Madrasatuna || مدرستنا

𝗠𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (108) She Did Not Receive the Divorce Message Because She Blocked Him: Does the Divorce Count?

Enquiry:

A brother divorced his wife by sending her a WhatsApp message. Two months later, when she was asked about it, she said she was unaware of the divorce because she had blocked him. Does the divorce count? If it does, when does the waiting period (iddah) begin?

Response:

It is obligatory to inform the wife of the divorce, because she needs to know in order to determine and keep track of the start and end dates of her waiting period (iddah). This is based on the principle: ما لا يتم الواجب إلا به فهو واجب “Whatever is necessary to fulfil an obligation is itself an obligation.” Ref: https://t.me/womensbenefits/1761 However, if the husband has issued the divorce by speech or in writing, the divorce is still valid even if the wife was not informed of it. And the waiting period begins from the time the divorce was issued, not from the time she finds out about it. Ref: https://t.me/womensbenefits/1760 Source: https://t.me/Menzbenefits/456

A Day in The Life of a Salafi Lesson 15 ⤵️ https://youtu.be/vkbaOK2Eh6k Pdf: https://t.me/madrasatunaa/35

#صفة_الوضوء Description of the Prophet's Wudhu Lesson 3 ⤵️ https://youtu.be/vLfwFJQH2IM Pdf: https://t.me/madrasatunaa/167

#Side_Benefits@madrasatunaa Umrah and Hajj for Children Parents are encouraged to take their children with them for Umrah and Hajj whenever possible because it allows them to experience acts of worship from a young age and builds a connection with the sacred places. Even if a child does not fully understand every rite, they are still rewarded, and the parents are rewarded for guiding them. Ibn Abbas (may Allah be pleased with him) narrated that a woman lifted up a child and asked the Prophet ﷺ: “Will this child receive the reward of Hajj?” He ﷺ replied: “Yes, and you will also receive a reward.” However, this Hajj or Umrah does not replace the obligatory Hajj or Umrah that becomes due after reaching puberty. A Step by Step Guide A child who can understand and follow instructions (mumayyiz) should perform the rites as much as they are able, with the guardian helping when needed. A very young child (non-mumayyiz) is taken into ihram by the guardian, who intends that the child is participating in the pilgrimage. At the miqat, the guardian intends in the heart for the child to enter ihram, and says: لبيك اللهم عمرة عن (child's name) “Labbayka Allahumma ‘Umratan ‘an (child’s name). The guardian should help the child with anything they can't do themselves: • Clean the child before ihram • Protect them from the prohibitions of ihram as much as reasonably possible • Recite the talbiyah for them if they can't • Carry them during the rites when needed ▪️Avoiding Ihram Restrictions The guardian should try to prevent the child from: • Using perfume after entering ihram • Cutting hair or nails • Hunting • Covering the head of a male child If a child does something due to their age or lack of understanding, many scholars hold that no penalty is required because the child is not legally accountable. ▪️Nappies A baby in ihram may wear a nappy. If the nappy becomes soiled, there is no sin upon the child. The guardian should clean the child before tawaf whenever reasonably possible. ▪️Clothing in Ihram For a boy: • Wear ihram clothing as much as possible • Keep the head uncovered during ihram For a girl: • She wears normal modest clothing • She may cover her head • She is not allowed to wear niqab or gloves in ihram ▪️Tawaf and Sa’i A child who is able should perform tawaf and sa’i themselves. If they cannot, they may be carried. For an infant or very young child, the guardian carries them during tawaf and sa’i. ▪️Hajj Rites The child is taken to ‘Arafah, Muzdalifah and Mina. If the child is able, they participate themselves. If not, the guardian assists them. The guardian may throw the pebbles on behalf of a very young child who cannot do it. ▪️Cutting Hair at the End For a boy: • Shaving the head is preferred • Trimming is also acceptable For a girl: • A small amount is trimmed from the tips of the hair • If the hair is very short, even a small amount is sufficient. Source: https://t.me/madrasatunaa/324

First Condition: They must be among those who no longer possess beauty nor are objects of desire – those who do not hope for marriage, neither desiring it nor being desired because they are old. As for those who still have some beauty or are objects of desire, it is not permissible for them to do this. Second Condition: They must not be displaying their adornment (Tabarruj). This consists of two things: 1) Not intending by removing their garments to display adornment, but doing so for ease when needed. 2) Not displaying their adornment (jewellery, kohl, dyes, beautification with visible clothing, etc.) that could cause temptation. Let the believing woman beware of misusing this concession by claiming to be among the elderly (Al-Qawa'id) when she is not, or by appearing adorned with any type of ornamentation. When Necessity Requires Mixing: It is established that freemixing is forbidden. Excluded from this is what necessity dictates, what is strongly needed, and what occurs in places of worship, as happens in the Grand Masjid in Makkah and the Prophet's Masjid in Madinah. Examples of dire necessity include rescuing a drowning person, providing medical treatment to a patient when a same-sex professional is unavailable, or a judge needing to meet with women. It is established that "necessities permit the forbidden." However, necessity is measured proportionally. The person must fear their Lord and avoid what He has forbidden as much as possible. If necessity requires mixing, as in Hajj for example – Hajj is a pillar of Islam, a commanded act that takes precedence over avoiding the forbidden. If crowding is severe and unavoidable, as in modern times, the woman performs her obligation while adhering to the regulations of Shariah. Like Hajj, all other necessities that permit the forbidden should be measured proportionally, and the extent of the necessity should not be exceeded. This is estimated and determined by knowledgeable scholars, as they are more aware of the parameters of necessities and best able to relate specific situations to the Hadiths and Ayaat. If a necessity that cannot be fulfilled except through freemixing arises, then like other forbidden things, it becomes permissible to the extent of the need. Once the need ends, the original ruling returns. In cases of necessity, one must not transgress or commit aggression, as Allah says: "He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] – there is no sin upon him. Indeed, Allah is Forgiving and Merciful." [Al-Baqarah: 173] Source: Guide for the Preacher to Evidences of Sermons [Shatta Saqr] Section: The Difference Between Seclusion and Mixing, v.2, pp. 496-500. https://t.me/madrasatunaa/321

I feared that he might cast something into your hearts." Some forms of freemixing are even more clearly forbidden, such as when it involves: · Seclusion with a non-mahram woman, or looking at her with desire. · A woman being immodest or displaying her adornment (Tabarruj). · Frivolity, play, and bodily touching, like freemixing at celebrations, religious festivals, or holidays. · Mixing that involves such matters is clearly forbidden because it violates the principles of Shariah. 2⃣. Permissible Mixing: This is mixing in public places that people need, which is difficult to avoid completely, and which involves no prohibited elements. Examples include women mixing with men in markets and streets to quickly fulfill a need, such as asking about goods, seeking a religious verdict, asking for help, buying, selling, and similar activities. People go back and forth for their needs, buying and selling. There is no problem with this as long as one does not engage in any forbidden act beyond that; it is merely a passing encounter. A passing encounter is a limited interaction that does not remove natural shyness, and the woman adheres to the Islamic regulations regarding interaction with non-mahram men. Incidental mixing, in a place where temptation is generally not feared, is not among the forbidden forms. Rather, it is a widespread necessity that people require for their livelihood in every time and place. Examples where there is no blame: 1. It is permissible for women to mix with their maharim (close male relatives), as well as with young children who have not yet become aware of women's 'Awrah, as long as the risk of temptation is safe. 2. Men and women gathering in a masjid to perform an obligatory act or worship, as has been the case since the dawn of Islam until today, including the three great masjids. Women used to pray with the Prophet (peace be upon him) in the masjid, and he did not forbid it, nor did he order a barrier between the men's and women's rows. 3. A man visiting his fiancée and seeing her in the presence of her mahram. Islam has permitted this. 4. Interaction that takes place behind a screen. 5. When men's and women's eyes are averted from each other, and it is difficult to avoid more than that. 6. Mixing with a significant barrier present, even if it is open space. 7. It is permissible for women to mix with non-mahram men out of necessity in the presence of a mahram, according to regulations that ensure safety from temptation, which may vary depending on the situation and context. Conditions for Permissible Mixing of this type: · There must be no Khalwah between the man and the woman. · Exerting maximum effort to keep distance between men and women as much as possible, unless need requires otherwise. · The woman's presence must be for a need that is difficult to abandon, and the need should be temporary, ending once it is fulfilled. · The woman must be covered with the Islamic Hijab that conceals her entire body, including the face and hands. One of the clearest evidences for the obligation of a Muslim woman covering her face and hands in front of non-mahram men is the concession granted to elderly women (Al-Qawa'id) regarding removing their outer garments, while stating that modesty is better for them. Allah says: "And women of post-menstrual age who have no desire for marriage – there is no blame upon them for putting aside their outer garments but not displaying adornment. But to moderate modestly is better for them. And Allah is Hearing and Knowing." (An-Nur: 60) Allah granted a concession to Al-Qawa'id (i.e., elderly women who have advanced in age, ceased menstruation and childbirth, and have no hope of marriage) to put aside their outer garments (Jilbab and Khimar) which Allah mentioned in the verses on Hijab, thus uncovering their faces and hands. He lifted sin and blame from them for this, under two conditions:

