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The Comprehensive Message

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Eid, Family & Women, Fasting, Hajj, Dhul Hijjah, Eid al Adha, Hijrah (Migration), History of Islam, Innovations In Islam (Bidah), Islamic Jurisprudence - 'Fiqh', Jahannam (Hell Fire), Jannah (Paradise), Literature, Marriage (Nikkah), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Muharram and Ashoorah, Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Ramadhan, Refutations, Repentance, Sahaabah, Salaah - Prayer, Salaf As Saalih (Pious Predecessors), Salafi Mosques & Centres, Scholars of Islam, Seeking Knowledge, Shirk, Sin, Tamyee', Taraweeh, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zakaat, Zuhd (Abstinence).

In The Name of Allah, The Most Merciful, The Bestower of Mercy. 

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Muhammad’s, peace and blessings of Allah be upon him, Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with.

Muhammad’s message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to (any time, place or situation), rather it is comprehensive for those to whom Muhammad was sent [the whole world] and likewise with regards to everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any affair of truth needed by his Ummah in their sciences and deeds. The Messenger of Allah did not leave this world until he acquainted his Ummah with everything. He even taught them the etiquettes of using the toilet; the etiquettes of sexual relations; the etiquettes of sleep and after waking up; the etiquettes of eating, drinking and travel.

He acquainted them with the etiquettes of speech and silence; the etiquettes of keeping company with the people and seclusion. He acquainted them with the affairs of illness, good health, poverty and wealth. He acquainted them with all the affairs of life and death. He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship.

He acquainted them with the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He acquainted them with all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation. He acquainted them with death and what will take place in the grave – either bliss or punishment. He acquainted them with the evidences and proofs of Tawhid [i.e. the oneness of Allah in His Lordship, Names and Attributes, and that Allah alone has the right to be worshipped].

He acquainted them with Prophet hood and the affairs of the Afterlife, and he refuted all the sects of disbelief and misguidance. He acquainted them with war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these affairs in the correct manner [i.e. the manner it should be understood], they would not be overcome by their enemy. He acquainted them with the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He acquainted them with the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this; their worldly affairs would be firmly established. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah [The Most High] said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

Allah [The Most High] said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).

Allah [The Most High] said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

An Excerpt from I’lam Al-Muwaqqi’een 4/375-377

A century after the end of the Ottoman Empire

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Salafi Masjid Birmingham, Tamyee', Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Messenger, peace and blessings of Allah be upon him, said, “The Prophethood will remain amongst you for as long as Allah wills it to be. Then Allah will raise it when He wills to raise it. Then there will be the khilafah upon the Prophetic methodology. And it will last for as long as Allah wills it to last. Then Allah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allah wills it to remain. Then Allah will raise it when He wills to raise it. Then there will be tyrannical (forceful) kingship and it will remain for as long as Allah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a khilafah upon the Prophetic methodology”. Then he (the Prophet) was silent. Read full article by Shaikh Abu Iyaad [may Allah preserve him]. http://www.aqidah.com/creed/articles/kyvik-the-khilaafah-lasted-for-30-years-then-there-was-kingship.cfm

This article is a brief comment on the assertion made by an individual named Frederic C. Hof, who stated: “A century after the end of the Ottoman Empire, no successor to Istanbul’s sultan-caliph has emerged”.

Indeed, the presence of a khilafah, a Muslim empire or nation state that steadfastly adheres to the Qur’an and Sunnah as understood by the pious predecessors is a blessing that Allah bestows on whomsoever He pleases. A closer look at the rise and fall of the Ottomans reveals the elements that contributed to their success and their eventual decline, all by the Will of Allah. Imam Ibn Al-Qayyim, may Allah have mercy upon upon him, said: “Whoever contemplates the state the world will find that every rectification is due to Tawhid, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly contemplates this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it, he will realise this regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great”. [Bada’i Al-Fawaa’id 3/525-526] Read article by Shaikh Abu Khadeejah, may Allah preserve him: https://abukhadeejah.com/state-of-ummah-causes-of-weakness-means-of-rectification-ebook/

The acknowledgment that the Ottomans gradually experienced a decline in power due to their detachment from the Sunnah is well-documented in numerous historical texts. Nevertheless, this vulnerability was capitalised upon by those who have consistently sought to undermine Muslim governance, irrespective of its strength or frailty.

Shaikh Shamsuddeen Al-Afghani, may Allah have mercy upon him, stated:

Allah, The Most High, guided mankind through Muhammad, peace and blessings of Allah be upon him, and through what he brought of clear manifest evidences and guidance – a guidance that could not be described by those who were proficient in giving descriptions and surpassed the knowledge of those with great perception. So, through this guidance, Allah [The Most High] opened the eyes of the blind ones, the ears of the deaf ones and the hearts of the heedless ones. Allah [The Most High] united them upon one religion- the religion of pure Islamic monotheism; Prophet Ibrahim’s [peace be upon him] religion of pure monotheism – after they had been in a state of complete disunity, enmity towards one another, destructive and corrupt creeds. Allah united their hearts and they became true brothers in Islam by way of this great blessing. And thereafter everything that was worshiped besides Allah- such as graves, trees, stones, graven images, idols etc- ceased to exist and all worship was carried out for Allah (alone).

The people followed the true Religion of Islamic monotheism, worshipped Allah alone and established worship sincerely for Allah, except those whom Allah willed that they were to remain as people of polytheism, hypocrisy and followers of the altered and distorted previous scriptures. The darkness of shirk (polytheism) was dispelled and the banner of Tawhid (pure Islamic Monotheism) was raised in the lands amongst the Arabs and non-Arabs. The Messenger of Allah returned to his Lord, whilst Islam was established and in authority-superseding all other ways of life and creeds. Then the rightly guided khulafaa of the Messenger [AbuBakr, Umar, Uthman and Ali] continued upon this path until the two powerful and great nations at the time- Rome and Persia- ended up in humiliation, degradation and in a state of fear after they had been in a state of security, and thus Caesar was restricted and besieged, and khosrau was subdued and destroyed.

So when the enemies of Islam saw that they were unable to do away with this religion, they implanted their disbelieving agents within Islam, who pretended to be Muslims in order to foment confusion, trials and tribulations, and spread Shirk (polytheism) by exaggerating the status of the pious people – exalting their graves through (beliefs and practices) that were not ordained by Allah. So, this Ummah was put to trial through the plots of the [atheist, heretic and hypocrite] Abdullah Bin Saba, who claimed Uloohiyyah for Ali Ibn Abee Talib [i.e. that Ali has the right to be worship]. Abdullaah Bin As-Sabah’s followers were known as the Saaba’iyyah, and later on they were known as the rawaafid (shiites), the ismaaliyyah (shittes), the nusayriyah (shiites) and other than them amongst the Baatiniyyah. They used to worship the graves and the dead, and built places of worship and domed (shaped) shrines upon these graves. So, by way of this they revived the practices of the Jews, the Christians and idol worshippers, and thus the practices of the worshippers of graves in this Muslim Ummah manifested itself in deeds of the rawaafid (shiites).

