Treasures of Knowledge

"Scholars" of the Rafidah Shaykh ul-Islam Ibn Taymiyyah (رحمه الله) said: “Among the scholars of the Rafidah, there is no one who is an authority in any of the Islamic sciences—not in the science of Hadith, nor jurisprudence, nor Qur’anic exegesis, nor the Qur’an itself. Rather, the scholars of the Rafidah are either ignorant or heretics, like the scholars of the People of the Book.” 📚Minhaj al-Sunnah (7/286/287) https://t.me/treasuresofknowledge2

Reality of Tabaruk (seeking blessings) with the Righteous Al-Shāṭibī رحمه الله said: “After the death of the Prophet ﷺ, none of the Companions رضي الله عنهم sought blessings from any of the Rightly Guided Caliphs, nor from any other virtuous individuals. Once this is established, it constitutes a consensus among them that seeking blessings from anyone other than the Prophet ﷺ should be abandoned.” 📚Al-Iʿtiṣām, 2/8 It is stated in the Fatāwā of the Permanent Committee, headed by Shaykh ʿAbd al-ʿAzīz ibn Bāz رحمه الله: “It is not permissible to seek blessings from anyone other than the Prophet ﷺ—not through his ablution, his hair, his sweat, or any part of his body. Rather, all of this was specific to the Prophet ﷺ… This is because doing so is a means leading to shirk and the worship of other than Allah, Glorified and Exalted.” 📚Fatāwā al-Lajnah al-Dā’imah, 1/291 Ibn Rajab رحمه الله said: “Likewise, seeking blessings through physical relics was something the Companions did with the Prophet ﷺ. They did not do this with one another, nor did the Tābiʿūn do it with the Companions, despite their great status… This indicates that this practice is only to be done with the Prophet ﷺ.” 📚Al-Ḥukm al-Jadīrah bil-Idhāʿah, p. 45 Ibn ʿUthaymīn رحمه الله said: “Seeking blessings through the saliva, sweat, or clothing of righteous people—all of this is prohibited, and it is a form of minor shirk. This is because Allah تعالى did not make the saliva of anyone other than the Prophet ﷺ a means of blessing or healing. Whoever considers something to be a means of blessing when Allah has not made it a means has committed shirk.” 📚Al-Qawl al-Mufīd, 1/205 https://t.me/treasuresofknowledge2

The Many Deceptions Ibn al-Qayyim (رحمه الله) said: "Do not be deceived by a righteous place, for there is no place more righteous than Paradise, yet Adam experienced what he experienced there. Do not be deceived by an abundance of worship, for Iblīs, after his long period of worship, met the fate that he met. Do not be deceived by an abundance of knowledge, for Balām ibn Bā'ūrā met the fate that he met, despite knowing the Greatest Name of Allah. And do not be deceived by meeting righteous people or seeing them, for there is no person more righteous than the Prophet, yet his enemies and the hypocrites did not benefit from meeting him." 📚Madārij al-Sālikīn, 1/510 https://t.me/treasuresofknowledge2

Ruling on a Smoker Attending the Mosque In Dalīl al-Ṭālib, it states: “It is disliked for one who has eaten onions, radishes, or similar foods to attend the mosque.” The scholar al-ʿAwfī, in his commentary Maslak al-Rāghib (1/370), said: “So long as its smell has not disappeared, due to the report transmitted concerning this. I say: The same applies to smoking.” The scholar Marʿī, before him, stated in his treatise Taḥqīq al-Burhān (p. 113): “This reason—that is, being disturbed by the foul smell of garlic and onions—is found in smoke itself; indeed, its smell is even more offensive.” The scholar al-Manqūr, in al-Fawākih al-ʿAdīdah (2/79), quoted one of the scholars as saying: “Therefore, everything foul-smelling is disliked, such as onions. This foul smoke is even more deserving of that ruling. Preventing the person who smokes from entering the mosque, and from attending the congregational prayer, is even more appropriate.” The scholar Ibn ʿUthaymīn, in his commentary on Riyāḍ al-Ṣāliḥīn (3/163), said: “We are saddened that some people smoke cigarettes or shisha and then come to the mosque while the smell of smoke or shisha remains in their mouths or on their clothes. This is an unpleasant smell that everyone dislikes, to the extent that some people are unable to pray beside such individuals. Such people are prohibited from entering the mosque while they have these unpleasant odours in their mouths.” https://t.me/treasuresofknowledge2

