Umar Quinn

“What Truly Matters is the Closeness of the Hearts” Hibah Allāh al-Lālakāʾī said: I heard Aḥmad ibn Muḥammad ibn al-Ṣaqr say: I heard Abū al-Ḥasan ibn Quraysh say: حَضَرْتُ إِبْرَاهِيمَ الحَرْبِيَّ – وَجَاءَهُ يُوْسُفُ القَاضِي، وَمَعَهُ ابْنُهُ أَبُو عُمَرَ – فَقَالَ لَهُ: يَا أَبَا إِسْحَاقَ! لَوْ جِئْنَاكَ عَلَى مِقْدَارِ وَاجِبِ حَقِّكَ، لَكَانَتْ أَوْقَاتُنَا كُلُّهَا عِنْدَكَ. فَقَالَ: ‌ “I was present with Ibrāhīm al-Ḥarbī when Yūsuf the judge came to him, accompanied by his son Abū ʿUmar. He said to him: ‘O Abū Isḥāq! If we were to come to you in proportion to the right you deserve, all of our time would be spent with you.’ So Ibrāhīm replied: ‘ لَيْسَ ‌كُلُّ ‌غَيْبَةٍ ‌جَفْوَةً، وَلَا كُلُّ لِقَاءٍ مَوَدَّةً، وَإِنَّمَا هُوَ تَقَارُبُ القُلُوبِ.» Not every absence is estrangement, nor is every meeting friendship. What truly matters is the closeness of hearts.’” 📚Shams al-Dīn Muḥammad ibn Aḥmad ibn ʿUthmān al-Dhahabī, Siyar Aʿlām al-Nubalāʾ, ed. Shuʿayb al-Arnāʾūṭ et al. (Beirut: Muʾassasat al-Risālah, 3rd ed., 1985), 13:358.

Al-Shāfiʿī said: «الِانْبِسَاطُ إِلَى النَّاسِ مَجْلَبَةٌ لِقُرَنَاءِ السُّوءِ، وَالِانْقِبَاضُ عَنْهُمْ مَكْسَبَةٌ لِلْعَدَاوَةِ، فَكُنْ بَيْنَ ‌الْمُنْقَبِضِ ‌وَالْمُنْبَسِطِ.» “Excessive openness toward people brings the companionship of the corrupt, while excessive withdrawal from them breeds enmity. Therefore, let your conduct be a balance between reserve and openness.” Abū Bakr Aḥmad ibn al-Ḥusayn al-Bayhaqī, Manāqib al-Shāfiʿī, ed. al-Sayyid Aḥmad Ṣaqar (Cairo: Maktabat Dār al-Turāth, 1st ed., 1970), 2:190.

💥[سلسة الدروس الشهرية] [متجدد] 🎙 التعليق والشرح على كتاب جامع بيان العلم وفضله للحافظ ابن عبد البرّ رحمه الله تعالى لفضيلة الشيخ مصطفى بن محمد مبرم حفظه الله تعالى 📚 الدرس الثالث : https://t.me/mbrm1430/10183 📆 ربيع الأول ١٤٤٧ •┈┈┈┈•✿❁✿•┈┈┈┈• نسأل الله تعالى للجميع الانتفاع بالعلم النافع والتوفيق للعمل الصالح •┈┈┈┈•✿❁✿•┈┈┈┈• 🌐 موقع الشيخ مصطفى مبرم حفظه الله mabrm.com 📲 للإشتراك في قناة الشيخ مصطفى مبرم الرسمية على التيليجرام t.me/mbrm1430 📲 للإشتراك في قناة الشيخ مصطفى مبرم الرسمية على واتساب https://bit.ly/4cdlWRt 📲 للإشتراك في قناة الفوائد الرسمية للشيخ مصطفى مبرم على واتساب https://bit.ly/4ewBOiY

