SALAFI WOMEN (سلفيات)

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Retaining a Passport from Non-Muslim Countries Updated Follow-Up Question 📥Question:📥 السلام عليكم ورحمة و بركاتة Our Shaykh, may Allāh bless you and preserve you. One of the brothers asks about your answer concerning retaining a passport issued by a non-Muslim country. He hopes you can provide further details so that your intended meaning becomes clear to him. He mentioned that he had read fatwas from some of the people of knowledge prohibiting acquiring the citizenship of a non-Muslim country, due to what this entails of allegiance to the disbelievers and committing oneself to their systems and laws. He asks: How can these fatwas be reconciled with what you explained in your answer? Does your answer mean that retaining or renewing a passport is permissible for someone who already holds that citizenship, or does it also include acquiring a new citizenship and obtaining a passport on that basis? If it includes acquiring citizenship, is its permissibility restricted to necessity, or does it also include a need recognized under Islamic law and the removal of hardship, such as someone who needs to leave a country where he fears for himself or his family, or who cannot travel using his current documents? We hope you can clarify what is meant by facilitating travel, as mentioned in your answer, explain the conditions governing this, and distinguish between retaining an existing citizenship and applying to acquire a new citizenship, so that we understand your words and convey them correctly. May Allāh bless you and reward you with good for your efforts in teaching and clarification. 📤Answered by:📤 ✍️ Ash-Shaykh Abee ʿAbdillāh Faysal Al-Hashidee ((حفظه الله)) و عليكم السلام و رحمة و بركاتة What I mentioned falls outside the issue of naturalization. If he is compelled by necessity to obtain it, then this is another case, which is assessed according to the extent of that necessity. As for acquiring the citizenship of a disbelieving country without necessity, the ruling among the people of knowledge is that it is prohibited, due to the obligations and rulings it entails that a Muslim is not permitted to commit himself to. An exception is made for what is required by a necessity recognized under Islamic law. Not necessarily. Obtaining a country’s passport does not in itself mean that he has acquired its citizenship through naturalization; a passport may be issued to a citizen, and other travel documents may be available to non-citizens, depending on the country’s system. What matters in determining the Islamic ruling and the actual situation is: Has he legally been granted the country’s nationality and become a citizen, or has he merely been granted a passport or travel document without acquiring citizenship? These are two different matters. What I mentioned is only based on what I know of neighbours, brothers, colleagues, acquaintances, and students of knowledge who live today in Western countries and have Islamic backgrounds and knowledge that safeguards them. Nevertheless, the question remains: Who can guarantee the safety of their children and grandchildren? Some scholars of the Levant mentioned a story about a family that emigrated to America approximately half a century ago. The family and birth records were then examined, and the number of its members had reached approximately five thousand. It was said that around 80% of them had converted to Christianity. This story if authentic gives a picture of the danger that the environment poses to successive generations. For this reason, the problem I fear concerning naturalization is not limited to the individual himself, but extends to the effects it may have on his children and grandchildren. And Allāh is the One whose help is sought. Translated by: Abū Zakariyyah SaadiQ https://t.me/f6hasEng1 https://t.me/f6has

