Manhaj Benefits

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6 months, 2 weeks ago

For those wondering why the images in the above PDF have been defaced ⤵️

The ruling on keeping useful magazines/books that contain pictures

Q: What is the ruling on bringing home useful magazines and school books that contain pictures of living creatures? Does this come under the ruling introduced in the Hadith that reads: Angels do not enter a house in which there is a dog or a picture?

A: You should wipe out/deface the head, and then there would be no objection to it. May Allah grant us success.

[Majmoo ‘al-Fataawa Ibn Baaz, Vol.: 28; Page No. 341]

6 months, 3 weeks ago

BENEFIT 205: To the Shabaab who wish to specialise in Jarh wa ta'deel

Sheikh Yūsuf Al-Jazaa’iri hafidahullāh said :

If a person is busied with an abundance of books (in one science), when will he study those other sciences? Rather, one should choose the most important books in every field, thus saving himself time. After exploring various branches of knowledge and extracting the essence of each, a student should then focus on the discipline in which they wish to specialise.
التخصص بعد الدوران
Specialisation comes after exploration (of the various sciences). For example, one cannot specialise in Usool Al-Fiqh without sufficient knowledge in Aqeedah, Tafseer, and Fiqh itself, which are the ultimate objectives behind studying Usool Al-Fiqh. Similarly, one should not specialise in Nahu while lacking in more important sciences. Instead, they should acquire an adequate understanding of Nahu, and the same will Usool Al-Fiqh, Balāghah, Mustalah ḥadith, and Al-Qawā'id Al-Fiqhiyyah. Similarly, he acquires a good share of Fiqh; taking the most important issues and books.

Afterwards, a student of knowledge will recognise their own strengths and inclinations towards a particular specialisation. Specialisation is indeed a reality.

Shaykh Muqbil, may Allah have mercy on him, cited the Athar of Hudhayfah in his advice to students of knowledge; a well-known printed advice titled "Advice to Students of Knowledge" or something similar. He used Hudhayfah's saying, "People used to ask the Prophet ﷺ about good, but I used to ask him about evil," to demonstrate the importance of specialisation.

Hudhayfah, may Allah be pleased with him, specialised in narrations related to trials and tribulations, benefiting the Ummah through this specialisation.

However, Hudhayfah did not specialise until he had acquired a broad foundation in other sciences from the Prophet ﷺ. Likewise, a student of knowledge should specialise in one or several fields only after gaining sufficient knowledge in other sciences.

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6 months, 3 weeks ago

BENEFIT 204: Four principles of Ahlul ḥadith derived from the saying of Allah:
﴿یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ إِن جَاۤءَكُمۡ فَاسِقُۢ بِنَبَإࣲ فَتَبَیَّنُوۤا۟﴾
"O believers, if a Faasiq (wicked person) brings you any news, verify ˹it˺." [Surah Al-Ḥujurāt: 6]

PRINCIPLE 1: From the explicit meaning (المنطوق), the Āyah establishes that the speech of a Faasiq is to be verified and not accepted, and the result of this verification is suspension; because as long as you are verifying and investigating it, you are not acting upon it. This is the intended meaning of verification here.

PRINCIPLE 2: From the implicit meaning (المفهوم المخالفة), the Āyah establishes another principle, that is: if a trustworthy person comes, then we must accept his report without the need for verification. This is a principle in the science of hadith: the report of a wicked person is to be scrutinised, verified, and ultimately suspended, while the report of a trustworthy person is accepted and acted upon immediately without verification.

PRINCIPLE 3: If we apply the concept of equivalent agreement (المفهوم الموافقة المساوي), we establish that the report of a Majhool (unknown person) is equivalent to that of the Faasiq. The common factor between the two being the absence of trustworthiness. So just as the characteristic of trustworthiness is not established for the Faasiq, it is also not established for the Majhool. Hence, the Majhool is treated like the Faasiq (in terms of suspending their report until further analysis) due to the absence of trustworthiness in both.

PRINCIPLE 4: If we apply the concept of (المفهوم الأولى), we establish that the report of a disbeliever is also rejected; because if the report of a Faasiq is not accepted, then it goes without saying that the report of a disbeliever (who is far worse) is not to be accepted.

Upon reflection, this Āyah contains many principles in this field.

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1 year, 1 month ago
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1 year, 1 month ago

Benefit 75: The gender of Angels

Sheikh Yūsuf Al-Jazā'iri ḥafidhahullāh said (paraphrasing):

The correct view in this matter is that the angels are male, and this is supported by many evidences:

▪️ It is authentically reported from Abū Miljaz (Lāḥiq ibn Ḥumaid) raḥimahullāh (who was from the Tābi’ēn), that he said:
«إنهم ذكور وليسوا بإناث»
“They (the angels) are males and not females.” [Reported by Aṭ-Ṭabarī in his Tafsīr (Sūrah Al-A’rāf: 46) with an authentic chain]

Sheikh Yūsuf said: “He (Abū miljaz) is a Thiqah (credible authority) as mentioned by Adh-Dhahabi and Ibn ’Abdil Barr...and to my knowledge, no one has opposed him in his statement from Ṣaḥābah nor from the Tābi’ēn...thus his statement holds more weight that of anyone else who came after him.”

?Note: Sheikh Yūsuf said: “As for those who say, the angels are neither male nor female, then I have not come across anyone from the Salaf who uttered this statement. Rather, this opinion was mentioned by some of the Ashā’irah, like Al-Ḥulaimi, Al-Qūnī, As-Suyūṭi, and others.

?Note: As for the statement that is attributed to Sa’ēd ibn Al-Musayyab raḥimahullāh, that he said:
«الملائكة عليهم السلام ليسوا بذكور ولا إناث ولا يتوالدون ولا يأكلون ولا يشربون»
“The angels, peace be upon them, are neither male nor female, nor do they reproduce, nor do they eat or drink,” then this is NOT AUTHENTIC!

➢ Also when Sheikh ibn Bāz raḥimahullāh was asked concerning the ruling of describing nurses as angels of Mercy, he answered: “It is not permissible to use this description, since ANGELS ARE MALES AND NOT FEMALES. Allāh (سبحانه) disapproved when the Mushriks (Polytheists) claimed that angels were females. Moreover, true angels of mercy are not similar to nurses, who can be kind or wicked. Thus, it is not permissible to use this description with nurses. Allāh is the Grantor of success.” [Majmū’ Al-Fatāwa Ibn Bāz (8/423)]

➢ Moreover, there are numerous evidences which explicitly describe the angels as being males, such as the ḥadīth of Samurah raḍhiyallāhu ’anhu that the Prophet ﷺ said:

((...فأتينا على رجل كريه المرآة، كأكره ما أنت راء رجلاً مرآة، وإذا عنده نار يحشها ويسعى حولها، قال: قلت لهما: ما هذا؟ قال: قالا لي: انطلق))...((وأما الرجل الكريه المرآة، الذي عند النار يحشها ويسعى حولها، فإنه مالك خازن جهنم))

“we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance, you ever saw a man having! Beside him there was a fire and he was kindling it and running around it...The bad looking man whom you saw near the fire kindling it and going around it, was Mālik, the gatekeeper of Hell.”
[Bukhāri 7047]

This ḥadīth clearly proves that the Angel entrusted with watching over the Hellfire is a male.

• Another evidence which indicates this is the statement of Allāh:
{وَلَوۡ جَعَلۡنَـٰهُ مَلَكࣰا لَّجَعَلۡنَـٰهُ رَجُلࣰا}
“And if We had sent an angel, We would have certainly made it ˹assume the form of˺ a man...”
[Sūrah Al-An’ām: 9]

• Likewise, the angels would come to the Prophets and righteous in the form of men, as found in many evidences.

• Also, Sheikh Yaḥyā mentioned in last night's lesson that the Messengers of Allāh are all male, whether from the humankind or from the angels. Allāh ﷻ said:
{وَمَاۤ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالࣰا}
“We did not send ˹messengers˺ before you ˹O Prophet˺ except men.” [Sūrah An-Naḥl: 43]

?Final note:
Affirming that angels are males does not necessarily mean they possess the male reproductive organ, because this is from the affairs of the unseen which we have no knowledge concerning, the same way that affirming the glorification of inanimate objects for Allāh [see Sūrah Al-Isrā’: 44] does not necessarily mean they possess the organ of speech.

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قناة الشيخ أبي حاتم يوسف الجزائري

فسيره" قال: حدثنا ابن عبد الأعلى قال: حدثنا المعتمر قال: سمعت عمران قال: قلت لأبي مجلز: يقول الله: (وَعَلَى الْأَعْرَافِ رِجَالٌ) وتزعم أنت أنهم الملائكة؟ قال: فقال: إنهم ذكور وليسوا بإناث.اهـ وهذا إسناد صحيح مسلسل بالسماع. وقوله وفهمه مقدمان على قول…

1 year, 1 month ago

he instructed him to take his stuff. He didn't want Taṣwīr taking place.

The point being, those from the people of knowledge who permitted Taṣwīr did so based on ijtihād; they saw it to be necessary and something beneficial. But in reality, the benefit is little, and people are unable to differentiate the upright scholar from the misguided scholar who leads people away from the straight path.

Whatever the case, if someone is a person of Sunnah and he holds this view, that is his choice. But for me to give a lecture at his place with the cameras recording, then no! Or I attend a lecture where Taṣwīr is taking place, then no! As for going out together for the sake of da’wah, giving lectures together without Taṣwīr, then there's nothing wrong with this. However, if I know he has Taṣwīr taking place in his masjid, I don't go to him, nor do I support him (in this affair). Because if people see me there, they will say we saw so-and-so with him, he must have taken part in the Taṣwīr. They won't say he prevented them from Taṣwīr, or he warned against Taṣwīr, or he disapproved Taṣwīr, and such excuses. Bearing in mind that we see this opinion (permissibility of Taṣwīr) to be wrong, because the evidences are clear in prohibiting Taṣwīr, with all its forms and means; since all of that is referred to as Taṣwīr.

If you go to any person, they'll say: أصورك should I take a picture of you? Meanwhile the Prophet ﷺ says: “every image maker is in the Hellfire,” and, “Allāh has cursed the image maker.” So this person is considered a Muṣawwir (image maker) and he is included in that, regardless if people say it's similar to the eye lense or it's like looking in a mirror; this is just philosophising, otherwise the reality of the matter is that it is Taṣwīr. The act is referred to as Taṣwīr, the instrument/camera is referred to as an apparatus of Taṣwīr, the product is called Ṣūrah, and the one who engages in that is called a muṣawwir; so why are we avoiding these realities despite them being clear and evident?!

And those who hold this opinion should be advised and reminded of these evidences. It's not that every issue where the scholars differ there is room for manoeuvre, where you can do as you wish. No! There are issues of differing such as covering the face in the case of women, someone comes along and says this is an issue of differing, that's it, now they can all expose their faces. Someone marries a woman, but she exposes her face on the pretext that this is an issue of differing. Hence he ends up divorcing her. Why did he divorce her? He will say, she exposes her face. Come on now, it's an issue of differing, just like Taṣwīr. Will he be satisfied with that? No!

So this argument should not be a reason to go overboard. He constantly repeats this: it's an issue of differing, it's an issue of differing. No! If the proofs are obvious and the evidences are clear, it's wājib to adhere to that. Al-’Allāmah Al-Fawzān ḥafidhahullāh has clarified this in his explanation of 'Uṣūl As-sittah', he stated that differing between scholars does not mean you are allowed to differ and that you are not allowed to criticise. No! We criticise Taṣwīr, we criticise those who partake in Taṣwīr, and we criticise those who allow Taṣwīr - even if he happens to be from Ahlus-Sunnah wal Jamā’ah. We criticise him for this. We are not pleased with giving talks at his place, attending his talks and adding to the numbers while Taṣwīr is taking place. If he is truly concerned about brotherhood, unity, and loving one another (for Allāh's sake), he would abstain from Taṣwīr due to my love for him and for the sake of unity. He would not split from me and let in someone else based on this matter. This is not appropriate. We have to safeguard our ra'sul māl (capital) and not extend the matter, as this will lead to further extensions in this issue without any basis.

1 year, 1 month ago

Benefit 75: Co-operating in Da'wah with those of Ahlus-Sunnah who see Taṣwīr to be permissible

Sheikh Muḥammad Ba Jammāl ḥafidhahullāh said:

“The issue of Taṣwīr is a serious matter and among the major sins; i.e. making images of living beings. The Prophet ﷺ informed that the image makers will be the most severely punished on the Day of Judgement. He also informed that every image maker will be in the Hellfire, and that Allāh has cursed the image maker. There are numerous evidences clarifying the severity of making images of living beings and the prohibition of that.

The ’Eid Khuṭbah, i.e. on ’Eid Al-Ḍh-ḥā was on this topic (the prohibition of making images of living beings).

Moreover, making images of living beings is Ḥarām in the absolute sense; whether that be by means of drawing, carving, sculpting, (embroidery) on a curtain, garment, head covering (’Imāmah), carpet, or even on a coin; all of that is prohibited.

In his famous book; Riyāḍh Aṣ-Ṣāliḥīn, the learned scholar, An-Nawawi raḥimahullāh gave this as the chapter heading; i.e. Taṣwīr being impermissible in all it forms and in all cases. This also includes embroidery, as well as contemporary gadgets such as cameras; whether the cameras are specifically designed to take pictures or cameras which are built-in to phones, or any other instrument used to make images that exist nowadays. All are included in the prohibition of making images of living beings.

And personally speaking, I don't know anyone from the credible scholars who has a fixed opinion in this issue of cameras, whereby he holds it to be permissible (without any exception). I don't know anyone! You may find some opinions from Sheikh ’Uthaymīn raḥimahullāh, but if you look (carefully) you will also find other statements (from him) contradicting that.

The fact of the matter is, anyone who looks into the opinions of the contemporary scholars will find them issuing verdicts on the prohibition of taking pictures of living beings using these modern day gadgets. Rather, they only differed on whether or not it's necessary to utilise them for lectures, lessons, etc., for the purpose of benefitting people globally; so some of them said it's not permissible, while some held back, and others said it's permissible out of necessity.

The bottom line is, it's not befitting for a person to risk his Deen on an issue that hinges between ḥalāl and ḥarām, especially for one who is uncertain about this matter. As for us, then Al-ḥamdu lillāh we see it to be ḥarām.

Praise be to Allāh, the da’wah of Ahlus-Sunnah became evident and flourished without the use of Taṣwīr. Our Sheikh, Imām (Muqbil) Al-Wādi’ē raḥimahullāh never had a TV channel, he did not have any media outlets; not visual nor audible, no newspapers or magazines, he didn't have a ḥizb (party), nor a charity organisation or foundation, but despite that his da’wah reached the East and West, North and South. It went global. Rather, many of those who were in Yemen only came to know about Sheikh Muqbil's Da‘wah while in America, Britain, France, Germany, and such countries. We need to realise that Barakah is from Allāh, and whoever adheres to the Sunnah and practices the Sunnah Allāh will aid him. So there's no need for us to busy ourselves with Taṣwīr.

With that said, we are not aware Al-’Allāmah Al-’Uthaymīn to have many lectures and lessons of his video recorded. Rather the available video recordings may be counted with the fingers. As a matter of fact, there's an audio recording of when he gave a lecture in the Islamic University (of Madīnah); when he found cameras therein, he personally faced them away and said, 'I don't permit anyone to record me,' or 'I will not pardon anyone who records me.'

Likewise, I was informed by a brother who attended a gathering of Al-’Allāmah Al-Ghudayyān raḥimahullāh in Riyāḍh, that: there was someone teaching before the Sheikh and there were cameras setup, so when it was time for Al-’Allāmah Al-Ghudayyān's lesson and the camera man came to setup the camera,

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