The Official English Channel of Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree

▪️ Excellent speech, entitled ⤵️

Islamic knowledge:
A reason for achieving security

➤By Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaa'iri, may Allah preserve him.

Delivered on the Fajr of Al-Ahad, 17 Rabee' Ath-Thaani 1446 AH.

At Ma'had Umar bin Al-Khattaab Bering, Kuningan, West Java.

The Inaabi Answers to the Questions from Britain.
Audio no.1
📁 الأجوبة العنابية على الأسئلة البريطانية الصوتية الأولى.

➤Answered by the Fadeelatus-Shaykh, Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.

352▪️First question:
“An Algerian brother in Britain established foundations and said “in the affairs of Nawaazil, who do we turn to Yusuf Al-Inaabi or Shaykh Rabee?”. We said “Shaykh Rabee because he is older and perhaps more knowledgeable than him”. He then said: “Then why do we return to Yusuf regarding defects in Hadith?”.

Answer:

Read online here ⤵️
https://t.me/AbuHaatimEn/1485

And this ‘As-Sabr’ yes it could take place, but this is where the Hadiths of a narrator have been mentioned to be a certain number of other than this, or the Imams mentioned his narrating from so-and-so and with the exception of Hadiths and state this or to a certain book or other than this, here there can be ‘As-Sabr’ in what relates to the later comers, here one can say so-and-so followed up and investigated.

But the Hadith of the early comers like Hishaam bin Al-Ghaaz who will surrender to Shaykh Rabee him saying that these Hadiths which are in the Sunnan, or Hadiths which are outside the Sunnan, and then he comes with ten Hadiths and says: “These are the Hadiths of Hishaam bin Al-Ghaaz and our small children memorise more Hadiths than Hishaam bin Al-Ghaaz”.

This is baatil speech! This is baatil speech! And it's lack of satisfaction with the speech of the Imams, as the Imams have declared Hishaam bin Al-Ghaaz Thiqqah, and if the Imams declare a person to be Thiqqah especially, and not just one - but a number of them, and some have clearly stated that he is upright in Hadith and they did ‘As-Sabr’ (investigated) his Hadith because being upright in Hadith doesn't come except with this, and from them is Duhaym, and from them as preceded is Ibn Hibbaan and others, so if they say Thiqqah it means that they compared his Hadiths with the Hadiths of those that are Thiqqah and his contemporaries, and concluded that this narrator is Thiqqah, and other than this of affairs, and then he comes I have investigated the Hadith of Hishaam bin Al-Ghaaz, i.e he is basically saying I exceeded the Imams, rather this is what he said, Shaykh Rabee may Allah guide him, himself said: “If Ibn Ma'een came across what I came across, he would've declared Hishaam bin Al-Ghaaz to be Da'eef”. Ibn Ma'een who it was said regarding him, any Hadith that Ibn Ma'een doesn't know isn't a Hadith, Shaykh Rabee comes to him and says that he didn't come across what I came across, this is never surrendered to him, especially since not only Ibn Ma'een declared him to be Thiqqah, rather a numbers of Imams declared him to be Thiqqah and there is nobody from Ahlul Hadith who declared him to be Da'eef, the most that Shaykh Rabee has is the word ‘Saalih Al-Hadith’ by Imam Ahmad, and we clarified to him that this word by Imam Ahmad doesn't necessitate declaration of the narrator being weak, rather it means, rather it means that its from the wording of the lowest levels of appraisal, this level - the word which is of the lowest level of appraisal if you find a declaration of being Thiqqah either from Imam Ahmad or other than him, then this points to they are not from the high level of those that are Thiqqah as stated by Adh-Dhahabi and Ibn Qattaan, and other than these affairs which Shaykh Rabee didn't solve to being correct and I didn't come with unprecedented speech, rather I came with the speech of the people of knowledge who declared him to be Thiqqah, rather with what Shaykh Rabee himself was upon of declaring Hishaam bin Al-Ghaaz to be Thiqqah”. End of audio.

And all praise is to Allah lord of all that exists.

📁 الأجوبة العنابية على الأسئلة البريطانية الصوتية الأولى.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
t.me/AbuHaatimEn

Audio:
https://t.me/AbuHaatimEn/1484

If the river of Allah comes - the river of Ma'qil is rendered invalidated.

If the evidences comes, any proof which the opposer puts forth as proofs is invalidated.

And count all the affairs which I have mentioned there, and in the midst of this is that Shaykh Rabee in the past took the declaration of being Thiqqah by Al-Haafidh Ibn Hajr of Hishaam bin Al-Ghaaz, like it comes in his book "Tahqeeq Al-Madkhal ila As-Sahih lil-Haakim", then now he indirects Al-Haafidh that he wasn't uphold his condition regarding his biography or the likes of this, and similarly he turned to Ibn Sa'd, and Ibn Sa'd is an Imam, and he (Rabee') himself directed to him (Ibn Sa'd) in his book when he declared Ibn Al-Ghaaz Thiqqah in the book "Al-Madkhal Ila As-Sahih", so Imam Ibn Sa'd declared Hishaam bin Al-Ghaaz Thiqqah, and his declaration is accepted especially since he isn't opposed by the Imams in this.

And Imam Adh-Dhahabi and others mentioned that Imam Ibn Sa'd has a book called Tabaqaat, and that this speech is accepted in Al-Jarh wat-Ta'deel. Like this is what he said. And the people of knowledge haven't ceased, and amongst them Shaykh Rabee himself, in my refutation I have mentioned a number of areas where he mentioned the declaration of being Thiqqah by Ibn Sa'd, but when he turned to Hishaam bin Al-Ghaaz then Ibn Sa'd became not qualified for Al-Jarh wat-Ta'deel. So who is the one who opposed the people of knowledge? Who is the one who opposed his own statement before he opposed the people of knowledge? These are clear evident evidences, for this reason he himself was incapable to refute it, and his companions were incapable to refute it.

So this makes clear to you that those that say “who do we take from in what relates to defects, do we take the speech of Shaykh Rabee or the speech of Abu Hatim”, that the person who said this is either ignorant and has been deceived, or he is person of Baatil. Because if he was truthful in taking from the one who is more knowledgeable than why does he leave the statement of Imam Ibn Ma'een, and Imam Ibn Sa'd, and Imam Duhaym Ash-Shaami and he is an Imam in Al-Jarh wat-Ta'deel and he is most knowledgeable of those in Shaam and Hishaam bin Al-Ghaaz is Shaami, and count and count all the Imams, and Imam Ibn Hibbaan and he stated Hishaam bin Al-Ghaaz is ‘Mustaqeem Al-Hadith’, and Ibn Hibbaan even though he is ‘Mutasaahil’ in declaring unknown narrators to be Thiqqah, but if he says regarding a narrator ‘Mustaqeem Al-Hadith’ then his statements doesn't exit the statement of the Imams, rather his declaration of Thiqqah here will be greater than many of the Imams as mentioned by Allaamah Al-Mu'ali may Allah have mercy upon him in "At-Tankeel", and this was agreed to by Allaamah Al-Albaani may Allah have mercy upon him.

So these are a number of Imams, all of them have opposed Shaykh Rabee, so is Shaykh Rabee more knowledgeable than them? The evidences are clear and manifest, and nothing remains except the likes of these deceptions that they deceive those that perhaps don't have knowledge of this field of knowledge.

And similarly regarding ‘As-Sabr’ (investigation), Shaykh Rabee came with an unprecedented statement in this, the Imams have investigated the Hadiths of Hishaam bin Al-Ghaaz and concluded that he is Thiqqah. So how does Shaykh Rabee come after all of these many years and say that he is Da'eef and other than this?

These affairs, I didn't bring anything from my pocket, for this reason Shaykh Rabee couldn't remain firm in the refutations, and this is a reality and the affair is not an affair of being old in age, we are not playing football for one to be bigger in experience, the affair is the Book and the Sunnah, whoever utters with it and produces the proofs from the Book and the Sunnah and the statements of the Salaf and the statements of Imams, it's this one whose statements are taken, and they are the ones that are big - even if they are little in age.

And this is stated to be an unanimous agreement, as Imam Ibn Rajab stated in his treatise “Al-Farq baynan-Naseehah wat-Ta'yeer”, he mentioned that the Salaf wouldn't make a difference between the big and the little if they produced evidences, and they don't prevent the little if they spoke with evidences, and they accept their speech.

And the Hadith which is in the two Sahihs, when Abu Musa Al-Ash'ari went to Umar bin Al-Khattaab may Allah be pleased with him and request entry thrice when he wasn't given entry he returned, after Umar said: “Didn't we hear the voice of Abdullah bin Qays grant him entry”, and when he came to know that he left, he requested for him, and when he came to him, Umar said to him: “What happened to you?”, i.e why do you leave after requesting entry? Abu Musa then said: “We used to be commanded to seek entry thrice”, i.e in the era of the Prophet ﷺ. Umar then said: “Bring me a witness or I will do...”, so Abu Musa went to the companions and found a group of them and informed them of what took place and they said: “None but the smallest of us will go with you”, so Abu Sa'eed Al-Khudri got up and he was the smallest of the people radiallahu anhum. And he went to Umar Ibn Al-Khattaab and said: “We were commanded in the era of the Prophet to seek permission to enter thrice”. And it wasn't the case except that Umar may Allah be pleased with him submitted to this evidence which was produced by the small - from the smallest of the companions, and youngness of his age didn't prevent him from accepting the evidence rather he said that what prevented him (from knowing this) was business in the market. And count and count all of these occurrences, if we were to make the youngness of age a criteria or a scale (for rejection) we would reject many who of those who were called Imams in knowledge, for example in this era the Allaamah Al-Haafidh Al-Hakami! Al-Haafidh Al-Hakami was an Allaamah! An Imam! And he died whilst he was roughly thirty five and I am roughly thirty five - I am not comparing myself to Al-Haafidh Al-Hakami nor am I saying I'm like Al-Haafidh Al-Hakami in knowledge, but on the weighing scale of youngness of age, a person who was roughly thirty five and he was an Imam, rather if we looked at the early Imams like Imam Maalik and Shaykh-Ul-Islaam Ibn Taymiyyah may Allah have mercy upon him, in the later times, Shaykh-Ul-Islaam's age was like eighteen and was an Allaamah! Count and count the amount of scholars that were described to have knowledge and being an Imam, whilst they are still in their thirties or in their twenties, the point of reference in this is - what we are commanded with, and this is the submitting to the evidences even if someone young in age produced it, as long the one who brought it was proficient in it. And is proficient in putting forth evidence from the Book and the Sunnah, it's obligatory to comply to this, by the statement of Allah the mighty and majestic:

(ٱتَّبِعُوا۟ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَۗ قَلِيلًا مَّا تَذَكَّرُونَ)
"Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any Awliyaa"
[Al-A'raf:3]

Allah the mighty and majestic has commanded us with following that which has been revealed to us from the Book and similarly the Sunnah, and said don't follow other than Him any Awliyaa, and however high the level of those Awliyaa may be, and however high the level of their knowledge may be, as it's said:

So the one who rejects the speech of Shaykh Rabee it is not that he is more knowledgeable than him, we can flip this around to them! Is Ibn Ma'een more knowledgeable or Shaykh Rabee? Is Imam Duhaym more knowledgeable or Shaykh Rabee? And mention all the Imams that declared Hishaam bin Ghaaz to be Thiqqah, is Al-Haafidh Ibn Hajr more knowledgeable or Shaykh Rabee? For sure you will say that they are more knowledgeable, then why don't you turn to the truth and why do you hold on the likes of these frail doubts? I didn't come with nothing from my pockets, I came with principles which are principles from Ahlul-Hadith.

Shaykh Rabee comes to the statement ‘Saalih Al-Hadith’ by Imam Ahmad and drops with it the declaration of being Thiqqah by those made the declaration, who preceded him in this?

Imam Adh-Dhahabi, stated that the word ‘Saalih’ if its comes together with a declaration of being Thiqqah, that it means that this person is Thiqqah but not of a high level in this. And this was stated by Imam Ibn Qattaan Al-Faasi.

Shaykh Rabee rejects this, so who do we take from? You're the one saying that the most knowledgeable is to be taken, so who do we take from? Who is more knowledgeable Shaykh Rabee or Adh-Dhahabi? Who is more knowledgeable Imam Ibn Qattaan Al-Faasi the author of Al-Wahm Al-Iyhaam, that Imam that expert, is he more knowledgeable or Shaykh Rabee?

I came to Shaykh Rabee with the speech of Imam Ahmad in roughly thirty biographies, saying regarding a narrator in one place ‘Thiqqah’ and in another ‘Saalih Al-Hadith’, this points to that the word ‘Saalih Al-Hadith’ if it comes together with a declaration of being Thiqqah, then it doesn't nullify it, but it means that this narrator is not of a high level of being Thiqqah - and this is what we have said regarding Hishaam bin Al-Ghaaz, as the Imams have said.

Hishaam bin Al-Ghaaz is Thiqqah but the level of Thiqqah differs, from those that are Thiqqah are like Imam Shu'bah, and from those that are Thiqqah are like Hamaad bin Salamah, and there are many levels of difference between Shu'bah and Hamaad in memorisation, and this affair i.e this difference between the two, doesn't take him out of being Thiqqah.

Likewise Shaykh Rabee came with an affair he used to rebuke, and he rebuked what he used to do, he said “Ibn Ma'een if he says about a person ‘La ba'sa bihi’ then this is with him of the level of Thiqqah”, then he said rebuked this in the biography of Ibn Al-Ghaaz, and said that what was said about him was ‘La ba'sa bihi’ and that this isn't a declaration of being Thiqqah, and we relayed from his own speech what rebukes this, so this is Shaykh Rabee refuting Shaykh Rabee, rather Shaykh Rabee himself declared Hishaam bin Al-Ghaaz as Thiqqah but now he declared him as Da'eef, when the Fitnah of Al-Adani came Hishaam bin Al-Ghaaz became Da'eef, rather he came what the early ones didn't come with and said that “Hishaam bin Al-Ghaaz is under the feet!”. Saalih Ash-Shijari witnessed this from him, who is the leader of the front in Kitaaf, that he advised Shaykh Rabee on the topic of Hishaam bin Al-Ghaaz and then Shaykh Rabee said “Hishaam bin Al-Ghaaz is under the feet” or “Hishaam bin Al-Ghaaz is with the Salaf under the feet!”, who preceded him in this? Hishaam bin Al-Ghaaz is an Imam, how do you place him under the feet when he took knowledge from the Salaf?! And he is from the scholars of the Salaf!

And he also said, as found in his refutations, that Hishaam bin Al-Ghaaz took this Hadith from the Raafidah and that this Hadith has infiltrated externally and other than this, who preceded him in that Hishaam bin Al-Ghaaz took from the Raafidah?!

Answer:
”بسم الله الرحمن الرحيم

Him applying these topics to what we have spoken about and put forward upon those that we refuted, in that these are affairs of Nawaazil, we don't surrender this to him, this is speech which is Baatil.

Is Hizbiyyah from the Nawaazil?

Hizbiyyah was present from the time that Iblees refused to prostrate to Aadam, and was fanatical and partisan to his type:

(ءَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا)
"Should I prostrate to one You created from clay?".
[Al-Isra':61]

From that then Hizbiyyah started and until this time it is present, so how is it then said that Hizbiyyah is from the Nawaazil?! And how is it said that these innovated principles that Al-Jaabari came with and Muhammad Al-Imam in ‘Al-Ibaanah’ or others from the people of Desires? How is said that they are affairs which are Nawaazil whilst there is in the Book and Sunnah and the Salafi Manhaj what refutes it? The affairs of Nawaazil are what doesn't have clear or manifest texts on, and requires Tahqeeq Al-Manaat. For example that the topic requires extrapolation, not that there are clear-cut or manifest verses. And the affairs which we discoursed is not from this angle, the affairs are either mentioned in the Book or the Sunnah, or fall under general verses, or what's apparent from the texts of the Book and the Sunnah refutes it, and there are statements of the Salaf which refutes it, and this isn't from the affairs of Nawaazil, the affairs of Al-Jarh wat-Ta'deel aren't from the affairs of Nawaazil, because Al-Jarh wat-Ta'deel is depended upon the Qur'an and the Sunnah and what the Salaf were upon, and these are clear-cut manifest affairs.

Disparagements are either in what relates to memorisation or what relates to uprightness, and what is from the angle of uprightness is a must that's from the Book and the Sunnah, that this affair disparages a person's uprightness, either due to Innovation or Fisq other than this of affairs.

And these affairs are not from the affairs of Nawaazil because they are mentioned in the Book and the Sunnah, either a clear-cut text or the apparent of the text, meaning that the proof for this from the Qur'an and the Sunnah is present.

(فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ
"And if you disagree over anything, refer it to Allah and the Messenger".
[An-Nisa':59]

And this is the summary for them, that these affairs are to be returned to the texts of Book and the Sunnah, and in the statements of the Salaf is what strikes it precisely, so why do they make it from the affairs of Nawaazil?! So this firstly isn't surrendered to them.

The second affair, in what relates to defects in Hadith, for it to be said that “Shaykh Rabee is more knowledgeable than this Abu Hatim and how do you return to Abu Hatim?!”. Abu Hatim didn't come with speech from himself! I didn't come with speech from my self in the discoursing with Shaykh Rabee, rather I came to him with the speech of Imam Ibn Ma'een, and the speech of Imam Duhaym, and the speech of roughly fourteen Imams or more declaring Hishaam bin Ghaaz to be Thiqqah, and from them are contemporary scholars, like Shaykh Albaani and Shaykh Abdulmuhsin Al-Abbaad and Shaykh Al-Ethiyopee and others from the contemporary people of knowledge, and from the early scholars - those that I mentioned and a number of others, fourteen scholars all of them declaring Hishaam bin Ghaaz as Thiqqah.

The Inaabi Answers to the Questions from Britain.

Audio no.1

➤Answered by the Fadeelatus-Shaykh, Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.

352▪️First question:
“An Algerian brother in Britain established foundations and said “in the affairs of Nawaazil, who do we turn to Yusuf Al-Inaabi or Shaykh Rabee?”. We said “Shaykh Rabee because he is older and perhaps more knowledgeable than him”. He then said: “Then why do we return to Yusuf regarding defects in Hadith?”.

Answer:

Read here ⤵️
https://t.me/AbuHaatimEn/1485

The ruling of taking a wage
for
narrating Hadith.
 
By the:
Fadeelatus-Shaykh
Abu Hatim Yusuf Al-Jazaa’iree
Hafidhahullah.
 
From his explanation of the book:
"Dawaabit al-Jarh wat-Ta'deel" at the second sub-chapter of the second chapter.
[Tape 30 ➖[from 00:00-to 20:37]
 
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
t.me/AbuHaatimEn

💢 💢 💢 💢 💢

⏺Be a Salafi upon seriousness, and be distinct in all of the subject matters of the religion!

➤By the Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.

💢 💢 💢 💢 💢

Read here ⤵️
https://t.me/AbuHaatimEn/1481

Video by Abu Bilal As-Sindi, may Allah reward him with good.

💢 💢 💢 💢 💢

⏺Be a Salafi upon seriousness, and be distinct in all of the subject matters of the religion!

➤The Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah, said: “Be a Salafi upon seriousness upon the way of the Salaf-us-Saalih, from the Companions Radiallahu anhum, and those that after them who have taken their path, in all of the subject matters of the religion, from Tawheed and acts of worship and the likes of this.

Our following of the Salaf isn't limited to what relates to subject matters of creed and the subject matters of Tawheed, rather it is more broader than this, it is a methodology that the Salaf were upon - may Allah be pleased with them, and this methodology includes the subject matters relating to creed, and the subject matters relating to Tawheed, and the subject matters relating to the acts of worship, and the subject matters related to manners, the subject matters related to asceticism, and other than this of the subject matters related to the religion, this following their path is in all the subject matters in the religion.

He said: “Being distinct in their following of the narrations of the Messenger of Allah ﷺ”.

So it's a must for the people of the truth to be distinct, to be distinct from other than them of those that opposed the path of the Book and the Sunnah, and from the greatest of what Ahlussunnah wal-Jamaa'ah, the followers of the Salaf-us-Saalih may Allah be pleased with them, are distinct in, is their holding on to the Salafi narrations, from the Hadiths of the Prophet ﷺ, and what the Salaf-us-Saalih were upon, may Allah be pleased with them. And they adhere to it, and act upon it, and they place the Sunnah into effect, and act upon it physically, and actualise it, in their statements and their actions. This is what Ahlussunnah wal-Jamaa'ah became distinct in.

And those that look into what the Salaf-us-Saalih, may Allah be pleased with them, were upon, from the Companions and those after them, will find them worthy of being mentioned as examples in what relates to following the Prophet ﷺ and the Salafi narrations, and thus deservingly are examples to be followed by those come after them.

(فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍۖ)
"So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition".
[Al-Baqarah:137]

So after the striving of the student of knowledge in being sincere to Allah the exalted and the most high in their seeking of knowledge and wanting His face, and after their efforts in correcting their intentions. The greatest of what is obligatory upon them to strive upon - after this and alongside this! - is the following of the Book and the Sunnah, taking the narrations of the Salaf-us-Saalih as a lead in this, in their understanding of the religion, and the lack of exiting from their guidance and adhering to it and abiding to it and acting upon it. This is the greatest that a student of knowledge can be distinct in - in truth - and the greatest of what the people of truth can be distinct in from the people of Ignorance and from the people of Desires. The greatest of what they can be distinct in is the adhering to understanding of the Book and Sunnah in light of the Salafi narrations and what the people of guidance were upon, and acting upon this - as the author said in placing the Sunnan into effect upon ourselves”. End of audio.

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
t.me/AbuHaatimEn

Audio:
https://t.me/AbuHaatimEn/1480

💢 💢 💢 💢 💢

⏺Be a Salafi upon seriousness, and be distinct in all of the subject matters of the religion!

➤By the Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.

💢 💢 💢 💢 💢

Read here ⤵️
https://t.me/AbuHaatimEn/1481

⤴️⤴️⤴️

Beneficial speech entitled:

▪️An advice for the callers to Allah

By the Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaairi, Hafidhahullah.

Taken from the commentary of the Shaykh, may Allah increase him in virtue and knowledge, on the speech of Imam As-Sa'di, may Allah have mercy on him, in his Tafseer of the statement of Allah the mighty and majestic:

(وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَٰتٍۭ بَيِّنَٰتٍۖ وَمَا يَكْفُرُ بِهَآ إِلَّا ٱلْفَٰسِقُونَ)
"And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient".
[Al-Baqarah:99]

Duration: 8:13 minutes

Recorded in Dar Al-Hadith in Mwanza, Masjid Al-Khair, Tanzania

Read online below ⤵️
https://t.me/AbuHaatimEn/1477

thereof people would believe in, and which contains establishing of the proofs in it, but with this being the case on the day Judgement he will come alone and have nobody with him, and if this was a Prophet from the Prophets of Allah, then how about others?!

This is an affair which cuts away any longing from a caller to what's not in their hands.

And what's obligatory upon them is to embark upon what Allah has commanded them, and to call the people through legislated means, if the people respond then all praise is to Allah, and if the people don't respond then all praise is to Allah.

If the people don't respond then they would've established the proofs against them, and this is what the author has clarified in his statement:

"Through it guidance is achieved for those that want guidance, and establishment of the proofs upon those that stubbornly reject, and also upon those that turned away".

Because people when the Messengers come to them, and clear verses are revealed from Allah the mighty and majestic, they either turn away or stubbornly reject - this is in what relates to the opposers, as the categories of the people are either them being believers or disbelievers. Either upon the truth or upon falsehood. But the opposers to the Prophets are either stubborn rejecters; having come across the evidences and with this being the case they oppose it and leave it, or those that turned away even if they didn't listen to these verses, and closed their ears. The evidences are still established upon them due to their turning away from the truth.

He said: "In it being manifest upon the truth has reached a great level, and it reached a state that its acceptance isn't rejected except by those that have exited the obedience of Allah, and was arrogant to a great level".

For this reason the people of knowledge say - in what relates to the clear-cut evidences: “Whoever falls short regarding the clear-cut evidences then it's due to arrogance and stubbornness”. These signs which were given to the Messengers and at the forefront of them the signs which were giving to our Prophet ﷺ, and at head of this is the Book of Allah which contains all guidance, whoever turns away from it then they only turned away from the truth and guidance, and whoever stubbornly rejected they were stubborn and arrogant, because these signs are at the furthest point of clarity and of direction to the creation, for this reason none turn away from it except the arrogant, and none turn away from it except the stubborn rejecter and those that turned away”. End of speech.

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
t.me/AbuHaatimEn

Audio:
https://t.me/AbuHaatimEn/1476

بسم الله الرحمن الرحيم

▪️An advice for the callers to Allah

By the Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaairi, Hafidhahullah. ⤵️

“In this are benefits in what relates to conduct for the caller to Allah, that they in their calling to Allah -exalted is He- don't make their worries solely entering the people into the religion of Islam or to open their eyes to the Sunnah of the Prophet ﷺ, and to strive in this, with a striving which make them forget other affairs, and to overlook other affairs, and make them fall into oppositions in order to actualise something which is not in their hands in the first place, because guidance of being granted success is in the hands of Allah the mighty and majestic:

(إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُۚ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ)
"Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills".
[Al-Qasas:56]

But what's obligated upon the caller is to clarify to the people what they are to avoid, with wisdom and good preaching.

And they shouldn't deviate or lean away from what has come in the Book and the Sunnah, in what is incumbent upon the caller to tread upon in their path to calling to Allah.

And to tread in their Da'wah upon the paths which are legislated, which their establishments have come in the Book and the Sunnah and what the Salaf were upon, and they are not to deviate from this path in order to guide the people.

Guiding the people is in the Hands of Allah the mighty and majestic, and it's upon the caller to Allah to tread upon what Allah has commanded them with in their path of Da'wah:

(يَٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَرْسَلْنَٰكَ شَٰهِدًا وَمُبَشِّرًا وَنَذِيرًا ۝ وَدَاعِيًا إِلَى ٱللَّهِ بِإِذْنِهِۦ وَسِرَاجًا مُّنِيرًا)
"O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. And one who invites to Allah, by His permission, and an illuminating lamp.".
[Al-Ahzaab:45-46]

Those that call to Allah, in their calling the people to Allah, it is a must that this path is legislated, based upon the statement of Allah:

(وَدَاعِيًا إِلَى ٱللَّهِ بِإِذْنِهِۦ)
"And one who invites to Allah, by His permission".
[Al-Ahzaab:46]

As for them to take paths which are not legislated in order to guide the people, like is the situation of the people of Hizbiyyah and Desires in them opening up charity organisations and them using paths which are not legislated like begging and visiting the Masjids of the Hizbis and other than this of affairs which are not legislated in the Book or the Sunnah. This Da'wah is the Da'wah of Allah the mighty and majestic and He is the one who clarified its path and its ways which the caller of Allah uses to call to Him.

If the caller embarks upon the legislated paths then they are between two affairs - and both are good! Either they obtain what's sought after in their Da'wah and the people respond to their call, and even if this doesn't occur then another great goal is achieved which is the establishing the proofs upon the slaves.

(رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِۚ)
"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers".
[An-Nisaa':165]

And the callers to Allah are the successors of the Messengers and the inheritors of the Prophets, they establish the proofs upon the slaves, and both are goals of the legislation in giving Da'wah.

If the people become guided then this is what all the callers to Allah strive towards, but the affair is in the hands of Allah.

It has come in the two Sahihs, that a Prophet will come and he won't have not a single person with him, a Prophet will come with a group of people, a Prophet will come with one man or two men - on the day of Judgement, and a Prophet will come with nobody with him! If this is the case with this Prophet who is a Prophet from the Prophets of Allah who is aided by Allah and aided by His Angels and aided by clear evidences which the likes

⤴️⤴️⤴️

Beneficial speech entitled:

▪️An advice for the callers to Allah

By the Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaairi, Hafidhahullah.

Taken from the commentary of the Shaykh, may Allah increase him in virtue and knowledge, on the speech of Imam As-Sa'di, may Allah have mercy on him, in his Tafseer of the statement of Allah the mighty and majestic:

(وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَٰتٍۭ بَيِّنَٰتٍۖ وَمَا يَكْفُرُ بِهَآ إِلَّا ٱلْفَٰسِقُونَ)
"And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient".
[Al-Baqarah:99]

Duration: 8:13 minutes

Recorded in Dar Al-Hadith in Mwanza, Masjid Al-Khair, Tanzania

Read below ⤵️
https://t.me/AbuHaatimEn/1477

بســـم اللــه الرحــمــن الـرحـــيــم

351◾️The ruling on someone who is known to pray the Jumu'ah prayer and isn't seen for the rest of the obligatory prayers in the Masjid◾️

Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -

📥Question:

"May Allah preserve you, O Shaykh of ours, some people only attend the Jumu'ah prayer during the week, and from them are those that don't attend, and we don't know their situations regarding inside their houses, do they pray the rest of the prayers or not. And when they die their families and the people that are close to them request to have their funeral concessions attended, and their burial and the prayer over them.

So do we attend bearing in mind us not attending could cause people to flee from the Da'wah".

📤Answer:

"Whoever is known to pray the Jumu'ah prayer and isn't seen for the rest of the obligatory prayers in the Masjid.

What's befitting is that they are ruled to be Muslims for what has been seen from them, as for what is hidden from us then the affair is for Allah, and He exalted is He and the most high hasn't commanded us with investigation in what is hidden from us in the likes of this".

📁 س/ ما الحكم على من عُلِم أنه يصلي الجمع ولا يُرى في غيرها من الصلوات المكتوبة في المساجد؟

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
t.me/AbuHaatimEn

Original fatwa:
t.me/youssefalgazairi/274

بســـم اللــه الرحــمــن الـرحـــيــم

350◾️The ruling of caps (🧢)◾️

Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -

📥Question:

What's the ruling of the well-known cap in Morroco as "Kaskeet" (baseball caps)?

📤Answer:

The Allaamah Hamuud At-Twayjiri, may Allah have mercy upon him, has good speech in his valuable book:

(الإيضاح والتبيين لما وقع فيه الأكثرون من مشابهة المشركين)
"Manifestation and clarification of what many have fell into of resembling the Mushriks".

In that this is from the clothing of the disbelievers, and that wearing it is imitating them. So revise it.


📁 س/ ما حكم لبس القبعة المعروفة في المغرب ب: ( الكاسكيط)؟

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
t.me/AbuHaatimEn

Original fatwa:
t.me/youssefalgazairi/100

Imām Ibn al-Qayyim, may Allāh have mercy upon him, in his priceless book, "Zād al-Maʿād", has a clarification removing the conflict between the Ḥadīth of Ibn ʿUmar and between his ﷺ Ṣalāh of two Rakʿahs after Witr. So he said:
"It is proven from him ﷺ that he would sometimes perform two Rakʿahs after Witr whilst sitting, and sometimes he'd recite in it whilst sitting, and if he wanted to make Rukūʿ, he would stand and make Rukūʿ. And it comes in "Ṣaḥīḥ Muslim" on the authority of Abī Salamah who said: I asked ʿĀʾishah may Allāh be pleased with her, about the Ṣalāh of Rasūl Allāh ﷺ, so she said: "He would perform 13 Rakʿahs. He would perform 8 Rakʿahs, and then perform Witr. Then he would perform 2 Rakʿahs whilst sitting. If he wanted to do Rukūʿ,he would stand and go into Rukūʿ. Then, he would perform two Rakʿahs between the Adhān and Iqāmah of the morning Ṣalāh." And it comes in "Al-Musnad", on the authority of Umm Salamah that al-Nabī ﷺ used to perform two short Rakʿahs after the Witr, whilst sitting. And al-Tirmidhī said: the likes of this has been narrated on the authority of ʿĀʾishah, Abī Umāmah, and multiple others, from al-Nabī ﷺ.

And in "Al-Musnad", on the authority of Abī Umāmah, that Rasūl Allāh ﷺ would perform two Rakʿahs after Witr whilst sitting, in which he would read: {إِذَا زُلزِلَت} and {قُلْ يَا أَيُّهَا الْكَافِرُونَ}.

And al-Dāraquṭnī reported the like of that from the Ḥadīth of Anas, may Allāh be pleased with him.

Moreover, this became problematic for many people, as they thought it was in contradiction with the statement of his ﷺ: "Make the last Ṣalāh of yours during the night the Witr". And Mālik may Allāh have mercy upon him, made inkār upon these 2 Rakʿahs, and Aḥmad said: I do not perform them, and neither do I forbid from performing them. He said: Mālik made inkār of it, and a group said: he (ﷺ) performed those two Rakʿahs to show the permissibility of Ṣalāh after Witr, and his action doesn't grant it status of it being voluntary, and they understood his statement, "Make the last Ṣalāh of yours during the night the Witr", as it being Mustahab, and the two Rakʿahs after it are being permissible.

What's correct is to say: These two Rakʿahs, are a Sunnah and a completion of the Witr, as Witr is a separate act of worship, especially if it's said that it is wājib. So the two units after it are to it like the Sunnah of Maghrib is to Maghrib; as this is the Witr of the day, and the two Rakʿahs after it are completion of it, similarly the two Rakʿahs after the Witr of the night. And Allāh knows best." End of speech."

📁 س/ كيف الجمع بين حديث النبي عليه الصلاة والسلام: ( اجعلو آخر صلاتكم بالليل وترا) وبين حديث: (أن النبي عليه الصلاة والسلام صلى بعد الوتر ركعتين) ؟

____
Translated by:
Abū Bilāl Muḥammad Fāʾiz al-Sindī al-Ḥijāzī
t.me/AbuHaatimEn

Original fatwa:
https://t.me/youssefalgazairi/2059

بســـم اللــه الرحــمــن الـرحـــيــم

349◾️The reconciliation between the Ḥadīth: (Make the last Ṣalāh of yours during the night the Witr) and between the Ḥadīth: (Al-Nabī ﷺ prayed 2 Rakʿahs after Witr)◾️

Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -

📥Question:

"How is reconciliation made between the Ḥadīth: (Make the last Ṣalāh of yours during the night the Witr) and between the Ḥadīth: (Al-Nabī ﷺ prayed 2 Rakʿahs after Witr)?

📤Answer:

"The Ḥadīth of Ibn ʿUmar, may Allāh be pleased with them both, in the Ṣaḥīḥayn, "Make the last Ṣalāh of yours during the night the Witr", points towards it being Mustaḥab for a person to end his night prayer with the Witr, with it being permissible to perform Ṣalāh after that as a reconciliation between the evidences.

Imām Ibn al-Mundhir said in his book, "Al-Awsaṭ" (5/201):
"Performing Ṣalāh is permissible at all times except the times the Messenger of Allāh ﷺ forbidden performing Ṣalāh in. And the times the Messenger of Allāh ﷺ forbade performing Ṣalāh in include: Time of Sunrise, Time of Zawāl, and the time of Sunset. And Ṣalāh at the rest of the times is unrestrictedly permissible, it's not for a person to forbid that except with evidence, and there is no evidence with those who say it is disliked to pray after Witr, and this action of his points towards that his statement : "Make the last Ṣalāh of yours during the night the Witr," is optional, and not obligatory.

Verily, we say it's Mustaḥab for a person to make his last Ṣalāh the Witr, and we do not make the Ṣalāh after the Witr disliked, and the one who takes this is someone who has taken both the reports entirely." End of Speech.

Imām Ibn Khuzaymah, may Allāh have mercy upon him, entitled a chapter heading in his "Ṣaḥīḥ", saying: "The chapter of mentioning the proof that Ṣalāh after Witr is permissible for all who wish to perform Ṣalāh after it, and the two Rakʿahs al-Nabī ﷺ used to pray after Witr were not exclusive to al-Nabī ﷺ, to the exclusion of the Ummah. As al-Nabī ﷺ ordered us with two Rakʿahs after Witr as a preferred and virtuous command, and not a command of obligation and Farḍ." End of speech.

And from that which points to its permissibility is the Ḥadīth of ʿĀʾishah may Allāh be pleased with her, that he (ﷺ) would perform Witr and then perform two Rakʿahs whilst sitting, and if he wished to make Rukūʿ, he would stand and make Rukūʿ.

So al-Nabī ﷺ would perform these 2 Rakʿahs in a specific manner, and he would read in them Sūrah al-Zalzalah and al-Kāfirūn, as reported by Aḥmad, from the Ḥadīth of Abī Umāmah may Allāh be pleased with him, which is in Ṣaḥīḥ al-Musnad.

And from that which proves the permissibility of performing Ṣalāh after Witr:
That it has been established from multiple companions that they would pray Shafʿan (in twos) after the Witr.

Their reports were reported by Ibn Abī Shaybah in "al-Muṣannaf", and from those companions are:
ʿAmmār Ibn Yāsir, Ibn ʿAbbās, and ʿAmr Bin ʿĀʾidh, may Allāh be pleased with them.

He (Ibn Abī Shaybah) said: Wakīʿ narrated to us, who said: Shuʿbah narrated to us on the authority of Qatādah, on the authority of Khilās Bin ʿAmr al-Hajarī, on the authority of ʿAmmār who said: "As for me, then I perform Witr, and if I wake up, then I pray in twos, and I leave my first Witr as it is."

Wakīʿ narrated to us on the authority of Shuʿbah, on the authority of Abī Jamrah, on the authority of Ibn ʿAbbās and ʿĀʾidh Ibn ʿAmr who said: "If you performed Witr in the first part of the night, then do not perform it during its last part, and if you perform it during the last part, then do not perform it during the first part."

Wakīʿ narrated to us, who said: Ḥammād Ibn Salamah narrated to us, Ḥafṣ narrated to us, on the authority of Ibn Jurayj, on the authority of ʿAṭāʾ, on the authority of Ibn ʿAbbās, who said: "Whosoever performs Witr in the first part of the night, and then he wakes up, then let him pray 2 Rakʿahs, 2 Rakʿahs."

Check, also "al-Awsaṭ" of Ibn al-Mundhir.