“Whoever treads upon a path seeking therein knowledge, Allah will make by way of it a path to Jannah easy for them”.
 
Walking to the sittings of the people of knowledge is a means, from the greatest of means which leads to Jannah, and taking knowledge from them also, and this is from the tangible paths to Jannah. So the people of knowledge are those who carry the religion and defend it, and negate from it the distortions of the extreme, and the false claims of the people of falsehood, and the misinterpretation of the ignorant.
 
So it’s an obligation to thank them and to know for them their status, and to praise them, and to be respectful to them, due to what they have of favour upon the Ummah, and those that treat them with disdain, then with their disdain is only doing bad to the religion.
 
Those that speak ill of the scholars of the Sunnah, and the scholars of good, then this only comes back to the religion by having the status of the people of knowledge diminished in the hearts of the people. After this if they were disfigured infront of the people, their chain of narration to the revelations would be cut off, because they are the ones that tie them to it, and then the soul would be in ignorance and corrupt, and for this reason this would be from diverting from the path of Allah:
وَتَذُوقُوا۟ ٱلسُّوٓءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ ٱللَّهِۖ وَلَكُمْ عَذَابٌ عَظِيمٌ)
“and you would taste the evil [i.e the punishment in this world] for those [people] you diverted from the way of Allah, and you would have [in the Hereafter] a great punishment.”
[An-Nahl:94]
 
We stop here

سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك

[6] Thanking the scholars who you benefitted from, and to supplicate for them and to ask for mercy upon them:

 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 السادسة 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

The Fajr Prayer

With the voice of Shaykh Yusuf Al-Jazaa'iree, may Allah preserve him.

18/Safar/1444h

In Masjid Al-Khair in Muwanza Tanzaania.

بســـم اللــه الرحــمــن الـرحـــيــم


318◾Is it permissible for a Muslim woman to bring down her veil in-front of a disbelieving woman?◾️

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

📥Question:

What’s more correct regarding the ruling of a Muslim woman exposing her face to women of the disbelievers?

📤Answer:

The people of knowledge differed concerning the permissibility of this.

From the people of knowledge are those who went towards it not being permissible for a Muslim woman to put down her veil infront of a disbelieving woman; except if she was a female slave of hers, or she was of her relatives; due to His statement the Most High:

(أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ)
Or the (female) slaves whom their right hands possess

They also used as evidence the statement of the Most High:

(وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ)
and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their women.

So they said:

The addition of their women points to it being made particular to only Muslim women, without inclusion of disbelieving women.

It’s also due to what it entails of evils; as the disbelieving women aren’t trusted of Fitna from (possibly) describing Muslim women to their men.

And even if this precaution is taken upon all women like what Ibn Kathīr and others have said; except that it’s more severe concerning the women of Ahlu-Dhimmah (disbelievers living within Muslim rule) since they aren’t prevented from that prevention. As for the Muslimah, then she knows that it is Harām therefore will be held back from that.

The Messenger ﷺ said:

(لا تباشر المرأة المرأة، تنعتها لزوجها كأنه ينظر إليها)
“A woman must not look at another woman then describe that woman to her husband as if he were looking at her”.

Reported in ‘Saheehayn’ from Ibn Mas’ud.

And from the people of knowledge are those who leaned towards it being permissible for a Muslimah to expose her beauty in presence of a disbelieving woman. They used as a proof what’s been reported in Saheehayn regarding the entering of a Jewish woman upon ‘Āisha, in the narration relating to the punishment of the grave.

Likewise when Umm Asmā visited (her daughter Asmā) when being inclined (towards Islām) whilst she was a disbeliever, to which Asmā asked the Prophet ﷺ:

(أصِلُها؟ فقال: نعم)
“Should I keep good relation with her? He said Yes”.

And the likes of this from what was established during the period of revelation. They (the people of knowledge) say, and it hasn’t been reported from the female companions and the women of the Prophet ﷺ what establishes prohibition of that; despite contact taking place between them and the women of the people of the book, and other than them, from occurrences.

It doesn’t rise as evidence especially since there’s no report that suggests they would keep up their veils from the disbelieving women.

Moreover, they said that the Awrah of a woman to another woman doesn’t alter with difference of religion, and they countered those who objected this by using His statement the Most high:

(أو نسائهن)
or their women

As the intent of it is the gender of women (as a whole); and that the addition of (their women) in the verse came in consideration of a sequence as it’s a verse that contains pronouns.

Nevertheless, the difference of opinion in this is strong. And that which is apparent is that it’s appropriate in likes of this to apply the principle:

(سد الذرائع)
“Closing methods (that can lead to prohibition)”

If outcome of evil is more likely to prevail, then what’s safer is prevention, unless there was hardship or indications that ward off suspicion. Then in this case, there would be no issue for the Muslimah to put down her veil in-front of a female disbeliever. And Allah the Most High knows best.

