𝕋ℍ𝔼 𝕊𝕆𝕌ℕ𝔻 𝔸𝔻𝕍𝕀ℂ𝔼

To leave off 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 2⃣

Arabic 106 pages.

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

بســـم اللــه الرحــمــن الـرحـــيــم

324◾️The Witr prayer and remembering it at the next Witr prayer◾️

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

📥Question:

Is it permissible to pray Witr during the night as a repayment, because I forgot or was too busy to pray it during the day, thus making it two Witrs in one night?

Is this permissible?

📤Answer:

The Allaamah Ibn Baaz, may Allah have mercy upon him, was asked:

If I forgot to pray the Witr prayer and I remembered it the second day, do I pray it or is it permissible to leave praying it?

Whereby he replied:

❝It is a Sunnah which its place has passed, if it was remembered during the time of Duha, then pray it as Duha, if the day came to pass then it is a Sunnah which its place has passed.

So, is it then not repayed?

There is no repayment after the day which comes after that night.❞ End of speech.


____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi

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/2061

بســـم اللــه الرحــمــن الـرحـــيــم

94◾Combining Witr when having missed it with the Duhā prayer◾️

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

📥Question:

If a person missed the Witr prayer at night, is it permissible to combine it with the Duhā prayer, with one intention?

📤Answer:

That's not correct; because both are two different acts of worship which are required in and of itself.

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi

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/2061

بســـم اللــه الرحــمــن الـرحـــيــم

179◾Is it permissible to give Ṣadaqa charity to a disbeliever?◾️

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

📥Question:

Is it permissible to give Ṣadaqa charity to a disbeliever?

📤Answer:

As for the obligatory Ṣadaqa, like the Zakāt of wealth, and Zakātl Fitr and the Kifārāt (expiations), then it's not permissible to give it except to those that deserve it from amongst the Muslims, due to many evidences, from it is:

What's in the "Two Ṣahihs" on the authority of Ibn 'Abbas, may Allah be pleased with him and his father:

(فأعلمهم أن الله افترض عليهم صدقة تُؤخذ من أغنيائهم وتُردّ على فقرائهم)
"Then inform them that Allah has obligated upon them Ṣadaqa to be taken from their rich and to be given to their poor"

And an exception is made for the obligatory Zakāt:

(وَٱلْمُؤَلَّفَةِ قُلُوبُهُم)
"and for to attract the hearts of those who have been inclined (towards Islam)"
[At-Tawbah:60]

As it's found in the the verse mentioning the categories of people the Zakāt is given to.

From those that are included in this are:

Those who are hoped to accept Islām, as a non-Muslim, or to ward away their harms by given it to them, but giving it to them is specific to the ruler, and this is the fatwa of Shaykh Sālih Al-Fawzān.

➖As for what relates the voluntary Ṣadaqa, then this is permissible to be given to others besides the Muslims, with the condition being that they are not a people who are in a state of war, fighting the Muslims for their religion or to expel them from their homes, so that there won't be any assisting and strengthening them upon doing so.

Due to the statement of Allah, Exalted is He and the Most High:

(لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ۝ إِنَّما يَنْهَاكُمُ اللهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَنْ تَوَلَّوْهُم)
"Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah)."
[Al-Mumtahinah:8-9]

And due to what has been reported by Bukhari on the authority of Asmā bin Abu Bakr, may Allah be pleased with her, and that she said:

"My mother appeared me while she was a Mushrik polytheist at the time of the Messenger ﷺ, so I asked the Messenger of Allah ﷺ regarding this, and said:

My mother came while she desired, do I connect (the ties of kinship with) my mother?"

To which which he [ﷺ] said;

(نعم، صلي أمك)
"Yes connect (the ties of kinship with) your mother"

Meaning: She came desiring to be given something, so he said to the connect [the ties of kinship] with her by given to her.

