيبٌ] قال الإمامُ ابن القيّم: "ويْحَكَ لا تَحقِرْ نفسَكَ؛فالتّائبُ حَبيبٌ، والمُنْكسِرُ صَحيحٌ، إقرارُكَ بالإفلاسِ عَينُ الغِنى، تَنكِيسُ رأسكَ بالنّدمِ هو الرِّفعةُ، اعترافُك بالخَطأِ نَفْسُ الإِصَابةِ" (بدائع الفوائد)(٣/ ١٢٢٠)
You do not know—Allāh might make something new come about after that. (from Al-Ṭalāq, 1)
[there] is comforting and cheering up of [His] slaves throughout their [various] conditions.
You do not know what affair Allāh will bring about for you; what change will come about; what wealth or provisions await you; and what means Allāh will use to make your worries go away [or] your desires come true.
Source: m_g_alomary/twitter.com. 20 Jan 21. 0708 GMT+3.
في قوله تعالى ﴿ لَا تَدۡرِی لَعَلَّ ٱللَّهَ یُحۡدِثُ بَعۡدَ ذَ ٰلِكَ أَمۡرࣰا﴾ تسلية للعبد في أحواله. لا تدري ما الأمر الذي سيحدثه الله لك ما التغيير الذي سيحصل ما الرزق الذي ينتظرك وما السبب الذي سيجعل الله به زوال همك، وتحقيق مرغوبك.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
One who’s intelligent and has good understanding among women is one who is good to her husband by guarding over his religion; then by keeping safe his place [as head of the household]; taking care to obey him; valuing his opinions; finding excuses for him whenever possible; and being quick to accept his excuse or apology if he apologizes.
And she honors him and treats him well through whatever he likes from things that might be said or done.
For life is giving and sacrifice; two partners come together in it and agree that each must keep on building and that their building must hold together.
Source: m_g_alomary/twitter.com. 13 Mar 22. 0549 GMT+3.
والعاقلة من النساء من تحسن إلى زوجها بحفظ دينه، ثم الحفاظ على مكانته، والعناية بطاعته، وتقدير رأيه، وتلتمس له العذر ما أمكن، وتسرع إلى قبول العذر إن اعتذر. وتكرمه بما أحب من الأقوال والأفعال. فالحياة بذل وعطاء، يتوافق بها الشريكان على دوام بنائهما، وتماسك بنيانهما.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
One who’s intelligent and has good understanding among husbands will honor his wife and treat her well by guarding over her religion; that’s by helping her in the matter of her worship [of Allāh], and then by living together with her in a good way—with noble, generous treatment and good ways of saying things.
And he works hard to solve problems and put an end to differences using what Allāh has facilitated for him of a sound, level mind and wise views—[as opposed] to scrutinizing every matter [that comes up with her], great or small.
Source: m_g_alomary/twitter.com. 13 Mar 22. 0549 GMT+3.
العاقل من الأزواج من يكرم زوجته بحفظ دينها وذلك بإعانتها على أمر عبادتها، ثم بحسن العشرة؛ في كريم المعاملة، وحسن اللفظ. ويسعى في حل الإشكالات، وإنهاء الخلافات، بما يسر الله له من العقل الراجح، والنظرة الحكيمة. لا أن يدقق على كل أمر كان جليلا أو حقيرا.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
“Guard over Allāh, Allāh will guard over you.”¹
Guard over Him on your tongue through adhkār [words of glorification or supplication] and good speech; on your limbs, by [using them to] perform acts of worship and keeping them away from sins; and in your heart, by [keeping] it righteous and good and [also by] your [maintaining] good thoughts of your Lord.
He, glorified be He in His perfection, [will then] guard over you in [ways] that have never come across your mind, nor run through your imagination.
¹Narrated by Al-Tirmidhī (2516) and rated ṣaḥīḥ by Al-Albānī (tr.)
Source: m_g_alomary/twitter.com. 14 Mar 22. 13:15 GMT+3.
(احفظ الله يحفظك) احفظه في لسانك بالأذكار وحسن الكلام وجوارحك بأداء العبادات وكفها عن السيئات وقلبك بصلاحه، وحسن ظنك بربك يحفظك سبحانه بما لا يخطر لك ببال، ولا يدور لك في خيال.
There is nothing to be worshiped in truth except Allāh alone; He has no one sharing [anything] with Him; to Him alone do all things belong and the decision over all things, and to Him alone is due all praise and gratitude, and He is, over everything, All-Able and All-Powerful; there is no changing any situation and no ability to do so except as Allāh wills and ordains. Far is Allāh above any imperfection, and to Him is due all praise and thanks; there is nothing to be worshiped in truth except Allāh alone, Allāh is greater [than everything].
will have his sins forgiven–or he said, “his mistakes [forgiven],” [the narrator], Misʿar [ibn Kidām] having been unsure–even if they were like froth on the sea.
Authenticated by Al-Albānī in Al-Silsilah Al-Ṣaḥīḥah, 3414.
Shaikh ʿArafāt ibn Ḥasan Al-Muḥammadī, may Allāh protect him, said:
Ibn Masʿūd, may Allāh be pleased with him, said:
Indeed, we Companions of Muḥammad [ﷺ] would never say anything about a person until we came to know what he had died upon, so if [his life] had come to a close [upon] good, we’d know he’d come upon good, and if [his life] had come to a close [upon] evil, we’d fear for him [what] his deeds [had brought upon him].
Ṣaḥīḥ [authentic]. Jāmiʿ Maʿmar, 21187.
Source: @Arafatbinhassan. 8 Mar 22. 06:25 GMT+3.
[الحي لا تؤمن عليه الفتنة]
قال ابن مسعود رضي الله عنه:
فإنا أصحاب محمد كنا لا نقول في أحد شيئا حتى نعلم على ما يموت، فإن ختم له بخير علمنا أنه قد أصاب خيرا، وإن ختم له بشر خفنا عليه عمله.
(صحيح) جامع معمر ٢١١٨٧
— عرفات بن حسن المحمدي (@Arafatbinhassan) March 8, 2022
There’s Only One Person Who Should Be Followed Completely
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Everyone who takes other than the Messenger of Allāh ﷺ–a shaikh or scholar–as someone to be followed in everything he says or does, attaching himself with love and support for those who agree with [that shaikh] and detaching himself with enmity against those who oppose him, is a deviant innovator, one who has left the Book and the Sunnah.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Al-Nawawī, may Allāh have mercy on him, in the introduction of [his book], Al-Majmūʿ [Sharḥ Al-Muhadh`dhab], mentions the statement of some scholars:
Those who were eager to issue fatwás, came forward to [give them], and kept [doing so] persistingly, [it’s not been the case] except that rare were [their] successes; troubled, [their] affairs.
I say: And from the evil effects in that [regard] is that one who’s gotten himself used to giving an answer to every question or problem will find it hard to say, “I don’t know,” [a statement] which [in itself constitutes] half of knowledge.
O Allāh, overlook [our sins and faults], forgive us, and help us.
Source: @m_g_alomari. 6 Mar 22. 16:12 GMT+3.
ذكر النووي رحمه الله في مقدمة المجموع قول بعض العلماء: قلّ من حرص على الفتيا، وسبق إليها، وثابر عليها؛ إلا قلّ توفيقه، واضطرب في أموره. قلت: ومن الأثر السيء في ذلك أنّ من عود نفسه الجواب على كلّ مسألة؛ عسُر عليه قول (لا أعلم) والتي هي نصف العلم. اللهم تجاوز واغفر وأعن.
— د.محمد بن غالب العُمري (@m_g_alomari) March 6, 2022
When Dealing with Other People’s Personal Mistakes
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said: “When dealing with other people’s personal mistakes:
be sincere in wanting good [for them]; he ﷺ said: “The religion is being sincere [in wanting the good that others are due]”;
overlook and [pardon what they’ve done]; the All-High says [what in English means]: “They must forgive and overlook”;
and keep [their sins] hidden [from others]; he ﷺ said: “Whoever keeps a Muslim’s [personal sins] hidden, Allāh will keep [his] hidden”;
don’t rebuke and reproach [them]; he ﷺ said: “And don’t cast blame and rebuke”;
nor expose [them]; he ﷺ said: “Whoever looks out for a Muslim’s sins and faults, Allāh [will cause] his sins and faults to be looked out for [and exposed]”;
and don’t belittle or look down on [them]; he ﷺ said: “Enough evil is it for a person that he belittles or looks down on his [Muslim] brother.”
Source: @m_g_alomari. 18 Feb 22. 11:59 GMT+3.
في تعاملك مع الأخطاء الخاصة بالآخرين، كن: ناصحا قال ﷺ (الدين النصيحة) واصفح،قال تعالى (وليعفوا وليصفحوا) واستر قال ﷺ (من ستر مسلما ستره الله) ولا تعير،قال ﷺ ( ولا تثرّب) ولا تفضح قال ﷺ( من تتبع عورة مسلم تتبع الله عورته) ولا تحتقر قال ﷺ (بحسْب امريء من الشرّ أن يحقر أخاه)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Were [a person] to grab a hold of the opportunity, when good things come to him [or] are made easy for him, to show Allāh gratitude for them, just as he eagerly grabs a hold of worldly opportunities, he’d be [counted] among the ranks of the grateful ones.
For how many a good thing has gone away when we [failed to] know its worth and we [failed to] show our Lord gratitude for [having been given] it.
And [recount] when your Lord announced: if you show gratitude [for the good things He has given you], He will most certainly increase you [in His bounties], [but] if you were to show ingratitude [for His favors], indeed My punishment is most certainly severe. (Ibrāhīm 7)
Source: @m_g_alomari. 24 Feb 22. 23:53 GMT+3.
لو يحرص البعض على انتهاز حصوله على النّعم وتيسيرها له بشكر الله عليها، كحرصه على انتهاز الفرص الدنيوية، لكان في مراتب الشاكرين. فكم من نعمة ذهبت حين لم نعرف قدرها، ولم نقم بشكر ربنا عليها. (وَإِذْ تَأَذَّن رَبُّكم لَئِن شَكرتُم لَأَزِيدَنّكم وَلَئِن كَفرتُم إِنَ عَذَابِي لَشَديد)
The Amazing Effect of Saying “Lā Ḥawla wa Lā Quwwah illā Billāh”¹
Imām Ibn Al-Qayyim said:
This statement has an amazing effect on being able to handle difficult tasks and to bear hardships; to go see kings and those who are feared; to ride out terrors; and it also has an amazing effect on warding off poverty.
Al-Wābil Al-Ṣayyib, p. 187, as quoted by Shaikh ʿAbdullāh Al-Bukhārī. twitter.com/dr_albukhary. 20 Feb 22. 15:18 GMT+3.
¹Meaning: there is no changing any situation and no ability to do so except as Allāh wills and ordains (tr.)
[تأثيرُ قول: لا حول ولا قوّة إلا بالله] قال الإمامُ ابن القيّم: "هذه الكلمةُ لها تأثيرٌ عجيبٌ في مُعاناةِ الأشغال الصّعبةِ، وتحمُّلِ المشاقِّ، والدُّخولِ على المُلُوك، ومَن يُخافُ، وركُوبِ الأهوال، ولها أيضاً تأثيرٌ عجيبٌ في دفع الفقر" (الوابل الصّيّب)(ص١٨٧)
Shaikh Muḥammad ibn Ṣāliḥ Al-ʿUthaimīn, may Allāh have mercy on him, said:
We warn all relatives against getting involved in issues between a husband and wife except at the request of [both] husband and wife. If the husband and wife [both] ask relatives to get involved in order to bring about reconciliation, then that’s something else; reconciliation is good.
As for [their getting involved] without reconciliation [as the goal], it’s not allowed [in Islām] for relatives to get involved in issues between a husband and wife, especially when [these relatives] don’t want reconciliation [to come about].
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t wait around for a ḥizbī [a member of a deviant group or party] to be fair or just to a [Muslim] ruler; envy has consumed his heart against those who rule over Muslims.
At the same time, he clings fanatically to his group, his party or sect, justifying, on their behalf, their falsehoods. Partisanship renders one blind and deaf; makes truth [appear to be] falsehood and falsehood, truth; [makes] guidance [look like] misguidance and misguidance, guidance.
Partisanship, with [its] pledges of [partisan] allegiance, is never to be found along with the good, [proper] listening and obedience [due to Muslim rulers].
Source: @m_g_alomari. 3 Mar 22. 14:18 GMT+3.
لا تنتظر إنصافا للحاكم من حزبيّ قد أكل الحسد قلبه على ولاة أمور المسلمين. وفي نفس الوقت يتعصب لجماعته وحزبه ويبرر لهم باطلهم الحزبية تعمي وتصم، تجعل الحق باطلا، والباطل حقا، والهدى ضلالة، والضلالة هدى. لا تجتمع الحزبية مع البيعة، وحسن السمع والطاعة.
— د.محمد بن غالب العُمري (@m_g_alomari) March 3, 2022
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
We come across stories, authentic and inauthentic, of the great efforts made by people in the past in matters of worship. In some of [these] are [descriptions] of efforts that were excessive, or in fact, in opposition to prophetic guidance.
The guideline [to follow] regarding worship being good and correct, after [making sure] it’s been done for Allāh alone, is [making sure] it’s in accordance with his ﷺ guidance.
He ﷺ is the one who said: “Whoever inclines to other than my way is not from me.”
Source: @m_g_alomari. 25 Feb 22. 23:49 GMT+3.
تمر بنا من قصص اجتهاد السابقين في أمر العبادة ما يصح وما لا يصح، وفي بعض ذلك من الاجتهاد المبالغ فيه؛ بل والمخالف للهدي النبوي. والضابط في صلاح العبادة وصحتها، بعد الإخلاص لله أن تكون على هديه ﷺ وهو القائل ﷺ :ومن رغب عن سنتي فليس مني.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Meeting loved ones is happiness to [one’s] heart, a feeling of bliss [in one’s] chest, especially [when it’s meeting] people of piety, those who aren’t pleased to [see] you with any defect of religion or character.
Ibn Masʿūd, when his companions would come to him, would say, “You are what clear up my heart.”
Al-Ādāb Al-Sharʿiyyah, vol. 1, p. 224.
Source: @m_g_alomari. 27 Feb 22. 05:38 GMT+3.
لقاء الأحبة سعادة للقلب، وانشراح للصدر، ولاسيما أهل التقوى، من لا يرضون لك العيبة في دين ولا خلق. كَانَ ابْنُ مَسْعُودٍ إذَا جَاءَهُ أَصْحَابُهُ قَالَ: أَنْتُمْ جَلَاءُ قَلْبِي. [الآداب الشرعية ١/٢٢٤]
Imām Ibn Al-Qayyim, may Allāh have mercy on him, said:
The reality of a heart being free of need is its being attached to Allāh alone, [while] the reality of its being reproachably in need is its being attached to other than Him.
Madārij Al-Sālikīn, vol. 3, p. 249. As quoted by Shaikh ʿAbdullāh Al-Bukhārī. twitter.com/dr_albukhary. 26 Feb 22. 21:10 GMT+3.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
[Let the slave of Allāh] be a witness to the fact that his being patient is [really] him issuing a verdict upon his [own] soul, compelling it and overpowering it.
When the soul is compelled by him and overpowered, it won’t crave taking him into possession, turning him into a prisoner, and throwing him upon destruction. [But] when he becomes obedient to it, listening to it, compelled by it, it won’t stop until it destroys him–[unless some] mercy comes to grace him from his Lord.
So if being patient had nothing in it other than his overpowering his soul and the devil [that’s with] him, then [that’s enough]–it’s then that the power and authority of the heart stand out and its soldiers stand firm in resistance, so it feels delight, increases in might, and drives out the enemy from within it.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
One who’s made a habit of retaliating [when he’s been mistreated or wronged] and not being patient, will definitely fall into oppressing [others himself], since the soul will not limit itself to [retaliating only] to the degree of justice that it must [limit itself to]; anger will indeed cause someone possessed by it to go out [of his senses] to a point where he no [longer] understands what he’s saying or doing.
So while he’s there oppressed, waiting for help to come, and strength, he’s turned into an oppressor, [who can] expect to be detested and punished.
When [someone who’s been wronged] pardons and forgives his adversary, [that] adversary of his feels in his soul that [the one who forgave him] is above him and has made gains over him, and he then keeps seeing himself as below him.
