SALAFI WOMEN (سلفيات)

The Only Good Woman Is the Wife of a Patient Husband Abu Juwayriyah Nūruddīn Al-Idi An-Nījīrīyy More read: t.me/Insightful_Couples whatsapp.com/channel/0029VbB7MBUDp2Q4elmF2U3t

The Only Good Woman Is the Wife of a Patient Husband Abu Juwayriyah Nūruddīn Al-Idi An-Nījīrīyy More read: t.me/Insightful_Couples whatsapp.com/channel/0029VbB7MBUDp2Q4elmF2U3t

🖊️ Recollections and reflections shared by our brother: Abū Zakariyyah SaadiQ

https://t.me/DawahFromYemenEng1 Polygyny: Understanding Its Place and Responsibilities in Islam I remember sitting with Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree (حفظه الله) in Egypt on the occasion of a brother’s second marriage. The Shaykh had helped facilitate the marriage contract, and he gave us some advice that has stayed with me. I am sharing its meaning as I remember it. The Shaykh spoke about how the enemies of Islam discourage polygyny through words that make Muslims feel ashamed of it or reluctant to practise it. He mentioned their opposition to the increase of the Muslims and the spread of Islam and its daʿwah. His advice was that a man who is able to undertake this responsibility should do so sincerely for Allaah’s sake. He should hope to raise children who worship Allaah upon Tawheed and benefit the Muslims. Some brothers have the ability but hold back because they fear society’s reaction, people’s criticism, or how others may perceive them. The Shaykh also stressed that polygyny must never become a means of showing off, humiliating the first wife, or putting down one’s family. A man should examine his intention, fulfil his responsibilities, and treat his family well. Wherever he lives, and however many children he has, he should seek Allaah’s help and place his trust in Him. This advice comes to mind when we hear some female students of knowledge, including sisters who have studied in places known to the mashāyikh, discouraging other sisters from polygyny altogether. They describe it as something unsuitable for our times or impossible to practise successfully. Such sweeping statements are concerning. We fear that this kind of discouragement reflects the influence of feminist ideas and Western social attitudes. Someone teaching and calling to Allaah should explain what Allaah has legislated, including its conditions and the rights and responsibilities that come with it. Advising about a particular situation requires care, but dismissing polygyny altogether because of the times we live in is another matter. Allaah, the Most High, says: وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا فَكَثَّرَكُمْ “And remember when you were but few, and He multiplied you.” Sūrat al-Aʿrāf, 7:86 I also remember our Shaykh, Abee Abdirahman Radman Al-Hubayshee (حفظه الله), speaking about the desirability of having many children and how this can be a means of strengthening the Muslims. Again, I am relating the meaning as I remember it. We should consider the children whom Allaah may bring forth and the good they may carry. We hope to raise people who serve Islam as Imām Aḥmad, Imām ash-Shāfiʿī, and Shaykh al-Islām Ibn Taymiyyah served it: learning, teaching, removing ignorance, and calling people to Tawheed and the Sunnah. There are so many people who need to be taught the foundations of their religion. Among our children may be someone through whom Allaah guides others, someone who teaches them to worship Him alone, or someone who helps them understand and practise their religion correctly. But this requires upbringing. We must teach our children Tawheed, sound ʿaqīdah, the Sunnah, and good manners. We must care about their companions, their education, and the environments in which they grow up. Having children is a responsibility, and hoping that they will benefit Islam means making a sincere effort to teach and nurture them. This is what concerns us when capable Muslims are discouraged from having families: the good that future generations may bring is too easily overlooked. The number of children alone does not determine a person’s service to the religion, but righteous offspring can be a tremendous blessing for their parents and the Ummah. This is the hope behind what we are saying: that Allaah grants us sincerity, helps us fulfil our families’ rights, and brings forth from our children people who worship Him upon Tawheed, hold firmly to the Sunnah, and benefit others. May Allaah preserve our mashāyikh, reward them for their advice, and grant us righteous offspring.

Video From: The Official English Channel of Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree (حفظه الله ) Valuable and Important excerpt Titled: Why do religious men (the (mutawwa‘ah), the righteous ones) marry two, three, or four [wives ]? Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree (حفظه الله) بعض الناس يقول ليش المطاوعة يتزوجوا ثنتين وثلاث وأربع يجيبك شيخنا المبارك أبي حذيفـة عبدالـغـنـي الـعُـمـري حفظه الله ورعاه https://t.me/abdulghaneeEngOmaree1 https://t.me/abdelgniomry/8164 https://t.me/MshkatALalm11

