The Official English Channel for Shaykh Abu 'Abdirrahman Yahya bin 'Ali Al-Hajoori

𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (251)
The Ruling on Shaving a Newborn Girl's Hair

Question: What is the ruling on shaving the hair of a female infant at birth, and what the stronger opinion in this matter is? Have some scholars prohibited shaving the hair of a newborn girl? And if there is concern about the hair becoming unclean or decaying, what should be done?

Sheikh Yahya ḥafidhahullāh:

There is a view which states that the hair of a female, even if she is a child, is not to be shaved. However, this is incorrect.

[The Prophet ﷺ said]
((أميطوا عنه الأذى))
"Remove the harm from him."

This refers to removing the harm from the newborn, whether male or female. Therefore, harm should be removed from them. After that, the hair of the girl is not to be shaved. At birth, the hair of both male and female infants may be shaved based on this hadith, but after that, the hair of the girl is not to be shaved.

𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (250)
Common Challenges of Polygamous Marriages

Question: A man married a second wife due to the disobedience of his first wife. She argues that her disobedience was due to him beating and insulting her. She had initially told him that she no longer wanted him and that he could go and get married. He warned her at the time that if he married another woman, he would not be able to maintain fairness between them. He then married the second wife, and after two years, the first wife demanded fairness. The man refused, saying that he had already informed her that he could not provide fairness if he married another wife. As a result, he neglects her entirely, providing neither financial support nor time with her, but he also refuses to divorce her, leaving her in a state of limbo. What is the ruling on this situation? Can he use the excuse that he had conditioned a lack of fairness on her, and is he free from sin?

Sheikh Yahya ḥafidhahullāh:

Allah said:
{فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُوا۟ فَوَ ٰ⁠حِدَةً أَوۡ مَا مَلَكَتۡ أَیۡمَـٰنُكُمۡۚا۟}
"If you fear that you will not be just, then [marry only] one or those your right hands possess [i.e., slaves]." [Surah An-Nisāʾ: 3]

The man is obligated to either act justly as Allah has commanded, or the wife herself must willingly agree to forgo her rights, whether that be in terms of living together without financial support, or financial support without living together, depending on what they mutually agree upon.

But if she desires her marital rights, fearing fitnah for herself and wanting to maintain her chastity, he cannot justify neglecting her by claiming that he made a condition with her.

{ فَإِمۡسَاكُۢ بِمَعۡرُوفٍ أَوۡ تَسۡرِیحُۢ بِإِحۡسَـٰنࣲ}
"Either keep [her] in an acceptable manner or release [her] with good treatment." [Surah Al-Baqarah: 229]

{فَلَا تَمِیلُوا۟ كُلَّ ٱلۡمَیۡلِ فَتَذَرُوهَا كَٱلۡمُعَلَّقَةِ}
"So do not incline completely [toward one wife] and leave another hanging." [Surah An-Nisāʾ: 129]

{ للَّذِینَ یُؤۡلُونَ مِن نِّسَائهِمۡ تَرَبُّصُ أَرۡبَعَةِ أَشۡهُرࣲۖ فَإِن فَاۤءُو فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ * وَإِنۡ عَزَمُوا۟ ٱلطَّلَـٰقَ فَإِنَّ ٱللَّهَ سَمِیعٌ عَلِیمࣱ }
"Those who swear not to have sexual relations with their wives must wait four months. Then if they return, Allah is Forgiving and Merciful. But if they decide on divorce, Allah is Hearing and Knowing." [Surah Al-Baqarah: 226 - 227]

Questioner: Additionally, the second wife claims that she had an agreement with the husband that he would not reconcile with his first wife. Now, when the husband wants to give his first wife her basic rights, the second wife insists that he fulfill his promise. The Prophet ﷺ said:
((إن أَحَقَّ الشُّرُوطِ أَنْ تُوفُوا بِهِ مَا اسْتَحْلَلْتُمْ بِهِ الْفُرُوجَ))
"The most deserving conditions to be fulfilled are those that make lawful sexual relations." Does this agreement need to be honoured, given that he has not divorced his first wife and she is living with one of her children?