#Side_Benefits@madrasatunaa The Difference Between Khalwah and Freemixing Khalwah is when a man is alone with a non-mahram woman away from the eyes of people. This applies to all men, even if they are righteous or elderly, and to all women, even if they are righteous or elderly. Freemixing is the gathering of men and non-mahram women in one place where they can interact with each other through looking, signalling, speaking, or physical contact without a barrier that would deter suspicion and corruption. Thus, a non-mahram man entering upon women is mixing with them, and a non-mahram woman entering upon men is mixing with them. Their entering upon each other is mixing. As for one of them entering upon the other in a confined space where no one else of understanding is present, or if others are present but a substantial barrier separates them, that is Khalwah, which is a specific form of mixing. Freemixing can be divided into two categories: 1⃣. Forbidden Freemixing: Any mixing that takes place in a private space or an environment that invites corruption and suspicion, or involves something prohibited by Shariah. Its reality is that a man mingles with a woman and sits with her as he would sit with his wife or one of his maharim, such that the barrier between them is removed, and he could influence her if he wished. The harm of freemixing increases the longer its duration, the more frequent its repetition, when it involves young people, or when a mahram is absent. The matter worsens if it is continuous, such as freemixing in education or the workplace. Anyone who is afflicted with this knows that it inevitably leads to learning a woman's private matters and to being alone with her. Signs of Forbidden Freeixing: · It leads to the loss of natural shyness and formality between men and women. · It increases the occurrence of forbidden relationships. · It may lead to seclusion with a non-mahram woman. · It may lead to bodies touching and crowding. Examples of Forbidden Freemixing: 1. Mixing of male and female children – even if they are siblings – in beds after the age of discernment. The Prophet (peace be upon him) commanded separation between them in beds. He said: "Command your children to pray when they are seven, and beat them for (neglecting) it when they are ten, and separate between them in beds." (Narrated by Abu Dawud, authenticated by Al-Albani). Since sleep is a time when 'Awrah may become exposed and desires may stir, the perfect and pure Shariah commanded separation in beds. It has been mentioned that leniency in not separating children during sleep is one of the causes of incest, may Allah protect us. 2. Allowing engaged couples to accompany and mix with each other, which leads to seclusion and then to undesirable consequences, resulting in people's honour being toyed with under the pretext of getting acquainted and studying together. 3. A woman receiving her husband's non-mahram relatives or friends in his absence. 4. Mixing in educational institutions such as schools, universities, institutes, and private lessons. 5. Mixing in jobs, clubs, hospitals, visits between neighbours, weddings, and parties. 6. Seclusion in any place, even temporarily, like elevators, offices, clinics, etc. 7. A man and woman gathering even in a public place, if it leads to suspicion or a bad opinion about them, unless they remove any ambiguity that might enter the heart of an onlooker, due to the Hadith narrated by Al-Bukhari and Muslim: Safiyyah, the wife of the Prophet (peace be upon him), came to visit him during his I'tikaf in the masjid in the last ten days of Ramadan. She spoke with him for a while, then stood up to leave. The Prophet stood up with her to see her off. When they reached the door of the masjid near Umm Salamah's door, two Ansari men passed by and greeted the Prophet. He told them: "Slow down, it is only Safiyyah bint Huyayy." They said, "Glory be to Allah, O Messenger of Allah!" (finding it hard to think ill of him). The Prophet said: "Indeed, Shaytan flows through the son of Adam like blood.

#Side_Benefits@madrasatunaa Accepting Invitations Is a Right of a Muslim Over Another Muslim Abu Hurayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah ﷺ say:

“The rights of a Muslim over another Muslim are five: returning the greeting, visiting the sick, following funeral processions, accepting invitations, and saying ‘may Allah have mercy on you’ when someone sneezes.”

[Agreed upon] However, invitations are of two types: 1⃣. Invitations OTHER THAN walimah = majority of scholars say that accepting these invitations is RECOMMENDED. Evidence: Anas (may Allah be pleased with him) narrated that a Persian neighbour of the Prophet ﷺ was known for making good soup. He prepared some food for the Prophet ﷺ and invited him. The Prophet ﷺ asked: “And (is my wife) ‘Aishah invited too?” He said: “No.” The Prophet ﷺ said: “No.” The man returned again and invited him, and the Prophet ﷺ asked again: “And ‘Aishah?” He again said: “No.” The Prophet ﷺ declined. When the man invited him a third time and said yes, the Prophet ﷺ and ‘Aishah went together to his home. [Reported by Muslim] 2⃣. Invitations to walimah = majority of scholars say that accepting this invitation is OBLIGATORY, except when there is a valid excuse. Evidence: Abu Hurairah narrated that the Prophet ﷺ said: “The worst type of food is the food of a wedding feast: those who would come are prevented from it, while those who refuse it are invited. Whoever does not accept the invitation has disobeyed Allah and His Messenger.” [Agreed upon] CONDITIONS: There are conditions for accepting an invitation. If these conditions are not met, attending is not obligatory or recommended; rather, attending may even become prohibited. These conditions are as follows: 1. The person inviting must be Muslim. Otherwise, accepting the invitation is not obligatory, based on the hadith: “The right of a Muslim over another Muslim…” 2. The person inviting should not be someone whom it is required or recommended to boycott. For example, someone who openly commits sins, and boycotting them may help them return to obedience. 3. The invitation must be specifically directed to the person. If someone simply announces to everyone in a gathering that they are invited, and the person happens to be there, then according to many scholars, attendance is not required. The Prophet ﷺ said: “When one of you is invited…” This indicates a specific invitation, not a general one. 4. The obligation is waived if the person was already invited to another walimah first. The majority of scholars state that the first invitation takes priority because the obligation was established by the first invitation. 5. There must not be sinful matters at the place of the invitation. If there is a wrongdoing and the person is able to remove it, they should attend for two reasons: accepting the invitation and changing the evil. But if they cannot remove the wrongdoing, then attending is prohibited. 6. The food served must be permissible to eat. 7. Accepting the invitation must not cause a person to leave a more important obligation. For example, if a husband does not give his wife permission to leave, she should not go, because a woman should not leave her home without her husband’s permission due to his rights over her. If attending involves neglecting a greater obligation, then accepting the invitation is not allowed. 8. Attending must not cause harm to the person invited. For example, if it requires unnecessary travel, leaving family members who need their presence, or causes another type of harm. Note: The obligation to accept an invitation also falls away if the invited person apologises and the host excuses them from attending https://t.me/madrasatunaa/320

2. A land is a Land of Islam if Muslims are dominant and have the upper hand. 3. It is not required that all Islamic laws be applied. 4. An Islamic land does not become a Land of Disbelief just because some acts of disbelief appear, as long as Muslims still have dominance and security. 5. Therefore, even though our lands are currently ruled by man-made laws, this does not turn them into a Land of Disbelief or remove their description as Islamic. We consider the rulers as Muslim authorities, not disbelievers, based on the detailed, well-known ruling of our senior scholars. Corrupt consequences of judging our lands as Lands of Disbelief: 1. It makes everyone in the land fair game – no security, no protection. This allows extremist groups to shed blood, violate honour, and steal money in the name of jihad. 2. It makes emigration from those lands obligatory and entering them forbidden except for extreme necessity or jihad. This would mean there is no Islamic land on Earth! 3. It forbids travelling with a Qur'an to those lands. 4. It suspends Islamic punishments (like cutting off hands for theft) because the land is considered a war zone. 5. Many other harmful rulings follow. This is how today's extremists (Khawarij) justify their terrorism – they declare the lands of Muslims to be lands of disbelief so they can spill blood and take property. So, ask yourselves: Would any reasonable person – let alone a scholar – be so quick to call Muslim lands "Lands of Disbelief" or "War Lands"? Would any sane person say there is not a single Land of Islam on the entire face of the Earth? That is what the modern-day extremists say – young in age and foolish in mind. We seek Allah's help. And Allah Almighty knows best. All praise is due to Allah, by whose blessing good deeds are completed. May Allah reward anyone who points out my mistakes or gives me advice. And may Allah bless you all. Written by: Abu Abdurrahman As-Salafi (may Allah forgive him), Muhammad ibn Jamil Hammami. Jerusalem, 18 Ramadan 1429 AH Source: https://alilmia.com/vb/forum/%D8%A7%D9%84%D9%85%D8%AC%D8%A7%D9%84%D8%B3-%D8%A7%D9%84%D8%B9%D9%84%D9%85%D9%8A%D8%A9/%D8%A7%D9%84%D9%85%D8%AC%D9%84%D8%B3-%D8%A7%D9%84%D8%B9%D9%84%D9%85%D9%8A-%D8%A7%D9%84%D8%B9%D8%A7%D9%85/1473-

