Umar Quinn

💎[Fitnah is Painful & Exhausting; The Wise & Eloquent Counsel of ʿAlī (رضي الله عنه) in Times of Tribulation] Bukhari reports in Al Adab Al Mufrad in the chapter on Al ‘Ayyāb (The One Who Searches for & Spreads Problems & Faults) ‘Alī Ibn Abi Tālib - رضي الله عنه- said: «لَا تَكُونُوا عُجُلًا مَذَايِيعَ بُذَرًا، فَإِنَّ مِنْ وَرَائِكُمْ بَلَاءً مُبَرِّحًا مُـمَلِّحًا، وَأُمُورًا مُتَمَاحِلَةً رُدُحًا» “Do not be hasty, or people who spread everything they hear, or those who can’t keep a secret. For difficult and painful trials lie ahead of you—hardships that will harm and confuse, and long-lasting problems that will be heavy and exhausting.” 1️⃣ Uncommon phrases: There are many uncommon words in this impactful and powerful advice: “Do not be ʿujulan—those who are hasty and rush into matters without deliberation; nor madhāyīʿa—those who constantly broadcast and spread everything they hear; nor budharan—those who scatter secrets like one scatters seeds, unable to restrain their tongues. For indeed, there lies ahead of you a balāʾ (tribulation) that is mubarriḥ—excruciating and severe—and mumalliḥ—piercing and bitter, leaving lasting scars. And also affairs that are mutamāḥilah—drawn out, entangled, and difficult to resolve— and ruḍḥ—weighty, overwhelming, and prolonged.” 2️⃣A Prohibition of Three Blameworthy Traits That Fan the Flames of Fitnah 1. ʿAjalah – Hastiness: Do not be hasty in judgment or in transmitting speech. Haste in times of tribulation leads to regret and clouds one’s insight. 2. Ifshāʾ – Broadcasting faults: Do not be madhāyīʿ, i.e., excessively talkative, spreading news—especially of people’s flaws or matters said in private gatherings. 3. Ishāʿat al-asrār – Disclosing secrets: Do not be budharan—those who scatter what they’ve been entrusted with. Gatherings are to be held in trust, and betraying that trust is a betrayal of the religion. 3️⃣ A Vivid Description of Fitnah’s Effects فَإِنَّ مِنْ وَرَائِكُمْ بَلَاءً مُبَرِّحًا مُـمَلِّحًا، وَأُمُورًا مُتَمَاحِلَةً رُدُحًا» For indeed, there lies ahead of you a tribulation that is mubarriḥ—excruciating and severe—and mumalliḥ—piercing and bitter, leaving lasting scars. And also affairs that are mutamāḥilah—drawn out, entangled, and difficult to resolve— and ruḍḥ—weighty, overwhelming, and prolonged.” Meaning: You will be afflicted with a tribulation that is intensely painful, wounding hearts and testing resolve. 4️⃣ Brief Essential Lessons to Be Drawn: • Remain steadfast in times of fitnah. • Speak only with knowledge, manners, and justice. • Guard your tongue, protect the sanctity of gatherings, and beware of becoming a tool for opportunists or propagandists. • Ask Allah for firmness and safety—for only he whom Allah guides will be saved.

Sh Arafat -حفظه الله ورعاه- ⁦ @Arafatbinhassan⁩ advised: ‎“How often have our scholars and Mashā’ikh warned us against the involvement of youth in trials and tribulations? ‎How frequently have they cautioned us against stepping ahead of the people of knowledge—lest we be swept away by the currents and become fuel for the fire of discord? ‎So why the haste, O student of knowledge? ‎Who asked you to write? ‎Who compelled you to cast judgment praising, criticizing, elevating or demoting others? ‎Take to deliberation, and busy yourself with that which will benefit you. ‎For the truly guided is the one whom Allah has guided.”

Class live : https://mbbsouthphilly.mixlr.com/events/4260959 https://www.youtube.com/live/3WwQj47wTzw?si=xO-RokRybaL9__ID

