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Imam ibn al-Qayyim رحمه الله said about the Salaf: "I saw the gheerah of the Salaf — one of them would not even let the shadow of another man fall on his wife." [ 📖 Source: Rawdat al-Muhibbin (p.247) | Trans: Nasiruddin al-Khattab ]

The True Purpose of Knowledge: Action Over Information One of the shaykhs who graduated from Madinah mentions as a reminder to students of knowledge that one of the greatest lesson from his six years of study came not so much from scholars or classmates, but from observing the ordinary laymen at Masjid al-Nabawi. Although they were lacking in Islamic knowledge or haven't spent a lot of time learning, these people consistently acted upon the little knowledge they had. They would arrive an hour early for Fajr, for example, just to capture qiyam ul-layl, or they would walk to the masjid as early as Fajr and stay all the way up to the salah of Jumu'ah on Fridays. It is narrated that 'Ali ibn Abi Talib said: هتف العلم بالعمل فإن أجابه و إلا إرتحل. “Knowledge calls out to 'amal (action) — if action responds, it stays; otherwise, it departs.” Knowledge calls for action. If a person does not act upon his knowledge, it will slip away from him, and it would become a hujjah against him. May Allah increase us in beneficial knowledge and grant us the ability to act upon it with sincerity.

Al-Hasan al-Basri رحمه الله said: “Learning a single chapter of knowledge is more beloved to me than the dunya and everything in it.” [ 📚 Source: Zawāʾid al-Zuhd by ʿAbd Allāh ibn Aḥmad 1540 ]

Imam Ibn al-Qayyim said: ومن عقوبات المعاصي أنها تلد أمثالها، ويولد بعضها بعضًا، حتى يعزَّ على العبد مفارقتها والخروج منها. “Among the punishments of sins is that they give birth to similar sins, and some sins produce others, until it becomes difficult for a servant to abandon them and escape from them.” [ 📕 Source: كتاب الداء والدواء, صـ 139 ]

💡 Seek out Sa‘at al-Istijabah (the Hour of Response), for du‘a is rarely rejected.

Women Are the Majority of Paradise ❗ – Shaykh Abdullah al-Qaseer رحمه الله Something that many are unaware of, unfortunately...

Beneficial talk on Western psychology, spirituality and other contemporary issues It is important to approach those fields critically, understanding their history. Western psychology, and by extension, self-development books are often based on ideas of atheist and secular thinkers. Psychology is not an exact science like physics, and it should not be treated as such. Also discusses how kufr ideas of spirituality have entered certain psychological theories.

بث مباشر لقاء ماذا وراء خطاب التشافي https://www.youtube.com/live/5EC0gDmIGdw?si=MSMra-tqvXf_LuV3

The author also says that the same applies if someone intends to lead a person whom it is not valid for him to lead, or if he is uncertain whether he is the imam or the follower. For example, suppose someone who does not recite al-Fatihah properly leads a person who can recite it properly. The salah of the proficient reciter behind the person who cannot properly recite al-Fatihah is not valid. Therefore, intending to lead such a person is itself invalid in this situation. They consequently say that neither salah is valid in such a case. This is the well-known position of the Hanabilah, although according to another position, the imam's prayer could be valid even if the follower's salah is not. This also differs from the position of the other three madhhabs. The author رحمه الله says: "It is not required to specify the imam or the follower." This means that, for the validity of following an imam, it is not necessary to intend specifically to pray behind a particular person by name. For example, if a person arrives and the imam is already in front of him, there is no issue here. But sometimes there are many rows and a person does not know exactly who the imam is. It is not a condition for him to intend, "I am following this particular person," or to identify the imam by his name, his clothing, or some other distinguishing characteristic. Rather, if he intends to join this jamaʼah which has an imam, and pray behind its imam, his salah is valid. Likewise, it is not necessary for the imam to know specifically that this particular person, or that particular person, is praying behind him. As long as he knows that there are people behind him praying and following him, that is sufficient. It is valid even if he does not know specifically who they are or that a particular individual is the one following him. The author رحمه الله says: "It does not matter if the follower does not know what the imam recited." That is, if the follower misses what the imam recited because he was distracted, because he was too far away to hear, or he could not hear the imam's voice, or for some similar reason, this does not prevent him from following the imam. As long as he is praying according to the imam's salah, making rukuʼ when he makes rukuʼ and prostrating when he prostrates, and the other conditions that complete the validity of following the imam are fulfilled, this is permissible even if he cannot hear his recitation. This was particularly common in the past, when people did not have the loudspeakers available today. Nowadays, the easiest thing is for the imam's voice to reach the followers, whereas in the past it was much more difficult because of the distance between people, the large number of worshippers, and the inability of the imam's voice to reach everyone. The author رحمه الله says: "If Zayd intends to follow ʿAmr, but ʿAmr does not intend to lead, then only ʿAmr's prayer is valid." For example, a person enters the masjid with his companion. The first person says the opening takbir and begins praying, and his companion comes and says the takbir beside him, intending to follow him. But the first person had not intended in his own mind to be an imam. In this situation, they say that the follower's niyyah to follow him does not take effect. Why? Because he was not an imam for him, since he had not intended to lead him. Therefore, the follower's salah is not valid. As for the person who was already praying, he had intended to pray individually, so his salah remains valid as an individual salah. Thus the commentator, says: "If Zayd intends to follow ʿAmr, but ʿAmr does not intend imamah, then only ʿAmr's salah is valid," because ʿAmr intended an individual salah, so his salah is complete, whereas Zayd intended to follow someone who had not intended to lead him. The author رحمه الله تعالى says: "It is valid for the imam to intend imamah while expecting that a follower will be present, but not while merely being uncertain." [ أحكام نية الإمامة والائتمام | د. عبد الحكيم العجلان ]

The Rulings on Intending to Lead and Follow in Salah — Shaykh ʼAbd al-Hakim al-ʿAjlan حفظه الله For salah al-jama'ah, the imam must intend to lead, and the person praying behind him must intend to follow him, because various rulings are connected to being part of a jama'ah. This is the well-known position of the Hanbaliyah رحمهم الله. If a person wants to pray as an imam, he must have the niyyah of being an imam, meaning that he intends to lead those behind him. This could be because a jama'ah is already present and he steps forward to lead them, or because he knows that someone will join him. For example, he enters with another person, and that person falls behind to fix his clothing, complete his wudu, or something similar. The first person knows that he will follow him and join him in the salah. For this reason, they say that if a person intends to lead, he must make the intention of imamah when he believes or reasonably expects that someone will follow him. If he does not intend to be an imam, then according to this position he cannot be an imam under any circumstances. Likewise, if he intends to be an imam while not expecting anyone to join him, and merely says, "If someone comes, then I will be the imam," the salah is not valid in such a case either. If, however, he intends to be an imam while expecting someone to join him, for example, he sees some people at the mosque door and expects them to enter.. and appear to be preparing to pray, and he begins praying: If he rises from rukuʼ before they arrive, his salah is not valid. Thus, he must either be certain that someone will join him or reasonably expect it, and that person must join him before he rises from ruku. Similarly, if he has someone with him, or expects someone to join him, but that person ultimately does not join him and he prays alone, his salah is likewise invalid. Since he intended to be an imam but no one followed him, he must repeat the salah. They make one exception: if he expects someone to join him, or is certain that someone will join him, and the person actually joins him and prays behind him, but then something happens to the follower that causes him to end his salah, this does not invalidate the imam's salah. The imam simply changes from being an imam to a person praying alone. They also say that the follower must intend to follow the imam. The salah is not valid without this niyyah. Why? Because the follower has rulings specific to him, and the imam has rulings specific to him. For the imam, for example, there is the obligation of reciting al-Fatihah, and the salah of those behind him are connected to his salah. As for the follower, there are matters for which the imam bears responsibility on his behalf, and the imam's recitation is considered his recitation, and so on. Thus, they say that the follower must intend to follow the imam, because the rulings specific to each of them depend upon this status. This is why the author says that they are distinguished from one another through the niyyah: this person is the imam and that person is the follower because the former intends imamah and the latter intends iqtida'. Their respective rulings therefore differ on the basis of this niyyah, which is why the niyyah is required. This applies whether the follower is a man or a woman, meaning to followers generally... The author رحمه الله تعالى says: "If each of them believes that he is the imam of the other, or that he is the other's follower, their prayers are invalid." ...There is a question as to whether their prayers are completely invalid or whether each prayer becomes a valid individual prayer. The apparent meaning here is that they are invalid and that each person must re-do his salah. This is the well-known position, although there is also a narration according to which each person's salah is valid as an individual salah.

The Importance of Learning the Description of the Prayer — Shaykh ʼAbd al-Hakim al-ʿAjlan حفظه الله The matter of the Salah, taking care of it, and returning to the details of its ahkam remains important regardless of how much knowledge a person has acquired, or how old he becomes, or how much intellect, precision, and attention he possesses. He is never free of the need to review matters such as these and examine them carefully. I have reflected upon the condition of many people. Some of them may even be Imams who lead the people, yet many Sunnahs escape them without them realising it. Sometimes they may even perform something deficiently or do something that detracts from the Salah. It used to be mentioned concerning our Shaykhs, despite their advanced age and physical weakness, that because of the tremendous attention they gave to the Salah, their excellent performance of it, and their complete fulfillment of its pillars, there were things from which one could learn and which one should preserve. Our shaykh, Shaykh Abdullah ibn Jibrin رحمه الله تعالى, despite his physical weakness and advanced age, when he stood in Salah, it was as though, someone observing him from behind might have said: “He is twenty years old.” Therefore, a person should take great care of this. And there is something remarkable which I want you students to reflect upon. Let each person examine himself. Perhaps what is even more remarkable is that a person may study the description of the Salah and all its detailed rulings, yet his Salah does not change at all from what it was before he studied them. What, then, is the benefit? Therefore, we must review this matter and review our intentions. If the intention were sound, a person would benefit and make use of what he learned. He would review his Salah, perfect it, examine himself, and pay attention to it. This applies to every aspect of the Salah: he should examine his prostration, his standing, the manner in which he raises his hands, and so on. And may Allah take care of us and you through His mercy. [ أهمية الاعتناء بباب صفة الصلاة | د. عبد الحكيم العجلان ]

You cannot become a student of Islamic knowledge without mastering the basic concepts ❗ Shaykh Ibrahim Rafiq حفظه الله emphasizes that studying Islamic knowledge is not like studying for university or school exams: you cannot simply read or cram through the material, turn the pages, and move on, because becoming a talib al-ʼilm requires firmly retaining and mastering the foundational concepts and definitions. He stresses constant revision and hifdh, to the point that even simple definitions should be repeated several times until they are firmly established and readily recalled.

Shaykh Ahmad al-Quʼaymi حفظه الله : “The greatest thing that establishes information firmly in the mind is hifdh. Likewise, understanding increases through hifdh. And through experience, almost everything that you study will eventually leave you, except perhaps what you have written down or what you have memorised; or even what you have written down may also be forgotten. What remains is what you have memorised. Therefore, the talib al-'ilm should make an effort to memorise...” [ الدرس الخامس)شرح القواعد والأصول الجامعة للعلامة السعدي لشيخ .أحمد القعيمي ]

After the fighting at Khaybar, Jaʼfar ibn Abi Talib (رضي الله عنه) arrived with the rest of the muhajireen to Abyssinia. Abu Musa al-Ash'ari came with them, and over 70 from his tribe. Abu Hurayrah also came, and they were all given a share. When the Prophet ﷺ saw their coming, he said: ما أدري بأيهما أنا أسر، بفتح خيبر أم بقدوم جعفر؟ "I do not know which makes me happier, the conquest of Khaybar, or the arrival of Ja'far?" He stood, embraced him and kissed him between the eyes. ❤️ [ فصل في غزوة خيبر | المجلس (17) من شرح الفصول في سيرة الرسول ﷺ ]

A student once asked Shaykh al-Quʼaymi حفظه الله why Muntahā is rarely taught in our days, and he said that few would endure it.

It has been narrated that Imam Abu Jaʿfar al-Tabari asked his companions: “Are you willing to undertake a tafsir of the Qur’an?” They asked him: “How long would it be?” He replied: “30 000 pages.” They said: “This is something for which lifetimes would come to an end before it could be completed!” So he abridged it to approximately 3 000 pages, and dictated it over the course of 7 years... And it is said that he abridged his Tarikh in the same way...

So many stories of brothers who thought “I will reform her”, but ended up corrupting themselves instead. If you find someone lax about her hijab... It can be hard to let go of, but you should keep reminding yourself that it is not worth the risk, even if everything else about her impresses you.

Question: What are the limits of the sharʿī viewing if a young man is intending to marry a woman who does not wear hijab, intending to convince her to wear hijab before marriage? And what general nasiha do you have for the suitor regarding the sharʿī viewing? Are there any references you recommend for further study? Answer: As for the limits of the sharʿī viewing, this is a matter of scholarly ikhtilaf. However, the position in the Hanbali madhhab is that he may look at her face, arms, neck, and the tips of her feet, but her hair is not included. But he says that he is going to marry a woman who does not wear hijab. This is wrong, and I do not advise doing so. The idea of thinking, “I will reform her…” Okay, but what if you do not reform her? What are you going to do then? She may end up corrupting you. You do not know... Therefore, the Prophet ﷺ said: “So choose the one who is religiously committed. May your hands be rubbed with dust.” This idea is that "with time"... You do not know what will happen to her. Therefore, first of all, I advise all our sisters whom Allah, Mighty and Majestic, has tested with not adhering to hijab to fear Allah جل وعلا and to adhere to the sharʿī hijab. And I advise whoever wishes to marry to choose a woman of deen. This is the advice of the Prophet ﷺ. As for the idea of, “I will convince her, I will try,...” this is not guaranteed on the one hand, and on the other hand, it is possible that you will be the one who is influenced rather than her.