Fatawa Boxes( صندوق الفتاوى)

That was a defense alongside those whom you know from the people of knowledge who praised this and that.

And this also was a defense alongside the ruler.

This Daʿwah, O brothers, Allāh, Glorified and Exalted is He, protects it and safeguards it from slipping. He protects His Daʿwah, Glorified is He.

As for those people, they became involved in forbidden bloodshed.

They fought the Muslim Brotherhood without any evidence or proof.

And Ferkous likewise.

And this Muzammil Al-Faqiree likewise.

He also went with Aḥmad Tīrānū, while he criticizes our brothers there, saying that he has become with the group.

And you are among the greatest criminals in this time!

All praise is due to Allāh, Who has spared us from this affliction.

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The Condition Of Ferkous Al-Jazaa'ree


📩Question📩


He said: “What is the condition of FerkousAl-Jazaa'ree ?”


📨Answered by📨


🎙Ash-Shaykh Abū Billal
Al-Hadramee ((حفظه الله))


Ferkous is from the group who showed enmity towards us in Yemen.

They rose up against us in Yemen and harmed our brothers in Algeria, and he was at war with the brothers there.

He exploited his position in the state, his influence in the state, and the state's trust in him, and harmed the Salafīs.

Some of our brothers were imprisoned because of him.

So he is with the group and with those people.

They used to praise him greatly, commend him greatly, and elevate his status.

Then they differed with him, so they lowered his status.

This is the affair of those people whom you have come to know.

They used to elevate him very greatly: “The Uṣūlī! The Uṣūlī! The profoundly learned scholar!”

Then, when they disagreed with him over certain matters, suddenly they completely brought him down. They cast him aside.

They no longer paid attention to him, nor did they elevate him and praise him as they used to praise him before.

This is partisanship[ Hizbiyah].

It is not permissible.!!

By Allāh, a person must be fair to others, fair to his opponent, fair to his friend and beloved one, and fair to his adversary.

He says about him what is actually true of him.

Was he a scholar, and then afterwards he was no longer a scholar? And he became deviant, and he became such-and-such and such-and-such?

He had not changed anything in relation to them, except that he did not agree with certain individuals concerning some matters.

He did not agree with them regarding the criticism of so-and-so and speaking against so-and-so.

So they rose up against him in revolt, just as they had risen up against us before him.

When we did not agree with them, they rose up against us in revolt, saying that they are Ḥaddādiyyah, and that they are such-and-such, and that they are such-and-such.

And that came to an end.

By Allāh the Almighty, it came to an end.

A storm in a bottle! Bubbles!

“Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth.”

[Ar-Raʿd {:17}

It disappeared! All of that disappeared!

The Daʿwah grows stronger every day, becoming stronger than it was before.

But this Ferkous cooperated with them in oppression, so he suffered from their oppression and tyranny what he suffered, because he cooperated with the oppressors against us.

He and that Sudanese man as well, Nizār As-Sudanee , for he cooperated with them in oppression, so he suffered the oppression with which they oppressed him.

Muḥammad ibn Hadee also cooperated with them in oppression, so he suffered from their oppression what he suffered.

And everyone who cooperated with them against us in oppression suffered from their oppression what he suffered.

Subḥānallāh!

By Allāh, it is a lesson!

And those who were held in great esteem by them, the prominent ones...

What is the name of that Sudanese man?

The one who debated the Ṣoofees?

What is the name of the one who debated the Ṣoofees and whose debates were against the Soodes?

Muzammil Al-Faqiree Excellent!

Muzammil Al-Faqiree has now become nothing in their eyes.

And he entered into blind tribulations.

By Allāh, he entered into tribulations of bloodshed!

Muzammil entered into tribulations of bloodshed and sided with Ḥemedtī.

Do you know Ḥemedtī, or do you not know him?

Yes, yes!

Lā ilāha illallāh!

O brothers, those people who committed oppression entered into the tribulations of bloodshed in Libya.

Lā ḥawla wa lā quwwata illā billāh!

And they sided with Ḥaftar.

They fought alongside Ḥaftar.

The Commander of the Believers, Ḥaftar!

They fought alongside Ḥaftar!

O my Lord!

Our fighting in Yemen is clear, clear, both before and after.

We fought against the Ḥūthīs. How?

Under the banner of our legitimate ruler.

And that was legitimate, and this is legitimate.

