SALAFI WOMEN (سلفيات)

Shaykh Ahmad bin Uthmaan Al-Adani, may Allah preserve him and grant him a long life upon His obedience. Have Taqwaa of Allaah regarding your phones https://t.me/AlMaktabahassuniyyah101/401 https://t.me/Salafiwomen4/199 https://t.me/mznxbcvmzmzmzmz

The Example Of Khadijah Bint Khuwaylid (رضي الله عنها): Supporting Her Husband in Knowledge and Daʿwah. 📩Question📩 A sister asks: > O Shaykh, when the Prophet ﷺ married Khadijah (رضي الله عنها), is it correct to say that Allah, the Exalted, provided for him through her, strengthened him, and aided him by means of her? For she (رضي الله عنها) possessed wealth and was engaged in trade, and the Prophet ((ﷺ ))worked in her business before the Prophethood. Then, after marrying her, Allaah made her wealth and support a means of assisting him in carrying out the message with which Allaah had entrusted him. Based on that, can it be said that if a woman is wealthy and financially established, she may marry a righteous man especially if he is a student of knowledge or a caller to Allaah and support him with her wealth in seeking knowledge or calling to Allaah, seeking thereby the Face of Allaah, the Most High? Does this also fall under the meaning of the Prophet's ((ﷺ)) statement, "A woman is married for four reasons..." in the sense that her wealth may be one of the permissible considerations in marriage, while her religion remains the greatest and most important criterion? In our time, there are women whom Allah has blessed with wealth, and they sincerely desire to support Islam and aid the daʿwah to Allah with their wealth. We kindly ask you, O Shaykh, to clarify this matter and explain it. 📨Answered by📨 📝Ash-Shaykh Abee Abdillaah Faysal Al-Hashidee ((حفظه الله )) All praise is due to Allaah, and may peace and blessings be upon the Messenger of Allaah. 🔹To proceed:⤵️ There is no doubt that Allaah, Glorified and Exalted is He, facilitated for His Prophet(( ﷺ the means that would assist him in carrying out the mission of the Message. Among those means was his marriage to Khadījah (May Allaah be pleased with her). She was indeed an excellent righteous wife: she supported him with herself and her wealth, strengthened him when the revelation first descended, and spent her wealth in support of the truth. This is among her virtues and noble merits, may Allaah be pleased with her. However, it should be understood that true support is through faith and piety, while wealth is merely a means by which one is aided in doing good. Therefore, if a woman possesses wealth and believes that marrying a righteous man a seeker of knowledge or a caller to Allaah may become a means of helping him pursue knowledge and call people to Allaah, then there is no harm in that. Rather, it may be one of the avenues of reward if the intention is sincere and the matter remains within the limits of the Islamic legislation, while ensuring that the primary basis for choosing a spouse is religion and good character. Wealth is included among the factors that may encourage marriage, as the Prophet(( ﷺ)) ♦️ Said:♦️⤵️ "A woman is married for four reasons: for her wealth, her lineage, her beauty, and her religion. So choose the one with religion; may your hands be rubbed with dust (i.e., may you prosper)." Agreed upon (al-Bukhārī and Muslim). The mention of wealth does not mean giving it precedence over religion. Rather, it is something that naturally exists among people, and both spouses may benefit from it. However, the greatest criterion remains religion and righteousness. Likewise, it is permissible for a wife to assist her husband with her wealth if she does so willingly. It is not permissible to compel her to do so or to regard her as being obligated to spend, for financial maintenance is the husband's duty. A woman's wealth belongs to her, and if she gives any of it in the paths of goodness, she will be rewarded for it, if Allaah wills. Thus, Khadījah (May Allaah be pleased with her) is a tremendous example in sacrificing both wealth and herself in support of the truth. Whoever follows her path with sincerity and in accordance with the Islamic guidelines will have a share of that reward. And Allaah knows best. Source: answered via WhatsApp follow link 🔗 ⤵️ https://t.me/EngFatawaboxes_9_9_9_Bot

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Everything must return to the Qur’an, the authentic Sunnah, correct understanding, justice, and the judgment of trustworthy people of knowledge when disputes arise. A Muslim does not choose between the Sunnah and good character, because genuine good character is itself from the Sunnah. And a Muslim does not choose between religious commitment and mercy, because true religious commitment commands mercy, justice, responsibility, and fear of Allaah سبحانه وتعالى. https://t.me/Salafiwomen4 Compiled by: Abū Zakarriyah SaadiQ

