A new year ahead with new challenges

As-Salaamu `Alaikum wa Rahmatullah,

Greetings to the readers:

We are now 12 days into the year 1443 and I cannot tell you how grateful I am for the readers of this blog. What started out as something very simple and a place where I would post things when I had time or resources has now become a faithful pursuit.

Thank you to all 160 followers of the blog. I check my stats daily and am genuinely stunned to have readers and subscribers from American Samoa, Norway, South Africa, India, Pakistan, Italy, Belgium, the United States as well as other places.

This blog is a huge accomplishment for me as it keeps me grounded and also gives me the opportunity to keep improving my English whenever possible. The battle between split infinitives and myself does continue. I don’t know who will win this mighty war, but I am tenacious.

Split infinitives: An ugly war of attrition I vow to win!

This aside, I wanted to say how exhilarating I feel for the next year of posts. In this next year, we are looking to include posts on vaccines/medicine/immunisations, hijrah, relocating to learn knowledge, using guns for hunting and the validity of it being considered sound dhabihah, salah in graveyards, the implementation of the Revealed Law in the Earth, what is money, what is a transaction and so much more.

I am so excited about the projects lined up for you and hope that you too will be just as thrilled to read them. Many noticed that I have a great many quotes from fuqaha’, maraji` and other types of scholars that is often in Arabic and English.

This is being done with purposeful intent as my subscribers, through genuine support and inquisitiveness, have requested to hear more from the Authorities of Islam and I have been more than happy to oblige.

As for those wondering about my penning articles in the future, the answer is yes. This indeed will continue, if Allah so wills. This will be balanced according to my schedule as I now knuckle down for another challenge of memorisation.

And with this challenge, I have had to scale down a great many things; but I still love interacting with subscribers and curious readers that just stumble across the blog for the first time. And I also appreciate the e-mails that I receive.

Whether they are vehemently opposed to something I’ve written, translated or flippantly slid into a footnote (and how often does that happen), I do value all the comments. These comments – negative or not – remind me of the immense responsibility of maintaining this blog and all the benefit that’s come from it.

The agony of the theme-war

Other bloggers contacting me and offering me insight have given me the desire to seek to improve my bloggings skills and the presentation of the blog. I keep looking for the perfect theme to give that will hold all the information and just be so user friendly but as usual, find myself frustrated at some portion missing, a blogroll requiring reinsertion or headers acting weird with the widgets looking funky.

But it’s been a learning curve as steep as a mountain that I’ve enjoyed scaling. The year 1442 was full of strange things. I would like to mention some of these momentous things so that we can relive them together.

Martial Law

Well, I was under martial law for the 2nd time in my life, troops marching and everything, with curfews and letters from the seat of government telling me to stay home. Then we had Ramadan and `Eid complications that we had to get past and Allah brought us victory.

Histrionics vs history

This year also revealed two extremes of the spectrum regarding the influenza outbreak. On one end of the spectrum, you had some denying that there was an influenza outbreak and that it was a scheme to depopulate the world as per George Soros and/or the Jews, the Bilderbergs, the bankers and others (why not just say Skynet) in addition to also claiming that 5G was here to kill you as well as the vaccine.

And here it is…

And don’t forget, the PCR test kits also have a poison on the swabs that is designed to create disease and infect people along with the nanotechnology in the vaccine that will come to life, change DNA and is also linked up to some superstructure (in low Earth orbit above us) Elon Musk is trying to procure.

(yes, this thinking is out there)

Who is she protecting herself from?

On the other end, you had those proclaiming this a plague, the like of which had never been seen before. People shut away relatives, cut ties, wore visors with face masks when alone driving in their cars and were in a sheer state of terror. Bodies were burned on pyres, relatives died broken and alone for the sake of social distancing, places of worship established tracing technology for watching where congregants go and Ramadan and `Eid were cancelled. Don’t forget Hajj.

