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Rather we find that Allah the mighty and majestic encouraged giving charity:
(وَأَنفِقُوا۟ مِن مَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ ٱلْمَوْتُ)
"And spend [in the way of Allah ] from what We have provided you before death approaches one of you"
[Al-Munafiqun:10]
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِمَّا رَزَقْنَٰكُم)
"O you who have believed, spend from that which We have provided for you"
[Al-Baqarah:254]
The address is to men and women, to the Ummah generally, many verses, in Surah Baqarah and else where, encouraging spending.
Similarly our Prophet ﷺ when he advised the women, he advised them to give charity:
"Give charity for indeed I seen you to be the majority of the people of the fire". The Hadith.
And other than this, in the era of the Prophet ﷺ an occurance occurred, where a people came to him, and their condition pointed towards that they were in need and were in severity. After this the Prophet ﷺ encouraged to give charity to them, whereby a man stood up and gave charity, after this man gave charity the companions then one after the other started giving charity, then that Hadith came about:
"Whoever introduces a good Sunnah into Islam, will have the reward of it and the reward of those that act upon it until the day of Judgement". The Hadith.
The point of benefit:
Whoever wants giving and to donating to a Masjid, or Da'wah or other than this of affairs, that they encourage to this affair using what has come in the legislative texts, because if there isn't an admonishment in the Book of Allah and the Sunnah of the Prophet ﷺ, than the likes of these things won't be any benefit, what benefits the people is reminding them with the Book of Allah and the Sunnah of the Prophet ﷺ, in this affair or other than it.
Similarly if we were to look at the Methodology of the Salaf, we have a principle:
Everything what was possible to be done at the era of the Salaf.
I.e the need for it was present, from the affairs of Da'wah and worship, and other than this.
Then they didn't do it, whilst being able, and they left it.
Then their leaving of this, stands at the level of that it's said that this action is to be abandoned: i.e "leave this", as stated by Ash-Shaatibi, Shaykh-Ul-Islaam and others.
It's like the Salaf said to us this action is to be abandoned, it's an innovation, because if it was any good we would've preceded you to it, and for this reason Imam Malik may Allah have mercy upon him said:
"Whoever innovates into this religion and sees it to be good, has claimed that the Prophet ﷺ didn't fulfill the truth and didn't convey the Message".
And Imam Malik said:
"What wasn't religion then, isn't religion today"
(وَأَنفِقُوا۟ مِن مَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ ٱلْمَوْتُ)
"And spend [in the way of Allah ] from what We have provided you before death approaches one of you"
[Al-Munafiqun:10]
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِمَّا رَزَقْنَٰكُم)
"O you who have believed, spend from that which We have provided for you"
[Al-Baqarah:254]
The address is to men and women, to the Ummah generally, many verses, in Surah Baqarah and else where, encouraging spending.
Similarly our Prophet ﷺ when he advised the women, he advised them to give charity:
"Give charity for indeed I seen you to be the majority of the people of the fire". The Hadith.
And other than this, in the era of the Prophet ﷺ an occurance occurred, where a people came to him, and their condition pointed towards that they were in need and were in severity. After this the Prophet ﷺ encouraged to give charity to them, whereby a man stood up and gave charity, after this man gave charity the companions then one after the other started giving charity, then that Hadith came about:
"Whoever introduces a good Sunnah into Islam, will have the reward of it and the reward of those that act upon it until the day of Judgement". The Hadith.
The point of benefit:
Whoever wants giving and to donating to a Masjid, or Da'wah or other than this of affairs, that they encourage to this affair using what has come in the legislative texts, because if there isn't an admonishment in the Book of Allah and the Sunnah of the Prophet ﷺ, than the likes of these things won't be any benefit, what benefits the people is reminding them with the Book of Allah and the Sunnah of the Prophet ﷺ, in this affair or other than it.
Similarly if we were to look at the Methodology of the Salaf, we have a principle:
Everything what was possible to be done at the era of the Salaf.
I.e the need for it was present, from the affairs of Da'wah and worship, and other than this.
Then they didn't do it, whilst being able, and they left it.
Then their leaving of this, stands at the level of that it's said that this action is to be abandoned: i.e "leave this", as stated by Ash-Shaatibi, Shaykh-Ul-Islaam and others.
It's like the Salaf said to us this action is to be abandoned, it's an innovation, because if it was any good we would've preceded you to it, and for this reason Imam Malik may Allah have mercy upon him said:
"Whoever innovates into this religion and sees it to be good, has claimed that the Prophet ﷺ didn't fulfill the truth and didn't convey the Message".
And Imam Malik said:
"What wasn't religion then, isn't religion today"
So what wasn't from the religion nor from the Da'wah then, is not from the religion today, nor a means in the Da'wah.
So the affair of congregating in this fashion, in football teams, or what is called by the Ikhwaanul-Muslimoon as "food fundraising" where everyone brings food, or clothes or other than this, and then they combine it and sell it, and then they donate it.
The ways of the Ikhwaanul-Muslimoon, these are only the ways of the Ikhwaanul-Muslimoon, and the goal of it is -even though they think that the goal is calling to Allah- but the reality is that it's a call to diverting away from the path of Allah, and extracting the people from the circles of knowledge, and from the Masjid, to football to wasting time.
At a time when the obligatory thing to do is encouraging the people to the Book of Allah and the Sunnah of the Prophet ﷺ, and to good and other than this by way of what has come in the Book of Allah and the Sunnah of the Prophet ﷺ and what the Salaf were upon.
A verse suffices them, or a Hadith, for them to encourage for sake of aiding the Da'wah, and other than this.
As for taking the people out of the Masjid to football arenas, then this is from diverting away from the path of Allah, diverting away from seeking knowledge, and from the way of the Ikhwaanul-Muslimoon; which goes against the Book of Allah and the Sunnah of the Prophet ﷺ, and the way of the Salaf.
The point of benefit is that this is a way of Falsehood, taking the people out of the Masjid to what is called "Football" and to gather money.
This could've been done at the era of the Salaf, the Salaf were able to do this, and the need was there, because in every time and era there is the need to build Masjids, with this being the case the Salaf didn't do this, this points to that it is from the newly introduced affairs and from Innovations.
For this reason when the likes of these affairs was proposed to the Allaamah An-Najmi may Allah have mercy upon him, but it was with a different face something which was called "food fundraising" or other than this, these people gather money through football tournaments and those through food, this one brings food that one brings clothes, in order for them to make a market, and they encourage the people to come and buy, so that people can buy these things to donate the money after to the Masjid.
Whilst they're able to suffice with encouraging helping each other to build the Masjid, or to intercede, or other legislated avenues.
But they turn to these types of methods due to reasons, from it to thief the wealth of the people.
So these are from the ploys of the Ikhwaanul-Muslimoon, they do these methods and many other methods, they are very diverse in taking the wealth of the people out of their pockets, in one way or the other, and every now and then they concoct a new method, they have exhausted the people, they have exhausted and tired the people, to the extent that it's become the case that the people fear attending the Masjid's of the Hizbis, because they will be harassed every day and night in order of gathering wealth, in every lecture in ever sermon one person from them will stand and say "We need money" daily, they are never satisfied, and with this being the case where are the fruits of these people.
So the affair of congregating in this fashion, in football teams, or what is called by the Ikhwaanul-Muslimoon as "food fundraising" where everyone brings food, or clothes or other than this, and then they combine it and sell it, and then they donate it.
The ways of the Ikhwaanul-Muslimoon, these are only the ways of the Ikhwaanul-Muslimoon, and the goal of it is -even though they think that the goal is calling to Allah- but the reality is that it's a call to diverting away from the path of Allah, and extracting the people from the circles of knowledge, and from the Masjid, to football to wasting time.
At a time when the obligatory thing to do is encouraging the people to the Book of Allah and the Sunnah of the Prophet ﷺ, and to good and other than this by way of what has come in the Book of Allah and the Sunnah of the Prophet ﷺ and what the Salaf were upon.
A verse suffices them, or a Hadith, for them to encourage for sake of aiding the Da'wah, and other than this.
As for taking the people out of the Masjid to football arenas, then this is from diverting away from the path of Allah, diverting away from seeking knowledge, and from the way of the Ikhwaanul-Muslimoon; which goes against the Book of Allah and the Sunnah of the Prophet ﷺ, and the way of the Salaf.
The point of benefit is that this is a way of Falsehood, taking the people out of the Masjid to what is called "Football" and to gather money.
This could've been done at the era of the Salaf, the Salaf were able to do this, and the need was there, because in every time and era there is the need to build Masjids, with this being the case the Salaf didn't do this, this points to that it is from the newly introduced affairs and from Innovations.
For this reason when the likes of these affairs was proposed to the Allaamah An-Najmi may Allah have mercy upon him, but it was with a different face something which was called "food fundraising" or other than this, these people gather money through football tournaments and those through food, this one brings food that one brings clothes, in order for them to make a market, and they encourage the people to come and buy, so that people can buy these things to donate the money after to the Masjid.
Whilst they're able to suffice with encouraging helping each other to build the Masjid, or to intercede, or other legislated avenues.
But they turn to these types of methods due to reasons, from it to thief the wealth of the people.
So these are from the ploys of the Ikhwaanul-Muslimoon, they do these methods and many other methods, they are very diverse in taking the wealth of the people out of their pockets, in one way or the other, and every now and then they concoct a new method, they have exhausted the people, they have exhausted and tired the people, to the extent that it's become the case that the people fear attending the Masjid's of the Hizbis, because they will be harassed every day and night in order of gathering wealth, in every lecture in ever sermon one person from them will stand and say "We need money" daily, they are never satisfied, and with this being the case where are the fruits of these people.
You will find them in all Masjid's here or there, in this country or elsewhere, tiring the people and harrassing the people with the large amount of begging that they do, there isn't a sermon or a lecture -except rarely- except that it comes coupled with a method that they concocted to extract the wealth of the people, and after they gathered this -in reality- we don't find a tenth of what they said they will do, and the rest is split between them under the notion of
(وَٱلْعَٰمِلِينَ عَلَيْهَا)
"those employed to collect (the funds)"
[At-Taubah:60]
They gather a hundred, then they split amongst themselves and nothing but a little reaches the poor person.
