[al-Shaykh Ibn ʿAbd al-Wahāb Rejects That He Makes Takfīr of The General Body (Of Muslims)]
[نفي الشيخ ابن عبد الوهاب أنه يكفِّر بالعموم]

And he also said, may Allah have mercy on him:
وله أيضا رحمه الله:

In the name of Allah, the Most Gracious Most Merciful,
بسم الله الرحمن الرحيم

From Muḥammad b. ʿAbd al-Wahhāb, to the Muslims who this reaches:
من محمد بن عبد الوهاب، إلى من يصل إليه من المسلمين،

Salāmu ʿalaykum wa raḥmatullāhi wabarakātu.
سلام عليكم ورحمة الله وبركاته.

As for what follows: In regards to what has been said of me,
وبعد: ما ذكر لكم عني:

That I make takfīr on the general body (of Muslims),
أني أكفر بالعموم،

Then this a slander of the enemies,
فهذا من بهتان الأعداء،

As well as their saying that I say whoever adheres to the Religion of Allah and His Messenger while living in another land then it will not suffice him until he comes to me first then this also is a false accusation.
وكذلك قولهم: إني أقول من تبع دين الله ورسوله، وهو ساكن في بلده، أنه ما يكفيه حتى يجيء عندي، فهذا أيضا من البهتان؛

Rather adherence to the Religion of Allah and His Messenger is done in any land.
إنما المراد اتباع دين الله ورسوله، في أي أرض كانت.

However we do make takfīr of the one who affirms belief in the Religion of Allah and His Messenger then turns away from it and diverts the people from it,
ولكن نكفر من أقر بدين الله ورسوله، ثم عاداه وصد الناس عنه ;

Likewise whoever worships idols after knowing that it is the religion of al-mushrikīn (ie: the polytheists) and beautifies it to the common people,
وكذلك من عبد الأوثان، بعدما عرف أنها دين المشركين، وزينه للناس،

Then this is what we make takfīr of as does every scholar on the face of the earth, they make takfīr of these people,
فهذا الذي أكفره؛ وكل عالم على وجه الأرض يكفر هؤلاء،

Except for the stubborn or jāhil (ie: ignorant person)
إلا رجل معاند، أو جاهل؛

And Allah knows best,
والله أعلم،

Wa al-Salām.
والسلام.

al-Durar al-Sanīyyah fī ʾl-Ajwibah al-Najdīyyah 10/131
الدرر السنية في الأجوبة النجدية ١٠/١٣١
https://shamela.ws/book/3055/4297

@ilmtest [https://news.1rj.ru/str/ilmtest]

Anas (may Allah be pleased with him) reported that the Messenger ﷺ said: “None of you believes until he loves for his brother, what he loves for himself.”

وَأَخْبَرَنَا أَبُو بَكْرٍ الْمَرُّوذِيُّ، قَالَ: ثنا أَبُو عَبْدِ اللَّهِ، قَالَ: ثنا يَزِيدُ، قَالَ: ثنا شُعْبَةُ، قَالَ: ثنا قَتَادَةُ، عَنْ أَنَسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ، أَوْ لِجَارِهِ»، شَكَّ شُعْبَةُ «مَا يُحِبُّ لِنَفْسِهِ»

Abū Bakr b. al-Khallāl, al-Sunnah 4/35 #1112
أبي بكر بن الخلال، السنة ٤/٣٥ #١١١٢
https://shamela.ws/book/1077/1193

@ilmtest [https://news.1rj.ru/str/ilmtest]

And from them: al-ʿāqil (ie: the one who possesses intellect) should not blind follow others in the praise and dispraise of people,
وَفِيهَا: أَنَّهُ لَا يَنْبَغِي لِلْعَاقِلِ أَنْ يُقَلِّدَ النَّاسَ فِي الْمَدْحِ وَالذَّمِّ،

Especially blind-following one who praises and dispraises others based upon his hawá (ie: desires).
وَلَا سِيَّمَا تَقْلِيدَ مَنْ يَمْدَحُ بِهَوًى وَيَذُمُّ بِهَوًى

Ibn al-Qayyim, Zād al-Maʿād fī Hadyi Khayr al-ʿIbād 3/548
ابن القيم، زاد المعاد في هدي خير العباد ٣/٥٤٨
https://shamela.ws/book/21713/1454

@ilmtest [https://news.1rj.ru/str/ilmtest]

