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Ending or Preventing Marital Disagreements

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

That there’s good speech between husband and wife—and words that are chosen [thoughtfully], that produce good results—is a major factor in removing many of the disagreements that take place between them—of preventing, in fact, many of the ones that are expected to place.

No one then holds back from that or keeps away from it or dislikes it other than someone who has little knowledge or awareness; a rough, brusque manner; or a weak way of considering things.

How beautiful is the speech of my Lord, be He exalted for His perfection, regarding the like of this:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

Good deeds aren’t the same as evil deeds; repay [the evil someone does to you] with good done [to him]—by that, the one with whom you had enmity will become just as if he were a close supporter of yours, concerned about you, feeling love for you. (Al-Fuṣṣilāt, 34)

Source: twitter.com/m_g_alomari. 3 May 24.

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The End Goal of All End Goals—and the Means to Achieving It

Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:

Allāh’s forgiveness, O my brothers [gathered] here, is the end goal of all end goals in a Muslim’s life. This current life: why are we alive? Allāh, High is He above all, says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I neither created jinn nor mankind except to worship Me. (Al-Dhāriyāt, 56)

So we worship Him in order to attain His forgiveness. And Allāh, Almighty and Majestic, has indeed made a means to everything, and He made, from among the means to attaining [His] forgiveness, a great many number of means.

And that is from Allāh’s favors upon us and upon mankind, but most of mankind do not show gratitude [for them].

Silsilah Al-Hudá wa-l-Nūr, tape 697.

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When an Imam’s “Āmīn” Is Not Said Out Loud (or Not Said at All)

Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:

When the imam says “āmīn” out loud, then say [out loud], all of you [who are following him], “āmīn.”[1] As for if the imam were to say it quietly—and he might not [even] be saying at all—then […] this [āmīn] is something you say [quietly] to yourself […].

Silsilah Al-Hudá Wa-l-Nūr, tape 183.


Footnotes

[1]: Elsewhere, Shaikh Al-Albānī describes when followers should say “āmīn,” stating that “it is upon them to hold off until, when they hear [the imam] pronounce the alif [the “a” sound] of āmīn, they [then] say [āmīn] along with him.” (Silsilah Al-Ṣaḥīḥah, vol. 6, p. 81) (tr.)

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The Despicable Act of Asking for a Gift to Be Returned

From Ibn ʿUmar and Ibn ʿAbbās, from the Prophet ﷺ [that] he said:

It is not allowed for a man to give something away or to give a gift and then ask for it back—other than a father [or parent] with regard to what he gives his child.

The analogy of one who gives a gift and then asks for it back is that of a dog that eats; and then, when it gets full, throws up [what it just ate]; and then it goes back [to eating] what it [just] vomited.

Saḥīḥ Sunan Abī Dāwūd, 3539

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In Public vs. in Private

Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:

A true believing slave, when he’s alone, displays of his īmān,[1] his khushūʿ,[2] and his weeping out of fear and great reverence for Allāh that which he does not show in front of people; this is one who will be included among the seven for whom Allāh will provide shade [on the Day of Resurrection] under His shade : “and a man who remembers Allāh when he is alone, upon which his eyes overflow [with tears].”[3]

A hypocrite or criminal sinner, when he’s alone, causes corruption, wrongs [others], engages in sins, and violates the things Allāh has made sacred and inviolable. [In contrast], a true believer, when he’s alone, is better than when he’s mixing with people.

So be that way, O brothers. May Allāh make us and you successful [in achieving His pleasure] and keep us safe from hypocrisy—and refuge is sought with Allāh [from that]—and from making a pretence of good while hiding evils. So we ask to be kept safe and free of [such] harms.

 

Source: Al-Dharīʿah, vol. 2, pp. 570-71.


Footnotes

[1]: Īmān is speech, action, and belief; it increases with acts of obedience to Allāh and decreases with acts of disobedience to Him (tr.).

[2]: subduing oneself to the commands of Allāh and humbling oneself to Him (tr.)

[3]: Al-Bukhārī relayed it in Al-Adhān, ḥadīth 660, and in Al-Riqāq, ḥadīth 6479; Muslim, in Al-Zakāh, ḥadīth 1031, from the narration of Abū Hurairah, may Allāh be pleased with him.

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Those Who Can’t Tell the Difference

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

Whoever does not distinguish between the People of the Truth among the People of Islam—

Those who follow the Messenger, may his praises be raised high and may he be protected from all harm,

Who emulate the Companions, the great, noble ones (al-kirām),

Who hold on to the way of [every] eminent imām—

[Distinguishing them from] other than them from those in sectarian groups, people vile and deplorable;

And from those upon misguidance, tremendous and horrible;

Such a person has indeed passed judgment upon himself as being a person of weak insight

And upon the way he is going as being misguided and not right

Because the Truth is clear, shining, and sure

While Falsehood is a path that’s shaky and obscure.

It is only by Allāh that one attains His pleasure,

And guidance is for the ones who ask Him alone for that and no other.

وَمَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُمْ أَوْلِيَاءَ مِنْ دُونِهِ ۖ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَأْوَاهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا

The one whom Allāh guides, he is the one who has been rightly guided [to the Truth]; and those whom He leads astray, [leaving them to their own devices out of justice], then you will not find any to [guide them nor any to] come to their aid other than Allah. And on the Day of Resurrection, We will gather them together upon their faces, unable to see, speak, or hear a thing; their final resting place will be the Blazing Fire of Hell. Every time its flames settle, We increase the fire upon them, kindling and setting it ablaze in flames. (Al-Isrāʾ 97)

Source: twitter.com/m_g_alomari. 12 Jan 24.

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Dialogue Between Husbands and Wives

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

That there’s dialogue between husband and wife does not mean a woman stands as an equal partner to [her] man, debating and arguing with him as if she were a business partner, dividing shares with him, contesting rights and dues with him.

Many things [must] encircle dialogues between husbands and wives, from the most important of which are putting the husband in charge and trusting him to have the right view [on matters]—if that were something known from him in the past—to arrive at what will build the family and support its stability.

The wife of Saʿīd ibn Al-Musayyib said: “We did not use to speak to our husbands other than as you all speak to your leaders, ‘May Allāh rectify you, may Allāh protect you from all harms and faults.'”

Source: twitter.com/m_g_alomari. 11 Jan 24.

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Studying Sharīʿah Systematically

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

The various, differing pieces of advice about how knowledge of the Sharīʿah should be studied systematically are opinion-based pieces of advice that have come about from individual experiences of trial and error, so a student of knowledge must not think there are some fundamental discrepancies [to be found] among these instructions.

But the foundations of these instructions, after making sure [one’s] intentions are correct, are [to be found in a few] matters, the most important of which are:

  • starting with the essential fundamentals of knowledge before [delving into] its deepest, most advanced areas;
  • checking the accuracy of texts with a highly precise and skilled shaikh;
  • not [allowing different areas] of study to vie against one another, creating conflicts;
  • and [utilizing] good time management to acquire [knowledge].

Source: twitter.com/m_g_alomari. 25 Dec 23.

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The “Self-Help” Delusion

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

A slave [of Allāh] remains lost in the valleys of life, deluded by his intellect and planning and organizational skills, until he finds the path of subservience [to Allāh], after which he finds peace and security; cleans up [his] character and manners; and stands upon the right way. Allāh says:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O mankind, worship your Lord, the One who created you—and those before you—in order to protect yourselves from His wrath and to attain His pleasure. (Al-Baqarah, 21)

He has [thus] commanded [all mankind] to [establish] the basis of [all] that rectifies them, that which will fix their lives, get them taqwá,¹ and give them its results in the Hereafter.

¹protecting oneself from Allāh’s punishment by fulfilling His commands and avoiding what He has prohibited (tr.)

Source: twitter.com/m_g_alomari. 4 Jan 24.

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The Rarest of Friends

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

If you’re happy about having the affection of one who loves you from the People of the Truth while you and he are in agreement, be happy many, many times about his being fond of you while you and he are in disagreement.

