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

بســـم اللــه الرحــمــن الـرحـــيــم

356◾️The ruling of a father kissing their daughter on the mouth after puberty?◾️

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

📥Question:

“Is it permissible for a father to kiss his daughter on the mouth after puberty?”.

📤Answer:

“This is not permissible, because kissing on the mouth is thought to be a source of production of desire, so the means to this must be blocked.

If this does not happen out of desire at the moment, it may happen eventually.

However, if it is accompanied by desire, there is no disagreement about its prohibition.

This was not reported from the Prophet ﷺ nor from his Companions, may Allah be pleased with them, unlike kissing on the hand, cheek, or head if it is due to travel, or to console someone for a calamity or illness, or other than this of what appropriate occasion with the condition that there is no fear of Fitnah, but that it is taken as a habit; then it is to be prevented.

Ibn Muflih, may Allah have mercy on him, said in “Al-Aadaab Ash-Shar’iyyah” (2/256, Ar-Risalah print): “Chapter on the kissing of women who are mahrams on the forehead and head:
Ibn Mansuur said to Abu Abdullah: “Can a man kiss his mahram?”. He said: “If he returns from a journey and does not fear for himself (Fitnah)”.
He mentioned the hadith of Khalid bin Al-Waleed.
Ishaaq bin Rahawayh said as he said. The Prophet ﷺ did that when he returned from the expedition; he kissed Fatima, but he never did it on the mouth, (only) the forehead or the head”.


📁 س/ ﻫﻞ ﻳﺠﻮﺯ ﻟﻸﺏ ﺗﻘﺒﻴﻞ ابنته بعد البلوغ ﻋﻠﻰ ﺍﻟﻔﻢ؟

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/AbuHaatimEn

Original Fatwa:
t.me/youssefalgazairi/191

➤Recitation by the Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree Hafidhahullah of ⤵️

[Surah Ya-seen:77-83]

- To actualise the legislative Walaa and Baraa, loyalty to the truth and its people, and disavowal of falsehood and its people, which necessitates opposing the people of falsehood in what distinguishes them and is their slogan.

What does not fall under this:

1- Shaving the head in Hajj and Umrah, or shaving the hair of a newborn, as evidence has came for this.

2- Shaving it due to a need, excuse or a concession which calls for it, as previously explained.

3- If shaving the head is a common custom in the country, then there is no reason to prohibit it, because the reason for imitating the Khawaarij is no longer valid, as the aspect of observing custom overcomes this by the general, comprehensive rule: (the custom is decisive).

Among the Fatwas of the Imams of the Najdi Da’wah on this matter is what the sons of the Shaykh, Imam Muhammad ibn Abdulwahhaab, and Hamd bin Naasir bin Mu'amar, may Allah have mercy on him – gave as a Fatwa, as it comes in “Ad-Durar As-Sunniyah fi al-Ajwibah Al-Najdiyyah” (5/149) and “Majmu’at Ar-Rasaa’il wal-Masaa’il An-Najdiyyah” (Part Four, Section Two) (1/578) where they said: “… Leaving the shaving of the head is not forbidden, but rather the Ruler discouraged it because shaving it is the custom among us, and only fools leave it among us; so the discouraging of that is a discouraging from the angle of exalting, not a discouraging with the meaning of prohibition, to block the means”. End of speech.

And the Mufti Muhammad bin Ibraheem Aali-Shaykh, may Allah have mercy on him, said, as it comes in his “Fataawa” (2/43): “The people of Najd took it from those before them, because they are people of professions; they shave due to it being required, and the fact that it is a sign mentioned among a group of signs does not indicate that it is the decisive factor; so whoever is upright in the religion of Muhammad and in glorifying the Sunnah of the Prophets in doing and not doing, where is they from those for whom the commands of the Messenger don't mean anything”. End of speech.

And Allah knows best”. End of speech.


📁 س/ هل حلق الشعر يعد من سمات الخوارج في زمننا الحاضر؟

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/AbuHaatimEn

Original Fatwa:
t.me/youssefalgazairi/2287

And with this you come to know that Nawawi’s statement here “the sign may be forbidden or permissible” contains observations.

Because for the Khawaarij shaving was not just a sign without a purpose, so that the aforementioned could be stated, but rather it was an affair which they took as worship, and a sign of theirs which the first Khawaarij were upon.

The Prophet ﷺ made this one of their characteristics, and it was mentioned in the Hadith that preceded that the first of the Khawaarij were like this.

Umar would have struck Sabeegh’s neck if he had found him to be shaved, because he knew that the Prophet ﷺ had made that one of their characteristics. If he had found him like that, his shaved head would have been strong evidence that he was one of them, in addition to the fact that he was following the ambiguous, and that he was Iraqi.

Shaykh-Ul-Islam, may Allah have mercy on him, said in “Al-Istiqaamah” (1/257): “Sabeegh bin Isil At-Tamimi came to Umar bin Al-Khattaab, may Allah be pleased with him, and asked him about the ambiguous verses, seeking discord and seeking interpretation (suitable to them), and he beat him severely. He uncovered his head and found that he had two braids, so he said, “If I had found you shaved (your head), I would have beaten that which contains your eyes, because if he had found him shaved, he would have used that as evidence that he was one of the renegade Khawaarij, and he would have killed him because the Prophet ﷺ had ordered that they be fought”. End of speech.

And it was previously stated by Shaykh-Ul-Islam, Ibn-ul-Qayyim, Ibn Hajr, Al-Qurtubi and others that they considered this to be one of their characteristics - meaning, the first Khawaarij - which by way they would worship, and a slogan for them that distinguished them from others.

If this was to be established, then the Muslim must avoid this description, even if they do not do it out of worship, or distinguishing, or with the intention of imitating the Khawaarij, they shouldn't make shaving the head a habit.

Out of being far from resembling the first Khawaarij in what the Prophet ﷺ, his companions, and the Imams after them considered to be from their characteristics that they used as a symbol for themselves.

And the fact that many of the Khawaarij now do not appear to have shaving as a symbol of theirs does not negate the fact that adopting shaving as a custom is an imitation of the first Khawaarij, as the evidence and the speech of the Imams points towards.

And the legislative texts in the Qur’an and Sunnah prohibiting imitating the people of falsehood, are abundant.

Allah the most high said:

(ولا تكونوا كالذين نسوا الله وأنساهم أنفسهم)
"And be not like those who forgot Allah and He caused them to forget their ownselves."
[Hashr:19]

And He and exalted is He, said:

(فَٱسْتَقِيمَا وَلَا تَتَّبِعَآنِّ سَبِيلَ ٱلَّذِينَ لَا يَعْلَمُونَ)
"So remain on a right course and follow not the way of those who do not know".
[Yunus:89]

and He the most high said:

(وَلَا تَتَّبِعْ سَبِيلَ ٱلْمُفْسِدِينَ)
"and follow not the way of the mischief-makers".
[Al-A'raf:142]

and He and exalted is He said: 


(وَلَا تَكُونُوا۟ كَٱلَّذِينَ تَفَرَّقُوا۟ وَٱخْتَلَفُوا۟ مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْبَيِّنَٰتُۚ وَأُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ عَظِيمٌ)
"And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment".
[Aal-e-Imran:105]

It was narrated from the hadith of Ibn Umar that the Prophet ﷺ said: “Whoever imitates a people is from them”.

It is not a condition for the prohibition of imitation (to apply) that one is intending it, but rather this being present increases the sin, and the prohibition goes into effect from the very fact of agreeing and coinciding with them, even if the person did not intend to imitate them.

- And acting upon the rule of (blocking the means) and (preventing doubts) and other legislative rules which abundant evidences in chapters of religion, point towards.

All of this is due to their ignorance of what one is to be ascetic about, and an innovation on their part in the religion of Allah”. End of speech.

Al-Haafidh Ibn Hajr, may Allah have mercy on him, said: “The Khawaarij’s characteristic is shaving their heads. The early Muslims used to leave their hair and not shave it. The way of the Khawaarij was to shave their heads entirely”. “Fathul-Baari” (8/69).

Shaykh Abdulaziz Ar-Raajihi said in “Sharh Kitaab At-Tawheed min Sahih Al-Bukhari” (p.205): “His saying: “Their sign is shaving” meaning: the mark of the Khawaarij, and what is meant is shaving the head; it is a mark for them, and not everyone who shaves their head is one of the Khawaarij, but the Khawaarij are strict in shaving, to the point that they do not let it grow, and they worship Allah with that, and they take that as a slogan and a way for them”. End of speech.

As for the statement of Nawawi, may Allah have mercy on him, in his explanation of Sahih Muslim: “Some people used it as evidence that shaving the head is disliked, but there is no evidence in this. Rather, it is only a sign for them. A sign may be something forbidden or something permissible, as he ﷺ said: ‘Their sign is a black man with one of his arms like a woman’s breast”. It is known that this is not Haraam. It has been established in Sunan Abi Daud with a chain of narration upon the conditions of Bukhari and Muslim that the Messenger of Allah ﷺ saw a boy who had part of his head shaved, so he said: “Shave it all or leave it all”. This is clear in the permissibility of shaving the head, and there is not room for interpretation”. End of speech.

I say:
This hadith does not go beyond the fact that the direction (which took place) to shave is due to a need, as previously mentioned in the categorisations in the speech of the two Shaykhs of Islam.

Yes, this points to that the basic principle regarding shaving the head is permissibility. Ibn Abdulbar relayed a consensus on this, and it is not surrender to due to the existence of differing, ​​but from what is established in the principles of Usuul Al-Fiqh that the ruling on what is permissible differs according to what it is a means to, and this falls under the rule: The means have the rulings of the goals.

- As for the Innovated shaving: it is like the shaving of many of the 'mutaawi'ah'.

The poor make it a condition in poverty and a sort of appearance that distinguishes them from the people of hair, such as soldiers, jurists, judges, and others. It was authentically reported from the Prophet regarding the Khawarij that he said: “Their sign is shaving”.

Umar bin Al-Khattaab, may Allah be pleased with him, said to Sabeegh bin Isil when he asked him about some issues and ordered that his head be uncovered and said: “If I saw you shaved, I would have taken what was in your eyes (of doubts) for that you being one of the Khawaarij”.

- As for shaving out of necessity and permission: it is like shaving due to a pain, or lice, or an injury to the head such as pimples and the like, this there is nothing wrong it”. End of speech.

