⟢ Fawāʾid as-Salaf فوائد السلف ✧

Beyond the Anonymous Accounts

Rejecting Exaggeration (Ghuluww) in Figureheads and Personalities. Ghuluww over Dr. Bukhari and Arafat, the Liar. https://abuiyaad.com/w/nadim-ghuluww-bukhari

Shaykh Ṣāliḥ Āl al-Shaykh: The Saying of the Ignorant Person: ‘We Have Understood Tawḥīd’ Quote: "This statement: “We have understood Tawḥīd” was said by some of the students of Shaykh Muḥammad bin ʿAbd al-Wahhāb (رحمه الله), they said it during his lesson. When he finished reading Kitāb al-Tawḥīd (to them) and explaining its issues, and he wanted to repeat it again a third or fourth time, they said to him: “O Shaykh, we want (to study) another book, we want to study fiqh or ḥadīth.” He said: “Why.” They said: “We have understood Tawḥīd, we want some other knowledge.” ... ... the saying of the ignorant person: “We have understood Tawḥīd” is known to be from the greatest of ignorance and from the plots of Shayṭān because they deemed a major sin to be heinous, but their hearts did not recoil against major shirk with Allāh which expels from the religion." Read more: https://abuiyaad.com/q/we-understand-tawhid

𝗛𝗢𝗡𝗢𝗨𝗥𝗜𝗡𝗚 𝗧𝗛𝗘 𝗦𝗖𝗛𝗢𝗟𝗔𝗥𝗦 𝗗𝗢𝗘𝗦 𝗡𝗢𝗧 𝗠𝗘𝗔𝗡 𝗣𝗥𝗘𝗩𝗘𝗡𝗧𝗜𝗡𝗚 𝗧𝗛𝗘 𝗦𝗧𝗨𝗗𝗘𝗡𝗧 𝗢𝗙 𝗞𝗡𝗢𝗪𝗟𝗘𝗗𝗚𝗘 𝗙𝗥𝗢𝗠 𝗔𝗖𝗧𝗜𝗡𝗚 𝗢𝗡 𝗪𝗛𝗔𝗧 𝗛𝗘 𝗞𝗡𝗢𝗪𝗦 Al-'Allāmah Rabī' ibn Hādī al-Madkhalī (رحمه الله) said: "Young men vary in knowledge, understanding, and intelligence. Some of them may even share with the scholars in a measure of these qualities. So 𝘄𝗲 𝗱𝗼 𝗻𝗼𝘁 𝘁𝗿𝗲𝗮𝘁 𝘁𝗵𝗲 𝘆𝗼𝘂𝗻𝗴 𝗺𝗲𝗻 𝗮𝘀 𝘁𝗵𝗼𝘂𝗴𝗵 𝘁𝗵𝗲𝘆 𝘄𝗲𝗿𝗲 𝘁𝗵𝗲 𝗱𝗲𝗮𝗳 𝗮𝗻𝗱 𝗺𝘂𝘁𝗲, 𝘄𝗵𝗼 𝗱𝗼 𝗻𝗼𝘁 𝗿𝗲𝗮𝘀𝗼𝗻. Nor do we make them puppets who move only when someone chooses to move them. We want neither of those. What we want is that 𝘁𝗵𝗲 𝘀𝗰𝗵𝗼𝗹𝗮𝗿𝘀 𝗯𝗲 𝗿𝗲𝘀𝗽𝗲𝗰𝘁𝗲𝗱, 𝘃𝗮𝗹𝘂𝗲𝗱, 𝗮𝗻𝗱 𝗴𝗶𝘃𝗲𝗻 𝘁𝗵𝗲𝗶𝗿 𝗱𝘂𝗲. And we want young men who are intelligent and discerning. 𝗔 𝘀𝘁𝘂𝗱𝗲𝗻𝘁 𝗼𝗳 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗺𝗮𝘆 𝗵𝗮𝘃𝗲 𝗻𝗼 𝘀𝗰𝗵𝗼𝗹𝗮𝗿 𝘁𝗼 𝗱𝗲𝘁𝗲𝗿𝗺𝗶𝗻𝗲 𝗳𝗼𝗿 𝗵𝗶𝗺 𝘄𝗵𝗲𝗻 𝘁𝗼 𝗯𝗼𝘆𝗰𝗼𝘁𝘁 (𝗵𝗮𝗷𝗿) 𝗮𝗻𝗱 𝘄𝗵𝗲𝗻 𝗻𝗼𝘁 𝘁𝗼. That is especially true of the many lands that have no firmly grounded scholars. These young men have grasped much of Islām and the manhaj of the righteous Salaf. So what are they to do?! Take the student living in America or Europe. 𝗧𝗵𝗼𝘀𝗲 𝗹𝗮𝗻𝗱𝘀 𝗵𝗮𝘃𝗲 𝗻𝗼 𝘀𝗰𝗵𝗼𝗹𝗮𝗿𝘀. They are packed instead with ignorant pretenders to knowledge and those who lead others into evil. Is he to turn to the scholars of the Rāfiḍah or the Ṣūfīs to determine questions of boycotting and not boycotting?! 𝗪𝗵𝗲𝗻 𝘁𝗵𝗲 𝗶𝗻𝗻𝗼𝘃𝗮𝘁𝗶𝗼𝗻𝘀 𝗶𝗻 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻 𝗮𝗿𝗲 𝗰𝗹𝗲𝗮𝗿 𝗺𝗮𝘁𝘁𝗲𝗿𝘀, 𝗻𝗼𝘁 𝗵𝗶𝗱𝗱𝗲𝗻 𝗳𝗿𝗼𝗺 𝗺𝗮𝗻𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗠𝘂𝘀𝗹𝗶𝗺𝘀, 𝘁𝗵𝗲 𝘀𝘁𝘂𝗱𝗲𝗻𝘁 𝗼𝗳 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗺𝗮𝘆 𝗻𝗲𝗲𝗱 𝘁𝗼 𝗮𝗰𝘁 𝗼𝗻 𝘄𝗵𝗮𝘁 𝗵𝗲 𝗸𝗻𝗼𝘄𝘀. 𝗛𝗲 𝗻𝗲𝗲𝗱 𝗻𝗼𝘁 𝗯𝗲 𝗮 𝘀𝗰𝗵𝗼𝗹𝗮𝗿 𝘁𝗼 𝗿𝗲𝗰𝗼𝗴𝗻𝗶𝘀𝗲 𝘀𝘂𝗰𝗵 𝗶𝗻𝗻𝗼𝘃𝗮𝘁𝗶𝗼𝗻𝘀. Suppose the student sees a man drinking alcohol, or a man abandoning the prayer, and then says: 'I will not speak about this until I go back to So-and-so and consult him.' 𝗧𝗵𝗮𝘁 𝗶𝘀 𝗳𝗼𝗼𝗹𝗶𝘀𝗵 𝘀𝗽𝗲𝗲𝗰𝗵. Allāh ﷻ said: ﴿كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ﴾ "You are the best nation raised up for mankind: you enjoin good and forbid evil." — (Āl 'Imrān 3:110) 𝗦𝗼 𝘄𝗵𝗼𝗲𝘃𝗲𝗿 𝗸𝗻𝗼𝘄𝘀 𝘄𝗵𝗮𝘁 𝗶𝘀 𝗿𝗶𝗴𝗵𝘁 𝗮𝗻𝗱 𝘄𝗵𝗮𝘁 𝗶𝘀 𝘄𝗿𝗼𝗻𝗴 𝗺𝘂𝘀𝘁 𝗮𝗰𝘁 𝘂𝗽𝗼𝗻 𝗵𝗶𝘀 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲. For knowledge is divisible: a man may know one or two issues. 𝗜𝗷𝘁𝗶𝗵ā𝗱 𝗶𝘀 𝗱𝗶𝘃𝗶𝘀𝗶𝗯𝗹𝗲 𝗶𝗻 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 𝘄𝗮𝘆, 𝗮𝗻𝗱 𝗮 𝗺𝗮𝗻 𝗺𝗮𝘆 𝗯𝗲 𝗮 𝗺𝘂𝗷𝘁𝗮𝗵𝗶𝗱 𝗶𝗻 𝘀𝗼𝗺𝗲 𝗶𝘀𝘀𝘂𝗲𝘀. The point is this. Those who put forward such specious arguments (shubuhāt) are troubled by one thing only: 𝘁𝗵𝗮𝘁 𝘆𝗼𝘂𝗻𝗴 𝗦𝗮𝗹𝗮𝗳ī𝘀 𝘀𝗵𝗼𝘂𝗹𝗱 𝗴𝗿𝗼𝘄 𝘂𝗽 𝘁𝗿𝗲𝗮𝗱𝗶𝗻𝗴 𝗶𝗻 𝘁𝗵𝗲 𝗳𝗼𝗼𝘁𝘀𝘁𝗲𝗽𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗿𝗶𝗴𝗵𝘁𝗲𝗼𝘂𝘀 𝗦𝗮𝗹𝗮𝗳, 𝗲𝗻𝗷𝗼𝗶𝗻𝗶𝗻𝗴 𝗴𝗼𝗼𝗱 𝗮𝗻𝗱 𝗳𝗼𝗿𝗯𝗶𝗱𝗱𝗶𝗻𝗴 𝗲𝘃𝗶𝗹."¹ Translated by, Abū Rumaysah 'Abd al-Raḥmān ibn Lloyd Yaḥyā 𝗦𝗼𝘂𝗿𝗰𝗲: 1. From Man Yuqarrir Masā'il al-Hajr (Who Decides the Issues of Boycotting?). https://salafi-stance.pages.dev/tawqir-ulama-2a637c28/ https://t.me/cashefattalbisat/269

*[توقير العلماء لا يعني تعطيل طالب العلم عن العمل بما علم]* قال فضيلة الإمام ربيع بن هادي المدخلي رحمه الله: «الشباب يتفاوتون في العلم، والإدراك، والذكاء، وقد يشارك بعضُهم العلماء في شيءٍ من ذلك، فلا نجعل الشباب كالصم البكم الذين لا يعقلون، ولا نريد أن نجعلهم دُمىً لا يتحركون إلا بتحريك من أراد تحريكهم. لا نريد هذا ولا ذاك، وإنما نريد احترام العلماء، وتقديرهم، ومعرفة حقهم، ونريد من الشباب أن يكونوا شبابًا أذكياء مدركين. وقد لا يجد طالب العلم العالمَ الذي يقرر له متى يهجر ومتى لا يهجر، لا سيما وقد خلت الساحة في كثير من الأقطار من العلماء الراسخين، فماذا يصنع الشباب الذين أدركوا جانبًا عظيمًا من الإسلام ومنهج السلف الصالح؟! فالطالب الذي يعيش في أمريكا أو أوروبا، وقد خلت تلك البلاد من العلماء، واكتظت بالجهلة من أدعياء العلم وقادة الشر، أيَلجأ إلى علماء الروافض أو الصوفية في تقرير مسائل الهجر وعدم الهجر؟! وقد يحتاج طالب العلم، إذا كانت البدع من الأمور الواضحة التي لا تخفى على كثير من المسلمين، إلى أن يعمل بما علم، ولا يُشترط في إدراكها أن يكون عالمًا. فلو رأى من يشرب الخمر، أو من يترك الصلاة، ثم قال: أنا لا أتكلم في هذا حتى أرجع إلى فلان فأستشيره، فهذا كلام سخيف. قال الله تعالى: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ﴾. فمن عرف المعروف والمنكر وجب عليه أن يعمل بعلمه؛ لأن العلم يتجزأ، فقد يعلم الإنسان مسألة أو مسألتين، وكذلك الاجتهاد يتجزأ، فقد يكون الإنسان مجتهدًا في بعض المسائل. والشاهد أن الذين يثيرون هذه الشبه إنما أقلقهم أن ينشأ شباب سلفي يترسم خطى السلف الصالح، يأمر بالمعروف وينهى عن المنكر.» المصدر: من يقرر مسائل الهجر.

