#ijmaa

[al-jadwal]

Warning Against Innovation and Its People

And (Ibn Taymiyyah), may Allah have mercy on him, said: “The example of the aʿimmah (ie: leaders) of innovation from among those with beliefs or practices opposing the Book and the Sunnah is such that clarifying their states and warning the community against them is obligatory by consensus of the Muslims. وقال رحمه الله: "ومثل أئمة البدع من أهل المقالات المخالفة للكتابوالسنَّة، أو العبادات المخالفة للكتاب والسنة، فإنَّ بيان حالهم وتحذير الأمة منهم واجب باتفاق المسلمين It was even said to al-Imām Aḥmad: “Is it more beloved to you that a man fasts, prays, and performs iʿtikāf, or that he speaks against Ahl al-Bidaʿ (ie: the people of innovation)?” حتى قيل لأحمد بن حنبل: الرجل يصوم ويصلي ويعتكف أحبّ إليك أو يتكلم في أهل البدع؟ He replied: If he fasts, prays, and performs iʿtikāf, then that is for himself, فقال: إذا قام وصلَّى واعتكف فإنَّما هو لنفسه، but if he speaks against the people of innovation, then that is for the Muslims, and this is more meritorious.” وإذا تكلم في أهل البدع فإنَّما هو للمسلمين هذا أفضل. ʿAbd al-Razzāq al-Badr, al-Qawl al-Sadid fī al-Radd ʿalá min Ankara Taqsīm al-Tawḥīd 1/12 عبد الرزاق البدر، القول السديد في الرد على من أنكر تقسيم التوحيد ١/١٢ https://shamela.ws/book/8527/7 Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com

[ilmtest]

Does Swallowing Mucus Break The Fast?

The Ruling on Swallowing Sputum With Regards to al-Ṣawm wa ʿl-Ṣalāt (ie: the Fast and the Prayer) حكم ابتلاع النخامة أثناء الصوم والصلاة Question: “al-fuqahāʾ (ie: the jurists) said that sputum invalidates the fast of a fasting person. Is it possible to draw an analogy with prayer. Meaning: does sputum invalidate the prayer?” السؤال ذكر الفقهاء: أن النخامة تفطر الصائم، هل ممكن أن نقيس عليها الصلاة، يعني: مثل النخامة هل تفسد الصلاة؟ Answer: Firstly: may Allah bless you, the fuqahāʾ are not unanimously agreed on this. الجواب أولاً -بارك الله فيك- الفقهاء ما أجمعوا على هذا، Rather the maḏhab of Imām Aḥmad has two opinions as to whether it breaks the fast or not. بل مذهب الإمام أحمد فيه قولان هل تفطر أم لا؟ Secondly: What is meant by the kind of sputum that breaks the fast is that which reaches the mouth. وثانياً: أن المراد من النخامة المفطرة هي التي تصل إلى الفم، As for that which appears in the throat and goes down into the chest, that does not break the fast. وأما التي في الحلق وتنزل إلى الصدر فهذه لا تفطر، I do not think the sputum reaches the mouth of anyone and is then swallowed, because it is off-putting. ولا أظن أحداً تصل النخامة إلى فمه فيبلعها؛ لأنه مستكره، wa-lakin ʿalá kulli ḥāl (ie: but whatever the case), most of the Ḥanbalī fuqahāʾ say that if sputum reaches the mouth and is then swallowed, it invalidates the fast. لكن على كل حال فقهاء الحنابلة أكثرهم يقولون: إذا وصلت النخامة إلى الفم ثم ابتلعها فسد صومه. With regard to the analogy of that, that if that happens during prayer, it invalidates the prayer, وقياس ذلك: أنه إذا حصل ذلك في الصلاة بطلت الصلاة If we say: that this is like food. إذا قلنا: إن هذا بمعنى الأكل، But I have not come across anyone discussing this issue with regard to prayer. لكن لم يمر عليّ أنهم ذكروا ذلك في الصلاة، Moreover the idea that it breaks the fast if it reaches the mouth then is swallowed is fīhī nadhr (ie: subject to further discussion), مع أن القول بأنها تفطر إذا وصلت إلى الفم ثم ابتلعها فيه نظر، because this is not regarded as eating or drinking. لأن هذا لا يسمى أكلاً ولا شرباً، It did not enter his body from outside, rather it is still inside him, ولم تدخل إلى جوفه بل هي لم تزل في جوفه، and the mouth is regarded as part of the outside, not part of the inside. وإن كان الفم يعتبر من الظاهر لا من الباطن. Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Liqāʾ al-Bāb al-Maftūḥ 116/17 ابن عثيمين، لقاء الباب المفتوح ١١٦/١٧ https://shamela.ws/book/7687/3306 @ilmtest [https://t.me/ilmtest]

[asma-al-husna]

Allah calls Himself Jaami’—Gatherer, Collector, One

Who Unites— on two occasions in the Quran. He is the One who gathers, reconciles, assembles, and unites. Al-Jaami’ is the One who brought the whole universe together, who reconciles hearts, who connects opposites and that which is similar, and who will gather all to stand before Him!