Fiqh Made Easy [19] Second: Impure Substances That Are Separate from the Ground These are impurities found on things such as clothing, the body, utensils, and similar items. They are divided into three categories: 1. Severe Impurity (Najāsah Mughallaẓah) This refers to the impurity resulting from a dog licking a vessel. It is purified by washing it seven times, one of which must be with soil. It is preferable for the first washing to be with soil, followed by the remaining washes with water. There is no difference between the dog's licking and its other forms of impurity, or indeed any other part of its body. Therefore, it must be washed seven times, because every part of an animal is subject to the same ruling as the rest of its body. Hair is an exception, as it is considered to have the ruling of something detached from the animal. There is also no difference in this ruling between a trained or permitted dog and any other dog. 2. Light Impurity (Najāsah Mukhaffafah) This refers to the urine of a male infant who has not yet begun eating food for nourishment. It is sufficient to purify the urine by sprinkling water over it; it is not necessary to wash it. According to some scholars, madhy (pre-seminal fluid) is also considered a light impurity. Therefore, if madhy gets onto clothing, it does not have to be washed in the usual manner. Rather, it is sufficient to sprinkle water over the affected area. 3. Moderate Impurity (Najāsah Mutawassiṭah) This includes all other impurities apart from severe and light impurities. The stronger opinion is that one washing is sufficient, provided that it completely removes the actual impurity. If the impurity is removed with one washing, no further washing is required. If it remains, the item should continue to be washed until the impurity is removed. 📚Fiqh fi Sutoor, under the supervision of Shaykh Mansour as-Saqoub https://t.me/treasuresofknowledge2

Fiqh Made Easy [18] Issues Concerning the Removal of Impurities (Najāsah) Removal of impurity (Najāsah): It means removing the impurity and purifying the place affected by it. The basic principle regarding all things is that they are pure until we become certain that they are impure. Things contaminated by impurity that require purification are of two types: Firstly: That which is on the ground or connected to the ground, such as impurity found on walls and rocks. The method of purifying these is that one washing is sufficient, provided that it removes the impurity. If the impurity is removed with one washing, that is sufficient. If it is not removed, then it should be washed additional times until the impurity is removed. 📚Fiqh fi Sutoor, under the supervision of Shaykh Mansour as-Saqoub https://t.me/treasuresofknowledge2

Fiqh Made Easy [17] Menstruation (7) The Woman Experiencing irregular bleeding (Istihāḍah) Has Three Cases: 1. She has a known menstrual habit (al-Mu'tada): She refers back to her established habit and whatever exceeds that is considered Istihāḍah. 2. She does not have a habit that she can refer back to, but she is able to distinguish the blood (al-Mumayeza) whatever has the characteristics of menstrual blood is considered menstruation, and whatever does not have those characteristics is considered Istihāḍah. 3. The Confused Woman (al-Mutaḥayyirah): This is a woman who has forgotten her menstrual habit and has no means of distinguishing the blood. In this case, she observes the usual duration of menstruation among the women of her family, which is six or seven days. 📚Fiqh fi Sutoor, under the supervision of Shaykh Mansour as-Saqoub https://t.me/treasuresofknowledge2

Fiqh Made Easy [16] Menstruation (6) Istihāḍah (Irregular Bleeding): It is the flowing of blood outside its normal menstrual time in the form of continuous bleeding, from a vein known as al-ʿĀdhil (العاذل). The blood of istihāḍah (irregular bleeding) differs from menstrual blood in both its rulings and its characteristics. It is caused by a vein that ruptures in the uterus, whether this occurs during the usual time of menstruation or at another time. Istihāḍah does not prevent a woman from: Performing the prayer. Fasting. Having marital intercourse. This is because she is regarded as being in the ruling of one who is ritually pure. Therefore, she must perform ghusl when her recognised menstrual period has ended. During the period of istihāḍah, she should wash her private area, place sanitary pads or a similar material over the opening to prevent the blood from flowing out, and secure it so that it remains in place. Then, she should perform wuḍūʼ after the time for each prayer begins. 📚Kitāb al-Fiqh al-Muyassar fī Ḍawʾ al-Kitāb wa al-Sunnah p.61-62 https://t.me/treasuresofknowledge2

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Fiqh Made Easy [15] Menstruation (5) Permissible Matters Once Menstruation Ceases before Ghusl When the blood ceases, fasting and (a Sunnah) divorce become permissible, but the rest of the prohibited matters do not become permissible until she performs ghusl. Meaning: If the menstrual blood stops during the night, she may fast the next day even if she is unable to perform ghusl until after dawn, just as is the case with a person in a state of janābah. As for the statement: "And (a Sunnah) divorce" It means that once her menstrual blood has ceased, it becomes permissible to divorce her, and such a divorce is considered a Sunnah divorce, even if she has not yet performed ghusl. As for all the other matters prohibited for a menstruating woman, they remain prohibited until she performs ghusl, even if the bleeding has stopped. Intimacy with menstruating woman "It is permissible to enjoy intimacy with a menstruating woman in areas other than the private part, based on the statement of the Messenger of Allah ﷺ: 'Do everything except sexual intercourse.'" [Muslim, (302)] 📚Sharh Umdatul Fiqh, Shaykh Abdul-Aziz ar-Rajhi, p.89-103 https://t.me/treasuresofknowledge2

Reviving the Different Forms of the Sunnah Shaykh Ibn ʿUthaymīn (رحمه الله) said: Acts of worship that have been legislated in different authentic forms should be performed in those various ways. Varying between them has several benefits: Firstly: Preserving the Sunnah and spreading its different authentic forms among the people. Secondly: Making things easier for the one who is legally accountable, as some forms may be easier than others depending on the circumstances. Thirdly: Helping the heart remain present and preventing boredom and weariness. Fourthly: Acting upon the Sharīʿah in all of its legislated forms. 📖 Sharḥ al-Mumtiʿ, (2/56) https://t.me/treasuresofknowledge2

Fiqh Made Easy [14] Menstruation (4) Menstruation prohibits ten things: 1. Performing the prayer 2. Obligation of the prayer such that she doesn't have to make up the prayers missed during menstruation 3.Fasting but missed fasts have to be made up 4.Circumambulating the Ka'bah (ṭawāf). 5.Reciting the Qur'an. 6.Touching the muṣḥaf 7.Remaining in the mosque. 8.Sexual intercourse in the vagina. 9.A Sunnah divorce. Divorcing one's wife during her menses is an innovation. She can be divorced when pure. 10.Calculating the waiting period ('iddah) by months. If a woman menstruates her waiting period is calculated using her menses not by months as is the case of the woman who does not have menses. 📚Sharh Umdatul Fiqh, Shaykh Abdul-Aziz ar-Rajhi, p.89-103 https://t.me/treasuresofknowledge2

Severe Prophetic Warning Against Labelling The Prophet ﷺ said: "No man accuses another man of wickedness (fisq), nor accuses him of disbelief (kufr), except that the accusation returns upon him if the one accused is not actually as he claimed." Then Muhammad ibn Salih al-Uthaymin (رحمه الله) said: "So if you say, 'This person is a fāsiq (wicked sinner),' while he does not possess anything that warrants being described as a fāsiq, then you yourself become the fāsiq. Either we say that you become a fāsiq because of making such a statement, Or that Allah, Glorified and Exalted, leaves you to go astray until you actually become a fāsiq. And both possibilities are evil." 📚[Sharḥ Ṣaḥīḥ al-Bukhārī (13/167)] https://t.me/treasuresofknowledge2