ibn Abdullah

Your intention to invite people to Islām does not, in itself, justify the means by which you choose to do so. There is an established principle in Islām: الغاية لا تبرر الوسيلة — the end does not justify the means. A good intention cannot turn a prohibited action into something permissible, nor does the noble objective of daʿwah exempt a person from adhering to the boundaries set by Allāh and His Messenger (صلى الله عليه وسلم). Allāh تعالى says: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ ۝ كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ﴾ [الصف: ٢-٣] “O you who believe! Why do you say what you do not do? Most hateful it is to Allāh that you say that which you do not do.” And He تعالى says: ﴿ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ﴾ [النحل: ١٢٥] “Invite to the way of your Lord with wisdom and good instruction.” Notice that Allāh commands us to invite to His religion with wisdom. Daʿwah is not simply about knowing how to quote Bible verses, memorising arguments against Christians and other non-Muslims, or being able to win theological debates in front of an audience. These things, even when useful, are not a substitute for knowledge of the Sharīʿah, understanding its rulings, knowing its boundaries and conducting oneself in accordance with them. One can be well-read in comparative religion and proficient in debating Christians whilst still having serious deficiencies in one’s knowledge and practice of Islām. The two are not the same thing. When someone advises you concerning your conduct, the appropriate response is not merely to explain your intentions or say that things have been taken out of context. Rather, you should consider the actual advice, examine your actions in light of the Qurʾān and Sunnah, and ask yourself whether what you did was in accordance with the guidance of the religion. You should also remember that humility and accepting sincere advice are from the characteristics of a believer. Being involved in daʿwah, having an audience, or being able to answer objections against Islām does not place anyone above correction. Fear Allāh, humble yourself before the truth, seek knowledge of the religion, and do not allow your involvement in daʿwah to become a reason for overlooking the very obligations and prohibitions you are supposed to uphold. The religion of Allāh does not need us to compromise its boundaries in order to defend or promote it.

ومن خصائص النبي ﷺ أن الله تعالى خصّه بندائه بأشرف أسمائه وأجلّ أوصافه، فناداه بقوله: ﴿يَا أَيُّهَا النَّبِيُّ﴾ و﴿يَا أَيُّهَا الرَّسُولُ﴾، ولم يثبت هذا الاختصاص لغيره من الأنبياء، بل ناداهم بأسمائهم، فقال سبحانه: ﴿يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ﴾، و﴿يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ﴾، و﴿يَا مُوسَى إِنِّي أَنَا اللَّهُ﴾، و﴿يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا﴾، و﴿يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ﴾، و﴿يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا﴾، و﴿يَا لُوطُ إِنَّا رُسُلُ رَبِّكَ﴾، و﴿يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ﴾، و﴿يَا يَحْيَى خُذِ الْكِتَابَ بِقُوَّةٍ﴾. ولا يخفى أن السيد إذا نادى أحد عبيده بأشرف أوصافه وأحسن أخلاقه، بينما نادى الآخرين بأسمائهم المجرّدة، كان ذلك من مظاهر مزيد التعظيم والتكريم والاحترام لمن خُصّ بذلك. فنداء الله لنبيه ﷺ بوصف النبوة والرسالة، دون أن يناديه باسمه، من خصائصه الدالة على علوّ قدره وعظيم منزلته عند ربّه سبحانه وتعالى. | بداية السول في تفضيل الرسول صلى الله عليه عليه وسلم للإمام العز بن عبد السلام رحمه الله وغفر له

يقولون إن حماس سيئة لأنها تستعين بإيران، في حين أنهم يرون وليَّ أمرهم صالحًا، مع أنه استضاف الرئيس الإيراني وبشار الأسد في القمّة، واستعان بهما! ويقولون إن حماس سيئة لأنها تتلقّى السلاح من إيران، بينما يرون وليَّ أمرهم صالحًا، مع أنه يتلقّى السلاح من أمريكا! فما هذا الكيل بمكيالين!؟

The Virtues of the Commander of the Faithful, ʿAlī ibn Abī Ṭālib رضي الله تعالى عنه Numerous ḥadīths have been narrated concerning the virtues and merits of ʿAlī ibn Abī Ṭālib رضي الله عنه. al-Imām Aḥmad ibn Ḥanbal رحمه الله said: “Nothing has been narrated concerning the virtues of any of the Companions of the Messenger of Allāh صلى الله عليه وسلم with authentic chains of narration as much as what has been narrated concerning ʿAlī ibn Abī Ṭālib.” Among his virtues رضي الله عنه are the following: 1. He stood alongside Ḥamzah and ʿUbaydah to face their opponents on the day of Badr. Qays ibn ʿAbbād narrated: I heard Abū Dharr رضي الله عنه swear an oath that the verse: “These are two adversaries who have disputed concerning their Lord.” (al-Ḥajj: 19) was revealed concerning those who came forward to fight one another on the day of Badr: Ḥamzah, ʿAlī and ʿUbaydah ibn al-Ḥārith, against ʿUtbah, Shaybah (the two sons of Rabīʿah) and al-Walīd ibn ʿUtbah. 2. Among his virtues رضي الله عنه is that Allāh تعالى granted the conquest of Khaybar at his hands, after he killed their champion, the warrior Marḥab. 3. Among the virtues of ʿAlī رضي الله عنه is that his position in relation to the Prophet صلى الله عليه وسلم was like that of Hārūn in relation to Mūsā عليهما السلام, with regard to being appointed as a successor in his absence. For Mūsā appointed Hārūn as his successor during the period of his appointed meeting with Allāh, whilst Muḥammad صلى الله عليه وسلم appointed ʿAlī as his successor during the expedition of Tabūk. Saʿd ibn Abī Waqqāṣ رضي الله عنه narrated that the Messenger of Allāh صلى الله عليه وسلم set out for Tabūk and appointed ʿAlī as his successor. ʿAlī said: “Are you leaving me behind among the children and women?” He replied: “Are you not pleased that you hold the same position in relation to me as Hārūn held in relation to Mūsā, except that there is no prophet after me?”

«إذا دخل القُرآن قلبًا خرجت الدُّنيا بشقائها من ذلك القلب» الشيخ: #هيثم_الدخين