*OBEDIENCE TO THE ONE WHO TAKES OVER THE PEOPLE BY FORCE*

*Whoever takes over the people by force, the rule and obedience belongs to him. He is the Imaam and it is obligatory to pledge obedience to him and it is forbidden to dispute with him or disobey him.*

Imam Ahmad bin Hanbal رحمه الله said in Al Aqeedah which is narrated by Abdoos bin Maalik Al Attaar: Whoever overpowers them (the people), which means "takes over by sword till he becomes the Khaleefah", and is called as Ameer Al Mu’mineen, then it is not permissible for someone who believes in Allah and the last day to stay away or do not see (accept) him as the Imaam, even if he is good or a Faajir (Ahkaam As Sultaaniyah, P.23)

Imaam Ahmad رحمه الله argued with that which has been established from Ibn Umar رضي الله عنهما that he said: And I pray behind the one who took over (people) by force. (Akhaam As Sultaaniyah, P.33)

It is established through authentic chain of narration that during the times of Fitnah, Ibn Umar رضي الله عنهما would never come to the Ameer Al Mu’mineen except to pray behind him and to discharge Zakaah from his wealth.

It is narrated by Bukhaari in his Saheeh that Abdullah bin Dinar said: I witnessed Ibn `Umar رضي الله عنهما when the people gathered around `Abdul Malik. Ibn `Umar wrote: I gave the Pledge of allegiance that I will listen to and obey Allah's Slave, `Abdul Malik, Chief of the believers according to Allah's Laws and the Traditions of His Apostle as much as I can; and my sons too, give the same pledge. (He meant Abdul Malik bin Marwaan bin Al Hakam)

Before this, there was a split between two people who called towards their Khilaafah, they were Abdullah bin Az-Zubayr bin Al Awaam and Abdul Malik bin Marwaan bin Al Hakam. During those days, Ibn Umar رضي الله عنهما refrained from giving his pledge to either of them. But when Abdul Malik overpowered people by force and took affairs into his hands, he pledged his allegiance to him. (Al-Fath, 194/13)

This act of Ibn Umar giving pledge of allegiance to the victorious (the one overpowering by force) became established upon the Ummah. Instead, Ijmaa’ has been established which is mentioned by Ash-Shaatibee in Al I’tisaam.
Shaikh Al Islaam Muhammad bin Abdul Wahhaab رحمه الله also narrates this Ijmaa’ and says: The scholars of all the schools of thought are united upon the view that the one who took over a city or a country, is the legitimate Imaam in all the matters. (Ad-Durar As-Sunniyyah Fil-Ujooba An-Najdiyyah, 239/7)

*Taken from*:
Mu’aamalatul Hukkaam Fi Dau il Kitaab Was Sunnah of Shaikh Abdus Salaam Burjis رحمه الله (Pg. 25-26)

Translated by Abu Abdullah Saqib

Faith is Not Just in the Heart [Definition of Iman]

Imâm Al-Awzâ’î – Allâh have mercy on him – said:

Faith (îmân) is not sound except with [correct] words. Faith and words are not sound except with [good] works. And faith, words and deeds are not sound except with [the correct]intentions in conformance to the Sunnah. Those who went before us of our Salaf did not separate faith from deeds: deeds are a part of faith, and faith is from [ones deeds]. îmân is a word that brings together these aspects of the religions [of Allâh] and is confirmed through [a person’s] works.

So whoever believes in word, knows in his heart and confirms [his belief] through his works, then this is the strongest handhold that will never break. And whoever says [words of faith] but does not know [faith] in his heart nor confirms it with his works, it will never be accepted of him and he will be in the hereafterfrom those who suffer in loss.

Ibn Ba tt ah, Al-Ibânah Al-Kubrâ article 1097.

Here it is Imam Ahmad (Rahimahullah) said: “If I were to remain silent, how would the ignorant masses know the truth from falsehood?”

Shaykhul-Islaam Ibn Taymiyyah (d. 728) - rahimahullah - said:
"When some peole asked Imaam Ahmad bin Hanbal (Rahimahullah) that they felt uneasy about criticizing people, he replied:
"If I were to remain silent, how would the ignorant masses know the truth from falsehood?"

Those who introduce heretical writings which oppose the Qur'aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them - by unanimous agreement of the Muslim Scholars.