(al-Fuḍayl b. ʿIyāḍ said) “If a deed is sincerely for the sake of Allah but it is not a good deed, then it will not be accepted.
وقال: إن العمل إذا كان خالصًا ولم يكن صوابًا لم يُقبل،

If it is a good deed but it is not done for the sake of Allah, then it will also not be accepted,
وإذا كان صوابًا، ولم يكن خالصًا لم يُقبل،

Unless it becomes sincerely for the sake of Allah and it is a good deed.”
حتى يكون خالصًا وصوابًا

Muḥammad b. Ādam al-Ithīobī, al-Baḥr al-Muḥīt al-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 32/607
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ٣٢/٦٠٧
https://shamela.ws/book/148870/20915

@ilmtest [https://news.1rj.ru/str/ilmtest]

And that which is disappointing is what has happened recently which increased the problems in severity with directing arrows at some of Ahl al-Sunnah by calling them innovators and criticisizing them,
ومما يؤسف له أنه حصل أخيراً زيادة الطين بلة بتوجيه السهام لبعض أهل السنة تجريحاً وتبديعاً

And that which proceeds these acts such as boycotting.
وما تبع ذلك من تهاجر،

And the same questions are repeatedly asked over and over:
فتتكرر الأسئلة:

“What do you think about this person who was called an innovator by this person?”
ما رأيك في فلان بدَّعه فلان؟

“Do you read the books of this person who was called an innovator by this person?”
وهل أقرأ الكتاب الفلاني لفلان الذي بدَّعة فلان؟

And even some small students of knowledge say: “What is your mawqif (ie: stance) regarding this person who was called an innovator by this person?”
ويقول بعض صغار الطلبة لأمثالهم: ما موقفك من فلان الذي بدَّعه فلان؟

“And it is necessary that you take a stance or they will abandon you!!!”
ولابد أن يكون لك موقف منه وإلا تركناك!!!

And that which makes it even more disappointing is that this is happening in some of the European countries and the likes of these places in which there are students of knowledge from Ahl Sunnah and their information is mixed up and they are in dire need to acquire beneficial knowledge and be safe from the fitnah of boycotting because of (based upon) blind-following and al-tarjīḥ (ie: criticism),
ويزداد الأمر سوءاً أن يحصل شيء من ذلك في بعض البلاد الأوربية ونحوها التي فيها الطلاب من أهل السنة بضاعتهم مزجاة وهم بحاجة شديدة إلى تحصيل العلم النافع والسلامة من فتنة التهاجر بسبب التقليد في التجريح،

This manhaj similar to the way of al-Ikhwān al Muslimīn whose founder Ḥasan al-Banna said addressing his followers:
وهذا المنهج شبيه بطريقة الإخوان المسلمين الذين قال عنها مؤسس حزبهم:

“Your daʿwah and propagation of al-Islām is the most deserving for the people to come to and you should not go to anyone. Your daʿwah contains all goodness and other than it is not free from deficiencies.”
((فدعوتُكم أحقُّ أن يأتيها الناس ولا تأتي أحداً... إذ هي جِماعُ كلِّ خير، وغيرها لا يسلم من النقص!!)).

ʿAbd al-Muḥsin al-ʿAbbād / عبد المحسن العباد
https://al-abbaad.com/articles/45-1432-01-16

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-Khaṭīb (al-Baġdādī) narrated in his book al-Kifāyah with a chain to (Abū Zurʿah al-Rāzī) that he said:
روى عنه الخطيب البغدادي بإسناده في كتابه الكفاية أنه قال:

“If you see a man criticising any of the Companions of the Messenger of Allah ﷺ, then know that he is a zindiq (ie: heretic),
إذا رأيتم أحداً ينتقص أحداً من أصحاب رسول الله صلى الله عليه وسلم فاعلموا أنه زنديق،

Because in our view the Messenger ﷺ is truth and the Qurʾān is truth.
وذلك أن الكتاب حق والرسول حق،

Rather this Qurʾān and the Sunnah were conveyed to us by the Companions of the Messenger of Allah ﷺ.
وإنما أدى إلينا الكتاب والسنة أصحاب رسول الله صلى الله عليه وسلم،

They only want to undermine the status of those who conveyed the Qurʾān (and the Sunnah) in order to undermine the validity of the Qurʾān and Sunnah.
وهؤلاء -أي: الذين يريدون أن يتكلموا في الصحابة- إنما يريدون أن يجرحوا شهودنا ليبطلوا الكتاب والسنة،

But it is more fitting that they be criticised, and they are zanādiqah (ie: heretics).”
والجرح بهم أولى، وهم زنادقة.

ʿAbd al-Muḥsin al-ʿAbbād, Sharḥ Abī Dāwūd 4/19
عبد المحسن العباد، شرح سنن أبي داود ٤/١٩
https://shamela.ws/book/37052/76

@ilmtest [https://news.1rj.ru/str/ilmtest]

The Ruling on A Husband Suckling His Wife's Breast (For Pleasure)
حكم رضاع الزوج من زوجته

Question: “Also the third and final question says: is it permissible for a husband to suckle his wife's breast milk?”
السؤال: أيضاً سؤالهما الثالث والأخير، يقولان فيه: هل يجوز رضاعة الزوج لزوجته؟

Answer: La ḥarj (ie: there is nothing wrong with it),
الجواب: لا حرج،

Meaning: if he sucks her breast, it will not harm him if he suckles milk from her breasts (ie: it is not unlawful).
يعني: لو مص ثديها ما يضره، لو مص اللبن من ثديها؛

That is because breastfeeding an adult does not have any consequences (ie: with regards to its lawfulness) according to the jamhūr (ie: majority of the people of) knowledge,
لأن رضاع الكبير لا يؤثر شيئاً عند جمهور العلم،

But it is more preferable to leave such a deed, there is no need for it.
لكن ترك ذلك أولى لا حاجة إلى هذا،

If he sucks her breast as a joke, or out of foreplay, or out of showing love, there is nothing harmful in that.
يعني كونه يمص ثديها من باب المزح أو من باب المداعبة أو من باب إظهار المحبة لا يضر ذلك،

It does not harm the marriage.
لا يضر الزوجية

If he suckles her breast (ie: the milk), it does not harm anything,
لو شرب من ثديها لا يضر شيئاً،

She is his wife and not a child of hers,
وهي زوجته ولا يكون ولداً لها،

But it is better to leave this.
ولكن ترك هذا أحسن،

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz / عبد العزيز ابن باز
https://binbaz.org.sa/fatwas/5397/1

@ilmtest [https://news.1rj.ru/str/ilmtest]

Muḥammad b. ʿAbd Allah Makhramī said: I saw that Shuʿayb b. Ḥarb leaned on his son and kissed him.
حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْمُخَرِّمِيُّ قَالَ: رَأَيْتُ شُعَيْبَ بْنَ حَرْبٍ أَوْمَأَ إِلَى ابْنِهِ فَقَبَّلَهُ،

Then he said: “Do you know why I kissed my son Muḥammad? I kissed him because he gave his life in the defence of Abū Bakr and ʿUmar (may Allah be pleased with them).”
ثُمَّ قَالَ: أَتَدْرُونَ لِمَ قَبَّلْتُ مُحَمَّدًا؟ لِأَنَّهُ قَدْ وَهَبَ نَفْسَهُ فِي نُصْرَةِ أَبِي بَكْرٍ وَعُمَرَ.

Aḥmad b. Ḥanbal, Faḍāʾil al-Ṣaḥābah 1/140 #115
أحمد إبن حنبل، فضائل الصحابة لأحمد بن حنبل ١/١٤٠ #١١٥
https://shamela.ws/book/13136/112

@ilmtest [https://news.1rj.ru/str/ilmtest]

(The Prophet ﷺ said): “There is no person who regards himself as great and walks in an arrogant way except that he meets Allah while Allah is very angry with him.”
" ما من رجل يتعاظم في نفسه ويختال في مشيته إلا لقي الله وهو عليه غضبان ".

Reported by al-Bukhārī in al-Adab al-Mufrad #549, al-Ḥākim, and Aḥmad on the authority of Yūnus b. al-Qāsim al-Yamāmī that ʿIkrimah b. Khālid b. Saʿīd b. al-ʿĀṣ al-Makhzūmī narrated to him that he met ʿAbd Allah b. ʿUmar b. al-Khaṭṭāb and asked him: “O Abū ʿAbd al-Raḥmān! Indeed Banū al-Muġīrah is a tribe ­­­­­which has haughtiness and pride. Did you hear the Messenger of Allah ﷺ saying anything about this?”
أخرجه البخاري في " الأدب المفرد " (549) والحاكم (1/60) وأحمد (2/118) عن يونس بن القاسم اليمامي أن عكرمة بن خالد بن سعيد بن العاص المخزومي حدثه أنه لقي عبد الله بن عمر بن الخطاب فقال له: يا أبا عبد الرحمن! إنا بنو المغيرة قوم فينا نخوة، فهل سمعت رسول الله صلى الله عليه وسلم يقول في ذلك شيئا؟

ʿAbd Allah b. ʿUmar said to him: I heard the Messenger of Allah ﷺ saying: (the above ḥadīth).
فقال عبد الله بن عمر: سمعت رسول الله صلى الله عليه وسلم يقول: فذكره،

And al-Ḥākim said: Ṣaḥīḥ according to the conditions of the two Shaykhs (al-Bukhārī and Muslim), and (al-Ḏahabī said): “Upon the condition of Muslim.”
وقال الحاكم: " صحيح على شرط الشيخين ". وفي " التلخيص ": " على شرط مسلم ".

I say: They are both wrong, for indeed al-Yamāmī was not used (as a narrator) by Muslim, so it is upon the condition of al-Bukhārī alone.
قلت: وكلاهما خطأ، فإن اليمامي هذا لم يخرج له مسلم، فهو على شرط البخاري وحده.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 5/342 #2272
محمد ناصر الدين الألباني، السلسلة الصحيحة ٥/٣٤٢ #٢٢٧٢
https://shamela.ws/book/9442/3211

@ilmtest [https://news.1rj.ru/str/ilmtest]

The second type: yastabdilu (ie: that he replaces) the law of Allah the Exalted with an opposing law in a specific issue, without making that a qānūn (ie: law) to which it is obligatory to refer to in judgement - then he is in one of three conditions:
الثاني: أن يستبدل بحكم الله - تعالى - حكمًا مخالفًا له في قضية معينة دون أن يجعل ذلك قانونًا يجب التحاكم إليه فله ثلاث حالات:

The first (condition): that he does this knowing the rule of Allah the Exalted, whilst holding iʿtqada (ie: the belief) that the opposing law is more befitting than it and more beneficial for the servants,
الأولى: أن يفعل ذلك عالمًا بحكم الله - تعالى - معتقدًا أن ما خالفه أولى منه وأنفع للعباد،

Or that it is equal to it,
أو أنه مساو له،

Or that turning away from the rule of Allah is jāʿiz (ie: permissible),
أو أن العدول عن حكم الله إليه جائز

So this one is a kāfir with the kufr which ejects from the religion as has preceded in the first category.
فهذا كافر كفرًا مخرجًا عن الملة لما سبق في القسم الأول.

The second (condition): that he does this knowing the rule of Allah, believing that it is more befitting and more beneficial but he opposes it due to intending harm to the one (in whose case he is judging) - or in order to benefit the one (in whose case he is judging),
الثانية: أن يفعل ذلك عالمًا بحكم الله معتقدًا أنه أولى وأنفع لكن خالفه بقصد الإضرار بالمحكوم عليه أو نفع المحكوم له،

So such a one is a dhālim and is not a kāfir and it is about him that the saying of Allah the Exalted was revealed: {And whoever does not judge by what Allah has revealed, they are al-dhālimūn (ie: the oppressors)} [5:45]
فهذا ظالم وليس بكافر وعليه يتنزل قول الله - تعالى -: {وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ}.

The third condition: that it is the same as above, but he opposed it due to a hawá fī nafsihi (ie: desire in his soul),
الثالثة: أن يكون كذلك لكن خالفه لهوى في نفسه

Or for a certain maṣlaḥah (ie: benefit) that he would accrue,
أو مصلحة تعود إليه

So this one is a fāsiq (ie: rebellious one) and is not a kāfir and it is about him that the verse was revealed: {and whoever does not judge by what Allah has revealed,they are al-fāsiqūn (ie: the rebellious ones)} [5:47]
فهذا فاسق وليس بكافر وعليه يتنزل قول الله تعالى -: {وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ}.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Majmūʿ al-Fatāwá wa Rasāʿil 2/146
ابن عثيمين، مجموع فتاوى ورسائل ٢/١٤٦
https://shamela.ws/book/12293/432

@ilmtest [https://news.1rj.ru/str/ilmtest]

Nuʿaym b. Ḥammād reported: Ibn al-Mubārak would lengthen his stays at home, and he was asked: “You remain at home for long periods, do you not feel lonely?”
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ قَالَ: سَمِعْتُ أَبَا الْحَسَنِ الْعَنَزِيَّ يَقُولُ: سَمِعْتُ عُثْمَانَ بْنَ سَعِيدٍ يَقُولُ: سَمِعْتُ نُعَيْمُ بْنُ حَمَّادٍ يَقُولُ: كَانَ ابْنُ الْمُبَارَكِ يُكْثِرُ الْجُلُوسَ فِي بَيْتِهِ، فَيُقَالُ لَهُ: تُكْثِرُ الْجُلُوسَ فِي بَيْتِكَ، أَلَا تَسْتَوْحِشُ؟

He responded: “How can I ever feel lonely whilst being with the Messenger ﷺ and the Companions, and their followers (ie: reading studying their narrations and biographies)?”
فَيَقُولُ: " كَيْفَ أَسْتَوْحِشُ، وَأَنَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابِهِ وَالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ؟ "

al-Bayhaqī, Shuʿab al-ʾĪmān 3/282 #1654
البيهقي، شعب الإيمان ٣/٢٨٢ #١٦٥٤
https://shamela.ws/book/10660/1893

@ilmtest [https://news.1rj.ru/str/ilmtest]

Muslim b. al-Daylamī reported that Mālik b. Dīnār said: “Since I have known (the reality of) people, I have not taken delight in their praise nor have I hated their criticism.”
أَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ بِشْرَانَ، أَنْبَأَنَا إِسْحَاقُ بْنُ أَحْمَدَ الْكَاذِيُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا أَبُو الرَّبِيعِ عَمْرُو بْنُ سُلَيْمَانَ، حَدَّثَنِي مُسْلِمُ بْنُ الدَّيْلَمِيِّ قَالَ: قَالَ مَالِكُ بْنُ دِينَارٍ: «مُنْذُ عَرَفْتُ النَّاسَ لَمْ أَفْرَحْ بِمُدْحَتِهِمْ وَلَمْ أَكْرَهْ مَذَمَّتَهُمْ»

It was said to him: “And why is that?”
قِيلَ: وَلِمَ ذَاكَ؟

He said, “That is because the one who praises from amongst them is excessive and the critic from amongst them exaggerates (in his accusations)!”
قَالَ: «لِأَنَّ حَامِدَهُمْ مُفْرِطٌ وَذَامَّهُمْ مُفَرِّطٌ»

al-Bayhaqī, al-Zuhd al-Kabīr 1/101 #155
البيهقي، الزهد الكبير ١/١٠١ #١٥٥
https://shamela.ws/book/13025/167

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-Muʿallī b. Ziyād reported that Muwarriq al-ʿIjlī said: “I have been asking my Lord for a thing in twenty years. And I have still not received it, and nor have I given up hope.”

حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ حَمْزَةَ، قَالَ: ثنا أَحْمَدُ بْنُ يَحْيَى، قَالَ: ثنا سَعِيدُ بْنُ سُلَيْمَانَ، عَنْ يُوسُفَ بْنِ عَطِيَّةَ، قَالَ: الْمُعَلَّى بْنُ زِيَادٍ قَالَ: قَالَ مُوَرِّقٌ الْعِجْلِيُّ: «لَقَدْ سَأَلْتُ اللهَ حَاجَةَ كَذَا وَكَذَا مُنْذُ عِشْرِينَ سَنَةً فَمَا أُعْطِيتُهَا وَلَا أَيَسْتُ مِنْهَا»

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah al-Awliyāʾ 2/235
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٢/٢٣٥
https://shamela.ws/book/10495/2459

@ilmtest [https://news.1rj.ru/str/ilmtest]

ʿAbd al-Razzāq: From Ibn Juraij, who said: Nāfiʿ informed me that Ibn ʿUmar gave him two garments when he was a boy.
عَبْدُ الرَّزَّاقِ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي نَافِعٌ، أَنَّ ابْنَ عُمَرَ كَسَاهُ ثَوْبَيْنِ وَهُوَ غُلَامٌ

So (Ibn ʿUmar) entered the masjid, and found him praying in a single garment crossed over his shoulders.
قَالَ: فَدَخَلَ الْمَسْجِدَ فَوَجَدَهُ يُصَلِّي مُتَوَشِّحًا بِهِ فِي ثَوْبٍ

So he said: “Do you not have two garments to wear?”
فَقَالَ: «أَلَيْسَ لَكَ ثَوْبَانِ تَلْبَسُهُمَا؟»

I (ie: Nāfiʿ) said: “Of course.”
فَقُلْتُ: بَلَى.

So [Ibn ʿUmar] said: “What if I were to send you [outside] the house, would you wear them both?”
فَقَالَ: «أَرَأَيْتَ لَوْ أَنِّي أَرْسَلْتُكَ إِلَى وَرَاءِ الدَّارِ لَكُنْتَ لَابِسَهُمَا؟»

[Nāfiʿ] said: “Yes.”
قَالَ: نَعَمْ

[Ibn ʿUmar] asked: “Then does Allah have more right for you to beautify yourself for Him, or do the people?”
قَالَ: «فَاللَّهُ أَحَقُّ أَنْ تَتَزَيَّنَ لَهُ أَمِ النَّاسُ؟»

Nāfiʿ said: “Rather Allah does.”
قَالَ نَافِعٌ: فَقُلْتُ: بَلِ اللَّهُ

ʿAbd al-Razzāq al-Ṣanʿānī, al-Muṣannaf 1/357 #1390
عبد الرزاق الصنعاني، مصنف ١/٣٥٧ #١٣٩٠
https://shamela.ws/book/13174/1506

@ilmtest [https://news.1rj.ru/str/ilmtest]

Abū Tawbah al-Ḥalabī said: Our companions informed us that Thawr (who had fallen into innovation) met with al-Awzāʿī and extended his hand towards him.
قَالَ أَبُو تَوْبَةَ الحَلَبِيُّ: حَدَّثَنَا أَصْحَابُنَا أَنَّ ثَوْراً لَقِيَ الأَوْزَاعِيَّ، فَمدَّ يَدَه إِلَيْهِ،

So al-Awzāʿī refused to shake his hand.
فَأَبَى الأَوْزَاعِيُّ أَنْ يَمدَّ يَدَه إِلَيْهِ،

And he (ie: al-Awzāʿī) said: “O Thawr! If this were an affair of worldly life, we would be close, but it is a matter of al-dīn (ie: the religion).”
وَقَالَ: يَا ثَوْرُ! لَوْ كَانَتِ الدُّنْيَا، لَكَانَتِ المُقَارَبَةُ، وَلَكِنَّهُ الدِّيْنُ.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 6/344
الذهبي، سير أعلام النبلاء ٦/٣٤٤
https://shamela.ws/book/10906/4807

@ilmtest [https://news.1rj.ru/str/ilmtest]

The answer: To boycott (a person) due to their bidʿah (ie: innovation) is wājib (ie: obligatory);
الجواب: الواجب هجرهم على بدعتهم،

If they make their innovations apparent, then it is obligatory to boycott them after al-naṣīḥah (ie: sincere advice) and directing them.
إذا أظهروا البدعة فالواجب هجرهم بعد النصيحة والتوجيه،

A Muslim should advise his brother and warn him from that which Allah has made impermissible such as al-bidaʿ wa ʿl-maʿāṣī al-dhāhirah (ie: innovations and open sinning).
فإن المسلم ينصح أخاه ويحذره مما حرم الله عليه من البدع والمعاصي الظاهرة،

This person will then either repent or he is deserving of being boycotted. This (boycotting) is done in the hope that he will repent, feel remorseful and return back to that which is correct (ie: the truth).
فإن تاب وإلا استحق أن يهجر ولا يعامل، لعله يتوب لعله يندم لعله يرجع إلى الصواب،

However, if the boycotting results in a bad outcome then it should be left alone.
إلا إذا كان الهجر يترتب عليه ما لا تحمد عقباه، فإنه يتركه

If leaving off boycotting is more beneficial in terms of al-dīn (ie: the religion), it is more good and closer to succeeding then a person should not boycott;
إذا كان تركه أصلح في الدين وأكثر في الخير وأقرب إلى النجاح فإنه لا يهجره

Rather one should be consistent in advising and warning from falsehood;
بل يداوم نصحه وتحذيره من الباطل

One should not boycott him hoping that Allah will guide him due to this.
ولا يهجره رجاء أن يهديه الله بسبب ذلك.

The believer is like al-ṭabīb (ie: a doctor), if he recognizes a cure that will be beneficial, he uses it; and if he realises that something will not benefit then he leaves it alone.
فالمؤمن كالطبيب إذا رأى العلاج نافعاً فعله وإذا رأى أنه ليس بنافع تركه،

So al-hajr (ie: boycotting) is done as a form of rectification.
فالهجر من باب العلاج،

If boycotting is effective and beneficial it is therefore from the means of rectification;
فإن كان الهجر يؤثر خيراً وينفع هجر،

Hoping from the one who has been boycotted that he will repent and that he will return back from his mistakes if he sees from his brothers that they have boycotted him.
وكان ذلك من باب العلاج لعله يتوب ولعله يرجع عن الخطأ إذا رأى من إخوانه أنهم يهجرونه،

As for the situation where boycotting only leads to an increase in evil and an increase in the evil people,
أما إذا كان الهجر يسبب مزيداً من الشر وكثرة أهل الشر وتعاونهم،

Then in this situation a person should not boycott.
فإنه لا يهجر

Rather a person should persist in advice, directing others towards good whilst showing a dislike for the action (of disobedience).
ولكن يديم النصح والتوجيه وإظهار الكراهة لما عمل،

A person should not show the person that he is in agreement with his falsehood,
ولا يبين له موافقته على باطله،

However at the same time he persists in sincere advice and educating.
ولكن يستمر في النصيحة والتوجيه.

Presenter: “May Allah reward you with good.”
المقدم: جزاكم الله خيراً.

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz / عبد العزيز ابن باز
https://binbaz.org.sa/fatwas/10789/1

@ilmtest [https://news.1rj.ru/str/ilmtest]

Today many people are extremely distant from his guidance ﷺ in all al-ʿibādāt (ie: acts of worship),
ولما كان كثير من الناس اليوم بعيدين كل البعد عن هديه الله صلى الله عليه وسلم في العبادات كلها،

Including al-janāʿiz (ie: funeral rites), due to their turning away from studying al-ʿilm (ie: knowledge),
ومنها (الجنائز) بسبب انصرافهم عن دراسة العلم،

Especially the science of ḥadīth and the Sunnah,
ولا سيما علم الحديث والسنة،

And due to them devoting themselves to materialistic knowledge,
وانكبابهم على العلوم المادية،

And working to gather wealth.
والعمل لجمع المال.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Aḥkām al-Janāʾiz
محمد ناصر الدين الألباني، أحكام الجنائز
https://shamela.ws/book/854/6

@ilmtest [https://news.1rj.ru/str/ilmtest]

💎 A reward that has been lost since the Covid-19 social distancing era:

👇

(The Prophet ﷺ said): “Whoever fills a gap, Allah will build a house for him in Paradise and raise him one degree in status thereby.”
" من سد فرجة بنى الله له بيتا في الجنة ورفعه بها درجة ".

Reported by al-Muḥāmilī in al-Amālī on the authority of ʿĀʿishah (may Allah be pleased with her) that the Prophet ﷺ said (the above ḥadīth).
أخرجه المحاملي في " الأمالي " (ق 36/2): حدثني الحسن بن عبد العزيز الجروي قال: حدثنا يحيى بن حسان قال: حدثنا وكيع عن ابن أبي ذئب عن الزهري عن عروة عن عائشة قالت: قال رسول الله صلى الله عليه وسلم: فذكره.

I say: The chain is Ṣaḥīḥ, the narrators are all thiqāt (ie: reliable) and from the narrators of the two Shaykhs (ie: al-Bukhārī and Muslim) except for al-Ḥasan b. ʿAbd al-ʿAzīz al-Jarawī who is from the Shuyūkh (ie: teachers) of al-Bukhārī.
قلت: وهذا إسناد صحيح، رجاله كلهم ثقات رجال الشيخين غير الحسن بن عبد العزيز الجروي، فهو من شيوخ البخاري.

It was also reported by Ibn Mājah and Aḥmad.
والحديث أخرجه ابن ماجة (1/313) وأحمد (6/89)

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 4/515 #1892
محمد ناصر الدين الألباني، السلسلة الصحيحة ٤/٥١٥ #١٨٩٢
https://shamela.ws/book/9442/2718

@ilmtest [https://news.1rj.ru/str/ilmtest]

Are There Any of the Ṣaḥābah (ie: Companions) Who Will Be Punished And Then Enter al-Jannah?

Questioner: “Shaykhanā, are there people from the Companions, yaʿnī, who will be called to account and punished and who will then (subsequently) enter Paradise, are there any who are of such a rank?”

The Shaykh: “How does this question concern you?”

Questioner: “By Allah, it just crossed my mind regarding the Companion.”

The Shaykh: “I do not think it [just] occurred to you.”

Questioner: “How do you mean?”

The Shaykh: “This is a wiswas (ie: whispering from the Shayṭān), in some ways.”

Questioner: “Shaykhanā we say they (ie: the Companions) vary in their ranks.”

The Shaykh: “How does it concern you? Does this have any connection to your ʿaqīdah (ie: creed), such that (you are asking so) you can correct it? Ask about things that concern you, O my brother, because this is a door which the Devil enters through.”

https://www.facebook.com/ilmtest/posts/pfbid07hzDeiTUCU2LAA7HfxLp9AnoYGwqQitRsM1R1nMiz9iWEMvWSLnJQ5gMcoqNGPWnl

Ibn Baṭṭāl said: “It is benefitted from this that the Sunnah, for the man and woman, is to use a scent (ie: perfume) before having intercourse.”

وَقَالَ بن بَطَّالٍ فِيهِ أَنَّ السُّنَّةَ اتِّخَاذُ الطِّيبِ لِلرِّجَالِ وَالنِّسَاءِ عِنْدَ الْجِمَاعِ

Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī 1/381
ابن حجر العسقلاني، فتح الباري ١/٣٨١
https://shamela.ws/book/1673/864

@ilmtest [https://news.1rj.ru/str/ilmtest]

Is The Ḥadīth (About) al-Aḏān In The Ear of a Newborn Child And The Ḥadīth of al-Taḥnīk (ie: Putting A Date In Their Mouth) Ṣaḥīḥ?
«هل حديث الأذان في أذن الطفل وحديث التحنيك صحيحان؟»

Questioner: “O Shaykh.”
السائل: يا شيخ.

The Shaykh: “Yes.”
الشيخ: نعم.

Questioner: “You said, O Shaykh, concerning the ḥadīth about giving the aḏān in the ear of a newborn child that its chain of narration is ḍaʿīf (ie: weak)? You spoke about its chain of narration and mentioned it is ḍaʿīf, is this true O Shaykh?”
السائل: أنت بالنسبة للحديث يا شيخ الحديث الأذن للمولود قلت بإن إسناده ضعيف أنت تكلمت وقلت أن إسناده ضعيف صحيح هذا الكلام يا شيخ؟

The Shaykh: “Yes, yes, (this is) correct (ie: the ḥadīth is weak).”
الشيخ: نعم نعم صحيح.

Questioner: “And concerning al-taḥnīk?”
السائل: وبالنسبة للتحنيك.

The Shaykh: “(The ḥadīth of) al-Taḥnīk is correct. This one (ie: the ḥadīth of the aḏān in the ear of the newborn) is weak, and that one (about taḥnīk) is Ṣaḥīḥ.”
الشيخ: التحنيك صحيح. هذاك ضعيف وهذا حديث صحيح.

Questioner: “So the aḏān (in the ear of) the newborn, it is ḍaʿīf, O Shaykh?”
السائل: والأذان الموجود هذا ضعيف يا شيخ؟

The Shaykh: “Ḍaʿīf.”
الشيخ: ضعيف.

Questioner: “Ṭayyib (ie: okay), bārak Allahu fīk (ie: may Allah bless you) O Shaykh.”
السائل طيب بارك الله فيك يا شيخ.

The Shaykh: “Wa fīka bārak (ie: may He bless you too).”
الشيخ: وفيك بارك.

Questioner: “May Allah bless your life O Shaykh, and may Allah preserve you.”
السائل: الله يبارك في عمرك يا شيخ والله يحفظك.

The Shaykh: “Allah yusallimak (ie: may Allah keep you safe).”
الشيخ: الله يسلمك.

Questioner: “al-salāmu ʿalaykum.”
السائل: السلام عليكم.

The Shaykh: “Wa ʿalaykum al-salām wa raḥmatullāhi wabarakātu.”
الشيخ: وعليكم السلام ورحمة الله وبركاته.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Hudá wa ʾl-Nūr 594/8
محمد ناصر الدين الألباني، سلسلة الهدى والنور ٥٩٤/٨
https://old.shamela.ws/rep.php/book/5392

@ilmtest [https://news.1rj.ru/str/ilmtest]