The Attack on the Madhâhib and the forbidding of Taqlîd (blind following) of today – Shaykh al-Fawzân
Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Translation & video: http://aFatwa.com
People who subscribe to knowledge and especially young students look down upon Fiqh-matters and especially the books of the Madhâhib. Their argument is that they do not consist of evidence. They even look down upon the Ijtihâd of the Imams in this matter. What do you advise in terms of this and the respect for the Imams of the Madhâhib and the importance of the Madhâhib. There are people today who look down upon them, criticize them and say that they are freed from the Madhâhib and that they take directly from the Qur’ân and Sunnah.
It is a deviation. We have said that and clarified it. We said that the one who fulfils the conditions of Ijtihâd does Ijtihâd. He is not allowed to follow blindly. THESE ARE HOWEVER FEW TODAY, IF THEY EVEN EXIST. The more time passes, the more the knowledge disappears. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:
“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”
The more time passes, the more the knowledge disappears. It has also been reported that by the end of time, few scholars will exist and many readers [will exist]. Many readers who lack understanding will exist.
It is wrong to ignore the Fiqh-books. Fiqh is the richness of this Ummah. It is a great richness. However, that does not mean that we take everything that is in them to heart. We filter (I.e. right from mistakes). The one who has the capacity filters. He takes that which is strongest according to the evidence. We said that there are four types of people; an absolute Mujtahid, a Mujtahid within his Madhhab who considers what opinion is the correct one, one who follows blindly and a layman. This fiqh is, as said, a great richness in the hands of the scholars. They study it and take help from it in order to understand the Qur’ân and Sunnah. They take its verdicts and the statements of the Imams that agree with the evidence and leave that which contradicts the evidence.
As for the one who ignores it and says that they shall do a new Ijtihâd… Who is the one who is to make a new Ijtihâd? There is none! It is a deviation. Are you who say that you shall make a new Ijtihâd as the four Imams? Such as Imâm Ahmad and Imâm Mâlik? What does this mean? I wish that they existed. But you don’t have more than the smallest who follows blindly. You have nothing to come with. Don’t destroy yourself. Don’t destroy others. Fear Allâh! It is allowed to blindly follow in necessity. Allâh (ta’âlâ) said:
فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ
“So ask the people of the message if you do not know.” (16:43)
This is a blind following in necessity. It is OBLIGATORY to blindly follow in necessity. It is prohibited to blindly follow in the case of capability. It is forbidden for the one who is able to make Ijtihâd to blindly follow. In necessity, it is obligatory to blindly follow. It is not fully prohibited to blindly follow and neither is it fully allowed to blindly follow. The matter is thusly detailed. We do not say that you should take to heart everything that exists in Fiqh. We say that you should filter and follow that which is based on evidence. They are after all more knowledgeable than you about proving and the extraction of rulings. You have nothing to come with. You should rely on them and the words of the Fuqahâ’ and look to their evidence. If you are able to consider, do so. If you are not able to, you follow that which is (written) there even if you do not know of the evidence. For this is a necessity. This has to be understood. There are people who fight the Madhâhib today. Where should the people go? Should they deviate? There is one who has authored a book by the name “Islâm without Madhâhib”. What without Madhâhib? Where should the people go then? Should they go to the ignoramuses? This is a great problem.
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Importance of Believing and Not Doubting
Believing in the text (Qur’an and authentic Sunnah) when they reach you – without doubting or wavering – is from Eeman as well as having good manners with Allaah, as Shaikh Muhammad ibn Saalih al-’Uthaimeen (rahimahullaah) explained in his highly beneficial book Upright Moral Character – A Concise Guide to Attaining Dignified Islaamic Character.
The Scholars, who are the Inheritors of the Prophets, stress the importance of believing in and submitting to what comes in the Qur’an and authentic Sunnah - not doubting it, nor giving precedence to one’s intellect above the Qur`an and authentic Sunnah.
For example, Abu Bakr (radiallaahu ‘anhu) was given the title “as-Siddiq” (the one who attested to the Truth), because he immediately believed when told of the Irsaa` wal Mi’raj that Allaah took His Prophet (salallaahu ‘alaihi wa sallam) on.
Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad) for a journey by night from Al-Masjid-al-Haraam (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer. (Al-Isra, ayah 1)
Will you then dispute with him (Muhammad) about what he saw [during the Mi'raaj: (Ascent of the Prophet over the seven heavens)]. (An-Najm, ayah 12)
When Aboo Bakr was told by the Mushriks (polytheists) about the Israa` and Mi’raaj which his friend (salallaahu ‘alaihi wa sallam) said to have undergone, he said:
If he has said this, then it is just as he has said. I believe him with regard to news coming from the heavens, so should I not believe him in this?
- [Reported by al Haakim (3/62), authenticated by al Albaanee in as-Saheehah (no 306).]
While teaching 40 Hadeeth of Imam An-Nawaawee (rahimahullaah) with the Sharh of Shaikh Saalih al-Fawzaan (hafidhahullaah), a student said:
Shaytan will strike at that moment and will whisper for you to rely on your intellect (and reject the ayah or hadeeth)… This is how the deviant go astray (meaning they listen to shaytan, and obey his whisperings). …But you have to remember the Prophet (salallaahu ‘alaihi wa sallam) did not speak of his own desire.
Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. (An-Najm, ayat 3 and 4)
Meaning it is only revelation from Allaah – Subhanah (Who is free of any imperfection, error, deficiency, mistake). Allaah’s Promise is the Truth, and whose words can be truer than those of Allaah? (Of course, none). (An-Nisa`, aya 122)
Shaikh Fawzaan (hafidhahullaah) said in his Sharh of Lum’atul I’tiqaad:
And the Muslim does not intefere in this using his own intellect and his own understanding because the matters of the ghayb cannot be truly perceived by the person’s intellect. Rather Eeman in the hidden and unseen is only founded upon submitting and believing in the reports from Allaah and His Messenger. …For Eemaan (true faith) is in fact nothing other than eeman in the ghayb (hidden and unseen). As for having true faith in something which has been witnessed, then there is no special distinction for any person in that! This would not be called ‘Eemaan.’
In explaining why the astray Mu’tazila reject the punishment of the grave, Shaikh Fawzaan said:
These misguided people gave precedence to their intellects over the textual evidences. So when their intellects could not perceive the Punishment of the Grave, they rejected it and denied the ahaadeeth about it.
The affairs of the ghayb (hidden and unseen) and the matters of the Hereafter cannot be perceived by the intellects and therefore there is no scope for the intellects to enter into them. Rather our beliefs in the matters of the ghayb (hidden and unseen) and the matters of the Hereafter are built upon the authentic reports about them. We do not say anything about these matters unless it is taken from an authentic evidence from the Book and the Sunnah.
The student relaying Shaikh Fawzaan’s Sharh of 40 Hadeeth Nawaawee said:
This is why (learning) Tawheed (and the Usool) is so important. …You must accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. “La shak”, never doubt what the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajibun that you accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajib to obey him, imitate him, and take him as an example, and not innovate (in beliefs, statements or actions).
…And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it). (Al-Hashr, ayah 7)
And then said:
Yaqin (Certainty) comes with ‘Ilm (authentic, beneficial knowledge). Jahl (Ignorance) leads to Shuboohat (confusion, doubts).
Authentic Knowledge —-> Yaqin
Ignorance —————> Doubts
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida mailing list
Translated by Rasheed ibn Estes Barbee
Presented to you by Markaz Tawheed was-Sunnah in Durham, NC
Preview Edition of the Book
Purchase a full licensed eBook ($7) @ http://store.taalib.com
The Honeymoon should be Continuous
By Sheikh Uthaymin
Sheikh Uthaymin, may Allah have mercy upon him, said
Some of the people say that it is possible to take from the statement of the messenger of Allah peace and blessings are upon him, “so that you can taste his honey and he can taste your honey”, that we can take what is called a honeymoon so is this correct?
[Translator’s Footnote: Originally "honeymoon" simply described the period just after the wedding when things are at their sweetest; it is assumed to wane in a month. (Wikipedia)]
Yes this is correct. But the honey is not just for a month if you remain with the woman; rather the honey will be continuous not just for a month.
As for traveling during this month to lands that are not befitting to be traveled to then this is a waste of money. And then we hear about some of the people who travel to outside countries and they go to swimming pools, night clubs, and theaters, and his wife is uncovered, revealing her head, chest and arms, and so on and so forth; and with Allah refuge is sought.
This only occurs from someone who has changed the favor of Allah into ingratitude; rather the reward for this blessing is for the person to increase in thanking Allah and to live with his family in a good manner.
But what is the ruling on the one who says, ‘instead of this I will go with my wife to umrah, (for the honeymoon)?
We say this is good, but it is not good. Because it is obvious that the origin of this is taken from the non Muslims; we did not know of this during the time of the previous scholars or during the time of the pious predecessors and none of the people of knowledge spoke about doing this, therefore this has been obtained from the non Muslims; this is one angle.
From another angle, I fear that if a long time passes by and the people are making marriage a legitimate reason for making umrah then it will be said, it is the Sunnah for everyone who gets married to make umrah. Therefore we would have invented for an act of worship, a reason that has not been legislated, and this is a problem. Because if a long time passes the condition of the people will change and they will forget the beginning.
For this reason we say, have the honeymoon in your room, in your home and make the honeymoon forever not one month; and the praises belong to Allah for wellbeing.
Translated by Rasheed Barbee
Some people always say “Aameen, wa iyyaak” (which means “Aameen, and to you also”) after someone supplicates, “Jazaak Allaahu khayran” (which means “may Allaah reward you with good”). Is it is an innovation to reply with this phrase all the time?
ANSWER by Shaykh Muhammad ‘Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
There are many narrations from the Companions and the from the Messenger (sallallaahu ‘alayhe wa sallam), and there are narrations describing the actions of the people of knowledge. In these narrations, it is said to them, “Jazaak Allaahu khayran,” there is no mention that they used to reply specifically with “Aameen, wa iyyaakum.”
Due to this, my position on a person clinging to this phrase, “Aameen, wa iyyaakum,” after any supplication, not just “Jazaak Allaahu khayran,” is that he has fallen into an innovation that has been added (to the Religion).
So in these kinds of circumstances, Muslims can use this phrase sometimes, and abandon it sometimes, but they must not cling to it as if it is an established Sunnah of the Messenger (sallallaahu ‘alayhe wa sallam), and Allaah knows best.
This was translated exclusively for http://www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB021, dated 1423/7/18.
Dr. Muhammad Baazmool mentioned that there is no specified answer for it from the Sunnah.
To add something to that: The phrase “Jazaak Allaahu khayran” is something that is from the Sunnah to be said to express thanks or praise, due to the hadeeth:
On the authority of Usaamah ibn Zayd, he said that the Messenger of Allaah sallallaahu ‘alayhe wa sallam said: “Whoever has had something nice done for him and then says to his companion, ‘Jazaak Allaahu khayran,’ then he has surely excelled in praising (him).”
Al-Albaanee authenticated it in Saheeh Sunan At-Tirmithee #2035 (2/392).
So then it is not like other phrases found in the sunnah that have specified answers, like:
- 1) Al-hamdulillaah — yarhamukallaah — yahdeekumullaahu wa yuslihu baalakum
- 2) As-Salaamu ‘alaykum — wa ‘alaykumus-salaam
- 3) Uhibbuka fillaah — ahabbak Allaahul-lathee ahbabtanee feeh, etc
These are all supported by evidences. We may not say that the response to a certain phrase must be such-and-such except with evidence.
So then a person may respond to “Jazaak Allaahu khayran” with any number of phrases that make sense, like:
aameen wa iyyaak
aameen wa jazaak
wa iyyaak kathaalik
wa iyyaanaa ajma’een
wa iyyaak bi’ashri amthaalihaa
or other things in English:
aameen, and to you brother
aameen, to you likewise
and may He reward you too
and to you
to you the same
And this is done without clinging to any one phrase. So actually “Aameen wa iyyaak” is a very sensible reply in ‘arabic. The shaykh only made a difference between saying it sometimes and saying it as if it is legislated in the Deen.
So we have to make a note here since many of us fall into this when we are learning arabic. The phrase “kayfa haaluk” does not have a legislated answer. It is not a must to reply, “tayyib walhamdulillaah.” This is simply something taught since it is a common conversation, like “how are you?” and “i’m fine.” It should not be taken as legislation, meaning that when you hear someone say, “jayyid walillaahil-hamd” you correct him. Rather many of us stick to “tayyib walhamdulillaah” since it is the only phrase we know in arabic. We do not intend to make it deen, but it is unfortunately our constant, unchanging answer to “kayfa haaluk”.
Likewise, “aameen wa iyyaak.” It is just something we were taught as a conversation. ”Jazaak Allaahu khayran, aameen wa iyyaak” Its fine like that, it makes sense. But we have to realize it is not Deen. The specific phrase of “jazaak Allaahu khayran” is Deen, but the reply is left up to how ever you want to answer. I am not suggesting that you must learn all those phrases I mentioned above and meanwhile you have a lot of legislated du’aas to learn still, but you could simply not reply sometimes when someone says “Jazaak Allaahu khayran” as there is no obligatory or recommended reply needed. You could also mix up “Ameen, wa iyyaak” with a simple “Aameen” or simply “wa iyyaak”, and sometimes no reply. Here you have four different answers. I hope I am not complicating this issue, may Allaah forgive me.
Additional note: The word ‘Aameen’ is legislated in general for du’aa. So a person may say Aameen based on that, but not because it is specifically related to this du’aa.
And it has been related that when ‘Aa’ishah, radhiyallaahi ‘anhaa had heard the du’aa of those who received some charity, saying, “Baarak Allaahu feekum” she replied “wa feehim baarak Allaahu” and she used to reply to their supplications in a way similar to how the people worded their supplication. See Saheeh Al-Waabilis-Sayyib (p.257)
And Allaah knows best.
And Shaikh Ahmad bin Yahyaa bin Muhammad an-Najmee said in volume one, page 68 of his book “Fathur Rabbil Wadood fil Fataawaa war Rasaa’il war Rudood”, issue # 30:
(What is the) Hukum of the statement (Shukran) (said to the one) who does a favor (or the like) for someone?
The Shaikh answered: “Whoever does that has left off (something) more excellent (or bountiful), and that is, the statement “Jazaakallaahu khairan”!
And with Allaah is the Tawfeeq!
AbooTasneem Dawwod Adib
All praise is due to Allah, and may exaltation and safety be granted to Muhammad, his family, his companions, and those who aid them. To proceed:
Imaam al-Barbahaaree [d. 329 AH], may Allah have mercy upon him, said:
If something from innovation becomes apparent to you in a person, beware of him, because that which you are unaware of is greater than that which is apparent to you.
Shaykh Ahmad an-Najmee [d. 1429 AH], may Allah have mercy upon him, commented on this passage by saying:
The intent of this passage is to drive you away from those who have innovation with them and to inform you that the people of innovation try to conceal and hide their innovations.
However, the people of the Sunnah avoid being secretive about affairs of the religion, and they view concealment in the affairs of religion to be from the way of the people of innovation.
‘Umar Ibn ‘Abdul-‘Azeez [d. 101 AH], may Allah have mercy on him, said: ‘If you see a people speaking confidentially about the religion, excluding the general population, know that they are laying the foundation for misguidance. (1)’
For this reason, the people of the Sunnah do not conceal affairs pertaining to the religion. They stay way from this type of behavior, and they consider it to be from the ways of the people of innovation. (2)
There is a subtle benefit and principle that the people of the Sunnah mention pertaining to the secretive nature of the people of innovation. Al-‘Awzaa’ee [d. 157 AH], may Allah have mercy on him, said: “Whoever conceals his innovation from us, his associates will not be hidden from us. (3)”
(1) See “The History of ‘Umar Ibn ‘Abdul-Azeez by Ibn al-Jawzee,” pg. 54
(2) Ahmad an-Najmee, An Explanation of Sharh as-Sunnah, 224-225
(3) Ibn al-Battah, al-Ibaanah, 2/476
Taken from http://embodyislam.org/2013/01/02/the-people-of-the-sunnah-do-not-hide-affairs-of-the-religion/#comment-454 with Permission
Important Note : we recommend everyone to subscribe the below blog “www.embodyislam.org” maintained by our beloved brother Abu Adam Jameel Finch [hafidhahullaah]. He is a student at the Faculty of Sharee’ah, Umm al-Quraa University, Makkah, Kingdom of Saudi Arabia. For beneficial tweets, Abu Adam [hafidhahullaah] can be followed on twitter @abuadamfinch
In the name of Allah, The Most Merciful, The Bestower of Mercy. Verily, all thanks and praise belong to Allah. We praise Him, we seek His aid, and we seek His forgiveness. We seek refuge with Allah from the evil of our own souls and from our wicked actions. Whomsoever Allah guides then there is no misguidance for him, and whomsoever He leaves to stray, there is no guidance for him, I bear witness that there is no God worthy of worship except Allah. He is alone, having no partners. I also bear witness that Muhammad is His slave and Messenger. May Allah’s peace and Blessings be upon him, his family, and his companions… all of them together.
As to what follows:
O my dear brothers and sisters in Islam, we spoke yesterday concerning a phenomenon: stress, anxiety, psychological conditions and disorders which the people have been afflicted with. We also expounded upon its reasons… from an individuals weakness with regard to his devotion/connection to Allah- The Mighty and Majestic, weakness of faith, clinging to other than Allah- Glorified is He and Most High- and whatever is like that from the various reasons.
Then we clarified after that which the individual must do when faced with the likes of these conditions. From: The consolidation or strengthening of the devotion/connection to Allah- The Mighty and Majestic-, perseverance upon the acts of worship with whatever it contains from those things that are obligatory as well as superogatory, and examples like these, from the means which is befitting that the Muslim seeks refuge with it, after (seeking refuge with) Allah, Glorified is He, and Most High- along with cautioning against procrastination, avoidance, or reluctancy from the remembrance of Allah- The Mighty and Majestic.
We also indicated that from the means: Is the diligency upon remembering (supplicating) to Allah- Glorified and Most High- regardless whether it is from morning supplications, or evening supplications, supplications before sleeping, traveling supplications, the supplications for exiting and entering the home, the supplications for putting on new clothing…even the supplication for going to the toilet; meaning: Upon entering the toilet area and exiting from it. Even in a situation where a man has a desire to lay down with his wife (be intimate with her).
For indeed, theses supplications are a great fortress and protections for whoever receives Allah’s success-Glorified is He and Most High- and He follows upon the method of the Prophet صلى الله عليه و سلمand his noble companions with regards to that.
I have prepared for you a speech regarding a great affair; and it is none other than “Ad-Du’a” supplication, also resorting to Allah –The Blessed and most High- clinging to Him and attributing or connecting the execution of the needs for Him- Glorified and Most High. Ad Du’a; we will speak about its following components.
- Firstly: What is Du’a (supplication) and what are its categories?
- Secondly: The conditions for the acceptance of supplication. And
- Thirdly: The benefits of supplication, and its etiquettes. So therefore, I say with Allah lies all success.
Verily الدعاء Ad-Dua in the Arabic language means:
Request, call upon someone; Meaning; He called out to Him and asked of Him…
For example: Such-and such called upon such-and-such; meaning: He called upon him and asked of him.
In the legislative meaning;
It’s divided into two categories:
- The supplication of worship, adoration, and glorification; and
- supplication of request.
As for supplication of worship, Read more…
- The Goal of the Udhiyyah according to Allah is the Sincerity and Taqwa of His Servant
It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him
- The one who intends to do a sacrifice should not cut his hair and nails from the beginning of Dhul-Hijjah
- One Udhiyah is sufficient on behalf of a man and the members of his household
- Doing Udh-hiyyah abroad against the SUNNAH…and LEAVING the SUNNAH of eating from sacrifice
- Giving a part of Ud-hiyah/Aqeeqah meat to non-Muslim neighbors
- Is it permissible for a woman to slaughter an animal?
- The Conditions of a Sacrificial Offering – Imaam Muhammad bin Saalih Al-’Uthaimeen
Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat (pg. 12-16) , Al-Ibaanah.com
- The Etiquettes of Slaughtering – Imaam Muhammad bin Saalih Al-’Uthaimeen
Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat , Al-Ibaanah.com
- Eating the Meat Sacrificed by One who Does not Pray – Shaykh Muqbil ibn Haadee
بسم الله الرحمن الرحيم
Our beloved brother Abul-‘Abbaas Moosaa Richardson (حفظه الله تعالى) mentioned in his first class from the Explanation of Masaa’il al-Jaahiliyyah by Shaykh Saleh al-Fawzaan (حفظه الله تعالى) on Saturday the following highly beneficial point:
…And just one point before we begin and I apologise for this, but perhaps you can get benefit from this, because it is related to our Salafeeyah and our distinction from the Khawaarij (Renegades), today. And I mean the Khawaarij of today! There is a special attribute the Khawaarij have today, specifically! The Khawaarij are those people who call to rebellion against the rulers. You might say this is kind of a strange connection. But I’ll tell you.
The Khawaarij of today have no patience in Talaabul-Ilm. They have not patience to continue and study day-after-day, week-after-week and year-after-year. They, while they may have acts of worship that are great. They may have other things that they do with diligence. Talabul-Ilm is very hard for them in this era. Why? I don’t know!
What is the proof that I have, or why do I say that?
It manifests itself in their claim when they speak about the scholars of Ahl-us-Sunnah. And they call them what? What are the names that the Khawaarij us to refer to the scholars of today, the evil nicknames that they invent?
They say: “They are the scholars of women’s underpants.” Talking about menses and haidh. Menses and blood and the colour of the blood and when it is pure and when it is not pure.
WHAT IS THE SECRET BEHIND THIS CLAIM? A side from them being khabeeth [evil ones] and having filthy accusations? What’s the secret, why do they pick this issue out of all the issues in the religion to say the ‘Ulema are busy with this? They can say the ‘Ulema are busy with sheep and cows, dividing them up for Zakah. They could say the ‘Ulema are busy with raising your hands or not raising your hands in takbeer. The could say so many things about our ‘Ulema if they wanted to speak about our ‘Ulema.
Why do they say: “The Scholars are people who are so busy with women’s purity and issues of women’s purity.”
Because, they attended the first few lessons with the Scholars, they tried to make Taalabul-Ilm. THEY TRIED BUT THEY DIDN’T GET PASSED TAHAARAH
So in their minds our ‘Ulema are still teaching menses after 25, 30 years. They came to a few lessons, they saw the ‘Ulema of Islam dealing in great detail. With precision, the texts of the Book and the Sunnah. Making tahkeek [checking the chains of narration] showing how the issues are to be understood properly, about taharaah about purity about. What’s one of the issues, women’s menses! That’s an issue from our Deen.
So when they couldn’t bear it, and they didn’t have patience to go beyond that, to get real tick in to the religion they immediately jumped in to the newspaper seeking Fiqhul-Waaqi’ [news about the current affairs] and running to the political activists propped up as scholars and getting behind them and trying to replace our scholars with those political activists. What made them make this jump? What made them leave the lessons with the ‘Ulema? In the very beginning it’s their LACK OF PATIENCE.
So be a Salafee and be distinguished and be patient upon Talaabul-Ilm, it takes patience for you to study a book from beginning to end…
Click here to be taken to the webpage where you can find the uploaded resources including the audio from this class.
أبو بلال نعيم بن عبد المجيد