ntal principle is enough [for a person to be expelled from Salafiyyah], is the understanding derived from the saying of the Prophet ﷺ:
‘Certainly a man will utter a word giving it no consideration, because of which he will plunge into Hellfire a distance further than what is between the east and the west.’
[Transmitted by Bukhaari on the authority of Abu Hurairah (6477) and Muslim (7407)]
Similarly, His - The Most High’s - saying [in what is translated to mean]:
‘And they certainly uttered a statement of disbelief, whereby they became disbelievers …’
[Surah At-Tawbah (9): Verse 74]
3. What is a fundamental principle?
The meaning of ‘principle’ here, is that which constitutes innovation and dismissal from the saved sect of anyone that violates it, just as Ash-Shaatibee defined, in ‘Al-Muwaafaqaat’ (1/338), where he said:
‘Any guideline which is sanctified by the Sharee’ah, is considered a principle from the fundamental principles of the religion, and everything else which is given less significance is considered a secondary and a complementary aspect of the religion.’ [End quote]
Similarly Ibn Abee Zayd Al-Qayrawaani states in ‘Al-Jaami’ (page 106), under the section describing the fundamental principles of the Sunnah, that:
‘They are those affairs which the Muslims regard as being aspects of Islaam and the Sunnah, whose inverse is innovation and misguidance.’
Likewise, in ‘Eethaarul Haqq’ (page 85), Imaam Ibn Al-Wazeer defines it as:
‘Every essential matter of Islaam.’
Also, As-Sam’aani outlines in ‘Al-Qawaati’ (5/13), as well as At-Toofi in ‘Mukhtasarur Rawdha’, that: a fundamental principle is:
‘Those matters which are obvious and easily recognised by every sane individual.’ At-Toofi adds: ‘even if the layman’s lack of expression holds him back from expressing this.’ [End quote]
I (Sa'eed Da'aas) say: There's no difference between what At-Toofi and As-Sam’aani have stated here, in comparison to what Ash-Shaatibee mentioned earlier, for every matter that is sanctified by the Sharee’ah is one well established with proofs and evidences, this is what in turn, validates, clarifies and makes them easily recognisable.
[Source: 'Al-Burhaanul Manqool (The Transcribed Verification) written by Shaykh Sa'eed Da'aas - may Allaah have mercy on him].
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
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‘Certainly a man will utter a word giving it no consideration, because of which he will plunge into Hellfire a distance further than what is between the east and the west.’
[Transmitted by Bukhaari on the authority of Abu Hurairah (6477) and Muslim (7407)]
Similarly, His - The Most High’s - saying [in what is translated to mean]:
‘And they certainly uttered a statement of disbelief, whereby they became disbelievers …’
[Surah At-Tawbah (9): Verse 74]
3. What is a fundamental principle?
The meaning of ‘principle’ here, is that which constitutes innovation and dismissal from the saved sect of anyone that violates it, just as Ash-Shaatibee defined, in ‘Al-Muwaafaqaat’ (1/338), where he said:
‘Any guideline which is sanctified by the Sharee’ah, is considered a principle from the fundamental principles of the religion, and everything else which is given less significance is considered a secondary and a complementary aspect of the religion.’ [End quote]
Similarly Ibn Abee Zayd Al-Qayrawaani states in ‘Al-Jaami’ (page 106), under the section describing the fundamental principles of the Sunnah, that:
‘They are those affairs which the Muslims regard as being aspects of Islaam and the Sunnah, whose inverse is innovation and misguidance.’
Likewise, in ‘Eethaarul Haqq’ (page 85), Imaam Ibn Al-Wazeer defines it as:
‘Every essential matter of Islaam.’
Also, As-Sam’aani outlines in ‘Al-Qawaati’ (5/13), as well as At-Toofi in ‘Mukhtasarur Rawdha’, that: a fundamental principle is:
‘Those matters which are obvious and easily recognised by every sane individual.’ At-Toofi adds: ‘even if the layman’s lack of expression holds him back from expressing this.’ [End quote]
I (Sa'eed Da'aas) say: There's no difference between what At-Toofi and As-Sam’aani have stated here, in comparison to what Ash-Shaatibee mentioned earlier, for every matter that is sanctified by the Sharee’ah is one well established with proofs and evidences, this is what in turn, validates, clarifies and makes them easily recognisable.
[Source: 'Al-Burhaanul Manqool (The Transcribed Verification) written by Shaykh Sa'eed Da'aas - may Allaah have mercy on him].
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi
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بســـم اللــه الرحــمــن الـرحـــيــم
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We welcome and invite our fellow Muslims, to the English telegram channel of the Noble Scholar, The Sincere Advisor, Shaykh Yahya bin Ali Al-Hajoori.
There will be legal rulings, benefits and transcriptions translated and posted in the channel, to share the immense knowledge of the most knowledgeable person in Yemen to the English community.
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THE OFFICIAL ENGLISH CHANNEL OF THE SHAYKH, THE ‘ALLAAMAH ABU 'ABDIRRAHMAN YAHYA BIN ‘ALI
Al-HAJOORI
-may Allah preserve him-
🔸▪🔸▪🔸▪🔸▪🔸▪🔸
We welcome and invite our fellow Muslims, to the English telegram channel of the Noble Scholar, The Sincere Advisor, Shaykh Yahya bin Ali Al-Hajoori.
There will be legal rulings, benefits and transcriptions translated and posted in the channel, to share the immense knowledge of the most knowledgeable person in Yemen to the English community.
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t.me/ShaykhYahyaEn
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The Official English Channel for Shaykh Abu 'Abdirrahman Yahya bin 'Ali Al-Hajoori
Sharing the immense knowledge of our Shaykh with the English speaking community
بسم الله الرحمن الرحيم
The Three Fundamental Principles
Explanation of Ash-Shaykh Muhammad Baa Jamaal
Read by Abuu Rizq Mundhir Ibn Muhammad
May Allaah preserve them both
Introduction (Part 1/2): https://www.spreaker.com/user/aloloomaudio/01-introduction-part-1
Introduction (Part 2/2): https://www.spreaker.com/user/aloloomaudio/02-introduction-part-2
Lesson 1: https://www.spreaker.com/user/aloloomaudio/03-lesson-1
Lesson 2: https://www.spreaker.com/user/aloloomaudio/04-lesson-2
Lesson 3: https://www.spreaker.com/user/aloloomaudio/05-lesson-3
Lesson 4: https://www.spreaker.com/user/aloloomaudio/06-lesson-4
Join the telegram channel: t.me/FruitsOfKnowledge
The Three Fundamental Principles
Explanation of Ash-Shaykh Muhammad Baa Jamaal
Read by Abuu Rizq Mundhir Ibn Muhammad
May Allaah preserve them both
Introduction (Part 1/2): https://www.spreaker.com/user/aloloomaudio/01-introduction-part-1
Introduction (Part 2/2): https://www.spreaker.com/user/aloloomaudio/02-introduction-part-2
Lesson 1: https://www.spreaker.com/user/aloloomaudio/03-lesson-1
Lesson 2: https://www.spreaker.com/user/aloloomaudio/04-lesson-2
Lesson 3: https://www.spreaker.com/user/aloloomaudio/05-lesson-3
Lesson 4: https://www.spreaker.com/user/aloloomaudio/06-lesson-4
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01 - Introduction (Part 1/2) - The Three Fundamental Principles (Explanation Of Ash-Shaykh Muhammad Baa Jamaal)
The Three Fundamental Principles - Explanation of Ash-Shaykh Muhammad Baa Jamaal.
Read by Abuu Rizq Mundhir Ibn Muhammad
Read by Abuu Rizq Mundhir Ibn Muhammad
بسم الله الرحمن الرحيم
Lecture: 'Manhood'
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
https://www.spreaker.com/user/aloloomaudio/manhood
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Lecture: 'Manhood'
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
https://www.spreaker.com/user/aloloomaudio/manhood
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Manhood - Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
Listen in to Manhood - Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
بسم الله الرحمن الرحيم
Lecture: 'The Benefit Of Knowing The Halaal And The Haraam'
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
https://www.spreaker.com/user/aloloomaudio/the-benefit-of-knowing-the-halal-the-har
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Lecture: 'The Benefit Of Knowing The Halaal And The Haraam'
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
https://www.spreaker.com/user/aloloomaudio/the-benefit-of-knowing-the-halal-the-har
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The Benefit Of Knowing The Halaal And The Haraam - Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
Listen in to The Benefit Of Knowing The Halaal And The Haraam - Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
بسم الله الرحمن الرحيم
'The Importance Of The Names Of Allaah (Parts 35 - 47)'
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
Part 35: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-35
Part 36: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-36
Part 37: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-37
Part 38: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-38
Part 39: https://www.spreaker.com/user/aloloomaudio/the-namea-of-allah-39
Part 40: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-40
Part 41: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-41
Part 42: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-42
Part 43: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-43
Part 44: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-44
Part 45: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-45
Part 46: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-46
Part 47: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-47
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'The Importance Of The Names Of Allaah (Parts 35 - 47)'
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
Part 35: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-35
Part 36: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-36
Part 37: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-37
Part 38: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-38
Part 39: https://www.spreaker.com/user/aloloomaudio/the-namea-of-allah-39
Part 40: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-40
Part 41: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-41
Part 42: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-42
Part 43: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-43
Part 44: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-44
Part 45: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-45
Part 46: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-46
Part 47: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-47
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The Importance Of The Names Of Allaah (Part 35) - Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
Listen in to The Importance Of The Names Of Allaah (Part 35) - Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee
Ancient Origins of Halloween
Halloween’s origins date back to the ancient Celtic festival of Samhain (pronounced sow-in). The Celts, who lived 2,000 years ago, mostly in the area that is now Ireland, the United Kingdom and northern France, celebrated their new year on November 1.
This day marked the end of summer and the harvest and the beginning of the dark, cold winter, a time of year that was often associated with human death. Celts believed that on the night before the new year, the boundary between the worlds of the living and the dead became blurred. On the night of October 31 they celebrated Samhain, when it was believed that the ghosts of the dead returned to earth.
In addition to causing trouble and damaging crops, Celts thought that the presence of the otherworldly spirits made it easier for the Druids, or Celtic priests, to make predictions about the future. For a people entirely dependent on the volatile natural world, these prophecies were an important source of comfort during the long, dark winter.
To commemorate the event, Druids built huge sacred bonfires, where the people gathered to burn crops and animals as sacrifices to the Celtic deities. During the celebration, the Celts wore costumes, typically consisting of animal heads and skins, and attempted to tell each other’s fortunes.
When the celebration was over, they re-lit their hearth fires, which they had extinguished earlier that evening, from the sacred bonfire to help protect them during the coming winter.
By 43 A.D., the Roman Empire had conquered the majority of Celtic territory. In the course of the 400 years that they ruled the Celtic lands, two festivals of Roman origin were combined with the traditional Celtic celebration of Samhain.
The first was Feralia, a day in late October when the Romans traditionally commemorated the passing of the dead. The second was a day to honor Pomona, the Roman goddess of fruit and trees. The symbol of Pomona is the apple, and the incorporation of this celebration into Samhain probably explains the tradition of bobbing for apples that is practiced today on Halloween.
All Saints' Day
On May 13, 609 A.D., Pope Boniface IV dedicated the Pantheon in Rome in honor of all Christian martyrs, and the Catholic feast of All Martyrs Day was established in the Western church. Pope Gregory III later expanded the festival to include all saints as well as all martyrs, and moved the observance from May 13 to November 1.
By the 9th century, the influence of Christianity had spread into Celtic lands, where it gradually blended with and supplanted older Celticrites. In 1000 A.D., the church made November 2 All Souls’ Day, a day to honor the dead. It’s widely believed today that the church was attempting to replace the Celtic festival of the dead with a related, church-sanctioned holiday.
All Souls’ Day was celebrated similarly to Samhain, with big bonfires, parades and dressing up in costumes as saints, angels and devils. The All Saints’ Day celebration was also called All-hallows or All-hallowmas (from Middle English Alholowmessemeaning All Saints’ Day) and the night before it, the traditional night of Samhain in the Celtic religion, began to be called All-Hallows Eve and, eventually, Halloween.
{يَا أَيُّهَا الَّذِينَ آمَنُواْ ادْخُلُواْ فِي السِّلْمِ كَآفَّةً وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ}
"O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy."
[Al-Quraan 2:208]
Halloween’s origins date back to the ancient Celtic festival of Samhain (pronounced sow-in). The Celts, who lived 2,000 years ago, mostly in the area that is now Ireland, the United Kingdom and northern France, celebrated their new year on November 1.
This day marked the end of summer and the harvest and the beginning of the dark, cold winter, a time of year that was often associated with human death. Celts believed that on the night before the new year, the boundary between the worlds of the living and the dead became blurred. On the night of October 31 they celebrated Samhain, when it was believed that the ghosts of the dead returned to earth.
In addition to causing trouble and damaging crops, Celts thought that the presence of the otherworldly spirits made it easier for the Druids, or Celtic priests, to make predictions about the future. For a people entirely dependent on the volatile natural world, these prophecies were an important source of comfort during the long, dark winter.
To commemorate the event, Druids built huge sacred bonfires, where the people gathered to burn crops and animals as sacrifices to the Celtic deities. During the celebration, the Celts wore costumes, typically consisting of animal heads and skins, and attempted to tell each other’s fortunes.
When the celebration was over, they re-lit their hearth fires, which they had extinguished earlier that evening, from the sacred bonfire to help protect them during the coming winter.
By 43 A.D., the Roman Empire had conquered the majority of Celtic territory. In the course of the 400 years that they ruled the Celtic lands, two festivals of Roman origin were combined with the traditional Celtic celebration of Samhain.
The first was Feralia, a day in late October when the Romans traditionally commemorated the passing of the dead. The second was a day to honor Pomona, the Roman goddess of fruit and trees. The symbol of Pomona is the apple, and the incorporation of this celebration into Samhain probably explains the tradition of bobbing for apples that is practiced today on Halloween.
All Saints' Day
On May 13, 609 A.D., Pope Boniface IV dedicated the Pantheon in Rome in honor of all Christian martyrs, and the Catholic feast of All Martyrs Day was established in the Western church. Pope Gregory III later expanded the festival to include all saints as well as all martyrs, and moved the observance from May 13 to November 1.
By the 9th century, the influence of Christianity had spread into Celtic lands, where it gradually blended with and supplanted older Celticrites. In 1000 A.D., the church made November 2 All Souls’ Day, a day to honor the dead. It’s widely believed today that the church was attempting to replace the Celtic festival of the dead with a related, church-sanctioned holiday.
All Souls’ Day was celebrated similarly to Samhain, with big bonfires, parades and dressing up in costumes as saints, angels and devils. The All Saints’ Day celebration was also called All-hallows or All-hallowmas (from Middle English Alholowmessemeaning All Saints’ Day) and the night before it, the traditional night of Samhain in the Celtic religion, began to be called All-Hallows Eve and, eventually, Halloween.
{يَا أَيُّهَا الَّذِينَ آمَنُواْ ادْخُلُواْ فِي السِّلْمِ كَآفَّةً وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ}
"O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy."
[Al-Quraan 2:208]
بسم الله الرحمن الرحيم
Ruling on Joining Celebrations of Disbelievers like Christmas or Halloween and Congratulating Them on Those Occasions
It is not permissible to join the Christians in their celebration even if those who claim knowledge join them, because this increases their numbers and is a kind of support to them in sin and transgression.
Allah (Exalted be He) says (what means):
*وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِۚ*
"Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression." [Al-Ma'idah, 5:2]
The Permanent Committee for Scholarly Research and Ifta'.
Source https://bit.ly/2ONaEra
Ash-Shaykh al-Uthaymeen, may Allah have mercy upon him, said:
“Congratulating the kufaar for the holiday of Christmas or other than it of their holidays is haraam based upon the consensus of the scholars, as has been quoted by Ibnul Qayyim, may Allah have mercy upon him, in the book ‘Ahkaam Ahlil Dhimmah’,…it is as if he is congratulating him for his prostration to the cross…”
Ash-Shaykh Saalih al-Fawzan, may Allah preserve him said:
“…The Christians innovated this birthday and other than it into their religion, while the Prophet Esaa, alayhi as-salaam, did not legislate for them to celebrate his birthday rather they just merely innovated it…”
A Reply to a Doubt
There are some who claim that if the Christians congratulate the Muslims for their Islamic celebrations then it is upon the Muslims to congratulate them back during their celebrations, which is totally wrong and incorrect because congratulating them upon that is actually congratulating them upon their falsehood, rather Islam calls to opposing the kufaar in that.
A Side Benefit:
Ash-Shaykh Yahya al-Hajooree, may Allah preserve him, said:
“For the Nasaara (i.e. the Christians) is their own calendar; called the christian calendar (i.e. the western calendar), they began the year upon the birthday of the Prophet Esaa, as they claim and they refer to it as the Christian year, while the Persians have their own calendar (i.e. the Jalaali Calendar) and the Roman have their own calendar (i.e. the Julian calendar)…”
Translated By Abu Fajr AbdulFattah حفظه الله
Source:
https://bit.ly/2ELklWQ
Ruling on Joining Celebrations of Disbelievers like Christmas or Halloween and Congratulating Them on Those Occasions
It is not permissible to join the Christians in their celebration even if those who claim knowledge join them, because this increases their numbers and is a kind of support to them in sin and transgression.
Allah (Exalted be He) says (what means):
*وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِۚ*
"Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression." [Al-Ma'idah, 5:2]
The Permanent Committee for Scholarly Research and Ifta'.
Source https://bit.ly/2ONaEra
Ash-Shaykh al-Uthaymeen, may Allah have mercy upon him, said:
“Congratulating the kufaar for the holiday of Christmas or other than it of their holidays is haraam based upon the consensus of the scholars, as has been quoted by Ibnul Qayyim, may Allah have mercy upon him, in the book ‘Ahkaam Ahlil Dhimmah’,…it is as if he is congratulating him for his prostration to the cross…”
Ash-Shaykh Saalih al-Fawzan, may Allah preserve him said:
“…The Christians innovated this birthday and other than it into their religion, while the Prophet Esaa, alayhi as-salaam, did not legislate for them to celebrate his birthday rather they just merely innovated it…”
A Reply to a Doubt
There are some who claim that if the Christians congratulate the Muslims for their Islamic celebrations then it is upon the Muslims to congratulate them back during their celebrations, which is totally wrong and incorrect because congratulating them upon that is actually congratulating them upon their falsehood, rather Islam calls to opposing the kufaar in that.
A Side Benefit:
Ash-Shaykh Yahya al-Hajooree, may Allah preserve him, said:
“For the Nasaara (i.e. the Christians) is their own calendar; called the christian calendar (i.e. the western calendar), they began the year upon the birthday of the Prophet Esaa, as they claim and they refer to it as the Christian year, while the Persians have their own calendar (i.e. the Jalaali Calendar) and the Roman have their own calendar (i.e. the Julian calendar)…”
Translated By Abu Fajr AbdulFattah حفظه الله
Source:
https://bit.ly/2ELklWQ
Toronto Dawah
Ruling On Saying Merry Christmas – Shaykh Ibn Uthaymeen, Shaykh Saalih al Fawzaan and Shaykh Abu Abdir Rahmaan Yahyaa bin Alee…
Ash-Shaykh al-Uthaymeen, may Allah have mercy upon him, said: “Congratulating the kufaar for the holiday of Christmas or other than […]
The Fruits Of Knowledge pinned «Ancient Origins of Halloween Halloween’s origins date back to the ancient Celtic festival of Samhain (pronounced sow-in). The Celts, who lived 2,000 years ago, mostly in the area that is now Ireland, the United Kingdom and northern France, celebrated their…»
بسم الله الرحمن الرحيم
The Three Fundamental Principles
Explanation of Ash-Shaykh Muhammad Baa Jamaal
Read by Abuu Rizq Mundhir Ibn Muhammad
May Allaah preserve them both
Lesson 5: https://www.spreaker.com/user/aloloomaudio/07-lesson-5
Lesson 6: https://www.spreaker.com/user/aloloomaudio/08-lesson-6
Review Lesson: https://www.spreaker.com/user/aloloomaudio/09-review-lesson
Join the telegram channel: t.me/FruitsOfKnowledge
The Three Fundamental Principles
Explanation of Ash-Shaykh Muhammad Baa Jamaal
Read by Abuu Rizq Mundhir Ibn Muhammad
May Allaah preserve them both
Lesson 5: https://www.spreaker.com/user/aloloomaudio/07-lesson-5
Lesson 6: https://www.spreaker.com/user/aloloomaudio/08-lesson-6
Review Lesson: https://www.spreaker.com/user/aloloomaudio/09-review-lesson
Join the telegram channel: t.me/FruitsOfKnowledge
Spreaker
07 - Lesson 5 - The Three Fundamental Principles (Explanation Of Ash-Shaykh Muhammad Baa Jamaal)
The Three Fundamental Principles - Explanation of Ash-Shaykh Muhammad Baa Jamaal.
Read by Abuu Rizq Mundhir Ibn Muhammad
Read by Abuu Rizq Mundhir Ibn Muhammad
بسم الله الرحمن الرحيم
The Three Fundamental Principles
Explanation of Ash-Shaykh Muhammad Baa Jamaal
Read by Abuu Rizq Mundhir Ibn Muhammad
May Allaah preserve them both
Lesson 7: https://www.spreaker.com/user/aloloomaudio/10-lesson-7
Lesson 8: https://www.spreaker.com/user/aloloomaudio/11-lesson-8
Join the telegram channel: t.me/FruitsOfKnowledge
The Three Fundamental Principles
Explanation of Ash-Shaykh Muhammad Baa Jamaal
Read by Abuu Rizq Mundhir Ibn Muhammad
May Allaah preserve them both
Lesson 7: https://www.spreaker.com/user/aloloomaudio/10-lesson-7
Lesson 8: https://www.spreaker.com/user/aloloomaudio/11-lesson-8
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Spreaker
10 - Lesson 7 - The Three Fundamental Principles (Explanation Of Ash-Shaykh Muhammad Baa Jamaal)
The Three Fundamental Principles - Explanation of Ash-Shaykh Muhammad Baa Jamaal.
Read by Abuu Rizq Mundhir Ibn Muhammad
Read by Abuu Rizq Mundhir Ibn Muhammad
Forwarded from Markaz 'Uthmān Ibn 'Affān
بسم الله الرحمن الرحيم
Lessons 11 & 12 - Exemplary Principles Pertaining To The Laws Of Inheritance
Taught by: Abuu Sulaymaan Khaalid Al-Haatimee
Lesson 11: https://www.spreaker.com/user/aloloomaudio/11-laws-of-inheritance
Lesson 12: https://www.spreaker.com/user/aloloomaudio/12-laws-of-inheritance
Keep up to date with lessons and announcements: t.me/MarkazUthman
Lessons 11 & 12 - Exemplary Principles Pertaining To The Laws Of Inheritance
Taught by: Abuu Sulaymaan Khaalid Al-Haatimee
Lesson 11: https://www.spreaker.com/user/aloloomaudio/11-laws-of-inheritance
Lesson 12: https://www.spreaker.com/user/aloloomaudio/12-laws-of-inheritance
Keep up to date with lessons and announcements: t.me/MarkazUthman
Spreaker
11 - Exemplary Principles Pertaining To The Laws Of Inheritance
بسم الله الرحمن الرحيم
New Audio
'Flag Bearers Of Islaam (Biographies Of Great Islamic Figures)'
Taught by Faisal Ibn 'Abdul-Qaadir Ibn Hassan, may Allaah preserve him
Lesson 1: https://www.spreaker.com/user/torontodawah/001-flag-bearers-of-islam-faisal-ibn-abd
Join the telegram channel: t.me/FruitsOfKnowledge
New Audio
'Flag Bearers Of Islaam (Biographies Of Great Islamic Figures)'
Taught by Faisal Ibn 'Abdul-Qaadir Ibn Hassan, may Allaah preserve him
Lesson 1: https://www.spreaker.com/user/torontodawah/001-flag-bearers-of-islam-faisal-ibn-abd
Join the telegram channel: t.me/FruitsOfKnowledge
Forwarded from Markaz 'Uthmān Ibn 'Affān
بسم الله الرحمن الرحيم
Lesson 15 - The Three Fundamental Principles (26th Shawwaal 1440 - 30.06.19)
Author: Al-Imaam Abuu 'Alee Muhammad Ibn 'Abdil-Wahhaab Ibn Sulaymaan at-Tameemee, may Allaah have mercy upon him.
Teacher: Abuu Ishaaq Muhammad Ba-Alawi
Part 1: https://www.spreaker.com/user/aloloomaudio/15-usuul-uth-thalaathah-part-1
Part 2: https://www.spreaker.com/user/aloloomaudio/15-usuul-uth-thalaathah-part-2
Join the telegram channel: t.me/MarkazUthman
Lesson 15 - The Three Fundamental Principles (26th Shawwaal 1440 - 30.06.19)
Author: Al-Imaam Abuu 'Alee Muhammad Ibn 'Abdil-Wahhaab Ibn Sulaymaan at-Tameemee, may Allaah have mercy upon him.
Teacher: Abuu Ishaaq Muhammad Ba-Alawi
Part 1: https://www.spreaker.com/user/aloloomaudio/15-usuul-uth-thalaathah-part-1
Part 2: https://www.spreaker.com/user/aloloomaudio/15-usuul-uth-thalaathah-part-2
Join the telegram channel: t.me/MarkazUthman
Spreaker
15 (Part 1/2) - The Three Fundamental Principles (26th Shawwaal 1440 - 30.06.19)
Listen in to 15 (Part 1/2) - The Three Fundamental Principles (26th Shawwaal 1440 - 30.06.19)
بســـم اللــه الرحــمــن الـرحـــيــم
▪Attaining justice in a Polygamous relationship▪
📩 Question:
The questioner says: How is justice [attained] between the second and first wife?
📝 Answer:
It begins with him spending three nights with the new wife as soon as he marries her; if she's not a virgin, or seven nights; if she's a virgin. And there is no allotment (sharing out days equally) between the two wives in this period, as proven by the Hadeeth of Anas ibn Maalik, may Allaah be pleased with him, who said: "[It's] from the Sunnah [that] when a man marries a virgin he remains with her seven[nights], then [after those seven nights] he begins alloting. And when he marries a non-virgin he remains with her three[nights] and then begins alloting".
[Reported by Bukhari and Muslim]
Then after this, the allotment begins with alternate nights (one night on, one night off for each) as was the practice of the Prophet ﷺ.
And the basis of allotment here returns back to nights. As for the daytime, then he remains with his wives according to his work schedule; he might have work on one of the wive's turns, meaning he can only stay with her briefly and/or when his work permits. However, he's not allowed to deliberately assign work on days belonging to one of them so as to avoid spending time with them.
He must not pursue this, rather it must be left to Allaah's decree (i.e. whoever's allotment the work coincides with). What's more, during the daytime he should remain with the wife whose turn it is. But he's allowed to make short visits to the other wife, be it the first or the second. So if he is with the first, he's allowed to visit the second, and if it's the second wife's turn, he's allowed to visit the first; a short visit in order to check up on them; for the Prophet ﷺ would visit his wives after 'Asr (the late afternoon prayer) without engaging in any sexual intercourse - but merely to check up on them, without prolonging his visit ﷺ.
And it's not permissible for the husband to have sexual intercourse with any of his wives within the [alloted time] day/night of the other, because this is one of her rights, so he's not allowed to visit the latter [within the former's allotment] and have sexual intercourse with her.
And it's all the same, whether the allotment begins at nightfall; as was the practice of the prophet ﷺ, such that the daytime follows on from the previous [night], or whether the allotment begins after salaatul-fajr, such that the night follows on from the day. Both are permissible, although the preferred method is that of the prophet ﷺ; in that the allotment begins at nightfall and includes the day after.
It's also permissible to start the allotment after salatul-dhuhr, when the sun reaches its zenith. In other words, each wife should be given the same allotment; one day and one night, or more than that, provided the two wives consent to that; like two or three nights each; this might be useful for him if his houses are far apart; he might [even] need to allocate more time. So in general, he should not add without consulting his wives.
Unless [coming to an agreement] is too burdensome upon him, in which case [he opts for something suitable], and there's no harm as this is also a form of justice, even if one of them disapproves. If it's too burdensome for him [to appease both], then the goal is maintain justice, and justice is attained [by giving them equal time], whether its two, three or more nights each. However, the allotment must not be so extensive as to cause harm to any of the women.
Furthermore, when one of the wives becomes sick, he must not go and have intercourse with the other wife, this is a mistake. It's not permissible for you to go to the other wife becuase this one is unwell, rather you [must] remain with her on her night, consoling her upon her sickness, and in doing so she will become more cheerful. Whereas, deserting her at this time and going to spend time with the other wife is not permissible for you, and this is a form of oppression.
Likewise, it's not
permissible for hi
▪Attaining justice in a Polygamous relationship▪
📩 Question:
The questioner says: How is justice [attained] between the second and first wife?
📝 Answer:
It begins with him spending three nights with the new wife as soon as he marries her; if she's not a virgin, or seven nights; if she's a virgin. And there is no allotment (sharing out days equally) between the two wives in this period, as proven by the Hadeeth of Anas ibn Maalik, may Allaah be pleased with him, who said: "[It's] from the Sunnah [that] when a man marries a virgin he remains with her seven[nights], then [after those seven nights] he begins alloting. And when he marries a non-virgin he remains with her three[nights] and then begins alloting".
[Reported by Bukhari and Muslim]
Then after this, the allotment begins with alternate nights (one night on, one night off for each) as was the practice of the Prophet ﷺ.
And the basis of allotment here returns back to nights. As for the daytime, then he remains with his wives according to his work schedule; he might have work on one of the wive's turns, meaning he can only stay with her briefly and/or when his work permits. However, he's not allowed to deliberately assign work on days belonging to one of them so as to avoid spending time with them.
He must not pursue this, rather it must be left to Allaah's decree (i.e. whoever's allotment the work coincides with). What's more, during the daytime he should remain with the wife whose turn it is. But he's allowed to make short visits to the other wife, be it the first or the second. So if he is with the first, he's allowed to visit the second, and if it's the second wife's turn, he's allowed to visit the first; a short visit in order to check up on them; for the Prophet ﷺ would visit his wives after 'Asr (the late afternoon prayer) without engaging in any sexual intercourse - but merely to check up on them, without prolonging his visit ﷺ.
And it's not permissible for the husband to have sexual intercourse with any of his wives within the [alloted time] day/night of the other, because this is one of her rights, so he's not allowed to visit the latter [within the former's allotment] and have sexual intercourse with her.
And it's all the same, whether the allotment begins at nightfall; as was the practice of the prophet ﷺ, such that the daytime follows on from the previous [night], or whether the allotment begins after salaatul-fajr, such that the night follows on from the day. Both are permissible, although the preferred method is that of the prophet ﷺ; in that the allotment begins at nightfall and includes the day after.
It's also permissible to start the allotment after salatul-dhuhr, when the sun reaches its zenith. In other words, each wife should be given the same allotment; one day and one night, or more than that, provided the two wives consent to that; like two or three nights each; this might be useful for him if his houses are far apart; he might [even] need to allocate more time. So in general, he should not add without consulting his wives.
Unless [coming to an agreement] is too burdensome upon him, in which case [he opts for something suitable], and there's no harm as this is also a form of justice, even if one of them disapproves. If it's too burdensome for him [to appease both], then the goal is maintain justice, and justice is attained [by giving them equal time], whether its two, three or more nights each. However, the allotment must not be so extensive as to cause harm to any of the women.
Furthermore, when one of the wives becomes sick, he must not go and have intercourse with the other wife, this is a mistake. It's not permissible for you to go to the other wife becuase this one is unwell, rather you [must] remain with her on her night, consoling her upon her sickness, and in doing so she will become more cheerful. Whereas, deserting her at this time and going to spend time with the other wife is not permissible for you, and this is a form of oppression.
Likewise, it's not
permissible for hi