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.
The Shaikh, `Umar Abdur-Rahman Al-Masri (d.1438), may Allah have mercy upon him, inspecting munitions and standing guard during the Great Afghan War with other mujahidin. Although blind from childhood, he was able to assemble, disassemble and reassemble weapons, stand guard and memorise things quickly without the need of reading Braille.
الاعتكاف والرباط أيهما أكثر أجرا ؟
When looking at I`tikaf or Ribat, which is greater in reward?
قال الإمام أحمد بن حنبل – رضي الله عنه – : الخروج الى عبادان (من الثغور) أحب إلي من الاعتكاف، وليس يعدل الجهاد والرباط شيء..
الإنصاف 7/563
The Imam, Ahmad ibn Hanbal,[1] may Allah be pleased with him, remarked, “Heading out to defend or camp at the borders in Jihad[2] is more beloved to me than I`tikaf. There is no one thing among these deeds that equals Jihad and guarding the borders”.[3]
كتبه الشيخ مصطفى حمدو عليان
As mentioned by the Shaikh, Mustafa Hamdu `Ulayyan.
[1] 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. cf.Muhammad ibn Muhammad As-Sa`di’s Al-Jawhar ul-Muhassal fi Manaqab il-Imam Ahmad ibn Hanbal, pp.5-17; 58-124
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.
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
[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.
[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.
[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
[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?
Neither the writer or Morocco, the closest portion of Dar ul-Islam that shares a sky with us, saw the hilal for the month of Safar. Thus Muharram 1444 is 30 days
As-Salaamu `Alaikum wa Rahmatullah,
Greetings to the readers:
We have reached 30 days into the new year of 1444 and we are very joyous at haven’t been given the opportunity by our Lord to see a new year (please be advised this post is late by three days from posting due to other pressing obligations but I still wanted to post this here). I would like to start by thanking the more than 160 followers of the blog that read, commented and gave us a glance in the last 355 lunar days or the last 48 weeks, whichever you prefer!
I cannot fully put into words how happy I am with have been able to share the words of the marja` people in addition to occasionally throwing in some articles from myself. The last year of 1443 had remarkable things happening that I would like to review.
To my great disappointment, I was not able to put up the article on hunting that I desired to upload due to other commitments, but I have redoubled my efforts to do so in this year of 1444 so please keep a careful eye on the blog.
Further to this, I was also unable to do manuscript comparison of the Divine Lightning Arabic manuscripts, thus I reprinted the original in a larger font. Although that has happened, I hope in this year to finish the Arabic/English printing of the text, which will complete all the first addition books and free up time to complete newer projects.
So let’s take a look through 1443…
I was elated to hand over to readers articles that covered statements from the marja` people or their students on topics such as the Ud’hiyyah, du`aa and other acts of noble worship. This year also saw the continued expansion of time wasters debating the legacy of the long-deceased Imam, Taqi ud-Din Ibn Taymiyyah. This sad state of affairs did nothing more than alienate more people from Islam that were already in some sort of spiritual battle with the Shaitan.
In spite of this, most Muslims, long tired of these debates have stayed well away and focused themselves on the theology of the First Three Generations. This then brought on a discussion on who one might take knowledge from as well as wider benefits taken from the text of Imam Al-Khiraqi.
Allah blessed us to discuss food and the rulings around it.
The Qur’an, timewasters and the Creed of the Khalaf
The recitation of the Qur’an through the narratives of Imams Warsh and Qalun was a welcome discussion that many believers knew but the review was still useful in order to reflect along with the sunnah of recitation according to the Quraish.
At some point, the Shaikh, Mustafa Hamdu `Ulayyan, gave a huge exposition including 41 quotes from the leading luminaries of the Ummah regarding Iman in the Names and Attributes of Allah and the emphasis they put upon following the First Three Generations. This gave the readers fresh eyes in considering the oft quoted talking point “The way of the Salaf is safer while the way of the Khalaf is wiser”. Never again will someone see this quote the same way.
A number of rulings taken from `Abdullah Badran were uploaded, spanning subjects such as sawm on the white days, Monday and Thursdays and which has greater rank. Included in this were conversations centred around demonstrations, television and internet use and wider ramifications upon the Muslims.
The Shaikh, `Abdullah Khalaf Ad-Dahayyan, may Allah have mercy upon him, received a much deserved biography along with an outline on his daily worship and written legacy.
Ramadan 1443
When Ramadan 1443 arrived, we were all exhilarated to see the month the Qur’an, the month of sawm. We were blessed to release Imam Abu Muhammad Al-Barbahari’s (d.329), may Allah have mercy upon him, text Exposition of the Sunnah.
Our Ramadan 1443 class: Exposition of the Sunnah
The recordings were a pleasure to have with the gathering of believers that listened in person and online. Other subjects surrounding Ramadan also came up, like I`tikaf, Tahiyyat ul-Masjid, sexual avarice, tawbah, reading from the mushaf in Salat ut-Tarawih, drinking water in Tarawih and much more.
Ramadan 1443 was 29 days and the believers were pleasantly surprised with having discharged the Zakat ul-Fitr and also had the rulings discussing it to hand to obtain greater understanding or even a much needed review for those seeking optional acts of worship.
Allah blessed us to cover the biography of the most voluminous writer of history.
Madhhabists, cursing Sahabah and other bothersome twaddle
Then we saw in this year the Shaikh, Mustafa Hamdu `Ulayyan attempt to bring balance to some students of knowledge who had made madhhab adherence into almost sectarian parties in order to check one’s sunnitude.
And with the democratisation of knowledge comes the tearing down of symbols and people of respect, the first casualties being the prophets and then right after the Companions. We sadly remember the desecration of the graves of Anas ibn Malik and also Hujr ibn `Adi among many others during the liberal democratic march occurring in Dar ul-Islam.
Fake conspiracy theories about c-19 continued to chug on while fake claimants to fiqh hung their shingle out, calling to the gates of the Fire in order that they might be followed by others seeking the same fate.
No qada’ and no holiness
1443 found people still stubbornly clinging to the lazy, arrogant and baseless understanding that one is not dutybound to make up salah missed, even though the Prophet, peace and blessings of Allah be upon him, did so and his Companions, may Allah be pleased with him, did so and commanded others to do so.
Imam Taqi ud-Din Ibn Taymiyyah’s (d.728), may Allah have mercy upon him, ruling continues to be misused even though he had an exalted understanding of the holiness of Allah and those using this did not.
Keep in mind that this ruling is also in contravention to Consensus and thus cannot be obeyed. Put next to that the continuation of the fake Sufi lodges, false mujtahids and other tragedies and you have a disaster waiting to happen.
In spite of this, we still have every age being populated with people of Ijtihad, good texts for grounding in fiqh, the extent of what the prohibition on blood consumption entails, fatawa using the strongest rulings in each school and so many other things.
Now picture this…
In this year of 1444, we now hope to cover a lot of ground. It is our firm intention to publish seven books (Allah! Make it so!), complete all the second edition works needed for publishing, use my team to streamline publishing and books and also to record more online classes (in that order!). In addition, we hope to present more documentation against sectarianism, articles on Usul ul-Fiqh, the long awaited details on hunting, gaining knowledge vs. education, a history of medicine and vitamins in the Muslim world, how one might handle misfortunes and a good collection of biographies and much, much more, if Allah wills.
This year may be one of my busiest but also my most fruitful. It is our sincere hope and desire that Allah will give His Support to these intentions, bless the previous year and allow all the readers to take something away from this blog and all the resources offered.
ذهب الجمهور إلى جواز خلو العصر من مجتهد مطلق أو منتسب، وقال الحنابلة ووافقهم الأستاذ أبو إسحاق من الشافعية والقاضي عبد الوهاب من المالكية وغيرهم: بعدم جوازه.
The vast majority hold the position that it is possible for an era to be devoid of an absolute mujtahid or mujtahid inside the madhhab. And this was said by the Hanbalis, agreed with by Abu Ishaq from the Shafi`iis. Al-Qadi `Abdul Wahhab from the Malikis and others say that it is not possible.
والخلاف بينهم غير حقيقي فإن الجمهور أرادوا الجواز العقلي ، والحنابلة أرادوا الجواز الشرعي فلا يجوز شرعا خلو عصر من فقيه يجيب عن النوازل ويحل المعضلات؛ لأن هذا من فروض الكفايات.
The difference of opinion between them is no difference at all in reality. Indeed the vast majority intend by saying it is possible in the intellectual or theoretical sense while the Hanbalis are referring to the real sense and in the Revealed Law. So it is not permitted according to the Revealed Law to have an era is devoid of a faqih to answer affairs regarding new tribulations and lift doubtful or detailed matters that have occurred.
وشذ الشيعة الإمامية فقالوا بعدم إمكان خلو الأرض من حجة قائمة وبنوا على ذلك نظريتهم في الإمامة وغيبة المعصوم..
The Imami Shi`ah are divergent in their view when they say, “It is not possible that the Earth be devoid of a Hujjah and Establisher of Justice and Truth”. Keep in mind they have built this understanding upon their theory about Imamah and occultation of the Infallible Imam.
Giving fatwa with strong and well-established narratives within the School
الحنابلة يُجوِّزون الإفتاء بالأقوال والروايات القوية داخل المذهب ولكنهم لا يجوزون الإفتاء بغير المذهب بخلاف الشافعية في الأمرين..
The Hanbali scholars have given allowance go giving fatwa with strong and well-established statements and narratives[1] within the School but they do not allow giving fatwa outside of that point[2] which is opposite to the Shafi`iis according to two statements on the topic.[3]
كتبه الشيخ مصطفى حمدو عليان
As written by the Shaikh, Mustafa Hamdu `Ulayyan
[1] What this indicates is that one may not give rulings or build rulings on top of rulings, statements or narratives that have been found by the School to be weak, divergent or unaccounted for, which accomplishes the following: (1) minimising mistakes that may happen in ijtihad, (2) ensuring that the rulings or analogies are built upon well researched, strong and well-established rulings rather than divergent ones that could have unforeseen consequences and (3) minimising the unforeseen consequences that come from giving mistaken rulings and what comes from that.
[2] This means talfiq is mostly rejected, for the following reasons: (1) it encourages scholars within the School that have reached the level of mujtahid to make ijtihad, (2) it minimises building weak rulings on top of statements from another School that might have been deemed weak or divergent (by the researchers of the said School), which could have unforeseen circumstances and (3) it minimises unmitigated use of analogy when there is a weak hadith that might be adapted on the topic and thus render the ijtihad that would render that ruling unnecessary.
[3] This refers to the fact that they have two discussions on the matter.
Eating the blood of fish fasikh[1] and is permitted in the Hanbali School, which is the opposite of the majority of the Shafi`ii and Maliki Schools.
قال الإمام ابن مُفْلِح في الفروع : “ودَمُ السَّمَك طاهِر -في الأصحِّ- ويؤْكَل”.
The Imam, Shams ud-Din Ibn Muflih Al-Maqdisi,[2] may Allah have mercy upon him, said in The Branches:[3] “The blood of fish is tahir and may be eaten according to the most authentic position of the School”.
وقال العلامة منصور البُهُوتٍي في كشاف القناع 6/228 : “ودمُ السمك طاهر مأكول كمَيْتَتِهِ”.
The senior scholar, Mansur Al-Buhuti,[4] may Allah have mercy upon him, said in Bringing to Light the Satisfaction:[5] “The blood of fish is pure and may be consumed just like its meat”.[6]
وقال الإمام المنقح العلاء المرداوي في الإنصاف 1/ 327 :”في الدماء الطاهرة المختلف فيها والمتفق عليها.
The author of Critical Revision,[7] Imam `Ala’ ud-Din Al-Mardawi,[8] may Allah have mercy upon him, said in The Equity:[9] “There are certain types of blood that are pure and differed in and some that are agreed upon. Examples of this include the following:
منها: دم عروق المأكول طاهر على الصحيح من المذهب. ولو ظهرت حمرته نص عليه، وهو الصحيح من المذهب، وهو من المفردات، لأن العروق لا تنفك عنه. فيسقط حكمه؛ لأنه ضرورة…
(1) the blood in the veins of meat permitted for consumption.[10] This is pure according to the authentic ruling of the School. And if there is any redness present,[11] it is still pure as explicitly stated by the Imam, Ahmad ibn Hanbal[12] and it is the authentic position of the School and one of its peculiarities. This is because the veins are not completely flushed of blood and thus the ruling is lifted on the matter due to the dire necessity.[13]
ومنها: دم السمك، وهو طاهر على الصحيح من المذهب، وعليه الأصحاب، ويؤكل..
(2) the blood of fish. This is pure and may be eaten according to the authentic position of the School and upon this are all the Companions of the School.
ومنها: دم البق والقمل والبراغيث، والذباب، ونحوها -من كل ما لا نفس له سائلة- وهو طاهر على الصحيح من المذهب.
(3) the blood of the chinch, lice, flea, flies and the like.[14] This includes anything that does not have blood circulating.[15] This is tahir according to the authentic position of the School.
ومنها: دم الشهيد، وهو طاهر على الصحيح “مادام عليه
(4) the blood of the martyr. This blood is also pure as is the authentic position of the School and this is so long as the blood remains upon his person.[16]
ومنها: الكبد والطحال. وهما دمان. ولا خلاف في طهارتهما.
(5) liver and spleen. these are both a type of blood and there is no difference of opinion about their being pure.[17]
ومنها: المسك -وفأرته والعنبر-. واختلف مم هو؟ فالصحيح: أنه سرة الغزال. وقيل: هو من دابة في البحر لها أنياب…
(6) musk, the mouse it is taken from and ambar. There is a dispute about its ruling built upon what it is. The authentic position is that this musk is coming from the umbilical cord of the gazelle. Others have said it is a also a creature in the sea bearing fangs.[18]
ومنها: العلقة التي يخلق منها الآدمي، أو حيوان طاهر. وهي طاهرة على أحد الوجهين..” اهـ بتصرف.
(7) the blood clot. And it is from this that the human being and many an animal are created and it is pure and remains upon purity[19] according to one of the two rulings.[20]
كتبه الشيخ مصطفى حمدو عليان
As written by the Shaikh, Mustafa Hamdu `Ulayyan
[1] This is a type of saltfish eaten by Egyptians during the Sham en-Nassem festival.
[2] d.762 (AD1365). He is Shams ud-Din Abu `Abdillah Muhammad ibn Muflih ibn Muhammad ibn Mufarrij Al-Maqdisi Ar-Ramini As-Salihi. Universally known as Imam Ibn Muflih, he is the author of classic texts such as Al-Furu`: Sharh ul-Muqni`, Al-Adab ush-Shar`iyyah wal-Minah ul-Mar`iyyah and a number of other works. Known for his knowledge, he was marja` of his time and one of the authorised commentators on the works of Imam Muwaffaq ud-Din Ibn Qudamah. Please see Al-Makki’s As-Suhub ul-Wabilah, vol.3, pp.1089-1093
[4] d.1051 (AD1656). He is Abus-Sa`adat Mansur ibn Yunus ibn Salah ud-Din ibn Hasan ibn Ahmad ibn `Ali Al-Buhuti. Egyptian marja` and one of the depended upon sources in the Hanbali School in the later age, he studied with premier scholars of Sham, such as Imams Yahya Al-Hajjawi and others. He became the leading Hanbali scholar in Egypt, even outranking the senior Subki, Futuhi and Sa`di families in importance. He wrote five large works in fiqh and smaller texts on selected topics. The Imam, Sulaiman ibn `Ali (d.1079 (AD1674), when he learned that Al-Buhuti had penned his fiqh text, Ar-Rawd ul-Murbi`, burned his own text and told all his students in Najd to follow the Imam. Please see Al-Makki’s As-Suhub ul-Wabilah, pp.472-474
[8] 820-885 (AD1417-1480). He is `Ala’ ud-Din Abul Hasan `Ali ibn Sulaiman ibn Ahmad ibn Muhammad Al-Mardawi As-Sa`di As-Salihi. Judge, jurist, historian and grammarian, he was known for writing books on the narrations and debates within the Hanbali School. He organised the arguments under chapter headings, then acted as chief judge for most of his later life until his death. He wrote more than 20 books and was a mujtahid murajjih. Please see Ash-Shatti’s Mukhtasar, pp.76-81
[10] This discusses the permitted cattle for consumption.
[11] The redness left may be some small traces of blood that were not flushed from the veins as the veins closed not long after the slaughtering. This sometimes happens with a few veins and is unavoidable and unintentional. This is not the same as what is happening where you have some Muslims butchers (1) improperly slaughtering meat and not flushing out the blood properly, (2) stun meat or slaughter it in an impermissible way, then freeze the meat and upon thawing it out it is still blood red as a huge amount of blood congealed during the impermissible slaughtering process. The properly slaughtered meat will be grey/red in colour with some flecks of red but some butchers are so duplicitous that the meat will be blood red. This is the case as there are still non-negligible amounts of blood in the meat. And there is no might or power but in Allah.
[12] 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. cf.As-Sa`di’s Al-Jawhar ul-Muhassal, pp.5-17;58-124
[13] Thus one would not be counted as eating meat found dead (Ar.maitah) if this happened as the amount is negligible, unavoidable and one is not held to account.
[14] This ruling is not to do with eating this blood but rather the blood and whether or not it is tahir.
[15] This is because these insects do not have circulatory systems the same as human beings.
[16] This ruling is not to do with eating this blood but exposure to it and what that entails regarding rulings around taharah.
[17] This ruling refers to it being both pure and permitted for consumption.
[18] This is because musk comes from many different sources. The point is that all of these sources are tahir and thus wearing musk and using it is fragrance is permitted as the substance is pure.
[19] This ruling is not to do with eating this blood but exposure to it and what that entails regarding rulings around taharah.
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.
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.
[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.
The Shaikh, Abdullah ibn Ahmad Al-Maqdisi’s (d.1091), may Allah have mercy upon him, Sharh Dalil it-Talib
السلام عليكم ورحمة الله،
As-Salaamu `Alaikum wa Rahmatullah,
للشيخ محمد السيد، أوّلًا أنا أحبكم في الله لأنكم وأتقرب إلى الله بحبكم لكن لدي أكثر من سؤال الأول: أنا أدرس متن دليل الطالب عند شيخ، هل أقرأ في حاشية ابن عوض أو في نيل المارب مع حاشية اللبدي،
This is a message for the Shaikh, Muhammad As-Sayyid. Firstly, I would like to say that I love you for the Sake of Allah and I use my love of you as a means of gaining nearness to Allah.[1] I have just a few questions to ask. Firstly, I am learning the text of the Student’s Guide[2] from a shaikh. Shall I read the Cliffnotes[3] of Imam Ibn `Awad [4]or Obtainment of the Long-Term Objective[5] by Imam At-Taghlabi [6] with Cliffnotes of Al-Lubadi? [7]
ثانيًا: كما تعلم في المذهب التفويض هو المشهور ولكنني سمعت من أحدهم أن إثبات المعنى وجه معتبر ومشهور.
Secondly, you know that this way of ours is one of tafwid and it is well-known and clear but I have heard someone from the people saying that affirming the meaning of the attribute of Face is obvious and all people know that. Where does the truth lie in the matter? [8]
قال الشيخ محمد السيد الحنبلي الأزهري: أحبك الذي أحببتني فيه، اقرأن النيل، أما اللبدي فله اعتراضات كثير منها منقوض، حاشية المقدسي جميلة وكذلك ابن عوض فطالعهما.
The Shaikh, Muhammad As-Sayyid Al-Hanbali Al-Azhari has said the following: “I love you for the sake of the One that caused you to love me. You should read Obtainment of the Long-Term Objective by At-Taghlabi. In terms of Imam Al-Lubadi, he has many contradictory rulings, many of them not accepted.[9] The Cliffnotes of Al-Maqdisi[10] are very good and likewise so is Ibn `Awad so make sure to review and go over and utilise both”.
Fatwa taken: 30 Shawwal 1443
[1] This is something that someone should not mention openly and directly to someone due to fear of what might enter into the individual’s heart that hears it. It is for this reason that in answering the question, the Shaikh almost completely avoided this part.
[3]Ar.hashiyah. Imam Ibn Manzur defined this, “So the hashiyah of anything is what is put on the side or end of something as a divider”. cf.Lisan ul-`Arab, vol14, pp.223-224. The translator chose the word “cliffnotes” as the closest English equivalent as the definition of them is “A summary of a much longer work designed to allow a student to quickly learn the key points of the longer work”. This was named after Clifton Keith Hillegas (AD1918-2001), a scholar of geology and physics from Lincoln, Nebraska in the United States. Please see Wuthering Heights: Notes for Private Study.
[4] d.1101 (AD1690). He is Ahmad ibn Muhammad ibn `Awad Al-Mardawi. Palestinian authority and sage, he was a main student of Imams Muhammad Al-Khalwati (d.1088 (AD1675) and `Uthman An-Najdi (d.1097 (AD1686). He wrote a number of works but his most popular was his Cliffnotes on the Student’s Guide. cf.Al-Makki’s As-Suhub ul-Wabilah, pp.99-100
[5] Ar.Nail ul-Maarib. This is a very brief commentary on the Student’s Guide. Al-Azhar has created a three-volume series that was used by the faqih, Sa`d An-Najjar to teach an online and in-person series of lessons.
[6] 1030-1135 (AD1634-1739). He is Abut-Tuqa `Abdul Qadir ibn `Umar ibn Abi Taghlab At-Taghlibi Ash-Shaibani. Born in Damascus, this authority and specialist was well grounded in math, fiqh, hadith, usul ul-fiqh, grammar and more. His teachers include Imams Muhammad Abul Mawahib (d.1126 (AD1767), Al-Balbani (d.1083 (AD1687) and others. He left behind a large body of able and elite students, the most famous of which being the Imam, Muhammad ibn Ahmad As-Saffarini (d.1189 (AD1775). His two written works are his small commentary on the Student’s Guide and a selection of tafsir notes. cf.Al-Makki’s As-Suhub ul-Wabilah, pp.230-232
[7] 1262-1319 (AD1851-1900). He is `Abdul Ghani ibn Yasin ibn Mahmud ibn Yasin ibn Taha ibn Ahmad Al-Labadi An-Nabulsi. Palestinian authority, theologian and poet, he took from the premier scholars of his time such as his father and the Imams `Abdullah Sufan Al-Qaddumi (d.1331 (AD1912) and Yusuf Al-Barqawi (d.1321 (AD1902). He also witnessed the Stern Gang and militant kibbutzim that would later erect the modern state of Israel. He left behind two large books and written rulings on various topics and particularly modern topics that are just as relevant today as they had been at the time. Please see Ash-Shatti’s Mukhtasar, pp.209-210
[8] Notice that the Shaikh did not answer this question. This is a common method used when either (1) it is known that no benefit would come in answering the said question at that time or (2) the answer has been given so many times that the inquirer needs to refer back to that.
[9] This is to do with his many ijtihad points in that text. So one should not be reading that as a primer but rather comparative. The primer texts establish what is the depended upon rulings while the others, such as Al-Lubadi, give additional statements, manuscript comparison and contemporary problems and matters.
[10] d.1091 (AD1695). He is `Abdullah ibn Ahmad ibn Yahya ibn Yusuf Al-Karmi Al-Maqdisi. Faqih, astronomer, mathematician and specialist in inheritance, he is a relative of the Imam, Mar`ii ibn Yusuf Al-Karmi (d.1033 (AD1637). He left behind three books, a commentary on the Student’s Guide and two others connected to astronomy, in particular study of the constellations and the influence it has on time keeping and the length of the night. cf.Al-Ghazzi’s An-Na`t ul-Akmal, pp.254-255
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.
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