In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Shaikh, may Allah preserve him, stated about Sayyid Qutb:
Indeed, the Fitnah of this man and those with him is the Fitnah of this era. It is the severest fitnah in this era because it (falsely) wears the garb of the Salafi Methodology (i.e. falsely attributes itself to Salafiyyah).
Adh-Dhari’ah ilaa Bayaan Maqasid Kitab Ash-Shariah 1/112
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Al-Allamah Ubaid Bin Abdillah Al-Jaabiri, may Allah have mercy upon him, stated:
كان أهل الفضل والصلاح والتقى إذا نزلت بهم نازلة أو حلت بهم مشكلة عمدوا إلى الأكابر من أهل العلم بالسؤال وطلبوا منهم الجواب الشافي الكافي وهذه سنة متبعة بدءاً من الصحابة فأئمة التابعين فمن بعدهم من أهل العلم والفضل والدين والإيمان، وما أحسن ما قاله ابن مسعود رضي الله عنه : لا يزال الناس صالحين متماسكين ما أتاهم العلم عن أصحاب محمد صلى الله عليه وسلم وأكابرهم فإذا أتاهم العلم عن أصاغرهم هلكوا
When the people of virtue, righteousness, and piety were faced with a Nazilah [a] or faced with difficulties, they would betake themselves to the senior people of knowledge to ask and seek from them a Jawaab Ash-Shaafee Al-Kaafee [i.e. comprehensive and satisfactory response that would bring about rectification and preservation of the well-being of the people]. This is a path that has been followed since the time of the companions, then by the Imams of the Tabi’in, and by those after them among the people of knowledge, virtue, religion and Iman. And excellent is that which Ibn Mas’ud, may Allah be pleased with him, said: “The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad, peace and blessings of Allah be upon him, and their elders; but if knowledge comes to them from their young ones, they will be destroyed”. [1]
He Consulted Al-Allamah Salih Al-Fawzan and The Mufti, may Allah preserve them
Shaikh Abu Iyaad, may Allah preserve him, stated:
“As for returning to a scholar in order to know the ruling or a fatwa for the one who is in need of that, then I affirmed that. And for your information, I sent a question on this topic to Shaykh Allamah Salih Al-Fawzan which he responded to. Likewise, I and five pharmacists sent some questions to Shaykh Mufti Abd al-Aziz Al al-Shaykh regarding this matter specifically”. [2]
Finally, honest students of knowledge inquire with honesty, and specifically, this is what we know regarding the well known students of knowledge in the East and the West. For further insights on what is expected of those who pose questions, please refer to this link: https://salafidawahmanchester.com/2025/04/21/self-scrutiny-when-following-proofs-or-asking-questions/
[1] [الطيب الجني على شرح السنة للإمام المزني – page 8-19] Paraphrased
[2] Footnote 10 pages 6-7: https://abuiyaad.com/d/rnbutj
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Will advanced modern weaponry remain at the end of time?
Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated:
As you know, nothing lasts forever and continues. There is no doubt that these inventions and manufactured (modern weaponry) will fade away. There is nothing that remains (forever) in this world. (Prophetic) reports have been transmitted that they will become obsolete at the end time and people will return to (using) horses and (traditional) weaponry. (I) For this reason, it is incumbent that horses remain and should not be abandoned. The Prophet, peace and blessings of Allah be upon him, said: “Good will remain (as a permanent quality) in the foreheads of horses (for Jihad) till the Day of Resurrection”. (II)
وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ
And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy. (Al-Anfal 60)
There is no doubt that what currently exists will not last and will disappear and change. [end of quote]
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(I) The Prophet, peace and blessings of Allah be upon him, said: The Last Hour would not come until the Romans would land at al-A’maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Madina (to counteract them). When they will arrange themselves in ranks, the Romans would say: “Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them”. The Muslims would say: “No, by Allah, we would never get aside from you and from our brethren that you may fight them”. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army) which would be constituted of excellent martyrs in Allah’s Sight, would be killed and the third who would never be put to trial would win and they would be conquerors of Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their swords by the olive trees, the Satan would cry out: “The Dajjal has taken your place among your family”. They would then come out, but it would be of no avail. And when they would come to Syria, he would come out while they would be still preparing themselves for battle drawing up the ranks. Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of Mary would descend and would lead them. When the enemy of Allah would see him, it would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them at all, even then it would dissolve completely, but Allah would kill them by his hand and he would show them their blood on his lance (the lance of Jesus Christ). [Sahih Muslim 2897]
(II)https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/
Whimsical statements about the end of the world and its signs
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, who said:
If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in other matters where it appears that their Madhab in those matters are correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof.
So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him.
However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge. [1]
Question: If I ask a scholar and he gives me a verdict, is it impermissible to ask other than him? Also, the brother says: I present these two questions because I have heard them from some of the Mashayikh who give verdicts to the peopl, since I am not fully convinced by their responses. Firstly, it is said that if you ask a scholar and he gives you a verdict, you should follow what he says and not seek another verdict (a verdict from other than him). Is this correct, or am I able to ask until my heart is assured?
The response: This is incorrect, instead, it is obligated to the questioner to strive to ask until they find peace in their heart. They should seek -among the people of Shariah knowledge – for the [الأعلم فالأعلم – more knowledgeable in levels of knowledge] and [والأورع فالأورع – the one known to possess more Wara (fear of Allah that makes a person stay away from doubtful matters out of fearing of falling into something forbidden)] until his (the questioner’s) heart is at ease that the verdict is correct, appropriate and in accordance with the Shariah, as the Prophet, peace and blessings of Allah be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He , peace and blessings of Allah be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion [in its favor].” [I] A believer seeks knowledge and understanding in the religion, and asks the people of knowledge until his heart is at ease that the verdict aligns with the Shariah based on his ability and how far he can strive.
Question: With regards to the student of knowledge, if someone approaches him for a verdict and it is known that the individual has already sought a verdict from someone else, is the student permitted to respond to this request for a verdict.
