But this is at the descention of the punishment; regarding the application of the legislative punishment upon them and the making permissible of their wealth by the figures of authority, and similarly the punishment of the Hereafter, the people of knowledge stipulate the establishing of the proofs upon them, BUT they don't negate the label of Shirk upon them, or what follows this of not praying behind them, not eating what they slaughter, not burying them with the Muslims, and the outward rulings of Shirk.

If they were to die before the evidences are established upon them, then their ruling is that of the people of Al-Fataraat, and their affair is to Allah and He will test them on the day of Judgement, in accordance to what the Hadith of Abul-Aswad bin Saree', and others, points to.

Many of the Imams stated this, and their statements in this are clear and manifest..." End of desired speech.


📂 ما الرد على من يقول إن الذين يعيشون في أوساط أهل التوحيد وهم يدعون غير الله أنهم يعذرون بالجهل؟  وما معنى استثناء أهل العلم حديث العهد بالإسلام ومن نشأ ببادية بعيدة؟


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

📒New treatise:

إِظْهَارُ ابْنِ حِزَامٍ ثَنَاءَهُ عَلَى الْحِْزبِيِّين
لِفَشَلِهِ فِي الْفِتْنَةِ عَلَى الشَّيْخِ وَالدَّعْوَة
وَأَمَّا بُرْهَانُ حِزْبِيَّتِهِ فَقَدْ فَرَغَ النَّاصِحُونَ مِنْ بَيَانِهِ مِنْ قَبْلُ

Ibn Hizaam's manifesting of praise for the Hizbis

Is due to his failure in making Fitnah for the Shaykh and the Da'wah

As for the evidence for his Hizbiyyah

The Advisers finished clarifying it before.

Answers to questions posted to:

🍃Shaykh Abu Hatim Yusuf Al-Jazaa'iree🍃

- may Allah relieve him of his worries, and be for him in the two abodes -


___
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
📔PDF made by:
Abu Ibraaheem Abubakar bin Edward al-Ghaani
-may Allah 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

So far what's been translated from this:

The First Chapter, The Third Sub-Chapter:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/311

A feeble doubt!:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/543

بســـم اللــه الرحــمــن الـرحـــيــم

321◾️End of Maghrib and entrance of Isha◾️

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:

When does the time of Maghrib end, and the time of Isha enter?

📤Answer:

This is clarified in the Hadith of Jibreel, and that the time of Maghrib is until the red twilight departs, and at this the time of Isha enters, I.e the entrance of Isha is at the departure of the red twilight.

After the sun sets a redness remains, if this redness departs then the time of Isha has entered, and the time of Isha is at the departure of the red twilight.

This is what has come in the Hadith relating to the timing of the prayers.


Source:
www.tg-me.com/youssefalgazairi/1795
___
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and rest of the Muslims-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

بســـم اللــه الرحــمــن الـرحـــيــم

322◾️The Mubaahalah◾️

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:

Some of the brothers are quick regarding the affair of Mubaahalah (supplicating for the curse of Allah to descend upon the liar from amongst those that are partaking in the 'Mubaahalah'), at the mere occurence of differing between them one of them would request the other to do Mubaahalah.

Is this permissible?
Is doing Mubaahalah specific to the disbelievers, excluding the Muslims?
Is it only in what relates to creed only?

📤Answer:

The basis regarding Mubaahalah, and permitting it alongside its conditions, is the statement of the most high:

(فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ)
Then whoever disputes with you concerning him ['Iesa (Jesus)] after (all this) knowledge that has come to you, [i.e. 'Iesa (Jesus)] being a slave of Allah, and having no share in Divinity) say: (O Muhammad ﷺ) "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves - then we pray and invoke (sincerely) the Curse of Allah upon those who lie."
[Aal-e-Imraan:61]

This verse, even though it is not in the context of doing Mubahaalah with the Muslims, but the Salaf didn't understand it to be specific to doing Mubahaalah with the disbelievers, as Ibn-Ul-Qayyim may Allah have mercy upon him said that this is general, regardless if it the Mubahaalah was done to a disbeliever or a Muslim who is in opposition, so this is the proof for the basis that this is legislated.

And the Sunnah, as mentioned by Ibn-Ul-Qayyim may Allah have mercy upon him mentioned, in this is that it's done at debating the people of falsehood generally; be them disbelievers or someone who attributes to Islaam, at debating with the people of falsehood and establishing the proofs upon them, and the appearance of stubbornness, after this if the benefit dictates to make Mubaahalah with them to affirm the truth and to dismantle falsehood, then this becomes permissible at this, as mentioned by Ibn-Ul-Qayyim may Allah have mercy upon him, and others from the people of knowledge.

This subject matter is tied to this, at the proofs being established upon them and their persistence upon it and their stubbornness, also the manifesting of benefit in doing so, and necessity dictating doing the Mubahaalah, as mentioned as the people of knowledge like the Allaamah Ahmad bin Eesa may Allah have mercy upon him in the explanation of Nuuniyyah, and it (this topic) is not unrestricted, it is not permissible to be done at every differing that takes places between the brothers, that one of them requests the other to do Mubaahalah, yes the affair of Mubaahalah is not restricted to the subject matter of creed, rather regardless if it was regarding creed or relating to the actions, but this is at dire necessity and if the benefit necessitates it, and at the presence persistency in stubbornness, after the proofs are established upon them, the proofs are established upon them and the doubts are removed from them, then if after this they stubbornly persistent upon their lies, or slander, or innovation and misguidance, then after this if the benefit and the necessity calls to it, and this was to the benefit of Islaam, or a general benefit, or the benefit generally calls to it, then it becomes permissible to request them to do Mubaahalah.

With these conditions it becomes permissible, but it is not in every subject, a person isn't to come differing with his brother on the "Tahiyyatul-Masjid" and tell him: "Mubaahalah!", this is for big affairs and it is not specific to Aqeedah, it is for every affair which contains continuation upon falsehood and stubbornness after the establishment of the proofs and removal of the doubts, if the benefit and necessity calls to it, then one requests the Mubahaalah.

This is the summary of the people of knowledge on this.


Source:
www.tg-me.com/youssefalgazairi/1795
___
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and rest of the Muslims-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

بســـم اللــه الرحــمــن الـرحـــيــم

323◾️The criterion on when something is from the Ijtihaadi affairs◾️

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:

When is it permissible to impose upon the opposer and when can't we impose?

And what's the criterion on when something is from the Ijtihaadi affairs?

📤Answer:

Speech surrounding the topic of imposing upon the opposer requires looking into the subject matter of where the differing is taking place in.

Because from the subjects are subjects which contain differing but there is no clearcut text from the Book or the Sunnah, or sound Consensus, and the evidences in it are at similar strength pulling to separate directions, if the evidences in a subject matter were to be of similar strength pulling to separate directions, and there is no decisive statement in it; a clearcut Hadith or before this, a verse, or a sound consensis. This is what is called Ijtihaadi subject matters.

So if your asked what are the Ijtihaadi subject matters?

Say the Ijtihaadi subject matters are the subject matters which don't contain a text from the Qur'an or the Sunnah or the sound Consensus, the evidences in it are all of a similar strength pulling in separate directions, and the basis in this, I.e if differing took place, is that the differing has to have taken place before this with the Salaf, if differing took place between the Salaf in a Fiqhi subject matter and the likes of this, from the affairs which this place in, of the Ijtihaadi subject matters, then we are sufficed by what sufficed them.

As for the subjects which contain text from the Qur'an, or the Sunnah, or a sound Consensus, then here the people of knowledge impose it upon the opposer, and they request from them to abide to what the text points towards, from the Quran or the Sunnah or the sound Consensus.

These are the subjects which are imposed upon the opposer, as mentioned by Shaykh-Ul-Islam may Allah have mercy upon him, in a number of areas in his books, and similarly the Allaamah Abdullateef bin Abdurrahman bin Hassan in Manhaj At-Ta'sees, and others.

So elaboration is made in this manner.

Source:
www.tg-me.com/youssefalgazairi/1795
___
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and rest of the Muslims-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Article entitled:

The correct legislative position on the Watheeqah of Ar-Riymi, and what it entails of being disparaged.

Between the advise of Ahlussunnah and the contradictions of the Hizbiyyah Al-Jadeedah

By our Shaykh Abu Hatim Yusuf Al-Jazaa'ire, may Allah preserve him and protect him.

Question:

Every now and then people spread some Fatwas which are contradicting what the Imams have unanimously agreed upon in the subject matter of: Excuse of ignorance in Tawheed.

So we seek a clarification on this topic and a response to the wrongful usage of the evidence in this topic?

Answer: ⤵️

The sound verification
In clarification of the creed of Ahlussunnah in the application of Excuse of ignorance in Tawheed.

➖And the legislative title upon the people of Tandeed (making equals to Allah) that attribute to Islaam.

By our virtuous Shaykh Abu Abu Hatim Yusuf Al-Jazaa'ire, may Allah preserve him and protect him.

Arabic:
The sound verification
In clarification of the creed of Ahlussunnah in the application of Excuse of ignorance in Tawheed.

➖And the legislative title upon the people of Tandeed (making equals to Allah) that attribute to Islaam.

By our virtuous Shaykh Abu Abu Hatim Yusuf Al-Jazaa'ire, may Allah preserve him and protect him.

Excerpt:
320◾️Important elaboration on the subject of excuse of ignorance◾️
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1159

⤵️⤵️⤵️⤵️⤵️⤵️⤵️

As a benefit:

We will put forth some Salafi texts  which Shaykh Abu Hatim, may Allah preserve him and continue to grant him success, indicated towards in the establishment of this subject matter, from a number of the Imams, in establishment that there is an excuse of ignorance in Tawheed and it is present in the legislation, but its place is only in the descention of the punishment in the worldly life and permittance of the blood and wealth of those ignorant of Tawheed by the people in authority (the Waliy Al-Amr), and similarly the ruling upon them being in the Fire when dying upon their Shirk.

The condition of this is: the establishment of the evidence.

➖As for the labeling them as Mushrik and Disbelievers in what's apparent, and aligning them to the ruling of the Mushrik in the worldly life, whereby prayer is not prayed behind them, or that their slaughtering are not eaten, and forgiveness is not supplicated for for them, and the likes of this; this is an affair which is unanimously agreed upon.

➖As for the evidences were established upon them, by the presence of those that notify them or by their negligence in learning whilst being able, like living in the midst of the people of Tawheed; upon this Disbelief is declared upon them outwardly and inwardly.

As stated by the Imams, as it will come.

➖As for if they died upon their ignorance, before the evidence was established upon them, and they were ignorant not out of negligence, then they are given the ruling of the people of the Al-Fatrah, and their affair is to Allah He will test them on the day of Judgement as it comes in the Hadith of Abu Hurairah and Al-Aswad bin Saree'.

▪️Imam Abdulazeez, Ibn Baaz, may Allah have mercy upon him, said:

Those that the Da'wah didn't reach in the Dunya but they were people of Shirk?

The answer: "Their affair is to Allah, the ruling of them is: they are a Mushrik in the Dunya, and in the Hereafter they are tested like the people of Al-Fatrah". End of speech from "Masaail Al-Imam Ibn Baaz" (p.34) gathered and compiled by: Abdullah bin Muneey'.

His intend with his statement: "the Da'wah didn't reach" I.e: the Da'wah to Tawheed, as it will come clearly in the speech of the Imams of the Da'wah.

And Imam Abdulazeez bin Baaz, may Allah have mercy upon him, was also asked:

The differing in the subject matter of excuse of ignorance, is it from the subjects where there's difference of opinion:

Whereby he replied: "A great subject matter, and the basis is that there is no excuse for the one who is amongst the Muslims, and those the Quran and the Sunnah reaches are not excused, Allah said:

(هَٰذَا بَلَٰغٌ لِّلنَّاسِ)
"This (i.e: the Qur’an) is a Message for mankind (and a clear proof against them)".
[Ibrahim:52]

(وَأُوحِىَ إِلَىَّ هَٰذَا ٱلْقُرْءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ)
"And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches."
[Al-An'am:19]

And those the Qur'an and the Sunnah reaches are not excused, this only occured to them due to their negligence and their lack of care.

Questioner: but is it said that this is an area of differing?

Whereby he replied:

It is not an area of differing, except in the intricates which can become obscured, like the story of the man who said to his family burn me". <Sharh Kash Shubuhaat>.

And the lack of differing has also been relayed by: Shaykh Saalih Al-Fawzaan, may Allah preserve him in his explanation on <Ad-duru-Nadeed>.

▪️And Imam Muhammad bin Abdulwahhaab, may Allah have mercy upon him, said in <Ad-Durar As-Saniyyah> (522/1) and (534/12):

"The type of those Mushriks and their likes who worship the Awliyaa and the righteous, we declare them as being Mushriks, and we see them to have disbelieved if the evidence of the Message has been established upon them". End of speech.

Whereby he called them Mushrik, as for declaring them disbelievers, with the disbelief of which they will be punished, he placed the condition of establishment of the evidence upon them, as:

▪️Said by Shaykh-Ul-Islam, may Allah have mercy upon him:

"The disbelief which one is punished for, this is not except after the reaching of the Message". <Majmuu' Al-Fataawa> (2/78)

As for if the evidences are not established upon them, then disbelief is declared upon them outwardly, and due them being Mushriks they carry their ruling in the Dunya, as for the Hereafter then they have the ruling of the people of Al-Fatrah, as preceded.

▪️In the clarification of this, the ,offspring of the Shaykh, the Imam, Muhammad bin Abdulwahhaab: Abdullah and Hussein, may Allah have mercy upon them all, were asked regarding those that died before the Da'wah of the Shaykh -may Allah have mercy upon him- manifested, and their reply was:

"Those of the people of Shirk that died before this Da'wah reached them, what's ruled upon them is: if they were known to do Shirk and take it as a religion, and died upon this, what's apparant is that they have died upon disbelief, they are not supplicated for nor slaughtered for, nor given any charity for, as for the reality of their affair it is to Allah the most high, if the evidences were established upon them whilst they were alive and they stubbornly persisted, then they are disbelievers inwardly and outwardly, and if the evidences weren't established upon them, then their affair is to Allah". <Ad-Durar As-Saniyyah> (10/142).

Their speech is manifest that it's regarding those that attribute to Islam.

He didn't make stubbornness a condition in calling them Mushriks, but at the presence of stubborn persistence Disbelief is declared upon them outwardly and inwardly which necessitates them being ruled with the fire in the Hereafter.

▪️Their speech was relayed by the Allaamah Sulaymaan bin Sahmaan, may Allah have mercy upon him, in <Manhaj Ahlul Haq wal-Itibaa'> (p.84-85), in acknowledgment and he attributed it to others of the scholars.

▪️The Allaamah Hamd bin Naasir, and the scholars the offspring of Shaykh Muhammad bin Abdulwahhaab, may Allah have mercy upon them, were asked regarding if the believer in Allah and His Messenger said or did what is disbelief, out of ignorance, that they are not to be declared disbelievers until the evidence of the Message is established upon them, is it the case that if they died whilst being like

this before the Da'wah are they excused or not?

"If they used to do Disbelief and Shirk out of ignorance, or due to the lack of anyone notifying them, we don't declare him to be a disbeliever until the evidences are established upon them, but we don't declare them to be a Muslim, rather we say this action of theirs is Disbelief; it permits wealth and blood, even though we don't declare upon this person due to lack of the establishment of the evidences upon him, and it is not said: if he is not a disbeliever he is a Muslim, rather we say: their action is the action of the disbelievers, and descending the ruling upon this individual, specifically, is pending upon the reaching of the evidences of the Message.

And the people of knowledge stated: that the people of Al-Fataraat are tested on the plains, on the day of Judgement, their ruling is not made that of the disbelievers nor that of the believers".  <Ad-Durar As-Saniyyah> (137/10).

Then they, may Allah have mercy upon them, said:

"As for your statement: does it benefit this stated believer, what he has with him of righteous actions, and good deeds, before actuallising Tawheed?

They said: the title of Islam isn't applicable to the aforementioned, let alone Eemaan (belief), rather it is said: the man who does disbelief, or takes it as creed whilst ignorant, and the lack of those who notify him, if he does righteous actions, and good deeds, Allah will reward him for it, when he corrects his Islaam and actualised his Tawheed, as the Hadith of Hakeem bin Hizaam points towards:

"You will enter Islam upon that what preceded of good".

As for the Hajj which is done during that situation, we don't free him of culpability, rather we command him to reperform Hajj, because we don't rule upon him with Islam in that scenario, and from the conditions of soundness of Hajj is Islam, so how can we declare his Hajj to be correct whilst he is doing disbelief and takes it as creed?, and we don't declare him a disbeliever until after the establishment of the evidences, if the evidence is established upon him and he treads upon the path of guidance, then we command him to reperform Hajj, so that this obligation falls away from him with certain". <Ad-Durar> (10/138).

Shaykh Saalih Aal-i-Shaykh, may Allah grant him success, said:

"There is a difference between our condition of establishing the evidences, and between preventing the application of the ruling of Shirk, whoever perpetrates major Shirk; then they are a Mushrik and the wordly rulings of Shirk come into effect with this: that mercy is not supplicated for them, or their slaughtering are not eaten, they are not slaughtered for, and the likes of this of rulings, as for declaring Disbelief outwardly and inwardly upon them, then this suspended until the evidence is established upon them, and if the evidence is not established upon them, then their affairs are to Allah the mighty and lofty". End of speech from <Sharh Masaail Al-Jaahiliyyah> (tape no.4)

◾️The Allaamah, Al-Aaluusi Abul Ma'aali Mahmuud Shukri, may Allah have mercy upon him, in <Ghaayatul Amaani fir Rad Alan-Nabahaani> (54/1), said:

"Calling someone who worships other than Allah Muslim, he's in more need of treating his intelligence than to establish the proofs upon him". End of speech.

◾️The Allaamah, Ibn Utheymeen, may Allah have mercy upon him, said:

"Calling this man who makes oaths to graves and Awliyaa, and supplicates to them: a Muslim, is ignorance from the one calling him as such, as in reality this person is not a Muslim; because they are a Mushrik". End of speech source: Silsilah <Fataawa Nuur alad-Darb> tape no.28.

◾️And this fatwa from <Fataawa Al-Lajnah Ad-Daaima- Majmuu'atul-Uwlaa> (334/1) wherein they clarified that the excuse of ignorance is only regarding the ruling of being in the fire in the Hereafter and descending the punishment, if they were to be ignorant.

And that there is no connection to excuse of ignorance and between calling them Mushrik and a disbeliever in what's apparent, so they are called a disbeliever and a Mushrik in what they made apparent of worshiping other than Allah.

As their statement came in <Question 2, Fataawa no.4400 (1) word for word:

"All that believe in the message of our Prophet Muhammad ﷺ and everything else what has come in the legislation, if after this they were to prostrate to other than Allah; a wali or someone in a grave, or a Shaykh of a Tariqa, they are considered to be disbelievers, apostated from Islam, a Mushrik making Shirk with other than Allah in worship, even if they uttered the Shahadatayn whilst prostrating, due to perpetrating what nullifies their statement in their prostration to other than Allah, but they can be excused due to ignorance and not have the punishment descend upon them until they know and the evidence is established upon them, and they are given respite for three days, as an opportunity to bring himself to account so that they may repent, if they persist upon their prostration to other than Allah after the clarification, then they are executed due to their apostasy, based upon the statement of the Prophet ﷺ:

"Whoever changes his religion kill them".

Reported by Imam Bukhari in his Sahih on the authority of Ibn Abbas, may Allah be pleased with them both.

So the clarification and establishing of the proof is to excuse him before descending the punishment upon them, not to call them a disbeliever after the clarification, because they are called: a disbeliever due to what has occured from them of prostrating to other than Allah, or slaughtering a sheep for example to other than Allah, the Book and the Sunnah point towards that he who dies upon Shirk is not forgiven and will dwell eternally in the fire, based upon the statement of the most high:

(إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآء)
"Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases."
[An-Nisaa:48]

And His statement:

(مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا۟ مَسَٰجِدَ ٱللَّهِ شَٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلْكُفْرِۚ أُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ وَفِى ٱلنَّارِ هُمْ خَٰلِدُونَ)
"It is not for the Mushriks (polytheists) to maintain the Masjids of Allah [while] witnessing against themselves with disbelief. [For] those, their deeds have become worthless, and in the Fire they will abide eternally."
[At-Taubah:17]

And success is with Allah, and may the Salaat of Allaah and His Salaam be upon our Prophet Muhammad, and his Household, and his Companions.

Al-Lajnah Ad-Daaimah Lil-Buhuuth Al-Ilmiyyah wal-Iftaa
Member
Abdullah bin Qu'uud
Vice president
Abdurrazaaq Al-Afeefi
President
Abdulazeez bin Abdillah bin Baaz.

For this reason Allah called the opposers to the Messengers: Mushriks, before the sending of the Messengers to them, and before the establishment of the evidences upon them, but the condition of descending the punishment in the Dunya and the punishment of the Hereafter upon them is: the establishing of the evidences upon them.

◾️The most high said:

(وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ)
"And if any one of the Mushriks (polytheists) seeks your protection, then grant him protection so that he may hear the words of Allah . Then deliver him to his place of safety. That is because they are a people who do not know".
[At-Taubah:6]

The (الـ) in (المشركين) is for encompassing, so it encompasses all those made Shirk with Allah the most high in every time, attributing themselves to Islam or not attributing themselves, as the point of benefit is with the generality of the wording not the speciality of the reason it was revealed.

As clarified by the Allaamah Abdullah Aba Bateen, may Allah have mercy upon him, as found in <Ad-Durar As-Saniyyah fi Ajwibatin-Najdiyyah> (10/418), and the Allaamah Abdullateef, may Allah have mercy upon him, in <Misbaah Ath-Thalaam> (p.185 print Al-Aasimah).

➡️ Reflect over how Allah called them Mushriks in His statement:

(وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ)
"And if any one of the Mushriks (polytheists)"

And He affirmed that they with this being they case they are ignorant as it comes in His statement:

(ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ)
"That is because they are a people who do not know".

All of this before clarification and conveyance, as it comes in His statement:

(ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَٰمَ ٱللَّهِ)
"so that he may hear the words of Allah".

◾️And exalted is He said:

(لَمْ يَكُنِ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَٱلْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ)
"Those who disbelieved among the People of the Scripture and the Mushriks (polytheists) were not going to leave (their disbelief) until there came to them clear evidence -"
[Al-Bayyinah:1]

So Allah called them Mushriks before the clear evidence came to them.

➡️As Allah the most high in many verses called the people the Messengers were sent to: Mushriks, oppressors, liars, and other names and titles, before the Messengers came to them and Books were revealed, but He the most high didn't descend upon them wordly punishment nor punish them in the Hereafter, except after establishing the evidence upon them.

➡️In the clarification of this, with a clear clarification, Shaykh-Ul-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

"The title of Mushrik is affirmed before the Message, because they make partners with their lord and make equals to Him, and they make other deities besides Him, and make rivals unto Him before the Messenger, and it is affirmed that these names precede it, similarly ignorance, period of ignorance, it is said: Ignorance, and ignorant before the coming of the Messenger, as for the punishment then no". End of speech.

〰️〰️〰️〰️〰️〰️〰️

In the audio of Shaykh Abu Hatim, may Allah grant him success, are other subject matters and responses to weak usage of evidence, which are used by the opposers in this topic.

As it contains a clarification on what the opposers to Ahlussunah are upon in this topic: the subject matter of finding things good and find things bad intellectually, and that the Ash'aris are at a negligent side, and the Mu'tazilah are at another extreme side.

And Ahlussunnah are in the middle, in this subject matter and others, and the Shaykh has an extensive treatise on this topic, may Allah grant ease to its publication and dissemination, with the permission of Allah.

And success is granted by Allah.


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

قريبا بإذن الله...

SOON IN-SHA-ALLAH:

𝕋ℍ𝔼 𝕊𝕆𝕌ℕ𝔻 𝔸𝔻𝕍𝕀ℂ𝔼

To leave delving into the subject of 𝙀𝙭𝙘𝙪𝙨𝙚 𝙤𝙛 𝙄𝙜𝙣𝙤𝙧𝙖𝙣𝙘𝙚 without  knowledge.

𝙰𝚗𝚍 𝚝𝚘 𝚍𝚒𝚜𝚝𝚊𝚗𝚌𝚎 𝚊𝚠𝚊𝚢 𝚏𝚛𝚘𝚖 𝚝𝚑𝚎 𝚠𝚛𝚒𝚝𝚒𝚗𝚐𝚜 𝚘𝚏 𝚝𝚑𝚘𝚜𝚎 𝚝𝚑𝚊𝚝 𝚊𝚛𝚎 𝚎𝚡𝚝𝚛𝚎𝚖𝚎, 𝚊𝚗𝚍 𝚝𝚑𝚘𝚜𝚎 𝚝𝚑𝚊𝚝 𝚜𝚎𝚎𝚔 𝚝𝚘 𝚎𝚡𝚌𝚞𝚜𝚎 𝚝𝚑𝚎 𝚙𝚎𝚘𝚙𝚕𝚎 𝚘𝚏 𝚂𝚑𝚒𝚛𝚔.


A knowledgebased discourse which involves the following topics:

▪️A clarification that the current differing in this subject - which doesn't have precedence from a person from the Salaf-us-Saalih - doesn't negate the consensus of the Salaf and the Imams in the past. And a relaying of the consensus from sixteen Imams.

▪️And that the excuse for the ignorant in Tawheed in the legislation - is for those that new and in far remote lands, without them being negligent or turning away - but in regards to descending the penalty in the Dunya, and the punishment in the Aakhirah, not regarding the title and outward ruling of Shirk, and that they are of the ruling of the people of Al-Fatrah on the day of Judgement.

◾️A clarification that those ignorant of Tawheed, that live with in the midst of the Muslims, are rejecters, and that there is no excuse for them is an area of unanimous agreement and consensus.

◾️A clarification that the understanding of the Salaf, and the Imams, of the proofs in the negating of the punishment before clarification and that it doesn't contradict with the labeling with being a Mushrik.

◾️A clarification of importance of understanding the terminologies of the people of knowledge in this subject in the manner that they clarified, and their negation of the declaration of the ignorant of Tawheed being a disbeliever is at declaring to be a disbeliever inwardly and outwardly which a person is punished for, not the outward disbelief by ruling Shirk upon them.

◾️The obligation of making a difference between the clearcut affairs and not entering excuse into this, and the obscured affairs where one is excused in.

◾️Clarification of the weakness of the Hadith "Daat Anwaat", and its correct understanding, and that the Hadith regarding the man who ordered to be burned is regarding the obscured affairs.

◾️A clarification that the proofs and the consensus of the Salaf upon the despicability of Shirk and the usage of the title Mushrik upon those that commit it, and that it is affirmed in the Qur'an, before the establishment of the evidences, but that the ruling upon them with the penalty and the punishment is suspended pending upon the establishment of the evidences.

◾️That the differing of the Ash'aris; those that fell short and called those ignorant of Tawheed Muslims, and the Mu'tazilah; those that went extreme and ruled Disbelief; the disbelief which one is punished for, without the evidences being established upon them, based upon the topic of declaring Tahseen and Taqbeeh, and the clarification of the Methodology of the Salaf in this.

And other than this of important affairs..

Written by Abu Hatim Yusuf bin Al-Eid bin Saalih Al-Inaabi Al-Jazaa'iri - may Allah be for him in the Dunya and the Aakhirah -


📂 النُّصْحُ السَّدِيد
بترك الخوض بغير علم في مسألة عذر جاهل التوحيد
والبعد عن كتابات الغلاة والملتمسين لعذر أهل التنديد
(دعوة إلى القراءة بإنصاف وتحكيم النصوص وإجماع السلف)

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

To leave delving into the subject of 𝙀𝙭𝙘𝙪𝙨𝙚 𝙤𝙛 𝙄𝙜𝙣𝙤𝙧𝙖𝙣𝙘𝙚 without  knowledge.

𝙰𝚗𝚍 𝚝𝚘 𝚍𝚒𝚜𝚝𝚊𝚗𝚌𝚎 𝚊𝚠𝚊𝚢 𝚏𝚛𝚘𝚖 𝚝𝚑𝚎 𝚠𝚛𝚒𝚝𝚒𝚗𝚐𝚜 𝚘𝚏 𝚝𝚑𝚘𝚜𝚎 𝚝𝚑𝚊𝚝 𝚊𝚛𝚎 𝚎𝚡𝚝𝚛𝚎𝚖𝚎, 𝚊𝚗𝚍 𝚝𝚑𝚘𝚜𝚎 𝚝𝚑𝚊𝚝 𝚜𝚎𝚎𝚔 𝚝𝚘 𝚎𝚡𝚌𝚞𝚜𝚎 𝚝𝚑𝚎 𝚙𝚎𝚘𝚙𝚕𝚎 𝚘𝚏 𝚂𝚑𝚒𝚛𝚔.


Part 1⃣

Arabic 44 pages.

An invitation to read this with fairness and impartiality, and to let the legislative texts and consensus be the judge.