Forwarded from Ahlus-Sunnah
Shaykh Sulaymân al-‘Alwân said:
Ibn Hazm narrated in al-Marâtib that the Muslim scholars agreed that growing the beard is obligatory. And where the Sahâbah differed was concerning what is more than a fist length. As for what is below that, then there is no difference of opinion concerning it.
Ibn Hazm narrated in al-Marâtib that the Muslim scholars agreed that growing the beard is obligatory. And where the Sahâbah differed was concerning what is more than a fist length. As for what is below that, then there is no difference of opinion concerning it.
Forwarded from News around the world
COPIED ❗❗
⛓
There is a virus spreading across Camp Al Hol with a lot of sisters complaining of the same symptoms SubhanAllāh include the sisters in both Roj and Al Hol in your duas in sha Allāh⛓
- Al Hol Camp
Raids are occurring again with Britain on the ground looking for it's citizens.
-Roj Camp
Raids are happening in the old side and the kurds are after phones.
May Allāh swt protect the sisters Ameen ❕
⛓
There is a virus spreading across Camp Al Hol with a lot of sisters complaining of the same symptoms SubhanAllāh include the sisters in both Roj and Al Hol in your duas in sha Allāh⛓
- Al Hol Camp
Raids are occurring again with Britain on the ground looking for it's citizens.
-Roj Camp
Raids are happening in the old side and the kurds are after phones.
May Allāh swt protect the sisters Ameen ❕
Forwarded from Dār At-Tawhīd
📜 Fatwa
Shaykh Sulaymān Al-‘Alwān may Allāh Subhānahu wa Ta'āla grant him thabāt
Question:
Beloved Shaykh, does the one who insults Rasūlī Allāh ﷺ become a kāfir by merily insulting or is it required that he makes istihlāl of it [i.e., deems it permissible]?
Answer:
The Sahābah, the Tābi’ūn and those who came after them from Ahl As-Sunnah, have agreed that a person who says or commits an act of clearcut kufr, he becomes a kāfir without restricting to him deeming it permissible.
And the scholars have agreed that kufr can be [committed] by Juhd [denial] or Takthīb [rejection] or Al-I’rād [indifference].
Kufr can be [committed] by a saying like insulting Allāh, and insulting Rasūlī Allāh ﷺ and ridiculing the religion and its rulings. It can also be [committed] by an action like prostrating to the idols and making tawāf around the graves and sacrificing for a djinn and the idols.
It can also be committed by Tark [failing to do something], like leaving the Jins Al-’Amal [physical actions of the limbs] entirely, and Imām Ishāq ibn Rāhwīyah رحمه الله and others stated an Ijmāa’ [consensus] from the Sahābah on the kufr of the one who leaves the prescribed prayers intentionally.
It is transmitted in Sahīh Muslim from the path of ibn Jurayj, from ibn Az-Zubayr Al-Mekkī from Jābir ibn ‘Abd Allāh that Rasūlī Allāh ﷺ said: “Between a man and shirk and kufr is the abandonment of salāt.”
And when the [word] kufr is preceded with the ‘Alif and Lām’ [i.e. Al-Kufr] then it is always a major kufr. But there is a difference of opinion with regards to leaving the prescribed prayers among the scholars of the Madhāhib, so a group from among them said that he doesn’t become a kāfir at all, as long as he doesn't deny [its obligation].
And a group said; he becomes a kāfir and he commits a major kufr because there is an Ijmāa’ [consensus] from the Sahābah, they did differ on when the person who leaves the prayers becomes a kāfir. Some of them said; ‘He becomes a kāfir by merily leaving a prayer until the time is over and he has not prayed’. And some of them said: ‘He doesn’t become a kāfir except when he doesn’t pray at all’.
In brief, Ahl As-Sunnah don’t make takfīr on sins in general or by every sin, like it’s done by the khawārij and the mu’tazillah because they make takfīr based upon the major sins and they label [actions] as sins that aren’t sins and based on that they arrange the rulings of kufr and sometimes they judge people based on their sayings.
This can be seen among many of the later members of the ummah because they don’t differentiate between the type and the individual when releasing judgments nor between this case and the other. They might even declare takfīr on a person who doesn’t agree with their deviations. And their characteristic came through the tongue of Rasūlī Allāh ﷺ who said: “They will kill the people of Islām and leave the idol-worshippers alone.” Narrated by Al-Imām Al-Bukhārī from the hadīth of Abī Sa'īd Al-Khudrī رضى الله عنه
So Ahl As-Sunnah wa Al-Jama’ah tread a middle path between the khawārij and the murji’ah. They do not declare takfīr on those who commit kabā’ir [major sins] as long as they don't believe that their actions are halāl [permissible]. Neither do they agree with the view of the murji’ah, that the sins don’t undermine a person's Imān [faith] at all, and that no one can’t be denounced as a kāfir unless he is known to believe that his actions are permissible.
So the one who insults Allāh, or insults Rasūlī Allāh ﷺ has committed kufr [disbelief] without restricting it to deeming it permissible. And more than one of the scholars have stated an ijmāa’ on this.