And due that is found in Bukhari, Muslim, Ahmed and -the wording is found with him- on the authority of 'Āisha, may Allah be pleased with her:

"That a Jewish woman asked her, and she gave to her, whereby she said:

"May Allah save you from the punishment of the grave"

Which 'Āisha disapproved from her, when she she saw the Prophet ﷺ she told him, and he said:

(لا)
"No"

The 'Āisha then said:

"The Messenger of Allah ﷺ then told us after this:

(إنَّه أُوحِيَ إليَّ أنَّكم تُفتَنونَ في قُبورِكم)
"It was revealed to me that you (all) are going to be trialled in your graves"

These proofs - and others which weren't mentioned - point towards the permissibility to giving to a non Muslim, with the aforementioned condition, especially if they are thought to accept Islām by way of it and to incline their hearts towards it.

But generally speaking, what's Awlā (given priority) is that the Ṣadaqa is given to the poorly from amongst the Muslims, because in this is aiding them upon obedience and fortification of the strength of the Muslims.

And Allah grants success.


____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi

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

Source:
www.tg-me.com/youssefalanabi/798

An extract from:

Erecting the catapult towards those that cut off the path to Dammaj; the centre of knowledge and verification, p.57-59

Authored by:
Shaykh Abu Hatim Yusuf Al-Jazaa'ire, may Allah preserve him and protect him.

With a preface by:
The Allaamah, the trustworthy adviser, Abu Abdurrahman Yahya bin Ali Al-Hajoori, may Allah preserve him and protect him.

This extract is on:
𝙏𝙝𝙚 𝙘𝙧𝙞𝙩𝙚𝙧𝙞𝙖 𝙤𝙛 𝙖 𝙨𝙘𝙝𝙤𝙡𝙖𝙧 (p.57-59)

📂 نصب المنجنيق لقطاع الطريق إلى دماج دار العلم والتحقيق: ضابط العالم ص٥٧-٥٩.

Our Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree, may Allah preserve him and protect him, wrote:

❝𝙏𝙝𝙚 𝙘𝙧𝙞𝙩𝙚𝙧𝙞𝙖 𝙤𝙛 𝙖 𝙨𝙘𝙝𝙤𝙡𝙖𝙧

As for the criteria of [A SCHOLAR], then in the Sunnah is what clarifies it with the best of clarifications, whereby he ﷺ said:

❝The scholars are the inheritors of the Prophets❞

And this is from the concise sayings of his ﷺ, and it is the real and legislated weighing scale of what this word entails of significance.

An explanation of the inheritance of the Prophets:

The most high has clarified what the inheritance of the Prophets is and what they have been sent with in His noble book, whereby He said:

(هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ)
"It is He who has sent His Messenger with guidance and the religion of truth"
[Taubah:33]

More than one from the people of knowledge has said: (بِٱلْهُدَىٰ - with guidance) is beneficial knowledge, and (وَدِينِ ٱلْحَقِّ - the religion of truth) is righteous actions.

And the most high said:

(قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِىۖ وَسُبْحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ)
"Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah ; and I am not of those who associate others with Him."
[Yusuf:108]

The Allaamah Al-Fawzaan, may Allah preserve him, said:

"The most high said:

(وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًاۖ فَبِئْسَ مَا يَشْتَرُونَ)
"And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying], "You must make it clear to the people and not conceal it."
[Aal-e-Imran:187]

Allah took this covenant from the scholars to clarify to the people what Allah taught them in order for them to spread the good, and to extract the people from the darkness to the light, this is the job of the Prophets may the Salaat and Salaam be upon them, and those that followed them.

The most high said:

(قُلْ هَٰذِهِۦ سَبِيلِىٓ)
"Say, "This is my way"
[Yusuf:108] until the end of the verse.

This is the way of the Messengers may the Salaat and Salaam of Allah be upon them, and the way of their followers:

Knowledge and action and inviting to Allah the mighty and majestic.."

[Sharh Al-Usuul Ath-Thalaatha p.26-27]

The Allaamah Ibn Utheymeen, may Allah have mercy upon him, said at his explanation of this Hadith:

"The scholars are the inheritors of the Prophets: they inherited knowledge from the Prophets, and they inherited action from the Prophets, as the Prophets acted. And they inherited inviting to Allah the mighty and majestic, and they inherited guiding the creation and directing them to the legislation of Allah..."

[Sharh Riyaadhus-Saaliheen p.1485-1486]

Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said:

"The inheritors of the Messengers and their successors in their nations, they are those that are implementing what they have have been sent with:

In knowledge, action, invitation of the creation to Allah, upon his manner and his method."

[Tareeq Al-Hijratayn 35].

Upon what has mentioned on the terminologies of the people of knowledge, in pinpointing the criteria of a scholar, it comes down to three different categories:

1- From it is what returns back to what's incumbent upon a scholar to have of knowledge and the tools thereof.

2- From it is what returns back to acting upon the knowledge, and what entails it.

3- From it is what returns back to what relates to Inviting (Da'wah), and being a returning point for the people, and Fatwaa being returned to the scholar.

What relates to knowledge and its tools:

As for the beneficial knowledge which the Prophets were sent with, the most concise what's said regarding it is:

[It is what has come in the book of Allah, and in the Sunnah of His Messenger ﷺ, it has been clarified by the Rabaani scholars, those of the Salafi creed, and sound methodology, in all knowledgebased subjects]

[Sharh Ath-Thalaathatul-Usuul p.17] by the Allaamah Zaid Al-Madkhali, may Allah have mercy upon him.

And Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said:

"Knowledge is Allah said His Messenver said        ***

The Companions said, they are those that know".

The statements of the people of knowledge on the criteria of what a scholar is incumbent to know of knowledge and its tools, vary. And all of their speech comes together into one thing, and it completes each other, and from this is:

The Allaamah Ibn Utheymeen said:

"The scholar, it is all those that have become acquainted with a number of fields of knowledge like Nahwu and Fiqh and Creed..."

[From the tape "Al-Liqaa Al-Maftooh"]

The Allaamah Al-Baaji said:

"It is he who has completed the tools of Ijtihaad".

As found in [Al-Mawsoo'ah Mustalah fi Usuul Al-Fiqh 1/892]

The Allaamah An-Nu'mi said:

"Those that can present the evidences for what they are requested to give a legal rulings on, and are able to cure the questioner from their ailment, and to quench the thirsty of their burning thirst".

[Ma'aarij Al-Albaab p.163]

Imam Ibn-Ul-Qayyim said regarding the scholars:

"The Fuqahaa of Islam, and those that their speech in giving legal rulings revolves around the people, those that are singled out in extracting legislative rulings, and pay attention to pinpointing the principles in Halal and Haram".

[I'laam Al-Muwaqi'een 1, p.9]

The Allaamah Sadeeq Hassan Khan said:

"Those that are able to establish the affairs with their evidences upon knowledge and firmness".

[Abjaadul-'Uluum p.80]

Shaykh Saalih Aal-Shaykh said:

"...they are the people of comprehensiveness in knowing the legislative rulings, they know Fiqh in all of its subject matter, and they know the principles of the legislation, and the foundations which are implemented, so they don't have mixing nor differing between a subject or another, nor with issues in what relates to others".

[Ad-Dawaabir Ash-Shar'iyyah li-mawqif Al-Muslim min Al-Fitan p.44]

I say:

Perhaps the most comprehensive of these different definitions is to say:

[The scholars are those that have absorbed a number of legislative sciences, and gathered the tools to make Ijtihaad (1), whereby they can put forth evidences by way of what is evidence, and extract a ruling from it upon knowledge and firmness, without mixing between the affairs].

_
1) As it is a must for all scholars to have their share of Ijtihaad, and this doesn't mean affirming total Ijtihaad.

And its tools are five, as mentioned by Imam Ash-Shawkaani may Allah have mercy upon him in his book "Al-Ijtihaad wat-Taqleed" and "Irshaadul-Fuhuul 2, p.1027-1033" in a lengthy speech which I will here mention the summary thereof:

1- That they know what Sunnah contains collectively of Ahadith, and it is not stipulates that they memorise this, but that one is able to extract it from its places, and that they able to recognize an authentic Hadith from what's inauthentic.

2- That they know the affairs which contain unanimous agreements so that they don't give legal rulings clashing with this.

3- That they know the Arabic language, whereby they can explain what has come in the Book and the Sunnah, and it is not stipulated that they have memorised this of by heart.

4- That they know the sciences of Usuul-ul-Fiqh, because it is the pillar and foundation of Ijtihaad.

5- That they know what abrogetes and what is abrogated, so nothing is obscured from them in this, out of fear of them falling into ruling with what has been abrogated.

End of abridged speech.

And some have went extreme in the conditions of the Mujtahid, until the point Imam Muhammad bin Abdulwahhaab An-Najdi may Allah have mercy upon him said in [As-Sitta Usuul] regarding the descriptions they mentioned:

"Perhaps it can't be found in totality in Abu Bakr and Umar"!!

Imam Ash-Shawkaani said in [Irshaadul-Fuhuul]:

"It's not obscured from you that the speech of the people of knowledge in this subject is coming from the angle of going out of bounds and some of it from the angle of falling short, and the truth which there is no uncertainty nor doubt is that the Mujtahid..." then he mentioned what we abridged before this.

And it is not a condition that the scholar has absorbed all what's knowledge, or that they don't make mistakes or err.

Yaqut Al-Hamawi, may Allah have mercy upon him, said:

"It is a must for a scholar to not know, I.e for them to not know much of what they are asked about, either due to not having heard about it or due to having forgotten".

[Irshaadul-Areeb]

Imam Ibn Rajab, may Allah have mercy upon him, said:

"And all of them -i.e the scholars- attest to that comprehending knowledge in its entirety without leaving out anything of it, is not the level of any of them".

[Al-Farq bayna An-Naseehah wat-Ta'yeer]

The Allaamah Al-Mu'alimi, may Allah have mercy upon him, said:

"A scholar is not burdened with the Sunnah in its entirety, rather if they were knowledgeable of the Qur'an and they have a sound share of the Sunnah, whereby their Ijtihaad would be predominantly correct, then they would be allowed to give legal rulings, and if an affair was presented to them which they didn't find in the Book nor the Sunnah, they ask those that are knowledgeable of the Sunnah, and if they didn't find then they can perform Ijtihaad to what's their opinion".

[Al-Anwaarul-Kaashifa p.51] and look in [Raf'ul-Malaam Anil-Aimmatil-A'laam].❞ End of extract.


📂 نصب المنجنيق لقطاع الطريق إلى دماج دار العلم والتحقيق: ضابط العالم ص٥٧-٥٩.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

🔺Powerful speech🔻

It contains some realities for those that are still in a state of heedlessness.

(An invitation to reflect and to take heed from the firmness of Ahlussunnah, the Advisers, whilst the path of the spiteful is steadily going worse)

(Abul-Hassan, Faalih Al-Harbi, Al-Adani, the Faraakisah, the Baraamikah, Al-Jaabiri, Rabee Al-Madkhali, the people of Ibaanah...).

They wanted to bring down Shaykh Yahya and his students, and their disunity, so Allah raised them and united their ranks, and forsook them and split up their ranks.

By our virtuous Shaykh, the beneficial researcher, the head teacher of the Salafi knowledgebased Markaz, Markaz Al-Khair in Muwanza Tanzania:

Abu Hatim Yusuf Al-Jazaa'ire, may Allah grant him succes and correction and bless him and place blessings in his knowledge.

Recorded in Markaz Al-Khair, Muwanza, Tanzania.

بســـم اللــه الرحــمــن الـرحـــيــم

325◾️Preceding Hajj or marriage?◾️

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

📥Question:

I want to make Hajj, the one which is a pillar of Islam, and I want to marry because I am a young man and I fear Fitnah for myself.

Which one do I precede because I can't afford both things, and I only want to do one of them now?

📤Answer:

What Shaykh-Ul-Islam Ibn Taymiyyah -may Allah have mercy upon him- established and relayed the statement of Imam Ahmad on, in one more than one narration from him, is that if a person needed to marry and feared falling into sin if they didn't marry; that they precede this before the obligatory Hajj, and if they didn't fear this upon themselves then they precede Hajj.

As mentioned in "Al-Fataawa Al-Kubraa".

And this is based upon the principle of the legislation regarding the clashing of benefits and harms, here the Legislator precedes the warding of the harms before the attaining of the benefit, if the harms were to be great.

But if they were to be from those that had determination and control over oneself, and didn't fear falling into Al-'Anat (and Al-'Anat is sin: due to falling into indecency, and difficulty due to overtaking of desires), then they precede Hajj.

Until Allah makes it easy to obtain the the funds needed to marry, it is upon them to seek out fasting voluntarily, in a manner which doesn't cause them harms, due to what it contains of reward and decreasing of the lusts, based upon the statement of his ﷺ:

"O congregation of youth, whoever can marry from amongst you then let them do so, for indeed it lowers the gaze and preserves the private parts more, and whoever is not able, upon them is to fast for indeed it diminishes the lusts".

📂تقديم الزواج على الحج الواجب إذا خاف المرء على نفسه العنت.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi

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/2163

The trustworthy advice

To the Muslims to stay away from

The calamities of Facebook and following up on the clear lies of politics.

Written by:

Shaykh Abu Hatim Yusuf bin Al-Eid Al-Jazaa'iree, may Allah preserve him and protect him.

4_6041782288293826309.pdf

The trustworthy advice

To the Muslims to stay away from

The calamities of Facebook and following up on the clear lies of politics.

Written by:

Our Shaykh Abu Hatim Yusuf bin Al-Eid Al-Jazaa'iree, may Allah preserve him and protect him.

📁النصح الأمين للمسلمين بالبعد عن بلاء الفيسبوك وتتّبعِ سياسة الكذب المبين

326 📥Question:

Some answers by certain callers are being spread on social media these days relating to a series of occurences, about:

-What has taken place, and what is taking place in Sudan by calling the people to surround themselves around individuals and not others, in light of those battling for the rulership.
-After that calling to being happy with one secularist from the Ikhwaan group triumphing in the elections in Türkiye over a competing Nusayri secularist, in their quest for the rulership, using the verse of Rome as an evidence, alongside warning from voting/elections.
-Then days later following it up with supplicating for the Nasraani president of Uganda to be rewarded with good by Allah, because he legislated a law prohibiting Homosexuality, whilst this president in his law of his acknowledged being gay and that it isn't a crime, he only made the action of homosexuality a crime and calling to it.

So a number of students of knowledge became preoccupied with following up on these occurences, using as a proof that it is being spread by someone who is a caller.

There is also another statement that has become spread where the originator of that statement is calling Ahlussunnah to mobilize an army to compete with the people of Facebook in spreading the truth and refuting falsehood.

Is there an advise regarding this for us and those that these statements belong to?

📤Answer:

All praise 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 seek his way, and follow his guidance.

Amma ba'd:

My advice for myself and my brothers who are asking me, and the students of knowledge, and the callers to Allah - may Allah grant all success to what He loves and is pleased with - is to distance away from following the footsteps of the Shaytaan which the aim thereof is to direct the students of knowledge and the callers to Allah away from beneficial knowledge and calling to Allah the most high, and what contains real correction and success to the slaves, and distancing away from what brings them harm in their worldly life and in their hereafter, the most high said:

(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِۚ وَمَن يَتَّبِعْ خُطُوَٰتِ ٱلشَّيْطَٰنِ فَإِنَّهُۥ يَأْمُرُ بِٱلْفَحْشَآءِ وَٱلْمُنكَرِۚ)
"O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan -  indeed, he enjoins immorality and wrongdoing."
[An-Nur:21]

And to direct them away from what is more beneficial to them than following the politics of lies, and news relating its folk who belittle the intellect of the people, and in Muslim in the Hadith which is on the authority of Abu Hurairah, that the Prophet ﷺ said:

"Strive in that which is of your benefit".

And everything which doesn't contain any benefit, or its harm outweighs its benefit, or doesn't contain benefit nor harm, busying oneself with this is discouraged, the proof being the addressing in this Hadith, as is established by the people of knowledge.

◾️And we don't know from the scholars of the Ummah that they tread this path in following up on these political (1) occurences today, nor what preceded it, in this manner it is being commented upon and analysed.

It is only from their way when trials occur, and in the likes of these occurences, that they:

- Command good and forbid evil.
- Close the means which lead to trials, close its doors without busying with it.
- Direct the people to what benefits them.
- Alongside having a careful eye in what relates to end results of affairs, and what they say in their speech.

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1) As for the legislative politics: it is administrating the society in a proper manner in light of the Book and the Sunnah.

Politics is part of the religion, Bukhari and Muslim reported in their "Sahihs" on the authority of Abu Hurairah, may Allah be pleased with him, that he said:

"The Messenger of Allah ﷺ said:

"Bani Isra'eel used to be directed by their Prophets, whenever one died another prophet replaced them, and indeed there is no prophet after me, and indeed there will come caliphs after me many in number"

They said: So what do you command us to do O Messenger of Allah?

He said:

"Fulfill the pledge of allegiance of the first before the others"."

And politics splits up into three categories:

Legislative politics:

Which is the politics (administrating directing) of the rulers and kings, and the leaders, of their people, in light of the Qur'an and the Sunnah, this is the legislative politics.

Satanic politics:

Which is the politics of lies and deception, and this is what is present today.

Permissible politics:

Which is the politics of the kings and leaders of their people, i.e good guardianship in what doesn't contradict with legislation, this is the permissible politics. End of speech from Ghaaratul-Ashritah (60/1).

So this clarifies that the real politics is that what contains between it and the politics of lies, the distance of what's between the west and the east!

For this reason, and other than this, Shaykh Al-Albaani, may Allah have mercy upon him, used to say many a time say:

"I see it now to be that from politics is the leaving off politics". End of speech.

For this reason it is from the distinguishing features of those that are well grounded:

That they don't speak except when the people need their speech.

For this reason their speech is valuable, and it will be and it won't cease to carry weight in the hearts of the people when it appears.

Contrary to others who speak at all times, thus increasing their mistakes, then it won't carry weight and it would be something small/simple.

This only occurs to those that their share of knowledge and wisdom is of a lesser extent, making it that those that are not qualified put themselves forward to give legal rulings in big affairs, from here is where flailing occurs.

And in reality this is the tip of the iceberg in what he and many others are commiting when entering in Facebook and YouTube and the likes of this of destructive means, and with this being the case we still find some of our brothers who are callers to Allah being deceived by it, and taking it as a means for Da'wah, until it reached the point that some of them called Ahlussunnah to mobilize an army to compete with the people of Facebook in Da'wah, and clarifying the truth.

Even though we know the good intent of the one who said this, but it is a call which entails great harms which overwhelmingly overrides the benefits which are desired from it.

While there is a legislative replacement which suffices, to call to mobilize armies to cross their legs in the centres of Hadith and Sunnah with the people of knowledge, and to devote to the obtaining of legislative knowledge, and to gain insight in the path of the truth and what contradicts it of the paths of the wrongdoers.

For indeed this is the legislative way to the bringing life to the religion, and its strengthening, and the dismantling of falsehood and its destruction.

As stated by Imam Az-Zuhri, may Allah have mercy upon:

"Those that preceded us from the scholars used to say:

(Holding on to the Sunnah is salvation, and knowledge is taken very quickly, bringing life to knowledge is the firming of the religion and the worldly life, and in the departure of knowledge is the departure of all that)".

◾️ And these means -Facebook and Youtube and their likes- breaks down knowledge and removes its blessings, and it doesn't get detached from the presence of destructive harms which are innumerous, and the people that made it only made it for despicable goals, if it wasn't for only the fact that it has:

1- Busying the people away from what is of their benefit, in their religion and in their worldly life, and directing them away from seeking understanding in their religion.

2- Weakening their religion if it didn't corrupt it, due to abundance of what Facebook contains of indecent immoral videos and pictures, and impermissible advertisement which contains it, and being exposed to doubts of the disbelief of the atheist kind, and other calamities which it inescapable in Facebook, and it is a must that it presents itself to all that use it.

By Allah we don't feel safe for ourselves nor other than us, from those that Allah didn't grant infallibility to becoming trialed and having their hearts deviate, we and others know many who have been directed away from uprightness to Fisq and immorality, rather Innovation and misguidance, rather to atheism and disbelief, due to them using Facebook under the notion of benefiting from what it contains of good, or calling the people to the truth, so Facebook took away their uprightness and their religion which is the most valuable of what they own.

3- From it is, capturing those that don't have the defense of knowledge and distinction between the truth and falsehood, those that are being propelled by their protective jealousy for the religion to debating with the people of falsehood and arguing with them in Facebook, and elsewhere.

-Or the very least viewing what they are spreading of destructive doubts which one might not have the anti-venom for when they stick to the hearts-

So they clash with people who are employed to capture their creed and corrupting it, and they have ways in their trickery, then they end up becoming victims to their doubts and their trials, which they concocted by speech which appears like honey but it's in reality not, and what comes after it is not except the heat of falsehood, and the disorder of Fitnah, which they sow in your heart, and tangles you in its strings. (2)

Al-Haafidh, Dhahabi -may Allah have mercy upon him- in "As-Siyar" (261/7) said:

"The majority of the Imams of the Salaf are upon this warning, and they say that the hearts are weak and doubts are forever snatching people". End of speech.

And this is Imam Abu Qilaabah Zaid bin Al-Jarmee, may Allah have mercy upon him, from the Imams of the Taabi'is saying in advice to the Muslims:

"Don't sit with the people of desires, and don't argue with them, for verily I fear upon you that they submmerse you in their misguidances, and cause confusion upon you in your religion, in what you used to know".


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(2) Look in "Hilyatu Taalibil-Ilm" (p.167).

4- So it makes it easy to introduce doubts to them due to the lack of their being what protects them from it, making them a bridge for the people of desires and innovations, introducing foreign affairs through them into the Ummah in the name of the religion, where one of them thinks they're serving the Muslims.

Shaykh-Ul-Islaam, Ibn Taymiyyah, may Allah have mercy upon him, said regarding the likes of this, in "Dar'ut-Ta'aarud" (172-174/7):

"They could prevent debating and arguing, if the one debating was weak in knowledge of the binding evidence and responding to the doubts, so it's feared upon him to be corrupted by that misguided person, similar to the preventing the weak in fighting to fight someone strong from the armies of the disbelievers, if it will harm him and harm the Muslims, and be of no benefit".

[There is no greater crime perpetrated against Islam greater than the debating of Innovators, and there is no greater overcoming nor any humiliation greater than how the Salaf left them in that number to die in anger, in grief and pain, and they didn't find a way to manifest their innovations, until the deceived ones came, and they opened a way for them, and they became as such as that they were directing them to the destruction of Islam, until the point the altercations between them became many, and their Da'wah was manifested through this debating, and it then befell the ears of the learned and layfolk, who didn't used to know about it.]

As stated by Al-Lalaakaa'i, may Allah have mercy upon him, in "Sharh Usuul Al-I'tiqaad" (1/19-20).