And as you know - our honorable Sheikh - that betrayal requires that the one who is described with it had previously been upright and then betrayed, or was carrying the trust and then betrayed it, or was on a covenant then broke it and betrayed it, but these regimes have never been trustworthy and never observed a covenant with the Ummah and with Allah, and it never held or maintained a trust and then broke it.
Why do we consider the ‘illa as the Ma’qool of the text, and not the Mafhoom, while the indicative ‘illa is constant by the indication of Tanbeeh and I’ma’, and they are related to Mafhoom? What do we mean by the Ma’qool of the text?
Assalam Alaikum Wa Rahmatullah Wa Barakatuh, how is our respected Ameer?
Question: Is a Muslim who commits suicide considered a kaffir who is neither buried nor prayed over his body?
Please help us understand, and may Allah reward you with the good.
Abu Khalid Walid Abid Abu Khalid from Jenin, Palestine
I have a question I would like to ask your honor. What are the provisions of Hajj al-Badal (Proxy Hajj) and do they apply to the living and the dead? For example: A person has previously performed Hajj and wants to perform Hajj on behalf of a living person in return for the costs and expenses of Hajj. What is the ruling on performing Hajj al-Badal of a deceased person? Is a kinship relationship between individuals required in Hajj Al-Badal?
Honourable Ameer, pardon me if the question adds a burden to you because of your dedicated time and effort to bring the good to this Ummah in crisis. But it is a matter that I could not solve, i.e. is seeking medical treatment an obligation or is it recommended, or is it something else? Please benefit me (with the answer), may Allah bless you and bring the good by your hands.
These days, we are faced with a phrase that is repeated by different segments of society, about the issue of distance in prayer, as they invoke what indicates that it is a jurisprudential rule that (the wellbeing of (human) bodies
I did not get the answer to the first question, and here I am attaching it to a second question, which has the priority:
Our honorable Sheikh, may Allah bless you:
I need your help (in explaining) the rule of harming and reciprocating of the harm.
According to what is mentioned in the book, The Islamic Personality (Shakhsiyah Islamiya) Volume Three (according to my understanding)
Is the harm related to things and not actions, if it is not so, then is it correct to apply the rule of harm to the Coronavirus epidemic and to allow the distancing in prayer because of the possibility of presence of harm, i.e. being contagious?
I came across your page recently, by the help of a friend from the members of Hizb ut Tahrir. I was impressed by your enlightenment in the presentation and the strength of the argument, especially the answers to the jurisprudence questions.