Muqbil

Through Whom Does Allāh Grant Victory to Islam? Imām Muqbil—may Allāh have mercy on him—said:

أهل السنة هم الذين سيحقق الله على أيديهم الخير وينصر بهم الإسلام والمسلمين.

"The people of the Sunnah are those through whose hands Allāh will bring about goodness, and through whom He will grant victory to Islam and the Muslims." [Tuḥfah al-Mujīb (p. 215)] ——— Translated by: Abū Zakariyyah Ṣādiq https://t.me/Muqbil_Eng https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r

𝐓𝐫𝐮𝐞 𝐇𝐨𝐧𝐨𝐮𝐫 𝐢𝐬 𝐟𝐫𝐨𝐦 𝐀𝐥𝐥𝐚𝐡 Imām Muqbil Ibn Hādi al-Wadiʿi 🤎

Imām Muqbil’s Praise of Imām al-Albānī Imam Muqbil—may Allah have mercy on him—used to say about Imām Al-Albānī: “There is no one similar to him in this time in regards to the knowledge of the Ḥadīth and the Sunnah.” And he used to say: “It is not befitting for the student of knowledge that he do without the books of Imam Al-Albānī.” And he used to say: “A library which doesn’t have in it the books of Ash Shaykh Al-Albānī is a poor library.” And he used to say: “And I advise all of the students of knowledge the researchers that they acquire all of his books.” [الفتاوى الحديثية لعلامة الديار اليمانية (2/323)] ——— Translated by: Abū ʿĀʾishah Majīd https://t.me/Muqbil_Eng https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r

Al-Ijmāʿ (Consensus) Is Not Proof Imām Muqbil—may Allāh have mercy upon him— said: “The issue of the proof of consensus is an issue which has been differed over in the past. So the majority of the scholars took the opinion that it is proof and from the people of knowledge are those who said it is not proof . . . And what is correct is [the evidences] are the Book and Sunnah only. As for consensus, then one pays attention to it, but it is not binding. Likewise, al-Qiyas (analogy). It is permissible for an insightful scholar to make analogy. However, it is not binding. And consensus is not proof and that is what we believe and worship Allah with it”. Source: http://www.muqbel.net/fatwa.php?fatwa_id=2084 ——— Translated by: Abū Sulaymān Fayṣal https://t.me/Muqbil_Eng https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r

Imām Muqbil on al-Ijmāʿ: Is Consensus an Independent Proof? Question: “To what extent is al-Ijmāʿ (consensus) proof, and is there an authentic consensus which is considered? We hope for some examples, may Allāh reward you with good.” Imām Muqbil—may Allāh have mercy on him—answered: “I do not hold the view that consensus is proof because Allāh, the Exalted, said: {وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ} “And in whatsoever you differ, the decision thereof is with Allāh (He is the ruling Judge).” [42:10] And He said: {فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ} “(And) if you differ in anything among yourselves, refer it to Allāh and His Messenger, if you believe in Allāh and in the Last Day.” [4:59] And Allāh says: {وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ} “While He has explained to you in detail what is forbidden to you.” [6:119] So the explanation in the Book of Allāh and in the Sunnah of the Messenger of Allāh (ﷺ) is sufficient. As for their use of the statement of Allāh as evidence: {وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا} “And whoever contradicts and opposes the Messenger (Muḥammad ﷺ) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell—what an evil destination.” [4:115] Then the intent is he opposes the Messenger of Allāh (ﷺ) and the believers. So the opposition here is disbelief and turning away from the path of the Prophet (ﷺ) and the path of the believers. Al-Shawkānī (may Allāh have mercy upon him) said in his book Fatḥ al-Qadīr and his book Irshād al-Fuḥūl which he preceded to say in a chapter that the issue in which there is a consensus on it brings more tranquility to the soul. Its meaning is that consensus is paid attention to. As for us saying that the evidences are the Book, the Sunnah, consensus and analogy (Qiyās), then no. Rather the evidence is the Book and the Sunnah. {اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ قَلِيلًا مَا تَذَكَّرُونَ} “[Say (O Muḥammad) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qurʾān and Prophet Muḥammad’s Sunnah), and follow not any Awliyāʾ (protectors and helpers, etc. who order you to associate partners in worship with Allāh), besides Him (Allāh). Little do you remember!” [7:3] Despite the fact that most of the consensuses declared are mere claims as Imām Aḥmad (may Allāh have mercy upon him) said: “Whoever calls a consensus after the Companions, then he has lied. What does he know, perhaps they differed?” Some of the people of knowledge said that the consensus of the Companions is considered. Abū Muḥammad ibn Ḥazm (may Allāh have mercy upon him) said: “We have agreed to the proof of the Book and the Sunnah. So we take what we have agreed on such as the consensus of the Companions in relation to the obligation of prayer, their consensus on Zakāh, and their consensus on affairs which have established proofs.” Then they say that consensus must be based on proof just as they say that analogy must have an original issue and a subsidiary issue. The analogy made for the subsidiary issue is based on the original issue. So we take the proof for which this consensus is based on if it is proof. From the implication of the speech of Imām Aḥmad and other than him from the people of knowledge is that they affirm the consensus of the Companions. And Allāh Knows Best”. Source: https://www.muqbel.net/fatwa.php?fatwa_id=4310 ——— Translated by: Abū Sulaymān Fayṣal https://t.me/Muqbil_Eng https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r