In fact, when Imaam Ahmad bin Hanbal (Rahimahullah) was asked about a person who fasted, prayed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid'ah (the innovators), he replied:
"When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does sofor the benefit of the Muslims in general, and this is more virtuous."

So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one o the types of Jihaad in the path of Allaah.
Since purifyiing the religion of Allaah and defending it from their attacks is a collective obligation - as is agreed upon by the Scholars.

For Allah did not raise up some people to oppose the innovators, then the religious would suffer harm, corruption and deviation.

Indeed, this type of corruption is even greater than the corruption resulting from the disbelievers conquering the Muslims.

Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religious, except for some time. Whereas the innovators corrupt the hearts from the very beginning."

[ Source: Majmoo'ul-Fataawaa (28/231-232) ]

*************
Shaykh Saalih al-Fowzaan was asked:
“Is it from the way of the Salaf that if a preacher makes a mistake and/or opposes the methodology of the Salaf in front of the people that their mistakes and errors should be spread in writings via electronic media?”

He replied:

If his statement has been spread among the people (publicly), it is incumbent to spread the refutation against him, so that the truth is clarified to the people. However, if his statement has not become widespread, then it is enough to (privately) advise him.

Openly refute those who openly oppose the methodology of the salaf.
https://yusufestesquran.files.wordpress.com/2012/12/openlyrefutethosewhoopenlyoppose.pdf

Raising hands in Du'aa: Sunnah

Wiping face after Du'aa: bid'ah

Summary

Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:

‘Anas said: I never ever saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- in the early morning prayer raising his hands and he supplicated against those who killed them. [And in another narration: supplicating against them.] Narrated by Ahmad (3/137) This Isnaad is authentic.

At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:

‘Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’ This portion was narrated by al-Bayhaqi (2/211) and Nawawi (3/500) said: ‘Its Isnaad is Saheeh or hasan’

There is a recommendation in this hadeeth of raising the hands while supplicating the Qunoot.

Farj the freed slave of Abu Yusuf said: ‘I saw my master Abu Yusuf, if he would enter into the Qunoot for the Witr he would raise his hands in the Dua.’ From ‘Sharh al-Hidayah’ (1/306)

Likewise Ahmad holds this opinion and so does Ishaaq.

The raising of the hands is established from the Ameer-ul-Mumineen Umar bin al-Khattab -Radi Allaahu anhu- as is narrated by Bukhari in ‘Rafa’ al-Yadain’ (23), Ibn Nasr (134) and al-Bayhaqi (2/212) on the authority of Abu Uthmaan an-Nahdi:

‘Umar would perform the Qunoot with us in the early morning prayer, and would raise his hands, so much that the side of his body under his arms would be seen.

As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.

This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’

So it is foremost that it should not be done, and restricting to what the Salaf -Radi Allaahu anhum- did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’ [Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]

Shaykh al-Albaani also said:

‘Raising of the hands in the Qunoot for a problem afflicting the Muslims is established from the Messenger of Allaah -sallAllaahu alayhi wa sallam- when he made Dua’ against the Mushrikeen, those who killed seventy of the recitors of the Qur’aan.

This was narrated by Imam Ahmad (3/137) and by Tabraani in ‘as-Sagheer’ (p.111) from the hadeeth of Anas with an authentic chain, and it is also established from Umar and others in the Qunoot of al-Witr.’ [Taken from ‘Irwaa al-Ghaleel’ (2/181)]

**********************

41- The Ruling of Raising the Hands in the Dua’ of al-Witr By Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz (answer in link below)

Some Athaar (narrations) of the Companions regarding raising the hands in al-Qunoot (answer in link below)

http://www.miraathpublications.net/a-brief-summary-of-the-issue-of-raising-the-hands-for-the-qunoot-in-the-witr/

Al-Hakeem al-Tirmidhi said:

صلاح خمسة في خمسة صلاح الصبي في المكتب وصلاح الفتى في العلم وصلاح الكهل في المسجد وصلاح المرأة في البيت وصلاح المؤذي في السجن

The rectitude of five lie in five:
📌The rectitude of a child lies in the study-room.
📌 The rectitude of a youth lies in (seeking and acquiring) knowledge.
📌The rectitude of the mature, middle-aged man lies in the masjid.
📌 The rectitude of a woman is in her house.
📌And the rectitude of one who harms others is in the prison.