Ruling on deducing the permissibility of placing donation boxes or electronic kiosks from hadīth of Jarīr (May Allāh be pleased with him).



📩Question📩



السلام عليكم ورحمة و بركاتة


Our honorable Shaykh, may Allah bless you, preserve you, and protect you.

Some of the brothers in charge of the mosque, especially the brother responsible for the administration of the mosque, mentioned that the Ḥadīth of Jarīr bin ʿAbd Allāh (May Allāh be pleased with them), in which the Prophetﷺ encouraged the Ṣaḥābah to give charity, so they gave charity until two heaps of food and clothing were gathered, indicates the permissibility of placing donation boxes inside or outside the masjid.

They said:⤵️

The point of deduction and the evidence from this Ḥadīth is that the Prophet ((ﷺ)) encouraged people to give charity and gather it, which points to the permissibility of placing donation boxes in the Masājid or outside them, whether they are regular donation boxes or electronic devices which collect funds.

So the question, may Allah bless you, our Shaykh, is:

Is this deduction from the Ḥadīth correct? Does this Ḥadīth indicate the permissibility of placing donation boxes inside or outside the masājid? And is it permissible for us, being from ʾAhl us-Sunnah and the Salafiyyīn, to take this Ḥadīth as evidence for the legality of placing these boxes?

We request your clarification and an explanation of the correct deduction from the Ḥadīth, and whether it is valid to apply it to this contemporary form of collecting donations.

May Allāh reward you with good, and may Allah bless your knowledge and bring benefit through you.



📨Answered by📨


🎙Shaykh Abul Yamān 'Adnān Al-Masqari((حفظه الله))


The Prophet ((ﷺ)) indeed encouraged giving charity in the Masjid, but he commanded the people to give it (directly) into the hands of the poor while the poor were present (in the masjid), as is mentioned in the ḥadīth of Abū Sa'īd and Jarīr.

The ḥadīth of Jarīr is found in Saḥiḥ Muslim (1017), and the ḥadīth of Abū Sa'īd is recorded by Imām Aḥmad.

As for the Imām commanding the worshippers to give charity into his own hands and collecting the wealth with himself, this is not from the actions of Ahlus-Sunnah.

Rather, it is from the actions of the ḥizbiyyīn and the people of innovation and desires.


Translated by: ✍️

Abū Muḥammad Neẓām

Follow link for audio source ⤵️

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📮Placing an Electronic Donation Kiosk Outside or in Front of the Masjid📮


السلام عليكم ورحمة و بركاتة


Shaykh. May Allāh bless you, preserve you, and protect you.

We would like to ask about the ruling on placing an electronic donation box for the mosque, in the form of an electronic payment device placed at the entrance of the mosque or outside it, so that when the worshippers arrive, they can make donations through it to contribute towards the mosque’s expenses and needs, such as paying electricity and water bills, maintenance costs, and other similar necessities of the mosque.

Is it permissible to place such a device and collect donations in this manner, or does this fall under the category of asking people for money and soliciting donations?

May Allāh bless you and reward you with good.


📨 Answered by:📨


🎙Ash-Shaykh
Abū Al- Yamaan
Adnan Al- Masqaree((حفظه الله))


وعليكم السلام و رحمة و بركاتة

People should donate and give charity without using donation boxes.

These boxes [electronic donation boxes] are from the practices of charitable organizations [al-Jamʿiyyāt] and those affiliated with partisan groups [Ḥizbiyyah].

And this should not be done Wa lā Yanbaghī [it is not permissible].”

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📮Placing an Electronic Donation Kiosk Outside or in Front of the Masjid📮


السلام عليكم ورحمة و بركاتة


Shaykh. May Allāh bless you, preserve you, and protect you.

We would like to ask about the ruling on placing an electronic donation box for the mosque, in the form of an electronic payment device placed at the entrance of the mosque or outside it, so that when the worshippers arrive, they can make donations through it to contribute towards the mosque’s expenses and needs, such as paying electricity and water bills, maintenance costs, and other similar necessities of the mosque.

Is it permissible to place such a device and collect donations in this manner, or does this fall under the category of asking people for money and soliciting donations?

May Allāh bless you and reward you with good.



📨Answered by:📨

🎙Ash-Shaykh Abee
Usamah Muḥammad
Al-Majidee ((حفظه الله))



و عليكم السلام و رحمة و بركاتة


You are most welcome, our beloved brother.

