Benefits of Mashāyikh ʿAden

The Fitnah of Nizār | Shaykh Ḥafīẓ al-Junaidī Translation by: Junayd ibn Bilāl al-Maghribī For enquiries, translation corrections, or concerns: 📧 adenbenefits@gmail.com

The “Small Ones” are the People of Innovation | Shaykh ‘Arafāt al-Muḥammadī Translation by: Junayd ibn Bilāl al-Maghribī For enquiries, translation corrections, or concerns: 📧 adenbenefits@gmail.com

[When Memorising Later Ḥadīth Texts — Should One Memorise Each Narration From its Primary Source?] Question: Whilst I memorise the book, “ʿUmdah al-Aḥkām”, I refer to the primary sources of the ḥadīths such as Saḥīḥ al-Bukhārī and Saḥīḥ Muslim and I memorise the ḥadīth according to the wording found in the primary source. [This is] because the wordings of some ḥadīths in “ʿUmdah al-Aḥkām” differ from their wordings in [the compilations of] al-Bukhārī or Muslim. Is my method correct? And do you advise me to continue memorising the wording [of the ḥadīth] from the primary sources or should I stick to the wording of “ʿUmdah al-Aḥkām” alone when memorising? Answer: May Allāh protect and aid you. This method you are using in memorisation is incorrect and not in accordance to the way of the scholars in their memorisation. If you want to memorise a book then memorise it as it is: - Its correct and its incorrect. - Its complete and its incomplete. - Its intact and altered. Then, be diligent in seeking clarification and accuracy during memorising regarding the correct and authentic without bringing that into your memorisation of the book’s text. You recite your memorisation of the book as it is as the best of knowledge is whose foundation is memorised then its affairs revised. But if you do as you said concerning your method then you will not be memorising this book written by its author, rather, you will be simply memorising a group of ḥadīths. And the same goes for the rest of what one memorises – whether prose or poetry. And if every person – when memorising a book – changed parts of it according to his opinion, [thinking he is] correcting it, then books would no longer remain as they are and a single book would have thousands of different versions according to the number of those who have memorised and changed it. Thus, knowledge would be wasted and the authorships of the scholars would be lost. On the contrary, the scholars have not ceased to memorise and narrate what they have memorised as its author has written it without adding [to it] or removing [from it]. And the scholars have not ceased to mention what is contained within the books of mistakes, deficiencies, alteration, or errors occurring during narration or teaching. Yet, they do not, due to this, alter what they have memorised or the texts of the books. And Allāh knows best. 🎤 Question answered by: Shaykh Ḥafīẓ al-Junaidī ✍️ Translated by: Junayd ibn Bilāl al-Maghribī

Giving Salāms to the Opposite Gender | Shaykh Zakariyyāʾ ibn Shuʿayb ✍️ Translated by: Junayd ibn Bilāl al-Maghribī 📧 For enquiries, translation corrections, or concerns: adenbenefits@gmail.com

[The Importance of Studying the Arabic Language and the Work of the Enemies Against It] al-ʿAllāmah Muqbil ibn Hādī al-Wādiʿī said: That is the Arabic language whose importance was recognized by our scholars from the Islamic Legislation. Thus, they proceeded to gather its vocabulary from the Bedouins – from the depths of the valleys and the mountain slopes. And they – may Allāh have mercy upon them – also proceeded to lay down principles and guidelines to protect it from mistakes and errors. If they found a speaker making linguistic errors in their speech, they would mention that in their biography so that their mistake could be avoided. Similarly, they placed principles and guidelines pertaining to morphology (taṣrīf) to protect the patterns of words. Yet, the people in their time are between excessiveness, negligence, and a group in the middle. One group specialised in the Arabic language and missed that it is merely a means and not the end goal, so they missed understanding of the religion, as is [mentioned] in “Talbīs Iblīs (The Deception of Iblīs)” by ibn al-Jawzī. From them were those who completely ignored it like some of the ignorant Ṣūfīs. And from them were those who took a middle path and so took from the Arabic language what they required whilst giving importance to the knowledge of the Book and the Sunnah. Through them, Allāh preserved the religion, and through these intermediaries we received much good from [knowledge of] the Qurʾān, exegesis (tafsīr), ḥadīth, monotheism (tawḥīd), jurisprudence (fiqh), and various sciences. As for today, then the people – except those whom Allāh has willed otherwise – have turned away from the Arabic language and became preoccupied with foreign languages. The Prophet ﷺ commanded Zayd ibn Thābit to learn Hebrew but he did not command all of the Companions to do so. As for today, then the Muslim youth generally – except those whom Allāh has willed otherwise – have become preoccupied with them whilst the Arabic language is not studied except for examinations then after those examinations, it returns to being something long forgotten. The enemies of Islām work to discourage [studying] the Arabic language so that they can raise doubts to the Muslim youth, attacking the religion through the Arabic language and they will be unable to tackle them. [Taken from his foreword for: al-Ḥulal adh-Dhahabiyyah ʿalā at-Tuḥfah as-Saniyyah] ✍️ Translated by: Junayd ibn Bilāl al-Maghribī

[Do the Solitary Reports Merely Convey Presumption?] Shaykh Ṣalāḥ Kantūsh said: Let us go back a little to when we established that the Sunnah, before it was committed to writing, could only be described through solitary reports (akhbār al-āḥād) and there is no way to describe it as mass-transmitted (mutawātir) except after thorough examination, classification, and refinement, as was thoroughly explained previously. Upon that, I wonder, did the Sunnah, in its initial stage, convey mere presumption (ẓann) then this presumption was strengthened when the paths increased and were transmitted en masse so that it could finally convey to you certain knowledge?! If you say: Yes. We will say: That entails you must say that the predecessors of this Ummah, until the golden ages of penning down ḥadīths, built their religion and creed upon presumption due to the fact that the reports in their time had not yet reached the level of mass-transmission. If you say: Yes. We will say: Is what sufficed them not sufficient for you, such that you accept the [authentic] reports unrestrictedly? Even if we dispute whether the solitary report unrestrictedly conveys presumption as you believe, but for the sake of the argument. But if you say: No, it does not entail that we say that the predecessors of this Ummah built their religion upon presumption, rather, they based [it] upon knowledge. We will then say: Through what proof did they attain certain knowledge? Was it through the solitary reports or the mass-transmitted? If you hold to the second, we will say: Indeed, the mass-transmitted reports had not yet been established as we have explained. And if you hold to the first, we will say: This is the correct statement, and thus, you have returned to agreeing that the solitary report conveys certain knowledge, and Allaah knows best. [Kabwah al-Jawād bi Taqsīm al-Akhbār ilā Mutawātir wa Āḥād, p. 96] Translated by: Junayd ibn Bilāl al-Maghribī

[DOUBT — al-ʿAllāmah al-ʿAbbād denies that al-ʿAllāmah al-Bukhāri is from the senior scholars?] Its answer is quite simple and it is to say: We have scholars who have affirmed for al-Bukhāri as being a "ʿAllāmah", especially Shaykh ʿUbayd. The principle dictates that affirmation takes precedence over negation so the affirmation of these scholars takes precedence over the negation of al-ʿAllāmah al-ʿAbbād. I had sent this response to Shaykh Ḥafīẓ al-Junaidī (may Allāh preserve him) who sent me the following: "[This is] sound speech. May Allāh guide them! What is their goal through this denial? Then, how are they [behaving] in the tribulation of Muḥammad ibn Hādī and the tribulation of Nizār? And who do they return to concerning the problems [that arise] in daʿwah and the affairs of the Salafīs nowadays? Do they have daʿwah-related problems that have been presented before Shaykh al-Bukhārī? Is it a prerequisite that our Shaykh al-ʿAbbād (may Allāh preserve him) speak and praise ash-Shaykh al-ʿAllāmah al-Bukhāri? Are they not content with the speech of the two Imāms, Rabīʿ and ʿUbayd, in praise of him? Two or three years ago for example, what did they believe about Shaykh al-Bukhārī? Did they return to him or not? From true tribulation is that you affirm what you used to deny and that you deny what you used to affirm. We seek refuge with Allāh from trials and tribulations, and from desires, and from our selfish inclinations." He gave his permission for this message to be shared. Written and translated by: Junayd ibn Bilāl al-Maghribī

[The Targeting of Makkah By the Hūthīs] Shaykh Aḥmed Bādukhn wrote: The targeting of Makkah by the Hūthīs is nothing strange because this is their religion and creed. What is strange, however, is that you find many of the people of Islām and Sunnah downplaying the danger of the Rāfiḍah, saying, "This war is just politics." This pitiful individual does not realise that if the Rāfiḍah were to attain even the slightest degree of power and authority, they would not stop waging war against Ahl as-Sunnah and persecution of them. They entertain hopes of invading and conquering Makkah and Madīnah, along with other things that lie at the heart of their creeds of disbelief. Thus, they fight on the basis of creed and religion yet many of the Muslims - unfortunately - live in the fantasies of political analyses and rely upon what is shared by those who feign knowledge of the funded media personalities. ✍️ Translated by: Junayd ibn Bilāl al-Maghribī 📧 For enquiries, translation corrections, or concerns: adenbenefits@gmail.com

How to Straighten the Rows in Prayer? | Shaykh ʿAbbās al-Jawnah ✍️ Translated by: Junayd ibn Bilāl al-Maghribī 📧 For enquiries, translation corrections, or concerns: adenbenefits@gmail.com

Sūrah al-Anbiyā’ 1-6 | Shaykh Muṣṭafā Mabram 📧 For enquiries, translation corrections, or concerns: adenbenefits@gmail.com

Who was Muḥammad ibn ʿAbd al-Wahhāb? | Shaykh ʿArafāt al-Muḥammadī ✍️ Translated by: Junayd ibn Bilāl al-Maghribī 📧 For enquiries, translation corrections, or concerns: adenbenefits@gmail.com

Was the Tafsīr of as-Saʿdī the First Salafī Tafsīr? | Shaykh ʿArafāt al-Muḥammadī ✍️ Translated by: Junayd ibn Bilāl al-Maghribī 📧 For enquiries, translation corrections, or concerns: adenbenefits@gmail.com https://www.youtube.com/shorts/_yhCrczu1QU

Who are the Surūriyyah? | Shaykh ʿArafāt al-Muḥammadī ✍️ Translated by: Junayd ibn Bilāl al-Maghribī 📧 For enquiries, translation corrections, or concerns: adenbenefits@gmail.com https://www.youtube.com/shorts/2UEsLfYCWsA