A timely reminder as Netanyahu’s transgression increases
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Pakistani Government stands in solidarity with Qatar against far-right Zionist aggression
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
MINISTRY OF FOREIGN AFFAIRS
GOVERNMENT OF PAKISTAN
Quotes:
This highly provocative and reckless action constitutes a blatant violation of Qatar’s Sovereignty…
Pakistan expresses its complete solidarity with the brotherly State of Qatar against this unprovoked and unlawful aggression.
Pakistan has consistently maintained that such impunity must not be tolerated by the international community.
We reaffirm our principled position in support of the sovereignty and territorial integrity of Qatar, and call upon the international community to hold Israel accountable.
Pakistan will continue to stand shoulder to shoulder with the brotherly people and the leadership of Qatar in defence of their national sovereignty and security.
9 September 2025
Unity among Muslim governments in support of Qatar against far-right Zionist aggression
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Salah, may Allah have mercy upon him, said, “The leaders of the Muslims deserve to be advised, aided upon truth and obeyed in that. They should be notified and reminded with gentle and kind speech, avoid rebelling against them and supplicate for them to be blessed with guidance and good deeds. [1]
Imam An-Nawawi, may Allah have mercy upon him, said, “The scholars hold a consensus that it is recommended to supplicate for the rulers and leaders of the Muslims during the Jumu’ah khutbah, that Allaah rectifies them, helps them to establish truth and justice, and what is similar to it, as well as supplicate for Muslim armies”. [2]
Muslim Rulers In Solidarity With The Rulers of Qatar Against Zionist Transgression
Saudi Crown Prince Muhammad Bin Salman, may Allah protect him, affirmed the Kingdom’s full solidarity with Qatar and its condemnation of the blatant Zionist attack on the State of Qatar, which constitutes a criminal act. He also stressed that “the Kingdom is deploying all its capabilities” to support Qatar and the measures it is taking to safeguard its security and Sovereignty.
Turki Foreign Ministry, states that the attack by the Zionist Netanyahu Administration is clear proof of expansionist policies in the region and the adoption of terrorism as state policy.
The UAE denounced the attack, with Foreign Minister Shaikh Abdullah bin Zayed Al-Nahyan calling it a “blatant and cowardly” violation of Qatar’s Sovereignty.
Maldives President Mohamed Muizzu also denounced the attack, calling it a “cowardly action” and “a serious violation….
The Moroccan Ministry of Foreign Affairs said the kingdom “strongly condemns the blatant aggression” and denounces the violation of Qatar’s sovereignty.
Egyptian President expressed his country’s “full solidarity” with Qatar during a call with its emir, Sheikh Tamim Al Thani, the Egyptian presidency said.
“The president stressed Egypt’s strong condemnation and denunciation of the aggressive act committed against the brotherly State of Qatar, affirming Egypt’s categorical rejection of any violation of the sovereignty of the State of Qatar.
Algeria denounced the “brutal aggression” in Doha and voiced “full and absolute solidarity” with Qatar.
Oman condemned what it called the “brutal attack”. It expressed solidarity with Qatar.
Mauritania’s foreign ministry “affirms its support for the sisterly State of Qatar in all measures aimed at preserving its security and the safety of its citizens”.
Libya Prime Minister said he “strongly condemned the aggression against the State of Qatar, affirming full solidarity with its leadership and people”.
“Somalia strongly condemns the terrorist military actions carried out by the occupation authorities which violate the national sovereignty of the sisterly State of Qatar”.
اللَّهمَّ إنِّي أسألُكَ بأنَّ لَكَ الحمدُ لا إلَهَ إلَّا أنتَ المنَّانُ بديعُ السَّمواتِ والأرضِ يا ذا الجلالِ والإِكرامِ يا حيُّ يا قيُّومُ
We ask Allah by His Greatest Name to protect the Muslim lands, strengthen the rulers and make them a thorn in the throats of the transgressors and aggressors among the Zionists and other enemies of Allah. O Allah! Raise for us the likes of those who dealt with the crusaders to deal with Netanyahu and his gang of far right Zionist transgressors. O Allah! Protect the Muslim lands from the plots of Netanyahu and his allies among the ideologues, demagogues and rabble-rousers. May Allah protect Qatar and its citizens, and grant the leaders of the Muslims strength, endurance and wisdom to repel all aggressors. O Allah! Unite the word of the Muslim rulers and their citizens to stand firm against all transgressors Amin.