𝗧𝗛𝗘 𝗣𝗔𝗧𝗜𝗘𝗡𝗧 𝗪𝗜𝗟𝗟 𝗕𝗘 𝗚𝗜𝗩𝗘𝗡 𝗧𝗛𝗘𝗜𝗥 𝗥𝗘𝗪𝗔𝗥𝗗 𝗪𝗜𝗧𝗛𝗢𝗨𝗧 𝗟𝗜𝗠𝗜𝗧 — 𝗧𝗔𝗙𝗦𝗜𝗥 𝗔𝗟-𝗦𝗔ʿ𝗗𝗜 𝗔𝗡𝗗 𝗜𝗕𝗡 𝗞𝗔𝗧𝗛𝗜𝗥 May Allah reward the brother who sent this to me and bless him. 💎 Tafsīr al-Saʿdī ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ “Only those who are patient will be given their reward in full, without measure.” "This is general and covers every type of patience: Patience with the painful decrees of Allah, so that one does not resent them; patience in refraining from disobedience to Him, so that one does not commit it; and patience in obeying Him until one carries it out. So Allah promised those who are patient their reward without measure—that is, without limit, count, or measure. That is only because of the virtue of patience, its status with Allah, and because it is an aid in every matter." نَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ } وهذا عام في جميع أنواع الصبر : الصبر على أقدار اللّه المؤلمة فلا يتسخطها، والصبر عن معاصيه فلا يرتكبها، والصبر على طاعته حتى يؤديها، فوعد اللّه الصابرين أجرهم بغير حساب، أي: بغير حد ولا عد ولا مقدار، وما ذاك إلا لفضيلة الصبر ومحله عند اللّه، وأنه معين على كل الأمور. تفسير السعدي" 💎 Tafsīr Ibn Kathīr ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ “Only those who are patient will be given their reward in full, without measure.” 🖤 Al-Awzāʿī said: قَالَ الْأَوْزَاعِيُّ: لَيْسَ يُوزَنُ لَهُمْ وَلَا يُكَالُ لَهُمْ، إِنَّمَا يُغْرَفُ لَهُمْ غَرْفًا. “It is neither weighed nor measured out for them; rather, it is scooped out for them, scoop after scoop.” 🖤 Ibn Jurayj said: وَقَالَ ابْنُ جُرَيْجٍ: بَلَغَنِي أَنَّهُ لَا يُحْسَبُ عَلَيْهِمْ ثَوَابُ عَمَلِهِمْ قَطُّ، وَلَكِنْ يُزَادُونَ عَلَى ذَلِكَ. “It has reached me that the reward for their deeds is never counted out for them at all; rather, they are given even more than that.” 🖤 Al-Suddī said concerning: وَقَالَ السُّدِّيُّ: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾، يَعْنِي: فِي الْجَنَّةِ. “Only those who are patient will be given their reward in full, without measure,” meaning: in Paradise. "“إنما يوفى الصابرون أجرهم بغير حساب” قال الأوزاعي : ليس يوزن لهم ولا يكال لهم إنما يغرف لهم غرفا. وقال ابن جريج : بلغني أنه لا يحسب عليهم ثواب عملهم قط ولكن يزادون على ذلك. وقال السدي : “إنما يوفى الصابرون أجرهم بغير حساب” يعني في الجنة. تفسير ابن كثير"

𝗞𝗡𝗢𝗪𝗟𝗘𝗗𝗚𝗘 𝗜𝗦 𝗔𝗖𝗤𝗨𝗜𝗥𝗘𝗗 𝗚𝗥𝗔𝗗𝗨𝗔𝗟𝗟𝗬 — 𝗡𝗢𝗧 𝗔𝗟𝗟 𝗔𝗧 𝗢𝗡𝗖𝗘 Yūnus bin ʿUbayd said: Al-Zuhrī said to me: يا يونس، لا تكابر العلم، فإن العلم أودية بأيها أخذت فيه قطع بك قبل أن تبلغه، ولكن خذه مع الأيام والليالي. ولا تأخذِ العلم جملةً، فإن من رام أَخْذَه جملةً ذهب عنه جملةً، ولكن الشيء بعد الشيء مع الأيام والليالي “O Yūnus, do not contest with knowledge (to dominate and master it all at once), for knowledge consists of valleys, and whichever one you choose, it will exhaust you before you reach its end. However, acquire knowledge gradually with the passing of days and nights. Do not acquire knowledge all at once, for whoever tries to take it all at once will lose it all at once. Rather, take it bit by bit over the passing of days and nights.” 📚 Jāmiʿ Bayān al-ʿIlm wa Faḍlihī (1/104) And he said: من طلب العلم جملة فاته جملة، وإنما يدرك العلم حديث وحديثان “Whoever tries to acquire knowledge all at once will lose it all at once. Verily, knowledge is acquired a ḥadīth or two at a time.” 📚 Al-Jāmiʿ of al-Khaṭīb al-Baghdādī (1/232) Shk Abu Iyaad https://whatsapp.com/channel/0029Vb85pyz6mYPHnIiLWx1Z/144

𝗦𝗛𝗔𝗬𝗞𝗛 𝗥𝗔𝗕Īʿ 𝗧𝗢𝗟𝗗 𝗧𝗛𝗘 𝗢𝗥𝗚𝗔𝗡𝗜𝗭𝗘𝗥𝗦 𝗧𝗛𝗘𝗬 𝗖𝗢𝗨𝗟𝗗 𝗜𝗡𝗩𝗜𝗧𝗘 𝗔𝗕𝗨 𝗞𝗛𝗔𝗗𝗘𝗘𝗝𝗔𝗛 𝗧𝗢 𝗔 𝗠𝗜𝗟𝗟𝗜𝗢𝗡-𝗣𝗘𝗥𝗦𝗢𝗡 𝗖𝗢𝗡𝗙𝗘𝗥𝗘𝗡𝗖𝗘 𝗜𝗡 𝗜𝗡𝗗𝗜𝗔 Shaykh Abu Khadeejah ʿAbdul-Wāḥid (حفظه الله) mentioned an incident that happened around 2002 or 2003 while he was sitting in the house of Shaykh Rabīʿ ibn Hādī al-Madkhalī (رحمه الله). A man from Kerala, India, came to Shaykh Rabīʿ representing an organization that held a huge Islamic conference. He told the Shaykh that more than one million people would attend a single conference. The man asked about speakers they could invite. Shaykh Rabīʿ pointed towards Abu Khadeejah and another brother, ʿAbdur-Razzāq (حفظه الله), and said: “You can invite these two.” Later, after Abu Khadeejah returned to England, the organizer contacted him and sent him an invitation. Abu Khadeejah asked to see the list of the other speakers who had been invited. When the list was sent to him, he saw that it included Ikhwānīs and others he objected to, including people such as Jamal Badawi. He then advised the organizer about those speakers and made their removal a condition for him to attend. So even though the conference had more than a million people attending, that did not make him overlook the issue of manhaj or who else was being given a platform. Abu Khadeejah said while mentioning this incident: “It is not an issue of numbers. Whether you gather a thousand or a hundred thousand doesn’t bother us.” There is a clear manhaj benefit in this. The size of the audience is not everything. A huge crowd does not mean we ignore who is being invited to speak or share a platform with people of opposing methodologies just because many people can be reached. 😊 Source: Shaykh Abu Khadeejah ʿAbdul-Wāḥid, Sharḥ al-Sunnah of Imām al-Barbahārī — Lesson 5 Recorded: 2 February 2012