Third: Sayings of scholars on this issue 1. Imam Abu Bakr Al-Isma'ili: "Ahlus-Sunnah consider a land a Land of Islam, not a Land of Disbelief, as long as the call to prayer and the prayers themselves are visible, and the people can perform them safely." 2. Sheikh Al-Islam Ibn Taymiyyah: "Whether a land is a Land of Disbelief, Faith, or Sin is not a permanent quality. It changes based on its inhabitants." Also: "The rulings of places change with the people's conditions. A place may be a Land of Disbelief when its people are disbelievers, then become a Land of Islam when its people become Muslim." 3. Imam Ash-Shawkani: "Consider who has the upper hand. If Muslims issue the commands and prohibitions in a land, and any non-Muslims there cannot openly practice disbelief without Muslim permission, then it is a Land of Islam. It doesn't matter if some acts of disbelief appear, as long as they appear from protected non-Muslims (like Jews and Christians living under Muslim rule). If the opposite is true, then the land is the opposite." 4. Ibn Hazm: "A land is attributed to whoever dominates, rules, and owns it." 5. Ad-Dusouqi: "Lands of Islam do not become a Land of War just because disbelievers take control of them – not until Islamic rituals (or most of them) stop. As long as Islamic rituals (or most) are still practiced, it does not become a Land of War." 6. As-Sarakhsi: "A Land of Islam is a place under Muslim control, where Muslims feel safe." 7. Imam Al-Albani: "Today's Islamic lands are not like they used to be, but in any case, they are not lands of disbelief. They are lands of Islam." 8. Imam Al-Albani, answering a question: Someone asked: "Is a land only Islamic if Islamic law is applied, even if most people are non-Muslim? And is a land a Land of Disbelief if it does not rule by Allah's law, even if most people are Muslim?" Al-Albani answered: "No, that's not correct." He explained that rulers who don't apply Islamic law are of two types: · Those who admit Islam should rule but fail due to weakness or desires – these are sinful, not disbelievers. · Those who say Islam is not suitable for modern times – these are apostates (disbelievers). He said that Muslims should first focus on correcting themselves and uniting. Fighting a non-Muslim ruler should only happen when Muslims are strong and organised, not as a sudden, chaotic revolution that spills innocent blood. 9. Imam Muhammad ibn Salih Al-Uthaymin: "A Land of Islam is where Islamic rituals are practiced, regardless of who the rulers are. Even if a non-Muslim rules it, as long as Islamic rituals are visible (call to prayer, Friday prayer, Eid, fasting, Hajj, etc.), it remains a Land of Islam. The idea that a land is only Islamic if the rulers are Muslim is incorrect. If we applied that today, almost no lands would be Islamic." He added that if both Islamic and non-Muslim rituals appear, then you look at who is in charge and the majority. 10. Imam Ahmad ibn Yahya An-Najmi: A land where the call to prayer and prayers are held in masjids is called a Land of Islam. We cannot declare the state or its people disbelievers just because they rule by man-made laws, unless the rulers openly claim that man-made laws are equal to or better than Allah's law. A person who commits a sin while still believing it is a sin remains a Muslim (he is a sinner, not a disbeliever). Fourth: Which Islamic rulings are meant in these definitions? The key is the appearance of major Islamic rituals without fear or prevention: Friday prayer, Eid prayers, the call to prayer (Adhan), fasting Ramadan, Hajj, etc. It does not mean that all laws must be Islamic. The Prophet (peace be upon him) used the call to prayer as the sign to distinguish a Land of Islam from a Land of Disbelief. If he heard the Adhan, he would not attack. If he didn't, he would. Conclusion from all the above: 1. A land is judged based on the appearance of major Islamic rituals (prayers, Friday prayer, Eid, Adhan, etc.) without needing permission or facing denial – and that Muslims have power and dominance.

