Category Archives: Current Deceptions

THE ROLE OF THE MUSLIM LADY

We need ladies on more than one battle front; their courage, discipline and understanding are crucial in dealing with wayward people in their gender.

[طالبات العلم والداعيات وواجبهن في هذا الوقت]

Female students of knowledge, missionaries and their crucial responsibility in this time

قد يعتري بناتنا واخواتنا الغفلة عن مهمة أضحت ملحة في زماننا .وهي التموضع لشبه النسويات وداعيات هدم الشريعة باسم التحرر والمساواة ، للدفاع عن ثوابت قطعية .فما أحوجنا اليوم بوقوف بناتنا واخواتنا  لاسيما وأنهن أدرى ببنات جنسهن.

Our daughters and sisters have become heedless about their important role in this time facing us. Their role is to act as a bulwark against feminism, transvestitism and the female callers for the destruction of the Revealed Law in the name of liberation and equality.[1] And there is no such time in which we are more in need of our daughters and sisters, especially as they are the most knowledgeable of matters with respect to their gender.[2]

وهذا نداء لكل مسلمة تبادر هي واخواتها بالوقوف بوجه هذه الموجة .ولعمري إن كل كلمة تنطق بها المسلمة لهي أشد على هذه الحركات المشبوهة.

 وأن تدع ما اختلفت فيه الفرق والطوائف فإن الله قد كفاكم بالمتخصصين مؤنة الرد والصبيان.

This is a call to every Muslim woman to prepare, both her and her sisters, to face this challenge head on with a defense. I tell you without a doubt that every word spoken by this diligent Muslim woman will be sterner against these homosexual and feminising movement than any other. And it is high time that these Muslim women get involved and not leave off the battle with these disparate sects and groups. Indeed Allah has sufficed you with a specialisation in this field as you are the safeguards of family and child rearing and you have a special role to play.

كتبه فارس الخزرجي .

As written by the Shaikh, Faaris ibn Faalih Al-Khazraji


[1] And it is crucial for them to gain knowledge of the Revealed Law through living teachers and to learn the compulsory knowledge so that they are a benefit and not a harm. They should do away with the hair, make up and headscarf tutorials and get started with the real knowledge.  

[2] Men can discuss matters that are particular to females but it will not resonate the same as when the ladies address their peers using their language and peculiar things to the gender. There are conversations that happen between the two genders that are not mutually shared with the opposite sex; knowing this, women have a unique rank to be involved in these dialogues and discussions.

SUFI BROTHERHOODS, TARIQAHS, LODGES AND TASAWWUF PT.3

fake Sufis rendering obeisance to the leader of a false religion viewed as a god. So who is the god of today’s Sufis? And where did they get this methodology from?

[منهج الحنابلة في التزكية والسلوك]

Methodology of the Hanbalis on the topic of tazkiyyah and suluk

وردت أسئلة كثيرة من طلبة العلم يسألون عن منهج الحنابلة في التزكية والسلوك فهذا جوابنا عن السؤال :

Many questions have been brought forward from students of knowledge inquiring about the methodology of the Hanbalis on the topic of tazkiyyah and suluk. The answer we tender on the topic is as follows:

الحمد لله نقول وبالله التوفيق .

Praise be to Allah and in Allah is the Success, we say the following:

مذهب الحنابلة هو مذهب متكامل شامل ، فكما في أصول الدين والفروع وأصول الفقه سلك مسلك إمامه والذي سلك مسلك من سبقه في ذلك ، فإنه له منهج في السلوك وتزكية النفوس.

The madhhab of the Hanbalis is completion of one’s manner and etiquette in a complete capacity. And the same thing goes for Usul ud-Din,[1] Furu` ud-Din[2]and Usul ul-Fiqh.[3] One upon this way travels the way of his Imam and that which was travelled by those who preceded the student in that regard.

فقد كان إمامنا وهو إمام في الزهد والسلوك والتنسك وبينه وبين أئمة السلوك في زمانه ، يثني أحدهما على الآخر ويؤيد كلامه

So our Imam was indeed an Imam in zuhd and suluk with the fact that he was among the Imams of suluk in his time and he was praised and they praised on another and his speech was strengthened and validated.

ثم سار علماء المذهب بعد ذلك على طريقته ثم طريقة الجنيد ، ثم جاء الهروي رحمه الله فصنف في ذلك كتابه المعروف ( منازل السائرين ) وقد شرحه شمس الدين بكتابه ( مدارج السالكين ).

Then after came the scholars of the madhhab upon his way, then you had the way explained as per the way of Al-Junaid Al-Baghdadi,[4]  may Allah have mercy upon him, after which time came Abu Isma`il Al-Harawi[5] may Allah have mercy upon him. Al-Harawi travelled that same methodology in his well-known book The Guide to the Elevated Stages for those seeking their Lord [6] which was commented upon[7] by the scholar, Shams ud-Din Ibn ul-Qayyim[8] in his work entitled, The Raised Ranks of the Seekers of their Lord.[9]

حتى جاء سيدنا الشيخ الجيلاني رضي الله عنه ثم صنف في هذا الباب مصنفات ، ثم اقتفى علماء المذهب أثره في ذلك فكانوا على طريقته من شيخ المذهب الموفق إلى آل المقادسة ثم آل تيمية ومنهم تقي إلى يومنا هذا فحافظ المذهب على منهجه في السلوك والمصنفات التي يمكن لطالب العلم أن ينتفع منها هي :

And then there came our master, the Shaikh, `Abdul Qadir Al-Jilani,[10]  may Allah be pleased with him, and in this subject he penned a number of works.[11] The scholars of the madhhab subsequently followed his footsteps in that regard and they were upon his way.[12] Those upon his way included people such as the Shaikh of the Madhhab, Muwaffaq ud-Din Ibn Qudamah[13]  and the entire Banu Qudamah clan. Those who succeeded them were the family of Banu Taymiyyah, among them being Taqi ud-Din Ibn Taymiyyah.[14] And this has continued to our day. So the one preserving the way of the madhab, upon his methodology in suluk and the works which make it possible for the student to do so include the following:

كتاب الزهد للإمام احمد رضى الله عنه

Kitab uz-Zuhd by the Imam, Ahmad ibn Hanbal,[15] may Allah be pleased with him.