Imām Ishāq ibn Rāhwīyah رحمه الله said: “The scholars of Islām agreed with consensus that a person who insults Allāh, or insults Rasūlī Allāh ﷺ, or returns back something that was revealed by Allāh Ta’āla, or that he kills a prophet from the prophets of Allāh, while he’s acknowledging what was revealed by Allāh, is a kāfir.”
And Allāh knows best.
Sulaymān bin Nāsir Al-’Alwān
03-06-1421 AH
Shaykh Sulaymān Al-‘Alwān may Allāh Subhānahu wa Ta'āla grant him thabāt
Question:
Beloved Shaykh, does the one who insults Rasūlī Allāh ﷺ become a kāfir by merily insulting or is it required that he makes istihlāl of it [i.e., deems it permissible]?
Answer:
The Sahābah, the Tābi’ūn and those who came after them from Ahl As-Sunnah, have agreed that a person who says or commits an act of clearcut kufr, he becomes a kāfir without restricting to him deeming it permissible.
And the scholars have agreed that kufr can be [committed] by Juhd [denial] or Takthīb [rejection] or Al-I’rād [indifference].
Kufr can be [committed] by a saying like insulting Allāh, and insulting Rasūlī Allāh ﷺ and ridiculing the religion and its rulings. It can also be [committed] by an action like prostrating to the idols and making tawāf around the graves and sacrificing for a djinn and the idols.
It can also be committed by Tark [failing to do something], like leaving the Jins Al-’Amal [physical actions of the limbs] entirely, and Imām Ishāq ibn Rāhwīyah رحمه الله and others stated an Ijmāa’ [consensus] from the Sahābah on the kufr of the one who leaves the prescribed prayers intentionally.
It is transmitted in Sahīh Muslim from the path of ibn Jurayj, from ibn Az-Zubayr Al-Mekkī from Jābir ibn ‘Abd Allāh that Rasūlī Allāh ﷺ said: “Between a man and shirk and kufr is the abandonment of salāt.”
And when the [word] kufr is preceded with the ‘Alif and Lām’ [i.e. Al-Kufr] then it is always a major kufr. But there is a difference of opinion with regards to leaving the prescribed prayers among the scholars of the Madhāhib, so a group from among them said that he doesn’t become a kāfir at all, as long as he doesn't deny [its obligation].
And a group said; he becomes a kāfir and he commits a major kufr because there is an Ijmāa’ [consensus] from the Sahābah, they did differ on when the person who leaves the prayers becomes a kāfir. Some of them said; ‘He becomes a kāfir by merily leaving a prayer until the time is over and he has not prayed’. And some of them said: ‘He doesn’t become a kāfir except when he doesn’t pray at all’.
In brief, Ahl As-Sunnah don’t make takfīr on sins in general or by every sin, like it’s done by the khawārij and the mu’tazillah because they make takfīr based upon the major sins and they label [actions] as sins that aren’t sins and based on that they arrange the rulings of kufr and sometimes they judge people based on their sayings.
This can be seen among many of the later members of the ummah because they don’t differentiate between the type and the individual when releasing judgments nor between this case and the other. They might even declare takfīr on a person who doesn’t agree with their deviations. And their characteristic came through the tongue of Rasūlī Allāh ﷺ who said: “They will kill the people of Islām and leave the idol-worshippers alone.” Narrated by Al-Imām Al-Bukhārī from the hadīth of Abī Sa'īd Al-Khudrī رضى الله عنه
So Ahl As-Sunnah wa Al-Jama’ah tread a middle path between the khawārij and the murji’ah. They do not declare takfīr on those who commit kabā’ir [major sins] as long as they don't believe that their actions are halāl [permissible]. Neither do they agree with the view of the murji’ah, that the sins don’t undermine a person's Imān [faith] at all, and that no one can’t be denounced as a kāfir unless he is known to believe that his actions are permissible.
So the one who insults Allāh, or insults Rasūlī Allāh ﷺ has committed kufr [disbelief] without restricting it to deeming it permissible. And more than one of the scholars have stated an ijmāa’ on this.
Imām Ishāq ibn Rāhwīyah رحمه الله said: “The scholars of Islām agreed with consensus that a person who insults Allāh, or insults Rasūlī Allāh ﷺ, or returns back something that was revealed by Allāh Ta’āla, or that he kills a prophet from the prophets of Allāh, while he’s acknowledging what was revealed by Allāh, is a kāfir.”
And Allāh knows best.
Sulaymān bin Nāsir Al-’Alwān
03-06-1421 AH
👍2
Forwarded from نصف العلم أخطر من الجهل
قال رسول الله صلى الله عليه وسلم: المسلم أخو المسلم، لا يظلمه، ولا يخذله، ولا يكذبه، ولا يحقره
A Muslim is a brother of a Muslim, he doesn’t turn his back on him. َُيخذله means turn your back on your brother, means refuse to give support or victory to your brother, that’s what it means.
A scholar said; “if a brother seeks the help of a brother, he must help him, he’s obligated to do so, unless [the exception is] he’s got a legitimate excuse.”
وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ
[Sūrah al Anfāl verse 72]
The scholars of the Islām said, look at this: “if the state was to spend the entire treasure, the money from the Muslims to free the captive, it wouldn’t be a waste.”
So, if all the money goes to free the captive, it wouldn’t be a waste. Because back then, they used to ask for ransom.
Likewise, similar today would be returning bills or anything of that sort. In tafsīr al Qurtubī, imām Mālik رحمه الله says about the matter of the captives; “it’s obligatory upon the people to ransom the prisoners.” Obligatory. Ya’nī fardh, wājib, with all that which they possess. The money they possess and there’s no difference in this because back then it was ransom. There’s no difference amongst this, amongst the ‘ulamā and fuqahā. There’s no dispute, because the Prophet صلى الله عليه وسلم said: “secure the release of the captives”. Meaning: you have to secure their release and he went on to say also “you must comfort them”, what would that mean? Probably sending them letters, take care of their families, look out for their families.
Al Musannaf ibn abī Shaybah, ‘Umar ibn al Khattāb رضي الله عنه said: “for me to release one prisoner would be better than the entire Arabian Peninsula”. Shaykh Al Islām رحمه الله has many quotes on this, shaykh al Islām has a quote in volume 28 page 635:
فكاك الأسارى من أعظم الواجبات، وبذل المال الموقوف وغيره في ذلك من أعظم القربات
Freeing prisoners is among the most honourable of the ordains, and giving wealth to free them, is among the most honourable things to do to bring you closer to Allāh.
- Shaykh Ahmad Mūsā Jibrīl حفظه الله
@AhmadJibrilArchives
A Muslim is a brother of a Muslim, he doesn’t turn his back on him. َُيخذله means turn your back on your brother, means refuse to give support or victory to your brother, that’s what it means.
A scholar said; “if a brother seeks the help of a brother, he must help him, he’s obligated to do so, unless [the exception is] he’s got a legitimate excuse.”
وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ
...but if they seek your aid in religion, it is your duty to help them...[Sūrah al Anfāl verse 72]
The scholars of the Islām said, look at this: “if the state was to spend the entire treasure, the money from the Muslims to free the captive, it wouldn’t be a waste.”
So, if all the money goes to free the captive, it wouldn’t be a waste. Because back then, they used to ask for ransom.
Likewise, similar today would be returning bills or anything of that sort. In tafsīr al Qurtubī, imām Mālik رحمه الله says about the matter of the captives; “it’s obligatory upon the people to ransom the prisoners.” Obligatory. Ya’nī fardh, wājib, with all that which they possess. The money they possess and there’s no difference in this because back then it was ransom. There’s no difference amongst this, amongst the ‘ulamā and fuqahā. There’s no dispute, because the Prophet صلى الله عليه وسلم said: “secure the release of the captives”. Meaning: you have to secure their release and he went on to say also “you must comfort them”, what would that mean? Probably sending them letters, take care of their families, look out for their families.
Al Musannaf ibn abī Shaybah, ‘Umar ibn al Khattāb رضي الله عنه said: “for me to release one prisoner would be better than the entire Arabian Peninsula”. Shaykh Al Islām رحمه الله has many quotes on this, shaykh al Islām has a quote in volume 28 page 635:
فكاك الأسارى من أعظم الواجبات، وبذل المال الموقوف وغيره في ذلك من أعظم القربات
Freeing prisoners is among the most honourable of the ordains, and giving wealth to free them, is among the most honourable things to do to bring you closer to Allāh.
- Shaykh Ahmad Mūsā Jibrīl حفظه الله
@AhmadJibrilArchives
Lanterns of Tawheed
Photo
Hayaa' is the last thing that we, as Muslimaat, should be careless about. So when it gets to the point that Muslim women have started posting fully uncovered and adorned pictures with their hair, makeup, tight clothing, and their faces on social media under the guise of "private, sisters only" accounts there is a need to point out a couple of things to these sisters.
Firstly - Nothing you post online is ever private. NEVER. Once it's out there you have absolutely no control over it. How so? Instagram has access to everything you post whether your account is private or not, whether you're posting on your private story or not. If one was to randomly decide to report your private account, who reviews it to check if it violates the terms and conditions? The Instagram team/staff. Who's behind that team? You don't know, most definitely there might be men. It's not safe and there are people other than your followers who have 24/7 access to your posts and stories. They are not gonna see the "sisters only" & "my pics are amanah" in your bio and think "Don't look at this account, lower the gaze". They have reserved the right to use and perhaps even store your content.
Secondly - How many of your followers do you ACTUALLY know? Not many. How many sisters may be following you who don't have passwords on their phones? Whose brothers, husbands, and male relatives may have open access to their phones and social media accounts? How many sisters may be sitting in public, or in public transportation surrounded by men as she scrolls through your selfies and watches your stories with your hair and makeup done and your workout videos? You have no guarantee that she would only watch in private or that her phone is 100% private or that she is even religiously committed enough to care about your Amanah and may screenshot and share amongst others (I've seen it happen). Some sisters will say "Well I only accept sisters who are religious and that I trust". However, many sisters have small children, who may open the app and leave the phone next to their father, with your selfie being the first picture in the feed, right there in plain sight. Or they may open images and hand them to random male family members. Sometimes children screenshot things and forward them to random contacts. All this is fairly common.
Also, when you have a falling out with some sisters, or arguments etc, many people turn bitter and angry and seek vengeance in bizarre ways. We've seen it happen many times. Sisters have an argument with certain sisters, and the next day there's an "exposing" account made of her with all her uncovered pictures displayed publicly. Especially when you run Da'wah accounts, some women may have real problems with stuff you're putting out, and you have many enemies in the online field. They can easily find ways to find out your private accounts by asking other oblivious sisters and sneak in, take your pictures, and expose them.
And to the previous point, some sisters have said "If I designated my pics and vids as Amaanah then whoever shares them or is not careful with them, the sin would be upon them fully and not upon me whatsoever!" To that we say since when was it considered intelligence to hand over your Amanah to one who is not trustworthy in the first place and then put the blame upon them? Give your money to unknown people to keep and then when they lose it or steal it, blame them. Who cares? You lost the money anyways. It's not about who incurs the sin! It's about the fact that now your pic has been saved in someone's phone, it's about the fact that you have been seen by the stranger behind her, or her brother/husband! One sister's pic of her adorned 'Awrah was reposted and when informed she said that's not on me because I said nobody is allowed to repost. Okay but now hundreds of men have seen your 'Awrah, you're still okay?
Firstly - Nothing you post online is ever private. NEVER. Once it's out there you have absolutely no control over it. How so? Instagram has access to everything you post whether your account is private or not, whether you're posting on your private story or not. If one was to randomly decide to report your private account, who reviews it to check if it violates the terms and conditions? The Instagram team/staff. Who's behind that team? You don't know, most definitely there might be men. It's not safe and there are people other than your followers who have 24/7 access to your posts and stories. They are not gonna see the "sisters only" & "my pics are amanah" in your bio and think "Don't look at this account, lower the gaze". They have reserved the right to use and perhaps even store your content.
Secondly - How many of your followers do you ACTUALLY know? Not many. How many sisters may be following you who don't have passwords on their phones? Whose brothers, husbands, and male relatives may have open access to their phones and social media accounts? How many sisters may be sitting in public, or in public transportation surrounded by men as she scrolls through your selfies and watches your stories with your hair and makeup done and your workout videos? You have no guarantee that she would only watch in private or that her phone is 100% private or that she is even religiously committed enough to care about your Amanah and may screenshot and share amongst others (I've seen it happen). Some sisters will say "Well I only accept sisters who are religious and that I trust". However, many sisters have small children, who may open the app and leave the phone next to their father, with your selfie being the first picture in the feed, right there in plain sight. Or they may open images and hand them to random male family members. Sometimes children screenshot things and forward them to random contacts. All this is fairly common.
Also, when you have a falling out with some sisters, or arguments etc, many people turn bitter and angry and seek vengeance in bizarre ways. We've seen it happen many times. Sisters have an argument with certain sisters, and the next day there's an "exposing" account made of her with all her uncovered pictures displayed publicly. Especially when you run Da'wah accounts, some women may have real problems with stuff you're putting out, and you have many enemies in the online field. They can easily find ways to find out your private accounts by asking other oblivious sisters and sneak in, take your pictures, and expose them.
And to the previous point, some sisters have said "If I designated my pics and vids as Amaanah then whoever shares them or is not careful with them, the sin would be upon them fully and not upon me whatsoever!" To that we say since when was it considered intelligence to hand over your Amanah to one who is not trustworthy in the first place and then put the blame upon them? Give your money to unknown people to keep and then when they lose it or steal it, blame them. Who cares? You lost the money anyways. It's not about who incurs the sin! It's about the fact that now your pic has been saved in someone's phone, it's about the fact that you have been seen by the stranger behind her, or her brother/husband! One sister's pic of her adorned 'Awrah was reposted and when informed she said that's not on me because I said nobody is allowed to repost. Okay but now hundreds of men have seen your 'Awrah, you're still okay?
Lanterns of Tawheed
Hayaa' is the last thing that we, as Muslimaat, should be careless about. So when it gets to the point that Muslim women have started posting fully uncovered and adorned pictures with their hair, makeup, tight clothing, and their faces on social media under…
If you have a sisters only account the most one should feel comfortable posting should be absolutely covered pictures (preferably not with the eyes showing either for safety) or casual talk and jokes that you wouldn't post publicly because it would cause Fitnah and expose your personality and humor, but avoid posting your face or hands or anything else you wouldn't show to a non mahram. We would also like to remind our sisters to be careful when it comes to posting your voices, especially when singing or reciting Qur'an for the same reasons mentioned above, and to be careful to who you send voice notes to.
Lastly, sisters, please refrain from talking about your personal life or joking around and talking casually when it comes to your public accounts because this shows off your personality and is a source of Fitnah. A woman's personality and humor should be saved for her husband only and her sisters, not every man who follows her. There are sisters who run Da'wah accounts but they constantly post memes and jokes. Da'wah is not meant to be mixed with constant humor as it causes people to lose respect for the message and if it's a sister there's even more of a reason for her to remain dignified and serious when non Mahram's are reading her content and following her platform.
Wallahu 'Alam
Lastly, sisters, please refrain from talking about your personal life or joking around and talking casually when it comes to your public accounts because this shows off your personality and is a source of Fitnah. A woman's personality and humor should be saved for her husband only and her sisters, not every man who follows her. There are sisters who run Da'wah accounts but they constantly post memes and jokes. Da'wah is not meant to be mixed with constant humor as it causes people to lose respect for the message and if it's a sister there's even more of a reason for her to remain dignified and serious when non Mahram's are reading her content and following her platform.
Wallahu 'Alam
Forwarded from Ansar ash-Shari’ah
The trial of our brother, Abu Hamzah, begins on June 1st inshaaAllah. Remember him in your ad’iyah and ask Allaah (‘azza wa jal) to free him from the shackles of tawaghīt & make them blind to anything that could potentially strengthen their case against him. May He ruin anyone who tries to harm His awliyaa.
Request to all those who shared the PDF compilation of Shaykh Musa's Da'wah to delete it please. A few edits need to be done to make it more beneficial Bi'idhnillah. Insha'Allah, once we receive the edited version, we will share it again.
BarakAllahu Feekum
BarakAllahu Feekum
"And when Ibrahim said: My Lord! Make safe this territory, and preserve me and my sons from serving idols (shirk)." [Ibrahim 14:35]
In this ayah who were his sons he is worried over? His sons Ishaq and Isma'il, who were messengers of Allah. They were messengers yet he feared shirk over them. This is how heavy we should take shirk to be, as generation after generation of messengers came from prophet Ibrahim (ie Ishaq, Yaqoob, Yusuf) yet he feared shirk over them.
Ibrahim Taimy said, "Who can be secured of shirk after this verse!?!"
— Shaykh Ahmad Musa Jibril (حفظه الله)
In this ayah who were his sons he is worried over? His sons Ishaq and Isma'il, who were messengers of Allah. They were messengers yet he feared shirk over them. This is how heavy we should take shirk to be, as generation after generation of messengers came from prophet Ibrahim (ie Ishaq, Yaqoob, Yusuf) yet he feared shirk over them.
Ibrahim Taimy said, "Who can be secured of shirk after this verse!?!"
— Shaykh Ahmad Musa Jibril (حفظه الله)
Forwarded from Rayahtuluqaab
The forgotten ones, how many times have we said that "we haven't forgotten" but our words remained empty, and the cries of our sisters have only increased. They feel hurt and forgotten wherever they maybe, if it's in the prisons of Iraq or in the detention camps in shaam.
Forgotten by almost everyone and let down by many, no one lends them a hand, and some don't even raise their hands in dua.....so how can we say "we haven't forgotten?" And So we lied about our walaa and our love for the muj.ahi~deen because our words remained empty and our hearts didn't carry an ounce of mercy.
Forgotten, in cells that have sewage leaking through, sick and hungry - forgotten in the middle of the desert in the heat of east of shaam. Forgotten, and no matter what excuse you give yourself for forgetting them they may not forgive you and if they do forgive you their husbands and sons the mujah~ideen of our Ummah may not, because they gave their lives for Allah and fought to bring sh>ria and they left their families in the care of the Ummah but the Ummah betrayed.
And so they became betrayed and forgotten.
Forgotten by almost everyone and let down by many, no one lends them a hand, and some don't even raise their hands in dua.....so how can we say "we haven't forgotten?" And So we lied about our walaa and our love for the muj.ahi~deen because our words remained empty and our hearts didn't carry an ounce of mercy.
Forgotten, in cells that have sewage leaking through, sick and hungry - forgotten in the middle of the desert in the heat of east of shaam. Forgotten, and no matter what excuse you give yourself for forgetting them they may not forgive you and if they do forgive you their husbands and sons the mujah~ideen of our Ummah may not, because they gave their lives for Allah and fought to bring sh>ria and they left their families in the care of the Ummah but the Ummah betrayed.
And so they became betrayed and forgotten.
Forwarded from Rayahtuluqaab
RAISING TO HELP FREE AKHWAAT!
It's another opportunity Allah has placed in front of you to help the akhwaat and you never know when this chance can come again, take advantage of this chance.
Hasten in releasing and feeding the captives may Allah reward everyone who helps on this path.
Again you contact again
@bloodwithmusk
إنها فرصة أخرى وضعها الله أمامك، لمساعدة الأخوات، ولا تعرف متى يمكن أن تأتي هذه الفرصة مرة أخرى ، فاغتنم هذه الفرصة.
عجلوا بالإفراج عن الأسرى وإطعامهم جزاهم الله كل من أعان على هذا الطريق.
مرة أخرى يمكنك الاتصال
@bloodwithmusk
It's another opportunity Allah has placed in front of you to help the akhwaat and you never know when this chance can come again, take advantage of this chance.
Hasten in releasing and feeding the captives may Allah reward everyone who helps on this path.
Again you contact again
@bloodwithmusk
إنها فرصة أخرى وضعها الله أمامك، لمساعدة الأخوات، ولا تعرف متى يمكن أن تأتي هذه الفرصة مرة أخرى ، فاغتنم هذه الفرصة.
عجلوا بالإفراج عن الأسرى وإطعامهم جزاهم الله كل من أعان على هذا الطريق.
مرة أخرى يمكنك الاتصال
@bloodwithmusk
Lanterns of Tawheed
Photo
It is forbidden for both spouses to spread the secrets of what happens between them in their private/intimate marital life. Indeed, this is one of the most evil things, that we see has become common amongst the Muslims, both the men and the women. In some cultures, it's an embedded part of their tradition, and in the Western culture it's a norm that no one bats an eye at.
The Prophet (ﷺ) said: Among the most evil of people before Allah on the Day of Resurrection will be a man who comes to his wife and has intercourse with her, then he spreads her secrets. (Muslim).
In some narrations, the act of speaking about intimate matters to people is likened to the example of a male devil meeting a female devil in the road and having intercourse with her whilst the people are watching.
It was narrated that Abu Sa’eed (رضي الله عنه) said: The Prophet (ﷺ) said: “Among the most evil of people before Allah on the Day of Resurrection will be a man who is intimate with a woman and she with him, then he spreads her secret.” [Muslim] (please be aware, these ahadith are referring to husband and wife, lest anybody come and try to use it for other purposes).
According to another report narrated by Muslim, what happens behind closed doors is referred to as one of the greatest trusts: the Messenger of Allah (ﷺ) said “One of the greatest trusts before Allah on the Day of Resurrection will be a man who was intimate with his wife and she with him, then he spread her secret.”
This prohibition is upon both the man and the woman. Neither are permitted to speak about these matters that take place between them to others or describe it. Islam enjoins children, servants , and other members of the household to seek permission (by knocking and the likes) before entering bedrooms for the very reason of concealment, to avoid walking into anyone in an embarassing state or when their 'awrah is uncovered.
People lock their doors and draw their curtains to have privacy with their spouses at such moments, and wake up the next day only to go and tell everyone about that which occurred the night before, while they were supposedly seeking privacy before that.
Often, after a woman gets married, the very next day she visits her female relatives and friends and they all gather together in a room to hear what took place between her and her husband. The bride shamelessly goes into detail with her close family without a second thought and all this is seen as acceptable and a normal part of the culture.
Among the advice given by the Arabs to new brides is: “Do not disclose his secret, for if you disclose his secret, you will make him hate you.”
Beware O Muslims, that this is indeed a great evil and Fahisha that has become common amongst the men and women. One of the evils that results from this shamelessness is that strange men would desire a man's wife due to what the husband spread of her secrets and strange women would desire a woman's husband due to what she disclosed of what took place in private. This leads to the breakdown of marriages, Zinaa, and lack of Hayaa' in societies.
The Prophet (ﷺ) said: Among the most evil of people before Allah on the Day of Resurrection will be a man who comes to his wife and has intercourse with her, then he spreads her secrets. (Muslim).
In some narrations, the act of speaking about intimate matters to people is likened to the example of a male devil meeting a female devil in the road and having intercourse with her whilst the people are watching.
It was narrated that Abu Sa’eed (رضي الله عنه) said: The Prophet (ﷺ) said: “Among the most evil of people before Allah on the Day of Resurrection will be a man who is intimate with a woman and she with him, then he spreads her secret.” [Muslim] (please be aware, these ahadith are referring to husband and wife, lest anybody come and try to use it for other purposes).
According to another report narrated by Muslim, what happens behind closed doors is referred to as one of the greatest trusts: the Messenger of Allah (ﷺ) said “One of the greatest trusts before Allah on the Day of Resurrection will be a man who was intimate with his wife and she with him, then he spread her secret.”
This prohibition is upon both the man and the woman. Neither are permitted to speak about these matters that take place between them to others or describe it. Islam enjoins children, servants , and other members of the household to seek permission (by knocking and the likes) before entering bedrooms for the very reason of concealment, to avoid walking into anyone in an embarassing state or when their 'awrah is uncovered.
People lock their doors and draw their curtains to have privacy with their spouses at such moments, and wake up the next day only to go and tell everyone about that which occurred the night before, while they were supposedly seeking privacy before that.
Often, after a woman gets married, the very next day she visits her female relatives and friends and they all gather together in a room to hear what took place between her and her husband. The bride shamelessly goes into detail with her close family without a second thought and all this is seen as acceptable and a normal part of the culture.
Among the advice given by the Arabs to new brides is: “Do not disclose his secret, for if you disclose his secret, you will make him hate you.”
Beware O Muslims, that this is indeed a great evil and Fahisha that has become common amongst the men and women. One of the evils that results from this shamelessness is that strange men would desire a man's wife due to what the husband spread of her secrets and strange women would desire a woman's husband due to what she disclosed of what took place in private. This leads to the breakdown of marriages, Zinaa, and lack of Hayaa' in societies.
Forwarded from Lanterns of Tawheed
Rebuild her home in this Dunya and build your own in a Garden as wide as The Heavens and the Earth.
Every dollar you donate is not lost, but rather saved for you and multiplied in the Hereafter. What a bargain, Allahu Akbar!
Every dollar you donate is not lost, but rather saved for you and multiplied in the Hereafter. What a bargain, Allahu Akbar!
Forwarded from #IndiaOut #SaveMaldives
The unjust, oppressive and kufur alliance of hindu nationalist radical party BJP and secular liberal extremist party MDP
#defendislam
#indiaout
#nuhuttuveyne
#savemaldives
#defendislam
#indiaout
#nuhuttuveyne
#savemaldives
We can learn a lot about male/female interactions and proper behavior that females and males should each adapt by reading about what took place between Musa عليه السلام and the two women he met at the watering well after he fled from Misr.
The Qur’an mentions that when he reached Madyan :
وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ
(he found there a group of men watering, and besides them he found two women who were keeping back.)
This means they were stopping their sheep from drinking with the sheep of those shepherds, lest some harm come to them (to avoid being in close proximity with the men).
Lesson learned: Women should not purposely go around and mingle with men and be in close proximity with them. When in the streets - stick to the sides. When you need to pass by groups or individuals - keep the farthest distance between you and the man/men. That is to protect you and preserve your honor.
The Qur’an continues saying that when Musa, peace be upon him, saw them, he felt sorry for them and took pity on them:
قَالَ مَا خَطْبُكُمَا ۖ
(He said: "What is the matter with you?")
meaning, 'why do you not water your flocks with these people?'
قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ
(They said: "We cannot water until the shepherds take...")
meaning, 'we cannot water our flocks until they finish.'
وَأَبُونَا شَيْخٌ كَبِيرٌ
(And our father is a very old man.)
means, 'this is what has driven us to what you see.'
فَسَقَىٰ لَهُمَا
(So he watered (their flocks) for them,)
ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ
(then he turned back to shade, and said: "My Lord! Truly, I am in need of whatever good that You bestow on me!") Ibn 'Abbas, Ibn Mas'ud and As-Suddi said: "He sat beneath a tree."
Lesson learned: If a brother needs to speak to a sister, don’t do small talk - get straight to the point. No “Hey, how are you, where are you from, what’s your name.” Speak publicly and stick to the point. Musa عليه السلام didn’t even wait to be thanked or ask any further questions after returning their sheep to them, he simply left. This is the attitude and manner brothers should have when it comes to their believing sisters - ready to help if they need help, and keeping communication to a minimum to avoid fitnah.
When the two women came back quickly with the sheep, their father was surprised that they returned so soon. He asked them what had happened, and they told him what Musa, peace be upon him, had done. So he sent one of them to call him to meet her father.
Allah says:
فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ
(Then there came to him one of them, walking shyly.)
meaning, she was walking like a free woman, as it was narrated from the Commander of the faithful, 'Umar, may Allah be pleased with him: "She was covering herself from them with the folds of her garment."
Ibn Abi Hatim recorded that 'Amr bin Maymun said, 'Umar, may Allah be pleased with him, said: "She came walking shyly, putting her garment over her face. She was not one of those audacious women who come and go as they please." This chain of narrators is Sahih.
The Qur’an mentions that when he reached Madyan :
وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ
(he found there a group of men watering, and besides them he found two women who were keeping back.)
This means they were stopping their sheep from drinking with the sheep of those shepherds, lest some harm come to them (to avoid being in close proximity with the men).
Lesson learned: Women should not purposely go around and mingle with men and be in close proximity with them. When in the streets - stick to the sides. When you need to pass by groups or individuals - keep the farthest distance between you and the man/men. That is to protect you and preserve your honor.
The Qur’an continues saying that when Musa, peace be upon him, saw them, he felt sorry for them and took pity on them:
قَالَ مَا خَطْبُكُمَا ۖ
(He said: "What is the matter with you?")
meaning, 'why do you not water your flocks with these people?'
قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ
(They said: "We cannot water until the shepherds take...")
meaning, 'we cannot water our flocks until they finish.'
وَأَبُونَا شَيْخٌ كَبِيرٌ
(And our father is a very old man.)
means, 'this is what has driven us to what you see.'
فَسَقَىٰ لَهُمَا
(So he watered (their flocks) for them,)
ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ
(then he turned back to shade, and said: "My Lord! Truly, I am in need of whatever good that You bestow on me!") Ibn 'Abbas, Ibn Mas'ud and As-Suddi said: "He sat beneath a tree."
Lesson learned: If a brother needs to speak to a sister, don’t do small talk - get straight to the point. No “Hey, how are you, where are you from, what’s your name.” Speak publicly and stick to the point. Musa عليه السلام didn’t even wait to be thanked or ask any further questions after returning their sheep to them, he simply left. This is the attitude and manner brothers should have when it comes to their believing sisters - ready to help if they need help, and keeping communication to a minimum to avoid fitnah.
When the two women came back quickly with the sheep, their father was surprised that they returned so soon. He asked them what had happened, and they told him what Musa, peace be upon him, had done. So he sent one of them to call him to meet her father.
Allah says:
فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ
(Then there came to him one of them, walking shyly.)
meaning, she was walking like a free woman, as it was narrated from the Commander of the faithful, 'Umar, may Allah be pleased with him: "She was covering herself from them with the folds of her garment."
Ibn Abi Hatim recorded that 'Amr bin Maymun said, 'Umar, may Allah be pleased with him, said: "She came walking shyly, putting her garment over her face. She was not one of those audacious women who come and go as they please." This chain of narrators is Sahih.
Lesson learned: A real honorable and free Muslimah walks with shyness in her gait, not boldly and seductively, what they like to call “confidence” with their chests outstretched and swaying their bodies. This is not confidence, but rather shamelessness and ugliness. Also, women should cover their faces (its absolutely Fardh in our Shari’ah and consensus has been narrated on it by many early scholars). Also, women should not be so accustomed to speaking with ikhwa and being around them that they feel absolutely nothing anymore. They should stick to their homes, only leaving when they have a need and should always hate to have the gaze of strangers fall upon her even if she’s covered and should feel even shyer when she has to speak to a man. All of this applies online aswell as in person. (As far as private messages between the opposite genders, many scholars have mentioned it’s haram and fitnah, so stay away).
The story continues:
قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا
(She said: "Verily, my father calls you that he may reward you for having watered (our flocks) for us.")
This is an example of good manners: she did not invite him directly lest he have some suspicious thoughts about her. Rather she said: "My father is inviting you so that he may reward you for watering our sheep," i.e., give you some payment for that.
After this Musa عليه السلام doesn’t make small talk with her on the way back to her home or even speak a single unnecessary word. Due to this she said to her father later about him:
قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ
(And said one of them: "O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.")
She said to her father:
يَا أَبَتِ اسْتَأْجِرْهُ
(O my father! Hire him!)
as a shepherd to look after the sheep.
'Umar, Ibn 'Abbas, Shurayh Al-Qadi, Abu Malik, Qatadah, Muhammad bin Ishaq and others said: "When she said:
إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ
(Verily, the best of men for you to hire is the strong, the trustworthy.) her father said to her, 'What do you know about that?' She said to him, 'He lifted a rock which could only be lifted by ten men, and when I came back with him, I walked ahead of him, but he said to me, walk behind me, and if I get confused about the route, throw a pebble so that I will know which way to go.'"
Lesson learned: Keep yourself out of Fitnah brothers. One of the scholars of the past said “Walk behind a lion, but do not walk behind a woman.” Musa عليه السلام did not want to speak to her alone and unnecessary while they walked back to her home. In fact, he didn’t even want to hear her voice giving him directions (because he didn’t know the way to her home) so he told her to just throw pebbles and stay behind him. Avoiding all unnecessary communications with women online and in real life is a sign of Taqwa, especially because the Prophet صلى الله عليه و سلم told us that no fitnah is greater than the fitnah of a woman.
In the end, the woman’s father hires Musa عليه السلام and marries her to him. Keep the story in mind the next time you have to interact with the opposite gender brothers and sisters and it will benefit you greatly insha’Allah.
Wallahu ‘Alam
The story continues:
قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا
(She said: "Verily, my father calls you that he may reward you for having watered (our flocks) for us.")
This is an example of good manners: she did not invite him directly lest he have some suspicious thoughts about her. Rather she said: "My father is inviting you so that he may reward you for watering our sheep," i.e., give you some payment for that.
After this Musa عليه السلام doesn’t make small talk with her on the way back to her home or even speak a single unnecessary word. Due to this she said to her father later about him:
قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ
(And said one of them: "O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.")
She said to her father:
يَا أَبَتِ اسْتَأْجِرْهُ
(O my father! Hire him!)
as a shepherd to look after the sheep.
'Umar, Ibn 'Abbas, Shurayh Al-Qadi, Abu Malik, Qatadah, Muhammad bin Ishaq and others said: "When she said:
إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ
(Verily, the best of men for you to hire is the strong, the trustworthy.) her father said to her, 'What do you know about that?' She said to him, 'He lifted a rock which could only be lifted by ten men, and when I came back with him, I walked ahead of him, but he said to me, walk behind me, and if I get confused about the route, throw a pebble so that I will know which way to go.'"
Lesson learned: Keep yourself out of Fitnah brothers. One of the scholars of the past said “Walk behind a lion, but do not walk behind a woman.” Musa عليه السلام did not want to speak to her alone and unnecessary while they walked back to her home. In fact, he didn’t even want to hear her voice giving him directions (because he didn’t know the way to her home) so he told her to just throw pebbles and stay behind him. Avoiding all unnecessary communications with women online and in real life is a sign of Taqwa, especially because the Prophet صلى الله عليه و سلم told us that no fitnah is greater than the fitnah of a woman.
In the end, the woman’s father hires Musa عليه السلام and marries her to him. Keep the story in mind the next time you have to interact with the opposite gender brothers and sisters and it will benefit you greatly insha’Allah.
Wallahu ‘Alam
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