Sheikh: This condition is invalid. If she stipulated that he would not treat his first wive fairly, it is a condition that is not in accordance with Allah's law and is therefore void.
((كل شَرْطٍ لَيْسَ فِي كِتَابِ اللهِ فَهُوَ بَاطِلٌ))
"Any condition not in the Book of Allah is invalid."

𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (249)
Is It Permissible for a Man to Travel with His Wife and Leave Her Alone in Another Country, or Must He Stay with Her?

Sheikh Yahya ḥafidhahullāh (paraphrased):

There is no issue with this as long as there is proper care and attention, and they are left in a safe and secure environment. It is common for people to travel and leave their families behind in their countries or elsewhere, provided they are safe. However, the absence should not be prolonged, whether the man is in his own country or elsewhere. The Prophet ﷺ advised:
((إِذَا قَضَى نَهْمَتَهُ فَلْيُعَجِّلْ إِلَى أَهْلِهِ))
"Once a man has fulfilled his needs (through travelling), he should hasten back to his family."

But if the guardian leaves them there and returns or travels elsewhere, and leaves her to do as she pleases without any supervision, allowing her to go out night day, visit markets, or go to the Haram alone, this this is incorrect; as this would expose her to potential risks. The world is filled with temptations, and the Haram is crowded. There are also many dangers, so she should not be left to fend for herself. Particularly if he leaves them in a hotel, which involves free-mixing with others, it is not acceptable for them to be left in such environments without proper supervision.

The discussion here applies to leaving them in a safe and secure place. As for leaving them in a hotel and then travelling to another country, leaving them unsupervised for days or months, this would be considered negligence and carelessness. In such cases, the family would need food and provisions, so who is going to provide this? It's either she goes out to the market herself or arrange for food delivery. This situation could lead to many potential harms, and thus it is not appropriate.

𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (248)
My Wife's Pursuit of Knowledge Leaves Little Time for Me

Question: I am a Salafi young man, and I go to work every morning. My wife studies every morning at a school affiliated with a Salafi masjid in our area, and she returns home at noon. I also return from work at noon. She has neglected many household duties, and even when I return from work, I wait for hours for her to prepare lunch. Even on my day off, she is sometimes busy with her revision. As a result, all her time is spent on studying and taking care of the children. I have prevented her from going to the masjid and instructed her to study at home. Is there anything wrong with this, and what is your advice?

Sheikh Yahya ḥafidhahullāh (slightly paraphrased):

Neither extreme negligence nor excessive strictness is appropriate. You should allocate a time for her to pursue knowledge, for instance, allowing her to attend when she has something to learn with her sisters. Set aside specific times for this, while ensuring the rest of her time is dedicated to raising the children and tending to the household, which benefits her home and ensures the well-being of the family. It's fine to organise this arrangement so that neither her studies nor her household responsibilities are neglected. But she should give all her time to her studies. The upbringing of children is a struggle every woman bears, and with this in place (i.e. proper time arrangements) it shouldn't result in a significant shortcoming.

As for her attending [classes], there is no harm in allowing her to go, provided it does not negatively affect her duties toward her husband or children. It is possible to balance her learning with her responsibilities, ensuring that she benefits herself and can teach and call other women to goodness. I do not personally recommend women going out to preach, and I have a published a treatise on this matter, but the point is that she should be able to teach, as there is no prohibition on this. ‘Aishah (may Allah be pleased with her) used to teach, as did many righteous women, calling to the way of Allah with wisdom and good advice.

Therefore, a balance should be struck between these obligations without going to either extreme. Women are instructed to remain in their homes, and the rights of her husband and children are obligatory upon her. While her learning might be recommended, fulfilling her obligatory duties takes precedence. That said, there is no harm in supporting her in her pursuit of knowledge, as when a husband takes care of his wife, he sees the benefit in her, their children, and their shared relationship with their Lord.