For indeed, this [person] has wrestled with devils among mankind and jinn in order to maintain his fondness for you and to keep [that] love for you in [his] heart.

So his fondness [for you] is more truthful and his friendship, more reliable; and he’s of a good heart, of abundant intelligence.

So if [such a friend] were there [for you], don’t lose him, no matter what—his being there is from the rare, rare things [in life].

Source: twitter.com/m_g_alomari. 2 Jan 24.

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In Word and Deed

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

Don’t be, when you advise [people], a meek, gentle lamb, and [then], when you interact [with them], a lowly, despicable wolf.

So the phrases you put together are the words of good manners and conduct, but what actually comes about from you reveals [you] and exposes [you].

Whoever wants [his] circumstances to be upright must force himself to make his actions match his speech.

Other than that is [just] using up words and having [only] a momentary impact….

And Allāh is the only One who can help us.

Source: twitter.com/m_g_alomari. 31 Dec 23.

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The Most of Precious of Things

Al-Ḥasan Al-Baṣrī, may Allāh have mercy on him, said:

The most precious of things is a dirham that’s halal and a brother in [Islam] who, were you to consult him about your worldly affairs, you’d find him to be one with strong, sound views; and were you to consult him about your religious matters, you’d find him to be one with knowledge and insight.

Ādāb Al-Ḥasan Al-Baṣrī, p. 54, as quoted by twitter.com/Miraath_Cards. 31 Dec 23.

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If You Want to Be Loved by Those You Mix With

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

If you want to be loved by those you mix with, then be:

  • good company;
  • well-mannered and refined in speech;
  • generous in giving;
  • quick to forgive;
  • close in friendship and affection;
  • correct in [your] statements;

See them as having favors [over you], and [at the same time], overlook [their shortcomings]. [And be]:

  • at their service in times of need;
  • quick to [go to] them when [things feel] cold or distant [between you];
  • honest in advising;
  • sincere in loving.

And don’t [be one] to expect anything of that from them.

Source: twitter.com/m_g_alomari. 30 Dec 23.

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When Differences Must Be Set Aside—and How

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

You differ with your brother on a number of [different] topics—this is something [to be expected both] realistically and rationally.

And given that your differences with him are in matters about which various opinions can be [legitimately] formed, are within the range of what’s reasonable, and are far from personal, [illegitimate] desires, then it is highly feasible—religiously and rationally—for friendship, love, and compassion to remain between the two of you.

But this matter requires having an open mind, giving others the benefit of the doubt, having a clear heart, and being easy to get along with.

Source: twitter.com/m_g_alomari. 26 Dec 23.

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What It Takes to Build a Good Family

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

To build it the right way, a family needs a husband who does what’s between him and his Lord properly; knows his obligations and fulfills them; is noble and generous in his treatment [of others]; refined in speech; and good at taking care [of his family].

[And it needs] a wife who attends to the matters of her worship; knows her rights and obligations; recognizes her husband’s place and status; makes sure the respect due to him always remains; is content with whatever she gets; and refined in her speech and actions.

As for false appearances and ideals, they’re all too quick to disappear, lead to evil ends, and leave behind ugly traces.

Source: twitter.com/m_g_alomari. 20 Oct 23.

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In the Light of Certain Events

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

The occurrence of [certain] events makes it evident [that] many people are in need of [Islamic] knowledge; of correct fatwas; of knowing [about] constants and understanding variables.

Ignorance turns good things into evil and evil things into good; the ignorant go against the scholars; the lowly, worthless ones speak out; emotional slogans are raised high; and war is waged against the evidences of truth.

A person of the truth must not then despair, nor allow the assault of falsehood to take him off the right track he’s on, for the eventual end of falsehood is [its] disappearance, and its appearance is [already the beginning of its] breakdown.

And Allāh will bring His light [and religion] out to completion, and He is ever in aid of His awliyāʾ.¹

{وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ}

But most of mankind do not have knowledge.

¹the believers who worship Him in accordance with His religion, having due fear of Him (tr.)

Source: twitter.com/m_g_alomari. 23 Nov 23.

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Success, Failure, and Regret

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

Success in [this] present life of ours hangs on putting [our] trust in Allāh and on undertaking means [that are necessary and permissible]. It does not [hang upon] our [actually] accomplishing [specific] objectives.

So don’t feel upset if you don’t reach your goal when you’ve undertaken the [necessary and permissible] means and put your trust in your Mawlá [supporter and manager of affairs].

Regret is only for not having put [your] trust [in Allāh] and not having undertaken the permissibile means.

فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ یُحِبُّ ٱلۡمُتَوَكِّلِینَ

Then when you have become resolved [upon a matter], put your trust in Allāh; indeed, Allāh loves those who put their trust [in Him]. (Āli ʿImrān, 159)

Source: twitter.com/m_g_alomari. 25 May 20.

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Unfulfilled Goals and Desires

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

Between yearning for things desired that never got fulfilled and attaining contentment [in knowing] that their not having been fulfilled [was really] better for the slave [of Allāh]—between these two matters is a distance and space for many things to take place.

Between these two matters, for some, are psychological trauma; fear, anxiety, depression, and grief; and death.

And between them, for some others, are peace of mind and trust in Allāh being All-Wise; that whatever He ordains and wills is tied to His wisdom; and that the slave is only required to depend upon his Mawlá¹ and do the means [required] that are permissible….

As for [actually] achieving the goals, then that is not for the slave [to decide], nor is that upon him, nor is he tasked with that.

¹Supporter and Manager of affairs (Tr.)

Source: twitter.com/m_g_alomari. 1 Dec 23.

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To Resemble Ādam or to Resemble Iblīs

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

As for sins, it’s upon the slave [of Allāh] to not commit them. If he were then to commit them, it’s upon him to repent from them. So whoever repents and regrets has a likeness to his father Ādam, and whoever persists and justifies has a likeness to his enemy Iblīs.

Majmūʿ Al-Fatāwá, vol. 2, p. 109.

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Beware the Diversions from Our Purpose in Life

 وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ [الذاريات : ٥٦]

And I did not create jinn or mankind other than to worship Me [alone]. (Al-Dhāriyāt, 56)

Shaikh Aḥmad ibn Yaḥyá Al-Najmī, may Allāh have mercy on him, said:

In this verse is that which teaches us that the creation of jinn and mankind was not for anything other than worship: Allāh created [His] slaves to worship Him [alone], and He promised them forgiveness and Paradise if they were to [do that] […].

And in this verse, there is an indication that the aim of creating jinn and mankind is for Allāh to put them to the test with commands and prohibitions and to put them to the test with other matters, deemed things that [could] divert [them] from obedience to Allāh.

So whoever gets affected by [these] diversions and leaves off worship will be among the [ultimate] losers. And whoever occupies himself with worship and takes from the [life of this] world that which aids him in [achieving] his objective will be among the saved ones.

Al-Taʿlīqāt Al-Bahiyyah ʿalá Al-Rasāʾil Al-ʿAqadiyyah, p. 225.

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Sweetness of Dhikr and What Removes It

Imām Ibn Taimiyyah, may Allāh have mercy on him, said: “The heart was only created to remember Allāh, be He exalted for His perfection. That’s why one of the wise ones of old […] said:

Dhikr [remembrance of Allāh] is to the heart as nourishment is to the body, so just as the body finds no enjoyment from food when it’s sick, the heart, likewise, finds no sweetness in dhikr when it has love for the [life of this] world […].

Majmūʿ Al-Fatāwá, vol. 9, p. 312.

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The Impact of Īmān on One’s Attentiveness in Prayer

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

[W]hen a slave’s īmān¹ gets strong, his heart becomes attentive during prayer[.]

¹Īmān is speech, action, and beliefs; it increases with acts of obedience to Allāh and decreases with acts of disobedience to Him (tr.).

Al-Fatāwá Al-Kubrá, vol. 2, p. 224.

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Al-Albānī: Is Zakah Due upon a Child’s Wealth?

Question

O Shaikh, may Allāh bless you. Is having reached puberty among the prerequisites for [being required to pay] zakah?

Answer

Yes. No person is held responsible for any act of worship until after he’s reached the age of rushd [Islamic maturity, usually occurring at puberty—Tr.], as you said, due to the [Prophet’s ﷺ] saying: “The Pen is raised from [recording the sins of] three: a child, until he reaches puberty; a sleeping person, until he wakes up; and a person who has lost his mind, until he comes back to his senses.”

. . . Scholars have differed with regard to the guardian of an orphan who hasn’t yet reached the age of rushd: is [that guardian] tasked [in Islam] with making sure that zakah is taken out of this orphan’s gold if it has reached the niṣāb [an amount of wealth upon which zakah is due after being held in possession for a lunar year, in this case, 85g of gold—Tr.], or not?

There are two sayings [from the scholars with regard to this]: one of them is what you’ve previously heard, [i.e., that zakah is not due upon the wealth of prepubescent children]; the other is that it is binding upon him, i.e., the orphan’s guardian, to make sure zakah is taken from his wealth [if that wealth were above the niṣāb and had been held for a lunar year]. [These scholars hold this opinion] because there is a ḥadīth that Al-Tirmidhī and others narrated with the wording: “Put the wealth of orphans into business and trade before zakah [payments] consume it.” But the ḥadīth is ḍaʿīf [weak and unacceptable to use as a proof].

Silsilah Al-Hudá wa-l-Nūr, 406, as quoted by Jāmiʿ Al-Turāth Al-ʿAllāmah Al-Albānī fī-l-Fiqh, p. 415.

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Parents Gain from Their Children’s Good Deeds, with or without Their Children Intending That

Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:

We have a general principle that a child is from his father’s earnings . . . so whatever he does of righteous deeds is recorded for [his parents].¹

[But Intentions Do Increase the Benefit for Parents]

The shaikh, may Allāh have mercy on him, said:

Every deed a righteous child does, there’s a large share in that for [his] father and mother. . . . [O]ne who builds a mosque on behalf of his father, [intending the reward go to him], that will benefit his father more than if he were to build the mosque without having intended [that explicitly] for his father. [So] if he were to build a mosque seeking [only] the Face of Allah [without intending anything for his father], he gets his reward, and his father gets a share of it. But if he were to build a mosque [explicitly] on behalf of his father, then this [latter way] is what’s of greater benefit to his father than the former, and vice-versa.²

¹Silsilah Al-Hudá wa-l-Nūr, 766.
²Silsilah Al-Hudá wa-l-Nūr, 174.

Jāmiʿ Al-Turāth Al-Albānī fī-l-Fiqh, p. 572, 574 (PDF).

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The Key

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

Truthfulness is the key to all goodness just as lying is the key to all evil. It’s because of this, they say about one of the shaikhs that he asked one or another among his companions to repent, [saying]: “I’m not going to exhort you to anything other than to be truthful.”

So they thought about that and found that truthfulness gives rise to all goodness.

Al-Istiqāmah, vol. 1, p. 467.

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Al-Albānī: Is It Allowed to Wipe over Sandals (Just Like We Wipe Over Socks)?

From Aws ibn Abī Aws Al-Thaqafī, that the Messenger of Allāh ﷺ performed ablution [wuḍū] and wiped over his sandals and feet.¹

And from Ẓabyān, that he saw ʿAlī, may Allāh be pleased with him, perform wuḍū and wipe over his sandals; later, he entered the mosque, took off his sandals, and then prayed.²

Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:

…[W]hen you come to know this, then it is not allowed to hesitate about accepting this license [to wipe over one’s sandals] after having established [the authenticity] of the ḥadīths concerning it because it’s as the author [of this book, Al-Masḥ ʿalá Al-Jawrabayn, Jamāl al-Dīn Al-Qāsimī,] said earlier: “The ḥadīth has proven to be authentic, so there is nothing but to hear and obey.” [p. 40]

This is all the more worth mentioning after [establishing] that the Companions followed the same way [with regard to wiping one’s sandals], at the head of them the rightly guided Caliph ʿAlī ibn Abī Ṭālib, may Allāh be pleased with him, as mentioned earlier. [Additionally, this opinion] is from those held by some of the imams from among the first three righteous generations of Muslims, may Allāh be pleased with them all.³

¹Ṣaḥīḥ Sunan Abī Dāwūd (145)
²Tamām Al-Minnah, p. 115
³Tamām Al-Nuṣḥ fī Aḥkām Al-Masḥ, p. 83

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How the Disbelievers Manage to Encroach upon Muslim Lands

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

Among the things that lead to the disbelievers encroaching upon the lands of Muslims is the appearance of ilḥād,¹ hypocrisy, and bidaʿ.²

¹deviation from the truth and what’s right into disbelief, misguidance, or sinfulness (tr.)
²acts of worship invented by people, not legislated by Allāh (tr.)

Majmūʿ Al-Fatāwá, vol. 13, p. 180.

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Neither Deceive Nor Be Deceived

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

Many individuals whose faults you’ve overlooked— holding them, in fact, to their credit, not to their discredit—don’t be surprised by their negative stances. And don’t go too far in casting blame upon them; rather, wake up to your not having paid attention [to how they really are] and blame yourself for your [own] actions.

It’s been narrated from ʿUmar, may Allāh be pleased with him, his having said: “I’m not a deceptive person, nor can a deceptive person deceive me.”

Source: twitter.com/m_g_alomari. 15 Jul 23.

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The Roots of Good and Evil

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

The root of doing good is believing in the Truth and loving it, while the root of all evil is disbelieving in it or disliking it—and coming after that is believing in falsehood and loving it.

Believing in the Truth and loving it is the foundation of beneficial knowledge and righteous action, while disbelieving in it or disliking it are from ignorance, wrongdoing, and oppression.

Jāmiʿ Al-Masāʾil, vol. 4, p. 49.

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Oppressing Oneself

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

When a person doesn’t know of the Truth what he needs to [know] or doesn’t acknowledge it or doesn’t like it, he is wronging himself—and doing wrong to oneself goes back to [one’s] having followed guesswork [or followed] what [one] desires. And this is what happens when [people] follow opinions and desires [instead of the Qurʾān and Sunnah].

Jāmiʿ Al-Masāʾil, vol. 4, p. 49.

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Even If We Don’t Understand It…

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

Whatever the Messenger ﷺ has informed [us] about from His Lord, Almighty and Majestic, it is binding upon [us] to be upon belief in it, whether we have come to know what it means or [not]. [That] is because he [ﷺ] is the truthful one, the one who must always be believed, so whatever has come [to us] in the Book and the Sunnah, it is upon every believer to be upon belief in it, even if he were not to understand what it means.

Al-Tadmuriyyah, p. 65.

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Follow the Proofs or Go Astray

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

He who goes away from the proof, goes astray [from the truth], and there are no proofs besides what the Messenger [ﷺ] came with.

As quoted by Ibn Al-Qayyim, Miftāḥ Dār Al-Saʿādah, vol. 1, 304.

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The Four Levels of Remembrance

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

People, with regard to remembrance of Allāh, are upon four levels. [The first] is remembrance with the heart and the tongue: that is what has been commanded [of us].

[The second] is remembrance with the heart alone: if it’s [because] the tongue is unable [to speak], then it’s fine, [but] if it’s with [the tongue] being capable, then it’s [a person’s] leaving off doing something that is better.

[The third] is remembrance with the tongue alone: that is [a person’s] tongue remaining fresh with the remembrance of Allāh […].

[The fourth] is absence of the two, [no remembrance of the heart, nor of the tongue]: that is state of those who face [tremendous] loss.

Majmūʿ Al-Fatāwá, vol. 10, p. 566.

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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.

Majmūʿ Al-Fatāwá, vol. 14, p. 163.

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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.

Al-Ṣawāʾiq Al-Mursalah, vol. 4, p. 1489.

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The Foundations of All Good and Evil

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.

Majmūʿ Al-Fatāwá, vol. 20, p. 74.

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Don’t Get Fooled by False Flattery

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.

Source: Siyar Aʿlām Al-Nubalāʾ, vol. 4, p. 550.

