Umar Quinn

Telegram broadcasts tend to be hit or miss. I’ll upload the recording soon, Allah willing.

💎[[Al ‘Allāmah Saālih al Fawzān: “Today, the woman has become masculinized—and this is the root cause of divorce.”]] السُّؤَالُ: فِي الآوِنَةِ الأَخِيرَةِ كَثُرَ الطَّلَاقُ حَتَّى ذَكَرَ مُتَخَصِّصُونَ فِي ذَلِكَ نِسَبًا كَبِيرَةً، فَهَلْ مِن تَوْجِيهٍ مِن فَضِيلَتِكُمْ بِذَلِكَ؟ Question: In recent times, divorce has become increasingly common, with specialists citing alarming statistics. Do you, esteemed Shaykh, have any guidance regarding this matter? الجَوَابُ: نَعَمْ، كَثُرَ الطَّلَاقُ بِسَبَبِ النِّسَاءِ، سَاءَتْ أَخْلَاقُهُنَّ، وَسَاءَتْ عِشْرَتُهُنَّ، وَتَكَبَّرْنَ عَلَى الأَزْوَاجِ، بِسَبَبِ الدِّرَاسَةِ وَبِسَبَبِ الْوَظِيفَةِ؛ فَهِيَ صَارَتْ كَأَنَّهَا رَجُلٌ آخَرُ، فَلِذَلِكَ الزَّوْجُ مَا يَصْبِرُ عَلَيْهَا، Answer: Indeed, divorce has become widespread—primarily due to the behavior of women. Their character has deteriorated, their companionship has soured, and they have become arrogant toward their husbands—due to education and employment. A woman has come to resemble another man in the household. Because of this, the husband finds it intolerable. الزَّوْجُ يُرِيدُ امْرَأَةً فِي طَاعَتِهِ، وَفِي بَيْتِهِ، وَفِي تَدْبِيرِهِ، وَفِي خِدْمَتِهِ، فَالْمَرْأَةُ الآنَ اسْتَرْجَلَتْ، هَذَا سَبَبُ الطَّلَاقِ، هَذَا هُوَ سَبَبُ كَثْرَةِ الطَّلَاقِ، وَالَّذِينَ يُنَادُونَ بِحُرِّيَّةِ الْمَرْأَةِ يُرِيدُونَ هَذِهِ النَّتِيجَةَ السَّيِّئَةَ، يُرِيدُونَ أَنْ يُفْسِدُوا الْمُجْتَمَعَ، حُرِّيَّةُ الْمَرْأَةِ عَنِ الشَّرْعِ وَأَحْكَامِ اللَّهِ؟! حُرِّيَّتُهَا فِيمَا شَرَعَ اللَّهُ، هَذِهِ هِيَ الحُرِّيَّةُ، لَا فِي إِطْلَاقِهَا وَخُرُوجِهَا عَلَى أَوَامِرِ الشَّرْعِ، هَذِهِ رِقٌّ، مَا هِيَ بِحُرِّيَّةٍ A husband desires a wife who is obedient to him, who remains in his home, who manages his household, and serves him. But today, the woman has become masculinized—and this is the root cause of divorce. Those who call for “women’s freedom” are aiming for this very disastrous outcome. They wish to corrupt society. Is it freedom for a woman to be emancipated from the rulings of the Sharīʿah and the commands of Allah? True freedom is that which is in accordance with what Allah has legislated—not unrestrained liberty and rebellion against the commands of the Sharīʿah. Such so-called “freedom” is in fact bondage, not liberty. https://youtu.be/PEJZ0pk-gKU?si=NjZfnuNb4wT3dUjd https://t.me/umarquinn

🆕Article: The Immense Pleasure of Sacred Islamic Knowledge SalafiCulture.com/pleasure-of-knowledge

Distancing Yourself from Everything That Brings Worry, Sorrow, and Grief Shaykh Ibn ʿUthaymīn (may Allāh have mercy on him) said: حاوِل أن تبتعِد عن كلِّ شيءٍ يجلِب الهمَّ والحزنَ والغمَّ، لتكونَ دائماً مستريحاً منشرِحَ الصدرِ مُقبِلاً على الله عزَّ وجلَّ وعلى عبادتِه وعلى شؤونِك الدنيويةِ والأخرويةِ، وإذا جرَّبتَ هذا استرحتَ، أمَّا إن أتعبتَ نفسَك بما مضى أو بالاهتمامِ بالمستقبلِ على وجهٍ لم يأذَن به الشرعُ فاعلَم أنك ستتعَبُ ويفوتُك خيرٌ كثيرٌ. Try to distance yourself from everything that brings worry, sorrow, and grief, so that you may always be at ease — with an open heart, turning toward Allāh, the Mighty and Majestic, toward His worship, and toward your affairs of this world and the next. If you put this into practice, you will find rest. But if you wear yourself out over what has already passed, or by fretting over the future in a manner the Sharīʿah did not sanction, then know that you will only exhaust yourself and miss out on a great deal of good. 📖 Sharḥ Bulūgh al-Marām, vol. 9, p. 138

الابتعاد عن كل شيء يجلب الهم والحزن والغم || فضيلة الشيخ العلامة محمد #ابن_عثيمين – رحمه الله تعالى

This weekend (إن شاء الله), join us as we discuss key benefits from the story of Ibrāhīm (عليه السلام) in York, PA ⁦ @masjid_tawheed⁩

Ibn al Qayyim (d. 751 AH -رحمه الله-) said that he intended to write an entire book about the virtues of Al-Khalīl Ibrāhīm -عليه السلام-:

🔥 [ Iblīs Rejoices in Division ] Ḍamrah ibn Rabīʿah (d. 202 AH) said: « يُقَالُ: ‌فَرْحَةُ ‌إِبْلِيسَ إِذَا فَرَّقَ بَيْنَ الْمُتَحَابِّينَ، كَفَرْحَتِهِ حِينَ أَخْرَجَ آدَمَ مِنَ الْجَنَّةِ.» “It is said: The joy of Iblīs when he separates those who love each other is like his joy when he expelled Ādam from Paradise.” 📚 Masāwiʾ al-Akhlāq wa Midhammūhā by al-Kharā’iṭī (Chapter: What Has Been Reported Regarding the Detestability of Spreading Namīmah), ed. Muṣṭafā al-Shalabī, Maktabat al-Sawādī, 1st ed., 1413 AH / 1993 CE, p. 114. 📝 Reflection: Beware of any word or action that fuels division between hearts, especially between kith and kin. The devil rejoices in separation as he rejoiced in mankind’s first fall.

He (رحمه الله) continues: فَإِنْ لَمْ يَكُنْ لَهُ أَعْوَانٌ أَمْسَكَ عَنْهُ، كَمَا أَمْسَكَ النَّبِيُّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - عَنِ الْجِهَادِ بِمَكَّةَ حَتَّى صَارَ لَهُ شَوْكَةٌ وَأَنْصَارٌ، وَإِنْ وَجَدَهُ مُعَانًا عَلَيْهِ فَإِنَّهُ مَنْصُورٌ، If he doesn’t have helpers, he should refrain, just as the Prophet (ﷺ) refrained from jihad in Makkah until he gained strength and supporters. But if he finds that he has help and is supported, then he is likely to be successful. وَلَا يَفُوتُ النَّجَاحُ إِلَّا مِنْ فَوَاتِ خَصْلَةٍ مِنْ هَذِهِ الْخِصَالِ، وَإِلَّا فَمَعَ اجْتِمَاعِهَا لَا يَفُوتُهُ النَّجَاحُ. Success is only lost due to the absence of one of these qualities, and with all of them combined, success will not escape him. فَهَذِهِ أَرْبَعُ مَقَامَاتٍ، يَحْتَاجُ إِلَى مُحَاسَبَةِ نَفْسِهِ عَلَيْهَا قَبْلَ الْفِعْلِ؛ These are four stages where one needs to hold oneself accountable before taking action. فَلَا كُلُّ مَا يُرِيدُ الْعَبْدُ فِعْلَهُ يَكُونُ مَقْدُورًا لَهُ، (1.) Not everything a servant desires to do is within his capacity. وَلَا كُلُّ مَا يَكُونُ مَقْدُورًا لَهُ يَكُونُ فِعْلُهُ خَيْرًا لَهُ مِنْ تَرْكِهِ، (2.) Not everything within his capacity to do is better to do than not. وَلَا كُلُّ مَا يَكُونُ فِعْلُهُ خَيْرًا لَهُ مِنْ تَرْكِهِ يَفْعَلُهُ لِلَّهِ، (3.) Not everything that is better to do than not is done for Allah. وَلَا كُلُّ مَا يَفْعَلُهُ لِلَّهِ يَكُونُ مُعَانًا عَلَيْهِ، (4.) Not everything done for Allah is done with the necessary support. فَإِذَا حَاسَبَ نَفْسَهُ عَلَى ذَلِكَ تَبَيَّنَ لَهُ مَا يُقْدِمُ عَلَيْهِ، وَمَا يُحْجِمُ عَنْهُ. فَلْيُقْدِمْ عَلَيْهِ. By holding oneself accountable for these considerations, it becomes clear what to proceed with and what to refrain from, affter which, one may proceed.”