It is crucial to assist women in gaining knowledge, just as they should support their husbands in their endeavours. This collaboration in seeking knowledge is of great benefit. Truly, there is a significant need for knowledgeable women in society—women who can teach and guide others. There are things that women can explain to each other that men cannot, as illustrated by ‘Aishah (may Allah be pleased with her), who taught other women matters related to purification and menstruation that the Prophet (peace be upon him) preferred not to explain directly. Thus, it is clear that women can instruct each other in ways that men cannot.

In summary, it is essential for both men and women, regardless of their status, to pursue knowledge from scholars. Learning should not be limited to specific individuals or confined solely to one’s local imam. Scholars are indeed a blessing from Allah.

𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (247)
Marrying a Second Wife Without Informing the First

Question: Is it permissible for me to hide from my wife and children the fact that I have married another woman, or is it not permissible? Some of the students disagreed amongst themselves regarding this issue—some say it is permissible, while others say it is not, citing the potential harm to the children. They argue that if, by Allāh's decree, the father passes away, one son might unknowingly kill his brother, not realising he is his brother, or a man might unknowingly marry his sister, unaware that she is his sister. The question is: Is there sin associated with this potential harm? Those who say it is permissible argue that there is no sin upon him. What is the correct ruling on this matter?

Sheikh Yahya ḥafidhahullāh:

Allāh Almighty has said:
{فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَاۤءِ مَثۡنَىٰ وَثُلَـٰثَ وَرُبَـٰعَۖ فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُوا۟ فَوَ ٰ⁠حِدَةً أَوۡ مَا مَلَكَتۡ أَیۡمَـٰنُكُمۡ}
"Then marry those that please you of women, two or three or four. But if you fear that you will not be just, then [marry only] one." [Sūrah An-Nisāʾ: 3]

Thus, a man is allowed to marry, whether others are aware of it or not, due to the generality of the evidence. His marriage is valid without any issue, and denying its permissibility is problematic. The aforementioned justifications (about the potential harm) are not valid in all cases.

However, the man should not persist in hiding the marriage indefinitely. For example, if he marries and keeps it hidden forever, the bonds of kinship may be neglected, and the concerns raised—such as potential issues after his death regarding marriage between relatives who are unaware of their relationship—could arise. Therefore, if matters calm down and there is peace among his family, he should inform them. Initially, some conflict may occur if he conceals the marriage temporarily, but eventually, he must be clear, ensuring that kinship ties are recognised. Brothers must know each other, and the bonds arising from the marriage must be known to avoid future problems.

As for those who say it is not permissible, this view requires reconsideration. Concealing the marriage for a short time might be acceptable, but continuing to hide it can lead to the severing of family ties. Some family members may fall into poverty while others prosper, and this lack of awareness could lead to a lack of support, visitation, and recognition of kinship, as though they are not related at all. Therefore, it is essential that clarity and knowledge prevail.

𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (246)
Will women veil themselves from men in Paradise?

Sheikh Yahya ḥafidhahullāh:

In Paradise, it is as Allāh the Almighty said:
﴿فِیهِنَّ قَـٰصِرَ ٰ⁠تُ ٱلطَّرۡفِ لَمۡ یَطۡمِثۡهُنَّ إِنسࣱ قَبۡلَهُمۡ وَلَا جَاۤنࣱّ﴾
"Therein are women limiting [their] glances, untouched before them by man or jinnī." [Sūrah Ar-Raḥmān: 56]

Limiting their glances exclusively to their husbands.

The Prophet ﷺ mentioned that he was shown in a dream: "I saw a woman performing ablution in a palace, and I asked, 'Who is this for?' It was said, 'For Umar.' Had it not been for your protective jealousy, I would have entered."

This is evidence that no one will enter another man's home or approach his wife in Paradise.

Among the blessings (of this Dunya) is that no one will be tempted by another's spouse, neither by sight nor in any other way. And so, the ultimate and most complete form of bliss in the Hereafter is far superior to anything in this Dunya. In the Hereafter, people will be resurrected according to the state in which they died; the scholar will be resurrected a scholar, and a chaste person likewise; men and women alike.

𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (231)
Does the ’Iddah of a pregnant woman end if she intentionally terminates the pregnancy?

