#ijmaa | Explore Tumblr posts and blogs

asma-al-husna · 6 months ago

Text

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!

3 notes · View notes

smqazi · 2 months ago

Text

SHARI’AH, Islamic Law

When I say or write “so-called Islamic Republic of Pakistan”, which by definition is neither Islamic nor Republic, I really mean it as I don’t understand why it is called so by this misnomer, any way?

Please read the meanings of Shari’ah as explained in the following article and decide for yourself if I am telling the truth, the whole truth and nothing but the truth, so help me God Almighty, Ameen.

Within Islamic discourse, šarīʿah refers to religious regulations governing the lives of Muslims. For many Muslims, the word means simply "justice," and they will consider any law that promotes justice and social welfare to conform to Sharia.

Shari’ah is the Islamic legal system, which provides guidance on how Muslims should live their lives. It's based on the Holy Qur’an, the Sunnah, and the Hadith of the Prophet Muhammad (SallAllahu ‘alaihi wa Sallam). Shari’ah law covers a wide range of issues, including personal conduct, family law, finance, and business.

How is Shari’ah law interpreted?

Shari’ah law is interpreted by Islamic jurists, who issue guidance and rulings.

There is no one Shari’ah, and Muslim communities interpret it in different ways.

The different schools of Shari’ah include Sunni, Shi'i, and Ibāḍī.

Shari’ah is a pluralistic system, and the different schools have equal authority.

How is Shari’ah law applied?

In some countries, Shari’ah is the governing law.

In other countries, Shari’ah is applied to specific areas, such as personal status or finance.

Most Muslims worldwide follow aspects of Shari’ah in their private religious practices.

Examples of Shari’ah law:

Prohibiting the giving and receiving of interest (Riba’)

Prohibiting extremely risky investments, gambling, prostitution, and alcohol consumption

Permitting capital punishment for intentional or unintentional murder

SHARI’AH, Islamic Law, Wikipedia

Sharia, Sharī'ah, Shari'a, or Shari’ah (Arabic: شريعة, lit. 'path (to water)') is a body of religious law that forms a part of the Islamic tradition based on scriptures of Islam, particularly the Holy Qur'an and Hadith of Prophet Muhammad (SallAllahu ‘alaihi wa Sallam).

In Islamic terminology sharīʿah refers to immutable, intangible divine law; contrary to Fiqh, which refers to its interpretations by Islamic scholars.

Shari’ah, or Fiqh as traditionally known, has always been used alongside customary law from the very beginning in Islamic history; has been elaborated and developed over the centuries by legal opinions issued by qualified jurists – reflecting the tendencies of different schools – and integrated and with various economic, penal and administrative laws issued by Muslim rulers; and implemented for centuries by judges in the court until recent times, when secularism was widely adopted in Islamic societies.

Traditional theory of Islamic jurisprudence recognizes four sources for Ahkam al-Shari’ah: the Holy Qur'an, Sunnah (or authentic ahadith), Ijmaa’ (lit. consensus) (may be understood as iIjmaa’ al-ummah (Arabic: إجماع الأمة) – a whole Islamic community consensus, or Ijmaa’ al-aimmah (Arabic: إجماع الائـمـة) – a consensus by religious authorities), and analogical reasoning.

It distinguishes two principal branches of law, ritualsand social dealings; subsections family law, relationships (commercial, political / administrative) and criminal law, in a wide range of topics assigning actions – capable of settling into different categories according to different understandings – to categories mainly as: mandatory, recommended, neutral, abhorred, and prohibited.

Beyond legal norms, Shari’ah also enters many areas that are considered private practices today, such as belief, worshipping, ethics, clothing and lifestyle, and gives to those in command duties to intervene and regulate them.

Over time with the necessities brought by sociological changes, on the basis of interpretative studies legal schools have emerged, reflecting the preferences of particular societies and governments, as well as Islamic scholars or imams on theoretical and practical applications of laws and regulations.

Legal schools of Sunni Islam — Hanafi, Maliki, Shafiʽi and Hanbali etc.— developed methodologies for deriving rulings from scriptural sources using a process known as Ijtihad ta concept adopted by Shiism in much later periods meaning mental effort which broke away politically from mainstream Islamic thought in an early period according to tradition.

Although Shari’ah is presented in addition to its other aspects by the contemporary Islamist understanding, as a form of governance some researchers approach traditional sīrah narratives with skepticism, and early history of Islam, (which has been modelled and exalted by most Muslims) seeing it not as a period when Shari’ah was dominant, but a kind of "secular Arabic expansion" and they dated the formation of Islamic identity to a much later period.

Approaches to Shari’ah in the 21st century vary widely, and the role and mutability of Shari’ah in a changing world has become an increasingly debated topic in Islam.

Beyond sectarian differences, fundamentalists advocate the complete and uncompromising implementation of "exact/pure Shari’ah" without modifications, while modernists argue that it can/should be brought into line with human rights and other contemporary issues such as democracy, minority rights, freedom of thought, women's rights and banking by new jurisprudences.

In Muslim majority countries, traditional laws have been widely used with or changed by European models.

Judicial procedures and legal education have been brought in line with European practice likewise. While the constitutions of most Muslim-majority states contain references to Shari’ah, its rules are largely retained only in family law and penalties in some.

The Islamic revival of the late 20th century brought calls by Islamic movements for full implementation of Shari’ah, including Hudud corporal punishments, such as stoning through various propaganda methods ranging from civilian activities to terrorism.

REFERENCES:

What is Sharia law? What does it mean for women Afghanistan? - BBC

https://digitalcommons.law.umaryland.edu/rrgc/vol12/iss1/4/

chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://digitalcommons.law.umaryland.edu/cgi/viewcontent.cgi?article=1205&context=rrg

Sharia#:~:text=Within%20Islamic%20discourse%2C%20%C5%A1ar%C4%AB%CA%BFah%20refers,welfare%20to%20conform%20to%20Sharia.

0 notes

nuza3minalqabail · 3 months ago

Text

The clear summary in the ruling of sacrifices:

The ruling on meat is related to the permissibility of the animal, the religion of the slaughterer, and the method of slaughtering. Therefore, the meat of animals such as cattle and birds (except for sea animals) is not permissible to eat except under the following conditions:

1. The slaughterer must be a Muslim, known or presumed to be practicing, or from the People of the Book.

2. The animal must be slaughtered in a proper manner, not killed in any other way.

3. The slaughterer should not dedicate the sacrifice to anyone other than Allah or mention any other name over it.

The evidence for these conditions is as follows:

The Quranic verse: "Forbidden to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars" (Surah Al-Ma'idah, 3). Allah exempted from all these prohibitions the meats that Muslims have slaughtered properly, by saying: "except what you [are able to] slaughter [before its death]." This indicates the permissibility of slaughtering by a Muslim, meaning anyone who professes the two testimonies of faith, performs the prayers, and affiliates themselves with Islam, or shows signs of being a Muslim in a specific community, and has not been proven to be in violation of Islamic laws, substantiated by the testimony of two just witnesses or admission - this person is a Muslim known by his appearance.

✍As for the evidence for the permissibility of slaughtering the People of the Book and the prohibition of slaughtering the animals of other infidels:

📌 God Almighty said: (This day [all] good foods have been made lawful to you. The food of those who were given the Scripture is lawful to you and your food is lawful to them.) [Surat Al-Ma'idah 5].

📍Ibn al-Mundhir said: They agreed that the slaughtering of the Magians is forbidden and cannot be eaten.. Al-Ijmaa p. 25

📍Ibn Qudamah said: “The people of knowledge agreed that it is forbidden for a Magian to hunt or slaughter his animals, except for what is not subject to zakat, such as fish and locusts.” Al-Mughni with the Great Commentary by Ibn Qudamah, Vol. 11, p. 39

📍Ibn Taymiyyah said: “As for the polytheists, the nation agreed that it is forbidden to marry their women and eat their food.” Majmoo’ al-Fatawa, by Ibn Taymiyyah, 8 pp. 100

To be continued...

It is not a condition for slaughtering by a Muslim or a People of the Book to mention the name of Allah when slaughtering in order for the slaughtered animal to be permissible. However, it is a condition that no other name be mentioned when slaughtering it other than the name of Allah, such as Jesus, the cross, and the like.

📍Ibn Abd al-Barr said: “They have agreed unanimously that the slaughtered animal of a People of the Book may be eaten, even if Allah’s name is not mentioned over it, if no one other than Allah is mentioned over it. They have agreed unanimously that the slaughtered animal of a Zoroastrian or a pagan, even if he mentions the name of Allah, his slaughtered animal may not be eaten.” Al-Istidhkar, vol. 5, p. 250

The indication that uttering the name (of Allah) is not a requirement for the permissibility of eating from a slaughtered animal can be found in Sahih al-Bukhari. Aisha (may Allah be pleased with her) reported that some people said, "O Messenger of Allah, some people bring us meat and we do not know whether they have mentioned the name of Allah over it or not." The Messenger of Allah (peace be upon him) said, "Mention the name of Allah and eat it."

Furthermore, the evidence that not eating from what has not been mentioned with the name of Allah refers to not eating from what has been mentioned with another name besides Allah's is supported by bringing together various Quranic verses. Allah says in Surah Al-Ma'idah (5:3), "Forbidden to you [for food] are: dead meat, blood, the flesh of swine, and that on which Allah's name has not been mentioned." And in another verse (Surah Al-An'am 6:145), Allah says, "Say, 'I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure.' But if one is forced by necessity, neither desiring [it] nor transgressing [its limit], then indeed, your Lord is Forgiving and Merciful." Allah also says in Surah Al-An'am (6:121), "And do not eat of that upon which the name of Allah has not been mentioned, for indeed, it is grave disobedience."

The one on which the name of Allah was not mentioned, and that is sin, is the same sin that was permissible for other than Allah. So, if the name of Allah was not mentioned, then it is what was permitted in it without the name of Allah. This is in general rulings regarding meat.

As for meat where the slaughter for animals was mixed with killing them by electric shock, or from an unknown source, or from a country where the people are predominantly non-believers, it is not permissible to buy it or eat from it due to the legal principle (when the permissible and impermissible are combined, the impermissible takes precedent).

And this legal principle is derived from the hadith in the Sunnah as mentioned in the two Sahih collections: Narrated by Adi bin Hatim, he said: "I asked the Prophet (peace and blessings be upon him) and he said: 'If you send your trained dog and it kills, then eat from it, and if it eats, then do not eat from it; for verily, you only named it upon your dog and not on another dog.' I said, 'What if I send my dog and find another dog with it?' He said: 'Then do not eat from it; for verily, you only named it upon your dog and not on another dog." (Muslim and Bukhari)

Every Muslim, whether known or not, who outwardly claims to be a Muslim, or bears witness to the two testimonies of faith, or prays, may eat from his slaughtered animal unless we know that he has committed a nullifier that is proven against him by Islamic law. It was narrated in Saheeh on the authority of Anas ibn Maalik, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever prays as we pray, faces our Qiblah, and eats our slaughtered animal, then he is a Muslim who has the covenant of Allah and the covenant of His Messenger, so do not betray Allah in his covenant.” In another narration: “I was commanded to fight the people until they say, ‘There is no god but Allah.’ If they say it, pray as we pray, face our Qiblah, and slaughter as we slaughter, then their blood and wealth are forbidden to us except for what is due, and their reckoning is with Allah.” To be continued...

The ruling on the slaughter of an apostate: The early Muslims differed on the ruling on eating the slaughter of an apostate if he slaughtered it. Some of them forbade it, while others permitted it if he converted to the religion of the People of the Book. 📍Ibn al-Mundhir (318 AH) said in al-Awsat min al-Sunan wa al-Ijma’ wa al-Ikhtilaf 13/517: “They differed on the slaughter of an apostate. A group said: His slaughter is not to be eaten. Malik, al-Shafi’i, al-Nu’man, Ya’qub, Ibn al-Hasan, and Abu Thawr said the same. Sufyan al-Thawri said: They dislike it.

The scholars asked Al-Awza'i about the slaughter of an apostate, and he said: "The Islamic jurists have stated that whoever takes charge of a group is considered part of that group, so his slaughtered animals can be eaten. The Christians have more right to it." It was also said that when Muslims entered the land of Rome, they ate the cooked meat they found in their pots, as they were considered people of war and their blood was permissible. Ishaq mentioned that the slaughter of an apostate is permissible if he converts to Christianity, as reported by Al-Awza'i, and he used the argument by Ali: "Whoever is in charge of a group is considered part of them."

Al-Shafi'i, may Allah have mercy on him, said in Al-Umm: "The slaughtered animal of an apostate should not be eaten by followers of any religion he converted to, as the permissibility of eating the slaughtered animals of the People of the Book was only granted to those who adhere to their religions."

Abu Abd al-Rahman ibn Imam Ahmad, may Allah have mercy on them, said in Al-Sunnah: "Hasan ibn al-Bazarr mentioned that Liqya was asked about the slaughtered animals of the Jahmiyyah (a deviant sect), and he said: They should not be eaten as they are apostates."

Imam Al-Bukhari (256 AH) said in his book "The Creation of the Actions of the Worshipers" (1/33): "I do not care whether I pray behind the Jahmi and the Rafidi or behind the Jews and the Christians, nor do I send blessings upon them, nor greet them, nor associate with them, nor marry them, nor bear witness for them, nor eat their sacrifices."

Isaac ibn Mansur also said: "I asked Sufyan about the slaughtered animal of the apostate? He said: It is disliked. Ahmad said: That's true, because he does not adhere to a religion. Isaac said: As I said first." Issues of Ahmad and Isaac (8/4030).

In the issues of Abu Dawood for Imam Ahmad ibn Hanbal: "Does the apostate slaughter? He said: It is not to be eaten. It was said: Does the heretic slaughter? He said: His slaughtered animal is not to be eaten." Issues of Abu Dawood (1629).

Isaac ibn Mansur al-Kawasaj (251 AH) said in the Issues of Ahmad and Isaac: "I said: The slaughtered animal of the apostate? Ahmad (241 AH) said: I dislike it. Isaac (Ibn Rahawayh: 238 AH) said: If he has converted to Christianity, then his slaughtered animals are permissible. Likewise, Al-Awza'i (157 AH) said the same, opposing these opinions and citing the saying of Ali (may Allah be pleased with him): 'He who befriends a people is one of them'." Issues of Ahmad and Isaac (8/3960).

Abdullah ibn Ahmad ibn Hanbal (290 AH) from his father Ahmad ibn Hanbal (241 AH) said: "There is no harm in eating the slaughter of the apostate, if his apostasy is towards Judaism or Christianity and not towards Zoroastrianism." Refer to: "Ijtimau Al-Juyush" (p. 320).

In conclusion, the difference of opinion regarding the slaughter of the apostate, especially those affiliated with them, has a basis. Those who permit such slaughters do so when transitioning to the religion of the People of the Book. It is permissible in situations like yours, when faced with hardships and necessity to consume what alleviates your weakness, as captives under coercion. This is the overall principle.

Continued...