(1) Siyaanatu Saheeh Muslim 244]
(2) Al-Majmoo 4/391
Skin lightening – a problem of some black and Asian women
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Most High, said:
ٱلَّذِىٓ أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُۥ وَبَدَأَ خَلْقَ ٱلْإِنسَٰنِ مِن طِينٍ
Who made everything He has created good, and He began the creation of man from clay. [Al-Sajdah 7]
Allah, The Most High, said:
وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ
And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge]. [Al Rum. 22]
A troubling trend is observed among some black and Asian women, particularly in the pursuit of beauty, while often ignoring the truth that beauty is subjective and varies from person to person. Those who break free from the influence of those who exploit beauty standards as a means of asserting racial superiority or perfection are the ones who recognize that beauty is a deeply personal concept. Each culture has its own definition of physical beauty, which may differ from that of another nation, although there are instances where countries share similar views on beauty regarding appearance and physical characteristics. However, this article aims to highlight the extreme lengths some individuals go to in order to change their physical appearance due to feelings of inferiority, which can lead to self-harm. In this context, we must acknowledge the dangerous practice of skin lightening, which many pursue to attain a lighter skin tone. According to experts, this practice can diminish the concentration or production of melanin in the skin, and melanin is the pigment responsible for skin color and its protection against sun damage.
Some have argued that this perilous and addictive behaviour originated from the inferiority complex instilled by colonialists in those who were entirely deprived of their identity or those who equate beauty with the standards set by the previous slave master, as mental slavery is more abiding than physical slavery. Therefore, this issue cannot be resolved unless there is an understanding that, above all, beauty lies in the eye of the beholder. Most importantly, even if an individual is deemed beautiful or attractive—an inherently subjective assessment—it is perfectly acceptable for someone to embrace their own definition of beauty without allowing it to devolve into racial bias or inferiority complex. Ultimately, what should be prioritised by a believer or a rational individual is inner beauty. Read the article: https://salafidawahmanchester.com/wp-content/uploads/2021/07/Admonitions-of-The-Scholars-Regarding-Good-Manners.pdf
Consequently, following the end of the demoralisation inflicted by certain colonialists—such as the practice of segregating dark-skinned slaves from their lighter-skinned counterparts by forcing the former to toil under the sun on plantations while the latter worked in the houses—there is no justification for any black woman, in particular, to chase after a notion of beautification that reflects an inferiority complex. However, many black and Asian women staunchly oppose the practice of skin bleaching, recognising its ties to colonialism.
The sensible person aims to nurture the next generation with a solid foundation of faith, strong confidence, and a clear sense of identity. When it comes to their preferences in a spouse, they do not poke their noses into what physical beauty is appealing to their children, as we have previously mentioned that beauty is subjective. In addition and most important of all, they educate them to recognise that true status, dignity, and inner beauty are rooted in Islam, and as the Prophet, peace and blessings of Allah be upon him, stated: ““Verily, Allah does not look at your appearance or wealth, but rather He looks at your hearts and actions.” [Sahih Muslim 2564]
Having committed themselves to instilling values of virtue and piety in their children, they take pride in their choice to marry individuals of any skin color. They rejoice in the fact that they will not select a partner burdened by an inferiority complex, whether related to skin tone or any other aspect, as Islam fosters dignity and virtue.
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, was asked:
It has become widespread among the people, especially women, to use some chemicals and natural herbs that change the colour of the skin, so that coloured (brown or non-white skin) becomes white after applying these chemicals and natural herbs, and so on. Is there a Sharee’ah prohibition against this? And bear in mind that some husbands command their wives to use these chemicals and natural herbs whilst citing as proof that it is obligated on a woman to beautify herself for her husband.
Answer: If this change is permanent, then it is forbidden; rather it is one of the major sins, because indeed it is worse than tattooing in relation to altering what Allah has created. Indeed, it has been established (by way authentic narration) from the Prophet (peace and blessing of Allah be upon him) that he cursed the women who do hair extensions and the woman who does it for others, the woman who does tattoos and the woman who does it for them. In Bukhari and Muslim, Abdullah Ibn Mas’ud, may Allah be pleased with him, said, “May Allah curse the women who do tattoos and the women who have them done, and the women who pluck eyebrows and the women who have that done, and the women who file their teeth for the purpose of beautification, those who change the creation of Allah”. And he said, “Why should I not curse those whom the Messenger of Allah (peace and blessings of Allah be upon him) cursed?”
The one who attaches hair extensions is the one whose hair is short so she adds something to it, whether hair or something similar. The woman who does tattoos is one who puts the tattoo on the skin by inserting a needle and what is similar, then she fills that place with kohl or something similar which alters the colour of the skin. The woman who seeks for tattoos to be done is the one who asks someone else to do a tattoo on her. The woman who plucks eyebrows is the one who plucks hair from the face- from her eyebrows or for others. The woman who seeks for that to be done is the one who asks that her eyebrows are plucked. The woman who files her teeth is the one who asks someone else to file her teeth in order to widen the gaps between them. All of these deeds are tantamount to changing what Allah has created and what has been stated in the question is more severe – with regards to changing what Allah has created – than what has been stated in the hadeeth. But if the change is not permanent, such as henna and the like, then there is nothing wrong with it because it will disappear, such as kohl, using red cosmetic on the cheeks and lips. Therefore, it is obligatory to be careful, warn against altering what Allah has created and spread the warning among the Ummah lest evil spread, become widespread and difficult to reverse it. [Majmu Al-Fataawaa 17/20-21]
And Allah knows best
Arab Spring
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked: “What do you think regarding what is now called the Arab Spring?”
By Allah, the (Arab) “spring” has not brought us any healing. It has not brought us any healing; instead, (it has only led to) strife. The unbelievers refer to it as this (i.e. Arab Spring). The Muslims do not refer to it as “Spring”, instead, they call it strife and evils. It is true that it is a spring for the unbelievers because they harm Muslims through it, and they are pleased with what harms Muslims. This pleases them and it is their spring. (paraphrased)
Worship and the two types of hearts during Fitna
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Maqil Bin Yasar, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said:
“Worship during Al-Harj is like emigrating to me”. [1]
Imam An-Nawawi, may Allah have mercy upon him, said:
The intent behind Al-Harj in this Hadith is when the affairs of the people are in a state of Ikhtilaat [i.e. chaos, confusion, disorder, disarray etc]. The reason behind the great virtue of worship during this state of affairs is because the people are heedless of worship and diverted from it, and none fulfils it except individuals. [2]
Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:
The intent behind Al-Harj is Al-Ikhtilaat [i.e. chaos, confusion, disarray] when it occurs between the Muslims. This is because many people are diverted from worship due to this state of confusion. Also killing and blood shed occurs during this state of affairs. Allah’s Messenger, peace and blessings of Allah be upon him, urges a person to engage in worship during the time of fitan because the majority of the people are diverted from worship. The one who busies himself with worship is like one who has migrated to Allah’s Messenger, peace and blessings of Allah be upon him. You know the virtue Al-Hijrah [migration]! Al-Hijrah in the Arabic language means to abandon. Allah said: [وَٱلرُّجۡزَ فَٱهۡجُرۡ – And keep away from the idols]. [Al-Muddathir. 5]
The one who engages in worship during times of fitan and it does not divert him from worship has the reward of one who migrated to Allah’s Messenger, peace and blessings of Allah be upon him, because a Muhaajir [emigrant] leaves his country and flees to Allah’s Messenger in order to safeguard his religion. This took place in the early Islamic era – during the era of the Messenger. So, the word Hijrah [migration] in the Islamic legislation means to leave the land of kufr and settle in the land of Iman in order to safeguard one’s religion.
The word Hijrah is also intended to mean abandonment in general, so the one who abandons Fitna and busies himself with worship has abandoned Fitna and proceeded towards worship. Therefore, Hijrah means to abandon something. Allah’s Messenger said: “A (true) Muslim is the one whom other Muslims are safe from his tongue and hands, and a Muhaajir [emigrant] is one who refrains from what Allah has forbidden”.[a] Therefore, he is a Muhaajir because he abandons what Allah has forbidden and fulfils what Allah has commanded. This Hadith urges a person to engage in worship during times of fitna because Fitna diverts people from worship except the one whom Allah blesses with the ability to abandon Fitna and engages in worship.
However, this does not mean that one refrains from warning against Fitna and clarifying for the people, rather – firstly – he abandons Fitna, warns the people and forbids them from it. This is because just as he would like the people to come to him with good, he should also go to them with good. Just as he loves to be safe from Fitna, he should also love the same for the people. This deed of his is Jihad [striving in the path of Allah] and Inkarul Munkar [i.e. the virtuous act of rejecting evil]. [3]
Al-Allaamah Rabee bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated:
Let us increase in obedience to (Allah). Let us be mindful of Shubuhaat and Shahawaat, for indeed the Fitan will be exposed to the hearts. Hudhaifah, may Allah be pleased with him, reported from Allah’s Messenger, peace and blessings of Allah be upon him, who said, “The Fitan will be exposed to the hearts of the people like a reed mat woven stick by stick, and any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus there will be two kinds of hearts: one is pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure, and the other is black and dusty like a worn-out vessel, neither recognizing good nor rejecting evil, but rather immersed in its desires”. [Sahih Muslim. Number 144]
The first type of heart: “Pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure”. This is because Allah grants them firmness and not due to their own power or strength; rather Allah grants them firmness:
يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ بِٱلْقَوْلِ ٱلثَّابِتِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْءَاخِرَةِ
Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. [Ibrahim 27]
Allah bestows His favour upon them by granting them firmness, thus, they are not harmed regardless of the greatness of the Fitan. Let me strike a similitude: I say, indeed amongst the people in the midst of these Fitan – just as Allah’s Messenger described the situation- are those who are firm like mountains; the winds, floods, hurricanes and storms come along, but they do not shake because the Iman in the hearts is like the firm mountains. Allah keeps them away from the Fitan and makes them firm, so they are not harmed. However, other people are like the trees that are moved -by the wind – to the right and the left until they finally fall. Others are like feathers and the Henna leaves- flying along with the Fitan when little Fitna occurs, such as when a mild wind (blows) the fragile leaves to a far-off place. We ask Allah to keep us firm.
The second type of heart is described as “Black and dusty like a worn-out vessel, neither recognising good nor rejecting evil, but rather immersed in its desires”. This is the state of the one whose heart is immersed in Fitnah. He agrees with it and does not reject it, so the Fitnah enters him gradually until his heart is worn out and thus becomes black like a worn-out vessel – a vessel whose mouth is turned upside down, this, regardless of the amount of water, butter fat and other things one attempts to pour into it, it will not accept anything. Indeed, we have often experienced the affair of this category of people – whose hearts are worn out – and regardless the of proofs and pieces of evidence- from the Qur’an and Sunnah – presented to nullify their falsehood, they do not accept that from you. This has to be the case because indeed Allah’s Messenger described such a person as one with a heart that is similar to a worn-out vessel- a heart that neither recognises truth nor rejects evil; rather it is immersed in its desires. Whatever agrees with his desires, he accepts it- not because it is the truth, but rather only because it agrees with his desires. This is similar to the Yahud [i.e. those Yahud who rejected the clear message of the final Messenger], for they know the truth, but wage war against it – accepting what agrees with their desires and rejecting what opposes their desires and wage war against it. This is something rife in this era amongst those whose hearts are worn-out, thus, they reach this state that has been described by Allah’s Messenger.
It is as if we are witnessing this matter whilst Allah’s Messenger describes these people -in our presence- and we can see their deeds and dishonourable stances. [4]
We ask Allah after Tashahud and before tasleem:
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others).