منازل السائرين للهروي رحمه الله

The Guide to the Elevated Stages for those seeking their Lord by Imam Abu Isma`il Al-Harawi, may Allah have mercy upon him.

فتوح الغيب

Unveilings of the Unseen[16]

جزء السلوك في كتاب ( الغنية لطالبي الحق).

The section on suluk covered in Sufficiency for the Seekers of the Truth[17]

الفتح الرباني

The Victory of Divine Guidance[18]

جلاء الخاطر

Exile of All Notions[19]

الأربعة الأخيرة لسيدنا الشيخ الجبلاني رحمه الله .

As can be seen, these last four texts were by the Shaikh, `Abdul Qadir Al-Jilani,[20] may Allah have mercy upon him.

يمكن لطالب العلم أن يتدرج فيها ، ويروض قلبه وجوارحه على ما يلقى فيها من سير الأئمة الكرام وعذب الكلام في تنقية النفس من الشرور،والآثام .

So it is possible for the student of knowledge to traverse this path using these works, that his heart should be gladdened and that his limbs might be brought into subjection under the methodology travelled by the noble Imams, the sweetness of their speech in purifying the soul from all evil affairs.

والله ولي التوفيق .

And in Allah is the Success.

وكتب فارس بن فالح الخزرجي

As written by the Shaikh, Faaris ibn Faalih Al-Khazraji

5 Safar 1444


[1] These are the i`tiqad or theological matters known of the Religion by necessity

[2] These are the fiqh or legal matters known of the Religion by necessity

[3] These are the principles that scholars of the Revealed Law utilise to come to a ruling in a given matter

[4] 215-298 (AD830-910). He is Abul Qasim Al-Junaid ibn Muhammad ibn Al-Junaid Al-Baghdadi Al-Hanbali. Scholar of high regard and one of the key scholars of Iraq, he was a known preacher of salvation and also insisted on holding leadership accountable, whether they were rulers or scholars. He was famously known to have passed a ruling in favour of the death penalty being exercised against his former student, Mansur Al-Hallaj (244-308 (AD858-922), who called himself ‘The Truth,’ a title that Allah describes Himself with in His Word. Please see Abul Hussain’s Tabaqat ul-Hanabilah, vol.1, pp.97-99 and Adh-Dhahabi’s Siyar, vol.14, pp.66-70

[5] 396-481 (AD1006-1089). He is Abu Isma`il `Abdullah ibn Muhammad ibn `Ali ibn Muhammad Al-Harawi Al-Ansari. Referred to as Shaikh ul-Islam, the Memoriser, the Commentator, the Preaching Sufi, the Imam of Muslim Orthodoxy in Herat. On account of his great and vast knowledge, he was called the ‘Preacher to the Non-Arabs’. A direct patrilineal descendant of Abu Ayyub Al-Ansari on his father’s side while Pushtun on his matrilineal, he was the first to be referred to by opponents as “Hanbali in creed” while previously it had merely been the creed of the First Three Generations. He left behind some four or more books covering systematic theology, the dangers of neo-Platonist philosophy, speculative theology (Ar.`ilm ul-kalam), biographies of the great Sufis of old, which he wrote in Arabic and Persian. He also translated the Qur’an into Persian and wrote a tafsir on that translation. Please see Abul Hussain’s Tabaqat ul-Hanabilah, vol.2, pp.212-213 and Ibn Rajab’s Adh-Dhail `ala Tabaqat il-Hanabilah, vol.3, pp. 42-60

[6] Ar.Manazil us-Sa’irin.

[7] Curiously enough, fake Sufis and especially fake Qadiris neither mention this work, its commentary or the other literature that make up the bulwark of this methodology. This should be little surprise as most Sufis today and their puppet masters are liars and imposters in their claims.

[8] 691-751 (AD1292-1350). He is Shams ud-Din Abu `Abdullah Muhammad ibn Abi Bakr ibn Ayyub ibn Sa`d ibn Qayyim Al-Jawziyyah. Born in Damascus and coming from a family of scholars, he studied extensively until he was conferred with the rank of mujtahid murajjih. He is the sole narrator of the opinions and explanations of the rulings given by Taqi ud-Din Ibn Taymiyyah. Although a great peg of knowledge (but not depended upon in the school for ruling), he possessed much of the same types of divergences found in his teacher. Please see Ibn Rajab’s Adh-Dhail, vol.4, pp.368-372.

[9] Ar.Madarij us-Salikin

[10] 470-561 (AD1078-1166). He is Abu Muhammad Muhy ud-Din `Abdul Qadir ibn Abi Musa ibn `Abdullah Al-Jilani Al-Baghdadi. Direct descendant of the Prophet Muhammad, peace and blessings of Allah be upon him, on both his father and his mother’s side, he was one of the premier scholars of his time and one of the greatest saints the Muslim world ever produced. Although an accomplished marja`, his greatest written legacy was ihsan and theology. Please see Ibn Rajab’s Adh-Dhail, vol.3, pp.244-253

[11] None of which are utilised and given chains to from fake Qadiris today, who spend their sweet time lying, sneaking cheating and slithering on their bellies about an Imam, his successors and methodology that they know nothing about, let alone the true knowledge that they are most remote from in every regard.

[12] And this cuts down on the female and prepubescent molestation, pederasty, scheduled orgies, wife, 2nd wife and husband swapping and other matters that are unsurprisingly and glaringly obvious in today’s sufi lodges and tariqahs.

