Abdurrahmaan Al-Qaddaary

Real growth is painful. You spend months or years comfortable with how you understand something, and then you run into actual knowledge. It's that deep, aching realization that you've been oblivious, unaware, shallow, or lazy. And so your initial reaction is to resist, and look for excuses, and deflections, trying to save the bubble from bursting. It's too comfortable to leave, and the outside world is too scary. Or so we think. But, just like our physical muscles feel sore after a good session, our mental muscles also need to feel sore, If learning doesn’t leave you feeling like farmland being tilled and aerated, then consider whether it is education…or just entertainment wearing a lab coat, arms crossed, trying to look serious.

  Not everyone sounds the same when they advise or write. It could be one piece that doesn’t sit well with one person is exactly what draws someone else in, and by the tawfeeq of Allāh it benefits them and helps them improve. Even the companions were like that too—Abū Bakr رضي الله عنه was very soft and calm when he spoke, while ʿUmar رضي الله عنه was more direct and firm. But, both were on the truth and helped the ummah in different ways. Some people needed softness, others needed firmness. And there are some who are blessed with both, a mix of gentleness and firmness. So, yeah, just keep your writing as it is because it feels natural. I received these wise words a while ago after I made remarks about my tone being possibly harsh. It was an intrusive thought that found its way into my mind but has been dealt with, والحمد لله. Perhaps ash-Shayṭān tried to skew my calibration. نعوذ بالله منه. These words helped, even though I'm aware of the meaning, but, two minds are better than ...

Introduction I heard ash-shaykh Sulaymān ar-Ruḥaylī note that some use the expression “I love you for the sake of Allāh” loosely, having no reason warranting such love. He called this a mistake. Indeed, it is a mistake. Love for the sake of Allāh is not created by saying the words. Words merely describe a reality that already exists. The sheikh mentioned that this reality must be rooted in the beloved’s righteousness, his adherence to the Sunnah, and his defense of the truth. This is evident in the statement itself: “I love you for the sake of Allah” means I love you because you obey Allah; obeying Allah means aligning with the truth. Saying the words merely expresses that, as a way to inform the other person. If that reality does not exist, and the expression is made anyway, then what will it stand on? What will it be anchored to? The language will drift away from reality, like a ship drifting away from the harbor. The sailors assumed the ship floating next to the harbor was enough. T...

To write is to let it go, to release it, to let it flow, one by one, thoughts and words that once lingered inside your mind, humming faintly.

Disclaimer : This article was generated by Gemini, but I read and checked it, and approve of its content.

The more freely we spend affectionate words, the less they mean. Words are meant to reflect reality—not manufacture it. Reserve weighty expressions for when they are true, and they retain their weight. Perhaps we don't know the weight of these words in the first place. They just "sound nice".

بعض الناس كلما لقي إنسانا، قال [له]: "أحبك في الله". ولم يعلم سببا يقتضي حبه لله وفي الله. Some people, whenever they meet someone, say [to him], "I love you for the sake of Allāh", even though they know of no reason that would warrant loving him for the sake of Allāh and in Allāh. هذا غلط. This is a mistake. الحب لله وفي الله حب يقر في القلب، Love for the sake of Allāh and for His sake(1) is a love that becomes firmly established in the heart, لوجود سببه، لصلاح هذا الرجل، لاتباعه للسنة، لذبه عن السنة. because of a reason that gives rise to it—such as this man's righteousness, his adherence to the Sunnah, or his defense of the Sunnah. فإذا وجد الحب لله في القلب حقيقة، شرع للمرء أن يخبر أخاه بأنه يحبه لله، لتزداد المحبة بين المؤمنين. So when [genuine] love for the sake of Allāh is truly present in the heart, it is then prescribed for a person to inform his brother [in faith] that he loves him for the sake of Allāh, so that love may increase between the believe...

