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Voir la version complète : WHAT DOES IT MEAN WHEN A SCHOLAR DIES ? THE DEATH OF SHAIKH MURABIT AL-HAJJ (Marja`) رحمه الله



talib abdALLAH
09/08/2018, 20h35
اَلحَمدُلِلهِ رَبِ العَلَمِينَ ؕ وَالصَّلَوةُ وَ السَّلَامُ عَلَى سَيِـّـدِ المُرسَلِين
اَمَّا بَعدُ فَاَعُوذُ بِاللهِ مِنَ الشَّيطَنِ الرَّجِيمِ
بِسمِ اللهِ الرَّحمَنِ الرَّحِيم


السلام عليكم ورحمة الله تعالى وبركاته

Asalamu 3alaykum wa rahmatullahi wa barakatuh







*






WHAT DOES IT MEAN WHEN A SCHOLAR DIES ?

THE DEATH OF
SHAIKH MURABIT AL-HAJJ

رحمه الله


- Shaykh al-Hajj Abu Ja`far al-Hanbali -


July 17, 2018



*








https://jurjis.files.wordpress.com/2018/07/mrbtalhjj.jpg?w=470 (https://jurjis.files.wordpress.com/2018/07/mrbtalhjj.jpg)

Figure 1A: The late marja` and figure of piety: Shaikh Murabit Al-Hajj






I received the news today of the death of the Shaikh, the Pole, the Lamp of Truth, Shaikh Murabit Al-Hajj (http://meeraath.infofiend.org/?page_id=235) and was left with so many emotions and ideas in my mind; but one stood out that I often get from people: What does it mean when a scholar dies?


This can be answered from many different angles and I want for the readers to understand that when a member of the leadership of the Muslims dies, it is a big deal. The marja` people occupy a huge part in our lives with regards to spiritual and temporal matters along with the right interpretation of the Religion (http://meeraath.infofiend.org/?page_id=40).


In Islam books are important but the safeguarding of the proper interpretation of the Religion is locked up in the presence of people. The wicked and the unrighteous knew this as well; this is why when they sought to try to harm Muslims, they didn’t burn books initially. Instead… they killed scholars.


Knowing that by taking away the access to the past and the torchbearers of light, this would leave nothing to the laity that they could cling to in times of distress and confusion, the tyrants were eager in their quest. This is part of what it means when a scholar dies.


This is not when your local imam, Friday preacher, Thursday pamphleteer or Saturday scream box at the da`awah table dies. Their deaths are a relief and a lifting of a burden from the Muslims in masse; but when one of the marja` people should die/be killed, then this is huge.


When a marja` figure dies in these days and times, there is no ONE person to replace him; instead five or more people have to scramble and gather themselves in order to fill the gap. Take for instance the death of the great marja`, Imam Ibn Rajab Al-Hanbali (d. 795 AH), who self abdicated and later died. His void was so great that he had to have his duties fulfilled by Imams Ibn Muflih Al-Maqdisi (d. 763 AH) and Ibn ul-Lihhaam (803 AH) and they struggled.


When a scholar like this dies, the void sometimes has government scholars, liars and the ignorant inject themselves to fill it. This happened when Mahmud Shaltut – a Mu`tazilah cultist at the time – came and usurped the rightful post belonging to the Shaikh ul-Azhar. The confusion that this caused and how much the office of Shaikh ul-Azhar was besmirched cannot be enumerated at this point in time and belongs to another article or research.


The death of a scholar like this leaves common believers bewildered, saddened and feeling increasingly alone in a world of wickedness. The brother that informed me of the death of Shaikh Murabit Al-Hajj had a heavy heart, great sadness and had actually been planning on visiting the late Imam this year. Slaves of Allah try to find out the wider sense of the death. Is this an indication that the Lord is displeased with us? Has the Hour come even closer? Does this signal a punishment is about to be unleashed upon a group of Muslims in that area or upon those who are heedless?


All of these things leave people to wonder. The death of a scholar of this kind leaves one with food for thought and reflection. When this happens, Slaves of Allah will ask what should be done. Yes, the mourning is to be done, the prayers and so forth; but what else should be contributed to the legacy that this scholar left behind?


As that scholar lived, so you should live. If your will isn’t written, then it should be. If you find yourself falling into heedlessness, then combat it. If you see others need your assistance, then offer it. Your life should be dedicated to leaving behind a legacy that will stand long after you have died.