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Among the Various Forms of Lying We Must Avoid

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.

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To Be of the Level after the Prophets…

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.

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Remember Allāh at This Critical Time

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.

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Is It Better Not to Ask of Allāh?

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].

Majmūʿ Al-Fatāwá, vol. 8, p. 538-9.

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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].

Majmūʿ Al-Fatāwá, vol. 14, p. 330.

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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.

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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.

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How They Would End the Qunūt Supplication

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:

وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ النَّبِيِّ الأُمِّيِّ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّم

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.

Silsilah Al-Hudá wa-l-Nūr, no. 145, 00:29:54

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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.

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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.

Sharḥ Risālah Al-ʿUbūdiyyah, p. 64.

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Anger Amasses All Evil

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.

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When Fear Is Natural and When It’s Shirk

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.)

Nafaḥāt Al-Hudá wa-l-Īmān, 1426 Appendix, p. 52.

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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.

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How to Feel Secure about Relationships

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.

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Preventing Punishment

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

Asking [Allāh] for forgiveness wipes out sins and then removes the punishment, as Allāh the All-High says:

وَمَا كَانَ اللهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ

And Allāh was not going to punish them while they were asking for forgiveness. (Al-Anfāl, 33)

Jamiʿ Al-Masāʾil, vol. 6, p. 274.

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In Getting through the Ocean of Life

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.

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Be Good to Them Even When They’re Not Good to You

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.

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In Choosing Between Voluntary Acts of Worship

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.

Majmūʿ Al-Fatāwá, vol. 22, p. 348.

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The Effect of the Qurʾān on the Heart

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.

Majmūʿ Al-Fatāwá, vol. 7, p. 283.

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Achieving the Objectives of Ramaḍān

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.

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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.

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The Source of Ultimate Triumph

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.

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The More Miserly a Person Is, the More Cowardly

Shaikh Rabīʿ ibn Hādī Al-Madkhalī, may Allāh protect him, said:

Miserliness and cowardice are directly and inseparablely tied to one another.

Majālis Tadhkīriyyah fī Tafsīr Āyāt Qurʾāniyyah, p. 53.

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From the Rights of Scholars and Shaikhs

Shaikh Muṣṭafá ibn Muḥammad Mabram, may Allāh protect him, said:

From the rights of our scholars and shaikhs [upon us] are:

  • our spreading their knowledge;
  • directing people toward them;
  • and showing the way to them.

And from that are:

  • following their accounts on social media;
  • and reposting their statements.

This is from their rights [upon us].

Source: twitter.com/FawaidMbrm. 16 Feb 23.

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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.

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Allāh Honors His Visitors

The Messenger ﷺ said:

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].

Al-Silsilah Al-Ṣaḥīḥah, 1169.

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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.

Allāh says:

فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ

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.

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The Death of ʿUmar ibn ʿAbd Al-ʿAzīz

From ʿUbaid ibn Ḥassān, [who] said:

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.

Siyar Aʿlām Al-Nubalāʾ, vol. 5, p. 142.

¹N.B. (tr.): The full verse is:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ}

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)

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Slaves

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.

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Having Good Thoughts of Allāh

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.

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Let Being Good Come Naturally

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.

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Calling a Muslim a Disbeliever

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.).

Majmūʿ Al-Fatāwá, vol. 12, p. 501

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Allāh Loves to Be Asked, While People Don’t

A poet said:

وَلَوْ سُئِلَ النَّاسُ التُّرَابَ لَأَوْشَكُوا … إِذَا قِيلَ هَاتُوا أَنْ يَمَلُّوا فَيَمْنَعُوا

And if people were asked for dirt, they would just about

Tire of that and hold back if it were said, “[Come], give us [a handout].”

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From the Very Origins of Shirk

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.)

Majmūʿ Al-Fatāwá, vol. 27, p. 79.

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Finding Comfort in Being Alone with Allāh

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.

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On Seclusion

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.

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Too Much Socializing

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.

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Looking at Our Past, Our Present, and Our Future

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.

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Mishaps and Ordeals are Like Hot and Cold Weather

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.

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Paying Back Someone Who Has Sinned Against You

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.

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ

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)

Majmūʿ Al-Fatāwá, vol. 3, p. 246.

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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.

Majmūʿ Al-Fatāwá, vol. 3, p. 245.

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Better to Us Than Our Own Parents

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.

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The Two Fundamental Aspects of Worship

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.)

Sharḥ Risālah Al-ʿUbūdiyyah, p. 26.

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A Rare Kind of Scholar

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.

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The Rights of Our Scholars

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

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Are Salafis Too Preoccupied with Refutations?

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.

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Mean, Hurtful Words

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.

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If Prayer Feels Like a Burden

Shaikh Muḥammad ibn Ṣāliḥ Al-ʿUthaimīn, may Allāh have mercy on him, said:

Prayer [feeling] heavy and burdensome on a person is an indication of some hypocrisy in his heart, so he must hasten to get rid of it.

Tanbīh Al-Afhām bi Sharḥ ʿUmdah Al-Aḥkām, p. 138.

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To Keep It Going When You Know It’s Wrong

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.

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Giving People Another Chance

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.

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Just Because You’re Not Compatible?

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.

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How Teachers Must Be with Students

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.

Sharḥ Al-Uṣūl Al-Thalāthah, p. 39.

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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.

Iqtiḍāʾ Al-Ṣirāṭ Al-Mustaqīm, vol. 2 p. 229.

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How to Improve Our Prayers and Ourselves

The Messenger ﷺ said:

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).

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From the Rights of Brotherhood

The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said: “The great imam, Yazīd ibn Abī Ḥabīb Al-Miṣrī, said:

I don’t let a brother of mine get angry with me twice; instead, I look to see what he doesn’t like, and then I leave it off.

Tadhkirah Al-Ḥuffaẓ (1/98) and Taʾrīkh Al-Islām (8/305), both by Al-Ḥāfiẓ Al-Dhahabī.

Source: twitter.com/dr_albukhary. 11 Aug 22.

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Love, Passion, and the Path to True Love

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.

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A Barrier of Safety

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.)

Majmūʿ Al-Fatāwá, vol. 29, p. 113.

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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.

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…Even If It Were to Harm You

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.

Majmūʿ Al-Fatāwá, vol. 1, p. 31.

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Knowledge of Islam Protects from the Devil and Misguidance

The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said: “Imām Ibn ʿAbd Al-Hādī said:

It’s in accordance with how little a man’s knowledge is [of Islam] that the devil [is able to] misguide him.

Al-Ṣārim Al-Munkī, p. 299.

Source: twitter.com/dr_albukhary. 4 Aug 22.

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The First Ones to Ask

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.

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Women and How They Must Be Treated

The Messenger of Allāh ﷺ said:

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.

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Lying about People

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.

Majmūʿ Al-Rasāʾil wa-l-Masāʾil, vol. 5, p. 105.

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How to Fight Desires and Doubts

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

So it’s with patience, [harmful] inclinations and desires are abandoned, and it’s with certainty, doubts are driven away.

Iqtiḍāʾ Al-Ṣirāṭ Al-Mustaqīm, vol. 1, p. 120.

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If You Really Want to Be Just, Follow This Rule

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.

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Don’t Underestimate the Power of a Wise or True Statement

Zubaid ibn Al-Ḥārith Al-Yāmī,¹ may Allāh have mercy on him, said:

I heard a [single] statement, and Allāh then caused it to be of benefit to me for 30 years.

¹from the generation of Muslims who succeeded the Companions (tr.)

Siyar Aʿlām Al-Nubalāʾ, vol. 5, p. 297.

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An Obligation to Warn Others

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.

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The Calamity of Pretenders to Islamic Knowledge

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].

Al-Akhlāq wa-l-Siyar, p. 91.

Source: twitter.com/dr_albukhary. 15 Jul 22.

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A Muzzle and a Bridle

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.

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Why Was the Wife of Lūṭ [Lot] Punished?

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.

Majmūʿ Al-Fatāwá, vol. 15, p. 344.

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In Praise of Honest Criticism

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.