#Side_Benefits@madrasatunaa Summary of the Issue: Determining Whether a Land is a Land of Disbelief or a Land of Islam In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds, and peace and blessings be upon the trustworthy Prophet, his family, all his companions, and those who follow his guidance until the Day of Judgment. The discussion about judging our Islamic lands – may Allah honour them – as either a "Land of Disbelief" or a "Land of Islam" has recently taken up a lot of scholars' effort and caused confusion among the ignorant. This issue has led to misunderstandings and missteps. We ask Allah for safety. This disagreement is old, not new. I wanted to contribute a small part to this matter, hoping Allah will reward me. We ask Allah for sincerity and acceptance. Now to the topic: First: Why people disagree about this issue today People have split into three opinions on describing their lands as Islam or disbelief: 1. These lands are absolutely a "Land of Disbelief." 2. They are a mix of disbelief and Islam. 3. These lands are absolutely a "Land of Islam." The main reason for their disagreement goes back to: · Disagreement on ruling by man-made laws: Those who say any ruler who judges by other than what Allah revealed is a disbeliever (without details) judge the land as a Land of Disbelief. Those who make the well-known detailed ruling say these are Islamic lands. · Disagreement on the limit that turns a Land of Islam into a Land of Disbelief: Some scholars tie the ruling to the ruler. Others tie it to what is dominant in the land (Muslim control vs. non-Muslim control). Second: The limit that defines a Land of Islam vs. a Land of Disbelief A Land of Islam is any place under Muslim control, sovereignty, dominance, and security. Muslims are the ones with power and strength. Islamic rituals are visible, like prayers, the call to prayer (Adhan), congregational prayers, Friday prayers, Eid prayers, building masjids, Hajj, and other Islamic practices – without anyone stopping or forbidding them. A Land of Disbelief is the opposite. A "Land of Islam" does not mean it is completely free of major sins, disobedience, or oppression. These things do not remove a land from being Islamic. Scholars do not rule that a Land of Islam becomes a Land of Disbelief simply because it is no longer under Muslim protection, as long as the Muslim residents can freely show their Islamic rituals without fear or prevention, and they are the vast majority. This is what scholars like As-Sarakhsi, Al-Hasfaki, Ad-Dusouqi, Ash-Shawkani, As-San'ani, Ibn Taymiyyah, and many other modern Sunni scholars have said. This is the opinion of the majority of Sunni scholars. Examples: Even though scholars ruled that the Fatimids (Ubaydiyyun) were disbelievers, they did not consider Egypt a Land of Disbelief when under their rule. Similarly, the city of Arghun was not ruled a Land of Disbelief even though it was under non-Muslim control, because Muslims had dominance and security and could practice their religion freely. Also, Sheikh Al-Islam Ibn Taymiyyah's ruling on Mardin follows this. A land becomes a Land of Islam if it is under Muslim control, whether Muslims live there or not, and whether Islamic law is applied or not. For example, the Druze mountain area was not ruled by Islamic law, yet it was still called a Land of Islam. Likewise, lands given to non-Muslims under protection (dhimmis) are still considered part of the Land of Islam because they are under Muslim authority. Khaybar was inhabited by non-Muslims but under Muslim rule. The majority opinion defines a Land of War (Dar Al-Harb) as: if Islamic rituals or most of them disappear from a land and Muslim authority is gone, it becomes a Land of War. If Islamic rituals or most of them are established, it remains a Land of Islam – even if a non-Muslim ruler dominates it.

#Side_Benefits@madrasatunaa Interacting with Beneficial Content Online If you come across a beneficial piece of information or sincere advice in an online group or forum—whether it is shared publicly or sent to you personally—do not be like a hard, unresponsive rock that drops of water fall on without leaving a trace. Let the person who shared it feel that their words had an impact, and that their effort was not wasted. You can do this with a word of thanks, a kind prayer, or a good compliment, such as: “May Allah reward you well,” “May Allah bless you,” and similar expressions. And if there is no room for a longer response, a simple gesture or brief sign of appreciation can sometimes be enough in place of many words. Credit: Sheikh Faisal Al-Hashidi

A Day in The Life of a Salafi Lesson 14 ⤵️ https://youtu.be/zgYNePNO4E4 Pdf: https://t.me/madrasatunaa/35

🕯#Wise_Words🕯

Marry a woman who will wash your dirty laundry, not one who will hang it in the marketplace for everyone to see.

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How to seek knowledge

#صفة_الوضوء Description of the Prophet's Wudhu Lesson 2 ⤵️ https://youtu.be/iU2NN-MSmHk Pdf: https://t.me/madrasatunaa/167 Memorisation: https://t.me/madrasatunaa/279

May Allah have mercy on those who contributed to establishing it

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