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

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

Source:
www.tg-me.com/youssefalgazairi/1018

بســـم اللــه الرحــمــن الـرحـــيــم

318◾️The ruling of:
Supplicating for mercy for the deceased people of Innovation, which aren't of the type that have exited the religion, and being happy at their death.

In light of the understanding of the Righteous Predecessors.

Question answered by:

Shaykh Abu Hatim Yusuf Al-Jazaa'iri
-may Allah preserve him and continue to grant him success-

📥Question:

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

Is it permissible to supplicate for mercy (I.e say Rahimahullah) upon the people of Innovation whose Innovation hasn't reached major disbelief, and to supplicate for them when they have died upon their misguidances, and to spread this?

And is it permissible to be happy at their death?

📤Answer:

All praise and thanks is to Allah, and may As-Salaat and As-Salaam be upon the Messenger of Allah and upon his household and his companions, and those that follow his guidance, as for what comes after:

It has come in the "two Sahihs" on the authority of Abu Qataada bin Rib'i Al-Ansaari, that he would narrate:

That the Messenger of Allah ﷺ passed by a funeral concession, and said: "The one at ease, and the one at ease from them".

They said: "O Messenger of Allah, who is "The one at ease, and the one at ease from them"?.

He said: "The believing slave is at ease from the difficulties of the worldly life and its harms, towards the mercy of Allah, and the wicked disobedient slave; the slaves, lands, trees and beasts are at ease from them".".

There is no doubt that the people of Deviation and misguided Innovation enter into this, when they die upon their misguided Innovation, without producing a known repentance -upon its conditions- due to the greatness of their harms and their animosity and their Fitnah upon the religion and the creed of the Muslims.

In the book "As-Sunnah" by Ahmad Al-Khallaal (121/5 no.1769), he said:

I heard Abu Bakar Al-Marruudhi say:

"I heard Abu Abdillah mentioning the Jahmiyyah say: "Do you know what they have done in Islaam?"

It was said to Abu Abdillah: "A man is pleased by what occurs to the followers of Ibn Abu Daud, is there sin upon him?"

He said: "And who isn't pleased with this?".

It was said to him: "Indeed Ibn Al-Mubaarak said: "Those that are resentful of Al-Hajjaaj, then they are resentful to Al-Hajjaaj on behalf of the people (due to what has occured to them by him)".

He said: "In what way does this one resemble Al-Hajjaaj? These people wanted to change the religion". End of speech.

Shaykh-Ul-Islam, may Allah have mercy upon him, said:

"The leader of the believers: Ali bin Abu Taalib, may Allah be pleased with him, fought the Khaawarij, and mentioned regarding them the Sunnah of the Messenger of Allah which includes fighting them, and he was pleased with their death, and prostrated to Allah out of thankfulness, when he saw their leader; and he was Abu Ath-Thudayyah, dead". Majmuu' Al-Fataawa (395/20).

And Ibn-Ul-Qayyim in "Zaad-Ul-Ma'aad" mentioned this narration from Ali is amongst a number of other narrations, then he said: "And they are authentic narrations, with no angle for critique". End of speech.

▪️And in "As-Siyar" (435/9):

"Salamah bin Shabeeb said: "I was with Abdurrazaaq -i.e Abdurrazaaq As-San'aani- when the news of the death of Abdulmajeed reached us -and he is Ibn Abdulazeez bin Abu Rawwaad, and he was a Murji-, he said: "All praise and thanks is to Allah who granted ease to the Ummah of Muhammad from Abdulmajeed". End of speech.

▪️And when the news of Wahb bin Wahb Al-Qurashi reached -and he used to lie regarding Hadiths- to Abdurrahman bin Mahdi, he said: "All praise and thanks is to Allah who granted the Muslims ease from him". End of speech "Lisaan Al-Miyzaan" (402/8).

And the evidences for this from the book, the Sunnah and the Salafi narrations are many.


▪️▪️◼️▪️▪️

As for the supplicating for mercy for the deceased of the people of Deviation and Misguided Innovations (saying Rahimahullah at their mention), and asking for forgiveness for them.

Then the returning point for the people of the Sunnah, in the establishment of this subject matter, and other subject matters, is only the Methodology of the Salaf who we are commanded to take as a lead, and to abide to their way:

▪️And it is known from the way of the Salaf, may the pleasure of Allah be upon them, to belittle the people of Deviation and Misguided Innovations, and to extinguish their mention as to extinguish their Innovations, and distancing from what could come back as harms upon the people through having good thoughts of them, as they were from those that were opposers of the religions, and those that had animosity to the Sunnah and its people.

