IlmTest

2021-03-08 17:22:48 And in the statement of the Prophet ﷺ said: “A believing man does not hate a believing woman, if he hates a particular thing in her, he is pleased with another.” [Muslim] are two tremendous benefits:
وفي قول النبي صلى الله عليه وسلم «لا يفرك مؤمن مؤمنة إن كره منها خلقا رضي منها خلقا آخر» [رواه مسلم]، فائدتان عظيمتان:

The first: The instructions on how to treat your wife, family relations, friends, workers and all acquaintances. You must get used to the fact that each one of them will have faults or deficiencies or something you dislike. When you find this, compare it to what is obligated upon you, or what is befitting for you in keeping a close relationship with them and sustaining a loving relationship; by remembering the good that the person has in them as well as the personal and general objectives. By disregarding the faults and remembering and focusing on the good, the companionship and relationship between you would be lasting, and you would be content.
إحداهما: الإرشاد إلى معاملة الزوجة والقريب والصاحب والمعامل، وكل من بينك وبينه علقة واتصال، وأنه ينبغي أن توطن نفسك على أنه لا بد أن يكون فيه عيب أو نقص أو أمر تكرهه؛ فإذا وجدت ذلك، فقارن بين هذا وبين ما يجب عليك أو ينبغي لك من قوة الاتصال والإبقاء على المحبة، بتذكر ما فيه من المحاسن والمقاصد الخاصة والعامة، وبهذا الإغضاء عن المساوئ وملاحظة المحاسن، تدوم الصحبة والاتصال وتتم الراحة وتحصل لك.

The second fāʿidah (ie: benefit): Removing anxiety and stress, maintaining serenity, prolonging the establishment of both obligatory and recommended rights and achieving contentment between both parties. Whoever does not act upon the advice of the Messenger, and acts in the opposite manner by noticing the errors and turning a blind eye to the good, then there is no doubt that he would be stressed, there is no doubt that he would be upset with whoever he has a loving relationship with, and lose a lot of the rights that the both of them should be preserving.
الفائدة الثانية: وهي زوال الهم والقلق، وبقاء الصفاء، والمداومة على القيام بالحقوق الواجبة والمستحبة، وحصول الراحة بين الطرفين، ومن لم يسترشد بهذا الذي ذكره النبي صلى الله عليه وسلم بل عكس القضية فلحظ المساوئ، وعمي عن المحاسن، فلا بد أن يقلق، ولا بد أن يتكدر ما بينه وبين من يتصل به من المحبة، ويتقطع كثير من الحقوق التي على كل منهما المحافظة عليها.

ʿAbd ʾl-Raḥmān al-Saʿdī, al-Wasāʾil al-Mufīdah li ʾl-Ḥayāh al-Saʿīdah 1/28 #13
عبد الرحمن السعدي، الوسائل المفيدة للحياة السعيدة ١/٢٨ #١٣
https://shamela.ws/index.php/book/9089

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2021-03-07 18:45:35 Whoever does not have:
وَمَنْ لَمْ يَكُنْ لَهُ

ʿIlm (ie: knowledge)
عِلْمٌ

Fahm (ie: understanding)
وَفَهْمٌ

Taqwá (ie: piety)
وَتَقْوَى

Tadabbur (ie: contemplation)
وَتَدَبُّرٌ

Will not realize anything of the delights of the Qurʾān.
لَمْ يُدْرِكْ مِنْ لَذَّةِ الْقُرْآنِ شَيْئًا

Badr al-Dīn al-Zarkashī, al-Burhān fī ʿUlūm al-Qurʾān 2/155
بدر الدين الزركشي، البرهان في علوم القرآن ٢/١٥٥
https://shamela.ws/index.php/book/11436

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2021-03-06 18:54:26 Ibn Baṭṭah said: I heard Al-Barbahārī say: “Sitting in order to advise sincerely is to open the bāb al-fāʿidah (ie: door of benefit), and sitting for al-munādhirah (ie: in order to debate) is to close the doors of benefit.”

قَالَ ابْنُ بَطَّة:سَمِعْتُ البَرْبَهَارِيَّ يَقُوْلُ: المُجَالَسَةُ لِلْمنَاصحَةِ فَتْحُ بَابِ الفَائِدَة، وَالمُجَالَسَةُ لِلْمُنَاظَرِة غَلْقُ بَابِ الفَائِدَة.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 15/91
الذهبي، سير أعلام النبلاء ١٥/٩١
https://shamela.ws/index.php/book/10906

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2021-03-05 16:53:24 I say: Rather the sunnah is what the Prophet ﷺ made so, or the Rightly-Guided Caliphs after him.
قُلْتُ: بَلِ السُّنَّةُ: مَا سَنَّهُ النَّبِيُّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- وَالخُلَفَاءُ الرَّاشِدُوْنَ مِنْ بَعْدِهِ،

