SALAFI WOMEN (سلفيات)

https://t.me/DawahFromYemenEng1 https://t.me/AlMaktabahassuniyyah101

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH ABEE SULAIMAN SALMAN AL-IMAD 🆕 🔊Remindful Excerpt🔊 Titled ⤵️ Hastings Is a Cause Of Regret 🎙️Abee Sulaiman Salman Al-Imad ((حفظه الله)) https://t.me/SalmansalehalemadEng1/82 https://t.me/salmansalehalemad/6635

السلام عليكم ورحمة الله وبركاته تنبيه | Important Notice Fatāwā Boxes (صندوق الفتاوى) Official English Channel — Designated Email بسم الله الرحمن الرحيم We would like to remind all brothers and sisters who submit questions through the Fatāwā Boxes (صندوق الفتاوى) Official English Channel that its designated email address is specifically for submitting questions to the Mashāyikh of Ahlus-Sunnah wal-Jamāʿah. The designated email is connected to a system through which questions are received by the translators, translated where necessary, and then forwarded to the appropriate Mashāyikh and their Arabic channels. Once an answer is received, it is translated and returned to the questioner. Therefore, we kindly ask that all questions be sent directly and exclusively to the Fatāwā Boxes (صندوق الفتاوى) Official English Channel designated email address. Please do not CC or BCC any other email addresses, organizations, associations, Masājid, channels, or individuals who are not affiliated with the Fatāwā Boxes (صندوق الفتاوى). Any question submitted while including unrelated parties through CC or BCC will not be processed or answered. This is to protect the privacy and security of the questioner and to preserve the amānah (الأمانة) involved in conveying questions to the Mashāyikh and returning their answers accurately. Questions concerning the religion of Allāh عز وجل are an amānah (أمانة). Some questions may also contain private or sensitive information. They should therefore not be circulated among unrelated individuals, channels, Masājid, organizations, or associations. The Fatāwā Boxes (صندوق الفتاوى) Official English Channel designated email is connected specifically with the Mashāyikh of Ahlus-Sunnah, together with the translators and channels involved in conveying these questions and answers. We therefore ask all brothers and sisters to respect this procedure and to refrain from adding unrelated CC or BCC recipients when submitting their questions. We ask Allāh سبحانه وتعالى to grant us success and sincerity, to aid us in fulfilling this amānah (الأمانة) correctly, and to make this service beneficial to the Muslims. وبالله التوفيق Fatāwā Boxes (صندوق الفتاوى) Official English Channel https://t.me/EngFatawaboxes_9_9_9_Bot

Rather, the danger is that the servant develops a secret life that contradicts his outward life, and that what prevents him from committing sins in front of the people is his fear of them, rather than his fear of Allāh. For this reason, the Prophet ((ﷺ)) said concerning the seven whom Allāh will shade under His Shade: A man whom a woman of status and beauty sought to seduce, but he said: Indeed, I fear Allāh. This is a genuine situation of being alone: the people do not see him, the opportunity to commit the sin is present, but what prevents him is his awareness that Allāh is watching him. From That Which the Muslim Should Keep in Mind The Muslim should always live with this reality: Even when the people are absent from me, I am not hidden from Allāh. When you are alone with something doubtful in the darkness, while the soul calls you toward disobedience, then feel shy before the gaze of the Lord and say to it: Indeed, the One Who created the darkness sees me! When you are alone, do not say, “No one sees me.” Rather, say as Allāh, the Most High, said: ﴿أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَىٰ﴾ [Al-ʿAlaq: 14] Does he not know that Allāh sees? And when you intend to commit a sin, keep this firmly in mind: Allāh sees me. Allāh hears me. Allāh knows what is within my heart. And He will call me to account for my deeds. This is the meaning of watchfulness [al-murāqabah]: that the servant remains conscious that Allāh is fully aware of him in every circumstance. This produces fear of Allāh, reverence for Him, shyness before Him, and sincerity toward Him. Among the most beautiful statements concerning this subject is: Righteousness in one’s private moments [al-khalawāt] is among the greatest signs of the servant’s truthfulness. This is because when the servant is alone, he neither seeks the praise of the people nor fears their criticism. Rather, what moves him is his faith in Allāh. For this reason, the Salaf gave tremendous attention to deeds performed secretly, because a deed that none but Allāh knows about is closer to sincerity and further removed from showing off. Thus, the verse teaches the believer not to make the measure of his uprightness: Do the people see me? Rather, he should make the measure: Is Allāh pleased with me? This is a tremendous level of Al-Iḥsān, concerning which the Prophet(( ﷺ)) Said:⤵️ To worship Allāh as though you see Him, and although you cannot see Him, He sees you. Agreed upon by Al-Bukhaaree and Muslim. https://t.me/abdulghaneeEngOmaree1 ✍️ Translated: Abū Zakarriyah SaadiQ

Private Moments [Al-Khalawāt] Reveal The True Reality of a Servant 📝Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree ((حفظه الله )) When you are alone with something doubtful in the darkness, while the soul calls you toward disobedience, then feel shy before the gaze of the Lord and say to it: Indeed, the One Who created the darkness sees me! Allāh, the Most High, said: ﴿يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ ۚ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا﴾ They seek to hide themselves from the people, but they cannot hide themselves from Allāh, and He is with them when they spend the night plotting words that He does not approve of. And Allāh encompasses all that they do. This verse is among the greatest verses in explaining Allāh’s watchfulness over the servant, in private and in public, and that an action being hidden from the people does not mean that it is hidden from Allāh, Glorified is He. The Meaning of the Verse The context concerns a people who acted treacherously and wanted to conceal themselves from the people. They would discuss the matter at night and secretly devise that which Allāh was not pleased with, thinking that the concealment of their actions from the eyes of the people would benefit them. So Allāh, the Most High, said: ﴿يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ﴾ They seek to hide themselves from the people, but they cannot hide themselves from Allāh. Meaning: they are eager to conceal themselves from the people, out of shyness before them or fear that their affair will be exposed. However, they cannot conceal themselves from Allāh, for nothing whatsoever is hidden from Allāh. And His saying: ﴿وَهُوَ مَعَهُمْ﴾ And He is with them. Meaning: ⤵️ through His Knowledge and His complete encompassing knowledge, as He, Glorified is He, said: ﴿مَا يَكُونُ مِنْ نَجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ…﴾ [Al-Mujādilah: 7] There is no secret counsel of three except that He is their fourth… And His saying: ﴿إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ﴾ When they spend the night plotting words that He does not approve of. This depicts their condition: they deliberate over the matter secretly, gather together at night, and plan that which angers Allāh, while thinking that they are safe because the people do not see them. Then He concluded the verse with His saying: ﴿وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا﴾ And Allāh encompasses all that they do. This is even more profound in instilling fear, for Allāh encompasses their deeds, their statements, their intentions, and their secrets. Nothing whatsoever from them escapes His Knowledge. Its Indication Concerning Deeds Done in Private [Al-Khalawāt] Although the verse was revealed concerning a particular incident, consideration is given to the generality of its wording. It is among the clearest evidences for the obligation of keeping in mind Allāh’s watchfulness during one’s private moments [Al-khalawāt]. A servant may appear righteous among the people, carefully guarding his words and actions because he knows that the people are watching him. But the true measure becomes apparent when the people are absent. Therefore, the believer should ask himself: What do I do when the doors are closed upon me? What do I watch when I am alone? What do I say when no one can hear me? What do I write on my phone when no one can see it? Do I fear Allāh as I fear the people discovering what I am doing? Whoever feels shy before the people but does not feel shy before Allāh has become deficient regarding a tremendous foundation from the foundations of watchfulness. Private Moments [Al-Khalawāt] Reveal the True Reality of a Servant What is intended is not that a person never commits a sin in private. A human being is weak and may fall into sin, then regret it and repent.

They left, so he said: “Then you are the Rāfiḍah.” Therefore, this name is established concerning them. Zayd ibn ʿAlī whom they themselves consider one of the heroes of the revolutionaries was the one who labeled them with this name. Likewise, the Murjiʾah were named according to their action: postponing deeds from what is included within the term Īmān. And the Khawārij were named according to their action of khurūj rebellion or going out. These are correct names. However, calling Ahl al-Ḥadīth Ḥashwiyyah, Nābitah, and Mushabbihah falls under insulting one another with offensive nicknames, with the purpose of driving people away from them. Ibn al-Qayyim also spoke at length regarding this in Al-Kāfiyah ash-Shāfiyah. He mentioned lengthy verses here. The meaning of these verses is that the enemies of the truth, the opponents of the Sunnah, and those who oppose the Book and the Sunnah label those who adhere to the Book and Sunnah with the label Ḥashwiyyah. The elite among them intend by this name that those being described are merely filler in existence, surplus among the people people who are given no consideration and to whom no weight or importance is attached unless they follow their worthless opinions and corrupt ideas. Likewise, in this later era, they invented the name “Wahhābiyyah,” applying it to those who adhere to the Book and Sunnah, even though it is supposedly an attribution to a person whose actual name was Muḥammad. Imām Muḥammad ibn ʿAbd al-Wahhāb, the reviver, رحمه الله تعالىhis name was Muḥammad, while his father’s name was ʿAbd al-Wahhāb. ʿAbd al-Wahhāb was the father of Imām Muḥammad ibn ʿAbd Al-Wahhāb. He died while the Imām was still young and before his daʿwah had become established. So how can people be attributed to his father, who did not establish this daʿwah? Look at these inconsistencies and how you recognize them. There is a separate treatise entitled A Historical Error Concerning Wahhābiyyah meaning that even historically there is an error in this attribution. Therefore, they looked at the name Muḥammad but did not call them Muḥammadiyyūn, attributing them to him, nor did they attribute them to his tribe, Banū Wahb, by calling them Wahbiyyūn and Banū Wahb is a well-known tribe. Instead, they said Wahhābiyyūn, even though his father died while he was young, before he became known for the daʿwah and before his daʿwah was established, such that people could supposedly be attributed to him. Rather, the intention behind this was to drive people away. The opponents of the daʿwah promoted this name, and those people have continued repeating it until today. So this falls under insulting people with offensive nicknames. The conclusion regarding this is that throwing labels which the people of truth dislike at them is a practice whose foundation was first established by the people of Jāhiliyyah, when they used to call everyone who accepted Islām what? A Ṣābiʾ meaning: ⤵️ “He has abandoned his religion; he has no religion.” Then this practice continued afterward. Therefore, what matters is not the names and labels. What matters is a person’s actions and what brings him closer to Allāh. We ask Allāh سبحانه وتعالى to grant us and you success and correctness. And all praise is due to Allāh. https://t.me/SalmansalehalemadEng1 https://t.me/salmansalehalemad/7677

﷽ DAYS OF IGNORANCE Masāʾil al-Jāhiliyyah [Chapter] Giving The People of Guidance The labels ‘Ṣābi’ah’ and ‘Ḥashwiyyah.’” 📚 From the Book: Masāʾil al-Jāhiliyyah By the Eminent Shaykh al-Islām, the Reviver Muḥammad ibn ʿAbd Al-Wahhāb ((رحمه الله)) 🎙️ Explanation by: Ash-Shaykh Abee Sulaiman Salman Al-Imad ((حفظه الله)) ━━━━━━━━━━━━━━━━━━━ In the Name of Allāh, the Most Merciful, the Bestower of Mercy. All praise is due to Allāh, and may prayers and peace be upon the Messenger of Allāh, his family, and his Companions. To proceed:⤵️ The fifty-fifth issue from the Issues of Jāhiliyyah mentioned by Imām Muḥammad ibn ʿAbd Al-Wahhāb رحمه الله was explained by the scholar Al-Ālūsī. He said:⤵️ “Giving the people of guidance the labels ‘Ṣābi’ah’ and ‘Ḥashwiyyah.’” Meaning: ⤵️ giving labels for the purpose of driving people away from them and distorting the realities. The polytheists and the people of Jāhiliyyah used to label anyone who left their religion as a Ṣābiʾ. Had they simply said, “This person has accepted Islām,” or, “He has left our religion,” there would not have been the same effect of driving people away. So they invented the label Ṣābiʾ, meaning someone who has no religion. He said:⤵️ The people of Jāhiliyyah used to label anyone who left their religion as a Ṣābiʾ, just as they used to call the Messenger of Allāh ((ﷺ)) by this name, as has been reported in several aḥādīth in Ṣaḥīḥ Al-Bukhārī, Muslim, and elsewhere. This was done to drive people away from following a path other than theirs. They would say, “So-and-so has become a Ṣābiʾ,” meaning: “He has abandoned the religion of his forefathers and has been left without any religion.” They used to insult the Muslims with this. The Ṣābiʾah are an ancient nation with differing doctrines, and the scholars of sects and doctrines have discussed them extensively. Likewise, he said, you find many people within this Ummah applying names that people dislike to those who oppose them in their innovations and desires, with the fundamental purpose being to drive people away from them. An example is how they used to apply the term Ḥashwiyyah to Ahl al-Ḥadīth. As for the Ḥashwiyyah, they were a group who held that it was permissible to include things having no meaning in the Book and Sunnah, such as the letters at the beginnings of the sūrahs. This is what some have said. They were those concerning whom Al-Ḥasan Al-Baṣree when he found their speech to be worthless and they used to sit in his gathering in front of him said: “Move these people to the ḥashā of the gathering,” meaning, to its side or edge. Thus, they became known by the term Ḥashwiyyah. Then the opponents of Ahl Al-Ḥadīth began labeling them with this name and driving people away from the Sunnah by saying, “Ḥashwiyyah.” Shaykh al-Islām Ibn Taymiyyah spoke at length regarding this issue in many of his books, and he summarized it in his book Jawāb Ahl al-Īmān fī At-Tafāḍul Bayna Āyāt Al-Qurʾān. Likewise, Ibn Al-Qayyim رحمه الله تعالى discussed it in more than one place, as did Ibn Qutaybah in Taʾwīl Mukhtalif al-Ḥadīth. He said:⤵️ The people of innovation called Ahl al-Ḥadīth Al-Ḥashwiyyah, An-Nābitah, Al-Mutajabbirah, and Al-Jabriyyah, and they also called them Al-Ghuthāʾ. All of these are insulting labels for which no report came from the Messenger of Allāh ((ﷺ)), unlike what came regarding the Qadariyyah: that they are the Magians of this Ummah; if they become sick, do not visit them, and if they die, do not attend their funerals. Likewise, other sects were named according to their actions, and naming them by those names was correct. For example, the Rāfiḍah were given this name near the end of the time of Zayd ibn ʿAlī رضي الله تعالى عنه. He was the one who gave them this label. When they sought to pledge allegiance to him, they said to him: “Declare yourself free from Abū Bakr and ʿUmar.” He said:⤵️ “How could I declare myself free from the two ministers of my father and my grandfather?” They said: “Then we reject your pledge of allegiance.”

The Condition of Shaykh ʿAbdul-Muḥsin Al-Qāsim 📩Question📩 السلام عليكم ورحمة و بركاتة May Allāh preserve you, our Shaykh. We would like to return to a previous question you answered [2021] concerning the condition of Shaykh ʿAbdul-Muḥsin Al-Qāsim, the Imām of Al-Masjid An-Nabawī and a well-known reciter and teacher of the Qurʾān. Some of the brothers have asked us to seek further clarification because, when you were previously asked about his condition, you mentioned words to the effect that he has an inclination towards Ḥizbiyyah. Could you please clarify his condition further? Some of our brothers regard him as one of the well-known figures of the Qurʾān, refer back to him in matters concerning the Qurʾān, and consider him someone from whom knowledge may be taken. So what is your clarification and advice regarding him? May Allāh reward you with good. 📨Answered by:📨 🎙Ash-Shaykh Abee HudayfahAbdul-Ghani Al-Omaree ((حفظه الله)) “I mean, the Salafis there do not approve of the way of many. He keeps company with the people of the Jamʿiyyāt (charitable associations/organizations) and the Ḥizbīs (partisans). He is not a disciplined Salafi; he is not firmly grounded upon Salafiyyah.” Side Note( Translator's) We reached out to the Shaykh to ask him for further clarification concerning the condition of Shaykh ʿAbdul-Muḥsin Al-Qāsim, as the Shaykh had previously mentioned him but did not provide a detailed explanation regarding his condition. The original question was answered in 2021 for some of the brothers in Djibouti. We were therefore keen to return to the Shaykh and ask him for a more detailed clarification, as many of the brothers may not be aware of the condition of Shaykh ʿAbdul-Muḥsin Al-Qāsim. It was also mentioned to us that it would be better to seek a clearer and more in-depth explanation directly from the Shaykh himself. For this reason, we contacted the Shaykh again and asked him concerning the matter, particularly since some of our brothers view Shaykh ʿAbdul-Muḥsin Al-Qāsim differently and may not be aware of the matters being referred to. What follows is the Shaykh’s response and clarification Audio source follow link⤵️ https://t.me/abdulghaneeEngOmaree1

🆕OFFICIAL ENGLISH CHANNEL SHAYKH ABEE HAMZAH EESA AL-MUSANNIF 🆕 ⬇️Important Excerpt⬇️⬇️ 📝Titled ⤵️ 🔊What are the Greatest Admonitions?🔊 🎙️Shaykh Easa Al-Musannif ((حفظه الله )) https://t.me/AboElyaaaasEng1/78 https://t.me/AboElyaaaas/24630

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH RADMAN AL-HUBAYSHEE 🆕 🔊Selected Benefits🔊 ⬇️Title of The Benefit:⬇️ Beware of Boycotting and Quarrelling, for They Are Among the Causes of Resentment and Enmity Between the Believers 🎙️Ash-Shaykh Abee Abdirahman Radman Al-Hubayshee ((حفظه الله)) https://t.me/Radman3Eng/714 https://t.me/Radmaan3/25641

Hurting Feelings 📝Introduction📝 Ash-Shaykh Abee Abdillaah Faysal Al-Hashidee ✍️ All praise is due to Allāh, Lord of all creation, and may blessings and peace be upon the noblest of the Messengers, and upon all his family and Companions. To proceed:⬇️ I read a scientific study about wounded feelings and whether they affect a person and his behaviour or not. Among the things mentioned in the study: “ _Indeed, hurtful words are poisonous and injurious because they cause actual wounds in the brain, kill several cells, damage several cells, or impair their functioning, causing a form of impairment in thinking._ For this reason, a person whose feelings have been hurt suffers psychological pain, negative feelings, and frustration in his life. Not only that, but the wounded person often becomes unsuccessful and unproductive.” That is a summary of what was mentioned in the study. Whoever reflects upon it will find that the account is like seeing it firsthand, or as it has been said: “ _The road to Burk will not be hidden from you, even if you are in the valley of Naʿaam.”_ So I gathered whatever I could of the matters that hurt people’s feelings into a book which I entitled “ *Hurting Feelings* .” Here it is before you: “One who beats the branches will not lack leaves.”² And far be it from you to “wrong the clear path.” I certainly hope that Allāh will bring benefit through it and bless it. Indeed, He is All-Hearing, Near, and Responsive. Thus, the pen has recorded what has preceded. Written by:⬇️⬇️⬇️ Abū Abdillaah Faysal bin Abduh Qaa’id Al-Hashidee May Allāh pardon him. Translation:⬇️ Abū Zakarriyah SaadiQ ⤵️ Al- Maktabah As-Sunniyah Translations Publications Coming soon 🔜......

Questions From Salafi Brothers in Djibouti 📩 THE QUESTIONER: السلام عليكم ورحمة وبركاته Our Noble Shaykh, I am a Salafī student living in the country of Djibouti, and I would like to ask you these questions: 📩 Question 1 What is the condition of Shaykh Dr. ʿAbd al-Muḥsin ibn Muḥammad al-Qāsim ((حفظه الله)), the Imām and Khaṭeeb of the Prophet’s Mosque? 📩 Question 2 There has appeared among us one who goes to the places of the charity organizations (al-jamʿiyyāt) and says, “It is permissible to take money from the charity organizations if they give it to you without conditions.” He says the charity organizations have no daʿwah, rather they only have money, so it is permissible to take it from them. They use as a proof for this saying a fatwa of Shaykh Muqbil ((رحمه الله)) which he retracted from (meaning the one concerning the permissibility of taking money from the charity organizations without conditions). Many of the students who do not know the condition of the charity organizations, nor the fitan and the Sharʿī violations they are upon, have been deceived by this statement, until you see many Salafī students treating the matter of the charity organizations lightly and repeating, “It is permissible to take money from the charity organizations without conditions.” So what do you advise us, O Shaykh, regarding this matter? جزاكم الله خيرا 📩 Question 3 Many of the youth among us plunge into the issues of al-jarḥ wa at-taʿdīl without knowing their causes (asbāb), and they hasten to pass judgment on individuals. So who has the right to pass judgment on a person with tabdīʿ, tafsīq, and taḥzīb? وبالله التوفيق 📨ANSWERED BY:📨 🎙Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree ((حفظه الله)) 🎙 📨Answer 📨1 و عليكم السلام و رحمة و بركاتة This Al-Qaasim, maa huwa ʿalal-jaaddah [is not upon the correct path]. Barakallaahu feek [may Allaah bless you]. He is mutahazzib [a partisan (Hizbi)]. 🎙📨 Answer📨 2 As for the matter of going to charity organizations, Shaykh Muqbil spoke about this initially, then retracted it, as far as I remember. Even if he had not retracted it, what is apparent is that going to charity organizations now brings about a degree of watering down in a person because of taking their money. The person becomes compromising. Even if they had no daʿwah, as that person claims and the correct position is contrary to what he says they do have a daʿwah: a call to falsehood, a call to desires. So yielding to them and going to them involves weakness. It involves weakness. A Muslim should never humiliate himself by going to the people of falsehood and extending his hand to beg. 📚 Shaykh Muqbil ((رحمه الله)) authored a book condemning begging. This is something a person must pay attention to. Your loyalty and disavowal become weak, and your al-jarḥ wat-taʿdīl becomes weak. You cannot criticise them. Why? Because your stomach is full. How can you ask for their money, then turn around and say they are people of falsehood, speak against them in a recording, or attack them in a lecture? You cannot. This creates a degree of weakness in your manhaj—if their money does not draw you in. The Prophet (ﷺ) says: “Do not acquire an estate, lest you become desirous of the worldly life.” Barakallaahu feek. 🎙 📨Answer📨 3 Delving into matters of al-jarḥ wat-taʿdīl is not for everyone, only for those who possess knowledge and are qualified. Barakallaahu feek. As for hastening to issue judgments, a person should contact the people of knowledge, contact those qualified in this matter, and ask them, so that he does not put himself forward ahead of them and a fitnah results from that. https://t.me/abdulghaneeEngOmaree1/292 https://t.me/abdelgniomry/1069

Likewise, among the statements quoted from him in the works about his merits is: “Sufism was founded upon laziness.” They are lazy, by Allaah. If one of their shaykhs comes, the shaykh of their order, a person will come out for the Fajr prayer, attend, and greet him. But if there is nothing like that happening, he stays asleep. Lazy! By Allaah, they are lazy when it comes to worship. But when one of their occasions takes place, you find them attending individually and in crowds. They do not grieve over missing congregational prayer as a Sunni does when he misses it. A Sunni makes every effort to attend the Fajr prayer and the other obligatory prayers. We ask Allaah for well being and safety. Likewise, another statement reported from him expressing his disavowal of Sufism is: “A man will not be a Sufi until he possesses four characteristics.” Who remembers them? I do not remember them either. I say: ill omened, meddlesome, and what else? Lazy and gluttonous. Abu Umar [رحمه الله] added: “And he loves drums.” True, by Allaah. You spoke the truth, Abu Umar [رحمه الله]. He said: “A Sufi will not be a Sufi until he possesses four characteristics: lazy, ill omened, gluttonous, and meddlesome.” Likewise, our brother [رحمه الله] said: “And he loves drums.” Now they have received him with a procession in Al Mahrah, with frame drums, as he was going to the graves. This should be enough for you, officials [حفظكم الله]. The first thing he did when he came to your land was go to visit the graves, in Qishn or elsewhere. The first thing he did upon arriving was visit a grave. A grave venerator! Umar ibn Hafeedh is a grave venerator. We advise our rulers and those in authority over us. They have a right over us. By Allaah, they have a right over us. This is an obligation. The Prophet [ﷺ] said: “The religion is sincere advice.” We said, “To whom, Messenger of Allaah?” He said, “To Allaah, His Messenger, His Book, and the leaders of the Muslims.” They have a right over us that we sincerely advise them that this type of person should neither be received nor venerated. He should not be venerated. We say this about Ibn Hafeedh as a matter of religious duty. He is a superstitious man and a grave venerator. His extravagant statements concerning graves are like a sea without a shore. May Allaah reward with good that Hadrami man who compiled what he compiled of the misguidance and darkness of Ibn Hafeedh and others. This, if Allaah wills, is sufficient concerning Ibn Hafeedh in this matter. What prompted us to address it was seeing some people venerating this superstitious man and being deceived by him. Allaah is sufficient for us, and He is the Best Disposer of affairs. “Whoever Allaah intends good for, He grants him understanding of the religion.” Glory and praise be to You, O Allaah. None has the right to be worshipped except You. I seek Your forgiveness and repent to You. https://t.me/DawahFromYemenEng1 https://t.me/abubilalhami/15239

Bring me one imam from the four imams, or from the recognised scholars who came before or after them. You have nothing but desires. We seek refuge in Allaah. You are obstinate. You have nothing but superstitions, you man with the prayer mat. And you claim to follow Ash Shaafi’ee! Ash Shaafi’ee speaks about you and those like you, Ibn Hafeedh, and disavows you, your superstitions, and the superstitions of those like you: “If a man adopts Sufism at the beginning of the night, noon will not arrive without him having become a fool.” In some narrations: “The end of the day will not arrive without him having become a fool.” You are a fool. Had you not been a fool, you would not have said that Al Attaas sneezed in his mother’s womb before he was born and was therefore given the name Al Attaas. Nor would you have said that the mother of Aqeel ibn Saalim and Abu Bakr ibn Saalim heard them speaking while they were where? In her womb! Then, when they came out, she heard them speaking. By Allaah, had you not been a fool, you would not have said this. But foolishness has led you to such alleged miracles. The man is a grave venerator and a promoter of superstition. We ask Allaah for well being and safety. This matter has already been discussed. We are only reproaching our rulers [حفظهم الله], asking them not to receive this man or venerate him. Your veneration of him deceives ordinary people. People may respect and honour you. Then they see a governor receiving him, a prominent person receiving him, and a merchant receiving him, and they become deceived. Leave him alone. Leave him to his own affairs. Ibn Hafeedh does not deserve to be received or venerated. Do not venerate the people of desires. Some of the Salaf said: “Whoever venerates a person of innovation has helped to demolish the religion.” Do not be among those who help demolish the Sharee’ah by venerating the people of desires. Their religion is idleness, as At Tartooshee [رحمه الله] said, as quoted in the Tafseer of Al Qurtubee: “Sufism is idleness, ignorance, and misguidance. Islam is nothing but what Allaah and His Messenger [ﷺ] have said.” Islam is nothing but “Allaah said” and “His Messenger said.” At Tartooshee was one of the Maaliki imams [رحمه الله]. As Al Qurtubee quoted from him in his Tafseer, he said: “Sufism is idleness, ignorance, and misguidance. Islam is nothing but ‘Allaah said’ and ‘His Messenger said.’” This is Islam. As for this man, he is superstitious. Superstitious, brothers. Superstitious! Understand what “superstitious” means. What is this? He looks up towards the sky and says, “Allaah, Allaah, Allaah,” as though he has now left the universe and entered another world. Ibn Hafeedh! Look at him. You can see him. By Allaah, you can see him. A member of my family, my nephew, showed me a clip of Ibn Hafeedh. By Allaah, everyone, he moves his eyes like this, and the people around him take it to mean that he has left this world. “He is no longer with us now. He is somewhere else, roaming and travelling.” Otherwise, who behaves like this? To the right and the left, with his eyes moving here, there, and over there. None has the right to be worshipped except Allaah. If only Umar ibn Al Khattaab [رضي الله عنه] had encountered you, Umar. By Allaah, he would not have spared you. I swear by Allaah, Umar ibn Al Khattaab [رضي الله عنه] would not have spared you. He would have beaten you as he beat Sabeegh. Sabeegh did not bring anything like what you have brought. Sabeegh did not bring the enormities you have brought. Yet Umar did not accept what Sabeegh was doing. He pursued him until he found him, then flogged him and struck him on the head until he drew blood. Sabeegh said, “Commander of the Believers, if you wanted what was in my head to leave, it has gone. If you want to kill me, then kill me.” If only the Commander of the Believers were here to discipline these superstitious people for us. But Allaah is sufficient for us, and He is the Best Disposer of affairs.

By Allaah, shame on you. I swear by Allaah, shame on you. This will be recorded in history, governor. You who receive Ibn Hafeedh, this will be recorded in your history, and history shows no mercy. Do not venerate superstitious people. Do not venerate the people of desires. It is a disgrace for you to venerate the people of desires. What have they done for this country? What have they offered you? What good have they done for us, other than spreading superstitions, absurd tales, practices of shirk, and leading our fathers and grandfathers astray? This is their “good deed.” I call it a good deed sarcastically. What have they offered the people? They have offered nothing but superstition and far reaching misguidance. We seek refuge in Allaah. Otherwise, tell me, by your Lord, my brother. He says that Abdurrahman Al Attaas was called Al Attaas because he sneezed in his mother’s womb. What do you think of this superstition? This is superstition beyond superstition. Not to mention that he is a Jahmi regarding Allaah’s attributes and other matters. He denies Allaah’s being above His Throne. He mocks and ridicules, saying, “Some people ask, ‘Where is Allaah?’ Have you lost your Lord that you need to ask where He is?” May Allaah disgrace you! The Messenger of Allaah [ﷺ] asked this question, as recorded in Saheeh Muslim, you ignorant man. He said to the slave woman, “Where is Allaah?” She replied, “Above the heaven.” He said, “Free her, for she is a believer.” Yet you say, “Have you lost your Lord?” We have not lost Him. We know our Lord. As for you, you say, “Allaah is without a place,” and, “Allaah is everywhere.” We know that Allaah is above the heaven. ﴿الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ﴾ “The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).” And likewise: ﴿أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ﴾ “Do you feel secure that He, Who is over the heaven (Allah)…” And: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ “To Him ascend (all) the goodly words…” How many proofs did he mention? He [رحمه الله] mentioned two thousand proofs indicating Allaah’s being above His creation. This is the consensus of the Ummah. None opposed it. You who claim to follow Ash Shaafi’ee, Allaah is above the heaven, above His Throne. The Salaf never lost their Lord. From the Messenger of Allaah [ﷺ] to the imams of the religion who came after him, they all agreed that Allaah is above the heaven. Yet Ibn Hafeedh says, “Have you lost your Lord that you need to ask about Him?” You are the one who has lost his way concerning Allaah. You have not recognised His right. ﴿مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا﴾ “What is the matter with you, that you fear not Allah (His punishment), and you hope not for reward (from Allah or you believe not in His Oneness).” You have associated partners with Allaah and set up rivals to Him. You have claimed for your awliyaa things that may not be claimed for them, things that belong exclusively to Allaah [سبحانه وتعالى]. You are the ones who have lost your way concerning Allaah. As for us, we know His right. ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ “They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.” You make a poor, created being a rival and partner to Him. You supplicate to him and hold the beliefs about him that you do. Where is your proper regard for Allaah? Where is your veneration of Allaah [سبحانه وتعالى]? You have not shown Allaah the reverence due to Him. Allaah is sufficient for us, and He is the Best Disposer of affairs. Yes, Ibn Hafeedh is a Jahmi. He opposes the consensus concerning this matter. Bring me an imam who says what he says, that Allaah is everywhere, or that Allaah is without a place.

https://t.me/DawahFromYemenEng1 🎙 The Greatest Promoter of Superstition in This Age (( The Sufi Umar ibn Hafeedh )) 🎙️Ash-Shaykh Abee Bilal Al-Hadramee((حفظه الله)) Sufism is having its day these days, brothers, and its call is spreading at a suspicious time. At a suspicious time! Ibn Hafeedh appears here and there. This timing is very suspicious indeed. Unfortunately, some officials in our government receive him. He is being imposed upon the people. I swear by Allaah, this man deserves to be slapped in the face and kicked. How can a superstitious man be received like this? As far as we know, Umar ibn Hafeedh is the standard bearer of superstition in this age. He is a superstitious man, brothers. I heard him say that Abdurrahman Al Attaas was called Al Attaas because he was heard sneezing while he was in his mother’s womb. What do you think of this? I swear to you by Allaah, it is in his own voice. I swear to you by the One besides Whom no oath should be sworn that he says, “Abdurrahman Al Attaas was only called Al Attaas because he was heard sneezing while he was in his mother’s womb.” Sneezing! By Allaah, you deserve Umar’s stick! I swear by Allaah, you deserve Umar’s stick. The real Umar would come and strike you on the head until the madness within you left. He also says that Aqeel ibn Saalim and Abu Bakr ibn Saalim, two of his forefathers, spoke while they were in their mother’s womb. What do you think, everyone? Their mother could hear them speaking while they were in her womb! By Allaah, this is in his own voice. The standard bearer of superstition, in his own voice! Today, I sat with some friends, and we said that perhaps an appropriate occasion would arise to address Umar and how to deal with him. This Umar ibn Hafeedh says that his two forefathers, Aqeel ibn Saalim and Abu Bakr ibn Saalim, spoke while they were in their mother’s womb, and that she could hear them speaking. When they came out, she also heard them speaking. They spoke in the cradle! Count them among those who spoke in the cradle, brothers. Aqeel ibn Saalim and Abu Bakr ibn Saalim, alongside Eesaa ibn Maryam [عليه السلام], the infant in the story of Jurayj, and the infant in the story of the People of the Ditch, who said, “O mother, fear Allaah and remain steadfast.” And who else? Aqeel ibn Saalim and Abu Bakr ibn Saalim. Five who spoke in the cradle! None has the right to be worshipped except Allaah. Ibn Hafeedh is superstitious. Superstitious! We ask Allaah for well being and safety. Another of his superstitions is his claim that the dead complete recitations of the Qur’aan. The awliyaa complete recitations of the Qur’aan while they are in their graves. He said that they complete such and such a number of recitations. How does that happen? Is this something belonging to this worldly life? This would mean that they also complete recitations in their graves! He also said that some of them recite the Qur’aan while asleep and complete it while asleep. He recites while asleep and completes the Qur’aan while asleep! These are among the people whom Ibn Hafeedh venerates. And do not forget the man with the prayer mat. What do you know about that prayer mat? I call him “the man with the prayer mat” or “Abu Sajjaadah.” He says that one of his associates, whose name I have forgotten, was among the awliyaa. Whenever this man wanted to perform Hajj, he had a prayer mat that he would ride, and it would take him to Hajj. He would perform Hajj and then return. People of this land! People of this land! Believe this superstitious man! This is a superstitious man. This Abu Sajjaadah is superstitious. He says that one of his awliyaa would ride a prayer mat. He would need no petrol, passport, visa, anything else, or any money. Straight to the Sacred Mosque on the prayer mat, and then he would return. I do not know where people’s minds have gone, brothers. Whom are you honouring, rulers? Our government, are you honouring a superstitious man?

All praise is due to Allaah, the Lord of all creation—abundant, good and blessed praise. I bear witness that none has the right to be worshipped except Allaah alone, without any partner, and I bear witness that Muhammad is His servant and Messenger. May Allaah bestow His peace and blessings upon him, his family and his Companions in abundance. To proceed: By the grace and mercy of Allaah عز وجل, we have completed the English translation of this book. We extend our sincere thanks to Ash-Shaykh Abee Abdillaah Faysal Al-Hashidee حفظه الله, one of the mashaayikh of Ahlus-Sunnah, for his foreword, his kind words and supplications, his approval of the translation, and his cooperation in preparing this work. May Allaah reward him with goodness for authoring these beneficial books. Through Al-Maktabah As-Sunniyyah, we are working on translating further works of the Shaykh, which we hope to share with you, inshaa’Allaah. We ask Allaah سبحانه وتعالى, by His Noble Face, to accept this effort from us, to accept the translation and the Shaykh’s original work, and to make them a means of benefit. By Allaah’s mercy, we intend for this book to be printed and distributed so that our sisters and brothers may benefit from its lessons. Through these accounts, we learn how the Prophet ﷺ treated his wife and how she treated him. Studying the biographies of the righteous—particularly the Mothers of the Believers—and the life of our Prophet ﷺ acquaints us with beautiful examples of faith, character and conduct. Allaah, the Most High, said: “Indeed in the Messenger of Allah (Muhammad ﷺ) you have a good example to follow.” [Soorat Al-Ahzaab, 33:21] As the Shaykh mentions in his book, behind every great man is a woman. These accounts remind us of the significant role a righteous woman can have in supporting her husband upon goodness. May Allaah make this work sincere for His sake, beneficial to its readers, and a means of reward for its author and everyone who helped translate, prepare and distribute it. Al-Maktabah As-Sunniyyah https://t.me/AlMaktabahassuniyyah101