SALAFI-WOMEN(سلفيات)

The Salafi Daʿwah Between Manhaj and Hizbiyyah [Partisanship] Ash-Shaykh Saleem Al-Hilalee ((حفظه الله)) Explains ⤵️ Fourthly: ⤵️ Why Is Mercy Sometimes Lacking Within Some Salafi Environments? When considering some of the forms that disputes take, we find that the problem is not always due to a lack of knowledge. Rather, in many cases, it stems from weakness in Tarbiyah (Cultivation) and īmān (faith). Our Shaykh, Muḥammad Nāṣir -Dīn Al-Albānī {رحمه الله,} called attention to this profound matter when he Said:⤵️ “We have been afflicted in our character.” Similarly, Shaykh Rabeeʿ ↪️Al-Madkhalee {رحمه الله pointed↩️ to the effects of “psychological ailments, weakness in Taqwā, and the absence of mutual mercy.” A person may possess knowledge, understand the terminology, and have the correct affiliation; however, if he has not cultivated himself upon sincerity, humility, wishing good for the Muslims, and having good thoughts about others, the Daʿwah in his hands can become a battleground, a means of settling personal scores, or a platform for asserting himself. It is from this that harshness finds its way into speech, brotherhood becomes weakened, and the dispute itself becomes greater than the knowledge involved. Fifthly: ⤵️ Ahlu-Sunnah Are People of Mercy Among Themselves The Salafiyyah that the Imāms practiced and called others to was not a Salafiyyah of noise and commotion, nor one of exchanging insults, nor one that takes pleasure in bringing people down. Rather, it is a Salafiyyah founded upon mercy, justice, mutual compassion, sincere advice, and love for the sake of Allaah. For this reason, the senior scholars, despite their firm adherence to the Sunnah, were among the most humble of people, the most merciful, and the most concerned with maintaining unity. They understood that the strength of the daʿwah is not found in raising voices, but in hearts uniting upon the truth. Likewise, they understood that the greatest triumph for the daʿwah is not found in having numerous disputes. Rather, it lies in preserving unity, strengthening brotherhood, and cultivating a generation that loves the Sunnah and its people not a generation that lives amid an atmosphere of tension and polarization. Follow link 🔗 for Arabic source https://t.me/DawahFromYemenEng1 https://t.me/Eryany2 Translated by: Abu Zakariyyah SaadiQ

↪️ DFY ↩️ 🆕[ Dawah From Yemen ]🆕 Presents ⤵️ 📣Al-Maktabah As-Sunniyyah Translations 🔊Power Excerpt Titled🔊 Recognizing The Means Of Honor 🎙️Shaykh Abee Abdirahman Jum'an Ibn Ramaḍān Al-Lahmar((حفظه الله)) https://t.me/DawahFromYemenEng1/278 https://t.me/AlMaktabahassuniyyah101/2425 https://t.me/AbuKhlid3320/61288

The Correct Narration Concerning the Angel Delaying the Recording of a Sin Ash-Shaykh Abū ʿAbdillāh Fayṣal Al-Hashidee (حفظه الله) was asked regarding the two narrations concerning repentance:⤵️ Does the angel wait three hours or six hours before recording the sin? He answered:⤵️ After examining the two narrations, the relied-upon narration is the ḥadīth mentioning six hours. As for the narration mentioning three hours, as far as I have been able to ascertain, no ḥadīth from the Prophet ((ﷺ)) is established through it. Therefore, it is not correct to mention it as an established Sunnah from the Prophet ﷺ. As for the ḥadīth of Abū Umāmah (رضي الله عنه), the Messenger of Allah ﷺ said: «“Indeed, the angel on the left withholds the pen for six hours from the Muslim servant who errs or commits a sin. If he regrets it and seeks Allah’s forgiveness for it, the angel discards it; otherwise, it is recorded as one sin.”» It was narrated by al-Ṭabarānī, Abū Nuʿaym, and al-Bayhaqī, and Shaykh al-Albānī (رحمه الله) graded it Ḥasan (good). Regarding its chain of narration, he stated that it contains ʿĀṣim ibn Rajāʾ ibn Ḥaywah and al-Qāsim, and that the statements of the scholars concerning these two narrators do not lower the ḥadīth beneath the level of Ḥasan. Al-Haythamī also related that al-Ṭabarānī narrated it through several chains of transmission and that the narrators of one of those chains are considered trustworthy. As for the narration mentioning three hours, I have not come across an established chain for it traced back to the Prophet ﷺ. Therefore, it is not correct to use it as evidence for specifying that the angel waits for three hours. With regard to aḥādīth that specify particular periods of time, they should not be attributed to the Prophet ﷺ unless their authenticity has been established. As for reconciling the narrations, there is no need to do so, because the narration mentioning three hours is not established, while the narration mentioning six hours is the one relied upon according to those who graded it Ḥasan. It should also be pointed out that the meaning of the ḥadīth is not that it is permissible for a Muslim to delay repentance for six hours. Rather, it demonstrates Allah the Exalted’s bounty and mercy toward His servant. If the servant hastens to regret his sin and seek forgiveness, that evil deed is not recorded against him. This encourages the Muslim to hasten to repentance immediately after committing a sin and not to persist in it. And Allaah knows best. https://t.me/AlMaktabahassuniyyah101