A Brief Clarification Regarding This Channel السلام عليكم ورحمة الله وبركاته We would like to clarify the purpose of this channel so that there is no misunderstanding. The Shaykh ((حفظه الله)) has two Arabic channels: his official channel (al-qanāh ar-rasmiyyah) and a separate channel dedicated to his benefits (fawāʾid). One of our well-known brothers undertakes the translation of material from the official Arabic channel through the Shaykh’s official English channel. This platform is dedicated to the Shaykh’s fawāʾid channel, with his authorisation, encouragement, and recommendation. It is not the English counterpart of his official Arabic channel. By visiting the Arabic fawāʾid channel through the link provided, readers can see its distinct content and focus. Alongside translations from that channel, we share answers and benefits received directly from the Shaykh through our daily communication with him, together with translated posters and selections from his writings. We are also translating a number of his books, with some being prepared for publication soon, by Allāh’s mercy and bounty. We ask Allāh to bless our brother’s efforts on the official English channel, elevate his rank, and reward him abundantly for the knowledge he makes available. Each channel has its own focus, and we hope this clarification helps readers distinguish between them while benefiting from both. The Shaykh has encouraged this endeavour and made duʿāʾ for us. Among our aims is to make his much-needed writings accessible to English-speaking Muslims, particularly those in the West, so that they may benefit from his knowledge, experience, and insight. We also hope this work encourages readers to become better acquainted with the scholars of Yemen and to approach their knowledge with fairness and an open mind. Among them are scholars of extensive learning and experience who have travelled, studied, and developed an understanding of the circumstances people face. They deserve to be heard and appreciated for their knowledge, just as scholars in Saudi Arabia and elsewhere are. Salafiyyah is not restricted to one country or region. We ask Allāh to grant us sincerity, bless this endeavour, and make it a means of spreading beneficial knowledge. We warmly welcome you to read, listen, and benefit from the Shaykh’s works. بارك الله فيكم، وجزاكم الله خيرًا. والسلام عليكم ورحمة الله وبركاته. Written ✍️ by your brother Abū Zakarriyah SaadiQ As-Somaalee Al-Canadee https://t.me/f6hasEng1

The Most Complete of People in Intellect Ash-Shaykh Faysal ✍️ Al-Hashidee ((حفظه الله )) “The most complete of people in intellect is the one whom you see occupied with himself rather than with others.” https://t.me/f6hasEng1 https://t.me/f6has https://whatsapp.com/channel/0029VadJ4ZNGJP8JglXT7I3R/11234

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH BASSĀM AL-GHARAASI 🆕 A Series of valuable excerpts Entitled: Allāh’s Provision Never Runs Out And here is Yūsuf, the Prophet of Allāh [عليه السلام]: what hardships he went through, and from where relief came… The Noble Shaykh Bassām Al-Gharaasi ((حفظه الله)) https://t.me/BassamalimohammedEng1/14 https://t.me/Bassamalimohammed/3135

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH RASHĀD AD-DHALEE'E 🆕 Excerpt Titled ⤵️ The Cause Of Falling into Sins and It's Remedy 🎙️Ash-Shaykh Abee Abdirahman Rashād Ad-Dhalee'e ((حفظه الله )) https://t.me/rashadEng1/379 https://t.me/rshad11/17776

Retaining Passports (From Non-Muslim Countries) 📤Question📤 السلام عليكم ورحمة و بركاتة I hope you are well, Shaykh Faysal Al-Hashidee. May Allāh preserve you. 1.) What is the ruling on retaining a passport issued by a non-Muslim country when a person is able to obtain a passport from a Muslim country? If this is a sin, how grave is it? What advice would you give to someone who does this? 2.) What is the ruling on obtaining passports issued by a non-Muslim country for one’s children when the parents are able to obtain passports from a Muslim country for them? Many people obtain passports from a non-Muslim country for their children on the grounds that this is more convenient and makes travel and movement easier for them. This is in cases where the children are eligible to obtain passports from a Muslim country. 📥Answer📥 📝Shaykh Faysal Al-Hashidee((حفظه الله)) و عليكم السلام و رحمة و بركاتة May Allāh bless you. A passport issued by a non-Muslim country is, in principle, a travel document and proof of identity. Merely carrying or retaining it is not, in itself, a sin, unless it entails something prohibited by the Sharīʿah. Whoever needs it for travel, residence, work, or study, and no harm recognised by the Sharīʿah results from this, then there is no apparent basis for prohibiting it. Nor is it correct to describe it as a major sin merely because it was issued by a non-Muslim country. Likewise, obtaining a passport issued by a non-Muslim country for one’s children is not prohibited in itself if the purpose is to facilitate travel and movement, and it does not entail anything prohibited by the Sharīʿah. However, what is better and more befitting for a Muslim, whenever possible, is for his passport and his children’s passports to be from a Muslim country, and for him to arrange for them to live in a righteous Muslim environment. This is more conducive to preserving the religion, more reassuring to the heart concerning the children, and more protective of them and their descendants after them. A sensible person does not consider only the convenience of travelling today. Rather, he looks beyond that: to having peace of mind concerning his children, then his grandchildren, then their children, and to choosing environments for them that help him preserve religious commitment and uprightness among his descendants. If that is not possible, or necessity calls for otherwise, then one should not impose strictness concerning what Allāh has not prohibited. Rather, each case should be considered according to the need, benefit, and harm involved. And Allāh knows best. https://t.me/f6hasEng1 https://t.me/f6has