And supplicating for mercy for the deceased of the people of Deviation and Misguided Desires, and asking for forgiveness for them contains reanimation of their mention, and it brings about a type of respect for them, and a veneration of their position whilst Allah debased them, and it contains directing love to them whilst we are commanded to hate them.

And it wasn't from the way of the Salaf, may the pleasure of Allah be upon them, nor what was relayed from them, that they established the affair of supplicating for mercy for the people of Misguided Innovation, rather what's been narrated from them is contrary to this:

🔺 Al-Uqayli reported in his book "Ad-Du'afaa Al-Kabeer" (221/3), him saying:

"I was informed by Muhammad bin Ismail, he said: I was informed by Abu Al-Waleed At-Tiyaalisi, he said: I was informed by Bashr bin As-Sariy, he said: "I once supplicated for mercy upon Zufar whilst I was with Sufyaan Ath-Thawri; who turned his face away from me". End of speech.

I said:

This chain of narration is authentic, repeated with I was informed, to one of the Imams of the Salaf whose Imamship is unanimously agreed upon, and he is a leader of the believers in Hadith: Sufyaan Ath-Thawri, may Allah have mercy upon him.

Ibn Al-Mubaarak said: "I don't know anyone upon the face of the world to be more knowledgeable than Sufyaan Ath-Thawri, may Allah have mercy upon him. "Hilyatul-Awliyaa" (357/6).

🔺And This is Ibn Aqeel Al-Hanbali, saying in his famous repentance, in the presence of a number of the heads of the scholars of the Hanaabilah at that time, and their witnessing and their acknowledgement:

"...For indeed I ask forgiveness from Allah, and I repent to Him from mixing with the Innovators; the Mu'tazilah and others, and increasing their ranks, and supplicating for mercy for them, and venerating them, for indeed all of this is impermissible, it is not allowed for a Muslim to perpetrate". End of speech.

Ibn Qudamah, may Allah have mercy upon him, narrated it with its chain of narration in "Ar-Rad Ala Ibn Aqeel", and Ibn Rajab in "Dhayl Tabaqaat Al-Hanaabilah", and others.

And other examples of this are many.

It was only from the way of the Salaf, may Allah be pleased with them, to supplicate for mercy and ask for forgiveness for the deceased Muslims with sound creed, based upon the generality of 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 if we wished to put forth the Salafi Narrations from the Salaf in this, and their going out of their way to do this, then it would be a volume which would not be small, and it wasn't from their way to do this with the dead of the people of Deviation and Innovation which didn't reach major disbelief.

▪️As supplicating for mercy for them and forgiveness is from the category and angle of praying over them:

And from the Fiqh of the Salaf in boycotting:

The people of Good leaving the praying over the people of Innovation, them dying was to no benefit to them in removal of the boycotting, as the affair of boycotting reaches their funeral concessions, so they are boycotted dead or alive, as the aim in this is:

Veneration of the religion, and notifying the Muslims to the fitnah of the people of Innovation, and the severity of the harms of their Innovations, so that their mention departs, and their Innovations pass away, and the people are rebuked away from their Fitnah.

Al-Baghawi, may Allah have mercy upon him, in "Sharh-Us-Sunnah" 1/227, said:

"It's upon a Muslim if he was to see a man take as belief something of desires and innovation, or to be negligent in some of the sunan, to boycott him and to free himself in from him and to leave him alive or dead, and not to give him Salaam when coming across him, nor to reply if he was to give Salaam, until he leaves his innovation and returns to the truth." End of speech.

And from leaving him whilst dead is: leaving asking for mercy for them and supplicating for them.

Shaykh-Ul-Islam, may Allah have mercy upon him, as found in "Al-Adaab Ash-Shar'iyyah" (234-233/1) said:

"It's incumbent that those that manifest evils are reprimanded publicly in a manner which will keep them away from this, and it's befitting that the people of Good boycot them whilst they are dead, if it will prevent the likes of them, by them leaving following their funeral concessions". End of speech.

Shaykh-Ul-Islam, may Allah have mercy upon him, also said:

"...from boycotting is: the people of Religion to leave praying over them (1); so to rebuke those that resemble their way and call to it, and the likes of this was commanded by Malik bin Anas, and Ahmad bin Hanbal, and others from the Imams". End of speech.

And the proofs for this Salafi understanding are many, from it is the statement of the Most High:

(قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ)
"There has already been for you an excellent example in Abraham and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah . We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone".
[Al-Mumtahanah:4]

This is includes - through the generality of the wording - the people of Innovations -each accordingly-:

Hating them by heart, stating clearly that you are free from them, and distancing from them physically, and this continues (أَبَدًا - forever) whilst they are alive or dead, (حَتَّىٰ - until) something which transfers away from this is established, through it a legislative repentance from their falsehood becoming known from them.

Similarly the statement of the Most High:

(لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْۚ أُو۟لَٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَٰنَ)
"You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those -  He has decreed within their hearts faith".
[Al-Mujadila:22]

And in this subject matter is the Hadith of the Qadariyyah and the discouragement of the Prophet ﷺ of following their funeral concessions, and the speech of the Imams of the Sunnah in clarification of this are abundant.

▪️In that in the praying of the funeral prayer is asking for mercy and forgiveness for them, because of what it contains of supplicating for the deceased for this, and supplicating for mercy and steadfastness after the finishing of the burial, and with this being the case the Salaf left doing these things, in their leaving of praying over them


____
1) The Innovator.


▪️▪️◼️▪️▪️

And from the people of knowledge are those that have taken the position of Elaboration:

That it's permissible to supplicate for mercy for the Innovator whose Innovation hasn't reached major disbelief, but to themselves and that it's not permissible to manifest, and to spread it, due to the severity of the harms in deceiving the people with them, and reanimating their mention, and venerating them, and other harms.

This position by them is built upon legislative observation of the legislative texts and the understanding of the Salaf of these texts, and implementation fo the principles of the legislation, thus making this Elaboration of theirs a reconciliation between the legislative texts and acting upon the legislative principles by combining the benefits and preceding the warding of the harms before the obtaining of benefit:

▪️Shaykh-Ul-Islam Ibn Taymiyyah, may Allah have mercy upon him, as found in "Majmuu' Al-Fataawa" (286/24), said:

"As for those that are manifesting Fisq (wicked disobedience) whilst having belief, like the people of major sin, then it is a must that some of the Muslims pray over them, and those that abstain from praying over individuals of them out of rebuke to their likes from doing what they have done, as the Prophet ﷺ abstained from praying over the one who killed himself, the one who stole from the bounty, the one who was indebted and didn't leave anything to pay his debts with, as many of the Salaf would abstain from praying over the people of Innovation - their acting upon this Sunnah is good [to the point he said] if they would abstain from doing so publicly and supplicate for them in private, combining both benefits, then obtaining both benefits would come before losing out on one of them". End of speech.

▪️And this was what was established by the Allaamah Zaid bin Haadi Al-Madkhali, may Allah have mercy upon him, in one of his Fatwa:

Where he was asked:

May Allah be good to you, what's the ruling of supplicating for the people of Innovation and asking for mercy for them?

And is repetition in speaking ill of the people of Innovation considered to be the prohibited backbiting?

And his, may  Allah have mercy upon him, reply was:

"The people of Innovation are of two types:

▪️People of Innovation of disbelief, meaning: their Innovations render them disbelievers and exits them from Islaam, like the grave worshippers, and those that beseech the Awliyaa for aid -and others- who ascribe to the religion  and the likes of these Innovations which are disbelief, these people don't have any good in them, they are supplicated against, because they are disbelievers.

▪️People of Innovation who are wicked disobedient sinners, not disbelievers - like the people of Hizbiyyah, and groups which contradict the Methodology of Ahlussunnah wal-Jamaa'ah in the topic of Jihaad, and in the topic of Advise, and in the topic of Commanding the good and Forbidding the evil, and in the topic of Allegiance  - and the likes of this - then they, yes, guidance is asked for them.

And if they die whilst upon Islaam, them there is no harm to ask for mercy for them, and to be said: Rahimahullah.

But this isn't publicised, and no feeling sad for them is manifested, because the people of Innovation are enemies to the people of the Sunnah, so the people of the Sunnah shouldn't show sorrow for them, and because their death is something better for the people of the earth than their remaining, so for the ruling of Islaam:

Rahimahullah is said for them, in private.

This isn't manifested, because the danger of the people of Innovation upon the people of the Sunnah is clear and known, and also their warring of it.

After this, speaking concerning them in order to warn from their Innovation, and from becoming deceived by their Desires, this isn't the prohibited backbiting, this is only advising the Muslims.

For this reason a man came to Imam Ahmad, may Allah have mercy upon him, and said: "O Abu Abdillah it's difficult upon me to say: "So-and-so, and so-and-so is from the people of Innovation", whereby he said:

"If you are silent and I am silent, then when will the truth become clear to the ignorant?!"

It is a must for there to be clarification, mention them with what's appropriate of disparagement and Innovation which is contrary to the Sunnah, there is no backbiting with them, because they are the cause of their opposition to Ahlussunnah wal-Jamaa'ah, so speaking regarding them is advise.

