This was from the blessings of knowledge, and from the blessings of adhering to the people of knowledge, and the Messenger ﷺ praised the striving of Abu Hurairah:
“Indeed I knew O Abu Hurairah that no one would ask me regarding this Hadith before you”.
 
The Companions testified to him being the most in memorisation from them, as a number of narrations came in this. And in this is a proof that from the greatest of means for reaching high status in knowledge is continuation in the obtaining of knowledge and striving in seeking it from its people and adhering to its people, and patience upon what you may experience in the path of obtaining knowledge.
 
Then he said:
❝And Sufyaan bin ‘Uyaynah adhered to ‘Amr bin Dinaar for like twenty years❞
 
This I haven’t come across, Imam Al-Waadi’I could’ve come across this but I haven’t come across this, I haven’t sought a lot but in my searching for it I didn’t find it, but him becoming the most knowledgable about him then this is without dispute, that the most knowledgeable regarding ‘Amr bin Dinaar is Sufyaan bin ‘Uyaynah.
 
Then he said:
❝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❞
 
This is established from him that he adhered to Shu’bah for twenty years, he was the step-child of Shu’bah. Shu’bah married his mother and he raised him, so he adhered to him, and became the most knowledgeable about them, and his book became the decisive ruling regarding the Hadiths of Shu’bah. So everyone that opposed Muhammad bin Ja’far regarding Shu’bah, then the statement which is accepted is that of Muhammad bin Ja’far.
 
And I came across eight other people from the Imams that adhered to their Shaykh for twenty years, from them: Hammad bin Zaid, he said: “I sat with Ayyuub twenty years”.
Everything which I mention is either in Tahdheeb Al-Kamaal, Ikmaal Tahdheeb Mughlatay.
 
Similarly: Yahya bin Sa’eed Al-Qahtaan, he adhered to Shu’bah for twenty years.
 
Similarly: Na’eem bin Abdullah Al-Mujamir adhered to Abu Hurairah for twenty years.
 
Similarly: Imam Al-Humaidi, the author of Usuul As-Sunnah, adhered to Sufyaan bin ‘Uyaynah for twenty years, and was the most knowledgeable regarding him.
 
Similarly: Abu Mu’awiyah Muhammad bin Khazim Adh-Dhareer adhered to Al-A’mash for twenty years, and became the most knowledgeable about him.
 
Similarly: Muhammad bin Ja’far the one nicknamed (Al-Bundaar), Muhammad bin Ja’far nicknamed (Al-Ghundar), Muhammad bin Ja’far the one nicknamed (Al-Bundaar) adhered to his Shaykh Yahya bin Saeed Al-Qahtaan for more than twenty years.
 
Similarly: Abdulmalik bin Jurayj, he said: I adhered to Ataa for twenty years.
 
And: Abdullah bin Saalih, the writer of Layth, he adhered to Layth for twenty years.
 
These are eight examples added to the two examples making ten examples. Look at the striving of the Imams, they adhered to their Shaykhs for twenty years, and they had patience upon knowledge and upon this Shaykh, and didn’t have many different Shaykh. And it is a praiseworthy feature for a person to have different Shaykhs, and it is also a praiseworthy feature to abide by a Shaykh who is firm upon the Sunnah, for a time period, and as this knowledge is found with him, why is it sought with others? Thus saving time which would be spent in travelling, in taking the knowledge from him.
 
So having a number of different Shaykhs is not a condition in obtaining knowledge. It is not a condition even if this was something that could be a praiseworthy feature of a man, and likewise a person could reach a status in knowledge that a person who had a number of Shaykhs didn’t reach, if they were steadfast and persistent, as was the affair of those Imams, if they were granted success to a scholar of the Sunnah, firm, advising, trustworthy.

 
Then he may Allah have mercy upon him mentioned lines of poetry which are known and attributed to Az-Zamakhshari, but I searched and found it not to belong to Az-Zamakhshari, it is not authentically attributed to him even though it is mentioned in his Diywaan. It has only been entered upon it, it is authentically been affirmed to belong to the author of “Ar-Ruuh Al-Ma’aani” Al-Aluusi, and he mentioned it in his book “Gharaaib Al-Ightiraab wan-Nuzhatul AlBaab” and this is one of his books and he attributed it to himself. So the point of reference is that this is from the speech of Al-Aluusi, and it has also been attributed to Ash-Shaafi’I and its mentioned in his Diywaan, and I haven’t found it to have a basis to Imam Ash-Shaafi’I may Allah have mercy upon him, so it’s not established not to Ash-Shaafi’I nor to Az-Zamakhshari, it is only established to Al-Aluusi.
We will take some of its meanings: He said:
سَهَـري لِتَـنقيحِ العُلومِ أَلَذُّ لي •
مِـن وَصـلِ غـانِـيَـةٍ وَطـيـبِ عِـناقِ
My staying up at night to perfect the knowledge is more sweeter to me than •
Then being with a beautiful woman and warm embraces
 
I.e he stayed up in order for the verification of knowledge and its writing, that this is more sweeter than beautiful women, and warm embraces. And this clarifies the extent of the sweetness to student of knowledge in their striving for knowledge, and for this reason Ibn-Ul-Qayyim said:
“As for the lovers of knowledge, they are the ones that busy with it to the greatest extent and love it more than any lovers love their beloved”
 
A person love for knowledge is the greatest of love. And it’s correct that the word (عشق – Ishq) is used, even though the word (عشق – Ishq) is blameworthy to say: so-and-so ya’shaq Allah, this is from the speech of the Sufiyyah, because the word (عشق – Ishq) contains transgression, but (عشق – Ishq) of knowledge has been mentioned by the people of knowledge, I.e the (عشق – Ishq) of a student of knowledge and a scholar to knowledge is more severe than the love of any lover to their beloved, for this they are not busied away from this by anything. They are not busied away by the prettiest of forms of human beings, I.e in their loving it.
وَتَـمـايُـلي طَـرَبـاً لِحَـلِّ عَـويـصَةٍ
Me walking in joy to solve a difficult subject
 
The word تَـمـايُـل is used upon dancing طَـرَبـاً i.e in happiness, but this is used as a metaphor for severe happiness, which the people of knowledge experience when they solve a difficult subject.
في الدَرسِ أَشهى مِن مُدامَةِ ساقِ
In a lesson, is more desirable than a barrel of alcohol.
 
The meaning of مُدامَةِ is alcohol, I.e this is more in joy and better than alcohol. What he intends is to redirect them away from these sins, by clarifying to them that knowledge will have feeling more than what they are finding from this, than this illusionary delight.
 
And this has come in the speech of the people of knowledge that they use these terms, and there is not a time that passes upon the heart except that it dance in joy, this is a metaphor that the heart dances in joy, from what? Due to knowledge.
 
And there isn’t a delight in the worldly life which resembles the delight of the Hereafter except Eemaan and knowledge. This has come from some of the people of knowledge and has been mentioned from Shaykhul-Islam. He said if there was a Jannah upon the earth it would’ve been knowledge, and that seeking knowledge is Jannah upon the earth.
 
For this reason relaxation and worship is in knowledge, the Prophet ﷺ said to Bilal:
“Bring relaxation to us through it O Bilal”
And he didn’t say “Bring us relaxation from it”.
 
He said:
وَصَـريـرُ أَقـلامـي عَلى صَفَحاتِها •
أَحــلى مِـنَ الدَوكـاءِ وَالعُـشّـاقِ
The sound of my pens on the pages •
Are more delightful than different types of music

 
The meaning of وَصَـريـرُ is sound, وَالعُـشّـاقِ I have found it to be a scale of music, tones of music, and in the persian lands they call certain types of their music الدَوكـاءِ وَالعُـشّـاقِ, he wants to say to them, the sound my pens make upon the papers is better than the sound of those that make music.
وَأَلَذُّ مِـن نَـقـرِ الفَـتاةِ لِدَفِّها •
نَقري لِأُلقي الرَملَ عَن أَوراقي
More sweeter than a girl beating her drum •
Is me beating sand off my papers
 
Because the people of Hadith used to write upon paper using ink, and so that when it dries they put some sand on top of it, so when it dries they beat the papers. So he said me beating the papers is better than the girl beating her drum. Understood O brothers?
وَأَبـيـتُ سَهـرانَ الدُجـى وَتَبِيتُهُ •
نَـومـاً وَتَـبـغي بَعدَ ذاكَ لِحاقي
And spending the night staying awake
More than spending it asleep •
And then you wish to catch up to me?
 
This is the point of benefit, O brothers. It is like he is responding to someone, some people perhaps find someone that Allah is benefiting through them, and they say compare themselves to them: When did you? How did you? Whilst I…
This is some people, whilst they are lazy, they haven’t tired themselves like they have in obtaining knowledge in traveling to it, spending years, with persistency and patience, then they want to align his head to theirs.
 
He is saying: And spending the night, in the darkness of the night staying awake, I seek knowledge, put in effort and strive and write, and you are spending your night sleeping, and then after this you wish to catch up to me? This is the meaning of this.
 
Then he said:
❝And Shu’bah bin Al-Hajjaaj, may Allah have mercy upon him, said regarding the Hadith:
“If it was correct for me then it would be more beloved to me than my wife and wealth and children, and all of the people”.❞
 
Because he found it from the way of Shahr bin Hawshab, and he is da’eef, so he said if this was authentic it would’ve been more beloved to me than the worldly life and what it contained, due to their love of knowledge, and even this narration from Shu’bah, Al-Khateeb mentioned in “Ar-Rihla” but it isn’t established from him.
 
Then he said:
❝And also be far away from problems and things which busy; which busy you from seeking knowledge.❞
 
This is a must, because it is from the things which direct one away from knowledge, and it was from the affair of some of the people of Hadith that they travelled to a country to seek knowledge, and after travelling there, messages would come to him through caravans, messages would come from his family he wouldn’t open it, he would leave it, and put it away. Then a message would come after a month, then he would put it away, he didn’t want to read it, why?
 
Because it could contain news which makes them go back to their family, he didn’t want things which preoccupy him, he wants to remain. Then another message came and he accumulated many writings, then continued, years in seeking knowledge. Then he said I want to travel now and go to my family, he then opened the messages, one said your older brother died, then the one after him, then the one after him, then your father, then your mother, his entire near kindred passed away, refuge is sought with Allah.
 
Now if he opened up the messages, he would’ve returned and discontinued from seeking knowledge, and him discontinuing, would it return this deceased person back to life?
 
No, it wouldn’t return them back to life, so this would sadden a person from the angle that they passed away, but if he came to his senses after this and him not having discontinued seeking knowledge after this, then from this angle he wouldn’t become saddened.
 
Then he said:
❝And I advise you O student! To give care to the books of the early comers, like the Ummuhaat Sitta (Bukhari, Muslim, Abu Daud, Tirmidhi, Nasaa’I,Ibn Maajah) and the Musnad of Imam Ahmad, and other than it of the books of our scholars may Allah have mercy upon them, and this doesn’t mean that we don’t benefit from the books of Ahlus-Sunnah those that came after.❞

 
The books of the Salaf, the Salaf relayed for us the revelation fresh and tender, like they took it. One taking it from the other, until it has been relayed to us, so how can we not benefit from it after they relayed the revelation to us, and they are the ones that relayed to us the Hadiths of the Prophet ﷺ, and relayed to us the religion, so it’s a must that we make our returning point, after the Book of Allah and the Sunnah of our Prophet ﷺ, upon their understanding:
(فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ۖ)
“So if they believe in the like of that which you believe, then they are rightly guided”
[Al-Baqarah:137]
 
And Ibn Rajab authored a book entitled “the virtue of the knowledge of the Salaf over the knowledge of the Khalaf”.
 
