The twelfth matter: We have come to know from the speech of the scholars that the children of the disbelievers whilst they are ignorant, they are given the ruling of being aligned with their fathers, in that they are Mushriks and disbelievers outwardly in the Dunya, so isn't this said regarding the ignorant of Tawheed who is culpable, Min Baab Al-Awlaa [from the angle of what has more priority].

I say seeking aid with Allah:

What has come in the question is what is established by the Imams of the religion, and it is what coincides with the aims of the legislations and its wisdoms.

If the people of knowledge unanimously agreed upon the outward ruling of Disbelief and Shirk (1) upon the children of the Mushriks in the Dunya after their parents, whilst they are not culpable, so they are not buried in the cemeteries of the Muslims, nor do others inherit from them, nor are they supplicated for ...

So the one who has sound intellect and has reached the age of puberty of those ignorant who have left Tawheed, are more deserving to having the ruling of their outward applied upon them, in that they are Mushriks and Disbelievers outwardly, as the legislation aligns affairs which are the same and doesn't make a differentiation between it.

And this was established in all clearness, by:

▪️ Shaykh-Ul-Islaam, Abdulazeez bin Baaz, may Allah have mercy upon him, whereby he said: "The summary is that those that the Da'wah didn't reach, like those who are in the far corners of the world, or in the time period before a messenger is sent, or it did reach them but they were insane; their intellect departed, or old in age senile; not able to comprehend, then they and the likes of them, are like the children of the Mushriks, those that died whilst small". <Majmuu' Fataawa wa Maqaalaat Mutanawi'ah> (1/51).

[Page 46]
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1) Al-Haafidh, Ibn Abdulbar, may Allah have mercy upon him, said in <Al-Istidhkaar> (3/115): "The scholars past and present, as for as I know, unanimously agreed upon that the ruling of the children in the Dunya is that of their parents as long as they haven't reached puberty, if they reached puberty then their ruling is that of their own, this is regarding the children of the Muslims and the children of Ahludh-Dhimmah they are like their father's in inheritance and marriage and the children of the Muslims are prayed over, as for the children of the disbelievers who are in a state of war with the Muslims then their ruling is different to that of their parents, because their parents are killed and as for them they are taken captive and they are not killed except if they fight". End of speech.

I said:
I.e that all of the following: the people of Al-Fatrah and the ignorant who the Da'wah of Tawheed didn't reach without them being negligent, and the insane and the senile who can't comprehend, and the children of the Mushriks. All of them come together on the fact of falling into major Shirk, whilst they are incapable of hearing and understanding, and each is in different levels in this. And all are given the ruling of the Mushrik and the Disbeliever outwardly, and they will take the ruling of those who the Da'wah didn't reach of the people of Al-Fatrah.

▪️ Shaykh-Ul-Islaam, may Allah have mercy upon him, said: "As for the statement of the questioner: "What's the meaning of the presence of excuse? The one who is excused, whose known that they are are excused, are those that are incapable of doing whilst there is intention to do it, like the sick who is incapable to stand (in prayer), and to fast, and to perform Jihaad. And the poor who is incapable to spend, and the likes of this, they are not culpable nor punished for what they have left, similarly the incapable to hear and understand, like the child and the insane, and those that the Da'wah didn't reach". <Majmuu' Al-Fataawa> (8/202).

▪️The Allaamah Suleiman bin Sahmaan, may Allah have mercy upon him, said whilst he was speaking on the ruling of the ignorant of Tawheed, commenting on the speech of Ibn-Ul-Qayyim on the previous point: "Whereby he, may Allah have mercy upon him, clarified that this is regarding the ruling of reward and punishment, and that it is not permissible for anyone to rule upon a specific person that Allah will punish them, and that He will hold them to account for what took place from them before the establishment of the evidences upon them through the Messengers.

As for the ruling of the Dunya then this is upon its outward and apparent, and he made an example of this is the children of the Disbelievers and their insane, in that they are Disbelievers in what relates to the ruling of the Dunya, and that they have the ruling of their caretakers". <Kashfush-Shubuhatayn> (p.95-96).

So he clarified that the ruling of the Dunya is upon the outward in what relates to the children of the Mushriks, and those ignorant of Tawheed, and those that fall under their ruling.

As for the Hereafter (1).

▪️Al-Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said after relaying the differing on the ruling of the children of the Mushriks in the Hereafter, and everyone's proofs: "The eighths Madhab: is that they will be tested on the planes of the day of Judgement, and they will be sent a messenger there, and to all who the Da'wah didn't reach, whoever obeys the messenger will enter Jannah, and whoever disobeys them will enter the fire, so upon this some of them will be in Jannah and some of them will be in the fire, and with this evidences come together and unite, and the Hadiths agree with one and other". <Tareeq Al-Hijratayn> (p.396).

▪️And the Allaamah As-Sa'di, may Allah have mercy upon him, said in the Tafseer of the verse in Surah Al-Israa: "This verse was used as a proof that the people of Al-Fataraat, and the children of the Mushriks, won't be punished by Allah, until He sends them a Messenger, because He is free from oppression". End of speech.

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1) As for the ruling of the children of the Disbelievers in the Hereafter, they have different on this to a number of different positions, it would make this area to lengthy to mention it all, Imam Ibn Katheer may Allah have mercy upon him, has mentioned these positions and their evidences in his "Tafseer", then he declared the verification which has been relayed from Ahlussunnah wal-Jamaa'ah, and the verifiers of the Imams of the religion and their skillful reviewers, to be correct. And it is what contains the reconcilation of the evidences, whereby he said: "What remains here is a subject matter which the Imams may Allah have mercy upon them have differed on - past and present - and it is:

The children who have died whilst they are small whose parents are disbelievers, what's their ruling? Similarly the insane and the deaf and the senile old man, and those that died whilst in the Fatarah and the Da'wah didn't reach them? - until he said: - the people have differed on the children of the Mushriks to many positions: one of them: is that they they are in Jannah, and they the Hadith of Samurah used as an evidence: "That he ﷺ saw Ibrahim with the children of the Muslims and the children of the Mushriks, and also what has preceded in the narration from Ahmad from Hasnaa from her auntie that the Messenger of Allah ﷺ said: "The newborns are in Jannah". And this usage of evidence is correct, but the Hadiths with the testing are more specific than this:
- So whoever Allah the mighty and majestic knows that will be obedient, he will make their souls in the Barzakh be with Ibrahim and the children of the Muslims, those that died upon the Fitrah.
- And whoever He knows won't obey, then their affair is to Allah the most high, and on the day of Judgement they will be in the fire. As the Hadiths of testing point towards, and Al-Ash'ari relayed this from Ahlussunnah wal-Jamaa'ah". End of speech.

And before this he - may Allah have mercy upon him - said: "This position has reconciled between all the proofs, and it is what the previous Hadiths which aid and assist one and another clearly state, and this is the position which Shaykh Abul Hassan Ali bin Ismail Al-Ash'ari may Allah have mercy upon him, has relayed from Ahlussunnah wal-Jamaa'ah, and it is what was prevailed by Al-Haafidh Abu Bakr Al-Bayhaqi in his book <Kitaab Al-I'tiqaad> and likewise others than him from the verifiers of the scholars and the Huffaadh the skillful reviewers". End of speech.

This position is what's been reported from the Salaf, which was established by Ibn-Ul-Qayyim may Allah have mercy upon him, as part of his speech from his book <Tareeq Al-Hijratayn> (p.396 onwards) was relayed previously, and likewise his Shaykh - Shaykh-Ul-Islaam Ibn Taymiyyah, and Imam An-Najdi, and Imam Ibn Baaz, may Allah have mercy upon them all, and the majority of the people of Tahqeeq are upon this.

The thirteenth matter: a clarification of what some of those, who aren't known for capability in verification and preciseness in the affairs of creed, establish, whereby they call to:
A. Excusing the ignorant of Tawheed who live amongst the people of Tawheed, and considering them Muslims! And that they can be married and prayed behind, and inherited from! And that the scholars of Saudiyyah only ruled upon those of this condition that are there with them, to be Mushriks because the evidences have been established in their lands, contrary to Yemen and Egypt and Sudan, and other countries!
B. Stipulating knowing the truth and then stubbornly persisting, at calling them Mushriks and ruling Disbelief upon them.
C. Alongside his statement that the subject matter of the excuse of ignorance is a subject matter of differing with the people of knowledge, except he nullifies his claim by not excusing those that oppose him in this! And is severe against those that establish what the Salaf and the Imams of the religion used to establish in calling the ignorant grave worshippers Mushriks!
D. Him describing them as having hit a speed bump, and fallen in a dangerous pit, and that it's feared upon them to become Takfeeris due to their Takfeer of the ignorant Muslims!
E. Him warning from spreading the Fataawa and the articles of the people of knowledge which establish this!

I say seeking aid with Allah:

As for what has come in the following section:

A. Excusing the ignorant of Tawheed who live amongst the people of Tawheed, and considering them Muslims! And that they can be married and prayed behind, and inherited from! And that the scholars of Saudiyyah only ruled upon those of this condition that are there with them, to be Mushriks because the evidences have been established in their lands, contrary to Yemen and Egypt and Sudan, and other countries!

[Page 48]

So I say:
The clarification has preceded a short while ago in the first volume that those that live in the midst of the Muslims and attribute to Islam, whilst worshiping other than Allah of the graves and the deceased:

It is not correct at all - not legislative nor in what relates to custom or intellectually - to claim that they are ignorant and excused due to their ignorance, by unanimous agreement of the Ummah. Due to them being under the ruling of those that the evidences have been established upon, due to them turning away from the Qur'an, whereby they hear it and not reflect or ponder over its meaning, whilst they know it was revealed to clarify the path which leads to Allah.

And they see the Muslims opposed them in what they are upon of Shirk and leaving of the Tawheed which coincides the many proofs in the natural predisposition, and in the world around them and within themselves. Rather they hear in the means of media the call to Tawheed and the warning from Shirk, and they label the people of Tawheed with bad labels and strive to tarnish their standing, and other than this which suffices in clarification of their turning away rather their stubbornness, regardless if this was caused by ignorance or blindfollowing, and they are ruled upon with the outward of their affair of clear Shirk.

And the proofs from the Book and the Sunnah are plenty in the lack of excuse of those who the revealing of the Book reached, and the sending of the Messengers, and then was negligent in learning and coming to know what will be a means of their success, from Tawheed of Allah and His obedience, so it suffices as an establishment of the evidence upon them that the Qur'an has reached them either in its wording or meaning, through the Messenger of other than him, so the warning has taken place with this, and no claim of ignorance will be accepted alongside this, and they will be through their negligence be upon the level and status of the rejecter.

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:

(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'raaf:2]

And the most high said:

(وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِىٓ أُمِّهَا رَسُولًا يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَاۚ وَمَا كُنَّا مُهْلِكِى ٱلْقُرَىٰٓ إِلَّا وَأَهْلُهَا ظَٰلِمُونَ)
"And never would your Lord have destroyed the cities until He had sent to their mother a messenger reciting to them Our verses. And We would not destroy the cities except while their people were wrongdoers".
[Al-Qasas:59]

And the most high said:

(وَلَوْ أَنَّآ أَهْلَكْنَٰهُم بِعَذَابٍ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ)
"And if We had destroyed them with a punishment before him, they would have said, "Our Lord, why did You not send to us a messenger so we could have followed Your verses before we were humiliated and disgraced?".
[Ta Ha:134]

And in "Sahih Muslim" on the authority of Abu Hurairah, may Allah be pleased with him, from the Messenger of Allah ﷺ, that he said: "By He who in His hand is the nafs of Muhammad, nobody from this Ummah hears of me, not a Yahoodi or Nasraani then dies whilst not believing in what I was sent with, except that they will be of the dwellers of the Fire".

And in the clarification of this in a clear manner, Shaykh-Ul-Islaam -may Allah have mercy upon him- said in <Sharh Umdatul-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:

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

The warning by the Qur'an is for those who its wording or its meanings reach, if it reaches them through a intermediary or without a intermediary, then the evidences have been established upon them and their excuse is cut away from them. As for the one who lives in the lands of Islam from those that it's known that these rulings have reached, then their statement "I didn't know" isn't accepted from them, and they will be of the ruling of those who rejected its obligation after the knowledge of it has reached them, so they will then be a disbeliever with a disbelief which exits them from the religion". End of speech.

And Imam Muhammad bin Abdulwahaab, may Allah have mercy upon him, said: "As for the foundations of the religion which Allah has clarified and made it clear in His Book, then the evidences of Allah is the Qur'an, whoever the Qur'an teaches the evidences have been established upon them". <Ad-Durar As-Saniyyah> (13/90).

[Page 49]

And the Imam Abdulaziz Bin Baaz, may Allah have mercy upon, clarified the establishment of the two Imams; Ibn Taymiyyah and Ibn Abdulwahaab, in the subject matter of the excuse of ignorance, and he suffices as a binding evidence in the knowing of their Creed and their understanding:

Whereby he was asked: "What's the position of the Salaf, may Allah have mercy upon them, like Imam Ibn Taymiyyah and Imam Ibn Abdulwahaab in the issue of the excuse of ignorance? And is it present? Did the Salaf touch on this topic or is it falsehood with no basis to it - in the topic of Tawheed?".

To which he, may Allah have mercy upon him, replied: "Ignorance generally could be an excuse, and it could not be an excuse ...., as for those that are in the midst of the Muslims hearing the Sunnah, hearing the Qur'an, this one isn't excused, not in Creed nor in other than it, Allah 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 Allah made the Qur'an a warning, and Muhammad - He made him a warning, so the Qur'an warns and Muhammad warns, so those that the Qur'an and the Sunnah reached, and they are living in the midst of the Muslims are not excused, and upon them is to ask, and upon them is to seek insight in to the religion, and upon them is learn, Wallaahul-Musta'aan". End of speech from <Nuur alad-Darb Libn Baaz> (1/248).

And he, may Allah have mercy upon him, said: "All that are in the midst of the Muslims, and the Qur'an and the Sunnah reached them, the evidences have been established upon them, so what's obligatory upon them is to seek understanding and to ask and to learn until they do what's upon them, until they are upon insight, as for those that are in far away lands, and the Qur'an and the Sunnah didn't reach them, regarding this one it is said: they're are from the people of Al-Fatrah, they are tested on the day of Judgement, if they obey then they'll enter into Jannah, and if they disobey they'll enter the Fire. Because the Da'wah didn't reach them. As for those that are in the midst of the Muslims, and have heard the Qur'an and heard the Sunnah, and they hage scholars besides them, then they don't present to them nor seek insight, then this one isn't excused". <Fataawa Nuur alad-Darb> (1/259).

I said:
And this was the condition of many of those that the last of the Prophets and Messengers ﷺ and was sent in the Da'wah of Tawheed and abandoning Shirk, and in the clarification of this the most high said:

(بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّۖ فَهُم مُّعْرِضُونَ)
"But most of them do not know the truth, so they are turning away".
[Al-Anbiya:24]

And Allah the most high said:

(وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَسْمَعُوا۟ لِهَٰذَا ٱلْقُرْءَانِ وَٱلْغَوْا۟ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ ۝ فَلَنُذِيقَنَّ ٱلَّذِينَ كَفَرُوا۟ عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ)
"And those who disbelieve say, "Do not listen to this Qur'an and speak noisily during [the recitation of] it that perhaps you will overcome. But We will surely cause those who disbelieve to taste a severe punishment, and We will surely recompense them for the worst of what they had been doing."
[Fussilat:26-27]

Like their predecessors did with the first of the Messengers to the people of the world, Nuuh ﷺ:

(وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا)
"And indeed, every time I invited them that You may forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with [great] arrogance".
[Nuh:7]

So they turned away from hearing the Qur'an, and they held on to the blindfollowing of their forefathers, and those scholars of Shirk and misguidance that led them astray, whilst they are thinking they are doing something good, and there isn't in this any excuse for them in not having the title of Mushrik and their rulings applied to them.

This being the case we are hearing those that make the blindfollowing of the grave worshippers of the people of misguidance and them being deceived by them, an excuse in the preventing of the title Mushrik being applied to them!! But:

(فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَٰرُ وَلَٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ)
"For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts".
[Al-Hajj:46]

[Page 50]

The Allaamah, Ash-Shinqeeti, may Allah have mercy upon him, said: "They abstain from hearing it, and they use means which prevents them from hearing it, like the most high mentioned in the story of the first of the Messengers which He sent with His Tawheed and discouraging from making Shirk with him, and he is Nuuh:

(وَإِنِّى كُلَّمَا دَعَوْتُهُمْ)
"And indeed, every time I invited them".
[Nuh:7] until the end of the verse.

They placed their fingers in their heads and covered themselves in their garments out of fear to hear what their Prophet Nuuh is telling them of the truth, and calling them to this. And the most high said about the Ummah of the last of the Prophets ﷺ:

(وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَسْمَعُوا۟)
"And those who disbelieve say, "Do not listen".
[Fussilat:26] until the end of the verse.

So you saw some warn others from listening to it, and they commanded them to make noise during it, like shouting and clapping which would prevent them from hearing, out of their dislike of the truth, and their attempt to have falsehood overcome the truth". End of speech.

So [those who live in a land where they can hear the Da'wah to Islam, and other than this, and then don't believe not seek the truth from its people, then they are of the ruling of those that the Islamic Da'wah reached and persisted upon disbelief, and what testifies to this is the generality of the aforementioned Hadith of Abu Hurairah, may Allah be pleased with him. As the story of what Allah has informed of the people of Musa when As-Saamiri lead them astray and so worshiped the calf, testifies to this. He has left for them his brother Haroon as a successor, when the left to call out to Allah, and when he rebuked them for worshipping the calf, they said:

(لَن نَّبْرَحَ عَلَيْهِ عَٰكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ)
"We will never cease being devoted to the calf until Moses returns to us."
[Ta Ha:91]

So they accepted the caller to Shirk, and they rejected to accept the caller to Tawheed, so Allah didn't excuse them in their accepting of the call to Shirk and their being deceived in this, due to the presence of the call of Tawheed right beside it, and due to the proximity of the time of the Da'wah of Musa to Tawheed". End of speech from <Fataawa Al-Lajnah Ad-Daaimah> (first group) (2/148-149).

And Allah is the granter of success.


▪️▪️◾️▪️▪️

[Page 51]

From the strange affairs of this era is that there are those who claim that the position of labeling the ignorant grave worshippers as Mushriks, was only done by the Imams of the Da'wah and the scholars of the Kingdom of Saudiyyah upon those who are of this condition in their lands, because the evidences are established upon the people in their lands, contrary to elsewhere like Yemen and Egypt and Sudan, and other than these lands. So they are excused from having the title of Mushrik and Disbeliever applied to them outwardly due to their ignorance!!

This is from the most invalid of what's invalid, and the clarification of this -alongside what has preceded- is from the following angles:

1. That the Consensus of the Companions and the Taabi'is and those after them, is upon this type of person, i.e the abandoner of Tawheed from the blind followers and the ignorant, being disbelievers due to disbelief and ignorance, if we were to say it wasn't disbelief and stubborn persistence. And they are ruled upon to being punished in the Fire if they died upon this, due to them being placed upon the level of those who the Da'wah has reached, due to their turning away.

And none differed in this except some of the people of Innovation.

In the clarification for this, Imam Ibn-Ul-Qayyim, may Allah have mercy upon him said: "The seventeenth category: The category of the blind-follower and the ignorant of the disbelievers, and their followers, and their donkeys, who are in a state of following to them, and say: "Indeed we found our fathers upon a religion and we are taking them as examples", with this being the case they leave the people of Islam alone, and are not in a state of battling them, like the wives of those that are fighting, and their servants and their followers who didn't take upon themselves what those others took upon themselves of trying to extinguish the light of Allah and strive for the nonexistence of His religion, rather they are upon the level as the animals, and the Ummah has unanimously agreed upon that this category are disbelievers even if they were ignorant and blind-followers to their leaders, except what has been relayed from some of the people of Innovation, in that they didn't declare them to be in the fire, and they placed them upon the level as those who the Da'wah didn't reach (1)!! And this Madhab wasn't taken by any of the Imams of the Muslims, not from the Companions, not the Taabi'is, nor those that came after them, it was only known from some of the people of Rhetoric, newly introduced to Islam.

[Until he said:] and Islam is Tawheed of Allah and His worship alone without any partners to Him, and believing in Allah and His Messenger and following him in what he came with, if the slave doesn't come with this they are not Muslims, even if they weren't stubborn disbelievers then they are ignorant disbelievers, as far as this category goes is that they are ignorant Disbelievers and not stubborn, and the lack of their stubbornness doesn't take them away from being disbelievers, as the Disbeliever is he who rejects the Tawheed of Allah the most high, and belies His Messenger. Either through stubbornness or through ignorance and blindfollowing the people of stubbornness. So as far they go is that they are not stubborn, but they are followers of the stubborn folk". End of speech.

[Page 51-52]
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1) Because their ignorance is a result of their turning away from taking the truth and seeking it, so they are someone culpable who has turned away, contrary to those who knowledge did not reach and didn't turn away from it, nor fell short in searching for it, here in this scenario they are not culpable and they will be from the people of Al-Fatrah, so the title of Islam is negated from them in the Dunya due to their Shirk, as for in the Hereafter their affair is to Allah, He will test them.

2. That the scholars of the Ummah, from Yemen and Egypt and elsewhere, haven't ceased relaying the Consensus on the disbelief of the grave worshippers which live in the midst of the Muslims, and the ruling of Shirk upon them without specifying this to a certain country to the exclusion of others.

▪️This is one of the scholars of Egypt: Shaykh Muhammad Hamid Al-Fiqiy, may Allah have mercy upon him, relaying the Consensus of the scholars - which includes Ibn Taymiyyah - on the Takfeer of the grave worshippers, whereby he said in commentary upon the speech of Shaykh-Ul-Islaam surrounding the elaboration in making Takfeer of the people of Innovation: "This elaboration -and Allah knows best- is on the people of Desires and Innovation, where there isn't a legislative text that the preparator has disbelieved, as for the Innovation where there is a legislative text, Not Shaykh-Ul-Islaam nor other than him from the Salaf would withhold from proclaiming the Takfeer of them, for example those that manifest Shirk and idolatry, by supplicating to the dead and beseeching them for assistance, and making Tawaaf around and sitting at the idols which are erected in their name, and spending wealth for the sake of their pleasure, and staying away from resulting their anger, and establishing Shirki celebrations in their name. Whilst they are reciting clear Qur'an on that this is Shirk, but they redirect its verses away from them, all of the books of Shaykh-Ul-Islaam state their disbelief. So no valid prayer is commenced behind them, however much they claim for themselves or the ignorant folk claim for them". End of speech.

This is speech from an Egyptian scholar relaying the Consensus of the scholars from the Salaf and those after them on the disbelief of the grave worshippers which live in the midst of the Muslims, and he described those that excuse those that worship other than Allah whilst being amongst the Muslims, as ignorant!

[Page 52]

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

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

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

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

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

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

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

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

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

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

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

And the likes of what he, may Allah preserve him, established, was also uttered by the scholars of the "Standing Commitee": Imam Ibn Baaz, and the Allaamah Abdullah bin Qa'ood, and the Allaamah Abdurrazaaq Al-Afeefi, may Allah have mercy upon them all, whereby they said: "All that believe in the message of our Prophet Muhammad ﷺ and everything else what has come in the legislation, if after this they were to prostrate to other than Allah; a wali or someone in a grave, or a Shaykh of a Tariqa, they are considered to be disbelievers, apostated from Islam, a Mushrik making Shirk with other than Allah in worship, even if they uttered the Shahadatayn whilst prostrating, due to perpetrating what nullifies their statement in their prostration to other than Allah, but they can be excused due to ignorance and not have the punishment descend upon them until they know and the evidence is established upon them, and they are given respite for three days, as an opportunity to bring himself to account so that they may repent (1), if they persist (2) upon their prostration to other than Allah after the clarification, then they are executed due to their apostasy, based upon the statement of the Prophet ﷺ: "Whoever changes his religion kill them".

So the clarification and establishing of the proof is to excuse them before descending the punishment upon them, not to call them a disbeliever after the clarification, because they are called: a disbeliever due to what has occured from them of prostrating to other than Allah". End of speech in a summarised fashion from the <Fataawa Al-Lajnah Ad-Daaimah> (1/334) <Question 2, Fataawa (no.4400).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For this reason Imam Ibn Baaz, and the scholars of the standing committee, may Allah have mercy upon them all, as preceded stated: "All that believe in the message of our Prophet Muhammad ﷺ and everything else what has come in the legislation, if after this they were to prostrate to other than Allah; a wali or someone in a grave, or a Shaykh of a Tariqa, they are considered to be disbelievers, apostated from Islam, a Mushrik making Shirk with other than Allah in worship, even if they uttered the Shahadatayn whilst prostrating, due to perpetrating what nullifies their statement in their prostration to other than Allah". End of speech.

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

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

[Page 55]

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

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

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

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

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

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

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

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

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

And He said that the Maseeh said:

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

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

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

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

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

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

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

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

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

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

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

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

[Page 56]

بســـم اللــه الرحــمــن الـرحـــيــم

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

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

📥Question:

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

📤Answer:

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

For the Most High, said:

(وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى)

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

And He said:

(فَاسْتَبِقُوا الْخَيْرَاتِ)

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

And He said:

(وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ)

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

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

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

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

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

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

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

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

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

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

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

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

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

[End of speech]

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

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

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


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

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

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

بســـم اللــه الرحــمــن الـرحـــيــم

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

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

📥Question:

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

📤Answer:

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

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

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

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

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

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


📁 س/ هل الإضطجاع بعد سنة الفجر من السنة؟

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

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

بســـم اللــه الرحــمــن الـرحـــيــم

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

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

📥Question:

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

📤Answer:

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

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

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

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

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

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

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

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


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

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Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

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