Furthermore, the books of Greek philosophy that contained the ideas of grave and idol worship were translated into Arabic, so many of those who attributed themselves to Islam busied themselves with these books, such as the likes of Al-Farabee, Ibn Sinaa Al-Hanafi, Naseer At- Toosee the advocator of disbelief and polytheism and other than them amongst those who played tricks with Islam, just as Paul played tricks with Christianity. They were influenced by the ideas of the Greek Philosophers- the creed of grave worship, so they became callers to grave worship through Greek Philosophy.

Thirdly: A people appeared among the Muslims manifesting asceticism. These people were more dangerous to the masses and more severe in misguidance. They were a people who appeared in the garb of the righteous, with tearful eyes smeared with kohl, long flowing beards, elevated turbans, carrying rosary beads and pretending to be calling to the sunnah of the leader of Humankind [Muhammad], whilst secretly practicing the disgraceful acts inherited from the false and vanished religions. And from their plots was that they used to mix manifest lies with the authentic explanations of the Qur’aan and the authentic narrations in order to corrupt the clear proofs of the Qur’an and the Sunnah. These deviant heretics were known as the holooliyyah, ittihaadiyyah Grave worshippers, such as the likes of al-Hallaaj (309ah), Ibn Al-Farid (632ah), Ibn Arabi (638ah), Ibn Sina (669ah) etc [1]

Every Muslim caliphate or empire, following the era of the righteous predecessors, experienced a spectrum of strength and decline, irrespective of its geographical location. This phenomenon was influenced by various internal challenges, including the actions of hypocrites, such as the Rafidah, and the diminishing commitment of Muslims to the practice of the religion as exemplified by the righteous predecessors. Each caliphate – after the period of the pious predecessors – faced its unique combination of strengths and weaknesses, shaped by numerous factors contributing to these dynamics. Similarly, the Ottoman Empire, like other Islamic empires after the time of the righteous predecessors, encountered periods of prosperity, internal strife, and external adversaries, ultimately leading to the loss of its territories, including Palestine, apart from Turkey. [Refer to footnote a]

European ideologues, demagogues, and biased historians often overlook the positive contributions of the early Ottoman Empire when discussing its history. They frequently neglect to acknowledge that some of their own ancestors played significant roles in efforts to dismantle the Ottoman Empire, despite the internal weaknesses that also contributed to its decline. It is widely recognised that European imperialism exploited these vulnerabilities for over four centuries in regions that were once part of various Islamic states and empires following the Ottoman decline. This exploitation resulted not only in widespread looting and destruction but also in a cultural campaign by European powers. This culminated in the establishment of Zionist Palestine in 1948, a development that was unattainable while the Ottoman Empire retained some of its strength. Read: The historical ties between Christian Zionism and Jewish Zionism: https://salafidawahmanchester.com/2024/11/13/the-initial-rise-and-gradual-impact-of-christian-zionism-on-some-european-political-decision-makers/

Mr. Hof cannot discuss this issue without acknowledging the involvement of his ancestors in exploiting this vulnerability, which enabled them to fragment, weaken, and dominate Muslim territories, regardless of whether they were under Ottoman control. Nevertheless, despite this fragmentation and decline lasting over 400 years, Allah has protected the religion and its followers to the present day across various Muslim nations and monarchs. Consequently, wherever Muslims live under a Muslim ruler, they are obligated to practice their religion and obey the ruler. The noble Messenger, peace and blessings of Allah be upon him, said, ”Allah is pleased with three things for you: that you worship Him alone and not to associate anything with him in worship, that you all hold onto the rope of Allah and do not be divided, and that you advise the one placed in charge of authority over you”. [2]

The noble Messenger, peace and blessings of Allah be upon him] said, “I command you to have fear of Allah, and to listen and obey even if a slave is placed in charge of authority over you…”. Al-Allamah Salih Al-Fawzan, may Allah preserve him: “Even if a slave is placed in charge of authority over you”; this is from an angle of giving an example – meaning the ruler is not belittled regardless who he is, even if he is a slave. As long as he is a leader of the Muslims, his personality is not belittled; rather his position and rulership is given consideration. As long as he has authority and the oath of allegiance has been given to him, then indeed it is obligatory to obey him [in good], even if he has mistakes….” [3]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said, “It is obligatory to obey the leader even if he is not king. It is well known that the Muslim Ummah – since the early era – have had a Khaleefah and king, and there are leaders of countries. Therefore, if it is obligatory to obey a leader, then more so a king is to be obeyed”. [4]

Imam Ibn Rajab, may Allah have mercy upon him, said, “The rulers and the leaders of the believers are to be obeyed and listened to [i.e. in good], whether he is a pious person or a wicked sinner, as well as whoever takes over the khilafah and the people unite behind him and are pleased with him, and the one who overcome the people with the sword until he became the Khaleefah and is named leader of the believers”. [5]

A Muslim is bound to adhere to this obligation in all situations, irrespective of the varying periods of weakness and strength that may arise within a Muslim nation, as previously cited from the words of the Messenger, peace and blessings of Allah be upon him: “The Prophethood will remain amongst you for as long as Allah wills it to be. Then Allah will raise it when He wills to raise it. Then there will be the khilaafah upon the Prophetic methodology. And it will last for as long as Allah wills it to last. Then Allah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allah wills it to remain. Then Allah will raise it when He wills to raise it. Then there will be tyrannical (forceful) kingship and it will remain for as long as Allah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a khilafah upon the Prophetic methodology”. Then he (the Prophet) was silent. Read full article by Shaikh Abu Iyaad [may Allah preserve him]. http://www.aqidah.com/creed/articles/kyvik-the-khilaafah-lasted-for-30-years-then-there-was-kingship.cfm

Strength is a blessing from Allah, and it can only be attained through obedience to Allah and His Messenger, regardless of whether one is under an Islamic empire, a monarchy, or a nation-state. This matter is not contingent upon the analyses of Mr. Hof and his ilk. We once again refer to the words of Imam Ibn al-Qayyim, may Allah have mercy upon him: “Whoever contemplates the state the world will find that every rectification is due to Tawheed, singling out Allaah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly contemplates this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it, he will realise this regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great”. [6]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated:

Islam will not cease to continue and all praise and thanks be to Allah. The religion and the Qur’an will not cease to exist until that appointed time about which the Prophet has informed us that at the end of time the Qur’an will be taken away from the hearts of men and from the Masaahif (i.e. the copies of the Qur’an).  The Qur’an will not remain within the hands of the people (at that time), but this will be at the time of the destruction of the world (i.e. when the day of judgement is very close). (However), good will continue to exist while the Qur’an, the Sunnah and the Qiblah are present, even though there is one who is led away from it and strays; and even though there is one who deviates from it and deviated, as the saying goes: “Fitnah has its victims”. It takes away the one who goes with it; but the people of Iman will remain even if they are small in number. Even if there is one who goes along with the Fitnah, the one who goes astray and the one who comes along, the truth and its people will remain, and all praise and thanks be to Allah. The truth is present, as Allah said: [إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ – Verily We: It is We Who have sent down the Dhikr (i.e. the Qur’an) and surely, We will guard it (from corruption)].

