Azzam

In 2001, Palestinians asked a group of scholars about the ruling on normalization with Israel, and the scholars mentioned the Kufr implications of this normalization. Answered by scholars including: — Shaykh ’Abd Allah al-Sa’d — Shaykh ’Ali al-Khudayr — Shaykh Nasir al-Fahd

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ޤުރުއާނުން ބަޔެއް މަދުކަމަށް ބުނެ، ޚުލާފާއުއްރާޝިދީންގެ 3 ބޭކަލުންނާއި ސުވަރުގެ ވަޢުދުވީ އެންމެހާ އަޞްޙާބުންނީ ކާފަރުން ކަމުގައިބުނެ ޢާއިޝަތުގެފާނާއި ޙަފްޞަތުގެފާނަށް ބޭއަދަބީ ތުހުމަތުކޮށް ލައުނަތްދޭ ބަޔަކާއި ދެބަސްވުމީ އީމާންކަން ހުރިކަމުގެ ނިޝާނެއް. ޠާޣޫތުންނަށް ނުވިސްނުނަސް

@hirigazahir If you consider those who say the Quran is distorted, Abu Bakr, Umar and most of the Sahaba are Murtadeen and who accuse the mother of the believers of Zina, as your brothers, then you have a serious problem.

ޚުމައިނީއާއި ޚާމަނައީ އަކީ ޞަޙާބީންނަށް ބަދުބަސް ބުނާ ޝީޢީ މަޒުހަބުގެ ބާޠިލު ޢަޤީދާގައި ދެމިތިބި ދެމީހުން އީރާނުގެ ޙަމަލާތަކުންް ޔަހޫދީ ދައުލަތް ސުނާފަތިވާން އެދުނަސް މި މީސްމީހުން މަތިވެރި ކުރުމުގެ އެއްވެސް މާނައެއް ނެތް: ޝައިޚް ސަމީރު

Al-Fudayl ibn Iyad, may Allah have mercy on him, said: “If you see oppressors taking revenge on other oppressors, stand and observe in astonishment.” When you see the greatest enemies of Islam in this era, those with the most blood of Muslims on their hands, turning against one another and weakening themselves through their conflicts, let your heart be soothed and turn to Allah in gratitude. Sometimes, Allah soothes hearts by letting oppressors and tyrants orchestrate their own downfall through their conflicts and wars. “We make the wrongdoers destructive to one another because of their misdeeds.” (6:129) The parties involved in this war, the US along with their awliyā’, the leaders of the Gulf, as well as the Rafidah and the Yahud, are enemies, equally guilty and steeped in crimes against Islam and Muslims. Their hands are stained with the blood of countless innocents, and to true believers who grasp the depth of their kufr and the enormity of their crimes, each is as condemned as the next, none surpassing the other in guilt. They vied ruthlessly in their oppression and in betraying the Muslims. Malik ibn Dinar, may Allah have mercy on him, said: "I read in the revealed Books of Allah that Allah, the Exalted, said: ‘I destroy My enemies through My enemies, and then I destroy them through My awliyā’.’" May Allah prolong their strife so that they are preoccupied with one another and weakened, and may He raise to leadership on this earth the Muslims they betrayed, oppressed, and harmed, so that Tawheed may be established across the earth! May Allah safeguard every innocent Muslim wherever this conflict occurs! Ahmad Musa Jibril 2 Shawwal 1447 AH

Al-Fudayl ibn Iyad, may Allah have mercy on him, said: “If you see oppressors taking revenge on other oppressors, stand and observe in astonishment.” When you see the greatest enemies of Islam in this era, those with the most blood of Muslims on their hands, turning against one another and weakening themselves through their conflicts, let your heart be soothed and turn to Allah in gratitude. Sometimes, Allah soothes hearts by letting oppressors and tyrants orchestrate their own downfall through their conflicts and wars. “We make the wrongdoers destructive to one another because of their misdeeds.” (6:129) The parties involved in this war, the US along with their awliyā’, the leaders of the Gulf, as well as the Rafidah and the Yahud, are enemies, equally guilty and steeped in crimes against Islam and Muslims. Their hands are stained with the blood of countless innocents, and to true believers who grasp the depth of their kufr and the enormity of their crimes, each is as condemned as the next, none surpassing the other in guilt. They vied ruthlessly in their oppression and in betraying the Muslims. Malik ibn Dinar, may Allah have mercy on him, said: "I read in the revealed Books of Allah that Allah, the Exalted, said: ‘I destroy My enemies through My enemies, and then I destroy them through My awliyā’.’" May Allah prolong their strife so that they are preoccupied with one another and weakened, and may He raise to leadership on this earth the Muslims they betrayed, oppressed, and harmed, so that Tawheed may be established across the earth! May Allah safeguard every innocent Muslim wherever this conflict occurs! Ahmad Musa Jibril 2 Shawwal 1447 AH

