▪️And this is the Allaamah Al-Aluusi, Abul Ma'aali Mahmoud Shukri Al-Baghdaadi, may Allah have mercy upon him, in <Ghaayatul-Amaani> (1/54) saying: "Calling those that worship other than Allah a Muslim, they are in more in need of having the proofs established upon them". End of speech.

▪️And this is the Allaamah Taqiud-deen Al-Hilali Al-Maghribi, may Allah have mercy upon him, -and he is not a Saudi- establishing the creed of the Salaf in ruling Shirk upon the ignorant of Tawheed based upon the outward of their actions, and he drew a great example which points to his justness and his veneration of the affair of Tawheed, even though he ruled this ruling upon himself, whereby he mentioned in the introduction of his book <Al-Hadiyatul-Haadiyah...> (p.11) that at the beginning of his seeking of knowledge he was upon the way of the Shirki Tijyaani way, and the reality of Tawheed didn't become clear to him, he said: "I was a Mushrik at the time, beseeching other than Allah for aid, and fearing and hoping other than Allah". End of speech.

Then Allah guided him to Tawheed, and became a caller to it upon insight and knowledge, and he has many establishments in this subject matter spread in his valuable books, may Allah have mercy upon him.

And he, may Allah have mercy upon him, said in <Al-Hisaam Al-Maahiq> whilst talking about beseeching other than Allah for aid in what none but Allah is capable of: "Whoever seeks the help of other than Allah in this, then they are a disbeliever and a Mushrik, someone who redirected the right of Allah to other than Allah, and we are seeing the Mushriks, the worshippers of the grave and shrines and other than this, in the areas which they sanctify, seeking from their deities which they call Awliyaa and Sayyids and Righteous folk". End of speech.

▪️And this is the Yemeni lands - and whilst it is not part of Saudi Arabia - the callers to Tawheed and abandoning Shirk are many, from scholars and Mashaayikh and students of knowledge, widespread in the lands, establishing the evidences of Allah upon His slave. And with this being the case we find some forsakers claiming that the abandoners of Tawheed of the grave worshippers in the lands of Emaan and Hikmah are ignorant and excused due to their ignorance!!

And this claim from this type of person, contains the following:

-Finding fault in the Da'wah of Ahlussunnah in this land, and accusing its callers, from the scholars and Mashaayikh, of falling short - and far are they from this - regarding clarifying the greatest of what Allah commanded; by calling the people to Him and His Tawheed, and the greatest of what Allah forbade; making Shirk with Him.

-Whilst this claim is in contradiction to the condition of the grave worshippers in this land, those that are either: stubbornly persistent, or ignorant due to ignorance because of turning away from Tawheed and learning it, and they are seeing the people of Tawheed opposing them, and hearing their call to Tawheed, and to casting away Shirk, and with this being the case they warn from them and call them Wahabis and Takfeeris, and then those excuse them come and claim that they are excused due to their ignorance?!

▪️This is the flag bearer of Tawheed and the Sunnah in the Yemeni lands, our Shaykh Yahya bin Ali Al-Hajoori, may Allah preserve him, saying in the introduction of a treatise entitled "Sufism and Shi'b Huud": "Our virtuous brother the caller to the  Tawheed of Allah, the one who protective of the Sunnah of His Messenger ﷺ: Abu Ishaaq Ayuub bin Mahfuud Ash-Shibami, may Allah preserve him, he sent me this treatise entitled "O Allah we free ourselves to you from what these people do - Sufism Shi'b Huud". He shocked me with what I saw in it of verified reports from the sources of misguidance of the Sufis, from traveling to Shi'b Huud in a great Shirki manner, resembling what the pilgrims do when they go to Hajj, to the house of Allah Al-Haraam, with what makes it obligatory upon those that have capability to request those Mushriks to repent (1), and to rebuke them from these pre-Islamic

acts of Shirk, starting with advising them and clarifying, and if they persist upon their pre-Islamic Shirk, it becomes obligatory upon the figures of authority and others -may Allah grant them success- to declare Jihaad upon them and to take them by their hands, each in what they are able to and have capability of, and success is with Allah. Written by Abu Abdirrahman Yahya bin Ali Al-Hajoori 21 Rajab 1430H". End of speech

[Page 53]
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1) This ruling is applied to particulars, because the mention of asking to repent is after the ruling of apostasy, and this is only regarding particulars (and not just stated generally). And in the clarification of this, the Allaamah, the Muhaqiq, Abdullah AbaButayn, may Allah have mercy upon him, said: "as requesting to repent is done after ruling apostacy, and requesting to repent is only done regarding particulars". End do speech from "Ad-Durar As-Saniyyah" (402/10).

And the likes of what he, may Allah preserve him, established, was also uttered by the scholars of the "Standing Commitee": Imam Ibn Baaz, and the Allaamah Abdullah bin Qa'ood, and the Allaamah Abdurrazaaq Al-Afeefi, may Allah have mercy upon them all, whereby they said: "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 (1), if they persist (2) 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".

So the clarification and establishing of the proof is to excuse them 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". End of speech in a summarised fashion from the <Fataawa Al-Lajnah Ad-Daaimah> (1/334) <Question 2, Fataawa (no.4400).