♻️ The conclusion regarding the meat of cattle:

A. Domestic:

▪️ It is permissible to eat if:

1. The slaughterer is known or trustworthy and has slaughtered according to Islamic guidelines.

2. A Jew or Christian has slaughtered it correctly, without mentioning any other name besides Allah and has not dedicated it to anyone other than Allah.

▪️ It is not permissible to eat if:

The slaughterer's status is unknown - someone who does not display any identifiable signs of their religion, whether they are Muslim or non-Muslim. In this case, do not consume their slaughter until you inquire about their religion or confirm that they are a just Muslim. If it is difficult to ascertain, make a judgment based on what is predominant among their community and region. The permissibility of their slaughter is contingent on knowing their religion first.

B. Imported meat:

If the religion of the slaughterer is unknown, if there are apostates in the area, if the method of slaughter is unknown, or if the meat is known to be slaughtered or stunned with electricity, or if the source is unknown, then consuming it is prohibited.

✍ The circumstances of people in non-Muslim lands emergencies:

▪️ If the individual is known to be Muslim, openly professing monotheism and disassociating from false deities, then their slaughter is permissible to eat. If the person is known to be non-Muslim, openly displaying elements conflicting with Islamic beliefs, whether they are an original disbeliever or an apostate, or affiliated with polytheistic groups, then their slaughter is prohibited unless in cases of dire necessity close to destruction, as it is considered carrion.

▪️Either the individual's status is manifest as a Muslim by uttering the two testimonies of faith, by affiliation, by saying "I am a Muslim," by being born to Muslim parents, or by manifesting the outward signs of the religion without any indication of disbelief showing on them, thus establishing their religious status in a credible manner... and this renders their slaughter permissible.

▪️Or the individual's status is unknown, meaning there are no evident signs indicating their Islam or disbelief. In this case, inquiries should be made about their religion, or a trustworthy Muslim should be asked about it. If such inquiries are inconclusive, we strive to apply the majority ruling in that particular area, basing our interaction on our own reasoning until certainty is established contrary to our initial judgment...

And Allah is the Highest and the Most Knowledgeable.

#fatawa from d

1 note · View note

muwahideen-al-albaani · 6 years ago

Text

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.

#The basic comprehensive principle of sharee’ah is that it is not permitted to remove an evil by means of a greater evil #Warding off evil by means of a greater evil is not permitted according to the scholarly consensus (ijmaa’) of the Muslims

8 notes · View notes

julaibib · 4 years ago

Note

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

25 notes · View notes

ynx1 · 4 years ago

Text

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]

7 notes · View notes

bintturaab · 4 years ago

Note

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]

19 notes · View notes

al-jadwal · 2 months ago

Text

Women Wearing Gold

And we have taken the argument by consensus that it is permissible for women to wear gold, that the traditions which are not specifically forbidden for them are abrogated. Allah knows best. واستَدلَلنا بحصولِ الإِجماعِ على إباحَتِه لَهُنَّ على نَسخِ الأخبارِ الدّالَّةِ على تَحريمِه فيهِنَّ خاصَّهً، واللَّهُ أعلَمُ. al-Bayhaqī, al-Sunan al-Kubrá 8/209 البيهقي، السنن الكبرى ٨/٢٠٩ https://shamela.ws/book/148486/4485 Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com

#islam #islaam #islamic #islaamic #muslim #salafi #salafiyyah #salaf #gold #jewelry #abrogation #ijmaa #consensus

6 notes · View notes

darulkhulood · 4 years ago

Text

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

16 notes · View notes

asma-al-husna · 1 year ago

Text

Allah calls Himself Jaami’—Gatherer, Collector, One

The One Who Gathers and Collects, the Uniter

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.

The Day of Gathering

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’.

3. Observe the etiquettes of Friday.

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.

*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.

9 notes · View notes

mareni-me · 4 years ago

Text

「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

#詩

1 note · View note

salafiway · 5 years ago

Text

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."

13 notes · View notes