Spiritual Voyeurism and Taqi ud-Din Ibn Taymiyyah

This year also saw the continued morbid fascination by some grotesquely curious Slaves of Allah with Imam Taqi ud-Din Ibn Taymiyyah (661-728) regarding books they’ve never read, texts they’ve never witnessed, council meetings they’ve never seen and arguments that haven’t brought them any knowledge or memorisation.

It was sick how some had exploited this argument (long ago discussed and settled) in order to hinder other Slaves of Allah from doing more constructive things with their time, like reading memorising and perfecting worship.

The Hanbali Madhhab

This brought together a really admirable selection of sit downs between myself and Br. Iskandar Ghani regarding the Basran School, its textual development, methodology, spread and continuance up until today.

An example of a timely presentation

The heavy-duty house refurbishment happening at my end that sometimes disturbed the background aside, I thought it was a wonderful presentation in English to Slaves of Allah and I wasn’t given any softball questions either.

The Creed of the Hanbalis

This presentation, brought about by the same brother above, was another opportunity to answer questions and in a detailed fashion layout the theology of the First Three Generations that would culminate in the Imam of Muslim Orthodoxy, Ahmad ibn Hanbal (164-241).

The questions were many but needed for the time and circumstances as some takfir minded and aberrant members of Muslim Orthodoxy began to perpetrate a grievous fraud and this series of q&a sit downs acted as a disinfectant.

And Another One

Allah blessed me to begin Imam Al-Khatib Al-Baghdadi’s (d.463) masterpiece Kitab Al-Faqih wal-Mutafaqqih with Br. Mahdi Lock, which due to distance and schedules proved its own challenge; but although that has been a hassle, Allah blessed us to get through the introduction and also start the opening remarks.

كتاب الفقيه والمتفقه

Now we just have to settle down into a schedule of completing the said work. If Allah so wills, this will be the year of effort! Amin.  

I believe that there is a great deal of work to be done but that if I and those with me keep the same intention, it will be immensely fulfilling as well as rewarding.

What I listed above were not all the events of 1442 but just some of those that defined the year and coloured all other aspects. I hope that this 1443 will be enjoyed by the readers, subscribers and writer and may Allah richly bless all the aforementioned.

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali


Imams Wahbah Az-Zuhayli (d.1436) and Muhammad Sa`id Ramadan Al-Bouti (d.1434)

The following was observed about a marja`:

وانظر كلام فضيلة الشيخ الدكتور محمد سعيد البوطي :

Look at the speech of the noble Shaikh, Dr. Muhammad Sa`id Al-Bouti:

] الأحباش: الذين لهم إمام في بيروت عبد الله الهرري، يقولون في مسجدهم إن الصلاة وراء الوهابي حرام، وأن الإمام إبن تيمية كافر.

The Ahbash are those who have an imam here in Beirut by the name of `Abdullah Al-Harari. They say in their masjid that salah behind the Wahhabi is haram[1] and that the Imam [Taqi ud-Din] Ibn Taymiyyah is an unbeliever.[2]

الإقتداء بالوهابي ليس محرماً وصلاة المقتدي صحيحة.

In reality, following the Wahhabi in salah[3] is not impermissible and the salah of those following is indeed valid. [4]

ولا يجوز تكفير مسلم لا نعلم يقيناً أنه عندما مات، مات على الكفر، وليس في الناس من يعلم أن ابن تيمية عندما مات ارتد عن الإسلام ومات كافراً.

And it is not permissible to make takfir upon a Muslim when we do not know for certain that at the time of death he was upon major kufr. And there is not among the people anyone who knows that [Taqi ud-Din] Ibn Taymiyyah at the time of his death had apostated from Islam and had died as an unbeliever.

والجماعة التي تسألني عنها يكفرون كثيراً من المسلمين، إنهم يكفرون متولي الشعراوي، والقرضاوي، ويكفرونني أنا أيضاً، ولعلهم المسلمون الوحيدون المدللون على الله، فيما يعتقدون. [

The jama`ah which you ask me about have made takfir upon many of the Muslims, such as making takfir upon Metuwali Ash-Sha`rawi (d.1419), Al-Qaradawi and they have even made takfir upon me as well. It may be that they are the only Muslims who believe in Allah according to their estimation.[5]


من هنا في منتصف الصفحة


The same marja` was asked on another occasion:

العقيدة >> الأحباش >> تكفير الأحباش للعلماء

سمعت أن الأحباش قد كفرَّوك فهل رددت عليهم؟ (فهم يعلنون أنهم أشاعرة العقيدة وشافعيو الفقه ورفاعيو الطريقة) وكيف يردُّ عليهم أهل السنة فإنهم يثيرون الفتنة هنا وهم يرفعون شعار التكفير على المسلمين؟

Question: I have heard that the Ahbash have make takfir upon you? Have you responded to them? Also, they have announced that they are Ash`aris in creed, Shafi`iis in fiqh and Rafi`ii in tarifah.[6] How are Muslim Orthodoxy to answer them as they are sowing tribulation here and they have raised the banners and standards of takfir against the Muslims?

إنهم لم يكفروني أنا وحدي، بل كفروا – فيما أعلم – من هم خير مني، مثل المتولي الشعراوي، وابن تيمية، والشيخ القرضاوي وكثيرين. وأنا أسأل الله تعالى أن يقيني الفتن كلها ما ظهر منها وما بطن، ولاسيما فتنة الكفر، وأن يختم حياتي بأحب الأعمال إليه حتى ألقاه وهو عني راضٍ.

Answer: Indeed they have not just made takfir on myself alone. On the contrary, to my knowledge, they have also made takfir on people better than me, such as Al-Metuwali Ash-Sha`rawi (d.1419), [Taqi ud-Din] Ibn Taymiyyah (d.728), the shaykh, Al-Qaradawi[7] and many others. I ask Allah, Exalted be He, that He save me from all tribulations, outward and inward, especially that of takfir. And I ask that He make me end my life with the deeds most pleasing to Him so that I might meet Him and He is pleased with me.


فقد سئل الشيخ الدكتور وهبة الزحيلي عن الأحباش فقال:

The Shaikh, Dr. Wahbah Az-Zuhaili, may Allah have mercy upon him, was asked about the Ahbash group to which he said:

))) أنا سئلت عن هذه الفرقة: هؤلاء الضالون المضلون يجب الابتعاد عنهم والتحذير منهم وجماعة فتنة وهم يفتون الناس بأهوائهم ويحلون الحرام ويحرمون الحلال وهم أيضا مشبوهون في صلتهم بدولة أجنبية. وبالتالي ينبغي الحذر منهم حذرا شديدا. أنا أطلب منهم أن يكونوا حذرين(((.

I have been asked about this sect and these people are astray and lead others astray. It is necessary to stay far away from them and warn from them. They are a jama`ah of fitnah, they put people to trial with their base desires, making the halal to be haram and the opposite. They are also doubtful and suspicious as per their connection to foreign governments. And so the following is that it is necessary to take heed of them and beware of them to the utmost degree. I have sought from them that they should take heed and be warned.


وهذا الرابط:


[1] This ruling is to do with saying the salah behind each and any and ALL salafis is impermissible and this is not the case. There are general rulings and then there are generalised rulings. Understand this carefully. Please refer to the Divine Lightning for further details in detail on these and more matters.

[2] There is no Consensus or even majority ruling on this, which makes it so hideous to hold Muslims to it.

[3] This ruling is to do with matters like the Jumu`ah, `Eid or other jama`ah salahs where someone would be excused due to extenuating circumstances. Please refer to the Divine Lightning for further details in detail on these and more matters.   

[4] This ruling also negates the grotesque attitude of people believing that one must investigate and spy on whoever is imam of the salah without following the actual principle that we assume someone’s uprightness unless definite proof is established otherwise. Please refer to the Divine Lightning for further details in detail on these and more matters.

[5] Notice that he did not take the vengeful attitude that some other Muslims, even aberrant Orthodox Muslims take in which they think, “Well, he said I’m not from Ahl us-Sunnah, so I’ll refute him” or “He said I’m kafir, so then I’ll say he’s kafir”. So then the situation becomes less about any real principles but instead vengeance, personal vendetta that most of the public are left confused about because they don’t understand the nuances of what has happened behind the scenes, in private and then bled into the public sphere.

[6] And with a new season, another wave of people besides the AICP have also taken up their mantle and begun propagating the same divisive and destructive behaviour.

[7] This was said at the time that this individual, a Hanafi drop out with Salafi leanings, was making overtures to Muslim Orthodoxy that he had changed, that his old views were outdated and that he was no longer advocating his despicable and grossly inaccurate understanding of the Revealed Law or other sciences within it. But it would later be shown that this individual was still a schismatic and also a voice for murder for hire against the Imam himself although he claims that his statement that someone should do it was not a command. This style of Gambino Crime Family religion and other transgressions just indicates that only Allah truly knows the hearts.


There are many fakes, phonies, charlatans, fake bai`ah’s, counterfeit tariqah and fake lineage claims but there is only one Shaikh `Abdul Qadir Al-Jilani (d.561), may Allah be pleased with him, and only one group of people who possess his history.

||فائدة تاريخية||

Historically Beneficial Point

حدثني شيخنا عبد الباسط الحنبلي الرفاعي وهو إمام ومفت في الرحيبة: أن ريف دمشق سكنها اثنان من أولاد الشيخ عبد القادر الجيلاني الحنبلي: فالرحيبة سكنها صالح وفيها قبره إلى اليوم، والضمير سكنها عبدالله وفيها قبره .

It was mentioned to us by our Shaikh, `Abdul Basit Al-Hanbali Ar-Rifa`ii – the Imam and Mufti of Ar-Ruhaibah – that Rif Dimashq had two of the sons of the Shaikh, `Abdul Qadir Al-Jilani Al-Hanbali (d.561) take up residence there. In Ar-Ruhaibah, his son Salih took up residence and his grave remains there to this day. Then in Ad-Dumair, his son `Abdullah took up residence and his grave remains there up until this day.

ثم هاجر من الرحيبة شيخ حنبلي اسمه إسماعيل الخطيب إلى دوما ونشر المذهب فيها

Then you have the Hanbali shaikh, Isma`il Al-Khatib, emigrate from Ar-Ruhaibah to Duma and spread the Madhhab from there.

د. مصطفى عليان

As written by the Shaikh, Mustafa Hamdu `Ulayyan


The Shaikh, `Abdul Karim Sufan Al-Hanbali

قال ابن كثير في البداية والنهاية (14/50) في أحداث سنة سبع وسبعمائة ، عن أهل كيلان :

Imam `Imad ud-Din Isma`il ibn Kathir (d.774), may Allah have mercy upon him, said the following in Al-Bidayah wan-Nihayah, vol.14, p.50 under the chapter of major incidents of 707 regarding the people of Kailan:

» وبلادهم من أحصن البلاد وأطيبها لا تُستطاع ، وهم أهلُ سنةٍ ، وأكثرُهم حنابلة ، لا يَستطيعُ مبتدعٌ أن يَسكن بين أظهرهم «

“Their land is one of the most secure of all the lands and wholesomeness that cannot be explained. They are indeed of Muslim Orthodoxy with most of them being Hanbalis. No innovator is able to live in their midst”.


Men praying at work in Indonesia

الجمع بين الصلاتين للشُّغل عند الحنابلة خلافا للأكثر:

Combining together 2 salah on account of work according to the Hanbalis and in difference with the Majority of scholars

ظاهر كلام ابن النجار في شرحه على المنتهى: أنه يباح الجمع إن كان ترك الجمع [يعوقه] عن معيشةٍ يحتاجها.

The dominant speech of [the Imam] Ibn An-Najjar (d.972), may Allah have mercy upon him, in his commentary on Al-Muntaha is that: “It is permitted to combine two salahs[1] if leaving combining would mean hardship and difficulty from a means of livelihood that he needs to carry out”.

وظاهر كلام البهوتي في شرحه: أنه لا يباح الجمع إلا إن خاف بتركه [ضررا] في معيشة يحتاجها.

And then we have the dominant speech of Imam Al-Buhuti (d.1051), may Allah have mercy upon him, in his Commentary on Al-Muntaha in which he said: “It is not permitted to combine two salahs except in the case that he fears by leaving it would be some harm in his livelihood that he needs to carry out”.

أقول: سددوا وقاربوا بينهما

So I say to use this ruling responsibly and leniency as and when is required and with prudence.

As written by the Shaikh, Mustafa Hamdu `Ulayyan

[1] This would be combining either Zuhr and `Asr or Maghrib and `Isha’ and there is no other way stipulated.


جواباً عن سؤال أحد الفضلاء:

Giving an answer to a question from one of the noble brothers

حكم خروج المرأة في العِدّة لحاجتها وكسبها …:

The ruling on the woman exiting the home during her waiting period on account of her genuine need and her earning wealth

   قال الموفق ابن قدامة في المغني 8 / 163:

Firstly, Imam Muwaffaq ud-Din Ibn Qudamah (d.620), may Allah have mercy upon him, uttered in Al-Mughni, vol.8, p.163:

“فصل: وللمعتدة الخروج في حوائجها نهارا، سواء كانت مطلقة أو متوفى عنها. لما روى «جابر قال طلقت خالتي ثلاثا، فخرجت تجذ نخلها، فلقيها رجل، فنهاها، فذكرت ذلك للنبي – صلى الله عليه وسلم – فقال اخرجي، فجذي نخلك، لعلك أن تصدقي منه، أو تفعلي خيرا» . رواه النسائي، وأبو داود.

Thus for the woman in her waiting period to exit for her genuine needs in the daytime – whether this waiting period is on account of her being under talaq or widowhood – is permitted based upon what was narrated from Jabir, who remarked: “My maternal aunt was under her third talaq and went out one day to tend her date palms. A man met her on the way and he obliged her against being out while in her waiting period.[1] She then went and mentioned this to the Prophet, peace and blessings of Allah be upon him, who replied, ‘Go ahead and go out and tend your date palms. It could be that you give sadaqah from it or that you do some good on account of it’.” And this is collected by Imams An-Nasa’ii and Abu Dawud.

وروى مجاهد، قال: «استشهد رجال يوم أحد فجاءت نساؤهم رسول الله – صلى الله عليه وسلم – وقلن، يا رسول الله – صلى الله عليه وسلم – نستوحش بالليل، أفنبيت عند إحدانا، فإذا أصبحنا بادرنا إلى بيوتنا؟ فقال رسول الله – صلى الله عليه وسلم -: تحدثن عند إحداكن، حتى إذا أردتن النوم، فلتؤب كل واحدة إلى بيتها»

It is narrated from Mujahid: “Some men were martyred on the day of Uhud and their women came to the Messenger of Allah, peace and blessings of Allah be upon him, and said, ‘Messenger of Allah – peace and blessings of Allah be upon him – on account of being frightened,[2] we spend the night over at the home of one our widowed kinfolk.[3] When it is the morning, we then head to our own homes. Is this fine’? The Messenger of Allah, peace and blessings of Allah be upon him, said, ‘Spend time in the presence of one of the widowed womenfolk until when you so desire to sleep. When that happens, let each one of you head to her own home’.

2- يحرم المبيت في غير بيت زوجها والخروج ليلاً إلا لضرورة كانهدام البيت جاء في كشاف القناع 5/ 431:

Secondly, it is impermissible to spend the night in other than her husband’s house[4] and then leave out in the night unless for dire necessity such as the destruction of the house. And this is during her waiting period. Imam Mansur Al-Buhuti (d.1051), may Allah have mercy upon him, declared in Kash-shaf ul-Qina`, vol.5, p.431:

“(وَلَا تَخْرُجُ) الْمُعْتَدَّةُ مِنْ سَكَنٍ وَجَبَتْ فِيهِ (لَيْلًا وَلَوْ لِحَاجَةٍ) لِمَا رَوَى مُجَاهِدٌ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ «تَحَدَّثْنَ عِنْدَ إحْدَاكُنَّ حَتَّى إذَا أَرَدْتُنَّ النَّوْمَ فَلْتَأْتِ كُلُّ وَاحِدَةٍ إلَى بَيْتِهَا» وَلِأَنَّ اللَّيْلَ مَظِنَّةُ الْفَسَادِ (بَلْ) تَخْرُجُ لَيْلًا (لِضَرُورَةٍ) كَانْهِدَامِ الْمَنْزِلِ”.

And the woman in her waiting period should not leave from any dwelling she is obliged to spend the night in, even for a need as per what was narrated from Mujahid that the Prophet, peace and blessings of Allah be upon him, said, Spend time in the presence of one of the widowed womenfolk until when you so desire to sleep. When that happens, let each one of you head to her own home”. And this is on account of the fact that in the night, this can be a time where corruption may be brought about by the people.[5] With that being said, if there should be some dire necessity, such as destruction of the house, then she would be permitted to leave in the night.

 3-يجوز خروجها في النهار لحاجتها كشراء وبيع –ولو مع وجود من يقضيها لها- لا لحاجة غيرها  قال في المبدع شرح المقنع 7/ 105:

Thirdly, it is permitted for a woman in her waiting period to leave from her home in the daytime for some need – like buying and selling – and this is even if there is someone who can do these things for her. The following ruling was elucidated by Imam Burhan ud-Din Ibn Muflih (d.884), may Allah have mercy upon him, in Al-Mubdi` Sharh ul-Muqni`, vol.7, p.105:

“(وَلَهَا الْخُرُوجُ نَهَارًا لِحَوَائِجِهَا) لِأَنَّهُ مَوْضِعُ حَاجَةٍ، قَالَ الْحُلْوَانِيُّ: مَعَ وُجُودِ مَنْ يَقْضِيهَا، وَقِيلَ: مُطْلَقًا. نَصَّ عَلَيْهِ، نَقَلَ حَنْبَلٌ: تَذْهَبُ بِالنَّهَارِ، وَنَقَلَ أَبُو دَاوُدَ: لَا تَخْرُجُ، قُلْتُ: بِالنَّهَارِ؛ قَالَ: بَلَى، لَكِنْ لَا تَبِيتُ، قُلْتُ: بَعْضُ اللَّيْلِ، قَالَ: تَكُونُ أَكْثَرَهُ بِبَيْتِهَا”

The woman in her monthly cycle may leave from her home in the daytime for some needs as the day is a time where a need is fulfilled. Al-Hulwani stated, “Even with the presence of someone who could do so for her”. It is said that this ruling is absolute. This has been explicitly stated by Imam Ahmad through the narrative of Hanbal ibn Ishaq: “She goes out in the daytime”. Imam Abu Dawud has also transmitted, “Imam Ahmad said, ‘She is not to go out’. I said, ‘In the daytime at all?’ The Imam said, ‘No, it’s fine for her to go out in the daytime. She should just not spend the night anywhere’. I said, ‘What about her being somewhere for a portion of the night, like with company?’ He said, ‘Yes, but most of the night should be spent in her home’.”

وجاء في الإنصاف 9/ 308:

Imam `Ala’ ud-Din Al-Mardawi (d.885), may Allah have mercy upon him, added in Al-Insaf, vol.9, p.308:

وَظَاهِرُ قَوْلِهِ أَيْضًا ” لِحَوَائِجِهَا ” أَنَّهَا لَا تَخْرُجُ لِغَيْرِ حَوَائِجِهَا. وَهُوَ صَحِيحٌ وَهُوَ الْمَذْهَبُ”.

“The dominant ruling is that the woman in her waiting period goes out for her needs but does not go out except for that”.

4- والمذهب ولو مع وجود من يقضيها لها: وفي الإقناع للحجاوي 4/ 118 :

Fourthly, the ruling of the Madhhab is that the woman in her waiting period may go out in the daytime even if there is present someone who can do it for her. This has been stated by Imam Musa ibn Ahmad Al-Hajjawi (d.968), may Allah have mercy upon him, who in Al-Iqna`, vol.4, p.118, remarked:

” ولها الخروج نهارا لحوائجها فقط ولو وجدت من يقضيها لها”.

 “The woman in her waiting period may go out in the daytime only. And this is even if she found someone to carry out the needs for her”.

وفي الشرح للبهوتي 5/ 431:” (وَلَهَا) أَيْ الْمُعْتَدَّةِ (الْخُرُوجُ نَهَارًا لِحَوَائِجِهَا) مِنْ بَيْعٍ وَشِرَاءٍ وَنَحْوِهِمَا (فَقَطْ) فَلَا تَخْرُجُ لِغَيْرِ حَاجَةٍ وَتَخْرُجُ لِحَاجَتِهَا (وَلَوْ وَجَدَتْ مَنْ يَقْضِيهَا لَهَا) لَا لِحَوَائِجِ غَيْرِهَا (وَلَيْسَ لَهَا الْمَبِيتُ فِي غَيْرِ بَيْتِهَا) لِخَبَرِ مُجَاهِدٍ..”

We then also have the statement of Imam Mansur Al-Buhuti (d.1051), may Allah have mercy upon him, in commenting on the text in Kash-shaf ul-Qina`, vol.5, p.431: “The woman in her waiting period may go out in the daytime to handle her needs – whether this be selling or buying – but it must only be the daytime. She is not to go out for anything besides her needs. And she may go out for her needs even if she found someone that could do it for her. And she may not go out to handle someone else’s needs. And it is not for her to spend the night in a house besides the one that she is spending her waiting period in, based upon the narrative given by Mujahid”.

5- لا يجوز الخروج للزيارة والعيادة: جاء في الروض الندي للبعلي 1/428 :” (ولها الخروج لحاجتها نهارا) لا لحاجة غيرها ولا لعيادة وزيارة ونحوهما”.

Fifthly, it is not permitted for the woman in her waiting period to go out for visiting graves, shrines or visiting other people or the sick. This was mentioned by Imam Al-Ba`li in Ar-Rawd un-Nadi, vol.1, p.428: “The woman in her waiting period may leave from her house in the daytime to handle a need but not the need of someone else. Neither may she leave for visiting the ill nor shrines, graves and the like”.

6- الخروج لكسبها: “قال ابن نصر الله :” لو كانت لا قوت لها إلا من كسبها بضاعةً تعملها خارج بيتها فهل لها ذلك ؟ لم يصرحوا به وهذا المفهوم يشعر بجواز ذلك، قاله في حاشية المغني”. انظر: حاشية ابن عوض على الدليل 2 / 264

Sixthly, the topic of the woman in her waiting period leaving the home on account of her earning. Imam Ibn Nasrullah stated, “If she had no means of sustenance for herself except by her earning some wage or wealth by working outside of the home, then may she do such a thing? This is not explicitly mentioned in the texts but can be understand in a manner that permits that. And this was mentioned in Hashiyat ul-Mugni”. Please see Ibn `Awad’s Hashiyah on Ad-Dalil,vol.2, p.264

As mentioned by the Shaikh, Mustafa Hamdu `Ulayyan.

[1] This was in the first age when the Prophet Muhammad, peace and blessings of Allah be upon him, was in the earth and the Revelation was in their midst. People were around at this time and were quick to stop anything that might interfere with the Revelation. Also keep in mind that the level of knowledge was in this era. Please be mindful so as to not try this today where knowledge is not as widespread. This affair is left to those who are in charge of the affairs of the Ummah, temporal and spiritual.

[2] This might be because they were lonely, frightened about the enemy troops coming back, they had not children or they had children but no other folk with them at the time.

[3] So that they might commune and comfort one another.

[4] It could be the case that other relatives take advantage of her while mourning and vulnerable. This could take the form of sexual, financial or emotional manipulation. And in this time where people ignore these rulings from Allah, we see these affairs in blinding and obvious relief.

[5] As in the night, people use the cloak of darkness for rape, fornication, adultery or attempting to seduce women that are vulnerable.


الجهة في العقيدة الحنبلية  :

Direction as mentioned in the Creed of the Hanbali Scholars

قال ابن الزاغوني في الإيضاح:”وامتنع [كثير من أصحابنا] أن يطلقوا القول أنه في جهة لأن لفظة [في] تقتضي الظرفية والبارئ تعالى منزه عما يوجب له الظرفية، وقد أجاز قوم من أصحابنا أن يقولوا إن البارئ في جهة .. إلا أنهم أثبتوا ذلك [لفظا] فأما معنى بمعنى أنها جهة محيطة توجب إحاطة الظرف بالمظروف فامتنعوا عن ذلك”.

Imam Az-Zaghuni (d.527), may Allah have mercy upon him, said in his text, The Clarification, “A large body of our companions have forbidden the use of the expression ‘direction’ with respect to Allah as the wording ‘in’ or ‘direction’ necessitates direction and place while the Fashioner, Exalted be He, is not in need of what would necessitate for Him a direction. Another body of our companions allowed that one speak of the Fashioner, Exalted be He, as being in a direction except that they only established the wording of the texts that indicate that. In terms of the meaning, then no. As for the meaning that He is in a direction that encompasses Him by time or place, then they also forbade from that understanding”.[1]

هذا مع اتفاقهم على تنزيه الله تعالى عن الجسمية والمماسة والحلول والتأليف والتركيب والانتقال والزوال.

And this is with their agreement on Allah, Exalted be He, not being in need of bodily constraint, touching, incarnation, partition, division, movement or time and space passing over Him. [2]

وهذا مما يجعل الخلاف لفظيا قال الشريف الجرجاني في شرح المواقف : “والمنازعة مع هذا القائل راجعة إلى اللفظ دون المعنى” أما الخلاف مع من لا ينفي الجسمية والمكان والمماسة فليس لفظيا

So this the difference of opinion in wording that was referenced by Ash-Sharif Al-Jurjani who said in Sharh ul-Mawaqif, ‘The dispute in this discussion returns to wording and not the meaning’. As far as the difference of opinion in some saying that these expression don’t negate bodily direction, space, place and touching, to say this is not a dispute in wording[3] but a real difference of opinion. [4]

As discussed by Shaikh Mustafa Hamdu `Ulayyan

[1] Al-Idah fi Usul id-Din, pp.306-308

[2] Al-Idah fi Usul id-Din, pp.306-308

[3] This is on account of the fact that when one affirms this position, this is tantamount to likening Allah to His Creation while the dispute on the use of certain wording is blameworthy. What this all comes down to is 1) wording has to be clarified to know what the intent is and what meaning is being poured into certain words and 2) if the meaning poured into those words is unacceptable, it is rejected; if it is sound, then it is accepted.

[4] Al-Idah fi Usul id-Din, pp.306-308


The First Three Generations were of but one accord regarding the Names and Attributes of our Lord, Holy is His Name.

قال برهان الدين ابن مفلح: “قَالَ بعض الْمَشَايِخ أَخْبَار الصِّفَات صناديق مقفلة مفاتيحها بيد الرَّحْمَن”.

Imam Burhan ud-Din Ibn Muflih Al-Maqdisi (d.884), may Allah have mercy upon him, said, “One of the shaikhs mentioned to us that the Narratives about the Attributes of Allah are in locked boxes in which the keys are only held by the Hand of the Most Merciful”.

As written by Shaikh Mustafa Hamdu `Ulayyan