And they by doing this are exposing themselves, and have revealed the level of their weakness and cowardice to the people whereby they had to use the death of an adviser or their imprisonment to manifest the speaking ill of him, or regarding their advice for the religion and the clarification for the Muslims in regards to the Fitnah of the trialled folk and the Tamyee' of the people or Tamyee', this didn't increase those advisers; be it those that died or those that were imprisoned, except in loftiness in the hearts of the unbiased, whilst it brought about for them despise for their disgraceful making use of these occurrences.

Whilst they weren't able to manifest this during their life or whilst they were free, due to their knowledge that the advisers having knowledge against them, and ones which uncovers their faults and shakes the core of their weak evidences.

Due to these weak evidences is why they advisers turn away from them after this, because they are not coming except with what is like doubtful whispers and thoughts which they are above responding to, and due to that the unbiased from amongst the people didn't give any concern to, and the books of the advisers, and their Salafi Evidences haven't ceased being spread, and the people benefiting from it:

(فَلِلَّهِ ٱلْحُجَّةُ ٱلْبَٰلِغَ)
"With Allah is the perfect proof and argument".
[Al-An'am:149]

And our brother Shaykh Sa'eed Da'aas may Allah have mercy upon him, is like other than him from the advisers, those that Allah didn't make infallible from being mistaken, he is like preceded a human and makes mistakes and doesn't know and knows, but he - and the truth is to be said - was of much knowledge, firmness upon the Sunnah, and advise to Islam and Muslims.

And Shaykh Sa'eed may Allah have mercy upon him, in all Fitnah's which he was present, he was in aid of our Shaykh the Allaamah Abu Abdirrahman may Allah present him, and he was from the first who hastened to refute those people of falsehood, be it in the Fitnah of Abul Hassan or the Fitnah of Al-Bakri, or the Fitnah of Al-Adani and his folk, or the Fitnah of Al-Ibaanah, at a time those that are speaking ill of him, from them were those that performed Tawaqquf at the start of the affair, and from them were those that were confused, from them were those that slipped away due to their lack of capability to write the likes of the writings of Shaykh Sa'eed may Allah have mercy upon him, and then after this they come and open their mouth and speak ill of him, perhaps they even were from those that praises his refutations during those days alongside the people, and then after this they come and speak ill of him.

The point of benefit may Allah bless you, is that their ill speech is not to be turned to, as for the Mashayikh of Ahlussunnah and their callers; the advisers, they don't speak ill or indirect Shaykh Sa'eed nor others from his brothers the qualified advisers, those that take on the people of falsehood by refuting them with knowledgebased refutations, rather they are pleased with this and they spread it.

And whoever this was to occur from - who ever it may be - the speaking ill of Shaykh Sa'eed may Allah have mercy upon him, and the other advisers, it is not turned to, and rebuking them is a must, and their condition is to be clarified so as they are revealed, those that are hiding in the ranks of Ahlussunnah.

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


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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1262

بســـم اللــه الرحــمــن الـرحـــيــم

302◾️Boycotting an uncle who is an Innovator◾️

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

📥Question:

I have an uncle, the brother of my father, who is a Tableeghi, can I boycott him?

📤Answer:

Al-Haafidh, Ibn Abdulbar, may Allah have mercy upon him, said:

"They have unanimously agreed upon that it is not permissible to boycott over three days, except those that one fears from talking to them, it to corrupt their religion, or bringing about harms upon him or in his worldly life, then this is permissible, perhaps a beautiful boycotting is better than a mixing which is harmful". End of speech.

And the harms by mixing with the people of Innovation - like the Tableeghis and others - are great upon a man's religion, and the harms are detrimental upon his uprightness, they are excluded from the time limit of three days by unanimous agreement, due to it being for the religion and its safeguarding, and not due to personal whims.

And due to what this contains of rebuking and repression of their Innovation and their Fitnah.

And the 'Allaamah, Ibn Baaz, may Allah have mercy upon him, said:

"The uncle is at the status of the father, so it's not permissible to cut him off, nor to boycott him, except if it was due to manifesting sins, and manifesting Innovations, there is no harm to boycott them so that they repent to Allah from this".



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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1315

بســـم اللــه الرحــمــن الـرحـــيــم

303◾️An explanation of Hamalul-Mujmal Alal-Mufasal & Muwaazanaat◾️

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

📥Question:

If a person is being held responsible due to speech which is clear and apparent in it being a mistake, or doesn't carry except one meaning and can not be interpreted except it being a mistake, and then exit was sought for his speech by explaining it contrary to what's apparent to it, as to distance criticism from their speech.

Is this from Hamalul-Mujmal Alal-Mufasal , or from Muwaazanaat?

📤Answer:

This is the essence of what the callers of Tamyee' like Abul Hassan and his ilk call:

Hamalul-Mujmal Alal-Mufasal

And this is more despicable than the Manhaj of Muwaazanaat, and this is due to that the people of Muwaazanaat as a basis they agree that a mistake took place from themselves or those that they are defending, and they don't re-direct it contrary to what's apparent from it, but they call to the establishment of justice and fairness with their mistakes and slip ups, and that there is no establishment of justice with them except by taking into consideration what's predominant to their way of life and their call.

And they only use this Innovated ploy, to drown these mistakes or to bury it in what they have of good, and after this to cancel the implementing of the disparagement.

As for the people of the Manhaj of Hamalul-Mujmal Alal-Mufasal, they come to their speech which doesn't carry except one meaning and can not be interpreted except it being a mistake, or it is apparent in it, and manifest like the Sun in regards to its meanings, then they come and cloth it in robes of ambiguity, and they then claim it contains different meanings, to diminish the affair of making mistakes in it, then they call to clarifying it, to render false what remains of other possible meanings to it, and this is by re-directing their speech which is clear in it being a mistake to other than what's understood from its apparent, and the proof for the re-directing and the indicator for doing this carrying of the meaning by them, is the soundness of intent, and their way of life, and their Da'wah and other than this, by way of this, they completed the correcting of their speech, and then they defend them from critique.

In reality this is nothing but distorting the speech and carrying the apparent to what is interpreted, and this is not permissible to be done in the speech of those that are not infallible by consensus, as narrated by Ash-Shawkaani -may Allah have mercy upon him- in his book 《As-Sawaarim Al-Hidaad》 (pg. 96-97)

What these two Methodologies agree upon is:
1- That all are to take a person's Da'wah, and their good way of life, and the soundness of their intent, and the praise of the people on them, into consideration as the basis which one has to rule with.
2- The two parties intent is the same, which is protecting themselves or the one criticized, and the dismantling of the implementation of the critique, and this results in:

- Cancelling of implementation of the Methodology of critique and Al-Jarh wat-Ta'deel, and toppling it; as there isn't a caller except that they will claim to have a good intent, and that they have a good way of life, and the likes of this.
- Dismantlement of the efforts of Ahlus-Sunnah; the advisers, and silencing them.

And we mentioned in our book: "Misbaah Adh-Dhalaam", an elaboration surrounding these two false methodologies, and the proofs and the Methodology of the Salaf; from their statements and establishments in refutation of it, and a clarification of what they use as proof for implementing it, and Allah is the granter of success.


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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1308

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

We present for you this PDF by:

🍃our Shaykh, the beneficial Salafi researcher, Abu Haatim Yusuf Al-Jazaa'iree🍃
- may Allah grant him success -

The Head teacher at Daarul-Hadith, 'Uthmaan bin Affaan for legislative knowledge in Boma, in the province of Kilimanjiro, Tanzania.

Entitled:

"If you can't aid the truth, then don't forsake it".

And it's an answer to a question which was put forth on those that speak ill of Shaykh Sa'eed Da'aas, may Allah have mercy upon him, and other advising Mashaayikh and callers.

⚠️This contains Salafi benefits which are deserving to become acquainted with and contemplated upon.

Dated:
14th, Muharram, 1444H.


📁 (إن لم تستطع نصرة الحق فلا تخذله)

___
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
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

بســـم اللــه الرحــمــن الـرحـــيــم

304◾️Who is the following applicable to "and you will find the nearest of them in affection"?◾️

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

📥Question:

The statement of the most high:

(وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً)
"and you will find the nearest of them in affection"
[Al-Ma'idah:82]

Until the end of the verse.

We know it has been revealed regarding An-Najaashi and his companions, is it correct for us to generalise this to all the Nasaara, upon the principle "the point of benefit is with the wording not with the specificity of the reason it was revealed"?

📤Answer:

What appears to be the most correct of the statements in this is:

That its general, but its generality is regarding those who are like Najaashi in his Eemaan, and not all the Nasaara generally.

Al-Baghawi, may Allah have mercy upon him, said in his "Tafseer" (85/3):

"Not all the Nasaara are intended with this because they are in the animosity to the Muslims, like the Jews in their killing the Muslims and imprisoning them and destroying of their countries, and ruining their Masjids, and burning their Mushafs, there is no Walaa (love/nearness) to them, nor any honour to them, rather this regarding those that become Muslim from them like Najaashi and his companions". End of what's intended.



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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1328

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.
 
[3] Taqwaa Of Allaah:
 
Then he, may Allah have mercy upon him, said:

❝Taqwaa Of Allaah:

Allah, exalted is He and the most high, said:

(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا)
"O you who have believed, if you fear Allah, He will grant you a criterion [to judge between what's right and wrong]"
[Al-Anfal:29]
 
And He, exalted is He and the most high, said:

(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَءَامِنُوا۟ بِرَسُولِهِۦ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِۦ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِۦ وَيَغْفِرْ لَكُمْۚ)
"O you who have believed, fear Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you"
[Al-Hadid:28]
 
And He, exalted is He and the most high, said:
(وَٱتَّقُوا۟ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ)
"And fear Allah; and Allah teaches you"
[Al-Baqarah:282]❞
 
The Taqwah of Allah the mighty and majestic is to take protective barrier between you and the punishment of Allah, by doing His commands and staying away from what He forbade. And it has come from some of the people of knowledge that they defined Taqwah as being:
"To act upon the obedience of Allah, upon light from Allah, hoping the reward of Allah. And to avoid the disobedience of Allah, upon light from Allah, hoping the reward of Allah."
 
This is Taqwah, and a person in their path of obtaining knowledge requires Taqwah, Taqwah which he uses as a cautionary fear from things which corrupt his religion, and Taqwah which brings about eagerness to continue upon this great act of worship. And Taqwah directs a person to every good:

(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا)
"O you who have believed, if you fear Allah, He will grant you a criterion [to judge between what's right and wrong]"
[Al-Anfal:29]
 
And there is a must that there is knowledge in what relates to the having Taqwah of Allah, the affair of Taqwah magnifies in accordance to the magnification of the knowledge, and for this reason it preceded in the definition:

"To act upon the obedience of Allah, upon light from Allah"
I.e upon knowledge.
 
❝(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا)
"O you who have believed, if you fear Allah, He will grant you a criterion [to judge between what's right and wrong]"
[Al-Anfal:29]❞
 
The Taqwah of Allah is the path of the criterion, in accordance to your Taqwah of Allah the mighty and majestic will be your criterion to judge between what is the truth and what is falsehood. The criterion which encompasses salvation and prevalence and knowledge and light; which is the differentiator between the truth and falsehood, an expiation of shortcomings and forgiveness for sins, this is made easy through the criterion. All these meanings are made easy through the criterion, and the criterion is honour and prevalence and salvation and the light which a person uses to differentiate between the truth and falsehood.
 
And the statement of Allah:

❞(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَءَامِنُوا۟ بِرَسُولِهِۦ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِۦ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِۦ وَيَغْفِرْ لَكُمْۚ)
"O you who have believed, fear Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you"

[Al-Hadid:28]❞
 
So Taqwah is a means for the illumination of the path, and forgiveness for sins. So Allah the mighty and majestic brought together for the slaves for having Taqwah; three affairs:

The first:
He gave them two portions of His mercy, a portion in the worldly life and a portion in the Hereafter:

(يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِۦ)
"He will [then] give you a double portion of His mercy"
 
And He could multiple the portion of the Hereafter and thus make it two portions, as mentioned by Ibn-Ul-Qayyim.
 
The second:
He gave them a light to walk with it through the darkness, in their way to Allah on their path in seeking knowledge.
 
The third:
The forgiveness of their sins, and this is the goal of making easy by Allah, and He exalted is He has made Taqwah a means for everything easy, and the leaving of Taqwah a means for every difficulty.
 
And his statement:

❞(وَٱتَّقُوا۟ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ)
"And fear Allah; and Allah teaches you"
[Al-Baqarah:282]❞
 
This putting forth of evidence contains an indicator for that Taqwah is a means for obtaining knowledge. Yes, but using this verse as an evidence is not sound, for this reason Ibn-Ul-Qayyim may Allah have mercy upon him said:

(وَٱتَّقُوا۟ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ)
"And fear Allah; and Allah teaches you"
[Al-Baqarah:282]
 
Is not from this angle, I.e using this as evidence for this. Because they are two separate sentences, the first is a request, which is the command for Taqwah, the second is an informing, I.e the statement of Allah:

(وَيُعَلِّمُكُمُ ٱللَّهُۗ)
"and Allah teaches you"
[Al-Baqarah:282]

I.e Allah will teach what to have Taqwah on. This is the meaning of the verse. And it is not an answer to the command of having Taqwah, I.e after Taqwah will be knowledge, yes (it's true) but not with this verse, because this verse doesn't point to this.
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

[3] Taqwaa Of Allaah:

 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 الثالثة في  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

بســـم اللــه الرحــمــن الـرحـــيــم

305◾️The difference between Ajami and A'jami◾️

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

📥Question:

What's the difference between the Ajami - العجمي and the A'jami - الأعجمي?

📤Answer:

Al-Qurtubi in his "Tafseer" (368/15) said that:

"The Ajami - العجمي: is he who is not an Arab, even if they were proficient (in Arabic) or not proficient.

And the A'jami - الأعجمي: is he who is not proficient, be them Arab or an Ajami".


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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1331

بســـم اللــه الرحــمــن الـرحـــيــم

306◾️Keeping the old writings of those that became Hizbi, like Ibn Hizaam, on the sites and channels◾️

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

📥Question:

Some who used to spread things by Ibn Hizaam before he became a Hizbi, are still found on their sites, do you advise them to delete it from their sites, or no?

📤Answer:

We advise them to delete it, even if those writings contained truth, this doesn't justify the continuing to spread it whilst its author is from those that became Hizbi.

And this is due to a many legislative aims, from it:

1- That this contains a manifestation of the people of the truth are not in need of it, and their sufficiency with the truth which they have with them, as what these writings contain of good, then this found with Ahlussunah, and the most high said:

(أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌۚ)
"Would you exchange what is better for what is less?"
[Al-Baqarah:61]

And Shaykh Ibn 'Utheymeen may Allah have mercy upon him, when he was asked regarding benefiting from the books of some of the Innovators, said:

"If it contains good, then this good of theirs is found with others who are from Ahlussunnah". Or with words with this effect.

2- Boycotting the writings of the people of Innovations and their remnants.

3- Debasing the people of Innovation and their Innovations by doing so, because these writings remaining on the sites of Ahlussunnah contains veneration of its authors.

4- An extinguishing of falsehood, and a putting an end to the things which lead to becoming trialed by the misguidances of the Innovator, whereby that in these writings remaining spread, contains an advertisement to benefit from other statements of theirs which contain a call to Innovation and the establishment of falsehood, and it contains pointing towards it.

And other than this of of legislated benefits, and the diverting of many harms from the religion and the creed of the Muslims, by leaving the spreading of the statements of those who deviated from the Sunnah.

And we have mentioned a number of this alongside its evidences from the Book and the Sunnah and the Salafi Narrations in our treatise:

تشنيف الأسماع
ببيان خطورة الدلالة على تصانيف من تغير حالهم من أهل الفتن والابتداع

Delighting the ears
With the clarification of the danger of directing to the authorings of those whose conditions changed
Of the people of Fitnah and Innovating

READ HERE: www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/739


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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1334

بســـم اللــه الرحــمــن الـرحـــيــم

307◾️Does making observations on a caller due to mistakes mean critique of his Da'wah and speaking ill of him?◾️

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

📥Question:

May Allah be good to you:

Does making observations on a caller due to mistakes mean critique of his Da'wah and speaking ill of him?

Does doing this also further necessitate speaking ill of Da'waht-us-Salafiyyah, and speaking ill of the Mashaayikh and other callers?

📤Answer:

The answer to the likes of this question has preceded many times, the summary of it is:

Observations by the people of knowledge and those qualified in this affair in what relates to the callers, are not of a single level for it to be given a single ruling.

If these observations were due to opposition to a foundation of the clear foundations of Ahlus-Sunnah, or by perpetrating some Innovation alongside being advised by the advisers, and any obscurity of the proofs being removed, then this damages their Da'wah, and their attribution to the Sunnah by their opposition to the way of "Following" and the way of the believers.

As for if these observations were in things lesser than this, which do not necessitate exit of the Manhaj of the Salaf, and it only damages their perfecting of what's obligatory, then this doesn't necessitate damage to their Da'wah and warning from them upon its absolute, it only diminishes the perfection of their "Following" in accordance to what occured.

As for if these observations were in what was lesser than this, in the affairs which enter into the realm of the affairs which are Ijtihaadi, between what is most correct and what other than it is more correct, and back and forth occurs between the people of knowledge from the angle of debate and knowledgebased discourse, and clarifying what is correct by way of putting forth evidences, whereby the one that is making the observations puts forth their angle of evidences which aids what they are putting forth, and weakens by way of this the other position(s), then we suffice with what the Imams before us sufficed with, and this does not damage the one that is being rebutted.

And Allah knows best.


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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1362

بســـم اللــه الرحــمــن الـرحـــيــم

308◾️Some people commented upon the advice of the Shaykh in what contains insult to him by comparing his advise to the way of the people of Ibaanah◾️

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

📥Question:

Some people commented upon the advice of the Shaykh - may Allah preserve him- in what contains insult to him, by comparing his advise to the way of the people of Ibaanah, and that in his speech is a mention of what occured due to your advise.

So what is your commentary upon this?

📤Answer:

I didn't read this speech.

As for our Shaykh Yahya -may Allah preserve him- he has advised to unite the ranks and to have brotherhood upon purification and cultivation, and for the mistaken to leave their mistake, and that those that advise put forth their advise to the mistaken in a legislative manner, so may Allah reward him with good for his excellent advise.

As for insulting the Shaykh by comparing his advise to the way of the people of Ibaanah, then this is falsehood rejected back to the one that said this.

We don't permit for anyone to use or exploit what has occured from our advice to reach the Shaykh -may Allah preserve him-.

Similarly that those that comment every now and then upon the speech of the Shaykh to insinuate to the people that our advise to him is just Shaytaanic suggestions, and that there is no proof for holding him responsible or accusing us with trying to strive to topple people, and to carry the Da'wah on our own backs..., this is also an insult to the Shaykh, because we only clarified to him -may Allah preserve him- that we are advisers, and after we put forth the proofs which hold the mistaken responsible, and he advised him to leave what we put forth as observations upon him, he then promised the Shaykh that he would leave it.

As for attempting to overturn the realities and to strive to disfigure us, then this is from rejecting the truth and looking down upon the adviser, it contradicts accepting the advise of our Shaykh -may Allah preserve him- who advised with being serene, and to leave speaking on this subject after it was put to him, and it wasn't from his advice that all redirect his speech to what agrees with their desires in order to free themselves and censure the one who advised them, and Allah said:

(وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا ۝ وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُۥ عَلَىٰ نَفْسِهِۦۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا ۝ وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِ ٱحْتَمَلَ بُهْتَٰنًا وَإِثْمًا مُّبِينًا)
"And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful.

And whoever commits a sin only earns it against himself. And Allah is ever Knowing and Wise.

But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself a slander and manifest sin."
[An-Nisa':110-112]

We are still abiding to the advise of our Shaykh, and are acting upon it, alongside also abiding to our legislative right; warding the transgression of those that start upon us without right, or who nullify by returning to opposing the truth, and this doesn't contradict, as there is a difference between the two affairs.

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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1367

بســـم اللــه الرحــمــن الـرحـــيــم

309◾️I'm a new student of knowledge what do you advise me to read?◾️

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

📥Question:

My question is, I'm a new student of knowledge...what do you advise me to read, because there are many books, I don't know which is more beneficial for me to read?

📤Answer:

I advise you with turning to the Book of Allah the most high in recitation and reflecting and acting upon what it contains, alongside looking into the Tafseer of the chapters that you have memorised, like the Tafseer by the 'Allaamah As-Sa'di, may Allah have mercy upon him.

And regarding the books of Hadith, I advise you to memorise the 40 Hadith by Nawawi, alongside reading one of its explanation, like that of the 'Allaamah Ibn 'Utheymeen due to the simplicity of its wordings.

And then to memorise Riyaadh Us-Saaliheeh alongside reading the explanation of Ibn 'Utheymeen also.

And regarding the Hadiths which contain rulings, start by memorising 'Umdahtul Ahkaam, alongside reading the explanation of the 'Allaamah Ibn 'Utheymeen, or Tawdeehul Ahkaam by Al-Bassaam.

And regarding Tawheed, memorise Al-Usuuluth Thalaatha, then Kitaabut Tawheed by Imam An-Najdi may Allah have mercy upon him, alongside the explanation of Ibn Qaasim upon it, then Fathul Majeed.

And regarding 'Aqeedah, memorise Al-Haaiyyah by Ibn Abu Dawuud, then memorise Al-Waasitiyyah by Shaykh-Ul-Islam, alongside the explanation of Harraas may Allah have mercy upon him. Then Al-Hamawiyyah, then Tadmuriyyah, then the explanation of At-Tahaawiyyah by Ibn Abulizz.

And regarding Nahw, memorise Al-Aajrumiyyah alongside the reading of the explanation of the 'Allaamah Ibn 'Utheymeen may Allah have mercy upon him. And then if you see yourself to understand this well, then move on to memorising Al-Alfiyyah alongside reading the explanation of Ibn Al-'Aqeel.

Regarding Usuulul Fiqh, memorise Al-Usuul min Ilmil Usuul by him also, alongside the explanation of Ibn 'Utheymeen upon it. And then Al-Mudhakirah by 'Allaamah Ash-Shinqeeti may Allah have mercy upon him.

And regarding Mustalah Al-Hadith, memorise Al-Bayqooniyyah alongside reading an explanation by one of the people of knowledge, like the explanation of our Shaykh Yahya may Allah preserve him. And Nukbatul Fikr by Al-Haafidh with his explanation Nuzhatul Nadhr. Then the book of Ibn As-Salaah with the two books of An-Nukat by Az-Zarkashi and Ibn Hajr.

Alongside the importance to give care to the books which pay attention to clarifying the Manhaj of the Salaf, and their foundations which they were stood out in from the people of Innovation and Hizbiyyah; and warning from their doubts, like reading in Ash-Sharee'ah by Al-Aajuri, and Al-Ibaanah by Ibn Battah, and Sharh Usuulil I'tiqaad by Laalikaa'i.

Alongside reading in the books of the contemporary scholars which clarify the misguidance and doubts of the current day sects and groups, like the book Fataawa Al-Jaliyyah by the 'Allaamah An-Najmi, and the writings of our Shaykh the 'Allaamah Al-Hajoori like Al-Wasaail Al-Khafiyyah, and the book by the 'Allaamah Al-Fawzaan Asilah Al-Manaahij Al-Jadeedah.

And also make time for yourself to read on the biography of the Prophet ﷺ, like the book As-Seerah An-Nabawiyyah by Al-Haafidh Ibn Katheer may Allah have mercy upon him.

And also strive that your studying of these books is with a trustworthy Salafi Shaykh.

Because from the happiness of the new (student) is to be granted success to a scholar of the Sunnah from the first day.

And if you were unable and couldn't travel to seeking knowledge, then upon you is the explanation of the people of knowledge and the Sunnah upon these books and their likes, like the explanations of the scholars Ibn Baaz, Ibn 'Utheymeen, Al-Waadi'i, Al-Fawzaan, An-Najmi, Al-Ghudayaan, and our Shaykh Al-Hajoori and other scholars of the Sunnah.

And when you finish these books alongside its explanation, we will advise you with what comes after this, with the permission of Allah.

And success is granted by Allah.



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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1369

بســـم اللــه الرحــمــن الـرحـــيــم

310◾️The condition of ‘Abdul Salām Al-Shuway’ir◾️

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

📥Question:

May Allah be good to you.

What’s the condition of ‘Abdul Salām Al-Shuway’ir?

📤Answer:

This man is known for his descending upon Jamiah Ihyā At-Turāth Al-Hizbiyyah, and other than it. Likewise, his participation in courses with the people of Tamyee’, from the likes of Al-‘Usaymi, Khalid Al-Maslah, ‘Uthmān Al-Khamīs, and other than them.

It’s been reported from Al-‘A’mash that he said:

"The people wouldn't ask of a man after three things:

Who he walks with, where he enters upon, and where his love and affection lies with the people."

"الإبانة" (2/ 476)

And Allah is the granter of success.


____
Translated by:
Abu Mālik Nāsir bin Rāshid Al-Ma’mary

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1375

بســـم اللــه الرحــمــن الـرحـــيــم


311◾️Inheritance◾️

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

📥Question:

A deceased left behind a mother and maternal sisters and one paternal brother, how much is each of their share?

📥Answer:

If there is no one else except them:

For the mother: A sixth, obligatory share; due to there being a group of brothers/sisters, Allaah said:

(فَإِن كَانَ لَهُۥٓ إِخۡوَةٌ فَلِأُمِّهِ ٱلسُّدُسُۚ)

"And if he had brothers [and/or sisters], for his mother is a sixth."
[An-Nisaa, 11]

And the maternal sisters: For them is a third, they split it between them; due to His statement:

(وَإِن كَانَ رَجُلٌ يُورَثُ كَلَٰلَةً أَوِ ٱمۡرَأَةٌ وَلَهُۥٓ أَخٌ أَوۡ أُخۡتٌ فَلِكُلِّ وَٰحِدٍ مِّنۡهُمَا ٱلسُّدُسُۚ فَإِن كَانُوٓاْ أَكۡثَرَ مِن ذَٰلِكَ فَهُمۡ شُرَكَآءُ فِى ٱلثُّلُثِۚ)

"And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third."
[An-Nisaa, 12]

And the paternal brother: The remainder by default share; due to the statement of the Prophet ﷺ:

ألحقوا الفرائض بأهلها فما بقي فهو لأولى رجل ذكر

"Join the [obligatory] inheritance with its rightful people and whatever remains is for the closest male relative."


____
Translated by:
Abu 'Abdillaah' Omar bin Yahya Al-'Akawi

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
https://www.tg-me.com/youssefalgazairi/1373

بســـم اللــه الرحــمــن الـرحـــيــم

312◾️Is the Hadith on reciting Ayaatul Kursi after the prayers authentic?◾️

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

📥Question:

May Allah reward you with good for answering these questions.

Is the Hadith on reciting Ayaatul Kursi after the prayers authentic?

📤Answer:

This Hadith has come from Abu Umaamah, may Allah be pleased with him, he said:

The Messenger of Allah ﷺ said:

"Whoever reads Ayaatul Kursi after every obligatory prayer, will not be prevented from entering into Jannah except by them dying".

Reported by An-Nasaa'i in "Amal Al-Jowm Wal-Laylah" (no.100), and At-Tabaraani in "Al-Kabeer" (134/9 no.7532), and Ibn As-Suni in "Amal Al-Yowm Wal-Laylah" (no.124), and others by the way of Muhammad bin Humayr from Muhammad bin Ziyaad Al-Alhaani from Abu Umaamah, mentioning this as Marfuu'.

This Hadith has been declared Hassan by the Muhadith Al-Waadi'i -may Allah have mercy upon him- in "Al-Jaami' As-Saheeh" (130/1).

It was also declared authentic by the Muhadith Al-Albaani -may Allah have mercy upon him-, and others.

It revolves around Muhammad bin Humayr and he, even though he is Sadooq, it's the case that he has peculiarities, and Bukhari mentioned him in his book only in an assisting narration, not relying upon it solely.

And he is not measured as from those that can be lone in the likes of this Hadith, away from the Imams the Hufaadh.

Especially since this Hadith is what from what is important to relay, due to it being connected to the prayer, and the fact that this remembrance is repeated after every obligatory prayer, and with being said they Hufaadh didn't relay this Hadith.

And Ad-Daaraqutni, At-Tabaraani, and Ibn Shaaheen, and others stated that Muhammad bin Humayr is lone in this Hadith.

Rather Ad-Dahabi mentioned this Hadith in "Al-Miyzaan" (532/3) at the biography of Muhammad bin Humayr and said:

"He has peculiarities and he is lone .. he was alone from Al-Alhaani".

Then he considerd this Hadith to be what he was lone in.

And what this necessitates is him rebuking him, as is the basis which is known from what the Imams mention in the biographies of narrators from the books of Ad-Du'afaa (the weak) like the book of Ibn 'Addiy, and Al-'Uqayli, and others.

And the chain of narration has also been declared inauthentic by Shaykh-Ul-Islam in a number of places in his books, even though from the angle of acting upon it, Ibn-Ul-Qayyim has narrated from him -from the angle of conveying- that he used to act upon it, and this has its Fiqhi explanations.

It has also been declared inauthentic by the 'Allaamah Al-Mu'alimi -may Allah have mercy upon him- in all of the assisting and aiding narrations, and he has come with strong speech in the critique of it, as found in his commentary upon "Al-Fawaaid Al-Majmuu'ah" (298).

And this is what has become clear to me from studying the chain of narration of the Hadith.

And speech in this Hadith can become lengthy, and this is not the place for it.

And Allah knows best.


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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1358

بســـم اللــه الرحــمــن الـرحـــيــم

313◾️Are the Hadiths on the virtue of the Surah Adh-Dhukaan and Al-Waaqi'ah authentic?◾️

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

📥Question:

Are the Hadiths on the virtue of the Surah Adh-Dhukaan and Al-Waaqi'ah authentic?

📤Answer:

There is no Hadith authentic in this, as far as I know, and Allah knows best.


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

Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original Fatwa:
www.tg-me.com/youssefalgazairi/1377

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

 
[4] Persistency and consistency upon seeking knowledge:
 
Imam Al-Waadi'i, may Allah have mercy upon him, said:

❝4- Persistency And Consistency Upon Seeking Knowledge:

The most beloved actions to the Messenger of Allah ﷺ were the most consistent.❞
It has come from the Hadith of Aisha, may Allah be pleased with her that, that the action of the Prophet ﷺ was continuously, it was from the affair of the Prophet ﷺ that he was persistent upon his actions, there has to be persistency upon good, and that a person has steadfastness upon it.

❝Perhaps a student of knowledge blazes in intelligence but he is not consistent in seeking knowledge, or becomes bored, so they are not successful in it.
 
Abu Hurairah, may Allah be pleased with him, said:
“I used to be a poor man, I used to adhere to the Messenger of Allah ﷺ being satisfied with just what filled my belly”
 
Then Abu Hurairah became the memoriser of the Companions, may Allah be pleased with them.
 