The Shaikh responded:
There is no objection (or hindrance), but the mufti must diligently seek out the Shariah proofs and should not be lackadaisical. He should refer to the Quran and the Sunnah to provide the questioner with what he knows of Allah’s Shariah- the Book of Allah and the Sunnah of the Prophet, peace and blessings of Allah be upon him. He should not be lackadaisical (or approach the matter lightly), instead it is obligated to him to strive and investigate thoroughly so that he only issues rulings based on insight and knowledge. If a questioner asks him a question, while he knows that he has asked someone else, there is no objection (or hindrance). If he is asked, he says: “What did so-and-so say?” This is so that he would be able to either agree or disagree with the previous response. There is no harm in this. The companions used to do this, asking those who asked them (questions): “What did so-and-so say?” He (the questioner) said: “So and so says”, then he (i.e. the one asked the question) either says that he is in agreement with the verdict or he opposes it and says: “The verdict is such and such”.
Question: What if he refrains from giving a ruling, does that constitute concealment of knowledge?
The Shaikh: If he knows that the verdict is false, it is tantamount to concealment of knowledge. However, if it is based on Ijtihad, investigation, and opinion, then there is no issue. [2] [Paraphrased] [II]
Another question: In light of verdicts and giving verdicts, many of our brothers ask about a single topic from more than one student of knowledge, and they may encounter differing opinions. What guidance do you offer to those who ask questions, should they be satisfied with the response of one individual, or can they ask this one and that one until they reach their desire (understanding or goal)?
If the Fatwa does not reassure the questioner’s heart, while he intends good, knowledge, and Al-Wara (i.e. his intention is the fear of Allah that keeps a person from doubtful matters lest they fall into what is forbidden), there is no harm. He asks until his heart is assured with the proof and that this is the Shariah ruling. However, if his intention is driven by personal desire, that is not permissible. If he is seeking what agrees with his desires, this is not permissible; instead, it is incumbent upon him to strive to know the truth based on its proof until his heart is assured and seek for those he believes to be closer to good conduct and knowledge among the scholars of fatwa- seeking a verdict from one regarding whom his heart is at ease with that they are closer to knowledge of the truth.
He searches for the people of knowledge, and when seeking their verdicts – from whom he thinks is most closer to reaching the truth. Thus, he gives importance to assurance and to reach the truth, and not seeking for what agrees with his desire. The one who asks questions to this one and that one so that his heart is at ease and upon tranquility with the verdict based on its proof, there is no harm on him in doing so because this is part of seeking confirmation of the truth. [3] [Paraphrased] [end of quotes]
In saying all this, Taqleed has its precise place. Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, stated on this link that the layperson or the beginner in the path of knowledge has no option but to make Taqleed because they do not have the ability to make Ijtihad, so they make Taqleed of the people of knowledge, as Allah said:
فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
Ask Ahl Adh-Dhikr (the people of Shariah knowledge) if you do not know. [5] [Paraphrased]
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[I] https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin
[II] https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/
[1] https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9
[2]
هل إذا سألت عالماً وأفتاني فلا يجوز سؤال غيره؟
السؤال: أيضاً يقول الأخ المؤمن: هذان سؤالان أعرضهما لأنني سمعتهما من بعض المشايخ الذين قد يفتون للناس، ونظراً لأنني لم أطمأن إليهما سألت عنهما.
الأول: يقال: إذا سألت عالماً فأفتاك فنفذ ما قاله لك ولا تستفت غيره، فهل هذا صحيح أو أنني أستطيع السؤال حتى يطمئن قلبي؟
الجواب: ليس هذا بصحيح، بل ينبغي للسائل أن يجتهد في السؤال حتى يطمئن قلبه، ويتحرى الأعلم فالأعلم والأورع فالأورع من أهل العلم حتى يطمئن قلبه إلى أن الفتوى صحيحة وأنها مناسبة وموافقة للشرع، كما قال النبي ﷺ: البر حسن الخلق، والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس ويقول ﷺ: استفت قلبك، البر ما اطمأنت إليه النفس واطمئن إليه القلب والإثم ما حاك في النفس، وتردد في الصدر، وإن أفتاك الناس وأفتوك.
فالمؤمن يطلب العلم ويتفقه في الدين ويسأل أهل العلم حتى يطمئن قلبه إلى أن الفتوى موافقة للشرع، حسب اجتهاده وطاقته.
المقدم: طيب بالنسبة لطالب العلم إذا أتاه شخص ليستفتيه وعلم منه أن قد استفتى شخصاً قبله، هل له أن يجيبه على هذا الاستفتاء؟
الشيخ: لا مانع، لكن على المفتي أن يتحرى الأدلة الشرعية، وألا يتساهل، أن يتحرى الكتاب والسنة فيعطي السائل ما يعلمه من شرع الله؛ كتاب الله وسنة النبي ﷺ ولا يتساهل، بل ينبغي له الاجتهاد والتحري حتى لا يفتي إلا عن بصيرة وعن علم.
وإذا سأله سائل يعلم أنه قد سأل غيره فلا مانع، وإن سأله قال: ماذا قال لك فلان؟ حتى يستطيع بذلك إما أن يوافقه أو يخالفه فلا بأس.
كان الصحابة قد يفعلون هذا، قد يفعلون هذا يسألون من سألهم: ماذا قال لك فلان؟ يقول: قال فلان، فيقول: هو على فتواه، وقد يخالفه فيقول: الفتوى كذا والفتوى كذا. نعم.
المقدم: طيب لو امتنع عن فتواه، هل يعتبر ذلك من كتمان العلم؟
الشيخ: إن كان يعلم أن الفتوى باطلة يكون من كتمان العلم، أما إذا كان بالاجتهاد والتحري والرأي فلا بأس
https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A%20%D9%84%D9%8A%D8%B3%20%D9%87%D8%B0%D8%A7%20%D8%A8%D8%B5%D8%AD%D9%8A%D8%AD%D8%8C%20%D8%A8%D9%84,%D8%A7%D9%84%D8%A8%D8%B1%20%D9%85%D8%A7%20%D8%A7%D8%B7%D9%85%D8%A3%D9%86%D8%AA%20%D8%A5%D9%84%D9%8A%D9%87%20%D8%A7%D9%84%D9%86%D9%81%D8%B3
[3]
حكم سؤال أكثر من عالم لاتباع المستفتي هواه
بمناسبة الفتوى والاستفتاء سماحة الشيخ؛ كثير من إخواننا يسأل عن موضوع واحد أكثر من طالب علم، ولربما وجد اختلافًا في القول، فما هو توجيهكم لأولئك الذين يسألون، هل يكتفون بسؤال شخص واحد؟ أم يسألون هذا، وذاك حتى يصلوا إلى مبتغاهم؟
إذا كان السائل لم يطمئن قلبه للفتوى، وهو قصده الخير، وقصده العلم، قصده الورع؛ فلا حرج، يسأل حتى يطمئن قلبه للدليل، وأن هذا هو الحكم الشرعي، أما إذا كان يقصد الهوى هذا لا يجوز، إذا كان يطلب ما يوافق هواه هذا لا يجوز، لكن عليه أن يجتهد في أن يعرف الحق بدليله؛ حتى يطمئن قلبه للفتوى، ويتحرى من يظنهم أقرب إلى الخير، وأقرب إلى العلم من أهل الفتوى يعني: يستفتي من يطمئن قلبه إلى أنه أقرب إلى معرفة الحق، يتحرى في أهل العلم، وفي استفتائهم من يظن، ويغلب على ظنه أنه أقرب إلى إصابة الحق، فهو يهتم بالطمأنينة، وإصابة الحق لا بما يوافق هواه، فالذي يسأل هذا وهذا لينشرح صدره، وليطمئن إلى الفتوى بدليلها؛ نرجو أن لا حرج عليه؛ لأن هذا من باب التثبت في الحق.