The One Who Gathers and Collects, the Uniter

Jaami’ comes from the root jeem-meem-‘ayn, which points to three main meanings. The first meaning is to gather or to bring together, accumulate, or congregate. The second main meaning is to connect, combine, or unite. The third main meaning is to reconcile or resolve and the fourth is to arrange, assemble, or compose.

This root appears 129 times in the Quran in 11 derived forms. Examples of these forms are yajma’oona (they accumulate), ajma’eena or jamee’an (all together), al-jam’aani (the two forces, the two hosts) and jama’oo (gathered).

Linguistically, the concept of jam refers to both physical gathering and union, such as yawm ul-jumu’ah ( the day people gather) and ‘ijmaa(scholarly consensus) as spiritual reconciliation, such as bringing the hearts people together after enmity.

Al-Jaami’ is the One who makes substances in the bodies work together, who gathers all different creatures living side by side in the world and so will disassemble us and compose us again when He gathers us on the Day of Judgment!

Al-Jaami’ Himself says: Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise [Quran, 3:9]  . . . Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together. [Quran, 4:140]

The Day of Gathering

Friday, or the day of Al-Jumu’ah, is a blessing Allah ‘azza wa jall granted the believers. The Prophet salallahu ‘alayhi wa sallam said: Allah sent astray those who had come before us from Al-Jumu’ah (The Day of Gathering/Friday).  So the Jews were guided to yawmus-Sabt (Saturday), and the Christians were guided to yawmul-Ahad (Sunday).  So Allah presented to us, therefore guided us to Al-Jumu’ah.  Furthermore, they will follow us on yawmul-Qiyaamah (The Day of Standing and Reckoning).  We are last from amongst Ahlud-Dunyaa -the people of this life- and first on yawmul-Qiyaamah  [Muslim]

The Day of Resurrection is also known as the Day of Gathering, because on that Day Allah will gather His slaves for their final Judgments; this is the great gathering. Allah ‘azza wa jall tells us about Yawm ul-Jam’i (the Day of Assembly): The Day He will assemble you for the Day of Assembly – that is the Day of Deprivation. And whoever believes in Allah and does righteousness – He will remove from him his misdeeds and admit him to gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. [Quran, 64:9]

How Can You Live by This Name?

1. Remember the Day of Gathering.

Allah– there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement. [Quran, 4:87] Reflect on the greatness of Allah ‘azza wa jallwho is able to bring all of mankind, from the old ages to the last of times, together in one place. Every day think about your standing in front of Him, Al-Jaami’.

2.Strive for the shade of Al-Jaami’.

Couple your knowledge and remembrance of the Day of Judgment with action.The Prophet salallahu ‘alayhi wa sallam said: There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah’s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: ‘I fear Allah’, a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears [Al-Bukhaaree, Muslim]

Study each type carefully and strive to practice (elements of ) each in your daily life: connect with and look after your local mosque, come together with people for the sake of Allah, give secret sadaqah and cry out of love and fear for Him when you are alone.

3. Observe the etiquettes of Friday.

Which role does yawm ul-Jumuah play in your life? Study the virtues of Friday and practice the sunan so you can be immensely rewarded. For example, read Surah Al-Kahf, perform ghusl, pray the Jumu’ah prayer, and listen to the sermon (khutbah) and go early for it. Also supplicate to Allah ‘azza wa jall as much as possible, especially the last hour after ‘Asr and send peace and blessings on the Prophet abundantly.*

4. Bring people together.

Apart from bringing together your knowledge with action and your personal acts of worship like salah, Al-Jaami’ rewards you for your acts of helping creation and bringing people together.

For example, pray in congregation, but also try to reconcile two parties in conflict and bring people together by sharing your dinner. Remember, unity doesn’t mean there are not differences in opinions, strategies, and backgrounds; it means you should be united through a bigger picture, seeing the Quran and the Sunnah as the rope you are holding on to together. As Al-Jaami’ says:  And obey Allah and His Messenger, and do not dispute and lose courage and your strength would depart; and be patient. Indeed, Allah is with the patient  [Quran, 8:46]

O Allah, Al-Jaami’, we know that You bring together and gather all things. Make us reflect on the ways You brought to us and the rest of creation together and aid us to observe the sunan of yawm ul-Jumuah. Make us of those who join and stay with the jama’a (congregation), bring others together for good, and open our hearts to remember the Day of Gathering often and strive for Your shade, ameen!

[alhamdulillah10]

"If you revolt against a leader you are a khariji"

- ok, that necessitates declaring many of the Sahaba and tabi'īn amongst others khawarij.

So you consider as khawarij Al Hussein bin Ali, Muwaiya, Abdullah bin Zubeir who was the son of Zubeir bin Awwam, his mother was Asma bint Abu Bakr, his grandfather was Abu Bakr, his aunt was Aisha, and he was related through his paternal grandmother (Safiyya bint Abdul Muttalib), to the Messenger of Allah himself. (May Allahs peace and blessings be upon them all) He was the one who was celebrated with takbirat upon his birth by the muhajirīn and ansar.

Or what about the numerous, numerous imams of the Salaf whom revolted against the Umayyids and later the Abbasids? Are they also from the khawarij?

Mind you, all those rulers did rule by the shari'aa.

"No this was before ijmaa' that it is haram to revolt against a ruler and they all made wrong ijtihad"

- ok, so Ahmad bin Nasr al Khuzai' known as "the Imam of sunnah" who was a personal close friend of Imam Ahmad bin Hanbal, he gathered a group of muslims and revolted against Al Wathiq with the sword until he was killed.

And Imam Ahmad wept over him for a long time, he didn't say Al Khuzai' is a khariji. Did he not know the rulings perhaps?

Because he said about Al Khuzai'

"May Allah have mercy upon him, how generous he was to Allah with his soul" and he referred to him as a shahīd.

Source; Ibn Kathīr Al Bidaya wan-Nihayaa

Volume 10, page 316-320.

I can go on and on with examples but you wouldn't care, would you? Because you've made up your mind and want it to be so.

In reality, revolting against an oppressive ruler due to Islamic reasons does not necessarily make you a khariji, no matter how hard they try, and this is even if they do rule by the shari'aa. How then if you revolt against a ruler who has clear cut kufr and has abonded the shari'aa and/or replaced it?

What makes you a khariji is if you have the Aqidah and usool of the khawarij. Such as takfir of major sins as an example but not restricted to.

Be consistent, either you call them all khawarij or you have made up your own usool.

If you stay a sheep, and a blind follower, without reading and always go back to original sources, you will be lead astray and deserve to be deceived by the wolves in sheep's clothing. The wolves who altered the religion and made it all about defending their Tawaghīt rulers.

[muwahideen-al-albaani]

Rabee ibn Haadee al Madkhalee (May Allah preserve him) said :

" Look at the places where the protests and revolution took place and see what difficulties, chaos and bloodshed they are experiencing!This is a lesson for those who understand "

- - - - - - - - - - - - - - -

📖 elMajm 'erRaik, page 354.

[julaibib]

Where in the quran can you read about the fact that the man has to pay? I am in the same situation as the precious anon, I have two kids with him and he refuses to pay

Allah tells us that men are the ones who should spend on women, and they have been given the position of qawwaamah (protector and maintainer) and excellence because of the money they spend on them in the mahr and on their maintenance. Allah says (interpretation of the meaning): Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means [al-Nisa 4:34]. The Quraan, Sunnah and consensus of the scholars (ijmaa) all indicate that this spending is obligatory.

“Upon the father is the mothers' provision and their clothing according to what is acceptable (on a reasonable basis).”

[al-Baqarah 2:233].

Ibn Katheer (may Allah have mercy on him) said: That is, it should be in line with what is customary among women like her in her country, without any extravagance or stinting, and according to what the husband can afford, whether he is well off, of moderate means, or in financial difficulty. .

Tafseer Ibn Katheer (1/634).

First, you have to find out the reason for his refusal to do this. Is he going through a financial problem or a reason for a dispute between you, so you have to mediate with someone that the dispute does not prevent him from spending on his children

[ynx1]

Al-Baghawee said:

❝There is Ijmaa’ that women are not fit to become rulers or judges.❞

[Sharh us-Sunnah, (10/77) | Translated By Abū Ruqayyah 'Abd us-Samad]

[bintturaab]

I live in a country with a Muslim population of 95% and this is an Islamic town for you. Schools here are not well educated and raise stupid herds. as well as preventing institutions trying to provide Islamic education. They shut down independent Islamic non-governmental organizations trying to do so and accuse their managers of even being members of a terrorist organization. what do you say about this. in schools they force our children to prostrate before an idol. If you don't want to send your child to that school, the state will confiscate your child and they will never let you meet. think about this

I'm very much familiar with this situation, but what makes you think darul kufr is any better? I personally know of sisters whose children have been confiscated from them and given to non-muslim household to be raised by kuffar. A muslim child. Being raised by kuffs to prevent radicalisation. And I know more than one sis who suffered from this. I know sisters, and these are good friends of mine who live in the West, one was threatened with her siblings being taken away and the other was threatened with her children being taken away. And the schools in the west from a very very early age indoctrinate lgbtq+ values and interfaith and other such nonsense and if the parents show any kind of protest, children are threatened to be taken away. Not to mention I know a sis who kind of got into trouble for having surah tawbah on her phone? And many other sisters were physically attacked for their hijab. I don't understand the point you're trying to make. You seriously think life in darul kufr is better? How? I'm not saying Muslim populated countries are ideal. Some are worse than others. Like Saudi, its hostility towards muwahhideen is astonishing, and the length that they would go to for spying, surveillance and sting ops as well. Many other such "Muslim" nations are also problematic, I'm not denying that. Like the situation you mentioned. But that means that you find another alternative place, and if it's possible for you to shift, you do so. Because then at least you'd be living amongst the muslimeen and not kuffaar. This is a grave matter in the Shari'ah that people need to start taking seriously.

Surah An-Nisaa, Verse 97:

{Indeed, those whom the angels take [in death] while wronging themselves -  [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell -  and evil it is as a destination.}

“This noble ayah is general for everyone who resides amongst the polytheists while he is able to make Hijrah and he is not able to perform his Deen, and so, he is wronging himself and committing something forbidden by Ijmaa’ and by the explicit evidence of this ayah.” 

[Tafsir Ibn Kathir, 2/343, and Ibn Ateeq, Ad-Difaa, p. 13.]

The Prophet (صلى الله عليه وسلم) said:

“I am not responsible for any Muslim who stays among polytheists.” They asked: ‘Why, Apostle of Allah?’ He said: ‘Their fires should not be visible to one another’, and he (saws) said, “Whoever joins the polytheists and lives with them then he is like them” and he (saws) said: “Migration will not end until repentance ends, and repentance will not end until the sun rises in the West.” 

[Al-Musnad, Vol.4/99, Abu Dawud, Kitab al-Jihad, Vol.3/7, Hadith 2479, and ad-Darami, Kitab as-Siyyar, Vol.2/239. Albani classifies it as Sahih. See: Sahih al-Ja’mi’ as-Sagheer, Vol.6/186, Hadith 7346]

Ash-Shawkaanee (رحمه الله) said:

“The statement, “…then he is like them,” is evidence for the prohibition of residing with the Kuffar and the obligation of separating oneself from them. Even though the Scholars have discussed the authenticity of this Hadith, the statement of Allah testifies to its authenticity: 'Then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them.' (an Nisa: 140) 

[Nayl al-Awtaar” (8/177)]

The Prophet (صلى الله عليه وسلم) said: 

“I have nothing to do with any Muslim who settles among the mushrikeen.” 

[Sunan Abi Dawood (2274) and is a Sahih hadith, al-Irwaa’, 5/30]

‘Abdullah Ibn ‘Umar (رضي الله عنه) said:

“Whoever settles amongst the disbelievers, celebrates their feasts and joins in their revelry and dies in their midst will likewise be raised to stand with them on the Day of Resurrection.” 

[Ibn Taymiyyah said in his book: Iqtidha’ as-Sifat alMustaqeem, p.200, that the chain of narration of this Hadith is Sahih]

Shaykh ul Islam Ibn Taymiyyah (رحمه الله) said:

“The state of a place reflects the state of a person. It is possible to be sometimes a Muslim and at other times a disbeliever; sometimes sincere and at other times hypocritical; sometimes good and pious and at other times rotten and corrupt. Thus, a person becomes like the place of his abode. The migration of a person from a land of disbelief and profanity to one of faith and probity is an expression of repentance and of his turning away from disobedience and perversion to belief and obedience. This is so until the Day of Resurrection.”

[Majmu’al-Fatawa, 18/284]

Ibn Hazm (رحمه الله) said:

“Whoever joins the ‘land of war’ and disbelief, of his own free will and in defiance of whoever amongst the Muslims calls him to his side, is by virtue of this act an apostate, by all the laws of apostasy, in Islam. Whoever is able to kill him must do so. His property is unprotected, his marriage null and void, all his rights are swept away.

But whoever flees to the ‘land of war’ for fear of oppression, who neither opposes the Muslims in anything nor bears any malice towards them, and who was not able to find any refuge among the Muslims, is free of any guilt since he was compelled to leave.

As for someone who takes the Muslims as his enemies, offering his help and his service to the disbelievers, he is a disbeliever. But those who would emigrate to non-Muslim lands in search of wealth or prosperity to live under their protection, while they were able to go to live amongst the Muslims in their own land, but still do not withdraw themselves from the disbelievers; such people are not far from the fold of disbelief, and we can find no possible excuse for them, so we ask Allah’s Forgiveness.”

[Al-Muhalla’: Vol. 13/139-140]

Al-Hassan Ibn Salih (رحمه الله) said:

“Whoever remains in the land of the enemy, will be treated like the disbelievers, so long as he was able to join the Muslims but did not do it. If one of the disbelievers accepts Islam, but still remains with the disbelievers, even though he was able to go to join the Muslims, he is to be treated like them; neither his blood nor his property will be protected.” 

[Al-Jasaas, Ahkam al-Qur’an, Vol. 3/216]

[darulkhulood]

Ibn al-Qayyim رحمه الله said:

"Congratulating the disbelievers on the rituals that belong only to them is prohibited by ijmaa', as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on...

It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on.

Many of those who have no respect for their religion fall into this error, they do not realise the offensiveness of their actions.

Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah."

[Ahkaam ahl adh-dhimmah]

#christmas

[mareni-me]

「秘密基地にいこう、パウロ」

「いいけど。死んでいるよ」

「昨日まではね、隣町のijmaaではそうではないらしい」

聞き慣れたはずの街の名前だった、忘れてしまったのか。街の名前は自分にはうまく聞き取れず知らない国の言葉に聞こえた。

「基地は隣町の手前にあるだろう」

「境界は毎日おなじではないよ」

「昨日までキラ達が敵同士だったように」

ようやくパウロは少し笑った

「生き返る？」

「いや、戻ってはこない」

彼はため息をつきたいようだったけれど、今まで何度洩らした願いも拾われることはなかったことを知っていた。

「おくるだけだよ」

「そう。大丈夫、救いになるよ」

ようやく彼も少し笑った。

『星葬』

ほしはかのじょをおくる

とうのむかしに放ったことばを とうのむかしに置いてきたきおくを

ほしたちは忘れずにとりにくる

わたしはほしをおくる (かのじょに会いたい)

とおいさきへ祈りをおくるように とおいさきへ駆けていくこころをおさえるように

わたしたちは忘れ物をわたす

[al-jadwal]

The Open Sinner's Honour

al-Shaykh Taqī al-Dīn (Ibn Taymiyyah) mentioned: “Backbiting a blatant perpetrator of al-muḥarramāt (ie: forbidden deeds) is unanimously permitted by scholars.” وَذَكَرَ الشَّيْخُ تَقِيُّ الدِّينِ إنَّ الْمُظْهِرَ لِلْمُحَرَّمَاتِ تَجُوزُ غِيبَتُهُ بِلَا نِزَاعٍ بَيْنَ الْعُلَمَاءِ Ibn Mufliḥ, al-Ādāb al-Sharʿiyyah wa ʾl-Minah al-Marʿiyyah 1/255 ابن مفلح، الآداب الشرعية والمنح المرعية ١/٢٥٥ https://shamela.ws/book/21582/254 Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com

[ilmtest]

The One Who Cannot Keep Their Wudhu

Whoever cannot keep his wuḍūʾ for the duration of the prayer should do wuḍūʾ and pray, فَمَنْ لَمْ يُمْكِنْهُ حِفْظُ الطَّهَارَةِ مِقْدَارَ الصَّلَاةِ فَإِنَّهُ يَتَوَضَّأُ وَيُصَلِّي and it does not matter what comes out of him during the prayer, and his wuḍūʾ is not invalidated by that, according to the consensus of the Imāms. وَلَا يَضُ��ُّهُ مَا خَرَجَ مِنْهُ فِي الصَّلَاةِ وَلَا يَنْتَقِضُ وَضَوْءُهُ بِذَلِكَ بِاتِّفَاقِ الْأَئِمَّةِ The most he has to do is to do wuḍūʾ for each prayer. وَأَكْثَرُ مَا عَلَيْهِ أَنْ يَتَوَضَّأَ لِكُلِّ صَلَاةٍ. Ibn Taymiyyah, Majmūʿ al-Fatāwá 21/221 ابن تيمية، مجموع ال��تاوى ٢١/٢٢١ https://shamela.ws/book/7289/10634 @ilmtest [https://t.me/ilmtest]

