THE OFFICIAL ENGLISH CHANNEL OF SHAYKH ABŪ SULAYMĀN SALMĀN IBN ṢĀLIḤ AL-IMĀD

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH ABEE SULAIMAN SALMAN AL-IMAD 🆕 ⚡An Important and Thought-Provoking Excerpt Worth Listening to and Reflecting Upon.”⚡ ⤵️Titled ⤵️ The Danger of Words Contradicting Actions Among Those Who Are Looked Up To and Hold Positions of Influence.” 🎙️Ash-Shaykh Abee Sulayman Salman Al-Imad ((حفظه الله))

Has the Yemeni Woman Truly Been Left Without Support? Who is the Yemeni woman who suffered abuse and oppression yet found: • No support from her family • No assistance from relatives • And no justice from official authorities Why Not Improve Families Instead? Could these foreign-funded organizations not direct their budgets toward: • Improving the living conditions of afflicted families • Providing suitable environments within homes and villages • Supporting reconciliation and stability instead of removing women into isolated shelters? Or is the objective merely to place them in separate locations where they may later become easier targets for exploitation and manipulation? There are many additional questions that could be raised; however, what has been mentioned is sufficient for: The one whom Allaah intends guidance and success, And the one who listens attentively with a present and reflective heart. Abū Sulaymān Salmān ibn Ṣāliḥ Al-ʿImād 17 Dhū al-Ḥijjah 1447 AH ——— Translated by: Abū Zakariyyah Ṣādiq Official English Telegram Channel: https://t.me/SalmansalehalemadEng1 Official English WhatsApp Channel: https://whatsapp.com/channel/0029VbDNUAZ23n3ghSlgvS3O Official Arabic Source: https://www.sh-salman.com/posts/35

The Prophet ﷺ likewise emphasized this shared responsibility in his statement: “Each of you is a shepherd, and each of you is responsible for his flock… and a man is a shepherd over his household and is responsible for his flock.” [Agreed upon] from Ibn ʿUmar (رضي الله عنهما) The Yemeni Social Context Indeed, we as a Yemeni society fully realize each according to his position and standing that we are not in need of these suspicious shelters, at the very least, considering the religious and tribal values and principles we possess, which do not necessitate the acceptance of such projects. However, with the widespread prevalence of poverty and unemployment, some weak-hearted individuals have found therein fertile ground for attaining a portion of worldly gain, especially in light of the generous funding involved. Yet with proper vigilance and complete awareness, such projects will be shattered against the walls of virtue, honor, and protective jealousy (Ghayrah). The Dangers of Establishing “Shelters for Abused Women” The establishment of what are called “shelters for abused women” or any other name carrying the same objective within the Yemeni environment carries grave dangers, among them: 1. Encouraging Rebellion Against Parents and Husbands These foreign-funded shelters may encourage girls and women to rebel and depart from obedience to parents or husbands at the very first natural family disagreement, rather than striving for reconciliation and reform. Allāh, the Most High, says: “And if a woman fears ill-treatment or aversion from her husband, then there is no blame upon them if they reconcile between themselves in a peaceful settlement, and reconciliation is best.” [An-Nisāʾ: 128] 2. Weakening Family Protection and Dignity Residing in public shelters may bring social shame upon a woman and her family and deprive her of the protection and dignity that are best preserved through her home and relatives. The Prophet ﷺ said: “Treat women kindly.” [Agreed upon] from Abū Hurayrah (رضي الله عنه) 3. Replacing Family Guardianship With Unknown Entities Separating a woman from her family and guardians results in unknown organizations or parties assuming the role of substitute guardians over her. This conflicts with: • Islamic juristic principles • Yemeni tribal values and customs • The understanding that a woman’s honor, protection, and dignity are preserved through her family and guardians Important Questions Raised Why Are Shelters Not Built for the Homeless and Destitute? A large number of youths and elderly people in Yemen fill the streets and sidewalks: • Without shelter • Without food • Without proper care So why are shelters not established for them? Do they not also possess humanity and dignity? Why Specifically Women’s Shelters? Why are shelters established for women who already live among: • Families • Homes • Relatives • And social care while displaced persons and victims of war remain without refuge or assistance? Do Existing Islamic and Legal Institutions Not Already Exist? If family disputes or abuse do occur and no society is free from such matters then: • Does our religion not provide solutions? • Do Sharīʿah courts not exist to receive complaints? • Is there not a Family Court established for such cases? • Are there no legal means for restoring rights and aiding the oppressed?