This by itself, in terms of virtue and high position, is enough [to convince one] to pardon and forgive.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
[One particular] kind [of patience is a slave of Allāh] having patience with what happens to him through [other] people’s actions¹ upon his wealth, honor, or [own] person; this type [of harm that happens out of a person’s own control] is very difficult to be patient with because the soul is conscious of someone causing harm to it, and it hates being overcome, so it seeks revenge.
No one can be patient with this type [of harm] other than the prophets and the very truest of their followers.
¹as opposed to what happens to him from Allah’s decree alone, like sickness (tr.)
Shaikh Al-Albānī, may Allāh have mercy on him, said:
There are many things that Allāh has created, like ants for example, that are not permissible to kill because there’s no benefit in killing them; but despite that, if some harm comes to Muslims themselves, their wealth and property, or their crops due to the presence of some animals or insects, then at that point it becomes permissible to kill [those animals or insects] from which such harm is coming about.
When You Find Out Someone Said Something Bad about You
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t allow anyone any scope to become closer to you by saying something [bad] about a [Muslim] brother of yours or by telling [you] something [bad] that he said about you, even if there’s been some coldness and distance between you and [that Muslim] brother of yours.
Rather, tell him off and stop him from doing this so that he doesn’t take on this despicable character trait.
Al-Faḍl ibn Abī ʿAyyāsh said:
I was sitting with Wahb ibn Munabbih [when] a man came to him and said, “I passed by so-and-so, and he was insulting you.”
Upon that, [Wahb] got angry and said, “The Devil couldn’t find [anyone to be] a messenger other than you.”
Source: @m_g_alomari. 10 Jan 22. 14:38 GMT+3.
لا تفتح مجالا لمن يتقرب إليك بالكلام في أخيك، أو بنقل كلامه عنك؛ ولو كان بينك وبين أخيك جفاء. بل ازجره عن هذا الفعل لئلا يتخلق بهذا الخلق الذميم. قال الفضل بن أبي عياش:"كنت جالسا مع وهب بن منبِّه، فأتاه رجل، فقال: إنِّي مررت بفلان وهو يشتُمك. فغضب، فقال:ما وجد الشيطان رسولا غيرك"
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Souls were created with a natural inclination to love those who do good to them, but this, in reality, is only loving the good being done [to them], not the doers of [that] good themselves. If [that doing of good] were to be cut off, that love would fade away and maybe [even] leave behind hatred. That, then, is not [love] for Allāh’s sake ….
Whoever says that he loves for Allāh’s sake someone who’s giving him [something or the other], then that’s a lie, an impossibility, and fraudulent misrepresentation through speech.
Majmūʿ Al-Fatāwá, vol. 10, p. 609, as quoted by Shaikh ʿAbdullāh Al-Bukhārī.
Source: @dr_albukhary. 8 Jan 22. 19:54 GMT+3.
قال شيخ الإسلام ابن تيميّة: "قد جُبلتْ النّفوسُ على حبّ مَن أحسن إليها،لكن هذا في الحقيقة إنّما هو محبّة الإحسان لا نفس المُحسن،ولو قُطع لاضمحلّ ذلك الحُبُّ،وربّما أعقب بُغضاً،فإنّه ليس لله.. ومن قال:إنّه يُحبُّ مَن يُعطيه لله؛فهذا كذبٌ ومحالٌ و زورٌ مِن القول" (المجموع)(١٠/ ٦٠٩)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From the greatest causes of ideological deviations [that occur] among the youth is [their] listening to [any and] every individual, since not everyone whose tongue comes out with eloquent Arabic and uses the language of [Islamic] studies and scholarly words is to be listened to.
The religion [of Islam] and its rulings is the most precious thing you possess, so if you were to hand over the reins that control you to every speaker, you’d fall upon destruction.
And the solid, well-known principle is: “Indeed this knowledge is religion, so look to see from whom who take your religion.”
Source: @m_g_alomari. 6 Jan 2022. 15:32 GMT+3.
من أكبر أسباب الانحراف الفكري عند الشباب السماع لكل أحد فليس كل من أقام لسانه بالعربي الفصيح، واستعمل لغة العلم، ومفردات العلماء، يُسمع له. الدين وأحكامه أعز ما تملك؛ فإن سلمت قيادك لكل متحدث هلكت. والقاعدة المتينة المشهورة :"إن هذا العلم دين فانظروا عمن تأخذون دينكم"
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Al-Fuḍail ibn ʿIyāḍ, may Allāh have mercy on him, said, “One who knows people will find inner peace.” He means–and Allāh knows best–that [one should know] that [people] can neither help [us] nor harm [us unless Allāh wills].
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Watch out for one who goes too far in praising you, [giving] you above what you deserve, more than your watching out for one who is open about his enmity towards you; the hurt from the first, if he were to become cold and distant towards, you is more damaging and painful than from the second.
Don’t accept praise you don’t deserve; you might then be afflicted by criticism you don’t deserve.
Source: @m_g_alomari. 4 Jan 22. 14:15 GMT+3.
إحذر ممن يبالغ في الثناء عليك؛ ويعطيك فوق ما تستحق، أكثر من حذرك ممن يجاهرك العداوة. فألم الأول إن جافاك أنكى وأوجع من الثاني. لا تقبل ثناء لا تستحقه، فلعلك بذلك تبتلى بذم لا تستحقه.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Young children are rewarded for what they do of good deeds, even if the pens [of angels] remain lifted with regard to [recording] sins upon them….
[The Companions and other righteous people of the past] used to get young children to fast the Day of ʿĀshūrāʾ and other than [that]. So a young child is rewarded for his prayers, fasts, Ḥajj, and other than that of [good] deeds, and with that he’s considered to be of greater virtue than those who haven’t done as he’s done.
Majmūʿ Al-Fatāwá, vol. 2, p. 478, as quoted by the shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him.
Source: @dr_albukhary. 5 Dec 21. 23:46 GMT+3.
[نصيحةللأبوين] قال الإمام ابن تيمية:"الأطفال الصغار يُثابون على ما يفعلونه من الحسنات وإن كان القلمُ مرفوعاً عنهم في السيئات.. وكانوا يُصوِّمون الصغار يوم عاشوراء وغيرَه؛فالصبي يثاب على صلاته وصومه وحجه وغير ذلك من أعماله،ويُفضّل بذلك على من لم يعمل كعمله" (مجموع الفتاوى)(٤/ ٢٧٨)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Maintaining appearances of friendship and harmony among brothers, trying to establish that in [all] honesty, and doing [one’s] best to keep that going [are all matters] that come under Islamic legislation and [that] are urged [by Islamic] texts, along with having patience, conceiving excuses [for others], closing off the ways that lead to splitting, debilitating the means that lead to differing, and tolerating whatever is possible from that.
Source: @m_g_alomari. 13 Dec 21. 16:35 GMT+3.
الحفاظ على إظهار الألفة بين الإخوة، والسعي في ثباتها بصدق، وبذل الجهد في استمرارها، أمر جاءت به الشريعة، وحثت عليه النصوص، مع الصبر، واحتمال الأعذار، وإغلاق سبل التفرق، وإضعاف وسائل الاختلاف، واحتمال ما كان ممكنا من ذلك.
—he counted them as five on his fingers—and then said: “Whoever says them during a day or during a night or in a month and then dies on that day or that night or that month, will have his sins forgiven.”
Rated ṣaḥīḥ li ghairihi [authentic due to supporting narrations] by Al-Albānī in Ṣaḥīḥ Al-Targhīb wa-l-Tarhīb, vol. 3, p. 362.
¹There is nothing to be worshiped in truth except Allāh, and Allāh is the greatest; there is nothing to be worshiped in truth except Allāh alone; there is nothing to be worshiped in truth except Allāh, and He has no one sharing [anything] with Him; there is nothing to be worshiped in truth except Allāh—to Him alone do all things belong and the decision over all things, and to Him alone is due all praise and gratitude; there is nothing to be worshiped in truth except Allāh, and there is no changing any situation and no ability to do so except as Allāh wills and ordains.
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
Harms and corrupting influences related to people’s beliefs–from shirk,¹ baseless sayings and superstitions, and various forms of misguidance–are a thousand times more dangerous than [those] that come about from corrupt governance and other than that.
¹treating other than Allāh as an equal of Allāh in something that is only Allāh’s (trans.)
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
From the greatest of filth [to be found] in hearts is [that which] occurs of hatred and malice in the heart of a slave toward the best of believers, the heads amongst Allāh’s most pious believers, after the prophets.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Get yourself in the habit of mentally anticipating the worst possible outcomes so that it becomes easy for you to overcome crisis situations. Prepare yourself mentally for:
separation from a loved one;
animosity or hostility from a friend;
the deception or conspiring of someone close [to you against you];
setbacks or failures occurring;
losses taking place.
But don’t let that stop you from being optimistic; don’t let pessimism find its way into your heart. For between pessimism and anticipating worst possible outcomes is a [clear] distinction, just as there is between the sky and the earth.
Source: @m_g_alomari. 4 Dec 21. 16:28 GMT+3.
وطّن نفسك على تقدير أسوأ الاحتمالات، حتى يتهيأ لك تجاوز الأزمات. وطن نفسك على: مفارقة الحبيب عداوة الصديق مكر القريب حصول الإخفاقات وقوع الخسائر ولكن لا يمنعك ذلك أن تكون متفائلا، لا يتطرق إلى قلبك التشاؤم، فبين التشاؤم، وتقدير أسوأ الاحتمالات فرق كما بين السماء والأرض.
Having Good Thoughts of Allāh and Having Him with Us
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Allāh the All-High says: “I am [to] my slave as he holds Me to be.”¹
So hold good thoughts of your Lord that He forgives those who repent, responds to those who call upon Him, and gives those in need [what they need].
Remember and mention Him frequently, and you’ll have His special Maʿīyyah–[His being with you, while He is above His throne, with His knowledge and special care]– protecting you, taking care of you, and coming to your aid.
O Allāh, we can’t change [our situation], and we have no power [to do so], unless You [ordain that and help us]. O Allāh, don’t leave us to ourselves for even the flash of an eye.
¹Ṣaḥīḥ Muslim, 2675 (trans.)
Source: @m_g_alomari. 15 Nov 21. 20:57 GMT+3.
يَقُولُ اللهُ تعالى:" أَنَا عِنْد ظَنّ عَبْدي بِي، وَأَنَا مَعَهُ حِين يَذكُرنِي". فأحسنوا الظن بربكم، أنه يغفر للتائب، ويستجيب للداعي، ويعطي المحتاج. وأكثروا من ذكره تنالوا معيته الخاصة، يحفظكم ويرعاكم وينصركم. اللهم لا حول ولا قوة لنا إلا بك، اللهم لا تكلنا إلى أنفسنا طرفة عين.
Abū ʿAmr ibn Al-ʿAlāʾ Al-Baṣrī, may Allāh have mercy on him, said:
It’s not from [good] manners that you respond to one who hasn’t asked you; or ask one who doesn’t respond to you; or speak to someone who doesn’t listen to you.
Al-Ādāb Al-Sharʿiyyah by Ibn Mufliḥ, vol. 3, p. 414.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
He who leaves the People of the Truth will be afflicted with the People of Falsehood. And worse than that is his getting to a [certain] point with them [so that] he [starts] making excuses for them, defending them, standing up for them, and adopting their ideas.
Holding on to the truth is a blessing, and being with its people is a blessing–even if [it were the case that] they had [some] shortcomings–since others have that and more.
Source: @m_g_alomari. 27 Nov 21. 20:27 GMT+3.
من ترك أهل الحقّ، سيبتلى بأهل الباطل، وأشد من ذلك أن يبلغ مبلغا معهم؛ يبرّر لهم، ويدافع عنهم، ويحامي عليهم، ويتبنى فكرهم. التمسك بالحقّ نعمة، ومصاحبة أهله نعمة، وإن كان عندهم نقص؛ فعند غيرهم ذلك وأكثر.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
When you’ve tried your best to do what’s upon you, and you’ve done properly what you’re supposed to, while you’ve feared Allāh in [doing] that and kept in mind that He watches you, don’t then give any thought, at this point, to an unfair evaluation [or] an unjust criticism.
This is where clarification and defending [oneself] against oppression come in, if [that’s going to be] beneficial; otherwise, [it’s time] to act oblivious … (as if you never heard a thing [or] he never said [it]).
Source: @m_g_alomari. 9 Nov 21. 16:08 GMT+3.
حين تبذل جهدك فيما يجب عليك، وتتقن ما يلزمك، وقد راقبت الله في ذلك، فلا تنظر حينها لنقد جائر، وانتقاد ظالم. هنا دور التبيين ودفع المظلمة إن كان نافعا، وإلا فالتغافل.. (كأنك لم تسمع ولم يقل)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t have good thoughts about an Ikhwānī claiming [he has] protective feelings over the religion while he goes against the religion with his sectarianism and fanaticism, nor about a libertarian promising people freedom while he’s a slave [himself] to the rotten filth of his ideology.
Source: @m_g_alomari. 30 Nov 21. 16:27 GMT+3.
لا تحسن الظن بإخواني يدعي الغيرة الدينية، وهو مخالف للدين بتحزبه، وتعصبه. ولا ليبرالي يعد الناس بالحرية، وهو عبدٌ لعفونة فكره.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
It is unimaginable that clean, clear reasoning will ever go against authentic [Islamic] texts; [it is] only that those who go against the Book, Sunnah, and consensus [of Muslim scholars], the ones who claim to have arrived at incontrovertible intellectual findings, [that] they only have with them cloudy things that look intellectually acceptable but aren’t actually [so].
One of the two [daughters] said, “O dear father of mine, hire him. Truly, the best of people you could [possibly] hire are the strong and capable, the trustworthy and reliable.” (Al-Qaṣaṣ, 26)
Imām Al-Saʿdī, may Allāh have mercy on him, said:
“‘Truly, the best of people you could [possibly] hire are the strong and capable, the trustworthy and reliable,'” i.e., truly, Mūsá has more right to be hired than others since he has both strength and trustworthiness combined, and the best of people to hire is one who has the two [of those qualities] combined–strength and ability to do what he was hired to do, and trustworthiness with regard to [that], without any betrayal of trusts.
These two qualities should be considered by everyone putting [another] person in charge of some job, [either] by hiring him or some other [way], because shortcomings won’t come about other than by [the person] missing both [these qualities] or one of the two. As for [a person] having both [qualities] together, then no doubt the job will get finished and done completely.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said: “Imām Ibn Al-Qayyim, after mentioning a useful language point [he had gained] from his shaikh, Shaikh Al-Islām Ibn Taimiyyah, said:
For the like of these useful points that are almost never found in books, sitting with shaikhs and scholars is needed.
Badāʾiʿ Al-Fawāʾid, vol. 1, p. 175
Source: @dr_albukhary. 27 Nov 21. 22:54 GMT+3.
[من محاسن الجلوس للعلماء] قال الإمامُ ابن القيّم بعد أنْ ذكر فائدةً لُغويّة عن شيخه شيخ الإسلام ابن تيميّة: "ولمثل هذه الفوائِدِ الّتي لا تكادُ تُوجدُ في الكُتُب؛ يُحتاجُ إلى مُجالسةِ الشّيوخ والعُلماءِ" (بدائع الفوائد)(١/ ١٧٥)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Ibn Al-Qayyim, may Allāh have mercy on him, said:
By Allāh! The enemy has never [managed to] attack you except after Al-Walī¹ having turned away from you. So don’t think that the Devil has overcome but rather that Al-Ḥāfiẓ² has turned aside. (Al-Fawāʾid, p. 79)
O Allāh, don’t leave us to ourselves for [even] the flash of an eye; come to our aid and support us. O Allāh, grant us the means by which we can obey You, and make the ways to [obtaining] Your pleasure easy for us. Accept from us our [good] deeds, and overlook from us our evil [ones].
¹the One with absolute control and management over all things (trans.)
²the Preserver and Protector of all things (trans.)
Source: @m_g_alomari. 13 Nov 21. 06:52 GMT+3.