Imām Muqbil—may Allāh have mercy on him—said:

أما الاستواء؛ فعبدالله بن المبارك يقول: نعرف الله بأنه مستو على عرشه بائن من خلقه، لا نقول إن الله سبحانه وتعالى على العرش جالس، ولا أنه ليس بجالس، نؤمن بأنه مستوٍ على العرش استواء يليق بجلاله، وما أكثر ما يفوض أهل السنة الأمر إلى الله سبحانه وتعالى، وهذا يدل على إنصافهم وعلى ورعهم، فهم يقفون عند الأدلة لا يزيدون عليها ولا ينقصون، فنحن نقول: استوى استواء يليق بجلاله ، ونؤمن بأنه على العرش، هل هو ملتصق بالعرش أم بائن من العرش؟ الذي نجزم به أنه ليس محتاجاً للعرض وأنه غني عن العرش، أما هل هو ملاصق للعرض وأنه يأتي بالنبي - صلى الله عليه وعلى لآله وسلم - في عرصات القيامة ويجلسه معه على الكرسي فهذا لا يثبت.

“As for the Divine Attribute al-Istiwāʾ [i.e the ascension of Allah over the Throne]; ʿAbdullāh ibn al-Mubārak says: ‘We know Allah is over His Throne, separate from His creation. We do not affirm that Allah, Glory be to Him, is sitting on the Throne, nor do we negate that. Rather, we believe that He is over the Throne in a manner befitting His majesty. How often do Ahlus Sunnah refer the matter back to Allah the Almighty, and this indicates their uprightness and their God-consciousness. They stick to the evidence and do not add to it nor subtract from it.’ We say: He ascended in a manner befitting His majesty, and we believe that He is over the Throne. Is He attached to the Throne or is He separated from the Throne? What we are certain about is that He is not in need of the Throne and that He is Ever-Rich from being in need of it. As for if He is attached to the Throne and that He brings the Prophet ﷺ on the Day of Resurrection and makes him [i.e. the Prophet ﷺ] sit with Him on the Throne, then that is not authentic.” Source: https://www.muqbel.net/fatwa.php?fatwa_id=4006 Translated by: Abū Fajr ʿAbdul-Fattāḥ

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Imām Muqbil’s Praise for Shaykh Yaḥyā al-Ḥajūrī and Shaykh Salīm al-Hilālī Imām Muqbil—may Allāh have mercy on him—said:

«وأحسن ما ينفعكم بإذن الله تعالى هو استقدام العلماء المبرزين مثل أخينا في الله (سليم الهلالي) … ومثل الشيخ الفاضل الذي ينوب عني في التدريس إذا مرضت أو إذا غبت أو كثرت علي الدروس الشيخ (يحيى بن علي الحجوري) حفظه الله تعالى.»