[13] Daqa’iq Uwl in-Nuha Sharh il-Muntaha, vol.2, pp.58-59

[14] 661-728 (AD1263-1328). He is Taqi ud-Din Abul `Abbas Ahmad ibn `Abdul Halim ibn `Abdus-Salam ibn Taymiyyah. Scholar in many disciplines, this particular figure had more than seven foundational issues in which he was divergent from the Orthodox creed. He and his works were corrected by his contemporaries and also most of his students. Please see Ibn Rajab Al-Hanbali’s Adh-Dhail, vol.3, pp.320-335; Al-Makki’s  As-Suhub ul-Wabilah, vol.2, pp.675-680 (Bakr Abu Zaid interpolations)

[15] 164-241 (AD780-855). He is Abu `Abdullah Ahmad ibn Muhammad ibn Hanbal Ash-Shaibani. The Imam of the Hanbali School. He learned from some of the premier students of the Companions and their students, such as Imams Sufyan ibn `Uyainah, Abu Yusuf ibn Ibrahim, Muhammad ibn Idris Ash-Shafi`ii and Muhammad ibn Al-Hasan Ash-Shaibani. In addition having memorised one million ahadith, he was a tireless campaigner for the Orthodox faith, suffering torture as well as incarceration for preaching against the cults. Muhammad ibn Muhammad As-Sa`di’s Al-Jawhar ul-Muhassal fi Manaqab il-Imam Ahmad ibn Hanbal, pp.5-17; 58-124

[16] Ar.Futuh ul-Ghaib

[17] Ar.Al-Ghunyah

[18] Ar.Al-Fath ur-Rabbani

[19] Ar.Jala’ ul-Khatir

[20] To the people that sing homilies, sonnets and mouth colloquies in front of his grave while doing a half tawaf, you should wonder: if he was alive, would he greet you as a fellow believer and bless you or possibly take your life at the most or exile you at the least for some of the innovations and lies you’ve attributed to him?

SUFI BROTHERHOODS, TARIQAHS, LODGES AND TASAWWUF pt.2

This strange and grotesque form of religion is increasingly being marketed to Islam as some sort of valid expression of Islam and Tasawwuf.

The following query was sent to a marja`:

ما رأيكم يا مولانا في الطرق بفروعها في مصر مثل العشيرة المحمدية والجعفرية والنقشبندية الكردية والجودية والخلوتية والبرهانية والأحمدية وغيرها هل تزكي السلوك على إحداها ومتى يكون ذلك؟؟ أثنا الطلب أم بعده أرجو الإفادة.

Our teacher, what is your statement regarding the Sufi Tariqahs and their branches in Egypt, such as Al-`Ishirah Al-Muhammadiyyah, Al-Ja`fariyyah, An-Naqshabandiyyah Al-Kurdiyyah, Al-Judiyyah, Al-Khalwatiyyah, Al-Burhaniyyah, Al-Ahmadiyyah and others besides that? Is the way of suluk mandated upon one of them and when was that inaugurated? Does one seek out one of these at the beginning of the studies or afterward? I am just trying to get some benefit in this regard.

Imam Muhammad As-Sayyid[1] said the following:

تصوف سيد الطائفة الجنيد وتصوف سيدي عبد القادر الجيلاني ومن سار على دربهنا هذا هو الممدوح وهو سنة الحبيب صلى الله عليه وآله وسلم وقد قال الشيخ زروق انقطعت التربية  بالإصطلاح ولم يبق إلا الإفادة، بالهمة والحال

The Tasawwuf upon the way of the master of the way, As-Sayyid Al-Junaid Al-Baghdadi[2] and the Sayyid, `Abdul Qadir Al-Jilani[3] and whoever travelled the way of these two is indeed praiseworthy and the Sunnah of the Beloved One, peace and blessings of Allah be upon him, his family and followers. The Shaikh, Ahmad Zarruq mentioned that these ways of tarbiyyah were ceased by self-rectification and nothing remains but aspiration and the states of the heart.[4]

فعليكم بالكتاب والسنة دون زيادة ونقصان، أما الآن فكثير من الطرق إما دجاجلة وإما جهال لا يعرفون ما السنة وإن كان أهل الله لا يخلو منهم زمان فإن وجت واحدًا من أولئك فالزمه حتى يفتح عليك وإلا فأكثر من الصلاة على سيد الخلق صلى الله عليه وآله وسلم

You are thus to hold to the Book and the Sunnah without addition or subtraction. As for this era, many of these tariqahs are dajjals, ignorant without knowing what the Sunnah is. And the People of Allah are present and no age is absent of them. And if you find one of these, then cling to him until the benefit results. And if you do not find one of them in your area, then send abundant peace and blessings upon the Master of the Creation, peace and blessings of Allah be upon him, his family and followers.

Fatwa taken: 20 Dhul Hijjah 1443


[1] He is the Imam of the Hanbalis at Al-Azhar

[2] 221-298 (AD835-910). He is Abul-Qasim Al-Junaid ibn Muhammad Al-Khazzaz Al-Qawariri. Hailing from Nahawand in today’s Kurdistan, this Baghdad born luminary was a scholar of high regard and one of the key scholars of Iraq, preacher of salvation and missionary. He was known to have passed the ruling in favour of the death penalty being exercised against Mansur Al-Hallaj (d.309 (AD922), who called himself ‘The Truth’, a title with which Allah describes Himself in His Word. Please see Az-Zirkili’s Al-A`lam, vol.2, pp.119-121; vol.2, pp.258-260.

[3] 470-561 (AD1078-1166). He is Abu Muhammad Muhy ud-Din `Abdul Qadir ibn Abi Musa ibn `Abdullah Al-Jilani Al-Baghdadi. Direct descendant of the Prophet Muhammad, peace and blessings of Allah be upon him, on both his father and his mother’s side, he was one of the premier scholars of his time and one of the greatest saints the Muslim world ever produced. Although an accomplished marja`, his greatest written legacy was ihsan and theology. Please see Ibn Rajab’s Adh-Dhail, vol.3, pp.244-253

[4] And this runs in line with what was said by the late Imam, `Abdul Qadir Ibn Badran (d.1346), may Allah have mercy upon him, in showing that these are little more than places for freemasons, sexual deviants, perverts, cultists, effeminate thrill seekers and men that would nullify the very doctrines of our theology and jihad. And these movement have been swept away in every era by the renewers, quality checkers and researchers. And now we ask again that they swept away again by those same people and if not, then by the Mahdi to come in the same capacity as we done by the first Mahdi, peace be upon all of them.

TELEVISION, INTERNET AND MOBILE/CELLPHONE USAGE AND UTILISATION

Examples of technology such as the desktop computer, smartphone or even the monitor being used in the capacity of a television. The ruling on this is important and useful to understand.

السلام عليكم ورحمة الله، يا شيخنا، هذا أخوك في الإسلام أبو جعفر حسن الحنبلي. أنا عندي سؤالان.

As-Salaamu `Alaikum wa Rahmatullah, our Shaikh! This is your brother in Islam, Abu Ja`far Hasan Al-Hanbali contacting you. I have two questions that I would like to ask.

وعليكم السلام

Shaikh `Abdullah Badran: Wa `Alaikum us-Salaam.

السؤال الأول: ما هو قول شيوخنا وعلمائنا في مسألة مشاهدة التلفاز.سمعنا من جدال و مراء بين إخواننا في هذا الأمر. فلبعضهم قالوا مشاهدة التلفاز حرام فمطلقًا لأنه يضل الناس عن ذكر الله فيوجد الصور والكلام فاحشة التي يشاهدون الناس بلا إرادتهم فيجب عليهم أن يجتنب هذا ليحفظ دينهم وآدابهم.

Question 1: What is the statement of our shaikhs and senior scholars on the issue of watching television? We have heard disputing and among our brothers in this affair.[1] So some of them have said, “Watching television is unrestrictedly impermissible as it leads people astray and away from the Remembrance of Allah! There are also present images and bad and obscene speech which the people watch even if they don’t intend on seeing or hearing it. So it is thus compulsory for them to avoid this act in order to safeguard their religion and manners”.[2]

فقال طائف آخر أن مشاهدة التلفاز جائز فمطلقًا لأن الشاهد يقدر أن يحول بين البرنامج وليست كل برنامج حرام على تلفاز.فما قول شيوخنا في هذا الأمر. فهل يوجد قول من الوالد السعيد حفظه الله في هذه المسألة؟

Another group has said, “Watching television is permitted unrestrictedly as the watcher is able to move between programmes and not all programming on television is impermissible”.[3] So what is the statement of our scholars in this matter? And in addition to this, is there a statement from the Fortunate Father,[4] may Allah preserve him, on this issue?

السؤال الثاني: ما قول شيوخنا وعلمائنا في مشاهدة البرنامج والمواقع في الانترنت؟ فهل يوجد قول من الوالد السعيد حفظه الله تعالى في المسألة كذلك؟

Question 2: What is the statement of our shaikhs and senior scholars regarding looking at programmes and websites on the internet? [5] And is there a statement from the Fortunate Father, may Allah – Exalted be He – preserve him, have a statement on this issue as well?

هذا الموضوع حصل فيه جدال واسع جدا مثل التلفاز والموبايل والالعاب الالكترونية ولكن كلها تلهي عن ذكر الله ولكن في وقتنا هذا أصبحت شيء من الضرورة مثلا الان انت تتواصل معي بهذه الوسيلة

Shaikh `Abdullah Badran: This subject has led to a great amount of difference of opinion and debate amongst the scholars.[6] And this difference and debate has centred around the issues of things like watching television, mobile phone usage, playing online games and so forth;[7] understand that all of these things distract from the Remembrance of Allah[8] but in this time of ours, some of these things[9] have become dire necessary,[10] for example look at the fact that you’re actually corresponding with me using the internet![11]

نعم، مفهوم.

Abu Ja`far Hasan Al-Hanbali:Yes, indeed that is the case.

الوالد حفظه الله كان يشاهد التلفاز ولكن بعد اداء عباداته كلها ولا يشاهد غير الاخبار والدروس والاشياء التعليمية

Shaikh `Abdullah Badran: As for my father, may Allah preserve him, he used to regularly watch television; but this was after discharging all of his worship[12] while he didn’t watch things besides news, different types of dars and programmes centred around learning knowledge.[13]

نعم، هذا أحسن.

Abu Ja`far Hasan Al-Hanbali:Ah, yes. That is indeed best, a very good answer.

الان بوقتنا هذا اصبحت هذه الاشياء من ضرورة الحياة الدنيا ولكن مع مراعات العبادة وعدم التلهي بها

Shaikh `Abdullah Badran: Now in this time of ours, some of these things have become a mainstay and necessity for life but one can use them while maintaining the responsibilities of worship and not allowing them to distract him from worship.

فالحكم في هذا الأمر تعلق بالشخص والحال (يعني باطنه ونيته) وما هو يشاهد؟

Abu Ja`far Hasan Al-Hanbali:So then the ruling in this matter is connected to (1) the individual, (2) the state of his inward affair and intention and (3) what he is watching?[14]

نعم كلامك صحيح

Shaikh `Abdullah Badran: Correct. Your words are correct.

فيها فوائد وفيها مساوء، انت تختار ماذا تشاهد

Shaikh `Abdullah Badran: On the internet and television are both benefits and harms and you after all can choose what you watch on this medium.

الآن موبايلك فيه انترنت بشكل متواصل وتستطيع أنت أن تحدد خيار المشاهدة التي تريد

So in this time, your phone has the internet on it[15] although you can make calls and use it for things besides. And you are able to restrict your phone from harmful content and only watch the best things that you so decide to see.[16]

وكيف تستفيد من هذه التقنية، أنت الآن اخترت الإستفادة بالتواصل معي لأجل اسئلة علمية بارك الله فيك

So how you benefit from this technology is what informs the ruling. You can now choose to benefit by having contact and conversing with me, asking knowledge-based questions as you are currently, may Allah bless you.

مختصر القول الخوف من الله ومراعاة العبادة والإرادة في هذا الأمر ضرورية جدًا لأن الإنسان ضعيف والله المستعان ما القصد من مشاهدة البرامج والمواقع من الانترنت وما نوعها

The summary of the statement is that one should fear Allah, maintain the Worship of Allah and exercise the right choice in this matter that has become a dire necessity for use in our time and be mindful that man is weak by nature.[17] May Allah help us. The situation is conditioned upon the intent one has when viewing programmes and sites on the internet and the content he is examining.

الحمد لله، هذا جواب مفيد مختصر يسير، جزاكم الله خيرًا يا شيخ.

Abu Ja`far Hasan Al-Hanbali:Praise be to Allah. This is a beneficial, simple and easy to grasp answer. May Allah reward you, shaikh.

واياك

Shaikh `Abdullah Badran: And you as well.

نسأل الله أن يدخلك ووالوالد السعيد في رضوانه وفردوس جنانه، آمين.

Abu Ja`far Hasan Al-Hanbali:We ask Allah that he admit you and the Fortunate Father into His Good Pleasure, the Firdaws of His Gardens of Paradise, amin.

امين واياك

Shaikh `Abdullah Badran: Amin. And may you have the same.

والسلام عليكم ورحمة الله.

Abu Ja`far Hasan Al-Hanbali:Was-Salaamu `Alaikum wa Rahmatullah.

وعليكم السلام، نفس الكلام الاول ينطبق على المواقع والرنامج على الانترت، كلها تصب في نفس الجدول

Shaikh `Abdullah Badran: Wa `Alaikum us-Salaam, just remember that the speech on the topic above is conditioned on websites and programmes on the internet.[18] All of this enters into the heart of the matter that has led to the dispute.

Fatwa taken: 23 Shawwal 1443


[1] Note: I had done the research on this and knew the answer regarding television previously but with the popularity of the internet as well as the change in television or programme viewing thought it useful to publicly put this and other questions in the public for people to examine and look over. And it is permitted to repeat a question or ask it again when the individual knows the answer if conditions around it have changed or the means in which it took previously have been altered. And this is under the principles of rulings changing based upon time and place. cf.Ibn Badran’s Nuzhat, vol.2, pp.37-44

[2] The scholars that advocated this view include most of the Imams of the Gulf, such as`Abdullah ibn Muhammad Al-Khulaifi, `Abdullah ibn Salim and `Umar ibn Salim along with fiqh scholars like Shaikh Al-Hussain. The reason for this is they were looking at circumstances in which television is not controlled. Thus one would be watching his chosen programme on terrestrial television but then when a commercial comes, there is no way to know what will appear. A television series may be a documentary about lions living on a reserve but it may be funded in part by advertising that includes full, partial or regular nudity, sexual debauchery, drugs, alcohol, murder and the like. Based upon this, when one cannot control the venue or item, it is impermissible to watch it.  

[3] The scholars that represent this position include Imams like `Abdul Majid `Abdul Majid (Al-Hanbali As-Saghir), Ahmad Ash-Shami and others. Their understanding is that when one has control over the venue or item, like in the case of satellite television, one can change channels or even viewing programming in which commercials are edited out or can be skipped. And as satellite and other channels have progressed, this has left the consumer with more control than he had possessed previously.  

[4] This refers to the Shaikh and Imam, Isma`il ibn Badran Ad-Dumi, may Allah preserve him.

[5] Note: the translator is indeed aware of scholars that have denounced internet/web usage. So I ask this question to check regarding the difference of opinion and the like.  

[6] As there are authorities that state if someone is not in need of it that he should refrain while other authorities have said that if someone is in regular contact with it and makes use of it, then there are rulings governing the affair.

[7] Thus understand that the authorities look at these things as they are before they are switched on/turned on. So when one looks upon it, in its natural state (that being classed in the Revealed Law as dead or lifeless (Ar.naam) it is carrying the ruling of permissibility (Ar.mubah) as using it in that lifeless form neither entails reward nor punishment. When this object is turned on/switched on is where it can be the case that some authorities hold that due to the potential of what it could lead to (it then is impermissible unrestrictedly (Ar.haram famutlaqan) or based upon what permitted things it brings in so that in some cases it could be used as a tool for gaining knowledge and thus it could be permitted (Ar.halal) and thus one would get reward for its right use (Ar.mustahabb). cf.Ibn Badran’s Nuzhat, vol.1, pp.37-44

[8] Thus the authorities are agreed, whether they hold it to be permitted for use or not, that all of these things distract from the Remembrance of Allah merely based upon their potential to do so. cf.Ibn Badran’s Nuzhat, vol.1, pp.37-44

[9] This is referencing internet and mobile phone usage for those that are engaged with these items.

[10] Ar.darurah. This becomes the case as if someone’s livelihood/work/necessary sustenance comes from interacting with it, it fits within this ruling. Those that do not engage with these things in their daily life as work are not obliged to work with it and are not compelled in the same capacity.

[11] And this is a good point as the writer/translator was referred to him through students of knowledge that he is classmates with or work with on other projects. So this is a very useful point. There are some fiqh scholars that the writer has to correspond with through the medium of online channels while muftis in Palestine for the most part have telephone numbers and internet contact channels. So for someone in this line of work or obligation, he or she has necessary use in order to realise these objectives.  

[12] This means after he has carried out his necessary work (agriculture) and then worship for the day (salah, wird and other necessary or praiseworthy matters) then he would settle in to watch or take benefit from the object.

[13] Thus he did not watch commercials, music videos, soft porn or the like. This may have been possible either due to satellite control of his television or terrestrial set up and he was watching using the old method of VHS tapes. In any event, he was capable of differentiating between the harmful and beneficial and avoiding the harms.

[14] These conditions can be seen in the very run up to the foundational matters of fiqh. cf.Ibn Badran’s Nuzhat, vol.1, pp.37-44

[15] This is important as previously a telephone had no other use than calling and receiving calls.