💎[Allah is Magnificent to Them, so Creation is Insignificant to Them] 🖊️Al-Ḥasan ibn Abī al-Ḥasan al Basrī wrote to ʿUmar ibn ʿAbd al-ʿAzīz: «أَمَّا بَعْدُ يَا أَمِيرَ الْمُؤْمِنِينَ فَاعْلَمْ أَنَّ الدُّنْيَا‌‌ لَيْسَتْ بِدَارِ إِقَامَةٍ، وَإِنَّمَا أُهْبِطَ إِلَيْهَا آدَمُ عُقُوبَةً، "To proceed: O Commander of the Believers, know that this world is not a place of settlement. Indeed, Adam was only cast down into it as a punishment. فَبِحَسْبِ مَنْ لَا يَدْرِي ثَوَابَ اللَّهِ أَنَّهُ ثَوَابٌ، وَبِحَسْبِ مَنْ لَا يَدْرِي عِقَابَ اللَّهِ أَنَّهُ عِقَابٌ، It is enough (of a delusion) for one who does not recognize the reward of Allah that he mistakes this world for a reward. And it is enough (of a misjudgment) for one who does not understand the punishment of Allah that he imagines being denied this world is the punishment. لَيْسَتْ صَرْعَتُهَا كَالصَّرْعَةِ، تُهِينُ مَنْ أَكْرَمَهَا، وَتُعِزُّ مَنْ أَذَلَّهَا، وَتُذِلُّ مَنْ أَعَزَّهَا، وَتُفْقِرُ مَنْ جَمَعَهَا، وَلَهَا فِي كُلِّ حِينٍ قَتِيلٌ، Its blow of defeat is unlike any other: it degrades those who honor it, and elevates those who scorn it. It disgraces the one who seeks status through it, and impoverishes the one who amasses it. With every moment, it claims a new victim. فَالزُّهْدُ فِيهَا تَرْكُهَا، وَالْغِنَى فِيهَا فَقْرُهَا، Renunciation of it is to let it go. True wealth lies in perceiving it as poverty. هِيَ وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ كَالسُّمِّ يَأْكُلُهَا مَنْ لَا يَعْرِفُهَا لِتَشْفِيَهُ، وَهِيَ حَتْفُهُ، By Allah, O Commander of the Believers, this world is like a deadly poison—consumed by the one who does not know its nature, hoping it will cure him, when in fact it brings his ruin. فَكُنْ يَا أَمِيرَ الْمُؤْمِنِينَ كَالْمُدَاوِي جُرْحَهُ، يَحْتَمِي قَلِيلًا مَخَافَةَ مَا يَكْرَهُ طَوِيلًا، وَيَصِيرُ عَلَى شِدَّةِ الدَّوَاءِ مَخَافَةَ الْبَلَاءِ، So be like a man tending his wound: he restrains himself briefly, fearing long-term harm; he endures bitter medicine to ward off greater affliction. فَأَهْلُ الْبَصَائِرِ يَا أَمِيرَ الْمُؤْمِنِينَ مَشْيُهُمْ بِالتَّوَاضِعِ، وَمَلْبَسُهُمْ بِالِاقْتِصَادِ، وَمَنْطِقُهُمْ بِالصَّوَابِ، وَمَطْعَمُهُمُ الطَّيِّبُ مِنَ الرِّزْقِ، The people of insight, O Commander of the Believers— walk with humility, dress with moderation, speak with clarity and truth, and eat from what is wholesome and pure. وَقَدْ نَفَذَتْ أَبْصَارُهُمْ فِي الْآجِلِ كَمَا نَفَذَتْ فِي الْعَاجِلِ، فَخَوْفُهُمْ فِي الْبَرِّ كَخَوْفِهِمْ فِي الْبَحْرِ، وَدُعَاؤُهُمْ فِي السَّرَّاءِ كَدُعَائِهِمْ فِي الضَّرَّاءِ، Their gaze penetrates the world to come just as it sees the world before them. Their fear on land is like their fear at sea. Their supplications in ease are like their supplications in hardship. وَلَوْلَا الْأَجَلُ الَّذِي كُتِبَ عَلَيْهِمْ لَمْ تَقِرَّ أَرْوَاحُهُمْ فِي أَبْدَانِهِمْ إِلَّا قَلِيلًا خَوْفًا مِنَ الْعِقَابِ، وَشَوْقًا إِلَى الثَّوَابِ، ‌ Were it not for the fixed term written for them, their souls would scarcely remain in their bodies, out of fear of punishment and longing for reward. عَظُمَ ‌الْخَالِقُ فِي أَعْيُنِهِمْ، وَصَغُرَ الْمَخْلُوقُ عِنْدَهُمْ، The Creator is immense in their estimation, and all creation has diminished before them. فَارْضَ مِنْهَا بِالْكَفَافِ، وَلْيَكْفِكَ مَا بَلَّغَكَ الْمَحَلَّ» So be content with sufficiency from this world. Let what brings you to your destination suffice you." 📚Source: Abū Bakr ʿAbd Allāh ibn Muḥammad ibn ʿUbayd ibn Sufyān al-Baghdādī al-Umawī al-Qurashī, known as Ibn Abī al-Dunyā (d. 281 AH), al-Zuhd, ed. Muḥammad ʿAbd al-Qādir Aḥmad ʿAṭā (Damascus: Dār Ibn Kathīr, 1st ed., 1420 AH / 1999 CE), p. 136, no. 282.