[asma-al-husna]

Allah calls Himself Jaami’—Gatherer, Collector, One

Who Unites— on two occasions in the Quran. He is the One who gathers, reconciles, assembles, and unites. Al-Jaami’ is the One who brought the whole universe together, who reconciles hearts, who connects opposites and that which is similar, and who will gather all to stand before Him!

The One Who Gathers and Collects, the Uniter

Jaami’ comes from the root jeem-meem-‘ayn, which points to three main meanings. The first meaning is to gather or to bring together, accumulate, or congregate. The second main meaning is to connect, combine, or unite. The third main meaning is to reconcile or resolve and the fourth is to arrange, assemble, or compose.

This root appears 129 times in the Quran in 11 derived forms. Examples of these forms are yajma’oona (they accumulate), ajma’eena or jamee’an (all together), al-jam’aani (the two forces, the two hosts) and jama’oo (gathered).

Linguistically, the concept of jam refers to both physical gathering and union, such as yawm ul-jumu’ah ( the day people gather) and ‘ijmaa (scholarly consensus) as spiritual reconciliation, such as bringing the hearts people together after enmity.

Al-Jaami’ is the One who makes substances in the bodies work together, who gathers all different creatures living side by side in the world and so will disassemble us and compose us again when He gathers us on the Day of Judgment!

Al-Jaami’ Himself says: Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise [Quran, 3:9]  . . . Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together. [Quran, 4:140]

The Day of Gathering

Friday, or the day of Al-Jumu’ah, is a blessing Allah ‘azza wa jall granted the believers. The Prophet salallahu ‘alayhi wa sallam said: Allah sent astray those who had come before us from Al-Jumu’ah (The Day of Gathering/Friday).  So the Jews were guided to yawmus-Sabt (Saturday), and the Christians were guided to yawmul-Ahad (Sunday).  So Allah presented to us, therefore guided us to Al-Jumu’ah.  Furthermore, they will follow us on yawmul-Qiyaamah (The Day of Standing and Reckoning).  We are last from amongst Ahlud-Dunyaa -the people of this life- and first on yawmul-Qiyaamah  [Muslim]

The Day of Resurrection is also known as the Day of Gathering, because on that Day Allah will gather His slaves for their final Judgments; this is the great gathering. Allah ‘azza wa jall tells us about Yawm ul-Jam’i (the Day of Assembly): The Day He will assemble you for the Day of Assembly – that is the Day of Deprivation. And whoever believes in Allah and does righteousness – He will remove from him his misdeeds and admit him to gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. [Quran, 64:9]

How Can You Live by This Name?

1. Remember the Day of Gathering.

Allah– there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement. [Quran, 4:87] Reflect on the greatness of Allah ‘azza wa jall who is able to bring all of mankind, from the old ages to the last of times, together in one place. Every day think about your standing in front of Him, Al-Jaami’.

2.Strive for the shade of Al-Jaami’.

Couple your knowledge and remembrance of the Day of Judgment with action.The Prophet salallahu ‘alayhi wa sallam said: There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah’s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: ‘I fear Allah’, a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears [Al-Bukhaaree, Muslim]

Study each type carefully and strive to practice (elements of ) each in your daily life: connect with and look after your local mosque, come together with people for the sake of Allah, give secret sadaqah and cry out of love and fear for Him when you are alone.

3. Observe the etiquettes of Friday.

Which role does yawm ul-Jumuah play in your life? Study the virtues of Friday and practice the sunan so you can be immensely rewarded. For example, read Surah Al-Kahf, perform ghusl, pray the Jumu’ah prayer, and listen to the sermon (khutbah) and go early for it. Also supplicate to Allah ‘azza wa jall as much as possible, especially the last hour after ‘Asr and send peace and blessings on the Prophet abundantly.*

4. Bring people together.

Apart from bringing together your knowledge with action and your personal acts of worship like salah, Al-Jaami’ rewards you for your acts of helping creation and bringing people together.

For example, pray in congregation, but also try to reconcile two parties in conflict and bring people together by sharing your dinner. Remember, unity doesn’t mean there are not differences in opinions, strategies, and backgrounds; it means you should be united through a bigger picture, seeing the Quran and the Sunnah as the rope you are holding on to together. As Al-Jaami’ says:  And obey Allah and His Messenger, and do not dispute and lose courage and your strength would depart; and be patient. Indeed, Allah is with the patient  [Quran, 8:46]

O Allah, Al-Jaami’, we know that You bring together and gather all things. Make us reflect on the ways You brought to us and the rest of creation together and aid us to observe the sunan of yawm ul-Jumuah. Make us of those who join and stay with the jama’a (congregation), bring others together for good, and open our hearts to remember the Day of Gathering often and strive for Your shade, ameen!

*The rewards of the sunan of Friday are mentioned in different narrations. The Prophet salallahu ‘alayhi wa sallam said:  The best of days is Friday; so increase in conveying peace and blessings on me that day, for your blessings will be submitted to me [Abu Dawood, An-Nasaa’i, Ibn Majah]

Seek the hour in which there is hope that prayers will be answered, on Friday after Asr prayer, until the sun goes down [At-Tirmidhee]

Whoever recites Surah al-Kahf on Jumu’ah will have illumination from the light from one Jumu’ah to the next [Al-Haakim]

Whoever makes his wife do ghusl and does ghusl himself on Friday and goes out early, walking not riding, and comes close to the imaam and listens [to the sermon] without interrupting, will have for each step he takes a reward equal to that of fasting and praying at night for one year[Ahmad, at-Tirmidhee]

In another narration the use of perfume is mentioned in addition to above sunan and the reward is mentioned as:his sins in-between the present and the last Friday would be forgiven [Al-Bukaaree]
Wallahu ta’alaa ‘alem.

[salafiway]

Al-Masah: Wiping Over the Khuffs & Socks (Al-Jawrabayn)

Imaam Ibn Daqeeq al-'Id [1] said, “The scholars of the Sharee'ah have supported wiping over khuffs to such a degree that it has become one of the symbols of Ahl-As-Sunnah, and rejecting it has become one of the symbols of Ahl-bidaa"[2]

There is no difference, as far as the ruling goes, between socks (al-Jawrabayn) or khuffs [3]. Ishaaq bin Raahawayh said, “It was the Sunnah of the Companions of the Prophet Sallallaho Alayhi Wasallam, and whoever was after them among the Taabi'een to wipe over the socks. There was no difference among them over it” [4]

Ibn al-Mundhir said, “Permissibility of masah is reported from nine of the Companions of Allaah’s Messenger Sallallaho Alayhi Wasallam; 'Ali bin Abi Taalib, 'Amaar bin Yaasar, Abi Mas'ood, Anas bin Maalik, Ibn 'Umar, al-Baraa’ bin 'Aazib, Bilaal, Abi Umaamah, and Sahl bin Sa'd.” [5]

Ibn al-Qayyim quoted him and added four more. Then he said, “These are thirteen of the Sahabahs, permissibility is firmly established upon these people, may Allaah be pleased with them.” [6]

Furthermore, there are hadeeths from the Prophet Sallallaho Alayhi Wasallam confirming masah over the socks; the great scholar of ash-Shaam, Shaikh Muhammad Jamaal ad-Deen al-Qaasami, may Allaah have mercy on him, has collected them and discussed them. This was expounded upon, and its hadeeths cross-referenced, by the hadeeth scholar of Egypt, Shaikh Ahmad Shaakir, and the entire work was revised and edited by the hadeeth scholar of our time, Muhammad Naasir ad-Deen al-Albaani, may Allaah have Mercy upon him. This is published in the book al-Masah 'alal- Jawrabayn by al-Qaasami with his notes and references. Here are the issues relevant to what we are discussing: [7]

*The Meaning of Jawrab*

Al-Khataab al-Maaliki said, “Al-Jawrab (the sock) is what is worn over the foot; whether linen, cotton, or otherwise.” [8]

Al-Qaasami quoted this, then added, “It is not necessary to support each and every quote from the scholars about the jawrab with the conventional linguistic meaning from Sharee’ah, for doing so would be like clarifying that which is already very clear.” [9]

He later said, “So according to the language, and custom, the jawrab is anything at all that is worn on the feet, whether it has (hard) soles or not.” 

Then he says, “The meaning of jawrab is clear in both language and conventional usage, as we have recorded its definitions from the imaams of language and fiqh, and none of them included soles or thickness as a condition for something to be called that. Since it is unrestricted according to fiqh and language, then it includes the thin, thick, the soled, as well as non- soled jawrab.”

An-Nawawi mentioned that the permissibility of masah over the socks, even if they were thin, is reported from 'Umar and Ali RadhiAllahu Anhumma then he said, “And it is mentioned from Abu Yusuf, Muhammad, Ishaaq, and Dawud.” [10]

Shaikh Ibn 'Uthaymeen, may Allaah have Mercy upon him, was asked about the opinion of some scholars that it is allowed to perform masah over all that is worn over the foot. His answer was: “This opinion - that the questioner asked about - that it is allowed to perform masah over whatever is worn on the feet, is the correct opinion. This is because the texts that mention masah over the khuffs are all unrestricted, without limiting conditions, and whatever the shaar' mentions in an unrestricted way, it is not allowed to make conditions for it. Because assigning conditions for it would restrict what Allaah and His Messenger Sallallaho Alayhi Wasallam left expansive, and the usool is to leave the unrestricted to its non-restriction, and the universal to is generality until there is an evidence to restrict or specify it. Some of the companions of ash-Shaafi'ee mentioned the permissibility of masah over the thin jawrab from 'Umar and 'Ali RadhiAllahu Anhumma and this supports the opinion that it is permissible to perform masah over thin footwear.” [11]

[1] Al-Ahkaam 1:113. 

[2] There is no condition that the masah be done only due to a need, according to ijmaa' as an-Nawawi said in al-Majmu'. See also Fataawa wa Tanbileehaat p.260 by Shaikh Ibn Baaz. 

[3] Ibn al-Qayyim said, “There is no difference between socks and khuffs that would cause its ruling to correctly be effected.” (Tahdheeb as-Sunan 1:122) 

[4] Al-Muhalla 2:118 

[5] Al-Awsat 1:462. See Musannaf Abdur-Razzaaq 1:200, Musannaf Ibn Abi Shaybah 1:188, and to learn about the texts that are reported from the Prophet > on this matter see Jaami' al- Usool 7:228.

[6] Tahdheeb as-Sunnan 1:122. 

[7] All of which is a discussion related to socks, and what is said here applies, without saying, to the khuffs. Ibn Abi Shaybah reported Ibn 'Umar saying, "Al-Masah over the socks is like masah over the khuffs." (1:190) Then he reported similar from others among the taabi 'een. 

[8] At-Tawdheeh. 

[9] Al-Masah 'alal-Jawrabayn p.51. 

[10] Al-Majmu' 1:500. 

[11] Majmu al-Fataawa ash-Shaikh Ibn 'Uthaymeen 7:158. He, may Allaah preserve him, was also asked about the ruling for taking off the khuffs for every wudhu' out of precaution for purity. He saad, "This contradicts the Sunnah, and it resembles the Rawaafidh who do not allow masah over khuffs."

[rest-in-being]

‘To admonish your brother in private is to advise him and improve him.

But to admonish him publicly is to disgrace and shame him’.

The Prophet (peace be upon him) said: "O you people who believe with their tongues

(meaning those who pay lip-service to faith), when faith has not entered their hearts, do

not backbite the Muslims and do not expose their faults.

Whoever exposes the faults of his Muslim brother, Allah will expose his faults. And if Allah exposes his faults, his faults will be open for everyone even if he would hide inside his house." (Related by Ahmad, Abu Dawood and Tirmidhi).

Backbiting is prohibited by Ijmaa' (consensus). Imam Qurtubi said,

"The Ijmaa' is that Gheebah is a major sin and it necessitates repentance, it is Wajib

(obligatory) to turn to Allah in repentance from it."

[i-asifeq]

Women Rulers, Leaders, Judges?

The Prophet [ﷺ] said:

❝No people who appoint a woman in charge of them will ever succeed.❞

[Al-Bukhārī In His Saheeh, (No. 4163) | Translated By Abū Ruqayyah 'Abd us-Samad]

-

Ash-Shawkaanee said:

❝Women are not qualified to rule and it is not permissible to appoint them as rulers.❞

[Nayl al-Awtaar, (8/305) | Translated By Abū Ruqayyah 'Abd us-Samad]

-

Al-Baghawee said:

❝There is ijmaa’ that women are not fit to become rulers or judges.❞

[Sharh us-Sunnah, (10/77) | Translated By Abū Ruqayyah 'Abd us-Samad]

-

Ash-Shinqeetee said:

❝There is no difference of opinion that women cannot become leaders or judges.❞

[Adwa’ al-Bayaan, (1/55) | Translated By Abū Ruqayyah 'Abd us-Samad]