![ibmsulaymani's tweet photo. In defence of Sh Muḥammad b. ʿAbd al-Wahhāb: Sh ʿAbdullāh al-ʿUjayrī
Muḥammad Ḥijāb announced some time ago that he was going to incorporate Sh ʿAbdullāh al-ʿUjayrī into the Sapience Institute, yet it’s clear neither @mohammed_hijab nor @SapienceOrg listened to the Shaykh’s positions on Sh Muḥammad b. ʿAbd al-Wahhāb and his daʾwah.
• Sh ʿAbdullāh al-ʿUjayrī said in his book An Investigation into the Concept of the Khawārij Between History and Reality:
❝As for exploiting the term [“Khawārij”] for sectarian distortion, it is no less dangerous than what preceded; it can also create confusion in reality regarding the meanings of this term and what concepts ought to fall under it.
Among the well-known cases that occurred in this regard is describing the daʿwah of Shaykh Muḥammad b. ʿAbd al-Wahhāb as a Khārijī daʿwah, as Zaynī Daḥlān did, to the point that he applied the ḥadīths concerning the Khawārij to the Shaykh and his followers, in his two books al-Durar al-Saniyyah and al-Futūḥāt al-Islāmiyyah. One can also detect echoes of this accusation in the legal writings of some later scholars of the madhhabs. Take, for example, the heading Ibn ʿĀbidīn placed in his book Radd al-Muḥtār: “A Section Concerning the Followers of ʿAbd al-Wahhāb, the Khawārij of Our Time.”
Al-Shawkānī, may Allāh Most High have mercy on him, said in defense of the Shaykh’s daʾwah amid the spread of this accusation, and the language of defense reveals the extent of its circulation and spread: “Some people claim that he believes the belief of the Khawārij. I do not think that is authentic, for the ruler of Najd and all of his followers act according to what they learned from Muḥammad b. ʿAbd al-Wahhāb. He was a Ḥanbalī, then he sought ḥadīth in the honored city of Madīnah, then returned to Najd and began acting according to the independent legal reasonings of a group of the later Ḥanbalīs, such as Ibn Taymiyyah, Ibn al-Qayyim, and their likes, and those two are among the harshest of people against those who hold beliefs concerning the dead. I saw a book from the ruler of Najd, who is now the ruler of those regions, in which he answered some of the people of knowledge who had written to him and asked him to clarify what he believed. I saw his answer containing a good creed in agreement with the Book and the prophetic way. Allāh knows best the reality of the matter.”](https://pbs.twimg.com/media/HLJnsXIXwAEk-pf.jpg)
![ibmsulaymani's tweet photo. In defence of Sh Muḥammad b. ʿAbd al-Wahhāb: Sh ʿAbdullāh al-ʿUjayrī
Muḥammad Ḥijāb announced some time ago that he was going to incorporate Sh ʿAbdullāh al-ʿUjayrī into the Sapience Institute, yet it’s clear neither @mohammed_hijab nor @SapienceOrg listened to the Shaykh’s positions on Sh Muḥammad b. ʿAbd al-Wahhāb and his daʾwah.
• Sh ʿAbdullāh al-ʿUjayrī said in his book An Investigation into the Concept of the Khawārij Between History and Reality:
❝As for exploiting the term [“Khawārij”] for sectarian distortion, it is no less dangerous than what preceded; it can also create confusion in reality regarding the meanings of this term and what concepts ought to fall under it.
Among the well-known cases that occurred in this regard is describing the daʿwah of Shaykh Muḥammad b. ʿAbd al-Wahhāb as a Khārijī daʿwah, as Zaynī Daḥlān did, to the point that he applied the ḥadīths concerning the Khawārij to the Shaykh and his followers, in his two books al-Durar al-Saniyyah and al-Futūḥāt al-Islāmiyyah. One can also detect echoes of this accusation in the legal writings of some later scholars of the madhhabs. Take, for example, the heading Ibn ʿĀbidīn placed in his book Radd al-Muḥtār: “A Section Concerning the Followers of ʿAbd al-Wahhāb, the Khawārij of Our Time.”