[16] Thus you have control over the lifeless item and what it receives, transmits or emits

[17] This is a paraphrase of Surat un-Nisa (4), ayah 28 which contains within that portion a ruling that as man is weak by nature, caution has to be taken when going near to affairs that could trigger the principle of dire necessity (Ar.darurah) and need (Ar.haajah) and to try to stay away from these two and not approach them in some sort of fatalistic no-no that one would lean on with clever catch phrases “Well, verily Allah is Forgiving and Merciful” while ignoring the fact that he is Stern in Punishment, Swift in taking account and Mighty, Possessor of Vengeance.

[18] So the main thrust of the discussion and ruling was around the programmes and websites on the internet while the issue of the television was more restricted as discussed in the main body of the text. This is the case as the television – terrestrial or otherwise – is not the mainstay of one’s wealth to use or view to the degree that one would derive sustenance from so deeper discussion around it was not required other than the item and what it transmits; but the discussion on the internet was more involved due to greater factors.  

MAKING UP MISSED SALAH REVISITED

Those who fail to understand the holiness and righteousness of our Lord shall bring nothing upon themselves but destruction on a Day when there is no salvation from Him. Anyone that understands this is dutybound to render unto Him the rights He deserves.

Someone asked the marja`:

السلام عليكم قبل ما ربنا سبحانه وتعالى يمن عليا بالهداية مكنتش بصلى وللأسف لسنوات طويلة من فترة بلوغي حتى هداني الله ينفع أخذ بالفتوى اللي بتقول أن تكفي التوبة مع الإكثار من النوافل ولا لازم أصلي السنوات دي كلها هم كتير للأسف

As-Salaamu `Alaikum, before our Lord, Glorified and Exalted be He, favoured me with guidance, I did not make salah and with great regret this was the case for many years extending into my adulthood. This remained the case until Allah guided me to something that I read of a fatwa[1] with the statement that it is sufficient for me to make tawbah while making many optional salah[2] but it is not required for me to make qada’ of all those years of salah that I regrettably missed.

قال الإمام محمد السيد الحنبلي الأزهري

Imam Muhammad As-Sayyid Al-Hanbali Al-Azhari[3] responded:

لا بد من قضاء ما فات، وأبدأ فورًا مستعينًا بالله وصل قدر استطاعتك حتى تنتهي مما عليك، يعني إذا انتهيت من صلاة فائتة شرعت في غيرها وهكذا ولكن على قدر طاقتك ثم استرح وأكمل وهكذا حتى تنتهي مما عليك.

You are dutybound to make up that which was missed and begin doing so as soon as possible with the Help of Allah. Make the salahs according to what you are able until you have completed what is upon you. What this means is that you should make up some salahs at a certain time when you are able but do so according to your ability. So make some up, then rest. Then when able, make up some more and continue in this way until all of what was written for you is made up.

Fatwa given: 29 Shawwal 1443


[1] There is no legitimate fatwa for this as this is all coming from a rejected ruling from the Imam, Taqi ud-Din Ibn Taymiyyah (d.728), may Allah have mercy upon him.

[2] Why would it be legitimate to make optional salah (Ar.nafl) in place of compulsory salah, which are wajib but one is not dutybound to make up those compulsory salah?! There has not and there will not ever be any text presented to establish this divergent understanding.

[3] He is the Imam of the Hanbalis at Al-Azhar

THE PATH OF KNOWLEDGE AND THE TRANSMISSION OF LEGACY FROM STUDENT TO TEACHER

Books that have been transmitted and commented upon ceaselessly are those that are depended upon. This has to be grasped by the student of knowledge and understood when taking knowledge from valid teachers. Anything besides is a barrier or impediment to learning right knowledge.

قاعدة مهمة من العلامة ابن داود الحنبلي:

Important Principle uttered by the senior scholar, `Abdullah ibn Dawud Al-Hanbali[1]

جميع الكتب (ومنها بعض كتب ابن تيمية وابن القيم) التي لم يكثر اشتغال الناس بها ولا شرحوها ولا حرروها ونقحوها ونقلوها = لا يعتمد عليها

Any and all books – and this includes some of the works of Taqi ud-Din Ibn Taymiyyah[2] and Ibn ul-Qayyim[3] – in which the people have not busied themselves with study, commenting upon them, isolating and analysing, checking, correcting and transmitting, they in fact are not depended upon for use.[4]  


[1] d.1225 (AD1810). `Afif ud-Din `Abdullah ibn Dawud Az-Zubairi Al-Basri Al-`Iraqi Al-Hanbali. Preacher, teacher, heresiographer and soldier, this particular scholar was born and lived most of his life in Az-Zubair, the great stronghold of Orthodox scholarship that was a suburb of Al-Basrah. He studied under its premier scholars, but decided to go to Al-Ahsa’ in Arabia to continue his studies. He learned from the scholars Muhammad ibn Fairuz and his son, `Abdul Wahhab Al-Ahsa’ii among others. cf.Al-Makki in As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, pp.254-255

[2] 661-728 (AD1263-1328). He is Taqi ud-Din Abul `Abbas Ahmad ibn `Abdul Halim ibn `Abdus-Salam ibn Taymiyyah. Scholar in many disciplines, this particular figure had more than seven foundational issues in which he was divergent from the Orthodox creed. He and his works were corrected by his contemporaries and also most of his students. However, Muhammad ibn `Abdul Wahhab and his followers built their creed on these divergences. Please see Ibn Rajab Al-Hanbali’s Adh-Dhail `ala Tabaqat ul-Hanabilah, vol.3, pp.320-335;Al-Makki’s As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, vol.2, pp.675-680 (Bakr Abu Zaid interpolations)

[3] 691-751 (AD1292-1350). He is Shams ud-Din Abu `Abdullah Muhammad ibn Abi Bakr ibn Ayyub ibn Sa`d ibn Qayyim Al-Jawziyyah. Born in Damascus and coming from a family of scholars, he studied extensively until he was conferred with the rank of mujtahid murajjih. He is the sole narrator of the opinions and explanations of the rulings given by Taqi ud-Din Ibn Taymiyyah. Although a great peg of knowledge (but not depended upon in the school for ruling), he possessed much of the same types of divergences found in his teacher. Please see Ibn Rajab’s Adh-Dhailu `Ala Tabaqat il-Hanabilah, vol.4, pp.368-372.

[4] This is an important point as people in the English-speaking world often busy themselves with online debates, studying books that are not transmitted, commented upon or handed down with commentary but insist that they are “studying”, “deening”, “getting that knowledge” and other unlettered language stemming from hip-hop pop culture that stand as little more than advertisements of the bankruptcy of the minds of such individuals.

FAKE CONSPIRACY THEORIES AND END TIME PROPHECY SCAMS

Every week, some fake preacher or caller to a road to nowhere lolls out his impure tongue and calls Muslims at large to some conspiracy theory or twisted understanding of End Times Prophecy using his newsfeed, newspaper tucked under his arm or some theory coming from his wretched and fable filled mind, all the while seeking likes, views and especially financial gratuities for his “services”. This spiritual paedophilia continues until and unless those victims stand up and pull away from this nonsense.

كثرة الانشغال بالرؤى والأخبار والتحليلات المتعلقة بالمهدي عليه السلام والدجال ونحوهما لن تقدم أو تؤخر بل ربما أضرت بصاحبها – في دنياه وعقله – ضررا شديدا،

Excessive busying oneself in visions,[1] narratives and discussions connected to the Mahdi, peace be upon him, the False Messiah and similar to that in either affair will bring difficulty. In fact, it might bring harm to such a person in his earthly life[2] and even his intellect that is severe indeed.[3]

والذي أراه أن أشراط الساعة إن ظهرت فلن يختلف على تفسيرها أهل الدين والصلاح، فعلينا إذن الاشتغال بإصلاح قلوبنا أولا بالاستغفار والصلاة على النبي صلى الله عليه وسلم وإصلاح ما حولنا ثانيا بحسب الإمكان، وحفظ القرآن والسنة والفقه (بالنسبة لطالب العلم) ..

That which occurs to me is that the Signs of the End of Time when they come to pass shall not have any doubt or difference in their reality to the people of upright religion and rectitude.[4] Now then, it is for us to busy ourselves with rectifying our hearts firstly with seeking forgiveness of Allah and sending peace and blessings upon the Prophet, peace and blessings of Allah be upon him. Then secondly, we rectify all of what is around us according to ability and memorisation of the Qur’an, Sunnah and Fiqh with respect to the seeker of knowledge.[5]

كتبه الشيخ مصطفى حمدو عليان

As written by the Shaikh, Mustafa Hamdu `Ulayyan


[1] Like fake claimants saying they speak with the Mahdi every night or that he’s coming to Hajj or that they know the exact date of the end of time, the coming of the Mahdi or the False Messiah. So just as Muslims have a natural aversion to seances, palm readings, yoga and other foolishness, they need to keep the same scale of measurement to nonsense “end times” gurus and clowns that read the newspaper and then try to shoehorn prophecy into it.  

[2] It has been to the point that some people think that they themselves might be the mahdi or the False Messiah.

[3] And then you have these “end times evangelists” who peddle discussion on End Times prophecy constantly without consistently going through the entire discussion on the topic. This way of stringing people along, using news and world events to scare people to pay money to attend conferences that are abysmally useless, discussing matters that have not been narrated. Some even claim that certain things like “America” or “Obama” are mentioned in End Times prophecy or nuclear war when nothing is further from the truth in any way, shape or form. Someone should be careful and mindful of useless idiots like these and wonder why such people never finish a complete book, study their religion systematically or call to the religion in a real way.

[4] Indeed, so this is why there is no need to go panting after conspiracy theories like Protocols of the Learned Elders of Zion (which is a forgery), Illuminati, 9/11 truther, 7/7 truther, Building-7 truther, Bin Laden truther, c-19 truther, population decrease through immunisation scams, blood libels, Ya’juj and Ma’juj being Gog and Magog and them being the British, Barack Obama being the False Messiah, a worldwide Zionist/Marxist/Jewish conspiracy, George Soros, Bill and Melinda Gates trying to destroy the environment and world’s population scams, the Bilderbergs, Rothschild Family World Domination, Holocaust Denial, Council on Foreign Affairs conspiracy (CFR!) and countless other baseless affairs that sometimes are couched in hadith on the topic of the end times. We seek refuge in Allah from the kufr of associating things with the Religion of Allah that have nothing to do with it.

[5] Thus people learn and act according to what is required of them and what they are responsible for in their circumstances.

THE RANK OF THE IMAM, IBN AL-JAWZI

مرقد الإمام الكبير ابن الجوزي

أهمية العلماء

The Importance of the scholars

لما انتشر الرفض ببغداد كتب أحد الوزراء الى الخليفة العباسي: “إذا لم تقو يدي ابن الجوزي فلن يرتدع أهل البدع”.

When Shi`ah doctrine spread in Baghdad while Ibn Al-Jawzi[1] was in jail,[2] one of the ministers wrote a letter to the `Abbasid khalifah of the time with the following statement, “So for however long you don’t strengthen the hand of Ibn Al-Jawzi,[3] you will never be rid of the people of innovation”.[4]

As written by the Shaikh, Mustafa Hamdu `Ulayyan


[1] 511-597 (AD1116-1202). He is Abul Faraj Jamal ud-Din `Abdur-Rahman ibn `Ali ibn Muhammad ibn `Ali ibn `Ubaidullah ibn `Abdullah. Theologian, astronomer, jurist, renewer of the faith, he wrote more books than any other author in history. cf. Ibn Rajab’s Adh-Dhailu `ala Tabaqat il-Hanabilah, vol.3, pp.336-363.

[2] A grandson of our grandshaikh, `Abdul Qadir Al-Jilani (470-561), by the name of Rukn ud-Din, had used his influence to have him jailed. And today it is most of the imposters and vile sycophants that claim linkage to him while having nothing to do with his rich theological and literary history.

[3] The importance of the scholars can not be stressed enough, especially in regard to their temporal and spiritual authority. Those today who content themselves with debate, takfir competitions and cursing and reviling sessions, will never be around such people, much less have any hope of becoming one of them.

[4] As the Imam was one of the most important figures of his time and a successor to the knowledge of the Shaikh, `Abdul Qadir Al-Jilani, may Allah have mercy upon him, who laid waste to the underground movement of cults as well.

CELEBRATION OF CHRISTMAS AND THE CHRISTIAN NEW YEAR

The ornamented Christmas tree

[ أعياد رأس السنة الميلادية دين وليس عادة ]

Celebrations of the Christian New Year are religious

in nature and not customary

ولا يجوز شرعًا الاحتفال به .

And it is not permissible according to the Revealed Law to celebrate it.

نعيش في زمن تحريف الشريعة ، تارة باسم المصلحة ، وتارة باسم المقاصد ، وتارة أنه من العادات والأعراف .

We live in an era of corruption of the principles of the Revealed Law where it one point people call things “maslahah” and at another point they call it “higher objectives” and still another point they call it “customs and higher objectives”

وكل ما يستدلون به المصلحيون والمقاصديون ينقضه أصحاب أعياد رأس السنة الميلادية بقول ( اساقفتهم ) وبالرغم من ذلك يعاندون حتى لو قيل لهم أن التحريم هو قول المذاهب الأربعة المعتبرة .

And all of what is sought for proof by the claimants to “maslahah” and “higher objectives” negates the celebration of the “New Year’s Holidays” and these people continue on stubbornly even if it is said to them that this is forbidden as collected in the books of the Four Madhhabs.

إن تحريم التهنئة بأعياد غير المسلمين عامة ، لا يتنافى مع التعايش السلمي الذي يزعمه ( المصلحيون والمقاصديون ) ، فالمسلمون يتبايعون ويشترون من غير المسلمين ، وهذه من أحكام الشريعة عند المسلمين مثل ما لغير المسلمين من أحكام تحرم عليهم تهنئة المسلم بعيده .

So the prohibition of celebrating and sending celebratory cheer on the holidays of unbelievers is general and has no contradiction with living peacefully among the unbelievers as is claimed by the claimants to “maslahah” and “higher objectives”. The Muslims buy and sell with unbelievers and these matters are from the judgements in the Revealed Law according to the Muslims just like it is also from the Revealed Law that they are forbidden from celebrating and sending celebratory cheer to them on their holidays.

إن الاتكاء على عكاز التشدد الهش الذي يزعمه من يريد تمييع شريعة الله تعالى ، لن ينفعه ، لأن الله تعالى هو حافظ هذا الدين وما نحن إلا ونزعم الدفاع عنه لعلنا نصيب من ذلك حسنة يوم القيامة .

These people often lean on the claim of “extremism” or “rigidity” against opposition to the celebration when such a one seeks to negate the Revealed Law of Allah, Exalted be He, and such a thing shall never benefit him. And this is the case as Allah, Exalted be He, is the One who preserves this Religion. And we only seek to defend it so that we might have a reward for that on the Day of Resurrection.

وأما المصلحيون والمقاصديون فيكذبهم قول هذا القسيس ، يبين في هذا الشرح معاني رموز الشجرة التي تعتبر من أبرز معالم الاحتفال بعيد رأس السنة الميلادية. 👇

As far as the claimants to “maslahah” and “higher objectives”, they are negated by the very word of this priest. He makes clear in this explanation the very meaning of the ornamented tree that is utilised as part of the markers for celebrating the `eid on Christmas and the beginning of the Christian New Year.

فارس الخزرجي

As written by the Shaikh, Faaris ibn Faalih Al-Khazraji

ACCUSATIONS MADE AGAINST THE CREED OF THE FIRST THREE GENERATIONS

The strange thing is those making the accusation are often those most absorbed with the topic.

قال ابن قدامة:

Imam Muwaffaq ud-Din Ibn Qudamah (d.620), may Allah have mercy upon him, said the following:

وإن قالوا: قد اعتقدتم التشبية منها -أي من نصوص الصفات- فقد كذبوا علينا ونسبوا إلينا ما قد علم الله تعالى براءتنا منه، ثم ليس لهم اطلاع على قلوبنا وإنما يعبر عما في القلب اللسان وألسنتا تصرح بنفي التشبيه والتمثيل والتجسيم

And if they should say, “Well, that which you believe is likening Allah to the creation” – meaning the belief that the explicit texts on the Attributes have an existing reality – then they have lied against us and attributed to us that Allah, Exalted be He, knows we are innocent of in reality. So they need not try to gain access to know what is in our hearts regarding what we believe. They merely have to look at what we have said and declared explicitly, especially with the fact that we have negated likening Allah to His Creation, giving likeness to Him or declaring Him having a body or created things.

فليس لهم أن يتحكموا علينا بأن ينسبوا إلينا ما لم يظهر منا ولم يصدر عنا والإثم على الكاذب دون المكذوب كما أن حد القذف على القاذف لا على المقذوف.

It is not for them to make judgement against us based upon what they attributed to us that is not apparent of us and what has not been narrated from us. It is not for us to rebuke this attribution. Rather, the sin goes upon the liar and not the one accused of lying. And the same thing holds for the fact that the judicial punishment is carried out on the one that accuses one of being a fornicator and not the one accused.

وكفانا مدحا وبراءة أن خصومنا لا يجدون لنا عيبا يعيبوننا به هم فيصادقون ونحن به مقرون وإنما يعيبوننا بكذبهم ولو قدروا على عيب لما احتاجوا إلى الكذب.

Suffice it to say that we are praised by others and innocent of having been accused by those who attempt to debate with us. They don’t find in us any of the flaws they attribute to us. And upon examination they admit this point, they know it and we know it. We affirm the Attributes. They only attribute these things to us due to their lies. And if they had taken account of the flaw that they attribute to us which comes to be a lie, it is in fact they who are guilty of what they accuse us of in the first place.

تحريم النظر في كتب الكلام، صفحة (56)

Tahrim un-Nazar fi Kutub il-Kalam, p.56

As written by the Shaikh, Mustafa Hamdu `Ulayyan