المقدم: جزاكم الله خيرًا.
https://binbaz.org.sa/fatwas/16116/%D8%AD%D9%83%D9%85-%D8%B3%D9%88%D8%A7%D9%84-%D8%A7%D9%83%D8%AB%D8%B1-%D9%85%D9%86-%D8%B9%D8%A7%D9%84%D9%85-%D9%84%D8%A7%D8%AA%D8%A8%D8%A7%D8%B9-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D9%87%D9%88%D8%A7%D9%87
[4] https://www.alfawzan.af.org.sa/ar/node/15726
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Discussion With Inquisitive Pupils In Year 6 (2009)
The discussion started when the son of a student of knowledge – a young inquisitive learner- asked about the definition of a beard.
Another pupil said: “My dad has a different opinion.”
Teacher said: “Your dad is more knowledgeable than us, but I’m citing Imam Albani, may Allah have mercy on him.”
Pupil: “How can I determine if my dad’s arguments are stronger or weaker?”
Teacher: “Ask your dad to explain his view clearly, and then in our next lesson I can present my evidence from other scholars.”
Pupil: “Which scholar is more knowledgeable?”
Teacher: “We’ll address that later based on what the senior scholars of our time have said. For now, consult your dad, and we can discuss it afterward.”
Pupil: “But Ustadh, if my dad knows more than you, he will grasp the proofs better.”
Teacher: “That’s true, but the senior scholars have a deeper understanding of the proofs than he does.”
Pupil: “So, who should I follow?”
Teacher: “As you are still young, follow what the elder teachers in the Masjid convey from the senior scholars. When you grow older and can understand the scholars’ views independently, you will gain a broader perspective, InShaAllah, while studying in Saudi Arabia and meeting both senior scholars and younger scholars, as well as advanced students of knowledge.”
A third pupil said: “Who is more knowledgeable, Shaikh Al-Islam Ibn Taymiyyah or Al-Allamah Rabee Bin Hadi?”
Teacher: “Shaikh Al-Islam Ibn Taymiyyah is, but also Al-Allamah Rabee is very capable of making his own judgement from the Qur’an, the Sunnah and the understanding of the Salaf without blindly following Shaikh Al-Islam Ibn Taymiyyah”.
Here we would like to recall a statement made by Imam Ash-Shawkaanee, may Allah have mercy on him, which the young learners do not know. The Imam stated:
Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:
فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ
And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]
The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.
If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh). [1] [Paraphrased]
Discussion with a pupil in year 11 on Saturday 19th 2025
Pupil: Is it permissible to call yourself a Maliki?
Teacher: To my knowledge, no scholar has raised objections to this view, as many have explored the Madhahib, recognising that the four Imams are all upright scholars within Ahlus Sunnah. However, the upright scholars associated with a particular Mad’hab, such as Imam Ibn Abdil Barr al-Maliki, Imam Abi Al-Izz Al-Hanafi and others, were not blind followers nor did they reject clear proof, instead, they were Mujtahidoon who adhered to the evidence when it was presented to them. This principle also applies to students who have reached the level where they can comprehend the proofs.
Pupil: “Can you send me something about this?”
Teacher: Firstly, you and I have not reached the level where we can investigate the evidences, but we can depend on what the reliable students of knowledge transmit from the senior scholars. As for some information on Mad’habs, visit this link: https://abukhadeejah.com/taqleed-blind-following-four-imams-salafis/
Here we would like to add a statement of Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, who said:
If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in other matters where it appears that their Madhab in those matters is correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof.
So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him.
However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge. [2] [Paraphrased] [End of quote]
In the above clarification provided by Imam Abdul Aziz Bin Baz, may Allah have mercy on him, he mentioned that one should avoid following personal desires. Does this imply that a student of knowledge cannot consult more than one scholar?
Question: If I ask a scholar and he gives me a verdict, is it impermissible to ask other than him? Also, the brother says: I present these two questions because I have heard them from some of the Mashayikh who give verdicts to the peopl, since I am not fully convinced by their responses. Firstly, it is said that if you ask a scholar and he gives you a verdict, you should follow what he says and not seek another verdict (a verdict from other than him). Is this correct, or am I able to ask until my heart is assured?
The response: This is incorrect, instead, it is obligated to the questioner to strive to ask until they find peace in their heart. They should seek -among the people of Shariah knowledge – for the [الأعلم فالأعلم – most knowledgeable in levels of knowledge] and [والأورع فالأورع – the ones known to possesses more fear of Allah that makes a person stay away from doubtful matters out of fearing of falling into something forbidden] until his (the questioner’s) heart is at ease that the verdict is correct, appropriate and in accordance with the Shariah, as the Prophet, peace and blessings of Allah be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He , peace and blessings of Allah be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion [in its favor].” [I] A believer seeks knowledge and understanding in the religion, and asks the people of knowledge until his heart is at ease that the verdict aligns with the Shariah based on his ability and how far he can strive.
Question: With regards to the student of knowledge, if someone approaches him for a verdict and it is known that the individual has already sought a verdict from someone else, is the student permitted to respond to this request for a verdict.