💎An Essential Gem of Wisdom: Well Laid Plans Require Checking Your Intention & Not Biting Off More than You Can Chew Sincerity, due-diligence research, verification, consultation, istikhārah and patience are important elements of a winning plan for major life or community decisions. Ascertaining ability & shouldering responsibility are the evidence of intellect and bravery. When things are feasible, boldly move forward; if not, it is from courage and common sense to hold back. Failing to plan is planning to fail. Before proceeding with major plans to better oneself, family, or broader community, we need to ask ourselves some very important questions about their legitimacy and feasibility, so as to build on a solid foundation and be spared from avoidable failures. Below is some important advice I have personally benefited from for many years from Imam Ibn Al Qayyim (from Ighāthah Al-Lahfān), he says (رحمه الله): وَمُحَاسَبَةُ النَّفْسِ نَوْعَانِ: نَوْعٌ قَبْلَ الْعَمَلِ، وَنَوْعٌ بَعْدَهُ. And there are two types of self-accountability: one before action, and one after it. فَأَمَّا النَّوْعُ الْأَوَّلُ: فَهُوَ أَنْ يَقِفَ عِنْدَ أَوَّلِ هِمَّتِهِ وَإِرَادَتِهِ، وَلَا يُبَادِرَ بِالْعَمَلِ حَتَّى يَتَبَيَّنَ لَهُ رُجْحَانُهُ عَلَى تَرْكِهِ. As for the first type, it is for one to pause at the beginning of his intention and desire, and not rush into action until it becomes clear to him that the action is more preferable than abandoning it. قَالَ الْحَسَنُ: «رَحِمَ اللهُ عَبْدًا وَقَفَ عِنْدَ هَمِّهِ، فَإِنْ كَانَ لِلَّهِ مَضَى، وَإِنْ كَانَ لِغَيْرِهِ تَأَخَّرَ» Al-Hasan said: "May Allah have mercy on a servant who pauses at his intention; if it is for Allah, he proceeds, and if it is for something else, he refrains.” وَشَرَحَ هَذَا بَعْضُهُمْ، فَقَالَ: إِذَا تَحَرَّكَتِ النَّفْسُ لِعَمَلٍ مِنَ الْأَعْمَالِ وَهَمَّ بِهِ الْعَبْدُ وَقَفَ أَوَّلًا، وَنَظَرَ: هَلْ ذَلِكَ الْعَمَلُ مَقْدُورٌ لَهُ أَمْ غَيْرُ مَقْدُورٍ وَلَا مُسْتَطَاعٌ؟ One of them explained this, saying: When the soul stirs for an action and a person intends it, he should first pause and reflect: Is this action within his capacity, or is it beyond his ability and impossible? فَإِنْ لَمْ يَكُنْ مَقْدُورًا لَمْ يُقْدِمْ عَلَيْهِ، وَإِنْ كَانَ مَقْدُورًا وَقَفَ وَقْفَةً أُخْرَى وَنَظَرَ: هَلْ فِعْلُهُ خَيْرٌ مِنْ تَرْكِهِ، أَوْ تَرْكُهُ خَيْرٌ مِنْ فِعْلِهِ؟ If it is beyond his capacity, he should not proceed with it. If it is within his capacity, he should pause again and consider: Is doing it better than leaving it, or is leaving it better than doing it? فَإِنْ كَانَ الثَّانِي تَرَكَهُ وَلَمْ يُقْدِمْ عَلَيْهِ، وَإِنْ كَانَ الْأَوَّلَ وَقَفَ وَقْفَةً ثَالِثَةً، وَنَظَرَ: هَلِ الْبَاعِثُ عَلَيْهِ إِرَادَةُ وَجْهِ اللهِ وَثَوَابِهِ، أَمْ إِرَادَةُ الْجَاهِ وَالثَّنَاءِ وَالْمَالِ مِنَ الْمَخْلُوقِ؟ If the latter is true, he should abandon it and not proceed with it. If the former is true, he should pause a third time and consider: Is his motivation for it the desire for the pleasure of Allah and His reward, or is it for status, praise, or wealth from the creation? فَإِنْ كَانَ الثَّانِي لَمْ يُقْدِمْ عَلَيْهِ وَإِنْ أَفْضَى بِهِ إِلَى مَطْلُوبِهِ؛ لِئَلَّا تَعْتَادَ النَّفْسُ الشِّرْكَ، وَيَخِفَّ عَلَيْهَا الْعَمَلُ لِغَيْرِ اللهِ، فَبِقَدْرِ مَا يَخِفُّ عَلَيْهَا ذَلِكَ يَثْقُلُ عَلَيْهَا الْعَمَلُ لِلَّهِ، حَتَّى يَصِيرَ أَثْقَلَ شَيْءٍ عَلَيْهَا، If it is the latter, he should not proceed with it, even if it leads to his desired outcome, so that his soul does not become accustomed to associating others with Allah in worship. For as the soul becomes more inclined to work for others, it becomes heavier for it to work for Allah until such work becomes the most burdensome thing for it. وَإِنْ كَانَ الْأَوَّلَ وَقَفَ وَقْفَةً أُخْرَى، وَنَظَرَ: هَلْ هُوَ مُعَانٌ عَلَيْهِ، وَلَهُ أَعْوَانٌ يُسَاعِدُونَهُ وَيَنْصُرُونَهُ إِذَا كَانَ الْعَمَلُ مُحْتَاجًا إِلَى ذَلِكَ؛ أَمْ لَا؟ If his intention is for Allah, he should pause again and consider: Does he have help and support for it, particularly if the action requires such assistance?

For those asking, here is the link for the talks this weekend: https://masjidattawheedchicago.mixlr.com/events

اللهم زد وبارك We encourage our brothers to take full advantage of the program. I have met many people, young and old, over the years who have benefitted from Madinah book 1-3 courses as well as Al Ajurumiyyah in Nahw with Sh. Abu Mu’ādh Taqwim, may Allah preserve him. Now there is further opportunity to study classical texts in ‘Aqīdah, Hadīth, and more. Let’s busy ourselves with learning and reviewing this vast religion.