السلام عليكم ورحمة الله وبركاته

1. Isa bin Maryam (Alaihima-assalaam)’s lineage and the lineage of Muhammad bin Abdullah ﷺ, meets at Ibrahim Alaihissalaam. Isa from Ishaaq and Muhammad from Ismail (عليهم الصلاة والسلام).
2. Isa Alaihissalaam was carried away at the age of around 30 or 32. The distance between his birth and the birth of Muhammad ﷺ was 600 years.
3. There wasn’t any Prophet or Messenger on the earth between Isa and Muhammad (عليهما السلام) for around 570 years.
4. The Da’wah of Isa Alaihissalaam reached the Arabian Peninsula. We can understand that as there were a few purely monotheistic Christians in and around Makkah. Like Waraqa bin Nawfal (رضي الله عنه) who was a polytheist who converted to Christianity, met Nabi ﷺ and accepted Islam at an advanced age and died before the Prophet ﷺ turned 41. Zaid ibn Amr ibn Nufail (رضي الله عنه) met some Christian and Jewish monks and opted to stay out of both religions. He just lived without doing Shirk and worshipping Allah Alone, he died before Nabi ﷺ turned 40 and he ﷺ became a Prophet.
5. The entire Roman Empire were Christians by the time Nabi ﷺ was born, with a mix of polytheistic beliefs (much like modern day Catholicism).
6. The monk from Greater Syria who met Nabi ﷺ when he ﷺ was 12 was a pure monotheistic Christian not following the polytheistic version of Christianity propagated by the Roman Empire.
7. Salman Al-Farisi (رضي الله عنه) lived with many (2-3) purely monotheistic Christian monks before he finally reached Madinah.
8. There were many ex-Christian Arabs who later became Sahaba , which shows a small but significant presence of Christians in the Arabian Peninsula. Ex. Adi bin Hatim At-Tayi (رضي الله عنه) who was from another sect of the Christians.

All these prove that at least three versions of Christianity had their influence on Arabs. The Arabs knew them and interacted with them. The Roman Empire’s polytheistic version of Christianity and the pure monotheistic form of Christianity that some monks had who were also waiting for the coming of the Prophet Muhammad ﷺ were significant groups.

Apart from this, the Prophet Muhammad ﷺ never benefitted in knowledge from any Christian preacher or scholar.

And Allah knows the best.

هل الخضر حي أم لا؟
هناك آثار كثيرة جداً، ووردت عن حياة الخضر أنه ما زال حيًا إلى الآن، ولكن كل هذه الآثار ضعيفة.
قال ابن كثير رحمه الله: “ومن أوضح ما ورد فيه، يعني: ما ورد فيه حديث التعزية”. [تفسير ابن كثير: 4/268]، أن رجلاً أو أن صوتًا عزى الصحابة بوفاة الرسول ﷺ بعد وفاته، قال الراوي: فكنا نرى أنه الخضر” لكن هذه الرواية ضعيفة، فلا تقوم بها الحجة.

(Shaikh Muhammad Salih Al-Munajjid mentioned a benefit from the story of Al-Khidr…)

Is Al-Khidr alive or not?

In this regards there are many Athaar (narrations from the predecessors), and they’ve been related concerning the life of Al-Khidr that indeed he is alive till now, but all of such Athaar (narrations) are Daeef (weak).

Ibn Katheer Rahimahullah said: “And of what is the clearest that is narrated in this regards (of Al-Khidr being alive), that is- what was reported in the Hadith of At-Ta’ziyah (visiting the house of the dead as condolence, here visiting the Prophet ﷺ at his death).” [Tafseer ibn Katheer 4/268]

(The narration states) That a man or a voice consoled the Sahaba regarding the death of the Messenger ﷺ, after he ﷺ passed away. The narrator of this incident said: “We used to think (see) that he was Al-Khidr”, but this narration is weak, so it can’t be used as an evidence.

(Taken from a long article posted in: https://almunajjid.com/courses/lessons/142 , 28 Ramadan 1423, دروس وعبر من قصة الخضر)

Translated by Mohammed bin Thajammul Hussain Manna (29th August 2021)

فتوى الشيخ مقبل بن هادي الوادعي في تصوير الكتب.

The fatwa of Shaykh Muqbil ibn Hādī al-Wādi’ī regarding copying books.

قال العلامة مقبل بن هادي الوادعي – رحمه الله تعالى – في شرحه على الباعث الحثيث ، ما نصه :

Al-‘Allāmah Muqbil ibn Hādī al-Wādi’ī – may Allāh the Most High have mercy on him – in his explanation of Al-Bā’ith al-Hathīh said:

[ .. ما ذهب إليه الظاهرية هنا هو الصحيح ، فليس له أن يكتم العلم ، ومن هنا يعرف أن تحجّر الكتب وطلب حقوق الطبع ليس بمشروع ..

“…the opinion of the Dhāhiriyyah is correct. It is not (lawful) for him to conceal knowledge. From this, it is known that restricting books and seeking copyrights is not legislated..

بل يجوز للمسلم إذا رأى كتاباً وأعجبه – لا لأجل الدنيا – وعرف أن الله ينفع الإسلام ؛ فيجوز له أن يسعى في طبعه وينشره للمسلمين ولا يقول أن الطابع له فلان ، ويبقى متحجراً له والمؤلف إن استأذنه فحسن ، وإن لم يأذن له يطبع ويتوكل على الله ]

Rather, it is permissible for the Muslim if he sees a book and it impresses him – not for the sake of the dunyā – and he knows that Allāh will benefit al-Islām, then it is permissible for him to take the steps to print it and spread it among the Muslims. No one can say that so-and-so is the (lawful) publisher and (printing rights are) restricted to him. If he seeks the author’s permission then this is good and if he doesn’t allow him, then he prints it and puts his trust in Allāh.”

Translation courtesy: @selectedbenefits Telegram Channel.

Shaykh Muhammad Ibn Saaleh al-`Uthaymeen rahimahullaah said:

“Be firm, and do not change (your stance) because of the large number of attacks on you nor due to (their) being offended by your words. As long as you are upon the truth then be firm, for truth is never budged (by falsehood). Thereafter, defend (the truth) if you are in a weak position. There is nothing lesser than defending (the truth). But if you are in a strong position, then upon you is to attack (the falsehood). For the days take turns (sometimes in your favor and sometimes otherwise).

But (remember) the most important thing is that even if you are in a weaker position, then you should remain firm. And never say: ‘Oh, all the people are in opposition to this.’ Rather, be firm, for Allah aids His Deen, His Book, His Messenger throughout the ages.

No doubt that you will face harm (from the people). Here is Imaam Ahmad, he was dragged by a mule in the market and was whipped. But he was patiently firm.

And here is Shaykh al-Islam (Ibn Taymiyyah), who was driven around in the market on a cart and was thrown in the prison, but he remained firm.

It is not possible that the earth will always be a carpet of roses and flowers for a person who clings to the Sunnah (for he will face opposition and will be harmed by the people).”

Source: Sharh al-Nooniyyah of Ibn al-Qayyim by Shaykh Ibn al-`Uthaymeen (3/270)

Abdullaah Ibn Masood radiallaahu anhu said:

“The Jamaa`ah refers to those who hold on to the truth even if you are alone.”

[al-Faqeeh wal-Mutafaqqih 2/404]

Shaykh Faisal bin Qazar al-Jāsim al-Kuwaiti wrote:

“The Taliban have cemented their authority in Afghanistan. With that, they have become the leaders and rulers. Therefore, dealing with them must be according to the new circumstances. With regards to them being the legislated authority one must give them their rights as leaders and deal with them in accordance to that. Not according to the old circumstances in which they were an ever changing idea and belief, a fighting group that was permissible for you to turn to them with arrows of criticism by name.

So it is obligatory on the callers to act regarding their rights the same as they act towards the rights of all the leaders of the Muslims, the Sunnis among them and the innovators. So do not turn to them with arrows of criticism by name, following the texts and conforming to the actions of the Salaf. Rather, criticize the ideas that they call to and the call that they announce without naming them explicitly. And in this situation stick to the rulers and leaders from them.”

(Courtesy: @selectedbenefits on Telegram, see @faisalaljasem on Twitter for the Arabic tweet.)

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Shaykh, Ustādh, Dr. ‘Abdus-Salām as-Sahaymī – may Allāh preserve him – wrote:

“Some say: If someone from the طالبان of Afghanistan becomes the ruler, how do we deal with him and his innovating group, the طالبان?

The answer is: The principles of Ahlus-Sunnah in hearing and obeying in what is good is for every  Muslim leader if he is established as the leader, even if that was by force and it is prohibited to rebel against him due to his oppression or corruption. That doesn’t prevent one from clarifying a mistake or misguidance of the group the ruler is affiliated with just as took place with al-Imām Ahmad and the Mu’tazilah at the time of al-Ma’mūn. Al-Imām Ahmad saw obedience to him in what is good and not rebelling against him while refuting his group which is in contrast (to the Sunnah). This is how the Scholars of the Salaf operated through the passing of times.”

(Translation courtesy: @selectedbenefits Telegram channel)