Abdurrahmaan Al-Qaddaary

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...

  This is a translation of "دروس جامع مسائل العقيدة الصحيحة" (Duroos Jaami' Masaa’il al-Aqeedah as-Saheeha). The original series is by Dr. Faysal bin Misfir az-Zinaamy al-Waadi’y. Translation by Abdurrahmaan Meehoob al-Qaddaary, with permission graciously granted by the author.    The original audio lessons were transcribed using software, then translated and rephrased for smoother English flow. Finally, the translations were recorded with some improvisation.    Site: https://arm-alqaddari.codeberg.page/compendiumCorrectCreed/ Telegram Channel: https://t.me/correctAqeedah  

Introduce your child to the noble story of Abu Bakr , may Allaah be pleased with him, in an authentic and engaging way. This is the first book in the How Did the Companions Accept Islaam series, created for children ages 5–12. Authentic Learning: The story of Abu Bakr, may Allaah be pleased with him, is drawn from classical Islamic sources and carefully rephrased for young readers. Your child will learn the real, noble reasons behind his greatness, with an emphasis on knowledge, character, and faith. Engaging Design: The book is laid out in a custom A4 landscape format, using large, easy-to-read Playpen font and a modern Pixel Art style. Designed to be visually appealing and comfortable on screens and tablets. More Than a Story: Includes Activities and Exercises (أنشطة وتمارين) to reinforce learning and help your child think, reflect, and express themselves. Digital Version: Bilingual Edition (62 pages): Perfect for developing both Arabic and English literacy.   Lin...

There's something in the tone of the early scholars that recalibrates you. Not volume. Not theatrics. Just gravity. When you hear it or read it, you feel your inner noise settle. Standards rise. Words weigh more. That's why I keep recommending Taareekh al-Islaam  by ath-Thahaby. Not as a casual read, and not as a nostalgia trip. As a reset. In times like these, most people don't need new opinions. They need their internal compass repaired. You don't have to read all of it. Start with the first three centuries. That alone is enough to remind you what clarity sounds like, how disagreement used to breathe, how knowledge carried humility without weakness and firmness without performance. Read it slowly. Let the tone work on you. It won't flatter you. It will correct you.  قَالَ شَقِيْقٌ البَلْخِيُّ: قِيْلَ لابْنِ المُبَارَكِ: إِذَا أَنْتَ صَلَّيْتَ لِمَ لاَ تَجْلِسُ مَعَنَا؟ قَالَ: أَجلِسُ مَعَ الصَّحَابَةِ وَالتَّابِعِيْنَ، أَنْظُرُ فِي كُتُبِهِم وَآثَارِهِم، فَمَا ...

Anyone who listens to al-Albaany's recorded discussions notices that he didn't talk down to people. Whether the person in front of him was a beginner or a student of knowledge, he spoke to them with a calm confidence, inviting them into the reasoning process rather than placing them at the bottom of a ladder.   He didn't do this because he saw no difference between levels of knowledge. He did it because he respected a person's ability to think. His method was simple: present the evidence clearly, ask for proof in return, and move forward step by step. The conversation felt like two people cooperating to find the truth, not a teacher crushing a student under his library.   That style is refreshing today, especially when so many discussions feel scripted or overly formal.  Al-Albaany's approach had a certain sharpness, but it wasn't harshness. It was confidence in the strength of proof. The science carried the authority; he didn't need to.   This is why his ta...