🆕 Al-Maktabah As-Sunniyyah Translations Publications Presents ⬇️ DFY [ Dawah From Yemen] 🔊Remindful Excerpt Titled🔊 The Servant's Need For Seeking Forgiveness 🎙️Ash-Shaykh Abdullāh Al-Quṣayr [[رحمه الله]] https://t.me/AlMaktabahassuniyyah101/2422 https://t.me/AbuKhlid3320/61657 https://t.me/DawahFromYemenEng1/276

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How to Deal With One Who Knowingly Falls Into Major Shirk السلام عليكم ورحمة و بركاتة 📩A Brother is asking📩 We have brother who commit shirk akbar and they find it okay and they defend them selfs or boost behind it. what is the ruling on how to treat that person while they are with full knowledge about shirk and do we make it that we confront them aside or distance ourselfs from them. Barakallah fik.  What is the ruling on dealing with this person, given that he is fully aware that this act is shirk? Should we speak with him privately, confront him, and advise him, or should we distance ourselves from him and avoid him? May Allaah bless you. 📨Answered by📨 🎙Ash-Shaykh Abee Usamah Muḥammad Al-Majidee ((حفظه الله)) و عليكم السلام و رحمة و بركاتة May Allaah preserve you and bless you This brother should be advised he should be advised, and it should be made clear to him. It should be explained to him that this is from shirk, that this is not permissible, and that this May Allaah bless you exposes him to the punishment of Allaah, Glorified and Exalted. If he accepts the advice, then all praise is due to Allaah. Otherwise, he should be left. Yes, he should be left, May Allaqh bless you.” Follow link 🔗 ⤵️ for Audio source https://t.me/EngFatawaboxes_9_9_9_Bot

A Warning Against Tabarruj in Front of One’s Maḥārim Ash-Shaykh Abū Ḥamzah ʿĪsā al-Muṣannif (حفظه الله) writes: “Some women, may Allāh guide them, appear in front of their maḥārim in immodest clothing, fitting the statement [of the Prophet ﷺ ], ‘clothed yet naked.’ She says ‘This is my brother, and this is my maternal uncle.’ Alright, O good woman, we are not denying the bond of kinship [between you], but what you are doing is forbidden. Your maḥram is still a man, first and foremost, and a man is tempted by the appearance of a woman who displays herself immodestly — with tight-fitting clothing which reveals some of her charms. And Allāh’s aid is sought. Some women might reject this and say, "My maḥārim don't think that way," and so on. However, if you were to see the confessions of the men concerning the immodest display of their female maḥārim—their sisters, daughters, paternal aunts and maternal aunts, especially those whom their marriage has been delayed, you would weep over your own state due to your negligence, and you would weep over the state of the chaste young men as they try to lower their gazes. They flee from the immodest display of women on the streets, only to encounter something even worse: the immodest display of their female maḥārim inside their own homes. May the proof of Allāh be upon you, reconsider your appearance in front of your maḥārim. Do not tempt them and thereby bear their sins. Cover yourself and conceal your femininity, for it is for your husband alone and not for your maḥārim.” TN: Maḥram (pl. maḥārim): an unmarriageable relative. ——— Translated by: Umm ʿAbdillāh al-Afghāniyyah Official English Channel: https://t.me/AboElyaaaasEng1 Arabic Quote Source: https://t.me/AboElyaaaas/14825

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🆕 Official English channel of Ash-Shaykh Abee Abdirahman Bassām Al-Gharaasi Al-Hubayshee ⬇️Valuable Excerpt🔊 Titled ⤵️ The Strength Of[ Iman] Faith Works Wonders 🎙️ Shaykh Bassām Al-Gharaasi Al-Hubayshee ((حفظه الله)) https://t.me/Bassamalimohammed/3073 https://t.me/BassamalimohammedEng1/10