And it is upon those that are speaking about them to be knowledgable of their Innovations and to have information about it, and to be knowledgable of the Sunnah, and to be sincere and to intend the face of Allah when speaking on them, so the people may be warned of them, and be saved from their Innovation.

Many a time we find virtuous scholars warning from the people of Innovation, and advising the people to stay away from them, to the point one of them said -whilst he's an Imam-:

"I would eat with a Jew or a Nasraani and not eat with a person of Innovation".

And this isn't except due to the danger of the Innovator

And the Salaf would boycott whilst alive and whilst dead". End of speech.


▪️▪️◼️▪️▪️

Based upon what has preceded.

It is befitting upon the Sunni; who is in a state of "following", to leave supplicating for mercy (saying Rahimahullah) upon the people of Innovation who haven't reached the level of disbelief, as an extinguishment of Innovation and its people, and as a rebuke for those that imitate their way, and other than this of benefits and legislative aims, out of veneration of the religion and safeguarding the creed of the Muslims, taking the Salaf-us-Saalih, may Allah be pleased with them, as an example, those that we have been commanded to follow in what they believed and said, and in what they abstained from and left -whilst they were able to do it and there is nothing preventing it- because they didn't leave it except upon knowledge that it wasn't from the religion, and Imam Malik, may Allah have mercy upon him, said:

"What wasn't religion then, isn't religion today".

And this leaving, is considered to be a Sunnah of leaving which is at the level of a legislative text (in leaving that action), it is preceded before generalities and analogies, and it enters this action which was left into the newly introduced affairs, as was articulated by Shaykh-Ul-Islam in "Iqtidaa As-Siraat Al-Mustaqeem" (600/2), and Ash-Shaatibi in "Al-I'tisaam" (30/1), and others.

So there is no room for those after them to come and to try and correct them using the generality of asking for mercy and forgiveness for the muslims which has come in the legislative evidences, as a proof.

Because clinging on to particular generalities found in legislative texts whilst the Salaf didn't act upon these particularities, isn't from the understanding of the Salaf and the Imams.

And for indeed every Innovation isn't free -for the most part- of having general proofs which its people cling on to, as was articulated by Ash-Shaatibi and others from the people of knowledge, in the clarification of this. Also look in "Fadl Ilm As-Salaf" (p.31) by Ibn Rajab.

The Salaf leaving an action is a Sunnah, like their doing an action is a Sunnah, if we started liking doing what they left doing, then it would be like us starting to like to leave what they used to do, and there is no difference between this, look in "Al-I'laam Al-Muwaqi'een" (390-389/2).

What's obligatory upon us is to [stop where the people have stopped, because they stopped based upon knowledge, and abstained upon insight, and they have more capability to uncover it, and if it had virtue then they would be more suitable for it, if you said: "it was introduced after them", then it wasn't introduced

except by those that opposed their way, and chosen other than their Sunnah, they have described it in a manner that is sufficient, and have spoken with an amount which is enough, what's above them is impossible, what's beneath them is falling short, a people fell short and thus fell behind, a people passed them and went out of bounds, indeed they were what's between this upon a upright guidance] as stated by Imam Umar bin Abdulazeez, may Allah have mercy upon him.

And also in the clarification of this, Imam Al-Awzaa'i, may Allah have mercy upon him, said:

"Make yourself patient upon the Sunnah, and stop where the people stopped, and say what they said, and abstain what they abstained from, and tread the path of your Righteous Predecessors, because indeed you are sufficed with what sufficed them". End of speech.

▪️And the position of Elaboration, which was previously stated, by Shaykh-Ul-Islam and others from the people of knowledge, doesn't exist from the position of the Salaf, due to it being in agreement to what they were upon of leaving the manifesting saying of Rahimahullah upon them, and the absolving the harms which are feared upon the religion and the Muslims from manifesting the doing of so, and Allah knows.

▪️And from the things we will bring to attention is:

That some of our brothers from Ahlussunnah -may Allah grant us and them success- from those that still have good thoughts of Shaykh Rabee Al-Madkhali, still have in their minds some of what was established and placed by him as characteristics of the Hadaadiyyah, and from this is the lack of saying Rahimahullah (supplicating for mercy at their mention) for the people of Innovation being from the characteristics.

And even though he was correct at mentioning a number of their characteristics which are in opposition to the Methodology of the Salaf, but those that have insight into his Methodology with more than one that has opposed him and refused to lower their heads to him - even though this was in truth, as was the case with our Shaykh the Allaamah Yahya Al-Hajoori, may Allah preserve him - from the most nearest of ways which he treads upon in striking them is - as an introduction- he labels them with characteristics which he adds to the dictionary of the Hadaadiyyah -of his- so the result which he establishes upon the heedless from amongst his followers:

That Shaykh Yahya, and his brothers; Ahlussunnah, are Hadaadis, rather worse.