A person is neither to lose hope nor despair. He should not to make the people lose hope of a return to goodness. He should not make the people lose hope that truth will prevail, and falsehood will be repelled. This is because Allah, Glorified and Exalted be He, has made that promise and He does not fail to fulfil His promise. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “The Religion is aided when put to the test; therefore, do not be amazed for this is the way the Most Merciful (Allah)”.

Allah said:
وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ
وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ

And so are the days (good and not so good), We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zaalimoon (polytheists and wrong doers). And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers.

This is the wisdom behind the occurrence of trials and tribulations, so that the believers are purified, exercise patience, become firm upon the truth and are cautioned for their mistakes, and repent to Allah, and the disbelievers in Allah are destroyed. Therefore, (trials and tribulations) are a purification for the believers and destruction for the disbelievers, and all praise and thanks be to Allah. It is obligated to a Muslim that he looks at (the affairs) with optimism-neither looks at history and the state of affairs with pessimism and hopelessness nor make the people lose hope. It has been reported in a hadith: “Whoever says the people are ruined, he himself is ruined”. [Muslim] Therefore, a person should neither lose hope in Allah’s Mercy nor does he make people lose hope that Allah will bring about solace. [7]

This admonition by Al-Allamah Salih Al-Fawzan, may Allah protect him, serves as a poignant reminder that despite the gradual decline of the Ottoman Empire resulting from a lack of proper commitment to the Sunnah, Allah provided the Ummah with Imam Muhammad Ibn Abdul Wahhab, may Allah bestow mercy upon him, and his helpers, may Allah have mercy upon them, to revive foundations of pure Islamic monotheism and adherence to the Sunnah. Read: https://abukhadeejah.com/the-state-of-the-region-of-najd-arabia-in-the-time-of-ibn-%CA%BFabdul-wahhab-and-the-first-saudi-state/

We ask Allah:

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). [8]

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] [9]

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[1] The Ascent and Decline of The Ottoman Empire

[2] The Ascent and Decline of The Ottoman Empire

[3] The Ascent and Decline of The Ottoman Empire

[4] The Ascent and Decline of The Ottoman Empire

[5] The Ascent and Decline of The Ottoman Empire – [Nidhaam Al-Mulk (An Amazing Man)]

[6] The Ascent and Decline of The Ottoman Empire- [Some of Challenges Encountered By The Seljuks]

[7] The Ascent and Decline of The Ottoman Empire- [The birth of a future outstanding leader during the chaos brought on by the Mongol invasions]

[8] The Ascent and Decline of The Ottoman Empire- [The Rise of Uthman I]

[9] The Ascent and Decline of The Ottoman Empire- [Some Qualities of Uthman I and His Influence on Those Around Him]

[10] The Ascent and Decline of The Ottoman Empire- [Sultan Orkhan’s Extensive Military Campaigns Against the Byzantines]

[11] The Ascent and Decline of The Ottoman Empire- [Sultan Murad I]

[12] The Ascent and Decline of The Ottoman Empire [Bayazid I]

[13] The Ascent and Decline of The Ottoman Empire: [Clash between Bayazid I and Timur, and its repercussions on the Ottoman Empire]

Click to access 14_Battle-Between-Bayezid_Ottoman-Sultan_-and-Timur_The-Turco-Mongol-Conqueror_and-Reason-Behind-Joyous-Reaction-of-European-Christian-Kings-After-Bayezid-Was-Defeated.pdf

[1] Excerpt from Juhoodu Ulamaa Al-Hanafiyyah Fee Ibtaal Aqaa’id Al-Qubooriyyeen. 1/19-25

[2] Saheeh Muslim 1715

[3] An Excerpt from Al-Mirhatur Rabbaaniyyah page 224

[4] Sharh Arba’een. Page 279]

[5] Usool As-Sunnah. Riwaayatu Abdoos. Page 64

[6] Bada’i Al-Fawaa’id 3/525-526]

[7] Excerpt from the explanation of the hadith of Hudhaifah Bin Al-Yaman “People used to ask Allah’s Messenger about the good times but I used to ask him about the evil times ..” page 5

[8] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[9] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

The Mu’adh-dhin In Ramadhaan Is Trusted, But He Should Not Be Over-stringent

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Salafi Mosques & Centres, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

The Mu’adh-dhin Is Relied Upon

Al-Allaamah Abdullah Bin Muhammad Bin Humaid [may Allaah nhave mercy upon him] was asked: “When does the one stops eating and drinking; is it whilst the Adhaan (of Fajr) is being called or after the Adhaan has been called?”

Answer: The Islamic legislation commands cessation of (eating and drinking) when fajr arrives (i.e. when a person is certain that Fajr has entered), whether before the Adhaan or after the Adhaan (i.e. whether he hears the Adhaan being called after he is already certain that fajr has entered or whether he heard it thereafter after already being certain that it has entered). That is because Allaah said: “And eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall.” [Surah Al-Baqara: Ayah: 187]

However, the common practice is that the Mu’adh-dhin does not call the Adhaan except when fajr arrives. So when it is the case that it has being legislated to (cease eating and drinking) when the Adhaan is called, then it is incumbent to stop and not eat. Therefore, stop eating when the Adhaan begins, because in the majority of cases the Mu’adh-dhin does not call the Adhaan except when fajr arrives, especially the Mu’adh-dhin of Masjid Al-haraam (i.e. the Kabah). (see footnote a) (1)

Calling The Adhaan Four or Five Minutes Before Fajr As a Precaution

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] stated: This precaution is not legislated and indeed the Prophet [peace and blessings of Allaah be upon him] said, “The over-stringent ones are destroyed”. (see footnote b) It is incorrect because if they take this precaution in relation to the fasting, they will commit a mistake or a misdeed. That is because many people get up and pray Fajr when they hear the Mu’adh-dhin. Therefore, the one who hears the A’dhaan of the Mu’adh-dhin before Fajr and starts praying might have prayed before the right time and prayer before its right time is incorrect. So in this regard, the Musalloon [performers of the prayer] have been wronged. Likewise, the Saa’imoon [i.e. those who intend to perform the fast on that day] are wronged because he [Mu’adh-dhin] prevents them from eating and drinking despite the fact that it is permissible [i.e. eating and drinking until the correct time of Fajr].  He commits an offence against the Saa’imoon because he prevents them from that which Allaah has made permissible for them, and he commits an offence against the performers of the prayer when they pray before the right time of Fajr and this is a nullifier of the prayer. Therefore, it is obligated on the Mu’adh-dhin to fear Allaah [The Mighty and Majestic] and follows- whilst aspiring to establish what is correct- that which the Book and Sunnah guides to. (2)

Footnote a: NB: Abu Huraira [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “When one of you hears the call to prayer while eating the pre-fasting meal and his vessel is in his hand, let him not put it down until he fulfills his needs from it”. [Sunan Abee Daawud 2350]

Footnote b: The Messenger said, ‘’The over-stringent ones are destroyed’’: Imaam Nawawi (rahimahullaah) said: ”The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood [prescribed legislated sharia boundaries] in their statements and actions.” [Source: Saheeh Muslim Hadeeth Number 2670 & Saheeh Muslim Bi-Sharh An-Nawawi Vol 16, Page 180 & page 220. Publisher Dar Al-Kotob Al-Ilmiyyah 1st ed 1421AH (Year 200)]

Also, we witness the extremism of those whose Ramadhaan time tables – in the name of precaution – compels the people to stop eating at the wrong time and thus deprive them of the opportunity to eat and drink to their satisfaction before the beginning of the fast. Therefore, follow the time tables of the Masaajid of Sunnah.

