Ibn Rajab al-Hanbalī (رحمه الله) said in “Latā’if al-Ma’ārif” (page 232):

“Most people’s fasting are full of shortcomings, charity helps to patch these up.”

#Ramadān | Sulaymān Ibn Mūsā reported Jābir Ibn ‘Abdillāh (رضي الله عنه) said:

“When you fast, then let your hearing, seeing, and tongue fast as well from lies and sins, and avoid harming your servants. Rather, you must have dignity and calmness on the day of your fasting. Do not make days you do not fast and days you fast as if they were the same.”

عَنْ سُلَيْمَانَ بْنِ مُوسَى قَالَ قَالَ جَابِرٌ رضي الله عنه إذَا صُمْتَ فَلْيَصُمْ سَمْعُكَ وَبَصَرُكَ وَلِسَانُكَ عَنِ الْكَذِبِ وَالْمَآثِمِ وَدَعْ أَذَى الْخَادِمِ وَلْيَكُنْ عَلَيْكَ وَقَارٌ وَسَكِينَةٌ يَوْمَ صِيَامِكَ وَلَا تَجْعَلْ يَوْمَ فِطْرِكَ وَيَوْمَ صِيَامِكَ سَوَاءً

مصنف ابن أبي شيبة كتاب الصيام ما يؤمر به الصائم من قلة الكلام وتوقي الكذب

— Mentioned in “Mus‌annaf Ibn Abī Shaybah” (8880): The Book of Fasting: what the fasting person is commanded to do, such as speaking little and avoiding lying.

The biggest calamity has occurred in the science of hadīth yet we are heedless of it:

قال عثمان بن سعيد : من لم يجمع حديث شعبة وسفيان ومالك ، وحماد بن زيد ، وسفيان ابن عيينة ، فهو مفلس في الحديث -يريد أنه ما بلغ درجة الحفاظ .

وبلا ريب ، أن من جمع علم هؤلاء الخمسة ، وأحاط بسائر حديثهم ، وكتبه عاليا ونازلا ، وفهم علله ، فقد أحاط بشطر السنة النبوية ، بل بأكثر من ذلك ، وقد عدم في زماننا من ينهض بهذا ، وببعضه ، فنسأل الله المغفرة .

وأيضا فلو أراد أحد أن يتتبع حديث الثوري وحده ، ويكتبه بأسانيد نفسه على طولها ، ويبين صحيحه من سقيمه ، لكان يجيء " مسنده " في عشر مجلدات ، وإنما شأن المحدث اليوم الاعتناء بالدواوين الستة ، و " مسند " أحمد بن حنبل ، و " سنن " البيهقي ، وضبط متونها وأسانيدها ، ثم لا ينتفع بذلك حتى يتقي ربه ، ويدين بالحديث .

فعلى علم الحديث وعلمائه ليبك من كان باكيا ، فقد عاد الإسلام المحض غريبا كما بدأ فليسع امرؤ في فكاك رقبته من النار ، فلا حول ولا قوة إلا بالله .

ثم العلم ليس هو بكثرة الرواية ، ولكنه نور يقذفه الله في القلب ، وشرطه الاتباع ، والفرار من الهوى والابتداع . وفقنا الله وإياكم لطاعته .

Imām ath-Thahabī states in “Siyar A’lām an-Nubalā’” under the biography of ‘Uthmān ad-Dārimī;

“‘Uthmān Ibn Sa’īd said; Whoever hasn’t collected the hadīths of Shu’bah, Sufyān, Mālik, Hammād Ibn Zayd and Sufyān Ibn ‘Uyaynah, then he’s incompetant in hadīth.

He (i.e., ‘Uthmān Ibn Sa’īd) means he hasn’t reached the level of the huffāz, and there’s no doubt that whoever has collected the knowledge of these 5 and completely studied the rest of their hadīths, having written the short and long chains, whilst understanding their hidden defects, then he has encompassed 50% of the Prophetic Sunnah (عليه السلام), rather more than that.

And the one who delves into this is non-existent in our times, not even a portion of that, we ask Allāh for forgiveness.

Moreover, if someone wants to solely analyse the hadīths of Thawrī and write it down with its chains by itself in spite of its lengthiness, whilst clarifying what’s authentic and weak, his “Musnad” would become 10 volumes.

But (sadly) the Muhaddith in our time are solely preoccupied with the 6 compilations of hadīth, Musnad Ahmad Ibn Hanbal, Sunan al-Bayhaqī, whilst perfecting its mutūn and chains of narration, however he won’t benefit from that until he fears his Lord and acts upon hadīth.

Let the weeping one cry over the science of hadīth and its scholars, since the complete pure Islām has become strange the same way it began, so one must ensure to save himself from hellfire, Lā hawla walā quwwata ilā billāh.

Also note that knowledge is not merely narrating alot of hadīths, but rather it’s a light (nūr) which Allāh causes to enter one’s heart, and the pre-requisite for that to happen is to follow (guidance) and flee from whims and innovations, may Allāh make us achieve success to obey Him (by following the guidance).”

It is advised for students of knowledge to read “Sifāt Rabbil-‘Ālamīn” by al-Hāfiz Ibn Muhibb as-Sāmit al-Hanbalī (only available in Arabic) to see what a true scholar of hadīth looks like, and how he authenticates and weakens narrations, and narrates from books and gatherings of hadīth that are unmentioned and unknown among us.

The ruling on wiping over thin socks:

Al-Kāsāni said: “If (the socks) are thin and let water through, then it is not permissible to wipe over them, according to scholarly consensus.”

[End quote from “Badā’i as-Sanā’i” (1/10)]

Imām an-Nawawī states that thin socks refers to socks which easily let water through to the feet.

Ibn al-Qattān al-Fāsi said: “All scholars are unanimously agreed that if the socks are not thick, it is not permissible to wipe over them.”

[End quote from “Al-Iqnā’ fī Masā’il al-Ijmā’” (no. 351)]

If the socks are thick and can be kept on the feet without being tied up, and it is possible to walk in them, then undoubtedly there is no significant difference between this type of socks and the khuffayn, because they are like the khuffayn. But if they are thin and cannot be kept on the feet without being tied, and it is not possible to walk far in them, then they are not like the khuffayn, and undoubtedly there is a significant difference between them and the khuffayn.

Imām Ahmad said: “It is not acceptable to wipe over the socks unless they are thick socks…The people only used to wipe over socks because for them they were equivalent to the khuffayn, so they took the place of the khuffayn on a man’s feet, and a man used to come and go wearing them.

[End quote from “Al-Mughnī” by Ibn Qudāmah (1/216)]

Note: “Khuffayn” are leather socks in the time of the Prophet (صلى الله عليهوسلم), which Abū Hanīfah restricted wiping over. However, most scholars made analogy to other socks, but for the analogy to be valid, there must be similarity between leather and non-leather socks, hence they added the condition of being thick.

Also, scholars differed on the validity of wearing see-through socks. Imām Shāfi’ī said it is permissible but Imām Ahmad said it isn’t permissible whilst both madhabs state it’s harām to wipe over socks with holes. However this is a separate topic with a difference of opinion, wallāhu a’lam.

Imām Ibn Taymiyyah (رحمه الله) said:

“…And for this reason one of the distinguishing marks of the people of innovation is to make up a statement or action and then compel the people to take it up and force them to adopt it, and to show loyalty based upon it and enmity for leaving it.

Just as the Khawārij innovated their opinion and compelled the people to follow it and showed loyalty and enmity based upon it.

And the Rāfidah innovated their opinion and compelled the people to follow it and showed loyalty and enmity based upon it.

And the Jahmiyyah innovated their opinion and compelled the people to follow it and showed loyalty and enmity based upon it...

So whoever punishes [someone] for doing an act or leaving it without an order from Allāh or His Messenger and legislates that as part of religion then he has set up a peer to Allāh and has set up an equal to the Messenger just like the polytheists who set up partners with Allāh, or like the apostates who believed in Musaylamah the Liar, and he is from those about whom it was said, “Or have they partners with Allāh, who have instituted for them a religion which Allāh has not allowed?” [42:21]

And for this reason the Imāms of Ahlus-Sunnah wal-Jamā’ah would not compel the people with what they would say in issues of ijtihād, and they would not force a single person.

And for this reason when Hārūn ar-Rashīd consulted Imām Mālik Ibn Anas about making the people follow his book, Al-Muwatta, he said to him, ‘Don’t do that, O Chief of the Believers, for verily the Companions of Allāh’s Messenger (صلى الله عليه وسلم) have spread out throughout the lands, and each nation [to which they went] has taken from those [Companions] who were among it, and I have only collected the knowledge of the people of my land,’ or words to that effect, and he also said, ‘I am only a man, I am correct and make mistakes, so refer my statements back to the Book and the Sunnah.’

And Imām Ahmad said, ‘It does not befit a faqīh that he forces the people to follow his madhhab or that he insists on them [complying],’ and he said, ‘Don’t blindly-follow any men concerning your religion, for indeed they will not be safe from making a mistake.’

So if these are their statements about the fundamentals [usūl] of knowledge and lesser issues [furū’] of the religion, meaning that they do not permit forcing the people to follow their madhabs even though they deduced the [rulings of their] madhabs with legislated proofs—then what is the case about compelling people and forcing statements upon them which are not found in the Book of Allāh, or a hadīth from Allāh’s Messenger (صلى الله عليه وسلم), and nor have they been transmitted from the Companions or the Tābi’īn, and nor from a single one of the Imāms of the Muslims?”

— A summary from “Al-Fatāwā al-Kubrā” (6/340).

There are 2 opinions if itʼs disliked to wear a Muslim cap which doesnʼt have fabric hanging from it:

Thereʼs a hadīth narrated that the Prophet (صلى الله عليه وسلم) forbade wearing the cap that does not have fabric hanging down, and some serious narrations the salaf spoke against that.

Thereʼs a dispute if itʼs still disliked if you only hang it from behind, but donʼt wrap around your chin.

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) states in “Al-Fatāwā al-Misriyyah”;

“The Islamic turban is what is wrapped under the chin, but if it has fabric hanging down (usually from behind) without wrapping around chin, then there are 2 views (if disliked);

Mālik, Ahmad and other Imāms disliked wearing turbans which donʼt have any fabric to grab and place under the chin.

‘Umar Ibn al-Khattāb (رضي الله عنه) would say; Allāh does not look at a people who donʼt wrap their turbans under their chins, and they used to call them Al-Fāsiqiyyah.

However, Ishāq Ibn Rāhawayh and others gave concession to wearing it.” [End quote].

Imām as-Saffārīnī (رحمه الله) states:

وقد نص الشمس الشامي عن بعض ساداته إنما المكروه في العمامة التي ليست بهما فإن كانا معا فهو الكمال في امتثال الأمر ، وإن كان أحدهما فقد خرج به عن المكروه .

قلت : وهذا ظاهر ما استقر عليه كلام أصحابنا في اعتبار كون العمامة محنكة أو ذات ذؤابة ، واجتماع الشيئين أكمل كما قدمنا ، والله أعلم.

In summary; the official view in Hanbalī madhab is that as long as 1 of the 2 things are done, then no dislike;

1. Hang a fabric down from turban.
2. Wrap around chin, even if thereʼs no fabric hanging.

However whatʼs most complete is to combine between both.

Furthermore, the Hanābilah have stated that the fabric hanging down must be from the turban itself, not a separated piece of cloth.

Also, Imām al-Hajjāwī al-Hanbalī agrees with the Hanafī madhab who state you shouldnʼt take off the turban completely and put on the ground, but rather out of respect you should untie the fabric around the turban the same way you wrap it around.

And Allāh knows best.

THE PLATFORM OF HYPOCRISY (4/4):

Don’t be deceived by being on social media and having thousands of followers. They won’t benefit you but may even speak against you on the Day of Judgement. Use it for good or leave it.

Unfortunately you will find most of these people on social media love fitnah and drama. It doesn’t matter what benefits they are sharing or from who, look to their character and this speaks volume of how they truly are.

This post does not require any replies or further attacks, only an immature person would do something more. Rather this post is a reminder to stop following the crowd and do what is right when you see wrong. Defend your brother and help him and DO NOT help Shaytān cause further problems because you are doing exactly what Shaytān wants.

For all those who choose to remain ignorant or even arrogant not wanting to admit their wrongdoings, say what you wish, we need your hasanāt on the Day of Judgement, jazakAllāhu khayran.

THE PLATFORM OF HYPOCRISY (3/4):

Righteous Shaykhs are further being consulted to fix this matter and grant understanding if there is something wrong to it. Instead of guarding your Shaykhs like they belong to you only, maybe you should assist the believers to further their knowledge especially when there’s hardly righteous Shuyūkh there these days to ask questions.

Abū Bakr actually fears Allāh and His punishment and is working to fix any misunderstandings he may have had and will never fear to admit if he was wrong, but what are YOU doing? Shamelessly mocking and harming him when you know nothing about the situation or about him. You are posting things which are contradictory because you are doing the exact same, following people blindly and trying to act righteous on social media when some of you are known to have the worst of manners in person full of swearing and backbiting. Abū Bakr has never been known for these rude manners, even amongst those who harshly opposed him.

For all those others who are blindly following these channels/pages and hearing the worst things about Abū Bakr, it is advised to not listen or follow them because as soon as you post or say something wrong, they will be against you too with no fairness. A true believer will never do such thing unless it is really necessary and it is harming the ummah and the person is not listening to any advice given to them. But rather, these people you follow have done none of that and just went straight to slandering. They don’t even care about the truth or looking into anything, as long as it goes against what their Shaykh said, no one else can say anything. They’re blind following as well, never attach yourself to anyone, no matter how righteous because everyone makes mistakes.

An example of the hypocrisy of these people warning from Abū Bakr is that Shaykh al-‘Alwān permitted voting at times of necessity and quoting a difference of opinion if it’s allowed for maslaha and he also permitted being under a non-Muslim banner. Yet these people still quote him when Abū Bakr was quoting scholars who’ve said the same, he didn’t make up his own fatwā. There’s no point further delving into it with ignorant people who don’t want to listen but this is a good example.

Allāh gave you a brain so use it to make correct judgement and do not let your social media be against you on the Day of Judgement. Sure, someone can argue against this and say the previous post has misguided plenty but we all know people aren’t interested in what Abū Bakr had to say, they just saw something and ran with it, calling him misguided, when he wasn’t even speaking from his own self.

This post will either make people more angry and arrogant or it can humble people by the will of Allāh and they will repent and deal with the situation wisely. This is between you and Allāh but know that the minute you come posting and slandering people on social media for hundreds and thousands to see, you are paving the way to destruction for your own self.

May Allāh reward the few sincere brothers and sisters who have seen the harshness against Abū Bakr, EVEN THOUGH they completely disagree with his stance but sincerely and respectfully advised him against what he wrote, sought clarification and understood what he meant by the post. They advised him sincerely because they feared for him, they didn’t run to social media and shame him and Abū Bakr also took all their advice on board with no issues or fitnah. Whilst the people who have spoken badly are now silent with no response to him to help him.

This is nothing new, how many righteous people in the past are warned and slandered against by ignorant individuals who think they have some knowledge. If you were really knowledgeable, the first thing you would do is not go on social media and attack people. Forget about the enemies of Allāh humiliating us, those who claim to be truthful and on the haqq seem to be doing a good job on also humiliating the believers, instead of defending and advising them, then they wonder why the ummah is suffering.

THE PLATFORM OF HYPOCRISY (2/4):

The other type are people who once spoke to him but were too afraid to speak to him once imprisoned. WHERE WERE YOU when he asked YOU for help to ask Shuyūkh important questions? Do YOU not remember the times he was imprisoned sending you questions to ask Shuyūkh you had access to but you didn’t do as much as you could? Why did YOU turn away? Why didn’t YOU write to him? Is the only time you write or speak about him is when you’re indirectly accusing and slandering him? Shame on you. YOU turned your back on him and now you think you have the right to publicly mock him, instead of sincerely advising him. You think you have the right to say this is what happens when someone just learns from books and not scholars when he had NO access to anyone or anything and YOU didn’t help him. Shame on you.

Even worse is shame on the people who know NOTHING about Abū Bakr and living in other countries far away, spreading complete lies about him, do you call that just? You are calling to falsehood if you really think your actions are just. What dīn are you following when you have no manners? What dīn are you following when you think it’s okay to sit behind a keyboard and slander people without having full knowledge of the situation or about THEM!

The difference between Abū Bakr at-Tarabulsī and all of these people who have participated in this is that he isn’t arrogant to accept advise and if he believed he was wrong and discussed with someone, he would be the first to take back his statements, but people don’t care about that and as long as it opposes their Shaykh, they humiliate the person.

You are the ones turning people away from the correct teachings of Islām because of your bad behaviour and complete disrespect. Fear Allāh. Your preaching has nothing to do with the righteous scholars of the past.

How wrong are you, the one accusing, who hasn’t once communicated with Abū Bakr to think you have the right to make a judgement on him. Why don’t you speak with him to understand why he came to this conclusion which was NOT a result of him being imprisoned.

The very rare few brothers and sisters who see the truth of this situation have also seen how disrespectful these individuals behind social media are because anyone who knows Abū Bakr knows him to be just and fair.

If someone is truly sincere, they would have reached out and if they think he is misguided, they would have helped him which he would have gladly accepted.

The whole purpose of the post as mentioned was doing something out of the fear of Allāh. He was NOT stating his own opinion, these were all stated from scholars of the past. Now if anyone has proof that this is all wrong, then please speak and advise him, but if all you’re doing is making posts shaming him and saying this is what happens when people go to prison, then turn off your screen and act like grown adults if you are one.

You truly have revealed the type of people you are and this is not the first time it has been revealed. Either use social media for good, or keep quiet. Do not use social media to make a name for yourselves, portraying righteousness even if you study under righteous Shuyūkh, because that does not mean anything from the behaviour you have portrayed.

If you truly fear Allāh, you would repent and stop making indirect or direct posts about anyone, and you would reach out and help them. We are an ummah who helps. Do you want to see people suffer and in Jahannam, do you have some arrogance that you are saved and everyone who follows you and your Shaykh is right and no other opinions are allowed to be mentioned? This was not the way of the Prophet صلى الله عليه وسلم.

“The more a man talks, the more mistakes he commits.”

— Stated in “Minhāj al-ʻĀbidīn” (page 130).