📚[Al-Siyar of al-Dhahabi (13/441)]

🌺
“Understanding is more precious to us than memorising.”

Abū ‘Alī an-Naysābūrī, History of Islām by Imām Dhahabī (v. 7, p. 349)

'Umar b. al-Khaṭṭāb(ra):said

“If you see that someone has slipped, correct him, pray for him & don't help Shaytaan against him (by insulting him).”

[Tafseer al-Qurtubi, v. 15, p. 256]

REMINDER ‼️‼️‼️

Shaykh Al-‘Uthaymeen(رحمه الله) said:

“We do not exist in this life so that we can live the way animals live: to eat, drink and sleep only. Rather, we exist in order to earn the provision we need for the Hereafter.”

(Sharh Al-Kaafiyah Ash-Shaafiyah)

⚜STUDENT OF KNOWLEDGE ⚜

🔘The student of knowledge should sleep less as long as it does not harm his body and mind.
🔘He should not sleep more than eight hours in a day and night and that is a third (of one’s) time within a twenty four hour period. However, if he is able to sleep less, then he should do so.

📖Written by The Salafi Centre of Manchester. Posted in Calling To Islam - 'Da'wa', Pearls of Wisdom, Seeking Knowledge
[Original source: تذكرة السامع والمتكلم page: 77. Quoted by Shaikh Raslaan in Fadlul Ilm. Page: 281]

💢💐Fruits Of Knowledge💐💢

Here are some quotes from the famous book Jaami’ul Bayaan al-’ilm wa fadhlihi by the great scholar Ibn ‘AbdilBar

1⃣Aboo Hurayrah:”It is more beloved for me to sit a little while, learning my religion, than for me to pray the entire night up until dawn”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 60]

2⃣ al-Hasan al-Basree: ”The scholar is better than the one who is Zaahid (very religious) and worships a lot”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 61]

3⃣‘Umar bin al-Khattaab: ”That one thousand worshippers who fast during the day and pray during the night, all die, is easier to bare than the death of one single scholar who understands the halaal from the haraam.”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 65]

4⃣Sufyaan ath-Thawree: ”There is no deed better than seeking knowledge – if the intentions are pure”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 63]

5⃣al-Azdi: ”I asked Ibn ‘Abbaas about Jihaad whereupon he replied ‘Do you wish to know something better than Jihaad? Build a Masjid and teach the people their obligations in Islaam and the Sunnah’ “‘
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 76]

6⃣‘Umar bin ‘AbdilAzeez: ”He who acts without knowledge, causes more harm than benefit”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 66]

7⃣‘Abdullaah bin al-Mubaarak: ”Allaah gave Prophet Suleymaan a choice between either knowledge or power, and he chose knowledge above power. And because he did that Allaah granted him power as well.”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 114]

8⃣al-Hasan al-Basree: ”The entire world is a place of darkness except the gatherings of the scholars!”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 114]

9⃣Luqmaan al-Hakeem: ”O my dear son, seek knowledge whilst you are still young, seeking knowledge at an old age is difficult”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 174]

1⃣0⃣Sufyaan ath-Thawree: ”Knowledge will bring honour to you in this world and the hereafter”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 118]

1⃣1⃣az-Zuhree: ”Knowledge is a treasure, the key to that treasure is asking questions”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 176]

1⃣2⃣Sa’eed bin al-Mussayib: ”I would travel days and nights in search of one single hadeeth”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 188]

1⃣3⃣ Imaam Maalik: ”Knowledge is not gained until one tastes poverty (ie seeking knowledge is not easy)”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 194]

1⃣4⃣Imaam ash-Shaafi’ee: ”I was born an orphan (without a father) and my mother was poor so she did not have money to buy paper for me, so I would look for bones of dead animals to write on”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 157]

1⃣5⃣ ‘Abdullaah bin Mas’ood: ”No one is born a scholar, knowledge comes with studies”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 200]

1⃣6⃣ az-Zuhree: ”Whoever wishes to gain ALL knowledge at once and become a scholar over night, that knowledge will leave him quickly, rather take things one step at a time” 📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 206]

1⃣7⃣az-Zuhree: ”Knowledge is lost through forgetfulness & no revision”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 213]

1⃣8⃣Aboo Dardaa’: ”The one thing I fear the most about being questioned on the day of Judgment is that it will be said ‘You had the knowledge, but what did you do with it?’ ” 📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 5]

1⃣9⃣Aboo Dardaa’: ”Why do I see you hungry for food but fed up with knowledge?”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 305]

2⃣0⃣ Qaasim bin Muhammad; ”That my tongue is cut off is more beloved to me that for me to speak without knowledge” 📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 114]

2⃣1⃣Aboo Bakr as-Sideeq: ”Which sky will shield me and which earth will bare me, if I was to say about the Book of Allaah, that which I had no knowledge of?”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume

2 page 111]

2⃣2⃣‘Umar bin al-Khattaab: ”Learn the Sunnah and learn the Arabic language”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 322]

2⃣3⃣ Ibn ‘Abbaas: ”He who answers ALL questions is insane!
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 315]

2⃣4⃣ Ibn ‘AbdilBar: ”None of the people of innovation interpreted the Qur’aan based upon the Sunnah, this is why they went astray and led others astray too”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 369]

2⃣5⃣ al-Hasan al-Basree: ”Few actions according to the Sunnah will always be better than many actions based upon innovation”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 372

Hardness of the heart

A man said to al-Hasan al-Basri:

“O Abu Sa’eed, I am complaining to you of the hardness of my heart."

He said: “Soften it with dhikr. The more forgetful the heart is, the harder it becomes, but if a person remembers Allah , the hardness softens as copper melts in the fire. Nothing can soften the hardness of the heart like the remembrance of Allah , may He be glorified and exalted. Dhikr is healing and medicine for the heart. Forgetfulness is a disease, the cure for which is remembrance of Allah ."

[Al-Wabil as-Sayyib, Ibn al-Jawzi, 142]

The Bliss of Eemaan

“There’s no bliss in this world that could ever resemble the bliss of the hereafter, except the bliss of Eemaan.”

-Ibn Taymiyyah Rahimahullaah
[Majmoo’ 31/28]

Saying "I am Salafî", when is it, and when is it not allowed? | Sh Ibn 'Uthaymîn (Rahimahullah)

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Fatâwâ al-Haram al-Madanî (53)
Reference: Darulhadith.com, Sweden
www.aFatwa.com

Q. Is one who calls himself a "Salafi" to be considered a partisan (hizbi?)

A. There is not harm [1] in labelling oneself with Salafiyyah when it is in truth. However, if it is merely a claim then it is not permissible to label oneself with Salafiyyah, whilst one is upon a manhaj other than that of the Salaf.

The Ash'aris for example, say "We are Ahl us-Sunnah wal-Jamaa'ah" and this is not correct. This is because what they are upon is not the manhaj of Ahl us-Sunnah wal-Jamaa'ah. It is likewise for the Mu'tazilah who call themselves "Muwahhideen" (Monotheists).

All of them claim to have love for Laylaa
Yet Laylaa does not affirm this for any of them

Hence, the one who claims that he is upon the madhhab of Ahl us-Sunnah wal-Jamaa'ah [actually] follows the path of Ahl us-Sunnah wal-Jamaa'ah and abandons the Opposers. However if he [is one who] wants to unite the lizard and the fisth - as they say - meaning, to unite a creature from the land with a creature from the sea, then this is not possible. Or to unite water and fire in a vessel. In light of this, Ahl us-Sunnah wal-Jamaa'ah do not reconcile with the path (madhhab) of those who oppose them such as the Khawarij, the Mu'tazilah, the Hizbiyyeen amongst those who call themselves, the Contemporary Muslims. Such is one who wants to unite between the errors and misguidance of the contemporaries with the manhaj of the Salaf. So "the latter part of this Ummah will not be corrected except by that which corrected its earliest part." The essence of the matter is that it is necessary to weigh matters and to separate them.

NOTES

[1] Shaikh ul-Islaam Ibn Taymiyyah said: "There is no criticism for the one who proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq)" [Majmoo al-Fataawaa 4:149]

I say: Reflect dear reader upon the words of Shaikh ul-Islaam which [were uttered] before approximately eight centuries, and it is as if he is refuting one of the contemporaries of today who ascribes himself to knowledge and says, Whoever makes it obligatory upon the people that he should be an Ikhwani or a Salafi or a Tablighi or a Sururi, then his repentance should be sought. Either he repents or he is to be killed.!!!

He said this in a cassette which circulated heavily amongst the youth and which was called "Flee from Hizbiyyah Like you would from a Lion" [*]

[*] After completing this book some papers reached me which contained some of Aaid al-Qarnis recantations from some of his errors. I found that amongst them was his recantation of this grave error. It is from justice that we mention this particular one: "Fourteen: I had said in a cassette, Whoever makes it obligatory upon the people that he should be an Ikhwani or a Salafi or a Tablighi or a Sururi, then his repentance should be sought. Either he repents or he is to be killed. This is an error that emanated from me and I seek Allaahs forgiveness from it. What I meant was that whoever did that, then he has legislated (into the religion). However, it is an error regardless and I pardon myself from it. I believe that the madhhab of the Salaf is the correct madhhab and it is the one that is obligatory for the people to follow, to be guided by it and to traverse its path."

So I say: Subhanallaah! How has he granted himself the right to place the True Salafi Manhaj amongst these other methodologies (manahij) and astray, innovative deviant sects?

And our question to this person who actually lives in the land of Tawhid and who holds a Masters degree in Hadith is if a person is not a Salafi then what is he?

And the Allaamah, Abdul-Aziz Ibn Baz the [former] mufti of Saudi Arabia was asked: What do you say about the on

e who calls himself Salafi or Athari? Is this is a tazkiyah (purification) of his own self?

So he replied may Allaah have mercy upon him "When he is being truthful [in his claim] that he is Salafi or Athari then there is not harm in that, [this is] similar to what the Salaf used to say, So and so is a Salafi, So and so is Athari as a tazkiyah (commendation) which was necessary, a tazkiyah that is obligatory." [Cassette: Haqq ul-Muslim 16/1/1413 Taif]
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ02&articleID=MNJ020002&articlePages=1

Also read:
Allaah Has Named us "Muslims," So Why call ourselves "Salafi"?
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ02&articleID=MNJ020002&articlePages=1

WHO ARE THE SAVED SECT?

The Prophet ﷺ informed that many differences would occur in this nation, when he said:

“The Jews divided into seventy-one sects, and the Christians divided into seventy-two sects. My nation will divide into seventy-three sects, and all of them will be in the Fire except one.”

Upon hearing this, the Companions asked, “Which group will not enter the Fire O Messenger of Allah?” He (the Messenger ﷺ ) replied: “Those who are upon what I and my Companions are upon today.”

This is the methodology of the Salaf as-Saalih. It is that which the Prophet and his Companions were upon, and those who followed them with good. The present situation mandates that one knows the way of the Salaf as-Saalih, in order to adhere to it, because it is the path of salvation.

All of the other groups will be in the Hell-fire, except one. This is the saved sect and they are Ahlus Sunnah wal-Jamaa’ah. Only one
group will be saved, which is the group that once the people become divided, the paths become numerous, the groups and ways multiply, this is the group that will be upon the way of the Salaf as-Saalih.

This warrants that the person holds tight to it and is patient upon it until he meets The Lord of this religion, The Sublime and High.

[The Methodology of The Salaf us Saalih and The Ummah’s Need For It, By Shaykh Saalih ibn Fawzaan al-Fawzaan, Translated by Mustafa George]

http://mpubs.org/features/publications/479-ebook-the-methodology-of-the-salaf-us-saalih-and-the-ummahs-need-for-it-by-shaykh-saalih-al-fawzaan

Trial or punishment? 👆👆👆👆

Women Rulers, Leaders, Judges?


The Prophet [ﷺ] said:

❝No people who appoint a woman in charge of them will ever succeed.❞

[Al-Bukhārī In His Saheeh, (No. 4163) | Translated By Abū Ruqayyah 'Abd us-Samad]

-

Ash-Shawkaanee said:

❝Women are not qualified to rule and it is not permissible to appoint them as rulers.❞

[Nayl al-Awtaar, (8/305) | Translated By Abū Ruqayyah 'Abd us-Samad]

-

Al-Baghawee said:

❝There is ijmaa’ that women are not fit to become rulers or judges.❞

[Sharh us-Sunnah, (10/77) | Translated By Abū Ruqayyah 'Abd us-Samad]

-

Ash-Shinqeetee said:

❝There is no difference of opinion that women cannot become leaders or judges.❞

[Adwa’ al-Bayaan, (1/55) | Translated By Abū Ruqayyah 'Abd us-Samad]