Al-Shawkānī, may Allāh Most High have mercy on him, said in defense of the Shaykh’s daʾwah amid the spread of this accusation, and the language of defense reveals the extent of its circulation and spread: “Some people claim that he believes the belief of the Khawārij. I do not think that is authentic, for the ruler of Najd and all of his followers act according to what they learned from Muḥammad b. ʿAbd al-Wahhāb. He was a Ḥanbalī, then he sought ḥadīth in the honored city of Madīnah, then returned to Najd and began acting according to the independent legal reasonings of a group of the later Ḥanbalīs, such as Ibn Taymiyyah, Ibn al-Qayyim, and their likes, and those two are among the harshest of people against those who hold beliefs concerning the dead. I saw a book from the ruler of Najd, who is now the ruler of those regions, in which he answered some of the people of knowledge who had written to him and asked him to clarify what he believed. I saw his answer containing a good creed in agreement with the Book and the prophetic way. Allāh knows best the reality of the matter.”](https://pbs.twimg.com/media/HLJnsV1W0AAHvf2.jpg)
![ibmsulaymani's tweet photo. In defence of Sh Muḥammad b. ʿAbd al-Wahhāb: Sh ʿAbdullāh al-ʿUjayrī
Muḥammad Ḥijāb announced some time ago that he was going to incorporate Sh ʿAbdullāh al-ʿUjayrī into the Sapience Institute, yet it’s clear neither @mohammed_hijab nor @SapienceOrg listened to the Shaykh’s positions on Sh Muḥammad b. ʿAbd al-Wahhāb and his daʾwah.
• Sh ʿAbdullāh al-ʿUjayrī said in his book An Investigation into the Concept of the Khawārij Between History and Reality:
❝As for exploiting the term [“Khawārij”] for sectarian distortion, it is no less dangerous than what preceded; it can also create confusion in reality regarding the meanings of this term and what concepts ought to fall under it.
Among the well-known cases that occurred in this regard is describing the daʿwah of Shaykh Muḥammad b. ʿAbd al-Wahhāb as a Khārijī daʿwah, as Zaynī Daḥlān did, to the point that he applied the ḥadīths concerning the Khawārij to the Shaykh and his followers, in his two books al-Durar al-Saniyyah and al-Futūḥāt al-Islāmiyyah. One can also detect echoes of this accusation in the legal writings of some later scholars of the madhhabs. Take, for example, the heading Ibn ʿĀbidīn placed in his book Radd al-Muḥtār: “A Section Concerning the Followers of ʿAbd al-Wahhāb, the Khawārij of Our Time.”
Al-Shawkānī, may Allāh Most High have mercy on him, said in defense of the Shaykh’s daʾwah amid the spread of this accusation, and the language of defense reveals the extent of its circulation and spread: “Some people claim that he believes the belief of the Khawārij. I do not think that is authentic, for the ruler of Najd and all of his followers act according to what they learned from Muḥammad b. ʿAbd al-Wahhāb. He was a Ḥanbalī, then he sought ḥadīth in the honored city of Madīnah, then returned to Najd and began acting according to the independent legal reasonings of a group of the later Ḥanbalīs, such as Ibn Taymiyyah, Ibn al-Qayyim, and their likes, and those two are among the harshest of people against those who hold beliefs concerning the dead. I saw a book from the ruler of Najd, who is now the ruler of those regions, in which he answered some of the people of knowledge who had written to him and asked him to clarify what he believed. I saw his answer containing a good creed in agreement with the Book and the prophetic way. Allāh knows best the reality of the matter.”](https://pbs.twimg.com/media/HLJnsV1WcAA8QyH.jpg)
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وَأَنَّ المَساجِدَ لِلَّهِ فَلا تَدعوا مَعَ اللَّهِ أَحَدًا
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تعليق شيخنا صالح العصيمي على حكاية النووي "الاتفاق على العمل بالحديث الضعيف في فضائل الأعمال"، وفيه تنبيهات مهمة وفوائد جمة.
In defence of Sh Muḥammad b. ʿAbd al-Wahhāb: Sh ʿAbdullāh al-ʿUjayrī
Muḥammad Ḥijāb announced some time ago that he was going to incorporate Sh ʿAbdullāh al-ʿUjayrī into the Sapience Institute, yet it’s clear neither @mohammed_hijab nor @SapienceOrg listened to the Shaykh’s positions on Sh Muḥammad b. ʿAbd al-Wahhāb and his daʾwah.
• Sh ʿAbdullāh al-ʿUjayrī said in his book An Investigation into the Concept of the Khawārij Between History and Reality:
❝As for exploiting the term [“Khawārij”] for sectarian distortion, it is no less dangerous than what preceded; it can also create confusion in reality regarding the meanings of this term and what concepts ought to fall under it.
Among the well-known cases that occurred in this regard is describing the daʿwah of Shaykh Muḥammad b. ʿAbd al-Wahhāb as a Khārijī daʿwah, as Zaynī Daḥlān did, to the point that he applied the ḥadīths concerning the Khawārij to the Shaykh and his followers, in his two books al-Durar al-Saniyyah and al-Futūḥāt al-Islāmiyyah. One can also detect echoes of this accusation in the legal writings of some later scholars of the madhhabs. Take, for example, the heading Ibn ʿĀbidīn placed in his book Radd al-Muḥtār: “A Section Concerning the Followers of ʿAbd al-Wahhāb, the Khawārij of Our Time.”
Al-Shawkānī, may Allāh Most High have mercy on him, said in defense of the Shaykh’s daʾwah amid the spread of this accusation, and the language of defense reveals the extent of its circulation and spread: “Some people claim that he believes the belief of the Khawārij. I do not think that is authentic, for the ruler of Najd and all of his followers act according to what they learned from Muḥammad b. ʿAbd al-Wahhāb. He was a Ḥanbalī, then he sought ḥadīth in the honored city of Madīnah, then returned to Najd and began acting according to the independent legal reasonings of a group of the later Ḥanbalīs, such as Ibn Taymiyyah, Ibn al-Qayyim, and their likes, and those two are among the harshest of people against those who hold beliefs concerning the dead. I saw a book from the ruler of Najd, who is now the ruler of those regions, in which he answered some of the people of knowledge who had written to him and asked him to clarify what he believed. I saw his answer containing a good creed in agreement with the Book and the prophetic way. Allāh knows best the reality of the matter.”
![ibmsulaymani's tweet photo. In defence of Sh Muḥammad b. ʿAbd al-Wahhāb: Sh ʿAbdullāh al-ʿUjayrī
Muḥammad Ḥijāb announced some time ago that he was going to incorporate Sh ʿAbdullāh al-ʿUjayrī into the Sapience Institute, yet it’s clear neither @mohammed_hijab nor @SapienceOrg listened to the Shaykh’s positions on Sh Muḥammad b. ʿAbd al-Wahhāb and his daʾwah.
• Sh ʿAbdullāh al-ʿUjayrī said in his book An Investigation into the Concept of the Khawārij Between History and Reality:
❝As for exploiting the term [“Khawārij”] for sectarian distortion, it is no less dangerous than what preceded; it can also create confusion in reality regarding the meanings of this term and what concepts ought to fall under it.
Among the well-known cases that occurred in this regard is describing the daʿwah of Shaykh Muḥammad b. ʿAbd al-Wahhāb as a Khārijī daʿwah, as Zaynī Daḥlān did, to the point that he applied the ḥadīths concerning the Khawārij to the Shaykh and his followers, in his two books al-Durar al-Saniyyah and al-Futūḥāt al-Islāmiyyah. One can also detect echoes of this accusation in the legal writings of some later scholars of the madhhabs. Take, for example, the heading Ibn ʿĀbidīn placed in his book Radd al-Muḥtār: “A Section Concerning the Followers of ʿAbd al-Wahhāb, the Khawārij of Our Time.”
Al-Shawkānī, may Allāh Most High have mercy on him, said in defense of the Shaykh’s daʾwah amid the spread of this accusation, and the language of defense reveals the extent of its circulation and spread: “Some people claim that he believes the belief of the Khawārij. I do not think that is authentic, for the ruler of Najd and all of his followers act according to what they learned from Muḥammad b. ʿAbd al-Wahhāb. He was a Ḥanbalī, then he sought ḥadīth in the honored city of Madīnah, then returned to Najd and began acting according to the independent legal reasonings of a group of the later Ḥanbalīs, such as Ibn Taymiyyah, Ibn al-Qayyim, and their likes, and those two are among the harshest of people against those who hold beliefs concerning the dead. I saw a book from the ruler of Najd, who is now the ruler of those regions, in which he answered some of the people of knowledge who had written to him and asked him to clarify what he believed. I saw his answer containing a good creed in agreement with the Book and the prophetic way. Allāh knows best the reality of the matter.”](https://pbs.twimg.com/media/HLJnsXJXMAAzLWE.jpg)
فائدة لاتوجد في كتاب في أحوال الناس في قِلة الطعام وكثرة الطعام 🍜
`[ لفضيلة الشيخ : عبدالرحمن الودعان ]`
نسخة الكترونية مجانية معتمدة من
كتاب الطالب #المتن_العقدي
وكتاب المعلم #شرح_المتن_العقدي
إصدار علمي وتعليمي مُحَكَّم
يشمل شرح مختصر لأصول مسائل الاعتقاد عند أهل السنة والجماعة
#عقيدة_أهل_السنة
#السلم_التعليمي_العقدي
#المقررات_التعليمية
https://t.co/OsHQsgo1ah
مما ينبغي أن يعلم أن القلوب ذات أحوال وتقلبات، وتصيبها أمراض وآفات، وتتنوع صفاتها، وتتحول أحوالها.
وهذه الحقيقة تُخيف المؤمن، وتحثُّه على أن يُفتِّش في قلبه، ويتفكَّر في حاله، ويُعالج داءه.
-#قواعد_في_فقه_القلوب I أ.د. #صالح_سندي.
قَالَ الصِّدِّيقُ فِي وَصِيَّتِهِ لِعُمَرَ:
"وَاعْلَمْ أَنَّ لِلَّهِ حَقًّا بِاللَّيْلِ لَا يَقْبَلُهُ بِالنَّهَارِ وَلَهُ حَقٌّ بِالنَّهَارِ لَا يَقْبَلُهُ بِاللَّيلِ
وَاعْلَمْ أَنَّهُ إِنَّمَا ثَقُلَتْ مَوَازِينُ مَنْ ثَقُلَتْ مَوَازِينُهُ بِاتِّبَاعِهِمُ الْحَقَّ وَثَقُلَ ذَلِكَ عَلَيْهِمْ فِي دَارِ الدُّنْيَا وَحُقَّ لِمِيزَانٍ يُوضَعُ فِيهِ الْحَقُّ أَنْ يَكُونَ ثَقِيلًا،
وَإِنَّمَا خَفَّتْ مَوَازِينُ مَنْ خَفَّتْ مَوَازِينُهُ يَوْمَ الْقِيَامَةِ بِاتِّبَاعِهِمُ الْبَاطِلَ فِي دَارِ الدُّنْيَا خِفَّتُهُ عَلَيْهِمْ وَحُقَّ لِمِيزَانٍ لَا يُوضَعُ فِيهِ إِلَّا الْبَاطِلُ أَنْ يَكُونَ خَفِيفًا".
اجتماع الجيوش الإسلامية ٢/ ٨
.
القبول .. مِن الله ..
ليس ميزانه :
الشهرة ..
ولا المنصب ..
ولا رضا الناس ..
ولا ترويج سُمْعة ..
ولا أُحدوثة ذِكْر ..
ولا كثرة الأموال ..
بل ..
محبة الله ورضاه ..
والأنس به ..
وتتابع الأعمال الصالحة ..
فهي المَظهَر للقبول ..
رابط الدخول للدورات:
https://t.co/ZjquNL5dXY
التوحيد شأنه عظيم!
📝 شرح كتاب التوحيد - ٣ أجزاء
لسماحة الشيخ محمد بن إبراهيم آل الشيخ رحمه الله
مفتي الديار السعودية ورئيس القضاة والشؤون الإسلامية
✍️ كتبه
فضيلة الشيخ محمد ابن قاسم رحمه الله
🔰 حققه ابنه
فضيلة الشيخ د. #عبدالمحسن_القاسم
https://t.co/RpWZPR1ZdW
https://t.co/B4TUek3FIS
@Khaled_alganame لا، بل كنت وما زلت طالبا للعلم. لا تنساني من صالح دعائكم شيخنا الغالي.
الدرر المحصلة: (نظم الصواعق المرسلة على الجهمية والمعطلة)
للإمام ابن القيم -رحمه الله-.
من خلال تهذيب الشيخ: عدنان البخاري، ومختصر الموصلي، وأصله -على قلة الرجوع إليه- مكملًا نقص كل كتاب من الآخر، وقد بالغت في توضيحه وتسهيله، وسيكون متوفرًا pdf في القناة هذا الأسبوع -بإذن الله-.
ليتني استيقظ يوما في طيبة، ويؤمنا أحمد بن طالب في الفجر… الصوت يذوب القلق والهموم..
@imranhazri aku tengok ni, sampai terbawak dalam mimpi tengok orang pakai
• متى بُني الـمسجد النبوي ؟؟ :
اشْتَهَر في كتب السِّيَر والمغازي : أنَّ أول عملٍ قام به رسول الله ﷺ بعد هجرته واستقراره في #المدينة النبوية هو : بناء مسجده النبوي الشريف ، وهذا فيه نظر .
• والذي يظهر أنَّ رسول الله ﷺ بَنى مسجده النبوي الشريف في أواخر السنة الأولى من #الهجرة ، وهذه أبزر الأدلة على ذلك :
١- ذكر ابن إسحاق أن أسعد بن زُرارة رضي الله عنه تُوفي ومسجد رسول الله ﷺ يُبنى ، وكانت وفاته رضي الله عنه على رأس تسعة أشهر من #الهجرة .
ذكر ابن إسحاق - كما في سيرة ابن هشام ( ٢ / ٨٥ ) - أسماء مَن شهد بيعة العقبة الثانية من الأنصار ، فقال : وأسعد بن زُرارة بن عُدَس بن عُبيد بن ثعلبة بن غَنْم بن مالك بن النَّجَّار ، نقيبٌ ، مات قبل بدر ومسجد رسول الله ﷺ يُبنى .
وقال ابن إسحاق في موضع آخر - كما في سيرة ابن هشام ( ٢ / ١٦٠ ) - : وهَلَكَ في تلك الأشهر أبو أُمامة أسعد بن زُرارة رضي الله عنه والـمسجد يُبنى .
• وقال ابن سعد في طبقاته ( ٣ / ٣٠٩ ) : أخبرنا محمد بن عمر - وهو الواقدي - قال : أخبرنا عبد الرحمن بن أبي الرَّجال ، قال : مات أسعد بن زُرارة رضي الله عنه في شوال على رأس تسعة أشهر من الهجرة .
• قال الحافظ ابن رجب في فتح الباري ( ١ / ٣١٨ ) : وهذا يدل على أنَّ بناء المسجد لم يتم إلا بعد تسعة أشهر من الهجرة .
٢- أنَّ بلال بن رباح رضي الله عنه كان يُؤذن فوق بيت امرأة من #الأنصار ، وهي النَّوار بنت مالك النَّجَّارية أم زيد بن ثابت رضي الله عنهما ، وذلك قبل أن يُبنى الـمسجد النبوي ، فلما بُني الـمسجد النبوي أذَّن فوقه وترك بيت هذه المرأة الأنصارية رضي الله عنها ، ويدل ذلك أيضاً على أنَّ الأذان شُرِعَ قبل بناء الـمسجد النبوي .
• روى ابن إسحاق - كما في سيرة ابن هشام ( ٢ / ١٦٤ ) - وأبو داود في سُننه - رقم الحديث ( ٥١٩ ) بسند حسن عن امرأة من بَني النَّجَّار ، قالت : كان بيتي من أطول بيتٍ حول المسجد ، فكان بلالٌ يُؤذِّنُ عليه الفجر ، فيأتي بِسَحَرٍ فيجلس على البيتِ ينظُرُ إلى الفجر ، فإذا رآه تَمَطَّى ، ثم قال : اللهم إنى أحمدُكَ وأستعينُكَ على قريشٍ أن يُقيموا دِينَكَ ، قالت : ثم يُؤذِّن ، قالت : والله ما علمته كان تركها ليلةً واحدةً هذه الكلمات .
• قلتُ : قولها : كان بيتي من أطول بيتٍ حول المسجد : يعنى موضع المسجد النبوي وذلك قبل بناءه .
• ويدل على ذلك ما رواه ابن سعد في طبقاته ( ٨ / ٤٤٤ ) - عنها رضي الله عنها ، قالت : كان بيتي أطول بيتٍ حول المسجد ، فكان بلال يُؤذِّنُ فوقه من أول ما أَذَّن إلى أن بَنى رسول الله ﷺ مسجده ، فكان يُؤذن بعدُ على ظهر المسجد ، وقد رُفع له شيء فوق ظهره.
٣- ذكر ابن سعد في طبقاته ( ١ / ١١٤ ) : أن رسول الله ﷺ أقام في بيت أبي أيوب الأنصاري سبعة أشهر حتى بُني المسجد ومسكنه ﷺ .
٤- وروى الإمام البخاري في صحيحه - رقم الحديث ( ٢٣٤ ) ( ٤٢٩ ) عن أنس بن مالك رضي الله عنه ، قال : كان النبي ﷺ يُصلي قبل أن يُبنى المسجد في مرابض الغنم .
قال الحافظ ابن رجب في فتح الباري ( ٢ / ٣٢٣ ) : وإنما ترك الصلاة في مرابض الغنم بعد بناء المسجد ، لاستغنائه عنها بالمسجد لا لنسخ الصلاة فيها ، فإنه رُوي عنه أنه أَذِنَ في ذلك ، ففي صحيح مسلم عن جابر بن سَمُرَة رضي الله عنه : أنَّ رجلاً قال للنبي ﷺ : أُصلي في مرابض الغنم ؟؟
قال : " نعم " ، قال : أُصلي في مبارك الإبل ؟؟
قال : " لا " .
قلتُ : ودَلَّ حديث أنس رضي الله عنه أن صلاة النبي ﷺ في مرابض الغنم - وقد يكون بالمسلمين أيضاً - كان مدة من الزمن ، ولذلك نُقِلَ ذلك واشْتَهَر ، وكان ذلك بعد الهجرة ، لأن أنساً رضي الله عنه لم يلقَ رسول الله ﷺ إلا بعد الهجرة ، وفي هذا دلالة على تأخر بناء مسجده النبوي ﷺ ، والله أعلم .
#تهذيب_سيرة_ابن_هشام
علامات المؤمن ست:
١- الورع في الخلوة.
٢- الصدقة في القلة والفقر.
٣-الصبر عند المصيبة.
٤-الحلم عند الغضب.
٥- الصدق عند الخوف.
٦- كلمة الحق في الرضا والغضب.
نِسبة ..
رسم المصاحف إلى أمير المؤمنين عثمان رضي الله عنه غير صحيحة
وهذا خطأ معاصر مشهور !
بل عثمان اختار من المكتوب بين يدي النبي ﷺ حرفًا من الأحرف السبعة فأثبته .. وقد قال عثمان لابن الزبير كما في الصحيح ( يابني لا أُغَيِّر شيئًا منه من مكانه) !
والسلف لم يعبِّروا بالرسم العثماني بل عبروا ب (هجاء المصاحف) و(هجاء السُّنّة) و(رسم المصاحف) ولم ينسبوه قط إلى عثمان خشية التوهم في النسبة !
إذ النسبة إلى عثمان محدَثة !
وما علمتُ أنه سمي (الرسم العثماني) إلا في نحو الألف من الهجرة
ويترتب على ذلك إشكالات يعلمها المختصون من علماء الأداء !
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