The Shaikh responded: There is no objection (or hindrance), but the mufti must diligently seek out the Shariah proofs and should not be lackadaisical. He should refer to the Quran and the Sunnah to provide the questioner with what he knows of Allah’s Shariah- the Book of Allah and the Sunnah of the Prophet, peace and blessings of Allah be upon him. He should not be lackadaisical (or approach the matter lightly), instead it is obligated to him to strive and investigate thoroughly so that he only issues rulings based on insight and knowledge. If a questioner asks him a question, while he knows that he has asked someone else, there is no objection (or hindrance). If he is asked, he says: “What did so-and-so say?” This is so that he would be able to either agree or disagree with the previous response. There is no harm in this. The companions used to do this, asking those who asked them (questions): “What did so-and-so say?” He (the questioner) said: “So and so says”, then he (i.e. the one asked the question) either says that he is in agreement with the verdict or he opposes it and says: “The verdict is such and such”.
Question: What if he refrains from giving a ruling, does that constitute concealment of knowledge?
The Shaikh: If he knows that the verdict is false (i.e. refrains from saying what is correct), it is tantamount to concealment of knowledge. However, if it is based on Ijtihad, investigation, and opinion, then there is no issue. [3] [Paraphrased] [II]
Another question: In light of verdicts and giving verdicts, many of our brothers ask about a single topic from more than one student of knowledge, and they may encounter differing opinions. What guidance do you offer to those who ask questions, should they be satisfied with the response of one individual, or can they ask this one and that one until they reach their desire (understanding or goal)?
If the Fatwa does not reassure the questioner’s heart, while he intends good, knowledge, and Al-Wara (i.e. his intention is the fear of Allah that keeps a person from doubtful matters lest they fall into what is forbidden), there is no harm. He asks until his heart is assured with the proof and that this is the Shariah ruling. However, if his intention is driven by personal desire, that is not permissible. If he is seeking what agrees with his desires, this is not permissible; instead, it is incumbent upon him to strive to know the truth based on its proof until his heart is assured and seek for those he believes to be closer to good conduct and knowledge among the scholars of fatwa- seeking a verdict from one regarding whom his heart is at ease with that they are closer to knowledge of the truth.
He searches for the people of knowledge, and when seeking their verdicts – from whom he thinks is most closer to reaching the truth. Thus, he gives importance to assurance and to reach the truth, and not seeking for what agrees with his desire. The one who asks questions to this one and that one so that his heart is at ease and upon tranquility with the verdict based on its proof, there is no harm on him in doing so because this is part of seeking confirmation of the truth. [4] [Paraphrased] [end of quotes]
In saying all this, Taqleed has its precise place. Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, stated on this link that the layperson or the beginner in the path of knowledge has no option but to make Taqleed because they do not have the ability to make Ijtihaad, so they make Taqleed of the people of knowledge, as Allah said:
فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
Ask Ahl Adh-Dhikr (the people of Shariah knowledge) if you do not know. [5] [Paraphrased]
In recent times, following the passing of the senior scholars, such as Imam Abdul Aziz Bin Baz, Imam Muhammad Ibn Salih Al-Uthaymeen, Imam Al-Albani, Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, Al-Allamah Ubaid Bin Abdillah al-Jabiri, Al-Allamah Al-Luhaydan, and Al-Allamah Al-Ghudiyaan, may Allah grant them mercy, everyone has reflected and realised the importance of these great scholars. However, there are still senior scholars in their 80s and 90s alive today, such as Al-Allamah Rabee Bin Hadi Al-Mad’khali, Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Muhsin Al-Abbaad, and Al-Allamah Abdul Aziz Aala Ash-Shaikh. May Allah protect them, prolong their lives upon everything that is pleasing to Him and protect all the Muslims Aameen.
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[I] https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin
[II] https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/
[1] Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2
فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين
هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد
[2] https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9
[3]
هل إذا سألت عالماً وأفتاني فلا يجوز سؤال غيره؟
السؤال: أيضاً يقول الأخ المؤمن: هذان سؤالان أعرضهما لأنني سمعتهما من بعض المشايخ الذين قد يفتون للناس، ونظراً لأنني لم أطمأن إليهما سألت عنهما.
الأول: يقال: إذا سألت عالماً فأفتاك فنفذ ما قاله لك ولا تستفت غيره، فهل هذا صحيح أو أنني أستطيع السؤال حتى يطمئن قلبي؟
الجواب: ليس هذا بصحيح، بل ينبغي للسائل أن يجتهد في السؤال حتى يطمئن قلبه، ويتحرى الأعلم فالأعلم والأورع فالأورع من أهل العلم حتى يطمئن قلبه إلى أن الفتوى صحيحة وأنها مناسبة وموافقة للشرع، كما قال النبي ﷺ: البر حسن الخلق، والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس ويقول ﷺ: استفت قلبك، البر ما اطمأنت إليه النفس واطمئن إليه القلب والإثم ما حاك في النفس، وتردد في الصدر، وإن أفتاك الناس وأفتوك.
فالمؤمن يطلب العلم ويتفقه في الدين ويسأل أهل العلم حتى يطمئن قلبه إلى أن الفتوى موافقة للشرع، حسب اجتهاده وطاقته.
المقدم: طيب بالنسبة لطالب العلم إذا أتاه شخص ليستفتيه وعلم منه أن قد استفتى شخصاً قبله، هل له أن يجيبه على هذا الاستفتاء؟
الشيخ: لا مانع، لكن على المفتي أن يتحرى الأدلة الشرعية، وألا يتساهل، أن يتحرى الكتاب والسنة فيعطي السائل ما يعلمه من شرع الله؛ كتاب الله وسنة النبي ﷺ ولا يتساهل، بل ينبغي له الاجتهاد والتحري حتى لا يفتي إلا عن بصيرة وعن علم.
وإذا سأله سائل يعلم أنه قد سأل غيره فلا مانع، وإن سأله قال: ماذا قال لك فلان؟ حتى يستطيع بذلك إما أن يوافقه أو يخالفه فلا بأس.
كان الصحابة قد يفعلون هذا، قد يفعلون هذا يسألون من سألهم: ماذا قال لك فلان؟ يقول: قال فلان، فيقول: هو على فتواه، وقد يخالفه فيقول: الفتوى كذا والفتوى كذا. نعم.
المقدم: طيب لو امتنع عن فتواه، هل يعتبر ذلك من كتمان العلم؟
الشيخ: إن كان يعلم أن الفتوى باطلة يكون من كتمان العلم، أما إذا كان بالاجتهاد والتحري والرأي فلا بأس
https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A%20%D9%84%D9%8A%D8%B3%20%D9%87%D8%B0%D8%A7%20%D8%A8%D8%B5%D8%AD%D9%8A%D8%AD%D8%8C%20%D8%A8%D9%84,%D8%A7%D9%84%D8%A8%D8%B1%20%D9%85%D8%A7%20%D8%A7%D8%B7%D9%85%D8%A3%D9%86%D8%AA%20%D8%A5%D9%84%D9%8A%D9%87%20%D8%A7%D9%84%D9%86%D9%81%D8%B3
[4]
حكم سؤال أكثر من عالم لاتباع المستفتي هواه
بمناسبة الفتوى والاستفتاء سماحة الشيخ؛ كثير من إخواننا يسأل عن موضوع واحد أكثر من طالب علم، ولربما وجد اختلافًا في القول، فما هو توجيهكم لأولئك الذين يسألون، هل يكتفون بسؤال شخص واحد؟ أم يسألون هذا، وذاك حتى يصلوا إلى مبتغاهم؟
إذا كان السائل لم يطمئن قلبه للفتوى، وهو قصده الخير، وقصده العلم، قصده الورع؛ فلا حرج، يسأل حتى يطمئن قلبه للدليل، وأن هذا هو الحكم الشرعي، أما إذا كان يقصد الهوى هذا لا يجوز، إذا كان يطلب ما يوافق هواه هذا لا يجوز، لكن عليه أن يجتهد في أن يعرف الحق بدليله؛ حتى يطمئن قلبه للفتوى، ويتحرى من يظنهم أقرب إلى الخير، وأقرب إلى العلم من أهل الفتوى يعني: يستفتي من يطمئن قلبه إلى أنه أقرب إلى معرفة الحق، يتحرى في أهل العلم، وفي استفتائهم من يظن، ويغلب على ظنه أنه أقرب إلى إصابة الحق، فهو يهتم بالطمأنينة، وإصابة الحق لا بما يوافق هواه، فالذي يسأل هذا وهذا لينشرح صدره، وليطمئن إلى الفتوى بدليلها؛ نرجو أن لا حرج عليه؛ لأن هذا من باب التثبت في الحق.
المقدم: جزاكم الله خيرًا.
https://binbaz.org.sa/fatwas/16116/%D8%AD%D9%83%D9%85-%D8%B3%D9%88%D8%A7%D9%84-%D8%A7%D9%83%D8%AB%D8%B1-%D9%85%D9%86-%D8%B9%D8%A7%D9%84%D9%85-%D9%84%D8%A7%D8%AA%D8%A8%D8%A7%D8%B9-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D9%87%D9%88%D8%A7%D9%87
[5] https://www.alfawzan.af.org.sa/ar/node/15726
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
A person approaches us and say: “Why do you support this individual?” We respond, “He is a Salafi, recognised for his adherence to Salafiyyah, sound Aqeedah, and Manhaj, as well as his integrity. He is respected by other well known students of knowledge and some of the senior scholars know him. The person counters, “But his Tazkiyah is old.” We acknowledge, “Yes, it is indeed quite old, yet he remains steadfast in 2025, just as he was many years ago. Do you have any evidence suggesting he has opposed what he followed with regards to Aqeedah, Manhaj, and honesty?” We pose this question gently, having learned from our past experiences of lengthy arguments in our youth. Instead, we suggest to him, saying: Please consider this straightforward statement from Al-Allaamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy on him:
أقول: أنصحكم إن كنتم تحبون الناصحين ألاّ تقبلوا شريطا ولا كتابا إلا ممن عرفتم أنه على السنة مشهودٌ له بذلك واشتهر بها ولم يظهر منه خلاف ذلك، وهذه قاعدة مطَّردة في حياته وبعد موته، فمن مات وهو فيما نحسبه على السنة فهو عندنا عليها ونسأل الله أن يثبته عليها في الآخرة كما ثبته عليها حيا
آمين،
After quoting this statement of Al-Allamah Ubaid, may Allah have mercy upon him, which can be found in an audio of his titled “Dawabit at-Ta’aamul Ma’a Ahl As-Sunnah Wa Ahl Al-Baatil”, we say to him:
We invite correction if we are mistaken, but our understanding of this statement is that Al-Allamah Ubaid, may Allah have mercy on him, emphasises the importance of valuing good advisers and the wise counsel they provide. He advises us that we should only accept audio recordings or books from individuals who are recognised for adhering to the Sunnah—those who have been acknowledged, testified to, or are well-known for their commitment to it, with no evident opposition to the Sunnah from them. This principle remains applicable throughout this person’s life and after his death.
Anyone who dies and is known to be a follower of the Sunnah, based on what we know, is regarded as such in our view. The Shaikh supplicated to Allah to bless us with steadfastness upon the Sunnah and that it becomes a means of safety in the grave and the Hereafter, just as we ask Allah to keep us steadfast upon the Sunnah during our lives. This is the essence of the Shaikh’s message, and we must focus on what is clear and avoid venturing into uncertainties or assumptions. As a result, it doesn’t matter if a Tazkiyah is recent or from long ago; what we consider is the person’s condition. This is what we have been taught since 1995. After this exchange, which can hardly be seen as disrespectful, we choose to remain quiet.
We ask Allah:
اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي
O Allah! Just as You made my external form beautiful, make my character beautiful as well.
In The Name of Allāh, The Most Merciful, The Bestower of Mercy.
Islam_and_the_worldly_sciences_final
Islam and the Worldly Sciences – By Imam As-Sadi, may Allah have mercy upon him
We praise and thank Allah for guiding us to the noble Salafi Methodology and acquainting us with both contemporary and earlier scholars of the Ummah. Several years ago, we encountered this enlightening treatise in Arabic. As we explored its contents, we recognised its significant value as a vital reminder, particularly in our capacities as educators in primary and secondary education. This is especially relevant for those teaching physical, natural, and social sciences, as it helps us maintain a clear focus on the Islamic approach to worldly knowledge for ourselves and our students. It is essential that we approach these subjects with a clear intention that aligns our religious goals with worldly aspirations that are pleasing to our Creator. Acknowledging that Islam provides a structured framework for assessing the merits and drawbacks of worldly sciences, grounded in the principles of divine revelation, is crucial. We pray that this treatise serves as a source of reflection and inspiration for both ourselves and our collegues.
The author, Imam Abdur Rahman Bin Nasir As-Sadi, may Allah’s mercy be upon him, addressed various issues with precision in this valuable treatise, which also showcased several social issues during his era.
He began by establishing a robust foundation, affirming that the words, judgments, and decrees of the Creator are indisputable. He then demonstrated how contemporary scientific understanding harmonizes with Islamic principles, bolstering his claims with evidence drawn from divine revelation and citing essential tenets to enhance his discourse. Furthermore, he cautioned against the perils of ignorance, which could lead to unfounded assertions and proposals regarding this matter.
He gracefully continued the dialogue, presenting compelling evidence of the extraordinary traits of the universe. This encompassed the awe-inspiring signs present in the cosmos and its inhabitants, all of which underscore the Creator’s perfect Names and Attributes. He encouraged deep contemplation of creation, drawing parallels from daily experiences such as nourishment, the intricacies of the digestive system, and the brilliance of human intellect. Through these insights, he illustrated how such reflections prompt believers to ponder, in contrast to materialists who fail to grasp these marvels in manner pleasing to their Creator. Moreover, he elaborated on the stages of fetal development, the unique qualities of living beings, and their innate guidance towards realising their purposes. All these phenomena are designed to inspire humanity to recognise their Creator and to harness the wonders of the universe for their own benefit.
He elaborated on the essence of guidance, which is rooted in the Quran and the Sunnah, complemented by the proofs provided to the Messengers. This divine guidance serves as a steadfast compass for both religious and worldly matters, with Islam being the final path. Abandoning this path renders true success in this life and the hereafter elusive. The discussion then shifted to the themes of reflection and consultation. After contemplating the Creator’s guidance, the vastness of the universe, and the extraordinary gifts granted for the benefit of creation, individuals either pursue these blessings or seek counsel when uncertain about the potential advantages and disadvantages. This method is designed to ensure well-being in both religious and worldly affairs, as directed by Allah and His Messenger.
He then addressed the materialists and atheists, whose perspectives on the universe stray from the guidance of the Creator and the path laid out by the Messengers. Their denial of the Creator, His bounties, and the purpose of existence inevitably leads to turmoil, disorder, and trials in this life, along with ruin in the afterlife. Following the resolution of this issue and the adept clarification of certain misconceptions held by materialists, the Imam redirects attention to the significance of righteousness and reform. These principles are essential for fostering positive human relationships, as explicitly detailed in divine law. At the heart of this righteousness lies the highest purpose, rooted in the purity of Islamic Monotheism and adherence to the path of the Messenger, which together form the bedrock of genuine well-being and social harmony.
Furthermore, he cited verses from the Qur’an to illuminate some of the general and specific matters of welfare, addressing both religious and worldly matters, thereby illustrating that the Religion comprehensively encompasses all elements essential to human well-being. At this juncture, it became imperative to draw a clear line between those who reject this sacred path and the faithful adherents. He criticised those who seek to diminish the religion by branding it as outdated, while also shedding light on various societal challenges, including the rule of law, punitive measures, and the social framework as prescribed by divine guidance, juxtaposing these with the adverse effects of deviating from such principles. Moreover, he delved into the subject of intellectual freedom and the potential repercussions that may ensue when it lacks the direction of divine wisdom from the Creator, who alone possesses perfect knowledge into what is truly beneficial or harmful for humanity across all facets of existence.
As the treatise approached its conclusion, the Imam emphasised a detrimental perspective held by materialists: their rejection of Al-Qadaa Wal-Qadar and their attempt to sever the connection between cause and effect from the Will and decree of the Almighty Creator. By reflecting on the opening of the treatise, one can discern how the Imam articulated that everything stated by the Creator embodies absolute reality, truth, and flawless guidance. He also vividly illustrated the Creator’s all-encompassing Will, perfect knowledge, wisdom, and capability in all that He has fashioned. Thus, a clear link emerges between the initial discussion of the Creator’s omnipotent Will and the concluding topic of Al-Qadaa Wal-Qadar. The materialists’ denial of this fundamental truth equates to a rejection of the Creator, His Actions, His signs, His blessings, and His guidance. In this light, the Imam addresses both the harmful consequences of dismissing Al-Qadaa Wal-Qadar and some of the misconceptions that materialists hold regarding this mighty pillar of Iman.
As the materialists boast of their achievements in worldly matters without expressing gratitude to the Creator for His boundless bounties, the Imam underscored the essence of authentic progress, moral reform, and intellectual advancement. Finally, he made a clear distinction between those worthy of emulation and those who are not, while also drawing attention to the grave peril posed by knowledge associated with those who have turned away from the Creator. These individuals, enamored by their earthly triumphs, mock divine guidance and hinder humanity from the righteous path of Allah. It is indeed challenging to fully encapsulate this analysis; rather, it is up to the reader to form their own conclusions as they engage with this treatise and reflect upon its content. We beseech Allah to bestow upon us awakened hearts that yearn for goodness and to enhance this desire throughout our lives. Amin.
Lastly, to aid the reader, we have included titles in the translation to clearly delineate the various topics discussed by the Imam. The Arabic text, even without headings or subtitles, is inherently clear to the reader.
And Allah knows best
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Ubaydullah Ibn Mihsan Al-Khatmiy narrated from his father that the Messenger, peace and blessing of Allah be upon him, said: “Whoever among you wakes up (in the morning) safe in his property, healthy in his body and has his daily nourishment, it is as if he has been granted the entire world”.
Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:
This hadith shows that those blessed with safety in the lands, physical health, houses to live in and daily nourishment have indeed been blessed with a complete blessing. Therefore, it is obligatory to thank Allah constantly. This hadith shows that what suffices a person’s needs are a bounty and a blessing for which he must thank Allah, The Mighty and Majestic. A person may strive to gather a lot of wealth, but he is created to worship of Allah. If a person does this, he will achieve and attain success, but if not, he will fail and incur loss. Therefore, is there one who will receive admonition?!
This hadith shows that to be blessed with safety in one’s religion, honour, wealth and blood is valuable. [Footnote a] These are from those things whose fulfilment in a society will bring about a good life and security. But if security is not present, chaos will unravel in the society – the powerful people will overpower the weak and the oppressor will overpower the oppressed, thus there will be an evil circumstances and maybe evil consequences. Therefore, any society or land that has been bestowed a ruler among the Muslims and granted security in a region under his ruler-ship, it is obligatory to obey him and should be aided by the other lands as much as one is able. [Footnote b] And what is observed as a fact in relation to this is that whoever is blessed with enough food and drink, a dwelling place, means of transportation, security in his place of residence and good physical health, it is as if he has been given the entire world. Therefore, he should be thankful to Allah, The Mighty and Majestic, for that until he meets Allah. [1]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Blessings are three types: an attained blessing that is known to the person, a blessing he is waiting for and hopes to attain, and a blessing he has, but unaware of it. If Allah wants to complete His favour on a person, He acquaints the person with a blessing that is present and blesses him with the ability to be thankful through which the blessing is retained, thus, it does not depart. This is because blessings depart through sin and they are retained through thankfulness (or gratitude). Then Allah blesses him with the deeds through which he secures the awaited blessings, help him to overcome obstacles in the path and guide him to avoid them. So, the blessings comes to him in the most complete way and Allah acquaints him with the blessings he possess, but was unaware of them. It has been reported that a bedouin said Harun Ar-Rashid: “O chief of the believers! May Allah secure the blessings in your possession due to your constant gratitude, fulfil the blessings you hope for due to your good thoughts about Allah and constantly being obedient to Him, and acquaint you with the blessings which you have, but unaware of them, as a result of which you do not thank Him for it”. Harun was amazed by this speech and said, “Excellent indeed is that which he has classified”. [2]
A Supplication Before Bedtime
الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لاَ كَافِيَ لَهُ وَلاَ مُئْوِيَ
All praise is due to Allah Who fed us, provided us drink, sufficed us and provided us with shelter, for how many people there is none to suffice and none to provide shelter. [Saheeh Muslim Number 2715]
In this supplication, there is a reminder for the Muslim before he goes to bed regarding the end of the day and the hours that have elapsed during which Allah provided him with food, drink and shelter, while there are a number of people who could not find food as a source of nourishment or drink to quench their thirst, or clothing to clothed themselves, or a dwelling place. Therefore, whoever Allah blesses with food and drink, sufficed him, it is obligated to him to acknowledge the blessings of Allah and consider it as something great indeed. This is because being grateful for the blessings Allah has bestowed on you is a means to retaining and increasing those blessings. Allah, The Most High, said:
[وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ -And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe]. [14:7] [3]
We ask Allah:
اللّهُـمَّ أَعِـنِّي عَلـى ذِكْـرِكَ وَشُكْـرِك ،
وَحُسْـنِ عِبـادَتِـك
O Allah, help me to remember You, to thank You, and to worship You in the best manner. [3] [Footnote c]
——————————————–
Footnote a:
Footnote b:
Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]
Footnote c:
[1] An Excerpt from “Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad”. 1/335
[2] An Excerpt from “Al-Fawaa’id”. page 250
[3] An Excerpt from Fiqh Al-Ad’iyah Wal-Ad’kar 3/79
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Mubtadi destroys the home from within (1), then he opens the door to the enemy (2) and says, “Enter”.
Al-Majmu 14/408
(1) Corrupts Islam from within for a specific people or in certain eras and circumstances.
(2) Opens the door to the enemies of Islam, thus, they conquer or overcome the Muslims of a certain era or location.
Death of The Scholars and The Revivers Every Hundred Years – salafidawahmanchester.com/
https://salafidawahmanchester.com/2024/07/19/death-of-the-scholars-and-the-revivers-every-hundred-years/
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
It is well-known that Jews in Europe underwent a period of isolation within what is referred to as the “ghetto.” [1] This situation highlights a characteristic inherent to them: a tendency towards introversion and self-isolation, stemming from their belief that such behaviour would help preserve their religion and the rituals they practiced. Consequently, their interaction with surrounding communities was limited, and the Church remained largely distant from them, hoping that the Jews would eventually convert to Christianity. Part of this hope was realised, as some Jews did embrace Christianity, prompting the Church to celebrate these conversions. A notable instance of this was when the Pope himself baptised a Jew in 1566, an event that was commemorated in Rome. However, as the number of Jewish converts remained low, Spain compelled them to adopt Christianity. In response to this pressure from the government, many Jews feigned conversion, leading to the emergence of those known as “Marranos.” [2]
All of this was done for their own benefit, resulting in the dominance of Jews in positions of power, including ministers and rulers, and compelling the Church to respect and elevate their status. A primary reason for the Judaization of Christianity is that both the Torah and the Gospel were, in essence, revealed to the Jews. As Christianity became more Judaized, it became necessary for the Judaized Zionists, who revere both testaments, to align with beliefs that honor and elevate the Jewish people, distinguishing them from other nations. This process of Judaization began in the sixteenth century through the efforts of the Protestants and later evolved with the Puritans. The Protestants were referred to as “Judaized” for two main reasons:
First: Their return to studying the teachings of the Torah and believing in its doctrines.
Second: Their efforts to adapt Jewish beliefs to Christianity, such as the divinity of Christ and the doctrine of the Trinity. The previous section discussed notable advocates of Hebraic Christianity in the seventeenth century, including figures like “Manasseh ben Israel,” “John Locke,” “Isaac Newton,” and others. [3]
From the above, Hebraic Christianity can be defined as: “A form of Christianity that regards Judaism and its teachings as its highest reference.”
One of the most significant pieces of evidence supporting the shared heritage in religious texts between Judaism and Christianity is the reference to their scriptures as a single book, as stated in the Holy Quran. For instance, the Quran mentions: “Say, O People of the Scripture, come to a word that is common between us and you, that we will not worship except Allah” (1). This book refers to the Torah and the Gospel. Additionally, the Quran states: “And confirming what was before it of the Torah and making lawful to you some of what was forbidden to you”. This indicates that the Gospel has abrogated certain aspects of the Torah while retaining others, clearly demonstrating that the Torah serves as a foundational text for Christians. Despite this common ground, there are notable differences and variations in some fundamental religious truths that must be clarified, (for example): The notion of original sin; Catholic Christians believe that humanity is fallen due to original sin, necessitating the Church’s mediation for salvation. Conversely, Jews do not subscribe to the idea of original sin, believing instead that good deeds are the path to salvation, a view also shared by Protestant Christians.
The Christian Right
The Christian Right is considered an extension of “Protestant fundamentalism,” which emerged in the early 20th century. Its influence has steadily grown, becoming a significant force in presidential and congressional elections, particularly in contrast to Jewish voting blocs. As the role of the Christian Right expanded to include Catholics alongside Protestants, the term “Judeo-Christian” has become synonymous with “America,” especially since the United States ousted President George H.W. Bush in 1992. The Christian right is, in essence, a strict political and religious ideology that upholds the inerrancy of the Bible in both its Old and New Testaments, as well as a literal interpretation of its prophecies. This term refers to all Christians who express extreme views and behaviors regarding political, social, domestic, and foreign issues. Consequently, it advocates for Israel and its expansionist policies. [4]
The Renewal
They are also referred to as “born again.” The term “renewal” or “being born again” applies to those who undergo the rite of baptism anew and come to faith in Christ. Among these individuals who are born again is Billy Graham, who shares his personal experience, stating: “There is no life without being born; just as a person enters this world through physical birth, they enter into new life through spiritual birth… I personally experienced this new birth at the age of sixteen, and now, thirty-five years after accepting Christ as my Savior, I still feel the wonder and glory of that experience; it continues to shine brighter year after year”. “Renewal” is a term associated with Judeo-Christian beliefs, as emphasized by Jerry Falwell, who revisited the Bible and demonstrated that the Old Testament serves as the foundational reference for Christians, that the Jews are God’s chosen people, and that the land of “Israel” fulfills sacred prophecies. The Renewed are a group of extreme evangelical Protestant Christians who adhere strictly to the literal interpretation of both the Old and New Testaments of the Bible. They particularly focus on the establishment of the state of “Israel” in “Palestine,” believing it to be a fulfillment of God’s promise to His chosen people, according to their claims. [5]
Neoconservatives: The term “neoconservatives” emerged in the 1970s. Consequently, several organizations promoting neoconservative thought were established, including: [6]
The Heritage Foundation
The Origins and Key Beliefs of Zionist Urbanism
Established in 1973, this institution is recognized as one of the most significant educational organizations. Its mission is to advocate for the policies of the Christian right, which emphasize free trade, reduced government intervention in economic activities, the defense of personal liberties, and the enhancement of America’s military strength.
This foundation includes a number of experts in Islamic affairs, who hold antagonistic views towards Arabs and Islam in particular.
The Project for the New American Century
Founded in 1997, this initiative aims to promote the concept of American dominance over the world by exerting control over political decision-making. As part of this project, a report titled “Rebuilding America’s Defenses” was published, which evolved into an action plan for the neoconservative administration regarding foreign policy and defense matters. [7]
Neoconservatives share beliefs with Christian right-wing groups or fundamentalists regarding politics and ideology. They can be characterised as a strict political-religious faction that holds the Bible, both the Old and New Testaments, as infallible. They interpret the prophecies within it literally, particularly those concerning “Israel,” the establishment of their state in “Palestine,” the preparation for the Second Coming of Christ, and the reconstruction of Solomon’s Temple. [8]
[1] The term “ghetto” refers to areas in Europe where Jewish communities were concentrated. There is some debate regarding the origin of this word; some suggest it refers to a Jewish quarter, while others believe it is derived from a foundry located near the ghetto. It has been proposed that the term comes from the German word “Ghettor,” meaning a walled place, or from the Hebrew term “Get,” found in the Talmud, which signifies separation or divorce. Additionally, it bears resemblance to the Italian word “borghetto,” which denotes a small section of a city. Within the ghettos in Germany, residents faced significant challenges, including disease and hunger.
[2] The Marranos: These are Jews who outwardly converted from Judaism but secretly maintained their faith while living in Spain. They did this to protect their interests after the fall of Islamic rule. The exact origin of the term is not clearly defined. The Inquisition was established to pursue them and verify their adherence to Christianity. They often migrated to areas where they believed their trade could continue. Refer to: Encyclopedia of Concepts: pp. 348-349.
[3] John Locke was born in 1632 and passed away in 1704. He was an English philosopher known for his liberal ideas. His philosophical summary posits that humans are born with a natural mind, which is then shaped by experiences, forming the basis of human knowledge. He believed that the primary role of the state is to protect human rights rather than infringe upon them. Among his notable works is “An Essay Concerning Human Understanding.”
Isaac Newton was born in 1642 and passed away in 1727. He was an English mathematician and astronomer who served as a parliamentary member representing the University of Cambridge, maintaining his seat until the dissolution of Parliament. In 1696, he became the Master of the Mint, a position he held until his death. Newton is renowned for his discoveries related to sunlight, the law of gravitation, and for founding calculus.
[4] A Message on Protestant Fundamentalism, p. 11. 2. A detailed discussion regarding the role of Christian fundamentalists in politics will be presented in Chapter Three of Part Two of the research, see: pp. 396-416. George H.W. Bush was an American politician who served as the President of the United States from 1989 to 1993. Born in 1924, he was a combat pilot in the Navy during World War II. He held a seat in the House of Representatives, led the Central Intelligence Agency, and was elected Vice President under Ronald Reagan. He ordered the invasion of Panama to protect U.S. interests and deployed troops to the Persian Gulf to assist in the liberation of Kuwait from Iraq’s invasion in 1990. “For the sake of Zion”, pages 389-390.
[5] Refer to: For Zion, page 392. In his book: How to Become a New Person?, page 91. Refer to “Renewal and the Renewed, pages 73 and 77, and For Zion, page 392.
[6] Refer to: The Religious Dimension: pages 71-72, and Christian Zionism by Abdullah Al-Hassan: page 119.
[7] Refer to: The New Conservatives: An Analysis of Thought and Movement, p. 39. Among these researchers are John Heltzman and James Phillips. “The New Conservatives and the Imperial Dream”, p. 138. “The New Conservatives: An Analysis of Thought and Movement”, p. 39, and The Religious Dimension, pp. 71-73.
[8] Refer to: The Neoconservatives and the Imperial Dream: pages 43-45.
An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 1/130-136- By Jawharah Bint Muhammad Jam’aan Al-Qahtani.
NB: The information presented in this article is derived from the findings of the researcher. While she has made significant efforts to include numerous references and viewpoints, it is important to acknowledge that no text, apart from the Qur’an and Sunnah, is entirely free from errors, omissions, or lapses in memory on the part of any researcher. The information articulated in the article reflect the researcher’s personal views, and not all assertions can be independently verified by the individual who published this article (Abdullah Jallow). Therefore, those who find the information unsatisfactory are encouraged to conduct additional research or reach out to the author for further clarification. Nonetheless, the existing knowledge regarding Zionism in contemporary times is substantial, particularly in light of over seventy years of oppression faced by the Palestinians.