Umar Quinn

Shaykh Sa’īd al-Darmakī [may Allah protect him] said: “Some, influenced by Greek and Western philosophical thought and the so-called Enlightenment (which is, in reality, a period of darkness), claim that Islam is primarily a moral system rather than a religion founded upon creed, worship, and legislation. This claim reflects ignorance of the true nature of Islam as Allah intended, the Islam that is the only path accepted by Him. Indeed, Islam is not merely a code of ethics but a comprehensive religion that organizes human life in all its dimensions: creed, acts of worship, transactions, and morals. The promotion of the idea of a “universal rational religion” that unites humanity based on morality alone is, in reality, an attempt to dismantle the Shariah of Islam and replace it with an intellectual model that strips religion of its essence: belief in Allah and His worship according to what He has legislated. The so-called global religion seeks to reduce religiosity to ethics while ignoring sound creed and legislated worship. This directly opposes Islam, which combines faith and action, creed and worship, morality and legislation.”

Al-Asfahānī narrated in Al-Targhīb wa al-Tarhīb (1/ no. 609) with an authentic chain from al-Aṣmaʿī, from his father, who said: “It used to be said: Your son is your beloved joy (lit., your sweet basil) for seven years, and your servant for seven years; then when he reaches fourteen years of age, he will either be your partner or your enemy: If you treat him well, he is your partner; if you mistreat him, he becomes your enemy.”

‏[لفتةٌ في تربيةِ الأبناءِ] -أخرج الأصفهانيُّ في(التّرغيب والتّرهيب)(١/ رقم ٦٠٩)بسندٍ ثابتٍ عن الأصمعيّ عن أبيهِ قال: "كان يُقالُ: ابنُك سَبعَ سِنين ريحانتُك، وسَبعَ سِنين خادِمُك؛ فإذا صارَ له أربع عَشرة سنةً، فإمّا أنْ يكونَ شريكَك أو يكون عَدُوَّك: إنْ أحسنتَ إليه؛ فهو شريكُك، وإنْ أسأتَ إليه؛ فهو عَدُوُّك" • 🔘https://t.me/dr_elbukhary/4115 • 🔄

💥 Written by Shaykh Mustafa ibn Muhammad Mabrm, may Allah preserve him: Ibn Abī al-Dunyā narrated from Sufyān ibn ʿUyaynah who said: (كَانَ يُقَالُ: الْأَمْوَاتُ أَحْوَجُ إِلَى الدُّعَاءِ مِنَ الْأَحْيَاءِ إِلَى الطَّعَامِ وَالشَّرَابِ) “It used to be said: the dead are in greater need of supplication than the living are of food and drink.” 📚 (Sharḥ al-Ṣudūr by al-Suyūṭī, p. 297) The Shaykh comments: فَهَذِهِ تَذْكِرَةٌ لِعُمُومِ الْمُسْلِمِينَ، فَكَيْفَ بِالْوَالِدَيْنِ؟ اللَّهُمَّ ارْحَمْ مَوْتَانَا وَمَوْتَى الْمُسْلِمِينَ This is a reminder to do so for all the Muslims—so what then of one’s parents? O Allah, have mercy on our deceased and the deceased among the Muslims. 🌐 Official Website of Shaykh Mustafa Mabrm (may Allah preserve him) mabrm.com 📲 Official Telegram Channel of Shaykh Mustafa Mabram t.me/mbrm1430

💥كتب الشيخ مصطفى بن محمد مبرم حفظه الله روى ابن أبي الدنيا عن سفيان بن عيينة قال : ( كان يقال الأموات أحوج إلى الدعاء من الأحياء إلى الطعام والشراب ) شرح الصدور للسيوطي 297 فهذه تذكرة لعموم المسلمين فكيف بالوالدين اللهم ارحم موتانا وموتى المسلمين •┈┈┈┈•✿❁✿•┈┈┈┈• نسأل الله تعالى للجميع الانتفاع بالعلم النافع والتوفيق للعمل الصالح •┈┈┈┈•✿❁✿•┈┈┈┈• 🌐 موقع الشيخ مصطفى مبرم حفظه الله mabrm.com 📲 قناة الشيخ مصطفى مبرم الرسمية على التيليجرام t.me/mbrm1430 📲 قناة الشيخ مصطفى مبرم الرسمية على واتساب https://bit.ly/4cdlWRt 📲 قناة الفوائد الرسمية للشيخ مصطفى مبرم على واتساب https://bit.ly/4ewBOiY

[The Fruits of Cooperation] Allah the Exalted says: {مِّنَ ٱلْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا ٱللَّهَ عَلَيْهِ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا} [الأحزاب: ٢٣]. “Among the believers are men who have been true to what they pledged to Allah. Some of them have fulfilled their vow, and some are still waiting. And they have not changed in the least.” — Sūrat al-Aḥzāb, 23 🖊️Al-Sa’dī said in Wujūb al-Ta’āwu bayna al Muslimīn: هَذَا نَعْتُ رِجَالِ ٱلدِّينِ: ٱلصِّدْقُ ٱلْكَامِلُ فِيمَا عَاهَدُوا ٱللَّهَ عَلَيْهِ؛ مِنَ ٱلْقِيَامِ بِدِينِهِ، وَإِنْهَاضِ أَهْلِهِ، وَنَصْرِهِ بِكُلِّ مَا يَقْدِرُونَ عَلَيْهِ؛ مِنْ مَقَالٍ وَمَالٍ وَبَدَنٍ وَظَاهِرٍ وَبَاطِنٍ This is the description of the true men of religion: complete sincerity in fulfilling what they pledged to Allah—upholding His religion, uplifting its people, and supporting it with all they can offer: through word, wealth, physical effort, both outwardly and inwardly. وَمِنْ وَصْفِهِمُ ٱلثَّبَاتُ ٱلتَّامُّ عَلَى ٱلشَّجَاعَةِ وَٱلصَّبْرِ، وَٱلْمَضِيُّ فِي كُلِّ وَسِيلَةٍ بِهَا نَصْرُ ٱلدِّينِ. Among their traits is unwavering steadfastness in courage and patience, and determination in pursuing every means by which the religion may be supported. فَمِنْهُمُ ٱلْبَاذِلُ لِنَفْسِهِ، وَمِنْهُمُ ٱلْبَاذِلُ لِمَالِهِ، وَمِنْهُمُ ٱلْحَاثُّ لِإِخْوَانِهِ عَلَى ٱلْقِيَامِ بِكُلِّ مُسْتَطَاعٍ مِنْ شُؤُونِ ٱلدِّينِ، وَٱلسَّاعِي بَيْنَهُمْ بِٱلنَّصِيحَةِ وَٱلتَّأْلِيفِ وَٱلِٱجْتِمَاعِ، وَمِنْهُمُ ٱلْمُنَشِّطُ بِقَوْلِهِ وَجَاهِهِ وَحَالِهِ، وَمِنْهُمُ ٱلْفَذُّ ٱلْجَامِعُ لِذَٰلِكَ كُلِّهِ. Among them are those who give of their very lives, others who give of their wealth, others who urge their brothers to do all they can for the cause of the religion, and those who strive among the people with counsel, reconciliation, and unity. Some encourage others with their words, their influence, and their example—and some rare individuals combine all of these traits. فَهَٰؤُلَاءِ رِجَالُ ٱلدِّينِ وَخِيَارُ ٱلْمُسْلِمِينَ، بِهِمْ قَامَ ٱلدِّينُ وَبِهِ قَامُوا، وَهُمْ ٱلْجِبَالُ ٱلرَّوَاسِي فِي إِيمَانِهِمْ وَصَبْرِهِمْ وَجِهَادِهِمْ، لَا يَرُدُّهُمْ عَنْ هَٰذَا ٱلْمَطْلَبِ رَادٌّ، وَلَا يَصُدُّهُمْ عَنْ سُلُوكِ سَبِيلِهِ صَادٌّ، تَتَوَالَىٰ عَلَيْهِمُ ٱلْمَصَائِبُ وَٱلْكَوَارِثُ، فَيَتَلَقَّوْنَهَا بِقُلُوبٍ ثَابِتَةٍ، وَصُدُورٍ مُنْشَرِحَةٍ، لِعِلْمِهِمْ بِمَا يَتَرَتَّبُ عَلَىٰ ذَٰلِكَ مِنَ ٱلْخَيْرِ وَٱلثَّوَابِ وَٱلْفَلَاحِ وَٱلنَّجَاحِ. These are the true men of religion—the elite of the Muslims. Through them, the religion stands, and by the religion, they themselves are upheld. They are like mountains in their faith, patience, and struggle. Nothing deters them from their path; nothing turns them away from their pursuit. Calamities and disasters come upon them in succession, yet they receive them with firm hearts and open chests, knowing what reward, goodness, success, and triumph awaits them because of it.

🆕 [Diverse Personalities Should Result in Unity, Not Division] 🖊️Al-Qāḍī al-Māwardī said in Adab al-Dunyā wa-l-Dīn: وَمَنْ رَامَ إِخْوَانًا تَتَّفِقُ أَحْوَالُ جَمِيعِهِمْ، رَامَ مُتَعَذَّرًا، بَلْ لَوِ ٱتَّفَقُوا لَكَانَ رُبَّمَا وَقَعَ بِهِ خَلَلٌ فِي نِظَامِهِ، إِذْ لَيْسَ ٱلْوَاحِدُ مِنَ ٱلْإِخْوَانِ يُمْكِنُ ٱلِٱسْتِعَانَةُ بِهِ فِي كُلِّ حَالٍ، وَلَا ٱلْمَجْبُولُونَ عَلَى ٱلْخُلُقِ ٱلْوَاحِدِ يُمْكِنُ أَنْ يَتَصَرَّفُوا فِي جَمِيعِ ٱلْأَعْمَالِ، وَإِنَّمَا ‌بِٱلِٱخْتِلَافِ ‌يَكُونُ ‌ٱلِٱئْتِلَافُ. “Whoever seeks companions whose circumstances and traits are all the same is seeking the impossible. In fact, if they were all alike, it could actually disrupt the balance of their relationship—for no single companion can be helpful in every situation, and those who are all shaped by the same disposition cannot manage every kind of task. It is through diversity that harmony is achieved.” 🖊️Shaykh ʿAbd al-Raḥmān al-Saʿdī said in Al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān (p. 139): يُرْشِدُ ٱلْقُرْآنُ ٱلْكَرِيمُ ٱلْمُسْلِمِينَ إِلَى إِقَامَةِ جَمِيعِ مَصَالِحِهِمْ، وَأَنَّهُ إِذَا لَمْ يَكُنْ حُصُولُهَا مِنَ ٱلْجَمِيعِ، فَلْيَشْتَغِلْ بِكُلِّ مَصْلَحَةٍ مِنْ مَصَالِحِهِمْ مَنْ يَقْدِرُ عَلَى ٱلْقِيَامِ بِهَا، وَلْيُوَفِّرْ وَقْتَهُ عَلَيْهَا لِتَقُومَ مَصَالِحُهُمْ، وَتَكُونَ وِجْهَتُهُمْ جَمِيعًا وَاحِدَةً. The Noble Qur'an directs Muslims to establish all of their collective interests. And if it is not possible for everyone to carry them out together, then whoever is able should take charge of any given area of benefit and dedicate their time to it, so that the overall needs of the community are fulfilled and all efforts remain united in direction. وَهَٰذِهِ مِنَ ٱلْقَوَاعِدِ ٱلْجَلِيلَةِ وَمِنَ ٱلسِّيَاسَةِ ٱلشَّرْعِيَّةِ ٱلْحَكِيمَةِ، فَإِنَّ كَثِيرًا مِنَ ٱلْمَصَالِحِ ٱلْعَامَّةِ ٱلْكُلِّيَّةِ لَا يُمْكِنُ ٱشْتِغَالُ ٱلنَّاسِ كُلِّهِمْ بِهَا، وَلَا يُمْكِنُ تَفْوِيتُهَا، فَٱلطَّرِيقُ إِلَىٰ حُصُولِهَا مَا أَرْشَدَ ٱللَّهُ عِبَادَهُ إِلَيْهِ... This is among the great principles and the wise policies of the Sharīʿah. Many public and general interests cannot be attended to by everyone, nor can they be neglected. The way to achieve them is as Allah has instructed His servants... وَبِقِيَامِ كُلِّ طَائِفَةٍ مِنْهُمْ بِمَصْلَحَةٍ مِنَ ٱلْمَصَالِحِ تَقُومُ ٱلْمَصَالِحُ كُلُّهَا، لِأَنَّ كُلَّ فَرْدٍ مَأْمُورٌ أَنْ يُرَاعِيَ ٱلْمَصَالِحَ ٱلْكُلِّيَّةَ، وَيَكُونَ سَائِرًا فِي جَمِيعِ أَعْمَالِهِ إِلَيْهَا، فَلَوْ وُفِّقَ ٱلْمُسْلِمُونَ لِسُلُوكِ هَٰذِهِ ٱلطَّرِيقِ لَٱسْتَقَامَتْ أَحْوَالُهُمْ، وَصَلَحَتْ أُمُورُهُمْ، وَٱنْجَابَتْ عَنْهُمْ شُرُورٌ كَثِيرَةٌ. By each group taking responsibility for one area of concern, all collective needs are ultimately served—because every individual is required to give regard to the greater communal benefit and aim all his efforts toward it. If Muslims were granted success in following this path, their conditions would become upright, their affairs would be rectified, and much harm would be lifted from them. Al-Saʿdī, ʿAbd al-Raḥmān ibn Nāṣir. Al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān.