When we gaze upon a demolished building, we often see nothing remaining afterward but the footprint. Where a 100 floor building might have stood we see a huge footprint. If they decide to build a new building there or a set of buildings, planning must begin right away and the right workers must be called in to complete the job. It wont be anything like the previous building but it or they will fill the space…eventually.


If nothing will be built in its place, it might take weeks to fill in the massive and gaping hole that was left when the previous building ceased to be. The area will be cordoned off, signs put up warning of the dangers of trespassing and the successive workers must pick up the pieces. It remains as a sign to any in the area that saw it come down.


And this is what it means when a scholar dies.







*




wa Asalamu 3alaykoum wa rahmatullahi wa barakatuh




Subhanak Allahumma wa bi hamdik. Ashhadu al-la ilaha illa ant. Astaghfiruka wa atubu ilayk


اللهمَّ صَلِّ عَلى سَيِّدِنا مُحَمَّدٍ و عَلى آلِهِ و صَحبِهِ و سَلِّم
Allâhumma salli 'alâ Sayyidinâ Muhammadin wa 'alâ âlihi wa sahbihi wa sallim.



وسُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلامٌ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لِللهِ رَبِّ الْعَلَمِينَ
wa subḥāna rabbika rabbi l-ʿizzati ʿammā yaṣifūn wa-salāmun ʿalā l-mursalīn wa-l-ḥamdu li-llāhi rabbi l-ʿālamīn

Selma
09/08/2018, 23h06
Wa aleykûm salam wa rahmatûLah wa barakatuh

BaarâkaLahû fik for sharing this.
Darker times are coming ahead... we ask Allâh to be our Protector.

Do you know what does the word marja' exactly mean ?

talib abdALLAH
10/08/2018, 13h27
Wa aleykûm salam wa rahmatûLah wa barakatuh

BaarâkaLahû fik for sharing this.
Darker times are coming ahead... we ask Allâh to be our Protector.

Do you know what does the word marja' exactly mean ?

Wa `alaykum as-salam wa rahmatullahi wa barakatuh

Fiki al baraka.

A marja` is a religious authority based on knowledge in Islam.

Remember the encounter between Sayyiduna `Abdullah ibn `Abbas and the Khawarij.

With his knowledge of Islam he debated the khawarij on the correct interpretation of the Qur'an.

Also, they are the people who have the hability to decide on the question of al-Khilafa

--> Read inch'Allah : spiritual and temporal matters along with the right interpretation of the Religion (http://meeraath.infofiend.org/?page_id=40). (Website hacked)




36356



In this text you will see Shaykh Muhammad Said Ramadhan al-Buti (rahimahullah) who was himself a marja` talking about the Marja`iyyah in the second part, it is translated as "religious authority".





Rulings that Appear Islamic But Actually Serve the West




Posted on February 24, 2015 by al-Hajj





بسم الله الرحمن الرحيم



By Imam Muḥammad Saʿīd Ramaḍān al-Būṭī[1]


Translated by Mahdi Lock





I don’t know of any matter in the religion that provokes more awe in the soul when it is approached and is more conducive to biding one’s time and being wary of it than the matter of fatwā, for the scholar finds himself in front of something that he must take up the cause of…

and I don’t know of any matter in the religion in this current age of ours that is more attainable, easier to practice and has more people crowded around it and competing for it than the matter of fatwā.


I reflect on the stances that the Imams of the Islamic Revealed Law, those whose vast knowledge, accurate understanding and high rank in derivation has been testified to by generations, along with their upright conduct, abstinence in the life of this world and carefulness in dealing with others.


I see them looking at the job of fatwā as something undertaken on behalf of Allah, Mighty and Majestic, so where does this insolence when approaching it come from and how is it that they have come to treat it lightly and hasten to make a decision therein?


Abū ʿAmr ibn al-Ṣalāḥ narrates on the authority of ʿAbdur Raḥmān ibn Abī Laylā that he said, ‘I met one hundred and twenty of the Helpers[2] from the Companions of the Messenger of Allah, may Allah bless him and grant him peace.


One of them was asked about an issue and he passed it on to someone else, and he in turn passed it on to someone else until it eventually came back to the first person.’[3]

Ibn Masʿūd said, ‘Whoever gives a fatwā regarding everything he is asked about is mad.’


Al-Ḥāfiẓ Abū ʿUmar ibn ʿAbdul Barr mentioned on the authority of al-Qāsim ibn Muḥammad ibn Abī Bakr al-Ṣiddīq, may Allah be pleased with him, that a man came to him and asked him about something and al-Qāsim replied, ‘I don’t know the answer.’ The man then started saying, ‘I was pushed to go to you. I don’t know anyone else.’


Al-Qāsim said, ‘Don’t look at the length of my beard and the multitude of people around me. By Allah, I don’t know the answer.’ Then he said, ‘By Allah, that my tongue be cut off is more beloved to me than talking about something that I have no knowledge of.’ Sufyān ibn ʿUyaynah said, ‘The most impudent of people when it comes to giving fatwā are the least of them in knowledge.’[4]

I don’t know of any difference of opinion regarding the jurists’[5] affirmation that the independent muftī must be an absolute mujtahid.[6] If he is a mujtahid within the madhhab that he belongs to then he is not independent, and he has rules and restrictions that he should not step outside of.


If he is below the rank of ijtihād[7] in the madhhab then he is an imitator[8] or follower.[9] If he is asked for a fatwā in a matter then he must relate to the questioner the ruling that has been given in the madhhab of his Imam. It is not permissible for him to go beyond that and refer to another

Imam, just as it is not permissible for him to give a fatwā based on a weak position in the madhhab or that which counters the correct position in the madhhab, unless he is a mujtahid in a certain topic of fiqh, and no one else, in which case he can give a fatwā therein relying on his own ijtihād, and this is based on the correct position that ijtihād can be separated. [10]




***



I reflect on these rules, which are agreed upon with regards to practising fatwā, as far as I know, and I look at the awe and fear that would be overflowing in the hearts of the early generations and those who followed their path from this Ummah in undertaking the task of fatwā, and their severe warning against embarking boldly upon it.


Then I look at what the state of many imams and scholars of the Muslims has been reduced to, with regards to this massive responsibility, for in illustrations of the opposite I see something frightful bearing warning of a calamitous tribulation.


It is possible that many readers are thinking that I’m referring to the matter of fatwā being approached without knowledge, and hastening to answer people’s questions without long and thorough consideration and reflection, and this is something that happens and is witnessed, no doubt about it, and it is of the utmost seriousness, as the Messenger of Allah, may Allah bless him and grant him peace, has informed us. However, I am talking about something more dangerous than this and far more wicked.

Indeed, what is happening today in many of our Islamic societies, and in Western societies where there are Islamic minorities, is that certain people are working towards changing the established rulings of the Revealed Law and replacing them, under the banner of renewing[11] Islamic jurisprudence[12]…and this is only being done at the hands of people who wear the garments of Islam and present themselves as calling to it and defending it.


The major portion of the incentive that calls to following this path is represented in the capitulation of most Islamic activities, in their various forms, to the pressure that is applied by the callers and promoters of the stream of modernity, and in the submission of those carrying out these activities to the unjust accusations that are directed at the Islamic Revealed Law,

such as the claim that it is scripturally rigid, or the lack of judging by what is called the ‘spirit’ of the Islamic Revealed Law when taking hold of it…and both politics and melting into party life play a large role in supporting this stream, and boldly delving into the rules of ijtihād and into the foundations of dealing with the rulings of the Islamic Revealed Law.


Achieving this objective can only be done by way of a series of fatāwā that appear to be of the Revealed Law in their titles and appearance but whose innermost ideas and contents serve the destructive plans of others.


Indeed, playing around with the rulings of the Revealed Law cannot be arrived at today by openly declaring the sought-after objective and manifesting the secrets of what is being intended.


Rather, the matter therein is that it would unleash reactions from people who feel strongly about the Faith (and they are many), feelings which make them cling more stringently to Allah’s rulings, Mighty and Majestic is He, and they would jump up and attack anyone who declares that they are playing around with them and they would move towards tearing up whatever caused it by any and every means possible.


Rather, today, the only way to fool around with them[13] is to put an end to them, to send in fraudulent and counterfeit novelties by way of fatwā channels that have religious inviolability.


This is what is happening today in the public square in our Islamic societies. You look at the building of the Islamic Revealed Law and you can see that it is gradually being emptied of its contents and in its place are put ready made and available rulings and decisions, which have no connection to Islam,

that wait for the team that is responsible for transferring them, via the tunnel of fatwā, and inserting them into the building of the Islamic Revealed Law. This is how these these rulings that bear a counterfeit Islamic identity become settled within the structure of Islam, woven from baseless, delusive fatāwā.