قال ابن القيم رحمه الله :"تالله! ما عدا عليك العدو إلا بعد أن تولى عنك الولي، فلا تظن أن الشيطان غلب، ولكن الحافظ اعرض". الفوائد ص 79 اللهم لا تكلنا إلى أنفسنا طرفة عين، وكن لنا معينا وظهيرا. اللهم ارزقنا من أسباب طاعتك، ويسر لنا سبل مرضاتك، وتقبل منا أعمالنا، وتجاوز عنا سيئاتنا
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Your having been afflicted by [some] bad or evil person in your life is not an excuse for you to generalize [that as a] judgment against everyone–like an employee [might generalize], having had an autocratic manager in the past; a wife, having had an oppressive husband, [now] divorced; a business partner, having [once] had a partner who cheated him.
Don’t let fear and agitation stay with you so that [they] stop you from having beneficial relationships [with others] and [going for] things that are good for you in religious or worldly matters.
Seek Allāh’s help, pray the Istikharah prayer [asking Him to grant you what’s best in a decision], and be optimistic.
Source: @m_g_alomari. 25 Nov 21. 11:47 GMT+3.
كونك تبتلى بشخص سيء، في حياتك، ليس عذرا لك أن تعمم هذا الحكم على الجميع. كالموظف مع مديره السابق المتسلط والزوجة مع طليقها الظالم والشريك مع شريكه المخادع لا تستصحب الخوف والقلق، فيحجزك ذلك عن العلاقات النافعة، ومصالحك الدينية والدنيوية. استعن بالله، واستخر، وتفاءل.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Al-Ḥāfiẓ Abū Ḥātim Al-Bustī said:
An intelligent person doesn’t make friends with chameleons or treat as brothers people who keep changing what they’re upon; and he won’t show any affection on the outside except as he has it on the inside; and he won’t keep on the inside other than what’s more than what he shows on the outside….
Rawḍah Al-ʿUqalāʾ wa Nuzhah Al-Fuḍalāʾ, p. 197.
Source: @dr_albukhary. 22 Nov 21. 11:30 GMT+3.
[لا تُصادق المتلوّن] قال الحافظ أبو حاتم البُستيُّ: "العاقلُ لا يُصادِقُ المتلوّن، ولا يُؤاخي المتقلّب، ولا يُظهرُ مِنَ الوِداد إلّا مثل مَا يُضمر، ولا يُضمرُ إلّا فوق ما يُظهر…" (روضة العُقلاء ونزهة الفضلاء)(ص١٩٧)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
We end up forgetting many of the good things [we already have] when our [hearts] start longing for others.
We get preoccupied seeking the good things we don’t have; then we forget the good things we [already] do.
So we don’t end up showing gratitude for what we do have, and maybe we don’t end up getting what we don’t.
So what kind of loss [for a person] is this?!
Source: @m_g_alomari. 10 Oct 21. 19:03 GMT+3.
يحصل منّا نسيانُ كثيرٍ من النّعم، حين تتوقُ أنفسُنا إلى غيرها. نتشاغلُ بطلب النّعم المفقودة، فننسى النّعم الموجودة. فلا نحققّ شكرَ ما بين أيدينا، ولعلنا لا نحصّل ما هو غائب عنّا. فأيّ خسارةٍ هذه؟!.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From the greatest of harms [to come] from women upon women is the harm that some divorcees bring upon women who are [still] married.
Their advice: We’ve found, in getting divorced, peace of mind and freedom, so don’t tie yourself down to a husband that doesn’t know your worth; instead, breathe in the [fresh] air of freedom.
If she really wanted good for her, she would’ve said: save your home, take care of your children, and be patient with your husband, as long as it’s possible to be patient.
Source: @m_g_alomari. 21 Nov 21. 17:39 GMT+3.
من أضرّ النساء على النساء، ضرر بعض المطلقات على المتزوجات. وصيتهن: رأينا في الطلاق راحة، وحرية، فلا تكبلي نفسك عند زوج لا يعرف قدرك، بل استنشقي هواء الحرية. ولو كانت ناصحة لقالت: احفظي بيتك، واعتني بأولادك، واصبري على زوجك؛ ما دام الصبر ممكنا.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Guard over your being truthful at every time and place and beware of lying, even over a slight matter–one who gets used to lying will feel uneasy about [saying] the truth, and [saying it] will become difficult for him.
Mālik ibn Dīnār, may Allāh have mercy on him, said: “Honesty and Dishonesty fight each other in [people’s] hearts until one of them expels the other.”
Ibn Abī Al-Dunyā. Al-Ṣamt, p. 512.
Source: @m_g_alomari. 13 Nov 21. 15:02 GMT+3.
حافظ على صدقك في كلّ زمان ومكان، وإياك والكذب؛ ولو في الأمر اليسير، فمن اعتاد الكذب، استوحش من الصدق، وصعب عليه ذلك. قال مالك بن دينار رحمه الله : «الصدق والكذب يعتركان في القلب؛ حتى يخرج أحدهما صاحبه» الصمت لابن أبي الدنيا (512)
An Absolute Certainty That Brings Great Comfort and Relief
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
No one holds control over what we’re given in life other than Allāh. He’s the One who facilitates the means to it and withholds whatever He wills of that for a wisdom.
[That applies] in issues of wealth, employment, marriage, and other than that.
From the absolute certainties that [you] must hold onto in all situations is your knowing that whatever Allāh has ordained, no created being can withhold; and whatever He has withheld from you, no created being can facilitate.
By doing that, souls come to feel at peace and hearts come to feel great happiness and relief.
Source: @m_g_alomari. 13 Nov 21. 14:59 GMT+3.
لا يملك الرزق إلا الله، وهو الذي ييسر أسبابه، ويمنع ما يشاء من ذلك لحكمة. في باب المال، والوظيفة، والزواج، وغير ذلك. فمن اليقينيات التي يجب مصاحبتها في كل حال؛ أن تعلم أن ما قدره الله لا يمنعه مخلوق، وما منعه عنك لا ييسره مخلوق. فبذلك تطمئن النفوس، وتنشرح الصدور.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Being dutiful and treating [one’s] father and mother well, [one of the greatest obligations in Islam], can happen by giving them money to spend every month, organizing a driver [for them], or bringing over a housemaid. In reality, though, it’s greater than that.
It’s being passionate about treating them well and being dutiful to them; [it’s] having a desire to do good for them, being happy to be of service [to them], and rushing [to care of their needs] before being asked to; [it’s] feeling glad and gratified that they’re around and feeling comfort and enjoyment in being near both of them.
Source: @m_g_alomari. 8 Nov 21. 12:35 GMT+3.
البر بالآباء والأمهات قد يكون بإعطاء نفقة شهرية، أو تهيئة سائق، أو جلب عاملة منزلية. لكنه في الحقيقة فوق ذلك. هو شغف بالبر، ورغبة بالإحسان، وسعادة بالخدمة، ومبادرة قبل الطلب، وفرح بوجودهما، وأنس بالقرب منهما.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
The love [between a couple facing marital difficulties] has to be renewed; the differences and things holding them back from being together, put an end to–without them piling up, after which fixing things becomes difficult.
And [there must be] a resolve to take advantage of every means of bringing hearts together in order to keep out all cold treatment and distancing, [both of] whose growth the devil promotes and paves the way towards.
Source: @m_g_alomari. 25 Jun 20. 23:23 GMT+3.
#حتى_لايقع_الطلاق(١٠) لابد من تجديد الود، وإنهاء الخلافات، والحيلولة دون تراكمها، فيصعب بعد ذلك علاجها. والعزم على بذل أسباب التآلف لنبذ الجفاء والوحشة؛ التي ينميها الشيطان ويهيء أسبابها.
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A wife’s showing she doesn’t need her husband, whether that’s by her being employed or by some other way, and [her] working to take over being in charge [of the family] from him, or fighting with him over it: all of that is from the causes of instability in a family.
Source: @m_g_alomari. 25 Jun 20. 23:23 GMT+3.
#حتى_لايقع_الطلاق(٩) اظهار الزوجة الاستغناء عن الزوج، سواء بكونها موظفة أو غير ذلك. والسعي في أخذ القوامة عنه، أو منازعته فيها، كلّ ذلك من أسباب عدم الاستقرار الأسريّ.
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
[The way] some husbands point out their wives’ faults [to them] again and again and then follow that up by mentioning their desire to get more than one wife is one of those things that kills the joy [for a wife] and leads to ruining a good thing and driving [her] away.
Then what kind of love does a husband expect to get [from her] after that?!
Source: @m_g_alomari. 25 Jun 20. 23:22 GMT+3.
#حتى_لايقع_الطلاق(٨) تكرار بعض الأزواج لعيوب الزوجات وإتباع ذلك بذكر الرغبة في التعدد؛ منغصٌ من المنغصات، وسبب تكدير وتنفير. فأي ودّ ينتظره الزوج بعد ذلك ؟!.
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
That there’s trust between husband and wife is a matter of utmost importance. A man’s looking out to discover [something bad] from his wife and waiting for her [to slip up] and a woman’s doing the same to her husband is proof that things aren’t stable [in a marriage].
Doubt entering between husband and wife is an announcement of a [potential] split and is a path from among the various paths that lead to divorce.
Source: @m_g_alomari. 25 Jun 20. 23:21 GMT+3.
#حتى_لايقع_الطلاق (٧) وجود الثقة بين الزوجين أمر في غاية الأهمية، فتتبع الرجل لزوجته والتربص بها وكذلك المرأة لزوجها؛ دليل على عدم الاستقرار ودخول الشك بين الزوجين؛ مؤذن بالافتراق وسبيل من سبل الطلاق.
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Among the reasons [marriages] break up is weak moral restraint, falling into sins, and laxity about that; sins have a tremendous effect on the occurrence of disputes.
But few are they from married couples who wake up and realize that.
Source: @m_g_alomari. 25 Jun 20. 23:21 GMT+3.
#حتى_لايقع_الطلاق(٦) من أسباب الافتراق ضعف الوازع الديني، والوقوع في المعاصي والتهاون في ذلك. فالمعاصي لها أثرٌ عظيم في وجود النزاعات. ولكن قليل من الأزواج من يتفطن لذلك.
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Polygyny is a matter that Allāh has legislated for numerous wisdoms.
But many men who’ve engaged in polygyny have marred its image, [not having done it properly, it] then becoming a cause of losing their family and children. And they’ve put people off [polygyny] as well—those who’ve made it their primary occupation to [get other] men to do it; in fact, they [even] insinuate that those who don’t do it are lacking in their manhood!!!
Source: @m_g_alomari. 25 Jun 20. 23:20 GMT+3.
#حتى_لايقع_الطلاق(٥) التعدد أمر شرعه الله لحكم كثيرة. لكن شوهه كثيرٌ من الرجال، ممن عدّد فكان ذلك سببا لتضييع أسرته وأبنائه. ونفّر منه كذلك؛ من جعله شغله الشاغل دعوة الرجال إليه؛ بل ويتّهم من لم يحصل منه ذلك بنقصان رجولته !!!
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
If both husband and wife were to take care of their individual responsibilities in family matters, in their marital life, and in whatever’s related to [their] children—and that [happens] by their fulfilling [all] obligations [in Islam] and knowing the rights [of others]—we wouldn’t find, under the portico of [any] court of law, anything of disputes concerning that.
Source: @m_g_alomari. 25 Jun 19. 23:19 GMT+3.
#حتى_لايقع_الطلاق(٤) لو قام الزوجان بمسئوليتهما في أمر الأسرة وفي حياتهما الزوجية وما يتعلق بالأبناء وذلك بالقيام بالواجبات، ومعرفة الحقوق لما وجدنا في أروقة المحاكم شيئا من النزاع في ذلك.
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A wife mustn’t lend her ear to everyone who offers [her] advice, even if [that person] were the closest of close people [to her] like [her own] sister or a friend. She should only consider those who advise her from among them [whose advice is] in accordance with the dictates of Islamic law and wisdom; then [that person’s] advice will bring about more good, prevent harm, and fix what’s wrong.
How often it is a piece of advice looks like mercy on the outside while its inner reality and effects are [really] separation and conflict.
Source: @m_g_alomari. 25 Jun 19. 23:19 GMT+3.
#حتى_لايقع_الطلاق (٣) لا تعطي الزوجة سمعها لكل ناصح، ولو كان الناصح أقرب قريب كأخت أو صديقة. وإنما تنظر من تنصحها منهن بمقتضى الشرع، والحكمة، فيكون في نصحها تنمية خير، ودفع ضرر، وإصلاح خلل. فكم من نصيحة ظاهرها الرحمة وباطنها وآثارها الفرقة والنزاع.
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
[Consider] the ḥadīth: “A believing man should not [completely] hate a believing woman [he’s married to]; if he were to hate some aspect of her character, he should [at the same time] be pleased with another one of hers.”
Meaning: a husband should not hate his wife just because he sees a mistake [she’s made] or comes to know of a sin [she’s fallen into]. And a wife is likewise addressed with the same.
Who’s someone who never makes mistakes?!
Source: @m_g_alomari. 25 Jun 19. 23:19 GMT+3.
#حتى_لايقع_الطلاق (٢) في الحديث «لَا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ» أي: لا يبغض الزوج زوجته لمجرد أن رأى خطأ أو وقف على زلل. وكذلك الزوجة مخاطبة بذلك فمن ذا الذي لا يخطئ؟!
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
The starting point concerning relationships between married couples is that [they’re supposed to be] lasting and ongoing, not [ending in] divorce and splitting up.
So it’s not right that a couple mention divorce during an argument or dispute; instead, each must do his [or her] best to calm the situation down and solve the problem.
Source: @m_g_alomari. 25 Jun 19. 23:18 GMT+3.
#حتى_لايقع_الطلاق (١) الأصل في العلاقة بين الزوجين هو الديمومة والاستمرار، وليس الطلاق والفراق. فلا ينبغي للزوجين أن يذكرا أمر الطلاق في حال النزاع، بل يبذل كلّ واحد جهده في تهدئة الأمر وحلّ الإشكال.
— د.محمد بن غالب العُمري (@m_g_alomari) June 25, 2019
A Father’s Role in Monitoring Memorization of the Qurʾān
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A father’s monitoring his children in the matter of memorizing the Qurʾān and [his] testing them from time to time on that strengthens the bond between them and brings happiness to the hearts of fathers [in seeing] their children progressing, just as it brings happiness to the hearts of the children [in seeing] their fathers looking out for them.
[Qurʾān] memorization circles are important, but your looking out [for your children], you [in particular], O fathers, is [even] more important.
Source: @m_g_alomari.14 Oct 21. 14:43 GMT+3.
متابعة الأب للأبناء في مسألة حفظ القرآن، واختبارهم أحيانا في ذلك. تعزز العلاقة بينهما، وتسعد قلوب الآباء بتقدم أبنائهم، كما تسعد قلوب الأبناء بعناية الآباء بهم. حلق التحفيظ مهمّة، لكن عنايتك أنت أيها الأب أهم.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Watch out you don’t give advice [to people, coming to them] from a high level. Show some compassion and be a little easy to deal with when [you’re] giving advice and give it in a nice way that brings about conviction and leads to acceptance; accepting the truth is heavy on the souls of many.
So your holding on to your rough, poor manners on the basis that the truth is with you is not going to bring hearts closer or make them inclined toward what’s right.
Were you to be rough in the way you speak, harsh and hard-hearted, they would splinter away from you into all different directions. (Āl ʿImrān, 159)
Source: @m_g_alomari. 30 Oct 21. 18:49 GMT+3
إياك أن تنصح من مستوى عال اخفض جناحك قليلا عند النصح، واعرضه بأسلوب لطيف يحقق القناعات، ويقود للقبول. فقبول الحق ثقيل على كثير من النفوس. فتمسكك بفظاظتك بدعوى أن الحقّ معك، لن يقرب القلوب، ويميلها نحو الصواب. ﴿وَلَوۡ كُنت فَظًّا غَلِیظ ٱلۡقَلۡبِ لَٱنفَضُّوا۟ مِنۡ حَوۡلِكَۖ﴾
The Only Disbeliever in the Prophet ﷺ Who Was Mentioned by Name in the Qurʾān
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Allāh has not revealed in the Qurʾān the condemnation by name of anyone from among those who disbelieved in the Prophet ﷺ other than this man [Abū Lahab, the uncle of the Prophet ﷺ,] and his wife. In this, from the lessons and clear proofs [that may be drawn from it], is that [people’s] lineages are irrelevant; in fact, the condemnation and punishment for someone of noble blood and lineage is more severe when he goes against that which is upon him of beliefs and righteous actions.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Justice necessitates that [Islamic] knowledge precede it, since one who doesn’t have knowledge, doesn’t know what justice is; people [as a general rule] are unjust, oppressive, and ignorant except those whom Allāh has guided to true repentance, [who] then became knowledgeable and just.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t let your hatred for a person stop you from being just with him, [from your being] balanced and fair in your judgments upon him.
And watch out that you don’t block him from [getting any] right of his, or [that] you take steps to cause him harm, as a means of getting release for what’s in your soul; that’s reprehensible. And more reprehensible than that would be your dressing up your nasty dealings in religious clothing and [a pretense of] jealous protectiveness over Islamic law.
You would then have fallen into acts of oppression, and how could you possibly get yourself out of that other than through true, correct repentance?
Source: @m_g_alomari. 27 Oct 21. 12:08 GMT+3.
لا يمنعك بغضك لفلان أن تكون منصفا معه، عدلا في الحكم عليه. وإياك أن تمنعه حقا هو له، أو تسعى في ضرره، تشفيا لما في نفسك، فذلك قبيح، وأقبح منه أن تُلبس سوء تعاملك لباس الدين، والغيرة الشرعية. فقد وقعت بذلك في مظالم، أنى لك أن تخرج منها إلا بالتوبة الصحيحة الصادقة.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
With it having become [so] easy to connect with others and [with] the circle of [our] social acquaintances having become [so] wide, a husband must wake up and take notice, [just as] a wife must wake up and take notice, of [the fact] that their connection to each other is more powerful than many [other] connections and that their need for each other is greater than their need for [so many] others.
Don’t put your focus on distant [connections], claiming it’s out of compassion [for them], while you neglect those who are close [to you], those who have rights [upon you or share] ties of blood.
Source: @m_g_alomari. 24 Oct 21. 21:03 GMT+3.
في ظل سهولة التواصل مع الآخرين، وتوسع دائرة المعارف الاجتماعية، لابد أن ينتبه الزوج، وتنتبه الزوجة إلى أن صلتهما ببعضهما، أقوى من كثير من الصلات، وحاجتهما إلى بعضهما أكثر من حاجتهما إلى غيرهما. لا تهتموا بالأباعد بدعوى التراحم، وأنتم تهملون الأقارب الذين لهم حق ونسب.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
[E]very good thing from Him is a favor; every punishment, justice. He is [never] to be questioned about [anything] He does because of His perfect wisdom, mercy, and justice–not simply because of His insuperable force and might [or because of] His power and ability.
When We Can’t Figure Out Why We’re Feeling Worried or Tense
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From the toughest of tensions or anxieties [to overcome] are those whose causes you’re not aware of. It’s as if something were heavy and pressing down on your chest and paralyzing your limbs.
These [feelings] are wake up calls for self-review, pause points to reflect upon personal accountability.
When a believer thinks about what might have caused his worry [or] distress–that maybe it’s some oppression he fell into, some sin he engaged in, or some careless neglect he had grown used to–he fixes his situation by repenting, asking [Allāh] for forgiveness, and turning back [to Him] until he sees those clouds disappear from the sky, bit by bit.
Source: @m_g_alomari. 26 Sep 21. 15:43 GMT+3.
من أصعب الهموم: تلك التي لا تعرف سببها. كأن شيء يجثم على صدرك، ويشلّ أطرافك. هي منبّهات للمراجعة، ومحطات للمحاسبة. حينها يفكّر المؤمن في سبب همه وغمه، لعلها مظلمة وقع فيها، أو ذنب قارفه، أو غفلة اعتادها. فيصلح من حاله توبةً واستغفاراً وإنابةً، حتى يرى تقشّع تلك الغيمة عن سمائه.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A young woman getting on in years without having married–that’s not a sin for which she should be blamed, nor does it mean [her] life is over, since Allāh may well have kept something bad or evil away from her that she knows nothing about, or He may well have delayed for a later time something of good to come to her that she knows nothing about.
Getting married is something [Allāh] provides [us], from among all the things [He] provides. [He] might make it easy, He might delay it, or He might not ordain it [at all] for a slave [of His], that being a test [or] a trial [for him].
Source: @m_g_alomari. 18 Oct 21. 21:53 GMT+3.
كون الفتاة تقدم سنُّها ولم تتزوج فليس ذلك بذنب تلام عليه ولا يعني ذلك نهاية الحياة فلعل الله صرف عنها شرا لا تعلمه أو لعله أخّر لها خيرا لا تدري عنه الزواج رزق من جملة الأرزاق، قد ييسره الله، وقد يؤخره، أو لا يقدره للعبد؛ ابتلاء وامتحانا.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Just thinking [about the fact] that the person you love the most of all people, not to mention anyone else, will forget about you [just] a few days, or [even] hours, after your death and will become so preoccupied with other things that he [or she] won’t even pray for you or give charity on your behalf–just thinking about this is enough for you to never [allow] pleasing any person to come before pleasing Allāh, even if that person were the closest of all close people to you.
Source: @m_g_alomari. 13 Oct 21. 10:47 GMT+3.
مجرد التفكير بأن أحبّ الناس إلى قلبك؛ – فضلا عن غيره-، بعد موتك بأيام أو ساعات سينساك، وسيتشاغل حتى عن الدعاء لك، والصدقة عنك. مجرد هذا التفكير يكفي في أن لا تجعل رضا أحد مقدما على رضا الله، ولو كان أقرب قريب.
The great scholar, Muḥammad ibn ʿAlī Al-Shawkānī, said:
Up until now, I have [still] not found any proof establishing [the validity of celebrating the Prophet’s ﷺ birthday in Islam] from the Qur’an, Sunnah, ijmāʿ [scholarly consensus], qiyās [deduction by analogy], or istidlāl [any other kind of proof].
In fact, Muslims have always been in agreement that this [practice] never existed during the time of the best of generations, nor that of those who came after them, nor that of those who came after [that second generation].
Al-Fath Ar-Rabbaani, 2/1087, as quoted by Shaikh ʿAbdullāh Al-Bukhārī.
Source: @dr_albukhary. 7 Oct 21. 19:33 GMT+3.
[قولٌ في المولد] للعلّامة الشّوكانيّ بحثٌ حول حكم المولد، وممّا قاله فيه: "لم أجد إلى الآن دليلاً يدلّ على ثبوته من كتابٍ ولا سنّةٍ ولا إجماع ولا قياسٍ ولا استدلالٍ؛ بل أجمع المسلمون أنّه لم يُوجد في عصر خير القرون،ولا الّذين يلونهم،ولا الّذين يلونهم" (الفتح الربانيّ)(٢/ ١٠٨٧)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Some people never [fail to have] pessimism in the things they say; frustration and defeat, in the words they use; dread, about the things they anticipate.
Sitting with [such people] brings upon sickness in the heart. If you were to come to [someone like that] in a sad state, you’d leave feeling very depressed. And if you were to come to him feeling happy about things, you’d go back worried and distressed.
Meeting [a person like that] leaves you with bad thoughts about everything and feelings of hatred towards life. He doesn’t know [anything about] the language of optimism, motivation, hope, or encouragement.
Long, sour, frowning face, eyebrows drawn together–getting away from him is gain, while getting near to him is loss.
Source: @m_g_alomari. 4 Oct 21. 18:21 GMT+3.
البعض لا يخلو كلامه من تشاؤم وعباراته من إحباط وتوقعاته من تخوّف مجالسته ممرضة للقلب إن جئته حزينا خرجت مكروبا وإن جئته سعيدا عدت مهموما لقاؤه يورثك إساءة الظن بكل شيء، وكره الحياة لا يعرف لغة التفاؤل، والتحفيز، والاستبشار. عبوس الوجه، مقطب الحاجبين. مفارقته مغنم، وقربه مغرم
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
[Consider] the ḥadīth “Tell [people] good things that will make them feel happy, and don’t drive them away”¹ and the ḥadīth “…and I like righteous, positive, encouraging words–good speech.”²
This is the default condition that a Muslim should be upon and that he should make [his] way of life:
being optimistic;
saying things that make people happy;
choosing the most beautiful words;
waiting for and expecting good things to happen
[being] far away from pessimism;
and negativity;
and expecting bad [things to happen];
and anticipating failure.
¹Agreed upon (trans.)
²Authenticated by Al-Albānī in Al-Silsilah Al-Ṣaḥīḥah, 786 (trans.)
Source: @m_g_alomari. 27 Jun 19. 18:12 GMT+3.
في الحديث (بشروا ولا تنفروا) وفي الحديث (وَيُعْجِبُنِي الْفَأْلُ الصَّالِحُ؛ الْكَلِمَةُ الْحسَنَةُ) هذا هو الأصل الذي ينبغي أن يكون عليه المسلم، وأنه يجعله منهج حياة التفاؤل والبشارة واختيار أجمل الألفاظ والتوقع بحصول الخير
بعيدا عن التشاؤم والسلبية وتوقع الشر وانتظار الفشل.
— د.محمد بن غالب العُمري (@m_g_alomari) June 27, 2019
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
When ʿAlī, may Allāh be pleased with him, wanted to head out on a journey to fight the Khawārij, an astrologer showed up before him and said, “O Emir of the Believers, don’t go out on [this] journey, because indeed the moon is in Scorpio, and if you were to travel while the moon were in Scorpio, those who were with you would be overcome and defeated,” or however he said it.
ʿAlī then said, “Rather, we’re going to travel, trusting in Allāh, relying upon Allāh, and not believing you [and your lies].”
So he set out on [that] journey and was so blessed in [it], that he ended up killing the broad mass of the Khawārij.
Some Things We’re Paid Back for Even in This Life, with Good or Bad
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From the hurt that weighs heavily on the hearts of fathers is seeing their sons in disagreement with one another, each brother asking [the other] to take care of [their] father, especially when [he’s] in poor health.
And he sees them, feeling himself a burden upon them.
How terrible these sons are in their wrongdoing and oppression; how horrible, their mistreatment [of their parent]; how evil, what they’re doing.
Good and bad treatment [of your parents] are debts [you incur that you will be] paid back for [in good or bad kind, even] before taking leave of this world.
Source: @m_g_alomari. 11 Oct 21. 06:15 GMT+3.
من الألم الذي يتعب قلوب الآباء، نظرهم إلى أبنائهم وهم يختلفون، كلّ أخٍ يطلب من أخيه أن يعتني بوالده، ولا سيما حال المرض. وهو ينظر إليهم، يشعر بثقله عليهم. ما أظلم هؤلاء الأبناء، وما أعظم عقوقهم، وما أسوأ فعلهم. البرّ والعقوق ديون تحصّل قبل مفارقة الدنيا.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
There’s an order of priorities in our lives, and there are priorities that are themselves [the things] that put our lives in order.
Make Allāh the most important of your priorities–to obey, to worship, to submit yourself to and follow, and to work for through deeds.
Everything after that will be put in order with His permission–how far He is above any imperfection.
Source: @m_g_alomari. 8 Oct 21. 13:54 GMT+3.
هناك ترتيب للأولويات في حياتنا وهناك أولويات هي التي ترتب حياتنا اجعل الله أهم أولوياتك، طاعة وعبادة، واتباعا وعملا. كل شيء بعد ذلك سيترتب بإذنه سبحانه.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From having a hard heart is your making a repentance that’s only on the tongue or your putting on a show of regret [that you don’t actually feel], while you’re determined [deep-down] to engage in that sin afterwards.
This stage [that you’ve reached] is from hard-heartedness–we ask Allāh to protect us from [ever reaching] it.
Source: @m_g_alomari. 8 Oct 21. 14:40 GMT+3.
من قسوة القلب، أن تتوب توبة لسانية، أو تظهر ندمك؛ وأنت عازم على مقارفة الذنب بعدها. هذه المرحلة من قسوة القلب نعوذ بالله منها.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
How strange it is to see someone avoiding whatever causes him some harm or unpleasantness, from annoying relationships and hurtful or troublesome people.
[Yet] he doesn’t avoid that which causes harm in his religion, from listening to people of misguidance and to ignorant individuals.
Your religion is your capital, [your principal investment], so don’t make it [some] common pastureland for [anyone and] everyone [to feed upon].
Source: @m_g_alomari. 26 Sep 21. 05:14 GMT+3.
عجبا ممن يعتزل ما يؤذيه من العلاقات المزعجة، والأشخاص المؤذين. ولا يعتزل ما يضر بدينه من السماع لأهل الضلال، والجهّال. دينك رأس مالك فلا تجعله كلأ مشاعا لكلّ أحد.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A large part of our anxieties [stems from] restricting ourselves to certain options over others.
One restricts himself to a specific job that he’s not suited to; or to studying within a particular specialization that’s not easy for him; or to marrying [someone] from a particular family that doesn’t seem easy or possible for him [to marry from]; or to maintaining relationships with certain individuals he [himself] doesn’t feel happy to be around.
Give yourself a variety of options to choose from out of [the realm of what’s] permissible and possible.
Source: @m_g_alomari. 27 Sep 21. 11:05 GMT+3.
جزء كبير من همومنا هو حصر أنفسنا في اختيارات معينة دون غيرها. يحصر نفسه في وظيفة معينة لا يوفَّق لها أو الدراسة في تخصص معين لا يتيسر له أو الزواج من بيت معين لا يتهيأ له أو إبقاء علاقات مع أفراد معينين لا يسعد معهم. نوّع اختياراتك بما أنها في المباح الممكن.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
The Soul loves [being] praised; is delighted [when] it’s treated with honor and respect; feels happy to be appreciated and recognized. That’s the nature of human beings.
What’s required from people [however] is that they push themselves to work and sacrifice–without waiting or expecting to be praised and treated with respect and honor. [That’s] because [a person’s] expecting that–without having achieved [what deserves to be recognized]–could cause him to leave off work or be weak in giving [to others].
So it’s not right for him to expect [to be praised], nor for others to leave off thanking one who deserves to be thanked.
Source: @m_g_alomari. 27 Sep 21. 17:37 GMT+3.
النفس تحب الثناء، وتفرح بالتكريم، ويسعدها التقدير. وتلك طبيعة البشر. والواجب على الإنسان، أن يوطن نفسه على العمل والبذل، دون انتظار الثناء والإكرام. فإن انتظاره لذلك – مع عدم تحققه-، قد يدعوه إلى ترك للعمل، وضعف العطاء. فلا يصح منه الانتظار، ولا من غيره ترك الشكر لمن يستحق الشكر.
The Sinning That’s in Despair, the Winning That’s in Striving
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A person’s despairing over [ever] reaching what Allāh loves and is pleased with in terms of getting to know Him and singling Him out in worship is a major sin from among the major sins [of Islam]. On the contrary, it’s upon him to hope [to reach] that and want it strongly.
But one who hopes to get something, seeks it out, and one who fears something, runs away from it. And if he strives hard, seeks Allāh the All-High’s help, keeps asking [Him] to forgive him, and keeps striving hard, then without fail, Allāh will grant him, out of His favor and grace, that which had never occurred to [him in his] mind.
Oppressors and Those Who Help Them Are All One and the Same
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
He ﷺ said: “Whoever helps against an adversary through means of oppression will remain under the wrath of Allāh until he pulls out [of that].”
Ibn Mājah, 2320; Al-Albānī rated it ṣaḥīḥ [authentic] (Ṣaḥīḥ Al-Jāmiʿ, 6049)
And it’s been established from Imām Maimūn ibn Mihrān [that he said]: “Oppressors, those who help in oppression, and those who like it [being done] are [all one and] the same.”
Al-Kharāʾiṭī in Masāwiʾ Al-Akhlāq, no. 595.
Source: 21 Sep 21. 14:54 GMT+3, (title his).
[الظّالم والمعين له سواءٌ] قال عليه الصّلاة والسّلام: (مَن أعان على خُصومةٍ بظُلمٍ لم يَزل في سخط الله حتى يَنزع) ابن ماجه(٢٣٢٠) وصححه الالباني(صحيح الجامع/٦٠٤٩) وثبت عن الإمام ميمون بن مهران:"الظّالمُ والمُعينُ على الظُّلم و المُحبُّ له سواءٌ" الخرائطي في(مساوئ الأخلاق)(رقم٥٩٥)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Among the reasons atheism spread in Europe is the conflict [that occurred] within the Church between Catholics and Protestants, which made people hate the religion and [hate] those who ascribed themselves to it.
So is the emergence of religious sects and the conflicts between them among the causes of the atheism that has spread among some of the children of Islam?!
They must then duly fear Allāh, all who’ve marred the [portrayal] of Islam and turned [people] away from it.
And he must duly fear Allāh, every Muslim, in [the matter of] his religion.
Source: @m_g_alomari. 21 Sep 21. 06:58 GMT+3.
من أسباب انتشار الإلحاد في أوروبا الصراع الكنسي بين الكاثوليك والبروتستانت، مما جعل الناس يكرهون الدين والمنتسبين إليه. فهل نشوء الأحزاب الدينية، والصراع بينها من أسباب الإلحاد المنتشر بين بعض أبناء الإسلام؟! فليتّق الله كلّ من شوّه الإسلام ونفّر منه. وليتق الله كل مسلم في دينه
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
The understanding a heart possesses was mentioned [as a question] in the presence of Imām Al-Shāfiʿī, to which he said:
Whoever would love to have Allāh open up his heart for him, or to enlighten it, it’s upon him then to leave off speaking about matters that are of no concern to him; to leave off sins and to stay clear of acts of disobedience; and to have for himself, in that which is between himself and Allāh, deeds that are unknown [to others]. Then, if he were to do that, Allāh would enlighten him with knowledge that would preoccupy him from other [things].
Manāqib Al-Shāfiʿī by Al-Baihaqī, vol. 2, p. 171.
Source: @dr_albukhary. 17 Sep 21. 19:13 GMT+3.
ذُكر عند الإمام الشافعي فهم القلب؟فقال: "مَن أحبّ أن يفتح الله له قلبه أو ينوّره؛فعليه بترك الكلام فيما لا يعنيه،وترك الذّنوب واجتناب المعاصي، ويكون له فيما بينه وبين الله خبيّةٌ من عمل؛فإنه إذا فعل ذلك فتح الله عليه من العلم ما يشغله عن غيره" (مناقب الشافعي)للبيهقي(٢/ ١٧١)
The Greater the Difficulty, the Greater the Reward?
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
And from the things that should be known is that Allāh’s pleasure or love is not [achieved] through just punishing oneself or burdening it with difficulties [such] that every time a deed is harder, it’s better, as so many ignorant people think–that rewards are in accordance with the difficulty [of deeds] in all things.
No! Rather rewards are in accordance with the benefits of a deed, the good it brings about, and its pluses; and in accordance with how much obedience [there is in it] to Allāh and His Messenger [ﷺ].
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A person might call [certain past] sins to mind and then repent of them, or he might make a general repentance without calling to mind, along with it, [any] sins of his [in particular]. However, if his intention was to make a general repentance, then [that] covers everything he holds to be a sin since a general repentance involves a general resolve to do what’s been commanded [in Islām] and leave off what’s been prohibited; similarly, it involves having general regret over [having fallen into] every prohibited thing.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
[You hear someone say], “You’re not suited or cut out [for this],” just because a mistake was made: the one who says this to you [is someone who] has [either] made a habit of discouraging others, [or he’s] one of [those] devils from among jinn and mankind who neither achieves success [himself], nor helps others to [achieve it].
Trust that, with Allāh’s permission, you’ve gained an attempt through your mistake or failure, and [quite] possibly later on, you’re going to gain success through it.
Source: @m_g_alomari. 18 Sep 21. 13:14 GMT+3.
"أنت لا تصلح" لمجرد حصول خطأ، كلمة يقولها لك من اعتاد التثبيط للآخرين، وبعض شياطين الجن والإنس ممن لا ينجحون، ولا يساعدون غيرهم على النجاح. ثق بإذن الله أن خطأك أو إخفاقك كسبت فيه المحاولة، وربما لاحقا تكسب فيه النجاح.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Soothsaying used to be prevalent in Arab lands; then when tawḥīd emerged, the devils fled, and it came to a halt or grew scarce.
Indeed after that, it shows up in places [where] the signs of tawḥīd are hidden.
Al-Nubuwwāt, vol. 2, p. 1019, as quoted by the shaikh, Dr. ʿAbdullāh Al-Bukhārī.
Source: @dr_albukhary. 12 Jun 21. 14:36 GMT+3.
[فضل التّوحيد] قال الإمامُ ابن تيميّةرحمه الله: "والكهانةُ كانت ظاهرةً كثيرةً بأرضِ العَرب، فلّما ظهرَ التّوحيدُ هرَبت الشّياطين، وبَطَلت أو قَلّت. ثمّ إنّها تظهرُ في المواضعِ التي يَخفى فيها أثرُ التّوحيد" (النّبوّات)(٢/ ١٠١٩)
— أ.د. عبدالله البخاري (@dr_albukhary) June 12, 2021
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Watch out for things that bring trouble to your [otherwise] pleasant get-togethers with others:
don’t get yourself involved in matters that don’t concern you;
don’t be late for prearranged [meeting] times;
don’t be burdensome or unpleasant in gatherings;
don’t kid around or joke [too] much;
don’t get busy with distractions;
don’t draw out your stay, [overstaying];
don’t cut people off when they’re speaking;
don’t say something [someone] said is wrong without knowledge and wisdom;
don’t get into an argument or debate, even when you’re in the right.
Source: @m_g_alomari. 11 Sep 2021. 12:38 GMT+3.
إياك والأمور التي تعكر صفو مجالستك للآخرين لا تتدخل فيما لا يعنيك لا تتأخر عن المواعيد لا تكن ثقيلا في المجلس لا تكثر من المزاح لا تتشاغل بالتلفت لا تطل المكوث لا تقاطع الحديث لا تنكر قولا دون علم وحكمة لا تجادل وإن كنت محقا
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From the strong instructions that students of knowledge should take care to follow . . . .
Taking care and giving importance to the Arabic language in general, and to Naḥw [Arabic grammar] in particular, is from the priorities a student of knowledge pays [great] attention to . . . and making grammatical mistakes, especially with [Sharīʿah] texts, is considered ugly and reprehensible.
Source: @m_g_alomari. 29 Apr 2013. 18:56 GMT+3.
#من_الوصايا_لطلاب_العلم.. العناية باللغة العربية عموما وبالنحو خصوصا من أولويات ما يعتني به طالب العلم.. واللحن لا سيما في النصوص مستقبح.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
One who brags about old times is bragging about something that wasn’t of his [own] doing; and one who boasts about [his] lineage is boasting about something that wasn’t of his [own] choice.
You are you. . . . What have you [yourself] done? What have you [yourself] sent forward? Ibn Al-Wardī, may Allāh have mercy on him, spoke the truth:
Don’t ever say, “[Look] at my roots” or “[Look] at my offshoots.”
The only root of a young man is what he’s earned [of fruits].
Source: @m_g_alomari. 8 Sep 21. 7:36 GMT+3
من يفتخر بالماضي، يفتخر بشيء ليس من صنعه ومن يتباهى بالنسب، يتباهى بشيء ليس من اختياره. أنت أنت.. ماذا صنعت،، وماذا قدمت. وصدق ابن الوردي رحمه الله: لا تقل أصلي وفصلي أبدا إنما أصل الفتى ما قد حصل.
Getting a Son Married to Help Him Come to His Senses?
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Some say, “Get him married, he’ll come to his senses!!”
Rather get him to come to his senses [first], advise him, and ask of Allāh’s help in his becoming righteous, then get him married–because our daughters and our sisters are not places to experiment on and test things out on.
[If] someone is fed up trying to fix his son and make him righteous, let him not burden someone else with him, nor cheat someone else by praising [his son] when he doesn’t deserve that praise.
Source: @m_g_alomari. 25 Nov 20. 15:23 GMT+3.
يقول البعض : زوجوه يعقل!! بل عقّلوه وانصحوه واستعينوا بالله في صلاحه ثم زوجوه، فبناتنا وأخواتنا لسن ميدانا للتجارب والاختبارات. ومن ضاق بولده إصلاحا واستقامة فلا يكلّف غيره به، ولا يغشّ غيره بالثناء عليه وهو لا يستحق الثناء.
Indeed, the context is a means of getting clarity about generalities, specifying ambiguities, and laying down for [any particular] speech [the meaning] that was intended by it.
Understanding that is a major principle from among the [various] principles of Uṣūl Al-Fiqh [Principles of Islamic Jurisprudence] [. . .].
Iḥkām Al-Aḥkām, vol. 2, p. 216, as quoted by Shaikh ʿAbdullāh Al-Bukhārī.
Source: @dr_albukhary. 24 Aug 21. 18:48 GMT+3.
[قاعدةٌ] قال العلامة ابن دقيق العيد: "فإنّ السّياق طريقٌ إلى بيان المجملاتِ وتعيينِ المحتملات و تنزيل الكلام على المقصود منه، وفهم ذلك قاعدة كبيرة من قواعد أصول الفقه،ولم أرَ من تعرض لها في أصول الفقه بالكلام عليها،وتقرير قاعدتها مطولةً إلا بعض المتأخرين" (إحكام الأحكام)(٢/ ٢١٦)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t pounce upon some created being with a complaint about a situation, for your showing you have no need of creation is proof of your being in a strong position and [proof of] your knowing well what their position is and their place.
And your showing [how much] you need your Creator is proof of your tawḥīd¹ and your having properly and humbly submitted to Him.
And by your keeping your needs hidden from creation, those who enjoy seeing you suffer lose out on a chance [to gloat]. Al-Hudhalī spoke the truth when he said:
وَتَجَلُّدي لِلشامِتينَ أُريهِمُ ** أَنّي لَرَيبِ الدَهرِ لا أَتَضَعضَعُ
My toughness, to those who love to see me troubled, is what I will show–
That I will not, to the turns and trials of time, be bowing low.
¹singling Allāh out in worship and everything that is His alone (trans.)
Source: @m_g_alomari. 1 Sep 21. 3:19 GMT+3.
لا تبادر مخلوقا بشكوى الحال؛ فإظهار استغنائك عن الخلق، دليل عزتك، وحسن معرفتك لقدرهم ولمقامهم. وإظهار حاجتك لخالقك دليل توحيدك، وحسن تعبدك له. وفي كتمان الحاجة عن المخلوق؛ تفويت الفرصة على الشامت. وصدق الهذلي إذ قال: وتجَلُّدي للشامِتين أُريهمُ أنّي لَريبِ الدَهر لا أَتَضَعضَعُ
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
O you who complains while you’re not down sick with anything, how would you head out in the early morning, if you had to head out while you were sick?
One who makes a habit of complaining will never see the blessings he’s in, and he’ll never be given success in being able to show his gratitude for them.
Source: @m_g_alomari. 5 Sep 21. 12:12 GMT+3.
أَيُّهَذا الشاكي وَما بِكَ داءٌ كَيفَ تَغدو إِذا غَدَوتَ عَليلا من عوّد نفسه على الشكوى، لن يبصر النعم التي هو فيها، ولن يوفق للشكر عليها.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Simply wishing good for others is in itself a firm stand against thoughts that give rise to envy, causes of hatred and malice, and weakness of mind and soul.
Source: @m_g_alomari. 5 Sep 21. 12:13 GMT+3.
مجرد تمني الخير للآخرين، هو وقفة حازمة ضد هاجس الحسد، ودافع الحقد، وضعف النفس.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Some people, if they become weak in their religion and their īmān¹ goes down, they’re in need of some caring words and kind speech to strengthen [their] resolve, revitalize [their] determination, and help them to come back.
Harsh speech–where it doesn’t belong–puts [a person] off, makes the heart grow weaker, and makes a person [only] go further away in terms of [both] distance and aversion, [as] in the ḥadīth: “Indeed, among you are those who drive others away.”²
¹Īmān is faith as it consists of speech, action, and beliefs; it increases with acts of obedience to Allāh and decreases with acts of disobedience to Him (trans.)
²From a longer ḥadīth narrated by Al-Bukhārī (trans.)
Source: @m_g_alomari. 1 Sep 21. 7:56 GMT+3.
بعض الناس إن ضعُفَ دينُه، ونقص إيمانُه فهو بحاجة إلى كلمةٍ حانية، وعبارةٍ لطيفة، تقويّ العزم، وتشحذ الهمة، وتعين على الرجوع. فالكلمة القاسية – في غير موضعها- تنفّر النفس، وتضعف القلب، وتزيد الشخصَ بُعداً ونفوراً. وفي الحديث : "إنّ منكم منفرين".
Beware of Saying Allāh Knows Something to Be the Case
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Beware of saying, “Allāh knows such and such [to be true],” when [that’s] a lie.
Ibn ʿAbbās, may Allāh be pleased with him and [his father], said:
Let not one of you ever say, “Allāh knows [something to be the case],” while he [himself] does not know it [to be the case], so [it’s as if] he’s giving Allāh knowledge of something that He never knew. That, with Allāh, is [considered] a tremendous [sin].
Muṣannaf ʿAbd Al-Razzāq, 16244.¹
¹Refer also to Ṣaḥīḥ Al-Adab Al-Mufrad, 577, by Al-Albānī. (Trans.)
Source: @m_g_alomari. 4 Sep 21. 04:56 GMT+3.
إياك وقول (يعلم الله كذا) وهو كذب.
قال ابن عباس رضي الله عنهما: "لَا يَقُولَنَّ أَحَدُكُمُ: اللَّهُ يَعْلَمُهُ، وَهُوَ لَا يَعْلَمُهُ، فَيعْلّمُ الله مَا لَمْ يَعْلَمْ، وَذَلِكَ عِنْدَ اللَّهِ عَظِيمٌ. مصنف عبدالرزاق 16244 pic.twitter.com/7jX8zwlJvO
The pleasures of the heart and its pains are greater than the pleasures of the body and its pains. I mean [by that]: [the heart’s] mental or psychological pains and pleasures.
Majmūʿ Al-Fatāwá, vol. 10, p. 140, as quoted by the Shaikh ʿAbdullāh Al-Bukhārī (title his).
Source: @dr_albukhary. 26 Aug 21. 22:01 GMT+3.
[ لِذّةُ القلبِ وألمُه] قال شيخ الإسلام ابن تيميّة: "لِذّةُ القلبِ وألمُهُ أعظمُ مِنْ لِذّةِ الجِسمِ وألمِه، أعني: ألمَهُ ولِذّتَهُ النّفْسانيّتان" (مجموع الفتاوى فتاوى) جمع العلامة ابن قاسم (١٠/ ١٤٠)
Al-Ḥasan Al-Baṣrī, may Allāh have mercy on him, said:
Indeed, I’ve seen people to whom the life of this world was more insignificant than the dirt beneath their feet; and indeed, I’ve seen people, one of whom would come upon the evening finding nothing to eat for dinner other than basic subsistence food, upon which he’d say:
By Allāh, I’m not going to put all of this into my belly. I am absolutely going to put some of this toward [pleasing] Allāh, Almighty and Majestic.
And then he’d give some of that away as charity, even though he had been more in need [of it] than the one he had given it to in charity.
Ṣaḥīḥ (Authentic), Zuhd Al-Thamāniyah by ʿAlqamah ibn Marthad, as quoted by Shaikh ʿArafāt ibn Ḥasan Al-Muḥammadī.
Source: @Arafatbinhassan. 31 Aug 21. 23:06 GMT+3.
قال الحسن البصري:
ولقد رأيت أقواما كانت الدنيا أهون على أحدهم من التراب تحت قدميه، ولقد رأيت أقواما يمسي أحدهم لايجد عشاء إلا قوتا، فيقول: والله، لا أجعل هذا كله في بطني، لأجعلن بعضه لله عز وجل، فيتصدق ببعضه، وإن كان هو أحوج ممن يتصدق به عليه.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Someone for whom Allāh has opened up a way to being of service to people, He’s certainly opened up a way for him to blessings and goodness. So let him not turn away from it, excusing himself sometimes and saying he’ll do it later at others.
The noblest of people among mankind is a man
At whose hands are achieved the things people need
Source: @m_g_alomari. 1 Sep 21. 12:56 GMT+3.
من فتح الله له بابا في خدمة الناس، والشفاعة لهم، والعون في تنفيس كربهم، وتجلية همومهم؛ فقد فتح له باب نعمة وخير. فلا ينصرف عنه بالاعتذار تارة، أو التسويف أخرى. وما أجمل قول القائل: ﻭﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ﻣﺎ ﺑﻴﻦ ﺍﻟﻮﺭﻯ ﺭﺟﻞٌ ﺗﻘﻀﻰ ﻋﻠﻰ ﻳﺪﻩ ﻟﻠﻨﺎﺱ ﺣﺎﺟﺎﺕُ.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Whatever may cause hardness in your heart, put [a distance] between yourself and it, further than [the distance] between the East and the West, whether [that cause of hardness] were a person, a gathering [of some sort], or [some] habit or custom.
Your heart is more valuable than [that], for you to [thus] weaken it; it’s the [very] foundation of your deeds being righteous and of your condition being upright.
Source: @m_g_alomari. 2 Sep 21. 18:55 GMT+3.
ما يكون سببا لقسوة قلبك، فاجعل بينك وبينه أبعد مما بين المشرق والمغرب، سواء كان شخصا، أو مجلسا، أو عادة. قلبك أغلى من أن تضعفه، فهو أصل صلاح عملك، واستقامة حالك.
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
Three Doors from the Ways by Which [People] Get into the Fire
Imām Ibn Al-Qayyim, may Allāh have mercy on him, said:
People get into the Fire through three doors: a door belonging to a matter that seemed ambiguous or unclear, that [then] led to having a doubt about Allāh’s religion; a door belonging to a desire that [then] led to putting personal preferences before obedience to Him and that which pleases Him; and a door belonging to anger that led to aggression against His creation.
Al-Fawāʾid, p. 48.
Source: @dr_albukhary. 16 Aug 21.
[ثلاثةُ أبوابٍ مِن أسباب دُخول النّار] قال الإمامُ ابن القيّم رحمه الله: "دخلَ النّاسُ النّارَ مِنْ ثلاثةِ أبوابٍ: بابُ شُبهةٍ أورثت شكّاً في دينِ الله. وبابُ شَهوةٍ أورثتْ تقديمَ الهَوى على طاعته ومرضَاتهِ. وبابُ غضبٍ أورثَ العُدوانَ على خَلقه" (الفوائد)(ص٤٨)
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t pay a huge amount of attention to a person [who’s just] temporary, a casual passerby. Be good in your dealings with him because that’s your character.
But don’t let yourself get distracted from people close to you in your life: your spouse, your children, those with ties of blood to you.
They’re the ones who worry a lot about your situation, who get anxious over you many a time, and who delight at your successes, again and again.
Source: @m_g_alomari. 6 Aug 21.
لا تعط اهتمامها كبيرا للشخص المؤقت العابر، أحسن في تعاملك معه فذلك خلقك. ولكن لا تتشاغل عن الشخص القريب في حياتك. زوجك، أبناؤك، ذوو الرحم منك. هم من يهمهم أمرك كثيرا، ويقلقون عليك كثيرا، ويفرحون بنجاحك كثيرا.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t become happy about your brother falling into sins [or mistakes], taking that as a proof of your intelligence or how right you were about him. Rather ask Allāh for protection–for yourself and for him–because sins coming from you or from him are [in either case] deficiencies and weaknesses.
And a believer doesn’t reach perfection in īmān¹ until he loves for his brother what he loves for himself.
¹Īmān is faith as it consists of speech, action, and beliefs; it increases with acts of obedience to Allāh and decreases with acts of disobedience to Him (trans.)
Source: @m_g_alomari. 20 Aug 21.
لا تفرح بزلة أخيك؛ لتبرهن على ذكائك وصدق حكمك عليه. بل سل الله لك وله العافية. فالمعصية منك أو منه نقص وضعف. والمؤمن لا يبلغ كمال الإيمان حتى يحب لأخيه ما يحب لنفسه.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Keep yourself away from things that sadden you, and leave off things that bring you worries.
If [that thing turned out] to be a call, then don’t answer it; and if it were [some online] account, then don’t follow it.
Don’t draw worries upon yourself; don’t invite upon yourself agony and grief.
Save your patience for those things [you] can’t escape.
The wise one is one who keeps himself away from things he has no connection with.
Source: @m_g_alomari. 21 Aug 21.
ابتعد عمّا يحزنك وانصرف عمّا يجلب الهمّ لك إن كان اتصالا فلا تردّ عليه وإن كان حسابا فلا تتابعه لا تستجلب الهموم، ولا تستدع الكروب واحفظ صبرك لما لابد منه والحكيم من ينأى بنفسه عما لا علاقة له به.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
In the ḥadīth, “He is not from us, one who does not respect the elders among us,” pause, a lot, at the [phrase] “the elders among us” because it covers every elderly Muslim, were he a father, relative, or neighbor; a security guard in [some] building; or a worker in a restaurant.
If Allāh were to have ordained for you that you were above them in [terms of your] job level, social position, or financial situation, don’t consider yourself an exception [to what’s required] from this ḥadīth.
Source: @m_g_alomari. 20 Aug 21.
في الحديث "ليس منا من لم يوقر كبيرنا". قف كثيرا عند كلمة "كبيرنا". فهي شاملة لكل مسلم كبير سن. سواء، كان أبا أو قريبا أو جارا أو كان حارسا في مبنى أو عاملا في مطعم إن قدر الله لك أن تكون فوقهم في المستوى الوظيفي أو الاجتماعي أو المادي. فلا تستثن نفسك من الحديث.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Some fathers rejoice at having male offspring; they haven’t realized, along the same lines, the excellence of daughters and raising them.
How many a daughter tells the story of her father’s [good] work in raising her–through her good manners, her beautiful self-control, her true chastity and self-restraint.
She pays no attention to temptations, doesn’t get weak in the face of distractions, or become lax about matters concerning good behavior and conduct.
Daughters are the precious ones, the ones who give us much needed company, as our Prophet ﷺ said.
Source: @m_g_alomari. 21 May 21.
يفرح بعض الآباء بالذكور من الذرية، وماعلموا كذلك فضل البنات وفضل تربيتهن. كم من بنت كانت ترجمة لتربية أبيها، بحسن خلقها، وجميل حزمها، وصدق عفتها. لم تأبه بالمغريات، ولا ضعفت عند الملهيات، ولا تساهلت في جانب السلوكيات. البنات هن المؤنسات الغاليات، كما قال نبينا صلى الله عليه وسلم
— د.محمد بن غالب العُمري (@m_g_alomari) May 21, 2021
The shaikh, Dr. ʿAbdullah Al-Bhukārī, may Allāh protect him, said:
The Difference Between Those Who Advise Sincerely and Those Who [Simply] Scold
Imām Ibn Al-Qayyim said:
From the differences between those who advise sincerely and those who [simply] scold is that a sincere adviser will not treat you like an enemy if you don’t accept his advice; he says: “My reward is with Allāh [now], whether you accept [my advice] or not”; and he asks of [Allāh] for you without your knowing; and he doesn’t talk about your faults and broadcast them among people.
Those who are [simply] scolding [you] are the opposite of that.
Al-Rūḥ, vol. 2, p. 717.
Source: @dr_albukhary. 16 May 21.
[الفرقُ بين النّاصحِ والمؤنّب] قال الإمامُ ابن القيّم:"مِنَ الفروق بين النّاصحِ والمؤنّبِ: أنّ النّاصح لا يُعاديك إذا لم تقبل نصيحتَه،وقال:قد وقعَ أجري على الله،قَبِلْتَ أو لم تقبل،و يدعو لك بظهر الغيبِ،ولا يذكرُ عُيوبَكَ ويبُثُّها في النّاس. والمؤنّبُ بضدِّ ذلكَ" (الروح)(٢/ ٧١٧)
— أ.د. عبدالله البخاري (@dr_albukhary) May 16, 2021
The shaikh, Dr. ʿAbdullah Al-Bhukārī, may Allāh protect him, said:
Women Need to Be Looked After and Protected
Imām Ibn Taimiyyah said:
So this is Maryam–she needed someone to be her guardian and look after her . . . so how about women other than her?
And this is something well-known through trial and experience: women need [what they do] of being looked after and protected, what young boys does not. And whatever keeps her covered more and more protected, is [also] better [overall] for her.
Jāmiʿ Al-Masāʾil, vol. 3, p. 417.
Source: @dr_albukhary. 14 May 21.
[المرأة تحتاج الحفظ والصّيانة] قال الإمامُ ابن تيميّة:"فهذه مريمُ احتاجت إلى مَن يكفُلُها…فكيف بغيرها مِنَ النّساء. وهذا أمر معروفٌ بالتّجربة: أنّ المرأة تحتاجُ مِنَ الحفظ والصّيانةِ ما لا يَحتاجُ إليه الصّبيُّ،وكلّ ما كان أسْترَ لها وأصونَ كان أصلحَ لها" (جامع المسائل)(٣/ ٤١٧)
— أ.د. عبدالله البخاري (@dr_albukhary) May 14, 2021
The righteous ones from the first three generations of Islam used to work hard at finishing deeds, bringing them to completion, and doing them well. After that, they would be concerned about them having been accepted and afraid about them having been rejected. These are the ones who “give what they give while their hearts are afraid [that it won’t be accepted].” (from Al-Muʾminūn 60, English meaning)
And this is the state of a believer while [he’s doing] acts of obedience and his state upon their completion. Al-Ḥasan Al-Baṣrī said: “Indeed, a believer combines doing good with feeling afraid, and indeed, a hypocrite combines doing evil with feeling secure.”
Source: @almadani_k. 12 May 21.
(لقد كان السلف الصالح يجتهدون في إتمام العمل وإكماله وإتقانه، ثم يهتمون بعد ذلك بقبوله ويخافون من ردّه، وهؤلاء الذين: ﴿يؤتون ما آتوا وقلوبهم وجلة﴾) وهذا حال المؤمن مع الطاعات وحاله عند انتهائها، قال الحسن البصري: (إن المؤمن جمع إحسانًا وشفقةً، وإن المنافق جمع إساءةً وأمنًا).
The shaikh, Dr. ʿAbdullah Al-Bhukārī, may Allāh protect him, said:
Being Persistent When Asking [of Allāh]
Imām Al-Thawrī said: “Asking persistently of other than Allāh, Almighty and Majestic, is neither right nor suitable.”
And Imām Ibn Al-Qayyim said:
The most beloved of creation to Him are those most frequent and best at asking of Him, and He loves those who persist in asking [of Him]; every time a slave is persistent upon asking [of Him], He loves him and gives to him.
Ḥādī Al-Arwāḥ, vol. 1, p. 181.
Source: @dr_albukhary. 7 May 21.
[الإلحاحُ في الدّعاء] قال الإمامُ الثّوريّ:"الإلحاحُ لا يصلُحُ ولا يجمُل إلا على الله عزوجل" (الآداب الشرعية)(٢/ ١٧٩) وقال الإمام ابن القيم:"وأحبُّ خلقه إليه أكثرهُم وأفضلهم له سؤالاً،وهو يجب الملحّين في الدّعاء،وكلما ألحّ العبدُ عليه في السؤال أحبه وأعطاه" (حادي الأرواح)(١/ ١٨١)
— أ.د. عبدالله البخاري (@dr_albukhary) May 7, 2021
The shaikh, Dr. Khālid Ḍaḥawī Al-Ẓafīrī, may Allāh protect him, said:
Something to stop and think about:
Regarding the zakah on wealth, the one upon whom it’s due [will] ask: is it allowed to buy food with [the zakah money] for a poor person because he might not be good at spending money?
Then when zakah al-fiṭr comes around, he says to you: is it allowed to give it out as money because a poor person doesn’t need food?
[There’s] comfort in taking a hold of [and sticking to] that which has come in the Book and the Sunnah and to carry out acts of worship as they’ve been prescribed because our [Islamic] law is safer and wiser, and our Lord knows better [than all of us].
Source: @almadani_k. 8 May 21.
وقفة تأمل: في زكاة المال يسأل صاحبها هل يجوز شراء الطعام بها للفقير لأنه قد لا يحسن التصرف بالمال، وإذا جاءت زكاة الفطر قال لك: هل يجوز إخراجها مالا لأن الفقير لا يحتاج إلى طعام الراحة في الأخذ بما جاء في الكتاب والسنة، وأن تؤدي العبادة كما أُمرت بها، فشرعنا أسلم وأحكم وربنا أعلم
Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:
What is obligatory upon this ummah and the scholars of this ummah is that they denounce every evil or despicable thing and not treat bidʿah lightly, ever. It’s not allowed to treat any bidʿah as a small matter; it must be denounced.
In fact, if people were being negligent about a sunnah, it’s from sincerity in wanting good for them that you make clear to them the virtue of this sunnah and that abandoning it could lead to abandoning things that are binding and obligatory in Islām.
Al-Majmūʿ: Sharḥ ʿAqīdah Al-Salaf, vol. 2, p. 309, as quoted by Shaikh Fawāz Al-Madkhalī. Twitter.com/fzmhm12121. 6 May 21. https://twitter.com/fzmhm12121/status/1390383819417702402?s=09
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
If it were your rule to strike off a list every person who’s done you wrong, without excusing him or thinking over this wrong [he did you] and what might have brought it on, then you’re not going to have anyone left on your list.
And if you were to have looked a bit more closely into your own situation you would have been the first to have been struck off, as it’s been said:
اذا كنت في كل الأمور معاتباً ** صديقك لم تلقَ الذي لا تعاتبه
فعش واحدا أو صل أخاك، فأنه ** مقارف ذنبٍ مرة ومجانبه
If you were, in all matters, finding fault with your friends,
[know] you won’t find someone that you’ll never find fault with;
so live on your own, or stay in touch with your brother
because he’ll dip into sin sometimes and avoid it [at others].
Source: @m_g_alomari. 4 May 21.
إن كان قانونك أن تحذف من القائمة كلّ شخص أساء إليك، دون إعذار أو تأمل لهذه الإساءة وأسبابها فحتما لن تُبقي أحدا في قائمتك ولو دققت قليلا في حالك لكنت أول محذوف. وكما قيل: اذا كنت في كل الأمور معاتباً صديقك لم تلقَ الذي لا تعاتبه فعش واحدا أو صل أخاك، فأنه مقارف ذنبٍ مرة ومجانبه
— د.محمد بن غالب العُمري (@m_g_alomari) May 4, 2021
The shaikh, Dr. ʿAbdullah Al-Bhukārī, may Allāh protect him, said:
Comprehensive Words to Hold on to and Follow
A man came to Imām Sufyān Al-Thawrī, may Allāh have mercy on him, and said to him: “Tell me something I must follow or do.”
He said: “Work for the life of this world in accordance with how long you’re going to remain in it, and work for the Hereafter in accordance with how long you’re going to remain in it. Wa-l-Salām [said as a parting greeting].”
Al-Ḥilyah by Abū Nuʿaim, vol. 7, p. 56, and Siyar Al-Sunnah Al-Ṣāliḥīn by Qawwām Al-Sunnah Al-Aṣbaḥānī, p. 105.
Source: @dr_albukhary. 4 May 21.
[وصيّةٌ جامعةٌ] جاء رجلٌ إلي الإمام سفيان الثّوريّ رحمه الله، فقال له: " أوصني. قال: اعْمَلْ للدُّنيا بِقَدر بقائِكَ فيها، واعْمَلْ للآخِرةِ بِقَدْر بقائِك فيها، والسّلام". (الحلية) لأبي نعيم (٧/ ٥٦) و(سير السّلف الصّالحين) لقوّام السُّنّة الأصبهاني (ص ١٠٥).
— أ.د. عبدالله البخاري (@dr_albukhary) May 4, 2021
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
If a student of knowledge considers himself not in need of his scholars, he will fall down, and the more he considers himself not in need [of them], the louder will be the sound of his fall.
He who hasn’t gone knee to knee with others in the gatherings of scholars; hasn’t learned good manners and character from their good manners and character; and has cut them out of his own narrations, foul and repulsive will be the course he takes, and weak will be his understanding; and he will dare to venture into things the scholars, fearing sin, have stayed away from.
So either he fixes himself, or, bit by bit, he will come down.
Source: @m_g_alomari. 12 Mar 21.
إن استغنى طالب العلم عن علمائه سقط، وكان لسقوطه دويّ بقدر استغنائه. ومن لم يزاحم الرّكب في مجالس العلماء، ولم يتأدب بأدبهم، وقطع سنده عنهم، قَبُح سيرُه، وضعف فهمُه، وتجرأ على ما تورع عنه العلماء. فإما يتدارك أو يتهالك.
Shaikh Khālid Al-Ẓafīrī, may Allāh protect him, said:
Why is Al-ʿAfwu Specifically Asked for on Lailah Al-Qadr?
Ibn Rajab [may Allāh have mercy on him] said:
Asking [Allāh] for complete forgiveness on the Great Night of Decrees, after working hard at doing good deeds on it and on the [last] ten nights, has only been prescribed because those who know [about Allāh properly] work hard at doing [good] deeds, and after that, they [still] don’t see for themselves any good deeds, nor a [good level or] state, nor [good, rewardable] speech. So they go back to asking for complete forgiveness, like one does who sins and falls short of what’s upon him.
Laṭāʾif Al-Maʿārif, p. 242.
Source: @almadani_k. 27 Apr 21.
لماذا خص العفو بالسؤال في ليلة القدر قال ابن رجب: (وإنما أمر بسؤال العفو في ليلة القدر بعد الاجتهاد في الأعمال فيها وفي ليالي العشر، لأن العارفين يجتهدون في الأعمال ثم لا يرون لأنفسهم عملا صالحا ولا حالا ولا مقالا فيرجعون إلى سؤال العفو كحال المذنب المقصر ) لطائف المعارف ص٢٤٢
8 Things That Help Us Think about What the Qurʾān Means
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From that which helps [a person] think about what the Qurʾān means:
1. Picking the right time for recitation
2. Picking the right place
3. Freeing oneself from [other] things that hold one’s attention
4. Remembering the virtue of thinking about what the Qurʾān means
5. Reading a short, summarized tafsīr
6. Reflecting on what you come across of stories, rulings, and the like of that
7. Asking Allāh to enlighten you with the understanding of His book
8. That you put you, yourself, in the position of the one being spoken to in whatever you’re reading [or reciting]
Source: @m_g_alomari. 29 Apr 21.
مما يعين على تدبر القران: 1- اختيار الوقت المناسب للتلاوة 2- اختيار المكان المناسب 3- تفريغ النفس عن المشغلات 4- التذكر لفضل التدبر 5- قراءة تفسير مختصر 6- إعمال الفكر بما يمر عليك من قصص أو أحكام ونحوها 7- دعاء الله أن يفتح عليك فهم كتابه 8- أن تجعل نفسك أنت المخاطَب لما تقرأ
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
The thing that some people say, “[If] someone loves me, he accepts me as I am,” is spread around, and [it’s] wrong. If something is wrong with you, then it’s upon you to change and [upon you] to fix yourself.
And [if] someone [really] loves you, he’s not going to accept you just as you are; instead, he’s going to try to get what’s defective about you fixed and what’s lacking in you, completed. And he’s going to be quick about giving you advice and getting you straightened out.
Source: @m_g_alomari. 25 Apr 21.
ينتشر قول البعض :" من يحبني يقبل بي كما أنا" وهذا خطأ، إن كان الذي عندك خطأ ؛ فيجب عليك أن تتغير، وتصلح نفسك. ومن كان يحبك فلن يقبلك كما أنت؛ بل سيسعى في إصلاح خللك، وتكميل نقصك، ويبادر إلى نصحك وتقويمك.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t hide a nice word you [could] say to your children or wife, or some lovely words you [could] say to your friend or neighbor.
A lot of things that [you] keep to yourself could deprive you of rewards [in the Hereafter] or lead you to getting cold treatment and distancing from those whom you love.
And for that [reason], it’s from the Sunnah for a man to tell his brother that he loves him, if he loves him.
Many nice things that could be said need to come out into existence.
Source: @m_g_alomari. 15 Apr 21.
لا تُخْفِ كلمة طيبة تقولها لأبنائك أو زوجتك، ولا عبارة جميلة تقولها لصديقك أو جارك. فكثير من الكتمان قد يحرمك الأجر، أو يسبب لك جفاء وبعدا عمن تحب. ولذلك كان من السنة أن يخبر الرجل أخاه إن كان يحبه أنه يحبه. كثير من العبارات اللطيفة تحتاج أن تخرج إلى حيز الوجود.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
[When] Allāh has given a person patience, He has provided him protection from becoming dissatisfied, restless, and annoyed; He has given him tranquility of heart, purity of soul, and peace of mind. Allāh, glorified be He in His perfection, says:
Only those who are patient will be rewarded unrestrictedly. (Al-Zumar 10, extracted)
Meaning: their reward is not limited [to a specific amount].
And a person is only held back from having patience by a few things, among which are: having love of the present life in this world, being afraid of losing some wealth or provisions, and being weak about putting one’s trust in Allāh.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
When are you going to read a tafsīr of the Qurʾān? An important question that might occur to some of us.
There’s no better time than the one we’re in now, the Month of Fasting. If one of us were to read a single juzʿ [equivalent to one-thirtieth of the Qurʾān] along with its tafsīr, and then thought about what [those] verses meant, [that would be] better than completing a full recitation of Qurʾān many times over [without thinking about its meanings].
Do they not think then about what the Qurʾān means? Rather, their hearts are closed off. (Muḥammad 24)
Source: @m_g_alomari. 15 Apr 21.
متى ستقرأ تفسيرا للقرآن؟! سؤال مهم لعله يراود بعضنا. ولا يوجد أنسب من الزمان الذي نحن فيه، وهو شهر الصيام. ولو قرأ أحدنا جزءا واحدا مع تفسيره فتدبّر الآيات، أفضل من كثرة الختمات.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Just as you’ve fasted from food and drink, fast from backbiting¹ and sowing discord;² from looking at things [you’re] not allowed to; from listening to things [you’re] not allowed to; from deep hatred [where it’s not allowed] and [from] malice, [as] in the ḥadīth:
One who doesn’t leave false or slanderous speech, acting upon [falsehood], and [acting upon] ignorance, Allāh has no need³ of his giving up his food and drink.⁴
What’s meant by [acting upon] ignorance is committing sins. So let your fast be a perfect, complete fast, without any deficiencies in it.
¹saying true things about a Muslim behind his back that he wouldn’t like said; if false, the sin is even greater (trans.)
²by telling someone what someone else said about him to create a rift between them (trans.)
³meaning: He does not want and is not pleased with; see: miraath.net/من-لم-يدع-قول-الزور-والعمل-به/ (trans.)
⁴Refer to the miraath link in the footnote above and Al-Albānī’s Ṣaḥīḥ Al-Targhīb wa-l-Tarhīb, no. 1079 (trans.)
Source: @m_g_alomari. 14 Apr 21.
كما صمت عن الطعام والشراب فصم عن الغيبة والنميمة وصم عن النظر المحرم وصم عن سماع المحرم وصم عن البغضاء والحقد في الحديث "من لم يدع قول الزور، والعمل به، والجهل، فليس لله حاجة في أن يدع طعامه وشرابه" والجهل يراد به فعل المعاصي. فليكن صومك صوما تاما كاملا، لا نقص فيه.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Choose your words when you speak.
There are words that mend hearts and others that break [them]; words that are a comfort and others, deep wounds.
So don’t be abusive to someone who truly loves [you], even if you were only joking, because that’s one of the reasons people stay away [from others], [one of] the things that make [people] become distant and cold.
Source: @m_g_alomari. 11 Apr 21.
اختر ألفاظك في خطابك هناك كلمات تجبر القلب وأخرى تكسر القلب وكلمات هي جبر الخاطر وأخرى هي جرح غائر فلا تكن مسيئا للمحب الصادق؛ ولو كنت مازحا فذلك من أسباب النفور، وموجبات الجفاء.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t attach your heart to any created being, expecting something good from him; he himself [is such that] all his needs [only come] from his Mawlá;¹ in his Creator’s hands is the achievement of all he wants, the prevention of all he’d hate to have happen.
Make everything you need be from your Mawlá; subject yourself humbly to Him in worship by turning to Him for protection and support and throwing yourself down before Him.
He alone [is such that] whatever He wills, comes to be, and whatever He does not, does not.
¹the One who manages our affairs and supports us (trans.)
Source: @m_g_alomari. 28 Mar 21.
لا تعلق قلبك بمخلوق، تنتظر منه خيرا؛ فهو بنفسه حاجته عند مولاه، وبيد خالقه تحقيق مرغوبه، ودفع مكروهه. اجعل حاجتك عند مولاك، وتعبد له باللجوء إليه والانطراح بين يديه. فهو وحده ما شاء كان ومالم يشأ لم يكن.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
It’s a beautiful [thing] that you apologize to your brother when you’ve fallen short [with regard to him] or done him some wrong, and it’s a very beautiful [thing] from him that he accepts your apology right away without making you have to [see] what a favor he’s doing you by accepting your apology.
Source: @m_g_alomari. 14 Jun 17.
جميل أن تعتذر لأخيك حال تقصيرك أو إساءتك له. وجميل جدا منه أن يقبل اعتذارك مباشرة دون أن يحوجك إلى إظهار منّته عليك بقبول عذرك.
— د.محمد بن غالب العُمري (@m_g_alomari) June 13, 2017
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A father’s role isn’t limited to providing financial support and paying for the children’s living expenses. There are things more required than that: making sure they hold on to good morals and character and taking care of the way they devote themselves in worship to their Creator.
And that [comes about] by providing good direction, [having] conversations, and [providing] correct guidance; helping [them] establish goals and understanding [their] differing ages and all the concerns that go along with that.
Source: @m_g_alomari. 10 Apr 21.
ليس دور الأب قاصرا على توفير النفقة ودفع تكاليف الحياة للأبناء، هناك ما هو أوجب من ذلك: الحفاظ على أخلاقياتهم، والعناية بسلوكهم التعبدي لخالقهم. وذلك بحسن التوجيه، ولغة الحوار، وسلامة الإرشاد، والإعانة على رسم الهدف، وفهم الفوارق العمرية، والاهتمامات المصاحبة لذلك.
The great scholar, Shaikh Muḥammad ibn Ṣāliḥ Al-ʿUthaimīn, may Allāh the All-High have mercy on him, said:
How many a person really wanted to become righteous but remained in the company of those not righteous and then couldn’t do it. If he were to have kept away from them, that would have been one of the ways to [his] being guided.
Fatāwá Nūr ʿalá Al-Darb, vol. 12, p. 18, as quoted by Shaikh Fawāz Al-Madkhalī. twitter.com/fzmhm12121. 9 Feb 21.
قال الشيخ العلامة محمد بن صالح العثيمين -رحمه الله تعالى-:
وكم من إنسان هَمَّ أن يستقيم، ولكنه بقي مع الرفقة غير المستقيمة فعجز، فإذا ابتعد عنهم، كان ذلك من أسباب الهداية .
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A lot of marital disagreements, or the bulk of disagreements among families and within societies, have their root cause in the failure to make a distinction between rights and obligations.
One of us seeks his rights while neglecting the obligations upon him; a problem then arises because of that, [things becoming unclear], which will not be resolved except by understanding that [distinction].
Source: @m_g_alomari. 6 Apr 21.
كثير من الخلافات الزوجية أو عموم الخلافات الأسرية والاجتماعية يعود سببها إلى عدم التمييز بين الحقوق والواجبات، يطلب الواحد منا حقوقه ويهمل الواجبات التي عليه، فينشأ بذلك إشكال لا يحل إلا بفقه ذلك.
— د.محمد بن غالب العُمري (@m_g_alomari) April 6, 2021
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
The Importance of Asking [Allāh] for Forgiveness
Narrated authentically from Imām Mālik ibn Mighwal, may Allāh have mercy on him, is his saying:
I heard Abū Yaḥyá saying: “I complained to Mujāhid about sins; he said, ‘How far you are still from the thing that wipes them out.'” Meaning: seeking forgiveness.
Al-Zuhd by Imām Aḥmad, p.307.
Source: @dr_albukhary. 5 Apr 21.
[أهميّة الاستغفار] صحّ عن الإمامِ مالكِ بنِ مِغْوَلٍ رحمه الله قوله: "سمعتُ أبا يحيى يقولُ: شَكوتُ إلى مُجاهدٍ الذُّنُوبَ، قال: أين أنتَ مِنَ المِمْحَاةِ؟ يعني مِنَ الاستغفار" (الزّهد) للإمام أحمد (ص ٣.٧)
— أ.د. عبدالله البخاري (@dr_albukhary) April 5, 2021
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
From the Virtues of Patience
Imām Ibn Al-Qayyim, may Allāh have mercy on him, said: “It’s been said:
Swallow patience down one gulp after another because if it takes your life, it takes your life as a martyr, and if it leaves you alive, it leaves you alive with great honor.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From dealing with life in a positive, optimistic way is your not thinking of those things that have befallen you of trials and afflictions–be they in your family life, work life or something else–you don’t think of them as failures, but rather, as experiments through which you’ve gained greater experience. Then you go back to the life you’re living with greater understanding and stronger perception.
Real loss, real failure, is your losing īmān.¹
¹Īmān is faith as it consists of speech, action, and beliefs; it increases with acts of obedience to Allāh and decreases with acts of disobedience to Him (trans.)
Source: @m_g_alomari. 1 Apr 21.
من التعامل مع الحياة بإيجابية وتفاؤل، أن لا تعتبر ما أصابك من ابتلاء سواء في حياتك الأسرية، أو الوظيفية أو غير ذلك. لا تعتبره فشلا، بل هي تجارب، تكسب بها خبرة أكثر. فتعود إلى حياتك أكثر فهما، وأقوى إدراكا. الخسارة الحقيقة والفشل الحقيقي أن تخسر إيمانك.
— د.محمد بن غالب العُمري (@m_g_alomari) April 1, 2021
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Don’t put on a show of perfection without any determination to be truly upright; whatever’s an act will remain so, and the role will inevitably come to an end.
Be yourself, a slave of Allāh, embodying noble character inwardly and outwardly, far from forced, unnatural manners, and [far] from their opposite: lowly behavior.
Don’t look to those who are delighted to see you as perfect, nor to those who are happy with your lowly behavior. [But] be ever on the lookout–only–for [how] your Lord sees you.
Source: @m_g_alomari. 29 Mar 21.
لا تتكلف المثالية دون عزم على الاستقامة الصحيحة، فما كان تمثيلا سيبقى كذلك، وينتهي الدور ولا بد. كن أنت، عبدا لله، متمثلا الخلق الكريم في باطنك وظاهرك، بعيدا عن التكلف، وعن مقابِلهِ وهو: الإسفاف. ولا تنظر إلى من تفرحه مثاليتك، ولا من يسعده إسفافك. واحرص – فقط- على نظر الرب إليك.
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
A person doesn’t stop seeking [more] knowledge [of Islām] and [higher levels of] īmān.¹ If some [piece] of knowledge then becomes apparent to him that had [earlier] been hidden from him, he follows it. This [person] is not being unsteady and wavering; rather, this is someone seeking guidance that Allāh has increased in guidance, Allāh having said:
{وَقُلْ رَبِّ زِدْنِي عِلْمًا}
And say: My Lord, increase me in knowledge [of the Qurʾān and its meanings]. (Ṭā Ḥā 114, partial extract)
Majmūʿ Al-Fatāwá, vol. 22, p. 253.
¹Īmān is faith as it consists of speech, action, and beliefs; it increases with acts of obedience to Allāh and decreases with acts of disobedience to Him (trans.)
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
The Best of People at Protecting Themselves
Imām Ibn Baṭṭah Al-ʿUkbarī, may Allāh the All-High have mercy on him, said:
Indeed, the best of people at protecting themselves is the best of them at protecting their tongues [from evil], the most occupied of them with their religion, and the best of them at leaving that which doesn’t concern them.
Al-Ibānah Al-Kubrá, vol. 2, p. 596.
Source: @dr_albukhary. 14 Mar 21. https://twitter.com/dr_albukhary/status/1371114632644034560?s=09
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
A person putting himself under mental stress, whatever the cause [of that stress] may have been, is [in effect] giving up on being positive and optimistic. Whether the cause was family, work, or something else–it’s all the same.
[But] every time a slave-worshiper increases in certainty that whatever Allāh has ordained, He has only ordained for some [great] wisdom, his getting through crises and handling [things] well during them becomes easier [for him to do] and [leaves] less of an impact and effect upon him mentally.
Source: @m_g_alomari. 14 Mar 21.
تعريض الإنسان نفسه للضغط النفسي أيا كان سببه، هو انهزامية عن تحقيق الإيجابية والتفاؤل. وسواء كان السبب أسريا، أو وظيفيا، أو غير ذلك. وكلما زاد يقين العبد بأن ما قدره الله إنما قدره لحكمة، كان تجاوزه للأزمات، وحسن تعامله معها؛ أسهل وأقل أثرا وتأثيرا على نفسه.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
[If] someone reaches out to you with one hand, [so to speak], reach out to him with two, and beware of treating people coldly when there’s no call for that.
And [if] someone can’t stand you for no reason, don’t busy yourself trying to reconnect with him–he’s either got some excuse, so excuse him; or his feelings about [the] friendship have changed, [in which case], hold on to the good memories of him. Don’t burden him with a friendship he doesn’t want.
If the sincerity of the love isn’t there without trying
There’s no good in a love that comes from effort, like lying
Source: @m_g_alomari. 12 Mar 21.
من مدّ لك يد تواصل، فمدّ له اليدين، وإياك والجفاء بغير مقتض لذلك. ومن قلاك بغير سبب، فلا تنشغل بمواصلته. فإما معذور فالتمس له عذرا. أو قد تغيّر ودّه، فأبقي له حسن الذكرى. ولا تكلفه ودّا لا يريده. ينسب للشافعي: إذا لم يكن صفو الوداد طبيعة فلا خير في ودّ يجيء تكلفا
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Souls are in harmony with one another when their natures match each other, so you find those who love [the same] hobbies get along with each other.
So be good at [deciding] what you incline toward, and pick out your hobbies [carefully].
And the best of [all] that is something through which you become more humble and submissive to Allāh. Then your get togethers will end up being with righteous people; your sittings, with [good] worshipers.
And from the very best there is in that [regard], is seeking [Islamic] knowledge, and then after that, all [other] beneficial, useful knowledge.
Source: @m_g_alomari. 8 Mar 21.
تتآلف النفوس مع توافق الطباع، فتجد محبّي كلّ هواية يتآلفون فيما بينهم. فأحسن في ميولك، وانتق هواياتك. وأفضل ذلك ما كان أمرا تتعبد لله فيه. فيكون لقاؤك مع الصالحين، وجلوسك مع العبّاد. ومن أفضل ما يكون في ذلك طلب العلم الشرعي، ثم كلّ علمٍ نافعٍ مفيدٍ.
— د.محمد بن غالب العُمري (@m_g_alomari) March 8, 2021
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
[If] someone takes up your time, [finding in that] a chance to vent his feelings, excuse yourself politely–your time is the [one] season you have to win your salvation, and it’s something you’re going to be asked about before your Lord.
Make use of your time [doing] what’s good for you, and make some time for others: [for you to do] things with [them] that you’ll benefit from [or] for [them to do things] with you that they’ll benefit from.
And watch out for those who steal time–from people or programs [of various kinds]. Their being close by is a terrible affliction [while] their being far away is a prize won.
Source: @m_g_alomari. 10 Mar 21.
من جعل وقتك مجالا للتنفيس عن نفسه، فقابله بالاعتذار اللطيف، فوقتك موسم نجاتك. وهو أمر تُسأل عنه بين يدي ربّك. استغل وقتك فيما ينفعك، واجعل لغيرك من الوقت ما تنتفع به معه، وينتفع به معك. وإياك وسرّاق الأوقات، من البشر أو البرامج. فقربهم وبال، وبعدهم غنيمة.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
If the string holding [the beads of] your [good] character traits tears apart, your [good] character traits are going to fall off, one after another.
Just as there are [some good] character traits that can be attained through effort, there are [others] that [can] go away, perhaps never to return before your death.
So do a check to make sure you still have them all from time to time, and tie them down firmly with the ropes of al-taqwá¹ and al-murāqabah² of Allāh.
And if something from them did fall off, then hurry in getting it back from the moment [you realize]–before it becomes [too] difficult for you, the time that’s lapsed [since you lost it] having become too long.
¹acting to protect oneself from Allāh’s punishment by avoiding sins of all kinds (tr.)
²fearing Allāh by having full certainty of His complete knowledge of everything we do in open and in secret (tr.)
Source: @m_g_alomari. 6 Mar 21.
إن انفرطت عليك سبحة الأخلاق، فإن أخلاقك ستسقط الواحدة تلو الأخرى فكما أن من الأخلاق ما يكتسب. فمنها ما يذهب ولعله لا يعود قبل موتك. فتفقدها بين الفينة والأخرى، وكبّلها بحبال التقوى، والمراقبة لله. وإن سقط منها شيء فعجّل في إرجاعه، في أول الأمر قبل أن يتعسر عليك بطول العهد.
— د.محمد بن غالب العُمري (@m_g_alomari) March 6, 2021
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
In secret, with little fear or sense of Allāh the All-High seeing him, a soul is swept away into deep pits of [moral] offenses.
There’s nothing to hold a soul back [at that time] other than [having] certainty that Allāh knows every secret, hidden thing, knows whatever [is] harbored in [people’s] hearts.
فَإِنَّهُۥ یَعۡلَمُ ٱلسِّرَّ وَأَخۡفَى
For indeed He knows the secrets [people keep] and those more hidden than that. (Ṭā Ḥā 7, partial extract)
He knows every treacherous [glance] of the eyes and everything the hearts conceal. (Ghāfir 19)
¹the Perfectly Subtle One in His knowledge, aid, and favors (tr.)
²the One whose knowledge encompasses all hidden and secret things (tr.)
Source: @m_g_alomari. 9 Mar 21.
في الخفاء ومع قلة المراقبة لله تعالى، تنجرف النفس إلى مهاوي المخالفات. وليس للنفس زاجر إلا اليقين بأن الله خبير عليم بذات الصدور. ﴿فَإِنَّهُۥ یَعۡلَمُ ٱلسِّرَّ وَأَخۡفَى﴾ ﴿أَلَا یَعۡلَمُ مَن خَلَقَ وَهُو ٱللَّطیفُ ٱلخَبِیرُ﴾ ﴿یَعۡلَمُ خَاۤئنَة ٱلۡأعیُنِ وما تُخفِی ٱلصّدورُ﴾
— د.محمد بن غالب العُمري (@m_g_alomari) March 9, 2021
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Someone who detests you doesn’t need proof to hate you–his devil will give him a thousand arguments in favor of that. So don’t expect fair treatment from someone who hates you and is full of malice toward you just as you don’t expect cold treatment and enmity from someone who loves you sincerely.
So someone who loves you, feels for you and wants good for you, [whereas] someone who detests you, puts you under constant scrutiny and [always wants] to expose you.
Source: @m_g_alomari. 8 Mar 21.
مَن يُبغضُكَ لا يحتاجُ إلى دليلٍ لكراهيتك، فشيطانُه سيُعطيه ألفَ حجةٍ على ذلك. فلا تنتظر مِن مبغضٍ حاقدٍ إنصافاً، كما لا تنتظر من محبٍّ صادقٍ جفاءً وعداوةً. فالمحبّ شفيقٌ ناصح ، والمبغض متتبّع فاضح.
— د.محمد بن غالب العُمري (@m_g_alomari) March 8, 2021
The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:
The Salaf’s Disapproval of Those Who Refute Others without Proofs from the Book and the Sunnah
Shaikh Al-Islām Ibn Taimiyyah said:
Because of this, the Salaf [the righteous, first three generations of this ummah], when it was mentioned that so-and-so had refuted so-and-so, they would [ask]: “With [proofs from the] Book and Sunnah?”
Then if [the one replying] said yes, they’d consider that correct, [but] if he said no, they’d say: “He’s refuted one bidʿah¹ with [another].”
Jāmiʿ Al-Masāʾil, vol. 9, p. 12.
¹a newly invented religious matter, always unacceptable in Islam (tr.)
Source: @dr_albukhary. 6 Mar 21.
[ذمُّ السّلف لمن ردّ بغير كتابٍ ولا سنّةٍ] قال شيخ الإسلام ابن تيميّة: "ولهذا كان السّلفُ إذا قيل: فلانٌ يرُدُّ على فلانٍ. قالوا: بكتابٍ وسنّةٍ؟ فإنْ قال: نعم؛ صوّبوهُ. وإنْ قال: لا؛ قالوا: ردَّ بدعةً ببدعةٍ" (جامع المسائل)(٩/ ١٢).
— أ.د. عبدالله البخاري (@dr_albukhary) March 6, 2021
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
Falling into misguidance doesn’t happen all at once; rather, there are steps to that, that come along with [things like] giving precedence to [one’s] intellect over Islamic law, considering things to be [Islamically] good based on intellect or emotion, loving fame, and other than that.
So cutting off [the steps to misguidance] from the very start is a tremendous means of attaining steadfastness [in Islam]. As for being drawn away bit by bit, that is [only] increasing the extent of [one’s] misguidance. And our Lord says:
{وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ}
And do not follow in the Devil’s footsteps. (Al-Baqarah 168, extract)
Source: @m_g_alomari. 7 Mar 21.
الوقوع في الضلال لا يكون دفعة واحدة، بل هناك خطوات لذلك، يصاحبها تقديم العقل على الشرع، والاستحسان العقلي والعاطفي، وحب الشهرة، وغير ذلك. ولذلك كان قطع الأمر من أوله سببا عظيما للثبات، وأما الانجرار شيئا فشيئا هو اتساع في الانحراف وربنا يقول﴿ولَا تَتَّبعوا خُطو ٰت ٱلشّیطـٰن﴾
— د.محمد بن غالب العُمري (@m_g_alomari) March 7, 2021
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
When you’ve come to know the course, and the path’s become clear, don’t look back and don’t hesitate about finishing; instead, let resolve be by your side always, putting your trust in
your Mawlá,¹ asking Him to keep all obstacles at bay until you get there–or life brings you to a standstill while you were still on the way. He told the truth, he who said:
بَكَى صاحبي لَمَّا رأى الدَّرْبَ دُوْنَهُ
وأَيْقَنَ أَنَّا لاحِقانِ بِقَيْصَرا
فقلتُ له : لا تبكِ عينُكَ إنَّما
نحاولُ مُلْكَاً أو نموتَ فَنُعْذَرا
My friend shed tears when he saw ahead of him the border–
He was sure now we’d be reaching the [West’s great] emperor.
I said to him: let your eyes not tear, all it is,
is we try for kingdom, unless we die, and then we’re justified.²
¹the One who manages your affairs and supports you (tr.)
²i.e., we’ll be excused since we died trying. (tr.)
Source: @m_g_alomari. 5 Mar 21.
إذا عرفت الوجهة، وتبيّنت الطريق فلا تلتفت للوراء،ولا تتردد في الإكمال بل استصحب العزيمة،متوكلا على مولاك، مستدفعا به كل عارض،حتى تصل،أو تتوقف بك الحياة،وأنت سائر. وصدق القائل: بكى صاحبي لمارأى الدرب دونه وأيقن أنّا لاحقان بقيصرا فقلت له: لا تبك عينك إنما نحاول ملكا أو نموت فنعذرا
— د.محمد بن غالب العُمري (@m_g_alomari) March 4, 2021
The great scholar, Shaikh Ṣāliḥ Al-Fawzān, may Allāh protect him, said:
A lot of people stumble around, unaware they’re doing so; [a person] thinks he has knowledge when that’s not the case, so he harms himself and harms others.
[Being able] to forget is a blessing from Allāh. If a person remembered some things, he’d be living a worried, troubled life. That’s why forgetting about loved ones having gone; about wrongs having been done [to us] by people; about [various] pains and afflictions [having been suffered in the past]; and [even] forgetting at times about some people who are still alive–all of that is a blessing from Allāh.
The only [thing that matters] is your looking out to remember things that are good for you and get you closer to your Mawlá [the One who manages your affairs and supports you]. Anything other than that: its being forgotten is better for you than its being remembered.
Source: @m_g_alomari. 26 Feb 21.
النسيان نعمة من الله، ولو تذكر الإنسان بعض الأشياء؛ لعاش في همّ وغمّ. لذلك نسيان فراق الأحبة ونسيان إساءة المسيئين ونسيان الآلام والابتلاءات ونسيان بعض الأحياء أحيانا كل ذلك نعمة من الله، إنما حرصك على حفظ ما ينفعك، ويقربك إلى مولاك، وما سوى ذلك فذهابه خير لك من بقائه.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
If you’re hard working, don’t wait around for some person to recognize your efforts or thank you for your work, and don’t be surprised if you were to see the lazy being given honors or the lax being held in high esteem since those [things] are [just] proofs of how weak we are as human beings in our judgments of one another.
In fact, your waiting around to be honored is [really] your not knowing the reality of ever-unjust, very ignorant Man. Because of that, be [purely] for Allāh in whatever you do–your heart will then feel settled; your soul, relieved; your chest, wide open.
Source: @m_g_alomari. 22 Feb 21.
إن كنت مجتهدا؛ فلا تنتظر من بشر أن يقدّر جهدك، أو يشكر عملك، ولا تتعجب إن رأيت إكراما للكسول، أو تقديرا للمفرّط. فتلك دلائل على ضعف أحكامنا كبشر فيما بيننا. بل وانتظارك للإكرام هو جهلك بحقيقة الإنسان الظلوم الجهول. لذلك كن لله في عملك، يطمئن قلبك، وترتاح نفسك، وينشرح صدرك
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
You might be tested by one who wants you to be a party to every conflict; even among your relatives, you [might] find someone who will not excuse you during some matter of differences unless you are on his side against his adversary, or else [he’ll consider] you an adversary to him [as well].
Relieve yourself of worries from disputes, and stay away yourself from any conflicts. [But] if you were to be put to the test with an adversary, then be as [the poet] Al-Hudhalī said:
وَتَجَلُّدي لِلشامِتينَ أُريهِمُ
أَنّي لَرَيبِ الدَهرِ لا أَتَضَعضَعُ
My toughness, to those who love to see me troubled, is what I will show–
That I will not, to the turns and trials of time, be bowing low.
Source: @m_g_alomari. 16 Feb 21.
قد تبتلى بمن يريدك أن تكون طرفا في كل صراع، حتى بين أقاربك تجد البعض لا يعذرك حال الخلاف إلا أن تكون بصفّه ضد خصمه وإلا فأنت خصم له. أرح نفسك من هم الخصومات، وانأَ بنفسك عن الصراعات. وأما إن ابتُلِيت بخصم؛ فكن كما قال الهذلي: وتجلُّدي للشامتين أُريهمُ أني لرَيب الدهر لا أتضعضع
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
What you get used to watching and following on social media has an effect–whether you realize it or not–on building your personality, your way of thinking, even the expressions and words you use.
So pick out the best things to listen to, read the most beneficial of writings, watch the best things to see [because] you’re the one who chooses the path that will [either] make your soul upright or bring about its downfall.
Source: @m_g_alomari. 25 Sep 20.
ما تتعود على مشاهدته ومتابعته في وسائل التواصل الاجتماعي؛ يؤثر – شعرت أم لم تشعر- في بناء شخصيتك، وأسلوب تفكيرك، بل وفي عباراتك وألفاظك. فانتق أفضل السماع، واقرأ أنفع المكتوب، وشاهد أحسن المرئي. فأنت من تختار سبيل صلاح نفسك أو هلاكها.
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
From the beautiful character traits [we should all adopt] is having a good way of saying things, whether that’s in the way we greet others, excuse ourselves, excuse others, [express] affection, or other than that. A person who has a good way of saying things is one [others] incline toward, is one close to [people’s] hearts. And our Lord says:
وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ
And tell My slaves to say whatever is best [of words and speech] (Al-Isrāʾ 53, partial extract)
Source: @m_g_alomari. 1 Feb 21.
من جميل الأخلاق: حسن المنطق سواء في الترحيب، أو الاعتذار، والإعذار، أو المحبة. وغير ذلك وصاحب المنطق الحسن؛ محبب إلى النفوس، قريب من القلوب. وربنا تعالى يقول﴿وَقُل لِّعِبَادِی یَقُولُوا۟ ٱلَّتِی هِیَ أَحۡسَنُ﴾