And likewise, this doesn’t mean that we don’t benefit from the books of the later comers, because as time goes on a lot of more speech is required for the people to understand. Look at the Qur’an, some verses might contain a few words, but the Companions understood great meanings from it, and likewise the Sunnah.
 
Then after this the Companions required to mention something of extra speech to those that came after them. Then the Tabi’ees, their speech is more longer than the speech of the Companions, then the speech of the followers of the Tabi’ees is longer… because this one is explaining the speech of that one, until it reached us to the extent that the affair which the Salaf would write on a piece of paper, would be written in an entire volume, it’s not a fault upon those that wrote it using an entire volume, but it’s due to the need of the people. However far the people became from the era of the Prophethood, the more they require explanations.
 
For this every era requires scholars who relay the speech of others, and clarify what might confuse from it.
 
Then he may Allah have mercy upon him said:
❝I also advise you to find a field of specialisation, after you obtain what you require of the religious sciences, and specialisation has a basis, in the “Two Sahihs” on authority of Hudhayfa, may Allah be pleased with him, he said:
“The people used to ask the Messenger of Allah ﷺ regarding the good, and I used to ask him regarding the bad out of fear that it would befall me”.❞
 
The Hadith is in the two Sahihs
❝Then he mentioned the Hadith, and the Prophet ﷺ approved him on this.❞
 
I.e upon this specialisation.
 
Hudhayfa was well versed upon good and the Book and the Sunnah, so he wanted to know the evil not for evil but for protection. Whoever doesn’t know good from evil will fall in it. He learnt about the evil to safeguard the religion that he has with him, so its not sought for in and on itself, but it’s sought for the safeguarding the religion of the truth. So the point of benefit, he knew this and this and then he became specialised in the Hadith relating to trials, and what is of this sorts, and Allah brought about much benefit from his specialisation.
 
And likewise what can also be used as an evidence:
“None of the Companions of the Prophet ﷺ had more Hadiths than me, except Abdullah bin Amr, because he used to write and I didn’t write”.
 
This contains a proof for specialisation, Abu Hurairah was specialised in memorising by heart, and Abdullah bin Amr was specialised in preserving by writing, and this is the affair of the student of knowledge. But I will bring a valuable point to attention here, rarely will you find it in a book, and it is not correct that the students of knowledge becomes specialised in a field of knowledge except that they have done a round on the other fields of knowledge, taking a share of each of them, and the most important parts in this field. Don’t read just everything, don’t read Al-Ajrumiyyah, and Mutamimmah, and Qatr Nadaa, and this and that, and Alfiyah, No, did you read Al-Ajrumiyyah and did you understand it? Straight to Alfiyah. Usuul Al-Fiqh did you read Al-Waraqaat? Did you capture it? Straight to Mudhakirah.

 
Like this is how you save yourself time, some people do this book then that book, save yourself time, each field take the most important part, then when you done a round upon all the fields, then set out upon your path, travel then set out, do a circle then specialise, after this the fields that you see will benefit the people by way of it and benefit the religion and yourself, then specialise in this, be it one field or more.
 
Then he said:
❝And we are to strive to increase upon Knowledge every day, in the “Two Sahihs” is on the authority of ‘Abdullah bin ‘Umar, may Allah be pleased with him, that he said:
“The Messenger of Allah ﷺ said there is no envy except in two A man that has wealth and he spends it day and night. And a man that has been given this book and he stands with day and night”.❞
 
And other narrations have come mentioning this Hadith, the point of benefit in it is what the author may Allah have mercy upon him mentioned, that it is a must that person is eager to increase upon knowledge, and two types of people do not fill themselves, a seeker of knowledge and a seeker of wealth.
❝And a man that has been given this book and he stands with day and night❞
 
Acting upon knowledge O brothers and its steadfastness is from increasing in knowledge. Similarly also Allah has given him wisdom, as mentioned in another Hadith, whenever a person is given knowledge they are to implement it in acting upon it, and calling to it, and similarly in being steadfast upon it, teaching it, because the scholars understood generality from this. It is not only praying during the night with it. It is also establishing it in his knowledge and teaching it and calling to it, and other than this.
 
Rather Allah exalted is He and the most high said in His Book to His Prophet ﷺ:
(وَقُل رَّبِّ زِدْنِى عِلْمًا)
“and say, “My Lord, increase me in knowledge.”
[Ta Ha:114]
 
And this is from the most greatest of virtues that the Prophet ﷺ was commanded to increase in knowledge, so there isn’t anyone who isn’t in need of knowledge, even the Prophet ﷺ was in need of increasing in knowledge. So Allah the mighty and majestic commanded him to increase in knowledge, from what he was given by Allah the mighty and majestic until Allah the mighty and majestic completed for him the religion.
❝And to strive upon benefiting from what one has come to know❞
I.e by acting upon it, and calling to it.
❝ for indeed Allah exalted is He and the most high said:
(مَثَلُ ٱلَّذِينَ حُمِّلُوا۟ ٱلتَّوْرَىٰةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ ٱلْحِمَارِ يَحْمِلُ أَسْفَارًۢاۚ)
“The example of those who were entrusted with the Torah and then did not take it on is like that of a donkey who carries volumes [of books].”
[Al-Jumu’ah:5]❞
 
Because it has to be entrusted in truth, not taking it on like the Jews. They were entrusted with it and then they didn’t take it on properly, rather they opposed it, and donkeys when they carry books do they benefit from it? They don’t benefit from it, so Allah the mighty and majestic drew a parable of them being like donkeys, and those that carry knowledge and don’t act upon it and they don’t call to it in the manner it deserves, their likeliness is that of this.
 
❝And the Prophet ﷺ used to seek refuge from knowledge which is of no benefit.❞
 
We will stop here.
 
سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك
 

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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

[4] Persistency and consistency upon seeking knowledge

 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 الرابعة 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

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

Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖

By 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.


Text only:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1054
PDF - INTRODUCTION:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1051
PDF - 1- 𝘼𝙡-𝙄𝙠𝙝𝙡𝙖𝙖𝙨 (𝙨𝙞𝙣𝙘𝙚𝙧𝙞𝙩𝙮):
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1067
PDF - 2- 𝙋𝙖𝙩𝙞𝙚𝙣𝙘𝙚 𝙪𝙥𝙤𝙣 𝙤𝙗𝙩𝙖𝙞𝙣𝙞𝙣𝙜 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1074
PDF - 3- 𝙏𝙖𝙦𝙬𝙖𝙝 𝙤𝙛 𝘼𝙡𝙡𝙖𝙝:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1107
PDF - 4- 𝙋𝙚𝙧𝙨𝙞𝙨𝙩𝙚𝙣𝙘𝙮 𝙖𝙣𝙙 𝙘𝙤𝙣𝙨𝙞𝙨𝙩𝙚𝙣𝙘𝙮 𝙪𝙥𝙤𝙣 𝙨𝙚𝙚𝙠𝙞𝙣𝙜 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1125
PDF - 5- 𝙄 𝙖𝙙𝙫𝙞𝙨𝙚 𝙮𝙤𝙪 𝙬𝙞𝙩𝙝 𝙗𝙚𝙞𝙣𝙜 𝙝𝙪𝙢𝙗𝙡𝙚 𝙛𝙤𝙧 𝙩𝙝𝙚 𝙨𝙖𝙠𝙚 𝙤𝙛 𝘼𝙡𝙡𝙖𝙝, 𝙖𝙣𝙙 𝙩𝙤 𝙡𝙚𝙖𝙫𝙚 𝙤𝙛𝙛 𝙖𝙧𝙧𝙤𝙜𝙖𝙣𝙘𝙚:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1139
PDF - 6- 𝙏𝙝𝙖𝙣𝙠𝙞𝙣𝙜 𝙩𝙝𝙚 𝙨𝙘𝙝𝙤𝙡𝙖𝙧𝙨 𝙬𝙝𝙤 𝙮𝙤𝙪 𝙗𝙚𝙣𝙚𝙛𝙞𝙩𝙚𝙙 𝙛𝙧𝙤𝙢, 𝙖𝙣𝙙 𝙩𝙤 𝙨𝙪𝙥𝙥𝙡𝙞𝙘𝙖𝙩𝙚 𝙛𝙤𝙧 𝙩𝙝𝙚𝙢, 𝙖𝙣𝙙 𝙩𝙤 𝙖𝙨𝙠 𝙛𝙤𝙧 𝙢𝙚𝙧𝙘𝙮 𝙪𝙥𝙤𝙣 𝙩𝙝𝙚𝙢:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1142

بســـم اللــه الرحــمــن الـرحـــيــم

314◾️Advice regarding those that belittle Shaykh Yahya◾️

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

📥Question:

Some people started to become insolent and taking from the status of Shaykh Yahya -may Allah preserve him- without right due to the shortness of their insight, and due to the Shaykh not agreeing with their desires, what is your advice for those that have those that are known for this in their sittings or in their channels or in their WhatsApp groups?

📤Answer:

Whoever is known for this, they are advised to leave this insolence and diminishing of this noble scholar without due right, and to repent to Allah from doing this, if they reject and are stubborn, then they are expelled from these sittings and channels and groups.

And I insist upon those that are of this condition, to not subscribe to my channels, or my groups upon WhatsApp, and not to attend my sittings or to contact me.

As we are not pleased with the people of Tamyee in our ranks, and to participate in our sittings and in our channels and groups, similarly we are not pleased with the people of empty enthusiasm, and recklessness those that are insolent to the people of knowledge and "Following" without due right.

Our Shaykh is from the scholars of [the people of good and narration, and the people of Fiqh and Understanding: they are not mentioned except with good, whoever mentions them with evil is not upon the right path]

If a Salafi in a sittings hears in it insolence or diminishing of their Shaykh -who is Salafi in a state of "Following"- without due right then they (give importance to his rights, and repel them being back bitten, and become angry for it, if they are incapable of this, they stand up and leave that sitting).

As mentioned in the "Tadkhiratus-Saami" by Ibn Jamaa'ah.

As Allah the most high said:

(وَإِذَا رَأَيْتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَٰتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيْطَٰنُ فَلَا تَقْعُدْ بَعْدَ ٱلذِّكْرَىٰ مَعَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ)
"And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversion. And if Shaytaan should cause you to forget, then do not remain after the reminder with the wrongdoing people".
[Al-An'am:68]

Let those people know that the flesh of the scholars of the people of the Sunnah and "Following" [is poisonous, and the way of Allah in unveiling the covers of those that diminish them is known, because speaking ill of them in what they are free of is a great affair, and taking from their honour by false speech and fabrication is a detrimental field, and diversity with those that Allah has chosen to reanimate knowledge is a blameworthy characteristic].

[And taking from their status is from the actions of the Shaytaan, and a door of misguidance and misguiding, and corruption and corrupting, if the witnesses of the legislation are disparaged then legislation which is being testified for is disparaged, but those that are deceived don't understand nor do they become settled].

And our Shaykh, the 'Allaamah Yahya Al-Hajoori -may Allah preserve him- is not infallible, but he is known for knowledge and abiding by the Sunnan and wisdom, if the proof and evidence becomes clear to him, he follows it and leaves what opposes it, and this is how all those that unbiased know him.

If a caller to Allah has a point of view which is assisted with legislated proofs, contrary to the point of view of their Shaykh who is a "Following" scholar, then they put it forth to him with good manners and respect, and a person is not to make their dealings with a scholar of the Sunnah and "Following" like our Shaykh, like they deal with their contemporaries, because dealing with the scholars of the Sunnah has manners which are known, verses have been revealed in clarification of this, and Hadiths are mentioned regarding it, and books have been written in clarification of it.

(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَرْفَعُوٓا۟ أَصْوَٰتَكُمْ فَوْقَ صَوْتِ ٱلنَّبِىِّ وَلَا تَجْهَرُوا۟ لَهُۥ بِٱلْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ)
"O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others".
[Al-Hujurat:2]

Al-Qurtubi, may Allah have mercy upon him, said at this verse:

"Some of the scholars see the raising of the voice in the sittings of the scholars to be disliked, out of respect for them, as they are the inheritors of the Prophets".

And the Prophet ﷺ said:

"Not from us is he who doesn't respect our big, nor don't have mercy upon our small, nor those that don't know the rights of our scholars".

Like we bring to the attention of our brothers from Ahlussunnah not to listen to those that strive to disfigure us and our brothers from the Mashaayikh who have been commended by our Shaykh, those that are known for advice and refuting the people of falsehood and opposers, using what is taking place of those who are insolent towards our Shaykh, by trying to draw a simulitude between the advisers and the reckless, and to align us to them by way of using a incorrect analogy whilst there are wide spread differences between the two affairs.

And Allah has invalidated this analogy in his statement:

(أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ)
"Then is one who walks fallen on his face better guided or one who walks erect on a straight path?"
[Al-Mulk:22]

And there is nothing which points the aligning to them besides the wims of the nafs, and fulfilling its goals:

(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰۖ وَٱتَّقُوا۟ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ)
"O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do."
[Al-Ma'idah:8]

Whilst, where was this might of theirs? And where were they in the trials which the people of Tamyee' and the people of Falsehood brought about and their fierce war against the Da'wah and our Shaykh Yahya?!

Where were they when the advisers stood in aid of the truth, and then Shaykh Yahya -may Allah preserve him- in every Fitnah which took place against the Da'wah, and they besieged the people of Falsehood by clarifying their Fitnah and unveiled their falsehoods?!

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/1382

بســـم اللــه الرحــمــن الـرحـــيــم

315◾️I want to seek knowledge by studying some books, do you advise me to do so?◾️

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

📥Question:

I want to seek knowledge by studying some books, do you advise me to do so?

May Allah reward you with good.

📤Answer:

Seeking knowledge from merely books and writings does not make you qualified to be a student of knowledge upon insight and a caller to Allah, knowledge is only taken in person, and by folding the knees at the people of Knowledge and Sunnah. They will explain to you the books of Knowledge and Sunnah, and the correct creed, and Fiqh based upon proof, and the Manhaj of the Salaf.

They will start for you in what is appropriate to your level, and taking knowledge on the hand of a Shaykh of the Sunnah will save you from what could be found in some books of misinterpretation, and oppositions to the Manhaj of the Salaf. They will bring these areas to your attention.

They will give you from the best of what you can obtain of knowledge in a manner which will save you the effort of a life time in obtaining it.

For this they said:

[Whoever enters alone in knowledge, will leave it alone.

I.e: whoever enters seeking knowledge alone without a Shaykh, will leave it without knowledge, as knowledge is a profession and every profession requires a professor, so it is a must that you learn it from a proficient teacher].

Imam Ash-Shaafi'i, may Allah have mercy upon him, said:

"Whoever sought understanding deep in the books, will miss out on the rulings".

And it was said:

Whoever's Shaykh was their book, then their mistakes are more than them being correct.

And the speech of the people of knowledge is much in this.

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/1383

بســـم اللــه الرحــمــن الـرحـــيــم

316◾️Buying a car which its trademark is a mark which resembles a cross◾️

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

📥Question:

May Allah bless you, I want to buy a car which its trademark is a mark which resembles a cross?

📤Answer:

An answer preceded containing speech on the criterium of something being a cross.

[↪️ www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/984]

And this logo could mean to be a cross or it could mean to be something which just looks like it but it's not intended to be a cross.

Upon this, look at what the company mentioned of the reasons for their choice of this logo.

After this, the warding of doubts is safer for a person's religion, and in the "Two Sahihs" on the authority of Nu'maan bin Basheer, as Marfuu':

"Whoever stays away from the doubtly has safeguarded their religion and honour".

And there are different shapes and types of cars which suffice a person from falling into what is doubtly.

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/1384

بســـم اللــه الرحــمــن الـرحـــيــم

317◾️Is it enough to suffice only with what has been written by the Salaf to repel the doubts of the current day people of Falsehood?◾️

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

📥Question:

Is it enough for a student of knowledge to read what has been written by Al-Qaasim bin Salaam in the affairs relating to Eemaan, to suffice him from having to read the refutations of the latercomers from Ahlus-Sunnah who clarified in it what is found with the opposers in this era?

📤Answer:

The doubts of the opposers to the creed of Ahlus-Sunnah appear in every era in new clothes, even though what they point to is the same, for this it is incumbent upon a person to protect their religion and their creed by returning to the clarifications of the people of knowledge and the Sunnah in every era for the doubts which are put forth in their times.

The more time comes to pass from the Prophetic era, the more the people are in need of those who will give them insight to their religion, and what will protect for them their religion by warding away the doubts of the people of falsehood.

And the Book and the Sunnah contain the establishment of the creed of Ahlus-Sunnah and its foundations and all the chapters of the religion. This being the case, the clarifications came on these foundations in the time of the Salaf, and they needed to write and compile to reiterate the establishment of these principles to the people, and to ward the doubts of the people of falsehood, from the religion and the creed of the Muslims.

Then the Imams after them, in this manner, until the era of Shaykh-Ul-Islam who gathered the sciences of the Salaf and brought it closer to the Ummah by clear Salafi establishments alongside unveiling the doubts of the people of falsehood in his era and the eras before him.

In this manner, until the era of Imam An-Najdi who Allah revived the religion by way of him, after the people of Falsehood wiped out its sign posts in many of the lands.

And the people of knowledge haven't ceased to inherit this up until this era which a number of the scholars of the Sunnah took it upon themselves to draw closer the sciences of the Sunnah to the Ummah, and to ward the doubts of the opposers to the Salafi creed in the chapters relating to creed and the foundations of the Sunnah. And similarly, other chapters of the religion.