The Beard is not to Blame Imām Muqbil, may Allāh have mercy on him. ——— Follow us for the translated works and teachings of Imām Muqbil — may Allāh have mercy on him. https://t.me/Muqbil_Eng https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r

Therefore, I advise this brother with three matters: ▫️First:⤵️ He should not neglect the foundation of seeking knowledge, and he should have a fixed daily portion for it that he does not give up. ▫️Second: ⤵️ He should utilize his talent in that which benefits others, so long as he adheres to truthfulness and the Islamic guidelines, and he should not use the fact that he is a beginner as a reason to abandon every beneficial activity. ▫️Third:⤵️ He should recognize the limits of his knowledge. What he knows, he may speak about, and what he does not know, he should ask the people of knowledge about it, and he should not burden himself with that which he is not proficient in. As for discouragement, a person should not pay attention to everything that is said to him. Not every observation is discouragement, just as not every criticism is correct. He should benefit from sincere, well-intentioned criticism and leave aside speech that is not based upon knowledge, experience, or evidence. His criterion should always be: Does this work please Allāh? Is it based upon truthfulness? Does it contain recognized benefit? Does it result in anything prohibited by the Sharīʿah? And has it taken so much of his time for seeking knowledge that it causes him to neglect establishing himself upon a firm foundation? If he finds that the work is beneficial and that it does not cause him to neglect his responsibility of seeking knowledge, then he should continue, seeking the reward from Allāh, and he should beware of showing off and loving to be seen, for an action may outwardly be righteous and then be corrupted by the intention of the one performing it. I also say to him: ⤵️ Do not allow your success in serving others to become a reason for delaying the building of yourself, and do not allow your occupation with building yourself to become a reason for abandoning the good that you are capable of providing to others. Rather, build yourself through knowledge and benefit the people with what you know and what you are able to do. The more you increase in knowledge, the more insight you will have in your work, and the more you benefit the people, the greater your need for knowledge becomes. We ask Allāh, Glorified and Exalted, to grant success to this brother and to all students of knowledge, to provide them with beneficial knowledge, righteous deeds, and sincerity, to make what they undertake in service of the religion of Allāh beneficial and blessed, and to protect them from errors, trials, and the love of being seen. And Allāh knows best. And our final supplication is that all praise belongs to Allāh, Lord of all creation. https://t.me/EngFatawaboxes_9_9_9_Bot

This is because if a student of knowledge becomes occupied with daʿwah before becoming firmly grounded, he may speak about matters of which he has no knowledge, transmit something that he does not properly understand, or his media work may become greater than his actual foundation in knowledge. Therefore, the required balance is not that he abandons one of the two for the sake of the other. Rather, a person should know his own level, recognize his responsibility, and give each matter its proper share. He should set aside a fixed time for himself in which the work of the channels does not interfere: for memorizing the Qurʾān, studying ʿaqīdah, fiqh, ḥadīth, and the Arabic language, reading the books of the people of knowledge, sitting with the Shaykhs, and benefiting from them. Then, after that, he should devote whatever time he is able to the work for which Allāh has granted him ability. If the Daʿwah work requires a great deal of time, he should not allow that to become a reason for neglecting his lessons or becoming disconnected from the scholars. Rather, he should organize his time, seek the assistance of others wherever possible, and delegate some of the tasks that can be delegated, so that he does not become a prisoner of his channels and his work. As for photographing life in Yemen and introducing people to its centers, markets, housing, transportation, and other such matters, if the purpose is to present the reality as it truly is, without lying, exaggeration, or concealing what ought to be made clear, and without anything prohibited by the Sharīʿah, then there is nothing wrong with that in principle. Rather, people may need to know the reality so that they do not base their decisions upon incomplete information. However, one should beware of allowing the matter to change from presenting the reality into unrestrained promotion, giving people an idealized image of the country or the centers, or encouraging them to travel without knowing the true circumstances, responsibilities, and risks. What is obligatory is truthfulness and honesty, and to clarify both the advantages and the difficulties. Likewise, introducing people to the centers of Ahlus-Sunnah should be based upon accurate information. Nothing should be attributed to the scholars or the centers except after verification. A person should not make himself a reference in matters he is not proficient in; rather, he should refer matters of knowledge to the people of knowledge. As for the one who says that a beginner student of knowledge should not work on the internet at all, this is an incorrect generalization. The internet is a means, and means take the rulings of their objectives and uses. Its use for good may be beneficial, its use for evil may be harmful, and it may also contain permissible matters that a person needs. The consideration is not simply that the work is done on the internet. Rather, consideration is given to what is being published, the manner in which it is published, the amount of time consumed by it, and the benefits and harms that result from it. At the same time, a student of knowledge should not be deceived by a large number of views or followers and think that this is proof that he has become a dāʿiyah or a scholar. What matters in knowledge is becoming firmly grounded, learning, and acting upon knowledge not appearing frequently before people. As for the statement of some people, “Leave all of these activities until you become a scholar? I say: ⤵️ Not every beneficial activity requires the person carrying it out to be a scholar. However, every statement concerning the religion of Allāh requires knowledge and verification. If he is transmitting the words of trustworthy scholars, faithfully translating their material, introducing people to the centers, or conveying reliable general information, then these are different avenues of benefit and are not the same as someone putting himself forward to issue fatāwā or explaining matters of knowledge without knowledge.

Others said that being occupied with the internet and such activities is fundamentally a waste of time. Although some benefit may occasionally result from them, a beginner student of knowledge should devote the majority of his attention and time to learning and acquiring knowledge. So our question to you, Shaykh, may Allāh bless you, is: How should a beginner student of knowledge balance between seeking knowledge for himself and utilizing the abilities Allāh has granted him in transmitting and compiling beneficial material, translation, communication, and media for the benefit of others? If he sees clear fruits from this work such as spreading the words of the Shaykhs, compiling and conveying beneficial material, introducing people to the centers of Ahlus-Sunnah, informing people about the reality of Yemen and daily life there, correcting some mistaken perceptions about it, and encouraging people to seek knowledge should he continue this work while maintaining his pursuit of knowledge? Or is it more appropriate for a beginner to leave such activities and devote himself entirely to seeking knowledge until he reaches a higher level in it? We recognize the importance of seeking knowledge, giving attention to the Book of Allāh, sitting at the feet of the Shaykhs, and studying the books of the people of knowledge. We do not intend for these channels or these beneficial efforts to be a substitute for seeking knowledge. Rather, the question concerns how to correctly balance the two when Allāh has placed clear benefit for the people in this work. Likewise, what is your advice regarding how to deal with those who discourage such efforts or diminish their importance despite the evident good and benefit resulting from them? So we ask you, our Shaykh, to advise us and clarify for us the correct guideline regarding this matter, and how a student of knowledge should balance between acquiring knowledge for himself and the beneficial work he is capable of carrying out for others. May Allāh bless you, benefit others through your knowledge, and reward you with good. 📨Answered by📨 Aѕн-Sнαукн Aвєє Aв∂ιℓℓααн Fαуѕαℓ Aℓ-Hαѕнι∂єє((حَفِظَــــــــــــــــهُ اللهُ)) بِسْــــــــــــــــــــمِ اللهِ الرَّحْمَٰــــــــنِ الرَّحِيــــــــمِ All praise is for Allāh, Lord of all creation, and may prayers and peace be upon our Prophet Muḥammad, his family, and all of his Companions. و عليكم السلام و رحمة و بركاتة To proceed:⤵️ I say to this brother and to other beginner students of knowledge: The foundation for a student of knowledge is that he gives attention to establishing himself upon a firm foundation and that he sets aside a fixed portion of his time for seeking knowledge which he does not neglect, because whoever wishes to benefit others must first be diligent in benefiting himself. However, this does not mean that a student of knowledge is prevented from every other beneficial activity until he reaches a certain level of knowledge. People differ regarding the talents and abilities Allāh has given them, and Allāh may open for a person a particular avenue of benefit that He has not opened for someone else. So if Allāh has granted this brother ability in translation, communication, media, or technology, and he is able to use these abilities to spread correct knowledge, transmit the words of the scholars, introduce people to the centers of Ahlus-Sunnah, convey beneficial information to those who need it, and correct certain misconceptions, then these are among the avenues of benefit for which he should thank Allāh, so long as he adheres to the Islamic guidelines. However, he should pay attention to an important matter: ⤵️ the success of the work, the spread of the channels, and the large number of followers should not cause a person to neglect seeking knowledge.

𝑻𝒉𝒆 𝑫𝒂ʿ𝒘𝒂𝒉 𝑩𝒆𝒍𝒐𝒏𝒈𝒔 𝒕𝒐 𝑨𝒍𝒍𝒂̄𝒉: 𝑪𝒂𝒍𝒍𝒊𝒏𝒈 𝒕𝒐 𝑯𝒊𝒔 𝑹𝒆𝒍𝒊𝒈𝒊𝒐𝒏 𝒂𝒏𝒅 𝑩𝒆𝒏𝒆𝒇𝒊𝒕𝒊𝒏𝒈 𝒕𝒉𝒆 𝑷𝒆𝒐𝒑𝒍𝒆 📩Question Addressed to⤵️ Ash-Shaykh Abee Abdillaah Faysal Al-Hashidee (حفظه الله) و عليكم السلام و رحمة و بركاتة May Allāh prolong your life [extend your life], our Shaykh. May Allāh bless you and your knowledge and benefit others through you. We would like to ask you for advice and guidance concerning a beginner student of knowledge and how he should balance between seeking knowledge and the beneficial work he carries out for others. There is a brother who came to Yemen to seek knowledge and started as a beginner student of knowledge at one of the marākiz of Ahlus-Sunnah. At the same time, Allāh, Glorified and Exalted, has granted him some ability and experience in digital communication and media, as well as in transmitting, compiling, translating, and disseminating beneficial material and information to others. So he established a number of channels through which people outside Yemen are able to benefit and learn about Yemen, the centers of Ahlus-Sunnah, the Shaykhs, the students of knowledge, and the opportunities available there for seeking knowledge. By the grace and favor of Allāh, the Mighty and Majestic, this work has been successful and many people have benefited from it. The brother has devoted a great deal of time and effort to managing these channels, compiling and organizing beneficial material, translating what requires translation, transmitting the words and benefits of the Shaykhs, and conveying useful information from inside Yemen to those outside it. Among the things he has also given attention to is showing people the reality of daily life in Yemen and what it is actually like. Many people outside Yemen have formed an image of Yemen as a country in which there is nothing but hunger, severe poverty, and deprivation; that there is no food or services available, and that a person cannot live a normal life there, let alone bring his family and settle there in order to seek knowledge. For this reason, the brother has devoted some of his time and effort to photographing certain places in Yemen with permissible images containing nothing contrary to the Sharīʿah, and showing the centers, cities and regions, markets, shops, food, accommodation, transportation, and other aspects of ordinary worldly life, while adding explanations and translations when needed, so that people can see the reality for themselves and their perceptions of Yemen do not remain based upon what they hear from inaccurate information or incomplete portrayals of the country. This has had an effect in reassuring some people and making them aware that, although Yemen undoubtedly has its difficulties and hardships, there are places in which a person can live, provide for his family, and seek knowledge. By the grace of Allāh, some people who previously knew very little about Yemen have begun to learn about the good that exists there and the opportunities available for seeking knowledge. Some people who did not have sufficient knowledge of the Sunnah and the methodology of Ahlus-Sunnah have also benefited from these channels. Indeed, some people have begun seriously considering traveling with their families, leaving the lands of disbelief, and coming to Yemen to seek knowledge. However, after this work became successful and its benefit became apparent, some criticisms, doubts, and confusion arose concerning it. Some people said: Since this brother is a beginner student of knowledge, he should not spend a large portion of his time on these channels. Rather, it would be more appropriate for him to devote himself to seeking knowledge, giving attention to the Book of Allāh, sitting with the Shaykhs, and studying the books.

Clarification Regarding the Fatwā of Shaykh Faysal Al-Hashidee ((حفظه الله)) The fatwā of Shaykh Faysal Al-Hashidee حفظه الله should not be misunderstood, taken out of context, or used incorrectly. The Shaykh mentioned that it may be permissible “in principle.” What he means by “in principle” is the principle of taking care of the masjid, helping with its needs, paying the electricity and water bills, maintenance costs, and assisting with the other necessary expenses of the masjid. He did not mean by “in principle” that one can place donation boxes inside the masjid or outside of it, nor that the newly invented electronic donation kiosks—which have only recently appeared—should be placed at the masjid and used as a means of collecting money from the worshippers. The issue here is these newly introduced matters: first, donation boxes, and now electronic kiosks and wireless payment machines being placed inside, outside, or directly in front of the masjid. In reality, when a person walks into the masjid and the first thing he sees in front of him is an electronic donation kiosk, this can place even greater pressure upon the worshippers. The person may immediately begin thinking to himself: “Do I have to make this payment? Am I expected to donate?” If he does not donate, he may wonder: “Will I be looked at badly? If I do not cooperate with the masjid and contribute financially, will they look at me differently?” So rather than removing pressure from the worshippers, placing such a kiosk prominently in front of them can actually make the matter harsher upon them. Every time they enter the masjid, the device is directly in front of them, presenting them with a request for money without anyone necessarily having to verbally ask them. This is precisely where the concern of soliciting money from the worshippers arises, as the Shaykh mentioned in his answer. Therefore, the words of the Shaykh are very clear. They should not be taken out of context, nor should one isolate the words “in principle” and use them to make it appear that the Shaykh is permitting or endorsing these electronic donation kiosks. The Shaykh clearly stated: “However, I hold ⤵️and Allāh knows best that refraining from this, in order to avoid doubtful matters, to keep the Houses of Allāh free from improper suspicions, and to close the door to talk and doubt, is preferable and more appropriate.” He also explained that the masājid are Houses of Worship and should be safeguarded from anything that might give people the impression that their purpose is to collect or solicit money. So his words should be understood as a whole. He does not support this method; rather, he is against it and considers refraining from it to be preferable and more appropriate. As you read in the Shaykh’s explanation, if a person wishes to intercede for his brother, or privately approach those who want to do khayr and contribute toward the needs of the masjid, and this is done in a permissible manner, then that is a separate matter. The issue here is the newly invented methods that have been introduced into the masājid: donation boxes, and now electronic donation kiosks and wireless payment machines placed where the worshippers encounter them when entering the masjid. Most of the mashāyikh of Ahlus-Sunnah are not with this method. They are against it. Whoever chooses to introduce and adopt these newly invented matters, then that is upon him, and he will have to answer before Allāh عز وجل. There is no barakah in a masjid that adopts such practices, nor will there be barakah in a daʿwah that is built upon such methods. And Allāh knows best. https://t.me/EngFatawaboxes_9_9_9_Bot

Requesting Donations and Placing Donation Boxes in the Masjid Our Shaykh, the ʿAllāmah, the Sincere Advisor, Abū ʿAbdir-Raḥmān Yaḥyā bin ʿAlī al-Ḥajūrī—may Allāh preserve him—said: Requesting donations between the two khuṭbahs and after them, or placing a donation box in the masjid: هذا تسول مذموم This is blameworthy begging. See al-Ḥawādith wal-Bidaʿ by al-Ṭurṭūshī (p. 153), for he explicitly stated the blameworthiness of begging. Our Shaykh, the Great scholar al-Wādiʿī—may Allāh mercy on him—also has a beneficial book concerning the condemnation of begging. أما وضع تلك الصناديق فهي من بدع العصر وحوادثه As for placing those boxes, they are from the innovations of the present age and its newly introduced matters. Indeed, the Prophet ﷺ and his Companions experienced severe hardships and intense hunger, to the extent that the Prophet ﷺ would spend the day writhing, unable to find even poor-quality dates with which to fill his stomach, as authentically established in Ṣaḥīḥ Muslim (no. 2978) from the ḥadīth of an-Nuʿmān ibn Bashīr—may Allāh pleased with him. The people of aṣ-Ṣuffah, when they prayed behind the Prophet ﷺ, one of them would collapse from standing due to extreme poverty. When the Prophet ﷺ finished the prayer, he would say: لو تعلمون ما أعد الله لكم فِي الْجَنة لأحببتم أن تزدادوا فاقة If you knew what Allāh has prepared for you in Paradise, you would love to increase in poverty and need. This has been authentically established from the ḥadīth of Faḍālah ibn ʿUbayd—may Allāh be pleased with him. When the people of Muḍar came while they were scantily clothed, and he saw the need they were suffering from, he stood among the people and delivered a khuṭbah, directly encouraging them to give charity to them. Likewise, as previously mentioned in the ḥadīth of Jarīr al-Bajalī in Ṣaḥīḥ Muslim, when he saw some of the Bedouins wearing tattered clothing, he himself directly encouraged the people to give charity to them. And in Ṣaḥīḥ Muslim, a man came and said: يا رسول الله إني مَجهود O Messenger of Allāh, I am suffering hardship meaning, from hunger. So the Messenger of Allāh ﷺ said: من يضيف ضيف رسول الله؟ Who will host the guest of the Messenger of Allāh? These are only a few cases from the many incidents that occurred during his ﷺ lifetime. فكان مقتضى هذه البدعة العصرية موجودًا مع إمكان جعلهم للصناديق ولَم يفعلوها Thus, the circumstances that would call for this modern innovation existed, along with the possibility of their placing boxes, yet they did not do so. Rather, they were introduced in our time, in those masājid, by a group of people operating under the name of the religion of Allāh, supporting the needy and striving to cooperate with them as they claim and others imitated them in that. وكان بذرة هذا ذلك التحزب البغيض الذي تعاني منه هذه الأمة الْمُسلمة الآن The seed of this was that detestable partisanship [Ḥizbiyyah] from which this Muslim Ummah now suffers. وحسبنا الله ونعم الوكيل And Allāh is sufficient for us, and He is the best Disposer of affairs. [Aḥkām al-Jumuʿah wa Bidaʿuhā, no. 132] ——— Translated by: Abū Zakariyyah Ṣādiq Official English Telegram Channel: https://t.me/ShaykhYahyaEn Official English WhatsApp Channel: https://whatsapp.com/channel/0029Vb8CZqu2ZjClJlVFXj0b Official Arabic Source: https://sh-yahia.net/read_book_27_sec_324.html?utm_source=chatgpt.com

The Ruling on Selling Knockoff (Counterfeit) Clothing 📩Question📩 السلام عليكم ورحمة و بركاتة Our Shaykh We are currently in France, and a brother is asking about the ruling on selling knockoff (counterfeit) clothing that bears well-known brand names or trademarks but is not an original product of those brands. The buyer is fully aware that the clothing is a replica and not an original product and willingly agrees to purchase it. However, the sale of such goods is prohibited by the regulations and laws of the country. Is it permissible from an Islamic perspective to sell these clothes when the buyer knows that they are replicas and not genuine products? May Allāh reward you with good and bless you and your knowledge. 📨Answered by:📨 🎙Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree (حفظه الله) وعليكم السلام ورحمة الله وبركاته It is permissible to sell these clothes, but it must be made clear that they are replicas and not from an authorized original retailer. May Allāh bless you. https://t.me/abdulghaneeEngOmaree1

Placing an Electronic Donation Kiosk Outside or in Front of the Masjid 📩Question📩 السلام عليكم ورحمة و بركاتة Shaykh. May Allāh bless you, preserve you, and protect you. We would like to ask about the ruling on placing an electronic donation box for the masjid, in the form of an electronic payment device placed at the entrance of the masjid or outside it. When the worshippers come, they are able to donate through it to contribute toward the masjid’s expenses and needs, such as paying the electricity and water bills, maintenance costs, and other needs of the masjid. Is it permissible to place such a device and collect donations in this manner, or does this fall under the category of asking people for money? May Allāh bless you and reward you with good. 📨Answered by📨: 📝Ash-Shaykh Abee Abdillaah Faysal Al-Hashidee ((حفظه الله)) The Shaykh’s Answer⤵️ و عليكم السلام و رحمة و بركاتة May Allāh bless you, preserve you, and protect you. Placing an electronic donation device for the masjid, through which the worshippers are able to contribute toward the masjid’s expenses and needs such as electricity, water, maintenance, and the like does not appear to be objectionable in principle, provided that the donation is voluntary, that it is not accompanied by persistence or pressure upon the worshippers, and that it does not cause disturbance or compromise the sanctity of the masjid. However, I hold and Allāh knows best that refraining from this, in order to avoid doubtful matters, to keep the Houses of Allāh free from improper suspicions, and to close the door to talk and doubt, is preferable and more appropriate. This is especially so because the masājid are houses of worship and should be safeguarded from anything that might give some people the impression that their purpose is to collect or solicit money. Whoever wishes to contribute toward the expenses of the masjid may donate through the established means that do not give rise to such concerns. And Allāh knows best. https://t.me/EngFatawaboxes_9_9_9_Bot

The Ruling on Accounting and Tax Services in a Non-Muslim Country 📩Question📩 I seek your ruling regarding working as a self-employed accountant in a non-Muslim country. My work involves acting as an agent on behalf of clients in tax-related matters, such as submitting tax returns to the government tax authority, issuing payroll statements that show tax deductions, and carrying out other tax-related work, for which I receive a fee. Although I help clients reduce their taxes to the extent permitted by law, it is not possible to avoid them completely in the United Kingdom without being subjected to penalties by the authorities. Am I sinful for assisting clients with this and for receiving payment for this service? And, if possible, I would appreciate it if you could mention the evidences from the Qurʾān and Sunnah in your answer. May Allāh reward you with good. 📨Answered by📨 📝Ash-Shaykh Abee Usamah Saleem Ibn Eid Al-Hilalee ((حفظه الله)) و عليكم السلام و رحمة و بركاتة May Allāh reward you with good. Based on the description you have given, there does not appear to be any harm in your work or in the payment you receive for it. Submitting accurate tax returns, preparing payroll statements that show the required deductions, and helping clients benefit from the exemptions and deductions to which they are actually entitled under the law are services that are permissible in principle. And Allāh knows best. Follow Link for source ⤵️ https://t.me/EngFatawaboxes_9_9_9_Bot

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH RASHĀD AD-DHALEE'E 🆕 ══❀•► ✿ ◄•❀══ تلاوة ما تيسر منـ *سورة البقرة* 🎙️*لفضيلة الشيخ: أبي عبد الرحمن رشاد بن أحمد الضالعي- حفظه الله -* ╚══❀•► ✿ ◄•❀══╝ A Recitation Of What Was Easy From Surah Al-Baqarah [ 249-251 ] 🎙️Ash-Shaykh Abee Abdirahman Rashād Ad-Dhalee'e ((حفظه الله)) https://t.me/rashadEng1/378 https://t.me/rashadEng1

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH ABEE RASHĀD AD-DHALEE'E 🆕 ══❀•► ✿ ◄•❀══ تلاوة ما تيسر منـ *سورة البقرة* 🎙️*لفضيلة الشيخ: أبي عبد الرحمن رشاد بن أحمد الضالعي- حفظه الله -* ╚══❀•► ✿ ◄•❀══╝ A Recitation Of What Was Easy From Surah Al-Baqarah [ 249-251 ] 🎙️Ash-Shaykh Abee Abdirahman Rashād Ad-Dhalee'e ((حفظه الله)) https://t.me/rashadEng1/378 https://t.me/rashadEng1