And Sufyaan bin ‘Uyaynah adhered to ‘Amr bin Dinaar for like twenty years and then become the most knowledgeable of him, and Muhammad bin Ja’far (Ghundar) adhered to Shu’bah for twenty years, and his book became the decisive ruling regarding the Hadiths of Shu’bah.
And this is through loving knowledge and desiring it.❞

Every time your desire for knowledge and your love of knowledge increases it brings about in you steadfastness and persistency and continuing upon it. So it's a must that the persistency of a person in seeking knowledge is built upon sound foundations, so that their taking of knowledge is correct. So a person is to be careful in taking knowledge and not take in amount which is more than they can bear. So they are to take a little by little as preceded, the point of benefit is not that you accumulate but that you preserve it. The meaning of this is that a person is to be sincere to themselves and with Allah, and not memorise something that they can't preserve, don't follow others and race with them. A lot of people line themselves to others, some people memorise a Hizb or half a Juz or half a Hizb, whilst you can only memorise two lines, don't burden yourself with what you can not bear. A lot of people in reality deceive themselves, they memorise what is above their scope and they can't keep it memorised, after a year he looks at his companions, they memorised Ma-Sha-Allah, but he lost everything, then the end result will be that they leave knowledge. We have seen this a lot, they see some of their companions who preceded him in knowledge do researches, then they want to do a research from the first day, and they enter the research and compile and compile, they see their companions benefiting because they built their persistency upon knowledge upon sound foundations gradually increasing, as for them, they entered into it not upon insight, they wanted knowledge as a whole, so it departed from them as a whole.

For this reason it was that Allah the mighty and majestic revealed the Qur'an separated:
وَقُرْءَانًا فَرَقْنَٰهُ لِتَقْرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَٰهُ تَنزِيلًا)
"And [it is] a Qur'an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively."
[Al-Isra':106]
 
Similarly Allah said:
(وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةً وَٰحِدَةًۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَۖ وَرَتَّلْنَٰهُ تَرْتِيلًا)

"And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly."
[Al-Furqan:32]
 
Allah exalted is He and the most high revealed the Qur’an in accordance to the occurrences which occurred so that it takes firm grasp in the hearts of those that believed:
(لِنُثَبِّتَ بِهِۦ فُؤَادَكَۖ)
“We may strengthen thereby your heart”
And the hearts of the slaves.
 
He said:
❝Abu Hurairah, may Allah be pleased with him, said:
“I used to be a poor man, I used to adhere to the Messenger of Allah ﷺ being satisfied with just what filled my belly”❞

I.e I used to abide by him and be content with the food I had.
 
And this likewise is the affair of the student of knowledge, they’re content with what Allah for them, if they travelled or departed in search of obtaining knowledge, they didn’t leave to eat, they left to obtain knowledge. We have seen people who were diverted from knowledge, they said: “The centre in Dammaj doesn’t have except rice, it doesn’t have except beans,” or the likes of this. O brother you didn’t come to eat! You came to benefit, be patient!
 
So they discontinue, some returned from Dammaj, they were deceived, they returned and were asked did you obtain knowledge, what will their answer be? They are either truthful and say: “Wallahi the beans, I couldn’t do it, I want to eat, I don’t want to seek knowledge”. But many who are not truthful to themselves, what will they say: “Dammaj have with them Ghulluw, Hadaadiyyah” in order to cover their faults.
 
For this reason Imam Al-Waadi’I mentioned this, many of the people are diverted, some people are diverted and they are truthful and say: “Wallahi I couldn’t do it”.

As for a person to say: “I couldn’t do it” because they were unable, this is not correct:

وَلَم أَرَ في عُيوبِ الناسِ عَيبًا · كَنَقصِ القادِرينَ عَلى التَمامِ
I haven’t seen anything of faults in the people, like that of those that are capable falling short of completing.
 
 
 
Every person is -with the permission of Allah- able, with persistency. There is no excuse with the presence of the promise of Allah:
(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]
 
“Is there any seeker (student) of knowledge so that he can be assisted?”

And from them are those that came with other excuses, and go further than this, and are diverted from knowledge, good and the Sunnah.
 
Due to this striving of Abu Hurairah and his patience, he became the most memorised of the Companions, and it reached the point that 800 people narrated from him. In his conveying of knowledge, Allah benefited through him a great benefitting, and as you know it has come in the Hadith of Abu Hurairah in the “two Sahihs” that when it was said regarding Abu Hurairah and his abundance of memorisation of Hadith:
“You are all saying that Abu Hurairah has many Hadiths from the Messenger of Allah ﷺ to Allah is the return, I used to be a poor man, I used to adhere to the Messenger of Allah ﷺ being satisfied with just what filled my belly, and the Muhajiroon were busied by the making sales in the markets, and the Ansaar by up-keeping their wealth”.
 
Each had their need but he dedicated himself to seeking of knowledge, and was patient, and strove and put in effort, and thus became after this the memoriser of the Companions. After this Abu Hurairah used as a proof for how he was that the Messenger of Allah ﷺ said:
“Whoever spreads his robe will never forget anything of my statement which they hear “ So, I spread my robe, till the Prophet ﷺ finished his statement and then I gathered it to myself. Since then I did not forget anything which I heard from him”.