And whoever reflects over the well known Khutbah of Imam Ahmad -may Allah have mercy upon him- will realise this meaning clearly -with the permission of Allah- whereby he said:

"All praise is due to Allah who has placed scholars the remnants of the Messengers in every era, calling those that went astray to guidance, being patient upon them of harms, giving life to the dead through the book of Allah, and grant sight to the blind by way of the light of Allah, how many killed by Iblees did they give life to, and how many lost and misguided did they guide, how good are their effects upon the people, and how bad are the effects of the people upon them. They negate the distortion of the extreme from the book of Allah, and the false claims of the people of falsehood, and the misinterpretation of the ignorant, those that bear the flag of Innovation, and let lose the words of Fitnah, they differ in the Book, and they say regarding Allah, and for the sake of Allah, and regarding the book of Allah without knowledge. They speak with ambiguous speech, and they deceive the ignorant of the people by what they put forth of ambiguities, so we seek refuge from Allah from the trials of the misguided".

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/1385

Some printed books by:

The beneficial Salafi researcher:

🍃Our Shaykh Abu Haatim Yusuf Al-Jazaa'iree🍃
- may Allah preserve him and protect him -

May Allah benefit Islam and the Muslims by way of him

And have a look at:

💥The PDF Library💥

Of what has been translated of the works of our Shaykh may Allah preserve him and protect him
➡️ www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/694
More than 50 PDFs❗️
And all praise is to Allah the mighty and majestic.
___
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

 
[5] I Advice You With Being Humble For The Sake Of Allaah And To Leave Off Arrogance:
 
Then he, may Allah have mercy upon him, said:
❝ 5- I Advice You With Being Humble For The Sake Of Allaah And To Leave Off Arrogance:
(سَأَصْرِفُ عَنْ ءَايَٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ يَتَّخِذُوهُ سَبِيلًاۚ ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ عَنْهَا غَٰفِلِينَ)
“I will turn away from My signs those who are arrogant upon the earth without right; and if they should see every sign, they will not believe in it. And if they see the way of consciousness, they will not adopt it as a way; but if they see the way of error, they will adopt it as a way. That is because they have denied Our signs and they were heedless of them.”
[Al-A’raf:146]
And from Mujaahid, may Allah have mercy upon him, is that he said:
“Knowledge is not obtained by the shy and the arrogant”.❞
 
So he may Allah have mercy upon him advised with this speech, a great advice to the students of knowledge, in an affair which is a must to take on board, and indeed it is to be humble towards Allah exalted is He, and to leave off being arrogant towards the creation. This is from the praiseworthy traits which those that busy with knowledge have to take on board. So he clarified the greatness of the status of being humble to the truth and the leaving off its opposite, which is arrogance. And he also clarified the end result of the perpetrator of this, and their end result, in warning from this blameworthy trait. And having knowledge of the truth necessitates following it, except when there is something which over rules which points to otherwise, and this is something which over-rules which points to otherwise many a time is following desires, and there are many different types which fall under following desires, from their midst is being self conceited, and being arrogant:
(سَأَصْرِفُ عَنْ ءَايَٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ)
“I will turn away from My signs those who are arrogant upon the earth without right”
[Al-A’raf:146]
 
Out of transgression by them, and wanting to be above the creation, with many of the people this side over-rules, thus they precede it over the following of the truth, and the following of the Book and the Sunnah, out of following their desires:
(سَأَصْرِفُ عَنْ ءَايَٰتِىَ)
“I will turn away from My signs”
[Al-A’raf:146]
 
From understanding it, and from reflecting over it, and comprehending its meanings which is intended by it, and what it necessitates points towards:
(ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ)
“I will turn away from My signs those who are arrogant upon the earth without right”
[Al-A’raf:146]
 
To the slaves of Allah, and are arrogant towards the truth and do not follow it. And similarly those that have this trait then Allah the mighty and majestic will prevent them in accordance to the extent of this despicable trait of theirs, and this could lead them to Innovation in the religion, and it could lead them to what is greater than this, like exiting of the religion and slipping out of it, like it was the case with the Shaytaan, who was arrogant to the truth, and to the Prophet of Allah, and to the truth and he didn’t follow it and didn’t comply to Allah the mighty and majestic, out of fanaticism to his sort, and out of arrogance, and out of following of his desires:

(وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا)
“and if they should see every sign, they will not believe in it”
[Al-A’raf:146]
 
(فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ)
“So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).”
[As-Saf:5]
 
How much you come with them with legislative evidences, they don’t follow it, rather they misinterpret it, and distort it, and other than this of the ways of the people of falsehood in their redirection of the legislative texts, and their warding away of the legislative texts which contradict their desires, and what they are upon:
(وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا)
“and if they should see every sign, they will not believe in it”
[Al-A’raf:146]
 
So:
(فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ)
“So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).”
[As-Saf:5]
 
So from the punishment of Allah the mighty and majestic to them, that they are turned away and forsaken, that they don’t deeply understand the truth like the people of the truth understand it well:
(وَقَالُوا۟ قُلُوبُنَا فِىٓ أَكِنَّةٍ مِّمَّا تَدْعُونَآ إِلَيْهِ وَفِىٓ ءَاذَانِنَا وَقْرٌ وَمِنۢ بَيْنِنَا وَبَيْنِكَ حِجَابٌ)
“And they say, “Our hearts are within coverings from that to which you invite us, and in our ears is deafness, and between us and you is a partition.”
[Fussilat:5]
 
(قَالُوا۟ يَٰشُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِّمَّا تَقُولُ)
“They said, “O Shu’ayb, we do not understand much of what you say”
[Hud:91]
 
Allah didn’t say you are liars, Allah acknowledged them, because they didn’t deeply understand the reality of what Shu’ayb was saying, but they understood it, because Fiqh (deep understanding) is more specific than mere understanding, they understood it as it dismantled their evidences, but due to the deviation of their heart Allah turned them away from understanding the truth in the manner that the people of the truth understood it, and this is from the forsaking of Allah of them, and from the favours of Allah upon the truth is:
(وَٱلَّذِينَ ٱهْتَدَوْا۟ زَادَهُمْ هُدًى وَءَاتَىٰهُمْ تَقْوَىٰهُمْ)
“And those who are guided -  He increases them in guidance and gives them their righteousness.”
[Muhammad:17]
 
And the opposite of this is:
 
(فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ)
“So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).”
[As-Saf:5]
 
(وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا)
“And if they see the way of consciousness, they will not adopt it as a way”
[Al-A’raf:146]
 
They will not tread upon it, nor desire it, nor follow it, rather they turn away from it and warn from it, and warn from its people, and they with this being the case don’t have evidences with them except maligning the people of the truth, and attempting to malign their standing like they did with the Prophets and others, by lies and other than this. And their methods in this is uncountable, because falsehood is uncountable, falsehood doesn’t have a limit to it, falsehood doesn’t have a limit to its doubts. For this it’s obligatory to turn away from its people, and similarly it was the case with the disbelievers:
(وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَسْمَعُوا۟ لِهَٰذَا ٱلْقُرْءَانِ وَٱلْغَوْا۟ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ)
“And those who disbelieve say, “Do not listen to this Qur’an and speak noisily during [the recitation of] it that perhaps you will overcome.”
[Fussilat:26]
 
Don’t listen to the evidences, because they know that if they were to listen to it they would comply to it, they would comply to it if Allah wanted good for them, because the evidences cuts away all the doubts that the people of falsehood hold on to, and it contains light, for this they prevent the people from listening to the evidences. Don’t listen to them, don’t read the books of refutation, don’t sit with Ahlus-Sunnah, why?

Because if they were to read the books of refutation they will gain insight to the falsehood which the type of falsehood they have with them. They say if they seek insight on them by way of the refutations tomorrow it will come back upon us, so we cut this off from them, leave refutations! Turn to knowledge!
This is from turning to knowledge, because to safeguard knowledge is knowing evil, knowing evil safeguards knowledge:
عرفت الشر لا لشر لكن لتوقيه -----  من لم يعرف الخير من الشر يقع فيه
I got to know the evil not to do evil but for protection against it  -----  He who does not know good from evil will fall into it.
 
To know the truth: Is seeking knowledge, seeking understanding of the religion. This is a must.
 
But to safeguard this, it is a must that you know evil so that you don’t fall into it.

“The people used to ask the Prophet ﷺ about the good, and I used to ask him about the evil out of fear it would befall me”
 
For this reason the Companions were the most complete of the people after the Prophet ﷺ in this nation, because they were from the people who had the most insight to the way of the believers and the way of the criminals:
(وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ )
“but if they see the way of error”
[Al-A’raf:146]
I.e error which leads its perpetrator to unhappiness.
 
(يَتَّخِذُوهُ سَبِيلًاۚ ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ عَنْهَا غَٰفِلِينَ)
“they will adopt it as a way. That is because they have denied Our signs and they were heedless of them.”
[Al-A’raf:146]
 
Allah the mighty and majestic forsaken them:
(فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ)
“So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).”
[As-Saf:5]
 
He, may Allah have mercy upon him, said:

❝ And from Muhaajid, may Allah have mercy upon him, is that he said:

“Knowledge is not obtained by the shy and the arrogant”.❞
 
This has been mentioned by Bukhari in his Sahih, under the chapter: Life through knowledge, and he said as Mu’allaq:
“Knowledge is not obtained by the shy and the arrogant”.
 
And he also mentioned the Hadith of Aisha:

“What a good women are the women of the Ansaar, shyness didn’t prevent them from understanding in the religion”.
 
And this points to that shyness in knowledge is blameworthy. The shyness which prevents you from seeking knowledge, and sitting in the circles of knowledge, and seeking insight to the religion, this is blameworthy because it diverted you from great good, every shyness which diverts you from good is shyness which is blameworthy.
 
“Shyness is from Emaan”. This is the shyness which does not fall under this, this is not the shyness which prevents you from seeking understanding of the religion, the shyness which prevents you from seeking understanding of the religion is not shyness, even if it’s called shyness then its figuratively, in reality it cancels out the reality of the praiseworthy shyness in this scenario, as mentioned by the people of knowledge.
 
And the narration of Mujaahid was mentioned with its chain of narration, by a number, from them is: Abu Nuaym in “Al-Hilyah”, Al-Khateeb in “Al-Faqeeh wal-Mutafaqqih”, and its chain of narration has been declared authentic by Al-Haafidh in Al-Fath.
 
Bukhari may Allah  have mercy upon him in the chapter title that he placed, and what he placed underneath it, wanted with this that the shyness which leans away from obtaining knowledge is blameworthy, and that the blameworthy shyness in reality is not shyness, it merely is incapability and weakness. Shyness which prevents you from knowledge or other than this, is incapability and weakness even if it’s called shyness. The blameworthy shyness is what becomes a reason for the leaving of a legislative affair. It is blameworthy and it is not legislated shyness, and it is only incapability as preceded. This is the meaning of the statement of Muhaajid:

“Knowledge is not obtained by the shy and the arrogant”.
As mentioned by Al-Haafidh.
 
❝ and the arrogant❞

I.e someone who magnifies themselves, one that is too proud to learn, they see themselves above sitting with their brothers and to seek knowledge, and to sit in the circles of knowledge, and to tire themselves out, and other than this which is from the praiseworthy characteristics of the students of knowledge; which those who are not granted success to this great good see themselves to be above this, at a time when the Prophets of Allah the mighty and majestic raced and traveled great distances, as Musa ﷺ did, and is the case the followers of the Messengers, and Ahlul Hadith, and through them Allah the mighty and majestic prevailed the religion.
 
They, who are the most honorable of the creation with Allah the mighty and majestic, the Prophets and Messengers and their followers used to be like this, either a learned one or one learning. The Prophets are teachers, and the Messengers were teachers, and some took from each other, like Musa took knowledge from Khadr in what he knew. Similarly was the case with the Companions, the affair with them was that they were students of knowledge, and from them great individuals came out who aided Islam, and with this being the case and with these great lofty status and merits, you find some people thinking to be above this, and this is the essence of being forsaken, a great level from the great levels of being forsaken.
 
And being arrogant, haughty, is to magnify oneself, and knowledge has afflictions and from its afflictions is arrogance and pride, and its fruits…
 
What are the fruits of having arrogance regarding knowledge? Its fruits is ignorance, its fruits are ignorance and lowness in the worldly life and lowness in the Hereafter, the one who desires away from knowledge and exchanges it for something else:
(أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌۚ)
“Would you exchange what is better for what is less?”
[Al-Baqarah:61]
 
(يَعْلَمُونَ ظَٰهِرًا مِّنَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ عَنِ ٱلْءَاخِرَةِ هُمْ غَٰفِلُونَ)
“They know what is apparent of the worldly life, but they, of the Hereafter, are heedless.”
[Ar-Ruwm:7]
 
It’s heedlessness, you find them being experts in the worldly life, but when they are told come seek knowledge they reject sitting with these people in the Masjid: “I’ll become hungry, tired, keep us away from this”. This one is in danger. For a person to acknowledge, and to admit and to say we have been busied by the Dunya, we are falling short. This is what is obligatory, or rather it is praiseworthy that a person admits to their shortcomings, but to a person when not being from those that have obtained this great honour with Allah to then want to belittle it:
If you can’t aid the truth then don’t forsake it.
If you can’t be from the people of the truth then don’t forsake them. If you can’t be from the students of knowledge then don’t forsake them, rather assist them, so that you will have a great reward.
 
It was the case in the era of the Prophet ﷺ, those that couldn’t go and do Jihaad, others would go on their behalf, and thus obtain through this great reward, and this is from Jihaad. Whoever finds from themselves that they are falling short and can’t seek knowledge, and Allah has given them money, there are those that want to seek knowledge, “come so-and-so and so-and-so,  go to this Markaz, I will support you financially”, this from great blessings.
 
Ibn Al-Mubaarak may Allah have mercy upon him used to be a business man and used to financially upkeep many of the people of Hadith, and his business didn’t prevent him from seeking knowledge, rather he was an Imam in the religion, in Jihaad, and in asceticism, and other than this.
 
And in this is an indication by him may Allah have mercy upon him, to what is upon the student of knowledge of taking praiseworthy characteristics on board, and to avoid blameworthy characteristics, because it is incumbent upon the people of knowledge and their students to take praiseworthy characteristics

upon themselves, serenity, good conduct, and being gentle, and humble, putting forth good, and bearing harms, and being generous, and having an open face, and other than this of what is praiseworthy legislatively and customarily, and to avoid what negates this, either in totality or in accordance to it, in what relates to lowly manners, and obscene language, and other than this.
 
Until the point Awzaa’I said:

“It’s a right upon the student of knowledge to be composed and serene and have fear, and to be following the narrations of those before you”.

(إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ۗ)
“Only those fear Allah, from among His servants, who have knowledge”.
[Fatir:28]
 
Knowledge without manners is like fire without firewood.

 [5] I Advice You With Being Humble For The Sake Of Allaah And To Leave Off Arrogance:

 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 الخامسة 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

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

[6] Thanking the scholars who you benefitted from, and to supplicate for them and to ask for mercy upon them:
 
❝[6]Thanking the scholars who you benefitted from, and to supplicate for them and to ask for mercy upon them:
It was reported by Abu Dawud in his “Sunan” on the authority of Abu Hurairah, may Allah be pleased with him:
“Those that don’t thank the people don’t thank Allah”.
[Tirmidhi 1954, Abu Dawud 4711].❞
 
This Hadith is in the Sahih Al-Musnad by Imam Al-Waadi’I may Allah have mercy upon him, and his statement:

❝Thanking The Scholars❞

The (أل) AL the in (العلماء) Al-Ulemaa the scholars, is for generality, regardless if they were from those that came before or those that came later, or regardless if you took from them directly or you took from them through books or other than this. It encompasses starting from the Prophet ﷺ who is from the head of the scholars of the Ummah, and then those that came after him from the Companions, and like this until our current day, what’s obligatory is that we thank the scholars and know their level, to the point that the people of knowledge mentioned this in their books of creed, like At-Tahaawi did, and the scholars of the early comers and those that came after, the people of good and narration,
The people of good and narration, and the people of Fiqh and Understanding: they are not mentioned except with good, whoever mentions them with evil is not upon the right path. They place this in the books of creed, and they made a sign for the deviation of a person, them speaking ill of the scholars, and the scholars of the Sunnah are used to test the people, and those that  speaking ill of Ahlus-Sunnah, their ill speech reflects back to the religion that they carry, for this the sign for the people of Innovation was: speaking ill of the people of narration.
 
And from the signs of Ahlus-Sunnah is loving the people of narration, and knowing about the scholars their status, for each Sunnah is what negates it from Innovation, and for each Innovation is a Sunnah which dismantles it. And the Prophet ﷺ said:
“Not from us is he who doesn’t respect our big, nor don’t have mercy upon our small, nor those that don’t know the rights of our scholars”.
 
And before this the statement of the most high:
(وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّا لِّلَّذِينَ ءَامَنُوا۟ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ)
“And [there is a share for] those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”
[Al-Hashr:10]
 
And from amongst them who are at their head are the Companions may the pleasure of Allah be upon them, and all who carried the religion enter into this subject matter:
(يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ)
“And [there is a share for] those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith”.
[Al-Hashr:10]
 
It is an obligation to thank the scholars, as the scholar is your spiritual father, you have a father of loins who is your birth father, but you have a father who is greater from many different angles, the spiritual father who is your teacher, who is a means for the shedding light for you upon your path to Jannah, and he who walking towards his circles is a path to Jannah, as preceded: