Then he further increased the affair in evil and said: “as for if some speak on them and others of their like opposes them, then in this scenario then one has to tread the path of looking and declaring one more correct than the other, and then one acts upon what’s most correct”‼
 
I say:
Where is the implementation of the principle: “The detailed disparagement takes precedence over the appraisal”?! It doesn’t have any status with you O Shaykh Muhammad -may Allah correct you-!
 
This suffices as a toppling of Al-Jarh wat-Ta’deel, and a toppling of the efforts of the Imams, and their principles, and from it is: “The detailed disparagement takes precedence over the appraisal if it was by one person and even if those that are praising were many in number”.
 
And this principle from Shaykh Muhammad Al-Imam -may Allah grant him success- is from what reiterates his implementing of that innovated principle which stipulates the agreeing of the majority to accept the disparagement of those disparaging!
So however much those that are taken into consideration explaining their disparagement, then their speech is rejected and not taken into consideration, until the other “Mashaayikh!” agree to the disparagement, so its result is to label it to be Shaadh (odd) and Istiqlaaliyyah (alone and away from the others) and not taking the Maslaha (benefit) of the Da’wah into consideration!
 
And Allah is the granter of success.



Footnotes:
_______
[1] Whereby he relayed the statement of Ibn Sireen -may Allah have mercy upon him-: “In the earlier times they wouldn’t ask about the chain of narration, when the Fitnah took place they asked about the chain of narration, so that they can take the Hadith of the people of Sunnah and so that they can leave the Hadith of the people of Innovation”. Reported by Muslim in the “Introduction of the Sahih Muslim” (1/84), and other than this!
[2] This condition which he mentioned -may Allah grant him success,- doesn’t carry any meaning, rather it is from what that reiterates his implementing this Tamyee’i principle more, and if he was to say: “Except if the person had an evidence they could put forward” then it would’ve been closer! To that the majority doesn’t carry any consideration in front of the binding proofs and evidences.
[3] Al-Wassaabi -may Allah guide him- said in “Naseehah Aashuura” (1429): “Whenever a person is to have more Shaykhs, the more his circle of knowledge increases, similarly in what relates to Al-Jarh (!) if a Jarh is taken from a single person, you start not to see except what they see (!) … You won’t have except a single eye (!) but take the Jarh from more than one scholar from the scholars of the Sunnah from the scholars of Tawheed (!), take this knowledge from more than one then your circle of knowledge will increase”.
He also said: “It’s a mistake that a person looks with a very restricted looking, then they won’t see except what they see, no, expand your circle, look at the rest of the Mashaayikh, if so-and-so disparaged so-and-so, then look at the rest of the Mashaayikh”‼
[4] The ‘Allaamah, Al-Mu’alimi -may Allah have mercy upon him- said in “At-Tankeel” (1/59): “Know that the Jarh is of different levels:
The first is: unexplained, and this when the cause behind it wasn’t explained, like the disparager saying “not upright” or “Faasiq” …
The second: the cause having been explained, the Fuqahaa explained this as being like the disparager saying “Fornicator”, “Thief”, “Accuser of another of fornication”. And behind this are levels in accordance to faults and the lack of it…”.
 
[What is the rule regarding the detailed disparagement, of which the cause is explained?]:
The causes of disparagement are known, and it is what the disparagement returns to either uprightness or precision in memorisation, or what leads to this.

The ‘Allaamah Ash-Shawkaani -may Allah have mercy upon him- said: “With me, is that the disparagement which is acted upon is when there is a description of being weak in memorisation or negligence in narrating or embarking upon what points to negligence in the religion … so grab on to this firmly with your hands, so that you will benefit with it at the clashing of the waves of differing…”. “Irshaad Al-Fuhuul” (1/145).

And the rule relating to the detailed disparagement of which the cause is explained, is also known by knowing its opposite: This is by knowing the condition of acceptance (uprightness and precision in memorisation) – whilst this is of different levels.

So similarly, what is considered disparaging, and this either returns to uprightness or in what relates to precision in memorisation, and what doesn’t return to one of these two things is considered unexplained, and this is known by looking into the causes of the disparagement.

And from the affairs which are a detailed disparagement which returns back to uprightness, is:
Disparaging through the despicable Hizbiyyah, like the Hizbiyyah of Ibn Mar’i and his cohorts, grab hold on to this firmly with your hands, so that you will benefit with it at the clashing of the waves of differing.
[5] This is from the innovations of Al-Wassaabi which Shaykh Muhammad Al-Imam blind-followed him in. Al-Wassaabi said in “The lecture in Ad-Dees Ash-Sharqiyyah” (5th Shawwaal 1429): “Similarly any Fitnah which takes place, it is a must to return to the people of knowledge, whilst being careful, like it comes in the Hadith: “Carefulness is from Allah and haste is from the Shaytaan”, listen to this scholar and listen to the second, and listen to the third, and listen to the fourth”!

narrators, and others.
The Imams of Al-Jarh wat-Ta’deel have a keen understanding and a broad view in the aspect of judging the narrator. They do not limit their judgment of abandoning the narrator to the amount and frequency of the mistake, but they also look at the type of error. Perhaps there may be a single mistake that its owner is abandoned for, even if this didn’t become predominate over him, and they would drop all of his narrations because of it, and the disparagement of the person in this specific matter would be a justification for them to generalize the disparagement of him.
Examples of this include:
1-    If someone makes a mistake or errs in a Hadith and their mistake is made clear to them, but they persist and does not retract and continue in their mistake, then their Hadith is dropped and they’re abandoned.
2-    If they lie in a hadith of the Prophet ﷺ even once, then all their Hadiths are dropped.
 
The scholars have much speech about these two points, from this is:
What Imam Ibn Abu Hatim narrated in “Al-Jarh wat-Ta’deel” (2/31), he said: “My father told me on the authority of Ahmad Al-Dawraqi, I was informed by ‘Abdurrahman bin Mahdi, he said: “It was said to Shu’bah: “When should a man’s hadith be abandoned?” He said: “If he narrates from those who are well-known, what isn’t known by those that are well-known. And if he makes many mistakes. And if he is accused of lying. And if he narrates a hadith that is unanimously agreed upon to be wrong, and he does not even accuse himself of possibly being wrong and then abandoning it, his hadith is rejected. And other than this, they would narrate from him”. End of speech.
 
Al-Khateeb reported in “Al-Kifaya fi Ilm Al-Riwaayah” (1/457) with its chain of narration to Imam Ahmad that he was asked about whom we should write knowledge? He said: “From all people, except for three: a person of Desires calling to it, or a Kaadh-dhaab (someone untruthful) as neither little nor much is written from them, or from a man who makes a mistake and is refuted/corrected but does not accept”.
 
This has also come from Ibn Al-Mubaraak in “Al-Kifaayah” (p.143) and others.
 
3-    If the narrator makes a grave mistake in a hadith – or some little number of hadiths – that someone their likes does not make a mistake in, except someone who does not know about Hadith, or is lacking oversight extremely (ghaflah), then they will leave out all of his Hadith and drop him for this.
Ibn Abu Hatim said in “Al-Jarh wat-Ta’deel” (2/33): “I was informed by ‘Abdurrahman, who said I was informed by Abu Bakr Ahmad bin Umair Al-Tabari, who said I was informed by ‘Abdullah bin Al-Zubayr Al-Humaydi: “If someone were to say: What is the thing that if it appears to you in the Hadith, or the one who narrated it from them, will not be accepted? We would say: “It is for there to be a man in the chain of narration a man who is displeasing with an affair which is authentically established upon them, by lying, or a disparagement regarding his character which the like one rejects their testimony due, or a grave mistake which is not obscured upon them”.
 
And from the examples of this is:
➖What Imam Abu Zur’ah Ar-Raazi -may Allah have mercy on him- said when he was asked about Umar bin Abdullah bin Abu Khath-am. He said: “He is a “Waahiy Al-Hadith”. He narrated three Hadiths on the authority of Yahya bin Abu Katheer. If they were placed in five hundred Hadiths, they would ruin them all”. “Questions of Al-Bardha’i” (2/543).
This is clear in what is being established; where do these three Hadiths stand in comparison to five hundred Hadiths?! And yet these three Hadiths are sufficient to reject all of the five hundred Hadiths! And to generalize the ruling of them to all of the hadith of the person.
 
➖And from this (also) is the statement of the Imam of Al-Jarh wat-Ta’deel: Shu’bah bin Al-Hajjaaj -may Allah have mercy on him-: “If ‘Abdulmalik bin Abu Sulayman had narrated another Hadith like the hadith of Ash-Shafaa’ah, I would have rejected his Hadith. “Al-Jarh wat-Ta’deel” (5/Biography 1719).

 
And ‘Abdulmalik bin Abu Sulayman is Thiqqah (trustworthy) and Mutqin (proficient) in Hadith. ‘Abdurrahman bin Mahdi said: “Shu’bah was amazed by the memory of ‘Abdulmalik, meaning Ibn Abu Sulayman”.
 
On the authority of Yahya bin Abdul-Malik bin Abu Ghaniyyah: “I heard Sufyan Ath-Thawri say: “Al-Miyzan (the weighing scale) told me – and he gestured with his hand like this, as if he was weighing – Al-Miyzan ‘Abdulmalik bin Abu Sulayman informed me”. End of speech.
And ‘Abdullah bin Al-Mubaarak also described him as Al-Miyzaan. See “Tahdheeb Al-Kamaal by Al-Mizzi” (18/324).
 
I say:
With this being the case Shu’bah said this, because of the severity of his mistake in the hadith on Ash-Shafaa’ah. So these are three cases in which the narrator’s hadith is abandoned, due to one matter or minor matters, and this is justification for generalizing of the criticism to all of his Hadith.
 
➖And similarly in the disparagement of the people of Innovation, and those who deviate from the Manhaj of Ahlus-Sunnah, and this has been explained repeatedly in what has preceded, in that they may judge a person to be an Innovator and to have exited from the Manhaj of Ahlus-Sunnah because of a single slip up, and a single innovation which they fell into, after the ruling applies to them, and they may judge them with that even if the proof has not been established against them because of the clarity/clearness of what they fell into in terms of violating one of the manifest principles of Ahlus-Sunnah, and other than that which has been explained in several sub-chapters previously, and this is then a general ruling on them that they have exited from the Sunnah.
So with this it becomes clear that the words of Muhammad Al-Imam -may Allah guide him- do not conform to the principles of the Imams of Al-Jarh wat-Ta’deel, and the Manhaj of the Salaf-us-Saalih, but rather it conform to the principles of the  people of Muwazaanat and Hamlu Al-Mujmal Alal-Mufassal, which come with the likes of these reckless and dangerous weighing scales, which lead to:
➖Causing unsteadiness to the principles of the Imams Al-Jarh wat-Ta’deel.
➖Dismantling the subject matter of disparaging, and the ruling innovation upon people.
And the books of the Imams are full of disparagings and declaration of being an Innovator on those who attribute to the Sunnah, and the principle of Shaykh Muhammad Al-Imam cancells all of that. And the mention has preceded that many of those who were on the Sunnah were judged as Innovators for opposing the Manhaj of the Salaf in one issue or some issues, and the affair of those who withheld on the topic of the Qur’an being created is not far from recollection, and from among them were those who were from the Imams of the Sunnah and knowledge... and others who were declared Innovators because of their allegiance to the people of Innovation and their mixing with them and their praising and defending them...
And based on the principle of Muhammad Al-Imam: It is not permissible to generalize the disparagement of these people because of their disparagement being in this specific matter!
And whoever was from the people of the Sunnah and then fell into something what one is declared and Innovator for and the description of Innovation applied to them, then this protects them from exiting from the Manhaj of Ahlussunnah wal-Jamaa’ah, even if they innovated whatever they innovated! Because “Disparaging a person in a specific matter does not justify generalizing the critique against him”!
 
➖And it necessitates the application of the all-inclusive approach! which accommodates whoever was to be a bigoted partisan (Hizbi), Ikhwaani, a Sururi, a Qutbi, an Ar’uuri, a Hassani... because many of these people do not contradict the Manhaj of the Salaf in all of its beliefs... and the fact that they became Hizbi and were trialed does not justify generalizing the critique against them!!

We have previously quoted the words of Ash-Shawkaani -may Allah have mercy on him- regarding this, where he said in “Adaab Al-Talab” (p.124): “The people of Innovation did not reject all of the Sunnah, nor did they show animosity to all books that were made to collect it, but rather they become deserving of the name of innovation by the rest of the Muslims due to their opposition to some issues of the legislation”.
 
➖So based upon this (principle) the Salaf and the Imams of Al-Jarh wat-Ta’deel were unjust, because they declared people to be innovators and disbelievers without applying these (Khalafi!) principles on them.
➖And they were ignorant because they did not know this, despite their keenness to learn!
➖And they were not guided, because they took a path without insight! And other great harms....
And with this, this principle is aligned with the other Khalafi principles in the book “Al-Ibaanah”! Wallaahul-musta’aan”. End of speech.
 
 
 

✨ Islamic knowledge ✨
A reason for achieving security

➤By Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaa'iri, may Allah preserve him.

Delivered on the Fajr of Al-Ahad, 17 Rabee' Ath-Thaani 1446 AH.

At Ma'had Umar bin Al-Khattaab Bering, Kuningan, West Java.

PDF made by:
Abu Ibrahim Abu Bakar bin Edward Al-Ghaani, may Allah preserve him.
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1515

Audio:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1491

✨ Islamic knowledge ✨
A reason for achieving security

➤By Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaa'iri, may Allah preserve him.

Delivered on the Fajr of Al-Ahad, 17 Rabee' Ath-Thaani 1446 AH.

At Ma'had Umar bin Al-Khattaab Bering, Kuningan, West Java.

Audio:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1491

Translated by:
Abu Ibraheem ‘Abdullaah bin Ahmed Ash-Shingaani


بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

All praise is due to Allah. We praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evils of our souls and the misdeeds of our actions. Whomsoever Allah guides, none can misguide, and whomsoever He allows to stray, none can guide. I bear witness that there is no deity worthy of worship but Allah, alone with no partner, and I bear witness that Muhammad is His servant and messenger.
Amma ba’d, the most truthful speech is the speech of Allah, and the best guidance is the guidance of Muhammad ﷺ . The worst of matters are innovations, for every innovation is a misguidance, and every misguidance is in the Fire.

We praise Allah, the Exalted, and thank Him for granting ease and for allowing us to visit our brothers in this blessed center, which is animated with the Sunnah, these excellent faces, as we believe and Allah is the true reckoner. Visiting centers dedicated to the Sunnah brings great good and abundant rewards, and we ask Allah, the Exalted, for these blessings for us and our fellow listeners, out of revision of knowledge, from the Book of Allah and the Sunnah of His Prophet ﷺ. For indeed the sittings of knowledge, is the true life. It is the true life that most people are heedless of.
(ٱقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ ۝ مَا يَأْتِيهِم مِّن ذِكْرٍ مِّن رَّبِّهِم مُّحْدَثٍ إِلَّا ٱسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ ۝ لَاهِيَةً قُلُوبُهُمْۗ)
“[The time of] their account has approached for the people, while they are in heedlessness turning away. No mention comes to them anew from their Lord except that they listen to it while they are at play. With their hearts distracted”.
[Al-Anbiya:1-3]

At a time, Allah The Mighty and Majestic has granted you success O student of knowledge, to be from those that Allah has chosen and granted success, from over, not only thousands but millions of people who are far removed from this good. Allah has guided you to remain steadfast in seeking knowledge in the circles of knowledge and centers of Sunnah, which serve as a great refuge, which Allah has provided for those that want a refuge to Allah The Mighty and Majestic.
The Prophet ﷺ said, as found in the “Two Sahihs”, on the authority of Abu Hurairah -may Allah be pleased with him-: “There will be trials, the one sitting will be better than the one standing, and the one standing is better than the one walking, and the one walking is better than the one running, and whoever embarks upon it will be taken by it, whoever finds a refuge, then let them seek refuge in it”.

And Allah, The Mighty and Majestic said in His noble book:
(وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ)
“If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ “
[Ibrahim:7]

Therefore, it is incumbent upon us, my brothers for the sake of Allah, to thank Allah The Mighty and Majestic for the blessing of the centers of Sunnah, where students of knowledge can return to, to seek understanding in their religion and draw from the sciences of the Book of Allah and the Sunnah of His Prophet ﷺ upon the methodology of the righteous predecessors. Which will be a fortress for them, with the permission of Allah helping to safeguard them from the trials which are coming in great waves, and there isn’t a year except that the one that comes after is more evil, as stated by the Prophet ﷺ.

And the people surrounding this good place, in many of the places are suffering from great trials, from attacks from the disbelievers, and similarly (other) enemies of Allah The Mighty and Majestic, killings and Fitnah and bloodshed, while Allah has granted you security and the means to continue seeking knowledge. He the exalted said in His noble book:
(أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ)
“Have they not seen that We made [Makkah] a safe sanctuary, while people are being taken away all around them? Then in falsehood do they believe, and in the favor of Allah they disbelieve?”.
[Al-‘Ankabut:67]

Allah has bestowed favours upon His slaves, for granting them security, and for facilitating for them the means which will aid them in the actualisation of being a slave to Allah, and from the greatest of these means is security and the removal of fear from them. Because if there is security, then the means will be presented for this, for this reason many a time in the Qur’an you find that Allah The Mighty and Majestic reminds His slaves and the people about the blessing of security, and the removal of fear from them.
(لِإِيلَٰفِ قُرَيْشٍ ۝ إِۦلَٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ ۝ فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ ۝ ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ)
“For the accustomed security of the Quraysh. Their accustomed security [in] the caravan of winter and summer. Let them worship the Lord of this House. Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear”.
[Quraysh:1-4]

Allah The Mighty and Majestic has facilitated security and safety for Quraysh, at a time when people were being snatched around them, but most of them turned away and were a blockage to the path of Allah, and belied this great blessing, and didn’t use the blessing of security to actualise the great goal which Allah created the Mankind and the Jinkind for, which Allah facilitated the means for, from this is security. For this reason Allah presented this blessing as a proof against them:
(فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ)
“Let them worship the Lord of this House”.
[Quraysh:3]

The means of actualising being a slave was presented but they didn’t use this blessing – the blessing of security – to actualise the goal which Allah granted them this blessing for.
(فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ ۝ ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ)
“Let them worship the Lord of this House. Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear”.
[Quraysh:1-4]

And similar in many verses and many Hadiths, Allah The Mighty and Majestic reminds, and the Prophet ﷺ reminded the slaves with the importance of thanking Allah The Mighty and Majestic for the blessings of Allah The Mighty and Majestic and the making use of the blessings of time, and the blessings of security to obtain great benefits, which has the Tawheed of Allah The Mighty and Majestic at the forefront, and similarly His obedience, Exalted is He.
And the means of achieving this is through legislative knowledge, the knowledge of the book of Allah, and the sunnah of the Prophet ﷺ, the knowledge of the book of Allah and the sunnah of the Prophet ﷺ is your greatest means, it is your way and path to Jannah, and it is your way and your path to achieving loftiness with Allah The Mighty and Majestic, and a good life in this life and in the hereafter.
(ٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يَلْبِسُوٓا۟ إِيمَٰنَهُم بِظُلْمٍ أُو۟لَٰٓئِكَ لَهُمُ ٱلْأَمْنُ وَهُم مُّهْتَدُونَ)
“They who believe and do not mix their belief with injustice – those will have security, and they are [rightly] guided”.

[Al-An’am:82]

Whoever makes use of the blessings of security to actualise being a slave to Allah, and achieving this great affair by coursing upon the greatest of the means which is seeking knowledge.
(ٱلَّذِينَ ءَامَنُوا۟)
“They who believe”.
[Al-An’am:82]
I.e those that have beneficial knowledge and correct creed, and act upon it.
(وَلَمْ يَلْبِسُوٓا۟ إِيمَٰنَهُم بِظُلْمٍ)
“and do not mix their belief with injustice”.
[Al-An’am:82]

With Shirk or other than this of oppression, but at the head of this is Major Shirk, which if a person falls into, then security is removed from them in totality. Similarly, avoid the misguiding innovations, and similarly sin.
And the share of a person of this promised security becomes magnified in accordance to their zeal for beneficial knowledge, which is a means for the attaining of the correct creed, and adhering to the path of the Sunnah and uprightness. This is the path of security.
(و۟لَٰٓئِكَ لَهُمُ ٱلْأَمْنُ وَهُم مُّهْتَدُونَ)
“those will have security, and they are [rightly] guided”.
[Al-An’am:82]

They have security in the dunyaa and in the aakhirah, their Lord Exalted is He will guide them and they will be rightly guided, so the obtaining of legislative knowledge, the beneficial knowledge, knowledge of the Book of Allah and the Sunnah of the Prophet ﷺ is from the greatest of means of achieving security and the continuation of the blessing of security. The blessing of security in the dunyaa and the aakhirah. Security away from doubts, security away from lusts, security away from trials. So seeking legislative knowledge is a protection from this, a seeker of knowledge in the religion of Allah The Mighty and Majestic is a protection from all of this, and in accordance to your zeal upon beneficial knowledge and obtaining the sciences of the book of Allah and the sunnah of His Prophet ﷺ, correct creed and understanding of the religion, and similarly acting upon this, in accordance to this will be your share of security. And a complete share is for the complete, and deficient share for deficiency.
(ٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يَلْبِسُوٓا۟ إِيمَٰنَهُم بِظُلْمٍ أُو۟لَٰٓئِكَ لَهُمُ ٱلْأَمْنُ وَهُم مُّهْتَدُونَ)
“They who believe and do not mix their belief with injustice – those will have security, and they are [rightly] guided”.
[Al-An’am:82]

In accordance to the obtaining of legislative knowledge and correct creed and steadfastness upon this, in accordance to this will be your share of security in the dunyaa and the aakhirah. This is the means of security and the means of the continuing of security and safety, obtaining legislative knowledge.

And Allah The Mighty and Majestic will ask us on the day of Judgement regarding this blessing which we are enjoying day and night. The blessing of security and this time we spend whilst we are in this great blessing, we will be asked regarding this great blessing on the Day of Judgement, are we from those who utilized this blessing in obedience to Allah Almighty or have we squandered this tremendous opportunity that Allah has made easy for His slaves. It will serve as evidence against His slaves, as mentioned in the hadith of Abu Barzah Al-Aslami -may Allah be pleased with him- in which the Prophet ﷺ said: “A servant’s feet will not move on the Day of Judgment until he is asked about four things”.
Among these four is his time—how he spent it. On that day, you will be questioned about the time that has passed. Did you use it to obey Allah? To seek Islamic knowledge? Or did you neglect it? You are accountable for every moment of your time. If a day passes without you using it for the obedience of Allah, a part of you is lost “O son of Adam, you are but days; when a day passes, part of you passes with it” all slaves are in basically days, if some of the days passes, some of you passes!

So congratulations to those who use this fleeting time to earn what is with Allah and what He has prepared for His righteous slaves. The Prophet ﷺ clarifying the value of time, health, and the importance of not wasting these blessings. As it comes in the authentic hadith narrated by Ibn ‘Abbas, the Prophet ﷺ said: “Two blessings that many people squander: health and free time”.
Time is a great blessing, as is health. If you do not use it in the obedience to Allah, and at the head of this is seeking legislative knowledge, they may fade away. And if these blessings are removed from you, the path to Allah The Mighty and Majestic will be removed from you. And Allah has clarified in the Qur’an that He removes blessings from those who do not show gratitude:
(لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ)
“If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ “
[Ibrahim:7]

Strive O student of knowledge upon steadfastness upon this great blessing, and the making use of your time. The making use of your days and nights to acquiring legislative knowledge, because it is the path to security and safety in both this Dunyaa and the Aakhirah. It is also the way to protection from trials and tribulations. This is your path which through it will obtain what those that compete – compete for.
It is your path to Jannah. Whoever desires the shortest path to Jannah, then upon them is to commit to the path of seeking legislative knowledge, and being steadfast upon it, and Allah The Mighty and Majestic has facilitated for you the likes of these great centres, where you obtain legislative knowledge, knowledge of the book of Allah and the Sunnah of His Prophet ﷺ, so praise Allah for this great blessing, and thank Him Exalted is He through making use of this time and making use of this blessing to achieve legislative knowledge, which is your salvation in the dunyaa and the aakhirah, and Allah The Mighty and Majestic promised His slaves salvation and aid if they tread upon this path:
(وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ ۝ إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ ۝ وَإِنَّ جُندَنَا لَهُمُ ٱلْغَٰلِبُونَ)
And Our word has already preceded for Our servants, the messengers.[That] indeed, they would be those given victory. And [that] indeed, Our soldiers will be those who overcome”.
[As-Saffat:171-173]

And He, may He be Exalted, said:
(ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ)
“Then We will save our messengers and those who have believed. Thus, it is an obligation upon Us that We save the believers”.
[Yunus:103]

And He, may He be exalted, said:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ)
“O you who have believed, if you support Allah, He will support you and plant firmly your feet”.
[Muhammad:7]

And He, may He be exalted, said:
(إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ)
“Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand”.
[Ghaafir:51]

If you want Allah’s support, if you want salvation in the dunyaa and the hereafter, then the greatest of the means you can tread in this is, striving and steadfastness upon legislative knowledge: “Whoever treads upon a path seeking therein knowledge, Allah will make a path to Jannah easy for them through it”.
Then what do you think is the case for those that are firmly settled on guard in the centres of Ahlus-Sunnah, in their days and nights, obtaining legislative knowledge, intending therewith the face of Allah and achieving His pleasure and what He has with Him, and this is more deserving to be from those that Allah The Mighty and Majestic promised salvation and aid in the dunyaa and the aakhirah.

I ask Allah The Lord of the Mighty Throne to make us from those that tread upon this path, the path of legislative knowledge, and acting upon it, and steadfastness upon it, and may Allah reward our brother the virtuous Ustaadh Abdul’aleem for his good hosting and his welcoming, him and others from his brothers, those that are running this blessed Markaz, which we hope that Allah brings about good through it, and through these excellent faces, for indeed the continuing of legislative knowledge and the steadfastness of the student of knowledge upon this will bring about – with the permission and success of Allah – great good, as the Ummah is in need of callers to Allah The Mighty and Majestic, who give insight to the people to the book of Allah and the Sunnah of the Prophet ﷺ, and clarify the path to Allah The Mighty and Majestic to them, and clarify what will be a blockage and a barrier to them from reaching what is with Allah The Mighty and Majestic and what He has prepared for the righteous.

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

✨ Islamic knowledge ✨
A reason for achieving security

➤By Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaa'iri, may Allah preserve him.

Delivered on the Fajr of Al-Ahad, 17 Rabee' Ath-Thaani 1446 AH.

At Ma'had Umar bin Al-Khattaab Bering, Kuningan, West Java.

PDF made by:
Abu Ibrahim Abu Bakar bin Edward Al-Ghaani, may Allah preserve him.
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1515

Audio:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1491

بســـم اللــه الرحــمــن الـرحـــيــم

353◾️Haafidh Zubair Ali Za'i◾️

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

📥Question:

May Allah be good to you O Shaykh. Do you know the status of Shaykh Haafidh Zubair Ali Za'i from Pakistan, may Allah have mercy on him, the author of the book “Anwaar Al-Sabeel fi Miyzaan Al-Jarh wat-Ta'deel”?

📤Answer:

“What appears is that he was upon deviations concerning issues of takfeer (declaring someone to be a disbeliever). Some have written clarifications about his defense of certain takfeeri groups like “Lashkar-e-Taybah” and that he used to defend the group “Ghurabaa Ahl-e-Hadith” which mandated declaration of Hizbi allegiance and many other misguidances.

It was also mentioned that he was imprisoned twice under accusations of participating in “Tehreek-e-Khatam-e-Nubawat” and activism against the government. And Allah knows best.

And I have read a biography of him which stated that he passed away in 2013 Gregorian, and had contributions in verification and authorship in the field of hadith and Al-Jarh wat-Ta'deel (criticism and accreditation of narrators), but I have not come across it in that aforementioned book”. End of speech.


📁 س/ ما حال حافظ زبير علي زئي؟

____
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/51

بســـم اللــه الرحــمــن الـرحـــيــم

354◾️Supplication in a language other than Arabic◾️

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

📥Question:

"Is it permissible that a person reads Supplication in his Sujūd in a langauge other than Arabic, even if he knows Arabic?".

📤Answer:

"Supplication; if it is in a non-Arabic language, for the one who isn't proficient in Arabic, then it is permissible, due to the statement of Allāh -عز وجل-:

{فَٱتَّقُوا۟ ٱللهَ مَا ٱسْتَطَعْتُمْ}
{So keep your duty to Allāh and fear Him as much as you can;}
[Al-Taghābun: 16]

And due to His -سبحانه- statement:

{لَا يُكَلِّفُ ٱللهُ نَفْسًا إِلَّا وُسْعَهَا ۚ}
{Allāh burdens not a person beyond his scope.}
[Al-Baqarah: 286]

Therefore, the ultimate aim is to turn towards Allāh -عز وجل- by supplicating to him, supplicating to him humbly, and that this non-Arabic speech encompasses a correct connotation, and that its meaning is known. With this, the People of knowledge, put a condition on the masʾalah; that this non-Arabic speech's meaning is known, and it doesn't comprise of a legislative prohibition.

So if he supplicates in his prostration, or in other than the Ṣalāh, with him not being able to supplicate using the supplications that are narrated in Arabic, then it is permissible for him. As for there being ability to speak Arabic and supplicate in Arabic, then there is no differing that this is better, and this is what's needed, because the Arabic langauge, as Allāh -تعالى- said:

{بِلِسَانٍ عَرَبِىٍّۢ مُّبِينٍۢ}
{In the plain Arabic language.}
[Al-Shuʿarāʾ:195]

The Arabic language is the only language in which a person can express the meanings they want to convey in a way that matches what is in their heart. 100%, as it's said. And there's no language except the Arabic Langauge, which has in it the complete clarification. For this reason, Allāh completed His Books, and the Message of His Messengers, with this Book, the Qurʾān, through which Allāh established the Evidence upon all of creation.

{وَمَآ أَرْسَلْنَـٰكَ إِلَّا كَآفَّةًۭ لِّلنَّاسِ بَشِيرًۭا وَنَذِيرًۭا}
{And We have not sent you (O Muḥammad صلى الله عليه وسلم) except as a giver of glad tidings and a warner to all mankind,) except comprehensively}
[Sabaʾ: 28]

Therefore, the main point from this is that with him not having the ability (to supplicate in Arabic) then it's permissible, and with ability, then that which is needed is making effort in supplicating in the Arabic language, due to it indicating towards the intended which was intended by the supplicator from these supplications.

However, if he memorised from the Arabic Supplications, whatever he memorised, and then he wants to increase, then al-Nabī ﷺ said, as in the Ḥadīth:

"ثم فليتخير من الدعاء ما شاء"
"Then, let him select from the supplications, whatsoever he wills."

From the people of knowledge are those who said "Then, let him select from the supplications, whatsoever he wills," meaning, the "ا" and "ل" here is for the maʿhūd supplication, meaning, the Prophetic Supplications.

And from the people of knowledge- like in this scenario, what the question is about- (are those) who took the generic wording, saying, then, let him select from the supplications, whatsoever he wills, regardless of in Arabic or other than Arabic. And this is what's correct, eventhough the first meaning is correct (as well), for the one who is able to (supplicate in) Arabic, that he selects from the narrated Supplications, whatsoever he wills.

However, for the one who doesn't speak the Arabic langauge, then,
{لَا يُكَلِّفُ ٱللهُ نَفْسًا إِلَّا وُسْعَهَا ۚ}
{Allāh burdens not a person beyond his scope.}

He supplicates from the narrated supplications what he is able to. When we say "Maʾthūrah" (narrated), it means: with the Prophetic wording.

As for after that, then it is permissible for him to supplicate with whatsoever he wills, from his langauge.

{وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ ۖ}
{And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them.}
[Ibrāhīm: 4]

Therefore, the main point is that as long as the meaning is conveyed in any language, the intended purpose has been achieved. The intended purpose of this supplication, which is what involves the servant turning to their Lord and humbly supplicating to Him, is achieved even without using the Arabic language. And Allāh -عز وجل- is the More Knowledgeable of the intention of the supplicator and his purpose, and He Knows and is Aware of -سبحانه- the supplications of the supplicators despite their voices being different, their languages being different, and their needs being different. So, Allāh -عز وجل- is Aware of all that. Nothing is beyond his ability.

So the main point is- the matter, as Shaykh al-Islām Ibn Taymīyyah -رحمه الله- and other than him said, that it is permissible to supplicate in prostration in the Arabic language and by other than it, but according to the detail which has been mentioned previously; if he was incapable, then he supplicates in other than the Arabic language, but with the condition that it comprises of a correct meaning, and is free from prohibition. And if he is proficient in supplicating in the Arabic langauge, then this is what is needed.

What's remaining is that, if he has memorised some, but he wants to supplicate, humble himself in supplication before Allāh -عز وجل-, then it is for him to supplicate in any language, as long as it encompasses the correct purpose and the intended meaning, and this is what's correct, which Shaykh al-Islām, and other than him went towards; that it is permissible regardless of in the Arabic language or other than it."


📁 س/ هل يجوز الدعاء في السجود بغير اللغة العربية حتى لو كان الداعي يعرف العربية؟

____
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/2687

بســـم اللــه الرحــمــن الـرحـــيــم

7◾Taking a day of work on a holiday of the disbelievers◾️

Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - on the 1th, Rabē' Ath-Thaani, 1438H

📥Question:

What's the ruling of discontinuing work due to a celebration of the people of the hellfire.

📤Answer:

If the discontinuing was done by those in charge, then the sin is upon them.

As for if the man was to work in his own shop or a business from his own wealth; and then also discontinues working that day, then this is impermissible without any doubt.

Due to it containing participation in the celebration of the disbelievers.
And Allah, the Most High, said:

(والذين لا يشهدون الزور)

"And those who do not witness falsehood"
[Al-Furqān:72]

And it has come from a congregation of the salaf that what's intended with (الزور - Falsehood) here is: the celebrations of the disbelievers.

And the proofs prohibiting the imitating of the disbelievers are plenty, from it the statement of the Most High:

(ولا تكونوا من المشركين)

"and be not of Al-Mushrikun (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.)."
[Ar-Rūwm:31]

(ولا تكونوا كالذين نسوا الله وأنساهم أنفسهم)

"And be not like those who forgot Allah and He caused them to forget their ownselves."
[Hashr:19]

And the hadīth:

(من تشبه بقوم فهو منهم)

"Whoever resembles a people is from them."
[Ibn 'Umar, Abu Dauud, Albani -Sahih]

And the very least what we benefit from this hadeeth is: the prohibition of imitating them, as mentioned by Shaykh-Ul-Islām, may Allah have mercy upon him.

And this also contains:

➖Increasing the ranks of the disbelievers and their celebrations.
➖Deception of the ignorant people.
➖Incitement towards this wrongful celebration.
➖Veneration of the disbelievers through imitating them.
➖Participation in this damages a person's allegiance and dissallegiance which is from the greatest of the foundations of Islaam, and Allah, the Most High, said:

(قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ)

"Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allah Alone"
[Al-Mumtahinah:4]

➖It's from directing love/ and harmonising with them, and Allah, the Most High, said:

(يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ وَقَدْ كَفَرُوا بِمَا جَاءَكُم مِّنَ الْحَقِّ)

"O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth"
[Al-Mumtahinah:1]

And other than this what you can find in the book (Iqtidā As-Sirātl Mustaqīm) by Shaykh-Ul-Islām Ibn Taymiyyah, may Allah have mercy upon him.

And it's the best of what's written in clarification of this great subject, and what it contains of evidences from the book and the sunnah, would quench a person's thirst in this subject, with the permission of Allah, the Most High.


📁 س/ تعطيل اﻷعمال لمناسبة عيد أصحاب الجحيم.

____
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

Original Fatwa:
www.tg-me.com/youssefalgazairi/173

بســـم اللــه الرحــمــن الـرحـــيــم

355◾️Is shaving the head bald considered one of the characteristics of the Khawaarij in our present time?◾️

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

📥Question:

“Is shaving the hair considered one of the characteristics of the Khawaarij in our present time?”.

📤Answer:

We have previously explained this issue, and that several hadiths have come in which the Prophet ﷺ explained that shaving the head is one of the characteristics of the Khawaarij.

Bukhari reported on the authority of Abu Saeed Al-Khudri, may Allah be pleased with him, that the Prophet ﷺ said: “People will emerge from the east and recite the Qur’an, but it will not go beyond their collarbones. They will exit the religion as an arrow leaves its target, and they will not return to it until the arrow returns to its target”. It was said: What is their sign? He said: “Their sign is shaving - or he said: - tasbeed”, and in the wording of Muslim from another chain of narration on the authority of Abu Saeed: “Their sign is shaving”.

Abu Daud said in his Sunan: “Tasbeed: removing hair”. End of speech.

And in Muslim from the hadith of Sahl bin Hunaif, may Allah be pleased with him, on the authority of the Prophet ﷺ he said: “A people will come from the east with their heads shaved”.

It was narrated by Ibn Maajah in his Sunan and others from the hadith of Anas ibn Malik who said: “The Messenger of Allah ﷺ said: “A people will emerge at the end of time or in this nation who will recite the Qur’an but it will not go beyond their collarbones or throats. Their sign will be shaving. If you see them or if you meet them, kill them”. It is also in “Saheeh Al-Jaami' lil-Qadr” by Imam Al-Waadi',may Allah have mercy on him.

Dhul-Khuwaysirah the head of the Khawarij was upon this description.

In the two Sahihs, from the hadith of Abu Saeed, may Allah be pleased with him, he said: “Ali, may Allah be pleased with him, sent some gold to the Prophet ﷺ, and he divided it up... Then a man with sunken eyes, prominent cheekbones, a protruding forehead, a thick beard, and a shaved head came and said: “Fear Allah, O Muhammad”. He said: “Who would obey Allah if I disobey, would Allah trust me with the people of the earth, and you do not trust me”. A man asked to have him killed, I think he was Khalid bin Al-Walid, but he prevented him. When he turned away, he said: “Indeed, from the offspring of this one, or after this one, are people who recite the Qur’an, but it does not go beyond their throats. They exit from the religion as an arrow departs from its target. They kill the people of Islam and leave the people of idols. If I catch up with them, I will kill them as the people of Aad were killed”.

Before answering the question, I say:

Know that shaving the head was not part of his guidance ﷺ nor was it part of the guidance of his companions, may Allah be pleased with them, who didn't shave their heads except for a ritual or an excuse due to a reason on the head.

It was not recorded that he ﷺ shaved his head except for Hajj or Umrah, as mentioned by Shaykh-Ul-Islam and his student Ibn-Ul-Qayyim.

And shaving the head for other than a ritual or without an excuse is not legislated, nor is it part of the path of Allah, and nor His way.

Shaykh-Ul-Islam said in “Al-Istiqaamah” (1/199): “An example of this is shaving the head outside of Hajj and Umrah without an excuse; Allah has mentioned in His Book shaving the head and shortening it during rituals, and He mentioned shaving it for an excuse in His saying:

(فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍۚ)
"And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice".
[Al-Baqarah:196]