Furthermore, this transferring mainly takes place by way of one of two factors:


The first of them is the official political factor…and it manifests itself in the hidden contract that normally takes place between the authorities of a certain state and whoever they choose to be a muftī therein. Indeed, part of what is required of him is to be in harmony and agreement with whatever the current policy dictates by working towards diminishing the authority of the Islamic Revealed Law over that society, especially in matters connected to the economic system and rulings regarding the family and relations between men and women, and that which is connected to moral restrictions in general.


The affair of whoever comes to choose the post of giving fatwā is that he prefers his worldly life over his Hereafter and the pleasure of his earthly rulers over the pleasure of his Lord. He is sacrificing his religion in order to remain in his post, desiring to achieve the higher post that follows it.


Thus, the secret contract is confirmed with the authorities that chose him so that they can use him as religious cover in order to do irreligious things! He continues to surprise the Muslims with fatāwā that have been emptied of what is clearly stated in Allah’s Book and authentically related from the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace.


Indeed I know notable jurists in Islamic lands who, before they took up the post of fatwā, were examples of uprightness upon true guidance and undertaking this trust on behalf of Allah. They did not declare the unlawful lawful. They were not negligent with regards to obligations. They did not alter or change.


Then, when one of them was granted this post the people were surprised to see the opposite of what he was known for coming from him…the usury that he used to go to great lengths to warn against became a permissible commercial action, zakāh came to no longer be obligatory on money accumulated in banks and funds, only the profits that arose from it.


He is the same person who used to give fatwā according to what was known and agreed upon, i.e. zakāt being obligatory on both capital and its profit. A young lady adhering to covering[14] the head became a matter dependent on benefit[15] and could be left aside if it was incompatible with her high school or university studies.


He is the same person who used to constantly draw attention to the obligation women have to veil anything that can be a source of temptation and beauty. Striving to die as a martyr and desiring Allah’s pleasure according to its rules and restrictions in the Revealed Law became, in his ijtihād, an act of suicide that hurls a person into blasphemy and strips him of his faith.


Before sitting on this chair, he was the one who envied these mujāhidīn and encouraged them and had no doubt that, if their intentions were pure, they would go back to Allah, Mighty and Majestic, as martyrs.[16]


What is it that would make one of these people remove the job of adhering to Allah’s Revealed Law from their lives in order to take on, entirely of their own choice, the task of altering and changing Allah’s rulings?


Indeed it is the secret job that is entrusted to him: the policy of the state stipulates (as is imagined by those in charge of it) that it comply with the demands of great powers,[17] those who have declared war against Islam. Their demands are embodied in trimming away at the edges of the religion, diluting its rules and replacing its rulings.


But what is the path by which this objective of theirs is to be achieved, leaving aside the fear of the Ummah’s restlessness and that the flames of revolution will be stoked therein? Indeed it is the path of fatāwā that are outwardly Islamic but inwardly plot against Islam. Indeed they are the readymade fatāwā that are manufactured on demand, waiting to be declared!




***



This is the first motive: the official motive of the muftī and the political motive of the state that appointed him!


As for the second factor, or motive, it is the party motive. What I mean here is Islamic parties, i.e. those which openly declare their effort to impose the Revealed Law of Islam on their society…so what would push them to change Allah’s rulings?


The short answer is that those in charge of the party…any Islamic party…strive just like all other parties to get into power by all possible means, in view of the fact that, according to their conviction, it is the only way to administer the helm of authority and impose the desired law, and thereupon impose the Revealed Law of Islam and the Islamic system of governance upon society.


Regardless of the validity or invalidity of this opinion, what always happens in the course of striving for this objective, the objective of getting into power, is that those in charge of the party spare no effort in exhausting the various political means in order to arrive at this objective, and what they always fall back on is that this holy objective justifies these means for which there is no alternative.


However, on many occasions, these means demand the flattering of others, namely influential people, and to agree with them in realizing what they are seeking, and to a large extent it is foreign powers that secretly control the helm of global policy. It is from the habit of these people to choose for themselves notable Muslims who will act as agents on their behalf, implementing their plans and following the path that has been laid out for them.


In view of the fact that Islamic parties are included, just like other parties, within the political spectrum, subject to its enticements and governed within its stream, then it is inevitable that their leaders will look to extend political bridges between themselves and many of the traditional politicians in the Islamic world, as well as many foreign powers in the west, using favours from them whenever the situation demands it…and what is demanded of them is to demonstrate that there is no terrorism in Islam and that its rulings are based on magnanimity and adaptation and that they are subject to the requirements of modernisation and development.


