SALAFI WOMEN (سلفيات)

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

بســـم اللــه الرحــمــن الـرحـــيــم                 ▪️ Drawing for Recreation ▪️ Our Shaykh, Abu Abdillah Muhammad ba Jamaal -may Allaah preserve him- was asked: 📥 Question: For recreation, is it suitable to draw things that have no soul? Some rebuke me if I draw, even though I don't draw anything that contains a soul. 📤 Answer: From the angle of permissibility, it is permissible. For one to draw a car or a bike or a tree or a fan or a pen or a masjid. From the standpoint of permissibility, it is permissible. But for a student of knowledge, it is more befitting that he preserves his time. And if he has some time to relax it is for him to engage in that which is beneficial for him from knowledge. As for drawing a car, is this beneficial? It's not. Drawing a plane, this does not benefit. But if this student was a teacher for the children teaching them the letters of the alphabet and he chose to illustrate for every letter a picture, which does not contain a soul, that starts with that letter there would be no harm in that. As this would be from the things that are beneficial. As for just passing time by just sitting and drawing, then as a ruling it is permissible but we say for a student of knowledge it is not befitting for you to waste your precious time with the likes of this. It is better to look for something from the sciences that will benefit you. Like mathematics. Learning mathematics. Look for someone that knows mathematics and ask him for a time he can teach you some of the matters of mathematics. Even if you work with him in his shop. There is no harm in that, this will benefit you. As for this drawing and the likes of it, perhaps so much time will pass and you haven't benefited anything from it. And Allah knows best. ____ Translated by: Abu Yusuf Bilal Ibn Howard Robinson Click on the link to subscribe: Official English Channel: https://t.me/bajmaaleng Official Arabic Channel: https://t.me/bajmaal OriginalFatawa: https://t.me/bajmaal/15903

Otherwise, we return to the same discussion without addressing the hardship itself. Teaching people Tawḥeed and ʿAqeedah is a tremendous responsibility. These are the foundations of their religion. The children we teach are affected by our example, and what they see from us may become what they practiced when they grow older. This is why the manner of taking payment matters. An imām being compensated because his time is devoted to the community is one matter. Using religious teaching, the reputation of a centre, or association with the scholars as a means of financial gain is another. Our concern is with the Ikhwānī and Ḥizbī methods being discussed, and with turning daʿwah into a commercial enterprise. The religion of Allāh is an amanah. We must not deceive the people who trust us or allow the pursuit of money to overtake the purpose of teaching them. The foundation is sincerity to Allāh, the Mighty and Majestic. Allāh says: ﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ “And they were commanded not, but that they should worship Allah, and worship none but Him Alone…” Al-Bayyinah, {:5} We seek refuge in Allāh, the Blessed and Most High, from exploiting His religion for worldly gain. Should we fear backlash from people? Should we fear losing their support or making enemies by speaking the truth? No, alḥamdulillāh. We need the help of Allāh, the Most High. He says: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ﴾ “O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm.” [ Muḥammad] {:7.} The people whose support truly benefits us are those who are sincere towards Allāh and faithful to His religion. Our fear should be of Allāh, the Mighty and Majestic, not of people. Speaking the truth, benefiting people, and calling them to Allāh was the work of the Prophets and Messengers. Look at what they endured. Who are we compared with them? Conveying the truth and explaining what is correct is our responsibility. We offer sincere advice, remain patient, and seek Allāh’s help. Fear of people’s reactions should not prevent us from fulfilling that responsibility. Mentioned by our brother ✍️ Abū Zakariyyah SaadiQ May Allāh bless you all. https://t.me/DawahFromYemenEng1