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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.

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Putting One’s Wife in a Negative Light

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:

‏‏الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ۗ

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)

Source: twitter.com/m_g_alomari. 3 Jul 22. 20:35 GMT+3.

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Strength of Body, Strength of Heart

Imām Ibn Taimiyyah, may Allāh have mercy on him, said: “One of the Salaf [the righteous, first three generations of this ummah] said:

A believer’s strength is in his heart [while] his weakness is in his body; a hypocrite’s strength is in his body [while] his weakness is in his heart.

Majmūʿ Al-Fatāwá, vol. 2, p. 395.

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Loving Good for All People

Imām Ibn Taimiyyah, may Allāh have mercy on him, said in his letter to Sarjawās, King of Cyprus:

We [Muslims] are a people who love good for everyone. We would love that Allāh put together for you all that’s good in this world and the Hereafter.

Majmūʿ Al-Fatāwá, vol. 28, p. 615.

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Refer People Back to the Imams and Scholars

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.

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Invaluable, Beneficial Advice

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.

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Salafis Who Lost Their Way: a Lesson

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.

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Upon Seeing Good Spread from Others

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.

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Defending a Muslim’s Honor

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.

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This Is What Salafis Call To

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.

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The Starting Point of All Deviation

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.

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Unquestionable Obedience

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:

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللهِ ۚ

And We have never sent any messenger other than to be obeyed [by those to whom he was sent], as Allāh permits. (Al-Nisāʾ, 64)

And He says:

مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللهَ ۖ

Whoever obeys the Messenger has indeed obeyed Allāh. (Al-Nisāʾ, 80)

Iqtiḍāʾ Al-Ṣirāṭ Al-Mustaqīm, vol. 2, p. 194.

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Listening to Empty, Frivolous People

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

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The Middle Way

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.

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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:

  1. Getting what [you] want right now isn’t beneficial for you.
  2. You need to increase in calling [upon Allāh] and resorting to your Mawlá [supporter and manager of affairs].
  3. There may be something bad or evil in the thing you want that you don’t know about.
  4. 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.

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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.

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Beware of Your Own Self

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.

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Anyone Might Become a Ṣiddīq

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.)

Jāmiʿ Al-Masāʾil, vol. 4, p. 55.

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Being Truthful with Allāh

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.

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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.

Majmū‘ al-Fatāwá, vol. 1, p. 94.

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Like Having Eaten Something Disgusting

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.

Iqtiḍāʾ Al-Ṣirāṭ Al-Mustaqīm, vol. 2, p. 104.

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Goals, Eyes, Hopes, Tongues

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:

مَن عَرَفَ مَا يُطلَبُ؛ هَانَ عَلَيهِ مَا يُبذَلُ
مَنْ أَطلَقَ بَصَرَهُ؛ طَالَ أَسَفُه
وَمَن طَالَ أَمَلُه؛ سَاءَ عَمَلُه
وَمَن أَطَلَقَ لِسَانَه؛ قَتَلَ نَفْسَه

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.

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How to Wipe Out Sins, Public or Private

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.

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ

Indeed, good deeds wipe out [prior] evil deeds; that is a [lesson and] reminder to be taken to heart by those who [will] keep [it] in mind. (Hūd, 114)

Majmūʿ Al-Fatāwá, vol. 14, pp. 447.

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Making False Excuses for Oneself

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].

Majmūʿ Al-Fatāwá, vol. 14, pp. 446-47.

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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.

Al-Jawāb Al-Ṣaḥīḥ, vol. 4, p. 391.

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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.

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When a Soul Becomes Corrupted

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.

Majmūʿ Al-Fatāwá, vol. 19, p. 34.

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Troubles in the Heart Won’t Stop Until…

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].

Majmūʿ Al-Fatāwá, vol. 10, p. 601.

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There’s No Justice without Islamic Knowledge

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.

Majmūʿ Al-Fatāwá, vol. 18, p. 169.

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Beyond Knowing Right from Wrong

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.

Majmūʿ Al-Fatāwá, vol. 20, p. 54.

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“There’s a Difference of Opinion…”

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

A lot of people mention differences [of opinion] while they don’t know [what the] the truth [is in the matter].

Minhāj Al-Sunnah, vol. 5, p. 282.

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Hidden, But Only Until…

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

Things that lie hidden in [people’s] hearts become revealed during tests and trials.

Majmūʿ Al-Fatāwá, vol. 20, p. 9.

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Keeping Things General

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.

Source: twitter.com/m_g_alomari. 8 Sep 21. 22:44 GMT+3.

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All Sins Are a Betrayal of Allāh and His Messenger ﷺ

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ

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].

Tafsīr Ibn Kathīr, Al-Anfāl, verse 27.

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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:

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ

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.

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Benefiting Creation, Even through Necessary Harms

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)

Jāmiʿ Al-Masāʾil, vol. 6, pp. 37-8.

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The Ignorant and Unjust Are Like Flies

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.

Minhāj Al-Sunnah, vol. 6, p. 150-51.

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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.

Jamiʿ Al-Masāʾil, vol. 1, p. 92.

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The Piety of Imām Ibn ʿAwn

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.

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The Remembered and the Forgotten

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.)

Majmūʿ Al-Fatāwá, vol. 16, p. 528.

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What Do Invented Acts of Worship Lead To?

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.)

Majmūʿ Al-Fatāwá, vol. 22, p. 306.

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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.)

Minhāj Al-Sunnah Al-Nabawiyyah, vol. 6, p. 368.

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The Inevitable, Ancient Conflict

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.

Sharḥ Kitāb Al-Adab Al-Mufrad, tape 158.

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More Than a Mere Spectator

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.

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Is Loving One’s Country from Īmān?

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.).

Silsilah Al-Ḍaʿīfah, vol. 1, p. 110.

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Over-Looking into Things or Overlooking Things?

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.

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At the First Moment It Strikes

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.

¹Ṣaḥīḥ Al-Bukhārī (4336); Ṣaḥīḥ Muslim (1062).

Jāmiʿ Al-Masāʾil, vol. 8, p. 232.

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Is It Allowed to Delay Prohibiting an Evil?

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.

Liqāʾ Al-Bāb Al-Maftūḥ, 7.

Translator: Mikail ibn Mahboob Ariff
enclosure: https://tasfiyah.com/wp-content/uploads/2022/05/od_007_04.mp3 1291278 audio/mpeg
Date published: May 24th, 2022
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To Convince Someone of His Mistake

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:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ عَلَيۡكُمۡ أَنفُسَكُمۡۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهۡتَدَيۡتُمۡۚ إِلَى ٱللَّهِ مَرۡجِعُكُمۡ جَمِيعَا فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ

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.

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Looking into People’s Intentions

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.

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Good Roots

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.

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When Sins Are Made Public

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].

Al-Nubuwwāt, vol. 2, p. 818.

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Ibn Bāz on Advising One’s Brothers

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.

Majmūʿ Al-Fatāwá, vol. 16, p. 298.

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An Intelligent Way to Deal with Worries and Anxieties

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

No person is free of [some] worry [or anxiety] that’s troubling him, but the person who’s intelligent dispels [his] worries with three things:

  • asking Allāh to rid [him of them];
  • realizing the many blessings there are;
  • and thinking about those who’ve been worse afflicted.

Source: twitter.com/m_g_alomari. 11 May 22. 05:19 GMT+3.

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Towards Unity, Despite Personal Incompatibility

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.

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From Enmity to Friendship, Except When…

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:

كُلُّ العَدَاوَاتِ [قَدْ] تُرْجَى مَوَدَّتُهَا
إِلاَّ عَدَاوَةَ مَنْ عَادَاكَ فِي الدِّينِ

There’s hope for friendship in all animosities
Except animosity from those opposed to you for the religion.

Majmūʿ Al-Fatāwá, vol. 28 p. 646.

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Torn between Two Opinions

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]?”

No, be with the one who has the truth with him.

Silsilah Al-Hudá wa-l-Nūr, 1006, 00:03:00.

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The Only Sin That Harms Its Doer

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.

Majmūʿ Al-Fatāwá, vol. 15, p. 54.

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The Command of Allāh Always Comes to Be

Shaikh ʿArafāt ibn Ḥasan Al-Muḥammadī, may Allāh protect him, said:

‏{وَكَانَ أَمۡرُ ٱللهِ قَدَرࣰا مَّقۡدُورًا}

And the command of Allāh [ordained by Him] always comes to be. (Al-Aḥzāb, 38)

ʿAmr ibn Maimūn said: “I heard ʿUmar ibn Al-Khaṭṭāb, may Allāh be pleased with him, saying when he was stabbed:

‏{وَكَانَ أَمۡرُ ٱللهِ قَدَرࣰا مَّقۡدُورًا}

Source: twitter.com/Arafatbinhassan. 4 May 22. 23:15 GMT+3.

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Al-Fuḥsh vs. Al-Ḥayāʾ

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.

Source: twitter.com/dr_albukhary. 8 Apr 22. 17:23 GMT+3.

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The Inner Reality

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.

Minhāj Al-Sunnah, vol. 6, p. 226.

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Only When Ripe and Ready for Harvest…

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.

Tasjīlāt Mutafirriqah, 4. 00:40:55.

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ʿĪd is Only for These

Imām Ibn Rajab, may Allāh have mercy on him, said:

لَيسَ العِيدُ لِمَنْ لَبِسَ الجَدِيدَ،
إِنّمَا العِيدُ لِمَنْ طَاعَاتُهُ تَزِيدُ.
لَيسَ العِيدُ لِمَنْ تَجَمّلَ بِاللِباسِ وَالرَّكُوبِ،
إِنَّمَا العِيدُ لِمَنْ غُفِرَتْ لَهُ الذّنُوبُ.

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.

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When to Remain Silent and When Not To

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

Saying good is better than not saying it, and not saying evil is better than saying it.

Al-Furqān baina Awliyāʾ Al-Raḥmān wa Awliyāʾ Al-Shaiṭān, p. 61.

Date published: May 3rd, 2022
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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.

Source: twitter.com/almadani_k. 30 Apr 22. 21:40 GMT+3.

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Saying Farewell to the Month of Ramaḍān

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.

https://twitter.com/abdulahaldafiri/status/1520454122406879235?t=DDLFmbYnOTEr7KvUKgQKQA&s=19

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How Was the Prophet’s ﷺ Dhikr of Allāh?

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.)

Source: twitter.com/dr_albukhary. 29 Apr 22. 19:27 GMT+3.

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True Happiness

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].

Majmūʿ Al-Fatāwá, vol. 28, p. 31.

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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.

Tasjīlāt Mutafirriqah, 293. 00:24:48

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The Highest Forms of Dhikr

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.

Majmūʿ Al-Fatāwá, vol. 19, p. 121.

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Decorated Prayer Mats

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].

Riḥlah Al-Nūr, 58, 00:28:35.

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Beautifying Mosques

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.”

Silsilah Al-Hudá wa-l-Nūr, 169, 00:44:36.

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How to Be Free of Fears and Insecurities

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:

سَنُلۡقِی فِی قُلُوبِ ٱلَّذِینَ كَفَرُوا۟ ٱلرُّعۡبَ بِمَاۤ أَشۡرَكُوا۟ بِٱللَّهِ

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)

—to His saying:

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ

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.)

Majmūʿ Al-Fatāwá, vol. 28, p. 35.

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While His Wife Talks to the Man at the Store…

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.

Nūr ʿalá Al-Darb, 363.

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Beware of Stinginess in All Its Forms

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.

Source: twitter.com/m_g_alomari. 28 Apr 22. 13:02 GMT+3.

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A Sinner Asked His Shaikh…

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.”

Majmūʿ Al-Fatāwá, vol. 7, p. 492.

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Rights too Heavy to Fulfill

Shaikh ʿAbd Al-Ilāh Al-Rifaʿī, may Allāh protect him, said:

Ibn Jarīr Al-Ṭabarī, may Allāh have mercy on him, mentioned in his tafsīr under His, the All-High’s, statement—

وَإِن تَعُدُّوا۟ نِعۡمَةَ ٱللّٰهِ لَا تُحۡصُوهَاۤۗ

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.

Source: twitter.com/alrfaee1433. 26 Apr 22. 05:47 GMT+3.

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As Ramaḍān Gets Set to Leave Us

Ibn Rajab, may Allāh have mercy on him, said:

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.

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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.

Jawāb Al-Iʿtirāḍāt Al-Maṣriyyah, p. 44.

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Before We Speak about the Religion

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 […].

Majmūʿ Al-Fatāwá, vol. 13, pp. 62-3.

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The Prophet ﷺ Feared Punishment Were He to Disobey

 إِنِّیۤ أَخَافُ إِنۡ عَصَیۡتُ رَبِّی عَذَابَ یَوۡمٍ عَظِیمࣲ

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?

Taysīr Al-Karīm Al-Raḥmān.

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Their Plots Will Never Prevent the Rise of Islam

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

 یُرِیدُونَ لِیُطۡفِـُٔوا۟ نُورَ ٱللّهِ بِأَفۡوَ ٰ⁠هِهِمۡ وَٱللّهُ مُتِمُّ نُورِهِۦ وَلَوۡ كَرِهَ ٱلۡكَـٰفِرُونَ

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.

Source: m_g_alomary/twitter.com. 18 Apr 22. 18:25 GMT+3.

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True Intelligence

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:

{ لَوۡ كُنَّا نَسۡمَعُ أَوۡ نَعۡقِلُ مَا كُنَّا فِیۤ أَصۡحَـٰبِ ٱلسَّعِیرِ }

If we had listened or tried to understand, we would not have come to be among the People of the Fire. (Al-Mulk, 10)

And [Allāh] says about the hypocrites:

{ تَحۡسَبُهُمۡ جَمِیعࣰا وَقُلُوبُهُمۡ شَتَّىٰۚ ذَ ٰ⁠لِكَ بِأَنَّهُمۡ قَوۡمࣱ لَّا یَعۡقِلُونَ }

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)

Majmūʿ Al-Fatāwá, vol. 7, p. 24.

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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 ….

Sharḥ Ḥadīth Al-Nuzūl, pp. 427-28.

Source: dr_albukhary/twitter.com. 15 Apr 22. 15:09 GMT+3.

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A Cure for the Evil in People’s Hearts

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].

Ighāthah Al-Lahfān, vol. 1, p. 181

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Following the Truth When It Suits You

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.

Majmūʿ Al-Fatāwá, vol. 10, p. 480.

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A Sign of a Person’s Goodness

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.

Source: m_g_alomary/qtwitter.com. 12 Apr 22. 13:01 GMT+3.

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A Brother’s Responsibility to His Sisters

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.

Source: m_g_alomary/twitter.com. 11 Apr 22. 20:40 GMT+3.

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The Effect of Hearts on Learning the Religion

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.

Majmūʿ Al-Fatāwá, vol. 9, p. 315.

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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.)

Source: m_g_alomary/twitter.com. 8 Apr 22. 11:56 GMT+3.

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The Hearts of Believers in Ramaḍān

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.

Source: m_g_alomary/twitter.com. 6 Apr 22. 23:37 GMT+3.

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For Us or Against Us

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.

Majmūʿ Al-Fatāwá, vol. 10, pp. 599-600.

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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.

Source: m_g_alomary/twitter.com. 9 Apr 22. 03:54 GMT+3.

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A Neglected Sunnah of Breaking Fast

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:

الَّذينَ يَستَمِعونَ القَولَ فَيَتَّبِعونَ أَحسَنَهُ

Those who actively listen to [good] speech and then follow what’s best in it. (Al-Zumar, 18)

Al-Silsilah Al-Ṣaḥīḥah, 2840.

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Ramaḍān: a Start and a Means

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.

Source: m_g_alomary/twitter.com. 4 Apr 22. 11:13 GMT+3.

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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.

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Helping the Poor During Ramaḍān

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.)

Majmūʿ Al-Fatāwá, vol. 25, p. 298.

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Being Kind and Merciful to One’s Child

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.

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Smiling at Your Brothers in Islam

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.

Source: dr_albukhary/twitter.com. 1 Apr 22. 18:26 GMT+3.

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Can Chained Devils in Ramaḍān Still Cause Harm?

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.

Majmūʿ Al-Fatāwá, vol. 25, p. 246.

Date published: March 30th, 2022
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Why Some Good People Have So Little

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].

Majmūʿ Al-Fatāwá, vol. 16, p. 53.

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The Danger of Relying upon One’s Intelligence

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.”

Darʾu Taʿāruḍ Al-ʿAql wa-l-Naql, vol. 9, p. 34.

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The Basmalah and Al-Fātiḥah

The Prophet ﷺ said:

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.

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Ask Allāh of His Provisions and Support

The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:

Allāh the All-High says:

{وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ}

And ask Allāh of His provisions and support. (Al-Nisāʾ, 32)

Al-Ḥāfiẓ Al-Baghawī mentions [with regard] to this verse in his , Tafsīr [Al-Baghawī] (vol. 2, p. 205), from Imām Sufyān ibn ʿUyainah, that he said:

He did not issue the command to ask [of Him] other than in order to give [us].

Also to be referred to: Al-Jāmiʿ li Aḥkām Al-Qurān by Al-Qurṭubī, vol. 5, p. 165; Kash`shāf Al-Qināʿ by Al-Bahūtī, vol. 2, p. 397.

Source: dr_albukhary/twitter.com. 13 Mar 22. 12:24 GMT+3.

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He Came to You Apologizing…

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.

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Saved Again and Again

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.

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“Prices Have Gone Up”

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.

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While Building Our Résumés or CVs

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.

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What to Focus On

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.

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Moody People

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.

How beautiful is the saying of the one who said:

كِلانا غَنيٌ عَن أَخيهِ حَياتَه .. وَنَحنُ إِذا مِتْنا أَشَدُّ تَغانِيا

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.

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Concerned about What People Think?

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.

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Beware Falling into Oppression

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.

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Before You Call Yourself a Friend …

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.

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How Sound Are Our Hearts Towards Our Brothers?

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:

وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا

… 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.

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The Best Parts of Our Lives

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.

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Dealing with Accusations or Insinuations

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.

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The Two Causes of Fitnah

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.

Al-Istiqāmah, vol. 1, p. 39.

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Divorce Is Only Allowed for a Need

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.

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Beloved Are Those Who Repent

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.

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From the Very Wisest of Sayings

The shaikh, Dr. ʿAbdullāh Al-Bukhārī, may Allāh protect him, said:

The imam, the model, the trustworthy and reliable source of narrations, Saʿīd ibn ʿAbd Al-ʿAzīz Al-Tanūkhī, said:

There’s no good in life except for [either] one of two men: one who’s silent, listens, and comprehends; and one who speaks and has knowledge.

Siyar Aʿlām Al-Nubalāʾ, vol. 8, p. 36; Taʾrīkh Al-Islām, vol. 10, p. 219.

Source: dr_albukhary/twitter.com. 14 Mar 22. 18:14 GMT+3.

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Comforting Words

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

In His saying:

لَا تَدْرِي لَعَلَّ اللهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا

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.

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Intelligent Husbands and Wives (2 of 2)

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.

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Intelligent Husbands and Wives (1 of 2)

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.

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Guard over Allāh, Allāh Will Guard over You

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.

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Getting Forgiveness at Bed Time

The Messenger of Allāh ﷺ said:

Whoever says, when he gets to bed:

لَا إِلٰهَ إِلَّا اللهُ، وَحْدَهُ لَا شَريكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْئٍ قَدِيرُ، وَلَا حَوْلَ وَلَا قُوُةَ إِلَّا بِاللهِ، سُبْحَانَ اللهِ، وَالحَمْدُ لِله، وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ.

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.

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The Living Are Never Safe from Being Put to Trial

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.

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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.

Jamiʿ Al-Masāʾil, vol. 7, p. 466.

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From the Dangers of Issuing Fatwás

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.

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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.

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Opportunities That Are Not to Be Missed

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.

{وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ}

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.

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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.)

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Getting Involved in a Couple’s Issues

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].

Liqāʾ Al-Bāb Al-Maftūḥ, 151.

https://binothaimeen.net/content/4989

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Feeling Happy for Others

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:

Your feeling happiness and joy for your [Muslim] brother

  • for his excellence;
  • for his achievement;
  • for his getting cured;
  • for his getting a job;
  • for his getting married;
  • for everything good that happens to him

is an indication of your soul being clear; your chest, intact and sound; and your having been protected from the disease of envy.

Source: @m_g_alomari. 2 Mar 22. 20:34 GMT+3.

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The Injustice of Ḥizbīs

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.

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When We Hear of Legendary Acts of Worship

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.

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The Joy in Seeing People We Love

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.

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When Things Get Tough

The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said: “From beautiful poetry is [this] saying of someone:

أَلَا أَيُّهَا الْمَرْءُ الَّذِي … فِي عُسْرِهِ أَصْبَحْ
إذَا اشْتَدَّ بِكَ الْأَمْرُ … فَلَا تَنْسَ (أَلَمْ نَشْرَحْ)

O one who has, to his difficulties, awoken,
When things get tough, and you feel almost broken,
Don’t forget then: “Have We Not Opened….”¹

Al-Ādāb Al-Sharʿiyyah, vol. 1, p. 150.

¹i.e., Surah Al-Sharḥ (tr.)

Source: @m_g_alomari. 27 Feb 21. 05:25 GMT+3.

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How to Avoid Having a Weak, Needy Heart

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.

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How Evils of the Soul and the Devil Are Overcome

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.

Jāmiʿ Al-Masāʾil, vol. 1, p. 172.

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When Oppressed Becomes Oppressor

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.

Jāmiʿ Al-Masāʾil, vol. 1, p. 173.

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Taking the Higher Road

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.

Jāmiʿ Al-Masāʾil, vol. 1, p. 174.

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Is Revenge Really Sweet?

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

Never has anyone avenged himself except that [it] brought down humiliation upon himself; so when he pardons and forgives, Allāh raises him in honor.

Jāmiʿ Al-Masāʾil, vol. 1, p. 170.

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When Others Harm Us

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.)

Jāmiʿ Al-Masāʾil, vol. 1, p. 167.

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Among the Strongest Means of Protection from Sins

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

When [a person] recites the Qurʾān and thinks about what it means, that is from the most powerful of means of holding him back from sins.

Majmūʿ Al-Fatāwá, vol. 20, p. 123.

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Is It Allowed to Kill Ants?

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.

Silsilah Al-Hudá wa-l-Nūr, 389, 00:50:28.

Translated by Mikail ibn Mahboob Ariff

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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.

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A Pretence of Love, Not True Love

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.

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Why So Many of Our Youth Deviate

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.

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Towards Inner Peace

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].

Majmūʿ Al-Fatāwá, vol. 1, p. 93.

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Beware of Those Who Flatter

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.

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What Knowledge Is and What It Isn’t

Ibn Al-Qayyim, may Allāh have mercy on him, said:

العِـلْمُ قال اللهُ قال رَسُولُـه ** قال الصَّحابَةُ هم أُولُو العِرْفانِ

ما العلمُ نَصْبُكَ للخِلافِ سفاهةً ** بين الرَّسولِ وبينَ رأيِ فُلانِ

Knowledge is what Allāh said,
what His Messenger said;
what the Companions said–
they’re the ones who had knowledge.

Knowledge isn’t your foolishly
showing the disagreement,
Between the Messenger
and so-and-so’s opinion.

Al-Nūniyyah

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Are Young Children Rewarded for Their Good Deeds?

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.

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Friendship and Harmony among Brothers

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.

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Say These at the Right Time and Be Forgiven

In Al-Nasāʾī’s narration from Abū Hurairah alone, [who attributed it to Prophet ﷺ and said]:

Whoever says:¹

لاَ إِلٰهَ إِلَّا اللَّهُ واللَّهُ أَكْبَر،
لاَ إِلٰهَ إِلَّا اللَّهُ وَحْدَهُ،
لاَ إِلٰهَ إِلَّا اللَّهُ وَلاَ شَرِيْكَ لَهُ،
لاَ إِلٰهَ إِلَّا اللَّهُ لَهُ المُلْكُ، وَلَهُ الحَمْدُ،
لاَ إِلٰهَ إِلَّا اللَّهُ، وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلَّا بَاللَّهِ

—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.

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Some Forms of Corruption Are Worse Than Others

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.)

Al-Majmūʿ, vol. 1, p. 308.

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From the Greatest of Filth in Hearts

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.

Minhāj Al-Sunnah Al-Nabawiyyah, vol. 1, p. 22.

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Prepare Yourself Mentally

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.

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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.

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An Expiation for Backbiting

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

Al-Ḥasan Al-Baṣrī said: “The expiation for backbiting [a Muslim] is that you ask [Allāh] to forgive [the sins of] the one you backbit.”

Al-Fatāwá Al-Kubrá, vol. 1, p. 113.

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Some Etiquettes of Conversation

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.

Translated by Mikail ibn Mahboob Ariff

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When Someone Leaves the People of the Truth

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.

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Like Vinegar Spoils Honey

The Messenger of Allāh ﷺ said: “Indeed, bad character spoils deeds just like vinegar spoils honey.”

Authenticated by Al-Albānī, Silsilah Al-Ṣaḥīḥah, 906.

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Dealing with Unfair Criticism

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.

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Don’t Trust Ikhwānīs and Libertarians

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.

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Clear vs. Cloudy Reasoning

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].

Jāmiʿ Al-Masāʾil, vol. 1, p. 64.

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The Best Person for the Job

قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ

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.

Al-Saʿdī, ʿAbd Al-Raḥmān ibn Nāṣir. Taisīr Al-Karīm Al-Raḥmān fī Tafsīr Kalām Al-Mannān.

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From the Merits of Sitting with the Scholars

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.

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Our Own Enemy

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.

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Getting Over Bad Experiences

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.

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Don’t Make Friends with Chameleons

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.

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The Grass on the Other Side

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.

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From the Most Harmful of Women to Other Women

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.

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Until One Expels the Other

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.

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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.

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From the True Meanings of Freedom

العَبْدُ حُرٌّ إِنْ قَنِعَ .. وَالحُرُّ عَبْدٌ إِنْ طَمِعَ

A slave is a free man when he’s content and pleased
While a free man’s a slave when his desires aren’t appeased.

Attributed to Imām Al-Shāfiʿī
Translated by Mikail ibn Mahboob Ariff

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Being Passionate about Being Good to Our Parents

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.

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So That It Doesn’t Get to Divorce (10/10)

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.

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So That It Doesn’t Get to Divorce (9/10)

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.

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So That It Doesn’t Get to Divorce (8/10)

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.

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So That It Doesn’t Get to Divorce (7/10)

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.

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So That It Doesn’t Get to Divorce (6/10)

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.

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So That It Doesn’t Get to Divorce (5/10)

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.

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So That It Doesn’t Get to Divorce (4/10)

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.

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So That It Doesn’t Get to Divorce (3/10)

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.

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So That It Doesn’t Get to Divorce (2/10)

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.

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So That It Doesn’t Get to Divorce (1/10)

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.

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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.

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From the Manners of Giving Advice

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.

وَلَوۡ كُنت فَظًّا غَلِیظ ٱلۡقَلۡبِ لَٱنفَضُّوا۟ مِنۡ حَوۡلِك

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

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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.

Jāmiʿ Al-Masāʾil, vol. 9, p. 191.

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To Be Fair and Just, This Is a Must

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.

Majmūʿ Al-Fatāwá, vol. 18, p. 169.

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Be Just, Even if You Hate Him

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.

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Marriages During These Socially Connected Times

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.

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Never to Be Questioned about Anything He Does

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.

Majmūʿ Al-Fatāwá, vol. 8, p. 511.

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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.

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To Those Who Say: “She’s Still Not Married?”

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.

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Put Pleasing Others in Perspective

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.

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A Baseless Celebration

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.

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Say No to Negative People

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.

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Make This a Way of Life

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.

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When the Astrologer Came to ʿAlī

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.

Al-Fatāwá Al-Kubrá, vol. 1, p. 67.

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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.

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Getting Our Lives in Order

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.

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False Repentance and Its Effect on the Heart

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.

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How Strange It Is . . .

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.

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Avoidable Anxieties

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.

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Do Good and Don’t Wait to Be Praised

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.

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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.

Majmūʿ Al-Fatāwá, vol. 11, p. 390.

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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).

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When Sectarianism Leads to Atheism

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.

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How Hearts Become Enlightened

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.

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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].

Majmūʿ Al-Fatāwá, vol. 25, p. 281-82.

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Is a General Repentance from Sins OK?

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.

Majmūʿ Al-Fatāwá, vol. 10, p. 325.

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Dealing with Those Who Discourage You

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.

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When the Earth Has Lost Tawḥīd . . .

The great scholar, Shaikh Ṣāliḥ ibn Fawzān Al-Fawzān, may Allāh protect him, said:

When the Earth is devoid of tawḥīd, the Hour will be established.

Iʿānah Al-Mustafīd, vol. 1, p. 129, as quoted by Shaikh Fawāz Al-Madkhalī.

Source: @fzmhm12121. 14 Sep 21. 20:19 GMT+3.

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Where You’ll Always Find the Truth

The great scholar, Ibn ʿUthaimīn, may Allāh have mercy on him, said:

Know that the truth is always between two extreme views.

Tafsīr Sūrah Al-Qaṣaṣ, p. 10, as quoted by Shaikh ʿAbd Al-Ilāh Al-Rifaʿī.

Source: @alrfaee1433. 13 Sep 21. 22:37 GMT+3.

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Tawḥīd vs. Devils and Soothsayers

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.

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Some Basic Manners for Get-Togethers

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.

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Arabic Is a Priority

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.

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Baseless Bragging

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:

لاَ تَقُلْ أَصْلِي وَفَصْلِي أَبَدا ** إِنَّمَا أَصْلُ الفَتَى مَا قَدْ حَصَلَ

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

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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.

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The Importance of Context

The great scholar, Ibn Daqīq Al-ʿĪd, said:

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.

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We Lower Ourselves This Way

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.

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Have a Habit of Complaining?

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.

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The Surprising Strength of Wishing Others Well

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.

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Some of You Drive Others Away

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.

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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.

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The Pleasures of the Heart and Its Pains

Shaikh Al-Islām, Ibn Taimiyyah said:

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.

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Worth Less Than Dirt to Them

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.

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In a Position to Help

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.

How beautiful is the saying of the one who said:

ﻭﺃَﻛْﺮَﻡُ ﺍﻟﻨَّﺎﺱِ ﻣَﺎ ﺑَﻴْﻦَ ﺍﻟﻮَﺭَﻯ ﺭَﺟُﻞٌ ** ﺗُﻘْﻀَﻰ ﻋَﻠَﻰ ﻳَﺪِﻩِ ﻟِﻠﻨَّﺎﺱِ ﺣَﺎﺟَﺎﺕُ

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.

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Your Heart Is Worth More

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.

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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.

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Prioritizing the Right People

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.

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Don’t Gloat over Your Brother’s Sins

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.

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Don’t Draw Distress Upon Yourself

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.

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Respecting Our Elders

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.

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Precious, Precious Daughters

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.

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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.

 

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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.

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Upon the Completion of Good Deeds

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.

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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.

 

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Something to Stop and Think About

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.

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Denouncing Innovations Is an Obligation

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

 

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A Little Quick to Write People Off?

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.

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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.

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When a Person Thinks He Doesn’t Need the Scholars

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.

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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.

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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.

Date published: April 30th, 2021
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Know Those Who Really Love You

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.

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All the Nice Things We Could Say

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.

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Patience and What Prevents It

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. Allā