As occured -from him and his followers in Fitnah upon the Da'wah-, in the topic of speaking ill of Abu Hanifah, where he made it from the characteristics of the Hadaadiyyah, whilst the Imams like Ibn Abu Daud -and others- relayed an unanimous agreement upon the speaking ill of him, as found in "Al-Kaamil fid-Du'aafa" (241/8), and "Tareekh Baghdaad" (394/13).

And the Hadaadiyyah are from amongst the Innovators, those that are extreme, and our returning point, O congregation of the people of the Sunnah, in what is extreme and what are the characteristics of those that are extreme -and other than it of Innovations- is back to proofs and the Methodology of the Salaf; who are taken as a lead, not to Shaykh Rabee' Al-Madkhali and his desires and goals.

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


📂 حكم الترحم على هلكى أهل البدع المضلة غير المكفرة والفرح بموتهم على ضوء فهم السلف الصالح
___
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

The ruling of:

Supplicating for mercy for the deceased people of Innovation, which aren't of the type that have exited the religion, and being happy at their death.

In light of the understanding of the Righteous Predecessors.

Question answered by:

Shaykh Abu Hatim Yusuf Al-Jazaa'iri
-may Allah preserve him and continue to grant him success-


📂 حكم الترحم على هلكى أهل البدع المضلة غير المكفرة والفرح بموتهم على ضوء فهم السلف الصالح


___
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and rest of 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

What's the rebuttal to those that say:

"Those that live in the midst of the people of Tawheed, whilst supplicating to other than Allah, that they are excused due to being ignorant?"

And what's the meaning of when the scholars make an exception to those that are new to the religion of Islaam and those that are grew up living in far away remote places?

Questions answered by our Shaykh:

The beneficial researcher:

Shaykh Abu Hatim Yusuf Al-Jazaa'iri

-may Allah preserve him and continue to grant him success-

READ TRANSLATION HERE:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1159

بســـم اللــه الرحــمــن الـرحـــيــم
              
319◾Requesting the people of Sunnah and the Truth to reconcile with the people of Innovation and Falsehood◾️

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

📥Question:

There are those from the people of Innovation who call Ahlussunnah to reconciliation, and they intend with with reconciling that everyone sits together with those that are Mutawaqqif (those that took the middle ground between the people of the truth and the people of falsehood)?

📤Answer:

Reconciling with them is only if they correct themselves, and correct what relates to their following of the Sunnah and the way of the Salaf; by repenting and correcting and clarifying as Allah the most high commanded:

إِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَبَيَّنُوا)
"Except those who repent and correct themselves and openly declare".
[Al-Baqarah:160]

And if they don't, then dissociation with them is perpetual, until they come back to the truth:

(وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ)
"And there has appeared between us and you animosity and hatred forever until you believe in Allah alone".
[Al-Mumtahanah:4]

And they, until they actualise this, are the ones that are requested to comply to the truth and its people, so they either come into agreement with the truth or they are the people of Innovation as they are.

Ash-Shaatibi, may Allah have mercy upon him, said:

"Requesting the opposer to come in agreement, is present at every time, it isn't specific to a certain time in exclusion to others, whoever comes in agreement then they are correct with those that are requesting, in whatever scenario it may be, and whoever opposes, then they are those wrongfully mistaken, and whoever comes in agreement then they are the praiseworthy happy, and whoever opposes they are the blameworthy who are expelled, and whoever comes in agreement has tread upon the path of guidance, and whoever opposes then has embarked upo a path of misguidance and deviation".
"Al-I'tisaam" (p.88).



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

Source:
www.tg-me.com/youssefalgazairi/1680

What's the rebuttal to those that say:

"Those that live in the midst of the people of Tawheed, whilst supplicating to other than Allah, that they are excused due to being ignorant?"

And what's the meaning of when the scholars make an exception to those that are new to the religion of Islaam and those that are grew up living in far away remote places?

Questions answered by our Shaykh:

The beneficial researcher:

Shaykh Abu Hatim Yusuf Al-Jazaa'iri

-may Allah preserve him and continue to grant him success-


🎧 www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1155
READ TRANSLATION HERE:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1159

بســـم اللــه الرحــمــن الـرحـــيــم

320◾️Important elaboration on the subject of excuse of ignorance◾️

Question answered by our Shaykh:

The beneficial researcher:

Shaykh Abu Hatim Yusuf Al-Jazaa'iri

-may Allah preserve him and continue to grant him success-

📥Question:

What's the rebuttal to those that say:

"Those that live in the midst of the people of Tawheed, whilst supplicating to other than Allah, that they are excused due to being ignorant?"