I said:
You can clearly see how our Shaykh, the Allaamah, Yahya bin Ali Al-Hajoori, may Allah preserve him, and the scholars of the Standing Committee with Imam Ibn Baaz at their head, ruled upon these types of people that worship other than Allah by directing worship to other than Him, from the start:

With the label of Mushrik and giving them the ruling of the Mushrik in what relates the outward.

Because this is the legislative title for those that worship other than Allah, regardless if they claim an attribution to Islam or didn't claim an attribution, as the point of benefit is with the reality of the affairs and this is the nullifying of the testification of Tawheed by worshipping other than Allah. As preceded.

And they didn't stipulate the establishing of the evidences upon them in the labelling them of Mushriks, as for the application of the legislative punishment for Shirk upon them in the Dunya, and the figures of authority declaring Jihaad upon them and permitting their blood, and ruling upon them of being punished in the hereafter, then they stipulate persistency after the establishing of the evidences.

Which is the affair which clarifies that there is no connection to the excuse of ignorance in what relates to the title, as this is a difference between the application of the punishment which they stipulate establishment of the evidences in, and between labelling them with the legislative title which Allah called them, where this is not stipulated.

[Page 54]
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1) Their speech is regarding those that attribute to Islam, so that it isn't said that they are speaking about the first Mushriks, pay attention to this! And even if they were speaking about the first Mushriks, then it would encompass the Mushriks of this time who followed them, those that reaches a level in Shirk in the worship of Allah of which the first didn't reach, Wallaahul-Musta'aan.
2) This ruling is applied to particulars (and not just stated generally), because the mentioning of requesting to repent is only after the ruling of apostacy, and this is only regarding particulars. And in the clarification of this, the Allaamah, the Muhaqiq, Abdullah AbaButayn, may Allah have mercy upon him, said: "as requesting to repent is done after ruling apostacy, and requesting to repent is only done regarding particulars". End do speech from "Ad-Durar As-Saniyyah" (402/10).

3. That the Imams of the Da'wah in the Kingdom, and at the forefront of them:

▪️The Imam, the Mujadid, Muhammad bin Abdulwahaab, may Allah have mercy upon him, as he ruled upon those that worship the grave of Al-Badawi in Egypt of being disbelievers and Mushriks, upon the outward of their affair, and that this is his ruling upon all that worship other than Allah, without restriction. And with the permission of Allah we will relay his speech in this at the fifth point from the twelfth subject matter.

▪️What will also come (p.71) is the speech of the second Mujadid after his grandfather: The Imam Abdurrahman bin Hassan, may Allah have mercy upon him, and his ruling upon those that veneration occurs towards the dead and the worshipping of them in Egypt and Shaam and Iraq, that they Mushriks.

▪️Similarly the speech of Imam Abdulazeez bin Baaz, may Allah have mercy upon him, as found in <Fataawa Nuur Ala Ad-Darb> (1/241).

So will they be Takfeeris! Oppressors! For making Takfeer of people that are Muslims who pray and make Hajj - as is the claim of those that have this doubt - and they called them Mushriks whilst they are in other countries than their own which was specified in the evidences being established to the exclusion to others!!

Will they be upon misguidance due to opposing the way of the believers which the person of this claim came to know, whilst they didn't know this.
Or are infact they who are the pretenders of knowledge who are transgressing against the Imams and their rulings which is built upon evidences and what the Salaf established.

(فَأَىُّ ٱلْفَرِيقَيْنِ أَحَقُّ بِٱلْأَمْنِۖ إِن كُنتُمْ تَعْلَمُونَ)
"So which of the two parties has more right to security, if you should know?".
[Al-An'am:81]

And there is no doubt that he's more deserving to be labelled with oppression and ignorance and opposing the way of the believers, I ask Allah for well-being.

4. That the people of knowledge have unanimously agreed upon that from the nullifiers of the Islam is:

Turning away from learning the foundation of the religion which is Tawheed, turning away from leaving what opposes Tawheed and this is Shirk.

As mentioned by Imam Muhammad bin Abdulwahaab in his book "The nullifiers of Islam" which he only relayed therein what the scholars unanimously agreed upon, and the greatest of nullifiers of Islam is: Major Shirk.

And what's intended with nullification is, those who testify and pray and fast and manifest Islam, then what is at the forefront of what nullifies their Islam is them committing Major Shirk.

For this reason Imam Ibn Baaz, and the scholars of the standing committee, may Allah have mercy upon them all, as preceded stated: "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". End of speech.

Let the extent of flailing be known of those that claim that those that are ruled to being Mushriks and Disbelievers, and called as such, are only those that are originally Disbelievers and Mushriks!!

And that those that manifest Islam do not have the title Islam removed -with this person- even if they commit Major Shirk until the evidences are established upon them!! Whilst this is removing Major Shirk from being a nullifier, and drawing the curtains on the nullifiers of Islam!!

[Page 55]

And in the clarification of this the Allaamah Ishaaq bin Abdurrahman, may Allah have mercy upon him, said: "How will the grave worshippers have the evidences established upon them, whilst they are not Muslims, nor enter into what is the essence of Islam. Do any actions remain alongside Shirk, whilst Allah the most high said:

(وَلَا يَدْخُلُونَ ٱلْجَنَّةَ حَتَّىٰ يَلِجَ ٱلْجَمَلُ فِى سَمِّ ٱلْخِيَاطِۚ)
"nor will they enter Paradise until a camel enters into the eye of a needle".
[Al-A'raf:40]

(وَمَن يُشْرِكْ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ تَهْوِى بِهِ ٱلرِّيحُ فِى مَكَانٍ سَحِيقٍ)
"And he who associates with Allah -  it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place".
[Al-Hajj:31]

(إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ)
"Verily, Allah forgives not that partners should be set up with Him in worship"
[An-Nisaa:48]

(وَمَن يَكْفُرْ بِٱلْإِيمَٰنِ فَقَدْ حَبِطَ عَمَلُهُۥ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ)
"And whoever disbelieves in faith -  his work has become worthless, and he, in the Hereafter, will be among the losers".
[Al-Ma'idah:5]

Until other than this of verses". <Takfeer Al-Mu'ayyin>.

And turning away from learning Tawheed -by unanimous agreement of the Ummah- can take place from an ignorant individual, or someone with misinterpretation, or a blind follower, and the likes of them, as stated by Shaykh-Ul-Islaam Ibn Taymiyyah and the Allaamah Aba Butayn, may Allah have mercy upon him:

The Allaamah Abdullah Aba Butayn, may Allah have mercy upon him, said in <Al-Intisaar> (p.62): "And he may Allah have mercy upon him asserted [i.e Shaykh-Ul-Islaam] in many places, the disbelief of those who commit what he mentioned of the types of Shirk, and he relayed the unanimous agreement of the Muslims on this, and he didn't make an exception for the ignorant and their likes. And the most high said:

(إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ)
"Verily, Allah forgives not that partners should be set up with Him in worship"
[An-Nisaa:48]

And He said that the Maseeh said:

(إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُۖ)
"Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire".
[Al-Ma'idah:72]". End of speech.

So disbelief with Ahlussunnah could be a statement or an action or a belief or leaving something or doubt.

And from the scenarios of disbelief through leaving is turning away from Tawheed.

Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said: "...punishment is deserved through two reasons. One of them: Turning away from the evidence and not wanting it and not acting upon what it necessitates. The second: Stubbornness after it has been established and leaving wanting what it necessitates. The first is disbelief of turning away, and the second is disbelief of stubbornness". <Tareeq Al-Hijratayn> (p.414).

And this is the condition of the grave worshippers which live amongst the Muslims and attribute to Islam whilst they are committing the greatest of nullifiers of Islam and its opposite.

The Allaamah, Abdurrahman bin Naasir Al-Si'di, may Allah have mercy upon him, said: "Said regarding the explanation of the statement of the most high:

(بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّۖ)
"But most of them do not know the truth".
[Al-Anbiya:24]

"I.e: they only did what they were upon, out of blindfollowing of their predecessors, arguing without knowledge nor guidance, and the lack of their knowledge isn't due it being obscured and hidden, but it due to them turning away from it, because if they were to turn to it with the least amount of turning, the truth would've become clear from the falsehood to them, with clear manifestation, for this reason He said:

(فَهُم مُّعْرِضُونَ)
"so they are turning away".
[Al-Anbiya:24]. End of speech from <Tafseer Al-Kareem Ar-Rahmaan>.

So whoever rules Islam upon the grave worshippers who live in the midst of the Muslims, and to label them Mushriks: stipulate the establishment of the evidences upon them whilst they are turning away from Tawheed.

Then they are falling into opposition of the evidences of the Book and the Sunnah and the Consensus of the Muslims, and have exited the way of the believers.

Because they with this have established the Madhab of the people of Irjaa, by restricting disbelief to those stubborn, and have laid waste to making Takfeer due to turning away and other than this of what the people of knowledge have unanimously agreed upon of labelling the title Mushrik upon those that commit it due to their negligence and turning away from the guidance of Tawheed, due to them seeing the people of Tawheed opposing them, and they don't give any care to this nor ask about their religion, rather you find them hating the people of Tawheed and labelling them Wahabis and calling them bad names, as is the affair of their predecessors, the Mushriks at the time of the Prophet ﷺ, with the Prophet ﷺ and his companions, may Allah be pleased with them all.

[Page 56]

بســـم اللــه الرحــمــن الـرحـــيــم

186◾Repaying fasts from Ramadhan in the ten days of Thil-Hijjah◾️

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

📥Question:

There is a woman who owes fasts from Ramadhan and she wishes to fast the ten days (of Thil-Hijjah), does she have to repay what she owes from Ramadhan or can she fast the ten days and then repay her fasts after this?

📤Answer:

Its upon a person to haste in fasting what one needs to repay from Ramadhan before the first 9 days of Thil-Hijjah if they are able to fast.

For the Most High, said:

(وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى)

"I hastened to You, O my Lord, so that You might be pleased.”
[Tāhā:84]

And He said:

(فَاسْتَبِقُوا الْخَيْرَاتِ)

"So hasten towards all that is good"
[Al-Baqarah:148]

And He said:

(وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ)

"And hasten to forgiveness from your Lord"
[Āl-i-Imrān:133]

Then if these days came then they could be fasted, and ones affair would be spacious [without worry].

And there shouldn't be carelessness regarding the repaying of the fasts, postponing it, and awaiting the coming of these virtuous days and then bring about upon oneself this question.

Placing it upon a place whereby now they have to chose which one supersedes the other!

If it decreed that one couldn't repay the fasts which are owed from Ramadhan due to an excuse or another, until the time became restricted to such an extent that these days presented themselves, and one is in a state where they are being able to fast. Then its upon them to start fasting the obligatory fasts which are upon them to repay, due to what is found in the "Sahīh" on the authority of Abu Hurayrah, that the Prophet ﷺ said:

(وما تقرب إليّ عبدي بشيء أحب إليّ مما افترضته عليه)

"A slave doesn't come near to Me with something more beloved to Me than what I have obligated upon him"

What's hoped for is that they will obtain by doing this the virtue which is in the hadīth regarding righteous actions during these days.

For indeed repaying of fasts from Ramadhan is from righteous actions.

It has been authentically established from 'Umar, may Allah be pleased with him, with:

➖Ibn Abu Shaybah in his "Musannaf"
➖Musaddad in his "Musnad" - as found in "Al-Mutālib Al-'Āliyah"-
➖Al-Bayhaqi in his "Sunnan"

And others with the chain of narration of Al-Aswad bin Qays, from his father, from 'Umar that he preferred repaying Ramadan in the ten days of Thil-Hijjah, and he said:

"There are no days more beloved to me to repay my fasts from Ramadhan in than these"

[End of speech]

So it's fine to fast what you owe from Ramadhan in those days, rather it's hoped that your reward will be greater due to fasting in these virtuous days.

And differing has taken place with the Salaf on if it's disliked to repay missed fasts in these days as mentioned by Ibn Rajab, may Allah have mercy upon him, in "Latā'if Al-Ma'ārif", and by others.

But what I have mentioned is what's most correct, and Allah knows best.


📁س/امرأة عليها صيام من رمضان وترغب في صيام العشر من ذي الحجة فهل يلزمها أن تكمل مابقي من رمضان أم تصوم العشر وتقضي فيما بعد؟
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Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani

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

Source:
www.tg-me.com/youssefalanabi/815

بســـم اللــه الرحــمــن الـرحـــيــم

346◾️Lying down on the right side after praying the Sunnah of Fajr◾️

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

📥Question:

Is lying down after praying the Sunnah of Fajr, from the Sunnah?

📤Answer:

Lying down after the daily Sunnah prayer of Fajr is a Sunnah that the Prophet ﷺ used to do. He would lie down in his house after these two rak’ahs until he regained his energy from his night prayer, until the Muadh-dhin informs him of the Iqamah of the prayer.

It was mentioned in the "Two Sahihs" - and the wording is that of Muslim - on the authority of Aisha - may Allah be pleased with her - who said: "The Messenger of Allah ﷺ used to pray between after finishing the Ishaa prayer, which is the one in the people call Al-Atammah, eleven rak’ahs, saying the salaam after every two rak'ahs, and one Witr prayer. If the Muadh-dhin is silent after the (proclaiming) the Fajr prayer and the Fajr becomes clear to him, and the Muadh-dhin comes to him, he stands up and kneels two light rak'ahs, then lies on his right side until the Muadh-dhin comes to him for the Iqaamah".

Perhaps he talked to those who were with him, and did not lie down.

As in a narration by Aisha in the "Two Sahihs": "When he prayed the two rak’ahs of Fajr, if I was awake, he would talk to me, otherwise he would lie down".

Abu Musa, Anas bin Malik, and Rafi’ bin Khadeej used to do this. As Ibn Qudamah mentioned in "Al-Mughni".

And it was reported that Ibn Masoud rebukes this, and the binding evidence is with those who affirm it, due to this being established from the Prophet ﷺ


📁 س/ هل الإضطجاع بعد سنة الفجر من السنة؟

____
Translated by:
Abu Ibraheem '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

Original fatwa:
www.tg-me.com/youssefalgazairi/146

بســـم اللــه الرحــمــن الـرحـــيــم

347◾️The condition of the hadiths regarding the virtue of praying Fajr in congregation on Jumu'ah◾️

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

📥Question:

Our Shaykh, may Allah grant you success. What is the condition of the hadiths regarding the virtue of praying Fajr in congregation on Jumu'ah?

📤Answer:

This was mentioned in a hadith on the authority of Ibn Umar, may Allah be pleased with them both, as Marfuu'.

But the Huffaadh have declared it to be defective by way of it being Mawquuf.

Al-Haafidh Ibn Rajab, may Allah have mercy on him, said: "Ibn Umar said: "The best of prayers with Allah is the Fajr prayer on Jumu'ah".

It was narrated from him Marfuu' also, but what's correct is that it's Mawquuf. Stated by Al-Daraqutni said it.

Reported by Al-Bazzaar with an inauthentic chain of narration, on the authority of Abu Ubaidah bin Al-Jarraah Marfuu', he added to it: "And I don't think that any of you attend it except that they will be forgiven". Al-Fath (4/32).

And the speech of Al-Daraqutni is in "Al-Ilal" (13/228).

Abu Nu'aym also indicated to it being defective by way of it being Mawquuf "Al-Hilyah" (7/207) after he cited the Marfuu' narration.

Some researchers benefited that the Mawquuf hadith is also not valid. Due to the disconnection between Al-Waleed bin Abdurrahman and the companion Ibn Umar, may Allah be pleased with them both. Him hearing from any of the companions isn't established, as stated by Ibn Hibbaan in "Mashaaheer Ulamaa Al-Amsaar".


📁 س/ ما حال الأحاديث وردت في فضل صلاة الفجر في جماعة يوم الجمعة؟

____
Translated by:
Abu Ibraheem '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

Original fatwa:
www.tg-me.com/youssefalgazairi/2968

بســـم اللــه الرحــمــن الـرحـــيــم

348◾️The ruling of eating meat which contains blood◾️

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

📥Question:

What is the ruling on eating "hearts". may Allah preserve you?

📤Answer:

If what's intended in the question is avoid eating a heart - from what the flesh thereof is eaten - because of the blood it contains; based upon the the statement of the most high:

(قُل لَّآ أَجِدُ فِى مَآ أُوحِىَ إِلَىَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُۥٓ إِلَّآ أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُۥ رِجْسٌ)
"Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is despicable".
[Al-An'am:145]

Then know that the forbidden blood which is being referred to in this verse is the spilled blood that pours from the throat of the slaughtered animal when it is slaughtered, as for the blood that is found in the meat, the heart, or the kidneys... . This is overlooked and is not included in the impermissibility.


📁 س/ ماحكم أكل القلب حفظكم الله؟

____
Translated by:
Abu Ibraheem '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

Original fatwa:
www.tg-me.com/youssefalgazairi/55

بســـم اللــه الرحــمــن الـرحـــيــم

4◾️The condition of 'Abdurrazaaq Al-Badr◾️

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

📥Question:

Do you advise with the benefiting from the tapes and authorings of Abdurrazaaq Al-Badr, and the attending of his lectures with the knowledge that he lecture with the organisation Turaath?

📤Answer:

This man descends upon the hizbi organisation Ihyaa Turaath, and it's offshoot Al-Bir, and with other than them from the organisations.

And he lectured in the congregation entitled "the middle path"! Which has been organised by Ihyaa Turaath, with the Major Hizbiyoon the likes of Taariq Al-'Eesi, and Muhammed Al-Mahdi, and Ahmed Al-Mu'alim , and Ahmed Luuh..

And the condition of this organisation and those hizbiyoon is not obscured upon his likes.

In this action of his are multiple harms which are a reality not mere speculation, from it:
➖Increasing the ranks of this hizbi organisation and those hizbiyoon
➖Deceiving the people in their regards
➖Directing the people towards them, which causes their veneration of themselves in their own regard
➖Cultivating the people upon appeasement of the hizbiyoon
➖And other than this of clear harms.

His position in the fitnah of Abul-Hassan and Al-Halabi and their ilk is likewise a negative position.

And knowledge is only taken from a person of the Sunnah who is a sincere advisor who cultivates you, with his words and actions upon clinging to the Sunnah and having allegiencing and disallegiencing upon the Methodology of the Salaf, the truth, and in this regard the Salafi Imaam Ayuub As-Sikhtiyaani, may Allah have mercy upon him, said:

"It is from the happinness of a youth and a non-Arab that he is granted success to a Scholar of the Sunnah from the first day."

And Imaam Ibn Sireen, may Allah have mercy upon him, said like it has been authentically narrated from him in the introduction of Muslim:

"Verily this knowledge is religion so look at whom you take your religion from."

And a person is affected by those he is sitting with, and from the most in severity in what relates to a person becoming affected by way of those he is sitting with, is : the teacher ; if he was to take knowledge from someone in this condition, then he would become affected, either straight away or eventually, by his methodology.

The preservation and protection of a person's Aqeedah and Methodology is from the greatest of that which is obligatory upon a person to preserve and protect, to keep it pure.

Allah, the Most High, said:

(يوم لا ينفع مال ولا بنون إلا من أتى الله بقلب سليم)
"The Day whereon neither wealth nor sons will avail, Except him who brings to Allah a clean heart."

And this individual, if he and his writings, were to have any good and benefit, then this benefit and good is found with other than him from Ahlussunnah, who are sincere advisors.

And Allah, the Most High, said:

(أتستبدلون الذي هو أدنى بالذي هو خير)
"Would you exchange that which is better for that which is lower"

And the warding of harms comes before the attainment of benefit, so that which he has of good, does not make correct the taking of knowledge from someone with that what has become known of his condition.

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

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

Original Fatwa:
www.tg-me.com/abouhatem/7

بســـم اللــه الرحــمــن الـرحـــيــم

349◾️The reconciliation between the Ḥadīth: (Make the last Ṣalāh of yours during the night the Witr) and between the Ḥadīth: (Al-Nabī ﷺ prayed 2 Rakʿahs after Witr)◾️

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

📥Question:

"How is reconciliation made between the Ḥadīth: (Make the last Ṣalāh of yours during the night the Witr) and between the Ḥadīth: (Al-Nabī ﷺ prayed 2 Rakʿahs after Witr)?

📤Answer:

"The Ḥadīth of Ibn ʿUmar, may Allāh be pleased with them both, in the Ṣaḥīḥayn, "Make the last Ṣalāh of yours during the night the Witr", points towards it being Mustaḥab for a person to end his night prayer with the Witr, with it being permissible to perform Ṣalāh after that as a reconciliation between the evidences.