بسم الله الرحمن الرحيم، Yes, it is not only our knowledge that becomes artificial, but also our very state of being. We allow ourselves to be slowly pulled out of our natural state. Let's call our natural, default alignment: Sukoon (Tranquility). True Sukoon is not merely the absence of movement or a fleeting moment of relaxation; it is the structural harmony of the fiṭrah—the way Allāh created each of us. Temperament, personality, interests, skills, so on and so forth. Allāh built this beautiful variance. He, Exalted is He, willed this: ﴿ وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْعَالِمِينَ ﴾ "And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge"  [Ar-Rūm: 22]. Al-Imām as-Saʿdī notes a deep deep wisdom behind this individual differentiation: «وَمن عِنَايَته بِعِبَادِهِ وَرَحمته ب...

Many people assume that earning a living must follow one path: School → University → Job → Salary. But this model is only one way people organize work. It is not the only way. In many parts of the tech world, people build something different. Instead of creating companies, they create projects. These projects are often open source. Developers from different places contribute, improve the work, and build around it. The project grows over time, and eventually it can be monetized in different ways: services, premium features, support, sponsorships, or related tools. The key difference is independence. Instead of entering an existing system and becoming a small piece inside it, a person builds something that belongs to them. It takes initiative and patience, because in the beginning there is no salary waiting at the end of the month. There is only tawakkul and effort. But if the work is solid and beneficial, momentum begins to build. People start using the project. Others contribute....

Many people insist that "There is no god but Allāh" is a wrong translation of لا إله إلا الله and that it must instead be translated as "There is no deity worthy of worship except Allāh" or something similar. So, let's explain why that's very wrong. First, we need to distinguish between translation and explanation. The correct meaning of لا إله إلا الله is indeed that none has the right to be worshipped except Allāh. The scholars explain this repeatedly because people misunderstand the statement. But the fact that a statement requires explanation does not mean it was translated incorrectly. The Arabic itself is misunderstood. If misunderstanding were sufficient grounds to replace a translation, then we would have to replace the Arabic phrase as well. That's not a good implication, is it. The scholars never abandoned لا إله إلا الله and replaced it with لا معبود بحق إلا الله. Instead, they retained the revealed wording and explained its correct meaning. ...

Another quick advice. As you may already know, I keep telling people to anchor their knowledge-seeking in their actual lives. Make it practical. Make it practical. Make it practical. Otherwise, knowledge-seeking easily becomes artificial. Many people imagine knowledge as books being stacked on shelves inside the mind. I do not. Your knowledge is more like a living organism. When new information approaches, it is not welcomed automatically. It is examined. Your intellect already possesses its own harmony. That harmony is not the same thing as the information you happen to remember. When a new idea arrives, the intellect turns it around, looks at it from different angles, and checks whether it belongs. If the shape of that idea matches the existing structure...*click*...the idea settles into place and becomes part of the larger organism. But if it does not fit, the intellect rarely adopts it. Sometimes it throws it away. Sometimes it hides it somewhere in the attic. Sometimes it stuffs i...

If you receive/read your favorite scholar's saying on an issue, consider taking a look at what others say. When you do that, you will either: 1- Be neutral, you don't care what others will bring up. It makes sense? Yalla, I will take this saying. 2- Be tense and tight. This is what I would like to address. You'll be afraid of finding what contradicts your favorite scholar's saying. You'll wish the opposition has weak arguments. That's taʿaṣṣub (fanaticism), which is not always apparent. It could be faint. It could wear a different cloak. Use different vocabulary. It doesn't matter. Being a Salafi does not mean you're immune to it. It doesn't automatically mean you are wrong. That depends on how you react to it. Give in? Wrong. Resist? Correct. Force yourself and step on it. It's literally trying to deprive you from knowledge and correct worship. Why? Because you will have to live a reality where you realize your favorite scholar is wrong. What a ...

 Ash-shaykh ʿAmmār al-Ḥawbānī: The Prophet ﷺ said: "O young people, whoever among you is able to marry should marry, and whoever cannot should fast, for it is a restraint for him". Do not preoccupy yourself with what you do not currently possess. If you are not yet married and you do not have the means or ability, do not burden your heart with it. Do not let it consume your attention. Seek knowledge, and goodness will certainly come to you, by the permission of Allāh. How many people sought knowledge while not owning a single coin, yet Allāh opened doors for them through knowledge itself. People began competing for them, even rushing to arrange marriage for them, as was seen in Dammaj. And how many at the beginning of their path desired marriage, but when they were unable, they turned fully to seeking knowledge. They had no wealth, and not even the knowledge that would make others aspire to them. Then, after learning and understanding the religion, they became prominent figur...

نماذج من تجاوز الخصوم في حق العلامة المظلوم Examples of the Opponents' Transgressions Against the Wronged ʿAllāmah تعليق أبي سليمان سلمان بن صالح العماد Commentary of Abū Sulaymān Salmān bnu Ṣāliḥ al-ʿImād الجزء الأول Part One https://www.sh-salman.com/sounds/621 Transcribed, translated, and prepared by: عبدالرحمن بن ميهوب القداري ʿAbdurraḥmān bnu Mīhūb al-Qaddārī بسم الله الرحمن الرحيم، الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعد: In the name of Allāh, the All-Merciful, the Merciful. All praise is due to Allāh, and peace and blessings be upon the Messenger of Allāh, his family, and his companions. To proceed: فإن من موارد الهلكة الخطيرة، التي من تهاون بها جنى عاقبة ذلك عاجلا ومستقبلا لهي ظلم الآخرين، سيما إذا كانوا ممن لهم عظيم منزلة في الأمة، كالعلماء، حملة الشريعة الغراء، لما يترتب على ذلك من الصد عن سبيل الله. Among the gravest paths to ruin — such that whoever is careless about them reaps the consequences both immediately and in the future ...

Not "servant", and not "worshipper". None of that. It is: slave. "But that's degrading!". So it was in al-Jāhiliyyah. Then Islām came and taught them that being a slave of Allāh is a high rank. English does not naturally carry this concept. Christians are the ones who use "servant", which is wrong. Very wrong. We do not serve Allāh. We are His slaves. They do not have this framework, which is why the Qurʿān affirms that ʿĪsā is His slave and messenger. Also, "servant" is " خادم ". Anas bnu Mālik رضي الله عنه was a servant of the Prophet صلى الله عليه وسلم . As for worshipper, it appears clever at first, until you look closely. It only covers one meaning of " عبد ". Its equivalent in Arabic is " عابد ". The act of worship. " اسم فاعل ". That is all. You say: " عابد الشمس " not: " عبد الشمس " The same applies to other forms of shirk. Instead of pushing to introduce this Isla...

Your browser does not support the audio element.   وهذا يُسلِّم عليك الأخ أبو سُمَيَّة مطيع الرحمن من بلاد بنغلاديش. هذه بنغلاديش نزل عندهم هذا المدبر الأعوج، أسامة عطايا. أنا أخبرني بعض الإخوة أنهم نفروا منه، وما معه إلا الحجوري حتى في بنغلاديش. والله العظيم، سمعته أنا، سمعت صوتيته: الحجوري، بس ما معه إلا الحجوري، الحجوري. أي بلاد يحلها أسامة المجرم ما معه إلا الحجوري. وهكذا هؤلاء الفجرة الظلمة، كأن ما في الدنيا إلا الحجوري. لا إله إلا الله، يا جماعة، ما لكم كذا شَرِِقْتُمْ بالرجل؟ كادوا أن يسودوا بعضهم، كاد أن يسود ويكون هو في الظاهر، وإذا بالحجوري يأتي: متى جاء الحجوري؟ نحن أكبر منه، ونحن كذا…شَرِقوا بها. يا أخي، هذا فضل الله يؤتيه من يشاء. حسدوا الفتى إذ لم ينالوا شأوه والناس له أعداء وحُسَّاد صحيح والله. حسدوا الرجل. فضل الله يؤتيه من يشاء، لا تحسد أحدا. اكتم ما في نفسك. أنتم ما استطعتم تكتموا ما في أنفسكم، ظهر حسدكم على ألسنتكم، وظهر بغيكم الذي ربما حاولتم أن لا تظهروه على أفعالكم وأقوالكم. الشيخ ما ضره شيء من ذلك، ولن يضروكم إلا أذى. غير مبال والله بأسامة ولا بغيره. ال...