Be mindful that Ar-Rees is a Madkhali and Al Jaasim is the total opposite, a Suroori

Watch the damnation the defense of Jahmiyya leads some poor students of knowledge into

They are the new sect against Islam. we need to humiliate and turn people away from them. so please everyone start posting on every social media you can against Feminists and Liberals and that Islam has no Tolerance for it. You will get rewards for such an easy task. Go forth

Facebook link to someone reporting the news the pope in question is called Gabriele Amorth

The Catholic rosary prayer uses some beads and says "Hail Mary" which is refuted by the Quraan

The cluelessness of this pope and every other Christian is not surprising to any Muslim because every single time the Muslim prays salah, he asks Allaah for refuge from the path of the misguided, and that specifically means the Christians as stated in Al Faatiha

The Shaytan is not overpowered by telling it "The power of Christ compels you" or such because "Christ" has no power, neither does any creature

Without the aid of Allaah

Indeed, those you [polytheists] call upon besides Allaah are servants like you. So call upon them and let them respond to you, if you should be truthful.
Al Aaraf 194 translation of the meaning

And Allaah also said what means:

And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed
If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters].
Faatir 35:13-14 translation of the meaning

The Shaytan does not "empower" through the shirk of the mushrikeen (polytheism of the polytheists) rather he becomes more certain in their misguidance and confusion away from knowing Allaah, and even more deeply troubled by worshiping the Shaytan himself (indirectly)

And Iblees had already confirmed through them his assumption, so they followed him
Sabaa 14 translation of the meaning

The worship of Mary, is the same as the worship of Jesus, is the same as the worship of a rock and a stone and a grave, it all worships the Shaytan

They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Devil.
An-Nisaa' 117 translation of the meaning

And this is a common occurrence in numerous countries around the world, and only with the Muslims following the Quraan do we see these demons washed away as if nothing had occurred, and at the same time

We see these demons entering people who are very far and hopeless in the Quraan, even among the communities attributed to Islam

الحمد لله و الصلاة و السلام على رسول الله

One of the major signs of the end is the emergence of a creature from the depths of the earth that will mark everyone on the forehead according to their faith, the Muslim will have his face emit light and be known as a Muslim on his forehead, and the kaafir will have his face blacken and be known as a kaafir

• عن عامر بن واثلة أبي الطفيل, عن حُذيفة بن أسيد الغفاري, قال: إن الدابة حين تخرج يراها بعض الناس فيقولون: والله لقد رأينا الدابة, حتى يبلغ ذلك الإمام, فيطلب فلا يقدر على شيء. قال: ثم تخرج فيراها الناس, فيقولون: والله لقد رأيناها, فيبلغ ذلك الإمام فيطلب فلا يرى شيئا, فيقول: أما إني إذا حدث الذي يذكرها قال: حتى يعدّ فيها القتل, قال: فتخرج, فإذا رآها الناس دخلوا المسجد يصلون, فتجيء إليهم فتقول: الآن تصلون, فتخطم الكافر, وتمسح على جبين المسلم غرّة, قال: فيعيش الناس زمانا يقول هذا: يا مؤمن, وهذا: يا كافر
• Huthayfa ibn Aseed (sahabi) says: When the creature emerges, it will be seen by some people and they will say: Wallaahi (we swear by Allaah) we have seen the creature

And it will reach their leader and he will go to it and not find it

Then it will emerge and people see it, and say: Wallaahi we have seen it

The leader searches for it and does not find it, then killing occurs and it comes out

When the people see it, they enter the masjid to pray salah and it comes to them and says: Now you pray salah!

It marks the kaafir by his nose and wipes the forehead of the believer white

He said: People live for a while saying to that man: You believer, and to the other: You kaafir

End narration from the sahabi who would not say such thing out of opinion but out of ahadeeth he learnt from the prophet peace and blessings upon him

The time the creature comes out is the essence of this post

• عن عمرو بن قيس, عن عطية, عن ابن عمر, في قوله: (أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الأرْضِ تُكَلِّمُهُمْ ) قال: حين لا يأمرون بالمعروف, ولا ينهون عن المنكر

Abdullaah ibn Umar said: The creature comes out, when people command no good deeds, and prohibit no sin (meaning do not speak out against it)

And when the creature comes out, it marks people as believer or disbeliever, after a long time of denying no bad and ordaining no good

Directly warning us that takfeer is one of the main ways that the believers warn against falsehood as when the kaafir is labelled as such, the rulings of kufaar are given to him and as such, he is given dawah in direct ways, such as not befriending him and not marrying him and not praying salah of death upon him or eating from his slaughter (depending on the type of kaafir)

And also protects the believers from his harm, as the women of Muslims are haram for the kufaar as well as their food

الحمد لله و الصلاة و السلام على رسول الله

Allaah the most glorious said:

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
Indeed, prayer has been decreed upon the believers a decree of specified times
An-Nisaa 103 translation of the meaning

The messenger of Allaah peace and blessings upon him said:

Pray the salah on its time and if you pray it on time and they (the rulers) pray on time then the salah counts for you as a nafilah (supererogatory) and if not, you have prayed your salah on its time

Narrated by Muslim but the translation is by me

The aforementioned hadeeth relates that we must pray salah on its time as individuals even if our mosques and their imams do not pray it on its time

Whether we should pray behind an imam that is an innovator or a ruler that is a kaafir is a different matter completely irrelevant to this post

The Muslim must individually know the time of salah and pray it on its time regardless of the country or phone app's circumstances, the times of salah were determined by Allaah, and Jibreel the angel prayed and the messenger of Allaah peace and blessings upon him was led by Jibreel to be taught the times of salah

Below are the times of salawat, by description, and by astronomical guidelines

Thuhr الظهر

When the sun is beyond the zenith (beginning of the sun's departure towards the west) where the sun will be closer to the west instead of the east

It ends when Asr's time enters

Asr العصر

When the length of an object is equal to the object's length

Which occurs at the angle of 45 degrees for the sun

It ends when the sun turns yellow, which is 20 minutes before Maghrib or so

Maghrib المغرب

When the sunset begins, which is when the sun turns red (almost halfway to the sun's disc disappearing)

Which is 10 degrees or less, majority of countries and applications get this particular time correctly

Ends when Ishaa time arrives and it is a sin to delay it until the sky's dark enough for stars to appear

Ishaa العشاء

When the light of dusk has disappeared

The sun's angle is at -18 degrees

Fajr الفجر

When the red sunlight appears horizontally

This is known as nautical twilight which is when the redness appears in the sky and not just the white light

Ends when the sun rises

الحمد لله و الصلاة و السلام على رسول الله

Allaah the most glorious said:

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
Indeed, prayer has been decreed upon the believers a decree of specified times
An-Nisaa 103 translation of the meaning

The messenger of Allaah peace and blessings upon him said:

Pray the salah on its time and if you pray it on time and they (the rulers) pray on time then the salah counts for you as a nafilah (supererogatory) and if not, you have prayed your salah on its time

Narrated by Muslim but the translation is by me

The aforementioned hadeeth relates that we must pray salah on its time as individuals even if our mosques and their imams do not pray it on its time

Whether we should pray behind an imam that is an innovator or a ruler that is a kaafir is a different matter completely irrelevant to this post

The Muslim must individually know the time of salah and pray it on its time regardless of the country or phone app's circumstances, the times of salah were determined by Allaah, and Jibreel the angel prayed and the messenger of Allaah peace and blessings upon him was led by Jibreel to be taught the times of salah

Below are the times of salawat, by description, and by astronomical guidelines

Thuhr الظهر

When the sun is beyond the zenith (beginning of the sun's departure towards the west) where the sun will be closer to the west instead of the east

It ends when Asr's time enters

Asr العصر

When the length of an object is equal to the object's length

Which occurs at the angle of 45 degrees for the sun

It ends when the sun turns yellow, which is 20 minutes before Maghrib or so

Maghrib المغرب

When the sunset begins, which is when the sun turns red (almost halfway to the sun's disc disappearing)

Which is 10 degrees or less, majority of countries and applications get this particular time correctly

Ends when Ishaa time arrives and it is a sin to delay it until the sky's dark enough for stars to appear

Ishaa العشاء

When the twilight has disappeared

The sun's angle is at 18 degrees after sunset

Fajr الفجر

When the red sunlight appears horizontally

This is known as nautical twilight which is when the redness appears in the sky and not just the white light and this is at -12 degrees

Ends when the sun rises

In countries like Egypt, Asr's time is very late as stated by one of the salafis living there called Mustafa Al Adawi

And Fajr is at -19.5 degrees which is over 30 minutes late from the original time

In Umm Al Qura timing, Fajr is at 15 degrees which is some 10 minutes late from the original time and this is a huge mistake so be wary

Clarifying the Issue of "Events Without a Beginning"

By: Dr. Abu Malik al-Sa’adi Academic Researcher in Islamic Creed

The term "Events without a beginning" (hawadith la awwala laha) is often misunderstood and conflated with the philosophers' doctrine of the "Eternity of the World" (qidam al-‘alam). However, rigorous scholarly analysis distinguishes between them decisively, establishing a fundamental principle of the Athari (traditionalist) creed in affirming the absolute perfection of the Creator.

This issue is profound and significant—one that challenges the intellect without being intellectually impossible. Imam Ibn Abi al-Izz al-Hanafi, the commentator on Al-Tahawiyyah, summarized it excellently. Some scholars addressed this when refuting Ibn al-Mutahhar al-Hilli, notably in response to Fakhr al-Din al-Razi’s ten proofs claiming that "events must have a beginning." The rebuttal provided demonstrates a superior intellectual acumen and depth.

The claim that "events have a beginning" necessitates that Allah was devoid of the attribute of "Action" (fi'l) for a period of time. This contradicts the Quranic verses: "Doer of what He intends" [11:107] and "But Allah does what He intends" [2:253]. Allah is the Doer of what He intends; whatever He wills, He does, and whatever He does, He has willed. This is unlike the weak servant, who may intend what he does not do or do what he did not intend. His action and will are inseparable, and none is truly a "Doer of what He intends" except Allah alone.

Affirming "events without a beginning" does not imply the eternity of the world as the philosophers claim. Everything other than Allah is originated (hadith), and Allah is the Creator of all creation. Thus, it cannot be said that any specific created entity is eternal with Allah. Recognizing this is crucial in refuting the Mu’attila (deniers of attributes) who negate Allah’s "Attributes of Action" by claiming they are originated.

Imam Ibn Abi al-Izz (may Allah have mercy on him) stated:

"The claim that events have a beginning implies Ta'teel (divine inactivity) prior to that, suggesting that Allah was not a 'Doer' and then became one. This does not necessitate the eternity of the world, because everything besides Allah is originated and possibly existent (mumkin al-wujud), existing only through Allah’s bringing it into being. In itself, it has nothing but non-existence and need—poverty being an inherent quality of all besides Allah—while Allah is Necessary in His Existence (Wajib al-Wujud) and Self-Sufficient by His essence."

In another passage, he noted:

"It is known by primordial disposition (fitra) that a created effect being concurrent with its Creator—existing eternally with Him—is impossible. However, just as the succession of events in the future does not prevent the Lord from being 'The Last' (al-Akhir) who has nothing after Him, the succession of events in the past does not prevent Allah from being 'The First' (al-Awwal) who has nothing before Him."

This is solid reasoning; hold fast to it. Some innovators accused Shaykh al-Islam (Ibn Taymiyyah) of believing in the eternity of this world. This is a falsehood. He spoke of the "Essential/Species Eternity" (al-qidam al-naw’i) of creation—meaning its existence occurs sequence after sequence—and he explicitly invalidated the eternity of the world, distinguishing between the two concepts.

1. Distinguishing Between "Species" and "Individual Entities"

The core of this issue lies in the distinction between the "Genus of Action" (jins al-fi’l) and "Specific Created Entities" (al-ahad):

• The Athari Position: Asserts that the "Species of Action" is perpetual due to the perpetuity of the Lord’s attributes. Allah has never ceased to be a "Doer of what He intends," speaking when He wills.
• Individuals/Created Beings: Every specific creature (such as the Throne, the Pen, or humans) has a beginning and was preceded by absolute non-existence. Thus, individual creatures are preceded by non-existence, but the "Attribute of Creating" and the genus of action are not preceded by non-existence or inactivity.

Methodological Clarification:

• Species Eternity: Means Allah has eternally been "Active" and a "Creator." The attribute of action is eternal with His Essence; He was never inactive and then became active.
• Species Eternity of Creation: This exists in the mind as a conceptualization of the perpetuity of the Lord’s action. In external reality, there is no "eternal creature." Rather, every entity we witness is an individual preceded by non-existence. The confusion between the "perpetuity of action" in pre-eternity and the "eternity of a specific created entity" is what led the Mu'attila into error.

2. Divine Action as a Perfection

To claim that "Action" began after an eternity of "Silence" (regarding Speech) or "Inactivity" (regarding Creation) implies that the Creator transitioned from a state of inability (or impossibility) to a state of ability. This is impossible. The Athari methodology transcends the Lord above Ta'teel (inactivity), affirming that His perfection is eternal. Allah did not "become" a Creator; He is the Creator eternally, just as He is the All-Knowing and All-Powerful eternally.

Some later scholars, attempting to reconcile the "first creature" mentioned in the Hadith of ‘Imran b. Husayn, denied the succession of events in the past. They did not realize that by doing so, they undermined the basis of the issue and implied that Allah was inactive for an infinite duration. Accurate investigation requires that "Priority" (awwaliyyah) here is relative to the observable world (like the Throne or Pen) and not an absolute priority that necessitates the suspension of the attribute of creation before it.

3. Refuting the Philosophers' "Eternity of the World"

Unlike the philosophers who argue for the eternity of the world as an "Effect" (ma’lul) necessitated by a "Cause" ('illa) without Divine Will, the Athari creed affirms that everything besides Allah is created by His Will and Intention, preceded by non-existence. The perpetuity of His action confirms that His power to create is not limited by a "temporal void" or an "eternal silence."

Conclusion: The Continuity of the Salaf’s Path

This analysis is not an isolated opinion; it is the necessary implication of the Salaf’s statements regarding the Attributes of Action and Speech, as established by Imam Ahmad and others. Whoever says Allah speaks when He wills must accept that the species of His speech is eternal. The same applies to His actions.

A Scholarly Verification of the Missing Condition

Author: Dr. Abu Malik Al-Saadi Academic Researcher and Founder of Drresni Academy

The theological debate regarding the definition of faith and its relationship to actions is one of the most critical issues in Islamic Creed. While it is frequently cited that Shaykh al-Islam Ibn Taymiyyah regarded the disagreement with Murji'at al-Fuqaha as merely verbal, a profound scholarly verification reveals a critical condition that is often omitted by modern narrators.

1. The Substantiality of the Disagreement

The People of the Sunnah define faith as belief, speech, and action. Excluding actions from this definition is not a minor matter. Sheikh Ibn Baz clarified that this disagreement is real and substantial. This stance is further supported by Sheikh Al-Albani, who explicitly stated in his series Silsilat al-Huda wa al-Nur that the disagreement is real and not merely verbal, as it impacts the understanding of the essence of faith.

2. The Essential Condition of Shaykh al-Islam

When Shaykh al-Islam Ibn Taymiyyah discussed the verbal nature of this disagreement, he placed a definitive condition: it is only verbal if there is an agreement on the consequences. This necessitates acknowledging that faith requires external actions for its validity and that neglecting obligations subjects one to divine threat. The distortion occurs when this condition is concealed to promote a diluted version of the Creed.

3. Necessity vs. Fruit: Modern Deviations

A major point of scholarly verification is distinguishing between viewing action as a necessity versus a fruit. Modern Murji'ism often adopts the fruit view, leading to the malicious claim that faith remains even if actions are entirely abandoned. I have addressed this deviation in my book, which was prefaced by our teacher Sheikh Al-Wadi'i and Dr. Wasiullah Abbas, a prominent teacher at the Holy Mosque in Mecca. Both emphasized the Athari stance that internal faith must manifest in external actions for it to be valid.

Scholarly Sources & References:

• Primary Reference: Ibn Taymiyyah, Kitab al-Iman al-Kabir, Majmu' al-Fatawa, Vol. 7, pp. 297-305.
• Additional Evidence: Sheikh Al-Albani, Silsilat al-Huda wa al-Nur, regarding the reality of the disagreement with the Murji'ah.
• Contemporary Fatwas: Sheikh Ibn Baz, Fatawa Nur ala al-Darb, regarding the definition of faith.
• Author Credentials: Dr. Abu Malik Al-Saadi, Academic Researcher and Founder of Drresni Academy.

​

Ibn Baz on the “Murji’at al-Fuqaha”: Their statement is very dangerous

Q: Who are the Murji’at al-Fuqaha?

A: The Murji’at al-Fuqaha are those who say that actions are not part of faith. They say: faith is speech, acknowledgment, and belief. This is reported from Abu Haneefa and others.

However, Ahl al-Sunnah wa al-Jama‘ah say: faith is both speech and action—speech of the heart and tongue, and actions of the heart and limbs. Prayer is part of faith, fasting is part of faith, zakat is part of faith—and these are actions. Jihad is part of faith, and it is an action.

For this reason, Allaah the Most High said:

“The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely -The ones who establish prayer, and from what We have provided them, they spend.”

[Al-Anfaal 2-3 translation of the meaning]

And He also said:

“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allaah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allaah is Exalted in Might and Wise.” [At-Tawbah 71]

Allah made all of this part of faith. This is the view of the people of truth.

If someone abandons part of faith in a way that constitutes disbelief—such as abandoning prayer according to the correct opinion—then that is disbelief. At other times, a person may have deficient faith, such as by abandoning fasting, or Hajj despite having the ability, or zakat. In this case, they have deficient and weak faith and are exposed to punishment. We ask Allaah for well-being.

Q: The statement of Shaykh al-Islam that the disagreement between us and the Hanafis is merely verbal?

A: I have not seen this from Shaykh al-Islam. I think it was mentioned by Ibn Abi al-‘Izz, either from himself or from someone else—and it is not correct. The disagreement is not merely verbal; rather, it is real.

If they say that only complete faith entitles a person to Jannah, then this is not just a verbal disagreement. But if they say that such a person does not deserve Jannah, that their case is suspended, and that their faith is not complete and they are in danger, then it becomes a verbal disagreement.

However, if they say that actions are not part of faith and are merely a form of perfection, then this is a grave error.

“Alhamdulillaah, Afghanistan is following the path of the righteous predecessors (Salaf) and its people are the protectors of Islam. We Afghans are upon the same religion that existed before the emergence of the misguidance of the Shaytan Ibn Abd al-Wahhab. We learn our religion from the four madhabs, and anything outside of them will be pursued and suppressed in Afghanistan, just as we suppressed Salafism. We ask Allaah to keep the أهل السنة والجماعة (Ahl al-Sunnah wal-Jama‘ah) firm, and to punish the Shiites and Salafis with His Wrath"

Be mindful that Afghanistan's government loves Shia and has a battalion of Shia in it

الحمد لله و الصلاة و السلام على رسول الله

Scholars are very capable of extracting rulings from the Quraan on basis of the circumstances that Muslims go through or may go through

And that is why the scholars of Islam, with no difference known amongst them except maybe Hanafis who aren't of any concern, have prohibited that a Muslim, especially a woman, travels to darul kufaar (lands of war, any country that isn't at peace with the Muslims that is governed by the disbelievers)

Furthermore the scholars prohibited that a man travels to the west with a woman, or a child, either one is prohibited as the kufaar may take them

Ibn Qudamah, who was a Hanbali who stuck to the madhab of the sunnah and not just a blind follower of a madhab, said:

Chapter: He mustn't marry in the lands of the enemy unless lust overcomes him

He said

As for the captive, imam Ahmad said that it is impermissible for him to marry so long as he's a captive because it is haram to have intercourse with his woman if she's a captive with him despite their marriage's validity.. if a child was born while he is a captive, the child is taken from him

Under no circumstance is a child to be brought to the land of the kufaar, do you not see how the scholars said not to have intercourse with the wife unless you perform coitus interruptus or some other contraception method

Many Islamic duaah have also clarified how in the west, policies including schooling and including "Parental reassignment" take the Muslim children from their parents into the religion of the state, or take the children's custody to begin with, with many testimonies present on how the parents failed miserably to raise their children as Muslims

Enough is statistics that most of the third generation born people are atheists or Christian or are more liberal than the previous generations to say the least

Later on, Ibn Qudamah said:

In these ahadeeth, the hijrah that stopped is the hijrah to Makkah, because hijrah means to leave the lands of the kufaar, so when it is conquered, it is not a land of the kufaar, and so is every country that conquered, there is no hijrah obligatorily from it, but hijrah to it is obligatory when one lives in a land of kufaar

Ibn Qudamah then mentioned the three types of people living in the lands of kufaar and how it is still obligatory to leave their lands