“Forebearance is the Grave of Faults” Abū al-Barakāt Ibn al-Anbārī states about his shaykh, Ibn al-Shajarī (d. 542 AH رحمه الله): “He was dignified in his gatherings, with a noble bearing. Rarely did he speak a word in any assembly except that it contained refinement of character or refinement of learning. One day, two men from among the descendants of ʿAlī (رضي الله عنه) came to him with a dispute. One of them began to complain, saying: ‘He has said such-and-such about me.’ So the sharīf (i.e., Ibn al-Shajarī, who was from noble lineage tracing back to the Prophet ﷺ) turned to him and said: "يا بُنيّ احتمل ؛ فإنّ الإحتمال قبر المعايب" . ‘My son, be forbearing—for indeed forbearance is the grave of faults.’ This is a wise and beneficial saying, for many people have faults which disappear when they overlook the faults of others and remain silent about them, while many people who expose the faults of others end up acquiring faults they did not previously have.” 📖 Nuzhat al-Albāʾ fī Ṭabaqāt al-Udabāʾ, by Abū al-Barakāt Kamāl al-Dīn ʿAbd al-Raḥmān ibn Muḥammad al-Anṣārī al-Anbārī (d. 577 AH), ed. Ibrāhīm al-Sāmarāʾī (Zarqāʾ, Jordan: Maktabat al-Manār, 3rd ed., 1405/1985), 300.

𝐓𝐡𝐞 𝐆𝐫𝐞𝐚𝐭𝐞𝐬𝐭 𝐑𝐞𝐜𝐨𝐧𝐜𝐢𝐥𝐢𝐚𝐭𝐢𝐨𝐧 Taken from the advice of our Shaykh ʿArafāt al-Muḥammadī [حفظه الله] to visitors from America: “The greatest reconciliation is the reconciliation between Ahlu-Sunnah. If you become aware of a disagreement between students of knowledge, then do your best to bring them together and do not give Shayṭān a way in between you. Be wary of passing on gossip, for carrying tales ruins the bond between Salafis. If you are close to a student of knowledge, then do not go to him saying: ‘So-and-so said this about you; so-and-so said that about you.’ Only speak well of your brothers. Be brave: if you hear a mistake or an inappropriate word, go directly to your brother, sit with him, and advise him. That is far better than spreading words from one person to another. How often have we heard our scholars advising us to unite and to avoid sowing the seeds of division. Whenever students of knowledge come together in a town or city, their voice is stronger. Do not give gossips the chance to weaken your daʿwah. The trial we face today is that of the half-educated, those who crave leadership and status. This ambition drives them to attack the scholars and the virtuous, belittling anyone who disagrees with them or refuses to follow them – even in small matters of fiqh.” ➜Slightly adapted for readability. Source: https://t.me/Arafatbinhassan/15800 •┈┈┈┈•❁•┈┈┈┈• ♻️”Aɴᴅ ʀᴇᴍɪɴᴅ, ꜰᴏʀ ɪɴᴅᴇᴇᴅ, ᴛʜᴇ ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇꜰɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀs” [⁵¹:⁵⁵] 🔗https://linktr.ee/masjidhudasheff

أعظم الصلح هو الصلح بين أهل السنة فإذا علمتم بخلاف بين طلاب العلم فاسعوا إلى جمع الكلمة ولا تتركوا للشيطان مدخلا بينكم واحذروا من نقل الكلام لأنه يدمّر العلاقة بين السلفيين. فإذا كنت مقربا لطالب من طلاب العلم فاحذر من نقل الكلام إليه فلان يقول فيك كذا وفلانة تقول فيك كذا !! فلا تذكر إخوانك إلا بخير . وكن شجاعا إذا سمعت خطأ أو كلمة فاذهب إلى أخيك اجلس معه وانصحه هذا أحسن من نقل الكلام وكم سمعنا من نصائح من مشايخنا بجمع الكلمة وترك البذور التي تفرّق بيننا. وكلما اجتمع طلاب العلم في بلد أو في مدينة كانت كلمتهم أقوى فلا يجعلوا مجالا للنمامين أن يدمروا دعوتهم. والبلاء الذي ابتلينا به أنصاف متعلمين فيهم حب القيادة والرئاسة، حيث ألجأهم هذا التطلع إلى الطعن في العلماء والفضلاء، ويحقر من شأن كل من يخالفه أو لا ينقاد له، ولو في مسألة فقهية. مقتبسة من نصيحة شيخنا عرفات المحمدي للزوار من إمريكا.

🌿 Graciousness in the Face of Harm 🌿 Allah commanded His Prophet ﷺ with three noble responses: • 🌸 Beautiful shunning (hajr) — to shun without causing harm. • 🌸 Beautiful pardoning — to pardon without rebuke. • 🌸 Beautiful patience — to endure without complaint. Yaʿqūb عليه السَّلام declared: “I only complain of my suffering and my grief to Allah.” (Q 12:86) And also: “So patience is most fitting. And Allah is the One sought for help against that which you describe.” (Q 12:18) 🤲 Complaint directed to Allah does not contradict beautiful patience—it is instead the path of faith, dignity, and reliance. ⸻ 📖 Ibn Taymiyyah, Majmūʿ al-Fatāwā, vol. 10, p. 666.

#راية_الإصلاح_فائدة_اليوم 📌قال ابنُ تيميَّة رحمه الله: «إذا رأيتَ العبدَ يقَعُ في النَّاس إذا آذَوْه، ولا يَرجع إلى نفسِه باللَّوم والاستغفَار، فاعلمْ أنَّ مصيبتَه مصيبةٌ حقيقيَّةٌ، وإذا تابَ واستَغفر، وقال: هذا بذُنوبي، صارتْ في حقِّهِ نعمةً» [«جامع المسائل» (1/168)]

✒️ “Not everything that is known should be spoken, nor should everything you possess be divulged to the people.” Shaykh al-ʿAllāmah Rabīʿ ibn Hādī ʿUmayr al-Madkhalī (رحمه الله تعالى) said: “The point here is what is often said: Not everything that is known should be spoken, nor should everything you possess be divulged to the people. From speech there is that which requires a person of reason to deliberate before uttering: Will this speech benefit the people? Will it benefit his brothers in Allah and serve the cause of his daʿwah? Or will it result in harm? If harm will result from it—even if one believes it to be the truth—then it is not permissible to speak it. He continued: “I have said to some people who hold an opinion which they believe to be true, and they strive to spread it, to the point that they oppose, ally, and disavow others over it, and divide the people because of it: My brothers, suppose you hold an opinion which you believe is true, and you ask this scholar and that scholar who confirm for you that it is indeed true, but you see that its consequence is harmful, its effect evil, and that it is not an explicit text from the speech of Allah or the speech of the Messenger ﷺ—yet its propagation will bring about trial and division—then it is not permissible for you to spread it. This is to safeguard the Ummah from division, fragmentation, and fitan; to safeguard your Salafī brothers from discord and disunity.” He then gave evidence from the Prophet ﷺ himself: “The Messenger ﷺ wished to demolish the Kaʿbah and rebuild it upon the foundations of Ibrāhīm, for he knew that Quraysh, when they rebuilt it, had not built it upon those foundations, leaving part of it outside. The Prophet ﷺ desired to return it to its proper foundations, but he feared the emergence of fitnah. This was a tremendous and truthful act, yet when he foresaw that it might lead to turmoil—and Quraysh were newly upon Islam and held the Kaʿbah in profound reverence, such that any alteration might have led some to apostasy—he refrained. From him we learn.” He further said: “Similarly, the Messenger ﷺ would not kill certain hypocrites. He did not kill Dhū al-Khuwayṣirah, who openly insulted him. Why? Because the enemies might seize upon such an action and spread among the people that Muḥammad kills his companions. They might know very well that this person is a hypocrite working against the Prophet ﷺ, yet those who spread propaganda and rumors are always deceitful, always misrepresenting matters. The Messenger ﷺ, in his wisdom and far-sightedness, when some companions sought permission to kill certain hypocrites, responded: ‘Leave him, lest the people say: Muḥammad kills his companions.’” Finally, he advised: “So reflect upon this methodology. Spread only that which benefits the people. If you come across something that contradicts the textual evidences, then convey the evidences and convey their juristic understanding to the people. But as for mere opinions—and opinions today are many—that would divide your brothers, then leave them aside.” 📓 Sharḥ Kitāb al-Fitan from Ṣaḥīḥ al-Bukhārī, pp. 40–42. 🍃🍂🍃

