Abdurrahmaan Al-Qaddaary

بسم الله الرحمن الرحيم، Our scholars are our safe shore. We feel audacious and we swim far, look back to the shore and think: I can be far, I know how to swim! However, the sea is ruthless, and it has devoured countless excellent swimmers. The wise from the audacious folks swims far but keeps himself at a good distance, ready to circle back into safety. They can enjoy being adventurous, but still know and feel they're helpless and would always need to go back to the safe shore. The idiot from the audacious swims further and further and further. The shore? Hah! That's for babies! I'm a big boi now! The veil of night begins to release its weight on the sky, and the breeze of the wind causes the skin the chills. The wise return to safety, into the warmth of the sand, and maybe some snacks! The idiot finds himself locked, with no chains or locks. Locked by the darkness of sea, and darkness of night, and darkness of his own idiocy...until something drags him deep into the abyss....

بسم الله الرحمن الرحيم We all know a single bee cannot build a hive, it just gathers a little nectar, flies a little, builds a tiny piece of comb. That, on its own, is small effort. We also know that, when hundreds of bees work together, the little comb is now a structure of order, purpose, and life: the hive. We all know why. Each bee performs a simple task: One gathers nectar, another guards the entrance, another builds the comb. None of them sees the entire hive; bees is tiny, yet every action contributes to that hive. The strength of the hive is not in one bee doing everything; how can that be? The strength of the hive is in many bees doing something. Daʿwah is similar! A brother may teach, another transcribes his words, someone else translates them, another designs a booklet, another shares it with someone who needed to hear it. No single person carries the entire hive. The hive exists because every bee...sorry, brother/sister contribute their part. Realize that, a single drop of ...

Gentleness ~ الرِّفق Gentleness is not weakness, nor is it the abandonment of truth. Rather, it is the discipline of the heart when it holds truth. It is strength guided by mercy. الرِّفقُ ليس ضعفًا، ولا هو تخلٍّ عن الحق. بل هو انضباطُ القلب حين يحمل الحقَّ. إنه القوةُ التي تسوسها الرحمة. The world is filled with people who carry unseen wounds. العالمُ مليءٌ بأناسٍ يحملون جراحًا لا تُرى. Some walk with grief buried deep within them. منهم من يمشي وفي أعماقه حزنٌ دفين. Some struggle with loneliness that no one around them notices.  ومنهم من يعاني وحدةً لا يلحظها من حوله. Others carry the weight of their own mistakes and shortcomings. وآخرون يثقل كاهلَهم وِزرُ أخطائهم وتقصيرهم. From the outside they may appear composed, even strong, yet within them there is turmoil greater than you can fathom.  قد يبدون من الخارج هادئين، بل أقوياء، غير أن في داخلهم من الاضطراب ما يفوق ما تتصور. A harsh word may seem small to the one who utters it, yet to the one already burdened it can feel like ...

Source: Advice of sheikh Yaasir al-Adani to audio makers: https://t.me/aboammaar/5313 -------- I'd really love if we stopped decorating people with labels, especially the living. No matter how "big" someone seems. Just call them shaykh and move on. Saves you from exaggeration and from saying things that aren't true. Some don't even deserve the title shaykh , yet it's been used so much it barely means anything now. Dr. Fayṣal al-Wādiʿī still treats the word with weight and refuses to adopt it. More people like that would be nice. May Allāh bless him. When al-Albānī lowered himself and al-Wādiʿī said, "we're basically nothing at this point", what does that say about the rest of us? Yes, that was humility. But also honesty. They knew the level of the scholars before them and knew they were nowhere near them. Strange thing: the lower the level gets, the bigger the labels become. عجيب.

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س (1227) مَا هُوَ سَيِّدُ الِاسْتِغْفَارِ؟ جـ (1227) اللَّهُمَّ أَنْتَ رَبِّي، لَا إِلَهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي؛ فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ. Q (1227) What is Sayyid al-Istighfār? A (1227) "Allāhumma anta Rabbī, lā ilāha illā Anta, khalaqtanī wa-anā ʿabduka, wa-anā ʿalā ʿahdika wa-waʿdika mā istaṭaʿtu. Aʿūthu bika min sharri mā ṣanaʿtu. Abūʾu laka biniʿmatika ʿalayya, wa-abūʾu laka bithanbī fa-ghfir lī; fa-innahu lā yaghfiru ath-thunūba illā Anta" (O Allāh, You are my Lord; there is no god except You. You created me and I am Your slave, and I remain upon Your covenant and promise as much as I am able. I seek refuge in You from the evil of what I have done. I acknowledge before You Your favor upon me, and I acknowledge my sin to You, so forgive me; for none forgives sins exc...