💎[On the meaning of the Prophet’s ﷺ saying: "Whoever loves to meet Allah, Allah loves to meet him."] It is reported in al-Zuhd by Ibn al-Mubārak (no. 972) and Musnad Isḥāq ibn Rāhūyah (no. 1591), through the chain: Al-Aʿmash → Khaythamah → Abū ʿAṭiyyah, who said: "Masrūq and I entered upon ʿĀʾishah, and we mentioned to her a report from ʿAbd Allāh ibn Masʿūd. We said to her: ʿAbd Allāh said: 'Whoever loves to meet Allah, Allah loves to meet him. And whoever dislikes to meet Allah, Allah dislikes to meet him.' She replied: May Allah have mercy on the son of Umm ʿAbd! He mentioned to you the beginning of the ḥadīth, but you didn’t ask him about the rest of it. We said: So tell us, O Mother of the Believers. She said: 'When Allah intends good for a servant, He assigns for him—one year before his death—an angel who guides and directs him. This continues until the servant dies in the best state he has ever been in. And people say, "So-and-so died at his best." And when the time of death comes, and he sees his place in Paradise, his soul longs to depart, and it is in that moment that he loves to meet Allah, and Allah loves to meet him. But if Allah intends evil for a servant, He assigns to him a devil who misleads and deludes him until he dies in the worst condition he has ever known. And when his death approaches, and he sees his place in Hellfire, his soul resists leaving, and in that moment he hates to meet Allah—and Allah hates to meet him.'"

[فِي مَعْنَى مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ] جاء في الزهد لابن المبارك (٩٧٢) ومسند إسحاق بن راهوية (١٥٩١) من طريق: الْأَعْمَشُ، عَنْ خَيْثَمَةَ، عَنْ أَبِي عَطِيَّةَ، قَالَ: دَخَلْتُ أَنَا وَمَسْرُوقٌ عَلَى عَائِشَةَ فَحَدَّثْنَاهَا حَدِيثًا، قَالَهُ عَبْدُ اللَّهِ (بن مسعود) قُلْنَا لَهَا: قَالَ عَبْدُ اللَّهِ: " مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللَّهِ كَرِهَ اللَّهُ لِقَاءَهُ، فَقَالَتْ: يَرْحَمُ اللَّهُ ابْنَ أُمِّ عَبْدٍ، حَدَّثَكُمْ أَوَّلَ الْحَدِيثِ وَلَمْ تَسْأَلُوهُ، عَنْ آخِرِهِ. قُلْنَا: فَحَدِّثِينَا يَا أُمَّ الْمُؤْمِنِينَ، قَالَتْ: إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْرًا يَسَّرَ لَهُ قَبْلَ مَوْتِهِ بِعَامٍ مَلَكًا فَيُسَدِّدُهُ حَتَّى يَمُوتَ خَيْرَ مَا كَانَ، وَيَقُولُ النَّاسُ: مَاتَ فُلَانٌ خَيْرَ مَا كَانَ، فَإِذَا حَضَرَ وَرَأَى ثَوَابَهُ مِنَ الْجَنَّةِ تَهَوَّعَتْ نَفْسُهُ لِتَخْرُجَ بِذَلِكَ حِينَ يُحِبُّ لِقَاءَ اللَّهِ وَيُحِبُّ اللَّهُ لِقَاءَهُ، وَإِذَا أَرَادَ بِعَبْدٍ شَرًّا قَيَّضَ لَهُ شَيْطَانًا فَصَدَّهُ وَأَضَلَّهُ وَفَتَنَهُ حَتَّى يَمُوتَ شَرَّ مَا كَانَ، فَإِذَا حَضَرَ وَرَأَى ثَوَابَهُ مِنَ النَّارِ وَلَمْ تَبْلُغْ نَفْسُهُ حَتَّى لَا تَخْرُجَ فَحِينَئِذٍ يَكْرَهُ لِقَاءَ اللَّهِ وَيَكْرَهُ اللَّهُ لِقَاءَهُ. [ صحيح ] ✍🏽 انتقاه : عرفات المحمديّ.

