"In Musannaf of Ibn Abi Shaybah, Hudhayfah was asked, "Who do you consider the living dead?" He said "Those who abandon Al Amr bil Maroof wan Nahi 'anil Munkar"
Those who abandon ordaining the good and forbidding the evil. He considered them the living dead, that's why a true Dā'iya prefers the underground than over it, when he can't do Amr bil Maroof wan Nahi 'anil Munkar or he's banned from it and he's willing to risk the most valuable to perform it. It's such an important, neglected obligation that returns upon one in Dunya and Akhira."
— Shaykh Ahmad Musa Jibril حفظه الله
Those who abandon ordaining the good and forbidding the evil. He considered them the living dead, that's why a true Dā'iya prefers the underground than over it, when he can't do Amr bil Maroof wan Nahi 'anil Munkar or he's banned from it and he's willing to risk the most valuable to perform it. It's such an important, neglected obligation that returns upon one in Dunya and Akhira."
— Shaykh Ahmad Musa Jibril حفظه الله
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Q&A with Shaykh Ahmad Musa Jibril حفظه الله
Question:
"What single phrase can we say to send both Salah & Salam upon the Prophet (صلى الله عليه وسلم), outside of prayer?
Is it sufficient to say: اللهم صل وسلم على محمد
(Allāhumma salli wa sallim 'alā Muhammad)?
Was this used by the Sahabah too after the passing of the Prophet (صلى الله عليه وسلم) or did they use another Du'aa?"
Answer:
"If I understood the question correctly, the proper Salah on the Rasool (صلى الله عليه وسلم) is what’s in this following Hadith because it’s explicit in answering the question pertaining that, and that is why Ibn Hajar considered it the chosen form, because he [صلى الله عليه وسلم] was clearly asked and clearly gave an answer, so any other form would not be at the level of this.
- إنَّ النبيَّ صَلَّى اللهُ عليه وسلَّمَ خَرَجَ عَلَيْنَا، فَقُلْنَا: يا رَسولَ اللَّهِ، قدْ عَلِمْنَا كيفَ نُسَلِّمُ عَلَيْكَ، فَكيفَ نُصَلِّي عَلَيْكَ؟ قالَ: فَقُولوا: اللَّهُمَّ صَلِّ علَى مُحَمَّدٍ، وعلَى آلِ مُحَمَّدٍ، كما صَلَّيْتَ علَى آلِ إبْرَاهِيمَ، إنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ علَى مُحَمَّدٍ، وعلَى آلِ مُحَمَّدٍ، كما بَارَكْتَ علَى آلِ إبْرَاهِيمَ، إنَّكَ حَمِيدٌ مَجِيدٌ.
"Once the Prophet (صلى الله عليه وسلم) came to us and we said, 'O Allah's Messenger (صلى الله عليه وسلم)! We know how to greet you; but how to send 'Salat' upon you? He said, 'Say: Allāhumma Salli ‘alā Muhammadin wa 'alā Āli Muhammadin, kamā sal-laita 'alā Ibrāhīma wa 'alā Āli Ibrāhīma innaka Hamīdun Majīd. Allāhumma bārik 'alā Muhammadin wa 'alā Āli Muhammadin, kamā bārakta 'alā Ibrāhīma wa 'alā Āli Ibrāhīma, innaka Hamīdun Majīd.""[Bukhari]
[Translation: “O Allah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraahīm and upon the family of Ibraahīm; You are indeed Worthy of Praise, Full of Glory. O Allaah, send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Ibraahīm and upon the family of Ibraahīm; You are indeed Worthy of Praise, Full of Glory”]
That’s not to say other forms are not accepted, but this is the best.
There is a Hadith Muwatta’ Malik that 'Umar mentioned that statement with -'alayka- (السلام عليك أيها النبي ورحمة الله وبركاته), after the death of the Messenger (صلى الله عليه وسلم).
And if your question is because of the -kaaf- of mukhatabah, The Sahabah used it when they prayed at distances when he was alive (صلى الله عليه وسلم). Had it been an issue, he would have said "those who pray with me say 'Alayka, and if you're traveling or in the outskirts say "Salamu 'Ala an-Nabi'".
Ibn Mas'ud, after the death of the Messenger (صلى الله عليه وسلم), would say -Asaalamu alā- instead of -'Alayk-.
Other summarized forms are acceptable insha'Allah, but as Ibn Hajar mentioned, since he [صلى الله عليه وسلم] was specifically asked, the answer would be the most chosen, and anything other than it would be deficient."
— Shaykh Ahmad Musa Jibril حفظه الله
Question:
"What single phrase can we say to send both Salah & Salam upon the Prophet (صلى الله عليه وسلم), outside of prayer?
Is it sufficient to say: اللهم صل وسلم على محمد
(Allāhumma salli wa sallim 'alā Muhammad)?
Was this used by the Sahabah too after the passing of the Prophet (صلى الله عليه وسلم) or did they use another Du'aa?"
Answer:
"If I understood the question correctly, the proper Salah on the Rasool (صلى الله عليه وسلم) is what’s in this following Hadith because it’s explicit in answering the question pertaining that, and that is why Ibn Hajar considered it the chosen form, because he [صلى الله عليه وسلم] was clearly asked and clearly gave an answer, so any other form would not be at the level of this.
- إنَّ النبيَّ صَلَّى اللهُ عليه وسلَّمَ خَرَجَ عَلَيْنَا، فَقُلْنَا: يا رَسولَ اللَّهِ، قدْ عَلِمْنَا كيفَ نُسَلِّمُ عَلَيْكَ، فَكيفَ نُصَلِّي عَلَيْكَ؟ قالَ: فَقُولوا: اللَّهُمَّ صَلِّ علَى مُحَمَّدٍ، وعلَى آلِ مُحَمَّدٍ، كما صَلَّيْتَ علَى آلِ إبْرَاهِيمَ، إنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ علَى مُحَمَّدٍ، وعلَى آلِ مُحَمَّدٍ، كما بَارَكْتَ علَى آلِ إبْرَاهِيمَ، إنَّكَ حَمِيدٌ مَجِيدٌ.
"Once the Prophet (صلى الله عليه وسلم) came to us and we said, 'O Allah's Messenger (صلى الله عليه وسلم)! We know how to greet you; but how to send 'Salat' upon you? He said, 'Say: Allāhumma Salli ‘alā Muhammadin wa 'alā Āli Muhammadin, kamā sal-laita 'alā Ibrāhīma wa 'alā Āli Ibrāhīma innaka Hamīdun Majīd. Allāhumma bārik 'alā Muhammadin wa 'alā Āli Muhammadin, kamā bārakta 'alā Ibrāhīma wa 'alā Āli Ibrāhīma, innaka Hamīdun Majīd.""[Bukhari]
[Translation: “O Allah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraahīm and upon the family of Ibraahīm; You are indeed Worthy of Praise, Full of Glory. O Allaah, send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Ibraahīm and upon the family of Ibraahīm; You are indeed Worthy of Praise, Full of Glory”]
That’s not to say other forms are not accepted, but this is the best.
There is a Hadith Muwatta’ Malik that 'Umar mentioned that statement with -'alayka- (السلام عليك أيها النبي ورحمة الله وبركاته), after the death of the Messenger (صلى الله عليه وسلم).
And if your question is because of the -kaaf- of mukhatabah, The Sahabah used it when they prayed at distances when he was alive (صلى الله عليه وسلم). Had it been an issue, he would have said "those who pray with me say 'Alayka, and if you're traveling or in the outskirts say "Salamu 'Ala an-Nabi'".
Ibn Mas'ud, after the death of the Messenger (صلى الله عليه وسلم), would say -Asaalamu alā- instead of -'Alayk-.
Other summarized forms are acceptable insha'Allah, but as Ibn Hajar mentioned, since he [صلى الله عليه وسلم] was specifically asked, the answer would be the most chosen, and anything other than it would be deficient."
— Shaykh Ahmad Musa Jibril حفظه الله
It’s well known to most that Shaykh Ahmad believes the face and hands of the woman are ‘Awrah. The sister who asked this question asked SPECIFICALLY regarding for modeling the items of clothing, as the Shaykh said he is “fully against women going on Social Media” (i.e displaying themselves), with or without Niqab. Modeling clothing to sell was the only issue in which a clarification was needed from the Shaykh, because it’s the only reason that a woman might actually need to post a photo of herself in Niqāb for. Alhamdulillah, the Shaykh made his position clear and offered an alternative.
When asked about covering or showing the eyes in general, Shaykh Ahmad Musa Jibril said “I definitely recommend that they be covered if a woman is able to. In such matters (issues of social media and online platforms) and in this day and age, it’s not wise with what’s going on to show leniency (regarding covering the eyes).”
When asked about covering or showing the eyes in general, Shaykh Ahmad Musa Jibril said “I definitely recommend that they be covered if a woman is able to. In such matters (issues of social media and online platforms) and in this day and age, it’s not wise with what’s going on to show leniency (regarding covering the eyes).”
Lanterns of Tawheed
It’s well known to most that Shaykh Ahmad believes the face and hands of the woman are ‘Awrah. The sister who asked this question asked SPECIFICALLY regarding for modeling the items of clothing, as the Shaykh said he is “fully against women going on Social…
Question:
What’s the ruling on sisters modeling Abayahs and Niqābs online for selling?
Answer:
I don’t believe there is anyone more strict than me on the issue of Niqāb. I believe a woman is fully ‘Awrah.
In summary: If it’s FULL Niqāb and TOTALLY covered, then I can’t say it’s Harām unless it’s Fitnah or maybe close to it, but regardless I don’t advise nor approve of our sisters to do it because the one who chose to wear Niqāb should hold herself at the highest standard and I suggest using faceless dummies [instead].
— Shaykh Ahmad Musa Jibril حفظه الله
What’s the ruling on sisters modeling Abayahs and Niqābs online for selling?
Answer:
I don’t believe there is anyone more strict than me on the issue of Niqāb. I believe a woman is fully ‘Awrah.
In summary: If it’s FULL Niqāb and TOTALLY covered, then I can’t say it’s Harām unless it’s Fitnah or maybe close to it, but regardless I don’t advise nor approve of our sisters to do it because the one who chose to wear Niqāb should hold herself at the highest standard and I suggest using faceless dummies [instead].
— Shaykh Ahmad Musa Jibril حفظه الله
#NEW PDF RELEASE | Alhamdulillah, we're pleased to release the English translation of the book Mujibāt al Istighfār (The Causes of Istighfār), by The Noble Shaykh, Nāsir al-Fahd (فك الله أسره). May Allah make it beneficial for all the Muslims.
Archive link: https://archive.org/details/the-causes-of-istighfar-by-shaykh-nasir-al-fahd/mode/2up
This translation was reviewed and approved by Shaykh Ahmad Mūsa Jibrīl (حفظه الله), who is a close friend of the author (Shaykh Nāsir al-Fahd), before publishing. May Allah reward him and make it Sadaqah Jaariyah on his behalf and the behalf of all those involved in the translation and design process.
The Shaykh's commentary on this book can be found at the following link: https://archive.org/details/the-causes-of-istighfar
Archive link: https://archive.org/details/the-causes-of-istighfar-by-shaykh-nasir-al-fahd/mode/2up
This translation was reviewed and approved by Shaykh Ahmad Mūsa Jibrīl (حفظه الله), who is a close friend of the author (Shaykh Nāsir al-Fahd), before publishing. May Allah reward him and make it Sadaqah Jaariyah on his behalf and the behalf of all those involved in the translation and design process.
The Shaykh's commentary on this book can be found at the following link: https://archive.org/details/the-causes-of-istighfar
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The Causes of Istighfar by Shaykh Nasir al Fahd.pdf
5 MB
English translation of "The Causes of Istighfār" by Shaykh Nāsir al-Fahd فك الله أسره
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Shaykh Ahmad Musa Jibril's opinion (حفظه الله)
It’s well known to most that Shaykh Ahmad Jibril حفظه الله believes the face and hands of a woman are ‘Awrah. The sister who asked this question asked SPECIFICALLY regarding modeling the items of clothing, as the Shaykh said he is “fully against women going on Social Media” (i.e displaying themselves), with or without Niqāb. Modeling clothing to sell was the only issue in which a clarification was needed from the Shaykh, because it’s the only reason that a woman might actually need to post a photo of herself in Niqāb for. Alhamdulillah, the Shaykh made his position clear and offered an alternative.
When asked about covering or showing the eyes in general, Shaykh Ahmad Musa Jibril حفظه الله said, “I definitely recommend that they be covered if a woman is able to. In such matters (issues of social media and online platforms) and in this day and age, it’s not wise with what’s going on to show leniency (regarding covering the eyes).”
It’s well known to most that Shaykh Ahmad Jibril حفظه الله believes the face and hands of a woman are ‘Awrah. The sister who asked this question asked SPECIFICALLY regarding modeling the items of clothing, as the Shaykh said he is “fully against women going on Social Media” (i.e displaying themselves), with or without Niqāb. Modeling clothing to sell was the only issue in which a clarification was needed from the Shaykh, because it’s the only reason that a woman might actually need to post a photo of herself in Niqāb for. Alhamdulillah, the Shaykh made his position clear and offered an alternative.
When asked about covering or showing the eyes in general, Shaykh Ahmad Musa Jibril حفظه الله said, “I definitely recommend that they be covered if a woman is able to. In such matters (issues of social media and online platforms) and in this day and age, it’s not wise with what’s going on to show leniency (regarding covering the eyes).”
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Lanterns of Tawheed
Shaykh Ahmad Musa Jibril's opinion (حفظه الله) It’s well known to most that Shaykh Ahmad Jibril حفظه الله believes the face and hands of a woman are ‘Awrah. The sister who asked this question asked SPECIFICALLY regarding modeling the items of clothing, as…
To get a proper and honest answer for any question, it's necessary that you give context to the Shaykh, and explain in detail about the types of images you're asking regarding. This question was posed regarding sisters who are wearing Shari' Niqab (meaning full Niqab and gloves) and his stance was still so disapproving, and he stipulated (aside from that she should be covered head to toe) that there shouldn't be any Fitnah or even close to it. When he was told of those who wear half Niqabs and show their hands, you can imagine what his opinion was, and it's obvious what it was because he believes the face and hands to be 'Awrah anyways.
The only reason we have to constantly clarify and explain is because a few people who are led by their desires still seek to twist his words and try to find a loophole to make it seem like he permits or approves of what these "Niqabi" influencers do. This doesn't even apply to the influencers, that's out of the question, it's about Niqab/Abayah selling business pages! That's something that one might actually need to post pictures in Niqab for (to advertise and model the product), but he still said even if she's fully covered head to toe, he doesn't approve and said use dummies. Influencers are totally out of the question here.
Forwarded from Project Guiding Light
The fact that the topic of "Should a Niqabi be a social media model/influencer," is still needing to be addressed, with people of Manhaj of all people, is really a shame.
Even to those who cite a "difference of opinion," as to the obligation of showing the face, is there a difference of opinion for a woman portraying herself to the world - including Muslim and Kafir men - specifically to be seen? Since anyone who uploads a picture to Instagram or social media and says, "I don't want to be seen," is a liar.
Name even a single precedence where the women of Sahābah would model themselves to people, Muslim and Kafir, for the sake of Da'wah, let alone for the sake of business?! On top of that, which Mahram would even allow this for his women?!
That goes without saying, from the necessary implications of wearing a Niqāb (Khimār) is to hide that which is of beauty to the woman and not be seen.
In a day and age, where perverted individuals get aroused by toes, what have you, of those who then tilt their heads, put their hands in certain positions, and essentially model in these photoshoots?! These same people then have the nerve to write inspirational Islamic captions under there pictures, and all these ignorant women write idiotic comments of support, wa Allahul Musta'aan.
To seductively pose would be impermissible if done for free, imagine if done for the sake of business or promoting a business!
May Allah guide us and protect us from using the Deen to suit our whims and desires, and reward those striving to make this matter clear for those who are sincere.
Even to those who cite a "difference of opinion," as to the obligation of showing the face, is there a difference of opinion for a woman portraying herself to the world - including Muslim and Kafir men - specifically to be seen? Since anyone who uploads a picture to Instagram or social media and says, "I don't want to be seen," is a liar.
Name even a single precedence where the women of Sahābah would model themselves to people, Muslim and Kafir, for the sake of Da'wah, let alone for the sake of business?! On top of that, which Mahram would even allow this for his women?!
That goes without saying, from the necessary implications of wearing a Niqāb (Khimār) is to hide that which is of beauty to the woman and not be seen.
In a day and age, where perverted individuals get aroused by toes, what have you, of those who then tilt their heads, put their hands in certain positions, and essentially model in these photoshoots?! These same people then have the nerve to write inspirational Islamic captions under there pictures, and all these ignorant women write idiotic comments of support, wa Allahul Musta'aan.
To seductively pose would be impermissible if done for free, imagine if done for the sake of business or promoting a business!
May Allah guide us and protect us from using the Deen to suit our whims and desires, and reward those striving to make this matter clear for those who are sincere.
Take a look at these slides, all of these were taken from just a quick look at 3 or so accounts belonging to some “Niqābi” influencers, and tons of comments were left out.
If you’re a brother, and you saw such comments being made about your wife/sister/daughter/mother and you have no problem whatsoever, then you have major issues. And this is only those who are shameless enough to comment, there are tons who can think and do whatever they want with those images behind the screen.
If you’re a sister, and you were to read and hear such comments being made about you, and you feel nothing of embarrassment, shyness, and inner turmoil, then worry about yourself.
By Allah, if this isn’t called Fitnah, then what is? If this isn’t a perfect example of the desecration of the sanctity of the Niqāb, then what is?
If you’re a brother, and you saw such comments being made about your wife/sister/daughter/mother and you have no problem whatsoever, then you have major issues. And this is only those who are shameless enough to comment, there are tons who can think and do whatever they want with those images behind the screen.
If you’re a sister, and you were to read and hear such comments being made about you, and you feel nothing of embarrassment, shyness, and inner turmoil, then worry about yourself.
By Allah, if this isn’t called Fitnah, then what is? If this isn’t a perfect example of the desecration of the sanctity of the Niqāb, then what is?
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Again, we apologize for polluting the eyes of those who didn't need to see this to understand, but perhaps some will come to their senses through such examples insha'Allah