Once of them stood up and admonished the people then he said: "The brothers are at the door", i.e the brothers are at the door waiting for you, they encircled the people, four doors each one has people there, no escape, the one that is exiting ... a bag, a bag is shaken infront of them you have to put something in it, then when someone doesn't put anything in it, they stand there looking at them up and down analysing them in order to pressurise them to put money in the bag, so one of the poor people came and inserted their hand into the bag and said: "I need it, I'm poor do you want poor people? I'll make things easier for you, you don't need to look I'm here".
They said: "Go! We don't want this poor person, we want to give it to a poor person that WE want!".
Then after this they gather this wealth, and divert people away from the path of Allah, and use this wealth to strike at the Da'wah of the truth, and other than this of what is known is to be the ways of the people of Desires.
So the point of benefit of this is that these methods are not legislated methods, and not from the methods which are from the Manhaj of the Salaf, rather instead they are from the ways of the Ikhwaanul-Muslimoon.
And those brothers (mentioned in the question) the intent appears to be good, in that they want to aid the Da'wah, and to assist this Masjid, but it's not through this way, like Ibn Mas'uud may Allah be pleased with him said:
"How many are those that want good but don't reach it".
It's not the case that only your intent has to be correct, a good intent isn't enough, a good intent falls under being sincere but it's a must that this affair is legislated upon the Sunnah of the Prophet ﷺ, and what the Salaf of this Ummah may Allah be pleased with them were upon, and if this isn't the case than innovation and misguidance is ruled upon it, like is the case in this subject matter.
📂حكم مباراة الرياضية بين المساجد للتبرع إلى بعض المساجد من أجل شراء أرضية.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Original Fatwa:
www.tg-me.com/youssefalgazairi/2296
(وَٱلْعَٰمِلِينَ عَلَيْهَا)
"those employed to collect (the funds)"
[At-Taubah:60]
They gather a hundred, then they split amongst themselves and nothing but a little reaches the poor person.
Once of them stood up and admonished the people then he said: "The brothers are at the door", i.e the brothers are at the door waiting for you, they encircled the people, four doors each one has people there, no escape, the one that is exiting ... a bag, a bag is shaken infront of them you have to put something in it, then when someone doesn't put anything in it, they stand there looking at them up and down analysing them in order to pressurise them to put money in the bag, so one of the poor people came and inserted their hand into the bag and said: "I need it, I'm poor do you want poor people? I'll make things easier for you, you don't need to look I'm here".
They said: "Go! We don't want this poor person, we want to give it to a poor person that WE want!".
Then after this they gather this wealth, and divert people away from the path of Allah, and use this wealth to strike at the Da'wah of the truth, and other than this of what is known is to be the ways of the people of Desires.
So the point of benefit of this is that these methods are not legislated methods, and not from the methods which are from the Manhaj of the Salaf, rather instead they are from the ways of the Ikhwaanul-Muslimoon.
And those brothers (mentioned in the question) the intent appears to be good, in that they want to aid the Da'wah, and to assist this Masjid, but it's not through this way, like Ibn Mas'uud may Allah be pleased with him said:
"How many are those that want good but don't reach it".
It's not the case that only your intent has to be correct, a good intent isn't enough, a good intent falls under being sincere but it's a must that this affair is legislated upon the Sunnah of the Prophet ﷺ, and what the Salaf of this Ummah may Allah be pleased with them were upon, and if this isn't the case than innovation and misguidance is ruled upon it, like is the case in this subject matter.
📂حكم مباراة الرياضية بين المساجد للتبرع إلى بعض المساجد من أجل شراء أرضية.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Original Fatwa:
www.tg-me.com/youssefalgazairi/2296
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Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
بســـم اللــه الرحــمــن الـرحـــيــم
329◾️The best day with Allah◾️
Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -
📥Question:
Is it correct that the best of days with Allah is the day of Arafah?
📤Answer:
This is one of the positions of the people of knowledge, this was the position chosen by the Shaafi'is, the Shaafi'is took the position that the best of days with Allah the mighty and majestic is the day of Arafah.
They said because of it expiating two years, and that Allah the mighty and majestic draws near and His angels to the people at the Standing, and there isn't a day they people are freed from the fire more than the day of Arafah, and other than this of affairs which in reality are merits for this day, and they don't point to that the day of Arafah being better than other than it, i.e unrestrictedly being better than other than it.
These affairs don't negate the fact that there could be that which is better than it, and for this reason the correct position is, and that the proofs point towards, that the day of An-Nahr (Eid Al-Adha) is the best day with Allah, this is what the proofs point towards, as found in Abu Daud on the authority of Abdullah bin Qardh:
"The greatest of days with Allah the most high is the day of An-Nahr, then the day of Al-Qar."
Then the day of Al-Qar: it has come explained in some narrations that this is the day after.
The point of benefit is that the Prophet ﷺ said:
"The greatest of days with Allah the most high is the day of An-Nahr".
This is a clear legislative text in this subject matter, and that this day has got no rival with Allah the mighty and majestic, due to what comes together in this day of great acts of worship, from prayer to charity to affairs of Hajj, and many other affairs.
And what suffices in this is the clear statement of the Prophet ﷺ, that it is the greatest of days with Allah.
📂هل صحيح أن خير الأيام عند الله هو يوم عرفة؟
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Original Fatwa:
www.tg-me.com/youssefalgazairi/2296
329◾️The best day with Allah◾️
Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -
📥Question:
Is it correct that the best of days with Allah is the day of Arafah?
📤Answer:
This is one of the positions of the people of knowledge, this was the position chosen by the Shaafi'is, the Shaafi'is took the position that the best of days with Allah the mighty and majestic is the day of Arafah.
They said because of it expiating two years, and that Allah the mighty and majestic draws near and His angels to the people at the Standing, and there isn't a day they people are freed from the fire more than the day of Arafah, and other than this of affairs which in reality are merits for this day, and they don't point to that the day of Arafah being better than other than it, i.e unrestrictedly being better than other than it.
These affairs don't negate the fact that there could be that which is better than it, and for this reason the correct position is, and that the proofs point towards, that the day of An-Nahr (Eid Al-Adha) is the best day with Allah, this is what the proofs point towards, as found in Abu Daud on the authority of Abdullah bin Qardh:
"The greatest of days with Allah the most high is the day of An-Nahr, then the day of Al-Qar."
Then the day of Al-Qar: it has come explained in some narrations that this is the day after.
The point of benefit is that the Prophet ﷺ said:
"The greatest of days with Allah the most high is the day of An-Nahr".
This is a clear legislative text in this subject matter, and that this day has got no rival with Allah the mighty and majestic, due to what comes together in this day of great acts of worship, from prayer to charity to affairs of Hajj, and many other affairs.
And what suffices in this is the clear statement of the Prophet ﷺ, that it is the greatest of days with Allah.
📂هل صحيح أن خير الأيام عند الله هو يوم عرفة؟
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Original Fatwa:
www.tg-me.com/youssefalgazairi/2296
Telegram
The Official English Channel of Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
بســـم اللــه الرحــمــن الـرحـــيــم
330◾️When is the day of Al-Hajj Al-Akbar?◾️
Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -
📥Question:
A questioner is asking regarding the day of Al-Hajj Al-Akbar, is it the day of Arafah?
📤Answer:
The answer is the same, the proofs point towards that the intent of Al-Hajj Al-Akbar in the legislative texts is the day of Al-Adhaa, and Allah the mighty and majestic said:
(وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَۙ وَرَسُولُهُۥۚ)
"And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger."
[At-Taubah:3]
And in the two "Sahihs" is that what explains this, and it is that Abu Bakar As-Siddeeq and Ali, may Allah be pleased with them both, announced this to the people on the day of An-Nahr that:
(وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَۙ وَرَسُولُهُۥۚ)
"And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger."
[At-Taubah:3]
This announcement when it was conveyed by Abu Bakar and Ali, it was on the day of An-Nahr.
And it has come in the Sunnan of Abu Daud, on the authority of Ibn Umar, which is a clear text on this, that the Prophet ﷺ said:
"The day of Al-Hajj Al-Akbar is the day of Al-Adhaa".
And also there is in Sahih Bukhari, on the authority of Abu Hurairah, that the Al-Hajj Al-Akbar is the day of Al-Adhaa.
And it has been authentically established in the Musannaf of Ibn Abu Shaybah from a number of the companions, from Mugheerah bin Shu'bah, from Abu Juhayfah, from Ali bin Abu Talib, from a congregation of the Companions may Allah be pleased with them.
As mentioned by Ibn-Ul-Qayyim, that this has been established from a congregation of the Companions, so the day of Al-Hajj Al-Akbar is the day of Al-Adhaa.
📂هل يوم الحج الأكبر هو يوم عرفة؟
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Original Fatwa:
www.tg-me.com/youssefalgazairi/2296
330◾️When is the day of Al-Hajj Al-Akbar?◾️
Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -
📥Question:
A questioner is asking regarding the day of Al-Hajj Al-Akbar, is it the day of Arafah?
📤Answer:
The answer is the same, the proofs point towards that the intent of Al-Hajj Al-Akbar in the legislative texts is the day of Al-Adhaa, and Allah the mighty and majestic said:
(وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَۙ وَرَسُولُهُۥۚ)
"And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger."
[At-Taubah:3]
And in the two "Sahihs" is that what explains this, and it is that Abu Bakar As-Siddeeq and Ali, may Allah be pleased with them both, announced this to the people on the day of An-Nahr that:
(وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَۙ وَرَسُولُهُۥۚ)
"And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger."
[At-Taubah:3]
This announcement when it was conveyed by Abu Bakar and Ali, it was on the day of An-Nahr.
And it has come in the Sunnan of Abu Daud, on the authority of Ibn Umar, which is a clear text on this, that the Prophet ﷺ said:
"The day of Al-Hajj Al-Akbar is the day of Al-Adhaa".
And also there is in Sahih Bukhari, on the authority of Abu Hurairah, that the Al-Hajj Al-Akbar is the day of Al-Adhaa.
