"Whoever treads set out a path to seeking knowledge by way of it, Allah will make easy for him by way of it a path to Jannah"
 
Authoring in this subject matter, and giving care to this subject matter, and busying oneself in this subject matter; teaching or studying it, all of this falls under this.
 
Rather, from the intangible paths in seeking of knowledge and treading towards knowledge, is what is greater than this, and more general, even your preparing of paper, and preparing a pen, all of this you only take as a means to knowledge, and obtaining it. So you buying paper, and you buying books, and you paying care to this, you buying a pen to write with, all of this you tread a path by way of it seeking knowledge with it, and Allah will make easy for him by way of it a path to Jannah, each accordingly.
 
And this is from the greatness of the virtue of Allah the mighty and majestic.  And it is upon the student of knowledge to recollect their intention, in all of this, as speech on this will come. So the authorings in this subject paves the way to the tangible paths, so it is an intangible path which paves the way to the tangible path, to take the knowledge with a correct taking from the people of knowledge, and likewise what enters into this subject matter.
 
And Allah the mighty and majestic promised those that tread upon the path in obtaining knowledge, that He promised to assist them, and this is from the greatness of the mercy of Allah the mighty and majestic, that He points you towards the path which leads to Jannah, and encourages you to it, and commands it upon you, and then rewards you for this. This is from the greatness of the favours of Allah upon the slaves generally, and upon the students of knowledge specifically.
"Whoever treads set out a path to seeking knowledge by way of it, Allah will make easy for him by way of it a path to Jannah"
 
And also, these paths that you tread upon, you are also aided by Allah the mighty and Majestic. Allah promised you, and He promised all that tread upon this with assistance. Allah the mighty and majestic said:
(وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ)
"And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?"
[Al-Qamar:17]
 
At-Tabari, and others, reported with its chain of narration to Matr Al-Waraaq, and he is from the Salaf, that he said at this verse:
(فَهَلْ مِن مُّدَّكِرٍ)
"so is there any who will remember?"
He said: "Allah the mighty and majestic is saying: Is there any seeker (student) of knowledge so that he can be assisted?"
 
Allah the mighty and majestic is calling out whoever treads out upon a path, or those who get disheartened or dishearten themselves, and find treading upon the path, difficulty, saying: "It's difficult for me to seek knowledge", "It's difficult to dedicate my self to knowledge", and other than these excuses which are feeble, there isn't anyone except that they have capability to seek knowledge, even if it was a little, and it will increase with the favour of Allah and then by effort and striving. Rather, Allah will raise the student of knowledge who takes upon the path to obtain knowledge, to benefit himself and to benefit the Ummah, that Allah will raise them to the status of the scholars even if he doesn't reach their level, why? Because he took upon the path for this cause, but he was prevented by something which was beyond his capability. So he will by this obtain the status of the scholar even if he doesn't reach their level, and this is from the greatness of the favours of Allah the mighty and Majestic. As it preceded in the verse:
(فَهَلْ مِن مُّدَّكِرٍ)
"so is there any who will remember?"
 
"Is there any seeker (student) of knowledge so that he can be assisted?"

Meaning that Allah the mighty and majestic is calling out to His slaves: is there any from you that will seek knowledge who I will then promise to assist?

 
This cuts away any usage of evidence for anyone who doesn't seek knowledge for a reason or another, after this promise and call by Allah the mighty and majestic. And from what is written on this subject matter is what is our current objective to give commentary to in this blessed sittings -with the permission of Allah-
 
And it is a treatise by the Imam Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him, the Imam, the Muhadith, the Mujadid in this era alongside a group of major scholars, a treatise entitled:
My Advice For The Students Of Knowledge
 
And its origin is from an audio lecture which was transcribed, then it was included in the book "Ghaaratul Ashrita ala Ahlil Jahl was-Safsatah", he -whilst the small size and small number of words- produced in it valuable affairs which are deserving to be travelled towards in this subject matter. We ask Allah to have mercy upon him and to raise his level in His abode of honour, and benefit by way of this treatise, and to benefit by way of our commentary upon it, and to benefit us with it, and those listening, and all those that it reaches, and to make it sincerely for His Face, and to store it for the day not wealth nor offspring will be of benefit except those that come to Allah with a sound heart.

 
 ⚠️ The rest of the first lesson will be uploaded shortly In-Sha-Allah, may Allah grant us success and correction.

 Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and the Muslims-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

INTRODUCTION

 بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim

Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖

By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.
 
Explanation by:
our virtuous Shaykh, the beneficial researcher,
Abu Haatim Yusuf Al-Jazaa'ire,
may Allah preserve him and benefit by way of him.


📂 مقدمة شرح "نصيحتي لطلبة العلم للعلامة الوادعي رحمه الله" لشيخنا المبارك أبي حاتم يوسف الجزائري حفظه الله.

___
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and the Muslims-
Edited and PDF made by:
Abu Ibraaheem Abubakar bin Edward al-Ghaani
-may Allah preserve him and protect him, and reward him with good-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

TEXT ONLY - without the explanation of Shaykh Abu Hatim Yusuf Al-Jazaa'ire:

𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖

By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.

📂متن "نصيحتي لطلبة العلم" للعلامة الوادعي رحمه الله. 
___
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and the Muslims-
Edited and PDF made by:
Abu Ibraaheem Abubakar bin Edward al-Ghaani
-may Allah preserve him and protect him, and reward him with good-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim

Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖

By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.
 
Explanation by:
our virtuous Shaykh, the beneficial researcher,
Abu Haatim Yusuf Al-Jazaa'ire,
may Allah preserve him and benefit by way of him
 

بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim.
 
[1] SINCERITY:
Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him, said:
❝ I advise my brothers for the sake of Allah; the students of knowledge❞
 
His statement: ❝I advise❞
Advice is a word which is used for a sentence of wanting good for a person that is being advised. And the basis of Advice (An-Naseehah - النصحية ) linguistically is: (Al-Khuluus - الخلوص) purity. So the ‘Arabs say (Khalasna Al-'Asal - خلصنا العسل) we purified the honey, when everything which is not honey is removed from it, similarly its said regarding advice for the sake of Allah:
(الدين النصيحة)
"The religion is sincere advise"
We said to whom, O messenger of Allah?
(لله ولكتابه ولرسوله ولأئمة المسلمين عامتهم)
"To Allah and to His Book, to His Messenger, to the leaders of the Muslims and their common folk."
 
So the Prophet ﷺ made the whole religion advice because it is a pillar from its pillars, a great pillar in a religion, and the whole religion revolves around advice, because from advice is advice to Allah.
How is it advice to Allah? By correct creed in His oneness, and making the intention solely for Him in His worship, and seeking nearness to Allah by way of all the actions of obedience, singling out Allah the mighty and majestic in it alone.
 
Similarly, advice to His Book the Qur'an, by believing in it, and acting upon what is in it.
And advice to His Messenger, is by attesting to his prophethood, and putting forth obedience in what he commanded and forbade from.
And similarly, advice to the leaders of the Muslims, by being obedient to them in what is Ma'ruuf (good/permissible), and not removing ones hand away from obedience, and not revolting against them, I.e the figures of authority of the Muslims, likewise advising them and giving them directions.
Similarly, advice to the common folk of the Muslims, by manifesting the truth to them and guiding them to what's of benefit to them in the worldly life and the Hereafter.
 
What becomes clear from this is that the entire religion enters into this statement: "The religion is sincere advise".
 
He, may Allah have mercy upon him, said:
❝ with summarised affairs, as this time right now is not enough for elaboration, as books have been authored on the virtue of knowledge and its people❞
 
There will come from him, may Allah have mercy upon him, speech mentioning some of the beneficial authorings, and I have mentioned some of this.
❝so I advise them with:
1- Al-Ikhlaas (SINCERITY):
Allah, exalted is He and the most high, said:
(وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ)
"And they were not commanded except to worship Allah, making religion solely to Him"
[Al-Bayyinah:5]
 
And in the "Two Sahihs" on the authority of 'Umar, may Allah be pleased with him, that the Prophet ﷺ said:
 
"Actions are only by their intentions, and a man will only get what they intend, if someone's migration was for Allah and His Messenger, then their migration was for Allah and His Messenger, and if someone's migration was for a worldly reason, or to marry a woman, then their migration was for what they migrated for".
[Bukhari 1, Muslim 1907]❞
 
The author, may Allah have mercy upon him, started with advising on having sincerity in one's religion to Allah, exalted is He, (making it solely for him). Because it is the first thing which a slave is commanded to do, Allah the most high said:

(فَٱعْلَمْ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱللَّهُ وَٱسْتَغْفِرْ لِذَنۢبِكَ)
"So know, [O Muhammad], that there is no deity worthy of worship in truth except Allah alone and ask forgiveness for your sin"
[Muhammad:19]
 
Making the religion solely for Allah, exalted is He, by worshipping Him and directing worship to Him alone, and it is the first thing which Allah, the mighty and majestic, commanded His prophets to call towards, and Allah hasn't created man nor jinn except to establish His worship, and making it sincerely for His Face:
(وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ)
"And I did not create the jinn and mankind except to worship Me."
[Adh-Dhariyat:56]
 
[Sincerity - الإخلاص] linguistically is: [purification - التصفية] and [filtering – التنقية]. As for in the legislation it is: purifying the actions by correct intention from all impurities of SHIRK . Allah the mighty and majestic said:
(أَلَا لِلَّهِ ٱلدِّينُ ٱلْخَالِصُۚ)
"Unquestionably, for Allah is the pure religion (I.e for Allah is the religion alone)"
[Az-Zumar:3]
 
(وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ)
"And they were not commanded except to worship Allah, making religion solely to Him"
[Al-Bayyinah:5]
 
(قُلِ ٱللَّهَ أَعْبُدُ مُخْلِصًا لَّهُۥ دِينِى)
"Say: "Allah [alone] do I worship, sincere to Him in my religion"
[Az-Zumar:14]
 
Similarly in many verses, and in the "Sahih" on the authority of Abu Hurairah, from the Prophet ﷺ that he said:
"The most happy of the people with my intercession are those that say: "Laa ilaha illal-laahu" sincerely from the heart".
 
The reality of sincerity is: for a slave to be sincere to their lord in all of their statements; that of the heart and that of the tongue, and likewise all of their actions; that of the heart and that of the limbs, and intending Him. This is the reality of HANEEFIYYAH, the religion of Ibraheem, which Allah commanded upon all the slaves, and nothing else is accepted from them. And this is the reality of Islam, as Allah the most high said:
(وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ)
"And whoever desires other than Islam as religion -  never will it be accepted from him, and he, in the Hereafter, will be among the losers."
[Aal-e-Imran:85]
 
And the most high said:
(وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥۚ)
"And who would turns away from the religion of Abraham except one who makes a fool of himself".
[Al-Baqarah:130]
 
And the pointing of Qur'an and the Sunnah and the Consensus of the Ummah, to the stipulation of having sincerity in all statements and actions has become manifest, and that Allah doesn't accept statements and actions except that they were sincerely for His Face, exalted is He. And the Qur'an; all of it, is in the implementation of this great basis, as mentioned by the people of knowledge, from its start to its end it calls to making worship sincerely to Him, alone, and freeing oneself from SHIRK and its people.
 
From the greatest of acts of worship which one draws near to Allah the mighty and majestic whilst sincere, is seeking knowledge, and the people of knowledge placed chapters and authored on this, on the subject of sincerity, and correcting the intention in seeking knowledge on the sciences of Hadith. And that it's obligatory upon the seeker of Hadith to be sincere in their intention in their seeking, and that their intent in this is the Face of Allah alone, exalted is He.
 
Then Imam Al-Waadi'i, may Allah have mercy upon him, mentioned the Hadith:
❝ Actions are only by their intentions❞
As preceded, and this Hadith has been placed by Imam Al-Bukhari at the start of his book, and placed it at the place of the Khutbah for him, as an indicator by him to that every action, regardless if it was authoring, busying with knowledge and other than it. Because paying attention to knowledge and seeking knowledge, all of this is worship.

He placed this Hadith before anything else as an indicator to the stipulation of intention, and stipulating sincerity for the acceptance of action. He indicated with this towards that every action which isn't made for Allah alone being invalid, of no benefit in the worldly life nor the Hereafter. And many of the people of knowledge have textually stated that whoever intends to author a book or a chapter of sorts, to start with the Hadith:
❝ Actions are only by their intentions❞
 
And many of those that authored from the people of knowledge took to this, to them starting their authorings with this Hadith as an indicator to what has preceded. And similarly, it has come from Abdurrahman bin Mahdi, also from others, like Ash-Shaafi'i, that he said:
"This Hadith is a third of knowledge, and that seventy Fiqh subjects enter into it"
 
Rather, some of the people of knowledge have mentioned that if I wrote regarding any subjects of Fiqh, I would not do so except that I start with: ❝ Actions are only by their intentions❞.
 
Because every subject requires correction of the intention, and recollecting the intention in that. This Hadith is considered to be from the Hadiths which are foundations, which Islam revolves around, and the first sentence which is: ❝ Actions are only by their intentions❞: points towards that the correction of an action and its corruption is in accordance to the intention, and the second sentence: ❝and a man will only get what they intend❞: points towards that the reward of the one who does the action for their action, is only in accordance to their righteous intention, and that the punishment will be in accordance to their corrupt intention.
 
So the action in and on itself and its correction and corruption is in accordance to the intention which carried him to do it. Similarly, the rewards of those that do it and their punishment is in accordance to their intention which made the action either righteous or corrupt or other than this. So the affair of the intention, and correcting it, and making it sincerely for Allah alone, is great.
 
And making the intention sincerely for Allah alone in seeking knowledge is: by intending removal of ignorance from themselves, and benefitting the Ummah, and benefiting others by way of what he has achieved of knowledge and nearness to Allah the mighty and majestic, and preserving the legislation, and defending it, and spreading it.
 
Whoever intends in their seeking of legislative knowledge something of the worldly life, then they have exposed themselves to punishment, and due to the greatness of this affair, after this the 'Allaamah Al-Waadi'i, may Allah have mercy upon him said:
❝So knowledge is not sought for certificates, or other (worldly) goals.❞
 
His statement: ❝So knowledge is not sought for certificates❞
I.e if what has preceded became clear, that knowledge is worship, and that worship is a must to be sincere for Allah the mighty and majestic, that a person has a sincere intention in seeking knowledge, to be warned from what nullifies this, and from what taints the purity of this intention, is for a student of knowledge to not make their seeking of knowledge for something, be it small or big, to other than Allah.
 
And to be warned from making their seeking of knowledge a means to obtain (wordly) goals or a means to get (worldly) payment, all of this is what damages their sincerity and their intention.
 
And similarly is the condition of many of the people who in their of seeking knowledge, their worries and goals are obtaining certificates, like mentioned by Imam Al-Waadi'i may Allah have mercy upon him. They don't seek knowledge for what has previously been mentioned, but instead to obtain something of the worldly life by the position which they will obtain through this certificate, and paper certificates are not a weighing scale which makes a scholar stand out from the next.

There are scholars who have come to our current era who don't have certificates, and their benefit was greater than the benefit of other than them of those who obtained paper certificates.
 
We are all in need to watch over our intentions, for it to be sincerely for Allah's Face, exalted is He, by intending the removal of ignorance from ourselves and others.
 
Some might think that with the position that they will obtain through certificates, it will make  them a genius in knowledge, and that they will through this become a returning point for the Ummah, and this is a wrongful affair, as mentioned by Shaykhul-Islam. Positions don't make someone who isn't a Mujtahid scholar a Mujtahid scholar. Ever!
 
Rather, he will be afflicted by regression, contrary to taking knowledge intending by way of it Allah's Face, not intending with this except His Face, exalted is He. This one, their benefit will be great, and the blessings behind this are greater. And it was from the affair of the Righteous Predecessors that they would strive with a great striving against themselves to recollect the intention, and it was the affair of Mujaahid, and similarly it has come from Daraqutni, that he said:
"We sought knowledge without intention, then it rejected (to stay like this) until it was after that with a pure intention"
 
How is this? That a person perhaps starts seeking knowledge, not because they made it sincere for Allah the mighty and majestic in this, but due to their mere love for knowledge, because ignorance is disliked by all of individuals, people run away from ignorance, and knowledge is loved, so many of the people seek knowledge, not placing this intention in front of them, but out of their desire and love for knowledge, their busying with knowledge doesn't let them continue like this except that it changes their intention to sincerity, because knowledge guides to this, for this Allah the mighty and majestic said:
(وَأَقِمِ ٱلصَّلَوٰةَۖ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِۗ)
"and establish prayer. Indeed, prayer prohibits immorality and wrongdoing"
[Al-'Ankabut:45]
 
I.e that a person perhaps prays initially because seeing people pray and then prays, but Allah won't leave them upon this except that He makes this prayer a strengthening for this person, and a means to push him to enacting upon the command of Allah and avoiding what He prohibited.
 
He said:
❝or other (worldly) goals.❞
And Allah the mighty and majestic said:
"I am the most free of (needing) a partner. So whoever does an action in which he associates with Me other than Me I leave him with whom he associated with Me".
 
So SHIRK is rejected back to its perpetrator, any action which it is paired with it thwarts it. SHIRK in intentions, so a person is to correct their intention so that their actions are accepted, so that Allah benefits by way of their actions, and then produces fruits of great reward with Allah the mighty and majestic.
 
And from the most despicable of what occurs from the people that chase after worldly goals, is that they take knowledge as means to obtain something of the worldly life or respect, for this reason the Prophet ﷺ magnified the affair of this blameworthy eagerness upon the worldly life and its pleasures and respect. For a person to intend something of this in their actions, as it came in that great Hadith the Hadith of Ka'b bin Maalik Al-Ansaari, may Allah be pleased with him, that the Prophet ﷺ said:
"Two hungry wolves set loose upon sheep are not more destructive than a man's eagerness for wealth and respect upon a mans religion".
 
Meaning that this contains great corruption, I.e eagerness for wealth and respect contains great corruption upon a man's religion. It is the likeliness of -or worse- than the harms and corruption of a wolf or wolves in an area for sheep whose owners are absent. What do you think these wolves would do to these sheeps? They will eat this one and kill that one and attack that one and harm that one, and perhaps none remains.

 
Similarly, those that are eager for wealth and respect, and that this is their goal, it is a must that their religion becomes corrupt in accordance to their eagerness upon this, and none will be spared from this except those that Allah wished to grant insight and safety to. For this, the most despicable of this eagerness is for a person to intend with the seeking of knowledge, and their obtaining of knowledge, respect and loftiness above the people in the religion, by knowledge and other than this, and this is more severe in corruption and danger.
 
Imam, Al-Waadi'i, may Allah have mercy upon him, said:
❝So knowledge is not sought for certificates, or other (worldly) goals❞
 
Speech has preceded on this, in that the eagerness of a person upon the worldly life, and upon wealth and respect, this redirects them away from much good, and it damages their intention and their sincerity, as what's obligatory in what relates to acts of nearness, that they are made sincerely for Allah alone, and from the greatest of acts of nearness:
 
Seeking knowledge, and preoccupation in knowledge and Da'wah. And very despicable is it that a person takes what is a favour from Allah, and takes it as a means to obtain something of the worldly life and respect and being above the people. This is as lowly as one can get, and it has most priority in entrance to the Hadith of Ka'b bin Maalik, which has been previously mentioned:
"Two hungry wolves set loose upon sheep are not more destructive than a man's eagerness for wealth and respect upon a mans religion".
 
They are either the same or worse than the corruption of the wolves that gained entrance into the area of the sheep and attacked them. Then what do you think is the case with those who the corruption of their religion is due to their eagerness for wealth and respect in their religion? the affair is greater than this.
 
And if something of the commodities of the temporary worldly life was sought by way of the seeking of knowledge, and a person was eager for this; not intending in this seeking of knowledge and calling to Allah which is an worship, except wealth, this is their goal in their eagerness, then this enters into the statement of Allah the most high:
(مَّن كَانَ يُرِيدُ ٱلْعَاجِلَةَ عَجَّلْنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ)
"Whoever should desire the immediate -  We hasten for him from it what We will to whom We intend"
[Al-Isra':18]
 
He hastened to obtain the rewards in the worldly life, this shouldn't be like this, because these acts of nearness, Allah's Face are intended in it. And it has preceded in the Hadith of Abu Hurairah, may Allah be pleased with him:
"Whoever learns a knowledge; which Allah's Face is sought by way of it, only to obtain by way of it a worldly goal, will not find the fragrance of Jannah on the day of Judgement"
 
I.e its smell. So it's not permissible to contract payment for acts which are solely worship, and it is not right that these acts are means to obtain worldly goals, taking the Messengers - may the Salaat and Salaam of Allah be upon them- as examples:
قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَا۠ مِنَ ٱلْمُتَكَلِّفِينَ
"Say, [O Muhammad], "I do not ask you any payment for it, and I am not of the pretentious"
[Sad:86]
 
Similarly is the condition of the student of knowledge and the caller to Allah. And also based upon the Hadith of Uthmaan bin Abul Aas, as he said to the Prophet ﷺ:
"Make me an Imam for the people"
He said:
"You are their Imam, and be in accordance to the weakest of them, and take a Muadh-dhin who doesn't take payment for making the call to the prayer".
 
And this is not specific for the Adhaan, but rather for all acts which are solely acts of nearness. But as a reconciliation between the legislative texts: if a person was given without stipulation, then it's permissible for him to accept it, whilst being in a state of difficulty not in a state of richness, as this position was chosen by Shaykh-Ul-Islam, he said:

"And this is in all acts of nearness".
 
Likewise those that seek, through knowledge and acting upon it and calling to Allah, leadership, wanting to be a leader over the people and attaining great respect in their midst, this is their worry. Their worry is not honour with Allah the mighty and majestic and obtaining nearness to Him, this is also what enters into it. And the Hadith of Abu Hurairah, which is in Muslim, is well known, the story of those who are the first to enter into the Fire, and from them is a man who used to preoccupy with knowledge, Allah the mighty and majestic said to him:
"For what did you learn, teach, call?"
He said:
"I learned for Your Face and Your Pleasure, and I taught for You, and I read Qur'an for You"
He the mighty and majestic said:
"No, you only did this to be called a scholar, and it was said"
 
I.e with the meaning that you obtained your reward, which you wanted and was your goal, you already obtained your reward; this praise by those people, as for now he doesn't have a reward, then he was commanded to be taken to the Fire.
 
This is from what brings about within a person the greatness of this affair, and to eagerness to make the religion sincerely to Allah the mighty and Majestic. And similarly what relates to seeking knowledge, whoever seeks knowledge to compete with the scholars and to argue with the ignorant, and to turn the heads of the people towards them, Allah will enter them in the Fire, as it comes in the Hadith of Ka'b bin Maalik also, and it has assisting narrations.
And speech on this topic is lengthy. We will stop here.
 
سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك

___
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and the Muslims-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

1- 𝘼𝙡-𝙄𝙠𝙝𝙡𝙖𝙖𝙨 (𝙨𝙞𝙣𝙘𝙚𝙧𝙞𝙩𝙮)

 بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim

Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖

By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.
 
Explanation by:
our virtuous Shaykh, the beneficial researcher,
Abu Haatim Yusuf Al-Jazaa'ire,
may Allah preserve him and benefit by way of him.


📂 النصيحة الأولى في شرح "نصيحتي لطلبة العلم للعلامة الوادعي رحمه الله" لشيخنا المبارك أبي حاتم يوسف الجزائري حفظه الله.

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Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and the Muslims-
Edited and PDF made by:
Abu Ibraaheem Abubakar bin Edward al-Ghaani
-may Allah preserve him and protect him, and reward him with good-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

بسم الله الرحمن الرحيم

With all praise and thanks being to Allah, the knowledgebased conference which took place in Masjid As-Sunnah in the capital of Tanzania, Dar es Salaam, finished.

The sittings were filled with the people of the Sunnah, and the sciences of the Sunnah.

Alhamdulilah.

And Shaykh Abu Hatim Yusuf Al-Jazaa'ire -may Allah grant him success and benefit by way of him- completed the books that he started, and -with the virtue of Allah- much good took place, and the attendees were pleased, and they benefited from those explanations and lectures, and the lessons of the rest of the virtuous callers -may Allah grant them success and benefit by way of them-

So may Allah reward those that established this conference with good for what they put forth of big effort, and the Prophet ﷺ said:

"Those that don't thank the people don't thank Allah".

May Allah thank them for their good hospitality of their brothers and their honoring.

The rest of the lessons of Shaykh Abu Hatim Yusuf Al-Jazaa'ire in the lecture will be uploaded -with the permission Allah-.

And all praise and thanks is to Allah.

Source:
www.tg-me.com/youssefalgazairi/1258


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Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim

Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖

By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.
 
Explanation by:
our virtuous Shaykh, the beneficial researcher,
Abu Haatim Yusuf Al-Jazaa'ire,
may Allah preserve him and benefit by way of him
 

بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim.

[2] Patience Upon Obtaining Knowledge, its revision and its preservation, safeguarding and its conveyance:
 
Then he, may Allah have mercy upon him, said:
❝2- Patience Upon Obtaining Knowledge,: And its revision, and its preservation, safeguarding and its conveyance:❞
 
❝its revision❞, This is attached to what comes before it, I.e and patience upon obtaining knowledge, and revising it.
 
❝and its preservation, and safeguarding❞
As for: ❝and its preservation, and its safeguarding❞, This is starting anew, and is not attached.
❝and its safeguarding❞, It is not attached to what preceded, it is only starting anew.
❞and its preservation, and its safeguarding and its conveyance:❞, But it could also be correct that it's attached to what's preceded: I.e being patient upon its preservation, and patient upon safeguarding it, and its conveyance:
❝Allah, exalted is he and the most high, said:
(وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ۖ)
"And We made from among them leaders guiding by Our command when they were patient"
[As-Sajdah:24]
 
And in "The Sahih", that the Prophet ﷺ said:
"Patience is brightness"
[Reported by Muslim 223]
 
And Yahya Ibn Abee Katheer said to his son:
"Knowledge is not obtained through relaxation of the body"
 
And 'Abdullah bin 'Umar said:
"Tell the student of knowledge to take shoes made of metal".❞
 
His statement: ❝patience upon obtaining knowledge❞, patience upon obtaining knowledge, this is from the greatest of means of obtaining knowledge, as "Knowledge is not obtained through relaxation of the body", and those who think that the path to knowledge is covered in flowers is mistaken. This path is the path of Allah the mighty and majestic, and the path which leads to Allah, and Jannah is surrounded by disliked affairs. It is a must that there is hardship and difficulty experienced upon this path. "Knowledge is not obtained through relaxation of the body", but from the great rewards for a person for their efforts in obtaining knowledge, of high status and virtue with Allah, to which its true extent is not known except by Allah:
(يَرْفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ دَرَجَٰتٍۚ)
"Allah will raise those who have believed among you and those who were given knowledge, by degrees".
[Al-Mujadila:11]
 
But Allah didn't state the number of these degrees, why? Because:
(وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ)
"but over every possessor of knowledge is one [more] knowing".
[Yusuf:76]
 
"Read, and recite slowly, and ascend, because your status will be at the last verse you recite". Not only reciting what's been memorised, also what enters into this is those that haven't memorised the Qur'an but they read it abundantly, every month finishing the Qur'an, or every so many days finishing the Qur'an. This one also enters into this, "at the last verse you recite". The point of benefit from this is that it is a must to be patient in obtaining knowledge, and with this and certainty Imamshim is attained in the religion:
(وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ۖ)
"And We made from among them leaders guiding by Our command when they were patient"
[As-Sajdah:24]
 
As is used as a proof by the author, may Allah have mercy upon him:
(وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ۖ وَكَانُوا۟ بِـَٔايَٰتِنَا يُوقِنُونَ)

"And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs."
[As-Sajdah:24]
 
Shaykh-Ul-Islam, may Allah have mercy upon him, said:
بالصبر واليقين تنال الإمامة في الدي
"By patience and certainty, Imamship in the religion is attained".
 
And seeking Imamship in the religion is not wrong:
(وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا)
"and make us leaders for the righteous."
[Al-Furaan:74]
 
Why? Because in Imamship is leading the people, and much reward if Allah's Face is sought with it, by patience the lusts are abandoned, and by certainty doubts are warded, and for this the two were combined, and Imamship in the religion is rewarded as a reward for the two:
(وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ)
"advised each other to truth and advised each other to patience".
[Al-'Asr:3]
 
In contrary completely to this are the people of Falsehood, Desires and Innovations,
(فَٱسْتَمْتَعْتُم بِخَلَٰقِكُمْ كَمَا ٱسْتَمْتَعَ ٱلَّذِينَ مِن قَبْلِكُم بِخَلَٰقِهِمْ وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ۚ)
"and you have enjoyed your portion as those before you enjoyed their portion, and you have engaged [in vanities] like that in which they engaged"
[At-Taubah:69]
 
In the first portion of the verse:
(فَٱسْتَمْتَعْتُم بِخَلَٰقِكُمْ)
"and you have enjoyed your portion"
 
This is an indicator to what? To the following of lusts, and His statement:
(وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ۚ)
"and you have engaged [in vanities] like that in which they engaged"
 
Is an indicator to the following of doubts, and following of doubts is the ailment of the Innovators, and the following of lusts is the ailment of the sinners. And many times they cross paths especially in what relates in the corruption of religion through Innovating, and that it is a must that this involves opposition to the command of Allah and following of lusts, and the effects of the corruption of creed is manifested in the actions of the Innovator. And it has been reported from Ali bin Abu Taalib, may Allah be pleased with him, that he supposedly has said that:
"patience is on the same level as the head for the body"
 
So Sufyaan was asked about this and he said after he used the verse as a proof:
(وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ۖ وَكَانُوا۟ بِـَٔايَٰتِنَا يُوقِنُونَ)
"And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs."
[As-Sajdah:24]
He said: when they took on the head of the affair, they became heads.
 
In accordance to the greatness of your veneration of Allah will be the greatness of your status, so "By patience and certainty, Imamship in the religion is attained".
 
His statement: ❝patience upon obtaining knowledge, and its revision❞: This is from the affairs which is upon the students of knowledge to give attention to: revision. The Prophet ﷺ used to have Jibreel come and revise the revelation with him, and revision is of two types:
One is revision by oneself, by a student of knowledge to sit by oneself and to revise, and to revise subjects until they become grounded. In accordance to your revision and your repetition of knowledge will be your firmness. The affair is not memorising, this is easy, to memorise and to accumulate, but the affair is the preservation of what is memorised. The affair is not memorising, the affair is to preserve what you have memorised, this is by plenty repetition and revision.
 
And similarly the second type, revision with others, revision with ones peers and students. This is from what Allah benefits by way of, and grants firmness to knowledge.
 
He said: ❝and its preservation, and its safeguarding❞: Preservation and safeguarding knowledge is of two types: safeguarding of information, and safeguarding with the meaning of action.

 
As for the first safeguarding, it is of two types, which memorisation is intended with it: Memorisation by chest (I.e by heart), and preservation by book.
 
From the people are those that are memorisers: Imam Sha'bi Amr bin Sharaheel, may Allah have mercy upon him, said:
"I haven't put black on white"
 
He never wrote, he used to memorise. And this was the affair of the early comers, Allah the mighty and majestic gave them memorisation, to the extent that it was considered a sign from the signs of Allah and a Karaamah (miracle).
 
This is the affair of the Imams in what they have been given of memorisation, to the point that Imam Ahmad said I have memorised a thousand thousand Hadith, I.e a million Hadith, from what is Marfuu, Mawquuf, Maqtuu, and the likes of this as stated by Adh-Dhahabi, and his recollection of what he has memorised by heart is quicker than that of a computer. Perhaps you haven't opened up the computer and typed in the word except that he put forth Hadiths for you. The point of benefit in this is, this miracle that they have been given to those Imams was a means of preservation of this religion and its conveyance.
 
And the memorisation by heart is by striving to revise, and be precise in what they have learnt by their heart, or in their book. Because a person is prone to forgetting, so they have to safeguard their memorisation by revising it and repeating it and recalling it. If not it would go lost, "knowledge is prey and writing is its shackles, so confine your prey with trustworthy shackles". Even though this is regarding preservation by book but even in what relates to memorisation by heart, it's a must that a person memories. "Memorise because everything memorised is their Imam" I.e in accordance to their memorisation.
 
And preservation by book is to give care to ones book from going to waste, and safeguarding it from damage, be it from water, or rain, or insects; from the people of Hadith whom termites ate their books, as mentioned regarding some of the chain of narrations, that they have been eaten by termites, and this is from lack of preservation of the book. And it could happen without them being neglectful but the point of benefit is that a person has to preserve their book, preserve it to the extent that they can put it forth to their Shaykh after having written in it, and preserve it also from the "Warraaq As-Suu" (I.e those that write for the Shaykh his Hadith incorrectly, and those that enter into his Hadiths which are not from it), even preserving it from giving it to others. The scholars of Hadith wouldn't just give their book to any one, and similarly in our time, don't give your book to just anyone, give to it to those you know  will benefit from it, and that they will look after it. As for if you know that they are careless and it will remain for months with him, then it is from your right that you prevent, and this is from safeguarding of the book.
 
So safeguarding the book will make it a stored supply for a person's life, and a returning place when there is a need. And the other safeguarding is safeguarding by way of knowledge, like mentioned in a few lines of poems by Al-Qaadhi Al-Jurjaani:
وَلوْ أنَّ أهْلَ العِلمِ صانُوهُ صانهُمْ *** وَلَوْ عظَّموه في النفوس لَعَظَّما
8- ولكن أهـانوهُ فَهَانَ وَدَنَّسُوا *** مُحَيَّاهُ بالأطماعِ حتى تَجَهَّما
 
❝وَلوْ أنَّ أهْلَ العِلمِ صانُوهُ صانهُمْ❞
I.e in accordance to your safeguarding of knowledge by acting upon it, is the extent it will safeguard you
 
❝وَلَوْ عظَّموه في النفوس لَعُظِّما❞
and in accordance to your veneration of knowledge within yourself, will be the extent of your status in conveying of the knowledge, and to the extent of which the people will venerate you due to what they see of the people of knowledge, and the callers to Allah, due to acting upon it.

 
❝ولكن أهـانوهُ فَهَانَ وَدَنَّسُوا❞
But they debased it due to their bad dealings towards knowledge by way of what occurs from them which contradicts what they call towards:
 
(وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُۚ)
"And I do not intend to differ from you in that which I have forbidden you"
[Hud:88]
 
And this was the affair of the Prophets, and the affair of the followers of the Prophets.
 
❝مُحَيَّاهُ بالأطماعِ حتى تَجَهَّما❞
I.e in what has been previously mentioned, of those who intend through knowledge a share of the worldly life, and for this reason:
 
The basis is that a person isn't to be put forwarded for Da'wah except that they are a person of uprightness and action, and for this reason Allah the mighty and majestic said:
 
(فَلِذَٰلِكَ فَٱدْعُۖ وَٱسْتَقِمْ كَمَآ أُمِرْتَۖ)
"So to that [religion of Allah ] invite, [O Muhammad], and remain on a right course as you are commanded"
[Ash-Shura:15]
 
And He the most high said:
(فَٱسْتَقِمْ كَمَآ أُمِرْتَ وَمَن تَابَ مَعَكَ)
"So remain on a right course as you have been commanded, [you] and those who have returned back with you [to Allah]"
[Hud:112]
And other than this of proofs for this.
 
 
❝and its conveyance:❞: And then after this Imam Al-Waadi'i, may Allah have mercy upon him, mentioned speech regarding preservation and safeguarding, he followed it with speech on its conveyance, because those that are upkeeping the true conveyance of this, are the people of safeguarding; of knowledge and the religion, and uprightness upon the legislation.
 
And his statement: ❝And in "The Sahih", that the Prophet ﷺ said:
"Patience is brightness"
[Reported by Muslim 223]❞
 
The statement of the Prophet ﷺ:
"Patience is brightness"
 
He didn't say: "patience is light", because there is a difference between light and brightness, for this reason Allah said:
(هُوَ ٱلَّذِى جَعَلَ ٱلشَّمْسَ ضِيَآءً وَٱلْقَمَرَ نُورًا)
"It is He Who made the sun a shining thing and the moon as a light"
[Yunus:5]
 
Because the shining of the sun is bright strong, contrary to the moon its light is soft, and due to it being soft its called a light, similarly Allah called the Torah a shinning light:
(وَلَقَدْ ءَاتَيْنَا مُوسَىٰ وَهَٰرُونَ ٱلْفُرْقَانَ وَضِيَآءً وَذِكْرًا لِّلْمُتَّقِينَ)
"And indeed We granted to Musa (Moses) and Harun (Aaron) the criterion (of right and wrong), and a shining light [i.e. the Taurât (Torah)] and a Reminder for Al-Muttaqûn (the pious)."
[Al-Anbiya:48]
 
Contrary to the Qur'an which Allah the mighty and the majestic called a light:
(قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ)
"There has come to you from Allah a light and a clear Book."
[Al-Ma'idah:15]
 
Why? Because the Torah contained shackles and fetters which Allah placed upon Bani Israil due to what their hands earned, thus it was a shining light due to what it contained of shackles and fetters placed by Allah upon them, contrary to this religion; the religion of Islam. So it's light, due to what it contains of Hanafiyyah As-Samh (leniency). From here we know why he said: "Patience is brightness", because patience is hard upon the nafs:
وَالصَّبْرُ مِثْلُ اسْمِهِ مُرٌّ مَذَاقَتُهُ ... لَكِنْ عَوَاقِبُهُ أَحْلَى مِنَ العَسَل
Patience is like its name, sour in taste
But its results are sweeter than honey.
 