As regards al-ijmāʿ (ie: consensus), it is whatever the scholars of this ummah, both past and present, have unanimously concurred upon: (including) a consensus which is dhannī (ie: speculative) or sukutī (ie: tacit).
وَالإِجْمَاعُ: هُوَ مَا أَجْمَعَتْ عَلَيْهِ عُلَمَاءُ الأُمَّةِ قَدِيْماً وَحَدِيْثاً، إِجْمَاعاً ظَنِّياً أَوْ سُكُوتِيّاً،

Whosoever diverges from such a consensus, among al-tābiʿūn (ie: Successors) or their followers – due to stances arrived at via al-ijtihād (ie: independent legal judgement) – it is tolerated from him alone.
فَمَنْ شَذَّ عَنْ هَذَا الإِجْمَاعِ مِنَ التَّابِعِيْنَ، أَوْ تَابِعِيْهِم لِقَوْلٍ بِاجْتِهَادِه، احْتُمِلَ لَهُ،

As for those who disagree with the three aforementioned senior scholars, then this is not considered to be opposing the consensus, nor the Sunnah.
فَأَمَّا مَنْ خَالَفَ الثَّلاَثَةَ المَذْكُوْرِيْنَ مِنْ كِبَارِ الأَئِمَّةِ، فَلاَ يُسَمَّى مُخَالِفاً لِلإِجْمَاعِ، وَلاَ لِلسُّنَّةِ،

All that Isḥāq intended was that if they concur upon any given matter, then it is most probably correct.
وَإِنَّمَا مُرَادُ إِسْحَاقَ: أَنَّهُم إِذَا اجْتَمَعُوا عَلَى مَسْأَلَةٍ، فَهُوَ حَقٌّ غَالِباً،

Just as we say today that it is almost impossible to find the truth to be outside of whatever the four mujtahid Imāms concurred upon. We say this whilst at the same time admitting that their agreement on an issue does not constitute a consensus of the ummah: though we are wary of stating in an issue on which they agree, that the truth is otherwise.
كَمَا نَقُوْلُ اليَوْمَ: لاَ يَكَادُ يُوجَدُ الحَقُّ فِيْمَا اتَّفَقَ أَئِمَّةُ الاجْتِهَادِ الأَرْبَعَةُ عَلَى خِلاَفِه، مَعَ اعْتِرَافِنَا بِأَنَّ اتِّفَاقَهُم عَلَى مَسْأَلَةٍ، لاَ يَكُوْنُ إِجْمَاعَ الأُمَّةِ، وَنَهَابُ أَنْ نَجْزِمَ فِي مَسْأَلَةٍ اتَّفَقُوا عَلَيْهَا، بِأَنَّ الحَقَّ فِي خِلاَفِهَا.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 7/116
الذهبي، سير أعلام النبلاء ٧/١١٦
https://shamela.ws/index.php/book/10906

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2021-03-04 17:07:53 Indeed the soul does not purify and fix itself until it is tested with affliction, similar to gold that cannot rid of its inferior (composition) from its superior, until it is drawn through the forging process.

أَن النَّفس لَا تزكو وَتصْلح حَتَّى تمحص بالبلاء كالذهب الَّذِي لَا يخلص جيده من رديئه حَتَّى يفتن فِي كبر الامتحان

Ibn al-Qayyim, al-Fawāʾid 1/210
ابن القيم، الفوائد ١/٢١٠
https://shamela.ws/index.php/book/6832

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2021-03-03 16:15:41 And the scholars of the Sunnah, and al-Jamāʿah, and ahl al-ʿilm (ie: the people of knowledge), waʿl-īmān (ie: and faith);
وأئمة السنة والجماعة وأهل العلم والإيمان؛

In them are: al-ʿilm (ie: knowledge), al-ʿadl (ie: justice), al-raḥmah (ie: being merciful),
فيهم العلم والعدل والرحمة؛

They know al-ḥaq (ie: the truth) by which they are upon that will make them hold on to the Sunnah, and keep them safe from al-bidaʿh (ie: innovations),
فيعلمون الحق الذي يكونون به موافقين للسنة سالمين من البدعة،

And they are just with those who oppress them,
ويعدلون على من خرج منها ولو ظلمهم،

Just as Allah the Exalted said: {O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you become unjust towards them. Be just: that is closer to piety, and fear Allah. Verily, Allah is Well-Acquainted with what you do} [3:8]
كما قال تعالى: {يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ } [المائدة: 8]،

They are merciful towards the creation, they want for them al-khayr (ie: good) waʿl-hudá (ie: guidance) waʿl-ʿilm (ie: knowledge),
ويرحمون الخلق فيريدون لهم الخير والهدى والعلم،

They do not want evil for them,
لا يقصدون الشر لهم ابتداء؛

Rather they (ie: the people of Sunnah) want for the people to be clarified of their mistakes, ignorance, and injustice.
بل إذا عاقبوهم وبيَّنوا خطأهم وجهلهم وظلمهم؛

Ibn Taymiyyah, al-Istiġāthah fī ʾl-Radd ʿalá ʾl-Bakrī 1/251
ابن تيمية، الاستغاثة في الرد على البكري ١/٢٥١
https://shamela.ws/index.php/book/18328

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2021-03-02 18:18:18 Saʿīd b. Jubayr reported that Ibn ʿAbbās (may Allah the Exalted be pleased with him) said: “There is no believer or a fājir except that Allāh Almighty has written ḥalāl provision for him. If he patiently awaits for his rizq (ie: sustenance), Allāh will grant him (from ḥalāl provision). If he complains and takes something from the ḥarām, Allāh will then reduce from his ḥalāl provision.”