And it has been authentically established in the Musannaf of Ibn Abu Shaybah from a number of the companions, from Mugheerah bin Shu'bah, from Abu Juhayfah, from Ali bin Abu Talib, from a congregation of the Companions may Allah be pleased with them.
As mentioned by Ibn-Ul-Qayyim, that this has been established from a congregation of the Companions, so the day of Al-Hajj Al-Akbar is the day of Al-Adhaa.
📂هل يوم الحج الأكبر هو يوم عرفة؟
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi
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Audio
✨The Eid-Ul-Adhaa Khutbah:✨
Entitled:
(لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْۚ)
"Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you."
[Al-Hajj:37]
By our Blessed Shaykh, the beneficial researcher:
Abu Hatim Yusuf Al-Jazaa'iree, may Allah preserve him.
Recorded in Darul-Hadith in Mwanza Masjid Al-Khair, Tanzania.
10/ Dhul-Hijjah/ 1444
Entitled:
(لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْۚ)
"Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you."
[Al-Hajj:37]
By our Blessed Shaykh, the beneficial researcher:
Abu Hatim Yusuf Al-Jazaa'iree, may Allah preserve him.
Recorded in Darul-Hadith in Mwanza Masjid Al-Khair, Tanzania.
10/ Dhul-Hijjah/ 1444
بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim
Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖
By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.
Explanation by:
our virtuous Shaykh, the beneficial researcher,
Abu Haatim Yusuf Al-Jazaa'iree,
may Allah preserve him and benefit by way of him
بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim
Then He, may Allah have mercy upon him, said:
❝7- 𝘿𝙞𝙨𝙩𝙖𝙣𝙘𝙞𝙣𝙜 𝙛𝙧𝙤𝙢 𝙩𝙝𝙚 𝙥𝙚𝙤𝙥𝙡𝙚 𝙤𝙛 𝙄𝙣𝙣𝙤𝙫𝙖𝙩𝙞𝙤𝙣...❞.
As he mentioned that it's obligatory to thank the people of knowledge, and to take knowledge from them; knowledge and Sunnah and good.
Then what's also comes with this is distancing from the people of Innovation and their books, he said:
❝7- 𝘿𝙞𝙨𝙩𝙖𝙣𝙘𝙞𝙣𝙜 𝙛𝙧𝙤𝙢 𝙩𝙝𝙚 𝙥𝙚𝙤𝙥𝙡𝙚 𝙤𝙛 𝙄𝙣𝙣𝙤𝙫𝙖𝙩𝙞𝙤𝙣 𝙖𝙣𝙙 𝙩𝙝𝙚𝙞𝙧 𝙗𝙤𝙤𝙠𝙨, 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙨𝙘𝙝𝙤𝙡𝙖𝙧𝙨 𝙤𝙛 𝙚𝙫𝙞𝙡 𝙖𝙣𝙙 𝙩𝙝𝙚𝙞𝙧 𝙗𝙤𝙤𝙠𝙨:
Because Allah, exalted is He and the most high:
(وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّۚ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ)
"and follow the way of those who turn back to Me [in repentance]"
Luqman 31:15❞
And they don't turn back to Allah, those that turn back to Allah are those that follow the Sunnah, and act upon it, and what it necessitates, and those that call to it.
❝And the Messenger ﷺ said:
"What I fear for my Ummah the most is:
The hypocrite who is eloquent in speech".
[Al-Jaami' As-Saheeh 239]❞
This is due to the severity of their harms, and the believer are deceived by those that they see shout, by those whose voices are loud and the likes of this, now if this was couple by someone being upon the Sunnah and good, than this light upon light. But whoever was upon falsehood, this would be a means to making many people misguided, because many of the people don't understand, so if they are affected by the voice of such-and-such a caller, such-and-such admonisher, then this can drag them towards their beliefs.
For this reason it was from the way of Ahlussunnah, like it was done by Ayyuub As-Sikhtiyaani and other Imams, like Taauus, Taauus was from the scholars of the Salaf, he was from the students of Abu Hurairah, and his son Abdullah similarly from the Imams, he used to when some of the people Innovations would come to him wanting to speak to him, place his fingers in his ears closing it, and say to his son close your ears and press on it!
Not only closing his ears, also press on it!
Out of fear of anything of their doubts befalling their hearts and thus deviating.
Even voices, someone could become deceived by the voice of such-and-such reciter, and thus see him as someone big, and then this becomes a means for following them. For this reason Ayyuub As-Sikhtiyaani when some of the people of Innovation would come to him wanting to recite some Quranic verses to him, he would close his ears, even if it was a single verse!
These are a number of narrations.
"Either you stand or I stand!"
The point of benefit is that even at the recitation of the Qur'an, in this is a proof that Qur'an isn't to be listened from the people of Innovation.
Some people perhaps do this due to having a good intention, turning on some reciters in his house or his car, recitations by some of those that are deviants, a person could due to this due to lack of knowledge but this isn't befitting! They are people of Innovation, we warn from them and we don't take knowledge from them, then we go and listen to the Qur'an from them which is the basis of the religion? No. Nothing is taken from them. Nothing is listened from them.
This is reality is what happens to many of the people, even some of our Salafi brothers, due to the severity of their being effected by the voice of this man, he became as such as that he started to defend him, he's affected by him doesn't want to stop listening to him, saying "Why? I want to listen to him" even perhaps his recitation style might be the same as their recitation
In the name of Allah Ar-Rahman Ar-Rahim
Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖
By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.
Explanation by:
our virtuous Shaykh, the beneficial researcher,
Abu Haatim Yusuf Al-Jazaa'iree,
may Allah preserve him and benefit by way of him
بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim
Then He, may Allah have mercy upon him, said:
❝7- 𝘿𝙞𝙨𝙩𝙖𝙣𝙘𝙞𝙣𝙜 𝙛𝙧𝙤𝙢 𝙩𝙝𝙚 𝙥𝙚𝙤𝙥𝙡𝙚 𝙤𝙛 𝙄𝙣𝙣𝙤𝙫𝙖𝙩𝙞𝙤𝙣...❞.
As he mentioned that it's obligatory to thank the people of knowledge, and to take knowledge from them; knowledge and Sunnah and good.
Then what's also comes with this is distancing from the people of Innovation and their books, he said:
❝7- 𝘿𝙞𝙨𝙩𝙖𝙣𝙘𝙞𝙣𝙜 𝙛𝙧𝙤𝙢 𝙩𝙝𝙚 𝙥𝙚𝙤𝙥𝙡𝙚 𝙤𝙛 𝙄𝙣𝙣𝙤𝙫𝙖𝙩𝙞𝙤𝙣 𝙖𝙣𝙙 𝙩𝙝𝙚𝙞𝙧 𝙗𝙤𝙤𝙠𝙨, 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙨𝙘𝙝𝙤𝙡𝙖𝙧𝙨 𝙤𝙛 𝙚𝙫𝙞𝙡 𝙖𝙣𝙙 𝙩𝙝𝙚𝙞𝙧 𝙗𝙤𝙤𝙠𝙨:
Because Allah, exalted is He and the most high:
(وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّۚ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ)
"and follow the way of those who turn back to Me [in repentance]"
Luqman 31:15❞
And they don't turn back to Allah, those that turn back to Allah are those that follow the Sunnah, and act upon it, and what it necessitates, and those that call to it.
❝And the Messenger ﷺ said:
"What I fear for my Ummah the most is:
The hypocrite who is eloquent in speech".
[Al-Jaami' As-Saheeh 239]❞
This is due to the severity of their harms, and the believer are deceived by those that they see shout, by those whose voices are loud and the likes of this, now if this was couple by someone being upon the Sunnah and good, than this light upon light. But whoever was upon falsehood, this would be a means to making many people misguided, because many of the people don't understand, so if they are affected by the voice of such-and-such a caller, such-and-such admonisher, then this can drag them towards their beliefs.
For this reason it was from the way of Ahlussunnah, like it was done by Ayyuub As-Sikhtiyaani and other Imams, like Taauus, Taauus was from the scholars of the Salaf, he was from the students of Abu Hurairah, and his son Abdullah similarly from the Imams, he used to when some of the people Innovations would come to him wanting to speak to him, place his fingers in his ears closing it, and say to his son close your ears and press on it!
Not only closing his ears, also press on it!
Out of fear of anything of their doubts befalling their hearts and thus deviating.
Even voices, someone could become deceived by the voice of such-and-such reciter, and thus see him as someone big, and then this becomes a means for following them. For this reason Ayyuub As-Sikhtiyaani when some of the people of Innovation would come to him wanting to recite some Quranic verses to him, he would close his ears, even if it was a single verse!
These are a number of narrations.
"Either you stand or I stand!"
The point of benefit is that even at the recitation of the Qur'an, in this is a proof that Qur'an isn't to be listened from the people of Innovation.
Some people perhaps do this due to having a good intention, turning on some reciters in his house or his car, recitations by some of those that are deviants, a person could due to this due to lack of knowledge but this isn't befitting! They are people of Innovation, we warn from them and we don't take knowledge from them, then we go and listen to the Qur'an from them which is the basis of the religion? No. Nothing is taken from them. Nothing is listened from them.
This is reality is what happens to many of the people, even some of our Salafi brothers, due to the severity of their being effected by the voice of this man, he became as such as that he started to defend him, he's affected by him doesn't want to stop listening to him, saying "Why? I want to listen to him" even perhaps his recitation style might be the same as their recitation
style.
A person can become affected by them to extent that they can deviate due to their defending them, for this reason this is what's most correct:
The lack of listening to deviant reciters.
❝Rather Allah, exalted is He and the most high, said:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِۗ)
"O you who have believed, indeed many of the ˹Ahbaar˺ and the ˹Ruhbaan˺ monks devour the wealth of people unjustly and avert [them] from the way of Allah".
[At-Taubah:34]❞
˹Ahbaar˺ are the scholars of the Jews, and the ˹Ruhbaan˺ are the Nasaarah:
(وَرَهْبَانِيَّةً ٱبْتَدَعُوهَا مَا كَتَبْنَٰهَا عَلَيْهِمْ)
"Monasticism, which they innovated; We did not prescribe it for them"
[Al-Hadid:27]
From the traits of the Nasaarah was ˹Monasticism˺ and ignorance. And from the traits of the Jews was that used to carry books, knowledge, but they:
(حُمِّلُوا۟ ٱلتَّوْرَىٰةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ ٱلْحِمَارِ يَحْمِلُ أَسْفَارًۢاۚ)
"Were entrusted with the Torah and then did not take it on, like that of a donkey who carries volumes [of books]."
[Al-Jumu'ah:5]
Allah the mighty and majestic likened their affair to the most insignificant of affairs, donkeys they carry books on their backs, rather they are worse than it, donkeys are not culpable, and they are culpable.
They were entrusted the Torah i.e they took it but they didn't act upon it, and they didn't carried it in the manner which was required from them, acting upon what was in it.
And this is the affair of all that take upon themselves these traits, they have a share in this, for this reason it came from Sufyaan Ibn Uyyaynah, the well known Imam may Allah have mercy upon him, that he said:
"Whoever goes astray from us from the scholars has a resemblance with the Jews, and whoever goes astray from us from the worshippers has a resemblance with the Nasaarah".
As an explanation from him of the statement of Allah the most high:
(غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ)
“not (the way) of those who earned Your Anger, nor of those who went astray.”
[Al-Faatihah]
It has come from more than one of the Salaf, rather there's a Hadith in this, that those that earned the anger are Jews, and those that went astray are the Nasaarah.
This is before the sending of our Prophet ﷺ.
Those that earned the anger, i.e they are worse than the ones that went astray, why? Because they were upon knowledge and then left it, and became stubborn.
And the Nasaarah, from their traits was monasticism and ignorance, so they were astray.
But the people of knowledge mentioned that after the sending of the Prophet Muhammad ﷺ all became those that earned the anger and went astray, because knowledge reached all of them, the ignorance of the ignorant was removed by the sending of the Prophet ﷺ.
Knowledge reached all of them, so all became those that earned the anger and were astray, as mentioned by the Allaamah Al-Utheymeen, may Allah have mercy upon him.
So the distancing from the people of Innovation and their boycotting, is a basis from the basis of Ahlussunnah which they are upon, and it is what the Qur'an and the Sunnah and the Consensus point towards.
We have a treatise that we authored, into three volumes, which we want to put out into a single book on the subject matter of boycotting and clarification of the doubts of the people of falsehood in this, and the rebuttal of it from the Book and the Sunnah and what the Salaf were upon.
And the evidences from the Book are many:
(وَإِذَا رَأَيْتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَٰتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيْطَٰنُ فَلَا تَقْعُدْ بَعْدَ ٱلذِّكْرَىٰ مَعَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ)
A person can become affected by them to extent that they can deviate due to their defending them, for this reason this is what's most correct:
The lack of listening to deviant reciters.
❝Rather Allah, exalted is He and the most high, said:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِۗ)
"O you who have believed, indeed many of the ˹Ahbaar˺ and the ˹Ruhbaan˺ monks devour the wealth of people unjustly and avert [them] from the way of Allah".
[At-Taubah:34]❞
˹Ahbaar˺ are the scholars of the Jews, and the ˹Ruhbaan˺ are the Nasaarah:
(وَرَهْبَانِيَّةً ٱبْتَدَعُوهَا مَا كَتَبْنَٰهَا عَلَيْهِمْ)
"Monasticism, which they innovated; We did not prescribe it for them"
[Al-Hadid:27]
From the traits of the Nasaarah was ˹Monasticism˺ and ignorance. And from the traits of the Jews was that used to carry books, knowledge, but they:
(حُمِّلُوا۟ ٱلتَّوْرَىٰةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ ٱلْحِمَارِ يَحْمِلُ أَسْفَارًۢاۚ)
"Were entrusted with the Torah and then did not take it on, like that of a donkey who carries volumes [of books]."
[Al-Jumu'ah:5]
Allah the mighty and majestic likened their affair to the most insignificant of affairs, donkeys they carry books on their backs, rather they are worse than it, donkeys are not culpable, and they are culpable.
They were entrusted the Torah i.e they took it but they didn't act upon it, and they didn't carried it in the manner which was required from them, acting upon what was in it.
And this is the affair of all that take upon themselves these traits, they have a share in this, for this reason it came from Sufyaan Ibn Uyyaynah, the well known Imam may Allah have mercy upon him, that he said:
"Whoever goes astray from us from the scholars has a resemblance with the Jews, and whoever goes astray from us from the worshippers has a resemblance with the Nasaarah".
As an explanation from him of the statement of Allah the most high:
(غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ)
“not (the way) of those who earned Your Anger, nor of those who went astray.”
[Al-Faatihah]
It has come from more than one of the Salaf, rather there's a Hadith in this, that those that earned the anger are Jews, and those that went astray are the Nasaarah.
This is before the sending of our Prophet ﷺ.
Those that earned the anger, i.e they are worse than the ones that went astray, why? Because they were upon knowledge and then left it, and became stubborn.
And the Nasaarah, from their traits was monasticism and ignorance, so they were astray.
But the people of knowledge mentioned that after the sending of the Prophet Muhammad ﷺ all became those that earned the anger and went astray, because knowledge reached all of them, the ignorance of the ignorant was removed by the sending of the Prophet ﷺ.
Knowledge reached all of them, so all became those that earned the anger and were astray, as mentioned by the Allaamah Al-Utheymeen, may Allah have mercy upon him.
So the distancing from the people of Innovation and their boycotting, is a basis from the basis of Ahlussunnah which they are upon, and it is what the Qur'an and the Sunnah and the Consensus point towards.
We have a treatise that we authored, into three volumes, which we want to put out into a single book on the subject matter of boycotting and clarification of the doubts of the people of falsehood in this, and the rebuttal of it from the Book and the Sunnah and what the Salaf were upon.
And the evidences from the Book are many:
(وَإِذَا رَأَيْتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَٰتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيْطَٰنُ فَلَا تَقْعُدْ بَعْدَ ٱلذِّكْرَىٰ مَعَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ)
"And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversion. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people."
[Al-An'am:68]
And the point of benefit is in the generality of the wording, not the specific reason it was revealed, so this encompasses all wrongdoers, then do not remain after the reminder with the ˹Dhaalimuun˺ wrongdoing people, regardless if it was major Dhulm or minor Dhulm. Dhulm by way of major Shirk and Kufr or by Dhulm by way of Innovation, even Dhulm by regular sins.
Sittings in which there were sins, a man's to seperate themselves from it, either they rebuke or they seperate themselves from it. And if they were not to seperate from it:
(إنَّكُمْ إِذًا مِّثْلُهُمْۗ)
"Indeed, you would then be like them".
[An-Nisa':140]
Meaning those that sit in a gathering wherein they see an evil and they can rebuke but don't try and change it, even by way of their tongue. And if they weren't able to change it then it is incumbent that they leave. It's either rebuke or seperation.
The gathering wherein there is falsehood, you have two options therein, either you clarify if you had knowledge and capability, and you didn't fear upon yourself from their transgressions against you which may harm you, this is the first, if you aren't able to do this, then seperation, as Allah the mighty and majestic commanded.
As for sitting whilst seeing evils, innovation, disbelief and being silent whilst being able to rebuke or to seperate yourself away from them, this makes you carry the same ruling, in disbelief or innovation or sin, because being pleased with a statement and approving it, approving it is being pleased with it, whilst being able to rebuke it or to seperate oneself from it.
For this reason Allah the mighty and majestic said regarding those and the one that killed the She-camel, one of them killed it but when the rest were silent and were pleased with it, Allah then said:
(فَعَقَرُوهَا)
"and they killed her."
[Ash-shams:14]
While the one that physically killed her was only one, how did they all kill her? Because they were pleased with it, they were silent whilst being capable to rebuke it, or they were pleased with it, so they took on the same sin, similarly:
(قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ)
"Say, "Then why did you kill the prophets of Allah before?"
[Al-Baqarah:91]
Whilst in the era of the Prophet ﷺ they didn't kill any prophets of Allah, but when they were pleased with their forefathers killing the prophets, the attribution of this to them was then applicable.
And there is nothing behind seeking knowledge with these wrongdoers from the people of Innovation except watering down Al-Walaa and Al-Baraa of the Sunni, under the veil of speculative "benefits".
What will a student of knowledge benefit from them studying with the people of Innovation except thorns, and watering down his Salafi Aqeedah, and there is never a necessity to study with them! The scholars of Ahlussunnah, and those carrying knowledge are widespread, and whoever claims there's a dire necessity to take knowledge from them, then the audios of the people of knowledge remove this dire necessity, but it doesn't take you to the level of being a student of knowledge, as was brought to attention by Imam Al-Utheymeen and others.
Those that say it's a dire necessity for me to take the sciences and the obligatory sciences from the people of Innovation, we don't surrender this to them.
We say to them dire necessity is in accordance to its level, take the very least amount, you are sufficed in this by the audios of the people of knowledge, the explanations of the people of knowledge in audios are many, did something confuse you? Today we have the likes of WhatsApp, and other than this, you can ask the Mashaayikh and other than this, this cut away the excuse, so there is no excuse.
[Al-An'am:68]
And the point of benefit is in the generality of the wording, not the specific reason it was revealed, so this encompasses all wrongdoers, then do not remain after the reminder with the ˹Dhaalimuun˺ wrongdoing people, regardless if it was major Dhulm or minor Dhulm. Dhulm by way of major Shirk and Kufr or by Dhulm by way of Innovation, even Dhulm by regular sins.
Sittings in which there were sins, a man's to seperate themselves from it, either they rebuke or they seperate themselves from it. And if they were not to seperate from it:
(إنَّكُمْ إِذًا مِّثْلُهُمْۗ)
"Indeed, you would then be like them".
[An-Nisa':140]
Meaning those that sit in a gathering wherein they see an evil and they can rebuke but don't try and change it, even by way of their tongue. And if they weren't able to change it then it is incumbent that they leave. It's either rebuke or seperation.
The gathering wherein there is falsehood, you have two options therein, either you clarify if you had knowledge and capability, and you didn't fear upon yourself from their transgressions against you which may harm you, this is the first, if you aren't able to do this, then seperation, as Allah the mighty and majestic commanded.
As for sitting whilst seeing evils, innovation, disbelief and being silent whilst being able to rebuke or to seperate yourself away from them, this makes you carry the same ruling, in disbelief or innovation or sin, because being pleased with a statement and approving it, approving it is being pleased with it, whilst being able to rebuke it or to seperate oneself from it.
For this reason Allah the mighty and majestic said regarding those and the one that killed the She-camel, one of them killed it but when the rest were silent and were pleased with it, Allah then said:
(فَعَقَرُوهَا)
"and they killed her."
[Ash-shams:14]
While the one that physically killed her was only one, how did they all kill her? Because they were pleased with it, they were silent whilst being capable to rebuke it, or they were pleased with it, so they took on the same sin, similarly:
(قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ)
"Say, "Then why did you kill the prophets of Allah before?"
[Al-Baqarah:91]
Whilst in the era of the Prophet ﷺ they didn't kill any prophets of Allah, but when they were pleased with their forefathers killing the prophets, the attribution of this to them was then applicable.
And there is nothing behind seeking knowledge with these wrongdoers from the people of Innovation except watering down Al-Walaa and Al-Baraa of the Sunni, under the veil of speculative "benefits".
What will a student of knowledge benefit from them studying with the people of Innovation except thorns, and watering down his Salafi Aqeedah, and there is never a necessity to study with them! The scholars of Ahlussunnah, and those carrying knowledge are widespread, and whoever claims there's a dire necessity to take knowledge from them, then the audios of the people of knowledge remove this dire necessity, but it doesn't take you to the level of being a student of knowledge, as was brought to attention by Imam Al-Utheymeen and others.
Those that say it's a dire necessity for me to take the sciences and the obligatory sciences from the people of Innovation, we don't surrender this to them.
We say to them dire necessity is in accordance to its level, take the very least amount, you are sufficed in this by the audios of the people of knowledge, the explanations of the people of knowledge in audios are many, did something confuse you? Today we have the likes of WhatsApp, and other than this, you can ask the Mashaayikh and other than this, this cut away the excuse, so there is no excuse.
So there is no excuse to ever take from the people of Innovation, this is only due to desires which is taking many of the people to studying with them.
As for their usage of the Salaf having taken from the innovators as a proof, then this was due to dire necessity, there used to be some Hadiths with the people of Innovations which were not found except with them, so if they didn't take from them then something of the religion would've got lost, is this the case today? No this isn't the case.
For this reason Imam Ibn Sa'd said so-and-so only took from so-and-so the Innovator out of dire necessity.
He stated this like this.
Qatada for example, Ibn Du'aamah As-Saduusi used to be from the Qadariyyah, and he used to take from Anas may Allah be pleased with him, and he specialised in his Hadith, and he had Hadith with him from Anas from the Prophet ﷺ which wasn't found elsewhere, so if Ahlul-Hadith Shu'bah and others left his Hadiths then affairs of the religion would've got lost, so with them a benefit and harm clashed, a major benefit which is preservation of this religion which has come only from his direction, and a major harm which is losing out something from the religion, which clashed with a harm of lesser degree which is the the correct dealing with the people of Innovation, boycotting them and leaving them, belittling them, and not taking from them, not causing them to venerate themselves within themselves directing others to him, and other than this.
This is a lesser benefit in relation to the greater benefit, so they preceded the greater benefit, and warded the major harms through this harm which is of a lesser degree, and this is whilst they were scholars Imams, Shu'bah, and others...
So how can someone come and use them as an evidence, and say: "Ahlussunnah took from the people of Innovation. So now I'm going to take from the people of Innovations", How's this?!
Where is the dire necessity, where is the knowledge that he is supposed to have? Even if he had knowledge, are you better than the Salaf? They used to close their ears fearing for themselves from the lies of the people of Innovation and their doubts.
For a person to remain ignorant upon his natural predisposition is better than for them to go to an Innovator and to be misguided by him, even if he took from him whatever he was to take of sciences, the preservation of the most prized possession of person is greater than this, your Aqeedah and your religion, and uprightness upon the Sunnah.
And the evidences for this are many, the mention of some of it will come, like the Hadith:
"The likeliness of a good companion and a bad companion is that of someone selling Musk and a blacksmith". The Hadith.
This is from the evidence in warning from Innovation and its people, and similarly their books, this has been documented in the books of Aqeedah, and Ibn Qudaamah said:
"From the Sunnah is boycotting the people of Innovation..."
Then he mentioned: "and leaving looking into the books of the Innovators".
And others which have written on this.
Rather from the Sunnah is destroying the books of the people of Innovation and burning it, even though it may contain Qur'an and Sunnah, honouring it by burning it is better, and also from the Salaf were those that used to bury it, and from it is from those that placed it into water so that it becomes wet and falls apart, the point of benefit in this is that it's from the Sunnah also to burn the books of the Salaf.
But from the books of the people of Innovation is what some of the people of knowledge were in need of leaving it, either to refute it and to clarify the invalidity of it, or because it contained in it ˹Uluum Al-Aalah˺ (sciences which are "tools") for example, to benefit from it, those that have insight take this from it, but their taking this is with conditions, and it's for a person having fortification of their Aqeedah, and the doubts of the people of Innovation, for them to have knowledge, and for them to notify at every area there's an innovation.
As for their usage of the Salaf having taken from the innovators as a proof, then this was due to dire necessity, there used to be some Hadiths with the people of Innovations which were not found except with them, so if they didn't take from them then something of the religion would've got lost, is this the case today? No this isn't the case.
For this reason Imam Ibn Sa'd said so-and-so only took from so-and-so the Innovator out of dire necessity.
He stated this like this.
Qatada for example, Ibn Du'aamah As-Saduusi used to be from the Qadariyyah, and he used to take from Anas may Allah be pleased with him, and he specialised in his Hadith, and he had Hadith with him from Anas from the Prophet ﷺ which wasn't found elsewhere, so if Ahlul-Hadith Shu'bah and others left his Hadiths then affairs of the religion would've got lost, so with them a benefit and harm clashed, a major benefit which is preservation of this religion which has come only from his direction, and a major harm which is losing out something from the religion, which clashed with a harm of lesser degree which is the the correct dealing with the people of Innovation, boycotting them and leaving them, belittling them, and not taking from them, not causing them to venerate themselves within themselves directing others to him, and other than this.
This is a lesser benefit in relation to the greater benefit, so they preceded the greater benefit, and warded the major harms through this harm which is of a lesser degree, and this is whilst they were scholars Imams, Shu'bah, and others...
So how can someone come and use them as an evidence, and say: "Ahlussunnah took from the people of Innovation. So now I'm going to take from the people of Innovations", How's this?!
Where is the dire necessity, where is the knowledge that he is supposed to have? Even if he had knowledge, are you better than the Salaf? They used to close their ears fearing for themselves from the lies of the people of Innovation and their doubts.
For a person to remain ignorant upon his natural predisposition is better than for them to go to an Innovator and to be misguided by him, even if he took from him whatever he was to take of sciences, the preservation of the most prized possession of person is greater than this, your Aqeedah and your religion, and uprightness upon the Sunnah.
And the evidences for this are many, the mention of some of it will come, like the Hadith:
"The likeliness of a good companion and a bad companion is that of someone selling Musk and a blacksmith". The Hadith.
This is from the evidence in warning from Innovation and its people, and similarly their books, this has been documented in the books of Aqeedah, and Ibn Qudaamah said:
"From the Sunnah is boycotting the people of Innovation..."
Then he mentioned: "and leaving looking into the books of the Innovators".
And others which have written on this.
Rather from the Sunnah is destroying the books of the people of Innovation and burning it, even though it may contain Qur'an and Sunnah, honouring it by burning it is better, and also from the Salaf were those that used to bury it, and from it is from those that placed it into water so that it becomes wet and falls apart, the point of benefit in this is that it's from the Sunnah also to burn the books of the Salaf.
But from the books of the people of Innovation is what some of the people of knowledge were in need of leaving it, either to refute it and to clarify the invalidity of it, or because it contained in it ˹Uluum Al-Aalah˺ (sciences which are "tools") for example, to benefit from it, those that have insight take this from it, but their taking this is with conditions, and it's for a person having fortification of their Aqeedah, and the doubts of the people of Innovation, for them to have knowledge, and for them to notify at every area there's an innovation.
And if Uthmaan may Allah be pleased with him and all the Companions unanimously agreed upon burning the copies of the Qur'an which were not upon the Qurayshi dialect, because the Qur'an was revealed upon seven dialects not these seven modes of recitation.
Because the Qur'an was revealed upon seven different dialects, the intent is not these seven modes of recitation, the intent is that it had different dialects of the Arab, this was due to making it easier for the Arabs at that time, then after this when there this benefit went away and it clashed with a harm, this being it the fear that the Qur'an couldn't be compiled together into one book, whilst Allah clarified that it's a book, directing to compiling it into a form of a book. Similarly when the memorisers and the reciters were dying during the conquests, the Companions feared that some of the Qur'an would get lost, so they compiled it, and they compiled it upon the Qurayshi dialect which is the most eloquent of the dialects of the Arabs, and they burned the rest of the Mushafs, whilst it is the truth, out of honouring it.
So if this was the case with the Qur'an, then what you think is the case regarding the books of the people of Innovation, which call towards misguidance, and burning it has even more priority.
Similarly the story of Ka'b bin Malik when that King, King Khassaan, heard that the Prophet ﷺ boycotted him and likewise the Companions, he sent him a letter saying:
"I have come to know that your friend has treated you harshly, come to us you will be comforted".
He said I went and threw it into the stove!
He went and burned it, why did he go and burn it? So that he doesn't read it another time and it then takes a hold of his heart, look at the wisdom of the Salaf and their understanding, he didn't precede the benefit which relates to his person:
I will aid Ahlussunnah and people of the truth even if they treat me harshly, and I will hate the people of Innovation even if they are good to me.
These were the Salaf!
From the people are those that become deceived when they are treated good by some of the people of Innovation!
I will hate them even they helped me because this is an obligation, it's Aqeedah, I won't precede what's of a benefit to me before this.
And this Salafi that hasn't helped me, I will have Walaa for him, because he is from Ahlussunnah.
Ahlussunnah they are Ahlussunnah, they are to be given Walaa, and Ahlul Bidah they are Ahlul Bidah even if they honour me.
[The end of the explanation of this advice]
📂 النصيحة السابعة في شرح "نصيحتي لطلبة العلم للعلامة الوادعي رحمه الله" لشيخنا المبارك أبي حاتم يوسف الجزائري حفظه الله.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Because the Qur'an was revealed upon seven different dialects, the intent is not these seven modes of recitation, the intent is that it had different dialects of the Arab, this was due to making it easier for the Arabs at that time, then after this when there this benefit went away and it clashed with a harm, this being it the fear that the Qur'an couldn't be compiled together into one book, whilst Allah clarified that it's a book, directing to compiling it into a form of a book. Similarly when the memorisers and the reciters were dying during the conquests, the Companions feared that some of the Qur'an would get lost, so they compiled it, and they compiled it upon the Qurayshi dialect which is the most eloquent of the dialects of the Arabs, and they burned the rest of the Mushafs, whilst it is the truth, out of honouring it.
So if this was the case with the Qur'an, then what you think is the case regarding the books of the people of Innovation, which call towards misguidance, and burning it has even more priority.
Similarly the story of Ka'b bin Malik when that King, King Khassaan, heard that the Prophet ﷺ boycotted him and likewise the Companions, he sent him a letter saying:
"I have come to know that your friend has treated you harshly, come to us you will be comforted".
He said I went and threw it into the stove!
He went and burned it, why did he go and burn it? So that he doesn't read it another time and it then takes a hold of his heart, look at the wisdom of the Salaf and their understanding, he didn't precede the benefit which relates to his person:
I will aid Ahlussunnah and people of the truth even if they treat me harshly, and I will hate the people of Innovation even if they are good to me.
These were the Salaf!
From the people are those that become deceived when they are treated good by some of the people of Innovation!
I will hate them even they helped me because this is an obligation, it's Aqeedah, I won't precede what's of a benefit to me before this.
And this Salafi that hasn't helped me, I will have Walaa for him, because he is from Ahlussunnah.
Ahlussunnah they are Ahlussunnah, they are to be given Walaa, and Ahlul Bidah they are Ahlul Bidah even if they honour me.
[The end of the explanation of this advice]
📂 النصيحة السابعة في شرح "نصيحتي لطلبة العلم للعلامة الوادعي رحمه الله" لشيخنا المبارك أبي حاتم يوسف الجزائري حفظه الله.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
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Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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7- 𝘿𝙞𝙨𝙩𝙖𝙣𝙘𝙞𝙣𝙜 𝙛𝙧𝙤𝙢 𝙩𝙝𝙚 𝙥𝙚𝙤𝙥𝙡𝙚 𝙤𝙛 𝙄𝙣𝙣𝙤𝙫𝙖𝙩𝙞𝙤𝙣 𝙖𝙣𝙙 𝙩𝙝𝙚𝙞𝙧 𝙗𝙤𝙤𝙠𝙨, 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙨𝙘𝙝𝙤𝙡𝙖𝙧𝙨 𝙤𝙛 𝙚𝙫𝙞𝙡 𝙖𝙣𝙙 𝙩𝙝𝙚𝙞𝙧 𝙗𝙤𝙤𝙠𝙨:
بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim
Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖
By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.
Explanation by:
our virtuous Shaykh, the beneficial researcher,
Abu Haatim Yusuf Al-Jazaa'ire,
may Allah preserve him and benefit by way of him.
📂 النصيحة السابعة في شرح "نصيحتي لطلبة العلم للعلامة الوادعي رحمه الله" لشيخنا المبارك أبي حاتم يوسف الجزائري حفظه الله.
___
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and the Muslims-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
بسم الله الرحمن الرحيم
In the name of Allah Ar-Rahman Ar-Rahim
Explanation Of :
𝕄𝕪 𝕒𝕕𝕧𝕚𝕔𝕖 𝕗𝕠𝕣 𝕥𝕙𝕖 𝕤𝕥𝕦𝕕𝕖𝕟𝕥𝕤 𝕠𝕗 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖
By the 'Allaamah, the Imam, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him.
Explanation by:
our virtuous Shaykh, the beneficial researcher,
Abu Haatim Yusuf Al-Jazaa'ire,
may Allah preserve him and benefit by way of him.
📂 النصيحة السابعة في شرح "نصيحتي لطلبة العلم للعلامة الوادعي رحمه الله" لشيخنا المبارك أبي حاتم يوسف الجزائري حفظه الله.
___
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
-may Allah forgive him, his parents, his Mashaayikh, and the Muslims-
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
5_6199465028949642295.pdf
673.3 KB
[Arabic]
This truth doesn't carry obscurity.
Delighting the ears with the affirmation
Of what we have relayed in the subject matter of the consensus
Regarding Excusing the ignorant of Tawheed
(A knowledge based concise discussion)
Written by Abu Hatim Al-Jazaairee.
May Allah ease his worries and be for him in the two abodes.
📁 هذا الحق ليس به خفاء - تشنيف الأسماع بتثبيت ما نقلناه في مسألة عذر جاهل التوحيد من الإجماع (مناقشة علمية مختصرة)
This truth doesn't carry obscurity.
Delighting the ears with the affirmation
Of what we have relayed in the subject matter of the consensus
Regarding Excusing the ignorant of Tawheed
(A knowledge based concise discussion)
Written by Abu Hatim Al-Jazaairee.
May Allah ease his worries and be for him in the two abodes.
📁 هذا الحق ليس به خفاء - تشنيف الأسماع بتثبيت ما نقلناه في مسألة عذر جاهل التوحيد من الإجماع (مناقشة علمية مختصرة)
This truth doesn't carry obscurity.
Delighting the ears with the affirmation
Of what we have relayed in the subject matter of the consensus
Regarding Excusing the ignorant of Tawheed
(A knowledge based concise discussion)
Written by Abu Hatim Al-Jazaairee.
May Allah ease his worries and be for him in the two abodes.
📁 هذا الحق ليس به خفاء - تشنيف الأسماع بتثبيت ما نقلناه في مسألة عذر جاهل التوحيد من الإجماع (مناقشة علمية مختصرة)
Delighting the ears with the affirmation
Of what we have relayed in the subject matter of the consensus
Regarding Excusing the ignorant of Tawheed
(A knowledge based concise discussion)
Written by Abu Hatim Al-Jazaairee.
May Allah ease his worries and be for him in the two abodes.
📁 هذا الحق ليس به خفاء - تشنيف الأسماع بتثبيت ما نقلناه في مسألة عذر جاهل التوحيد من الإجماع (مناقشة علمية مختصرة)
بسم الله الرحمن الرحيم
Alhamdulilah wa ba'd:
Some of our brothers have read aloud for us, whilst I'm travelling, the summary of what has come in the article spread by some of the brothers -may Allah grant them success- intending with it convincing the reader that what we have relayed of "Consensus of the Imams that the ignorant of Tawheed is not excused in the naming them Mushrik, and that their excuse is regarding the application of the punishment in the Dunya and the Fire in the Aakhirah".
More than one of our brothers requested that I write something which clarifies the extent of the correctness or the mistake of what this writer has mentioned, so I have directed them to what I have written in "The sound advice" (v.1 & v.2), due to that it contains a rebuttal of all that the author discussed - may Allah grant him success-.
Then after the insistency of more than one of our brothers -the students of knowledge- I wrote this from my phone in a part of a time - taking assistance from relaying from "The sound advice" - of what Allah made easy to clarify that the putting forth of these types of oppositions only increased the clearness of these Consensuses, with the success of Allah.
And I was wishing that I find someone that had some correction with them of what I have written in this subject matter, but I have found them to not be correct in their observations -may Allah grant them success- and I found them to having objected to the Consensuses without having read -in what is apparent- the point of research which I have built the relaying of the Consensuses upon, and especially what relates to the terminologies of the Imams in this subject matter, for indeed those that don't know the terminologies of the Imams in all fields will make mistakes upon them, and then attribute to the legislation what is not from it, as mentioned by As-San'aani in "Tawdeehul-Afkaar" (1190).
And this has occured from this author -may Allah grant him success- and I have found him to have heavy handed his understanding upon what I have relayed from the Imams of Consensuses, and what we think of him is that he didn't do this intentionally, but if he were to return to the understanding of the Imams in these statements and knew their terminologies then he wouldn't have been hasty in putting out what he has written -may Allah grant him success-.
We will start by using a single example of this, and it is sufficient -with the permission of Allah- in refuting what he has written in its entirety:
◾️And it is the clear Consensus which was relayed by Imam Ibn-Ul-Qayyim -may Allah have mercy upon him- in "Tareequl-Hijratayn" (896/2 and onwards):
Whereby he 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" ... the Ummah has unanimously agreed upon that this category are disbelievers even if they were ignorant and blind-followers to their leaders ... the most that this category have is that they are ignorant disbelievers, not stubborn rejecters.". End of speech.
The brother the author claimed -based upon his own understanding!- that the Consensus which Ibn-Ul-Qayyim relayed is only regarding those that are originally disbelievers!!
If he only had troubled himself by reading a little bit in "The sound advice" (p.38 v.1) at the very place I relayed the Consensus of Ibn-Ul-Qayyim!
He would've found that I relayed from the Second Mujaddid after his grandfather:
The Imam Abdurrahman bin Hassan -may Allah have mercy upon them all- the author of "Fath-ul-Majeed" clearly stating that the speech of Ibn-Ul-Qayyim encompasses those ignorant of Tawheed from these Ummah and other than it, whereby he said:
"The Allaamah Ibn-Ul-Qayyim -may Allah have mercy upon him- also said regarding the categories of people of this Ummah and other than it: the seventeenth category...".
Then he relayed the Consensus which was relayed by Ibn-Ul-Qayyim.
Alhamdulilah wa ba'd:
Some of our brothers have read aloud for us, whilst I'm travelling, the summary of what has come in the article spread by some of the brothers -may Allah grant them success- intending with it convincing the reader that what we have relayed of "Consensus of the Imams that the ignorant of Tawheed is not excused in the naming them Mushrik, and that their excuse is regarding the application of the punishment in the Dunya and the Fire in the Aakhirah".
More than one of our brothers requested that I write something which clarifies the extent of the correctness or the mistake of what this writer has mentioned, so I have directed them to what I have written in "The sound advice" (v.1 & v.2), due to that it contains a rebuttal of all that the author discussed - may Allah grant him success-.
Then after the insistency of more than one of our brothers -the students of knowledge- I wrote this from my phone in a part of a time - taking assistance from relaying from "The sound advice" - of what Allah made easy to clarify that the putting forth of these types of oppositions only increased the clearness of these Consensuses, with the success of Allah.
And I was wishing that I find someone that had some correction with them of what I have written in this subject matter, but I have found them to not be correct in their observations -may Allah grant them success- and I found them to having objected to the Consensuses without having read -in what is apparent- the point of research which I have built the relaying of the Consensuses upon, and especially what relates to the terminologies of the Imams in this subject matter, for indeed those that don't know the terminologies of the Imams in all fields will make mistakes upon them, and then attribute to the legislation what is not from it, as mentioned by As-San'aani in "Tawdeehul-Afkaar" (1190).
And this has occured from this author -may Allah grant him success- and I have found him to have heavy handed his understanding upon what I have relayed from the Imams of Consensuses, and what we think of him is that he didn't do this intentionally, but if he were to return to the understanding of the Imams in these statements and knew their terminologies then he wouldn't have been hasty in putting out what he has written -may Allah grant him success-.
We will start by using a single example of this, and it is sufficient -with the permission of Allah- in refuting what he has written in its entirety:
◾️And it is the clear Consensus which was relayed by Imam Ibn-Ul-Qayyim -may Allah have mercy upon him- in "Tareequl-Hijratayn" (896/2 and onwards):
Whereby he 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" ... the Ummah has unanimously agreed upon that this category are disbelievers even if they were ignorant and blind-followers to their leaders ... the most that this category have is that they are ignorant disbelievers, not stubborn rejecters.". End of speech.
The brother the author claimed -based upon his own understanding!- that the Consensus which Ibn-Ul-Qayyim relayed is only regarding those that are originally disbelievers!!
If he only had troubled himself by reading a little bit in "The sound advice" (p.38 v.1) at the very place I relayed the Consensus of Ibn-Ul-Qayyim!
He would've found that I relayed from the Second Mujaddid after his grandfather:
The Imam Abdurrahman bin Hassan -may Allah have mercy upon them all- the author of "Fath-ul-Majeed" clearly stating that the speech of Ibn-Ul-Qayyim encompasses those ignorant of Tawheed from these Ummah and other than it, whereby he said:
"The Allaamah Ibn-Ul-Qayyim -may Allah have mercy upon him- also said regarding the categories of people of this Ummah and other than it: the seventeenth category...".
Then he relayed the Consensus which was relayed by Ibn-Ul-Qayyim.
And Imam Abdurahman bin Hassan also clarified in "Manhaaj At-Ta'sees" (p.99) that this speech of Ibn-Ul-Qayyim is applied upon the ignorant of the grave worshippers who attribute to Islam, and he mentioned that they don't enter into who's called Muslim.
If it wasn't except for this Consensus from Imam Ibn-Ul-Qayyim -may Allah have mercy upon him- it would've sufficed in its affirmation.
As it's not stipulated in the affirmation of a Consensus -as it comes in the sciences of Usuul- that the relaying reaches the level of Mutawatir, what's sufficed in this is a single relaying from a person of knowledge who is well versed, and you are sufficed by someone the likes of Ibn-Ul-Qayyim -may Allah have mercy upon him- in this, and all praise and thanks is to Allah.
As I have relayed from the Imam the Mufti Aba Butayn -may Allah have mercy upon him- clearly relaying the Consensus and applying the rulings upon particulars - this wasn't tackled by the author!
Where he said -may Allah have mercy upon him-:
"And what you have asked about, on if it's permissible to point out a person as particulars in making Takfeer, if they were to commit something Takfeer is made for?
The affair which the Book and the Sunnah and the Consensus of the scholars, points to is that the likes of Shirk in worshipping other than Allah exalted is He, is Disbelief.
And whoever commits anything of this type or thinks it to be good, then there is no doubt regarding their disbelief, and there is no harm on those who have actualised that these affairs occured from them to say so-and-so has disbelieved by doing this action, and what clarifies this is that the Fuqahaa mention ... whoever makes Shirk with Allah has disbelieved, and their ruling is that they are requested to repent, if they don't they are killed, and ˹Istitaabah˺ requesting to repent is only done to particulars". "Majmuu'atur-Rasaail" (657/1).
And this is another clear relaying of the Consensus regarding particulars, and all praise and thanks is to Allah.
And in what was written by the author -may Allah grant him success- are many examples at every point of objection, that he uses his understanding in the rejecting of the Consensuses:
◾️An example of this is what has preceded -and what appears the case is- that he isn't well versed in the terminologies of the Imams in the subject matter when they mention:
-˹Istitaabah˺ requesting to repent: whereby he thought that they intend a general ruling, and that it hasn't got any connection to particulars, which made him reject some of what I have relayed of Consensuses based upon this.
If it wasn't except for this Consensus from Imam Ibn-Ul-Qayyim -may Allah have mercy upon him- it would've sufficed in its affirmation.
As it's not stipulated in the affirmation of a Consensus -as it comes in the sciences of Usuul- that the relaying reaches the level of Mutawatir, what's sufficed in this is a single relaying from a person of knowledge who is well versed, and you are sufficed by someone the likes of Ibn-Ul-Qayyim -may Allah have mercy upon him- in this, and all praise and thanks is to Allah.
As I have relayed from the Imam the Mufti Aba Butayn -may Allah have mercy upon him- clearly relaying the Consensus and applying the rulings upon particulars - this wasn't tackled by the author!
Where he said -may Allah have mercy upon him-:
"And what you have asked about, on if it's permissible to point out a person as particulars in making Takfeer, if they were to commit something Takfeer is made for?
The affair which the Book and the Sunnah and the Consensus of the scholars, points to is that the likes of Shirk in worshipping other than Allah exalted is He, is Disbelief.
And whoever commits anything of this type or thinks it to be good, then there is no doubt regarding their disbelief, and there is no harm on those who have actualised that these affairs occured from them to say so-and-so has disbelieved by doing this action, and what clarifies this is that the Fuqahaa mention ... whoever makes Shirk with Allah has disbelieved, and their ruling is that they are requested to repent, if they don't they are killed, and ˹Istitaabah˺ requesting to repent is only done to particulars". "Majmuu'atur-Rasaail" (657/1).
And this is another clear relaying of the Consensus regarding particulars, and all praise and thanks is to Allah.
And in what was written by the author -may Allah grant him success- are many examples at every point of objection, that he uses his understanding in the rejecting of the Consensuses:
◾️An example of this is what has preceded -and what appears the case is- that he isn't well versed in the terminologies of the Imams in the subject matter when they mention:
-˹Istitaabah˺ requesting to repent: whereby he thought that they intend a general ruling, and that it hasn't got any connection to particulars, which made him reject some of what I have relayed of Consensuses based upon this.
And you have come to know in what has preceded from the speech of Imam Aba Butayn that "˹Istitaabah˺ requesting to repent is done after ruling apostacy, and ˹Istitaabah˺ requesting to repent is only done regarding particulars". "Ad-Durar As-Saniyyah" (402/10).
◾️And from this is:
The terminologies of a number of Imams like: Ibn Taymiyyah, Muhammad bin Abdulwahaab An-Najdi, and the Imams of the Da'wah, in their categorising disbelief in this subject matter to:
1- Disbelief outwardly, and labeling the worshippers of other than Allah to be Mushriks due to what's apparent of their actions, and they don't stipulate establishing of the evidences, acting upon the basis of the taking upon the apparent, and other than this.
2- Disbelief outwardly and inwardly, and here they stipulate establishment of the evidences, due to its connection to the application of the worldly punishment and the punishment of the Hereafter, based upon the statement of the most high:
(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15] (1)
And other proofs.
So when the author saw that Shaykh-Ul-Islaam -in some of what he mentioned regarding his statements- clearly stating that one doesn't disbelieve except after the establishing of the evidences, his understanding was that he was negating the application of the title of Mushrik and Kaafir upon them outwardly.
Similarly when he saw that Imam Muhammad bin Abdulwahaab An-Najdi negated disbelief from those that fell into Shirk and worshipping of the idol at Al-Badawi, and others, due to their ignorance before the establishment of the evidences, his understanding was that he means the lack of calling them Mushriks and Disbelievers outwardly.
Similarly what become confusing to the author from the speech of Ibn Baaz and Al-Fawzaan, and other Imams in their stipulating establishment of the evidences before making Takfeer, whilst they are treading upon the path of the Imams in this, upon what has preceded.
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(1) We have clarified in "The sound advice" that the Imams of the religion from the Salaf and those that came after them, use this verse as proof upon what its apparent points to, of negating retribution and punishment until the establishment of the evidences, and there is no touching on the negation of calling those that worship other than Allah as Mushriks, rather we mentioned many verses that the Qur'an called those that worshipped other than Allah Mushriks before the establishment of the evidences, and Allah is the granter of success.
◾️And from this is:
The terminologies of a number of Imams like: Ibn Taymiyyah, Muhammad bin Abdulwahaab An-Najdi, and the Imams of the Da'wah, in their categorising disbelief in this subject matter to:
1- Disbelief outwardly, and labeling the worshippers of other than Allah to be Mushriks due to what's apparent of their actions, and they don't stipulate establishing of the evidences, acting upon the basis of the taking upon the apparent, and other than this.
2- Disbelief outwardly and inwardly, and here they stipulate establishment of the evidences, due to its connection to the application of the worldly punishment and the punishment of the Hereafter, based upon the statement of the most high:
(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15] (1)
And other proofs.
So when the author saw that Shaykh-Ul-Islaam -in some of what he mentioned regarding his statements- clearly stating that one doesn't disbelieve except after the establishing of the evidences, his understanding was that he was negating the application of the title of Mushrik and Kaafir upon them outwardly.
Similarly when he saw that Imam Muhammad bin Abdulwahaab An-Najdi negated disbelief from those that fell into Shirk and worshipping of the idol at Al-Badawi, and others, due to their ignorance before the establishment of the evidences, his understanding was that he means the lack of calling them Mushriks and Disbelievers outwardly.
Similarly what become confusing to the author from the speech of Ibn Baaz and Al-Fawzaan, and other Imams in their stipulating establishment of the evidences before making Takfeer, whilst they are treading upon the path of the Imams in this, upon what has preceded.
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(1) We have clarified in "The sound advice" that the Imams of the religion from the Salaf and those that came after them, use this verse as proof upon what its apparent points to, of negating retribution and punishment until the establishment of the evidences, and there is no touching on the negation of calling those that worship other than Allah as Mushriks, rather we mentioned many verses that the Qur'an called those that worshipped other than Allah Mushriks before the establishment of the evidences, and Allah is the granter of success.
And that all only intended the negation of the Disbelief which one is punished for, which is the Disbelief outwardly and inwardly together.
And I have relayed in "The sound advice" a number of statements which clarify this from the speech of those Imams themselves, we will mention some of them here -in summary-, from it is:
The statement of Shaykh-Ul-Islaam Ibn Taymiyyah, may Allah have mercy upon him:
"The title Mushrik is affirmed before the Message ... as for the punishment then no". "Al-Fataawa" (38/20).
And his statement:
"The Disbelief which one is punished for is only after the establishment of the Message". "Al-Fataawa" (78/2).
He didn't stipulate establishment of the evidences regarding the title Mushrik, contrary to ruling upon them to be punished, making it a must that there is establishment of the evidences in this.
◾️And he also said:
"If a person intends to prostrate to the sun at the time the sun rises and the time the sun sets, he is most priority to the discouragement and blame and being punished, and for this he will be a disbeliever, and similarly those that supplicate to other than Allah and make Hajj to other than Allah, this one is also a Mushrik and the thing they did is disbelief, but he could not be knowing that this is Shirk impermissible -until he said- but they don't deserve punishment except after the establishment of the evidences upon them, the most high said:
(فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ)
"So do not attribute to Allah equals while you know [that there is nothing similar to Him".
[Al-Baqarah:22]".
"The rebuttal against Al-Akhnaa'i" (p.205-206)
Whereby he called them disbelievers and Mushriks whilst they could perhaps not know that Shirk is impermissible.
And in the establishment of the difference between these two affairs, in light what has preceded:
And I have relayed in "The sound advice" a number of statements which clarify this from the speech of those Imams themselves, we will mention some of them here -in summary-, from it is:
The statement of Shaykh-Ul-Islaam Ibn Taymiyyah, may Allah have mercy upon him:
"The title Mushrik is affirmed before the Message ... as for the punishment then no". "Al-Fataawa" (38/20).
And his statement:
"The Disbelief which one is punished for is only after the establishment of the Message". "Al-Fataawa" (78/2).
He didn't stipulate establishment of the evidences regarding the title Mushrik, contrary to ruling upon them to be punished, making it a must that there is establishment of the evidences in this.
◾️And he also said:
"If a person intends to prostrate to the sun at the time the sun rises and the time the sun sets, he is most priority to the discouragement and blame and being punished, and for this he will be a disbeliever, and similarly those that supplicate to other than Allah and make Hajj to other than Allah, this one is also a Mushrik and the thing they did is disbelief, but he could not be knowing that this is Shirk impermissible -until he said- but they don't deserve punishment except after the establishment of the evidences upon them, the most high said:
(فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ)
"So do not attribute to Allah equals while you know [that there is nothing similar to Him".
[Al-Baqarah:22]".
"The rebuttal against Al-Akhnaa'i" (p.205-206)
Whereby he called them disbelievers and Mushriks whilst they could perhaps not know that Shirk is impermissible.
And in the establishment of the difference between these two affairs, in light what has preceded:
◾️The two Imams from the sons of the Mujaddid: Husseen and Abdullah -may Allah have mercy upon them- were asked regarding those that died before the appearance of the Da'wah of the Mujadid:
"Whoever dies of the people of Shirk before this Da'wah reached them, then what is ruled upon them is:
If they were known for performing Shirk and taking it as religion, and dieing upon this, then their outward state is that they died upon Disbelief, they are not supplicated for, nor slaughtered for (in charity), nor given charity for.
As for the reality of their affair, then this is to Allah the most high.
If the evidences were established upon them whilst they were alive and they stubbornly persisted, then this one is a Disbeliever outwardly and inwardly.
And if the evidences werent established upon them in their lifetime, then their affair is to Allah". End of speech "Ad-Durar As-Saniyyah" (143/10).
◾️The Allaamah Abdulazeez Qaadi Ad-Dur'iyah -from the major students of the Imam the Mujadid- may Allah have mercy upon them both:
"If they used to act upon Disbelief and Shirk out of ignorance and the lack of those that inform them then we don't make Takfeer of them until the evidence is established upon them, but we don't rule upon them that they are Muslim". "Ar-Rasaail Wal-Masaail An-Najdiyyah" (576/5).
So they clearly stated the Takfeer of the ignorant of Tawheed, and at the same time they negated the title Muslim from them and ruled upon them with the apparent of Disbelief.
◾️The Allaamah, Saalih Al-Fawzaan -may Allah preserve him- was asked:
May Allah be good to you virtuous Shaykh, this questioner is saying:
Do we make Takfeer of those that prostrate to idols or slaughters to graves, or do we wait until we establish the evidences upon them?
Whereby he replied:
"They disbelieve with this, but you declare upon their action that it's disbelief and make Takfeer upon them outwardly, then after that advise them, they either then repent, if not then they are considered to be Disbelievers outwardly and inwardly". End of speech from "Sharhus-Sunnah lil-Barbahaari" (t.8).
Whereby they made a difference between the outward Disbelief and application of the title Mushrik, to which there is no stipulation of establishing the evidences, as for the Disbelief inwardly which is the one relating to the punishment, here there is establishment of the evidences.
And their statement:
"Their affair is to Allah"
I.e that they are from the type of Ahlul Fatrah.
◾️Imam Ibn Baaz -may Allah have mercy upon him- said:
"But if they were in certain far away lands away from Islam or in the depths of Africa where there weren't any Muslims around them, the claim of ignorance could be accepted from them, and if they died upon this their affair would be to Allah, and their ruling would be that of the people of Al-Fatrah, and the correct position is that they are tested on the day of judgement, if they respond correctly and obey they will enter Jannah, and if they disobey they will enter the fire.
As for those that live in the midst of the Muslims and perform actions which are Disbelief of Allah, and leaving the known obligatory acts, this one is not excused, because the affair is clear, the Muslims -and all praise to Allah- are present, they're fasting, making hajj, they know that fornication is Haraam, and that alcohol is Haraam, and that being disobedient to parents is Haraam, all of this is known amongst the Muslims and wide spread amongst them, so the claim to ignorance in this is an invalid claim". "Majmuu' Al-Fataawa" (136/7).
"Whoever dies of the people of Shirk before this Da'wah reached them, then what is ruled upon them is:
If they were known for performing Shirk and taking it as religion, and dieing upon this, then their outward state is that they died upon Disbelief, they are not supplicated for, nor slaughtered for (in charity), nor given charity for.
As for the reality of their affair, then this is to Allah the most high.
If the evidences were established upon them whilst they were alive and they stubbornly persisted, then this one is a Disbeliever outwardly and inwardly.
And if the evidences werent established upon them in their lifetime, then their affair is to Allah". End of speech "Ad-Durar As-Saniyyah" (143/10).
◾️The Allaamah Abdulazeez Qaadi Ad-Dur'iyah -from the major students of the Imam the Mujadid- may Allah have mercy upon them both:
"If they used to act upon Disbelief and Shirk out of ignorance and the lack of those that inform them then we don't make Takfeer of them until the evidence is established upon them, but we don't rule upon them that they are Muslim". "Ar-Rasaail Wal-Masaail An-Najdiyyah" (576/5).
So they clearly stated the Takfeer of the ignorant of Tawheed, and at the same time they negated the title Muslim from them and ruled upon them with the apparent of Disbelief.
◾️The Allaamah, Saalih Al-Fawzaan -may Allah preserve him- was asked:
May Allah be good to you virtuous Shaykh, this questioner is saying:
Do we make Takfeer of those that prostrate to idols or slaughters to graves, or do we wait until we establish the evidences upon them?
Whereby he replied:
"They disbelieve with this, but you declare upon their action that it's disbelief and make Takfeer upon them outwardly, then after that advise them, they either then repent, if not then they are considered to be Disbelievers outwardly and inwardly". End of speech from "Sharhus-Sunnah lil-Barbahaari" (t.8).
Whereby they made a difference between the outward Disbelief and application of the title Mushrik, to which there is no stipulation of establishing the evidences, as for the Disbelief inwardly which is the one relating to the punishment, here there is establishment of the evidences.
And their statement:
"Their affair is to Allah"
I.e that they are from the type of Ahlul Fatrah.
◾️Imam Ibn Baaz -may Allah have mercy upon him- said:
"But if they were in certain far away lands away from Islam or in the depths of Africa where there weren't any Muslims around them, the claim of ignorance could be accepted from them, and if they died upon this their affair would be to Allah, and their ruling would be that of the people of Al-Fatrah, and the correct position is that they are tested on the day of judgement, if they respond correctly and obey they will enter Jannah, and if they disobey they will enter the fire.
As for those that live in the midst of the Muslims and perform actions which are Disbelief of Allah, and leaving the known obligatory acts, this one is not excused, because the affair is clear, the Muslims -and all praise to Allah- are present, they're fasting, making hajj, they know that fornication is Haraam, and that alcohol is Haraam, and that being disobedient to parents is Haraam, all of this is known amongst the Muslims and wide spread amongst them, so the claim to ignorance in this is an invalid claim". "Majmuu' Al-Fataawa" (136/7).