I suggest translating "سيد" as "chief". Not "boss", not "head", not "president", none of that. Because "chief" doesn't necessarily convey ruling. It is also used to mean status and position, which fits perfectly. الحمد لله. For example, if you want to say الحسن والحسين سيدا شباب الجنة. There is no leadership or ruling in al-Jannah. That ḥadīth means they are of the highest rank. "Chief" works here amazingly. الحمد لله.

I بسم الله الرحمن الرحيم I What does it mean to "do your best"? Does it mean pushing yourself to the maximum? More effort? More time? More exhaustion? Should we assume the closer we are to collapse, the closer we are to sincerity? This assumption is not only wrong. It is dangerous. Because there are two very different things people call "their best". The first is your physical maximum . The absolute most you can extract from yourself in a moment. It ignores tomorrow. It ignores recovery. It ignores limits. It is intense. Intensity feels meaningful. It gives the ego something to admire. But it does not last. The second is your sustainable best . This is the effort you can return to again and again. It respects your human limits. It protects continuity. It is stable. This is the real measure. Because what transforms you is not what you can do once. It is what you can keep doing. A person may push himself to an extreme level of worship, study, or effort for a week. He ...

Should a female knowledge seeker be patient and refuse proposals until a knowledge seeker proposes to her? The question: A woman who is a student of knowledge receives marriage proposals, but the men who propose are not. At times, her parents are content with such a person, while the woman refuses and wishes to marry a student of knowledge. So what is your advice? Shaykh Yaḥyā al-Ḥajūrī: She has the right… to be patient until Allāh facilitates for her someone whose religion she is pleased with, whose uprightness she is pleased with, and who is likewise a student of knowledge. For this is a life: If Allāh facilitates, for example, mutual accord within it, then happiness is attained, along with peace of mind, mutual harmony, patience, and a wholesome life. But if haste occurs, and what is called a lack of deliberation occurs, then perhaps a person—after the decree of Allāh, ʿazza wa jall—ends up in circumstances he is not pleased with, and in a condition he finds unsatisfactory, and that...

 بسم الله والصلاة والسلام على رسول الله، To proceed: Ash-shaykh Māhir bnu Ẓāfir al-Qaḥṭānī — may Allāh preserve him — mentioned, on the authority of his wife — may Allāh have mercy upon her — Sukaynah bint al-Albānī, that she had a blog which she titled: Tamām al-Minnah ("The Completion of the Favor"). We searched for it and found it: The Tamām al-Minna Blog . Allāhumma bārik — a treasure among treasures, and an extension of al-Albānī's fiqh in daʿwah: a rare and precious fiqh, in an age in which disseminating knowledge has become an end in itself rather than a means. Wallāhulmustaʿān. Below is the notice she affixed to the front page of her blog: Notice I have no page of any kind, nor any name, on anything that is called "social media": Facebook, Twitter, Google Plus, WhatsApp, etc. I have never subscribed to any of them—not even for a moment—since they became known. In general, I write only in this blog (Tamām al-Minnah), and in the blog shared with my sister ...

If you want to teach a child something, you must first understand it yourself. Not at the level of a scholar, but enough to give a mental model—a framework. Don't dump details on children, plant seeds instead. Children's minds are fertile soil. That's why they sometimes shock us with sharp observations. It's not magic. It's a fresh brain working from the roots up, without layers of bad assumptions. When you notice that spark, stop and pay attention. That's a blessing. Grow it. Watch the questions they ask. Those questions are the mind revealing how it works and what it needs to reach its potential. People are different, and children are people. Intelligence is not one thing. When a child asks something you cannot answer, do not improvise nonsense. That kills curiosity, because the child senses that. It's like pouring water on a flame. Say clearly: "I don't know. I'll ask someone knowledgeable". Or: "Let's do a research about it!...

Text flattens people. It carries ideas, but it does not carry voice, pauses, or facial cues. What would sound calm and welcoming in speech can appear sharp once written, even when the intent is unchanged. This is clearer in technical discussions. Clear conclusions and direct reasoning often read louder between letters than they do in real conversation. Certainty, in text, is easily mistaken for harshness, arrogance, being a "know-it-all". That is not always a matter of character; often it is a property of the medium itself. People also differ in how they communicate. Some prefer a gradual, softened approach. Others state the conclusion plainly and then walk through the reasoning. These are methods, and they reflect style, not the state of a person's heart. It helps to keep things from getting mixed, to realize that: * An argument is weighed by its evidence. * Tone shapes how that argument is received in a given context. * Intentions, however, are not visible to others. Th...

85 – Ibn ʿAbd al-Barr, Abū ʿUmar Yūsuf bnu ʿAbdi Allāh an-Namarī The Imām, the erudite scholar, the ḥāfiẓ of the Maghrib, Shaykh al-Islām: Abū ʿUmar Yūsuf bnu ʿAbdi Allāh bnu Muḥammad bnu ʿAbd al-Barr bnu ʿĀṣim an-Namarī, the Andalusian, the Cordoban, the Mālikī, author of outstanding works. His birth was in the year 368 AH, in the month of Rabīʿ al-Ākhir. He sought knowledge after the year 390 AH, met the senior scholars, lived to an advanced age, possessed a high isnād, students gathered around him in great numbers, he compiled and authored works, authenticated and declared weak (reports and narrators), his writings spread far and wide, and the scholars of his time submitted to his knowledge. He missed hearing directly from his father, the imām Abū Muḥammad, for his father had died earlier in the year 380 AH; he had been a jurist, a devoted to worship and night prayer, and lived fifty years. He had studied fiqh under al-Tujībī, and heard from Aḥmad bnu Muṭrif and Abū ʿUmar bnu Ḥazm t...

I learned something new, which helped me pin-point what exactly bothered me about some people, both in real life and online. So I thought it might help you as well and give your mind some rest and ease, inshāʾa Allāh. Apparently, there is something called "conversational narcissism". It's when a person dominates conversations and consistently redirects the focus onto themselves. They often speak in long monologues, show little genuine interest in others, and even when they seem attentive, it's usually just to find an opening to insert themselves back into the conversation. The most obvious sign is that they seem oblivious, they ramble excessively, sometimes at inappropriate moments, talking mostly about themselves, their desires, or plans. This leads to a disconnect: between the conversation participants and between the discussion and its original topic. Why do they behave this way? There are many reasons. It's not always malicious; sometimes they’re simply unawar...

"لا تسبوا الدهر". "Do not curse ad-dahr". The Arabic term ad-dahr (الدَّهر) is often rendered simply as "time", but this translation misses an important nuance. Unlike the abstract concept of time (zaman), ad-dahr refers to the course or flow of time as experienced through events, particularly those beyond human control. It encompasses not just time itself, but the unfolding of occurrences: life, death, hardship, and fortune, that happen within it. Therfore, I suggest not translating ad-dahr merely as "time" in contexts such as the prohibition against cursing it. A more precise rendering is: "Do not curse the course of time ". This captures the meaning that Allāh alone directs it, and humans should not blame it for misfortune. For example, consider the āyah: {وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُم إِلَّا يَظُنُّونَ} [al-Jāthiyah: 24] ...

Preface — What This Is This text is not written as a critique of common approaches to marriage, nor as a reaction against emotion or social norms. It exists for a simpler reason: this is the way I think, and the way I naturally assess compatibility. I tend toward written thought, structured reasoning, and depth over spontaneity. Over time, it became clear that intellectual resonance is not optional for me. It is how I detect alignment. I am sharing this method for those who are already inclined toward knowledge, reflection, and careful thought, and who may recognize themselves in it. This approach is not meant to replace established criteria, nor to dismiss other paths. It simply names a reality: some people connect most meaningfully through shared intellectual temperament. If this resonates, it may be useful. If it does not, nothing is lost.    <><><><><><><><><><><><><><><><><...

Passive aggressiveness is simply annoying. More so if you can't realize what's annoying about it. Well, it's a symptom of fear and weakness. Those who rely on it want control without accountability, influence without risk, and punishment without exposure. But you don’t have to play their game. Noooot at all. The key is clarity and boundaries. Surgical, calm, decisive. Don't decode their hidden meanings or bend yourself to guess what they "really mean". "Perhaps it's not what I think". NO! Ask direct questions, insist on specifics. Refuse to accept vague jabs as guidance. Call out the attack out of its mask. Protect your energy instead of getting drawn into their emotional maze. Don't let politeness trap you. Name the behavior calmly. "Your point is unclear. Please clarify what you mean". "That tone doesn't work for me. Please never use it again when speaking to me". Stay factual, neutral, and firm. Weakness thrives on ...

Ayyūb as-Sakhtiyānī, Abū Bakr al-‘Anzī, their ally (‘Alayhi) the Imām, the Ḥāfiẓ [master of ḥadīth with exceptional retention], Sayyid al-‘Ulamā’ [chief of scholars][1], Abū Bakr ibn Abī Tamīmah Kaysān al-‘Anzī, their ally, the Baṣrī, the Ādamī. He belonged to the generation of the younger Tābi‘īn.[2] Birth: The year Ibn ‘Abbās died, 68 AH. [3] He met Anas ibn Mālik, though we did not find any narration from him through Anas, even though he was in the same town and met him when he was in his twenties. [4] I read to Isḥāq ibn Abī Bakr, that Ibn Khalīl informed us, al-Labbān informed us, al-Ḥaddād informed us, Abū Nu‘aym informed us; Sulaymān ibn Aḥmad narrated to us, ‘Abdullāh ibn Aḥmad informed me, ‘Abbās al-Narsī narrated to me, Wuhayb narrated to us, al-Ja‘d Abū ‘Uthmān narrated to us: I heard al-Ḥasan say: “Ayyūb was the chief of the youth of the people of Baṣrah”. [5] Through the same chain until Abū Nu‘aym, Abū ‘Alī al-Ṣawwāf narrated to us, Bishr narrated to us, al-Ḥumaydī told u...

«تاريخ الإسلام - ط التوفيقية» (1/37) «وَقَالَ يُونُسُ بْنُ بُكَيْرٍ، عَنِ ابْنِ إِسْحَاقَ، حَدَّثَنِي ثَوْرُ بْنُ يَزِيدَ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ بَعْضِ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُمْ قَالُوا: يَا رَسُولَ اللَّهِ صلى الله عليه وسلم أَخْبِرْنَا عَنْ نَفْسِكَ قَالَ: "أَنَا دَعْوَةُ أَبِي إِبْرَاهِيمَ، وَبُشْرَى عِيسَى، وَرَأَتْ أُمِّي حِينَ حَمَلَتْ بِي كَأَنَّ نُورًا خَرَجَ مِنْهَا أَضَاءَتْ لَهُ قُصُورُ بُصْرَى مِنْ أَرْضِ الشَّامِ"» Tārīkh al-Islām – at-Tawfīqiyyah ed (1/37) Yūnus bnu Bukayr said, from Ibn Isḥāq: Thawr ibn Yazīd narrated to me, from Khālid bni Maʿdān, from some of the Companions of the Messenger of Allāh ﷺ, that they said: “O Messenger of Allāh ﷺ, tell us about yourself”. He said: “I am the duʿā’ (supplication) of my father Ibrāhīm (1), the bushra (glad tidings) of ʿĪsā (2), and when my mother first became pregnant with me, she had a dream in which a light came out from her by which the palaces of Buṣrā, in the land of ash-...

I would like to suggest a website for learning languages, called: LingoHut It's perhaps the best I found so far, not cluttered, very straightforward, and doesn't make you hate learning languages. Here is a short description they have on their "Learn Arabic through English" section: Learn Arabic Navigating the world of Arabic with LingoHut is as straightforward as following the constellations in a desert sky. Each 5-minute lesson is designed to build your vocabulary and improve your pronunciation through an array of activities and voice recordings. The platform employs a drip-feed technique that allows you to internalize each word effortlessly, as if you were soaking in the rich traditions of the language while walking through an ancient souk. LingoHut's efficient methodology focuses on retention, ensuring that the words you learn become deeply ingrained in your memory, making it an indispensable tool for anyone aiming to be a fluent Arabic speaker. Link: https://w...