✒️ “Not everything that is known should be spoken, nor should everything you possess be divulged to the people.” Shaykh al-ʿAllāmah Rabīʿ ibn Hādī ʿUmayr al-Madkhalī (رحمه الله تعالى) said: “The point here is what is often said: Not everything that is known should be spoken, nor should everything you possess be divulged to the people. From speech there is that which requires a person of reason to deliberate before uttering: Will this speech benefit the people? Will it benefit his brothers in Allah and serve the cause of his daʿwah? Or will it result in harm? If harm will result from it—even if one believes it to be the truth—then it is not permissible to speak it. He continued: “I have said to some people who hold an opinion which they believe to be true, and they strive to spread it, to the point that they oppose, ally, and disavow others over it, and divide the people because of it: My brothers, suppose you hold an opinion which you believe is true, and you ask this scholar and that scholar who confirm for you that it is indeed true, but you see that its consequence is harmful, its effect evil, and that it is not an explicit text from the speech of Allah or the speech of the Messenger ﷺ—yet its propagation will bring about trial and division—then it is not permissible for you to spread it. This is to safeguard the Ummah from division, fragmentation, and fitan; to safeguard your Salafī brothers from discord and disunity.” He then gave evidence from the Prophet ﷺ himself: “The Messenger ﷺ wished to demolish the Kaʿbah and rebuild it upon the foundations of Ibrāhīm, for he knew that Quraysh, when they rebuilt it, had not built it upon those foundations, leaving part of it outside. The Prophet ﷺ desired to return it to its proper foundations, but he feared the emergence of fitnah. This was a tremendous and truthful act, yet when he foresaw that it might lead to turmoil—and Quraysh were newly upon Islam and held the Kaʿbah in profound reverence, such that any alteration might have led some to apostasy—he refrained. From him we learn.” He further said: “Similarly, the Messenger ﷺ would not kill certain hypocrites. He did not kill Dhū al-Khuwayṣirah, who openly insulted him. Why? Because the enemies might seize upon such an action and spread among the people that Muḥammad kills his companions. They might know very well that this person is a hypocrite working against the Prophet ﷺ, yet those who spread propaganda and rumors are always deceitful, always misrepresenting matters. The Messenger ﷺ, in his wisdom and far-sightedness, when some companions sought permission to kill certain hypocrites, responded: ‘Leave him, lest the people say: Muḥammad kills his companions.’” Finally, he advised: “So reflect upon this methodology. Spread only that which benefits the people. If you come across something that contradicts the textual evidences, then convey the evidences and convey their juristic understanding to the people. But as for mere opinions—and opinions today are many—that would divide your brothers, then leave them aside.” 📓 Sharḥ Kitāb al-Fitan from Ṣaḥīḥ al-Bukhārī, pp. 40–42. 🍃🍂🍃

🍂🍃🍂 *✒️ما كل ما يُعلم يقال، ولا كل ما عندك تخرجه للناس.* _______ ▪️قال الشيخ العلامة ربيع بن هادي عمير المدخلي- رحمه الله تعالى-: (الشاهد من هذا : *أنه كما يقال: ما كل ما يُعلم يقال، ولا كل ما عندك تخرجه للناس*، فمن الكلام ما يجب أن يفكر العاقل فيه قبل أن يتكلم به، *هل يفيد الناس بهذا الكلام؟ هل يفيد إخوانه في الله ويفيد دعوته؟ أو يترتب على كلامه ضرر؟* إن كان يترتب على كلامه ضرر -ولو كان يرى أنه حق - *فلا يجوز له أن يتكلم به.* وقد قلت لبعض الناس الذي يرى رأيا، ويرى أنه حق، ويسعى في نشره، *ويخالف ويوالي ويعادي من أجله، ويفرّق الناس به*، قلت لهم: يا إخوة، لو فرضنا أن عندك رأيا ترى أنه حق، وسألت فلانا وفلانا من العلماء، فقالوا لك هو حق، لكن ترى أن له ضررًا، وترى أن آثاره سيئة، وهو ليس نصا من كلام الله، ولا من كلام الرسولﷺ ، لكنه يترتب عليه فتنة وفرقة، *فلا يجوز لك نشره*؛ *حماية للأمة من التفرّق والتصدع والفتن، وحماية لإخوانه السلفيين من التفرق والتمزق*. والدليل : أن الرسول ﷺ أراد أن يهدم الكعبة؛ لأن يعلم أنّ قريشا لما بنوا الكعبة ما بنوها على قواعد إبراهيم، وتركوا جزءا منها، فكان الرسول ﷺ يحب أن يهدم الكعبة ويعيد بناءها على قواعد إبراهيم، لكن خشي أن تحصل فتنة، فهذا عمل عظيم وهو حق، لكن الرسول لما رأى أن هذا العمل يترتب عليه فتنة، وقريش حديثو عهد بإسلام، وهم يعظمون الكعبة تعظيما شديدا، وأيُّ تصرّف فيها قد يؤدي إلى وقوع رِدَّة فيهم؛ توقّفﷺ ، *فنحن نتعلّم منه.* كذلك ما كان رسول الله ﷺ يقتل بعض المنافقين، ولم يقتل ذو الخويصرة الذي طعن فيه؛ *لأنه قد يستغلّ الأعداء* هذا التصرف من الرسولﷺ بقتل بعض المنافقين ويشيع في الناس أن محمدا يقتل أصحابه، وقد يعلمون أن هذا منافق، وأنه يعمل ضد الرسول ﷺ. *ولكن أهل الدعايات والإشاعات دائما يكذبون*، *ويلبسون على الناس* فالرسول ﷺ الحكيم البعيد النظر لما استأذنه بعض أصحابه في قتل بعض المنافقين قال: *«دَعْهُ؛ لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ»*. *فتفقّهوا في هذا المنهج،* وانشروا ما ينفع الناس، وإذا رأيت شيئًا خلاف النصوص، فبلغ النصوص، وبلغ فقهها للناس، *لكن بعض الآراء - والآراء كثيرة الآن - قد تفرق إخوانك فاتركها.* -------------- *[📓شرح كتاب الفتن من صحيح البخاري ص٤٠ - ٤٢].* 🍃🍂🍃

