دروس في منهج الظاهرية

Shaykh Ibn Tamim حفظه الله: Question: My righteous life partner, after a recent accident, may remain bedridden for a long time. She has requested separation because she doesn't want to be a burden on me. I refuse and will take care of her. Is my refusal justified, and is it within her rights? Answer: This is an act of loyalty. Be to her as you would want her to be to you, carry her on your back if necessary. And the request for separation is within your rights, but don't pay attention to her words. It could be a result of shock and her fear of being a burden on someone. People are sensitive about this matter. Stick to your stance if you can and if you have the ability to do so. Avoid letting her feel your fatigue or boredom. Be a caring companion rather than a sympathetic one. Never betray her, and may God grant you success.

Shaykh Haytham Sayfaddin said: It is not acceptable, when someone is convicted and jailed for killing Muslims, to utter the phrase: "Justice was served." This is being said by many today as a result of the conviction in London, Ontario. Justice is only in the Sharī`ah sanctioned punisments. Ibn Hazm said regarding the Verse "Be maintainers of justice" (4:135): “and it is not justice to let them judge by kufr that has been replaced (with Islam), or rulings which have been nullified or otherwise forbidden by Allah” And Ibn Hazm also commented on the Verse "Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression." (5:2): “And whoever referred them to the replaced kufr and abrogated Texts, then he did assist in goodness and piety, rather, he assisted upon sin and transgression. We seek refuge in Allah from disgrace”

Let's examine this narration. Hibban ibn Zayd Ash-Shar'abi uses a Verse to give an old man an excuse to lag behind participating in Jihad. The old man did not quote an Imam's fatwa but rather used Verses from the Qur'an to support his decision to mobilize. Both Hibban and the old man recited Verses from the Qur'an and acted upon the Dhahir. If the old man was incorrect, he made the effort in ascertaining the Truth, returning to Allah and His Messenger صلى الله عليه وسلم when he differed with Hibban and acting upon what he believed to be the Truth. And if he was indeed incorrect he would have gained 1 reward and if it turned out he was correct he would have gained 2 rewards. https://sunnah.com/tirmidhi:1326

Ibn Hazm in his al-Muhalla mentioned a narration from Muhammad ibn Sirin who said that Abu Ayub al-Ansari said regarding the Verse "Go forth, whether light or heavy" - and everyone from mankind is either light or heavy. Mu'tamir bin Sulayman narrated that his father said "Allah commanded mass mobilization with the Messenger of Allah صلى الله عليه وسلم to the battle of Tabuk against the People of the Book, Romans, Allah's enemies... Whether they felt energetic, lazy, at ease or had difficult circumstances" Ali bin Zayd narrated that Anas said that Abu Talhah said regarding this Verse, "Whether you are old or young, Allah did not excuse anyone" Ibn Jarir said that Hibban bin Zayd narrated to him that he saw an old man amongst the ranks riding his animal. Hibban told the old man that he had been excused from participating "There is no blame on those who are weak or ill" (Surah at-Tawbah, 91). The old man replied "Allah ordered us to mobilize, "whether we are light or heavy"". The old man also quote another Verse "and strive hard with your wealth and your lives in the cause of Allah. This is better for you, if you but knew" Ibn Hazm also said "And there is no greater sin after Kufr (Disbelief) than for someone who forbids Jihad al-Kuffar" The Messenger of Allah صلى الله عليه وسلم said "Whoever dies without having fought or thought of (desired) fighting, he dies on one of the branches of hypocrisy." Ibn Hazm commented on regarding this Hadith "This is a severe warning. We seek refuge in Allah from it."

Putting a ring on the woman you're not married to is a separate issue. This doesn't make the idea of a ring as Mahr prohibited, rather, this falls under touching a non-Mahram.

IslamQA states one of the reasons they claim that "wedding rings" are Haram is the following: “Firstly, because it is an imitation of those who are no good; it is a custom that has come to the Muslims from the non-Muslims.” However, we find the Prophet صلى الله عليه وسلم telling a man to offer the woman an iron ring for Mahr. https://sunnah.com/bukhari:5141 And Allah knows best.

Abu Sulayman's position in regards to the disbelievers' share in the spoils of war if they were to help the Muslims was “no shares to be given to them (the Kuffar)” He further added; “Nor should they be exempted (from Jizya), nor should help be sought from them! (in the first place)”. Ibn Hazm himself narrates a decisive Hadith on this matter from Malik, from al-Fudayl ibn Abi Abdullah, from Abdullah ibn Dinar, from Urwah, from A'ishah that the Messenger of Allah صلى الله عليه وسلم said “We do not seek the assistance of a polytheist” Shaykh Haytham wrote: “Hizb at-Tahrir and others spreading #armiestoaqsa and #aqsacallsarmies are ignorant of the fundamentals of Tawhid, Musamma al-Imaan, Fiqh and history, or they are delusional, or both. Allah said: هللا نون نم مكل امو زانلا ةكشقتف اوفظ نيذلا ىلإ اوثكزت الو نورضنث ال ةث ءايلفأ نمر “And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.” No one involved with them should be taken seriously on any Islāmic topic.”

https://t.me/+VnFUFoBsI9gxYWU1 A new discussion group designed to discuss and understand the Religion based on the tenets aforementioned in the attempt of achieving certainty through the Qur'an and Sunnah and Arabic language.

Key tenets of Ahl ul-Dhahir: 1. Commitment to the Texts (the Qur'an and Verified Sunnah). 2. Embracing certainties, relying on what can be established through Texts and the senses, and disregarding guesses and doubts. 3. Profound comprehension of the Arabic language and its interpretation in accordance with the perspectives of early generations. 4. Refusal of unquestioning adherence or blind imitation.

https://sunnah.com/tirmidhi:570 1. Consider how Ibn Umar firmly corrected his son when his son tried to forbid something that had never been prohibited, relying solely on his own judgment. 2. Once something is allowed, no one can declare it forbidden, and if something is forbidden, it can only be permitted with additional evidence from the Qur'an and the Sunnah. 3. Personal opinions about what might be better don't alter the established rulings. 4. We belong to a community that adheres to the principle of "سَمِعْنَا وَأَطَعْنَا" (we hear and obey), not "we hear, and I think..."