Questioner: May Allāh reward you with goodness. In the following question, they ask: Does the waiting period (’iddah) of a pregnant woman end if she deliberately aborts the fetus?

Sheikh Yaḥyā ḥafidhahullāh:

Yes. [Allāh ﷻ said]

﴿وَأُو۟لَـٰتُ ٱلۡأَحۡمَالِ أَجَلُهُنَّ أَن یَضَعۡنَ حَمۡلَهُنَّ﴾

"As for those who are pregnant (whether they are divorced or their husbands are dead), their ‘Iddah is until they lay down their burden;" [Sūrah Aṭ-Ṭalāq: 4]

[Thus, the waiting period ends when they deliver] even if it was intentional (abortion). However, she would be sinful for this act.

𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (229)
When the actual ’Iddah calculation conflicts with the law of the land

The questioner states that she is married and resides in the United Arab Emirates. Her husband divorced her on a Wednesday, and on Friday she began her menstrual cycle. The following month, she had her period again, and then once more after another month. She asks if, with these three menstrual cycles, her waiting period (’iddah) has ended. She also mentions that in the UAE, a divorce is not considered final unless there are two just witnesses or both the husband and wife acknowledge it before a judge. A month after the divorce, both parties confirmed it before a judge, who ruled that the waiting period would begin from the day of the acknowledgment. Should she calculate her ’iddah based on her menstrual cycles, or according to the judge's ruling?

Sheikh Yahya ḥafidhahullāh:

The waiting period for a divorced woman ends after three menstrual cycles (qurū’), according to the statement of Allāh:
{ وَٱلۡمُطَلَّقَـٰتُ یَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَـٰثَةَ قُرُوۤءࣲ}
"Divorced women shall wait by themselves for three menstrual cycles" [Sūrah Al-Baqarah: 228]

According to the correct view, Al-Qur' refers to the menstrual cycle - due to the statement of the Prophet ﷺ:
((إِذَا أَتَى قُرْؤُكِ فَلاَ تُصَلِّي))
"Do not pray when your Qur' (I.e. Menstrual cycle) begins"

A woman does not refrain from prayer during purity, she only does so during her menstrual periods. Therefore, if a woman has experienced her first, second, and third menstrual cycles after the divorce, her ’iddah has come to an end.

As for the judge’s ruling, it is based on legal procedures that require the divorce to be acknowledged. This ruling does not affect the religious calculation of the waiting period. A woman should consider her ’iddah to have ended after the three menstrual cycles, but if the legal authorities require something different, she may need to comply with their procedures (outwardly). However, the correct religious ruling is that the ’iddah ends after the third menstrual cycle, regardless of the judge's decision.

𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (229)
When the actual ’Iddah calculation conflicts with the law of the land

The questioner states that she is married and resides in the United Arab Emirates. Her husband divorced her on a Wednesday, and on Friday she began her menstrual cycle. The following month, she had her period again, and then once more after another month. She asks if, with these three menstrual cycles, her waiting period (’iddah) has ended. She also mentions that in the UAE, a divorce is not considered final unless there are two just witnesses or both the husband and wife acknowledge it before a judge. A month after the divorce, both parties confirmed it before a judge, who ruled that the waiting period would begin from the day of the acknowledgment. Should she calculate her ’iddah based on her menstrual cycles, or according to the judge's ruling?

Sheikh Yahya ḥafidhahullāh:

The waiting period for a divorced woman ends after three menstrual cycles (qurū’), according to the statement of Allāh:
{ وَٱلۡمُطَلَّقَـٰتُ یَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَـٰثَةَ قُرُوۤءࣲ}
"Divorced women shall wait by themselves for three menstrual cycles" [Sūrah Al-Baqarah: 228]

According to the correct view, Al-Qur' refers to the menstrual cycle - due to the statement of the Prophet ﷺ:
((إِذَا أَتَى قُرْؤُكِ فَلاَ تُصَلِّي))
"Do not pray when your Qur' (I.e. Menstrual cycle) begins"

A woman does not refrain from prayer during purity, she only does so during her menstrual periods. Therefore, if a woman has experienced her first, second, and third menstrual cycles after the divorce, her ’iddah has come to an end.

As for the judge’s ruling, it is based on legal procedures that require the divorce to be acknowledged. This ruling does not affect the religious calculation of the waiting period. A woman should consider her ’iddah to have ended after the three menstrual cycles, but if the legal authorities require something different, she may need to comply with their procedures (outwardly). However, the correct religious ruling is that the ’iddah ends after the third menstrual cycle, regardless of the judge's decision.

Some brothers from Egypt have shared stories of students and preachers from here (Yemen) who, when they were there for medical purposes, they began to give sermons, and the people there grew a liking to them...so much so they requested them to stay, asking them how much they'd like per khutbah, lecture, etc., seeking to negotiate a wage. The brothers responded, what do you mean how much do I want? They said we'll pay you. He responded, I don't want anything. I give sermons, lectures, classes and spread the Da‘wah for Allāh's sake. This is a duty upon me. The common people were surprised when they refused to accept money, preaching only for the sake of Allah. This contrasted with those from Azhar, who often demanded payment for every religious service they provided, indicating a concern for worldly gains rather than spreading the message of Islam...In conclusion, the Da‘wah of Azhar is aligns with Sufism, Ash'arism, influenced by Western ideologies, and it is not advisable to study there or associate with those who follow these ideologies.

Source:
https://t.me/madrasatuna/4066

Azhar University

The questioner is asking whether it is permissible to enroll in Azhar University in Egypt in order to obtain residency, as the government has imposed stricter rules on foreigners, and some are unable to acquire residency except through Azhar. They seek guidance on whether it is better to remain without residency, despite the risk of being detained by the authorities and possibly deported to non-Muslim countries, or if they should enroll in Azhar, and if so, how to proceed.

Sheikh Yahya ibn Ali Al-Hajoori ḥafidhahullāh:

In the name of Allāh, the Most Gracious, the Most Merciful. All praise is due to Allāh, and may peace and blessings be upon His Messenger. To proceed:

Azhar is a school upon innovation which has been influenced by the West. It produces graduates: who follow the misguided Ash'ari school of thought, people of misguidance and ones who display both external and internal disobedience. Externally, this is seen in practices such as shaving the beard and wearing clothes below the ankles, etc., while internally it involves corrupt beliefs, incorrect interpretations of religious texts, and the justification of various wrongdoings. This is why their Da'wah is dead, as it is not a Da'wah/call to Tawheed, beneficial knowledge, or the Sunnah. Anyone who studies there is likely to be influenced by these misguided teachings. As mentioned in the ḥadīth: "A person is upon the religion of their close friend, so be careful who you befriend." The Prophet ﷺ also said: "The example of a good companion and a bad companion is like that of the one who carries perfume and the one who works the bellows. The perfume carrier will either give you some, sell you some, or you will at least smell a pleasant scent from him. The bellows worker will either burn your clothes or you will smell a foul odor from him."

Allāh, the Almighty, says (interpreted meaning): "And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His face, and do not let your eyes pass beyond them, desiring the adornments of the worldly life" [Surah Al-Kahf 28]. Therefore, it is not permissible to study in such a school or take instruction from it due to the harm it can cause to one’s Aqeedah and other matters.

However, if one only obtains residency through it without studying there and instead seeks knowledge with Ahlus Sunnah, then this fine. But in most cases, residency is only granted to those enrolled as students at Azhar. If that is the case, it would not be permissible to join the school for study. Just as it is not permissible to study with the Sufis, the Shi'a, or other groups of misguidance based on the previously mentioned evidences.

Ibn ’Abbās said, as authentically narrated by Ad-Dārimi and Al-Ājurri: "Do not sit with the people of desires, for their company is a sickness for the heart." It is also authentically reported from ’Imrān ibn Ḥusayn (may Allāh be pleased with him) that the Prophet ﷺ said: "If you hear of the Dajjal, then stay far from him, for a person may approach him thinking themselves a believer, but the doubts and deceptions of the Dajjal will lead them astray." This indicates that misconceptions and falsehoods affect and harm the heart. Allāh the Exalted says (interpreted meaning): "As for those in whose hearts is deviation, they will follow that of it which is unspecific, seeking discord and seeking an interpretation" [Surah Āl-e-’Imrān 7]. In the Ṣaḥīḥayn (Bukhāri and Muslim), ’A'ishah (may Allāh be pleased with her) narrated that the Prophet ﷺ said: "If you see those who follow what is ambiguous in the Qur'ān, know that they are the ones Allāh has named, so beware of them."

Azhar is an old institution with a long history, but it has provided little benefit to Islam or the Muslim community. It produces graduates who are inclined to the world affairs.

Get your paperwork sorted and live among the Muslims. This is better for you.

Returning to America solely to support Islamic centers and students of knowledge is not a valid reason. Safeguarding your religion and your well-being is far more important than earning money for optional charity. Ensuring your safety from trials and temptations should be your priority. The Prophet ﷺ warned that there will come a time when the best wealth of a Muslim will be his sheep, which he takes to the mountain tops, fleeing from trials and corruption. Those who avoid such trials are truly fortunate, as the dangers of interacting with disbelievers, engaging in free-mixed environments, and facing temptations are very real.

In today's world, there is a widespread effort to feminise men, especially the younger generation. This agenda is promoted in schools, hospitals, and other institutions, and parents are often powerless to prevent it. We've even heard of cases where a man sent his child to school, only to discover that his son was being encouraged by teachers to change his gender. When the father confronted the authorities, they told him he had no right to interfere, and that he could face legal consequences for interfering with his son's decision. The father, in desperation, agreed outwardly but later fled the country to protect his child.

Such environments pose significant risks to one's belief and family. Given your ability to move to a place where you can worship Allāh freely and avoid these challenges, it is neither appropriate nor permissible to remain in such a society. Recently, we published a concise treatise on the rulings regarding migration and acquiring the nationality of disbelievers, for those who are interested.
غاية الاختصار في الهجرة وحكم التجنس بجنسية الكفار.

Source:
https://t.me/madrasatuna/4069

Working In a Non-Muslim Country To Support Students Overseas

The questioner mentions that he holds American citizenship and used to work in the U.S., and would often return to Yemen. He had initially decided to leave the U.S. permanently, but after observing the difficult circumstances faced by Salafi centers in Yemen and the financial struggles of students of knowledge, he reconsidered. Now, he plans to return to the U.S. to earn money and support students who are spreading the teachings of the Sunnah. He also manages a masjid in the U.S., where he delivers sermons and teaches people about the Sunnah and the Salafi Da‘wah. He seeks advice on whether it is permissible to return to the U.S. for this purpose and asks for guidance.

Sheikh Yahya ibn Ali Al-Hajoori ḥafidhahullāh (paraphrasing):

I advise against returning to a non-Muslim country for this purpose, and I strongly discourage obtaining their citizenship. The majority of scholars have ruled that it is forbidden to acquire the citizenship of non-Muslim countries. Recently, we published a treatise discussing the prohibition of obtaining citizenship from disbelievers. Allāh says (interpreted meaning): "Do not be like the Polytheists, those who forgot Allāh, thus He caused them to forget themselves." Likewise, the Prophet ﷺ also forbade living among disbelievers, saying that their fires (i.e., homes) should not be close to one another, meaning that Muslims should avoid residing among them. Migration (hijrah) was prescribed to maintain a clear distinction between Muslims and disbelievers, and there are numerous evidences that support this.

Obtaining the citizenship of disbelievers leads to various harms: it increases their influence, fosters exposure to their culture, and requires acceptance of their man-made legal systems. Often, taking citizenship involves swearing allegiance to their laws, which is problematic. Our Sheikh (Muqbil), may Allāh have mercy on him, was asked about this, and he said it is not permissible. We have included his Fatwa in our collection of fatwas that prohibit taking the nationality of disbelievers. Additionally, living among them can make it difficult to uphold Islamic principles, such as forbidding evil, especially when it comes to raising children. You, as the parent, may be okay in terms of practicing your religion, but it may not be the same for your children. They may be forced into schools that teach forbidden subjects and promote values contrary to Islamic beliefs, including sexual education.

For example, during a lecture in Cardiff, I only saw elderly attendees while the youth were absent. I enquired about that and an elder explained that they were out with the opposite gender, implying that many are distracted by play & social interactions. Some parents have shared stories of being forced to send their children to schools, despite their concerns, as the authorities intervene when parents try to resist. In such societies, it is difficult to prevent one's children from engaging in haram relationships or other behaviors as these are considered personal freedoms.

Given these challenges, it is difficult to justify living in such environments or acquiring their citizenship, especially when one risks dying among disbelievers. So, I advise you not to take their citizenship. There is still goodness in the Muslim lands. Allāh says: "O My servants who have believed, indeed My earth is spacious, so worship Me alone" [Al-Ankabut 56). And He says: "As for those who remain among disbelievers and oppress themselves by doing so, the angels will ask them: "Was not the earth of Allah spacious enough for you to emigrate?" [An-Nisa 97].

Allāh pardons those who are truly unable to leave, but those who have the ability to migrate and remain among disbelievers, exposing themselves to their corruption, should seek to leave. The Muslim lands, despite their hardships & fitan, still allow for the open practice of Islam, so it is better for you to live there, observing proper Islamic conduct.

غاية الاختصار في الهجرة والتجنس بجنسية الكفار

بســـم اللــه الرحــمــن الـرحـــيــم

ℹ️ The ruling on drop-shipping⁉️ℹ️


By our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abu 'Abdirrahmān Yahya bin 'Ali Al-Hajūri - may Allāh preserve him - on the 29th, Muharram,1446H

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✉️Question:

In recent times it has spread along with what is called social media, that some salesmen spread pictures of products and their descriptions on what is called statuses, so that customers can see it, so they contact him in demand of it, so when they contact him he tells them the description of the product and it's price and the cost of sending it to the customer/buyer, and perhaps he demands from them to send the amount, so he goes and buys it from the wholesaler, then he sends it to the customer, so does this action enter into a person selling that which he doesn't posses which has been prohibited?

And what is the correct way to rid oneself of this affair, baring in mind that some of them don't give the price that they are going to sell it to them, they tell him the price of the product with the wholesaler, then they say if you are pleased, we'll look at how much the cost of sending is?

✉️Answer:

If he takes the money from them on the pretext that he is selling them the product which they are pleased with before having it in his possession and the guarantee of the product being under him if some damage occurs or other than that.

Before it comes in his possession, then this is selling what one does not possess, clear and obvious. Selling that which he doesn't possess and selling that which is not under his guarantee, and this is not allowed.

If he demands a loan from them to rid himself of this type of transaction, loan me such and such amount, I will buy with it this product, if you like it, you take it, and if you don't like it, I'll give you back your money, if they have indeed done business with him before and he is trustworthy with them, for by this they will exit from the scenario of selling that which one does not posses. They will be as if they loaned him and he goes and buys the product with his share, if he buys it and they like it he keeps the money with him, or some of it with him, if they don't like it he sells it to someone else and gives them back their money.

As for the first scenario, then it's wrong....

And if he has money, he buys it with his money. For example he agrees with them that I will buy for you such and such product and you buy it from me, and he bought the product and it came under his possession. If they buy or not it is within his business, he can sell it to other than them.


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Translated by:
Abu 'Abdillaah 'Omar bin Yahyaa Al-'Akawi

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Advice for students of knowledge | If you start teaching a book, prepare your lessons well and continue until completion

A questioner asks for advice regarding someone who frequently goes out for Da'wah while having lessons to attend.

Sheikh Yahya ḥafidhahullāh:

It is not blameworthy for him to go out for Da'wah on Fridays, for example, and then return to continue his lessons (1).

However, I advise both myself and him that if we start a lesson, we should complete it with seriousness. This seriousness includes researching the material to be taught, intending to benefit the attendees, and being consistent until it is completed.

If he is afflicted by illness occurs or he goes out for Da'wah occasionally, this does not undermine his continuity.

He should aim to complete his lessons and then, if he wishes, he can go out for Da'wah afterward. This way, he leaves with a light load/less responsibilities. This approach allows him to balance both commitments more comfortably. Yes.

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(1) Friday is a day off

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The best Tafsir under the sky

Sheikh Yahya ḥafidhahullāh said:

Tafsir Ibn Kathir is the best Tafsir under the sky, along with Tafsir Ibn Jarir. This statement was made by Sheikhul Islam regarding Tafsir Ibn Jarir, i.e. that it is the best and most superior Tafsir under the sky. Tafsir Ibn Kathir is similar to it, and in some ways, an abridgment of Ibn Jarir's work. Some consider it a summary, while others see it as an extraction from it. In reality, Tafsir Ibn Kathir is neither solely a summary nor an extraction, but rather a distinct work. Ibn Kathir benefited greatly from the Tafsirs of Ibn Abi Hatim and Ibn Jarir, as well as from the competency granted to him by Allah in the field of hadith and other areas. Thus, his Tafsir became a great one. So, Tafsir Ibn Kathir is the best Tafsir in absolute terms, followed closely by the Tafsir of Ibn Jarir...

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Tafsir Al-Baghawi

The questioner asks if Al-Baghawi's Tafsir contains any misinterpretation of the Divine Attributes [of Allah].

Sheikh Yahya ḥafidhahullāh:

I am not aware of this. This book is known as a Tafsir of Ahlus Sunnah. Al-Baghawi's Tafsir is recognised as a Tafsir of Ahlus Sunnah.

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Qaza' Vs. Hijaamah'

The questioner asks about the ruling on removing parts of the head for cupping. Does this fall under the category of qaza' (uneven shaving)?

Sheikh Yahya ḥafidhahullāh said:

This was done by the Prophet ﷺ who shaved the area where cupping was to be performed (while in the state of Ihram). Cupping cannot be performed properly on hair; the cups do not stay in place on the hair. Therefore, even if someone is in the state of Ihram, they can shave the area needed for cupping. It is not known that he (ﷺ) offered any expiation for this, even though he was in Ihram. Thus, this is not considered qaza' and there is no prohibition against it. If someone shaves one or two areas of their head for cupping, this is not qaza'. This is done out of necessity. Qaza' is when someone shaves part of the head and leaves the front or other parts without a necessity. However, shaving for cupping is not considered qaza'.

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Help fellow Muslims and assume the best of them

The questioner asks about a person who works as a taxi driver and sometimes suspects that a passenger wants to go to the qaat market. Is it permissible to transport him?

Sheikh Yahya ḥafidhahullāh:

The basic principle in assisting others in obeying Allah and doing good deeds is that it is good.
{وافعلوا الخير لعلكم تفلحون}
"Do good deeds so that we may prosper."

((والله في عون العبد ما كان العبد في عون أخيه))
"Allah helps His servant as long as the servant helps his brother."

{وتعاونوا على البر والتقوى}
"Cooperate in righteousness and piety."

The basic principle is that a person should act with kindness unless he fears harm, for example, if the passenger might harm him on the road or if he is alone in his car and fears some bad passengers. One should be cautious in these times due to the prevalence of thieves, highway robbers, and harmful individuals. Otherwise, the basic principle is not to leave someone stranded on the road. Helping others is a good deed.

However, if you know for certain that someone is going to buy qaat for himself or others, or going to a place of corruption or to a sorcerer, or for any sinful purpose, then you should not help them reach their objective. It is not permissible to assist in sin, either by transporting them or in any other way.

{ولا تعاونوا على الإثم والعدوان}
"Do not cooperate in sin or transgression"

But if it is just a suspicion or a mere possibility that the passenger is going to buy qaat, they might be going somewhere else. Therefore, you should only refuse if you are certain that they are going to buy qaat or commit a sin, like buying tobacco or another sin.

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