Allaah سبحانه وتعالى says concerning wives: > فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا “If you dislike them, it may be that you dislike a thing and Allâh brings through it a great deal of good..” [Surah al-Nisa 4:19] And the Prophet ((ﷺ ))taught that a believing man should not reduce a believing woman to one characteristic he dislikes; if he dislikes one quality, he may be pleased with another. What does this teach us? It teaches us to stop judging entire human beings from one incident, one weakness, one screenshot, one post, one argument, or one emotional testimony. A husband may have a weakness while possessing much good. A wife may have a weakness while possessing much good. A person may be difficult in one area and excellent in another. This does not erase serious wrongdoing. Rather, it teaches fairness and proportion. The affair of the believer is remarkable The correct wording of the famous hadith begins: > عَجَبًا لِأَمْرِ الْمُؤْمِنِ، إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ “Remarkable is the affair of the believer; indeed, all of his affair is good.” When ease reaches him, he is grateful, and that is good for him. When hardship reaches him, he is patient, and that is good for him. So marriage is not merely about finding someone who never tests you. Sometimes your spouse will test your patience. Sometimes you will test your spouse’s patience. Sometimes your own character defects will become visible only after marriage. A man may imagine himself patient until he has a household. A woman may imagine herself patient until she faces daily marital responsibilities. Marriage exposes weaknesses that friendship and public appearances often conceal. This is why neither a beard, a thobe, a niqab, an online profile, beautiful speech, nor association with students of knowledge is sufficient by itself. But neither should these symbols of obedience be mocked because some individuals carrying them failed to behave properly. The central principle We must stop using the sins of individuals to put the Sunnah itself on trial. If a bearded man oppresses his wife, condemn his oppression—not his beard. If a woman in niqab mistreats her husband, condemn her mistreatment—not her niqab. If a seeker of knowledge behaves badly, correct his behavior—do not imply that seeking knowledge made him bad. If a person claims Salafiyyah but acts contrary to justice, then his contradiction is against him; it is not an argument against Salafiyyah. And at the same time, we must stop using outward religiosity to cover wrongdoing. A beard is not a license to oppress. A thobe is not proof of perfect character. A niqab is not proof that every accusation is true or false. The label “student of knowledge” is not immunity from accountability. And the claim “I am upon the Sunnah” does not remove the obligation of justice. Conclusion The balanced position is neither the position of those who belittle outward adherence to the Sunnah nor the position of those who excuse bad character merely because someone appears religious. Rather, we say: The Sunnah is truth. Good character is from the Sunnah. Justice is from the Sunnah. Mercy is from the Sunnah. Commanding good and forbidding evil is from the Sunnah. Protecting one’s household is from the Sunnah. Fulfilling rights is from the Sunnah. Controlling anger is from the Sunnah. Advising with wisdom is from the Sunnah. Therefore, the truly upright person is not the one who selects whichever part of Islam suits his personality. The permissive man should not abandon religious responsibility and call that “good character.” The harsh man should not mistreat his family and call that “qiwāmah.” The negligent husband should not call indifference “freedom.” The controlling husband should not call every personal demand “obedience to Allah.” The wife should not call every sincere piece of advice “oppression.” And the husband should not call every disagreement “disobedience.”

A person can be pleasant in speech while being negligent regarding the religion. A person can buy gifts while failing in religious responsibility. A person can avoid arguments simply because he does not care what happens to his household spiritually. Permissiveness is not automatically good character. Negligence is not mercy. Indifference is not gentleness. Allowing every desire is not necessarily kindness. Now consider the opposite case Suppose there is another man who outwardly follows the Sunnah. He grows his beard, wears clothing consistent with his religious convictions, attends lessons, cares about prayer, wants his household protected from tabarruj and open sin, and takes seriously his responsibility toward his family. Yet he has deficiencies. Perhaps he becomes angry too quickly. Perhaps his speech is sometimes rough. Perhaps he lacks wisdom in giving advice. Perhaps he is difficult in certain matters. Perhaps he has weaknesses in his character that genuinely require correction. Do we say that his anger is acceptable merely because he has a beard? No. Do we excuse oppression because he attends lessons? No. Do we permit him to insult, humiliate, threaten, or wrong his wife because he claims adherence to the Sunnah? Absolutely not. His adherence to the Sunnah does not make injustice lawful. But equally, his deficiencies do not make his adherence to the Sunnah worthless. This is where justice is required. The first man may possess certain praiseworthy qualities and serious religious deficiencies. The second man may possess genuine adherence to aspects of the Sunnah while also having serious deficiencies in character. Therefore, we do not judge through slogans. The real question is not: “Religious or good character?” This is a false choice. Islam does not tell a woman: Choose either a religious man with terrible character or an irreligious man with wonderful character. Nor does Islam tell a man: Choose either a religious woman with terrible manners or an irreligious woman who treats you pleasantly. The objective is religion together with character. A person should seek someone who fears Allah, follows the Sunnah, fulfills obligations, respects boundaries, possesses mercy, controls anger, accepts advice, and understands rights and responsibilities. And this is precisely why investigation before marriage is so important. Do not merely ask: > “Does he have a beard?” Ask about his prayer, creed, manhaj, companionship, honesty, anger, debts, responsibilities, previous marriages where relevant, treatment of parents, treatment of weaker people, and how he behaves when contradicted. Likewise, do not merely ask: > “Does she wear niqab?” Ask about her religion, prayer, truthfulness, manners, patience, family conduct, understanding of marital rights, response to advice, and general stability of behavior. The outward Sunnah matters. The inward character matters. Rights matter. Responsibilities matter. Justice matters. Marriage itself is a test Allaah سبحانه وتعالى says: > وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ “And We have made some of you a trial for others—will you be patient?” [Surah al-Furqan 25:20] This is a tremendous principle. People test one another. A husband may be tested through aspects of his wife’s character. A wife may be tested through aspects of her husband’s character. Parents are tested through children. Children are tested through parents. Teachers are tested through students. Students are tested through teachers. This worldly life was never promised to be free from difficult personalities, disagreements, weaknesses, or trials. But this verse must also be understood correctly: patience does not mean declaring oppression permissible, concealing serious danger, or telling a spouse that every form of mistreatment must simply be endured. Patience is a religious virtue, but wrongdoing remains wrongdoing and should be addressed according to its reality. A spouse is not reduced to one disliked quality

