Galandhaanu ގަލަންދާނު

🗂 ❝ The Murjiʾah of the era have stung our ears and deafened our ears, with their weak and ridiculous saying: “Ruling by other than what Allah has revealed is kufr less than kufr.” We, in turn, will not respond to this confusion of theirs here, as our Shaykhs and scholars have already sufficed us with the burden of responding to it. So they have researched the issue and urged people to the truth, and it is sufficient for a just and suspicious person to read the book of our beloved Shaykh Abū Muhammad al-Maqdisī, may Allah protect him and guide him, and direct his mishaps towards the truth. (The books, which are) «Imtāʿ Al-Naẓar fī Kashf Shubuhāt Murjiʾat Al- ʿAṣr» (An Enjoyable Look at Uncovering the Specious Arguments (shubuhāt) of Today's Murjiʾah) [see page 37 et seq.] or (his book) «Kashf Shubuhāt Al-Mujādilīn ʿan ‘Asākir Al-Shirk wa Anṣār Al-Qawānīn» (Exposing the Specious Arguments of the Disputants about the Soldiers of Polytheism and the Supporters of Profane Laws) [see page 9 et seq.] in them is guidance (for such a person who seeks truth in sincerity), with the help of his God.. And May Allah compensate, Ḥārithah ibn Badr al-Ghudānī as he said: ‏إذا ما قتلْتَ الشيء علمًا فقل بـــه If you have killed⁽¹⁾ a matter with knowledge, Then speak your view •• ولا تقل الشيء الذي أنــت جاهلـه But do not speak of anything About which you are ignorant ⁽²⁾ ❞ — Abu Humām Bakr bin ʿAbdul-ʿAzīz Al-Atharī (From the introduction to his treatise, Al-Warṭatul Qawiyyatu Lil-Murjiʾatil Ghawiyyat) ~ Galandān ------------------ [1] i.e. You have covered the issue with study, knowledge and research. [2] The second line of the poem says, فمن كان يهوى أن يُرَى مُتَصدِّرًا Whoever desires to be seen as prominent •• ويكره: "لا أدري" أُصيبتْ مقاتله And hates saying, “I do not know”, Will be struck where it kills him!

~ ގަލަންދާނު

🔗 ❝ With regards to the issue of judging by something other than what Allah has revealed, one of the best books written on this subject is the book of Shaykh ʿAbdur-Raḥmān Ṣāliḥ al-Maḥmūd “Al-Ḥukm bi-Ghayri mā Anzal-Allah” (English). Also, read the treatise⁽¹⁾ of the former Mufti, Shaykh Muhammad bin Ibrahim with its Commentary by al-Ḥawālī and Abul Munzir (Al-Shaqīṭī)'s Treatise “Al-Fawāid fī Fahm Āyat Al-Māʾidah”. With this, beware of the most common mistake among the writers on this subject, which is: distinguishing the basis of takfīr between a particular judgment and general judgement...❞ — Shaykh Abū Salmān Ḥassān Ḥussayn, Al-Ṣūmālī ~ Galandān ------------------ [1] An English translation of this treatise is available without the commentary (pdf)

🔗Since the arguments of Madākhilā were recently resurfaced by their sister group, Haddādiyyah, rekindling their old shubuhāt on the issue of “Ruling by other than what Allah revealed” , we have started an archive-channel, a collection of refutations from our eminent Shuyūkh (May Allah have mercy upon them) on this matter. (Some of these refutations are from our very own archives, 20+ years back.) https://t.me/+CaW4CzLima81MzE1 ~ Galandān

There are matters of Tawḥīd, the Message, the clear apparent laws of religion, and also hidden issues. Whoever does something that negates Tawḥīd, he disbelieved without an exception, and takfīr upon him is not held back, because he has brought (something) as equal to Allah, and the name of Islam is removed from him. Shaykh ʿAbdul Latīf Āl Al-Shaykh said: “Whoever commits shirk has abandoned Tawḥīd. Since Tawḥīd and shirk are opposites of one another and cannot be gathered together. Therefore, whenever shirk is present Tawḥīd disappears.” After quoting him — i.e. Ibn Taymiyyah — Abu Buṭayn said: “As for the matters which are nullifiers of Tawḥīd and nullifiers of belief in the Message, he, may Allah have mercy on him, declared in many places, the disbelieve of the ones who accompanies such, and for them to be killed after being asked for repentance, and he did not excuse them due to ignorance...” He also said: “The proofs supporting making takfīr of a righteous Muslim, if he commits shirk with Allah, or he assisted the mushrikīn [in fighting] against the muwaḥḥidīn —even if he did not commit shirk, are too much to be counted from the words of Allah, His Messenger, and the sayings of all the scholars —this is unless he (the person who commits such kufr) was forced (mukrih) or made a mistake (Khaṭaʾ: It is when a person intends one thing and encounters something else). But he is not excused due to ignorance or due to a false interpretation (taʾwīl). As for the apparent (clear cut) issues, that are not (directly categorized under) Tawḥīd, such as prayer, fasting, the prohibition of alcohol, and those things upon which there is consensus on its prohibition — then whoever denies any of them or considers any of them as permissible, has disbelieved, and the takfīr upon him is not withheld, nor is he excused due to ignorance, unless he is coerced (mukrih) or fell into an unintentional error (Mukhṭiʾ). With regard to this person, if he has an obstacle that prevents him from the judgement of takfīr, then he is told: “His action is kufr, but he is not a kāfir.” As for the hidden issues that require removing doubt and understanding the argument (ḥujjah), this is for which it is said “its action is kufr but the doer is not a kāfir.” ʿAbdullah and Ibrāhīm, the sons of Shaykh ʿAbdul-Laṭīf and ibn Saḥmān, said: “The matter of takfīr of the specific individual (muʿayyan) is a known issue, [that is] if one was to say such a word that is kufr, then it is said, whoever says that word is a kāfir. However, the speaker would not be judged as a kāfir until the ḥujjah — which is that if a person was to leave it disbelieves— is established upon him, and this (i.e. establishing ḥujjah) is with regards to the hidden matters (al-masāil al-khafiyyah) in which its evidences could be obscure to some people, such as the issue of qadr, irjā, and the likes.” This (phrase) is also used when, someone who was a recent convert to Islam committed a nullifier in an apparent matter (of religion) which is other than the matters of Tawḥīd. Ibn Saḥmān mentioned in the first risālah “Takfir al-Mu'ayyan” ❝ The separation of speech and speaker, and, action and actor , in matters of Major Shirk is an innovation. The original principle of language and law is: “Whoever does an action being labeled with this action.” Hence, whoever drinks is called a drinker. Do we refer to someone who drinks, as “water”? Or do we say that he did drink, but he didn't drink?! All grammarians are in agreement with this principle...” Whoever associates with Allah a partner, he is called a Mushrik, whoever innovates in religion, he is called an innovator, and whoever drinks alcohol is called a drinker (of khamr). And Allah knows best. Written by: Shaykh ʿAbdullah bin Saʿd Al-Fahd Ṣawt Al-Jihād Magazine Issue 30, Muḥarram 1428 h. ~ Galandān

🔴Clarification of the fault in using the statement: “The action is an act of kufr and the one who does it is not a Kafir" — unrestrictedly. A new innovation in the religion has spread among Muslims, and it is dangerous because it affects the foundation of the religion and is contrary to the Qur’an and Sunnah, and what the Companions, the Successors, the righteous predecessors (salaf), and those who followed their path until the Day of Judgment come to pass. It is, the usage of the statement; “The action is an act of kufr, and the one who does it is not a Kāfir" unrestrictedly. Moreover, some ignorant people have gone so far as to say: "the specific person will not disbelieve at all" and this claim is consistent with the principles of the Jahmiyyah Al-Murjiʾah. Shaykh ʿAbdullah and Shaykh Ibrāhīm, the sons of Shaykh ʿAbdul Laṭīf Āl Al-Shaykh, and Shaykh Sulaymān bin Saḥmān, rahimahumullah, said in response to those who withheld from declaring the takfīr on Jahmiyyah: “As for his saying: “We say that the statement is kufr, and we do not rule that the one who said it is with kufr” verily saying this without restriction is pure ignorance, because this phrase as such cannot be applied except with regard to specific individuals (mu'ayyan). And the issue of declaring individual-Takfīr is a well-known issue (irrelevant to the point of discussion). If he utters a statement, a statement for which its utterance is kufr, it is said: Whoever says this statement is a Kāfir, as for specific individual, if he says that, he is not judged with kufr, until the proof (ḥujjah) is established against him upon which the the one who then ignores it, disbelieves.) Shaykh ʿAlī bin Khuḍayr Al-Khuḍayr, May Allah relieve him of his captivity, stated in his letter “The Principles of the New Awakening” : “(From their false fundamentals on the issue of takfīr is) A complete generalization of the differentiating between the speaker and what was spoken, and the doer and what was done- always and in every issue, whether it was in the area of major Shirk or in the open and apparent matters from the one whom the proof (ḥujjah) was established against- and even if the causes (of takfīr) were gathered and the preventative factors were removed. For this reason, there are no personalities that they ever perform takfīr of, except the specific individuals mentioned in the Qurʾān and the Sunnah!” So this (unrestrictive) statement is only used with regard to hidden issues, whose evidence is not apparent for the general masses, unlike from specialists. The statement is also applied in the case of, who commits kufr in apparent matters, but has an obstacle that prevents him from kufr. As for the issues of Tawḥīd and (the fundamentals of) The Message (of the Prophet ﷺ) : then this statement should never be applied unrestricted, i.e. with regards to someone who commits something that negates the Oneness of Allah. Such have committed Shirk and disbelieved in what was revealed to Muhammad ﷺ, because the issues of Tawḥīd are among the issues that Allah has made clear in the Book and the Sunnah of His Prophet, and they are among the apparent issues (clear to every sane person of age). So whoever commits a nullifier in Tawḥīd, he has associated a partner with Allah and has brought an equal with Allah, and the attribute of Tawḥīd is removed from him. Abū Buṭayn quoted from the words of Shaykhul Islam Ibn Taymiyyah: “The apparent matters that the Muslims, both the specialized and the common people know that they are from the religion of Islam, such as the command to worship Allah alone without any partner, such as hostility to the Jews, Christians, and polytheists, such as the prohibition of immoral acts (zina), usury, alcohol, gambling, and the like — (denying these) is considered disbelief, without exception.” [Summary from Al-Durar: 1/ 372-373] =

*Edit* : in the transcript above, the first ayah was jumbled with the second, We have edited it. Pease remove any shares.

🔴Warning Regarding Loosely Dismissing The Father As A Wali ❝...In some marriages that have issues, I've asked the sisters, who's your wali so we can talk to him? Many said, my husband brought him the night or the day of the nikah. I don't know who he is. I don't know who his name is. I never spoke to him before. Was that a wali? Or was that a third witness he brought to the nikah? Loosely dismissing the father as a wali without the proper procedure is dangerous and it causes great fasad. And loosely choosing anyone as a wali is just as bad. A wali must be active in the process of seeking and pursuing the interest of the one Allah subhanahu wa ta'ala entrusted him with. He's not some imposter who takes the information of the sisters so he can be the wali. And if they suit his desires, they become his wives. They become the wali's wives. If not, he'll pass them on to someone else. Without a proper wali supervising and investigating and doing his duties, don't be surprised if the man who filled you with emotions turns out to be an abuser or a fasiq or a murji or someone who's "blessed" in music, in smoking pot while issuing fatwas on social media. Without a proper wali, the shaitan may make his move. And there may be haram interactions. May Allah subhanahu wa ta'ala save all our sisters from that. Then what happens after that? Now suddenly they seek a righteous sheikh to get them out of their situation. When emotion and love settle a bit. And the reality of marriage life surfaces when things go pear-shaped. Now suddenly they find a righteous sheikh to solve the situation. Now suddenly sheikh, where's my khula? And the blame may be shifted on the sheikh for not giving him the khula on the spot. Brothers and sisters involved in these matters are equal in their guilt. This is an issue among Muslims in general, but our dear brothers and sisters upholding the pure manhaj of tawheed are held on a higher standard. And I'm not talking about any particular situation. It's not tens, it's actually hundreds of cases. There's similar patterns in them. I asked many brothers about the way they married certain sisters. Would you allow your sister or your daughter to get married this way? And of course the answer is no. I asked some brothers, would you allow your sister to marry someone through an unknown wali? That Khatib brought on the night of the Nikah? I asked some brothers, would you let your sister or your daughter get married to someone who she finds out after marriage he can't spend on her and he can't spend more than a day every other month or so with her and he barely calls her. This is not a game. Everything about marriage must be honored. Be truthful in matters about marriage because you will be questioned about them. Marriage is a mighty great covenant that must be honored. وَأَخَذۡنَا مِنۡهُم مِّيثَٰقًا غَلِيظًا (We took from them a strong covenant) Faith taken from you, a firm, mighty, strong covenant. The only other covenant referred to in such strong terms is the covenant between Ulu Al-Azm ⁽¹⁾ and Allah Subhanahu Wa Ta'ala. وَإِذۡ أَخَذۡنَا مِنَ ٱلنَّبِيِّـۧنَ مِيثَٰقَهُمۡ وَمِنكَ وَمِن نُّوحٍ وَإِبۡرَٰهِيمَ وَمُوسَىٰ وَعِيسَى ٱبۡنِ مَرۡيَمَۖ وَأَخَذۡنَا مِنۡهُم مِّيثَٰقًا غَلِيظًا {And (remember) when We took from the Prophets their covenant, and from you (O Muhammad ﷺ), and from Nuh (Noah), Ibrahim (Abraham), Musa (Moses), and ‘isa (Jesus) son of Maryam (Mary). We took from them a strong covenant} ❞ — Shaykh Aḥmad Mūsā Jibrīl (For full lecture, see) --------------- [1] There are many Prophets and Messengers of Allah. About twenty-five of them are mentioned in the Qur'an; out of these twenty-five, only five are of strong will, namely, Muhammad, Nuh (Noah), Ibrahim (Abraham), Musa (Moses) and 'Isa (Jesus), son of Maryam (Mary).

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