al-Qawl as-Sadeed [Archive]

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‏تربية العلماء للمشتغلين بالقيل والقال والكلام عن الناس.. جاء شابٌ إلى شيخنا عبدالله ابن عقيل -رحمه الله- بالمسجد الحرام، وأخذ يسأله عن فلانٍ وفلانٍ من الناس.. فما كان من الشيخ إلا أن قام وتركه.. مثل هذا النوع من التأديب خيرٌ من الخوض مع أولئك في مناقشات عقيمة، ومناظرات سقيمة..

Cultivation of the Scholars to Those Preoccupied with Gossip and Hearsay A young man approached our Shaykh Abdullah ibn 'Aqīl رحمه الله at Masjid al-Harām and began asking him about various individuals... The Shaykh did nothing but stand and leave him. This kind of discipline is better than delving with them into fruitless arguments and feeble debates. Shared via Telegram on the channel of Shaykh Hussain al-Balūshī

Wahb ibn Munabbih رحمه الله stated: "The physicians are unanimous that the cornerstone of medicine is moderation in diet, and the wise are unanimous that the cornerstone of wisdom is silence." Kitāb as-Samt by ibn Abī ad-Dunyā ‏قال وهب بن منبه : أجمَعَت الأطباء على أنَّ رأسَ الطّبِّ الحِمْيَة. وأجمَعت الحُكَماء على أنَّ رأسَ الحِكْمَة الصَّمْت. 📚 الصمت لابن أبي الدنيا

When a Sin Becomes a Means of Rectification Ibnul Qayyim al-Jawziyyah رحمه الله stated: “How often does a sin become the cause for the servant’s rectification, fleeing to Allah, and abandoning the paths of deviation. Such a person is like one who falls ill and then realizes his unhealthy condition, though hidden within him are chronic and deadly ailments of which he is unaware. He takes medicine, and it removes those maladies that, had they remained, would have eventually destroyed him.” Source: Miftāh Dār as-Sa’ādah وكم من ذنب كان سببا لاستقامة العبد وفراره إلى الله وبعده عن طرق الغي، وهو بمنزلة من خلط فأحس بسوء مزاجه، وكان عنده أخلاط مزمنة قاتلة وهو لا يشعر بها، فشرب دواء أزال تلك الأخلاط العفنة التي لو دامت لترامت به إلى الفساد والعطب. مفتاح دار السعادة

The great scholar and carrier of the Shāfi'ī madhab, Abu Ibrahīm Isma'īl al-Muzanī رحمه الله mentioned: "Imām ash-Shāfi’ī heard me one day as I was saying, 'So and so is a kadhāb (habitual liar)', so he said to me: 'O, Abu Ibrahīm, if only you'd watch your words. Don't say "kadhāb", rather, say "his speech has no value."" Source: al-'Ilān bil-Tawbīkh Shared by Shaykh Ahmed al-Qu’aymi حفظه الله on Telegram في «الإعلان بالتوبيخ» عن المزني قال: «سمعني الشافعي يومًا وأنا أقول: فلان كذاب. فقال لي: يا أبا إبراهيم، ‌اكس ‌ألفاظك أحسنها، لا تقل: كذاب، ولكن قل: حديثه ليس بشيء». ‎

Archive post from June, 7 2024 100 Benefits of ibn Uthaymīn 31/100 A Good Opinion is the Basis https://qawlunsadeed.wordpress.com/2024/06/02/100-benefits-of-ibn-uthaymin-31-100/

A Sign that Allah Intends Good for His Servant al-Imām Muhammad ibn al-Hussain al-Ajurrī رحمه الله wrote in his book ‘Ash-Sharī’ah’: علامة من أراد الله به خيرا سلوك هذا الطريق ؛ كتاب الله ، وسنن رسول الله صلى الله عليه وسلم ، وسنن أصحابه رضي الله عنهم ، ومن تبعهم بإحسان ، وما كان عليه أئمة المسلمين في كل بلد ، إلى آخر ما كان من العلماء ؛ مثل : الأوزاعي ، وسفيان الثوري ، ومالك بن أنس ، والشافعي ، وأحمد بن حنبل ، والقاسم بن سلام ، ومن كان على مثل طريقتهم ، ومجانبة كل مذهب يذمه هؤلاء العلماء ، وسنبين ما يرضونه ، إن شاء الله “A sign that Allah intends good for a person is that he follows this path; the Book of Allah, the Sunnah of the Messenger of Allah صلى الله عليه وسلم, the Sunnah of his Companions رضي الله عنهم, and those who follow them in excellence, as well as what the Imāms of the Muslims in every land are upon – until the later scholars such as al-Awzā’i, Sufyān ath-Thawrī, Mālik ibn Anas, ash-Shāfi’ī, Ahmad ibn Hanbal, al-Qāsim ibn Sallām, and others who followed their way – while avoiding every methodology that those scholars condemned.” In his explanation, Shaykh Rabī’ bin Hādi رحمه الله stated: “Imām al-Ajurrī has indeed spoken the truth: adherence to the Book of Allah and the Sunnah of the Messenger of Allah صلى الله عليه وسلم, and to the methodology of his noble Companions and those who follow them in excellence – like those imāms that were mentioned – all of this is a sign that Allah indeed intends good for this righteous servant, who is committed to the guidance of the Book and Sunnah and the methodology of the pious predecessors. We ask Allah to make us from the truthful followers of the Book of Allah and the Sunnah of His Messenger صلى الله عليه وسلم; and from those who adhere to the path of the righteous Salaf.” Source: al-Dharī’ah ilā Bayān Maqāsid Kitāb ash-Sharī’ah, v. 1 p. 70 https://qawlunsadeed.wordpress.com/?p=2376

al-Imām Ahmad ibn Hanbal رحمه الله stated: "Part of a man's lack of knowledge is his blind following other men in his religion." Majmū al-Fatāwa 20/212 Arabic quote shared by telegram channel: 📌قناة مختصّة بنشر أقوال العلماء والصالحين. https://t.me/gurabx قال أحمد بن حنبل: من قلة علم الرجل أن يقلد دينه الرجال. #مجموع_الفتاوى [٢١٢/٢٠] 📚

Knowing is Not Enough Sufyān ibn ‘Uyainah رحمه الله stated: “The scholar is not the one who knows good and evil. Rather, the scholar is the one who knows good and follows it and knows evil and avoids it.” ¹ Shaykhul Islām ibn Taymiyyah رحمه الله stated: “The intelligent person is not the one who knows good from evil. Rather, the intelligent person is the one who knows the better of two goods and the worse of two evils. He knows that the Sharī’ah is built upon attaining benefits and perfecting them, while eliminating harms and reducing them. Otherwise, the one who does not weigh the consequences of acting and refraining may abandon obligations and commit prohibitions, while presuming that he is exercising religious caution.”²   Sources: Hilyatul Awliyā v. 7 p. 274  Majmū’ al-Fatāwa v. 10 p. 514   قال سفيان بن عيينة:   ليس العالم الذي يعرف الخير والشر،  إنما العالم الذي يعرف الخير فيتّبِعُه   ويعرف الشر فيجتنبه.   حلية الأولياء  [٢٧٤/٧]  قال شيخ الإسلام ابن تيمية:   “ليس العاقل الذي يعلم الخير من الشر، وإنما العاقل الذي يعلم خير الخيرين وشر الشرين، ويعلم أن الشريعة مبناها على تحصيل المصالح وتكميلها، وتعطيل المفاسد وتقليلها، وإلا فمن لم يوازن ما في الفعل والترك، فقد يدع واجبات ويفعل محرمات، ويرذلك من الورع”   [مجموع الفتاوى ١٠/٥١٤]

What are your thoughts on the inclusion of AI in terms of Da'wah?

This infographic was created by AI, simply by submitting a link to one of our blog entries. https://qawlunsadeed.wordpress.com/2024/11/06/shes-in-town-giving-a-lecture/

Ibn Abdil Barr, may Allah have mercy on him, stated: "A man's self-amazement is a sign of his weak intellect." Jami'ul Bayān al-'Ilm wa Fadhlih 1/143 ‏قال ابن عبد البر - رحمه الله : إعجاب المرء بنفسه، دليل على ضعف عقله . - جامع بيان العلم وفضله ( ١٤٣/١) -

https://youtu.be/XBG2fVnxHfg?si=jyXzqL1QnU-hbc3f

REMINDER: Tomorrow is the 13th of Dhul Hijjah, the first of the white days. Read the following if you normally observe fasting on those days. The White Days and Dhul-Hijjah Shaykh Muhammad bin Sālih al-Uthaymin, may Allah have mercy on him, stated: “As for fasting the White Days (ayāmul bīdh; the 13th, 14th, and 15th of every Hijri month), then verily it’s not possible to observe it in the month of Dhul Hijjah on the 13th because it is from the days of Tashreeq (the 3 days following Eid al-Adhā) in which fasting is prohibited.” Source: https://binothaimeen.net/content/749 أما صيام البيض فإنه لا يمكن صومها في شهر ذي الحجة في اليوم الثالث عشر؛ لأن يوم الثالث عشر من أيام التشريق التي يحرم صومها.

On the popular radio program Nūr 'ala ad-Darb, Shaykh Abdul Karīm al-Khudhayr حفظه الله was asked: "Is it permissible to pray behind a sufi imām who allows seeking relief from the awliyā?" The shaykh replied: "There's no doubt that an Imām like this who seeks relief from other than Allah is a polytheist (mushrik), for seeking relief from other than Allah is shirk and the prayer of a mushrik is invalid, let alone his position as an imām. Based upon this, prayer behind him is not valid." Shared via Telegram: https://t.me/Alkhudheir/1633 هل يجوز أن نصلي وراء إمام صوفي يجيز الاستغاثة بالأولياء؟ الجواب: لا شك أن مثل هذا الإمام الذي يستغيث بغير الله مشرك، فالاستغاثة بغير الله شرك والمشرك لا تصح صلاته فضلاً عن أن تصح إمامته، وعلى هذا فلا تصح الصلاة خلفه. المصدر : فتاوى نور على الدرب.

Hajj Without Prayer: Is it Valid? Shaykh Abdul Azīz bin Bāz رحمه الله was asked: “What is the ruling for a person who performs Hajj yet they abandon the prayer, whether intentionally or out of laziness? Will this suffice them as the required Hajj?” The Shaykh replied: “Whoever performs Hajj while neglecting the prayer — if they deny the obligatory nature of the prayer — they have disbelieved according to consensus, and their Hajj is not valid. As for abandoning the prayer out of laziness or indifference, there is a difference of opinion among the scholars. Some of them consider the Hajj to be valid, while others do not. What is correct is that the Hajj is invalid due to the statement of the Prophet صلى الله عليه وسلم: الْعَهْدَ الَّذِي بَيْنَنَا وَبَيْنَهُمُ الصَّلاَةُ فَمَنْ تَرَكَهَا فَقَدْ كَفَرَ ‘The covenant between us and them is the prayer, thus, whoever abandons it has disbelieved.’ [at-Tirmidhī] And his statement صلى الله عليه وسلم:  بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ وَالْكُفْرِ تَرْكُ الصَّلاَةِ ‘Between a man and Shirk and Kufr is the abandonment of the prayer.’ [Muslim] This applies generally to both those who deny the obligation of the prayer and those who abandon it due to laziness. And Allah is the Granter of success.” Source: Fatāwa Tata’alaq bi’Ahkām al-Hajj wal-Umrah wal-Ziyārah, p. 7-8

Forgiveness and Freedom from the Fire [the Day of ‘Arafah] It has been reported on the authority of ʿĀʾishah رضي الله عنها, who stated: “Verily, the Messenger of Allah صلى الله عليه وسلم said: مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ فِيهِ عَبْدًا مِنَ النَّارِ مِنْ يَوْمِ عَرَفَةَ وَإِنَّهُ لَيَدْنُو ثُمَّ يُبَاهِي بِهِمُ الْمَلَائِكَةَ فَيَقُولُ مَا أَرَادَ هَؤُلَاءِ ‘There is no day in which Allah frees more servants from the Fire than the Day of ʿArafah. He draws near, then boasts of them to the angels, saying: “What do these people seek?”’ [Sahih Muslim 1348] Explanation: Allah has granted virtue to certain days over others, and the virtuous days are seasons of Allah’s gentle breezes and bounties upon His servants. In them He forgives sins and raises ranks, and among these days is the Day of ʿArafah. In this hadith, the Prophet صلى الله عليه وسلم clarifies the nobility of this tremendous day, informing us that it is indeed the foremost day in which Allah frees servants from the Fire. He draws near سبحانه وتعالى in a manner befitting His Majesty and Exaltedness, as Allah—the Glorious and Sublime—has affirmed for Himself, without any likeness to His creation. Then Allah boasts to the angels about those at ʿArafah, meaning: He makes their virtue apparent to them, shows them the excellence of their actions, and praises them in their presence. The root letters of the verb yubahi (“He boasts,” “extols,” “glorifies”) also carry the meaning of beauty and splendor. In the hadith, Allah says regarding those standing at ʿArafah: “What do these people seek?” Meaning: What do these people—who have left their families and homelands, spent their wealth, and exhausted their bodies—desire? They seek nothing more than forgiveness and acceptance. This indicates that they have been forgiven, because Allah does not boast of the people of sin and error except after repentance and forgiveness. Source: The book Zad al-ʿAbid, prepared and published by Dorar as-Saniyyah, Dorar as-Saniyyah, pp. 420–421.