And what's the meaning of when the scholars make an exception to those that are new to the religion of Islaam and those that are grew up living in far away remote places?

📤Answer:

"...and what is also brought to attention in this subject matter is that some might have got the affairs mixed up for them and thus mention the topic of:

"Those that live amongst the Muslim and in the midst of the Muslims whilst perpetrating Major Shirk".

In that they consider them from those that it is a must to have the evidences established upon them, so as to descend the ruling and similarly the label of "Mushrik".

This is erroneous speech, this scenario the people of knowledge haven't differed in it, even those that are mistaken in the subject matter of labeling them "Mushriks" they don't oppose in this, they say this is not from these affairs, because those that live amongst the Muslims, and in the midst of the Muwahids (those that worship Allah alone without partners), whilst ascribing to Islam but perpetuating Major Shirk and worshipping other than Allah, they said this person is a Mu'ridh (he who turns away listening to the evidence), this person doesn't enter into our current subject matter, and stipulating the establishing of the evidence upon the Mur'idh, will take the person who takes this position to restricting disbelief to stubbornly rejecting, and this is in contradiction to the Book and the Sunnah and Consensus; and the people of knowledge have unanimously agreed upon that from the nullifiers of Islaam is Al-I'raadh (turning away from learning the basis of the religion), which is Tawheed, and to leave what negates this of Shirk.

As this is found in the speech of Imam An-Najdi, may Allah have mercy upon him, and in the speech of the Allaamah Abdullateef bin Abdurrahman, and similarly the Allaamah Suleymaan bin Sahmaan, they clearly stated this as found in 'Ad-Durar As-Saniyyah' .

So turning away from Tawheed will make the person perpetrating this to be a Mushrik, the evidences are established upon him by way of their negligence, regardless if they are those that are said to be ignorant or have misinterpretation or blind followers, or other than this, this by unanimous agreement as relayed by the Allaamah Abdullah Abu Bateen and others from the people of knowledge, that this type of person is not what is differed upon.

And the people of knowledge clarified that from the opposers to Tawheed are:

The Mu'aanid (the stubborn and persistent): who the evidences have reached or are able to come across the evidences, and is able to ask, but they rejected only to persist upon Shirk, as Allah the mighty and majestic said:

(إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّقْتَدُونَ)
"Indeed, we found our fathers upon a religion, and we are, in their footsteps, following."
[Az-Zukhruf:23]

And similarly the second category:

The Mu'ridh: regardless if they were from those that are said to be ignorant or blind followers, these ones that turn away don't want to leave what they are upon, and they don't want to listen to that which contradicts what they are upon of clear Shirk, and regarding them Allah the mighty and majestic said:

(بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّۖ فَهُم مُّعْرِضُونَ)
"But most of them do not know the truth, so they are turning away."
[Al-Anbiya:24]

Both these types, the Mu'aanid or the Mu'ridh, by the unanimous agreement of the people of knowledge they are Mushriks and not excused, the first due to their stubbornness and persistency, and the second due to their turning away.

And this is mentioned by Shaykh-Ul-Islam Ibn-Ul-Qayyim may Allah have mercy upon him.

And others from the people of knowledge, that disbelief with Ahlussunnah can be:

In statement, action, belief, in abandoning of doing something, having doubt.

And that from the scenarios of abandoning is turning away from Tawheed.

And Ibn-Ul-Qayyim mentioned that punishment becomes deserving through two reasons:

The first turning away from the evidences, and not wanting it, not acting upon it and what it necessitates.

And the second being stubborn regarding it, after it has been established, and leaving what it necessitates.

And what is known, is that many that the Prophet ﷺ was sent to in their midst and Allah the mighty and majestic declared Shirk upon them, many of them were Mu'ridhs, as Allah the most high said:

(بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّۖ فَهُم مُّعْرِضُونَ)
"But most of them do not know the truth, so they are turning away."
[Al-Anbiya:24]

Many of would turn away from hearing the evidences, as Allah the mighty and majestic said:

(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]

And the people of knowledge clarified that ignorance is of two categories:

1) Ignorance caused due to turning away from obtaining knowledge, at the presence of those that can notify them.

The person who has this, isn't excused.

2) As for the ignorance due to the lack of those that can notify them, and not being negligent, and the person wanting the truth and searching for it, and not coming across it.

This is one is excused, excused due to ignorance.

