As-sunnah As-sahihah

💖 𝗧𝗛𝗘 𝗥𝗢𝗢𝗧 𝗢𝗙 𝗟𝗢𝗩𝗘 𝗢𝗙 𝗧𝗛𝗘 𝗣𝗥𝗢𝗣𝗛𝗘𝗧 ﷺ 𝗔𝗡𝗗 𝗜𝗧𝗦 𝗣𝗘𝗥𝗙𝗘𝗖𝗧𝗜𝗢𝗡 Imām Ibn Rajab رحمه الله said:

"As for the love of the Messenger ﷺ, it arises from knowing him, recognizing his perfection, his attributes, and the greatness of what he brought. And this, in turn, arises from knowing the One who sent him and His greatness, as previously mentioned. For the love of Allah ﷻ is not complete except through obedience to Him, and there is no way to obey Him except by following His Messenger ﷺ — as Allah ﷻ said: قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِي يُحۡبِبۡكُمُ ٱللَّهُ ‘Say: If you love Allah, then follow me; Allah will love you.’"

📖 روائع التفسير الجامع لتفسير الإمام ابن رجب الحنبلي ١/٤٩٧

🌿 𝗖𝗢𝗡𝗧𝗘𝗡𝗧𝗠𝗘𝗡𝗧 𝗪𝗜𝗧𝗛 𝗔𝗟𝗟𝗔𝗛’𝗦 𝗗𝗘𝗖𝗥𝗘𝗘 Imām Ibn al-Qayyim رحمه الله said:

"Be pleased with everything that Allāh does with you. For indeed He does not prevent you except to give you. He does not test you except to protect and save you. He does not give you ill health except to cure you. He does not give you death except to give life to you. So beware of not being pleased with Him even for the blink of an eye, such that you fall in His sight."

📖 مدارج السالكين ٢/٢٠٨

📚 𝗢𝗡 𝗞𝗡𝗢𝗪𝗟𝗘𝗗𝗚𝗘, 𝗔𝗖𝗧𝗜𝗢𝗡 𝗔𝗡𝗗 𝗛𝗨𝗠𝗜𝗟𝗜𝗧𝗬 Imām Sufyān bin ʿUyaynah رحمه الله stated:

“The most ignorant person is the one who does not act upon what he knows. The most knowledgeable people are the ones who act upon what they know. And the best people are the ones who are more humble and show humility to Allāh.”

📖 مسند الدارمي

Ibn al-qayyim رحمه الله writes: Allāh gives the one who remembers Him more than He gives the one who asks So increase in the remembrance of Allāh, for the one who asks only asks at the time of need, whereas the one who remembers is always with Allāh

🚫🧎‍♂وَكَمْ مِمَّنْ يَرُدُّ نُصُوصَ الْكِتَابِ وَالسُّنَّةِ حَتَّى يَقُولَ مَا يُوَافِقُهَا شَيْخُهُ أَوْ إِمَامُهُ، فَيَقْبَلُهَا حِينَئِذٍ، لِكَوْنِ نَفْسِهِ اعْتَادَتْ قَبُولَ مَا يَقُولُهُ ذَلِكَ الْمُعَظَّمُ عِنْدَهُ، وَلَمْ يَعْتَدْ تَلَقِّيَ الْعِلْمِ مِنَ الْكِتَابِ وَالسُّنَّةِ، وَمِثْلُ هَذَا كَثِيرٌ. "How many people reject the texts of the Qur'an and Sunnah until they find that they agree with the statement of their shaykh or imam. Only then do they accept them, because their souls have become accustomed to accepting whatever that revered person says. They have not become accustomed to taking knowledge directly from the Qur'an and Sunnah. Such people are very numerous." 💓Shaykh al-Islam Ibn Taymiyyah explains that some people develop a form of fanatic attachment (ta‘aṣṣub) toward a particular scholar, teacher, madhhab, or group. As a result, the standard of truth for them is no longer the evidence from the Qur'an and Sunnah, but rather the opinion of the person they highly respect. When a verse of the Qur'an or a hadith is presented to them, they find it difficult to accept. However, if they discover that their teacher or the imam they follow holds the same view, they readily accept it without hesitation. This indicates that their hearts have become more accustomed to submitting to people than to submitting to the evidence. A Muslim, however, should regard the Qur'an and Sunnah as the primary sources of truth. Scholars are to be respected and their knowledge sought, but they are followed because they convey the evidence, not because they are infallible. If a scholar's opinion agrees with the evidence, it is accepted; and if it is mistaken, then the evidence takes precedence. The purpose of this statement is not to diminish the status of scholars or discourage seeking knowledge from them. On the contrary, scholars are the means through which the Qur'an and Sunnah are properly understood. What is criticized is making a person's statement the measure of truth, such that evidence is only accepted when it conforms to the opinion of the one being revered. Therefore, a student of knowledge should train himself to love and honor the evidence, and should ask Allah to show him the truth as truth and grant him the ability to follow it. For the honor of a servant lies in his submission to revelation, not to personal desires or blind loyalty to any individual. 🚫 , Dar’u Ta‘āruḍ al-‘Aql wa al-Naql, 8/85.

🚫🧎‍♂وَكَمْ مِمَّنْ يَرُدُّ نُصُوصَ الْكِتَابِ وَالسُّنَّةِ حَتَّى يَقُولَ مَا يُوَافِقُهَا شَيْخُهُ أَوْ إِمَامُهُ، فَيَقْبَلُهَا حِينَئِذٍ، لِكَوْنِ نَفْسِهِ اعْتَادَتْ قَبُولَ مَا يَقُولُهُ ذَلِكَ الْمُعَظَّمُ عِنْدَهُ، وَلَمْ يَعْتَدْ تَلَقِّيَ الْعِلْمِ مِنَ الْكِتَابِ وَالسُّنَّةِ، وَمِثْلُ هَذَا كَثِيرٌ. 🥀"How many people reject the texts of the Qur'an and Sunnah until they find that they agree with the statement of their shaykh or imam. Only then do they accept them, because their souls have become accustomed to accepting whatever that revered person says. They have not become accustomed to taking knowledge directly from the Qur'an and Sunnah. Such people are very numerous." 💓Shaykh al-Islam Ibn Taymiyyah explains that some people develop a form of fanatic attachment (ta‘aṣṣub) toward a particular scholar, teacher, madhhab, or group. As a result, the standard of truth for them is no longer the evidence from the Qur'an and Sunnah, but rather the opinion of the person they highly respect. 📖When a verse of the Qur'an or a hadith is presented to them, they find it difficult to accept. However, if they discover that their teacher or the imam they follow holds the same view, they readily accept it without hesitation. This indicates that their hearts have become more accustomed to submitting to people than to submitting to the evidence. 💛A Muslim, however, should regard the Qur'an and Sunnah as the primary sources of truth. Scholars are to be respected and their knowledge sought, but they are followed because they convey the evidence, not because they are infallible. If a scholar's opinion agrees with the evidence, it is accepted; and if it is mistaken, then the evidence takes precedence. 🧡The purpose of this statement is not to diminish the status of scholars or discourage seeking knowledge from them. On the contrary, scholars are the means through which the Qur'an and Sunnah are properly understood. What is criticized is making a person's statement the measure of truth, such that evidence is only accepted when it conforms to the opinion of the one being revered. 📌Therefore, a student of knowledge should train himself to love and honor the evidence, and should ask Allah to show him the truth as truth and grant him the ability to follow it. For the honor of a servant lies in his submission to revelation, not to personal desires or blind loyalty to any individual. 🚫 , Dar’u Ta‘āruḍ al-‘Aql wa al-Naql, 8/85.

🔴"Betapa banyak orang yang menolak nash-nash Al-Qur'an dan Sunnah hingga akhirnya ia mau menerimanya apabila telah sesuai dengan perkataan syaikhnya atau imam yang ia ikuti. Saat itu barulah ia menerimanya, karena jiwanya telah terbiasa menerima apa yang dikatakan oleh orang yang ia agungkan tersebut. Sedangkan ia tidak terbiasa mengambil ilmu langsung dari Al-Qur'an dan Sunnah. Dan orang seperti ini sangat banyak." Syaikhul Islam menjelaskan bahwa sebagian orang memiliki sikap fanatik (ta'ashshub) kepada tokoh, guru, mazhab, atau kelompok tertentu. Akibatnya, ukuran kebenaran dalam dirinya bukan lagi dalil dari Al-Qur'an dan Sunnah, melainkan pendapat tokoh yang ia hormati. Ketika sebuah ayat atau hadits disampaikan kepadanya, ia merasa berat menerimanya. Namun jika ternyata gurunya atau imam yang ia ikuti juga mengatakan hal yang sama, maka ia langsung menerimanya tanpa keberatan. Ini menunjukkan bahwa hatinya lebih terbiasa tunduk kepada manusia daripada tunduk kepada dalil. Padahal seorang Muslim seharusnya menjadikan Al-Qur'an dan Sunnah sebagai sumber utama kebenaran. Para ulama dihormati dan diambil ilmunya, tetapi mereka diikuti karena membawa dalil, bukan karena mereka maksum. Jika pendapat seorang ulama sesuai dengan dalil, maka diterima; dan jika ternyata keliru, maka yang didahulukan adalah Dalil! Maksud ucapan ini bukan merendahkan kedudukan para ulama atau melarang mengambil ilmu dari mereka. Justru para ulama adalah perantara untuk memahami Al-Qur'an dan Sunnah. Yang dicela adalah menjadikan perkataan seseorang sebagai tolok ukur kebenaran, sehingga dalil baru diterima apabila sesuai dengan pendapat orang yang diagungkan. Karena itu, seorang penuntut ilmu hendaknya melatih dirinya untuk mencintai dan mengagungkan dalil, serta berdoa agar Allah menunjukkan kebenaran sebagai kebenaran dan memberinya taufik untuk mengikutinya. Sebab kemuliaan seorang hamba terletak pada ketundukannya kepada wahyu, bukan kepada hawa nafsu atau fanatisme terhadap individu tertentu. 🚫Syaikhul Islam Ibnu Taimiyyah رحمه الله | Dar’u Ta’arudh, 8/85

❗️إِنَّ الْجَاهِلَ بِمَنْزِلَةِ الذُّبَابِ الَّذِي لَا يَقَعُ إِلَّا عَلَى الْعَقِيرِ وَلَا يَقَعُ عَلَى الصَّحِيحِ وَالْعَاقِلُ يَزِنُ الْأُمُورَ جَمِيعًا هَذَا وَهَذَا Orang yang bodoh itu seperti lalat; ia hanya hinggap pada luka dan tidak hinggap pada tempat yang sehat. Adapun orang yang berakal, ia menimbang seluruh perkara secara adil; melihat ini dan itu sekaligus. Syaikhul Islam Ibnu Taimiyyah رحمه الله | Minhajus Sunnah, 6/150

❗️أول هذه الأمة هم الذين قاموا بالدين تصديقا، وعلما، وعملا، وتبليغا، فالطعن فيهم طعن في الدين موجب للإعراض عما بعث الله به النبيين؛ وهذا كان مقصود أول من أظهر بدعة التشيع؛ فإنما كان قصده الصد عن سبيل الله، وإبطال ما جاءت به الرسل عن الله. Generasi awal umat ini adalah orang-orang yang menegakkan agama dengan keimanan, ilmu, amal, dan dakwah. Maka mencela mereka berarti mencela agama itu sendiri, dan hal itu akan mengantarkan kepada sikap berpaling dari ajaran yang Allah utus para nabi dengannya. Inilah tujuan utama orang pertama yang menampakkan bid’ah tasyayyu’ (Syi’ah). Sesungguhnya tujuan mereka adalah menghalangi manusia dari jalan Allah dan merusak ajaran yang dibawa para rasul dari sisi Allah. Syaikhul Islam Ibnu Taimiyyah رحمه الله | Minhajus Sunnah, 1/18

مَبْدَأُ الْبِدَعِ هُوَ الطَّعْنَ فِي السُّنَّةِ بِالظَّنِّ وَالْهَوَى؛ كَمَا طَعَنَ إبْلِيسُ فِي أَمْرِ رَبِّهِ بِرَأْيِهِ وَهَوَاهُ. “Asal mula munculnya bid‘ah adalah mencela As Sunnah dengan berlandaskan prasangka serta hawa nafsu. Sebagaimana Iblis dahulu menentang perintah Rabbnya karena mengikuti pendapat dan hawa nafsunya sendiri.” Syaikhul Islam Ibnu Taimiyyah رحمه الله | Majmu’ul Fatawa, 3/350

فَكُلُّ مَا وَقَعَ فِي قَلْبِ الْمُؤْمِنِ مِنْ خَوَاطِرِ الْكُفْرِ وَالنِّفَاقِ فَكَرِهَهُ وَأَلْقَاهُ ازْدَادَ إيمَانًا وَيَقِينًا “Maka setiap bisikan kekufuran atau kemunafikan yang muncul dalam hati seorang mukmin, lalu ia membencinya dan menolaknya, justru itu akan menambah keimanan dan keyakinannya.” Syaikhul Islam Ibnu Taimiyyah رحمه الله | Majmu’ul Fatawa, 10/767

The Messenger of Allāh (ﷺ) said: “Al-Dayyūth will not enter Jannah.” The Sahabah asked, Who is a Dayyūth? The Messenger of Allāh (ﷺ) replied: “The Man with No Jealousy over His Womenfolk.”

[Saḥīḥ al-Targhīb 2071]

⊰᯽⊱┈──╌❊╌──┈⊰᯽⊱ 🅙︎🅞︎🅘︎🅝︎👇 @Al_Manarah_al_Islamiyyah

Umar bin ‘Abdul Aziz (رضي الله عنه) used to say:  ❝I would not be pleased if the companions of Muhammad (ﷺ) had not disagreed. Because if they had not disagreed, there would have been no dispensation (Rukhsah).❞                    

[Al-Madkhal 976] 

Imām Ibn Ḥajar al-ʿAsqalānī (رحمه الله) declared its chain of transmission (Sanad) to be Hasan (Good).                    

[Kitāb al-Maṭālib al-ʿĀliyah Muḥaqqaqan 12/601]

Imām Aḥmad Ibn Ḥanbāl (رحمه الله) said: “If you see someone speaking ill of the companions of the Messenger of Allāh (ﷺ), doubt his Islām!” [Sharḥ Uṣūl Iʿtiqād Ahl as-Sunnah 2359]

Imām ibn Jarīr al-Ṭabarī (رحمه الله) said: “The Exalted One has said [regarding the Pagan Meccans]: {Indeed, Allāh does not guide} to the truth and the religion of Islām, and to the recognition of His uniqueness, so he {the one who is a liar} the one who slanders Allāh and spreads falsehood about Him by attributing to Him that which is not of His Attributes, falsely claiming for Him that He has an offspring {a liar and a disbeliever} ungrateful of His blessings and denying His lordship (Rubūbiyyah).” 

[Tafsīr al-Ṭabarī, 39:3]