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH ABEE SULAIMAN SALMAN AL-IMAD 🆕 🔊Friday Sermon Excerpt Titled 🔊 [ Building The Happy Home] Raising [ One's Family] Upon The Religion Of Allaah 🎙️Ash-Shaykh Salman Al-Imad ((حفظه الله)) https://t.me/SalmansalehalemadEng1/76 https://t.me/salmansalehalemad/2556

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Attending Jumuʿah When the Khaṭeeb Is From Ahl Al-Bidʿah 📬Q&N Manhaj Series📬 From The Official English channel of Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree السلام عليكم ورحمة الله وبركاته 📥 Question 📥 If a layman has to attend Jumu’ah at a masjid where the khateeb sometimes spreads bid’ah or misleading ideas, what should he do if there is no better masjid nearby For example, a khateeb said that Sunnis and the Rafidah should “unite under the banner of La ilaha illa Allah” and put their differences aside. A layman may hear this and not recognize the danger or the shubhah in what is being said How do we balance the obligation of attending Jumu’ah with the warnings of the Salaf against listening to the shubuhat of Ahl al-Bid’ah و عليكم السلام و رحمة و بركاتة 📤 Answered by:📤 📲Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree ((حفظه الله)) If he is from the people of innovation, of this kind, then he should not attend the Jumuʿah unless he is going to refute the people of innovation. If he is going to refute them, then there is no problem. But if he is not going to refute them, then he should not attend.” https://t.me/abdulghaneeEngOmaree1

Concerning the Speech of Allaah, the Most High, and the Different Modes Of Qurʾānic Recitation 📩 Question 📩 السلام عليكم ورحمة الله وبركاته  We know that the Qur’an is the uncreated speech of Allah. But when Allah spoke, did He speak it with all the different tajwīd rules and variations that we use when reciting it today? For example, with madd at the end of an āyah in al-Fātiḥah, where it can be extended for 2, 4, or 6 ḥarakāt. Did Allah Himself pronounce all of these different possible lengths? What I’m really wondering is whether Allah Himself uttered all of these different ways and variations of recitation, or whether these variations are instead part of the Sunnah meaning revelation in the form of guidance regarding how we should recite the speech of Allah. بارك الله فيك 📨 Answered by📨 📝Shaykh Abee Abdillaah Faysal Al-Hashidee ((حفظه الله )) وعليكم السلام ورحمة الله وبركاته Your question is precise, and the closest approach is that the answer should be based upon distinguishing between the Speech of Allaah itself and the manner in which it is rendered and recited: The Qurʾān is truly the Speech of Allaah, uncreated; its letters and meanings are from Allaah, Glorified is He. As for the valid modes of recitation and what has been authentically established from them such as lengthening (madd), shortening (qaṣr), inclination (imālah), assimilation (idghām), and the like these are modes according to which the Prophet ((ﷺ)) taught his Companions to recite, and they have been authentically transmitted from him. Thus, they are from revelation in terms of approval, teaching, and clarification. However, it does not necessarily follow from this that we say: Allah, Glorified is He, spoke with every phonetic manner in which a reciter renders the Qurʾān, in terms of the length of the madd, the level or manner of rendition, the articulation of sounds, and the like. This is because some of these manners pertain to the reciter’s own rendition and his application of the transmitted recitation. Regarding your specific example the madd at the ends of the verses of Sūrah Al-Fātiḥah it is not correct for us to state with certainty that Allaah, Glorified is He, spoke the verse once with a lengthening of two counts, another time with four, and another time with six, unless there is evidence for that. This is because such matters pertain to the unseen, concerning which we do not speak without a textual proof. The more precise wording is: Allaah, Glorified is He, spoke the Qurʾān and revealed to His Prophet ((ﷺ)) modes of recitation. The Prophet ((ﷺ)) taught the Ummah how to recite it. Therefore, whatever has been authentically established of the recitations and their modes from the Prophet ((ﷺ)) is truth and revelation. As for the details of each individual reciter’s rendition, it does not necessarily follow that they are identical to the manner in which Allaah, Glorified and Exalted is He, spoke. This also removes an important point of confusion: the variation among the modes of recitation does not mean that the Speech of Allaah differs. Rather, all of them are revealed Qurʾān when the recitation has been authentically established from the Prophet ((ﷺ)). https://t.me/EngFatawaboxes_9_9_9_Bot

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https://t.me/ScholarlyExcerptsEng1 Coming up shortly inshallaah.....

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الترجمة إلى الانجليزية Observing Honor and Dignity In the name of Allaah, the Entirely Merciful, the Especially Merciful. To proceed: It is incumbent upon a person to observe his honor, safeguard his qadr (worth and esteem), and preserve his makanah (standing and position) himself. For indeed, whoever does not guard his own worth, people will not guard his worth for him, nor will they preserve his standing. Rather, many people, if they perceive from you laxity regarding your own self or a cheapening of your status, will be emboldened by that to diminish you and lower your rank in their eyes. Thus, preserve your worth without kibr (arrogance), safeguard your dignity without ta'azzum (self-aggrandizement), and know when to step forward and when to step back, when to speak and when to remain silent; for indeed, it is the person himself who teaches people how to treat him. Taqyid al-Khawatir 3rd of the month of Rabi' al-Awwal, 1448 AH Abu Mashkur al-Israfeeli Translated by Abu Juwayriyah Nūruddīn ibn Sulaymān ibn Hārūn Al Idi An-Nījīrīyy https://t.me/DawahFromYemenEng1 https://t.me/Abumaskur

When so-and-so comes and enters the gathering, stand up, embrace him, and do not release him.” He said that when the man came, she did that. She stood up and embraced him. He tried to free himself from her, but she refused, while embracing him in front of the people for a period of time. He said that his desire did not move at all. The one who taught the women said to him: “Did your desire move because of that?” He said: “No.” He said: “Do you not know that what is in our hearts is not like what is in the hearts of others?” He said that he then became satisfied with his teaching the women. How much of this you read about these Sufis! Superstitions that they count as miraculous deeds. The point is that keeping a woman under a Sufi man means that she is among religious innovations, superstitions, and lies, and he may lead her toward associating partners with Allaah, Glorified and Exalted. Therefore, freeing her from that is an act of kindness toward her. https://t.me/rashadEng1/370 https://t.me/rshad11/20029

An Act of Betrayal Toward the Woman and the Daughter Who Is Under a Person’s Care 🔹A Brother says:🔹 “My father married my sister to a Sufi man, while she did not agree, but he forced her to do that, and she is Sunni. Is she sinful for that?” 📨Answered by:📨 Ash-Shaykh Abee Abdirahman Rashaad Ibn Ahmad Ad-Dhalee‘ee (حفظه الله) As for the sin: no, she is not sinful as long as she was compelled and forced into that. There is no sin upon her. But if some of her family are able to free her from this Sufi by annulling her marriage or through khulʿ, then that is better for her religion. This is an act of betrayal toward the woman and the daughter who is under a person’s care: a Sunni woman whom he forces to marry a Sufi man. This Sufi may lead her toward religious innovations, and he may lead her toward polytheistic practices, if he is among those Sufis who practise polytheistic acts: seeking blessings from graves, calling upon them instead of Allaah, and seeking access through their occupants. Some of the Salaf even Said:⤵️ “Whoever marries the woman under his guardianship to an innovator has severed her kinship ties.” He has severed her connection. This is an act of injustice, especially since the woman is weak, is influenced by the husband, and proceeds upon what he proceeds upon. Many Sufis in this time many of them have become people who associate partners with Allaah, Glorified and Exalted. They consider calling upon those in graves instead of Allaah, drawing near to them, tawaf [circumambulating] their shrines, and seeking access through them to be permissible. This is widespread in the land of Yemen, and it exists elsewhere among the Sufis. Their lives are filled with superstitions. The stories of their miraculous deeds are superstitions that are not supported by evidence and are not accepted by reason. Then they venerate that and say: “It is not permissible for reason to reject this miraculous deed. This is an objection to Allaah’s bounty. Is Allah incapable of giving so-and-so this thing?” No, this is not an attack upon Allah’s power. Allaah has power over all things and gives to His servants, but these are objectionable matters, and some of them contain forbidden things and lies. Some Sufis said that when Aḥmad al-Rifāʿī went to visit the Prophet, May Allaah’s blessings and peace be upon him, what did the Prophet, may Allah’s blessings and peace be upon him, do in his grave? He extended his hand from the grave and shook his hand. When one of the Sufis came to Aden the city of Abū Bakr Al-Thaqāf, or a similar name they said that the sky rained milk. Their senior figures affirm this now, in this time: that the sky rained milk when this scholar came, in celebration of him. Likewise, a few days ago I read something belonging to the Sufis of Hadramout: that a man a young son said to his mother: “My mother, do you remember when, before your marriage, four people wanted to assault you, and a horseman came upon a horse, defended you, and drove them away from you?” She said: “Yes, but how do you know that? I did not tell anyone about this.” He said: “I was that horseman.” His mother was not yet married, and he was that horseman who came to defend her! This is in the books of the Sufis of Hadramout, and they count these things as miraculous deeds. There are also obscene things in books such as these acts among their actions that are forbidden, which they also count as miraculous deeds. In books such as these belonging to the Sufis of Hadramout, they said that a man from among their scholars used to teach men and women in a single gathering. It reached some of the other Sufi scholars that so-and-so was teaching men and women in a single gathering. So he came to advise him, or he objected to him. He learned that the man would come to advise him, so he said to the most beautiful woman among those who attended with him: “So-and-so will come tomorrow. Adorn yourself with the finest adornment.

The Ruling on a Marriage When the Husband Apostatizes from Islam بسم الله الرحمن الرحيم 📥Question📥 The Questioner says:⬇️ If a man is married and then apostatizes from Islam, what is the ruling concerning their marriage? Is the wife’s status the same as that of a divorced woman? 📤Answered by:📤 🎙️Ash-Shaykh Abee Abdillaah Muhammad Ba Jamal ((حفظه الله)) If a man apostatizes from Islam, his wife must separate from him and must not remain married to him. Her status is not the same as that of a divorced woman, because a woman who has received a revocable divorce remains within the marital bond of her husband. In this case, however, the marriage is invalidated because of apostasy from Islam. “And whoever among you renounces his religion and dies as a disbeliever it is they whose deeds have become worthless in this world and the Hereafter. It is they who are the inhabitants of the Fire; they will remain therein forever.” Al-Baqarah (2:217) Therefore, if a woman’s husband was a Muslim and then apostatized becoming a Jew, a Christian, a secularist, a Rāfiḍī, or one of the extremist Sufis they must be separated. The woman must not remain with this man for as long as he remains an apostate, unless he returns to Islam. If a man apostatizes from Islam, his marriage to his wife is annulled. Her status is not that of a divorced woman; rather, the marriage is annulled, and she must separate from him. If he commits anything that constitutes disbelief whether in matters of belief, speech, or action such as completely abandoning prayer, then he becomes a disbeliever, and his wife must separate from him immediately. It is not permissible for her to remain with him. The same applies if he insults Allaah, the Prophet peace and blessings be upon him the Qur’an, or the Sunnah. Such a person is considered an apostate, and his wife must not remain with him. The marriage is immediately annulled. However, if he wishes to return to Islam and does so during her waiting period, before it expires and he had consummated the marriage with her then his return during her waiting period is considered valid for the continuation of the marriage. If he returns to Islam after the waiting period has expired, a new marriage contract and a new bridal gift are required, provided that he had not previously divorced her with an irrevocable divorce. If, for example, he had only concluded the marriage contract with her and then apostatized before consummating the marriage, she has no waiting period, and the marriage is annulled. If he later returns to Islam, a new marriage contract and a new bridal gift are required because the marriage was annulled before consummation. However, if he had consummated the marriage with her, she must observe a waiting period. If her waiting period expires before he returns to Islam, he cannot simply take her back. If he returns to Islam after the waiting period has expired, a new marriage contract and a new Mahr [Dowry] are required. If an apostate says to his wife, “You are divorced,” what is the ruling on his statement? If she is an apostate like him, then that is not our concern. But if she is a Muslim, then his apostasy itself requires her to leave him. https://t.me/EngFatawaboxes_9_9_9_Bot/523 https://t.me/bajmaal/15861

The Sunnah and Daʿwah Are Not for Sale Shaykh Muqbil al-Wādiʿī (رَحِمَهُ اللهُ تَعَالَى) said: «السَّلَفِيُّ لَا يَبِيعُ السُّنَّةَ، وَلَا يَبِيعُ الدَّعْوَةَ، وَلَوْ أُعْطِيَ مَا أُعْطِيَ، فَهِيَ أَفْضَلُ مِنَ المَالِ، وَأَفْضَلُ مِنَ النَّسَبِ، وَأَفْضَلُ مِنْ كُلِّ شَيْءٍ». “The Salafī does not sell out the Sunnah, nor does he sell out the daʿwah, regardless of what he may be offered. It is better than wealth, better than lineage, and better than everything else.” Al-Imām al-Almaʿī, p. 235 🖊️ Translated by : Abū Zakariyyah SaadiQ https://t.me/Muqbil_Eng

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH RADMAN AL- HUBAYSHEE 🆕 🔊Except Titled🔊 Thinking Well Of Allaah And Expecting Relief After Hardship 🎙️ Shaykh Radman Al-Hubayshee ((حفظه الله)) https://t.me/Radman3Eng/707 https://t.me/Radmaan3/25414

🆕 Official English channel of Ash-Shaykh Abee Abdirahman Rashad Ibn Ahmad Ad-Dhalee'e 🆕 🔊Valuable Excerpt Titled🔊 Which Daa'ee Is More Virtuous? The Writer and Researcher or The One Who Delivers Lessons and Talks? 🎙️Shaykh Rashad Ad-Dhalee'e ((حفظه الله)) https://t.me/rashadEng1/367 https://t.me/rshad11