Abu Jouhaina - English

Ibn Taymiyyah (رحمه الله) said:
“The Rāfiḍah are among those who give short in measure (al-muṭaffifīn): one of them notices a speck in the eyes of Ahl al-Sunnah, yet fails to see the obstructing beam in his own eye.”
— Mukhtaṣar Minhāj al-Sunnah by Ibn Taymiyyah (p. 165)
The Pure Religion
https://whatsapp.com/channel/0029VbC7F88EFeXoPcTzZ02v

The Pure Religion - English - WhatsApp channel Follow The Pure Religion - English's WhatsApp Channel. ‎This channel is dedicated to sharing authentic Islamic knowledge and beneficial reminders, based upon the Qur’an and the authentic Sunnah, in accordance with the understanding and methodology of the righteous predecessors (the Salaf).
It is presented by Abdullah Abu Jouhaina Hallmans, a graduate of the Faculty of Hadith (1430 AH).

He studied and benefited from a number of scholars, including:

In ‘Aqeedah (creed):
Shaykh Dr. ‘Abdur-Rahman ash-Shibl رحمه الله.

In Tajweed (Qur’anic recitation):
Shaykh Muhammad Ayyoob رحمه الله,
and later in Riyadh under Shaykh Mahmoud Sukkar al-Misri رحمه الله.

In Usool al-Hadith (Hadith sciences):
Shaykh Dr. ‘Abdul-Baari ibn Hammaad al-Ansari حفظه الله,
and Shaykh Dr. Badr ‘Ammaash حفظه الله.

In Fiqh and the explanation of Hadith:
Shaykh Muhammad ibn Haadi al-Madkhali حفظه الله,
Shaykh Yoosuf ad-Dakhil رحمه الله,
Shaykh Dr. ‘Abdullah ‘Atiq al-Matrafi حفظه الله,
and others.

In Takhreej al-Hadith:
Shaykh Dr. ‘Abdussamad al-Kaatib حفظه الله,
and ‘Abdur-Rahman ar-Rushaydaan حفظه الله.

In Tafseer (Qur’anic exegesis):
Shaykh Dr. Hikmat Bashir حفظه الله,
and Shaykh Dr. Mus‘id al-Mohammadi حفظه الله.

In Jarh wa Ta‘deel (narrator criticism):
Shaykh Dr. Anies Tahir al-Indonesi حفظه الله.

In the Arabic language (grammar):
Shaykh Dr. ‘Abdur-Rahman al-Haazimi حفظه الله,
and other scholars.

He also attended many lessons in and around al-Haramayn, including:
lessons of Shaykh Ibn ‘Uthaymeen رحمه الله,
Shaykh Saalih al-Fawzaan حفظه الله (in Riyadh),
the explanation of Sunan Abu Dawood by Shaykh ‘Abdul-Muhsin al-‘Abbaad حفظه الله,
lessons of his son Shaykh ‘Abdur-Razzaaq al-Badr حفظه الله,
and lessons of Shaykh Rabee‘ ibn Haadi al-Madkhali حفظه الله..‎ Join 118 followers for the latest updates.

Verses composed in expression of love for Aisha bint Abi Bakr (may Allah be pleased with her):
So I say to the one who is sincere and loves me:
(Whoever loves me should avoid the one who insults me)
(If he truly preserves my love and cares for me)
Avoid showing affection to one who associates with my enemy,
For even beauty can be stained by a corrupting mark,
Wretched is the love of one who keeps company with one who turns away,
(So if my lover associates with one who hates me)
(Then both are equal in their hatred toward us)

The Importance of Distinguishing Good from Evil
https://whatsapp.com/channel/0029VbC7F88EFeXoPcTzZ02v

Fatwa: Sheikh Dr. Abdulsalam bin Abdullah bin Mohammed Al Sulaiman
Islamic Ruling on the Use of National Flags as Language Symbols in Education
A brother from the Netherlands asked:
"I once heard in lessons that it is not permissible to use the flags of non-Muslim countries, unless there is a certain necessity."
I submitted his question to one of my teachers: Sheikh Dr. Abdulsalam bin Abdullah bin Mohammed Al Sulaiman حفظه الله
Question:
What is the Islamic ruling according to Sharia on the use of national flags (e.g., 🇳🇱 or 🇩🇪) as symbols to indicate specific languages in educational contexts or digital applications? Is this permitted, or are there any restrictions?
________________________________________
Answer by Sheikh Dr. Abdulsalam bin Abdullah bin Mohammed Al Sulaiman
(Member of the Council of Senior Scholars of Saudi Arabia; Lecturer in Comparative Fiqh at the High Institute of the Judiciary, Imam Muhammad bin Saud University)
1. In principle (normally) means are permitted
The basic principle regarding means and practices is permissibility, as Allah says:
﴿He is the One Who created for you everything on the earth [Al-Baqarah: 29]﴾.
The Prophet ﷺ used the means of his time for teaching and clarification, such as drawing on the ground and using hand gestures; as mentioned in the hadith of Ibn Mas’ud رضي الله عنه:
“Then the Prophet ﷺ drew a straight line and lines to his right and left.”
(Narrated by Ahmad and others)
This demonstrates that the means of explanation and teaching can vary according to customs, as long as they are permissible in themselves.
2. The importance of custom and intended meaning
Modern symbols — including flags in applications — have become globally recognized to indicate a language or country, not for political glorification or special loyalty.
The rule is that actions are judged according to intentions and meanings, not merely by forms or images.
Therefore, if the purpose is, for example, to select the German language or to identify educational content, this is purely for identification and distinction.
3. When it is prohibited or undesirable
The use of flags may be prohibited or disliked if it is associated with something impermissible, such as:
1. The intention of special veneration or loyalty toward something contrary to the Muslim community.
2. Use in a forbidden context or the spreading of falsehoods.
3. Inclusion of a false religious symbol intended for worship.
A purely educational symbol does not fall under these conditions.
Conclusion:
According to Sharia, it is permitted to use national flags as symbols for languages or countries in e learning or applications because they serve as an educational identification aid. The basic principle regarding means is permissibility, as long as there are no forbidden intentions or other religious violations.
Allah knows best.
Question submitted and translated by: The Channel – The Pure Religion
https://whatsapp.com/channel/0029VbC7F88EFeXoPcTzZ02v

🎧 الْمَجْلِسُ الْأَوَّلُ: فِي فَضْلِ شَهْرِ رَمَضَانَ
🕒 عدد الدقائق: 10
📖 الكتاب: مَجَالِسُ شَهْرِ رَمَضَانَ
لِفَضِيلَةِ الشَّيْخِ الْعَلَّامَةِ محمد بن صالح العثيمين رَحِمَهُ اللهُ تَعَالَى
🔗 رابط الصوتية
https://on.soundcloud.com/zVSHlfLWqjFiFi3fUb

🎙️ بصوت AI
🔹 تمَّ إنجازُ هذه المادة باستخدام تقنيات الذكاء الاصطناعي، وقد يعتريها بعض الخطأ، غير أنها أُعدَّت رجاءَ النفع والفائدة

𝐓𝐡𝐞 𝐈𝐦𝐩𝐨𝐫𝐭𝐚𝐧𝐜𝐞 𝐨𝐟 𝐊𝐧𝐨𝐰𝐢𝐧𝐠 𝐭𝐡𝐞 𝐏𝐚𝐭𝐡𝐬 𝐨𝐟 𝐄𝐫𝐫𝐨𝐫 𝐚𝐧𝐝 𝐈𝐧𝐧𝐨𝐯𝐚𝐭𝐢𝐨𝐧

Allah said:
وَكَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ [الأنعام: 55]
“And thus We detail the signs, so that the path of the criminals may become clear.” (Al-An'am:55)

Ibn al-Qayyim — may Allah have mercy on him — said:

“Whoever does not know the path of the criminals (those upon misguidance), and it has not become clear to him, is close to thinking that some of their ways are actually from the way of the believers. This is just as many matters occurred in this Ummah — in the field of creed, knowledge, and actions — which are in fact from the ways of the criminals, the disbelievers, and the enemies of the Messengers. Yet those who did not know that these were their ways introduced them into the way of the believers, called others to them, declared disbelievers those who opposed them, and deemed permissible regarding them what Allah and His Messenger had forbidden. This is what happened to most of the people of innovation: the Jahmiyyah, the Qadariyyah, the Khawārij, and the Rāfiḍah.”

Al-Fawāʾid by Ibn al-Qayyim, p. 159

The Pure Religion - By : Abdullah Abu Jouhaina Hallmans

https://whatsapp.com/channel/0029VbC7F88EFeXoPcTzZ02v

The Pure Religion - English - WhatsApp channel Follow The Pure Religion - English's WhatsApp Channel. ‎This channel is dedicated to sharing authentic Islamic knowledge and beneficial reminders, based upon the Qur’an and the authentic Sunnah, in accordance with the understanding and methodology of the righteous predecessors (the Salaf).
It is presented by Abdullah Abu Jouhaina Hallmans, a graduate of the Faculty of Hadith (1430 AH).

He studied and benefited from a number of scholars, including:

In ‘Aqeedah (creed):
Shaykh Dr. ‘Abdur-Rahman ash-Shibl رحمه الله.

In Tajweed (Qur’anic recitation):
Shaykh Muhammad Ayyoob رحمه الله,
and later in Riyadh under Shaykh Mahmoud Sukkar al-Misri رحمه الله.

In Usool al-Hadith (Hadith sciences):
Shaykh Dr. ‘Abdul-Baari ibn Hammaad al-Ansari حفظه الله,
and Shaykh Dr. Badr ‘Ammaash حفظه الله.

In Fiqh and the explanation of Hadith:
Shaykh Muhammad ibn Haadi al-Madkhali حفظه الله,
Shaykh Yoosuf ad-Dakhil رحمه الله,
Shaykh Dr. ‘Abdullah ‘Atiq al-Matrafi حفظه الله,
and others.

In Takhreej al-Hadith:
Shaykh Dr. ‘Abdussamad al-Kaatib حفظه الله,
and ‘Abdur-Rahman ar-Rushaydaan حفظه الله.

In Tafseer (Qur’anic exegesis):
Shaykh Dr. Hikmat Bashir حفظه الله,
and Shaykh Dr. Mus‘id al-Mohammadi حفظه الله.

In Jarh wa Ta‘deel (narrator criticism):
Shaykh Dr. Anies Tahir al-Indonesi حفظه الله.

In the Arabic language (grammar):
Shaykh Dr. ‘Abdur-Rahman al-Haazimi حفظه الله,
and other scholars.

He also attended many lessons in and around al-Haramayn, including:
lessons of Shaykh Ibn ‘Uthaymeen رحمه الله,
Shaykh Saalih al-Fawzaan حفظه الله (in Riyadh),
the explanation of Sunan Abu Dawood by Shaykh ‘Abdul-Muhsin al-‘Abbaad حفظه الله,
lessons of his son Shaykh ‘Abdur-Razzaaq al-Badr حفظه الله,
and lessons of Shaykh Rabee‘ ibn Haadi al-Madkhali حفظه الله..‎ Join 116 followers for the latest updates.