Shaykh-Ul-Islam said: “Shaving the head out of necessity is like shaving it for medical treatment, this is also permissible according to the Book, the Sunnah, and consensus, as Allah has granted permission to the pilgrim in Ihraam who is not permitted to shave his head to shave it if there is an injury there, as the most high said:

(وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍۚ)
"And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice".
[Al-Baqarah:196]

The Hadith of Ka'b bin Ujrah is established by consensus of the Muslims, that the Prophet ﷺ passed by him during the ‘Umrah of Al-Hudaybiyah - and lice were falling from his head - and he said: “Are your lice bothering you?”. He said: “Yes”. So he said: “Shave your head and sacrifice a sheep, or fast for three days, or feed six poor people”. This hadith is agreed upon on its authenticity and accepted by all Muslims. “Majmuu’ Al-Fataawa” (21/117).

I said:
From this categorisation which the the evidence points to, it becomes known that that whoever worships by shaving the head in a way other than that which the evidence has brought - as mentioned previously regarding the Hajj and Umrah, and also the newborn - then that is an innovation and misguidance and a departure from the path of the Ar-Rahmaan and following the footsteps of the Shayateen, like if there was to be a group that makes shaving the head a symbol for itself which distinguishes them from others.

As was the case with the first Khawaarij, and the texts stated that this was one of their characteristics, meaning: their distinguishing signs.

Shaykh-Ul-Islam, Ibn Taymiyyah, may Allah have mercy on him, said: “And in the hadith of Abu Saeed is that the Prophet ﷺ mentioned a people who will be in his nation: “They will emerge in a group of people whose sign will be shaving”. He said: “They are the worst of creation or among the worst of creation the closest of the two groups to the truth will kill them”. This sign is the sign of the first of them, just as Dhul-Thadiyah was; not that this is a description which has to be with all of them”. End of speech from “Majmuu' Al-Faatawa” (28/497).

This speech contains that shaving was a unfaltering characteristic of the first Khawarij, but it is not a necessary characteristic of the Khawaarij in every era.

The Allaamah Sulayman bin Sahmaan, may Allah have mercy on him, said: “It was previously mentioned that shaving is a characteristic of the Khawaarij who will emerge from Iraq, as is well-known and famous in the Hadiths and the speech of scholars”. “Ad-Diyaa Ash-Shaariq fi Radd Shubahat Al-Maadhiq Al-Maariq”.

Al-Qurtubi, may Allah have mercy on him, said: “Meaning, they made this a sign for them of their rejection of the adornments of this world and a slogan to raise themselves up, as the monks of the Nasaara do, they show the middle of their heads.

بســـم اللــه الرحــمــن الـرحـــيــم

355◾️Is shaving the head bald considered one of the characteristics of the Khawaarij in our present time?◾️

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

📥Question:

“Is shaving the hair considered one of the characteristics of the Khawaarij in our present time?”.

📤Answer:

We have previously explained this issue, and that several hadiths have come in which the Prophet ﷺ explained that shaving the head is one of the characteristics of the Khawaarij.

Bukhari reported on the authority of Abu Saeed Al-Khudri, may Allah be pleased with him, that the Prophet ﷺ said: “People will emerge from the east and recite the Qur’an, but it will not go beyond their collarbones. They will exit the religion as an arrow leaves its target, and they will not return to it until the arrow returns to its target”. It was said: What is their sign? He said: “Their sign is shaving - or he said: - tasbeed”, and in the wording of Muslim from another chain of narration on the authority of Abu Saeed: “Their sign is shaving”.

Abu Daud said in his Sunan: “Tasbeed: removing hair”. End of speech.

And in Muslim from the hadith of Sahl bin Hunaif, may Allah be pleased with him, on the authority of the Prophet ﷺ he said: “A people will come from the east with their heads shaved”.

It was narrated by Ibn Maajah in his Sunan and others from the hadith of Anas ibn Malik who said: “The Messenger of Allah ﷺ said: “A people will emerge at the end of time or in this nation who will recite the Qur’an but it will not go beyond their collarbones or throats. Their sign will be shaving. If you see them or if you meet them, kill them”. It is also in “Saheeh Al-Jaami' lil-Qadr” by Imam Al-Waadi',may Allah have mercy on him.

Dhul-Khuwaysirah the head of the Khawarij was upon this description.

In the two Sahihs, from the hadith of Abu Saeed, may Allah be pleased with him, he said: “Ali, may Allah be pleased with him, sent some gold to the Prophet ﷺ, and he divided it up... Then a man with sunken eyes, prominent cheekbones, a protruding forehead, a thick beard, and a shaved head came and said: “Fear Allah, O Muhammad”. He said: “Who would obey Allah if I disobey, would Allah trust me with the people of the earth, and you do not trust me”. A man asked to have him killed, I think he was Khalid bin Al-Walid, but he prevented him. When he turned away, he said: “Indeed, from the offspring of this one, or after this one, are people who recite the Qur’an, but it does not go beyond their throats. They exit from the religion as an arrow departs from its target. They kill the people of Islam and leave the people of idols. If I catch up with them, I will kill them as the people of Aad were killed”.

Before answering the question, I say:

Know that shaving the head was not part of his guidance ﷺ nor was it part of the guidance of his companions, may Allah be pleased with them, who didn't shave their heads except for a ritual or an excuse due to a reason on the head.

It was not recorded that he ﷺ shaved his head except for Hajj or Umrah, as mentioned by Shaykh-Ul-Islam and his student Ibn-Ul-Qayyim.

And shaving the head for other than a ritual or without an excuse is not legislated, nor is it part of the path of Allah, and nor His way.

Shaykh-Ul-Islam said in “Al-Istiqaamah” (1/199): “An example of this is shaving the head outside of Hajj and Umrah without an excuse; Allah has mentioned in His Book shaving the head and shortening it during rituals, and He mentioned shaving it for an excuse in His saying:

(فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍۚ)
"And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice".
[Al-Baqarah:196]

As for shaving it for other than this, then the scholars have differed between it being permitted and disliked, and their differing is well known to be to two positions, and they are two narrations from Ahmad, and there is no differing between the scholars of the Muslims and the Imams of religion that that is not legislated nor recommended nor is it from the path of Allah and His way nor from the asceticism legislated for the Muslims nor from what Allah has praised any of the poor for..”. End of speech.

Then the ruling on shaving the head differs according to the reason for that, as clarified by Imam Ibn-Ul-Qayyim, may Allah have mercy on him, explained in “Ahkam Ahlidh-Dhimmah” (1/242) summarising the words of Shaykh-Ul-Islam, may Allah have mercy on him, as it comes in  “Al-Faatawa” (21/116 -117), making the shaving the head to be categorised into four categories: legislated, Shirki, Innovation, and concession:

- Legislated: Shaving in Hajj and Umrah.

- Shirki: Shaving the head for the Shaykhs; they shave the heads of the disciples of the Shaykhs and say, "Shave your head for Shaykh so-and-so." This is the same category as making prostration to them, as shaving the head is servitude and humbling, and many of them practice pagan shaykhdom; you see the disciple devoted in prostrating to them and calling it lowering the head and manners and repenting to him, and repentance should not be for anyone except for Allah alone and shaving the head for him, and shaving the head is servitude that is not befitting except for Allah alone, and the Arabs, if they felt safe with a prisoner, would cut off his forelocks and release him as servitude and humiliation to him, and for this reason it was part of the ritual to remove the forelocks to Allah as servitude, submission, and humbleness...

بســـم اللــه الرحــمــن الـرحـــيــم

7◾Taking a day of work on a holiday of the disbelievers◾️

Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - on the 1th, Rabē' Ath-Thaani, 1438H

📥Question:

What's the ruling of discontinuing work due to a celebration of the people of the hellfire.

📤Answer:

If the discontinuing was done by those in charge, then the sin is upon them.

As for if the man was to work in his own shop or a business from his own wealth; and then also discontinues working that day, then this is impermissible without any doubt.

Due to it containing participation in the celebration of the disbelievers.
And Allah, the Most High, said:

(والذين لا يشهدون الزور)

"And those who do not witness falsehood"
[Al-Furqān:72]

And it has come from a congregation of the salaf that what's intended with (الزور - Falsehood) here is: the celebrations of the disbelievers.

And the proofs prohibiting the imitating of the disbelievers are plenty, from it the statement of the Most High:

(ولا تكونوا من المشركين)

"and be not of Al-Mushrikun (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.)."
[Ar-Rūwm:31]

(ولا تكونوا كالذين نسوا الله وأنساهم أنفسهم)

"And be not like those who forgot Allah and He caused them to forget their ownselves."
[Hashr:19]

And the hadīth:

(من تشبه بقوم فهو منهم)

"Whoever resembles a people is from them."
[Ibn 'Umar, Abu Dauud, Albani -Sahih]

And the very least what we benefit from this hadeeth is: the prohibition of imitating them, as mentioned by Shaykh-Ul-Islām, may Allah have mercy upon him.

And this also contains:

➖Increasing the ranks of the disbelievers and their celebrations.
➖Deception of the ignorant people.
➖Incitement towards this wrongful celebration.
➖Veneration of the disbelievers through imitating them.
➖Participation in this damages a person's allegiance and dissallegiance which is from the greatest of the foundations of Islaam, and Allah, the Most High, said:

(قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ)

"Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allah Alone"
[Al-Mumtahinah:4]

➖It's from directing love/ and harmonising with them, and Allah, the Most High, said:

(يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ وَقَدْ كَفَرُوا بِمَا جَاءَكُم مِّنَ الْحَقِّ)

"O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth"
[Al-Mumtahinah:1]

And other than this what you can find in the book (Iqtidā As-Sirātl Mustaqīm) by Shaykh-Ul-Islām Ibn Taymiyyah, may Allah have mercy upon him.

And it's the best of what's written in clarification of this great subject, and what it contains of evidences from the book and the sunnah, would quench a person's thirst in this subject, with the permission of Allah, the Most High.


📁 س/ تعطيل اﻷعمال لمناسبة عيد أصحاب الجحيم.

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/AbuHaatimEn

Original Fatwa:
t.me/youssefalgazairi/173

{وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ ۖ}
{And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them.}
[Ibrāhīm: 4]

Therefore, the main point is that as long as the meaning is conveyed in any language, the intended purpose has been achieved. The intended purpose of this supplication, which is what involves the servant turning to their Lord and humbly supplicating to Him, is achieved even without using the Arabic language. And Allāh -عز وجل- is the More Knowledgeable of the intention of the supplicator and his purpose, and He Knows and is Aware of -سبحانه- the supplications of the supplicators despite their voices being different, their languages being different, and their needs being different. So, Allāh -عز وجل- is Aware of all that. Nothing is beyond his ability.

So the main point is- the matter, as Shaykh al-Islām Ibn Taymīyyah -رحمه الله- and other than him said, that it is permissible to supplicate in prostration in the Arabic language and by other than it, but according to the detail which has been mentioned previously; if he was incapable, then he supplicates in other than the Arabic language, but with the condition that it comprises of a correct meaning, and is free from prohibition. And if he is proficient in supplicating in the Arabic langauge, then this is what is needed.

What's remaining is that, if he has memorised some, but he wants to supplicate, humble himself in supplication before Allāh -عز وجل-, then it is for him to supplicate in any language, as long as it encompasses the correct purpose and the intended meaning, and this is what's correct, which Shaykh al-Islām, and other than him went towards; that it is permissible regardless of in the Arabic language or other than it."


📁 س/ هل يجوز الدعاء في السجود بغير اللغة العربية حتى لو كان الداعي يعرف العربية؟

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

Original fatwa:
https://t.me/youssefalgazairi/2687

بســـم اللــه الرحــمــن الـرحـــيــم

354◾️Supplication in a language other than Arabic◾️

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

📥Question:

"Is it permissible that a person reads Supplication in his Sujūd in a langauge other than Arabic, even if he knows Arabic?".

📤Answer:

"Supplication; if it is in a non-Arabic language, for the one who isn't proficient in Arabic, then it is permissible, due to the statement of Allāh -عز وجل-:

{فَٱتَّقُوا۟ ٱللهَ مَا ٱسْتَطَعْتُمْ}
{So keep your duty to Allāh and fear Him as much as you can;}
[Al-Taghābun: 16]

And due to His -سبحانه- statement:

{لَا يُكَلِّفُ ٱللهُ نَفْسًا إِلَّا وُسْعَهَا ۚ}
{Allāh burdens not a person beyond his scope.}
[Al-Baqarah: 286]

Therefore, the ultimate aim is to turn towards Allāh -عز وجل- by supplicating to him, supplicating to him humbly, and that this non-Arabic speech encompasses a correct connotation, and that its meaning is known. With this, the People of knowledge, put a condition on the masʾalah; that this non-Arabic speech's meaning is known, and it doesn't comprise of a legislative prohibition.

So if he supplicates in his prostration, or in other than the Ṣalāh, with him not being able to supplicate using the supplications that are narrated in Arabic, then it is permissible for him. As for there being ability to speak Arabic and supplicate in Arabic, then there is no differing that this is better, and this is what's needed, because the Arabic langauge, as Allāh -تعالى- said:

{بِلِسَانٍ عَرَبِىٍّۢ مُّبِينٍۢ}
{In the plain Arabic language.}
[Al-Shuʿarāʾ:195]

The Arabic language is the only language in which a person can express the meanings they want to convey in a way that matches what is in their heart. 100%, as it's said. And there's no language except the Arabic Langauge, which has in it the complete clarification. For this reason, Allāh completed His Books, and the Message of His Messengers, with this Book, the Qurʾān, through which Allāh established the Evidence upon all of creation.

{وَمَآ أَرْسَلْنَـٰكَ إِلَّا كَآفَّةًۭ لِّلنَّاسِ بَشِيرًۭا وَنَذِيرًۭا}
{And We have not sent you (O Muḥammad صلى الله عليه وسلم) except as a giver of glad tidings and a warner to all mankind,) except comprehensively}
[Sabaʾ: 28]

Therefore, the main point from this is that with him not having the ability (to supplicate in Arabic) then it's permissible, and with ability, then that which is needed is making effort in supplicating in the Arabic language, due to it indicating towards the intended which was intended by the supplicator from these supplications.

However, if he memorised from the Arabic Supplications, whatever he memorised, and then he wants to increase, then al-Nabī ﷺ said, as in the Ḥadīth:

"ثم فليتخير من الدعاء ما شاء"
"Then, let him select from the supplications, whatsoever he wills."

From the people of knowledge are those who said "Then, let him select from the supplications, whatsoever he wills," meaning, the "ا" and "ل" here is for the maʿhūd supplication, meaning, the Prophetic Supplications.

And from the people of knowledge- like in this scenario, what the question is about- (are those) who took the generic wording, saying, then, let him select from the supplications, whatsoever he wills, regardless of in Arabic or other than Arabic. And this is what's correct, eventhough the first meaning is correct (as well), for the one who is able to (supplicate in) Arabic, that he selects from the narrated Supplications, whatsoever he wills.

However, for the one who doesn't speak the Arabic langauge, then,
{لَا يُكَلِّفُ ٱللهُ نَفْسًا إِلَّا وُسْعَهَا ۚ}
{Allāh burdens not a person beyond his scope.}

He supplicates from the narrated supplications what he is able to. When we say "Maʾthūrah" (narrated), it means: with the Prophetic wording.

As for after that, then it is permissible for him to supplicate with whatsoever he wills, from his langauge.

بســـم اللــه الرحــمــن الـرحـــيــم

353◾️Haafidh Zubair Ali Za'i◾️

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

📥Question:

May Allah be good to you O Shaykh. Do you know the status of Shaykh Haafidh Zubair Ali Za'i from Pakistan, may Allah have mercy on him, the author of the book “Anwaar Al-Sabeel fi Miyzaan Al-Jarh wat-Ta'deel”?

📤Answer:

“What appears is that he was upon deviations concerning issues of takfeer (declaring someone to be a disbeliever). Some have written clarifications about his defense of certain takfeeri groups like “Lashkar-e-Taybah” and that he used to defend the group “Ghurabaa Ahl-e-Hadith” which mandated declaration of Hizbi allegiance and many other misguidances.

It was also mentioned that he was imprisoned twice under accusations of participating in “Tehreek-e-Khatam-e-Nubawat” and activism against the government. And Allah knows best.

And I have read a biography of him which stated that he passed away in 2013 Gregorian, and had contributions in verification and authorship in the field of hadith and Al-Jarh wat-Ta'deel (criticism and accreditation of narrators), but I have not come across it in that aforementioned book”. End of speech.


📁 س/ ما حال حافظ زبير علي زئي؟

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

Original fatwa:
t.me/youssefalgazairi/51

✨ 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.

PDF made by:
Abu Ibrahim Abu Bakar bin Edward Al-Ghaani, may Allah preserve him.
https://t.me/AbuHaatimEn/1515

Audio:
https://t.me/AbuHaatimEn/1491

And the people surrounding this good place, in many of the places are suffering from great trials, from attacks from the disbelievers, and similarly (other) enemies of Allah The Mighty and Majestic, killings and Fitnah and bloodshed, while Allah has granted you security and the means to continue seeking knowledge. He the exalted said in His noble book:
(أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ)
“Have they not seen that We made [Makkah] a safe sanctuary, while people are being taken away all around them? Then in falsehood do they believe, and in the favor of Allah they disbelieve?”.
[Al-‘Ankabut:67]

Allah has bestowed favours upon His slaves, for granting them security, and for facilitating for them the means which will aid them in the actualisation of being a slave to Allah, and from the greatest of these means is security and the removal of fear from them. Because if there is security, then the means will be presented for this, for this reason many a time in the Qur’an you find that Allah The Mighty and Majestic reminds His slaves and the people about the blessing of security, and the removal of fear from them.
(لِإِيلَٰفِ قُرَيْشٍ ۝ إِۦلَٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ ۝ فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ ۝ ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ)
“For the accustomed security of the Quraysh. Their accustomed security [in] the caravan of winter and summer. Let them worship the Lord of this House. Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear”.
[Quraysh:1-4]

Allah The Mighty and Majestic has facilitated security and safety for Quraysh, at a time when people were being snatched around them, but most of them turned away and were a blockage to the path of Allah, and belied this great blessing, and didn’t use the blessing of security to actualise the great goal which Allah created the Mankind and the Jinkind for, which Allah facilitated the means for, from this is security. For this reason Allah presented this blessing as a proof against them:
(فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ)
“Let them worship the Lord of this House”.
[Quraysh:3]

The means of actualising being a slave was presented but they didn’t use this blessing – the blessing of security – to actualise the goal which Allah granted them this blessing for.
(فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ ۝ ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ)
“Let them worship the Lord of this House. Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear”.
[Quraysh:1-4]

And similar in many verses and many Hadiths, Allah The Mighty and Majestic reminds, and the Prophet ﷺ reminded the slaves with the importance of thanking Allah The Mighty and Majestic for the blessings of Allah The Mighty and Majestic and the making use of the blessings of time, and the blessings of security to obtain great benefits, which has the Tawheed of Allah The Mighty and Majestic at the forefront, and similarly His obedience, Exalted is He.
And the means of achieving this is through legislative knowledge, the knowledge of the book of Allah, and the sunnah of the Prophet ﷺ, the knowledge of the book of Allah and the sunnah of the Prophet ﷺ is your greatest means, it is your way and path to Jannah, and it is your way and your path to achieving loftiness with Allah The Mighty and Majestic, and a good life in this life and in the hereafter.
(ٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يَلْبِسُوٓا۟ إِيمَٰنَهُم بِظُلْمٍ أُو۟لَٰٓئِكَ لَهُمُ ٱلْأَمْنُ وَهُم مُّهْتَدُونَ)
“They who believe and do not mix their belief with injustice – those will have security, and they are [rightly] guided”.

✨ 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.

Audio:
https://t.me/AbuHaatimEn/1491

Translated by:
Abu Ibraheem ‘Abdullaah bin Ahmed Ash-Shingaani


بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

All praise is due to Allah. We praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evils of our souls and the misdeeds of our actions. Whomsoever Allah guides, none can misguide, and whomsoever He allows to stray, none can guide. I bear witness that there is no deity worthy of worship but Allah, alone with no partner, and I bear witness that Muhammad is His servant and messenger.
Amma ba’d, the most truthful speech is the speech of Allah, and the best guidance is the guidance of Muhammad ﷺ . The worst of matters are innovations, for every innovation is a misguidance, and every misguidance is in the Fire.

We praise Allah, the Exalted, and thank Him for granting ease and for allowing us to visit our brothers in this blessed center, which is animated with the Sunnah, these excellent faces, as we believe and Allah is the true reckoner. Visiting centers dedicated to the Sunnah brings great good and abundant rewards, and we ask Allah, the Exalted, for these blessings for us and our fellow listeners, out of revision of knowledge, from the Book of Allah and the Sunnah of His Prophet ﷺ. For indeed the sittings of knowledge, is the true life. It is the true life that most people are heedless of.
(ٱقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ ۝ مَا يَأْتِيهِم مِّن ذِكْرٍ مِّن رَّبِّهِم مُّحْدَثٍ إِلَّا ٱسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ ۝ لَاهِيَةً قُلُوبُهُمْۗ)
“[The time of] their account has approached for the people, while they are in heedlessness turning away. No mention comes to them anew from their Lord except that they listen to it while they are at play. With their hearts distracted”.
[Al-Anbiya:1-3]

At a time, Allah The Mighty and Majestic has granted you success O student of knowledge, to be from those that Allah has chosen and granted success, from over, not only thousands but millions of people who are far removed from this good. Allah has guided you to remain steadfast in seeking knowledge in the circles of knowledge and centers of Sunnah, which serve as a great refuge, which Allah has provided for those that want a refuge to Allah The Mighty and Majestic.
The Prophet ﷺ said, as found in the “Two Sahihs”, on the authority of Abu Hurairah -may Allah be pleased with him-: “There will be trials, the one sitting will be better than the one standing, and the one standing is better than the one walking, and the one walking is better than the one running, and whoever embarks upon it will be taken by it, whoever finds a refuge, then let them seek refuge in it”.

And Allah, The Mighty and Majestic said in His noble book:
(وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ)
“If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ “
[Ibrahim:7]

Therefore, it is incumbent upon us, my brothers for the sake of Allah, to thank Allah The Mighty and Majestic for the blessing of the centers of Sunnah, where students of knowledge can return to, to seek understanding in their religion and draw from the sciences of the Book of Allah and the Sunnah of His Prophet ﷺ upon the methodology of the righteous predecessors. Which will be a fortress for them, with the permission of Allah helping to safeguard them from the trials which are coming in great waves, and there isn’t a year except that the one that comes after is more evil, as stated by the Prophet ﷺ.

[Al-An’am:82]

Whoever makes use of the blessings of security to actualise being a slave to Allah, and achieving this great affair by coursing upon the greatest of the means which is seeking knowledge.
(ٱلَّذِينَ ءَامَنُوا۟)
“They who believe”.
[Al-An’am:82]
I.e those that have beneficial knowledge and correct creed, and act upon it.
(وَلَمْ يَلْبِسُوٓا۟ إِيمَٰنَهُم بِظُلْمٍ)
“and do not mix their belief with injustice”.
[Al-An’am:82]

With Shirk or other than this of oppression, but at the head of this is Major Shirk, which if a person falls into, then security is removed from them in totality. Similarly, avoid the misguiding innovations, and similarly sin.
And the share of a person of this promised security becomes magnified in accordance to their zeal for beneficial knowledge, which is a means for the attaining of the correct creed, and adhering to the path of the Sunnah and uprightness. This is the path of security.
(و۟لَٰٓئِكَ لَهُمُ ٱلْأَمْنُ وَهُم مُّهْتَدُونَ)
“those will have security, and they are [rightly] guided”.
[Al-An’am:82]

They have security in the dunyaa and in the aakhirah, their Lord Exalted is He will guide them and they will be rightly guided, so the obtaining of legislative knowledge, the beneficial knowledge, knowledge of the Book of Allah and the Sunnah of the Prophet ﷺ is from the greatest of means of achieving security and the continuation of the blessing of security. The blessing of security in the dunyaa and the aakhirah. Security away from doubts, security away from lusts, security away from trials. So seeking legislative knowledge is a protection from this, a seeker of knowledge in the religion of Allah The Mighty and Majestic is a protection from all of this, and in accordance to your zeal upon beneficial knowledge and obtaining the sciences of the book of Allah and the sunnah of His Prophet ﷺ, correct creed and understanding of the religion, and similarly acting upon this, in accordance to this will be your share of security. And a complete share is for the complete, and deficient share for deficiency.
(ٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يَلْبِسُوٓا۟ إِيمَٰنَهُم بِظُلْمٍ أُو۟لَٰٓئِكَ لَهُمُ ٱلْأَمْنُ وَهُم مُّهْتَدُونَ)
“They who believe and do not mix their belief with injustice – those will have security, and they are [rightly] guided”.
[Al-An’am:82]

In accordance to the obtaining of legislative knowledge and correct creed and steadfastness upon this, in accordance to this will be your share of security in the dunyaa and the aakhirah. This is the means of security and the means of the continuing of security and safety, obtaining legislative knowledge.

And Allah The Mighty and Majestic will ask us on the day of Judgement regarding this blessing which we are enjoying day and night. The blessing of security and this time we spend whilst we are in this great blessing, we will be asked regarding this great blessing on the Day of Judgement, are we from those who utilized this blessing in obedience to Allah Almighty or have we squandered this tremendous opportunity that Allah has made easy for His slaves. It will serve as evidence against His slaves, as mentioned in the hadith of Abu Barzah Al-Aslami -may Allah be pleased with him- in which the Prophet ﷺ said: “A servant’s feet will not move on the Day of Judgment until he is asked about four things”.
Among these four is his time—how he spent it. On that day, you will be questioned about the time that has passed. Did you use it to obey Allah? To seek Islamic knowledge? Or did you neglect it? You are accountable for every moment of your time. If a day passes without you using it for the obedience of Allah, a part of you is lost “O son of Adam, you are but days; when a day passes, part of you passes with it” all slaves are in basically days, if some of the days passes, some of you passes!

So congratulations to those who use this fleeting time to earn what is with Allah and what He has prepared for His righteous slaves. The Prophet ﷺ clarifying the value of time, health, and the importance of not wasting these blessings. As it comes in the authentic hadith narrated by Ibn ‘Abbas, the Prophet ﷺ said: “Two blessings that many people squander: health and free time”.
Time is a great blessing, as is health. If you do not use it in the obedience to Allah, and at the head of this is seeking legislative knowledge, they may fade away. And if these blessings are removed from you, the path to Allah The Mighty and Majestic will be removed from you. And Allah has clarified in the Qur’an that He removes blessings from those who do not show gratitude:
(لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ)
“If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ “
[Ibrahim:7]

Strive O student of knowledge upon steadfastness upon this great blessing, and the making use of your time. The making use of your days and nights to acquiring legislative knowledge, because it is the path to security and safety in both this Dunyaa and the Aakhirah. It is also the way to protection from trials and tribulations. This is your path which through it will obtain what those that compete – compete for.
It is your path to Jannah. Whoever desires the shortest path to Jannah, then upon them is to commit to the path of seeking legislative knowledge, and being steadfast upon it, and Allah The Mighty and Majestic has facilitated for you the likes of these great centres, where you obtain legislative knowledge, knowledge of the book of Allah and the Sunnah of His Prophet ﷺ, so praise Allah for this great blessing, and thank Him Exalted is He through making use of this time and making use of this blessing to achieve legislative knowledge, which is your salvation in the dunyaa and the aakhirah, and Allah The Mighty and Majestic promised His slaves salvation and aid if they tread upon this path:
(وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ ۝ إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ ۝ وَإِنَّ جُندَنَا لَهُمُ ٱلْغَٰلِبُونَ)
And Our word has already preceded for Our servants, the messengers.[That] indeed, they would be those given victory. And [that] indeed, Our soldiers will be those who overcome”.
[As-Saffat:171-173]

And He, may He be Exalted, said:
(ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ)
“Then We will save our messengers and those who have believed. Thus, it is an obligation upon Us that We save the believers”.
[Yunus:103]

And He, may He be exalted, said:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ)
“O you who have believed, if you support Allah, He will support you and plant firmly your feet”.
[Muhammad:7]

And He, may He be exalted, said:
(إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ)
“Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand”.
[Ghaafir:51]

If you want Allah’s support, if you want salvation in the dunyaa and the hereafter, then the greatest of the means you can tread in this is, striving and steadfastness upon legislative knowledge: “Whoever treads upon a path seeking therein knowledge, Allah will make a path to Jannah easy for them through it”.
Then what do you think is the case for those that are firmly settled on guard in the centres of Ahlus-Sunnah, in their days and nights, obtaining legislative knowledge, intending therewith the face of Allah and achieving His pleasure and what He has with Him, and this is more deserving to be from those that Allah The Mighty and Majestic promised salvation and aid in the dunyaa and the aakhirah.

I ask Allah The Lord of the Mighty Throne to make us from those that tread upon this path, the path of legislative knowledge, and acting upon it, and steadfastness upon it, and may Allah reward our brother the virtuous Ustaadh Abdul’aleem for his good hosting and his welcoming, him and others from his brothers, those that are running this blessed Markaz, which we hope that Allah brings about good through it, and through these excellent faces, for indeed the continuing of legislative knowledge and the steadfastness of the student of knowledge upon this will bring about – with the permission and success of Allah – great good, as the Ummah is in need of callers to Allah The Mighty and Majestic, who give insight to the people to the book of Allah and the Sunnah of the Prophet ﷺ, and clarify the path to Allah The Mighty and Majestic to them, and clarify what will be a blockage and a barrier to them from reaching what is with Allah The Mighty and Majestic and what He has prepared for the righteous.

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

✨ 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.

PDF made by:
Abu Ibrahim Abu Bakar bin Edward Al-Ghaani, may Allah preserve him.
https://t.me/AbuHaatimEn/1515

Audio:
https://t.me/AbuHaatimEn/1491

MISBAAH ADH-DHALAAM…
        ▪️🔹▪️🔹▪️
 
 
By:
📚 Fadeelatushaykh Abu Hatim Yusuf Al-Jazaa’iree
-may Allaah preserve him-
 
The Second Chapter
The Fifth Sub-Chapter:
“Disparaging a person in a specific matter does not justify generalizing the critique against him”.
 

📁 ”مصباح الظلام“: جرح الشخص في أمر معين لا يسوغ تعميم القدح فيه.
 
Translated by:
Abu Ibraheem ‘Abdullaah bin Ahmed Ash-Shingaani

narrators, and others.
The Imams of Al-Jarh wat-Ta’deel have a keen understanding and a broad view in the aspect of judging the narrator. They do not limit their judgment of abandoning the narrator to the amount and frequency of the mistake, but they also look at the type of error. Perhaps there may be a single mistake that its owner is abandoned for, even if this didn’t become predominate over him, and they would drop all of his narrations because of it, and the disparagement of the person in this specific matter would be a justification for them to generalize the disparagement of him.
Examples of this include:
1-    If someone makes a mistake or errs in a Hadith and their mistake is made clear to them, but they persist and does not retract and continue in their mistake, then their Hadith is dropped and they’re abandoned.
2-    If they lie in a hadith of the Prophet ﷺ even once, then all their Hadiths are dropped.
 
The scholars have much speech about these two points, from this is:
What Imam Ibn Abu Hatim narrated in “Al-Jarh wat-Ta’deel” (2/31), he said: “My father told me on the authority of Ahmad Al-Dawraqi, I was informed by ‘Abdurrahman bin Mahdi, he said: “It was said to Shu’bah: “When should a man’s hadith be abandoned?” He said: “If he narrates from those who are well-known, what isn’t known by those that are well-known. And if he makes many mistakes. And if he is accused of lying. And if he narrates a hadith that is unanimously agreed upon to be wrong, and he does not even accuse himself of possibly being wrong and then abandoning it, his hadith is rejected. And other than this, they would narrate from him”. End of speech.
 
Al-Khateeb reported in “Al-Kifaya fi Ilm Al-Riwaayah” (1/457) with its chain of narration to Imam Ahmad that he was asked about whom we should write knowledge? He said: “From all people, except for three: a person of Desires calling to it, or a Kaadh-dhaab (someone untruthful) as neither little nor much is written from them, or from a man who makes a mistake and is refuted/corrected but does not accept”.
 
This has also come from Ibn Al-Mubaraak in “Al-Kifaayah” (p.143) and others.
 
3-    If the narrator makes a grave mistake in a hadith – or some little number of hadiths – that someone their likes does not make a mistake in, except someone who does not know about Hadith, or is lacking oversight extremely (ghaflah), then they will leave out all of his Hadith and drop him for this.
Ibn Abu Hatim said in “Al-Jarh wat-Ta’deel” (2/33): “I was informed by ‘Abdurrahman, who said I was informed by Abu Bakr Ahmad bin Umair Al-Tabari, who said I was informed by ‘Abdullah bin Al-Zubayr Al-Humaydi: “If someone were to say: What is the thing that if it appears to you in the Hadith, or the one who narrated it from them, will not be accepted? We would say: “It is for there to be a man in the chain of narration a man who is displeasing with an affair which is authentically established upon them, by lying, or a disparagement regarding his character which the like one rejects their testimony due, or a grave mistake which is not obscured upon them”.
 
And from the examples of this is:
➖What Imam Abu Zur’ah Ar-Raazi -may Allah have mercy on him- said when he was asked about Umar bin Abdullah bin Abu Khath-am. He said: “He is a “Waahiy Al-Hadith”. He narrated three Hadiths on the authority of Yahya bin Abu Katheer. If they were placed in five hundred Hadiths, they would ruin them all”. “Questions of Al-Bardha’i” (2/543).
This is clear in what is being established; where do these three Hadiths stand in comparison to five hundred Hadiths?! And yet these three Hadiths are sufficient to reject all of the five hundred Hadiths! And to generalize the ruling of them to all of the hadith of the person.
 
➖And from this (also) is the statement of the Imam of Al-Jarh wat-Ta’deel: Shu’bah bin Al-Hajjaaj -may Allah have mercy on him-: “If ‘Abdulmalik bin Abu Sulayman had narrated another Hadith like the hadith of Ash-Shafaa’ah, I would have rejected his Hadith. “Al-Jarh wat-Ta’deel” (5/Biography 1719).

 
And ‘Abdulmalik bin Abu Sulayman is Thiqqah (trustworthy) and Mutqin (proficient) in Hadith. ‘Abdurrahman bin Mahdi said: “Shu’bah was amazed by the memory of ‘Abdulmalik, meaning Ibn Abu Sulayman”.
 
On the authority of Yahya bin Abdul-Malik bin Abu Ghaniyyah: “I heard Sufyan Ath-Thawri say: “Al-Miyzan (the weighing scale) told me – and he gestured with his hand like this, as if he was weighing – Al-Miyzan ‘Abdulmalik bin Abu Sulayman informed me”. End of speech.
And ‘Abdullah bin Al-Mubaarak also described him as Al-Miyzaan. See “Tahdheeb Al-Kamaal by Al-Mizzi” (18/324).
 
I say:
With this being the case Shu’bah said this, because of the severity of his mistake in the hadith on Ash-Shafaa’ah. So these are three cases in which the narrator’s hadith is abandoned, due to one matter or minor matters, and this is justification for generalizing of the criticism to all of his Hadith.
 
➖And similarly in the disparagement of the people of Innovation, and those who deviate from the Manhaj of Ahlus-Sunnah, and this has been explained repeatedly in what has preceded, in that they may judge a person to be an Innovator and to have exited from the Manhaj of Ahlus-Sunnah because of a single slip up, and a single innovation which they fell into, after the ruling applies to them, and they may judge them with that even if the proof has not been established against them because of the clarity/clearness of what they fell into in terms of violating one of the manifest principles of Ahlus-Sunnah, and other than that which has been explained in several sub-chapters previously, and this is then a general ruling on them that they have exited from the Sunnah.
So with this it becomes clear that the words of Muhammad Al-Imam -may Allah guide him- do not conform to the principles of the Imams of Al-Jarh wat-Ta’deel, and the Manhaj of the Salaf-us-Saalih, but rather it conform to the principles of the  people of Muwazaanat and Hamlu Al-Mujmal Alal-Mufassal, which come with the likes of these reckless and dangerous weighing scales, which lead to:
➖Causing unsteadiness to the principles of the Imams Al-Jarh wat-Ta’deel.
➖Dismantling the subject matter of disparaging, and the ruling innovation upon people.
And the books of the Imams are full of disparagings and declaration of being an Innovator on those who attribute to the Sunnah, and the principle of Shaykh Muhammad Al-Imam cancells all of that. And the mention has preceded that many of those who were on the Sunnah were judged as Innovators for opposing the Manhaj of the Salaf in one issue or some issues, and the affair of those who withheld on the topic of the Qur’an being created is not far from recollection, and from among them were those who were from the Imams of the Sunnah and knowledge... and others who were declared Innovators because of their allegiance to the people of Innovation and their mixing with them and their praising and defending them...
And based on the principle of Muhammad Al-Imam: It is not permissible to generalize the disparagement of these people because of their disparagement being in this specific matter!
And whoever was from the people of the Sunnah and then fell into something what one is declared and Innovator for and the description of Innovation applied to them, then this protects them from exiting from the Manhaj of Ahlussunnah wal-Jamaa’ah, even if they innovated whatever they innovated! Because “Disparaging a person in a specific matter does not justify generalizing the critique against him”!
 
➖And it necessitates the application of the all-inclusive approach! which accommodates whoever was to be a bigoted partisan (Hizbi), Ikhwaani, a Sururi, a Qutbi, an Ar’uuri, a Hassani... because many of these people do not contradict the Manhaj of the Salaf in all of its beliefs... and the fact that they became Hizbi and were trialed does not justify generalizing the critique against them!!

We have previously quoted the words of Ash-Shawkaani -may Allah have mercy on him- regarding this, where he said in “Adaab Al-Talab” (p.124): “The people of Innovation did not reject all of the Sunnah, nor did they show animosity to all books that were made to collect it, but rather they become deserving of the name of innovation by the rest of the Muslims due to their opposition to some issues of the legislation”.
 
➖So based upon this (principle) the Salaf and the Imams of Al-Jarh wat-Ta’deel were unjust, because they declared people to be innovators and disbelievers without applying these (Khalafi!) principles on them.
➖And they were ignorant because they did not know this, despite their keenness to learn!
➖And they were not guided, because they took a path without insight! And other great harms....
And with this, this principle is aligned with the other Khalafi principles in the book “Al-Ibaanah”! Wallaahul-musta’aan”. End of speech.
 
 
 

...MISBAAH ADH-DHALAAM…
        ▪️🔹▪️🔹▪️
 
 
By:
📚 Fadeelatushaykh Abu Hatim Yusuf Al-Jazaa’iree
-may Allaah preserve him-
 
The Second Chapter
The Fifth Sub-Chapter:
“Disparaging a person in a specific matter does not justify generalizing the critique against him”.
 

📁 ”مصباح الظلام“: جرح الشخص في أمر معين لا يسوغ تعميم القدح فيه.
 
Translated by:
Abu Ibraheem ‘Abdullaah bin Ahmed Ash-Shingaani
 
 
 
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
 
The author of “Al-Ibaanah” (p.183) said under the title (Disparaging a person in a specific matter does not justify generalizing the critique against him): “It is known that disparagement is not permissible except to the extent that it is necessary to show the error of the one criticized, out of religion, and for this reason the scholars did not make the error of the narrator of Hadith in some of his hadiths a justification for abandoning his hadiths in which he did not make a mistake, and the weakening of the narrator regarding one or more people does not make it justified to weakening him regarding all people”.
 
Then he quoted from Al-Hafidh Ibn Hajr and Imam Ibn Al-Qayyim -may Allah have mercy on them both- what points to that the relative weakening of a narrator regarding a specific Shaykh or a specific hadith does not make the narrator weak upon its absolute!
Then he said, as usual, launching an attack on the students of knowledge: “Beware of the haste of some students of knowledge. If they see any mistakes in a scholar, they rush to abandon him or warn against him without insight or referring to the people of knowledge. What is it with them and with transgression, haste, and recklessness?!”.
 
I say, seeking aid with Allah:
This establishment from Muhammad Al-Imam -may Allah guide him- is consistent with what was previously stated of implementing Muwazanaat, and that slips and mistakes are not to be taken into consideration, and that the basis for the general judgment on a person is his good biography and way ...and other things that he established.
 
And Muhammad Al-Imam -may Allah guide him- proceeded in this established in his usual way; upon the way of the caller of Muwazanaat, Ahmad As-Suwayyaan, who established this approach in his book “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Evaluating Men and Their Authoring” (p.113) wherein he said: “.. A minor mistake does not harm, and what matters is the origin, which is precision and perfection, and nothing is rejected from his narrations except what is proven that the narrator made a mistake in it. The application of this rule applies to the evaluation of scholars, mujtahids, and authors. If a man makes a mistake in an issue, the mistake is rejected and he is excused if he is one of the people who can be excused. However, it does not affect the man’s status or the status of the book he wrote, because of what is correct overcomes it. In this way, people’s rights and statuses are preserved, and they are not dropped because of a slip or two!!”.
 
Look at the extent of the coinciding of these establishments; you will realize the flailing of Muhammad Al-Imam in these innovated approaches!
➖Also, in the words of Muhammad Al-Imam, there is a confirmation of the all-inclusive principle: (We correct, but we do not ruin)! And that the mistake is corrected and is not a justification for generalizing the disparagement and destroying the person!
And here he is now, repeating this in another form and in another style to further affirm these principles in the reader’s mind, and to make it dawn on them that there are many proofs for this approach!! This general ruling from Muhammad Al-Imam -may Allah guide him-: [Disparaging a person in a specific matter does not justify generalizing the critique against him]! Is alien to the methodology of the Imams of Al-Jarh wat-Ta’deel, and is not said by someone who knows their methodology in criticizing men and is well versed regarding looking in their books, whether it is their criticism of narrators in terms of memorization, or their criticism of the people of Innovation from amongst the

MISBAAH ADH-DHALAAM…
        ▪️🔹▪️🔹▪️
 
 
By:
📚 Fadeelatushaykh Abu Hatim Yusuf Al-Jazaa’iree
-may Allaah preserve him-
 
The Fourth Chapter
The Seventh Sub-Chapter:
“Stipulating conformity to an unanimous agreement of the majority of those criticising, at the acceptance of a disparagement from a scholar”.
 
And dismantling the principle: The detailed disparagement takes precedence over the appraisal.

📁 ”مصباح الظلام“: اشتراط موافقة إجماع أكثر المجرحين لقبول الجرح من العالم وتعطيل قاعدة: الجرح المفسر مقدم على التعديل
 
Translated by:
Abu Ibraheem ‘Abdullaah bin Ahmed Ash-Shingaani

“Produce your proof if you are truthful.”
[Al-Baqara:111]
 
(وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ)
“And if you obey most of those upon the earth, they will mislead you from the way of Allah”.
[Al-An’am:116]
 
The majority don’t have any value to them if they don’t have any evidences, even if all the people of the earth were to come together except a small number upon falsehood and they dont have any evidences, then there is no value to them agreeing, even if the one who is standing in front of them is a single person or a small number, (fear) Allah  (fear) Allah in knowing the truth and holding firm to it, and accepting the truth if it was accompanied with evidence -may Allah grant everyone success-”. “From an audio”.
 
13.  Our Shaykh, the Muhadith, the Allaamah, Yahya bin Ali Al-Hajoori -may Allah preserve him- was asked: “If a scholar disparages a person, is it incumbent that the scholars come together and agree to their disparagement, or does one disparagement suffice?”.
Whereby he replied:
“بسم الله الرحمن الرحيم
All praise is to Allah lord of all that exists, we praise Him exalted is He, and we seek His aid, Amma ba’d:
The truth is obligatory to be taken, if someone who has experience with Al-Jarh wat-Ta’deel says a statement which is a disparagement about a person, then what’s looked at is their evidences, if they come with evidences then it’s obligatory to accept the evidences, and there is no proof for anyone to leave the truth, Allah the mighty and majestic said:
(أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُوٓا۟ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلْحَقِّ)
“Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth?”
[Al-Hadid:16]
 
And He said:
(أَفَمَن يَهْدِىٓ إِلَى ٱلْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّىٓ إِلَّآ أَن يُهْدَىٰۖ)
“So is He who guides to the truth more worthy to be followed or he who guides not unless he is guided?”.
[Yunus:35]
 
And Allah The Mighty and Majestic said:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَۚ)
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives”.
[An-Nisa’:135]
 
Until He said:
(فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ۚ)
“So follow not [personal] inclination (desires), lest you not be just”.
[An-Nisa’:135]
 
Don’t let following desires distance you from being just.
 
(وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا)
“And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted”.
[An-Nisa’:135]
 
This is a context which contains a threat in the Qur’an to those that distort or turns away from the truth, so it’s obligatory to take the truth from those that manifest it and clarify it. And the stipulation of not accepting that truth except if such-and-such of people come together, or from the people of knowledge: Is from the newly introduced affairs.
And in the books of Hadith and in the books of Fiqh and other than this from the books of the people of knowledge, is the clarification of the methodology of the people of the Sunnah, and that one seeks out what is correct and accepted the truth, and there is no stipulation on the truth for it to be an unanimous agreement in every subject, this is considered from the newly introduced affairs … The point of benefit is the books of Al-Jarh wat-Ta’deel and whoever says contrary to this has to manifest what they have of proofs … And the rule relating to the disparagement is that it has to be detailed, explained, and that the detailed disparagement is accepted and preceded over the appraisal, so upon this, this is an innovation of this era … This is an innovation of this era which is Baatil Baatil, in this era and upon our scholars may Allah have mercy upon him, the scholar would

say what they saw, and if they disparaged someone, they would say: “So-and-so disparaged them”, “So-and-so spoke about them and they said such-and-such about them in their speech”, their speech would be accepted. So this is what’s correct in this subject matter, and all praise is to Allah”.
And the affair will become clearer in the subchapter which is coming.
 
Topic:
From the establishments  of Shaykh Muhammad Al-Imam -may Allah grant him success- which strive to not give consideration to the detailed disparagement, is his statement in “Al-Ibaanah” (page 240-241) under the chapter heading “When is a man who is spoken about by the Imams of Al-Jarh wat-Ta’deel left?”:
“The Hadith of a narrator isn’t left off due some disparaging saying: “Matrook” whilst it’s clashing with others who are from the people of this field”!
 
I say, seeking aid with Allah:
This establishment isn’t well grounded, because the statement of an Imam in this field “Matrook” on a narrator, takes precedence over the opposition of others who are qualified in this field who are praising, especially if this praise was to be light and doesn’t reach the level of declaration of being Thiqah. This is because the strong disparagement extinguishes the declaration of being Thiqah.
 
And the Imam, the Mujaddid, Muqbil bin Hadi Al-Waadi’i -may Allah have mercy upon him- was asked as found in “Al-Muqtarah fi Ajwibati ba’d Asilatil Mustalah” (164), about the statement on a person “Matrook”, is it a detailed disparagement?
Whereby he replied: “What’s correct is that it is a detailed criticism, because they mean with it that he is accused of lying or making more mistakes than being correct”. End of speech.
 
And Shaykh Muhammad Al-Imam himself after this speech of his reiterates this: “from Abdurrahman bin Mahdi, Shu’bah was asked: who is the one whose Hadith is left? He said those accused of lying…”. End of speech.
 
I say: This is the level of “Matrook”!
 
Then Shaykh Muhammad Al-Imam -may Allah grant him success- said after this (p.241): “In any case, a differentiation is made between two affairs, the first: speaking on an individual, and the second: abandoning them.
As for speaking on a person then this starts with one or two or three, and then the people of knowledge follow in this and then they are left, as for if some speak on them and others of their like oppose them, then in this scenario then one has to tread the path of looking and declaring one more correct than the other, and then one acts upon what’s most correct”!
 
I say, seeking aid with Allah:
I don’t know where Shaykh Muhammad Al-Imam -may Allah grant him success- got the likes of these principles from?! Yes, speaking on a narrator is broader than leaving them, because speaking on them could be on what doesn’t necessitate leaving them, and it could be with what necessitates this.
But there is no point of benefit in number of people in this, so the statement of Shaykh Muhammad: “As for speaking on a person then this starts with one or two or three[5], and then the people of knowledge follow in this and then they are left”! this is very strange!
 
If Imam Ahmad were to say about a narrator: “Liar – fabricates Hadith”, then everything would end, even if whoever opposed it were to oppose, because this is a detailed disparagement, and this overrules the praise of those that praised, and the narrator would be at the highest levels of those that are abandoned, even if not a single person followed Imam Ahmad into this! Or not two or three people! Let alone stipulating this so called following into!
And Shaykh Muhammad Al-Imam -may Allah grant him success- stipulates this following of the people of knowledge so that the narrator is left! As for the statement of a single Imam whoever much their detailed disparagement was accompanied with proofs, and however severe the disparagement was, then the narrator is not left at this, because there wasn’t any following of the people of Al-Jarh wat-Ta’deel in this!

Then he further increased the affair in evil and said: “as for if some speak on them and others of their like opposes them, then in this scenario then one has to tread the path of looking and declaring one more correct than the other, and then one acts upon what’s most correct”‼
 
I say:
Where is the implementation of the principle: “The detailed disparagement takes precedence over the appraisal”?! It doesn’t have any status with you O Shaykh Muhammad -may Allah correct you-!
 
This suffices as a toppling of Al-Jarh wat-Ta’deel, and a toppling of the efforts of the Imams, and their principles, and from it is: “The detailed disparagement takes precedence over the appraisal if it was by one person and even if those that are praising were many in number”.
 
And this principle from Shaykh Muhammad Al-Imam -may Allah grant him success- is from what reiterates his implementing of that innovated principle which stipulates the agreeing of the majority to accept the disparagement of those disparaging!
So however much those that are taken into consideration explaining their disparagement, then their speech is rejected and not taken into consideration, until the other “Mashaayikh!” agree to the disparagement, so its result is to label it to be Shaadh (odd) and Istiqlaaliyyah (alone and away from the others) and not taking the Maslaha (benefit) of the Da’wah into consideration!
 
And Allah is the granter of success.



Footnotes:
_______
[1] Whereby he relayed the statement of Ibn Sireen -may Allah have mercy upon him-: “In the earlier times they wouldn’t ask about the chain of narration, when the Fitnah took place they asked about the chain of narration, so that they can take the Hadith of the people of Sunnah and so that they can leave the Hadith of the people of Innovation”. Reported by Muslim in the “Introduction of the Sahih Muslim” (1/84), and other than this!
[2] This condition which he mentioned -may Allah grant him success,- doesn’t carry any meaning, rather it is from what that reiterates his implementing this Tamyee’i principle more, and if he was to say: “Except if the person had an evidence they could put forward” then it would’ve been closer! To that the majority doesn’t carry any consideration in front of the binding proofs and evidences.
[3] Al-Wassaabi -may Allah guide him- said in “Naseehah Aashuura” (1429): “Whenever a person is to have more Shaykhs, the more his circle of knowledge increases, similarly in what relates to Al-Jarh (!) if a Jarh is taken from a single person, you start not to see except what they see (!) … You won’t have except a single eye (!) but take the Jarh from more than one scholar from the scholars of the Sunnah from the scholars of Tawheed (!), take this knowledge from more than one then your circle of knowledge will increase”.
He also said: “It’s a mistake that a person looks with a very restricted looking, then they won’t see except what they see, no, expand your circle, look at the rest of the Mashaayikh, if so-and-so disparaged so-and-so, then look at the rest of the Mashaayikh”‼
[4] The ‘Allaamah, Al-Mu’alimi -may Allah have mercy upon him- said in “At-Tankeel” (1/59): “Know that the Jarh is of different levels:
The first is: unexplained, and this when the cause behind it wasn’t explained, like the disparager saying “not upright” or “Faasiq” …
The second: the cause having been explained, the Fuqahaa explained this as being like the disparager saying “Fornicator”, “Thief”, “Accuser of another of fornication”. And behind this are levels in accordance to faults and the lack of it…”.
 
[What is the rule regarding the detailed disparagement, of which the cause is explained?]:
The causes of disparagement are known, and it is what the disparagement returns to either uprightness or precision in memorisation, or what leads to this.

The ‘Allaamah Ash-Shawkaani -may Allah have mercy upon him- said: “With me, is that the disparagement which is acted upon is when there is a description of being weak in memorisation or negligence in narrating or embarking upon what points to negligence in the religion … so grab on to this firmly with your hands, so that you will benefit with it at the clashing of the waves of differing…”. “Irshaad Al-Fuhuul” (1/145).

And the rule relating to the detailed disparagement of which the cause is explained, is also known by knowing its opposite: This is by knowing the condition of acceptance (uprightness and precision in memorisation) – whilst this is of different levels.