Sincerity in Calling (Daʿwah) To Allāh The conclusion is this: we bring the statements together to reach a reconciliation and a clear understanding. The question is not simply whether taking money is permissible, but in what manner it is taken and for what purpose. If someone approaches you and says, “I want you to teach my children,” or, “We have opened a masjid and want you to lead the prayers and attend to the affairs of the Muslims,” then receiving compensation for that work is one matter. Your time is dedicated to serving the community, and you may be unable to pursue other work because of those responsibilities. If the government or the authorities provide payment for that service without you stipulating it, then you take it. It is permissible. But the situation we are discussing is that some students return from abroad saying that they want to give daʿwah. They establish a centre that receives recognition and priority because they studied in a particular place or with particular scholars. Parents place their trust in them because of that association. Then payment is stipulated: “The madrasa costs £150 or $150 a month for each child.” Our Shaykh Yaḥyā Al-Hajooree, may Allāh preserve him, mentioned:⤵️ > “As for him to stipulate himself that he won’t do this job or lead the people in prayer or make the Athaan or give Khutbah or teach except that they give him such and such then this is wrong.” This is the distinction we are trying to clarify. The concern is that seeking knowledge and establishing a centre become a means of building a business under the name of Daʿwah. Saying, “I studied with Shaykh so-and-so,” must not become a way of using the Shaykh’s name to make money. The same applies to quoting fatāwā outside their context and saying generally, “So-and-so said that taking payment is permissible.” The circumstances addressed by the fatwā matter. My concern is that the incident of Abū Saʿīd رضي الله عنه is being used without giving sufficient attention to its particular circumstances. As I mentioned regarding Shaykh Yaḥyā, may Allāh preserve him, the point was that students who left and returned to those countries did not learn these practices from their teachers. They were taught in centres where students were not charged in this manner. We did not teach them this. Our teachers and our centres are free from this. We do not charge our students money here, and our teachers do not take it. This is the distinction I am referring to when speaking about the foundation upon which that daʿwah was established and flourished. There is also the hardship placed upon parents, especially in Western societies, where children are surrounded by an environment that is not Islamic. These parents want their children to attend a madrasa or school attached to a recognised Salafī masjid. They want them to learn the Qurʾān, Tawḥeed, sound ʿAqeedah, and the foundations of their religion. Some parents have many children. How are they supposed to manage when payment is stipulated for every child? If a family has several children, how can it afford £150 or $150 per child every month? Some parents may feel too embarrassed to explain their circumstances or ask for help. Others may approach the school only to be told, “Sorry, this is the payment required.” What are they supposed to do then? They may feel that they have no choice but to place their children in public schools, despite their concerns about the environment. What influences will those children encounter? What changes might occur in their conduct, their ʿAqeedah, or even their attachment to Islām? Allāh knows best. These are serious concerns for parents seeking a place where their children’s religion will be nurtured and protected. A person who fears Allāh should try to accommodate such families. Help them. Make arrangements for them. Allow some of their children to attend free of charge where possible. Do not let the discussion end with, “We have to take care of the affairs of the masjid,” while the parents’ difficulty remains unresolved.

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH ABEE HUDAYFAH ABDULGHANEE AL OMAREE 🆕 🔊Q&A MANHAJ EXCERPTS🔊 Making Payment a Condition For Teaching The Quran : The Methods Of The Hizbiyyun , Ikwan, and Innovators. 🎙️ Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree ((حفظه الله)) https://t.me/abdulghaneeEngOmaree1/288 https://t.me/abdelgniomry

Coming soon, In Shaa Allaah. The Shaykh حفظه الله is just finishing up the book, adding the foreward and minor edits where needed t.me/AlMaktabahassuniyyah101 Al-Maktabah As-Sunniyyah Translations Publications

🆕 OFFICIAL ENGLISH CHANNEL SHAYKH ABEE HUDAYFAH ABDULGHANEE AL OMAREE 🆕 ⬇️Q&A Series ⤵️ السلام عليكم ورحمة الله وبركاته السؤال:⬇️ ما حكم فتح مدرسة لتعليم أطفال المسلمين القرآن والعلم الشرعي في بلاد الكفار، وأخذ رسوم شهرية مقابل ذلك؟ حيّاكم الله شيخنا، وأحبّكم الله. إحدى الأخوات سبق لها أن درست في دماج وجوبة، ثم اضطرت إلى العودة إلى بلاد الكفار لضرورة، وتسأل عن حكم فتح مدرسة هناك لأطفال المسلمين، لتعليمهم القرآن والعلم الشرعي، مع أخذ رسوم شهرية من أولياء أمورهم. فهل يجوز لها ذلك؟ جزاكم الله خيرًا وبارك الله فيكم. Teaching Qur'an and Islamic Knowledge For Fees$$ 🎙️ Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree ((حفظه الله)) https://t.me/abdulghaneeEngOmaree1 https://t.me/abdulghaneeEngOmaree1/287