BUT their excuse of ignorance is in the descention of the worldly punishment upon them, the legislative punishment of the Mushrik, and lack impermissibility of their wealth and blood is at the establishment of the evidences and that they are excused for their ignorance until the evidences are established upon them, similarly on the day of Judgement it's said that they are excused for ignorance, their punishment is at the command of Allah the exalted and the most high, He will test them, because they have the ruling of the people Al-Fataraat (those that the Da'wah and the Message hasn't reached).

Because if they were ignorant then they will come to Allah with their proofs, and say: "No bearer of glad tidings nor any warner came to us", so Allah will produce a fire and command them to enter it and if they enter into it they will be saved, as it comes in the Hadith of Al-Aswad bin Saree'.

So this is a clear affair with the people of knowledge.

And it suffices that a person is in the midst of the Muslims and is seeing them opposing them:

Either in statement; by them bringing to his attention and say to him: "Don't do Shirk you are directing worship to other than Allah".

Or in action by; by this worshiper of other than Allah seeing Muslims, be them many or a little, opposing what he is upon of making partners with Allah, and with this being the case not giving any care to the situation he's in, nor asking, whilst he is seeing them opposing him, alongside what Allah has placed of Tawheed in the natural inclination, and that a person that is upon Shirk it is a must that Allah places some doubt in them on what they are upon, which makes them search and ask regarding the truth, but if they turned away from this and didn't search for the truth, and just followed what his fathers were upon and his elders, this one in reality is not excused.

The Allaamah Ibn Utheymeen, may Allah have mercy upon him, mentioned this, that in this scenario this person isn't excused because the evidences reached them, he said to extent that at the very least it is like a doubt for them which they need to then search about, to clarify the truth, but them not doing so then their situation is like those Allah said regarding them:

(بَلْ قَالُوٓا۟ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّهْتَدُونَ)
"Rather they say: "we found our fathers following a certain way and religion, and we guide ourselves by their footsteps".
[Az-Zukhruf:22]

In the words that the Allaamah Ibn Utheymeen, may Allah have mercy upon him, used.

Similarly the Allaamah Ibn-Ul-Qayyim, may Allah have mercy upon him, in his book "Tareeq Al-Hijratayn" made this category of people from the type of ignorant disbelievers; those that are not stubborn, and he clarified that the lack of stubbornness doesn't exit them from being disbelievers.

Because the disbeliever is he who denies the Tawheed of Allah, regardless if this was through stubborn persistency or ignorance, or in commendation of the people that are stubbornly persistent, and whoever is Mu'ridh is a follower of the stubbornly persistent by their commendation of them, and Allah the mighty and majestic informed in more than one area of the Qur'an of the punishment of those that blindfollow those disbelievers that preceded them, and that the followers will be resurrected with those they used to follow, and that they will argue in the hellfire, the followers will say:

(رَبَّنَا هَٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًا ضِعْفًا مِّنَ ٱلنَّارِۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ)
"Our Lord, these had misled us, so give them a double punishment of the Fire. He will say, "For each is double, but you do not know."
[Al-A'raf:38]

This affair is manifest, clear.

After this the people of knowledge have brought to attention, like the Allaamah As-Si'di and before him Imam At-Tabari and others, that they and that type of person are not upon what they are upon due to not knowing the truth due to it being obscured and hidden, but because they turned away from it, he said that if they were to turn to it with the least amount of turning then the truth would've become manifest from the falsehood with a clear manifestation, for this reason Allah the most high said:

(بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّۖ فَهُم مُّعْرِضُونَ)
"But most of them do not know the truth, so they are turning away."
[Al-Anbiya:24]

It is a must that they find breaches in their creed which clarifies to them the faultiness of this methodology that they are upon in making partners with Allah, as mentioned by more than one of the Imams.

This was also brought to attention by Ash-Shawkaani, may Allah have mercy upon him, in some of his answers, he said:

"So those that are ignorant (I.e those that are in this condition) then this is due to their turning away, and nobody is excused for turning away".

As for the point that the people of knowledge make an exception for those that grew in remote places and those that are new to Islam, then they -when they make exceptions of these scenarios- don't do this to align them to Islam; in name and ruling, you have to be aware of this.

Perhaps you may find those that make mistakes here, and think that when the people of knowledge make an exception for those that grew up in remote places or are new to Islam, and that they are excused for ignorance, they think that this means that they are aligned to Islam in name and ruling, no.

The Imams when they make an exception of these scenarios then it is to clarify that these scenarios are from the scenarios that the people who it applies to are from those that are truly ignorant, they don't have anyone to notify them, there wasn't any negligence in searching for the truth, and if they were to be like this then they are excused for ignorance.

As stated by the standing committee, Imam Ibn Baz and many of the people of knowledge, Ibn-Ul-Qayyim and others, they said they are excused for ignorance.