“And among the best things that will benefit you, by the permission of Allāh, the Most High, is bringing distinguished scholars, such as our brother in Allāh, Salīm al-Hilālī… and likewise the virtuous Shaykh who deputises for me in teaching whenever I fall ill, or when I am absent, or when my lessons become numerous: Shaykh Yaḥyā ibn ʿAlī al-Ḥajūrī—may Allāh, the Most High, preserve him.” [Al-Bayān wa-al-Tabyīn li-Fitnat al-Barākimah wa-al-Ībāniyyīn, p. 44] Source: https://t.me/Muqbil_Eng/219

‘The Ruling on Making Images of Living Beings’: Imām Muqbil’s Treatise on This Widespread Calamity Taṣwīr has become so normalised that many rarely stop to consider the severity and abundance of the Prophetic texts prohibiting it, or the grave risk of treating the matter lightly. Among the important works on this topic left by Imām Muqbil—may Allāh have mercy on him—is: Ḥukm Taṣwīr Dhawāt al-Arwāḥ [The Ruling on Making Images of Living Beings] In roughly eighty pages, he gathered more than sixty citations of aḥādīth and āthār, with supporting routes, scholarly statements, authenticity discussions and responses to doubts. [1] He explained: «لَمَّا رَأَيْتُ الْأَمْرَ كَذَلِكَ عَزَمْتُ عَلَى جَمْعِ مَا تَيَسَّرَ لِي مِنَ الْأَحَادِيثِ الْمُتَعَلِّقَةِ بِمَوْضُوعِ التَّصْوِيرِ» “When I saw that the matter had reached this state [with the fitnah of taṣwīr having become widespread and laxity concerning it having spread], I resolved to gather whatever was facilitated for me of the aḥādīth relating to the subject of taṣwīr.” [1] It covers the prohibition of taṣwīr, punishment of image-makers, erasing images, angels not entering a house containing them, children’s toys, earnings from taṣwīr, necessity, photography and arguments used to permit it. Imām Muqbil was far from alone. Ḥamūd al-Tuwayjirī—may Allāh have mercy on him—authored the 106-page ‘Iʿlān al-Nakīr ʿalā al-Maftūnīn bi-l-Taṣwīr’, which Imām Ibn Bāz commended as a valuable, highly beneficial treatise clarifying the truth with its evidence and exposing doubts. [2] It must be made clear that our major scholars have included photography and videography in this prohibition. Shaykh Muḥammad ibn Ibrāhīm Āl al-Shaykh—the great Muftī and teacher of Imām Ibn Bāz and Ṣāliḥ al-Fawzān—rejected the comparison of photography to a reflection in a mirror, holding that the photographer is a muṣawwir linguistically, religiously and rationally. [3] Imām al-Albānī said: «نَحْنُ قُلْنَا - وَلَا نَزَالُ نَقُولُ - إِنَّ التَّصْوِيرَ الْفُوتُوغْرَافِيَّ أَشَدُّ تَحْرِيمًا مِنَ التَّصْوِيرِ الْيَدَوِيِّ» “We have said—and continue to say—that photographic taṣwīr (inc. videography) is more severely prohibited than hand-drawn taṣwīr.” [4] Muḥammad al-Amīn al-Shinqīṭī—may Allāh have mercy on him—one of the teachers of Imām Ibn ʿUthaymīn, stated that the authentic aḥādīth prohibit depicting a person and that their apparent meaning encompasses all forms of taṣwīr. [5] The Permanent Committee ruled concerning video: «نَعَمْ، حُكْمُ التَّصْوِيرِ بِالْفِيدْيُو حُكْمُ التَّصْوِيرِ الْفُوتُوغْرَافِيِّ بِالْمَنْعِ وَالتَّحْرِيمِ؛ لِعُمُومِ الْأَدِلَّةِ» “Yes. Video taṣwīr has the same ruling as photographic taṣwīr: prohibition, due to the generality of the evidences.” [6] Among those who signed such verdicts were Imām Ibn Bāz, ʿAbd al-Razzāq ʿAfīfī, ʿAbdullāh al-Ghudayyān, Ṣāliḥ al-Fawzān, ʿAbd al-ʿAzīz Āl al-Shaykh and Bakr Abū Zayd. [6] ʿAbd al-Muḥsin al-ʿAbbād—may Allāh preserve him—was likewise asked about video cameras and stated that taṣwīr is not permissible except where needed, such as driving licences, identity documents, passports and similar necessities. [7] For anyone wishing to see how widespread this position was among major scholars—from drawings to photography and video—and to study it through its evidences rather than today’s normalisation, Imām Muqbil’s book is an excellent place to begin. Small in size, yet remarkably comprehensive in its evidences and refutation of doubts. May Allāh have abundant mercy upon Imām Muqbil. ——— [1] https://t.me/Muqbil_Eng/246 [2] https://t.me/Muqbil_Eng/248 [3] https://shamela.ws/book/8476/177 [4] https://www.al-albany.com/audios/content/14146/ [5] https://shamela.ws/book/20766/2802 [6] https://rabee.net/أشد-الناس-عذاباً-يوم-القيامة-المصورون/ [7] https://majles.alukah.net/showthread.php?t=186027&page=9 Compiled by: Abū Rifq Ādam https://t.me/Muqbil_Eng https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r

‘The Ruling on Making Images of Living Beings’: Imām Muqbil’s Treatise on This Widespread Calamity Taṣwīr has become so normalised that many rarely stop to consider the severity and abundance of the Prophetic texts prohibiting it, or the grave risk of treating the matter lightly. Among the important works on this topic left by Imām Muqbil—may Allāh have mercy on him—is: Ḥukm Taṣwīr Dhawāt al-Arwāḥ [The Ruling on Making Images of Living Beings] In roughly eighty pages, he gathered more than sixty citations of aḥādīth and āthār, with supporting routes, scholarly statements, authenticity discussions and responses to doubts. [1] He explained: «لَمَّا رَأَيْتُ الْأَمْرَ كَذَلِكَ عَزَمْتُ عَلَى جَمْعِ مَا تَيَسَّرَ لِي مِنَ الْأَحَادِيثِ الْمُتَعَلِّقَةِ بِمَوْضُوعِ التَّصْوِيرِ» “When I saw that the matter had reached this state [with the fitnah of taṣwīr having become widespread and laxity concerning it having spread], I resolved to gather whatever was facilitated for me of the aḥādīth relating to the subject of taṣwīr.” [1] It covers the prohibition of taṣwīr, punishment of image-makers, erasing images, angels not entering a house containing them, children’s toys, earnings from taṣwīr, necessity, photography and arguments used to permit it. Imām Muqbil was far from alone. Ḥamūd al-Tuwayjirī—may Allāh have mercy on him—authored the 106-page ‘Iʿlān al-Nakīr ʿalā al-Maftūnīn bi-l-Taṣwīr’, which Imām Ibn Bāz commended as a valuable, highly beneficial treatise clarifying the truth with its evidence and exposing doubts. [2] It must be made clear that our major scholars have included photography and videography in this prohibition. Shaykh Muḥammad ibn Ibrāhīm Āl al-Shaykh—the great Muftī and teacher of Imām Ibn Bāz and Ṣāliḥ al-Fawzān—rejected the comparison of photography to a reflection in a mirror, holding that the photographer is a muṣawwir linguistically, religiously and rationally. [3] Imām al-Albānī said: «نَحْنُ قُلْنَا - وَلَا نَزَالُ نَقُولُ - إِنَّ التَّصْوِيرَ الْفُوتُوغْرَافِيَّ أَشَدُّ تَحْرِيمًا مِنَ التَّصْوِيرِ الْيَدَوِيِّ» “We have said—and continue to say—that photographic taṣwīr (inc. videography) is more severely prohibited than hand-drawn taṣwīr.” [4] Muḥammad al-Amīn al-Shinqīṭī—may Allāh have mercy on him—one of the teachers of Imām Ibn ʿUthaymīn, stated that the authentic aḥādīth prohibit depicting a person and that their apparent meaning encompasses all forms of taṣwīr. [5] The Permanent Committee ruled concerning video: «نَعَمْ، حُكْمُ التَّصْوِيرِ بِالْفِيدْيُو حُكْمُ التَّصْوِيرِ الْفُوتُوغْرَافِيِّ بِالْمَنْعِ وَالتَّحْرِيمِ؛ لِعُمُومِ الْأَدِلَّةِ» “Yes. Video taṣwīr has the same ruling as photographic taṣwīr: prohibition, due to the generality of the evidences.” [6] Among those who signed such verdicts were Imām Ibn Bāz, ʿAbd al-Razzāq ʿAfīfī, ʿAbdullāh al-Ghudayyān, Ṣāliḥ al-Fawzān, ʿAbd al-ʿAzīz Āl al-Shaykh and Bakr Abū Zayd. [6] ʿAbd al-Muḥsin al-ʿAbbād—may Allāh preserve him—was likewise asked about video cameras and stated that taṣwīr is not permissible except where needed, such as driving licences, identity documents, passports and similar necessities. [7] For anyone wishing to see how widespread this position was among major scholars—from drawings to photography and video—and to study it through its evidences rather than today’s normalisation, Imām Muqbil’s book is an excellent place to begin. Small in size, yet remarkably comprehensive in its evidences and refutation of doubts. May Allāh have abundant mercy upon Imām Muqbil. ——— [1] https://t.me/Muqbil_Eng/246 [2] https://t.me/Muqbil_Eng/248 [3] https://shamela.ws/book/8476/177 [4] https://www.al-albany.com/audios/content/14146/ [5] https://shamela.ws/book/20766/2802 [6] https://rabee.net/أشد-الناس-عذاباً-يوم-القيامة-المصورون/ [7] https://majles.alukah.net/showthread.php?t=186027&page=9 Compiled by: Abū Rifq Ādam https://t.me/Muqbil_Eng https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r