O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me
We ask Allah in general:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720]
[1] Saheeh Muslim: Kitaab Al-Fitan Wa-Ash’raat As-Saa’ah- Chapter: The virtue of Ibaadah During Al-Harj. Hadeeth Number 2948]
[2] Saheeh Muslim Bi-Sharhi An-Nawawi. Vol 17. page 70. Hadeeth Number 2948. slightly paraphrased. Publishers: Daar al-Kutub Al-Ilmiyyah. Ist Edition 1421 (Year 200) ]
[a] Bukhaari. Hadeeth Number 2382 and Muslim. Hadeeh Number 84]
[3] https://youtu.be/-HxAEXdPD-M?si=tk1PPPvtR57pA4QR
[4] An Excerpt from Marhaban Yaa Talib Al-Ilm. pages 206-208
Globalists Among Zionists and Rafidah – Reminder to Catherine Perez-Shakdam
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Most High, said:
وَإِذَا قُلْتُمْ فَٱعْدِلُوا۟ وَلَوْ كَانَ ذَا قُرْبَىٰ
And when you testify, be just, even if (it concerns) a near relative. And fulfill the covenant of Allāh. This is what He has instructed you so that you may remember. (1)
It is truly astonishing to hear the remarks from this individual at the Jerusalem Post regarding the Rafidah’s desire to spread their revolution. However, they conveniently overlook the fact that there are Zionists with similar ambitions, who have openly expressed this, no matter how ridiculous it may seem.
The Globalists Among The Zionists
Rotten Myth of a Religious Right-Wing Extremist and a Christian Zionist
https://salafidawahmanchester.com/2025/06/18/rotten-myth-of-a-religious-right-wing-extremist-and-a-christian-zionist/
The Globalists Among The Rafidah
Iranian Shia Proxies: Hizbollah in Bahrain
https://abuiyaad.com/r/hidden-realities-hizbollah/p/5
(1)https://www.thenoblequran.com/q/#/search/6_152
Muslim Youth – Marriage, Education and Having Children
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Al-Allamah Rabee Bin Haadi Al-Madkhali, may Allah have mercy upon him, said, “If you are able to exercise patience and seek knowledge, then exercise patience- meaning, study before getting married, just as Umar, may Allah be pleased with him, said “Some people might be prevented from (seeking) knowledge due to marriage”. So, when he gets married, he abandons seeking knowledge and becomes relaxed, and tires himself (i.e. it becomes difficult for him to combine family responsibilities and seeking knowledge at the same time). But if he has the ability to combine the Maslahatayn (i.e. the benefits of marriage and seeking knowledge), then that is good, (as long as) he does not consider himself as one who might commit immoral deeds and fornicate. If this is the case (i.e. fears falling into evil), then -by Allah- it becomes more incumbent upon him to get married to protect himself and guard his chastity”.(1)
Question to Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, “If a young man delays marriage until he reaches 30 years of age while having the ability (to get married), is there anything incumbent upon him, because he wants to build his future and complete his education?
Response: Yes, something is incumbent upon him and it that he has followed the guidance of the Prophet, peace and blessings of Allah be upon him, “O young people! Whoever from among you is able to get married, then you should do so for verily it is the most effective in keeping the gazes lowered and maintaining chastity. [Sahih Muslim. Number 1400]
Thus, the Prophet commanded the youth to get married and clarified its benefits. The statement [i.e. the reason given] that he is preoccupied with studies and building his future is false. How many people were not at ease during their studies until after getting married! They found ease and enough provision, and restraint from looking at what Allah has forbidden, such as women, (forbidden) pictures etc. Therefore, my advice to the youth in general is that they should get married at the earliest opportunity by following the command of the Messenger of Allah and seek provision. This is because the married individual desires chastity and modesty, and Allah helps him, as it has been been stated in the narration, ‘It is a right Allah (has obligated upon Himself) to aid three (types of people)… and one of them is ‘the man who marries wanting chastity’.(2)
Imam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] was asked about a husband and a wife who agreed not to have children and whether this is allowed? So, he responded, “This agreement of theirs is not permissible. As long as the woman is able (to bear children), then it is not permissible for them to do this because the Islamic legislation requires that the people give concern to bearing children and make the Ummah numerous. The Prophet [peace and blessings of Allaah be upon him] said, ‘Marry the childbearing, loving woman for I shall outnumber the peoples by you on the Day of Resurrection’. In another wording (of this narration the Prophet said), ‘Outnumber (i.e. the followers of the other) Prophets on the Day of Judgement’. This is because by way of this (i.e. having many children) those who worship Allah among the Muslims will be numerous, the Ummah will be numerous and strong in opposing their enemies. It is not permissible for a man to abandon having children out of fear of either tiredness in seeking after a livelihood or due to difficulty, or due to expenditure, or due to a desire to enjoy one’s wife and other than that. It also not permissible for a woman to do this, rather it is obligated on both of them to pursue the means of having offspring -be eager to seek the means to having children so that the Ummah becomes numerous and to fulfil what the Prophet [peace and blessings of Allah be upon him] stated. However, if the woman either suffers a lot of pain due to an illness of the womb or she cannot give birth except by way of surgical operation, then this is an excuse to not have children. If the surgical operation [or caesarean] will harm her- it is feared that something will happen to her, and also if the children are many- born at close intervals and bringing them up becomes difficult upon her, then there is nothing to prevent her from taking some pills [or contraception] or some preventative measures for a year or two – the period of breastfeeding- so that she becomes strong enough to nurture the children and able to nurture the other newly born”. (3)
[1] http://www.rabee.net/ar/questions.php?cat=51&id=623 paraphrased.
[2] Fatawa Nur Alad Darb 728
[3] Audio link with transcript http://www.binbaz.org.sa/noor/11853 [NB: This is a general Fatwa, therefore married should ask the scholars about their specific circumstances, in order to receive specific ruling related to their situation].
Shaikh Abu Khadeejah
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Exalted, said:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا
And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah). [Al-Isra 36]
Last year, I posted an article regarding speculations some individuals had about Salafibookstore and Shaikh Abu Kahdeejah, may Allah protect him. You can find it at this link. https://salafidawahmanchester.com/2024/08/25/is-the-salafi-bookstore-his-personal-business-pursuit/
Today, I want to briefly clarify a misconception held by some individuals who suggest that no decision is finalised without the consent of Abu Khadeejah, or that if you can get Abu Khadeejah on board with something, others will inevitably follow. This is yet another misconception that leads some to believe that Shaikh Abu Khadeejah, may Allah protect him, is like an army commander in various places. In reality, Shaikh Abu Khadeejah, like other Mashayikh, is consulted on local Dawah matters. Shaikh Abu Khadeejah, along with the other local Mashayikh, is respected for his experience in Dawah issues in the UK, and he has earned the trust of Al-Allamah Rabee, Al-Allamah Ubaid, and Al-Allamah Al-Ghudiyaan, may Allah have mercy upon them. Their trust in him and other Salafi teachers stems from their honesty and commitment to the Salafi methodology for over thirty years.
Secondly, I (Abdullah) have had easy access to Shaikh Abu Khadeejah for nearly 17 years, primarily because of living in Birmingham. However, my ability to meet him in person has decreased recently due to his busy schedule and other commitments. Additionally, the brothers from the Manchester Masjid Committee and the Stoke On Trent Masjid Committees (Masjid al-Furqan and Masjid Abi Hurairah), along with other Salafi brothers, have easy access to Shaikh Abdul Ilah and others. Various Salafi brothers from different cities reach out to these local Mashayikh for a variety of reasons. Our relationship is built on cooperation and mutual advice, and we are all fully aware that certain matters should be addressed only by senior scholars, such as Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Aziz Aala Ash-Shaikh, and Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve them. Thus, the situation is quite straightforward to grasp: we work alongside our elder teachers on matters that are widely recognised, and they are the first to insist that serious issues be truthfully referred back to the senior, old, wise, insightful and experienced scholars we previously mentioned. In addition, there is no doubt that our elders and the Marakiz collaborate with others, both at their own level and with those who possess greater knowledge in the Muslim lands. May Allah protect all the Mashayikh in the East and West. Amin.
In this context, allow me to provide an example of how Shaikh Abu Khadeejah ensures that others among his brothers are consulted as well. Here are a few discussions we recently had with him, may Allah preserve him, regarding some matters related to the Masjid in Manchester. You will observe that during these conversations, he emphasises the importance of consulting others. I was the one who posted a proposal and then said: “Give your thoughts”. Then came the following replies:
Following our discussion, we still haven’t reached a conclusion since the issue isn’t urgent or serious. We are continuing to consult with other Mashayikh and some other experienced brothers. Indeed, someone who has witnessed events firsthand is different from someone who has only been informed. I have participated in many of these discussions both through WhatsApp and in person on several occasions. Additionally, we collaborate with others, including Ustadh Abdul Hakim Mitchel, a resident teacher in Manchester, along with others from various Marakiz. Therefore, greatly mistaken and misinformed is the one who thinks that Shaikh Abu Khadeejah is the one whose decision is always taken as the final one. We hold Shaikh Abu Khadeejah and the other Mashayikh in the West and the East in high regard, while placing our senior scholars above everyone. This does not diminish the value of other knowledgeable individuals below these senior scholars; rather, we respect, appreciate, and learn from all of them.
And Allah knows best
Verification sought from the Jerusalem Post concerning certain quotes ascribed to the Talmud
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Most High, said:
يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
O people of the Scripture! Now has come to you Our Messenger (Muhammad ) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism). [Al-Ma’idah 15-16]
Allah, The Exalted, said:
فلذلك فادع واستقم كما أمرت ولا تتبع أهواءهم وقل آمنت بما أنزل الله من كتاب وأمرت لأعدل بينكم الله ربنا وربكم لنا أعمالنا ولكم أعمالكم لا حجة بيننا وبينكم الله يجمع بيننا وإليه المصير
So unto this (religion of Islam, alone and this Qur’an) then invite (people) (O Muhammad ), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)], as you are commanded, and follow not their desires but say: “I believe in whatsoever Allah has sent down of the Book [all the holy Books, this Qur’an and the Books of the old from the Taurat (Torah), or the Injeel (Gospel) or the Pages of Ibrahim (Abraham)] and I am commanded to do justice among you, Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return. [Ash-Shuraa. 15]
[وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُۖ – And I am commanded to do justice among you]. Meaning, when passing judgement regarding that which you have differed between yourselves. Therefore, your enmity and hatred does not prevent me from judging with justice between you. And from justice is that when judging between people who make different statements – amongst the people of the Scripture and others – one accepts what they possess of truth and reject what they possess of falsehood. [ٱللَّهُ رَبُّنَا وَرَبُّكُمۡۖ لَنَآ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُڪُمۡۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَاۖ وَإِلَيۡهِ ٱلۡمَصِيرُ – Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return].
[لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُۖ – There is no dispute between us and you]. Meaning, there is no dispute between us and you after the realities have been manifested, and after the clear distinction between truth and falsehood, and after the clear distinction between guidance and misguidance, there is no room for debate because the goal behind debate is to distinguish between right and wrong, so that the one to be guided is guided and the proofs established against the misguided one. [ٱللَّهُ يَجۡمَعُ بَيۡنَنَاۖ وَإِلَيۡهِ ٱلۡمَصِيرُ – Allah will assemble us (all), and to Him is the final return]. [Tafsir As-Sadi]
The Editor
Jerusalem Post
Dear Mr or Mrs……
I recently encountered an article online that included quotes attributed to the Talmud. Although we, as Muslims, recognize that previous Scriptures have been altered, leading to corruption in derived texts in many cases, I wish to confirm whether these quotes genuinely originate from the Talmud. I lack access to the Talmud and do not comprehend the language in which it was originally written or compiled. My motivation for verifying these quotes stems from my firm belief that noble Musa and Harun, along with other noble prophets sent to Bani Israel, peace and blessings of Allah be upon them, would never express or endorse the views and beliefs promoted in these quotes. It is clear to me that some of the quotes I found are likely the personal opinions of individuals who have strayed from the teachings of the prophets of Bani Israel. Therefore, I kindly request that you confirm whether these quotes are indeed from the Talmud, and if they are, whether their English translations accurately reflect what is contained in the Talmud. Conversely, if these quotes are misinterpretations or distortions, I would appreciate your clarification on that matter. While I await your response, I will also seek to uncover the origins of these quotes from Arab scholars who have addressed this topic. However, it is only fair that we also consider your perspective, especially since you often assert that there is a significant amount of misinformation about you since the onset of the Gaza conflict.
Expecting a reply
Abdullah Jallow
Some of The Quotes
All quotes on this link: