The Ghurabā of Tawheed are Treated with Hostility | #GhurabāSeries

| Ash-Shaykh al-Imām Ahmad Musa Jibril (حفظه الله تعالى)

🎥 The Ghurabā Series (4) | You will be Treated with Hostility

Once the reality is known, of what is established in these Democratic Elections by way of voting — in that you are upholding a Taghuti system which elects legislators besides Allah to supplant and challenge the Law of Allah that was revealed to His Messenger (صلى الله عليه وسلم). Once this reality is established, there can be no excuse of Maslahah or Darūrah (dire need) in participating in this Shirk and Kufr.

‎There is no Maslahah that supersedes protecting the Tawheed of people. Shaykh Al-Islam Ibn Taymiyyah said in his مجموع الفتاوى:

‎أَنَّ الْمُحَرَّمَاتِ قِسْمَانِ: " أَحَدُهُمَا " مَا يَقْطَعُ بِأَنَّ الشَّرْعَ لَمْ يُبِحْ مِنْهُ شَيْئًا لَا لِضَرُورَةِ وَلَا لِغَيْرِ ضَرُورَةٍ: كَالشَّرَكِ

‎"That which is impermissible [within the Shari’ah] is categorized into two types: 1st — that which the Shari’ah doesn’t allow to be done [in any circumstance], whether a dire need is present or not, such as Shirk…"

‎So how foolish is it to forgo the greatest Maslahah, by performing the greatest Mafsadah! What Maslahah is mightier and heavier than Tawheed, and what Mafsadah is mightier than committing the mother of all Mafāsid (i.e., Shirk)?

‎They improperly apply the principle of "choosing between the lesser of two evils," where it shouldn't and can't be applied, all the while ignoring its necessary conditions and stipulations (in its application as it pertains to circumstances like this) — such as one being under duress (Ikrāh), where one is forced to commit two prohibitions, at which point one may choose the lesser of two evils. This is how they misrepresent Shaykh Al-Islam Ibn Taymiyyah on the matter.

‎Ironically, in their false claim of "choosing the lesser of two evils," they've in fact chosen the worst of all evils, the mightiest evil, the evil for which has no evil above it, the evil of participating in Shirk.

‎Warding off the evil of Shirk, always takes precedence over any perceived benefit or Maslahah that one can imagine. Shaykh Sulaymān Ibn Sahmān said:

‎إِذَا عَرَفْتَ أَنَّ التَّحَاكُمَ إِلَى الطَّاغُوتِ كُفْرٌ، فَقَدْ ذَكَرَ اللَّهُ فِي كِتَابِهِ أَنَّ الْكُفْرَ أَكْبَرُ مِنْ الْقَتْلِ، قَالَ: {وَالْفِتْنَةُ أَكْبَرُ مِنْ الْقَتْلِ}، وَقَالَ: {وَالْفِتْنَةُ أَشَدُّ مِنْ الْقَتْلِ}، وَالْفِتْنَةُ: هِيَ الْكُفْرُ; فَلَوْ اقْتَتَلَتْ الْبَادِيَةُ وَالْحَاضِرَةُ، حَتَّى يَذْهَبُوا، لَكَانَ أَهْوَنَ مِنْ أَنْ يَنْصِبُوا فِي الْأَرْضِ طَاغُوتًا، يَحْكُمُ بِخِلَافِ شَرِيعَةِ الْإِسْلَامِ، الَّتِي بَعَثَ اللَّهُ بِهَا رَسُولَهُ ﷺ.

‎"If you know that seeking the judgement of the Taghūt is Kufr, then know that Allah says in His Book, that Kufr is [an even] bigger [transgression] than killing, He says: {…and Al-Fitnah is worse than killing…} and {…and Al-Fitnah is more severe of a transgression than killing...}, and Al-Fitnah: is Kufr; so if the city and desert inhabitants were to fight, until they kill each other off – that would be better than appointing in the lands a Taghūt, who governs the lands by other than the Shari’ah of Islam, of which was Sent down by Allah upon his Messenger ﷺ."

‎The Muslims were boycotted in a valley called شِعْب أبي طالب for 3-years, and they later migrated to Abyssinia, all because they refused to compromise in their Tawheed, nor agree to any Kufr.

‎With that, the only exemption is genuine Ikrāh (الإكراه الملجئ - a dire compulsion which makes one totally choice-less and helpless) — and the baseline to be considered as such in the context of voting, is likened to being taken to the ballots and someone having a gun to your head threatening to kill you if you don’t vote.

‎And Allah Knows Best.

‎Ahmad Musa Jibril
‎Rabi I 8, 1445

❗️NEW VIDEO❗️

#NEW | THE MADKHALIS II | THE DECEIVERS OF THE UMMAH

🎥YouTube Link: https://youtu.be/oHMM8H3Udlw?si=37XYd0SrGC0dOoG_

I ask Allah to accept this minuscule effort, and make it a means of Sadaqa Jāriyah for every Muwahhid.

Please visit our Main Channel (which got shadow banned), if you’re interested to view any of our past works: https://youtube.com/@ProjectGuidingLight

🧵We will be posting the entire video underneath this X/Twitter thread, broken up by chapter in the future Insha’Allah.

If you haven’t watched Madkhalis Part 1: https://youtu.be/-djCcMY5wFs?si=B_GQjlUe6hIPz28y

والحمدلله رب العالمين

The Ghurabā of Tawheed Never Turn Back | #GhurabāSeries

| Ash-Shaykh al-Imām Ahmad Musa Jibril (حفظه الله تعالى)

🎥 The Ghurabā Series (4): You will be Treated with Hostility

“Mama wanted us to be people of strength and resilience in our Īmān. She wanted us to know that the Kuffār and us were different, not just subtly, but emphatically. She wanted us to be defined by this difference and for us to strongly proclaim it and claim it with pride. She took measures that other people deemed as extreme, just to root our identity in our hearts and to cement the hatred of Shirk and the Mushrikīn in it.

A very minor example, but one that was insanely effective and difficult upon us as children, was the case with holiday candy (like that given out for Halloween or Christmas) that we would receive from school. Mama told us that the food and candy that we received in celebration of these Shirki holidays were not befitting for a Muslim to eat nor was it Halāl, as that would be acceptance of and taking part in their festivals. When we would come home from school, she would ask us if we got any candy. We would answer truthfully that we had. After that, she would open the trashcan and have each one of us dump our candy one by one into it, with our own hands. This was something very difficult for us and it would tug at our hearts, as children love sweets and can’t resist the urge to eat them as soon as possible. Mama knew that, which is why she made us do it with our own hands. She would lovingly encourage us, saying “Go on child, you know Allāh hates these holidays, so how could we show acceptance by eating their celebratory foods?” And we would muster up our Īmān and strength and dump it as fast as possible, ignoring the pain in our hearts, grimacing internally, and turning our faces away. The feeling afterward was indescribable, we felt like angels, with Īmān firm as mountains.

Allāh سبحانه وتعالى says:

لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍۢ فَإِنَّ ٱللَّهَ بِهِ عَلِيمٌۭ

Never will you attain piety until you spend [in the way of Allāh] from that which you love. And whatever you spend - indeed, Allāh is Knowing of it.

Although we weren’t spending what we loved in Allah’s cause, it gave us satisfaction to know that we were getting rid of something that we loved in Allah’s cause.

Allāh also says:

وَيُطْعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ

And they give food in spite of love for it…

Again, although we weren’t feeding the poor, orphans, or the captives, we definitely knew we were giving food away despite our love for it. After this, she would praise us and tell us how proud she was of us. She would ask us how we felt, and we would respond honestly, saying we felt happy that Allāh was happy with us, but we still missed the candy. She didn’t let us feel that way for long however, as most of the time she had cooked us one of our favorite meals that day, and then she would later go out and buy us double the amount of candy to put our hearts at ease.

However, first, she wanted us to experience the difficulty of sacrificing for Allāh, and to overcome the hesitancy WITHOUT being promised any return or reward (the replacement candy in this case). After we had done it on our own accord, out of love for Allāh and fear of Him, then she would reward us unexpectedly.

Small gestures like these really serve to teach big lessons to little children that they can implement for more important matters later in life. Yes, it may sound like a silly little example of the deep and noble concept of Sacrificing for Allāh, but you have to teach children on a level they understand and a level that affects them personally. For a child, giving up your home and wealth for Allāh’s sake doesn’t sound like such a big deal, but throwing your perfectly good, favorite candies in the bin definitely is. Mama knew that, and she didn’t want us to have any reserves in instantly giving up things that Allāh سبحانه وتعالى didn’t like.

People used to tell her this was heartless of her to do, and that it would only result in us eating the candy behind her back and hiding it from her, but it didn’t, because she wasn’t just teaching us to do this because she wanted it, but rather because Allāh did. When we got a bit older and sensible, it became a habit to bring back the candy from school and dump it in the trashcan without a second thought, and us older siblings would follow our mother's example and instruct our younger siblings to do it on their own, explaining to them the reason and importance in this act of dissociation from Shirk and it’s people. We laugh about it now as adults, but I really believe it's a perfect example of Tarbiyyah of children based on a level they will understand and internalize, teaching them sacrifice for Allāh سبحانه وتعالى and self restraint for His pleasure.”

— Shared [Memoirs of My Mother’s Tarbiyyah]

Something most don’t notice, but it has been pointed out consistently by someone very close:

If you pay close attention, you’ll notice that there are many many Dā’ees, authors, scholars, and Muslim warriors who were world renowned and influential in their fields — even legends if you will — that have children alive today. But SubhānAllāh, not a single one of their sons turned out to be half the men their fathers were, in fact, they turned out to be deviants who often criticize the extremity of their fathers’ views, or hinted disagreement towards their ways. They bank off their fathers’ reputations and names to gain credibility in the same fields, yet they are upon opposite creeds and Manāhij from their fathers.

Some may say, “Of course, a righteous father doesn’t guarantee a righteous son, look at Nūh عليه السلام” and I agree, this is true. However, in these cases, it’s not just a matter of fate with no other factors. Rather, there is one common denominator in all these contemporary examples that has been consistently pointed out, and it serves as a big lesson for the brothers (and sisters alike).

These fathers, if you read their biographies, their own books, audios, stories that they narrated about their lives themselves, or stories narrated by others about them, you’ll notice that it’s either mentioned explicitly or inferred that there was dissonance between them and their wives in regards to the way they implemented Islām in their life and enforced it upon their family, and even disagreements in important matters of ‘Aqeedah. Aside from this fact, these men were also so dedicated to their work in the path of Allāh that they were not home much, and if they were, they dedicated enormous amounts of time to their studies, knowledge, and writing, leaving them with little time to contribute to the day to day Tarbiyyah of their children. Some of them were taken as martyrs in the path of Allāh while their children were still young, leaving them to be raised by their wives alone.

As such, they influenced the Ummah at large with their works and sacrifice in the path of Allāh for centuries to come, but sadly left little to no influence on their own children, who grew up to become the very hypocrites their fathers refuted and fought against. الا من رحم الله

Why? Because the main influence on a child’s life is the MOTHER. Her own dedication to the Deen, her own Taqwā, her Zuhd, and her sacrifice is what instills these concepts and ideas into the lives of the children and guides the good influence of the father to take root in their hearts. If she herself is an obstacle to a man’s journey in the Path of Allāh, she will hinder his progeny from following in his footsteps. This often only surfaces after the fathers death (like in the examples I’m speaking of), but often even towards the end of his life — this matter becomes apparent to him and he laments at it.

If she is evil, she cancels out any good from the father, and if she is righteous, she will double or triple the effect of any good in him and pass it on to the children ten-fold.

In the examples being referred to, some of the men’s wives had love for luxury and protested when they sought to sacrifice it all for the Ummah and live a life of Zuhd. Some of the wives would coax their children to follow Deen to save the reputation of their father, while the father wanted his children to follow it to save themselves from Jahannam. Some of the wives were not known to be particularly righteous, and hence had many complaints about the “hardline” approaches of their husbands. And the list goes on and on.

Do you think women like this, who saw what their husbands were doing as inconveniencing the entire family, would every raise their sons and daughters to tread the same path? Do you think women who loved luxury and were materialistic would encourage their sons to divorce the Dunyā and its luxuries? Do you think women who lost their husbands to causes like these — which they couldn’t understand why their husbands held so dear to their hearts — would train their sons to avenge the death of their fathers and the honor of the Ummah? The answer is obvious. A righteous progeny that comes from an unrighteous mother is an exceptional case, and an evil progeny from a righteous mother is also an exceptional case. The role the father plays is intensely important, yet is bound by the role of the mother. In order to overcome her (if she is an obstacle), the father would have to exert triple the amount of effort to leave a mark on his children.

All of this is summarized in the quote, “The father brings the Deen to the doorstep of the home, the mother is the one who takes it inside.”

And with no comparison, my entire essay here is summarized with the utmost eloquence in the words of the Messenger of Allāh, صلى الله عليه وسلم, who was given جوامع الكلم, when he said:

تنكح المرأة لأربع‏:‏ لمالها، ولحسبها، ولجمالها، ولدينها، فاظفر بذات الدين تربت يداك‏"

"A woman is married for four things: for her wealth, for her lineage, for her beauty or for her piety. Select the pious, may you be blessed!"

#NEW | 31 | Explanation of Furū' Al-Fiqh | Shaykh Ahmad Musā Jibrīl (حفظه الله)

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Delaying the Salah

Dear sisters,

Someday — perhaps even today — you will inevitably return to your Creator.

While you willingly choose to ignore His commands in your life, you will be forced to adhere to them upon your death.

When a man dies, he is shrouded in 3 cloths, but when they perform your Ghusl and shroud your body, your shroud will consist of 5 cloths instead — in order to better protect and conceal your ‘Awrah.

When Jazāzah is prayed over a man, the Imām stands in line with the head. As for you, he will stand in line with the middle of your body — to conceal and screen you from the rest of the Jamā’ah as they pray over you.

When you are lowered into your grave, your grave will be covered from the onlookers with a cloth or screen — to prevent any part of you from becoming uncovered or your figure from being seen.

Will the first day you are covered in accordance to the Commands of Allāh be the day you return to Him?

Every woman will be wearing Hijāb without choice upon her death. How noble are those who adhere to it by choice in their life!

Delaying the Salāh Can Make You a Kāfir!

| Ash-Shaykh al-Imām Ahmad Musa Jibril (حفظه الله تعالى)

🎥 Full Q&A: Delaying the Salah

“For the fifth time in my life, I was reading a very important book, which I suggest you all read. I do not know if it is translated or not. I did not even finish it for the fifth time before Ramadān — I stopped before Ramadān and I was in the middle of the second volume. It is a book called Madārij As-Sālikeen (مدارج السالكين), written by Ibn Al-Qayyim (the student of Ibn Taymiyyah).”

— Shaykh Ahmad Jibrīl (حفظه الله) [Gems of Ramadān]

(Pictured: recently released English translation of the book)

It Is A Lonely Path...

"Being that the seeker of the straight path (Siraat Al Mustaqeem) seeks what most men avoid, companions on his path are all too rare. Being disposed against loneliness and to intimacy and friendship, he is reminded by Allah the Exalted of companions on this path: “whom Allah has blessed from among the prophets, the Siddiqeen, the martyrs, and the righteous, and how wonderful are such companions!” [4:69]. He has attributed the the path to the companions who tread it, the ones whom Allah has blessed [1:6], so the seeker’s anguish of being alone among the people of his time and his kind may be allayed, and so he may know that his company on this path comprises the blessed ones, and not care about the opposition of those who divert from the path, for, though in majority, they are of little worth.

As one of the Predecessors said, “Follow the path of truth, let the scarcity of its travelers not make you feel lonely, and avoid the path of falsehood, and not let the abundance of the ruined deceive you.” If you ever feel lonely, look at those who have passed of old and yearn to join them, and turn your eyes away from those other than them, for the [unworthy many] will be of no avail to you against Allah. If they call out to you in your journey on the path, turn not to them, for if you do they will take you away and deprive you."

— Ibn Al Qayyim رحمه الله
[Madaarij As Salikeen v.1]

“While the world is watching what is happening in the blessed lands of Al-Aqsa — we ask Allah to protect our believing brothers and sisters from every harm, and to purify the land from the aggression of the apes, swines, and hypocrites. We ask Allah to allow these blessed lands to be liberated and ruled by pure Tawheed, just as Umar رضي الله عنه liberated and ruled it once upon a time.”

‎Ahmad Musa Jibrīl
‎Rabi I 22, 1445 AH