The unavoidable outcome for anyone who capitulates to the stream of this policy and falls into its enticements is to comply with these demands and those like them. It is the only ladder that leads to power, and to pave the way to it…and it is known that Islamic intellectuals who apply themselves in this fashion are able to justify going into a series of these adaptations and compliances,

arguing that it is a means for which there is no alternative in order to pave the way to power. In view of the fact that this is the only means of arriving at this objective, which is to unfold the Islamic system and Allah’s Revealed Law upon society, then that without which the obligatory cannot be carried out is itself obligatory![18]


Indeed they are justifications that have false premises and absurd conclusions. However, the current situation is not sufficient for opening up another discussion about this issue, which has been researched exhaustively, and which bears the slogan of ‘repeated experiments’.[19]


Moving forward from these justifications, these other groups, groups affiliated to the Islamic parties, concoct baseless fatāwā according to need and fabricated rulings in the Revealed Law that actually don’t exist.


To a large extent, the manufacturing of these fatāwā takes place in the west, where there are Islamic minorities and these minorities and the ruling authorities have problems of incompatibility between the ruling systems and Islamic obligations.


In order to demonstrate to these ruling authorities that Islam is easy and pliant like a reed, that it twists and turns according to what is sought and is harmonious with whatever environment it is in, that it is absorbed into the established system, and in order for those in charge of Islamic party activity to garner support and to be assisted in their political efforts, either in those western societies or in Islamic countries, those in charge of these activities continue to colour the Islamic system and Islamic rulings with the dye of permanent subordinateness.


In western societies, to make manifest this phenomenon, they have set up something called the European Council for Fatwa and Research. What one notices is that many of its members have no knowledge of fiqh and have no connection to it whatsoever. Its administration and activity go back to its party leadership, which makes the Council’s fatāwā and rulings subservient to the requirements of the policy that I have spoken about.


The short-term goal is to present Islam as a religion whose minority merges into the system of the ever-differing majority, and it is does not agree to differ with it or separate from it at all.


As for the long-term goal, it is for those who hold this Islamic political view to gain the trust of influential westerners, who will then make it possible for them to achieve power in their societies and their Islamic countries, and the opportunity to be in power therein is according to what this adapting, lenient, capitulating Islam requires based on the various streams of modernity and modernisation.


Following this path, this fatwa council has issued a series of rulings and fatāwā in the Revealed Law and those who are in charge of it and administering it know that they are baseless fatāwā demanded by the policy, such as giving a fatwā that it is permissible to procure usurious loans for unforeseen needs, that it is permissible to be involved in usurious transactions,

that it is permissible for a Muslim woman to remain married to her disbelieving husband, that it is permissible to work in businesses that deal in intoxicants and unlawful foods, that it is permissible for a Muslim woman to comply with a judicial system that prohibits the ḥijāb, and so forth.


What is strange is that those who make use of the European Fatwa Council for the sake of rulings like these justify their undertaking of fatwā in the Revealed Law by using the argument that they are mujtahid scholars who possess all the rules and conditions of fatwā. Thus, when they follow a baseless fatwā that is rejected by the majority of Imams,

they forget or pretend to forget their own ranks in ijtihād, which rejects imitating and following, and go back to being followers or indeed imitators of people who deviate from Allah’s path and deviate from the principles of knowledge and the rules of the Book and the Sunnah, and thus they issue deviant, baseless rulings.



***

talib abdALLAH
10/08/2018, 13h28
***


O brethren, indeed the actions of demolishing the building of the Islamic Revealed Law are done by two tools of destruction:


The first is the tool of the war declared against it, and the entire Islamic world is feeling the pressure of this war, and the moral and material methods of pressure that are applied to it in order to change its cultural and educational ways are only from the coat tails of this declared war.


The second is the tool of readymade fatāwā that are fashioned and provided on demand, and what is desired from them is the acquisition of worldly benefits and gains, or to garner favours from people in power in other countries, those who give many of us the impression that in their hand is the capacity to loose and bind,[20] to accept and refuse and to push forward and put back.


So where is the way out? Where could we possibly find someone who will protect the building of the Islamic Revealed Law from these two tools of destruction that never slacken in their efforts to wreck and destroy?


It is assumed that I will say that we can find refuge in the individuals who are the leaders of the Islamic world, or those who speak on their behalf and act in their name, and it is the Organisation of the Islamic Conference[21]…but we all know that most of these leaders have forgotten Allah, His counsels and His rulings in the ups and downs of their profound concern for their immediate interests and their fleeting thrones.


They don’t hesitate, and they would be the last to do so, to subjugate religious fatāwā to that which guarantees the facilitation of their interests and their remaining on their thrones. As for the Organisation of the Islamic Conference, in reality it is nothing but a tall building for a most wretched grave! If the people crouching therein happen to move it is only for ceremonial functions or to promote protocols that are required for the sake of flattery or deemed necessary in order to guarantee worldly gains!


Where, then, will we find refuge?


Perhaps refuge can be found in the remaining remnant of rightly-guided scholars who know Allah and have placed the fear of Him in their hearts, and they are certain that He alone harms and benefits, exalts and humiliates, gives and withholds. They rely on Him in truth and they entrust their affairs to Him. They come together to renew their allegiance to Allah and to give Him sincere pledges that they will be trustees over His Revealed Law and guardians of His religion.


Then, from their meetings and cooperation, they have formed knowledge-based, religious authority[22] which comes out openly with the truth and corrects false notions. It cancels baseless religious fatāwā and answers the questions of those seeking a fatwā, wherever they may be, in accordance with the Book of Allah and the Sunnah of His Messenger, may Allah bless him and grant him peace, and in accordance with what the majority of the First Three Generations have agreed upon, without excess and without going beyond the bounds, with facilitation but without dilution, with prudence but without making things difficult.


I am absolutely certain that this remnant of righteous scholars exists, and how can I not be absolutely certain about what the Messenger of Allah, may Allah bless him and grant him peace, has promised? Likewise, I am absolutely certain that our Islamic Ummah still has much goodness in it. Indeed, it contains both old and young who re-establish themselves upon the truth and their fear of changing, their carefulness[23] in conduct and following the way of the righteous First Three Generations.


Indeed what is sought from these excellent members of this Ummah of ours is that they gather around these righteous scholars who act upon their knowledge, and that they not accept answers to their questions except from them. It is certainly within their capacity to tell the difference between the state of someone who is truthful with Allah and someone who is truthful with his nafs and his desires and passions.

If the difference is not clear to them then let them refer to the scales that that the Messenger of Allah, may Allah bless him and grant him peace, called to when he said, {The lawful is clear and the unlawful is clear and between them are doubtful matters which many people do not know. Whoever guards himself against doubtful matters has secured his Religion and his honour…}[24] and he said, {Ask your heart for a fatwā, even if the muftīs have given you a fatwā}.[25]


And however much some of them may use the excuse that they are ignorant of the difference between authentic fatāwā in the Revealed Law and counterfeit, baseless fatāwā, or ignorant of the difference between scholars who are truthful with Allah and those who are truthful with their desires and passions, they will never be more ignorant than the American lady who became Muslim without her husband.


When she asked about the ruling in the Islamic Revealed Law regarding remaining married to her disbelieving husband, the answer from the Council of Fatwa and Research was there was no objection to her remaining married to him!


Without thinking about it a great deal or asking other scholars, the lady asked her heart for a fatwā and then said, ‘Indeed acting upon this answer does not satisfy my feelings of faith in Allah’, and it did not evoke in her heart the desired tranquillity. She thus apologised to her husband for not being able to remain married to him and has bid him farewell until they meet again in the magnanimity of Islam.



[1] Translated from the Imam’s book al-Islam wa al-Gharb (Damascus: Dār al-Fikr, 2007), p.143-156


[2] (tn): Ar. al-Anṣār


[3] Adab al-Fatwā by Ibn al-Ṣalāḥ, ed. Rifʿat Fawzī ʿAbdul Muṭṭalib, p.28


[4] ibid. p.59 onwards


[5] Ar. fuqahāʾ


[6] Ar. mujtahid muṭlaq


[7] (tn): i.e. personal reasoning


[8] Ar. muqallid


[9] Ar. tābiʿ


[10] See the introduction to Imam al-Nawawī’s al-Majmūʿ, al-Munīriyyah edition, p.40 onwards, and see al-Mustaṣfā by a-Ghazālī (2/392), Būlāq edition.


[11] Ar. tajdīd


[12] Ar. fiqh


[13] (tn): i.e. the rulings of the Revealed Law


[14] Ar. ḥijāb


[15] Ar. maṣlaḥah


[16] It is known that what we hear of car bomb attacks against Muslims on the pretext that they are assisting oppressive rulers and the like, such as what is happening in Iraq now, is not consistent with the rules and restrictions of the Revealed Law. Thus, they are not considered acts of martyrdom but rather unlawful crimes.