𝐓𝐡𝐞 𝐅𝐮𝐭𝐢𝐥𝐢𝐭𝐲 𝐨𝐟 𝐃𝐞𝐚𝐥𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐚 𝐋𝐢𝐚𝐫 - 𝐌𝐮𝐡̣𝐚𝐦𝐦𝐚𝐝 𝐛𝐢𝐧 𝐌𝐮𝐟𝐥𝐢𝐡̣ 𝐛𝐢𝐧 𝐌𝐮𝐡̣𝐚𝐦𝐦𝐚𝐝 𝐚𝐥-𝐌𝐚𝐪𝐝𝐢𝐬𝐢̄ https://t.me/fawaaidusalaf/1221 𝐈𝐛𝐧 𝐌𝐮𝐟𝐥𝐢𝐡̣ 🤲 𝐬𝐚𝐢𝐝: لِي حِيلَةٌ فِيمَنْ يَنِمُّ، وَلَيْسَ فِي الْكَذَّابِ حِيلَةٌ مَنْ كَانَ يَخْلُقُ مَا يَقُولُ، فَحِيلَتِي فِيهِ قَلِيلَةٌ. 1⃣ I have a way of dealing with one who carries tales, but there is no way to deal with a liar. As for one who invents whatever he says, there is little I can do about him. وَقَالَ مُوسَىٰ - صَلَوَاتُ اللَّهِ عَلَيْهِ -: يَا رَبِّ، إِنَّ النَّاسَ يَقُولُونَ فِيَّ مَا لَيْسَ فِيَّ، فَأَوْحَى اللَّهُ إِلَيْهِ: يَا مُوسَىٰ، لَمْ أَجْعَلْ ذَلِكَ لِنَفْسِي، فَكَيْفَ أَجْعَلُهُ لَكَ؟ 2⃣ And Mūsā—may Allah’s peace and blessings be upon him—said: “My Lord, people say things about me that are not true of me.” So Allah revealed to him: “O Mūsā, I did not grant even Myself freedom from that, so how could I grant it to you?” وَقَالَ عِيسَىٰ - صَلَوَاتُ اللَّهِ عَلَيْهِ -: لَا يَحْزُنْكَ قَوْلُ النَّاسِ فِيكَ، فَإِنْ كَانَ كَاذِبًا كَانَتْ حَسَنَةً لَمْ تَعْمَلْهَا، وَإِنْ كَانَ صَادِقًا كَانَتْ سَيِّئَةً عُجِّلَتْ عُقُوبَتُهَا. 3⃣ And ʿĪsā—may Allah’s blessings be upon him—said: “Do not let what people say about you grieve you. If what they say is false, it is a good deed you did not perform; and if it is true, it is a sin whose punishment has been brought forward.” وَقَالَ ابْنُ حَزْمٍ: اتَّفَقُوا عَلَىٰ تَحْرِيمِ الْغِيبَةِ وَالنَّمِيمَةِ فِي غَيْرِ النَّصِيحَةِ الْوَاجِبَةِ. 4⃣ Ibn Ḥazm said: “They agreed that backbiting and tale-bearing are forbidden except where obligatory sincere advice is required.” وَعَنِ ابْنِ مَسْعُودٍ مَرْفُوعًا: «لَيْسَ الْمُؤْمِنُ بِطَعَّانٍ، وَلَا لَعَّانٍ، وَلَا فَاحِشٍ، وَلَا بَذِيءٍ». رَوَاهُ أَحْمَدُ وَالتِّرْمِذِيُّ، وَقَالَ: حَسَنٌ غَرِيبٌ. وَإِسْنَادُهُ جَيِّدٌ. 5⃣ From Ibn Masʿūd, attributed to the Prophet ﷺ: “The believer is not one who attacks people’s honour, constantly curses, speaks obscenely (vulgarly), or uses foul language.” It was narrated by Aḥmad and al-Tirmidhī, who said: “Ḥasan gharīb.” Its chain is good. The report is found in al-Tirmidhī and Aḥmad. وَعَنِ ابْنِ مَسْعُودٍ مَرْفُوعًا: «سِبَابُ الْمُؤْمِنِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ». مُتَّفَقٌ عَلَيْهِ. 