حَدَّثَنَا أَبِي، ثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ، ثَنَا مُحَمَّدُ بْنُ حُمَيْدٍ، ثَنَا يَعْقُوبُ بْنُ عَبْدِ اللهِ الْأَشْعَرِيُّ، ثَنَا جَعْفَرُ بْنُ أَبِي الْمُغِيرَةِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، رَضِيَ اللهُ تَعَالَى عَنْهُ قَالَ: «مَا مِنْ مُؤْمِنٍ وَلَا فَاجِرٍ إِلَّا وَقَدْ كَتَبَ اللهُ تَعَالَى لَهُ رِزْقَهُ مِنَ الْحَلَالِ، فَإِنْ صَبَرَ حَتَّى يَأْتِيَهُ أَتَاهُ اللهُ تَعَالَى، وَإِنْ جَزَعَ فَتَنَاوَلَ شَيْئًا مِنَ الْحَرَامِ نَقَصَهُ اللهُ مِنْ رِزْقِهِ الْحَلَالِ»

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah al-Awliyāʾ 1/326
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ١/٣٢٦
https://shamela.ws/index.php/book/10495

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2021-03-02 01:37:08 The individuals who ascribe themselves to (giving) da'wah, it is mandatory that they be investigated:
والأشخاص الذين ينتسبون إلى الدعوة يجب أن ينظر فيهم

Where did they study?
أين درسوا،

Where did they take knowledge from?
ومن أين أخذوا العلم،

Where were they reared?
وأين نشأوا،

What are their beliefs?
وما هي عقيدتهم،

Allah the Exalted said: {Or is it that they did not recognize their Messenger so they deny him?} [23:69]
قال تعالى: { أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنْكِرُونَ }.

Their actions must be investigated, their effects upon the people along with what khayr (ie: good) they have brought about.
ويجب أن تُنظر أعمالهم وآثارهم في الناس، وماذا أنتجوا من الخير،

What rectification have their actions produced?
وماذا ترتب على أعمالهم من الإصلاح،

Their affairs must be investigated before (the people) are misled by their statements and what is apparent from them.
فيجب أن تدرس أحوالهم قبل أن يغتر بأقوالهم ومظاهرهم،

This investigation is a necessity, especially during the present time in which the callers of fitnah are many.
هذا أمر لا بد منه، خصوصاً في هذا الزمان الذي كثر فيه دعاة الفتنة.

Ṣāliḥ b. Fawzān al-Fawzān, al-Ajwibah al-Mufīdah ʿan Asʾilah al-Manāhij al-Jadīdah 1/152
صالح الفوزان، الأجوبة المفيدة عن أسئلة المناهج الجديدة ١/١٥٢
https://shamela.ws/rep.php/book/1685

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2021-03-01 17:26:46 Uttering al-niyyah (ie: the intention loudly) in matters that were not known to al-Salaf as-Ṣāliḥ (ie: the pious predecessors), if it was good they would have preceded us in it.
فالتكلم بالنية من الأمور التي لم تكن معروفة عند السلف الصالح، ولو كانت خيراً لسبقونا إليه،

It is not befitting for someone to say the intention (loudly) in ṣalāh or other than it from the acts of ʿibādah (ie: worship), secretly or apparently.
فلا ينبغي للإنسان أن يتكلم بنيته لا في الصلاة ولا في غيرها من العبادات لا سراً ولا جهراً.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Majmūʿ al-Fatāwá 12/442
ابن عثيمين، مجموع فتاوى ورسائل العثيمين ١٢/٤٤٢
https://shamela.ws/index.php/book/12293

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2021-02-28 18:03:44 Al-Shaʿbī said: “The Hour will not be established until knowledge becomes ignorance and ignorance is seen as knowledge.”
وَقَالَ الشَّعْبِيُّ: لَا تَقُومُ السَّاعَةُ حَتَّى يَصِيرَ الْعِلْمُ جَهْلًا، وَالْجَهْلُ عِلْمًا.

This is how matters will reflect at the end of time, all types of facts and realities will be altered and reversed.
وَهَذَا كُلُّهُ مِنِ انْقِلَابِ الْحَقَائِقِ فِي آخِرِ الزَّمَانِ وَانْعِكَاسِ الْأُمُورِ.

Ibn Rajab, Jāmiʿ al-ʿUlūm wa ʾl-Ḥikam 1/140
ابن رجب، جامع العلوم والحكم ١/١٤٠
https://shamela.ws/index.php/book/4268

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