Along with some of our neighboring communities @SalafiColumbus & @ClevelandSalafi, we are honored to be hosting our beloved teacher, Shaykh Hamzah @abdurazzaaq here in Pittsburgh in two weeks, in shaa' Allah: Fri-Sun: 1MM Mon-Tues: Columbus Wed-Thur: Cleveland More details soon https://x.com/1mmpgh/status/1907396139667570898?s=46

📢🆕🔥 𝗔 𝗡 𝗡 𝗢 𝗨 𝗡 𝗖 𝗘 𝗠 𝗘 𝗡 𝗧: ‎𝘿𝙖𝙬𝙧𝙖𝙩 𝙖𝙡-𝙄𝙢ā𝙢 𝙎𝙪𝙛𝙮ā𝙣 𝙖𝙡-𝙏𝙝𝙖𝙬𝙧ī ‎📌Shaykh Zakariyah ibn Shuaib al-‘Adani, a student of Shaykh Muqbil (رحمه الله), will be taking part in the conference ان شاء الله ‎Alhamdulillah. A long bank holiday event to look forward to! 17th April to 21st April 2025. ‎🌟 5-day knowledge-based conference ‎📞 Tele-links with scholars ‎🎙️ & Guest speakers from the USA: ‎👤 Abu Muhammad al-Maghribi ‎👤 Abu Suhailah Umar Quinn ‎📍 Held across three cities ‎🤝 BBQ & strengthening brotherhood ‎We can’t wait to welcome you and your family❗️

“How could the believer not shed tears at the parting of Ramaḍān, while he does not know whether there remains in his lifespan a return to it?” 📖 Laṭāʾif al-Maʿārif | Ibn Rajab

[The Humility of ʿĀʾishah, Mother of the Believers] ʿĀʾishah, the Mother of the Believers, said to ʿAbdullāh ibn al-Zubayr: «ادْفِنِّي مَعَ صَواحِبِي، وَلَا تَدْفِنِّي مَعَ النَّبِيِّ ﷺ فِي البَيْتِ، فَإِنِّي أَكْرَهُ أَنْ أُزَكَّى» “Bury me with my female companions, and do not bury me with the Prophet ﷺ in the house, for I dislike to be praised.” (Her “female companions” refers to the wives of the Prophet ﷺ buried in al-Baqīʿ, such as Sawdah and Ḥafṣah, may Allah be pleased with them.) Narrated by al-Bukhārī, Ṣaḥīḥ al-Bukhārī, ḥadīth no. 7327

To summarize and simplify: So, if someone earns regularly (weekly or monthly), we assess as follows: ✅ They are eligible for zakāh if: Their salary or wage does not cover their necessary living costs (housing, food, clothing, etc.) for themselves and their dependents. They have no other wealth or support to cover the shortfall. Example: A man earns $500/week ($26,000/year), but his family needs $40,000/year to live at a basic, dignified level → He is eligible for $14,000 in zakāh. ❌ They are not eligible for zakāh if: Their income does cover their needs, even if just barely. Or, they have other resources (savings, property, investments) that cover their expenses. 🔁 Why base it on a year, even if they’re paid monthly or weekly? Because: Zakāh is typically distributed once per lunar year, so recipients are ideally brought to a level of sufficiency until the next zakāh cycle. Scholars, including Imām Aḥmad, estimate yearly sufficiency, even if the individual is paid incrementally. This is why Ibn ʿUthaymīn says: "يعطى ما يكفيه لمدة سنة، ولا يُعطى أكثر من كفاية سنة، لأنه على مدار السنة تأتي زكاة جديدة تسد حاجته." "He is to be given what suffices him for a year, and no more than a year’s sufficiency, because during the course of the year, new zakāh will arrive to meet his needs." The same applies to Zakat al Mal and Zakat al Fiṭr. https://t.me/umarquinn

Imam Ibn ‘Uthaymīn - رحمه الله- explains: “Those Entitled to Zakāh • The first and second [categories]: the poor (fuqarāʾ) and the destitute (masākīn). These are given from the zakāh in order to relieve their necessity and poverty. The difference between the poor and the destitute is that the poor are in greater need—one of them does not possess what suffices him and his family for half a year. As for the destitute, their situation is better than that of the poor, because they possess half of what suffices them or more, though not complete sufficiency. These are given due to their need. But how do we estimate the need of the poor and the destitute? The scholars have said: They are given what suffices them and their families for one year. For when a full year passes, zakāh becomes due on wealth; just as the passage of a ḥawl (year) is the measure of time that determines the obligation of zakāh, likewise, the ḥawl ought to be the measure of time by which the need of the poor and the destitute—who are the recipients of zakāh—is addressed. This is a fine and sound opinion, namely: that we give the poor and the destitute what suffices them and their families for a full year—

⚠️Important Clarification (cont.): Elsewhere, he elaborates further: «فَالْفُقَرَاءُ وَالْمَسَاكِينُ: هُمُ الَّذِينَ لَا يَجِدُونَ كِفَايَتَهُمْ وَكِفَايَةَ عَوَائِلِهِمْ ‌لِمُدَّةِ ‌سَنَةٍ. مِثَالُهُ: رَجُلٌ مُوَظَّفٌ بِرَاتِبٍ شَهْرِيٍّ قَدْرُهُ أَرْبَعَةُ آلَافِ رِيَالٍ، لَكِنْ عِنْدَهُ عَائِلَةٌ يَصْرِفُ سِتَّةَ آلَافِ رِيَالٍ، فَهٰذَا يَكُونُ فَقِيرًا، لِأَنَّهُ لَا يَجِدُ مَا يَكْفِيهِ، فَنُعْطِيهِ أَرْبَعَةً وَعِشْرِينَ أَلْفًا مِنَ الزَّكَاةِ مِنْ أَجْلِ أَنْ نُكَمِّلَ نَفَقَتَهُ. وَرَجُلٌ آخَرُ رَاتِبُهُ سِتَّةُ آلَافٍ فِي الشَّهْرِ، لَكِنَّهُ عِنْدَهُ عَائِلَةٌ كَبِيرَةٌ، وَالْمُؤْنَةُ شَدِيدَةٌ، لَا يَكْفِيهِ، لَا يَكْفِيهِ إِلَّا اثْنَا عَشَرَ أَلْفًا، فَنُعْطِيهِ مِنَ الزَّكَاةِ اثْنَيْنِ وَسَبْعِينَ أَلْفًا. يَقُولُ الْعُلَمَاءُ: يُعْطَى مَا يَكْفِيهِ ‌لِمُدَّةِ ‌سَنَةٍ. وَلَا نُعْطِيهِ أَكْثَرَ مِن ‌كِفَايَةِ سَنَةٍ، لِأَنَّهُ عَلَى مَدَارِ السَّنَةِ تَأْتِي زَكَاةٌ جَدِيدَةٌ تَسُدُّ حَاجَتَهُ، فَلِهٰذَا قَدَّرَهَا الْعُلَمَاءُ بِالسَّنَةِ.» "As for the fuqarā’ (poor) and masākīn (needy), they are those who do not possess what suffices them and their dependents for an entire year. For example, a man is employed and receives a monthly salary of four thousand riyals, but he has a family whose needs amount to six thousand riyals. This person is considered poor because he does not have what suffices him. So, we give him twenty-four thousand riyals from zakāh to complete his expenses. Another man receives a salary of six thousand per month. Still, he has a large family and significant expenses—he is not sufficiently covered unless he has twelve thousand [per month], so we give him seventy-two thousand from the zakāh. The scholars say he is to be given what suffices him for a year. We do not give him more than a year’s sufficiency because, over the year, new zakāh will come that can fulfill his needs. For this reason, the scholars have assessed it based on the year." [Ibn ʿUthaymīn, Muḥammad ibn Ṣāliḥ. Sharḥ Riyāḍ al-Ṣāliḥīn. Vol. 1, p. 421. Riyadh: Dār al-Waṭan li-l-Nashr, 1426 AH.]

Important Clarification: [What is Meant by “Not Having Enough to Suffice for a Year” to Qualify a Person for Zakat al Māl or Zakāt al Fiṭr] Recently, some confusion occurred about the poverty guideline entitling a person to zakat as stipulated by the Ulemā. Perhaps the confusion traces to a translation of some for the phrase مئونة for a year, which means كفاية “enough” for the year. The word مئونة is context-specific, sometimes meaning قوت (staple) food, sometimes رزق sustenance, شدة hardship, and sometimes حاجة need, among other meanings. A misreading of this phrase led some to assert that anyone, even with wealth, who does not have enough food in their house to last a year qualifies for Zakat al Fiṭr. In order for Zakat al Fiṭr to be valid it must be given to a poor Muslim at the end of Ramaḍān, and most scholars say it must be given before the Eid prayer. So what is meant by a poor person being defined as not possessing what suffices them and their families for a year? Ibn ‘Uthaymīn (d. 1421 AH) said: «فَأَمَّا الْفُقَرَاءُ وَالْمَسَاكِينُ: فَهُمُ الْمُحْتَاجُونَ الَّذِينَ لَا يَجِدُونَ مَا يَكْفِيهِمْ وَيَكْفِي عَائِلَتَهُمْ: إِمَّا مِنَ الْمَالِ، وَإِمَّا مِنَ الْعَمَلِ وَالتَّكَسُّبِ، فَيُعْطَوْنَ قَدْرَ كِفَايَتِهِمْ وَكِفَايَةِ عَائِلَتِهِمْ ‌لِمُدَّةِ ‌سَنَةٍ عَلَى الْمَشْهُورِ مِنْ مَذْهَبِ الْإِمَامِ أَحْمَدَ رَحِمَهُ ٱللَّهُ. فَأَمَّا مَنْ لَهُ مَالٌ ‌يَكْفِيهِ وَيَكْفِي ‌عَائِلَتَهُ، أَوْ لَهُ عَمَلٌ يَكْتَسِبُ بِهِ مَا ‌يَكْفِيهِ، وَيَكْفِي ‌عَائِلَتَهُ مِنْ رَاتِبٍ حُكُومِيٍّ أَوْ غَيْرِهِ، فَلَيْسَ بِفَقِيرٍ، وَلَا يَجُوزُ لَهُ الْأَخْذُ مِنَ الزَّكَاةِ بِهَذَا السَّبَبِ؛ لِأَنَّهُ غَيْرُ مُسْتَحِقٍّ لَهَا، فَعَلَيْهِ أَنْ يَحْمَدَ ٱللَّهَ عَلَى نِعْمَتِهِ، وَيَسْتَغْنِيَ بِمَا أَغْنَاهُ ٱللَّهُ بِهِ، فَإِنَّ الزَّكَاةَ أَوْسَاخُ أَمْوَالِ النَّاسِ.» "As for the fuqarā’ (the poor) and the masākīn (the needy), they are the destitute ones who do not possess what suffices them and their families—whether in terms of wealth or means of earning a livelihood. They are thus to be given what suffices them and their families for one year, according to the well-known opinion of the madhhab of Imām Aḥmad—may Allah have mercy on him. As for one who possesses wealth that suffices him and suffices his family, or who has a job through which he earns what suffices him and his family, whether from a government salary or otherwise, then he is not considered poor, and it is not permissible for him to take from the zakāh on this basis, for he is not entitled to it. Instead, he should praise Allah for His blessing and suffice himself with what Allah has enriched him with—for indeed, zakāh is the impurities of people's wealth." [Ibn ʿUthaymīn, Muḥammad ibn Ṣāliḥ. Majmūʿ Fatāwā wa-Rasāʾil Faḍīlat al-Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn. Vol. 18, p. 568. Collected and arranged by Fahd ibn Nāṣir ibn Ibrāhīm al-Sulaymān. 1st ed. Riyadh: Dār al-Waṭan – Dār al-Thurayyā, 1407–1438 AH.] Elsewhere, he elaborates further:

[How great and beautiful is advice when given with gentleness and kindness, especially when it comes from a wise person at the right time and in the right moment.] Among the regular pieces of advice that our Shaykh, al-Imām al-Wādiʿī, would give me whenever I set out on a journey, he would say: “أُوصِيكَ بِتَقْوَى اللهِ، وَطَلَبِ الْعِلْمِ، وَالدَّعْوَةِ إِلَى اللهِ بِالرِّفْقِ وَاللِّينِ.” “I advise you to have taqwā of Allah, to seek knowledge, and to call to Allah with gentleness and kindness.” So, O my dear brothers, be gentle with the people, for ignorance is vast and widespread, even among those you might assume to be students of knowledge based on their appearance and outward form. ✍️ Written by: Shaykh Abū Muḥammad Ṣalāḥ Kantoosh al-ʿAdanī May Allah preserve him and protect him

[People See The Outside while Allah Sees Your Inner Reality] Some of the Salaf said: «إِذَا جَلَسْتَ وَاعِظًا لِلنَّاسِ، فَاعْلَمْ أَنَّهُمْ يُرَاقِبُونَ ظَاهِرَكَ، وَاللهُ يُرَاقِبُ بَاطِنَكَ» “If you sit to admonish the people, then know that they are watching your outward appearance, while Allah is watching your inward state.” — Madarij al-Salikin https://t.me/umarquinn

[When the Devils Tried to Assault the Prophet] Ahmad narrated — and it was authenticated by al-Albani — from Abū al-Tayyāḥ, who said: قُلْتُ لِعَبْدِ الرَّحْمَنِ بْنِ خَنْبَشٍ التَّمِيمِيِّ رَضِيَ اللهُ عَنْهُ، وَكَانَ كَبِيرًا: أَأَدْرَكْتَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: نَعَمْ. I said to ʿAbd al-Raḥmān ibn Khanbash al-Tamīmī — may Allah be pleased with him — and he was elderly: “Did you meet the Prophet صلى الله عليه وسلم?” He said: “Yes.” قَالَ: قُلْتُ: كَيْفَ صَنَعَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْلَةَ كَادَتْهُ الشَّيَاطِينُ؟ فَقَالَ: I said: “What did the Messenger of Allah صلى الله عليه وسلم do on the night when the devils plotted against him?” إِنَّ الشَّيَاطِينَ تَحَدَّرَتْ تِلْكَ اللَّيْلَةَ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الْأَوْدِيَةِ وَالشِّعَابِ، وَفِيهِمْ شَيْطَانٌ بِيَدِهِ شُعْلَةُ نَارٍ يُرِيدُ أَنْ يُحْرِقَ بِهَا وَجْهَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. فَهَبَطَ إِلَيْهِ جِبْرِيلُ عَلَيْهِ السَّلَامُ، فَقَالَ: يَا مُحَمَّدُ، قُلْ. قَالَ: مَا أَقُولُ؟ قَالَ: قُلْ: He said: “Indeed, the devils descended that night upon the Messenger of Allah صلى الله عليه وسلم from the valleys and mountain passes. Among them was a devil holding a torch of fire, intending to burn the face of the Messenger of Allah صلى الله عليه وسلم with it. Then Jibrīl عليه السلام descended to him and said: ‘O Muḥammad, say.’ He said: ‘What shall I say?’ He said: ‘Say: أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأَ، وَمِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ، وَمِنْ شَرِّ مَا يَعْرُجُ فِيهَا، وَمِنْ شَرِّ فِتَنِ اللَّيْلِ وَالنَّهَارِ، وَمِنْ شَرِّ كُلِّ طَارِقٍ، إِلَّا طَارِقًا يَطْرُقُ بِخَيْرٍ، يَا رَحْمَنُ. I seek refuge in the perfect words of Allah from the evil of what He has created, brought into existence, and made; and from the evil of what descends from the sky and what ascends therein; and from the evil of the trials of night and day; and from the evil of every night visitor, except one who comes with good — O Most Merciful.’ قَالَ: فَطَفِئَتْ نَارُهُمْ، وَهَزَمَهُمُ اللهُ تَبَارَكَ وَتَعَالَى. He said: Then their fire was extinguished, and Allah, Blessed and Exalted, defeated them.” 📚 Ṣaḥīḥ — Narrated by Aḥmad (15189), authenticated by al-Albānī in Ṣaḥīḥ al-Jāmiʿ (no. 74).

💎[The Best Charity] The Prophet ﷺ said: ( خَيْرُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى وَابْدَأْ بِمَنْ تَعُولُ ) “The best charity is that which is given while one remains self-sufficient, and begin with those whom you are responsible for.” 📚[Narrated by al-Bukhārī (1426) and Muslim (1034)] Al-Nawawi says: ومعناه أن " أَفْضَل الصَّدَقَة مَا بَقِيَ صَاحِبهَا بَعْدهَا مُسْتَغْنِيًا بِمَا بَقِيَ مَعَهُ , وَتَقْدِيره : أَفْضَل الصَّدَقَة مَا أَبْقَتْ بَعْدهَا غِنًى يَعْتَمِدُهُ صَاحِبهَا وَيَسْتَظْهِرُ بِهِ عَلَى مَصَالِحه وَحَوَائِجه , Its meaning is: The most virtuous charity is that which leaves the giver in a state of sufficiency after giving. In other words: The best kind of charity is that which leaves a person with enough to rely on and manage his needs and interests. وَإِنَّمَا كَانَتْ هَذِهِ أَفْضَل الصَّدَقَة بِالنِّسْبَةِ إِلَى مَنْ تَصَدَّقَ بِجَمِيعِ مَاله ; لأَنَّ مَنْ تَصَدَّقَ بِالْجَمِيعِ يَنْدَم غَالِبًا أَوْ قَدْ يَنْدَم إِذَا اِحْتَاجَ , وَيَوَدّ أَنَّهُ لَمْ يَتَصَدَّق , This type of charity is considered superior — especially when compared to someone who gives away all of his wealth — because a person who gives away everything often ends up regretting it, particularly if he later falls into hardship. He may then wish he hadn’t given it away. بِخِلَافِ مَنْ بَقِيَ بَعْدهَا مُسْتَغْنِيًا فَإِنَّهُ لا يَنْدَم عَلَيْهَا , بَلْ يُسَرُّ بِهَا ... This is in contrast to the one who retains what he needs after giving — such a person does not regret it, but rather finds joy in having given. ( وَابْدَأْ بِمَنْ تَعُول ) فِيهِ تَقْدِيم نَفَقَة نَفْسه وَعِيَاله " As for the phrase: “And begin with those whom you are responsible for”, it means that one should give priority to spending on oneself and one’s dependents. 📚 End quote from Sharḥ al-Nawawī ʿalā Muslim.