In interpreting the verse, Imam Ibn Jareer At-Tabari, may Allah have mercy on him, said: "Most of these Mushriks do not know what is correct in what they say or in what they do and abandon. They turn away from the truth out of ignorance and lack of understanding". "Tafseer At-Tabari" (18/427). 

The Allaamah Abdullateef bin Abdurrahman bin Hasan, may Allah have mercy on him, said: "Sufficient for declaring someone a disbeliever is their rejection of the proof and refusal to accept what the messengers brought.

The most high said: 

(وَٱلَّذِينَ كَفَرُوٓا۟ أَعْمَٰلُهُمْ كَسَرَابٍۭ بِقِيعَةٍ)
"But those who disbelieved -  their deeds are like a mirage in a lowland".
[An-Nur:39]

Until His statement:

(وَمَن لَّمْ يَجْعَلِ ٱللَّهُ لَهُۥ نُورًا فَمَا لَهُۥ مِن نُّورٍ)
"And he to whom Allah has not granted light -  for him there is no light".
[An-Nur:40]

And the most high said: 

(وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا)
"And We have put before them a barrier and behind them a barrier".
[Ya Sin:9]

And the most high said: 

(أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَۚ إِنْ هُمْ إِلَّا كَٱلْأَنْعَٰمِۖ بَلْ هُمْ أَضَلُّ سَبِيلًا)
"Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way".
[Al-Furqan:44]

And He said: 

(وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ ٱلْجِنِّ وَٱلْإِنسِۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لَّا يَسْمَعُونَ بِهَآۚ أُو۟لَٰٓئِكَ كَٱلْأَنْعَٰمِ بَلْ هُمْ أَضَلُّۚ أُو۟لَٰٓئِكَ هُمُ ٱلْغَٰفِلُونَ)
"And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless".
[Al-A'raf:179]

And the most high said: 

(قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا ۝ ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا)
"Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work".
[Al-Kahf:103-104]

And the most high said: 

(أَفَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ فَرَءَاهُ حَسَنًاۖ)
"Is he, then, to whom the evil of his deeds made fairseeming, so that he considers it as good"
[Faatir:8]

And the most high said: 

(إِنَّهُمُ ٱتَّخَذُوا۟ ٱلشَّيَٰطِينَ أَوْلِيَآءَ مِن دُونِ ٱللَّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ)
"Indeed, they had taken the devils as allies instead of Allah while they thought that they were guided."
[Al-A'raf:30]

And other similar verses, if a Nasraani is conveyed what the Messenger ﷺ came with but does not submit to it, believing that he was only sent to the unlettered, then he is a disbeliever, even if the truth is not clear to him in this affair". "Misbaah Adh-Dhalaam" (3/500). 

▪️▪️◾️▪️▪️

So it is important to recognise the distinction made by the Imams of the religion between understanding the evidence and the establishment of the evidence. 

Imams such as Ibn-Ul-Qayyim in "Tareeq Al-Hijratayn" (p.312-314, 610-612) and Muhammad bin Abdulwahaab An-Najdi as it comes in "Ad-Durar As-Sunniyyah" (10/69-70), along with other Imams of the Da'wah and religion, may Allah have mercy on them, clarified: 

- The establishment of the proof does not mean that the person comprehends the words of Allah and His Messenger ﷺ with the same depth as the people of knowledge, faith, acceptance, and submission. 

- As it is not stipulated for them to acknowledge this understanding, as many disbelievers and hypocrites deny the proof after understanding it and knowing it, yet this does not excuse them. As Allah the most high informed regarding the people of Fir'awn: 

(وَجَحَدُوا۟ بِهَا وَٱسْتَيْقَنَتْهَآ أَنفُسُهُمْ)
"And they rejected them, while their [inner] selves were convinced thereof".
[An-Naml:14]

[Page 62]

The elaboration on this is that understanding the proof is of two types: 

1. Understanding the evidences along with comprehension, as understood by the people of Tawheed. This is something Allah the most high deprived from those whose hearts deviated, leaving them in misguidance despite the clarity of the truth.

As the Mushriks said to the Prophet of Allah Shu’ayb: 

(مَا نَفْقَهُ كَثِيرًا مِّمَّا تَقُولُ)
"we do not understand much of what you say".
[Hud:91]

And the most high said in clarification of this:

(أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَۚ إِنْ هُمْ إِلَّا كَٱلْأَنْعَٰمِۖ بَلْ هُمْ أَضَلُّ سَبِيلًا)
"Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way".
[Al-Furqan:44]

And the most high said:

(خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْۖ وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌۖ)
"Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil".
[Al-Baqarah:7]

And the most high said:

(وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ)
"but We have placed over their hearts coverings, lest they understand it".
[Al-An'am:25]

And His statement:

(إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلْبُكْمُ ٱلَّذِينَ لَا يَعْقِلُونَ)
"Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not understand".
[Al-Anfal:22]

This type of understanding is not a stipulated, because it pertains to guidance of success, which none can grant except Allah the most high.

2. Understanding the meanings of the words and their implications. This is a required condition for the proof to be established, as indicated by many evidences, such as:

(وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْۖ)
"And We did not send any messenger except [speaking] in the language of his people to state clearly for them".
[Ibrahim:4]

And the statement of the most high:

(وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ)
"And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid."
[At-Tawbah:115]

And other verses.

What takes place in the speech of some of the people of knowledge "understanding the proof" or some say: "Lack of understanding is like lack of knowledge", they refer to grasping the meanings of the words, not what some claim, that the proof must be fully clarified and all doubts removed and the truth becomes clear. That falls under the first category, which is not stipulated. 

This is a Madhab of Irjaa, which was followed by Ibn Jarjees and his allies, the enemies of the Da'wah, so beware of this.

Whoever the Qur'an reaches (1) and Sunnah in a manner that allows them to understand what has been conveyed, if they so willed, has had the proof established against them. They are judged according to what the legislation dictates, just as all the disbelievers were held accountable by the establishment of the evidences upon them by way of the Qur'an.

Ignorance is no excuse for one who had the means to learn but neglected to seek the truth. Thus, the proof is established against the disbelievers, the most high said: 

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

And the most high said: 

(هَٰذَا بَلَٰغٌ لِّلنَّاسِ وَلِيُنذَرُوا۟ بِهِۦ وَلِيَعْلَمُوٓا۟ أَنَّمَا هُوَ إِلَٰهٌ وَٰحِدٌ وَلِيَذَّكَّرَ أُو۟لُوا۟ ٱلْأَلْبَٰبِ)
"This [Qur'an] is notification for the people that they may be warned thereby and that they may know that He is but one ilah".
[Ibrahim:52]


Footnotes:
1) In actuality or potentiality, as preceded.

And the most high said: 

(رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًا)
"[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise".
[An-Nisa':165]


And the most high said:

(وَأَنذِرْ بِهِ)
"And warn therewith (i.e the Qur'an)".
[Al-An'am:51]

And the most high said: 

(كِتَٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ)
"[This is] a Book revealed to you, [O Muhammad] -  so let there not be in your breast distress therefrom -  that you may warn thereby and as a reminder to the believers".
[Al-A'raf:2]

And the most high said:

(قُلْ إِنَّمَآ أُنذِرُكُم بِٱلْوَحْىِۚ)
"Say: "I only warn you by the revelation".
[Al-Anbiya:45]

And the most high said: 

(إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ ۝ لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ ٱلْقَوْلُ عَلَى ٱلْكَٰفِرِينَ)
"It is not but a message and a clear Qur'an. To warn whoever is alive and justify the word against the disbelievers".
[Ya Sin:69-70]

And the most high said: 

(وَهَٰذَا كِتَٰبٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا لِّيُنذِرَ ٱلَّذِينَ ظَلَمُوا۟ وَبُشْرَىٰ لِلْمُحْسِنِينَ)
"And this is a confirming Book in an Arabic tongue to warn those who have wronged and as good tidings to the doers of good".
[Al-Ahqaf:12]

Shaykh-Ul-Islam, Ibn Taymiyyah, may Allah have mercy on him, said in clarification of this: "Allah’s proof through His messengers is established by the ability to know. It is not a condition for Allah’s proof that those being called must know it. Thus, the disbelievers’ refusal to listen to the Quran or ponder over it does not prevent the proof from being established against them. Similarly, their refusal to listen to the transmitted messages of the Prophets or to read the narrations about them does not prevent the proof, since the means are available.

The most high said:

(وَإِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا وَلَّىٰ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِىٓ أُذُنَيْهِ وَقْرًاۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ)
"And when our verses are recited to him, he turns away arrogantly as if he had not heard them, as if there was in his ears deafness. So give him tidings of a painful punishment".
[Luqman:7]

...". End of speech from "Ar-Rad alal-Mantiqiyyeen" (p.99).

[Page 63]

And Shaykh-Ul-Islaam, Ibn Taymiyyah, may Allah have mercy on him, clarified this clearly in "Sharh Umdat Al-Fiqh" (2/35): "The most high said:

(وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِىٓ أُمِّهَا رَسُولًا يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَاۚ)
"And never would your Lord have destroyed the cities until He had sent to their mother a messenger reciting to them Our verses".
[Al-Qasas:59]

And the most high said:

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

So the warning applies to whoever the Qur'an reaches, whether in its wording or meaning. If the message reaches him directly or indirectly, the evidence is established against him, and his excuse is invalidated". End of speech.

This clarifies the difference between the establishment of evidence and understanding the evidence.

The Allaamah Suleiman bin Sahmaan, may Allah have mercy on him, said: "Chapter on the difference between the establishment of evidence and understanding the evidence: Our Shaykh, Abdullateef, may Allah have mercy on him, said: "One should know the difference between the establishment of evidence and understanding the evidence. Whoever the call of the messengers reaches, the evidence is established against him if it reaches him in a manner that makes knowledge possible. It is not a condition for the establishment of evidence that he understands from Allah and His Messenger what the believers understand, those who accept and submit to what the Messenger brought. Understand this, as it dispels many doubts regarding the issue of establishing evidence.

The most high said:

(أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَۚ إِنْ هُمْ إِلَّا كَٱلْأَنْعَٰمِۖ بَلْ هُمْ أَضَلُّ سَبِيلًا)
"Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way".
[Al-Furqan:44]

And the most high said:

(خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْۖ وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌۖ)
"Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil".
[Al-Baqarah:7]

End of speech.

I (i.e Ibn Sahmaan) say:
The meaning of his statement: "if it reaches him in a manner that makes knowledge possible", is that the person must not be lacking intellect or discernment, such as a child or an insane person, or someone who does not understand the address and has no translator to convey it to him, and the likes of them. (1)

Whoever the message of Muhammad ﷺ reaches, and whoever the Qur'an reaches, the evidence is established against him. The most high said: 

(لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ)
"that I may warn you thereby and whomever it reaches."
[Al-An'am:19]

And the most high said:

(لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًا)
"so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise".
[An-Nisa':165]

So no one has an excuse for not believing in Allah, His angels, His books, His messengers, and the Last Day. Ignorance is no longer an excuse after this". "Kashfush-Shubhatayn" (p.92).

▪️▪️◾️▪️▪️

(2) Stubbornness and Persistence and continuing in Disbelief!!

Making stubbornness and persistence a stipulation for establishing evidence opposes the Qur'an and Sunnah. As the discussion of stubbornness and persistence, as previously mentioned in the "Standing Committee’s" ruling (p.54), pertains to deserving of the punishment, not to the establishment of evidence. 

Those who impose this condition in this context are following the Jahmiyyah, who restrict disbelief to rejection and obstinacy. 

This is why you find that those who impose this condition do not declare as disbelievers those who pray to or sacrifice for other than Allah, or those who believe that Awliya have control the universe, grant life, and cause death! Unless they are informed and the truth becomes clear to them. And even then, it is not enough to judge them as disbelievers unless they persist and stubbornly reject afterward!!


Footnotes:
1) This has already been addressed on the topic of explaining understanding the evidence as a condition, unlike those who comprehend the message, for them, the mere arrival of the evidence is sufficient, even if they do not understand it as the people of acceptance and submission do. 

[Page 64]

The Imams of the Salaf and later generations have refuted these two conditions introduced by those making excuses for grave-worshippers, until evidence is established against the grave-worshippers and those who believe Awliya control the universe. And they dismantled the doubts in this matter. 

Among them is the statement of one of the Imams of the Salaf, Ibn Jareer At-Tabari, may Allah have mercy on him, in his "Tafseer" regarding Allah’s verse: 

(إِنَّهُمُ ٱتَّخَذُوا۟ ٱلشَّيَٰطِينَ أَوْلِيَآءَ مِن دُونِ ٱللَّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ)
"Indeed, they had taken the devils as allies instead of Allah while they thought that they were guided".
[Al-A'raf:30]

He said: "The most high said: the party upon whom misguidance has been decreed strayed from His path and deviated from the right way by taking the devils as allies instead of Allah, out of ignorance of their error. Yet they did so while thinking they were guided and correct. This is clear proof against those who claim that Allah does not punish anyone for a sin they commit or a misguidance they believe in unless they do so knowingly and out of stubborn defiance of their Lord! Because if that were the case, there would be no difference between the misguided group, who were misguided while thinking they were guided, and the guided group. Yet Allah has distinguished between their names and rulings in this verse". "Tafseer At-Tabari" (12/388).

[Page 65]

𝕋ℍ𝔼 𝕊𝕆𝕌ℕ𝔻 𝔸𝔻𝕍𝕀ℂ𝔼 V. 2⃣
Index: ⤵️
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1369

𝕋ℍ𝔼 𝕊𝕆𝕌ℕ𝔻 𝔸𝔻𝕍𝕀ℂ𝔼 V. 2⃣

By Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
📁النصح السديد الجزء الثاني


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◾️Regarding the following:
C. "And along with his statement that the issue of their excuse is a place of differing among the people of knowledge, yet he contradicts his own claim and does not excuse those who oppose him in this! Moreover, he harshly condemns those who affirm what the Salaf and the imams of the religion have established, such as labeling the ignorant grave-worshippers as Mushriks, and he describes them as having fallen into a dangerous trap and slippery slope".

I say, seeking help from Allah: 

This contradiction and double standard are typical of everyone who opposes the path of the Book and the Sunnah and the understanding of the Salaf, in accordance with the words of the most high: 

(أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَٰفًا كَثِيرًا)
"Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction".
[An-Nisa':82]

You will find this category of people eager to harshly criticise the people of truth and the steadfast advisors who uphold it. They seize every opportunity to attack them with what they believe will undermine them, warning others against them or belittling them. They are severe against the people of truth but lenient and merciful with the people of opposing, contrary to how Allah describes the people of truth: 

(أَذِلَّةٍ عَلَى ٱلْمُؤْمِنِينَ أَعِزَّةٍ عَلَى ٱلْكَٰفِرِينَ)
"[who are] humble toward the believers, stern against the disbelievers".
[Al-Ma'idah:54]

(أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْۖ)
"forceful against the disbelievers, merciful among themselves".
[Al-Fath:29]

And it has already been established in the first volume, with the success of Allah, that the issue is one of consensus and agreement, as transmitted from more than twenty of the Imams and scholars of Islam. Yet, even if the one who claims there is disagreement among Ahlussunnah on this matter were to adhere to his claim, and what it entails, such as refraining from harsh condemnation, threats, and accusing those who oppose him, those who uphold the truth in this matter, of the Innovation of Takfeer and the like!! His affair would still be less severe in opposition than it is now, given that he bases Walaa and Baraa on an issue he himself considers disputed among Ahlussunnah! 

[Page 65]

This places HIM in a dangerous trap and a disgraceful slippery slope! The Imams of the religion have ruled as Innovators those whose condition is less severe than this, those who impose their Madhab on others and declare those who oppose them as Innovators. A man is considered to have left the Sunnah and is judged as an Innovator if he does so in a matter where scholarly disagreement is permissible, yet he allies with those who agree with him and opposes those who differ. 

So what about one who is flailing in opposition to the clear truth and harbors enmity toward those who uphold the evidences and the consensus of the early commers, the Salaf? 

Shaykh-Ul-Islam Ibn Taymiyyah, may Allah have mercy on him, said: "The correct position is the Madhab of Ahlul-Hadith and those who agree with them, which is permitting everything authentically established from the Prophet ﷺ in this. They do not reject any of it, as the variation in the manner of the Adhaan and Iqaamah is like the variation in the manner of recitations and tashahhud, etc. No one has the right to reject what the Messenger of Allah ﷺ legislated for his Ummah. As for those whose condition reaches the level of division and splitting, to the point of allying and enmity and fighting over such matters and the like, which Allah has permitted, as some people in the East do—then these are among those who have divided their religion and become sects". (Al-Fataawa Al-Kubra 2/41).

He, may Allah have mercy on him, also said: "Such people, if they do not turn their Innovation into a doctrines that separates them from the Muslim community, allying and opposing based on it, then their error is of the excusable kind. Allah the Exalted forgives the believers for such mistakes. This is why many of the Salaf and the Imams of the Ummah have fallen into similar positions, holding views based on Ijtihaad that contradict what is established in the Book and the Sunnah. Unlike those who ally with those who agree with them and oppose those who differ, causing division among the Muslim community... Such people are among those who cause division and discord". (Majmuu Al-Fataawa 3/349).

▪️▪️◾️▪️▪️

[Page 66]

𝕋ℍ𝔼 𝕊𝕆𝕌ℕ𝔻 𝔸𝔻𝕍𝕀ℂ𝔼 V. 2⃣
Index: ⤵️
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1369

🆕
The Salafi Advises
in answering the questions
from Tripoli

By:
🎙Shaykh Abu Hātim
Yusuf Al-'Inābi Al-Jazā'irī -may Allah preserve him-

▪~-~-~-~-~-~-~-~-~-~-~-~▪️


Shaykh Tāriq Al-Ba'dāni said regarding Shaykh Abu Hātim -may Allah preserve them both-:

"He is from our brothers, the beloved Mashaayikh, he has insight in refutations and what the opposers are upon.
So benefit from him and assist him..."
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بســـم اللــه الرحــمــن الـرحـــيــم

359◾️Benefiting from the works of those that were once upon guidance but then went astray◾️

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

📥Question:

"As you know, O our virtuous Shaykh, many of us previously owned numerous books purchased before the fitnah of “Hizbul Jadeed” by the Mashaayikh of this Hizb. So, what is your advice, may Allah preserve you, regarding these books, especially those authored before the fitnah?”.
 
📤Answer:

"What is obligatory upon a Salafi, out of concern for the soundness of his religion and adherence to the path of the Salaf may Allah be pleased with them, is to distance himself from the people of Innovation, their books, and their lectures - entirely, including those produced before they became Hizbi. 

This is in application of the principle of “Al-Walaa wal-Baraa” and boycotting the people of falsehood, and dissociating from them. 

The texts on this matter are general.

The most high said: 

(فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا)
"So turn away from whoever turns his back on Our message and desires not except the worldly life".
[An-Najm:29]

Moreover, if someone was from Ahlussunnah then deviated from their path, it is only due to a hidden corruption in his heart that overwhelmed him, leading to his downfall, as a just decree from Allah.

The most high said:

(فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ)
“So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).”
[As-Saf:5]

And the most high said:

(أَفَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَٰهَهُۥ هَوَىٰهُ وَأَضَلَّهُ ٱللَّهُ عَلَىٰ عِلْمٍ)
"Have you seen he who has taken as his "ilah" his [own] desire, and Allah has sent him astray upon knowledge".
[Al-Jasiyah:23]

And whoever was to be like this, their previous books and lectures are likely to contain elements that warrant caution. Therefore, avoiding it safeguards one’s religion. 

Imam As-Sijzi, may Allah have mercy on him, said in his "Risalah to the People of Zabeed":

"Let one beware of the writings of those whose condition has changed, for they contain scorpions, and sometimes the antidote may become ineffective (after the poison spreads)".

Meaning: One may not find a cure after the doubt has firmly taken root in the heart. 

Al-Haafidh Adh-Dhahabi, may Allah have mercy on him, stated in "As-Siyar":

"The Salaf used to say: 'Hearts are weak, and doubts are forever snatching".

After this, even if some of their books or lectures are known, by the assessment of those qualified, to be free from what is cautioned against, then the methodology of the Salaf in boycotting the people of Innovation and belittling them necessitates avoiding such material as a form of punishment for them. 

This is because keeping, utilising, or benefiting from them entails:

➖Honouring and glorifying the Innovator. 

As Imam Raafi bin Al-Ashras said: "Part of the punishment for the sinful and the Innovator is that their merits are not mentioned". As mentioned in "Sharh Al-Ilal" by Ibn Rajab.

➖Drawing attention to them. 
➖Increasing their prominence. 
➖Misleading people into reading their books or listening to their lectures.

And many other harms. 

We have discussed this topic in greater detail in our book "Misbaah Adh-Dhalaam".

And Allah is the granter of success".


📁 س/ما حكم الاستفادة من كتب من كان مستقيما ثم انحرف؟

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

Click on the link to subscribe:
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Original Fatwa:
https://www.tg-me.com/youssefalgazairi/49

بســـم اللــه الرحــمــن الـرحـــيــم

360◾️The difference between “Loving something alongside Allah & Loving something for Allah”◾️

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

📥Question:

“Is the Prophet ﷺ loved for his own sake, or is he loved for the sake of Allah? And what is your response to the statement of Ubayd Al-Jaabiri in "Majmu'ah Ar-Rasaail Al-Jaabiriyyah" (p.103), where he says: 

"The people of truth have unanimously agreed that no human being is loved for his own sake except the Prophet ﷺ, because he conveys the message of Allah and is infallible in what he conveys. He conveyed the message clearly, neither adding nor omitting anything, and the same applies to all the prophets and messengers...". End of speech.

An an audio by Al-Jaabiri has been spread on this topic defending this view”.
 
📤Answer:

“We used to think that he had retracted from this speech, but the man is forsaken and deceived by himself to the point that he claims consensus from his own pocket, while the evidence and the consensus of the scholars are in direct opposition to his desires. 

So this is added to the long record of him contradicting the proofs and what the Salaf were upon.

Despite there being those who shown him his opposition to Shaykh-Ul-Islaam and other Imams, and that nobody states his position, and despite being requested to provide who preceded him in his Baatil speech, he stubbornly insists on promoting this dangerous misguidance. But he is stubborn and persistent upon establishing this farfetched misguidance, and calls to this Baatil position that contradicts Tawheed. 

We will answer the question by presenting evidence and statements from the Imams, so that the reality, and the severity, of this claim becomes clear, by Allah’s permission.

We will also explain the difference between loving something for its own sake and loving it for the sake of something else, as well as the difference between: 

1. Loving something alongside Allah, and its two types.
2. Loving something for the sake of Allah.

So I say:

Allah the most high said:

Allah the most high said:

(وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ ٱللَّهِۖ)
"And among the people are those who take other than Allah as equals [to Him]. They love them as they love Allah".
[Al-Baqarah:165]

And the most high said about the Mushriks in Hell saying: 

(تَٱللَّهِ إِن كُنَّا لَفِى ضَلَٰلٍ مُّبِينٍ ۝ إِذْ نُسَوِّيكُم بِرَبِّ ٱلْعَٰلَمِينَ)
"By Allah, we were indeed in manifest error. When we equaled you with the Lord of the worlds".
[Ash-Shu'ara':97-98]

Their Shirk and making as equals was in loving and worshipping others alongside Allah. 

▪️This is "Love alongside Allah":

This verse and other verses point to that loving alongside Allah is Shirk:

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

"The One who deserves to be loved for His own sake is Allah. Whoever loves something alongside Allah has committed Shirk, and his love is corruption. The only valid and beneficial love is the love of Allah and love for Allah’s sake". "Majmuu Al-Faatawa" (14/31) 

So the beloved for His own sake is Allah the most high alone.

This is a love of slavedom, complete submission, humility, and Tawheed. So the Deity that is worshipped is the One who is deserving to be loved for His own sake and glorified with perfect love and reverence. 

Ibn-Ul-Qayyim, may Allah have mercy upon him, said in "Ad-Daa wad-Dawaa" (1/451): 

"Know that none is loved for his own sake except the One whose perfection is inherent in His essence, whose divinity, lordship, and self-sufficiency are intrinsic to His being". End of speech

This applies only to Allah, not to an angel which is near or a prophet which has been sent. Nothing is intended to be loved for their own sake except One, which is Allah and to Him is this in totality.

As there are two types of love: 

1. Love for something’s own sake.
2. Love for the sake of something else.

What's loved for the sake of something else must return to what's loved for their own sake.

It is impossible for creation to have two ultimate objects of love, this is among the meanings of Allah’s divinity, and from its aspects, and it is from the great fundamental principle of the religion. 

Shaykh-Ul-Islam Ibn Taymiyyah, may Allah have mercy upon him, stated in "Majmuu Al-Fataawa" (10/607): 

"Rather it is impermissible to love any things which are present for its own sake except Allah. Every beloved in this world must be loved for the sake of something else (i.e., Allah), not independently. The Lord alone must be loved for Himself, this is a necessary aspect of His divinity.

(لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَاۚ فَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ)
"Had there been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe".
[Al-Anbiya:22]

As loving something for its own sake is Shirk, so none are loved for their sake alone except Allah, for it is among His exclusive divine attributes. So none deserves this except Allah alone and any love directed to other than Him, if not for His sake or for what He loves, is corrupt". End of speech.

And he said:

"We have established in numerous areas that from the great  foundational principles is that nothing besides Allah can be loved or desired for its own sake, just as nothing besides Allah can exist independently. There is no true Lord but Allah, and no deity (worshipped in truth) except Him, the One who alone deserves to be loved and glorified for His own sake, with perfect love and reverence". "Majmuu Al-Fataawa" (10/72): 

The statements of Shaykh-Ul-Islam and Ibn-Ul-Qayyim, and the other Imams on this is plenty in the clarification of this.

▪️As for loving for Allah’s sake:

This refers to loving the prophets, messengers, and righteous people, not as independent objects of devotion, but because Allah loves them. 

As loving those whom the Beloved loves, and loving what He loves of His obedience, is from completion of loving Allah Himself. Hence, Allah says:

(قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ)
"Say, [O Muhammad], "If you should love Allah, then follow me".
[Aal-e-Imran:31]

Reflect on Allah's satement:

(قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ)
"Say, [O Muhammad], "If you (really) love Allah".
[Aal-e-Imran:31]

Meaning:
That He alone is He who is loved for His own sake. And that loving Allah and slavedom to Him necessitates loving His Prophet ﷺ and the following of him.

Shaykh-Ul-Islam said:

"Everything besides Allah is loved as a consequence of loving Him. The Messenger ﷺ is loved for Allah’s sake, obeyed for Allah’s sake, and followed for Allah’s sake, just as the most high said:

(قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ)
"Say, [O Muhammad], "If you (really) love Allah, then follow me".
[Aal-e-Imran:31]

This is from the necessary implications of Allah’s divinity and the loving of Allah that the prophets are loved for Allah’s sake with a love which necessitates following them and obeying their commands, and preceding their guidance over that of others.

Similarly, believers are loved for Allah’s sake based on their obedience of Allah and their faith in Allah exalted is He, each in accordance to their share in this.

This reflects the great status of the prophets and righteous, that loving them for the sake of Allah calls to loving the Beloved for His sake.

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

"When you love a person for Allah’s sake, Allah remains the true object of love. Every time you remember the Prophet ﷺ, the earlier prophets, or the righteous in your heart, it draws you closer to loving Allah, the One who blessed them and you through them, as long as your love for them is sincerely for His sake". "Majmuu Al-Fataawa (10/608).

▪️As what relates the love for What Allah Has beautified for people:

As for the love of what Allah has beautified for people, such as women, children, gold and silver, fine horses, cattle, and crops.

Imam Ibn-Ul-Qayyim, may Allah have mercy on him, clarified in "Madaarij As-Salikeen" that this love is a love of desire. 

I say:

This is based on Allah’s saying: 

(زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ...)
"Beautified for people is the love of that which they desire -  of women...".
[Aal-e-Imran:14]

Ibn-Ul-Qayyim explained that this love is of three types:

1. If one loves them for Allah’s sake:

As a means to draw closer to Him, seeking His pleasure and obedience, then he is rewarded for it, and it is counted as love (for Allah). He is rewarded for it and enjoys it. This was the state of the most perfect of creation, to whom worldly things like women and fragrance were made beloved, yet his love for them was an aid in loving Allah, conveying His message, and fulfilling His command.

This is the love of the foremost (As-Saabiquun). 

2. If one were to love it in accordance due to their inclination, desires, and will:

Without prioritising it over what Allah loves and is pleased with, rather, he attained it due to natural inclination, then it falls under permissible matters. He is not punished for it, but it diminishes the perfection of his love for Allah and love for His sake.

This is the love of the moderate (Al-Muqtasidun). 

3. If they become his ultimate goal and purpose:

Striving to attain it and prioritising them over what Allah loves and is pleased with for them, then he is unjust to himself, following his desires.

This is the love of the wrongdoers (Adh-Dhaalimuun). 

I say:
His intention here is not that one loves these things for their own sake, as that would constitute shirk-based love, but rather that he inclines toward his desires and prefers them over some of what Allah has obligated upon him, as mentioned in the Hadith: "Whoever migrates for worldly gain or to marry a woman, then his migration is for what he migrated to".

This is one of the two types of love alongside Allah, as love alongside Allah is of two kinds:

1. A kind that weakens the perfection of sincerity and love for Allah, but does not take one out of Islam, which is the aforementioned love of the wrongdoer who follows his desires. 
2. A kind that undermines the foundation of Tawheed, which is Shirk, and this has been discussed earlier. 

And Allah is the granter of success”.

📁 س/هل النبي صلى الله عليه وسلم يُحَبُّ لذاته ، أم يُحَبُّ في الله عز وجل؟

____
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:
https://www.tg-me.com/youssefalgazairi/1193

بســـم اللــه الرحــمــن الـرحـــيــم

361◾️The ruling of any past prayers that were prayed in a manner which is insufficient◾️

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

📥Question:

"There are laymen, ignorant people in our country, Morocco, especially the elderly, who pray Fajr at the wrong time, and there is no one to clarify it for them. 

The question is are they excused, and is their prayer valid?".

📤Answer:

"If someone is ignorant of a condition or pillar of prayer and has no one to explain or teach them, they are excused from sin, because knowledge is a prerequisite for religious obligation. However, their prayer is invalid due to the absence of one of its conditions or pillars, and they must repeat the current prayer if its time has not yet passed. 

In summary, there is a distinction between being excused from sin and the ruling that the prayer itself is invalid. 

The evidence for this is the hadith found in the two "Sahihs" on the authority of Abu Hurairah, may Allah be pleased with him, known among scholars as the Hadith of "the one who performed prayer poorly."

In it, he may Allah be pleased with him, was ignorant regarding a pillar of prayer: tranquility (Tuma'neenah), as indicated by his statement: "By the One Who sent you with the truth, I cannot do better than this". Despite this, the Prophet ﷺ ruled that his prayer was invalid without holding him accountable for sin, as seen in his command: "Go back and pray, for you have not prayed". He (ﷺ) did not, however, order him to repeat the prayers whose time had already passed.

And Allah is the granter of success".

📁 س/ حكم صلاة مَن جَهِل شرطًا من شروط الصلاة أو ركنًا من أركانها، وإن كانت غير صحيحة هل يلزمه إعادة الصلوات السابقة؟

____
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:
https://www.tg-me.com/youssefalgazairi/5

بســـم اللــه الرحــمــن الـرحـــيــم

362◾️Teaching legislative knowledge for a wage and opening up schools for this◾️

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

📥Question:

A question about the ruling of teaching legislative knowledge for a wage.

📤Answer:

"I have an answer to a question similar to this, but it is saved on my computer. I cannot access it now, but if Allah wills, I will send it to you tomorrow, in sha Allah. I have discussed this issue in detail in my commentary on "Dawaabit Al-Jarh wat-Ta'deel" when addressing the topic of taking payment for teaching Hadith. There, I cited the statements of the people of knowledge. I also touched on it in my explanation of "Hilyatu Talib al-Ilm", and other works. 

The summary of the ruling is that it is not permissible to enter into a contract for payment in exchange for acts which are purely worship, such as leading obligatory, voluntary prayers, similarly teaching religious knowledge, or calling people to Allah. These acts can not be performed except purely as acts of devotion, and the legislation has not encouraged them by promising worldly rewards. Matters of the Hereafter are not sound to be turned into means for worldly gain. Allah the most high said: 

(مَّن كَانَ يُرِيدُ ٱلْعَاجِلَةَ عَجَّلْنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ)
"Whoever should desire the immediate -  We hasten for him from it what We will to whom We intend".
[Al-Isra':18]

Until the end of the verse.

Also out of following the example of the Prophets and Messengers:

(قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَا۠ مِنَ ٱلْمُتَكَلِّفِينَ)
"Say, [O Muhammad], "I do not ask you for the Qur'an any payment, and I am not of the pretentious".
[Sad:86]

And based upon the Hadith of Uthmaan bin Abul-Aas, may Allah be pleased with him, and it is in As-Sahih Al-Musnad, that he said to the Prophet ﷺ: "Appoint me as the Imam of my people". He replied: "You are their Imam, so take in consideration the weakest amongst them, and appoint a Mu’adh-dhin who does not take payment for his call to prayer".

This is not limited to the "Adhaan" but applies to all acts which are purely worship, and from this is teaching people legislative knowledge.

If a teacher or scholar of Hadith is given something voluntarily, without prior stipulation, he may accept it if he is in need not whilst being financial comfortable. This is the view chosen by Shaykh-Ul-Islam Ibn Taymiyyah, may Allah have mercy on him, who stated that this ruling applies to all acts of worship.

It is not correct in this place to use the Hadith as evidence, where those Companion who when they weren't invited as guests, and then the village chief was afflicted with whatever he was afflicted with, and they were asked by some from that village, and they had with them what could ward this, then they performed a ruqyah for a village chief in exchange for what is known in that Hadith, this was not whilst being in a state of sufficiency but it was a case of necessity.

And this was a rare occurence and the Companions did not make it a habit to demand payment for Ruqiyah, nor that they would make Ruqiyah for people for a payment, treating it as a trade and profession.

As it is done by many so-called "Ruqiyah performers" and "teachers" today, they stipulate fees from people and then they practice this while citing Hadith evidence.

This Hadith should not be taken absolutely without considering its specific contexts. We cannot simply apply the general wording unrestrictedly without examining the circumstances of revelation. It is not correct that we unrestrictedly say that the benefit lies with the generality of the wording and not with the specificality of the reason it came about, but rather it's a must that we add a restriction which is to take into consideration how the Hadith came about, similarly the reason the verse was revealed, and the likes of this.

The Prophet ﷺ approved the Companion's action which came in that particular situation, and remarked: "What made you know that it was a Ruqiyah?".

The point of benefit, as Shaykh-Ul-Islam explained, is that this is only permitted in cases of poverty, and not when financially comfortable.

And from the Imams of Hadith was Abu Nu'aym Fadl bin Dukayn, one of the great Hadith scholars and from the major Mashaayikh of Imam Bukhari - was forced due to the responsibility over those that he was responsible for whilst teaching Hadith to take a payment for teaching, and whilst this was the case, this need wasn't an excuse for him and many Imams of Hadith severely criticised him for accepting payment for teaching Hadith. And Imam Ahmad defended him because of his circumstances, he said that he had those that he was responsible for, and that he sat down for Hadith and that his taking payment was with poverty and not whilst being financially comfortable.

The point of benefit, like you can see, is that this is an affair which is rebuked by the people of Hadith, and those that permitted it did so out with poverty and not whilst being financially comfortable.

So those who are self-sufficient should not seek payment. Only those that are poor and in genuine need and necessity.

If they received from the Muslim treasury, and ideally, teachers should receive sustenance from the Muslim treasury, whether through state provisions or the likes, and they take this money not as contractual payment but as provision to enable their teaching, and to provide those that they are responsible over.

Ibn Qudaamah, may Allah have mercy upon him, relayed the lack of differing on the likes of this scenario.

Similarly, they may accept voluntary gifts from charitable people, meaning the community collectively provides for their needs, meaning that they were to free themselves to teach in an area or in a village, without the teacher stipulating it. And take this not as a payment but as to suffice them due to them sitting and teaching the people. In these scenarios it's permissible for them to accept, but not as a payment or contract for work, but from the angle of taking from the treasury or assistance. The Imam or those that are up keeping to be given to receive assistance not as a payment, but to suffice them.

All such provisions must be accompanied by sincere intention to Allah, and seeking the reward of the Hereafter. Allah said:

(فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًا صَٰلِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا)
"So whoever would hope for the meeting with his Lord -  let him do righteous work and not associate in the worship of his Lord anyone".
[Al-Kahf:110]

Similarly the Hadith: "Actions are only by the intention".

The details of this matter can be found in commentaries on "Kitaab At-Tawheed" under the chapter: "From Shirk is a person intending the worldly life with their actions".

I recall that Shaykh Saalih Ash-Shaykh has particularly valuable speech on this issue, the summary of it is what has preceded.

So the summary of this is that whoever sits to teach people while stipulating payment, monthly fees or similar fixed payments, this is asking money to becoming financial comfortable not money due to need and necessity. They are taking it as a regular practice and a business. Often their path becomes corrupted thereafter. You'll find them seeking to increase student numbers to increase income, eventually accepting just anyone indiscriminately, and their affairs lose purity. Then perhaps things infiltrate their Da'wah in proportion to their eagerness for that money.

This is a reprehensible matter that we must avoid and warn against - establishing schools in the name of Ahlussunnah wal-Jama'ah and teaching people religion, then afterwards imposing fees on them.

There are examples of this here in Indonesia, a number of these schools, like "Madrassah Tarbiyatun-Nisaa" where you find that if a woman doesn't pay the required fees, they withhold her exam results, perhaps even she could be expelled and the likes of this. Why? Because she didn't pay the money.

If you have money, you can seek legislative knowledge, if you don't have money, you can't seek legislative knowledge.

We ask Allah for well-being". End of speech.

📁 س/ حكم تعليم العلم الشرعي بالأجرة وفتح المدارس في ذلك

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

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