[[Don’t Believe the Hype and Lose Yourself]] One of the greatest dangers for the soul is falling under the spell of fame—living in the glow of people’s praise. When the crowd gathers, when compliments multiply, the ego swells and whispers, “You are special.” That is the seed of self-delusion. It is a fitnah only Allah can protect people from. Without His help, a person forgets his weakness, his ignorance, and his lowly origin. So seek His aid constantly, begging Him to shield you from yourself. If you find yourself in the spotlight, keep close to ordinary people as one of them—sharing, serving, and spreading good. Treat them as you would want to be treated, and never imagine yourself above them. Quiet acts of humility, done without showiness, are the antidote to the poison of people’s praise. Protect your heart and soul above all. Among the greatest trials is to be given a small degree of knowledge while surrounded by those who know less and are easily impressed with the little you know. Self-awareness is self-preservation. Yazīd ibn Abī Ḥabīb (d. 128 AH) said: " إِنَّ مِنْ فِتْنَةِ الْعَالِمِ الْفَقِيهِ أَنْ يَكُونَ ‌الْكَلَامُ ‌أَحَبَّ ‌إِلَيْهِ ‌مِنَ ‌الِاسْتِمَاعِ وَإِنْ وَجَدَ مَنْ يَكْفِيهِ، “From the trials of the knowledgeable person is that speaking becomes dearer to him than listening, even if he finds someone who suffices him (i.e., from needing to speak). فَإِنَّهُ فِي الِاسْتِمَاعِ سَلَامَةٌ، وَزِيَادَةٌ فِي الْعِلْمِ، وَالْمُسْتَمِعُ شَرِيكُ الْمُتَكَلِّمِ، وَفِي الْكَلَامِ إِلَّا مَا عَصَمَ اللَّهُ تَوَهُّقٌ وَتَزَيُّنٌ وَزِيَادَةٌ وَنُقْصَانٌ. In listening, there is safety and an increase in knowledge, and the listener shares in the reward of the speaker. But in speaking—except where Allah protects—there is entanglement, adornment, excess and deficiency. وَمِنْهُمْ مَنْ يَرَى أَنَّ بَعْضَ النَّاسِ لِشَرَفِهِ وَوَجْهِهِ أَحَقُّ بِكَلَامِهِ مِنْ بَعْضٍ، وَيَزْدَرِي الْمَسَاكِينَ، وَلَا يَرَاهُمْ لِذَلِكَ مَوْضِعًا. Among them is he who believes some people, because of their status, are more entitled to his words than others, so he belittles the poor and does not deem them worthy. وَمِنْهُمْ مَنْ يَخْزُنُ عِلْمَهُ، وَيَرَى أَنَّ تَعْلِيمَهُ ضَيْعَةٌ، وَلَا يُحِبُّ أَنْ يُوجَدَ إِلَّا عِنْدَهُ. Among them is he who withholds his knowledge, considering teaching others a waste, not wishing it to be found except with him. وَمِنْهُمْ مَنْ يَأْخُذُ فِي عِلْمِهِ بِأَخْذِ السُّلْطَانِ حَتَّى يَغْضَبَ أَنْ يُرَدَّ عَلَيْهِ شَيْءٌ مِنْ قَوْلِهِ، وَأَنْ يُغْفَلَ عَنْ شَيْءٍ مِنْ حَقِّهِ. Among them is he who treats knowledge as a ruler does power, becoming angered if anything from his words is rejected or if any of his due is overlooked. وَمِنْهُمْ مَنْ يُنَصِّبُ نَفْسَهُ لِلْفُتْيَا، فَلَعَلَّهُ يُؤْتَى بِالْأَمْرِ لَا عِلْمَ لَهُ بِهِ فَيَسْتَحْيِي أَنْ يَقُولَ: لَا عِلْمَ لِي بِهِ، فَيُرَجِّمُ فَيُكْتَبُ مِنَ الْمُتَكَلِّفِينَ. Among them is he who thrusts himself into issuing fatwā, and when faced with a matter he knows nothing of, feels ashamed to say, ‘I do not know,’ so he guesses and is then recorded among the pretentious. وَمِنْهُمْ مَنْ يَرْوِي كُلَّ مَا سَمِعَ، حَتَّى أَنْ يَرْوِيَ كَلَامَ الْيَهُودِ وَالنَّصَارَى إِرَادَةَ أَنْ يُعَزِّرَ كَلَامَهُ And among them is he who transmits everything he hears—even from the Jews and Christians—intending to bolster his own words.”¹ Reflect over this advice carefully and often. These are the pitfalls of knowledge when stripped of humility. Proper safety lies not in appearances, but in silence, listening, and service—seeing yourself as one of the people, not above them. ¹ Ibn al-Mubārak, al-Zuhd wa al-Raqāʾiq, no. 48; Ibn ʿAbd al-Barr, Jāmiʿ Bayān al-ʿIlm wa Faḍlih, 1:548, no. 910.