Arabi Ṭāghūtun kolhu size vanee. Gellun thah ithuru kuravvai , dhuvasthah furolhuvvaa ilaahuge vaudhufulhu aharemennah dhakkavai baaruthah efuh mifushah jassavaashi. Āmīn وتلك الأيام نداولها بين الناس...

The relationship of intellect to revelation Shaykh Khalid al-Fulayj (may Allah free him) said: A Muslim is commanded to venerate the Book and the Sunnah, and that his state should be the state of one who listens and obeys. When a command from Allah, the Mighty and Majestic, reaches him, or a command from His Messenger, he says: “We believe, we hear, and we obey.” He does not oppose the report of Allah or the report of His Messenger with doubts, nor the command of Allah and His Messenger with desires. Rather, he says: “We hear and we obey,” and he follows. He does not say: “Why were we commanded?” or “Why this command?” Rather, he says: “We hear and we obey.” The texts are not to be opposed by deviant intellects or misleading desires. The stance of the Muslim with the texts is to say: “We hear and we obey.” The relationship of intellect to revelation is like the relationship of sight to light. Just as sight cannot see except with light before it, likewise the intellect has no authority when the revelation has come. So revelation is not opposed by intellect, nor disputed by it. Rather, the intellect follows the revelation, it listens and obeys. Whatever meaning the intellect comprehends, then all praise is due to Allah; and whatever it does not comprehend, it submits, believes, listens, and obeys. When the people of deviation and misguidance opposed the texts of the Book and the Sunnah with their intellects, they went astray and led others astray. A group even arose that rejected the texts of the Book and the Sunnah under the claim that the intellect does not accept them. Al-Rāzī, in his works, established that definitive rational proofs take precedence over transmitted proofs, and that the intellect is given priority over revelation. He argued that the intellect is what indicated the authenticity of revelation, so what it indicates cannot be accepted except if it agrees with the indicator. This meaning is false. A response to this is like the example of a layman and a scholar: if someone asks you for a fatwa and you say, “I am not a scholar, but the scholar is so and so, go and ask him,” then when he goes to him, should the layman say, “Do not accept his statement; I am more deserving of being followed because I guided you to him”? This is clearly invalid. This is the relationship of intellect to revelation. The intellect guided us to the fact that revelation is true and that falsehood does not come to it from before it nor from behind it, it is a revelation from the All-Wise, the Praiseworthy. But as for the intellect itself, it is weak; it is subject to error and misguidance. So just as the layman’s directing someone to a scholar does not make the layman more authoritative than the scholar, likewise the intellect is not above revelation. Rather, it indicates that revelation is the authority. Thus, your own admission that the scholar is knowledgeable and you are ignorant shows that the scholar is the one to be asked. Likewise, the intellect with revelation. Ibn al-Qayyim refuted the taghut of giving precedence to intellect over revelation in his book As-Ṣawāʿiq al-Mursalah in more than a hundred ways, may Allah have mercy on him, and he elaborated extensively on this matter. - Sharh as Sunah al Barbahari

To pray is to purify

عيد فطر سعيد💐 كل عام و أنتم بألف خير Eid Mubarak 💐💐💐

^*^Complete Playlist of Furū' Al-Fiqh^*^ 01 _ Furū' Al-Fiqh _ Intro by Shaykh Ahmad Musā Jibrīl (حفظه الله)

Alhamdhulillah! Back. :) May Allah protect our shaykh 💙