[Ref 1: Al-Fataawaa Wad-Duroos Fil-Masjid Al-Haraam. Pages 473-474]
[Ref 2: An Excerpt from ‘Majmoo Fataawaa. 19/295]

[1] Setting The Record Straight! [What Have Elder Teachers Been Doing In UK Since 1993 When Some of Us Just Started Secondary School?!] Reflect On a Statement of Al-Allaamah Muhammad Amaan Al-Jaami

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Purification of The Soul, Salafi Masjid Birmingham, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

What Have The Elder Teachers Been Doing Since The Early 1993?! Have They Been Calling to Salafiyyah or Engaged In Blameworthy Competition Regarding Who is More Knowledgeable or Who Has Travelled The Most?!

Firstly, we remind ourselves regarding sincerity in the path of knowledge. Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] stated: “If one says: through what can sincerity in seeking knowledge be [present or attained]?” We say: Sincerity in seeking knowledge can be [present or attained] by making an intention for the following:

[The intention] to fulfil Allaah’s command because Allaah [The Most High] commanded it (i.e. to seek knowledge). Allaah said: [فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ- So know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin’’ (Surah Muhammad Ayah19)]. So Allaah [Glorified and Exalted bee He] strongly urged (a person) towards acquiring knowledge. And strongly urging (someone) towards something necessitates having love for it; being pleased with it and commanding (one) to do it.

[The Intention] to preserve Allaah’s Sharee’ah. That is because preserving Allaah’s Sharee’ah can be done by way of learning, memorization and writing.

[The Intention] to protect and defend the Sharee’ah. That is because had it not been for the scholars no one would have protected or defended the Sharee’ah. And due to this we find the likes of Shaikhul Islaam Ibn Taymiyyah and other than him amongst the people of knowledge repelling ahlul bidah and clarifying the falsity of their innovations. We see that they reached a lot of good.

[The Intention] to follow Muhammad’s [sallal-laahu-alayhi-wasallam] Sharee’ah. That is because it is not possible for you to follow his Sharee’ah until you learn about it. (1)

Secondly, Al-Allaamah Muhammad Amaan Al-Jaami [may Allaah have mercy upon him] was asked, “Is the call to Islam obligatory on everyone?”

Answer: The call to Islam, calling to Allaah and to the path of Allaah is obligated on a specific group of people- the people of knowledge and insight. The one who does not possess knowledge and insight – wandering blindly – is not worthy of calling himself a caller to Islam. This one corrupts more than he rectifies. Therefore, the call to Allaah, the religion (He has ordained) and to Islam is obligated on the scholars, the people of knowledge and insight. We ask Allaah [The Exalted] to gather us upon good, include us amongst those who love one another for the Sake of Allaah, those who work in the path of Allaah, protect us and you from these trials and their effects”. (2)

The above statement of Al-Allaamah Muhammad Amaan Al-Jaami [may Allaah have mercy upon him] is a reality that applies to our elder teachers at Salafipublications and we have already addressed the affair regarding their travels and connection with the people of knowledge to this day. [Read: History Refuses to Be Rewritten! Has There Been a Period During Which Salafiyyoon of The West Solely Relied On Books and Stopped Travelling to Scholars?!]

[1] History Refuses to Be Rewritten! Has There Been a Period During Which Salafiyyoon of The West Solely Relied On Books and Stopped Travelling to Scholars?!

[2] History Refuses to Be Rewritten! Ongoing Connection of The Teachers With the Upright People of Knowledge

Listen to what Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri [may Allaah preserce him] stated here about Salafipublication: https://www.youtube.com/watch?v=9JfHq48Dl0k

Thirdly, some excellent efforts fulfilled in the arena of Fardu Kifaayah in the UK by Shaikh Abu Iyaadh [may Allaah preserve him]: https://salafidawahmanchester.com/2020/12/19/some-excellent-efforts-fulfilled-in-the-arena-of-fardu-kifaayah-by-shaikh-abu-iyaadh-hafidhahullaah/

Brief Acquaintance With Salafipublications For The One Who Asks, The Who Speculates, The One Who Seeks to Conceal and The One Who Disregards History

What is our da’wah, the call to Salafiyyah? The defining features:

https://abukhadeejah.com/what-is-our-dawah-the-call-to-salafiyyah-the-defining-features/
https://abukhadeejah.com/what-is-our-dawah-the-call-to-salafiyyah-the-defining-features-sunnah-and-hadeeth-part-2/

Duroos In The Masjid –

By Shaikh Abu Hakeem, Shaikh Abu Khadeejah, Shaikh Abu Iyaadh and Shaikh Abu Idrees

LIVE from Birmingham


https://www.salafisounds.com/

Websites – Shaikh Abu Hakeem, Shaikh Abu Khadeejah and Shaikh Abu Iyaadh
https://ah-sp.com/
https://abukhadeejah.com/
http://www.aqidah.com/creed/articles/fespl-muhammad-hijab-the-falasifah-mutafalsifah-and-jahmiyyah.cfm
http://www.ikhwanis.com/index.cfm
http://www.aboutatheism.net/authors/Abu.Iyaad.cfm
http://www.asharis.com/creed/authors/Abu.Iyaad.cfm
http://www.nabahani.com/authors/Abu.Iyaad.cfm
http://www.manhaj.com/manhaj/authors/Abu.Iyaad.cfm
http://www.islamagainstextremism.com/
http://www.aqidah.com/creed/tags/jahmiyyah.cfm
http://www.themadkhalis.com/md/
http://www.salafis.com/
http://www.takfiris.com/takfir/
http://www.shariah.ws/
http://www.aboutatheism.net/articles/jqpdadp-a-muslims-guide-to-naturalism-atheism-and-evolution.cfm
http://www.asharis.com/creed/articles/lxtuo-ibn-taymiyyah-compared-with-the-philosophers-exposing-abu-adam-al-naruijis-acade.cfm
http://www.asharis.com/creed/articles/equytmb-revelation-philosophy-and-kalam.cfm
http://www.prophetmuhammad.name/pages/yb-donate-books-for-distribution.cfm
http://www.manhaj.com/manhaj/articles/uyryh-documents-and-resources-for-countering-and-exposing-the-musafiqah.cfm
http://www.bidah.com/index.cfm
http://www.bidah.com/articles/ezaqa-the-notion-of-bidah-hasan-good-innovation-destroyed-part-1.cfm
http://www.healthymuslim.com/index.cfm
https://twitter.com/AbuIyaadSP?ref_src=twsrc%5Egoogle%7Ctwcamp%5Eserp%7Ctwgr%5Eauthor

Click to access vitamin-d-modulation.pdf

Click to access tebb-leprosy-contagion.pdf

Click to access aimma-smallpox-vaxx.pdf

Click to access ibn-battal-contagion-leprosy.pdf

Click to access paper-corona-pcr-test-2.pdf

http://abuiyaad.s3.amazonaws.com/health/paper-corona-respiratory.pdf

Masjid As-Salafi (Wright Street) and Masjid as-Sunnah (Aston), Bookstore, Schools – Primary and Secondary, Greenfields Primary School

To be continued….InShaaAllaah

[Ref 1:Sharh Hilyah Taalib Al’Ilm’ pages16- 17. Slightly paraphrased]
[Ref 2: An Excerpt from ‘Qurratu Uyoon As-Salafiyyah Bil Ajwibati Al-Jaamiyyah. Page 295]

Between Us Are Books of The Salaf to Judge- [Reply to Caught Infiltrators Who Said, “Spubs are The Only Salafis in UK”]

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Salafi Masjid Birmingham.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Between Us and You Are Books of The Salaf to Judge!

Few Affairs Regarding Spubs – During and After Lifetime of Shaikh Abu Talhah:  A Brief Reminder to The One Who Says -Sarcastically – “Spubs are The Only Salafis in The Uk”. 

Shaikh Abu Khadeejah [may Allaah preserve him and protect him from the enmity of the people of bidah, hizbiyyah and Tamyee] wrote, “In the nineties, when the da’wah was in its infancy, many people left the Salafi Manhaj, preferring the paths of innovation – Dawud (rahimahullaah) saw them come and saw them go, but he would not join them in their opposition. Rather he would advise those who were once with us upon this path of Sunnah, he would show great concern for them so they not be misguided. He would make du’aa for them, and then leave their affair to Allaah, and stop his association with them only for the sake of Allaah. He would not compromise with them, nor praise those who opposed this blessed Manhaj. He was the first person to translate the rudood (refutations) of Shaikh Muqbil, Shaikh al-Albaanee and Shaikh Rabee’ against Jam’iyyah Ihyaa Turaath al-Islaamee – he stemmed and almost cut off their bid’ah in the UK by way of these translations (by the permission of Allaah). Allaah had blessed him with skills of translation that I have not seen equaled in the West, and Allaah knows best”. http://www.salafitalk.com/threads/657-Abu-Talhah-Dawud-Burbank-and-his-Wife-have-Died?p=1178#post1178 [End of Quote]

Indeed, this above statement of Shaikh Abu Khadeejah is truth. Shaikh Abu Talhah [may Allaah have mercy upon him and his wife] translated the works of the scholars in refutation against the Mubtadi’h within the ranks of Ihya Turaath, such as the likes of Abdur Rahmaan Abdul Khaaliq. He was also well-known for translating the works of the scholars on various topics needed to clarify the correct positions on Ibaadah, Aqeedah, Manhaj, groups, parties, sects, contemporary deviant organizations, individuals and personalities. The following are some of his works mentioned by Shaikh Abu Khadeejah.

Facts about Shaikh Abu Talhah – aA man who defended the Sunnah!

FACT: Shaikh Abu Talhah translated Shaikh Muqbil’s refutations on Abdur-Rahmaan Abdul-Khaaliq and Ihyaa Turaath in 1996, ‘The Blazing Meteor’ series.

FACT: Shaikh Abu Talhah translated Shaikh Muqbils’ refutation on Abdullaah as-Sabt of Ihyaa Turaath in 1997.

FACT: Shaikh Abu Talhah translated Shaikh Muqbil’s refutations on Suhaib Hasan and al-Hidaayah in 1997.

FACT: Abu Talhah translated Shaikh Rabee’s first critique of Suhaib Hasan and Turaath in 1997 after Hajj.

FACT: Shaikh Abu Talhah translated sections from Shaikh Rabee’s ‘Jamaa’ah Waahidah Laa Jama’aat’ in refutation of the head of Ihyaa Turaath, Abdur-Rahmaan Abdul-Khaaliq in 1998.

FACT: Shaikh Abu Talhah translated portions of Shaikh Abdus-Salaam Burjis’s ‘Mu’amalaat al-Hukaam’ in refutation of the Qutubees and those who called for revolt and revolution in the mid to late 1990′s.

FACT: Shaikh Abu Talhah prevented any amalgamation with Muhammad Suroor after he had read ‘as-Sunnah’ magazine of this takfeeree in the early nineties, and found it to be in contradiction to the Sunnah!

FACT: Shaikh Abu Talhah translated portions of the book ‘al-Qutubiyyah’ in refutation of the Qutubees such as Safar al-Hawaalee and Salmaan al-Awdah who were attacking the major scholars.

FACT: Shaikh Abu Talhah translated the fatwa of Shaikh Ibn Baaz (rahimahullaah) calling the authorities to prevent Safar and Salmaan from delivering lectures, classes and their tapes from being distributed.

FACT: Shaikh Abu Talhah translated many of Shaikh Rabee’s refutations against Syed Qutub and al-Mawdoodee; ‘Manhaj al-Anbiyah’ is point and case.

FACT: Shaikh Abu Talhah translated Shaikh al-Albaanee’s refutations on Ihyaa Turaath and Abdur-Rahmaan Abdul-Khaaliq. [End of Quote]

This was part of Shaikh Abu Talhah’s methodology, which he learnt from the scholars of Salafiyyah, and this is the same methodology he died upon. The Imaam of Jarh Wat-Tadeel in our era Al-Allaamah Rabee Bin Haadee and others are witnesses to this fact and this is what Salafipublications are upon to this day – may Allaah protect us and them Aameen. Neither upon the methodology of the Qutubiyyah and Surooriyyah nor that of the Haddaadiyyah; neither upon the methodology of Al-Maghraawi nor that of Al-Maribi, Halabi, Al-Hajoori, Bilaal Philips, Abu Muslimah, Abu Usaamah, Shadeed Muhammad, Ali Tameemi, Zaraboozo and others; neither upon the innovations of Ikhwaan al-Muslimeen and Hasan al-Banna nor that of Jamaat At-Tableegh and Muhammad Ilyaas; neither reject the Jarh Mufassar of the scholars in order to defend figureheads and personalities of bidah nor speak with Al-Muwaazanah to accommodate the groups, sects and figureheads of Bidah; neither promote the false principle “We do not disparage but we only correct mistakes’’ nor the other false principle “Let’s not make our differing about someone else a reason for differing amongst ourselves.’’ Neither bring doubts in the narrations of the trustworthy narrators nor differentiate between Aqeedah and Manhaj in order to destroy the clear boundaries between the Salafi Methodology and the false methodologies; neither call to political parties nor the evil and false view that the Salaf differed in Aqeedah, neither revile the scholars of Ahlus Sunnah in this time and make the people flee from them, such as the likes of Muhammad Bin Haadi, nor defend those who call the Sahaabah scum, such as Abul Hasan Al-Maribi; neither call the people to accept the misguided sects, parties and organizations into the domain of Ahlus Sunnah nor call to the unity of religions; neither defend the principles that are now been propagated by likes of Ibraaheem Ruhayli nor the extremism that has afflicted Muhammad Bin Haadi and the Musaafiqah.

We conclude with a statement of Al-Allaamah Rabee Bin Haadi Al-Madkhalee [may Allaah preserve him] as follows: “All of you hold onto the Rope of Allaah [i.e. The Qur’aan and authentic Sunnah]- Allaah will aid you in this and make you like the sun; return to the understanding of the righteous predecessors, and it is, as I said to you, transmitted (and established) in your presence. This is a challenge to those who oppose this. We are challenging ahlul bidah wal ahwaa [the proponents of innovation in religious affairs and followers of desires] in their creed and politics. We say, between us and you is the (path, understanding of the) pious predecessors and books (of the pious predecessors). Ahmad [i.e. Imaam Ahmad] used to say to the proponents of innovation in religious affairs, “Between us and you are the funerals (i.e. whose funeral will be attended by ahlus sunnah in great numbers)”. We say (i.e. at present), “Between us and you are the books (of the pious predecessors)- the books are present!

Allaah said to His Messenger [peace and blessings of Allaah be upon him]: [قل فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ – All food was lawful to the Children of Israel, except what Israel made unlawful for himself before the Taurat (Torah) was revealed. Say (O Muhammad ): “Bring here the Taurat (Torah) and recite it, if you are truthful”]- So they bring the Torah and you proof them to be upon falsehood. We bring the books of the pious predecessors – the Qur’an, the Sunnah, the books of Al-Bukhari, Muslim, Abu Dawood, at-Tirmidhi, an-Nasaa’ee, and what was authored by Ahmad and others; we bring them (to prove) those who are on the path of these (pious predecessors) and those who turn away and oppose them. Just as Allaah challenged the Jews to bring the Torah, so the Torah was brought and they were exposed them, (likewise), we challenge these people to bring the books of the pious predecessors, so that the innovator in religious affairs is exposed, and to clarify who the deviants are- whether us or them? Are they able to challenge? Can they open their mouths like this? We fill our mouths with courage – challenge everyone who says that we are upon other than methodology of the pious predecessors. We, by Allaah, call to the methodology of the pious predecessors- to the Book of Allaah and the Sunnah of Allaah’s Messenger [peace and blessings of Allaah be upon him]. We use the book of Allaah and the Sunnah as proof for our beliefs, our acts of worship, dealings with rulers and their subjects, in dealing with the groups and sects. As for the others, they are upon tricks, deception etc By Allaah, you will not find with them anything but tricks and manipulating the emotions of youth”. (1)

Paraphrased. Listen here: https://youtu.be/mxXSfKh_sjw

 

 

Reminder By One of Our Beloved Brothers (Abu Maryam) Regarding Being Thankful

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Salafi Masjid Birmingham.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Our beloved brother Abu Maryam (Tariq Al-Kashmeeri)- the one known for his love of Salafiyyah and its adherents- reminded us as follows…”The year is 2002…By the Grace of Allāh the Salafī Masjid in Birmingham opens its doors for the first time!  After years of struggle, feeling constrained, seeing the word “Salafī” tarnished and frowned upon, not having anything but a Bookstore and Islamic Centre [this centre being used for a bookstore, lessons, teaching young children], Allāh blessed us with a Masjid at a time when the Salafīs didn’t have the Masājid and Marākiz they have today. We were overjoyed, overwhelmed and grateful for the Blessing of Allāh upon us!!
The Masjid was instantly a base for the dissemination of knowledge. Brothers and sisters gathered, the smell of freshly painted walls, new carpet and perfume in the air! Abū Talhah (رحمه الله) teaching, Abū Hakeem (حفظه الله) returned from Al-Madīnah, Abū Khadeejah (حفظه الله) teaching; Abū Idrees would soon return. A place to now invite our elders Abū Iyaad, Abdulilah, Uways (حفظهم الله). Abū Hakeem opened this book and taught the Salafīs how to run their first Masjid in our city!
The point of mentioning this is that, as our scholars mentioned many times, giving thanks to Allāh is a necessity due to His Mercy and abundance of blessings upon the Salafī youth here. No doubt, Allāh has showered us with blessings upon blessings since that time. We’ve had Masājid and Marākiz open, up and down the country and our brothers and sisters in those communities have felt the same joy we felt.
As Allāh ﷻ said:  [‎وَإِذۡ تَأَذَّنَ رَبُّكُمۡ لَىِٕن شَكَرۡتُمۡ لَأَزِیدَنَّكُمۡۖ – 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)…] [Surah Ibraaheem. Aayah 7]
Alhamdulillah, how times have changed! As Abū Khadeejah mentioned the other day in his speech after Jumu’ah, “Although they (Ahlul-Bid’ah) may hate it, the Salafīs are front and centre now!” Blessings upon blessings! We can’t thank Allāh enough for these affairs and must *keep striving to aid one another for the Sake of Allāh. Heartwarming to see new projects near completion and commutes getting stronger, may Allāh continue to bless our communities and keep us united upon the Sunnah. [end of quote]
May Allaah preserve our beloved brother Abu Maryam, preserve all the Maraakiz and teachers Aameen.

[Part 1]: Is The Affair “Saudi Arabia Vs Iran” or “Islam Vs Raafidah, Shirk Vs Tawheed, Sunnah Vs Bidah?!” [Brief Rebuttal of GÖKHAN ERELI at Daily Sabah]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Salafi Mosques & Centres, Scholars of Islam, Shi'a, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Is The Affair “Saudi Arabia Vs Iran” or “Islam Vs Raafidah, Shirk Vs Tawheed, Sunnah Vs Bidah?!” [A Brief Rebuttal of GÖKHAN ERELI at Daily Sabah]: PDF here: 1_Islam_Vs_Raafidah_Shirk_Vs_Tawheed_Bidah_Vs_Sunnah

Prayer Schedules – Important Rulings, Guideline, and Cautions

Written by Salafi Dawah Manchester on . Posted in Islamic Jurisprudence - 'Fiqh', Salafi Masjid Birmingham, Salafi Mosques & Centres.

Article source: www.salafitalk.net

In The Name of Allaah, The Most Merciful, The Bestower of Mercy InShaaAllaah, at the end of the discussion in the article, the role of time tables in relation to the prayer times will become apparent. Also at the end of the article, we have added a statement that is permanently found on the prayer time table at Wright Street Masjid (salafipublications) to clarify the reason behind time tables and the sharee’ah ruling regarding the mannner in which the prayer times are determined.

Prayer Schedules
Important Rulings, Guidelines, and Cautions

– PART ONE of TWO –

Introduction

In the Name of Allaah, the All-Merciful, the Ever Merciful, may He raise the rank of His last Prophet and Messenger, Muhammad, and that of his family and companions, and may He grant them all an abundance of peace.

This concise article covers some very important topics about prayer schedules ý the ruling on using them, the possibility of human error in them, the ruling on relying on them totally, rulings related to prayer performed based on a misjudgment of the prayer time, and the need to advise others about confirmed mistakes in prayer schedules.

I have done my best to gather the statements of the best of the modern day scholars who spoke about the issue of prayer schedules specifically, the likes of Shaykh al-Albaanee, Shaykh Ibn Baaz, Shaykh Ibn ‘Uthaymeen, and others (may Allaah have Mercy on them).  I pray that Allaah blesses this work and causes it to reach some of his believing servants and benefit them, and that He overlooks some of the sins of its compiler because of it.  Verily, Allaah is Generous and Merciful.(1)

I. The Legislated Times for the Five Daily Prayers

The Muslims have never differed over the fact that the five daily prayers have specific times that have been legislated in the Sharee’ah.(2)   Allaah, the Almighty, has said, “Verily, prayers have been prescribed upon the believers at set times.”

The following is a listing of the times of the five daily prayers, with a brief reference to their relative proofs from the Book and the Sunnah:(3)

Thuhr (“Noon”) Prayer: It begins just after the sun’s zenith (or “high noon”), as soon as it begins to decline, as the scholars have unanimously agreed.(4)   Its time extends until the entrance of ‘Asr Prayer, according to the hadeeth, “The (time of) Thuhr is when the sun has begun to decline, until one’s shadow is as long as his height, until the entrance of ‘Asr time.”(5)

‘Asr (Afternoon) Prayer: As mentioned clearly in the previous hadeeth, the time of ‘Asr Prayer begins at a mid-way point between Thuhr and Maghrib, when a person’s shadow is as long as his height.(6)   The time of ‘Asr extends until sunset.  The Prophet (may Allaah raise his rank and grant him peace) said, “Whoever has prayed one rak’ah (unit) of the ‘Asr Prayer before sunset has caught the (time of) ‘Asr.”(7)

Maghrib (“Sunset”) Prayer: It begins after the sun has completely set, according to scholarly concensus.(8)   Its time extends until the entrance of ‘Eshaa’ Prayer.  The Prophet (may Allaah raise his rank and grant him peace) said, “And the time of Maghrib Prayer extends so long as there is some glow left on the (Western) horizon.”(9)   This period of time is usually a little over an hour in most places.

‘Eshaa’ (Evening) Prayer: It begins after the last glow of the sun has left the Western horizon.  Its time extends until half of the night.  The Prophet (may Allaah raise his rank and grant him peace) said, “And the (time of) ‘Eshaa’ extends to half the night.”(10)

Fajr (Dawn) or Subh Prayer: It begins at the first light of the dawn of the sun, the first glow on the Eastern horizon where the sun will rise from.  This is understood from the Verse, “ýUntil the white thread (of the dawn) becomes distinguishable from the black thread.”(11)  It extends until the sun begins to rise, according to the hadeeth, “And the (time of) Subh Prayer is from the first light of dawn until sunrise.”(12)   This period of time is usually a little over an hour in most places.

These are the times of the five daily prayers in Islaam, as Jibreel (peace be upon him) taught Muhammad (may Allaah raise his rank and grant him peace).  The times of the prayers are all based on the positions of the sun, in a way that makes it easy for the majority of the people on earth to know them without any difficulty whatsoever.

As stated by the Permanent Committee of Scholars for Research and Fatwaa: “The easy way that is in line with the fitrah (the natural state things are created upon) is to rely on the indications in nature (the positions of the sun) that have been indicated in the Islaamic Legislation to determine the times of the prayers.”(13)

II. The Need for Prayer Schedules and Their Benefits

In light of what has preceded, what then could the need be for prayer schedules?  The following list shows a number of benefits achieved through the use of prayer schedules:

  • Blind and visually impaired people can receive alerts based on them.
  • Some people can not see the horizon clearly for Fajr and Maghrib, due to a view obstructed by buildings, mountains, or even air pollution.
  • Some people work or live in places without access to a view of the sky, like underground floors of a large building, mines, or submarines.
  • Some people live in excessively cloudy or smog-ridden cities, and can not often get a good view of the sun’s positions.
  • Travelers can have an idea about the times of the prayers before they go to a new location.
  • Islaamic center organizers can plan congregational prayers and events around them, even when the events are many months away.
III. The Permissibility of Using Prayer Schedules

Shaykh Ibn Baaz (may Allaah have Mercy on him) said, “ýAnd it is well known that people who live in well-lit (large, modern) cities can not determine the time of Fajr’s entrance based on their own sightings (of the horizon).  Thus, it is upon them to be cautious and go by the athaan and by prayer schedules that determine the time of Fajr’s entrance according to the hour and minuteý”(14)

The Permanent Committee of Scholars for Research and Fatwaa stated: “These prayer schedules are something that imaams (leaders of congregational prayers) and mu’ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayersý”(15)

There is a need to elaborate on this general permissibility, as guidelines for the use of prayer schedules are very important.

IV. Prayer Schedules are Mere Estimates

Prayer schedules are only estimates, and they must not be taken as absolute.

The Permanent Committee of Scholars for Research and Fatwaa stated: “Determining prayer times based on astronomical calculations,(16)  while they are merely estimates, is not something easily accessible to everyone.”(17)

V. Prayer Schedules are Prone to Human Error

Prayer schedules were not revealed by Allaah, rather, they are the results of human efforts.  So they are bound to have some errors in them.  Allaah has said, “Had it (the Qur’aan) been from other than Allaah, they would have found many discrepancies therein.”(18)

The Permanent Committee of Scholars for Research and Fatwaa stated: “Schedules are a kind of ijtihaad (reasoned deductions), those who produce them are human beings who are erroneous sometimes and correct sometimesý”(19)

VI. The Impermissibility of Following Prayer Schedules in Contradiction to Islaamically Legislated Times for the Prayers

The previous fatwaa continues, “Those who produce them are human beings who are erroneous sometimes and correct sometimes.  Therefore, it is not befitting that we assign the exact times of the beginnings and endings of our prayers and fasts based on them, because their beginning and ending times have come in the Book and the Sunnah, and we must rely on what the Legislative evidences have indicated.”(20)

The Permanent Committee also stated: “These prayer schedules are something that imaams (leaders of congregational prayers) and mu’ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayers.  However, we must not rely on them in an absolute way when fasting and breaking the fast, since Allaah has attached the ruling (of fasting) to the entrance of Fajr until the nightfall (the entrance of Maghrib)”(21)

Prayer schedules are estimates that help us organize our time, however, we are not to abandon the Islaamically legislated way of determining the prayer times by the sun’s positions.  Without keeping this in mind, one may rely solely on the schedule and actually offer a prayer before its time because of a mistake in the schedule or in its reading, and thus his prayer would be invalid.

True story: About 12 years ago in America, I came to a masjid a few minutes before sunset.  A group of Muslims were preparing to leave, so I invited them to stay for Maghrib.  They informed me that they had already prayed!  So I walked outside with them and we looked at the sun just above the horizon.  It was the day after the time change caused by Daylight Savings Time in the spring.  So everyone put their clocks ahead by one hour, and apparently this was not reflected in the prayer schedule, so without paying attention to the sun’s position, they prayed according to the schedule ý a prayer that was not acceptable since it was offered before its legislated time!(22)

Another true story: Shaykh Al-Albaanee (may Allaah have Mercy on him) said:

And I have seen this myself many times from my home in Jabal Hamlaan in south-east Amman.  It allowed me to confirm what had been claimed by some devout advisors concerned for the Muslims’ worship, that the athaan of Fajr in some of the Arab lands is called before the time of the true Fajr  by a period of between 20 and 30 minutes, even before the false Fajr!  And I had often heard the iqaamah of Fajr Prayer from some of the masjids being called along with the entrance of the true Fajr, meaning that they had called the athaan a half hour before its time.  This means that they had prayed the Sunnahs of Fajr before the entrance of Fajr’s time, and they had occasionally hurried the actual Fajr prayer as well, in the month of Ramadhaan, as I heard over the radio station in Damascus while I was eating my suhoor (pre-dawn meal before fasting) last Ramadhaan (in the year 1406).

This makes things difficult on the people, forcing them to stop eating before they have to, and it subjects their Fajr prayer to the danger of being unacceptable.  And the only reason for this is that the people have relied upon astronomical calculations and turned away from the legislated times of the prayers: “Eat and drink until the white thread becomes clear to you from the black thread of the dawn.”  “Eat and drink until the red glow begins to spread.”  This is a reminder, and the reminder benefits the believers.
(23)

Coming in Part 2 of this article in shaa’ Allaah:

  • VII. Ruling on Prayers Based on Mistaken Estimations of Prayer Times
  • VIII. The Obligation of Warning Others of Erroneous Prayer Schedules
  • Conclusion and Summary of How Prayer Schedules are to be Used

Footnotes:

(1)Written by Moosaa Richardson (may Allaah forgive him) on the 20th of Thul-Hijjah, 1429.
(2)Refer to: al-Mughnee (2/8).
(3)Interesting Benefit: When discussing the times of the five prayers, the scholars customarily begin with Thuhr Prayer, since Jibreel began with it when he taught the Messenger (may Allaah raise his rank and grant him peace), who also began with it when he taught his companions, who similarly began with it when they taught their students.
(4)Refer to: al-Mughnee (2/9).
(5)Saheeh Muslim (#612)
(6)Aboo Haneefah (may Allaah have Mercy on him) considered the time of ‘Asr to begin some time considerably after this point, however, “He has opposed the narrations and the rest of the scholars, and thus his own students opposed him in this,” as Ibn ‘Abdil-Barr said.  Refer to al-Mughnee (2/14).
(7)Saheeh Muslim (#608)
(8)Refer to: al-Mughnee (2/24).
(9)Saheeh Muslim (#612)
(10)Saheeh Muslim (#612)
(11)A translation of the meaning of Soorah al-Baqarah (2:187)
(12)Saheeh Muslim (#612)
(13)Fataawaa al-Lajnah ad-Daa’imah (6/141)
(14)Majmoo’ Fataawaa wa Maqaalaat Mutanawwa’ah (15/286)
(15)Fataawaa al-Lajnah ad-Daa’imah (6/140), the remainder of this quote is mentioned later in the article.
(16)It is important to note that not all prayer schedules are based on astronomical calculations.
(17)Fataawaa al-Lajnah ad-Daa’imah (6/141)
(18)A translation of the meaning of Soorah an-Nisaa’ [4:82]
(19)Fataawaa al-Lajnah ad-Daa’imah (6/141), the important conclusion to these words follow in the next quote.
(20)Fataawaa al-Lajnah ad-Daa’imah (6/141)
(21)Fataawaa al-Lajnah ad-Daa’imah (6/140-141)
(22)Later in this article we will discuss the rulings on prayers performed because of a mistake in reading the prayer schedule, in shaa’ Allaah.
(23)The “true Fajr” is what was described earlier in the article as the time of Fajr.  The “false Fajr” is a thin light that appears from the same place a short time before that.
(24)Silsilatul-Ahaadeethis-Saheehah (5/52)

Moosaa ibn John Richardson

Statement always found on the time table at Wright Street Prayer Time Table [Salafi Masjid (salafipublications)]

In relation to what has already been discussed above, the students at Salafipublications always have the following statement on the masjid time table:

The beginning and the end of Ramadhan is determined by the sighting of the moon. The Prophetic revealed texts clearly show that the rulings connected with the prayer times are determined by seeing with the naked eye. It is not correct that one should overburden oneself by meticulously following timetables based upon astronomical calculations. The Companions of Allah’s Messenger, may Allah be pleased with them all, used to determine the beginning of the fasting day and its end by looking with the naked eye. No timetable anywhere in the world should be relied upon completely in judging the beginning of Fajr (i.e. the start of the fast) or the beginning of Maghrib (i.e. the end of the fast). One stops eating at the onset of Fajr, which is determined by looking towards the night sky – and if one sees a horizontally spreading light across the horizon and roof tops that spreads across the skyline, then he stops eating and prepares for the prayer. Also one should hasten to break the fast once the sun has completely set and not worry about the bright redness in the horizon.

Which is better… establishing a Masjid or a School? – Shaykh Uthaymeen

Written by Salafi Dawah Manchester on . Posted in Al Athariyyah - London, Al Baseerah Bradford, Announcements, Aqeedah (Creed & Belief), Articles, Brotherhood, Da'wah - Calling To Islam, Family & Women, Islamic Jurisprudence - 'Fiqh', Masjid Furqan - Stoke on Trent, Methodology - 'Manhaj', Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul, Salafi Masjid Birmingham, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

Shaykh al-Uthaymeen (Rahimahullah) was asked:

Which of the two is better -if an individual wants to partake in good actions- building (establishing) a school for the memorisation of Quran or building (establishing) a mosque?

He (Rahimahullah) answered:

(The affair is) in accordance to the need; if the (particular) land needed a mosque more than a school for memorisation of Quran; (then) build a mosque, and if it was the opposite, build a school. The person should contemplate and ponder and not be hasty.

Fataawa Noor ala ad-Darb Vol 12 page 670

We ask our brothers & sisters to help us establish a School here in Manchester. Alhamdulillah we already have a masjid, with lessons in Qur’an, Arabic & Islamic Studies for Adults and Children. However a school is missing, and is a great neccessity for us.

Please give whatever you can for the sake of Allah. It is easy to donate and all details can be found here at www.salafischool.co/donate. You can Also donate directly via Paypal here.

Do not delay and gather as much reward as possible this Ramadhaan. May Allah facilitate it for us, and grant us forgiveness and his mercy.

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