7. I myself took this quotation from a brother whom I considered trustworthy and, because of that, did not personally verify it before sharing it. When I later returned to the original source, I found that the attribution was inaccurate. Does this not show that trust in a transmitter—no matter how reliable we consider him—should not replace him preserving the original source of his benefit? Everyone can make mistakes. This is precisely why those involved in daʿwah should not ask others to rely upon their reliability alone, but should preserve the source so that what they transmit can be independently checked and corrected too. This is especially directed at those involved in online daʿwah who regularly post: “Shaykh so-and-so said…” and then provide nothing by which the reader can establish whether the scholar actually said it. This is blameworthy carelessness. You are attaching words to a person of knowledge. Those words may then spread across Telegram, WhatsApp, websites, videos, books, and future translations. If you make a mistake and provide no source, you have made it unnecessarily difficult for everyone after you to discover and correct it. If you translate or share the speech of the scholars, preserve the direct source wherever reasonably possible, provided doing so does not direct people towards something impermissible. If sharing the original link is unsuitable, preserve the evidence another way: • Provide the Arabic passage. • Attach the relevant audio. • Give the timestamp. • Link the source. • Share an image of the page. Give people something by which your work can actually be checked. The purpose is not merely to show that you have a reference. It is to make what you transmit verifiable and correctable. Mistakes will occur. But there is a difference between making a mistake while preserving the source for others to check, and spreading material in a way that leaves no practical path for correction. May Allāh guide us all. Source: https://t.me/MarkazAbuHurayrah/1896

7. I myself took this quotation from a brother whom I considered trustworthy and, because of that, did not personally verify it before sharing it. When I later returned to the original source, I found that the attribution was inaccurate. Does this not show that trust in a transmitter—no matter how reliable we consider him—should not replace him preserving the original source of his benefit. Everyone can make mistakes. This is precisely why those involved in daʿwah should not ask others to rely upon their reliability alone, but should preserve the source so that what they transmit can be independently checked and corrected too. This is especially directed at those involved in online daʿwah who regularly post: “Shaykh so-and-so said…” and then provide nothing by which the reader can establish whether the scholar actually said it. This is blameworthy carelessness. You are attaching words to a person of knowledge. Those words may then spread across Telegram, WhatsApp, websites, videos, books, and future translations. If you make a mistake and provide no source, you have made it unnecessarily difficult for everyone after you to discover and correct it. If you translate or share the speech of the scholars, preserve the direct source wherever reasonably possible, provided doing so does not direct people towards something impermissible. If sharing the original link is unsuitable, preserve the evidence another way: • Provide the Arabic passage. • Attach the relevant audio. • Give the timestamp. • Link the source. • Share an image of the page. Give people something by which your work can actually be checked. The purpose is not merely to show that you have a reference. It is to make what you transmit verifiable and correctable. Mistakes will occur. But there is a difference between making a mistake while preserving the source for others to check, and spreading material in a way that leaves no practical path for correction. May Allāh guide us all. Source: https://t.me/MarkazAbuHurayrah/1896