💎[The Categories of People in Repentance] By al-Ḥāfiẓ Ibn Rajab al-Ḥanbalī (d. 795 AH) People fall into various categories when it comes to repentance: 1️⃣ The first are those who are never granted success in sincere repentance. Instead, they are enabled to commit sins from the beginning of their lives until the end, dying while persisting in disobedience. This is the condition of the wretched. Even more disgraceful is the one who is granted the ability to perform acts of obedience early in life, but whose end is sealed with evil deeds—so he dies having abandoned righteousness. As mentioned in the authentic narration: “Indeed, one of you may perform the deeds of the people of Paradise until there remains between him and it only an arm’s length, then what is written overtakes him, and he acts with the deeds of the people of the Fire and enters it.” And in another narration reported by the authors of the Sunan: “Indeed, a servant may act with the deeds of the people of Paradise for seventy years. But when death approaches, he commits injustice in his will and thereby enters the Fire.” How difficult it is to descend from vision into blindness—and more difficult still is to fall from guidance into misguidance, or from piety into sin. 2️⃣ The second are those who spend their lives in heedlessness and idleness, then are granted success in a righteous deed near the end, and die upon it. This resembles the one who acted like the people of Hell until there remained between him and it only an arm’s length—then what is written overtakes him, and he performs the deeds of the people of Paradise and enters it. Indeed, deeds are judged by their conclusions. And in the ḥadīth: “When Allah wills good for a servant, He ‘sweetens’ him.” They asked, “And what is his ‘sweetening’?” He said, “He enables him to perform a righteous deed, and then takes his soul while he is upon it.” Some among these are awakened before death with enough time to gather provisions of righteous deeds with which to end their lives. Others are awakened at the moment of death itself and are granted the success of sincere repentance upon which they die. And then there remains a final category—the most noble and exalted of all. This is the one who spends his life in obedience and is then alerted to the nearness of death, prompting him to increase his striving, gather more righteous deeds, and prepare for departure with a sound conclusion and hopeful meeting with his Lord. Ibn ʿAbbās said: When the verse was revealed to the Messenger of Allah ﷺ: “When the help of Allah comes and the victory…” [al-Naṣr 110:1] —it was a signal that his soul had been summoned. So the Messenger of Allah ﷺ increased his effort and striving for the Hereafter more than ever before. Adapted from Laṭāʾif al-Maʿārif by Ibn Rajab al-Ḥanbalī.

[أقسام الناس في التوبة] قال الحافظ ابن رجب (ت: ٧٩٥ هـ): الناسُ في التوبة على أقسامٍ: فمنهم: من لا يوفَّقُ لتوبة نصوح، بل ييسَّر له عملُ السَّيّئات من أوَّل عُمُره إلى آخره حتى يموتَ مُصِرًّا عليها، وهذه حالةُ الأشقياء. وأقبحُ من ذلك من يُيسِّر له في أوّلِ عمر عملُ الطاعاتِ، ثم خُتِمَ له بعملٍ سيِّى حتى ماتَ عليه، كما في الحديثِ الصحيح: "إنَ أحدكم ليَعْملُ بعملِ أهلِ الجنةِ، حتى ما يكون بينه وبينها إلا ذراع، فيسبقُ عليه الكتابُ فيعمَلُ بعملِ أهلِ النار فيدخُلُها". وفي الحديثِ الذي خرَّجه أهلُ السننِ: "إنّ العبدَ ليعْملُ بعملِ أهلِ الجنةِ سبعينَ عامًا، ثم يحضرُه الموتُ فيجورُ في وصيتِهِ فيدخلُ النارَ". ما أصعبَ الانتقال من البصرِ إلى العَمَى، وأصعبُ منه الضلالةُ بعد الهُدى، والمعصيةُ بعد التُّقى.  وقسمٌ يفنى عمرُهُ في الغفلةِ والبطالة، ثم يوفَّقُ لعملٍ صالحِ فيموت عليه. وهذه حالة من عملَ بعملِ أهل النار حتى ما يكون بينه وبينها إلا ذراع، فيسبق عليه الكتابُ فيعمَلُ بعملِ أهل الجنة فيدخلها. الأعمالُ بالخواتيم، وفي الحديثِ: "إذا أراد اللَّهُ بعبد خيرًا عسَلَه " قالوا: وما عسْلُه؟ قال: "يوفِّقه لعمل صالحٍ ثم يقبضُهُ عليه ". وهؤلاء منهم من يوقَظُ قبل موته بمدَّةٍ يتمكَّن فيها من التزوُّد بعملٍ صالح يختم به عمرَه، ومنهم من يُوقَظُ عندَ حضورِ الموت فيُوفَّقُ لتوبةٍ نصوح يموت عليها. وبقي ها هنا قسمٌ آخرُ، وهو أشرفُ الأقسامِ وأرفعُها، وهو من يُفْني عمرَه في الطاعة، ثمَّ يُنبَّه على قرْبِ الأجلِ، ليجدَّ في التزودِ ويتهيأ للرحيلِ بعملٍ صالح للقاء، ويكونُ خاتمةً للعملِ قال ابنُ عباسٍ: لما نزلتْ على النبيِّ ﷺ: (إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ) ، نُعِيتْ لرسولِ الله ﷺ نفسُه؛ فأخذ في أشدِّ ما كان اجتهادًا في أمر الآخرةِ. [لطائف المعارف باختصار] #التوبة #ابن_رجب

💎[If I repent and set things right, will You return me to Paradise?] ⭐️It has been authentically reported, as a mawqūf narration with the ruling of being marfūʿ (attributable in meaning to the Prophet), from Ibn ʿAbbās - رَضِيَ اللَّهُ عَنْهُمَا - regarding the saying of Allah, the Exalted: ﴿ فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ﴾ [البقرة: ٣٧] {Then Ādam received from his Lord words, and He accepted his repentance} [Sūrat al-Baqarah 2:37]: «قَالَ آدَمُ: أَي رَبِّ، أَلَمْ تَخْلُقْنِي بِيَدِكَ؟ قَالَ: بَلَى، “Ādam said: O my Lord, did You not create me with Your own Hand? He said: Yes. قَالَ: أَي رَبِّ، أَلَمْ تَنْفُخْ فِيَّ مِنْ رُوحِكَ؟ قَالَ: بَلَى، He said: O my Lord, did You not blow into me from Your Spirit? He said: Yes indeed. قَالَ: أَي رَبِّ، أَلَمْ تُسْكِنِّي جَنَّتَكَ؟ قَالَ: بَلَى، He said: O my Lord, did You not settle me in Your Paradise? He said: Yes indeed. قَالَ: أَي رَبِّ، أَلَمْ تَسْبِقْ رَحْمَتُكَ غَضَبَكَ؟ قَالَ: بَلَى، He said: O my Lord, did Your mercy not precede Your anger? He said: Yes indeed. قَالَ: أَرَأَيْتَ إِنْ تُبْتُ وَأَصْلَحْتُ، أَرَاجِعِي أَنْتَ إِلَى الْجَنَّةِ؟قَالَ: بَلَى، He said: So, if I repent and set things right, will You return me to Paradise? He said: Yes indeed. قَالَ: فَهُوَ قَوْلُهُ تَعَالَى: ﴿ فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ﴾ [البقرة: ٣٧]». He [Ibn ʿAbbās] said: So that is His saying: {Then Ādam received from his Lord words, and He accepted his repentance} [al-Baqarah 2:37].” 📚 This was narrated by al-Firyābī, ʿAbd ibn Ḥumayd, Ibn Abī al-Dunyā in al-Tawbah, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, al-Ḥākim (who declared it authentic), and Ibn Mardawayh. Authenticated by al-Albānī in his book al-Tawassul (p. 90).

[The Excellent Character of the Prophets] Ibn Baṭṭāl -رحمه الله- said: إِنَّ لِقَاءَ النَّاسِ بِالتَّبَسُّمِ، وَطَلَاقَةَ الْوَجْهِ، مِنْ أَخْلَاقِ النُّبُوَّةِ، وَهُوَ مُنَافٍ لِلتَّكَبُّرِ، وَجَالِبٌ لِلْمَوَدَّةِ. “Meeting people with a smile and a cheerful face is part of the character of Prophethood. It contradicts arrogance and brings about affection.” 📚 Ibn Baṭṭāl. Sharḥ Ṣaḥīḥ al-Bukhārī. Vol. 5, p. 193.

The Imam Muqbil ibn Hādī al-Wādiʿī, may Allah have mercy on him, said: “Among the greatest causes of division are: 1. Arguing and debating. 2. Ignorant people pushing themselves forward to leadership. Some students of knowledge are busy just causing disturbance — moving from one gathering to another to another — speaking against noble scholars, and speaking also about things that do not concern them.” This is taken from an audio recording: (Advice of Abū ʿAbd al-Raḥmān to the Callers in Yemen). Also see: (From the Fiqh of Imām Muqbil) by Sāmī Bāqiṭyān, vol. 1, p. 62. Narrated by: ʿArafāt al-Muḥammadī.

Shaykh Abu Hakeem Bilal Davis (In Person) insha Allah

قلت : واليوم بعض شبابنا يهلك بعضهم بعضا بالغلو والمدح. والأدهى والأسوء من يمدح نفسه في مجالسه ووسائل تواصله: أنا وأنا.

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