بسم الله الرحمن الرحيم Do Not Blame the Symbols Of Islam Blame Yourself We live in an era in which the religion of Islam and particularly the Sunnah of the Messenger of Allaah ((ﷺ)is often misunderstood, misrepresented, and at times even used incorrectly when discussing the faults of individuals. One of the statements frequently repeated today is: “Just because a man has a long beard does not make him a good person,” or: “Just because a woman wears niqab does not make her a good woman.” There is a detail here that must be understood with justice. Yes, merely possessing an outward appearance associated with righteousness does not automatically mean that a person has perfected his character, fulfilled the rights of others, or become free from oppression, anger, lying, betrayal, or other sins. A man may grow his beard and still have serious deficiencies in his manners. A woman may wear the niqab and still have deficiencies in her character. No sensible person disputes this. However, there is another side that people often neglect. The beard itself is not the problem. The niqab is not the problem. The hijab is not the problem. Adherence to the outward Sunnah is not the problem. If a Muslim obeys Allah and follows the guidance of the Messenger ((ﷺ ))in an outward matter, then that act of obedience is praiseworthy in itself. The existence of deficiencies elsewhere does not transform an act of obedience into something blameworthy. A person must be judged with detail and fairness. If a man follows the Sunnah concerning his beard but has poor character, we say: he has done well in following the Sunnah in this matter, and he has done badly wherever he has violated the religion through poor character or injustice. Likewise, if a woman observes proper hijab or niqab but mistreats people, we do not mock her covering or imply that her covering is meaningless. Rather, we say: she has done well in what she obeyed Allah in, and she must correct what is deficient in her character. This is justice. The mistake today is that some people speak as though outward adherence to Islam is almost evidence against a person. A religious man commits a wrong, so people attack the beard. A woman in niqab behaves badly, so people attack the niqab. A person associated with seeking knowledge mistreats someone, so people begin criticizing the path of seeking knowledge itself. This is not a balanced way of judging matters. What does “good character” actually mean? We must also ask an important question: Who defines good character? Is good character merely giving another person everything they desire? Is a husband automatically considered “good” because he never objects to anything his wife does? Suppose, for the sake of comparison, there is a man who shaves his beard, has little concern for the Sunnah, and does not establish religious responsibility within his household. His wife may leave whenever she wishes without meaningful concern or accountability. He does not care whether she neglects the prayer. He does not care about improper exposure, tabarruj, perfume before non-mahram men, harmful entertainment, or what enters the home through screens and social media. He never commands what is right or discourages what is wrong. Perhaps he says: “Do whatever you want. It is your life.” She spends endless hours online. He does not care what she watches. He himself may remain outside for long periods and return whenever he wishes. They interfere very little with one another. There are few arguments because neither one seriously advises the other concerning the Hereafter. From the perspective of some people, this man may be described as having “excellent character” because he is easygoing, permissive, financially supportive, soft-spoken, and never tells his wife “no.” But is this the complete Islamic definition of good character? No.

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🆕 Dawah From Yemen Presents ⤵️ Scholarly Excerpts Valuable and important benefit Titled ⤵️ Seek Knowledge For Allaāh's Sake And Do Not Be Preoccupied with Academic Degrees 🎙️Ash-Shaykh Al-Muhaddith Muḥammad Ali Adam Al Ethiopi ((رحمه الله)) https://t.me/ScholarlyExcerptsEng1

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A Thousand Congratulations We extend our sincerest congratulations and blessings to: To the virtuous, Shaykh Yaḥyā ibn ʿAlī al-Ḥajūrī on the blessed occasion of his marriage. We ask Allah, Mighty and Majestic, to bless him, to bestow blessings upon him, and to unite him and his family in goodness; and to make their life one filled with affection, mercy, and happiness. We ask Allah, the Exalted, to grant him righteous offspring, to perpetuate His blessings upon him, to grant him success in every good, and to bless him in his religion and worldly life. A thousand congratulations! May Allah bless you, shower His blessings upon you, and unite you both in goodness. The well-wishers: All the students of Shuhūḥ

The Ruling on Muhajireen Remaining in a Muslim Land Without Legal Residency: Is This Considered Opposing the Ruler? 📩Question 📩 🔹Some of the Brothers say:🔹 The Muhajireen (those who have migrated) remain in the land of Islam without a residence permit, thereby exposing themselves to the payment of fines or other types of penalties imposed by the state. Is this considered opposing the ruler? 📨Answered by📨 🎙Ash-Shaykh Abee Muḥammad Abdulhameed Al-Zoukory ((حفظه الله)) Some of the Bothers say: ⤵️ The Muhajireen (those who have migrated) remain in the land of Islam without a residence permit, thereby exposing themselves to the payment of fines or other types of penalties imposed by the state. Is this considered opposing the ruler? We advise him not to intend hijrah unless he has found a country that will accommodate him in that regard, or else he should bear whatever the governments require of him, so that he may be safe from complications, safe from fines, and safe from deportation. At the same time, we advise the Muslim rulers to take care of the migrants, [ Muhajireen] to shelter them, and to treat them well. However, this is how our Shaykh Muqbil may Allaah have mercy upon him used to advise many students of knowledge who came from Western countries intending hijrah. He would say:⤵️ “Let them come with the intention of seeking knowledge,” and likewise, as Allaah wills, because a person may need to return for one reason or another and then feel constrained or uneasy about doing so. The Prophet ((ﷺ(( expressed disapproval concerning Saʿd ibn Khawlah dying in Makkah, even though that was not something of his own doing. https://t.me/EngFatawaboxes_9_9_9_Bot/462 https://t.me/A_lzoukory/98668

A feminist and a non feminist Credit: https://t.me/ummuhayaa/2342

“Give Credit Where Credit Is Due” Question:⤵️ May Allaah reward you with goodness and bless you, our Shaykh. ♦️One of the sisters asks:♦️ What is the Islamic ruling concerning a person who takes benefits, articles, or translations produced by others, then removes the name of the original writer or translator, and republishes and circulates them without attributing them to their rightful author or translator? Likewise, what is the ruling concerning a person who takes a beneficial topic prepared or translated by someone else, then changes its original title to another title and republishes it in a manner that may give people the impression that the work was prepared or translated by the one republishing it? We kindly ask you to clarify the ruling on this matter, particularly with regard to preserving the rights of others, attributing knowledge, benefits, and beneficial works to their rightful authors and contributors, and avoiding every form of deception or wrongful appropriation of the efforts of others. May Allaah reward you with goodness and benefit us through your knowledge. 📝Ash-Shaykh Abee Abdillaah Faysal Al-Hashidee ((حفظه الله)) The Answer, in brief:⤵️ If the benefits, articles, or translations are the work of a particular person, then it is not permissible to attribute them to someone else, nor to remove that person’s name with the intention of making people believe that the work was prepared or translated by the publisher; because this is a form of lying, deception, and wrongfully appropriating the efforts of others, and it is contrary to the trustworthiness that Allah has commanded. Allaah, the Exalted, said:⤵️ ﴾O you who have believed, do not betray Allaah and the Messenger or betray your trusts﴿ And the Prophet ((ﷺ ))said: “Whoever deceives us is not one of us.” And he ((ﷺ)) said:⤵️ “The one who pretends to have been given what he was not given is like one who wears two garments of falsehood.” However, if the benefit is transmitted while attributing it to its author, or if permission has been given to publish it without requiring that the name be mentioned, then there is no harm in that, according to the permission granted and the prevailing custom. As for changing the title of an article or translation, if this is done for organizational purposes while the work continues to be attributed to its author, then there is no harm in that. But if the intention is or if the result is to make people believe that the work was prepared, authored, or translated by the publisher, then this is not permissible; because it is a form of deception and of attributing another person’s work to oneself. In summary, the ruling is as follows: It is permissible to transmit and publish benefits while attributing the work to its author, or with the author’s permission. It is not permissible to remove the name of the author or translator, or to do anything that gives the impression that the work was prepared by the publisher when that is not the case. Whoever has fallen into this must repent, remove the false impression, and restore the right to its owner by mentioning their name and attributing the work to them, whenever possible. This is from noble character and from fulfilling the scholarly trust that the people of knowledge have upheld, both in earlier and later times.If you want https://t.me/Salafiwomen4

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