Making Payment a Condition for Teaching the Qurʾān: The Methods of the Ḥizbiyyūn, Ikhwān, and Innovators 📩Question📩 السلام عليكم ورحمة و بركاتة How are you, our Shaykh? May Allāh bless and preserve you. We have a question that we kindly ask you to answer in detail. One of the brothers was told that this manner of taking money in exchange for teaching the Qurʾān is not the way of Ahl as-Sunnah, but rather the way of the people of innovation. He responded: “How can this manner be attributed to the people of innovation when the basic ruling is that taking payment for teaching the Qurʾān is permissible?” He cited the statement of the Prophet ((ﷺ:)) “Indeed, the thing for which you are most entitled to take payment is the Book of Allāh.” Narrated by al-Bukhārī. We therefore ask you to clarify what is meant: On what basis is this manner described as being among the practices of the people of innovation? Does this refer merely to taking payment for teaching the Qurʾān, to making payment a condition, or to a particular manner of teaching and taking payment? How do we reconcile this statement with the ḥadīth that the brothers cite as evidence for its permissibility? We ask you for a detailed explanation that resolves the confusion so that we can answer this question with clear understanding. May Allāh bless you and reward you with good. 📨Answered by:📨 🎙Ash-Shaykh Abee Hudayfah Abdul-Ghani Al-Omaree ((حفظه الله)) و عليكم السلام و رحمة و بركاتة This manner of taking money in exchange for teaching the Qurʾān is not the way of Ahl as-Sunnah; rather, it is the way of the people of innovation. Taking payment is permissible, but not in the manner of the Ikhwān or the Ḥizbīs. Barakallaahu feek. Abū Saʿīd took payment, and there was a particular circumstance behind that incident. The ḥadīth, “Indeed, the thing for which you are most entitled to take payment is the Book of Allāh,” is explained by what is reported in the ḥadīth of Abū Saʿīd. However, for a person to exploit the Qurʾān for the purpose of business and moneythis was not the way of the Salaf. Barakallaahu feek. https://t.me/abdulghaneeEngOmaree1

Aiding the Dawah and to Spread Goodness We thank our NoblenBrother Saalih Al-Ghani (Al-Britaani) for designing this benefit poster, supporting the Daʿwah to Allāh ((عز وجل)), and helping to spread goodness. This is an example of acting upon Allāh’s statement: ﴿وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ﴾ “Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).” [Sūrah Al-Māʾidah, 5:2] The Messenger of Allāh ((ﷺ)) said:⤵️ «مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ» “Whoever guides to goodness will have a reward like that of the one who does it.” [Ṣaḥīḥ Muslim, 1893] Such cooperation strengthens the bonds of brotherhood and helps spread beneficial knowledge. May Allāh reward him with goodness and accept from us all. https://t.me/DawahFromYemenEng1 https://t.me/AlMaktabahassuniyyah101

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

Signs of Ḥizbiyyah (Partisanship) Entering a Salafī https://t.me/Dr_SaleemAlhilaly_Eng/199

A Powerful Recitation That Admonishes the Heart Sūrah As-Sajdah By Ash-Shaykh Al-ʿAllāmah Abee Abdirrahman Yahya ibn Ali Al-Hajooree ((حفظه الله)) https://t.me/AlMaktabahassuniyyah101/2568

https://t.me/AlMaktabahassuniyyah101 Al-Maktabah As-Sunniyyah Translations Publications

https://t.me/AlMaktabahassuniyyah101 Al-Maktabah As-Sunniyyah Translations Publications