[17] (tn): i.e. those sovereign states that are recognised as having the ability to exert their influence on a global scale


[18] Ar. fama la yatimmu al-wājibu illa bihi fa huwa wājib, for example, the obligation al-ṣalāh cannot be completed without wuḍūʾ, and therefore wuḍūʾ is also an obligation


[19] (tn): or trial and error


[20] Ar. al-ḥall wa al-ʿaqd


[21] (tn): Now known as the Organisation of Islamic Cooperation, since 2011


[22] Ar. marjaʿiyah


[23] Ar. warʿa


[24] Agreed upon from the ḥadīth of al-Nuʿmān ibn Bashīr (tn): Please see the sixth ḥadīth in Al-Arbaʿīn Al-Nawawiyyah.


[25] Narrated by al-Bukhārī in al-Ṭārīkh from the ḥadīth of Wābiṣah

talib abdALLAH
10/08/2018, 13h46
An exemple here when a marja` refute deviant group who don't accept the following of a madhab :

Shaykh Murabit al Hajj’s Fatwa on Following One of the Four Accepted Madhhabs (Translated by Shaykh Hamza Yusuf) (http://malikifiqhqa.com/uncategorized/shaykh-murabtal-haajs-fatwa-on-following-one-of-the-four-accepted-madhhabs-translated-by-shaykh-hamza-yusuf/)


Perhaps refuge can be found in the remaining remnant of rightly-guided scholars who know Allah and have placed the fear of Him in their hearts, and they are certain that He alone harms and benefits, exalts and humiliates, gives and withholds. They rely on Him in truth and they entrust their affairs to Him. They come together to renew their allegiance to Allah and to give Him sincere pledges that they will be trustees over His Revealed Law and guardians of His religion.


Then, from their meetings and cooperation, they have formed knowledge-based, religious authority[22] which comes out openly with the truth and corrects false notions. It cancels baseless religious fatāwā and answers the questions of those seeking a fatwā, wherever they may be, in accordance with the Book of Allah and the Sunnah of His Messenger, may Allah bless him and grant him peace, and in accordance with what the majority of the First Three Generations have agreed upon, without excess and without going beyond the bounds, with facilitation but without dilution, with prudence but without making things difficult.


I am absolutely certain that this remnant of righteous scholars exists, and how can I not be absolutely certain about what the Messenger of Allah, may Allah bless him and grant him peace, has promised? Likewise, I am absolutely certain that our Islamic Ummah still has much goodness in it. Indeed, it contains both old and young who re-establish themselves upon the truth and their fear of changing, their carefulness[23] in conduct and following the way of the righteous First Three Generations.


Indeed what is sought from these excellent members of this Ummah of ours is that they gather around these righteous scholars who act upon their knowledge, and that they not accept answers to their questions except from them. It is certainly within their capacity to tell the difference between the state of someone who is truthful with Allah and someone who is truthful with his nafsand his desires and passions.

If the difference is not clear to them then let them refer to the scales that that the Messenger of Allah, may Allah bless him and grant him peace, called to when he said, {The lawful is clear and the unlawful is clear and between them are doubtful matters which many people do not know. Whoever guards himself against doubtful matters has secured his Religion and his honour…}[24] and he said, {Ask your heart for a fatwā, even if the muftīs have given you a fatwā}.[25]


[22] Ar. marjaʿiyah


[23] Ar. warʿa


[24] Agreed upon from the ḥadīth of al-Nuʿmān ibn Bashīr (tn): Please see the sixth ḥadīth in Al-Arbaʿīn Al-Nawawiyyah.


[25] Narrated by al-Bukhārī in al-Ṭārīkh from the ḥadīth of Wābiṣah

talib abdALLAH
10/08/2018, 14h00
Jumu`a mubarak

Selma
12/08/2018, 18h06
BaarâkaLahû fik Sidi for all the useful details.

talib abdALLAH
18/08/2018, 16h26
As-salam `alaykum wa rahmatullahi wa barakatuh

Fiki al baraka oukhti :)

talib abdALLAH
14/09/2018, 20h44
As-salam `alaykum wa rahmatullahi wa barakatuh

Wa Sallalahu `ala Sayyidina Muhammad wa alihi wa sahbihi wa sallim



Soon after i have posted a link and a text from the site of meerath, the site was destroyed by ghulat wahabi hackers.

This site is a rare one, it contained a lot of information about the maraji`

That's not all, the shaykh Abu Ja`far received even a rape threat with a description in detail including in that speech the name of Allah.

May Allah preserve him.


-->A Prayer for the Muslim World From Al-Wird al-Shafi Shaykh Yusuf al-Nabhani (rahimahullah ), Palestine (https://forumislam.com/f/showthread.php/60622-A-Prayer-for-the-Muslim-World-From-Al-Wird-al-Shafi-Shaykh-Yusuf-al-Nabhani-%28-Rahimahullah-%29-Palestine)











MEERAATH: THE LEGACY OF AL-BASRAH


August 31, 2018 ·
by jurjis ·
in Quick Message. ·




https://jurjis.files.wordpress.com/2018/08/saudibnabdulazizarrashid.jpg?w=262&h=391

Figure 1A:

Saud ibn `Abdul `Aziz Ar-Rashid (reigned 1317-1338)
warrior who punished Salafi cultists at every opportunity,
wiping out their leadership and wreteched teachers.


Not long ago, the Meeraath website suffered some four attacks. There were three inside of just one hour that brought the website down.


The origin of these attacks was found to be salafiyyah, in particular a group of people on the web from salafi sites that launch attacks on sites that don’t fit their liking.


This cowardly and almost feminine passive aggressive move keeps in tandem with Salafiyyah’s origins: stabbing people while their backs are turned, attacking people who are unarmed when you are sure to win, using a larger group against a smaller one (or an individual) when you feel sure that they are unarmed.


These and many other things were part of my continued war with Salafiyyah. So I had to think about this in detail. While I bench pressed and reflected, I knew that this battle was not over.


These same people had sent me through my PO Box (which I cancelled not long after) a threat to rape me and gave detailed blow-by-blow analysis of how this would be done along with including the Name of Allah and so forth.


When we had the Institute, one of the windows was put through and we were able to trace back the events, using the hair salon across from us as well as local residents, to Salafi enthusiasts.


This situation has been constant since the late 1990s when I began to war with this wretched, duplicitous, apostate and immoral cult.


So this latest digital attack was no different. Hostgator (which was of ABSOLUTELY no help and anyone with them should abandon them or go to another source if considering them for webhosting) went through the process of having to clean the entire website.


In the process of this, all the files were deleted. EVERYTHING was gone. The backup was there though but they could not be sure whether or not it was infected and so forth.


And in addition to this, they were only too eager to keep charging me for services that they were supposed to do. They could not tell me how, when the site was attacked but were willing to take money to install a new security system (on top of the one I already had) to cover it and restore what had been lost from the dates in question.


I then asked how they could know the dates if they claimed that they did not know when or how it was attacked. Around and around in circles and also demand for more money on top of the renewal, hosting, antivirus and other stuff.


As a quick thought, I told them to get this stuff started and get the site back up online. I then went to sleep and on this past Thursday morning before awaking I had a very vivid dream.


I saw one of the shaikhs of a teacher of mine, wearing the `amamah of Al-Azhar and clerical robes. He was smiling at me and speaking to me. He came to stay with me at the house and allowed me to look after him while we sat together.


I went to see him at one point while he was in my room and he disappeared. Right in front of my very eyes. Not long after he reappeared. “I might go, but I’ll be back.”


That was it. That Thursday I told Hostgator to cancel any transaction between us there had ever been and also that I did not want anything to do with them and that I would let everyone know how low their service was in a time of dire need (which is why I am typing this right now).


I knew that it would be back. The face of the shaikh gave me solace because he was not only a teacher but he was also a warrior. He had fought the cults and false religion his entire life.


So that is what brings me to this point. To those that did the attack and every other godless force. You are on notice. By Allah’s Holy and Righteous Favour the Meeraath site will be back better than ever.


If Allah wills, all the articles, photos, details (all of which I saved in triplicate before they ever went on the site) will return with even more. There will be more rulings, more biographies and more great content.


I and my affiliates have doubled down to be even more uncompromising and unrelenting towards salafiyyah and other cults along with false religion and ecumenism.


We will be back, if Allah wills. And we will be better than we had been before. We are prepared, filled with resolve and we will not bend.


And with Allah is each and every success!


Until next time,


Al-Hajj Abu Ja`far Al-Hanbali





As-salam `alaykum wa rahmatullahi wa barakatuh

Wa Sallalahu `ala Sayyidina Muhammad wa alihi wa sahbihi wa sallim

talib abdALLAH
14/09/2018, 22h12
Update, retrieved picture : https://forumislam.com/forum_musulman_mariage/showthread.php?t=63597&p=883224&viewfull=1#post883224