  ما هي نصيحة الشيخ لطالب العلم المبتدئ وهل يبدأ بالقرآن أم بمعرفة السنن والبدع ومعرفة الحديث صحة وضعفا؟ السائل : يسأل بعض الناس, فيقول : ماذا ينصح الشيخ حفظه الله طالب العلم في بداية طلبه, هل يحثه على حفظ وإتقان القرآن الكريم, أم على معرفة السنن والبدع وطلب العلم الشرعي, وصحة الأحاديث وضعفها.؟ وما هو الذي كان عليه السلف الصالح رضوان الله تعالى عليهم, معرفة القرآن أم الحديث.؟ يعني في بداية طلبهم.؟ الشيخ : هذا السؤال يتكرر عن كثير من الشباب, لا يمكن إعطاء جواب موحد, أو جامد لكل الشباب, هذا السائل مثلا, أقول له إن كنت أوتيت حفظا يساعدك على أن تحفظ القرآن, فينبغي أن تحفظ القرآن, لكن من حيث معرفتنا بواقع الناس, هل كل الناس يعطون حفظا سمحا, عندهم استطاعة للحفظ بسرعة, وضبط هذا الحفظ وإبقاؤه في أذهانهم أمدا طويلا, أنا في ظني أن هذا شيء نادر, نادر جدا, فإذا كان السائل يشعر بنفسه أنه أوتي حافظة قوية, فليعنى بحفظ القرآن, ولا ينبغي أن تكون عنايته هذه مجرد حفظ, بل عليه أن يدرس القرآن على شيخ عالم مقرئ مجود, فيحضر عنده شهورا وربما سنين, حتى يتقن قراءة القرآن كما ينبغي, وفي هذه الأثناء إذا شغل ن...

 الشيخ : فإن أساليب العلم وطلب العلم كثيرة متعددة ، وإن منها ما جاء ذكره صراحة في كتاب الله وفي حديث رسول الله - صلى الله عليه وآله وسلم - ؛ ألا وهو طريقة السؤال والجواب ، الله - عز وجل - يقول في صريح كتابه : (( فاسألوا أهل الذكر إن كنتم لا تعلمون )) ، ويقول ((فَسْئَلْ بِهِ خَبِيراً )) ، ونبينا - صلوت الله وسلامه عليه - قد قال في قصة معروفة في السنن : ( ألا سألوا حين جهلوا ، فإنما شفاء العيِّ السؤال ) ، قال ذلك - عليه الصلاة والسلام - حينما أُصيب أحد الصحابة في سريَّةٍ غزاها مع أصحاب النبي - صلى الله عليه وآله وسلم - أُصيب بجراحاتٍ كثيرةٍ في بدنه ، ثم في الليل احتلم ، ولما أصبح سأل من حوله ؛ هل يجدون له رخصة في ألا يغتسل ؟ - لما به من جروح - ، فأجابوه : بأنه لا بد لك من الاغتسال ، فاغتسل ، فكان فيه حتفُه وهلاكُه ، فلما بلغ خبره رسول الله - صلى الله عليه وآله وسلم - غضب غضبًا شديدًا وقال : ( قتلوه قاتلهم الله ، ألا سألوا حين جهلوا ! فإنما شفاء العيِّ السؤال ) . شفاء العيِّ أي : الجهل ، ما هو شفاؤه ودواؤه ؟ السؤال . وكثيرًا ما يكون طلب العلم بطريقة السؤال والإجابة عليها أنفعَ لكثير م...

It seems it is common to translate "سهو" to "forgetfulness during prayer". That's not accurate, and borderline wrong. "Forgetfulness" already mirrors "النسيان", so how can we stuff "سهو" in there?  Here's a defintion of "Lapse" from Merriam Webster: a slight error typically due to forgetfulness or inattention [Examples: ] a lapse in table manners a lapse in security  See? A slight error. Very specific. You're welcome. 

 يقول السائل: لدي كتب مفقودة، فهل الجن تسرق الكتب؟ أجاب الشيخ يحيى بن علي الحجوري: أنت احفظ كتبك، واضبطها. والإنسان يحافظ على النعمة. عندك دفاتر قد تعبت فيها، وكتب لك عليها تعاليق، ولو ضاع الكتاب تحتاج أن تشتري كتابا قد تجده وقد لا تجده. ما كل كتاب يضيع تجده! وإذا حفظته، إن شاء الله ما سيسرقه الجن ولا الإنس، إنما التسييب يجلب الضياع. نعم.   قلت: وفي هذا العديد من الفوائد، منها: توجيه الناس إلى تحمل المسؤولية ونهييهم عن اتخاذ الأعذار بما غاب. نهي الناس عن الالتفات للوساوس وترك الظنون والعمل باليقين. فلو لزمك الترجيح بين كون الكتاب سرق من قبل الجن أو ضاع بسبب الإهمال، فكل عاقل سيرجح الإهمال.  التمييز بين العلماء والمشعوذين في التعامل مع مثل هذه المواقف. فالعالم ينصح لك ولا يجر عليك الظنون والاحتمالات، أما المشعوذ فيستغل شكوكك ليزرع فيك سمومه ويمتص منك الأموال، وقد يخرجك من الإيمان تدرجا، خطوة خطوة إلى أن يستسيغ قلبك نفي التوحيد وأنت لا تشعر. الإنسان بطبيعته يميل إلى عدم تحمل المسؤولية، وإلى تجنب تلقي اللوم، ولكن هذا يؤدي إلى لوم غيره، وفي كثير من الأحوال قد لا ...

Experts call it "photography". Yet, unfortunately, some claim that this term is figurative and that the correct name is "reflection". To oppose the specialists and experts in a matter upon which they are agreed, is not permissible, O brothers in faith.

تشخيص الألباني للمرض الذي يفتك بالدعوة إلى الإسلام اليوم الشيخ: كنت أظنُّ أن المشكلة في العالم الإسلامي إنما هي فقط ابتعادهم عن فهمهم لحقيقة معنى لا إله إلا الله ، ولكني مع الزمن صرتُ أتبيَّن أن هناك مشكلة أخرى في هذا العالم تُضاف إلى المشكلة الأولى الأساسية ؛ ألا وهي بعدهم عن التوحيد ، المشكلة الأخرى أنهم أكثرهم لا يتخلَّقون بأخلاق الإسلام الصحيحة إلا بقدرٍ زهيدٍ. Al-Albaany’s Diagnosis Of The Disease That Is Ravaging The Da'wah to Islaam today The shaykh: I used to think that the problem in the Islamic world was only being far from understanding the true meaning of laa ilaaha illa Allaah. But with time I came to realize that there is another problem in this world in addition to that primary one: them being far from tawheed. The other problem is that most of them do not embody the correct manners of Islaam except to a very small degree. Source: https://www.al-albany.com/audios/content/142714/   I said: Among the reasons this sickness has grown more severe: social media. The worst ...

Personal Arabic channel: https://t.me/alQaddaaree Personal English channel: https://t.me/alQaddaaree_EN Arabic Tasweer channel: https://t.me/fitnantTasweer English Tasweer channel: https://t.me/sourgeOfPhotography

سلسلة الهدى والنور--الشريط 82 من شروط الأخوة في الله سائل : شيخنا والله نحبك كلنا في الله. الشيخ : جزاك الله كل خير وأحسن الله إليك وجعلنا، جعل حبنا لله حباً خالصاً، مشروطاً في التناصح في دين الله، لأن كثيرا من الناس يقول للآخر أحبك في الله، ثم يدعه وشأنه، إذا رآه قد انحرف خطأً أو عمداً، لا عليك اصبر عليه وداره إلى آخره، هذا ليس من شروط الأخوة في الله، ومن شروط الأخوة في الله هو التناصح في دين الله، فإذا رأيتني قد انحرفت أو أخطأت فعليك، أن تنصحني وتوجهني، كذلك إن أنا رأيتك أن أفعل معك مثل ما تفعل معي. محمد ناصر الدين الألباني From al-Hudaa wa an-Noor series, Tape 82 From the Conditions of Brotherhood for the Sake of Allaah Questioner: Our shaykh, by Allaah, all of us love you for the sake of Allaah.. Shaykh: May Allaah reward you with all good, and grant you His best favors, and make our love for one another sincere, rooted in mutual advising in the religion of Allaah. Because many people say to one another: "I love you for the sake of Allaah", then leave them be. If they se...

 Cowards & Gossip.  Why is it a common theme nowadays that Muslims are cowards? Why is it that those that have the most to say are those that do the least?  Since I’ve arrived in Yemen I’ve consistently heard of people talking bad about me and others — specifically people I know who strive to do good. For some reason their tongue can only move in their absence. Is this sincerity?  If someone has issues with what you do but they don’t “advise” you to your face it shows their lack of sincerity. As the Salaf mentioned, the real advisor is the one who advises you to your face, as for doing it in front of others — this is humiliation not advice! Then how about in their absence?! If you have this characteristic you should be embarrassed.  May Allāh protect us from people who listen to gossip and protect us from the gossipers.  https://t.me/markazabuhurayrah   Strong tone, and sharp. Very necessary. This phenomenon is also related to frankness, which I sh...