So similarly, what is considered disparaging, and this either returns to uprightness or in what relates to precision in memorisation, and what doesn’t return to one of these two things is considered unexplained, and this is known by looking into the causes of the disparagement.

And from the affairs which are a detailed disparagement which returns back to uprightness, is:
Disparaging through the despicable Hizbiyyah, like the Hizbiyyah of Ibn Mar’i and his cohorts, grab hold on to this firmly with your hands, so that you will benefit with it at the clashing of the waves of differing.
[5] This is from the innovations of Al-Wassaabi which Shaykh Muhammad Al-Imam blind-followed him in. Al-Wassaabi said in “The lecture in Ad-Dees Ash-Sharqiyyah” (5th Shawwaal 1429): “Similarly any Fitnah which takes place, it is a must to return to the people of knowledge, whilst being careful, like it comes in the Hadith: “Carefulness is from Allah and haste is from the Shaytaan”, listen to this scholar and listen to the second, and listen to the third, and listen to the fourth”!

MISBAAH ADH-DHALAAM…
        ▪️🔹▪️🔹▪️
 
 
By:
📚 Fadeelatushaykh Abu Hatim Yusuf Al-Jazaa’iree
-may Allaah preserve him-
 
The Fourth Chapter
The Seventh Sub-Chapter:
“Stipulating conformity to an unanimous agreement of the majority of those criticising, at the acceptance of a disparagement from a scholar”.
 
And dismantling the principle: The detailed disparagement takes precedence over the appraisal.
 
 
 
 
 
Translated by:
Abu Ibraheem ‘Abdullaah bin Ahmed Ash-Shingaani
 
 
 
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
 
Shaykh Muhammad Al-Imam -may Allah grant him success- implemented this Khalafi principle in many places in his book “Al-Ibaanah”, in different forms and chapter headings, which all fall under the same thing, from this is:
➖His statement in “Al-Ibaanah” (p.240): “From what the Imams of Al-Jarh wat-Ta’deel are upon is that the Hadith of a narrator are not left except if the majority of those that disparage unite upon leaving them”. End of speech.
 
Then he mentioned a narration which doesn’t at all contain what points to what he is establishing‼[1]
And he said in “Al-Ibaanah” (p.241): “Any how, a difference is made between the two things: the first, speaking in critique on an individual. And the second, leaving them. As for speaking in critique of them then this starts at one person, two or three (‼) then the people of knowledge follow back to back in this and then the person is left”‼
And he said at (p.216): “Ibn Hazm is a big Haafidh, except that he has been trialed with a type of Istiqlaal (disconnecting being alone in affairs), and this Istiqlaal came between him and between correctness in the affairs of Al-Jarh wat-Ta’deel, and in Fiqh, and in Aqeedah, and elsewhere. This path of the scholars with Ibn Hazm points to that if any disparager or praiser was to oppose what the Imams of Al-Jarh wat-Ta’deel are upon, then their praise and their disparagement is rejected from them, regardless if the opposition was in what relates to uprightness or in precision and memorisation of Hadith”.
 
Where is the point of benefit in this O Shaykh Muhammad for the establishing of this innovated principle of yours, which preceded the majority and rejects the detailed disparagement! Rather, in this narration is what rejects this, and this is that the Salaf asked about the chain of narration and asked regarding the men in the chain of narration, and they would – may Allah have mercy upon them – accept the statement of a single man on them!
 
And he -may Allah grant him success- said in (p.168): “…our intent with this clarification: is for it to be known that an Imam who is disparaging doesn’t assert with certainty in their disparagement on a person except when there occurs what can’t be repelled, and that the disparagement isn’t opposed by the people of knowledge”.
And he -may Allah grant him success- said in (p.123): “And the slip up which is contrary to the truth and contrary to what the people of knowledge are upon, so the deviation of a scholar and their slip up is considered through the opposing of the people of knowledge”.
And he -may Allah grant him success- said in (p.223) after he mentioned a number of statements which doesn’t point to what he is intending!: “The statements being many in number point to that the position of the majority in Al-Jarh wat-Ta’deel takes precedence over the position of the lesser in number, and the position of the majority takes precedence over the position of a single person, and this is treading upon a principle which is applied in every sciences, in Fiqh and Lugha and Aqeedah and Usuul, and other than this, and it is that the position of the majority takes precedence over the minority position, so treading upon this is treading upon the path of correctness in the establishing of these topics, except if there was evidences”‼!

 
And Shaykh Muhammad -may Allah grant him success- said in “Al-Ibaanah” (p.221): “If a person is disparaged or praised by the majority then their statement is preceded over the statement of others, except if the majority have a proof which they didn’t put forth…[2]”.
 
In clarification of the truth in this, I say, seeking aid with Allah:
Know -may Allah grant me and you success- that abundance of numbers and being little in number, isn’t a weighing scale in and of itself in establishing the truth, the point of benefit and consideration in this is in reaching the truth or opposing the truth, regardless if the one that was correct or the opposer were to be alone, or if they were the majority of the people of the world.
There is no proof from the Book and the Sunnah or consensus or sound observation, which points to obligate or even to declare what the majority are upon as being what’s most correct at all, and whoever claims this has to provide proofs, and they will never be able to provide it even if a camel was to go through the eye of a needle!
Ibn Hazm -may Allah have mercy upon him- said in “Al-Muhallaa” (273-274/9) : “There is no meaning to the largeness of the number of those that take a position nor the number being small, I have provided thick volumes in what Abu Hanifah and Malik and Shaafi’i and the majority of the scholars opposed in, and every single one of them have statements where it is not known that anyone preceded them in, and each one opposed the consensus which is established and which is asserted with certainty, and there hasn’t at all come any legislative text or consensus or sound consideration to declare what has been taken as a position by many people to be more correct over that which has been taken as a position by a little number of people…”.
 
▪️And Shaykh Albaani -may Allah have mercy upon him- said in “At-Ta’leeq ala at-Tahaawiyyah” at discoursing ‘Shudhuudh’: “…there isn’t anything in the Book nor the Sunnah which points to that everything what the majority are upon is more correct that what those that opposed them are upon when there is no proof…”.
 
And this is general to everything which there has to be following, in all of the legislative sciences, and at the forefront of this the science of Al-Jarh wat-Ta’deel, contrary to what Shaykh Muhammad -may Allah grant him success- is claiming in what was previously mentioned in his statement: “and the position of the majority takes precedence over the position of a single person, and this is treading upon a principle which is applied in every sciences”‼!
 
And this speech – whilst it is invalid – is very strange‼!
This same approach was used by Abul Hassan Al-Misri and his followers with our Shaykh Yahya bin Ali Al-Hajoori -may Allah preserve him- as he was the first person who became acute to him, and confronted him, in Yemen, whilst the Mashaayikh of Yemen were opposing him. Then ‘Abdurrahman bin Mar’i Al-Adani and his Hizb also used this with our Shaykh -may Allah preserve him- then his followers took it upon themselves to counter what was established against him of proofs and evidences for their Fitnah, and they were assisted by Al-Wassaabi[3] -may Allah guide him- and he was severe in the calling to this innovated principle‼
Similarly, it was used by ‘Ali bin Hassan Al-Halabi -may Allah guide him- with those that clarified his condition, and more than one have refuted him and clarified the incorrectness of this principle and the one that preceded it. It is how The Most High  said regarding the condition of the people of falsehood:
(كَذَٰلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ ۘ تَشَابَهَتْ قُلُوبُهُمْ)
“So said the people before them words of similar import. Their hearts are alike.”
[Baqara:118]
 
It’s not obscured upon you – O you who ascribes to the people of Hadith and narration – that the affair of Al-Jarh wat-Ta’deel, which upholds the religion and distinguishes the people of Sunnah and ‘Following’ from the people of Innovation and Tamyee’ … And that from its great principles which the Imams of the Hadith and Guidance

are upon is: The detailed disparagement  which is built upon evidences takes precedence before the appraisal, and that us taking the detailed disparagement is based upon proofs which is what is obligatory upon the follower and the complier to the truth.
Shaykh Rabee Al-Madkhali said: “…You have knowledge of Al-Jarh wat-Ta’deel, and the speech which we stated, that people disparaged and a people didn’t disparage, people praised and defended this one that has been disparaged. We request from those that are disparaging to explain, if they explain the correct reasons of disparagement – then it is a must to follow them into this, because this is following of the truth, and rejecting what they have with them of the truth is rejection of the truth … So it’s a must upon those that opposed them to comply and to return to the truth and what’s correct, and to accept the evidences – may Allah bless you – a lot of people bely the truth, and reject the truth, and this is a very dangerous affair…”. End of speech from “Al-Hath alal muwadah wal-i’tilaaf” (p.60-61).
 
▪️ Our Shaykh Yahya Al-Hajoori -may Allah preserve him- said in “ At-Tawdheeh…” (p.10): “From the correct foundations with us, I.e Ahlus-Sunnah, is that the detailed disparagement takes precedence over the general appraisal, because the one disparaging is transfering from the basis, so they have extra information in this, and the one praising or negating is remaining upon the first basis”.
 
And the evidences for what we have mentioned and the statements of the people of knowledge in this are many, as will come, and it establishes with all clarity that:
The detailed disparagement takes precedence over the appraisal, regardless if those that are praising are many or are little in number. So the ruling is one, and the reasoning is still present, and those that implement the likes of these principles in the face of a detailed disparagement[4], only wish to topple the truth which is being established by Ahlus-Sunnah upon their falsehood, in order to reject the truth and the evidences‼ As to protect their ideologies and their figures and personalities!
And preceding the detailed disparagement before the appraisal, is only due to what it contains of extra information which the disparager has established, and this is still the case even if the number of people praising them were to be many or a little or the same in number, the number of this doesn’t have any effect in the ruling, and this becomes very clear at the relaying of a number of the statements of the people of the Hadith and authority in this affair:
1.     Imam Az-Zarkashi -may Allah have mercy upon him- said in “An-Nukat alal-muqaddimah” (3/362): “…what’s correct is the preceding of the disparagement based upon what we have mentioned, I.e because the preceding of the disparagement is only due to  it containing something extra which went obscured upon the one praising, and this is present even if the number of those praising were to be many or less or the same, so even if one person disparaged and a hundred praised then the statement of that one person is preceded for this reason”.
 
2.     His speech was relayed word for word by the ‘Allaamah As-Sakhaawi -may Allah have mercy upon him- in “Fathul-Mugheeth” (2/32), acknowledging it without refering it back to him. And in “Sharhut-Taqreeb” (p.187): “…and it is said even if those that are praising were to be more than the number of those disparaging, that the appraisers would be preceded, and this was rejected by Al-Khateeb…”.
 
3.     The speech of Imam Al-Khateeb -may Allah have mercy upon him- in “Al-Kifaayah” (1/336), whereby he said: “It is a mistake, and far away, by those that assumed this, because those that are praising even if they might be many, they are not informing with the lack of what the disparagers are informing, and if they were to inform of this then it would be a incorrect testification upon the negation of what is correct and is possible to occur, and if they didn’t know then what we have mentioned would be affirmed”.

So is it a condition of speaking on an individual and disparaging them that the majority of the scholars of the sunnah or all of them, disparage them? Especially since this disparager has come across evidences from the speech of this innovator through their lectures and their authorings?
Whereby he replied: “Yes, Yes, the subject matter O brothers, the people haven’t read into Al-Mustalah, or they read into it but they are deceiving‼ Rather I say something which is greater than this, let’s say that Ahmad bin Hanbal said: “Thiqah”, and Yahya bin Ma’een said: “Liar”. Will the statement of Yahya bin Ma’een damage them whilst he is being opposes by Ahmad bin Hanbal? Yes, the statement of Yahya bin Ma’een is a detailed disparagement, he came across what Ahmad didn’t come across, so what now? Put them aside if Yahya bin Ma’een disparaged him by himself. Upon this, if a scholar of the scholars of this era, produced evidences for the misguidance of Muhammad Al-Ghazaali or Yusuf Al-Qardhaawi or the methodology of the Ikhwaanul-Muflisoon, we accept it and it’s obligatory to accept it:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَٰدِمِينَ)
“O you who believe! If a Faasiq (rebellious evil person) comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.”
[Hujurat:6]
 
Yes, if someone upright comes to us then we accept it, as is what’s understood from the verse, if someone upright comes to us we accept it, where are you from this verse which points to that if someone upright comes with information that we accept it, and if a sinner comes with information that we verify it?! So O brothers, what’s important is: The people are bankrupt, contrary to our scholars, the early commers and the later commers, and all praise is to Allah. I thank Allah exalted is He and the most high, the people don’t trust you O you maniac, nor your speech”. End of speech from “Tape Questions from Holland” (dated 23th Rabee’ Al-Awwal 1420).
 
 
 
And Imam Al-Waadi’i -may Allah have mercy upon him- was also asked: “If a narrator was declared Thiqqah by one and was disparaged by four, or disparaged by one and declared Thiqqah by four, then whose statements is accepted? Clarify us with one example from the books of Hadith and Men, on the detailed criticism because I have preceded the statement of the majority?”.
Whereby he replied: “As for preceding the praise of the majority then this isn’t correct, because the disparager has come across what those that are praising haven’t come across, for example: you find a man to adhere to the first row and you declared him Thiqqah, but your friend knows that he isn’t someone who has memorised and that he is weak in memorisation, you know that the man adheres to the first row, but your friend knows that he works in Usury Banks, or that he takes pictures, that he has a camera, or works in a salon shaving beards, so the disparager has come across what those that are praising haven’t come across, if ten declare him Thiqah and one disparages him with a detailed disparagement, then the detailed disparagement is accepted, Wallaahul-Musta’aan”. End of speech from “Ijaabatus-Saail” (p.498-499).
 
12.  Shaykh Rabee Al-Madkhali said: “…if a scholar who is taken into consideration who knows the causes for Al-Jarh wat-Ta’deel and the differing in these affairs, and nobody opposed them in this disparagement, then it’s accepted – may Allah bless you – as dlr if it is opposed by a scholar whose taken into considered of their like with a praise, then the person disparaging is requested to present the evidences which affirm their disparagement and its causes, if they put forth evidences and then it is opposed by a hundred scholars from the major scholars and the most prominent ones, then there is no value to their opposition, because they are opposing proof and evidences, and they are opposing without evidences nor proofs, and Allah says:

And before this he said: “If a group praised a person, and a smaller number of disparagers disparaged him, then what the majority of the scholars are upon us that the ruling is with the disparagement, and acting upon it takes more priority, and a group said: rather the ruling is with those praising and this is a mistake based upon what we have mentioned…”.
 
4.     The ‘Allaamah, Ash-Shinqeeti -may Allah have mercy upon him- said in “Al-Mudhakirah” (p.123): “…if the disparagement clashed with the appraisal, the disparagement is preceded, because the disparager came across a hidden affair … So if those that are praising are more than those disparaging then similarly upon what’s most correct, because the cause of preceding the disparagement is, the knowledge of the disparager which went obscured upon those that are praising, and this doesn’t go away through there being many people praising, and it’s said that those praising are preceded but this is weak…”.
 
5.     Imam Ibn As-Salaah -may Allah have mercy upon him- said: “Sharh Muslim” (1/124): “…If the number of those that are praising are more, than its said that the praise has more priority, and what’s correct is -which the majority are upon- is that the disparagement takes precedence based upon what we have mentioned”. “Ma’rifatu anwaa’ ilmil-hadith” (p.221).
 
6.     Imam, An-Nawawi -may Allah have mercy upon him- said in “Sharh Muslim” (1/24): “…if the disparagement clashed with the appraisal then it’s preceded before the appraisal, upon what’s chosen and what has been stated by the muhaqiqoon and the majority, and there is no difference if the number of praisers were to be more or less, and it’s said that if those that are praising are more, then the appraisal is preceded, and what’s most correct is the first, because the disparager has come across an affair which went overlooked by those praising”.
 
7.     Imam, Ibn Katheer -may Allah have mercy upon him- said in “Ikhtisaar Uluum Al-Hadith” (p.134-135): “as for if the disparagement and the appraisal were to clash, then it’s incumbent that the disparagement is detailed, and is it to come before the appraisal? Or is the larger number or more memorisation what’s declared most correct? … What’s correct is that the disparagement takes precedence unrestrictedly if it was detailed”.
 
 
8.     Imam As-San’aani -may Allah have mercy upon him- said in “Subulus-salaam” (1/117): “…but the disparager takes more priority, even if those praising were to be many…”.
 
9.     Al-Haafidh As-Suyuuti -may Allah have mercy upon him- said: “If there was found within them – i.e the narrator – a detailed criticism and a praise, then the detailed criticism takes precedence even if the number of the praisers were more, this is what’s most correct with the Fuqahaa and the Usuuliyoon, and it was relayed by Al-Khateeb from the majority of the scholars…”. “Tadreeb Ar-Raawi” (p.364).
 
10. The ‘Allaamah Al-Mu’alimi -may Allah have mercy upon him- said after his previously mentioned speech: “…If you reflect upon this you will come to know what Al-Khateeb put forth as proof can not remain standing except that if the disparagement is detailed, affirmed and explained, as the warding doesn’t become apparent except for when the disparager turns to lying, and it becomes apparent that if the person praising was to come across this then they wouldn’t have praised them, so there is no doubt that acting is upon the disparagement even if those that are praising are many…”. “Tankeel” (1/74-75).
 
Some of the contemporary people of knowledge stating the invalidity of this Tamyee’i principle:
11. The Imam, the Mujaddid, Muqbil bin Haadi Al-Waadi’i -may Allah have mercy upon him- was asked about some people rejecting the statement of the disparager who is from the scholars of the Sunnah on some innovators, using as a proof that this disparaged individual isn’t spoke about by the rest of the scholars of the Sunnah, by saying: “Where is so-and-so and so-and-so?! Why are they not speaking?! If this was the truth they would’ve followed them‼”.

(قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ)
“Produce your proof if you are truthful.”
[Al-Baqara:111]
 
So the proofs silence thousands of those who their hands are empty of proofs even if they were scholars, these principles are a must to be known, upon you is to revise the books of the science of Hadith, especially the more elaborate, like “Tadreeb Ar-Raawi”, and like “Fathul-Mugheeth” by As-Sakhaawi, and “Sharh Alfiyah” by Al-Iraaqi, and these affairs are natural with the people of knowledge, and disputing and speaking on this with baatil isn’t permissible, because we will be corrupting the Islamic sciences, and ruin the principles…and…and until the end of these ways, its not permissible for a Muslim to present to the people except the truth, except the truth, and to distance away from deception and schemes – may Allah bless you –”. End of speech from the tape “As’ilah shabaab Adan an fitnati Abil-Hassan” (second question).
 
And he was also asked: “Is it stipulated to have an unanimous agreement of the people of the era on the disparagement of the people of innovation”.
He then replied: “These are the principles of the despicable people of Tamyee’ – may Allah bless you – in what era is the stipulation of this unanimous agreement?! What’s the proof for this condition?!! Every condition which is not in the Book of Allah is falsehood, if this was a condition, if Ahmad bin Hanbal or Yahya bin Ma’een disparaged an Innovator, do I say it is a must for the Imams of the Sunnah in the entire world to unanimously agree upon that they are an Innovator?! If Ahmad says: “This is an Innovator” everything is finished. For this reason if Ahmad said:  “So-and-so is an Innovator” everyone surrenders to him, they don’t jump on their opinions, if Ibn Ma’een says: “This is an Innovator” nobody opposes him. They stipulate an unanimous agreement‼! This is impossible in all of the legislative rulings … Impossible‼ Okay, if two witnesses come that so-and-so killed someone … At a legislative judge … It is obligatory upon the judge to rule with the legislation of Allah, either blood money or retribution. Is there a condition for unanimous agreement in the likes of these affairs which are more dangerous than the declaration of being an Innovator? They are people of Tamyee', they are people of Tamyee', and the people of falsehood, and the callers of evil, and those that lie in wait in murkey waters as it’s said. Don’t listen to this nonsense! If a scholar who has insight disparages a person – may Allah bless you – it is obligatory to accept this disparagement, if they are opposed by a scholar who is upright and precise, then what is stated by both sides is studied and the disparagement is looked at and the praise, if the disparagement is detailed and explained then it’s preceded before the praise even if those that are praising are many, if a scholar disparages with a detailed disparagement and ten praise, fifty scholars who don’t have proofs, they don’t have except good thoughts and acting upon the outward appearance, and this other person has evidences for the disparagement of this man, then the disparagement is preceded. Because the disparager has evidences with them, and the evidences is what’s preceded, and at times the evidences are preceded even if the people of the world opposes.
If the entire world full opposes them whilst the evidences is with them, then the truth is with them, and the Jamaa’ah are those that are upon the truth even if they are alone, if a person was upon the Sunnah and two towns worth of people, or three, and the truth is with him, what he has with him of proofs and truth is preceded before that which is with the others of falsehood, so it’s obligatory to respect the truth and to respect the proofs and evidences:
(قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ)

⤴️⤴️⤴️

English:
💢The people of Desires conceal everything

Except for their harmony and their companionship 💢

A question answered by:

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

▪️ 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

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

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

⤴️⤴️⤴️

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.