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If someone comes to you because he needs you, help him for Allah's sake when you are reasonably able to do so. If afterward he disappears, your reward did not disappear with him. If he fails to appreciate your kindness, what you did for Allaah has not been lost. And if he thinks that he merely “used” you, you may have walked away with something far greater than what he obtained: the reward of serving your Muslim brother and the hope that Allaah will increase you in khayr. At the same time, this does not mean allowing people to repeatedly exploit you, accepting injustice, or failing to establish reasonable boundaries. Rather, it means that when you willingly perform a permissible act of kindness, do not spoil your own heart afterward by constantly measuring what the other person gave you in return. The Lasting Benefit This sitting taught me something that has remained with me: People are different colors. Do not expect everyone to think like you, communicate like you, show gratitude like you, or possess the same strengths that you possess. Recognize people's deficiencies while recognizing your own. Be patient where patience is appropriate, advise where advice is needed, and do not allow another person's shortcomings to prevent you from seeking your own reward with Allaah. And remember the saying of the Messenger of Allaah ((ﷺ)) “A person is upon the religion of his close companion, so let each of you look at whom he takes as a close companion.” Sunan Abī Dāwūd (4833), Jāmiʿ at-Tirmidhī (2378) Choose good companionship, learn the different personalities of people, overlook what deserves to be overlooked, advise concerning what requires advice, and seek your reward from Allaah rather than making people's appreciation the measure of your good deeds. Sometimes the person you helped walks away thinking that he gained from you, while you walk away having gained something far greater from Allaah. Wr::🖊️ Abū Zakarriyah SaadiQ https://t.me/DawahFromYemenEng1

People’s Personalities Are Like Different Colors Some Are Brighter Than Others From a sitting with Shaykh Abū Muʿādh Hussein Al-Hatibee (حفظه الله) This is a small but tremendous benefit that has remained in my mind for years and has helped me understand how to deal with the different personalities we encounter among the brothers and those who call to goodness. Around 2021, while in Egypt, I attended a sitting with Shaykh Abū Muʿādh Hussein Al-Hatibee (حفظه الله). Two brothers from Canada were also with me one was visiting us, while the other lived in the same neighborhood as us. The Shaykh had come to Egypt for treatment for his family, and he graciously invited us to the place where he was staying, in an area on the other side of Cairo, near the pyramids. During that sitting, the discussion turned to people's different personalities, manners, temperaments, and ways of interacting with others. This included people involved in calling to the Sunnah and spreading khayr. The Shaykh gave a beautiful example: people are like different colors. Just as colors are not all the same some are bright, some dark, some soft upon the eyes and others more intense people likewise differ. Their personalities differ, their levels of patience differ, their strengths and weaknesses differ, and even the manner in which they convey goodness differs. Some people are naturally approachable and cooperative. They readily help others, listen to their problems, and fulfill their needs. Others may be excellent at teaching, delivering a khuṭbah, or conveying knowledge, yet they may struggle when dealing personally with people. Some have tremendous zeal when their īmān is strong, but when difficulties strike them or they become overwhelmed, they withdraw and find it difficult to interact with others. The lesson was not that we excuse every wrong characteristic. Rather, we should understand that people have deficiencies and learn to deal with them patiently and wisely. No caller to Allaah, student of knowledge, or ordinary Muslim is complete in every good characteristic. One person may naturally possess patience, while another must struggle with himself for years to develop it. When Someone Only Comes to You Because They Need Something There was another part of this benefit that especially remained with me. Sometimes you will encounter people who seem to approach you only when they need something. When you are useful to them, they are close to you. When your assistance fits their circumstances, they seek you out. Once their need is fulfilled, perhaps their interaction with you changes. A person may naturally feel: “He only used me for his own benefit.” But the Shaykh mentioned a perspective that changes how you look at such situations: if you fulfilled the need of your Muslim brother seeking the reward of Allaah, then in reality you are the one who gained. Perhaps he believes that he benefited from you and outwardly, he did but you sought something greater from Allaah. You helped your brother. You relieved a need. You performed an act of goodness. And you sought its reward from Allaah عز وجل. So why should you consider yourself the loser? Even if another person's intention toward you was merely worldly, your intention does not have to be worldly. His intention belongs to him, while your intention and your reward belong to you. This is something many people misunderstand. We sometimes measure relationships only according to what we receive back from people: “I helped him, but what did he do for me?” Yet the believer can look beyond this. If Allah enabled you to be a means of goodness for someone, then that itself is a blessing. The Prophet(( ﷺ)) said: “Allaah continues to aid the servant as long as the servant is aiding his brother.” Ṣaḥīḥ Muslim (2699) Therefore, fulfilling people's needs should not always be viewed as them taking something from you Sometimes Allaah has placed you in the position of being able to give. That is itself a tremendous favor.

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