All praise is due to Allāh.

May Allāh extend your life (May Allāh prolong your life).

May you be in goodness and well-being.

May Allāh preserve you.

These practices are not from the actions of Ahlus-Sunnah. Rather, they are from the actions of the Ḥizbiyyeen (partisans), who consume the wealth of the Muslims through such practices. Meaning, through these actions, they consume the wealth of the Muslims.

Therefore, this is not permissible, may Allāh bless you. It is not permissible.

These practices were not known among the Salaf, neither during the time of the Prophet (صلى الله عليه وسلم), nor after him, nor up until our present day.

Such practices are only known among the people of Ḥizbiyyah (partisanship) and the associations.

May Allāh bless you.

Therefore, it is not permissible for you to engage in such practices. May Allāh preserve you.

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📮Placing an Electronic Donation Kiosk Outside or in Front of the Masjid📮


السلام عليكم ورحمة و بركاتة


Shaykh. May Allāh bless you, preserve you, and protect you.

We would like to ask about the ruling on placing an electronic donation box for the mosque, in the form of an electronic payment device placed at the entrance of the mosque or outside it, so that when the worshippers arrive, they can make donations through it to contribute towards the mosque’s expenses and needs, such as paying electricity and water bills, maintenance costs, and other similar necessities of the mosque.

Is it permissible to place such a device and collect donations in this manner, or does this fall under the category of asking people for money and soliciting donations?

May Allāh bless you and reward you with good.



📨Answered by:📨


🎙 Abu Abdisalaam
Hassan bin Qaseem
Ar-Rayme(حفظه الله))

و عليكم السلام و رحمة و بركاتة



May Allāh extend your life
(prolong your life),
my esteemed brother.”

No, no, no. This should not be done. It is not from the practice of the people of knowledge to set up such donation boxes, whether they are the donation boxes used by the Ikhwān Al-Muslimeen (Muslim Brotherhood) or these electronic devices.

This should not be done.

Nor should one beg on behalf of the mosque, saying that the mosque needs this and needs that. No.

However, if someone is known for doing good, he may be directed towards this good cause. And this is the House of Allāh, and Allāh, Glorified and Exalted is He, will take care of its affairs, by His permission, Glorified and Exalted is He.

As for a person doing such things, then this is begging, “This is an imitation of the Ikhwān Al-Mufliseen (the Bankrupt Brotherhood).”

I mean, they are the ones known for doing such things, the people who run charitable organizations.

May Allāh bless you.”

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The Ruling on Habitually Saying “Send Prayers Upon the Prophet (Ṣallū ʿalā an-Nabī)”


📩Question📩


The Questioner says:⤵️


“Some people come along and say, ‘Send prayers upon the Prophet (Ṣallū ʿalā an-Nabī).’ What is the ruling on someone who makes this his regular habit?”


📨Answered by:📨


🎙Ash-Shaykh Abee
Abdillaah Muhammad
Ba Jamal

There is no evidence for this.

There is no evidence for making it a regular habit.

Likewise, when some people want to remember something, they say, “Send prayers upon the Prophet (Ṣallū ʿalā an-Nabī),” or they say, “O Allāh, send prayers upon Muḥammad (Allāhumma ṣalli ʿalā Muḥammad).”

Rather, one should remember Allāh, the Mighty and Majestic.

It has not been established that sending prayers upon the Prophet (صلى الله عليه وسلم) is a means of remembering something one has forgotten.

Therefore, a person should not use such expressions.

Whenever he speaks, he says, “Send prayers upon the Messenger of Allāh (Ṣallū ʿalā Rasūlillāh).”

Some people, when delivering a lecture, every time they speak for a short while, they say, “Send prayers upon the Messenger of Allāh (Ṣallū ʿalā Rasūlillāh).”

There is no evidence for this.

This is because, if his gathering is a gathering of knowledge, in which he mentions, “Allāh said,” and “His Messenger (صلى الله عليه وسلم) said,” then it is already a gathering filled with prayers upon the Messenger of Allāh (صلى الله عليه وسلم).

He does not need to say, “Send prayers upon the Messenger of Allāh (Ṣallū ʿalā Rasūlillāh).”

Furthermore, he commands the people to do so, while he himself does not send prayers upon him.

He says, “Send prayers upon the Messenger of Allāh (Ṣallū ʿalā Rasūlillāh)! Send prayers upon the Messenger of Allāh (Ṣallū ʿalā Rasūlillāh)!”


Yet he himself does not send prayers upon the Messenger of Allāh (صلى الله عليه وسلم).


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https://t.me/bajmaal/15944

Ruling on Burying a Non-Muslim Family Member

📩Question:📩


السلام عليكم ورحمة الله وبركاته


I have a question:⤵️

I am a new Muslim, al-ḥamdulillāh, and I am the only Muslim in my family.

I am the one who financially supports my family and bears responsibility for them.

My question is:⤵️

If one of my family members passes away and the responsibility of burying them falls upon me, is it permissible for me to bury them in the manner in which we bury the deceased Muslims in Islam?


May Allāh reward you with goodness.



📨Answered by:📨



🎙Shaykh Fatḥ
Al-Qadasi ((حفظه الله))


وعليكم السلام ورحمة الله وبركاته


If the situation is as you have described, then he is simply buried meaning, he is buried without the funeral prayer being performed over him.

Why? For the purpose of burying the corpse and disposing of the body.

As for where he is to be buried: ⤵️

if he is a non-Muslim whether he is a Jew, a Christian, a Magian, or belongs to any of these other well-known religions of disbelief then he is not to be buried in the burial grounds of the Muslims.

Rather, a cemetery should be found for him in which he can be buried.

He is buried so that the people are not harmed by the foul smell and decay of his corpse.

As for burying him in the cemeteries of the Muslims, then no.

The Muslim is buried in the cemeteries of the Muslims, and the disbeliever is buried in the cemeteries of the disbelievers.

https://t.me/EngFatawaboxes_9_9_9_Bot

Therefore, I advise this brother with three matters:


▫️First:⤵️

He should not neglect the foundation of seeking knowledge, and he should have a fixed daily portion for it that he does not give up.


▫️Second: ⤵️


He should utilize his talent in that which benefits others, so long as he adheres to truthfulness and the Islamic guidelines, and he should not use the fact that he is a beginner as a reason to abandon every beneficial activity.

▫️Third:⤵️

He should recognize the limits of his knowledge. What he knows, he may speak about, and what he does not know, he should ask the people of knowledge about it, and he should not burden himself with that which he is not proficient in.

As for discouragement, a person should not pay attention to everything that is said to him. Not every observation is discouragement, just as not every criticism is correct.

He should benefit from sincere, well-intentioned criticism and leave aside speech that is not based upon knowledge, experience, or evidence.

His criterion should always be:

Does this work please Allāh?

Is it based upon truthfulness?

Does it contain recognized benefit?
Does it result in anything prohibited by the Sharīʿah?

And has it taken so much of his time for seeking knowledge that it causes him to neglect establishing himself upon a firm foundation?

If he finds that the work is beneficial and that it does not cause him to neglect his responsibility of seeking knowledge, then he should continue, seeking the reward from Allāh, and he should beware of showing off and loving to be seen, for an action may outwardly be righteous and then be corrupted by the intention of the one performing it.

I also say to him: ⤵️

Do not allow your success in serving others to become a reason for delaying the building of yourself, and do not allow your occupation with building yourself to become a reason for abandoning the good that you are capable of providing to others.

Rather, build yourself through knowledge and benefit the people with what you know and what you are able to do.

The more you increase in knowledge, the more insight you will have in your work, and the more you benefit the people, the greater your need for knowledge becomes.

We ask Allāh, Glorified and Exalted, to grant success to this brother and to all students of knowledge, to provide them with beneficial knowledge, righteous deeds, and sincerity, to make what they undertake in service of the religion of Allāh beneficial and blessed, and to protect them from errors, trials, and the love of being seen.

And Allāh knows best.

And our final supplication is that all praise belongs to Allāh, Lord of all creation.


https://t.me/EngFatawaboxes_9_9_9_Bot

This is because if a student of knowledge becomes occupied with daʿwah before becoming firmly grounded, he may speak about matters of which he has no knowledge, transmit something that he does not properly understand, or his media work may become greater than his actual foundation in knowledge.

Therefore, the required balance is not that he abandons one of the two for the sake of the other. Rather, a person should know his own level, recognize his responsibility, and give each matter its proper share.

He should set aside a fixed time for himself in which the work of the channels does not interfere: for memorizing the Qurʾān, studying ʿaqīdah, fiqh, ḥadīth, and the Arabic language, reading the books of the people of knowledge, sitting with the Shaykhs, and benefiting from them.

Then, after that, he should devote whatever time he is able to the work for which Allāh has granted him ability.

If the Daʿwah work requires a great deal of time, he should not allow that to become a reason for neglecting his lessons or becoming disconnected from the scholars.

Rather, he should organize his time, seek the assistance of others wherever possible, and delegate some of the tasks that can be delegated, so that he does not become a prisoner of his channels and his work.

As for photographing life in Yemen and introducing people to its centers, markets, housing, transportation, and other such matters, if the purpose is to present the reality as it truly is, without lying, exaggeration, or concealing what ought to be made clear, and without anything prohibited by the Sharīʿah, then there is nothing wrong with that in principle.

Rather, people may need to know the reality so that they do not base their decisions upon incomplete information.

However, one should beware of allowing the matter to change from presenting the reality into unrestrained promotion, giving people an idealized image of the country or the centers, or encouraging them to travel without knowing the true circumstances, responsibilities, and risks.

What is obligatory is truthfulness and honesty, and to clarify both the advantages and the difficulties.

Likewise, introducing people to the centers of Ahlus-Sunnah should be based upon accurate information.

Nothing should be attributed to the scholars or the centers except after verification.

A person should not make himself a reference in matters he is not proficient in; rather, he should refer matters of knowledge to the people of knowledge.

As for the one who says that a beginner student of knowledge should not work on the internet at all, this is an incorrect generalization.

The internet is a means, and means take the rulings of their objectives and uses.

Its use for good may be beneficial, its use for evil may be harmful, and it may also contain permissible matters that a person needs.

The consideration is not simply that the work is done on the internet.

Rather, consideration is given to what is being published, the manner in which it is published, the amount of time consumed by it, and the benefits and harms that result from it.

At the same time, a student of knowledge should not be deceived by a large number of views or followers and think that this is proof that he has become a dāʿiyah or a scholar.

What matters in knowledge is becoming firmly grounded, learning, and acting upon knowledge not appearing frequently before people.

As for the statement of some people, “Leave all of these activities until you become a scholar?

I say: ⤵️

Not every beneficial activity requires the person carrying it out to be a scholar.

However, every statement concerning the religion of Allāh requires knowledge and verification.

If he is transmitting the words of trustworthy scholars, faithfully translating their material, introducing people to the centers, or conveying reliable general information, then these are different avenues of benefit and are not the same as someone putting himself forward to issue fatāwā or explaining matters of knowledge without knowledge.

Others said that being occupied with the internet and such activities is fundamentally a waste of time. Although some benefit may occasionally result from them, a beginner student of knowledge should devote the majority of his attention and time to learning and acquiring knowledge.

So our question to you, Shaykh, may Allāh bless you, is:

How should a beginner student of knowledge balance between seeking knowledge for himself and utilizing the abilities Allāh has granted him in transmitting and compiling beneficial material, translation, communication, and media for the benefit of others?

If he sees clear fruits from this work such as spreading the words of the Shaykhs, compiling and conveying beneficial material, introducing people to the centers of Ahlus-Sunnah, informing people about the reality of Yemen and daily life there, correcting some mistaken perceptions about it, and encouraging people to seek knowledge should he continue this work while maintaining his pursuit of knowledge? Or is it more appropriate for a beginner to leave such activities and devote himself entirely to seeking knowledge until he reaches a higher level in it?

We recognize the importance of seeking knowledge, giving attention to the Book of Allāh, sitting at the feet of the Shaykhs, and studying the books of the people of knowledge. We do not intend for these channels or these beneficial efforts to be a substitute for seeking knowledge. Rather, the question concerns how to correctly balance the two when Allāh has placed clear benefit for the people in this work.

Likewise, what is your advice regarding how to deal with those who discourage such efforts or diminish their importance despite the evident good and benefit resulting from them?

So we ask you, our Shaykh, to advise us and clarify for us the correct guideline regarding this matter, and how a student of knowledge should balance between acquiring knowledge for himself and the beneficial work he is capable of carrying out for others.

May Allāh bless you, benefit others through your knowledge, and reward you with good.


📨Answered by📨


Aѕн-Sнαукн Aвєє
Aв∂ιℓℓααн Fαуѕαℓ
Aℓ-Hαѕнι∂єє((حَفِظَــــــــــــــــهُ اللهُ))


بِسْــــــــــــــــــــمِ اللهِ الرَّحْمَٰــــــــنِ الرَّحِيــــــــمِ


All praise is for Allāh, Lord of all creation, and may prayers and peace be upon our Prophet Muḥammad, his family, and all of his Companions.


و عليكم السلام و رحمة و بركاتة


To proceed:⤵️


I say to this brother and to other beginner students of knowledge: The foundation for a student of knowledge is that he gives attention to establishing himself upon a firm foundation and that he sets aside a fixed portion of his time for seeking knowledge which he does not neglect, because whoever wishes to benefit others must first be diligent in benefiting himself.

However, this does not mean that a student of knowledge is prevented from every other beneficial activity until he reaches a certain level of knowledge.

People differ regarding the talents and abilities Allāh has given them, and Allāh may open for a person a particular avenue of benefit that He has not opened for someone else.

So if Allāh has granted this brother ability in translation, communication, media, or technology, and he is able to use these abilities to spread correct knowledge, transmit the words of the scholars, introduce people to the centers of Ahlus-Sunnah, convey beneficial information to those who need it, and correct certain misconceptions, then these are among the avenues of benefit for which he should thank Allāh, so long as he adheres to the Islamic guidelines.

However, he should pay attention to an important matter: ⤵️

the success of the work, the spread of the channels, and the large number of followers should not cause a person to neglect seeking knowledge.

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 Allaah bless you.”

Follow link 🔗 ⤵️ for Audio source

[poll]

Are Earthquakes, Calamities, and Natural Disasters a Consequence of Oppression or a Divine Warning?


📩Question📩


♦️Question for the Shaykh:♦️

Assalāmu ʿAlaykum wa Raḥmatullāhi wa Barakātuh, Shaykh. May Allah preserve you.

We recently heard that an earthquake measuring approximately 5.5 on the Richter scale occurred in Cairo, Egypt.

Our question is: What are the reasons that Allah, the Exalted, sends earthquakes? Are they merely natural occurrences, or may they also be signs of warning, punishment, mercy, or reminders from Allah? How should a Muslim understand such events in light of the Qur'an and the authentic Sunnah?

Also, over the past several years, some brothers from Ahlus-Sunnah who traveled to Egypt to seek Islamic knowledge have reported that they were arrested and, in some cases, accused of terrorism despite holding valid residency permits. Some brothers have stated that they left their own countries seeking a safer place to study Arabic, the Qur'an, and the Islamic sciences, yet they encountered imprisonment or deportation. Likewise, there have been reports of some women being detained while attending Arabic institutes or educational centers, and some families have experienced hardship during these incidents.

Could such widespread hardships and calamities be related to oppression, or to the supplication of those who have been wronged? Is it permissible to connect a specific earthquake or other calamity to such events, or should we refrain from making such judgments without clear evidence?

Finally, do you advise the brothers and sisters of Ahlus-Sunnah to travel to Egypt to seek Islamic knowledge and attend its marākiz and institutes at the present time, or would you advise them to seek knowledge elsewhere in light of the current circumstances?

May Allaah reward you with goodness and bless your knowledge.

Exposing Family and Marital
Affairs Online



📩Question:📩


The Questioner asks: ⤵️


What is your advice for people who publicize their private lives, marital problems, or matters related to marriage and divorce on social media?


📨Answered by:📨


🎙Ash-Shaykh Abee
Abdillaah Muhammad
Ba Jamal ((حفظه الله))


"This is a foolish person!!!

Such a person should be restrained and prevented from doing this.

It is a Calamity a real Calamity.

Some people want every single step they take to be broadcast to the entire world.

If he fights someone, he publishes it.[ shares it online]

If he engages in business and makes a profit, he shares it.
If he engages in shares it and incurs a loss, he shares it.

Likewise, regarding his marriage: he announces that he got married, that he divorced, that he had a dispute with his wife, that he had a dispute with his children, that he married off his son, that he did this, that he went somewhere, that he came back, that he went down somewhere.

The only thing left is for him to write that he went to the bathroom!

In any case, this behavior is wrong, and we regard it as foolishness and a deficiency in sound judgment and intellect.



https://t.me/bajmaal