It's a must that there is difficulty in the obtaining of knowledge, and there is a must that you are stricken by poverty, and perhaps sickness and things which will deter you also, as a trial, and Allah will place much good behind these trials, behind patience:
(وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ۖ)
"And We made from among them leaders guiding by Our command when they were patient"
[As-Sajdah:24]
 
For this it was appropriate that patience is brightness. And patience requires knowledge and certainty. When a person knows that through this knowledge is their salvation on the day of Judgement, this makes them become firmer in holding on to the knowledge, and eagerness upon it.

And all the people know this but not all have this affair take hold of their heart, and it being certain.
 
So it is in accordance of the certainty in the heart, and in accordance to what follows upon the limbs in eagerness. So it's a must that a person has strong and firm certainty, that the path of knowledge is the means to loftiness in the worldly life and the Hereafter, and that the commodities of the worldly life are temporary. And that benefit of knowledge is eternal in the worldly life and in the Hereafter. And that through it is your salvation, and the salvation of the slaves on the day of Judgement. For this reason, patience requires knowledge, and for this reason Musa ﷺ when he was with Khidr, and he told him that he would be patient, he said to him:
(قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا)
"He said, "Indeed, with me you will not be able to have patience"
[Al-Kahf:67]
 
And:
(وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِۦ خُبْرًا)
"And how can you have patience for what you do not encompass in knowledge?"
[Al-Kahf:68]
 
How can you be patient when you don't know this path, this is a proof that patience requires knowledge, and knowledge requires patience, both require each other.
 
He said: ❝And Yahya Ibn Abee Katheer said to his son:
"Knowledge is not obtained through relaxation of the body"❞
 
This was reported by Muslim in his "Sahih", its chain of narration is authentic, and the explanation of this has preceded. Then he, may Allah have mercy upon him, said:
❝And 'Abdullah bin 'Umar said:
"Tell the student of knowledge to take shoes made of metal".❞
 
This isn't authentically reported from Ibn 'Umar, may Allah be pleased with him. Imam Al-Waadi'i himself has declared it inauthentic as it comes in "Al-Muqtarah", he said: "I mentioned it then it became clear to me that it was inauthentic".
 
And this came Marfuu' but with a chain of narration which is Mawduu' (fabricated) I.e it was said that this is attributed to the Prophet ﷺ but it is not established, but Shaykh-Ul-Islam said this is not from the speech of the Prophet, and more than one narrated from him that he said that it is Mawduu'. But the point of benefit is that the meaning is correct:
"Tell the student of knowledge to take shoes made of metal".
 
Why? Because this path, the path of seeking knowledge contains thorns in its path, and it is nuisance, in it are difficulties. This doesn't discourage a student of knowledge, rather this increases them in certainty that they are upon the truth. Because the path to Jannah is surrounded in disliked affairs, but it is upon them in their path to take metal shoes, to wear metal shoes and to take the means, steadfast upon the religion of Allah the mighty and Majestic. And upon their seeking of knowledge, not shaking and wavering in this left and right. If everything which was on the earth was presented to you to leave off seeking knowledge, don't accept it, because it is leaving of life, it's the life and light of the person. And Allah the mighty and majestic has called the revelation light and life, due to what it contains of life of the heart. And He called it light due to what it contains of shedding light on the path, by knowledge life is given to the heart, and by way of knowledge a person sheds light upon the path that they are treading in search of knowledge.


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Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and the Muslims-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

[2] Patience Upon Obtaining Knowledge, its Revision and its Preservation, its Safeguarding and its Conveyance:

 بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim

Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖

By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.
 
Explanation by:
our virtuous Shaykh, the beneficial researcher,
Abu Haatim Yusuf Al-Jazaa'ire,
may Allah preserve him and benefit by way of him.


📂 النصيحة الثانية في  شرح "نصيحتي لطلبة العلم للعلامة الوادعي رحمه الله" لشيخنا المبارك أبي حاتم يوسف الجزائري حفظه الله.

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Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and the Muslims-
Edited and PDF made by:
Abu Ibraaheem Abubakar bin Edward al-Ghaani
-may Allah preserve him and protect him, and reward him with good-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

بسم الله الرحمن الرحيم

These are a couple of words by our virtuous Shaykh, the beneficial researcher, Abu Hatim Yusuf Al-Jazaa'ire, may Allah preserve him and protect him.

Entitled:

❝Advising each other in the religion is a means to purity and unity, and no consideration is paid to the gloating of the riffraff Hizbis❞

And it is an answer to:


📥Question:

There are some Baraamikah who gloat over the situation surrounding our brother Waleed, and at the same time there are those that are describing it to be like a tornado in a bottle, what's your commentary to this?

Read here:
➡️ www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1077

📂 (التناصح في الدين سبب الصفاء والاجتماع
فلا عبرة بشماتة المدهنين من الحزبيين الرعاع)
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn