Aqeedah (Creed & Belief)

[2] Accurate Identification of the embodiment of Contemporary Beneficial Sciences and Activities within the Islamic Religion

Written by abumuaawiyah on May 13, 2024. Posted in Aqeedah (Creed & Belief), Contemporary Issues, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam As-Sadi [may Allah have mercy upon him] stated:

Everything Allāh says is truth. Allāh says:

وَٱللَّهُ يَقُولُ ٱلْحَقَّ وَهُوَ يَهْدِى ٱلسَّبِيلَ

Allah says the truth, and He guides to the (Right) Way. [Surah Al-Ahzaab. Ayah 4]

This noble verse makes it explicitly clear that Allah – The Exalted – speaks the truth, with truthfulness and certainty in His statements, perfect justice, and wisdom in His commands and prohibitions. Everything He has stated is undeniably true and facts that align with reality, and beneficial for His servants to rectify their beliefs, manners, religious and worldly affairs. Everything He has commanded is righteousness, goodness, generosity, perfect welfare, and a blessing, and everything He has prohibited is (definitely) evil, harmful, and corrupt, both in religious and worldly matters. The entirety of Islamic law serves to elaborate on and reinforce this foundational principle, as articulated in this verse and others like it.

Then Allāh says: [وَهُوَ يَهْدِى ٱلسَّبِيلَ – And He (Allāh) guides to the (Right) Way]- meaning, the path that guides to the truth, by which Allah makes His judgments. Therefore, Allah has undertaken to elucidate and make clear this complete truth through evident intellectual and textual evidence, as stated in another verse as follows:

سَنُرِيهِمْ ءَايَٰتِنَا فِى ٱلْءَافَاقِ وَفِىٓ أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ ٱلْحَقُّ

We will show them Our Signs in the universe, and in their ownselves, until it becomes manifest to them that this (the Quran) is the truth. [Surah Fussilat. Ayah 53]

When Allah [The Exalted] informed us about His Oneness and His unparalleled perfection, commanded us to worship Him alone, without any partners, and to devote ourselves sincerely to Him, made it clear that His speech, promises, threats, messenger, and book are all true, He then states that He must show us signs within ourselves and in the vast universe to serve as undeniable proof that He is The Truth and that anything worshipped besides Him is false. The signs within us and around us all bear witness to these mighty principles through which it is known that Allah is The Truth, and that His Speech, His Book, and the religion He has ordained are all absolute truth.

Allah says:

إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَءَايَٰتٍ لِّأُو۟لِى ٱلْأَلْبَٰبِ

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. [Surah Al-Imran. Ayah 190]

Allah says:

إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding. [Surah Al-Baqarah. Ayah 164]

There are numerous verses in which Allah informs us about how the universe works, and that they serve as signs and evidence of His Oneness, His truthfulness, and the truthfulness of His Messengers. Hence, the One who brought forth these magnificent creations, endowed with astonishing characteristics, and established an extraordinary system, completing the creation with utmost perfection and beauty, is the One who is uniquely distinguished in His Lordship and the only Deity deserving of worship, the Possessor of vast, all-encompassing mercy and wisdom, and encompassing all things within His knowledge. Therefore, the One whose affairs are as such rightfully deserves to be worshipped alone, without any partners, and to be acknowledged and remembered for His all-encompassing perfect benevolence and the blessings He has bestowed upon us. The magnificent creations in the universe demonstrate the flawlessness of His capability and the grandeur of His authority. The remarkable and exquisite organisation within it, the creation that is impeccably perfected in every aspect, reveals His unparalleled, all-encompassing perfect wisdom, and affirms that He alone deserves all praise. Moreover, the diverse elements of a specific nature found within it exemplify the enforcement of His all-encompassing perfect will and intention. Furthermore, the countless benefits and welfare for His servants, which are beyond enumeration and comprehension due to their vast variety and distinct characteristics, serve as evidence of His immense mercy, grace, kindness, generosity, and benevolence. All of these manifestations unequivocally establish the obligation to worship Him exclusively and to perform deeds with utmost sincerity for His sake. Additionally, the fact that He has brought forth these mighty creations into existence attests to His ability to resurrect the deceased and His capability to accomplish all things. [1]

Read the article by Shaikh Abu Iyaadh [may Allah preserve him]
Understanding the Two Definitions of ‘Science’ in Operation
http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

[1] Al-Dalaa’il Al-Qur’aniyyah Fee Anna Al-Uloom Wal A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fee Ad-Deen Al-Islamiy pages 2-3 [The Qur’an evidences demonstrates that modern beneficial sciences and activities are incorporated into the Islamic religion]

Part 1: The True Reality of The Secularist Transgressor Atatürk

Written by abumuaawiyah on April 20, 2024. Posted in Aqeedah (Creed & Belief), Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Al-Albani [may Allah have mercy upon him] stated:

كما يقال إنه جمعني مجلس مرة مع قسيس من قساوسة النصارى فجرى بحث طويل بيني وبينه ، والقصة فيها طول وفيها فائدة ولكن الوقت ضاق يعني معنا نحو خمس دقائق .ولذلك فأذكر منها ما يتعلق بهذا المقام ، لقد أنكر هذا القسيس على المسلمين أنهم حكموا بكفر الذي كان من قبل يسمى بمصطفى كمال باشا ، ثم سمي بأتاتورك ، أبو الأتراك والذي حاد بالأتراك المسلمين عن كثير من أحكام دينهم كما هو معلوم ، هذا القسيس هاجم المسلمين ونسبهم إلى الغلو في تكفيرهم لأتاتورك هذا بزعمه هو أنه لم يصنع شيئا يذكر ويستحق عليه التكفير سوى أنه فرض على الشعب التركي القبعة ، البرنيطة معروفة هذه البرنيطة عندكم وهي القلنسوة التي لها مظلة ، إما مظلة كاملة أو مظلة أمامية ، فكان ردي عليه من ناحيتين ، الناحية الأولى ولا أطيل فيها أن الرجل لم يخالف الإسلام فقط في هذه الناحية وإنما غير كثيرا من أحكام الشريعة ، منها أن جعل للأنثى في الإرث مثل حظ الذكر ، أما فيما يتعلق بمسألة البرنيطة فهنا خضت معه بحثا طويلا خلاصته أن الإسلام من كماله أنه وضع أحكاما وتشريعات في سبيل أن يحافظ المسلمون بها على شخصيتهم الإسلامية لكي لا ينماعوا مع الزمن في شخصية أمة أخرى ، وذكرت له وهو رجل مع الأسف مثقف بأن علماء الإجماع يقولون بأن أي شعب يريد أن يحافظ على شخصيته فعليه أن يحافظ على تقاليده وعلى تاريخه وعلى لغته ، هذا أمر مسلم لديهم في علم الاجتماع ، فقلت له فكان من فضل الإسلام وكمال تشريعه أنه شرع للمسلمين أن يحافظوا على شخصيتهم المسلمة وأن لا يتشبهوا بالمخالفين لهم بل وأن يتقصدوا مخالفتهم كما شرحت لكم آنفا ، هذا الرجل أتاتورك وهنا الشاهد من هذا المثال لو كان يريد الخير للشعب التركي المسلم ووجد فرضا في القبعة مصلحة لا يجدها في لباس آخر فكان باستطاعته أن يجعل فارقا بين قبعة المسلم التركي وقبعة غير المسلم التركي ، كأن يجعل مثلا شريطا على قبعة المسلم كل من يرى هذا المسلم المتبرنط يقول هذا مسلم ولو أنه لبس لباس الكفار ، لكن الرجل فعل ما فعل عداء لدين الإسلام ولذلك حكم عليه علماء المسلمين بالكفر والردة والخروج عن دين الإسلام ، بحث طويل كان بيني وبينه في هذه القضية حتى ألهمني الله عزوجل فقلت له بعد أن قال هذه قضية أن هذا اللباس صار أمر أممي وليس خاصا بشعب من الشعوب أو بدين من الأديان فجئته من ناحية حساسة ، هذا القسيس لبناني والقساوسة اللبنانيون لهم زي خاص ، أولا لباسهم سواد في سواد وثانيا قلنسوتهم هي كطربوش تعرفونه الطربوش الأحمر ولكنه طويل ضعف الطربوش طولا وأسود
السائل
مثل الهرم يعني ؟
الشيخ : لا ، الهرم يكون رأسه رفيع ، هذا يكون مثل السطل هكذا ، الشاهد قلت له هل أفهم من كلامك أن اللباس ليس له علاقة بالدين أنه مث بالنسبة إليك أنت يجوز أن ترفع هذه القلنسوة وتضع على رأسك الطربوش الأحمر وعليه العمامة البيضاء ؟ فمن نظر إليك ظن فيك أنك شيخ من شيوخ المسلمين ؟ قال : لا ، لا ، لا ، قلت له لماذا فهذا لباس ؟ وليس له علاقة بالدين ؟ قال لا ، نحن علماء النصارى يعني ، نحن رجال الدين ولنا زي خاص من بين النصارى عموما لنا زي خاص ، فألهمني الله عزوجل وقلت له كلمة يعني سقط من بعدها تماما وتبين أنه لا مجال لأحد أن يجادل في الإسلام ، قلت له هذا هو الفرق بيننا نحن معشر المسلمين وبينكم أنتم معشر النصارى ، فنحن لا فرق عندنا بين عالم ومتعلم وغير متعلم مادام أنه يجمعنا الإسلام ، فما لا يجوز لأكبر عالم لا يجوز لأقل مسلم ، هذا عندنا ، أما عندكم فعندكم رجال دين ورجال لا دين ، هكذا قلت له ، بدليل أنك تقول هذا لباس خاص بكم أنتم معشر القسيسين ، أما النصارى الآخرون فيلبسون ما يشاءون ، لا هذا عندنا لا يجوز ، ما يحرم على أكبر إنسان وأتقى إنسان يحرم على أصغر وما لا يجوز أن يلبسه العالم لا يجوز أن يلبسه الأمي ، وهكذا ، فسقط في يده والحقيقة هذه من فضائل الشريعة الإسلامية ولعل في هذا القدر كفاية والحمد لله رب العالمين

During a conversation with a Christian priest, we engaged in a lengthy discussion and analysis. Although the story is extensive and contains numerous benefits, our time is limited to just 5 minutes. Hence, I will only mention what is relevant to this occasion. The priest expressed disapproval towards the Muslims, specifically the scholars, for declaring Mustapha Kamal Pasha, later known as Ataturk, as a disbeliever. Ataturk, who is considered the father of the Turks, implemented policies that restricted Turkish Muslims from adhering to many of the rulings of their religion, as is widely known. The priest verbally attacked the Muslims and accused them of extremism for excommunicating Ataturk, arguing that his only offense was making the wearing of Western-style hats compulsory for Turkish civil servants. In response, I presented two arguments against the priest. Firstly, it is important to note that Ataturk not only opposed Islam in this particular matter, but he also made significant changes to the Shariah, such as altering the inheritance laws to equate the shares of females and males. (I)

In terms of the hat’s subject matter, I engaged in an extensive discussion and analysis, the essence of which is summarised as follows: One of the aspects of Islam’s perfection is its establishment of laws and divine regulations to help Muslims maintain their Islamic identity and avoid adopting the (un-Islamic) identities of other groups. I pointed out to him that scholars specialising in the topic of Ijmaa [(II) religious consensus] assert that any society wishing to preserve its distinctiveness must safeguard its customs, history, and language, considering this an undeniable principle in the field of consensus. Therefore, I explained to him that among the virtues of Islam and the excellence of its laws is the provision for Muslims to uphold their Muslim identity and refrain from emulating those who oppose it; instead, they should be in opposition to the ways of those who contradict their identity.

And if Ataturk, as an example, truly desired the welfare of the Turkish Muslim society and believed that making the hat mandatory would bring about such benefits that other forms of clothing could not, then he possessed the capability to differentiate between the Turkish Muslim hat and the non-Muslim Turkish hat. For instance, he could have placed a distinctive band on the Muslim hat, so that anyone who saw a Muslim wearing it would immediately recognize their religious affiliation, even if they were dressed in garments typically associated with unbelievers. However, Ataturk’s actions were in direct contradiction to the principles of the Islamic faith, leading Muslim scholars to declare him an apostate and disbeliever (i.e. not due to this matter regarding the hat, but other affairs that are tantamount to apostasy).

The discussion and examination between him and me regarding this matter was quite extensive until Allah made me mentally stimulated and bestowed on me the ability to utter a timely statement when the priest stated, “This attire is not specific to any particular society or religion, but rather a global matter.” In response, I approached the topic from a sensitive standpoint. This particular priest is Lebanese, and Lebanese priests have a distinct attire. Firstly, they wear all black, and secondly, their hoods resemble a cowl, similar to a red cowl but longer and darker. I questioned him, “Does your statement imply that clothing has no connection to religion? For instance, would it be permissible for you to remove your hood and instead wear a red cowl with a white turban, giving the impression that you are a respected Shaikh among the Muslim community?”

He responded, “No, no, no.” I then questioned him, “If that’s the case, why do you wear this attire and does it not have any connection to religion?” He explained, “We are Christian scholars, meaning we are religious men and we have a specific attire that is common among Christians. We have a distinct dress code.” Then by the will of Allah, I was inspired and I made a profound statement that left him speechless, showing that there was no room for argument against Islam. I pointed out, “This is the distinction between us Muslims and you Christians; we do not differentiate between a scholar, a student, or anyone else, as long as we are united in Islam. What is impermissible for the most knowledgeable scholar is also impermissible for the least knowledgeable Muslim. This is what is between us, but as for yourselves, you have ‘Men of Religion’ and ‘Men who are not Men of Religion”

This is the manner in which I presented the situation to him, citing evidence that you, as a priest, claim that this attire is specific to priests, while others can wear whatever they please. However, this is not acceptable for us – it is not allowed. What is forbidden for the most honorable and devout individual (muslim) is also forbidden for the one with the lowest rank. What is prohibited for a Muslim scholar to wear is also prohibited for an ordinary individual. Consequently, he was filled with remorse and left speechless. This indeed exemplifies the virtues of the Islamic Shariah. [https://youtu.be/iKlyiyjwyRw Paraphrased. Your feedback is welcomed to improve the content of this article Jazaakumullaahu Khayran]

Footnote I: Inheritance:

Introduction to the Science of Inheritance – By Uways At-Taweel

Footnote II: Muslim life – By Shaikh Abu Khadeejah [may Allaah preserve him]

https://www.abukhadeejah.com/the-importance-of-the-muslim-lifestyle-and-community-islam-4-9/

https://www.abukhadeejah.com/muslim-lifestyles-choices-and-adopting-non-muslim-practices-that-conflict-with-islamic-teachings-islam-4-1/

https://www.abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

https://www.abukhadeejah.com/ibn-taymiyyah-on-participating-in-the-annual-celebrations-of-the-unbelievers/

https://www.abukhadeejah.com/origin-of-pinata-and-why-it-is-a-must-that-muslims-do-not-use-in-celebration/

Finally: NB: Imaam Al-Albani [may Allah have mercy upon him] only mentioned one amongst some of Ataturk’s misguidance, rather the upright scholars declared him a disbeliever due to his many evil beliefs and deeds that are founder on secularism. Al-Allamah Muhammad Amaan Al-Jaami [may Allah have mercy upon him] said, “Secularism is disbelief and the mother of all evil”. [Asbaab Al-Ijaabah Cassette 2] However, we are reminded of the fact that removing someone from Islaam is the job and responsibility of the upright scholars of Ahlus Sunnah- neither the responsibility of the common people nor the misguided sects such as the khawaarij. Read and Listen Regarding Principles of Takfeer (excommunication)

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

http://www.sahihalbukhari.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090006&articlePages=1

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ05&articleID=MNJ050003&pfriend=

http://www.salafipublications.com/sps/downloads/pdf/MNJ050018.pdf

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ05&articleID=MNJ050018&articlePages=1

[a] More insights on the Zionism series

Written by abumuaawiyah on April 10, 2024. Posted in Aqeedah (Creed & Belief), Categories, Contemporary Issues, Deviated Groups, Sects and Parties, Fitnah, Morals and Manners - 'Akhlaaq', Refutations.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

It is important to mention that Nathan Birnbaum (a) was one of the first to use this term as a political alternative to Jewish nationalism. (b) The intention behind Birnbaum’s use of this term was to emphasise the sanctity of the movement by linking it to Mount Zion, (c) (d) and perhaps this was connected to what he was aspiring to achieve at the “Bales” (e) Conference in Switzerland. (f) Furthermore, Birnbaum was likely aware of the historical use of the term Zion by the Christian Church in supporting the Jews’ political efforts to establish a national homeland in Palestine. (g)

An Nasraniyyah As-Suhyuniyyah, Nash’atuhaa Wa A’hammu Aqaa’idihaa Vol 1. pages 65-66

——————————————

[a] Nathan Birnbaum, an Austrian-Jewish writer, was born in 1864 AD and passed away in 1937 AD. Growing up in a Hasidic family, he played a significant role in the establishment of the Kadima organization. However, he later became a member of the “Agudat Israel” group and opposed Zionism. Birnbaum published an article criticizing the assimilation of Jews with other nations, and he also oversaw the edition of several Jewish Zionist newspapers. For more information, refer to Herzl’s diaries on page 511 and the Dictionary of Zionist Terms on page 66.

[b] See Encyclopedia Judaica Vol 16. Page 1032

[c] Mount Zion is a common term that specifically refers to the city rather than the hill. Zion, on the other hand, is the name of the eastern hill in Ancient Jerusalem. It was the site of the city of the Jebusites, which was under the control of Prophet Dawud, peace be upon him, the King of Israel. Atop this hill, you can find the Temple of Sulayman, peace be upon him, the Al-Aqsa Mosque, and the Dome of the Rock. For more information, you can refer to Circle – Biblical Encyclopedias: 5/54, Dictionary of Major Religions: p. 816, and Al-Munajjid Fil A’lam, p. 349.

[d] See: Zionism between religion and politics: p. 25

[e] Basel or Basle is a city in northern Switzerland. Minerals include: (coal and salt). Its agricultural products are very few. It has factories for: (iron, copper, and steel). It exports: (cow, hides, ghee, and others). See Al-Munajjid Fil A’lam p. 105.

[f] Switzerland is a federal republic in Central Europe, its capital is Bern. Its agricultural products include grains, sugar beets, potatoes, and grapes, and its industrial products include the manufacture of machines, watches, and paper. See Al-Munajjid Fil A’laam p. 318

[An Nasraniyyah As-Sahnuniyyah Nasha’atuhaa Wa Ahammu Aqaa’idihaa Vol 1. pages 65-66]

[g] There were three tribes in Palestine before the children of Israel took control of it: they were the Phoenicians who inhabited it around the year 3000 BC, and they settled in the northern region of the Mediterranean Sea. And the Canaanites descended south of the Phoenicians and occupied the central region of Palestine in the year 2500 BC. These were Arab tribes migrating from the Arabian Peninsula, then groups came from the Island of Crete around the year 1200 BC. It was called [فلستين] and was situated between Jaffa and Gaza on the Mediterranean Sea. The Canaanites called these people [فلسطين] and the name prevailed over the entire region, so it became referred to as [فلسطين]. According to what the Jews mentioned in their books, and what was written in the history of the region is that these peoples continued (residing) in the region. Many wars between them and the Children of Israel and the Jews occurred, which continued throughout the presence of the Jews in that region. Therefore, from a historical perspective, it becomes clear to us that the Jews were not the first to inhabit Palestine, but rather they entered it or some of it and captured parts of it after it had been in the possession of these people.

As for the religious perspective, Allah revealed in the Qur’an that Musa [peace be upon him] said:

يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا عَلَىٰ أَدْبَارِكُمْ فَتَنقَلِبُوا خَاسِرِينَ

O my people! Enter the holy land (Palestine) which Allah has assigned to you, and turn not back (in flight) for then you will be returned as losers. [Surah Al-Maa’idah. Ayah 21

Regarding Allah’s statement [كَتَبَ اللَّهُ لَكُمْ – Which Allah has assigned to you], Ibn Ishaq [may Allah have mercy upon him] said (meaning), “Which Allah has bestowed on you”. As-Sa’diy [may Allah have mercy upon him] said, (meaning), “Which Allah has commanded you (to enter)”. Al-Qataadah [may Allah have mercy upon him] said, “The people were commanded (to enter) just as we are commanded to perform the prayer, pay the Zakat, perform Hajj and Umrah”.

So, according to some of the Scholars, Allah’s statement [كَتَبَ اللَّهُ لَكُمْ – Which Allah has assigned to you] does not mean to ownership. And based according to others, it means ownership on condition that they entered it. And others say that it was a gift to them. This makes clear the meaning of “Which Allah has assigned to you” alongside the fact that there is no proof in this that they have a (specific) right to Palestine, and that is because Allah bestows many blessings on His faithful servants whilst they are in that state of (sound) faith, and it is for them whilst they are in that state of (sound) faith. But in the case of disbelief, they have no right to it. When Allah commanded the children of Israel to enter, they turned away, so He prevented them from entering, but when they responded and were obedient, Allah granted it to them. This is why Imaam Ibn Katheer [may Allah have mercy upon him said about the Ayah: “A promise that Allah has made and conveyed by your father Israel that he will bequeath it to those of you who believe”. Therefore, it was theirs whilst they were in that state of (sound) faith, but as for in their state of disbelief (in the final Messenger and seal of the Prophets), they have no right to it. This is demonstrated by Allah’s statement:

فَأَوْحَىٰ إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِن بَعْدِهِمْ ۚ ذَٰلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ

Their Lord inspired them [i.e. the Prophets]: “Truly, We shall destroy the Zalimun (disbelievers and wrong-doers.). And indeed, We shall make you dwell in the land after them [i.e. the disbelievers]. This is for him who fears standing before Me (on the Day of Resurrection or fears My Punishment) and also fears My Threat”. [Surah Ibraaheem. Ayaat 13-14]

Allah [The Exalted] said:
وَلَقَدۡ ڪَتَبۡنَا فِى ٱلزَّبُورِ مِنۢ بَعۡدِ ٱلذِّكۡرِ أَنَّ ٱلۡأَرۡضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ

And indeed We have written in Zabur and after (We have already written in the) Dhikr that My righteous servants shall inherit the land. [Surah Al-Anbiya. Ayah 105]. [An Excerpt from “Diraaasaat Fil Ad’yaan Al-Yahoodiyyah Wan-Nasraaniyyah. pages 65-67. Publisher: Daar Adwaa As-Salaf. 6th Edition 1439AH (2018). May Allah bless Ustaadh Harun Banton for sharing the source of this article].

Imaam Ibn Al-Qayyim [may Allah have mercy upon him] stated: The word Zabur in this Ayah means all the revealed books and does not specifically mean the Zabur that was given to (Prophet) Dawud [peace be upon him]. The word Adh-Dhikr in this Ayah is the Ummul Kitaab that is with Allah [i.e. the Lawh Al-Mahfooz], the word Al-Ard in this Ayah means the Dunyah and the righteous servants mean the Ummah of Muhammad [peace be upon him]. This Ayah is one of the signs of the Prophethood of Muhammad [peace and blessings of Allah be upon him] because he conveyed this (affair) at Makkah, while all the people of Makkah were unbelievers, enemies to him and his companions, and the Mushrikoon had expelled them from their homeland (Makkah) and their dwellings.

The word Dhikr has been mentioned in reference to the Kitaab in the statement of the Prophet [peace and blessings of Allah be upon him] in a hadith reported by Imaam Al-Bukhari and Muslim that: “There was Allah and nothing else before Him and His Throne was over the water, and He then created the Heavens and the Earth and wrote everything in the Dhikr [The Book].” [Saheeh al-Bukhari. Number 7418]

This is the Dhikr [The Book] in which was written that the earth will be inherited by the Ummah of Muhammad [peace and blessings of Allah be upon him], and the revealed books have been referred to as Zubur in the statement of Allah:

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالاً۬ نُّوحِىٓ إِلَيۡہِمۡ‌ۚ فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ
بِٱلۡبَيِّنَـٰتِ وَٱلزُّبُرِ‌ۗ

And We sent not (as Our Messengers) before you (O Muhammad ) any but men, whom We inspired, (to preach and invite mankind to believe in the Oneness of Allah). So ask of those who know the Scripture [learned men of the Taurat (Torah) and the Injeel (Gospel)], if you know not. [بِٱلۡبَيِّنَـٰتِ وَٱلزُّبُرِ‌ۗ – with clear signs and Books]. [Surah An-Nahl. Ayaat 43-44] [An Excerpt from “Shifaa Al-Aleel” page 39]

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] stated: Based on this, for example, the land of the Arabs is not for the Arabs, the land of the Persians is not for the Persians, and the land of the Romans is not for the Romans (i.e. Allah can give it to others). The land belongs to Allah and He gives it as a heritage to whom He will, and they are the righteous servants who believe and do righteous deeds. Whoever disbelieves in Allah and is too proud to obey Him has no right to the land. Allah gives it as a heritage to whomever He wills of the righteous servants. Based on this, if the children of Israel said, “The land of Shaam is ours because Musa [peace be upon him] said: [يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ – O my people! Enter the holy land (Palestine) which Allah has assigned to you], we say: Indeed, Musa [peace be upon him] said this because at that time you were righteous people and the righteous servants of Allah, and the earth belongs to Allah Who gives it as a heritage to whomever He wishes from among His righteous servants. However, after the advent of Islam and you disbelieved in it, you became unworthy of (this inheritance), and the righteous and believers in Muhammad [peace and blessings of Allah be upon him]- those who follow him – became its inheritors.

Prior to when the Muslims were expelled (from this inherited land), it was occupied by the Roman Christians (who inherited it from) the Jews because they were the righteous after the Jews; then the Muslims occupied it after them because they are the righteous servants of Allah. So, the land of Shaam was written as an inheritance for the righteous (as Allah said): [وَلَقَدۡ ڪَتَبۡنَا فِى ٱلزَّبُورِ مِنۢ بَعۡدِ ٱلذِّكۡرِ أَنَّ ٱلۡأَرۡضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ – And indeed We have written in Zabur and after (We have already written in) Dhikr that My righteous servants shall inherit the land].

Due to this, the Children of Israel (inherited the land from) those people in the sacred land who had great strength because they were upon the truth; then the Christians inherited it from the Jews because they were the people of truth, then the Muslims inherited it from the Christians because they are the people of truth. Based on this, the Yahood at present have no (specific) right to Palestine or any other part of Allah’s earth. Therefore, if the Muslims become righteous and return to their true religion, through which Allah will grant them the heritage of their land, they will regain the land.

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ

Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them…[Surah An-Nur. Ayah 55] [An Excerpt from “Tafseer Surah An-Nur”. Ayah 55. Slightly paraphrased]

Finally, with regards to the present situation of Palestine, then indeed, one returns to the advice of the Senior Scholars [Imaams: (Abdul Azeez Bin Baaz, Imaam Al-Albaanee, Muhammad Ibn Saalih Al-Uthaymeen, Al-Allaamah); Al-Allaamah Rabee Bin Haadi al-Mad’kali, Al-Allaamah Abdul-Muhsin Al-Abbaad, Al-Allaamah Saalih al-Fawzaan, Al-Allaamah Saalih Al-Luhaydaan, Al-Allaamah Al-Ghudayyaan, Al-Allaamah Abdul Azeez Aala Ash-Shaikh].

Netanyahu’s early role models among the Yahood – [Al-Muta’assibah/Saffaakoon]

Written by abumuaawiyah on April 7, 2024. Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Khawaarij, Morals and Manners - 'Akhlaaq', Refutations, Sin.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Some Sects of The Yahood

Al-Fareesiyyoon or hard-liners: They were also called Rabbis, erudite scholars, brothers for the sake of God, and they are monastic mystics. They believe in resurrection, in the angels and in the Afterlife. They also believe that the Torah is not the only holy book that is depended upon, but rather there are oral narratives that were later written and called the Talmud.

As-Saddaaqiyyoon: It was a name given to them because they were known to be deniers, so their enemies called them sedducees, because they denied the resurrection, the recompense, the paradise, the fire, the existence of the angels, the awaited Messiah. They believed that the reward for good deeds is a blessing and only something good in this life, and that evil deeds brings about crises and troubles for its doer.

As-Saamirah: They were a people who lived in the mountains of Jerusalem. They entered Judaism but they were not from the children of Israel. They affirmed the Prophethood of Musa, Haaroon and Yu’sha bin Noon [peace be upon them], but not the Prophethood of those after them. Their Qiblah was towards a mountain between Jerusalem and Nablus called Grezim. Their language is not the Hebrew language of the Jews, but rather a language close to it. This sect splintered into many groups which have different rulings and laws. They acknowledge the hereafter, reward and punishment in the hereafter, and some of their groups claim that the reward and punishment is only limited in this world.

Al-Muta’assibah (or Fanatical Partisans): They were a group whose thought was close to that of the Fareesiyyoon, but they were very aggressive and believed in assassinating anyone who disagreed with them. They were also called Saffaakoon [Those Eager to Commit Murder and Shed Blood], and they committed pillage, plunder, and transgressed against everyone who accepts submission to others besides them. Hostility occurred between them and the Fareesiyyoon because the Fareesiyyoon submitted to the Romans. Some of the researchers consider them to be from the political or nationalistic sects, even though their movement started within a religious framework, but great was their crimes which they committed from one place to another.

Al-Qurraa’oon (The Reciters): They were a small group of Jews and were given this name because they were reciters of the Torah. They appeared after the decline of the Pharisees. They only recognized the Old Testament, and they neither submit to the Talmud nor acknowledge it because they believe that they have freedom to explain the Torah and rectify the mistakes that occurred in some of its explanations.

Al-Katabatu- (The Writers or Scribes): This name was given to a group of Jews whose profession was to write the law for those who request it, and their job, besides writing and transcribing, was to preach, in order to obtain money from copying the law and preaching. And they have titles such as “Al-Hukamaa- Wise Men”. They established schools for education and the goal behind that was to gather money.

As-Saba’iyyah: They were the followers of Abdullah bin Saba, who entered Islam to (attempt) destroying it from within. He was the one who provoked the people against Uthmaan Bin Affaan [may Allaah be pleased with him] until he was murdered. He fabricated ahadeeth and he was the pioneer of political strife in Islam.

Al-Faslu Fil Milal Wal-Ahwaa Wan-Nihal. 1/177-179. Publisher: Daar Al-Jeel 1405AH

Sound Creed, Methodology, and Upright Conduct Derived From Few Authentic Narrations About Fasting In Ramadhaan

Written by abumuaawiyah on March 3, 2024. Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Abu Dharr [may Allah be pleased with him] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal”. [1]

Abu Hurayrah [may Allah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said, “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. [2]

“The religion will not cease to prevail”- Meaning, triumphant and lofty or manifest and clear, “as long as the people hasten to break the fast”- Meaning, they earnestly hasten to break the fast, “because the Jews and the Christians delay it” [i.e. those amongst them who deviated from the path of their Prophets]. At-Teebiy [may Allah have mercy upon him] said, “In this is proof that upright establishment of the religion of pure Islamic monotheism is by opposing the enemies amongst the people of the scripture, and agreeing with them ruins the religion”. [i.e. what they have innovated in the religion of the Prophets] [3]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast, and it is to oppose the Jews and Christians [i.e. those amongst them who deviated, innovated in religion and opposed their prophets]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. [4]

Sahl Ibn Sad [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “The people will not cease to be upon good as long as they hasten to break the fast”. [5]

Imaam An-Nawawi [may Allah have mercy upon him] said, “In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. What this means is that the affair of the Ummah will not cease being consistent and that they will (remain) good if they preserve this Prophetic tradition. If they delay breaking the fast, then this is a sign of corruption”. [6]

They will not cease to be upon good if they do this by acting upon the Sunnah and limiting themselves to its prescribed legislated boundaries, not being over-stringent (through what their) intellects (suggest to them), and changing its principles. The people of the scripture [i.e. those amongst them who deviated] delayed breaking the fast until the stars appeared. [7]

Is The One Who Provides Suhoor For Needy People The Same As The One Who Provides Iftaar?

Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] was asked: In Ramadhaan, one notices the concern people give to providing Iftaar for those needy people who observe the fast – whether it is in the Masaajid or the houses – in order to receive reward just as the Messenger [peace and blessings of Allah be upon him] said, “Whoever provides Iftaar for a fasting person, he has reward similar to his” [i.e. reward similar to that of the fasting person]. However, we find big tables [i.e. with food and drink] at the time of Iftaar -in the Masaajid- but few people sit to eat, whereas it is very rare to find one who provides Suhoor for a needy fasting person. Therefore, is the reward received by the one who provides Suhoor for the people similar to the one who provides Iftaar?

Answer: I do not know of a (specific) exhortation -as an act of Sunnah- to provide Suhoor for the fasting people, and it is not possible to compare it to providing Iftaar. That is because the fasting person’s need for eating and drinking during Iftaar is much greater than his need for eating and drinking during Suhoor; therefore, we do not go beyond what has been reported in the Sunnah. However, whoever knows someone- from the poor people around him- who needs food for Suhoor, then the door is open in this affair [i.e. he can provide that person with food for Suhoor]. [8]

Al-Allaamah Abdullaah Bin Humaid [may Allah have mercy upon him] was asked: Is attendance at the Haram (in Makkah) and breaking the fast over there something desired in the Sunnah or not, for some people obligate that on themselves?

Answer: It is not Sunnah; rather some people break their fast at the Masjid Al-Haraam to be present for Maghrib Salaah. That is because they will miss the Maghrib Salaah if they were to break their fast at home. And it is not the case that breaking the fast at a Masjid has a distinguished virtue; rather it is to attend the congregational prayer. So they (i.e. the people) break their fast over there to attend the congregational prayer and not miss it. As for merely breaking the fast, it contains the same reward whether the person does so in his house or at another place. They (i.e. the people) only choose it (i.e. the Masjid) because the Salaah is established over there so that they can perform it at the Kabah and together with the Muslims as a group. This is the aim. [9]

[1] Saheeh Al-Jaami 7224]

[2] Abu Dawud Number 2353. Hadeeth graded ‘Hasan’ by Imaam Al- Albaanee in Saheeh Abu Dawud. Publisher: Maktabah Al-M’aarif. 1st Edition]

[3] Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 3. Pages 343-344. slightly paraphrased. Publisher: Daarul Kutub Al-Ilmiyyah. 1st Edition 1419AH (1998)]

[4] Iqtidaa As-Siraat Al-Mustaqeem 1/209. slightly paraphrased]

[5] Saheeh Muslim 1098]

[6] Sharh Saheeh Muslim. Slightly paraphrased. Vol 7 pages 180-181. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)].

[7] Fat’hul Baaree Sharh Saheeh Al-Bukhaari Vol 4/ 253. Publisher: Daarus Salaam. 1st Edition 1421AH (2000)]

[8] Fataawaa Alaa At-tareeq Fee Masaa’il Mutanawwi’ah. Fatwa Number 871]

[9] Al-Fataawaa Wad-Duroos Fil Masjidil Haraam. pages 528-529]

The Profound Contrast Between Fasting in Ramadan Driven by Faith and the Desire for Reward, Versus Merely Observing It as a Healthy Interlude

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Abu Huraira [may Allah be pleased with him] reported that Allah’s Messenger [peace and blessings of Allah be upon him], “Whoever fasts the month of Ramadan due to faith and seeking reward, his previous sins will be forgiven. Whoever stands in prayer during the Night of Decree due to faith and seeking reward, his previous sins will be forgiven”. [Al-Bukhaaree 1901 and Muslim 760]

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] stated about this hadith: “The reason behind this is the belief that Allah has ordained it and the desire for reward, in contrast to those who fast based on blind following. [1] “This is because fasting is a means of drawing closer to Allah, and having the intention is a prerequisite for its validity.” [2]

The intention, or Niyyah, is what distinguishes between different acts of worship. It sets apart prayer from fasting, obligatory prayer from optional prayer, and so on. [3] Moreover, it is also what differentiates acts of worship from customary deeds. For instance, taking a bath can be done for hygiene or comfort purposes, unrelated to worship, or it can be performed as a ritual purification. [4] Hence, the journalist ought to have emphasized the disparity between fasting as a religious practice and fasting for health reasons.

“His previous sins will be forgiven”, Imam An-Nawawi [may Allah have mercy upon him] said, “It is well known – regarding what the jurists hold – that this specifically applies to the minor sins and not the major”. [5] Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “This forgiveness is attained on condition that one abandons the major sins”. [6] Imam Abdul Azeez Bin Baaz also stated a principle related to the unrestricted narrations in which a mention is made regarding the expiation of sins that they are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allah:

[إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ – If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Ayah 31)]; or by the statement of the Messenger [peace and blessings of Allah be upon him], “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”. [a]

Al-Allaamah Abdul Muhsin Al-Abbaad [may Allah preserve him] stated: The benefits of fasting are immense as it serves as a form of protection. According to the hadeeth reported by Imam Bukhaari and Imam Muslim, “Fasting is a shield.” [b] Fasting acts as a shield against the hellfire in the afterlife and guards against disobedience to Allah and His Messenger. By weakening a person’s desires, fasting helps to control their whims and prevents them from engaging in sinful acts that may result from excessive indulgence beyond the limits set by Allah and His Messenger. The Prophet [peace and blessings of Allah be upon him] mentioned that “Paradise is surrounded by hardships and the hellfire is surrounded by all kinds of desires and passions.” [c]

The path to paradise necessitates the exercise of patience in refraining from disobedience, while the path to hellfire is encompassed by forbidden desires. By distancing oneself from these forbidden desires, one will find safety. However, engaging in such forbidden desires will lead to falling into what Allah has prohibited. Although this forbidden enjoyment may provide temporary pleasure, its consequences will bring sorrow, remorse, and humiliation in both this life and the hereafter. According to a hadith narrated by Abdullah Ibn Mas’ud [may Allah be pleased with him], the Prophet [peace and blessings of Allah be upon him] advised the youth, saying, “O young people! Those among you who are capable of marriage should marry, and those who are unable to marry are encouraged to observe fasting as it will decrease their sexual desires.” [d]

Henceforth, the Prophet explicitly stated that if an individual is capable of entering into marriage, they should promptly pursue it to maintain their chastity and provide the opportunity for another individual (i.e. spouse) to also uphold their chastity. However, if one is unable to do so, they should dedicate themselves to the Prophetic solution that the Honorable Messenger advised, which is fasting. This practice serves as a safeguard and shield against succumbing to acts of disobedience. To summarize, this is a noble guidance bestowed by the Honorable Messenger to the younger generation, emphasising that they should marry if possible; but if not, they should exercise self-restraint through fasting.

The fasting of wealthy individuals serves as a reminder of hunger, prompting them to contemplate the blessings bestowed upon them by Allah. They are made aware of their Muslim brothers and sisters who experience hunger even without fasting. This awareness motivates them to show kindness to the less fortunate, providing for the destitute and needy. [7]

Hence, it is imperative for anyone discussing fasting in Islam to thoroughly elucidate its profound merits and differentiate it from other matters. Unfortunately, in today’s era, we are being tested by the words written by journalists using their pens and keyboards. Many of them delve into religious affairs without offering any evidence or insights from the esteemed scholars of the Muslim community – the scholars who adhere to the sound Prophetic methodology. It is of utmost importance that individuals either provide comprehensive explanations from these upright scholars or refrain from delving into the sacred aspects of our faith. Recently, a journalist from Turkey made a statement regarding fasting as follows “Its religious significance aside, fasting has become one of the most encouraged methods of replenishing health, with recent clinical studies citing countless physical and mental benefits, ranging from weight loss and mental clarity to reversing disease. While this historical month of fasting is certainly not new and in fact spans back thousands of years, there are many among us who have just recently boarded the fasting train and thus we may choose to embark on this annual tradition ourselves this year, whether it be as a spiritual practice or a healthy interlude”. [end of quote]

Certainly, it is crucial to provide further clarification regarding this statement to differentiate the great virtue of fasting as an act of worship from fasting as a method to enhance one’s health. This article has already presented authentic divine reports and statements from esteemed scholars of the Ummah, emphasising the importance of understanding this distinction. Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said, “There is no good thing except that the Messenger [peace and blessings of Allah be upon him] has clarified it and urged a person to it, and there is no evil except that he has warned the Ummah against it”. Imam Muhammad Ibn Saalih Al-Uthaymeen said, “This is correct because good is something one seeks to do, so he clarified it specifically and urged a person to do it. Regarding evil, we say, “There is no evil except that he warned against it” because there are certain evils that have been explicitly clarified and warned against, while others have been addressed in a general manner. For instance, acts like fornication and murder, along with other similar deeds are manifest evils. Innovation in religious matters is a manifest evil, however, did he mention every bidah specifically by their descriptions in texts or mentioned in general? Instead, they are generally mentioned and warned against. The distinction between (evil) and good deeds is that good is something one seeks to do and, therefore, requires specific clarification. On the other hand, evil deeds are to be abandoned, and thus they may be mentioned in detail and sometimes in general”. [8]

And Allah knows best

[1] Al-Hulal Al-Ibreeziyah Min at-Ta’leeqaat al-Baaziyyah alaa Saheeh al-Bukhari. 2/130. Footnote 6

[2]Sharh Al-Arba’een by Shaikh Saaleh Aala Ash Shaikh. page 12. Publisher: Maktabah Al-Hadyi Al-Muhammadee. 1st Edition 1428AH (2007)]

[3] Bahjatul Quloob Al-Abraar. By Imaam As-Sadi. page 10. 1st Edition 1414AH (1994)]

[4] Sharh Saheeh Muslim Vol 6. Page 36. Publisher: Daarul Kutub Al-Ilmiyyah. 1421AH (2000)]

[5] Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree Vol 2. Page 120. Footnote 6. Slightly paraphrased]

[6] https://binbaz.org.sa/audios/45/1–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%A7

ال النبيُّ صلى الله عليه وسلم: «العمرةُ إلى العمرة كفَّارةٌ لما بينهما، والحجُّ المبرور ليس له جزاء إلا الجنة»، هذا يُبين فضل الحج والعمرة، وأن العمرة كفَّارة لما بينهما، يعني: عند اجتناب الكبائر.
قاعدة: الأحاديث المطلقة في تكفير الذنوب مُقيَّدة بترك الكبائر، إما بقوله سبحانه: {إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ} [النساء:31]، وفي قوله صلى الله عليه وسلم: «الصَّلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان كفَّارات لما بينهنَّ إذا اجتنب الكبائر»، وفي اللفظ الآخر: «ما لم تُغْشَ الكبائر»، فالعمرة إلى العمرة كفَّارة لما بينهما عند اجتناب الكبائر.
«والحج المبرور ليس له جزاء إلا الجنة» يعني: عند اجتناب الكبائر، كما قال صلى الله عليه وسلم: «مَن حجَّ فلم يرفث ولم يفسق رجع كيوم ولدته أمه»، فالحج المبرور هو الذي ليس فيه رفثٌ ولا فسوقٌ، هذا الحج المبرور، ليس فيه ما يُبطله، وليس فيه ما ينقصه من المعاصي، هذا هو الحج المبرور الذي يُوجب الجنة

[7] An Excerpt from أثر العبادات في حياة المسلم pages: 4-20

[8] An Excerpt from ‘Ad-Duratu Al-Uthaymeeniyyah Bi-Sharhi Fat’hi Rabbil Bariyyati Bi-Talkhees Al-Hamawiyya. Page 34. Slightly paraphrased]

[a] Bukhaari No1894 and Muslim No: 1151]

[b] Sahih Al-Bukhari 1894

[c] Muslim No: 2822 and Bukhaari No: 6487]

[d] Bukhaari No: 5065]

[12] These people are either unaware of or concealing some realities regarding the legacy of Erudite Salafi Imam Abdul Azeez Bin Baaz

Written by abumuaawiyah on March 1, 2024. Posted in Aqeedah (Creed & Belief), Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Prophet [peace and blessings of Allah be upon him] said: “Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance)”. [(1)]

The anonymous writers at Wikipedia stated: “In 1966, when Ibn Baz was vice-president of the Islamic University of Medina, he wrote an article denouncing Riyadh University for teaching the “falsehood” that the earth rotates and orbits the sun. In his article, Ibn Baz claimed that the sun orbited the earth, and that “the earth is fixed and stable, spread out by God for mankind and made a bed and cradle for them, fixed down by mountains lest it shakes”. As a result of the publication of his first article, Ibn Baz was ridiculed by Egyptian journalists as an example of Saudi primitiveness, and King Faisal was reportedly so angered by the first article that he ordered the destruction of every unsold copy of the two papers that had published it. In 1982 Ibn Baz published a book, Al-adilla al-naqliyya wa al-ḥissiyya ʿala imkān al-ṣuʾūd ila al-kawākib wa ʾala jarayān al-shams wa al-qamar wa sukūn al-arḍ (“Treatise on the textual and rational proofs of the rotation of the sun and the motionlessness of the earth and the possibility of ascension to other planets”). In it, he republished the 1966 article, together with a second article on the same subject written later in 1966, and repeated his belief that the sun orbited the earth. In 1985, he changed his mind concerning the rotation of the earth (and, according to Lacey, ceased to assert its flatness), when Prince Sultan bin Salman returned home after a week aboard the space shuttle Discovery to tell him that he had seen the earth rotate”. [End of quote]

Response:

First of all, if the Imam did reprimand someone at Riyadh University for claiming that the earth rotates, then that was undoubtedly a justifiable rebuke against those who oppose what has been established based on divine texts.

Second, the Imam’s position that the sun rotates is a fact rather than a claim since everything stated in the divine revelation—the Qur’an and Sunnah—is an unquestionable fact and reality, not a statement of opinion. Read on the links:

https://abuiyaad.com/a/bin-baz-motion-sun-around-earth

http://www.aqidah.com/creed/articles/auazc-disbelief-of-the-one-who-denies-suns-motion-around-the-earth.cfm

https://abukhadeejah.com/the-motion-of-the-sun-around-the-earth-and-the-islamic-belief/

https://abuiyaad.com/a/motion-of-the-sun-timelapse

Third, if it is true that Egyptian media made fun of the Imam, then it is not at all unusual for learned Salafi scholars to face scorn from ignorant people when they present real evidence. Imam Ahmad Ibn Hanbal [may Allah have mercy upon him] said: “All praise is due to Allah, who in every age and interval between the Prophets, raises up a group from the people of knowledge, who call the misguided to guidance, patiently bear ill-treatment and harm. With the Book of Allah they give life to the dead and with the Light of Allah they give sight to the blind. How many a person killed by Iblees (the Devil) they have revived, how beautiful their effect has been upon the people, and how vile the people have been towards them! They remove from Allah’s Book the alterations of those going beyond bounds, the false claims of the liars, and the false interpretations of the ignoramus- those who uphold the banner of innovation and let loose the trials and discords, who oppose the Book and agree upon opposing the Book. They speak about Allah and his Book without knowledge, argue about what is ambiguous in the Book, and deceive the ignorant ones with such ambiguities. We seek refuge in Allah from the trials of the misguided ones”. [(2)]

Fourthly, if the cretins at Wikipedia are correct in their claim that King Faisal [may Allah have mercy upon him and enter him into Jannatul Firdaws] was angered by the Imam’s position, then indeed the upright Scholars are an example of how the rulers are treated in that they are not obeyed in anything that is contrary to the Shariah, but rather they are advised in private and have supplications made for them. No one is to be obeyed in disobedience to Allah, as Imam Al-Barbahaaree [may Allah have mercy upon him] stated, “From the Sunnah is that you do not help anyone in disobedience to Allah, whether they be parents or any of the creation. There is no obedience to a human in disobedience to Allah and no one is to be loved for that; rather all of that is to be hated for [the sake of Allah], the Blessed and Most High”. Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] stated: This is a fundamental principle from the fundamental principles of Ahlus Sunnah Wal Jamaa’ah that has been derived from the statement of the (Prophet) that, “There is no obedience to the creation in disobedience to the Creator”. And he [peace and blessings of Allah be upon him] said, “Obedience is only in that which is good”. So, whoever commands disobedience to Allah is not to be obeyed. He is not to be obeyed in disobedience, whether your father, mother, or from the closest of the people to you, or a Ruler or a King. He is not to be followed in disobedience. [(3)]

Regarding the statement that the Imam reaffirmed his position in 1982 that the sun rotates and the earth is stationary, it is true that the upright Scholars do not forsake any evidence in order to appease others or follow the crowd. As for the claim by the unknown writers and cretins at Wikipedia that “In 1985 the Imam changed his mind concerning the rotation of the earth (and, according to Lacey, ceased to assert its flatness) when Prince Sultan bin Salman returned home after a week aboard the space shuttle Discovery to tell him that he had seen the earth rotate”, then indeed, the burden of proof is on the claimant, and the cretins at Wikipedia must present a statement from the Imam for what they attribute to him because the only position known from the Imam till his death was that the earth does not move and that it is the sun and moon that rotate.

As for the statement of the Imam regarding the flatness of the earth, he himself stated as follows: “According to the scholars, the Earth is spherical. Ibn Hazm and a group of other (scholars) have transmitted that the scholars hold a consensus that it is spherical. Meaning: Some of it is joined together with some and rolled up like a ball. However, Allah spread out the top of it for us and placed on it firm mountains, animals, and seas out of mercy for us. This is why Allah says: [وَإِلَى الأَرْضِ كَيْفَ سُطِحَتْ – And at the earth, how it has been spread out (to facilitate habitation and travel)?] It is flat and visible to us (i.e. the top) so that people can live on it and be calm (without worry). The fact that it is spherical does not exclude that its surface is not flat because if a large, great thing is flat, it will have a wide back”. [(4)]

May Allah enter the Imam into Jannatul Firdaws! His remark is quite obvious for everyone to see. Them read Shaikh Abu Iyaad’s (may Allah preserve him) article on the link for more information about the statements of other Scholars regarding the shape of the earth. “Ibn Taymiyyah on the Shape of the Heaven and Earth and the Concept of Time and Related Issues:

https://salafitalk.net/st/printthread.cfm?Forum=6&Topic=1859

If after reading Shaikh Abu Iyaad’s post in the aforementioned link you believe that the explanation offered by the other scholars is more persuasive or that the Imam’s position is incorrect, then you should know that every upright Mujtahid is rewarded for striving to reach the correct position, as the Prophet (peace and blessings of Allah be upon him) said, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]

Finally, as for the debate that people have been able to reach the moon, listen here:

To be continued…InShaaAllah

[(1)]: Sunan At-Tirmidhee 2682

[(2)]: Ar-Radd Alal Jahmiyyah Waz-Zanaadiqah. page 2

[(3)]: An Excerpt from It-haaful Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree. 2/297-299

[(4)]:

https://binbaz.org.sa/fatwas/5966/%D9%83%D8%B1%D9%88%D9%8A%D8%A9-%D8%A7%D9%84%D8%A7%D8%B1%D8%B6#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A%20%D8%A7%D9%84%D8%A3%D8%B1%D8%B6%20%D9%83%D8%B1%D9%88%D9%8A%D8%A9%20%D8%B9%D9%86%D8%AF%20%D8%A3%D9%87%D9%84,%D8%A7%D9%84%D8%B8%D8%A7%D9%87%D8%B1%20%D9%84%D9%86%D8%A7%20%D9%84%D9%8A%D8%B9%D9%8A%D8%B4%20%D8%B9%D9%84%D9%8A%D9%87%D8%A7%20%D8%A7%D9%84%D9%86%D8%A7%D8%B3

[11] These people are either unaware of or concealing some realities regarding the legacy of Erudite Salafi Imam Abdul Azeez Bin Baaz

Written by abumuaawiyah on February 29, 2024. Posted in Aqeedah (Creed & Belief), Contemporary Issues, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The anonymous writers at Wikipedia stated: His obituary in The Independent said “His views and fatwas (religious rulings) were controversial, condemned by militants, liberals and progressives alike”. He was also criticised by hard line Salafi jihadists for supporting the decision to permit U.S. troops to be stationed in Saudi Arabia in 1991. [End of quote]

Response:

First, we have already established in this series that there is no benefit in saying that an affair is contentious while offering no solid knowledge-based proof to differentiate truth from untruth based on the Qur’an and Sunnah as understood by the Sahaabah.

Second, the mere usage of the word militant is enough to disprove the Imam’s opponents because there is no militancy in Islam; rather, the Khawaarij are the ones on the path of militancy. Visit the website prepared by Shaikh Abu Iyaad [may Allah protect him]: https://www.kharijites.com/kj/

Third, liberals and so-called progressives in our time are well-known for their misguidance and extreme immorality, so there is no need to go into detail about their affairs. Listen to Shaikh Abu Khadeejah’s clarification.

https://abukhadeejah.com/modernity-western-liberalism-materialism-in-islamic-discourse-abu-khadeejah/

Fourth, cretins on Wikipedia and elsewhere are always keen to repeat that there is a group called Salafi Jihadists, despite the fact that it has already been robustly refuted by Shaikh Abu Khadeejah [may Alla preserve him].

Read here:

https://abukhadeejah.com/a-response-to-western-academics-who-categorise-salafis-into-quietists-politicos-and-jihadists-and-why-this-is-a-false-categorisation/

Finally, the cretins at Wikipedia once again failed to provide any explanation regarding the Shariah position on admitting non-Muslim soldiers in Muslim countries, whether in Saudi Arabia or any other Muslim country; instead, they just stated that this was a point of contention. However, unlike the cretins and pseudo-researchers at Wikipedia, the Salafiyyoon provide detail and educate the Ummah. Read the article by Shaikh Abu Khadeejah [may Allah preserve him]:

https://abukhadeejah.com/ibn-baaz-allowed-the-american-military-into-saudi-arabia/

Indeed, merely being on the opposing side is insufficient because the misguided opponents—the liberals, so-called progressives, and militants—who are all following divergent pathways of Bidah and misguidance, have not offered any unambiguous knowledge-based proof.

To be continued…InShaaAllah.

[(1)]: Sunan At-Tirmidhee 2682

[4] These people are either unaware of or concealing some realities regarding the legacy of Erudite Salafi Imam, Abdul Azeez Bin Baaz

Written by abumuaawiyah on February 23, 2024. Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Fatawa-Rulings, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance)”. [(1)]

The anonymous writers at Wikipedia stated, “Many of ibn Baz’s views and rulings are considered controversial (both inside and outside Saudi Arabia), including those relating to cosmology…” [End of quote]

Response

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] was asked, “Is the earth spherical or flat?” He responded: According to the scholars, the Earth is spherical. Ibn Hazm and a group of other (scholars) have transmitted that the scholars hold a consensus that it is spherical. Meaning: Some of it is joined together with some and rolled up like a ball. However, Allah spread out the top of it for us and placed on it firm mountains, animals, and seas out of mercy for us. This is why Allah says: [وَإِلَى الأَرْضِ كَيْفَ سُطِحَتْ – And at the earth, how it has been spread out (to facilitate habitation and travel)?] [(2)]

It is flat and visible to us (i.e. the top) so that people can live on it and be calm (without worry). The fact that it is spherical does not exclude that its surface is not flat because if a large, great thing is flat, it will have a wide back. [(3)]

May Allah enter the Imam into Jannatul Firdaws! His remark is quite obvious for everyone to see.

Second, read Shaikh Abu Iyaad’s (may Allah preserve him) article on the link for more information about the statements of other Scholars regarding the shape of the earth. “Ibn Taymiyyah on the Shape of the Heaven and Earth and the Concept of Time and Related Issues:

https://salafitalk.net/st/printthread.cfm?Forum=6&Topic=1859

Third, if after reading Shaikh Abu Iyaad’s post in the aforementioned link you believe that the explanation offered by the other scholars is more persuasive or that the Imam’s position is incorrect, then you should know that every upright Mujtahid is rewarded for striving to reach the correct position, as the Prophet (peace and blessings of Allah be upon him) said, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]

Finally, when it comes to other matters related to cosmology that are very clear and leave no room for any other opinion, the Imam [may Allah have mercy on him] was very stern about it, and he has every right to be because those who speculate about it have openly contradicted the divine texts. Read Shaikh Abu Iyaad’s and Shaikh Abu Khadeejah’s [may Allah preserve them] articles.

Disbelief of the One Who Denies Sun’s Motion Around the Earth

https://www.aqidah.com/creed/articles/auazc-disbelief-of-the-one-who-denies-suns-motion-around-the-earth.cfm

The Motion of the Sun Around the Earth and the Clear Islamic Belief from the Quran and Sunnah

https://abukhadeejah.com/the-motion-of-the-sun-around-the-earth-and-the-islamic-belief/

[5] The Clueless Critics of Erudite Salafi Scholar Al-Allaamah Salih Al-Fawzaan

Written by abumuaawiyah on February 20, 2024. Posted in Aqeedah (Creed & Belief), Contemporary Issues, Deviated Groups, Sects and Parties, History of Islam, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Shi'a, Sufis.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Abu Umamah [may Allah be pleased with him] reported that Allah’s Messenger [peace and blessings of Allah be upon him[ said, “Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected Imaan”. [(1)]

The cretins at Wikipedia said, “Human Rights Watch has attributed hate speech by Saleh al-Fawzan towards Shia and rafida when he called these groups “brothers of Satan” and specifically about a faction of Shia followers as “unbelievers” who “lie about God, his prophet, and the consensus of Muslim”. Hala Al-Dosari also claims that al-Fawzan considers Islamic minority sects to be heretics”. [End of quote]

First, Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] is one of the noble Salafi Scholars of our time, and so-called “Human Rights Watch” has no authority in the Sight of Allah to judge the statements of this upright Salafi Scholar, except based on the infallible final divine revelation. Indeed, he resides in a country that permits him to pass judgment of the Shariah against anyone who contradicts the Qur’an and the Sunnah as understood by the Sahaabah. Second, the Shariah legislates both love and hatred for Allah’s Sake, as the Messenger [peace and blessings of Allah be upon him] said, “Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected Imaan”.

Third, Al-Allaamah Saalih Aala Ash-Shaikh [may Allah preserve him] said the following regarding s-called human rights, “The major powers utter this term if they want to impose something new on nations, society, and the people regardless of their countries and cultures. So, after the Second World War, they wanted to establish a new world order by way of which the major powers would be able to control all countries. At times this control is cultural, sometimes through strong opinions and the exercise of freedoms at other times, and power is exercised through interference in the affairs of the countries in which they want to interfere”. [Footnote a]

Fourth, other than what is found in these two links, there is nothing else to add to Al-Allaamah Saalih Al-Fawzaan’s verdict against Raafidah Shiites.

http://www.shia.bs/index.cfm
https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/

Finally, the cretins stated, “Hala Al-Dosari also claims that al-Fawzan considers Islamic minority sects to be heretics”. [End of quote]

It doesn’t matter who holds this view, whether this Hala or others, but rather, the methodology of the pious predecessors is to be applied with dealing with the deviated sects. Hafs Bin Humaid [may Allah have mercy upon him] said: I asked Abdullah Ibn Al-Mubaarak [may Allah have mercy upon him], “How many sects have this Ummah divided into?” He said, “The foundation of the sects are four: the shia, the harooriyyah (i.e. khawaarij), the qadariyyah, and the murji’ah”. The Shia splintered into twenty-two sects, the Harooriyyah into twenty-one sects, the Qadariyyah into sixteen sects, and the Murji’ah into thirteen sects”. [(2)]

The previous Mufti of Saudi Arabia Imaam Abdul Azeez Bin Baaz [may Allah have mercy upon him] was asked: What is the meaning of the Messenger’s [peace and blessings of Allah be upon him] statement about the Ummah in the hadith, “All of them (sects) are in the fire except one” and who is that one? Will the other 72 (deviant) sects abide in the fire for all eternity?

Response: The prophet [peace and blessings of Allah be upon him] said, “The Jews split into 71 sects, meaning all of them were misguided and ruined, except one. The Christians split into 72 sects, meaning all of them were misguided and ruined, except one. And this Ummah will split into 73 sects, all of them in the fire, except one. Ahlus Sunnah Wal Jama’ah (those who firmly cling to the authentic Prophetic Sunnah and are unified upon it) are this single group – the Prophet’s companions and those who exactly follow them in faith, the adherents to sound faith and pure Islamic monotheism. Concerning the other 72 (deviants) sects that have been threatened with (entry into) the fire, among them is one who is a disbeliever [Footnote b], one who is a sinner, and one about whom it has been proved with clear evidence that he is an innovator in religion (Mubtadi). So, among them, the one who dies in a state of unbelief [Footnote c] will be in the fire for eternity, while the one who dies in a state of devotion to religious innovation that is less than major disbelief [Footnote d] or sins is under Allah’s will, while still threatened with the fire. So, based on this, it is known that not all of them are disbelievers, but rather among them is a disbeliever, while the others are sinners and innovators in religion. [(3)]

——————————————————-

Footnote a:

[1] Human Rights – Some Succinct Observations By Shaikh Saalih Aala Ash-Shaikh

[2] Human Rights – Some Succinct Observations By Shaikh Saalih Aala Ash-Shaikh

[3] Human Rights – Some Succinct Observations By Shaikh Saalih Aala Ash-Shaikh

[4] Human Rights – Some Succinct Observations By Shaikh Saalih Aala Ash-Shaikh

[5] Human Rights – Some Succinct Observations By Shaikh Saalih Aala Ash-Shaikh

[6] Human Rights – Some Succinct Observations By Shaikh Saalih Aala Ash-Shaikh

Footnotes b and c: NB: Takfeer – declaring that a Muslim left the fold of Islam is a judgement that can only be given by the upright scholars and none else.

https://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

Footnote d: All religious innovations are evil, but there are those tat will exit a person from the fold of Islam (Bida’atul Mukaffirah) and those that do not exit a person from the fold of Islam (Bida’atul Mufassiqah).

Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so he replied that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allah; offering slaughtered sacrifice (i.e. animals) to other than Allah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief). But we do not make Takfeer of the people who commit this type of Bidah until we establish the proof against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes of these Bidah. Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’an is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him. As for Bidah Al-Mufassiqah, it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)… [A paraphrased excerpt. http://www.rabee.net/ar/questions.php?cat=26&id=484 ]

May Allah guide these enemies of Al-Allaamah Saalih Al-Fawzaan or protect us from their Falsehoods. Please refer to this document if the cretins try to change the text on Wikpedia that this series is based on.

Wiki_Shaikh_Saalih_Al_Fawzaan_Final

[(1)]: Saheeh Sunan Abee Dawud. Number 4681

[(2)]: Al-Ibaanah of Ibn Battah 1/379-380

[(3)]:https://binbaz.org.sa/fatwas/17308/%D8%A7%D9%84%D9%85%D8%B1%D8%A7%D8%AF-%D8%A8%D9%82%D9%88%D9%84%D9%87-%EF%B7%BA-%D9%83%D9%84%D9%87%D9%85-%D9%81%D9%8A-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D8%A7%D9%84%D8%A7-%D9%88%D8%A7%D8%AD%D8%AF%D8%A9