𝐂𝐨𝐧𝐜𝐞𝐚𝐥𝐢𝐧𝐠 𝐁𝐞𝐧𝐞𝐟𝐢𝐜𝐢𝐚𝐥 𝐊𝐧𝐨𝐰𝐥𝐞𝐝𝐠𝐞 ‎Imām Ibn Rajab al-Ḥanbalī [رحمه الله]

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⛏ [Among the Greatest Hindrances to the Pursuit of Knowledge] Shaykh ʿAbbās al-Jūnah—May Allah bless and protect him—wrote: “Among the most severe obstacles that impede a person in seeking knowledge are the tribulations and disputes that arise from time to time. The novice student of knowledge should not busy himself with idle talk and gossip about matters that occur between brothers or between shaykhs. Do not involve yourself in what you do not understand well, what you have not mastered, and what, in truth, does not concern you at all—but rather concerns the shaykhs and scholars. It is from ill manners that, when a dispute arises between two shaykhs or two teachers, people at large rush to interfere—writing, recording, and exchanging accusations. Indeed—by Allah—this is among the greatest causes of hindrance in the path of seeking knowledge.”

⛏ من أعظم أسباب الإعاقة عن طلب العلم من أعظم ما يعيق الإنسان في طلبه للعلم هذه الفتن التي تحصل بين الحين والآخر. فعلى طالب العلم المبتدئ، ألا تشغل نفسك بالقيل والقال في مسائل تحصل بين الإخوة أو المشايخ، لا تدخل في شيء ما تحسنه وما تتقنه، بل ما يعنيك أصلا، وإنما يعني المشايخ والعلماء.

ومن سوء الأدب أنه إذا حصل إشكال بين شيخين أو معلمين دخل الكل، فيكتبون ويسجلون ويترامون بالتهم.

فحقيقة هذه والله من أعظم أسباب الإعاقة عن طلب العلم. 📩 (الشيخ عباس الجونة)

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