6⃣ And from Ibn Masʿūd, attributed to the Prophet ﷺ: “Insulting a believer is sinful disobedience [fisq], and fighting him is kufr.” It is agreed upon. عَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ، وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ، وَإِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا، وَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ، وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ، وَإِنَّ الرَّجُلَ لَيَكْذِبُ حَتَّى يُكْتَبَ كَذَّابًا». رَوَاهُ الْبُخَارِيُّ مَوْقُوفًا، وَرَوَاهُ مُسْلِمٌ مَرْفُوعًا 7⃣ Ibn Masʿūd reported that the Messenger of Allah ﷺ said: “Indeed, truthfulness leads to righteousness, and righteousness leads to Paradise. A man continues speaking truthfully until he is recorded with Allah as a truly truthful person [siddiq]. And indeed, lying leads to wickedness, and wickedness leads to the Fire. A man continues lying until he is recorded with Allah as a liar.” Al-Bukhari recorded it as a statement of the Companion [Mawquf], while Muslim recorded it as a statement of the Prophet [Marfu']. الْآدَابُ الشَّرْعِيَّةُ وَالْمِنَحُ الْمَرْعِيَّةُ ابْنُ مُفْلِحٍ - مُحَمَّدُ بْنُ مُفْلِحِ بْنِ مُحَمَّدٍ الْمَقْدِسِيُّ جزء 1 - [ ص: 5 ] فصل ( في البهت والغيبة والنميمة والنفاق ) 💎 Al-Ādāb al-Sharʿiyyah wa al-Minaḥ al-Marʿiyyah by Ibn Mufliḥ — Muḥammad ibn Mufliḥ ibn Muḥammad al-Maqdisī.

Shaykh ʿAlī al-Ḥudhayfī on the Various Tribulations Addressed by the Senior Scholars Quote: “We have found in every fitnah that our senior mashāyikh are the deeply-rooted people of knowledge [giving] wise advice, [having] true concern and penetrating insight: —in the fitnah of the Muslim Brotherhood —then, the fitnah of the Quṭbiyyah…” Read more: https://abuiyaad.com/q/hudhayfi-scholars-fitan

އަޅުގަނޑުމެންގެ ޢިލްމުވެރިން ޢަބްދުއްރަޙްމާން ޢަބްދުލްޚާލިޤް، ފާލިޙް އަލް-ޙަރުބީ، އަލް-މައުރިބީ، އަލް-މަޣްރާވީ، އަލް-ޙަލަބީ އަދި އަލް-ޙަޖޫރީ ފަދަ މީހުންނަށް ކެތްތެރިވި މިންވަރު އެންމެނަށް އެނގެއެވެ. އެބޭފުޅުން ރައްދު ދެއްވީ ހަވާނަފްސަށް ނަމަ، ނުވަތަ އެބޭފުޅުންގެ މަޤްޞަދަކީ ދީނަށް ނަޞްރުދިނުމުގެ ބަދަލުގައި ބަދަލުހިފުން ކަމުގައިވީނަމަ، ﷲ އެބޭފުޅުންގެ ދަރަޖަ މަތިވެރިއެއް ނުކުރެއްވީހެވެ. އަދި އެބޭފުޅުންގެ ނަންފުޅުތައް ދެމިއޮންނާނޭ ގޮތެއްވެސް ނުވީހެވެ. ވީމާ، މިބުނާ ދެބައިމީހުންގެ ތަފާތަކީ އުޑާއި ބިމުގެ ތަފާތެވެ. ހަޤީޤަތުގައި "މުޞަޢުފިޤާ" އިންގެ ފިޔަވަޅުމަތީގައި ހިނގަނީ ކޮންބައެއް ހެއްޔެވެ؟ އަޅުގަނޑުމެން ފަދަ ހެއްކާއި ދަލީލުގެ އަހުލުވެރިން ހެއްޔެވެ؟ ނުވަތަ އެބައިމީހުން ހެއްޔެވެ؟ ފަވާޒް ބިން ޢަލީ އަލް-މަދްޚަލީ ހުކުރު ދުވަސް 15 ޝައްވާލް 1447 3 އޭޕްރީލް 2026 https://t.me/fawaz_almdkhli/5044