An Evaluation of ‘Women’s Shelters’ in Yemen and Their Impact on Family Cohesion All praise is due to Allāh, who honored women, elevated their rank, and established the family as a fortified refuge and a secure sanctuary for them. May peace and blessings be upon our Prophet Muhammad (ﷺ) and upon his family and companions altogether. To Proceed: Indeed, whoever contemplates the noble and radiant legislation of Islam will clearly perceive the lofty station and immense care that it has accorded to women. Islam has placed the woman within the homes of her father, husband, and brother as a safeguarded pearl, protected and honored. It has obligated her family to treat her with righteousness, defend her dignity, and grant her rights in full, without diminution or neglect. Under the shade of Islam’s tolerant and noble teachings, and through the honorable customs, traditions, and deeply rooted values inherited by authentic Yemeni society throughout history, women have continued to enjoy a distinguished position and exceptional care from their families, relatives, and tribes. Thus, in our beloved Yemen, the woman is the revered mother, the honored sister, and the cherished daughter whose dignity is preserved and whose needs are fulfilled within the protection and care of her family. The Yemeni Muslim woman is encompassed by a complete system of moral values, religious teachings, and tribal customs through which her Islamic and customary rights have been fully maintained. Likewise, this remains the condition of the Muslim woman in any land, so long as she preserves her honorable standing in Islam, regardless of the country in which she resides or the language she speaks. Accordingly, the woman in our society, under this deeply rooted familial and communal care, stands in no need whatsoever of foreign interference or imported ideologies that claim to protect her or allege to advocate for her rights. Therefore, so-called “shelters for abused women,” regardless of the names, titles, or descriptions under which they are presented, together with the ideas and agendas accompanying them, stand in contradiction to the unique nature of our society and our firmly established religious principles. Such initiatives constitute a direct threat to the cohesion of the family structure. It is indeed regrettable that this ill-fated experiment, which first emerged in Iraq, has now been transferred to our lands. Nevertheless, by the praise and favor of Allāh, we have witnessed widespread rejection that reflects the living conscience of Yemeni society — a society that refuses any encroachment upon its principles and values. Even if attempts are made to beautify the image, alter the terminology, or introduce certain restrictions intended to render such Westernizing projects more acceptable, the underlying reality remains unchanged, and the driving force behind them remains one and the same. Due to the cohesion of Yemeni society and its firm adherence to its principles and values, it may not always be possible for every reality to be openly stated. Consequently, one naturally encounters vague and elastic terminology, alongside efforts to pacify public sentiment through certain publicly declared restrictions — restrictions which, in reality, they do not necessarily consider themselves bound to uphold. Perhaps Allāh will facilitate the preparation of a comprehensive and thoroughly documented study drawn from their official sources, so that it may be presented as an academic research work exposing the concealed realities and hidden dimensions behind these matters. And all success and aid are from Allāh alone, and there is neither might nor power except through Allāh. “Beginning: Allāh says…” Allāh, the Most High, says in His Noble Revelation, affirming the role of men and families in protection and guardianship: “Men are caretakers and maintainers of women because Allāh has given some of them advantages over others and because they spend from their wealth.” [An-Nisāʾ: 34]

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH ABEE SULAIMAN SALMAN AL-IMAD 🆕 🔊Remindful Excerpt🔊 Titled ⤵️ Hastings Is a Cause Of Regret 🎙️Abee Sulaiman Salman Al-Imad ((حفظه الله))

They left, so he said: “Then you are the Rāfiḍah.” Therefore, this name is established concerning them. Zayd ibn ʿAlī whom they themselves consider one of the heroes of the revolutionaries was the one who labeled them with this name. Likewise, the Murjiʾah were named according to their action: postponing deeds from what is included within the term Īmān. And the Khawārij were named according to their action of khurūj rebellion or going out. These are correct names. However, calling Ahl al-Ḥadīth Ḥashwiyyah, Nābitah, and Mushabbihah falls under insulting one another with offensive nicknames, with the purpose of driving people away from them. Ibn al-Qayyim also spoke at length regarding this in Al-Kāfiyah ash-Shāfiyah. He mentioned lengthy verses here. The meaning of these verses is that the enemies of the truth, the opponents of the Sunnah, and those who oppose the Book and the Sunnah label those who adhere to the Book and Sunnah with the label Ḥashwiyyah. The elite among them intend by this name that those being described are merely filler in existence, surplus among the people people who are given no consideration and to whom no weight or importance is attached unless they follow their worthless opinions and corrupt ideas. Likewise, in this later era, they invented the name “Wahhābiyyah,” applying it to those who adhere to the Book and Sunnah, even though it is supposedly an attribution to a person whose actual name was Muḥammad. Imām Muḥammad ibn ʿAbd al-Wahhāb, the reviver, رحمه الله تعالىhis name was Muḥammad, while his father’s name was ʿAbd al-Wahhāb. ʿAbd al-Wahhāb was the father of Imām Muḥammad ibn ʿAbd Al-Wahhāb. He died while the Imām was still young and before his daʿwah had become established. So how can people be attributed to his father, who did not establish this daʿwah? Look at these inconsistencies and how you recognize them. There is a separate treatise entitled A Historical Error Concerning Wahhābiyyah meaning that even historically there is an error in this attribution. Therefore, they looked at the name Muḥammad but did not call them Muḥammadiyyūn, attributing them to him, nor did they attribute them to his tribe, Banū Wahb, by calling them Wahbiyyūn and Banū Wahb is a well-known tribe. Instead, they said Wahhābiyyūn, even though his father died while he was young, before he became known for the daʿwah and before his daʿwah was established, such that people could supposedly be attributed to him. Rather, the intention behind this was to drive people away. The opponents of the daʿwah promoted this name, and those people have continued repeating it until today. So this falls under insulting people with offensive nicknames. The conclusion regarding this is that throwing labels which the people of truth dislike at them is a practice whose foundation was first established by the people of Jāhiliyyah, when they used to call everyone who accepted Islām what? A Ṣābiʾ meaning: ⤵️ “He has abandoned his religion; he has no religion.” Then this practice continued afterward. Therefore, what matters is not the names and labels. What matters is a person’s actions and what brings him closer to Allāh. We ask Allāh سبحانه وتعالى to grant us and you success and correctness. And all praise is due to Allāh. https://t.me/SalmansalehalemadEng1 https://t.me/salmansalehalemad/7677

﷽ DAYS OF IGNORANCE Masāʾil al-Jāhiliyyah [Chapter] Giving The People of Guidance The labels ‘Ṣābi’ah’ and ‘Ḥashwiyyah.’” 📚 From the Book: Masāʾil al-Jāhiliyyah By the Eminent Shaykh al-Islām, the Reviver Muḥammad ibn ʿAbd Al-Wahhāb ((رحمه الله)) 🎙️ Explanation by: Ash-Shaykh Abee Sulaiman Salman Al-Imad ((حفظه الله)) ━━━━━━━━━━━━━━━━━━━ In the Name of Allāh, the Most Merciful, the Bestower of Mercy. All praise is due to Allāh, and may prayers and peace be upon the Messenger of Allāh, his family, and his Companions. To proceed:⤵️ The fifty-fifth issue from the Issues of Jāhiliyyah mentioned by Imām Muḥammad ibn ʿAbd Al-Wahhāb رحمه الله was explained by the scholar Al-Ālūsī. He said:⤵️ “Giving the people of guidance the labels ‘Ṣābi’ah’ and ‘Ḥashwiyyah.’” Meaning: ⤵️ giving labels for the purpose of driving people away from them and distorting the realities. The polytheists and the people of Jāhiliyyah used to label anyone who left their religion as a Ṣābiʾ. Had they simply said, “This person has accepted Islām,” or, “He has left our religion,” there would not have been the same effect of driving people away. So they invented the label Ṣābiʾ, meaning someone who has no religion. He said:⤵️ The people of Jāhiliyyah used to label anyone who left their religion as a Ṣābiʾ, just as they used to call the Messenger of Allāh ((ﷺ)) by this name, as has been reported in several aḥādīth in Ṣaḥīḥ Al-Bukhārī, Muslim, and elsewhere. This was done to drive people away from following a path other than theirs. They would say, “So-and-so has become a Ṣābiʾ,” meaning: “He has abandoned the religion of his forefathers and has been left without any religion.” They used to insult the Muslims with this. The Ṣābiʾah are an ancient nation with differing doctrines, and the scholars of sects and doctrines have discussed them extensively. Likewise, he said, you find many people within this Ummah applying names that people dislike to those who oppose them in their innovations and desires, with the fundamental purpose being to drive people away from them. An example is how they used to apply the term Ḥashwiyyah to Ahl al-Ḥadīth. As for the Ḥashwiyyah, they were a group who held that it was permissible to include things having no meaning in the Book and Sunnah, such as the letters at the beginnings of the sūrahs. This is what some have said. They were those concerning whom Al-Ḥasan Al-Baṣree when he found their speech to be worthless and they used to sit in his gathering in front of him said: “Move these people to the ḥashā of the gathering,” meaning, to its side or edge. Thus, they became known by the term Ḥashwiyyah. Then the opponents of Ahl Al-Ḥadīth began labeling them with this name and driving people away from the Sunnah by saying, “Ḥashwiyyah.” Shaykh al-Islām Ibn Taymiyyah spoke at length regarding this issue in many of his books, and he summarized it in his book Jawāb Ahl al-Īmān fī At-Tafāḍul Bayna Āyāt Al-Qurʾān. Likewise, Ibn Al-Qayyim رحمه الله تعالى discussed it in more than one place, as did Ibn Qutaybah in Taʾwīl Mukhtalif al-Ḥadīth. He said:⤵️ The people of innovation called Ahl al-Ḥadīth Al-Ḥashwiyyah, An-Nābitah, Al-Mutajabbirah, and Al-Jabriyyah, and they also called them Al-Ghuthāʾ. All of these are insulting labels for which no report came from the Messenger of Allāh ((ﷺ)), unlike what came regarding the Qadariyyah: that they are the Magians of this Ummah; if they become sick, do not visit them, and if they die, do not attend their funerals. Likewise, other sects were named according to their actions, and naming them by those names was correct. For example, the Rāfiḍah were given this name near the end of the time of Zayd ibn ʿAlī رضي الله تعالى عنه. He was the one who gave them this label. When they sought to pledge allegiance to him, they said to him: “Declare yourself free from Abū Bakr and ʿUmar.” He said:⤵️ “How could I declare myself free from the two ministers of my father and my grandfather?” They said: “Then we reject your pledge of allegiance.”

Meaning that you and your brother Hārūn ((عليه السلام)) may have greatness and supremacy in the land, ✦ ...We are not going to believe you two! ✦ This is the response of the people of Jāhiliyyah, and refuge is sought with Allāh. He said: Thus, everyone who is called to the truth, while he is upon the way of Jāhiliyyah, accuses the one calling him to the truth of intending through his daʿwah to seek leadership and status over others, without looking at what he is calling to and the proofs and evidences that support it. This is another issue, but the two are connected to one another: Fabricating lies against Allāh and rejecting the truth, and accusing the believers of seeking supremacy in the land. Yet Allāh سبحانه وتعالى says:⤵️ ✦ That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqūn (the pious). ✦ [Al-Qaṣaṣ 28:83] So the good end is for taqwā and for the people of taqwā. This is the promise of Allāh سبحانه وتعالى. We ask Allāh سبحانه وتعالى to grant us and you success and correctness. And all praise belongs to Allāh, our Lord. https://t.me/SalmansalehalemadEng1

Meaning that you and your brother Hārūn ((عليه السلام)) may have greatness and supremacy in the land, ✦ ...We are not going to believe you two! ✦ This is the response of the people of Jāhiliyyah, and refuge is sought with Allāh. He said: Thus, everyone who is called to the truth, while he is upon the way of Jāhiliyyah, accuses the one calling him to the truth of intending through his daʿwah to seek leadership and status over others, without looking at what he is calling to and the proofs and evidences that support it. This is another issue, but the two are connected to one another: Fabricating lies against Allāh and rejecting the truth, and accusing the believers of seeking supremacy in the land. Yet Allāh سبحانه وتعالى says: ✦ That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqūn (the pious). ✦ [Al-Qaṣaṣ 28:83] So the good end is for taqwā and for the people of taqwā. This is the promise of Allāh سبحانه وتعالى. We ask Allāh سبحانه وتعالى to grant us and you success and correctness. And all praise belongs to Allāh, our Lord.

﷽ DAYS OF IGNORANCE Masāʾil al-Jāhiliyyah [Chapter] **Fabricating Lies Against Allāh While Rejecting the Truth** 📚 From the Book: Masāʾil al-Jāhiliyyah By the Eminent Shaykh al-Islām, the Reviver Muḥammad ibn ʿAbd al-Wahhāb ((رحمه الله)) 🎙️ Explanation by: Ash-Shaykh Abee Sulaiman Salman Al-Imad ((حفظه الله)) ━━━━━━━━━━━━━━━━━━━━ All praise is for Allāh, and may the prayers and peace be upon the Messenger of Allāh, his family and his Companions. To proceed: The Fifty-Sixth Issue from the Issues of Jāhiliyyah Fabricating Lies Against Allāh and Rejecting the Truth Among the practices of the people of Jāhiliyyah is that they fabricate lies against Allāh and reject the truth. He said: The evidences for this issue from the Book and the Sunnah are many. This is the habitual practice of those who oppose the clear religion, such as the Jews and the Christians. They claim that what they are upon is the truth. They said: ✦ Be Jews or Christians, then you will be guided. ✦ [Al-Baqarah 2:135] Meaning: If you desire guidance, according to their claim, then become Jews or Christians. Allāh said: ✦ Say (to them, O Muhammad ((ﷺ))), Nay, (we follow) only the religion of Ibrāhīm (Abraham), Ḥanīf [Islamic Monotheism, i.e. to worship none but Allāh (Alone)], and he was not of Al-Mushrikūn (those who worshipped others along with Allāh). ✦ [Al-Baqarah 2:135] They claim that Allāh commanded them to adhere to what they are upon and that this clear religion is not the truth. ✦ And believe no one except the one who follows your religion. ✦ [Āl ʿImrān 3:73] This is what Allāh related concerning them: that they forbid their people, saying: ✦ And believe no one except the one who follows your religion. ✦ Allāh said: ✦ Say (O Muhammad ((ﷺ))): Verily! Right guidance is the Guidance of Allāh. ✦ [Āl ʿImrān 3:73] He guides by it whom He wills from His servants. And they claim that Allāh, the Most High, commanded them to reject it. They claim that Allāh commanded them to reject this religion and to reject their Prophets. All of that is due to following their forefathers. They do not look at the evidence. ✦ When it is said to them: Follow what Allāh has sent down. They say: Nay! We shall follow what we found our fathers following. (Would they do that!) Even though their fathers did not understand anything nor were they guided? ✦ [Al-Baqarah 2:170] Likewise, the people of innovations and misguidance believe that their innovations are the truth and that Allāh commanded them with them, while they regard what the people of truth are upon as fabricated and do not believe in it. As the poet said: Everyone claims to have a bond with Laylā, Yet Laylā does not acknowledge that claim from any of them. Meaning, all of them claim the truth, but the truth is that which has come from Allāh. For this reason, Allāh سبحانه وتعالى said concerning the Jews and the Christians: ✦ And (both) the Jews and the Christians say: We are the children of Allāh and His loved ones. Say: Why then does He punish you for your sins? Nay, you are but human beings, of those He has created. ✦ [Al-Māʾidah 5:18] Accusing the Believers of Seeking Supremacy in the Land Allāh, the Most High, said in Sūrah Yūnus: ✦ They said: Have you come to us to turn us away from that (Faith) we found our fathers following, and that you two may have greatness in the land? We are not going to believe you two! ✦ [Yūnus 10:78] This occurs among the verses concerning Mūsā ((عليه السلام)) and his brother Hārūn ((عليه السلام)). The response of those rejectors from the people of Firʿawn was: ✦ They said: Have you come to us to turn us away from that (Faith) we found our fathers following... ✦ Meaning: Have you come to us in order to turn us away from what we found our fathers and forefathers upon, ✦ ...and that you two may have greatness in the land... ✦

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