Imām Ibn al-Mundhir said in his book, "Al-Awsaṭ" (5/201):
"Performing Ṣalāh is permissible at all times except the times the Messenger of Allāh ﷺ forbidden performing Ṣalāh in. And the times the Messenger of Allāh ﷺ forbade performing Ṣalāh in include: Time of Sunrise, Time of Zawāl, and the time of Sunset. And Ṣalāh at the rest of the times is unrestrictedly permissible, it's not for a person to forbid that except with evidence, and there is no evidence with those who say it is disliked to pray after Witr, and this action of his points towards that his statement : "Make the last Ṣalāh of yours during the night the Witr," is optional, and not obligatory.

Verily, we say it's Mustaḥab for a person to make his last Ṣalāh the Witr, and we do not make the Ṣalāh after the Witr disliked, and the one who takes this is someone who has taken both the reports entirely." End of Speech.

Imām Ibn Khuzaymah, may Allāh have mercy upon him, entitled a chapter heading in his "Ṣaḥīḥ", saying: "The chapter of mentioning the proof that Ṣalāh after Witr is permissible for all who wish to perform Ṣalāh after it, and the two Rakʿahs al-Nabī ﷺ used to pray after Witr were not exclusive to al-Nabī ﷺ, to the exclusion of the Ummah. As al-Nabī ﷺ ordered us with two Rakʿahs after Witr as a preferred and virtuous command, and not a command of obligation and Farḍ." End of speech.

And from that which points to its permissibility is the Ḥadīth of ʿĀʾishah may Allāh be pleased with her, that he (ﷺ) would perform Witr and then perform two Rakʿahs whilst sitting, and if he wished to make Rukūʿ, he would stand and make Rukūʿ.

So al-Nabī ﷺ would perform these 2 Rakʿahs in a specific manner, and he would read in them Sūrah al-Zalzalah and al-Kāfirūn, as reported by Aḥmad, from the Ḥadīth of Abī Umāmah may Allāh be pleased with him, which is in Ṣaḥīḥ al-Musnad.

And from that which proves the permissibility of performing Ṣalāh after Witr:
That it has been established from multiple companions that they would pray Shafʿan (in twos) after the Witr.

Their reports were reported by Ibn Abī Shaybah in "al-Muṣannaf", and from those companions are:
ʿAmmār Ibn Yāsir, Ibn ʿAbbās, and ʿAmr Bin ʿĀʾidh, may Allāh be pleased with them.

He (Ibn Abī Shaybah) said: Wakīʿ narrated to us, who said: Shuʿbah narrated to us on the authority of Qatādah, on the authority of Khilās Bin ʿAmr al-Hajarī, on the authority of ʿAmmār who said: "As for me, then I perform Witr, and if I wake up, then I pray in twos, and I leave my first Witr as it is."

Wakīʿ narrated to us on the authority of Shuʿbah, on the authority of Abī Jamrah, on the authority of Ibn ʿAbbās and ʿĀʾidh Ibn ʿAmr who said: "If you performed Witr in the first part of the night, then do not perform it during its last part, and if you perform it during the last part, then do not perform it during the first part."

Wakīʿ narrated to us, who said: Ḥammād Ibn Salamah narrated to us, Ḥafṣ narrated to us, on the authority of Ibn Jurayj, on the authority of ʿAṭāʾ, on the authority of Ibn ʿAbbās, who said: "Whosoever performs Witr in the first part of the night, and then he wakes up, then let him pray 2 Rakʿahs, 2 Rakʿahs."

Check, also "al-Awsaṭ" of Ibn al-Mundhir.

Imām Ibn al-Qayyim, may Allāh have mercy upon him, in his priceless book, "Zād al-Maʿād", has a clarification removing the conflict between the Ḥadīth of Ibn ʿUmar and between his ﷺ Ṣalāh of two Rakʿahs after Witr. So he said:
"It is proven from him ﷺ that he would sometimes perform two Rakʿahs after Witr whilst sitting, and sometimes he'd recite in it whilst sitting, and if he wanted to make Rukūʿ, he would stand and make Rukūʿ. And it comes in "Ṣaḥīḥ Muslim" on the authority of Abī Salamah who said: I asked ʿĀʾishah may Allāh be pleased with her, about the Ṣalāh of Rasūl Allāh ﷺ, so she said: "He would perform 13 Rakʿahs. He would perform 8 Rakʿahs, and then perform Witr. Then he would perform 2 Rakʿahs whilst sitting. If he wanted to do Rukūʿ,he would stand and go into Rukūʿ. Then, he would perform two Rakʿahs between the Adhān and Iqāmah of the morning Ṣalāh." And it comes in "Al-Musnad", on the authority of Umm Salamah that al-Nabī ﷺ used to perform two short Rakʿahs after the Witr, whilst sitting. And al-Tirmidhī said: the likes of this has been narrated on the authority of ʿĀʾishah, Abī Umāmah, and multiple others, from al-Nabī ﷺ.

And in "Al-Musnad", on the authority of Abī Umāmah, that Rasūl Allāh ﷺ would perform two Rakʿahs after Witr whilst sitting, in which he would read: {إِذَا زُلزِلَت} and {قُلْ يَا أَيُّهَا الْكَافِرُونَ}.

And al-Dāraquṭnī reported the like of that from the Ḥadīth of Anas, may Allāh be pleased with him.

Moreover, this became problematic for many people, as they thought it was in contradiction with the statement of his ﷺ: "Make the last Ṣalāh of yours during the night the Witr". And Mālik may Allāh have mercy upon him, made inkār upon these 2 Rakʿahs, and Aḥmad said: I do not perform them, and neither do I forbid from performing them. He said: Mālik made inkār of it, and a group said: he (ﷺ) performed those two Rakʿahs to show the permissibility of Ṣalāh after Witr, and his action doesn't grant it status of it being voluntary, and they understood his statement, "Make the last Ṣalāh of yours during the night the Witr", as it being Mustahab, and the two Rakʿahs after it are being permissible.

What's correct is to say: These two Rakʿahs, are a Sunnah and a completion of the Witr, as Witr is a separate act of worship, especially if it's said that it is wājib. So the two units after it are to it like the Sunnah of Maghrib is to Maghrib; as this is the Witr of the day, and the two Rakʿahs after it are completion of it, similarly the two Rakʿahs after the Witr of the night. And Allāh knows best." End of speech."

📁 س/ كيف الجمع بين حديث النبي عليه الصلاة والسلام: ( اجعلو آخر صلاتكم بالليل وترا) وبين حديث: (أن النبي عليه الصلاة والسلام صلى بعد الوتر ركعتين) ؟

____
Translated by:
Abū Bilāl Muḥammad Fāʾiz al-Sindī al-Ḥijāzī
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original fatwa:
https://www.tg-me.com/youssefalgazairi/2059

بســـم اللــه الرحــمــن الـرحـــيــم

350◾️The ruling of caps (🧢)◾️

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

📥Question:

What's the ruling of the well-known cap in Morroco as "Kaskeet" (baseball caps)?

📤Answer:

The Allaamah Hamuud At-Twayjiri, may Allah have mercy upon him, has good speech in his valuable book:

(الإيضاح والتبيين لما وقع فيه الأكثرون من مشابهة المشركين)
"Manifestation and clarification of what many have fell into of resembling the Mushriks".

In that this is from the clothing of the disbelievers, and that wearing it is imitating them. So revise it.


📁 س/ ما حكم لبس القبعة المعروفة في المغرب ب: ( الكاسكيط)؟

____
Translated by:
Abu Ibraheem '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

Original fatwa:
www.tg-me.com/youssefalgazairi/100

بســـم اللــه الرحــمــن الـرحـــيــم

351◾️The ruling on someone who is known to pray the Jumu'ah prayer and isn't seen for the rest of the obligatory prayers in the Masjid◾️

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

📥Question:

"May Allah preserve you, O Shaykh of ours, some people only attend the Jumu'ah prayer during the week, and from them are those that don't attend, and we don't know their situations regarding inside their houses, do they pray the rest of the prayers or not. And when they die their families and the people that are close to them request to have their funeral concessions attended, and their burial and the prayer over them.

So do we attend bearing in mind us not attending could cause people to flee from the Da'wah".

📤Answer:

"Whoever is known to pray the Jumu'ah prayer and isn't seen for the rest of the obligatory prayers in the Masjid.

What's befitting is that they are ruled to be Muslims for what has been seen from them, as for what is hidden from us then the affair is for Allah, and He exalted is He and the most high hasn't commanded us with investigation in what is hidden from us in the likes of this".

📁 س/ ما الحكم على من عُلِم أنه يصلي الجمع ولا يُرى في غيرها من الصلوات المكتوبة في المساجد؟

____
Translated by:
Abu Ibraheem '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

Original fatwa:
www.tg-me.com/youssefalgazairi/274

⤴️⤴️⤴️

Beneficial speech entitled:

▪️An advice for the callers to Allah

By the Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaairi, Hafidhahullah.

Taken from the commentary of the Shaykh, may Allah increase him in virtue and knowledge, on the speech of Imam As-Sa'di, may Allah have mercy on him, in his Tafseer of the statement of Allah the mighty and majestic:

(وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَٰتٍۭ بَيِّنَٰتٍۖ وَمَا يَكْفُرُ بِهَآ إِلَّا ٱلْفَٰسِقُونَ)
"And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient".
[Al-Baqarah:99]

Duration: 8:13 minutes

Recorded in Dar Al-Hadith in Mwanza, Masjid Al-Khair, Tanzania

Read below ⤵️
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1477

بسم الله الرحمن الرحيم

▪️An advice for the callers to Allah

By the Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaairi, Hafidhahullah. ⤵️

“In this are benefits in what relates to conduct for the caller to Allah, that they in their calling to Allah -exalted is He- don't make their worries solely entering the people into the religion of Islam or to open their eyes to the Sunnah of the Prophet ﷺ, and to strive in this, with a striving which make them forget other affairs, and to overlook other affairs, and make them fall into oppositions in order to actualise something which is not in their hands in the first place, because guidance of being granted success is in the hands of Allah the mighty and majestic:

(إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُۚ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ)
"Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills".
[Al-Qasas:56]

But what's obligated upon the caller is to clarify to the people what they are to avoid, with wisdom and good preaching.

And they shouldn't deviate or lean away from what has come in the Book and the Sunnah, in what is incumbent upon the caller to tread upon in their path to calling to Allah.

And to tread in their Da'wah upon the paths which are legislated, which their establishments have come in the Book and the Sunnah and what the Salaf were upon, and they are not to deviate from this path in order to guide the people.

Guiding the people is in the Hands of Allah the mighty and majestic, and it's upon the caller to Allah to tread upon what Allah has commanded them with in their path of Da'wah:

(يَٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَرْسَلْنَٰكَ شَٰهِدًا وَمُبَشِّرًا وَنَذِيرًا ۝ وَدَاعِيًا إِلَى ٱللَّهِ بِإِذْنِهِۦ وَسِرَاجًا مُّنِيرًا)
"O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. And one who invites to Allah, by His permission, and an illuminating lamp.".
[Al-Ahzaab:45-46]

Those that call to Allah, in their calling the people to Allah, it is a must that this path is legislated, based upon the statement of Allah:

(وَدَاعِيًا إِلَى ٱللَّهِ بِإِذْنِهِۦ)
"And one who invites to Allah, by His permission".
[Al-Ahzaab:46]

As for them to take paths which are not legislated in order to guide the people, like is the situation of the people of Hizbiyyah and Desires in them opening up charity organisations and them using paths which are not legislated like begging and visiting the Masjids of the Hizbis and other than this of affairs which are not legislated in the Book or the Sunnah. This Da'wah is the Da'wah of Allah the mighty and majestic and He is the one who clarified its path and its ways which the caller of Allah uses to call to Him.

If the caller embarks upon the legislated paths then they are between two affairs - and both are good! Either they obtain what's sought after in their Da'wah and the people respond to their call, and even if this doesn't occur then another great goal is achieved which is the establishing the proofs upon the slaves.

(رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِۚ)
"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers".
[An-Nisaa':165]

And the callers to Allah are the successors of the Messengers and the inheritors of the Prophets, they establish the proofs upon the slaves, and both are goals of the legislation in giving Da'wah.

If the people become guided then this is what all the callers to Allah strive towards, but the affair is in the hands of Allah.

It has come in the two Sahihs, that a Prophet will come and he won't have not a single person with him, a Prophet will come with a group of people, a Prophet will come with one man or two men - on the day of Judgement, and a Prophet will come with nobody with him! If this is the case with this Prophet who is a Prophet from the Prophets of Allah who is aided by Allah and aided by His Angels and aided by clear evidences which the likes

thereof people would believe in, and which contains establishing of the proofs in it, but with this being the case on the day Judgement he will come alone and have nobody with him, and if this was a Prophet from the Prophets of Allah, then how about others?!

This is an affair which cuts away any longing from a caller to what's not in their hands.

And what's obligatory upon them is to embark upon what Allah has commanded them, and to call the people through legislated means, if the people respond then all praise is to Allah, and if the people don't respond then all praise is to Allah.

If the people don't respond then they would've established the proofs against them, and this is what the author has clarified in his statement:

"Through it guidance is achieved for those that want guidance, and establishment of the proofs upon those that stubbornly reject, and also upon those that turned away".

Because people when the Messengers come to them, and clear verses are revealed from Allah the mighty and majestic, they either turn away or stubbornly reject - this is in what relates to the opposers, as the categories of the people are either them being believers or disbelievers. Either upon the truth or upon falsehood. But the opposers to the Prophets are either stubborn rejecters; having come across the evidences and with this being the case they oppose it and leave it, or those that turned away even if they didn't listen to these verses, and closed their ears. The evidences are still established upon them due to their turning away from the truth.

He said: "In it being manifest upon the truth has reached a great level, and it reached a state that its acceptance isn't rejected except by those that have exited the obedience of Allah, and was arrogant to a great level".

For this reason the people of knowledge say - in what relates to the clear-cut evidences: “Whoever falls short regarding the clear-cut evidences then it's due to arrogance and stubbornness”. These signs which were given to the Messengers and at the forefront of them the signs which were giving to our Prophet ﷺ, and at head of this is the Book of Allah which contains all guidance, whoever turns away from it then they only turned away from the truth and guidance, and whoever stubbornly rejected they were stubborn and arrogant, because these signs are at the furthest point of clarity and of direction to the creation, for this reason none turn away from it except the arrogant, and none turn away from it except the stubborn rejecter and those that turned away”. End of speech.

____
Translated by:
Abu Ibraheem '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

Audio:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1476

⤴️⤴️⤴️

Beneficial speech entitled:

▪️An advice for the callers to Allah

By the Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaairi, Hafidhahullah.

Taken from the commentary of the Shaykh, may Allah increase him in virtue and knowledge, on the speech of Imam As-Sa'di, may Allah have mercy on him, in his Tafseer of the statement of Allah the mighty and majestic:

(وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَٰتٍۭ بَيِّنَٰتٍۖ وَمَا يَكْفُرُ بِهَآ إِلَّا ٱلْفَٰسِقُونَ)
"And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient".
[Al-Baqarah:99]

Duration: 8:13 minutes

Recorded in Dar Al-Hadith in Mwanza, Masjid Al-Khair, Tanzania

Read online below ⤵️
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1477