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The way out of all of this is by repenting to Allah the most high from this:
(وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ)
"And turn to Allah in repentance, all of you, O believers, that you might succeed".
[An-Nur:31]
⏺ The way out of these tribulations is by referring matters back to the Book and the Sunnah and to the trustworthy scholars.
The Book and the Sunnah are a complete legislation, revealed from the One who is All-Wise, All-Knowing. In them lies the solution for all problems and tribulations, and the judgment in all disputes that arise and befall the nation.
Allah, the most high, said:
(فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا)
"And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result".
[An-Nisa':59]
The Allaamah As-Si‘di, may Allah have mercy on him, said in his Tafsir: “…He commanded that every dispute among people, whether in the fundamentals or branches of religion, be referred back to Allah and His Messenger, meaning to the Book of Allah and the Sunnah of His Messenger, for in it lies the judgement for all disputable matters, whether explicitly, generally, by indication, by implication, by understood meaning, or by a general principle upon which similar cases may be measured.” End of intended speech.
The firmly grounded people of knowledge, who are sincere and trustworthy, are the ones who guide to the ruling of Allah the most high.
They are the ones knowledgeable in the legislation of Allah, and in every era, there will always be among them those who uphold Allah’s binding evidence against His servants.
For this reason, Allah the most high commanded that what befalls people in their religious and worldly affairs, regarding their security and fear, be referred back to them.
Allah, the mighty and majestic, said:
(وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦۖ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْۗ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَٰنَ إِلَّا قَلِيلًا)
"And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few".
[An-Nisa':83]
[Page 12]
📁 “Warning the Muslims...”
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1528
(وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ)
"And turn to Allah in repentance, all of you, O believers, that you might succeed".
[An-Nur:31]
The Book and the Sunnah are a complete legislation, revealed from the One who is All-Wise, All-Knowing. In them lies the solution for all problems and tribulations, and the judgment in all disputes that arise and befall the nation.
Allah, the most high, said:
(فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا)
"And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result".
[An-Nisa':59]
The Allaamah As-Si‘di, may Allah have mercy on him, said in his Tafsir: “…He commanded that every dispute among people, whether in the fundamentals or branches of religion, be referred back to Allah and His Messenger, meaning to the Book of Allah and the Sunnah of His Messenger, for in it lies the judgement for all disputable matters, whether explicitly, generally, by indication, by implication, by understood meaning, or by a general principle upon which similar cases may be measured.” End of intended speech.
The firmly grounded people of knowledge, who are sincere and trustworthy, are the ones who guide to the ruling of Allah the most high.
They are the ones knowledgeable in the legislation of Allah, and in every era, there will always be among them those who uphold Allah’s binding evidence against His servants.
For this reason, Allah the most high commanded that what befalls people in their religious and worldly affairs, regarding their security and fear, be referred back to them.
Allah, the mighty and majestic, said:
(وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦۖ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْۗ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَٰنَ إِلَّا قَلِيلًا)
"And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few".
[An-Nisa':83]
[Page 12]
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1528
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📚 Warning the Muslims Against the Fitnah of Revolting Against the Muslim Ruler
And Clarifying the Harms of Demonstrations and Overthrowing.
Written by:
➤Fadeelatush-Shaykh Abu Hatim Yusuf bin Al-Eid Al-Jazaa'iree, may Allah preserve him.
📁 تحذير المسلمين…
And Clarifying the Harms of Demonstrations and Overthrowing.
Written by:
➤Fadeelatush-Shaykh Abu Hatim Yusuf bin Al-Eid Al-Jazaa'iree, may Allah preserve him.
📁 تحذير المسلمين…
And in this verse, there is a lesson from Allah for His servants, and that it is proper for them that when an important matter comes to them, one that concerns public interests, whether related to security and the joy of the believers or fear that contains a calamity for them, that they should verify it and not hasten to spread that news.
Rather, they should refer it to the Messenger and to those in authority among them, the people of sound opinion, knowledge, sincerity, wisdom, and composure, who understand matters and recognise benefits and their opposites”. End of speech.
Indeed, the Muslims had a lesson in that tribulation which Allah extinguished, and it became clear to the people the misguidance and turmoil that those enthusiastic followers of the Qutbi and Ikhwaani ideology were upon, when they returned to their scholars, those of advice and trustworthiness, such as the Imams Al-Albaani, Ibn Baaz, Ibn Uthaymeen, and Al-Waadi’i, may Allah have mercy on them, and others.
And there still remain among the scholars those who follow their path and uphold Allah’s binding evidence against His creation, such as Shaykh Saalih Al-Fawzaan, Shaykh Yahya Al-Hajoori, Shaykh Zayd Al-Madkhali, and others, may Allah preserve them.
The advising scholars of Ahlussunnah have written several lengthy and beneficial writings on this subject. 1
سبحانك اللهم وحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك.
Glory be to You, and praise be to You. There's no deity worthy of worship in truth except You. I seek Your forgiveness and repent to You.
[Page 13]
Footnotes:
1) See, for example, what our Shaykh, the scholar Yahya bin Ali Al-Hajoori, may Allah preserve him, has written and published in several pamphlets, as well as the book of our brother Abdulhakeem Ar-Raymi, may Allah preserve him, with a foreword by our Shaykh as well. All of these are published on the www.aloloom(dot)net.
📁 “Warning the Muslims...”
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1528
Rather, they should refer it to the Messenger and to those in authority among them, the people of sound opinion, knowledge, sincerity, wisdom, and composure, who understand matters and recognise benefits and their opposites”. End of speech.
Indeed, the Muslims had a lesson in that tribulation which Allah extinguished, and it became clear to the people the misguidance and turmoil that those enthusiastic followers of the Qutbi and Ikhwaani ideology were upon, when they returned to their scholars, those of advice and trustworthiness, such as the Imams Al-Albaani, Ibn Baaz, Ibn Uthaymeen, and Al-Waadi’i, may Allah have mercy on them, and others.
And there still remain among the scholars those who follow their path and uphold Allah’s binding evidence against His creation, such as Shaykh Saalih Al-Fawzaan, Shaykh Yahya Al-Hajoori, Shaykh Zayd Al-Madkhali, and others, may Allah preserve them.
The advising scholars of Ahlussunnah have written several lengthy and beneficial writings on this subject. 1
سبحانك اللهم وحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك.
Glory be to You, and praise be to You. There's no deity worthy of worship in truth except You. I seek Your forgiveness and repent to You.
[Page 13]
Footnotes:
1) See, for example, what our Shaykh, the scholar Yahya bin Ali Al-Hajoori, may Allah preserve him, has written and published in several pamphlets, as well as the book of our brother Abdulhakeem Ar-Raymi, may Allah preserve him, with a foreword by our Shaykh as well. All of these are published on the www.aloloom(dot)net.
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1528
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The Official English Channel of Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree
📚 Warning the Muslims Against the Fitnah of Revolting Against the Muslim Ruler
And Clarifying the Harms of Demonstrations and Overthrowing.
Written by:
➤Fadeelatush-Shaykh Abu Hatim Yusuf bin Al-Eid Al-Jazaa'iree, may Allah preserve him.
📁 تحذير المسلمين…
And Clarifying the Harms of Demonstrations and Overthrowing.
Written by:
➤Fadeelatush-Shaykh Abu Hatim Yusuf bin Al-Eid Al-Jazaa'iree, may Allah preserve him.
📁 تحذير المسلمين…
Warning_the_Muslims_Against_the_Fitnah_of_Revolting_Against_the.pdf
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And Clarifying the Harms of Demonstrations and Overthrowing.
Written by:
➤Fadeelatush-Shaykh Abu Hatim Yusuf bin Al-Eid Al-Jazaa'iree, may Allah preserve him.
📁 تحذير المسلمين من فتنة الخروج على ولي الأمر المسلم وبيان مفاسد المظاهرات والانقلابات.
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بســـم اللــه الرحــمــن الـرحـــيــم
357◾️Forgetting to give out the Zakaat Al-Fitr and remembering after Eid◾️
Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -
📥Question:
“A person who delayed from giving out Zakaat Al-Fitr due to forgetfulness, such that he did not remember that he had not given out Zakaat Al-Fitr until days after Eid, is it permissible for him to give out Zakaat now?”.
📤Answer:
“If his delay, as mentioned, in giving out Zakaat Al-Fitr was due to forgetfulness, but what's added to this is, and without negligence, because forgetfulness may arise from negligence, then if it was due to negligence, this matter is more severe, and he would be sinful. This is because the state of the negligent person is like that of the one who deliberately abandons, as negligence takes the place of deliberate abandonment according to the scholars.
However, if he was forgetful, or it happened that he slept, while it was his habit to give it out (i.e., Zakaat Al-Fitr) before the prayer, but he slept due to exhaustion without there being negligence, and he did not wake up until after the people had prayed Eid, or if this person was imprisoned and afflicted with confinement on the night of Eid before he could give it out, while he had prepared it for distribution, and then after that, this hindrance was removed after days of Eid. Or if he had a sudden illness that occupied and prevented him from doing so, or any other excuses, then the majority of the people of knowledge say that whoever is in this state should give it out whenever the hindrance is removed.
And the hindrance for this person was forgetfulness, so when the hindrance was removed by remembering, then in his case, he should give out Zakaat whenever he remembers. This is similar to the statement of the Prophet ﷺ: “Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it, for there is no expiation for it except that”.
The people of knowledge said that this prayer, which is the greatest of worship which is specific to a certain time - because the discussion is about acts of worship that are specified to a certain time, and Zakaat Al-Fitr has a specific time, with its deadline being until the Eid prayer, as evidenced by the hadith of Ibn Abbas, may Allah be pleased with them both, that the Prophet ﷺ said: “Whoever gives it out before the prayer, it is accepted Zakaat, and whoever gives it after the prayer, it is merely a charity from among the charities”. Reported by Abu Daud with a firm chain of narration.
There is also other Hadiths which indicating this.
The key point is that the Prophet ﷺ commanded it to be given out before the Eid prayer, making it specific to a certain time, and he made its acceptance conditional upon being given before the prayer. As for the one who gives it out after the prayer, in his case, it is considered a general charity.
This applies to the one who was negligent or deliberately left it. So, if he gives it after that, his case is like that of one who delayed giving out a general charity.
However, the one who was forgetful or had an excuse and then gave it, then even though it is considered a charity, this does not prevent it from being sufficient in his case, it is sufficient in his case because it was due to forgetfulness or an excuse.
The majority of the people of knowledge say that whoever is in this state should give it whenever he remembers or whenever the hindrance is removed.
And because the attachment of Zakaat Al-Fitr is to the right of the poor:
(إِنَّمَا ٱلصَّدَقَٰتُ لِلْفُقَرَآءِ وَٱلْمَسَٰكِينِ)
"As-Sadaqat (here it means Zakat) are only for the Fuqara' (poor), and Al-Masakeen (the poor)".
[At-Tawbah:60] until the end of the verse.
357◾️Forgetting to give out the Zakaat Al-Fitr and remembering after Eid◾️
Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -
📥Question:
“A person who delayed from giving out Zakaat Al-Fitr due to forgetfulness, such that he did not remember that he had not given out Zakaat Al-Fitr until days after Eid, is it permissible for him to give out Zakaat now?”.
📤Answer:
“If his delay, as mentioned, in giving out Zakaat Al-Fitr was due to forgetfulness, but what's added to this is, and without negligence, because forgetfulness may arise from negligence, then if it was due to negligence, this matter is more severe, and he would be sinful. This is because the state of the negligent person is like that of the one who deliberately abandons, as negligence takes the place of deliberate abandonment according to the scholars.
However, if he was forgetful, or it happened that he slept, while it was his habit to give it out (i.e., Zakaat Al-Fitr) before the prayer, but he slept due to exhaustion without there being negligence, and he did not wake up until after the people had prayed Eid, or if this person was imprisoned and afflicted with confinement on the night of Eid before he could give it out, while he had prepared it for distribution, and then after that, this hindrance was removed after days of Eid. Or if he had a sudden illness that occupied and prevented him from doing so, or any other excuses, then the majority of the people of knowledge say that whoever is in this state should give it out whenever the hindrance is removed.
And the hindrance for this person was forgetfulness, so when the hindrance was removed by remembering, then in his case, he should give out Zakaat whenever he remembers. This is similar to the statement of the Prophet ﷺ: “Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it, for there is no expiation for it except that”.
The people of knowledge said that this prayer, which is the greatest of worship which is specific to a certain time - because the discussion is about acts of worship that are specified to a certain time, and Zakaat Al-Fitr has a specific time, with its deadline being until the Eid prayer, as evidenced by the hadith of Ibn Abbas, may Allah be pleased with them both, that the Prophet ﷺ said: “Whoever gives it out before the prayer, it is accepted Zakaat, and whoever gives it after the prayer, it is merely a charity from among the charities”. Reported by Abu Daud with a firm chain of narration.
There is also other Hadiths which indicating this.
The key point is that the Prophet ﷺ commanded it to be given out before the Eid prayer, making it specific to a certain time, and he made its acceptance conditional upon being given before the prayer. As for the one who gives it out after the prayer, in his case, it is considered a general charity.
This applies to the one who was negligent or deliberately left it. So, if he gives it after that, his case is like that of one who delayed giving out a general charity.
However, the one who was forgetful or had an excuse and then gave it, then even though it is considered a charity, this does not prevent it from being sufficient in his case, it is sufficient in his case because it was due to forgetfulness or an excuse.
The majority of the people of knowledge say that whoever is in this state should give it whenever he remembers or whenever the hindrance is removed.
And because the attachment of Zakaat Al-Fitr is to the right of the poor:
(إِنَّمَا ٱلصَّدَقَٰتُ لِلْفُقَرَآءِ وَٱلْمَسَٰكِينِ)
"As-Sadaqat (here it means Zakat) are only for the Fuqara' (poor), and Al-Masakeen (the poor)".
[At-Tawbah:60] until the end of the verse.
So it is a right for the poor and needy, and this right does not disappear, and a person's responsibility is not discharged merely due to forgetfulness. In fact, many scholars have stated that even if a person abandons it out of negligence or laziness, he is still obligated to give it out, even if it is after its due time. This is because its attachment is to the right of the poor, so it is a duty that must be given to them.
So he will be sinful for his delaying. As for the right, it has to go to its rightful people. The point of benefit from this is that forgetfulness is an excuse among the excuses. This is established, as in the saying of Allah:
(رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَاۚ)
"Our Lord! Punish us not if we forget or fall into error."
[Al-Baqarah:286]
And it has come in the Hadith, that the Prophet ﷺ said that Allah the the most high said: “I have done so”. Meaning Allah has accepted this supplication and does not hold people accountable for what happens due to their forgetfulness if it was without negligence.
So the point of benefit in this is that this person who forgot to give it out, must as soon as he remembers, hasten to fulfill the right to its recipients. This is the opinion of the majority and is the view favored by many people of knowledge, such as Ibn Baaz, Ibn Uthaymeen, may Allah have mercy on them, and others”. End of speech.
📁 س/شخص تأخر عن إخراج زكاة الفطر نسيانا بحيث أنه لم يتذكر بأنه لم يخرج زكاة الفطر إلا بعد أيام العيد فهل يجوز أن يخرج زكاة الفطر الآن ؟
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
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Original Fatwa:
https://www.tg-me.com/youssefalgazairi/2821
So he will be sinful for his delaying. As for the right, it has to go to its rightful people. The point of benefit from this is that forgetfulness is an excuse among the excuses. This is established, as in the saying of Allah:
(رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَاۚ)
"Our Lord! Punish us not if we forget or fall into error."
[Al-Baqarah:286]
And it has come in the Hadith, that the Prophet ﷺ said that Allah the the most high said: “I have done so”. Meaning Allah has accepted this supplication and does not hold people accountable for what happens due to their forgetfulness if it was without negligence.
So the point of benefit in this is that this person who forgot to give it out, must as soon as he remembers, hasten to fulfill the right to its recipients. This is the opinion of the majority and is the view favored by many people of knowledge, such as Ibn Baaz, Ibn Uthaymeen, may Allah have mercy on them, and others”. End of speech.
📁 س/شخص تأخر عن إخراج زكاة الفطر نسيانا بحيث أنه لم يتذكر بأنه لم يخرج زكاة الفطر إلا بعد أيام العيد فهل يجوز أن يخرج زكاة الفطر الآن ؟
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Original Fatwa:
https://www.tg-me.com/youssefalgazairi/2821
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on a living, present created being in what it is capable of, and saying: “I have Tawakkul on Allah and then on you”.
By Shaykh Abu Hatim Yusuf Al-Jazaa'iree, may Allah preserve him.
📁حكم التوكل على المخلوق الحي الحاضر فيما يقدر عليه، وقول: "توكلت على الله ثم عليك".
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💢 Is it permissible to pray the Taraweeh prayer behind the people of Innovations?💢
The Allaamah Yahya Al-Hajoori - may Allah preserve him - was asked, as in "Al-Hulla Al-Bahiyyah (1) in Answering the Algerian Questions" (Question No. 24):
Question:
When Ramadan arrives, the Salafis differ regarding the issue of the Taraweeh prayer, so some of them pray in their local Masjid behind an Innovator, and some of them pray in their home and say: "I won't pray following an innovator, and no honour to him!", and some of them travel long distances in order to pray behind a Sunni, so what is correct?
Is Taraweeh prayer legislated for the traveler?
Whereby he -may Allah preserve him- replied: "What's correct is that as long as they are not traveling, and they went even if they tired themselves a bit, in order to pray behind a Sunni Imam, then this is good, Allah says in His Book:
( وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا)
"And make us leaders for the righteous."
[Al-Furqan:74]
Imamship is an honor, and also it is a must that it should be known that the Salafi Imam has influences even through his recitation, reading, and effects.
And the Innovator Imam has influences even through his recitation, and you do not know that you will become deceived by his recitation and then follow him one day or defend him and say: "This is a righteous man!!" This is not farfetched.
It is known that the prayer behind someone whose Innovation hasn't reach the level of disbelief is valid, but Taraweeh prayer is a voluntary prayer so if you are able to pray behind a Salafi, then you do so, and if you are not able, you pray in your home, and in such a case - what's used as evidence is the hadith: "The best prayer for a man is in his home. Except for what has been written" (2), meaning: except for obligatory prayers.
Prevention is better than cure. Meaning that instead of going and praying behind the Innovator and not realising until you have to go treat your heart because a doubt stuck to it, or that you have fallen into trials.
Staying away from them in such situations is safer for you.
Two men went to Ibn Sireen wanting to recite a verse from the Book of Allah to him, he said: "No, either you two stand up away from me or I will stand up". He said: "I feared that they would recite a verse from the Book of Allah to me and distort it and then it would settle in my heart". (3)
We say: In such a situation, he should pray in his home, because it is better to pray in a congregation based upon the statement of the Prophet ﷺ: "Whoever prays with the Imam until he leaves, it will be recorded for him that he spent the night in prayer". (4)
This is if they were behind a Salafi.
But if they prayed at home and did not find a congregation behind a Salafi, then based upon the statement of the Prophet ﷺ: "Make some of your prayers in your homes". (5), and based upon the statement of the Prophet ﷺ: "The best prayer for a man is in his home. Except for what has been written". (6)
I only made an exception for the Taraweeh prayer due to what was previously mentioned.
As for the Taraweeh prayer for the traveler, the Witr prayer for the traveler, the night prayer, the Duha prayer, and other unrestricted voluntary prayers, all of them are permissible for the traveler, and the Prophet ﷺ and his companions would not unmount their riding beasts until they had prayed the morning Duha prayer, and the Prophet ﷺ, prayed the Witr prayer on his riding beast (7), and the Witr prayer is part of the night prayer". End of speech
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(1) Collection and Takhreej by Abu Hatim Yusuf Al-Jazaa'iri, may Allah preserve him and protect him.
(2) Reported by Bukhari (731) and Muslim (781) on the authority of Zaid bin Thabit, may Allah be pleased with him.
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From the position of permitting the basis of creating Charity organisations, and committing the oppositions connected to it out of benefit to the Da'wah.
And dismantling the supposition “If they are free from harms and calamities”.
Written by Shaykh Abu Hatim Yusuf Al-Jazaa'iree, may Allah preserve him.
📁براءة السلفية - من القول بجواز أصل إنشاء الجمعيات الخلفية وارتكاب مخالفاتها للمصلحة الدعوية وبطلان فرض خلوها من المفاسد والبلية.
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[Page 56]
Continuing from here ⬆️
In this regard, the Allaamah Abdullah Aba Butayn, may Allah have mercy on him, said in "Al-Intisaar" (p.62), after his previous statement: "Whoever restricts that threat to only to the stubbornly persistent and excludes the ignorant, the one who misinterpreted, and the blind follower has opposed Allah and His Messenger and strayed from the path of the believers. The Fuqahaa begin the chapter on the ruling of apostasy with those who associate partners with Allah, and they do not restrict it to the stubbornly persistent. This is a clear matter, praise be to Allah. And Allah has said:
(رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِۚ)
"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers."
[An-Nisaa':165]
And he, may Allah have mercy on him, also said, as in "Ad-Durar As-Saniyyah" (10/370), while speaking about Shaykh-Ul-Islam, may Allah have mercy on him: "His statements, may Allah have mercy on him, on this matter are numerous. He did not restrict Takfeer to the stubbornly persistent, even though it is certain that most of these people are ignorant, unaware that what they said or did constitutes disbelief. Yet, they were not excused for their ignorance in such matters, because some of these matters contradict Tawheed, which is the greatest obligation, and others entail opposing the Messengership and rejecting the clear texts of the Qur’an and Sunnah which are unanimously agreed-upon among the scholars of the Muslims".
5. And these people, by their condition of stipulating the establishment of proof against this category of those who turn away or stubbornly reject:
(a) They nullify the ruling of declaring specific individuals as Mushriks or disbelievers.
This is because the Legislator’s rulings are based on what is common and prevalent, not on what is rare and exceptional.
Ibn Qudaamah, may Allah have mercy on him, said in "Rawdatun-Naadhir" (3/389), in his refutation of Al-Jaahidh the Mu‘tazili!: "...And we know that the stubbornly persistent, knowledgeable are rare; rather, the majority are blind followers who adopted the religion of their forefathers out of imitation, without recognizing the Prophet’s miracle and truthfulness".
See: "Al-Intisaar li-Ḥizb Allah al-Muwaḥḥideen wa al-Radd ‘alal-Mujaadil ‘anil-Mushrikeen (p.45).
(b) It becomes clear that the basis of the ruling, according to this confused one, regarding declaring individuals as disbelievers or Mushriks in worship is only dependent on the heart!
Thus, in his view, the covering and veil over the heart must first be removed before the ruling applies. As for directing acts of worship to other than Allah, such as prayer, prostration, seeking help, sacrifice, vows, or believing in lordship for other than Allah, such as controlling life, death, and dominion over the universe, these are not sufficient for him to rule that a person is a Mushrik or disbeliever!
This contradicts the Qur’an, Sunnah, the consensus of the scholars, clear logic, and sound predisposition.
(c) The meaning of this is: invalidating the establishment of proof through guidance and instruction, as if the proof is not established by the Book of Allah and the Messenger!
But Allah has nullified this in His saying:
(وَأَمَّا ثَمُودُ فَهَدَيْنَٰهُمْ فَٱسْتَحَبُّوا۟ ٱلْعَمَىٰ عَلَى ٱلْهُدَىٰ فَأَخَذَتْهُمْ صَٰعِقَةُ ٱلْعَذَابِ ٱلْهُونِ بِمَا كَانُوا۟ يَكْسِبُونَ)
"And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn".
[Fussilat:17]
[Page 57]
[Page 56]
Continuing from here ⬆️
In this regard, the Allaamah Abdullah Aba Butayn, may Allah have mercy on him, said in "Al-Intisaar" (p.62), after his previous statement: "Whoever restricts that threat to only to the stubbornly persistent and excludes the ignorant, the one who misinterpreted, and the blind follower has opposed Allah and His Messenger and strayed from the path of the believers. The Fuqahaa begin the chapter on the ruling of apostasy with those who associate partners with Allah, and they do not restrict it to the stubbornly persistent. This is a clear matter, praise be to Allah. And Allah has said:
(رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِۚ)
"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers."
[An-Nisaa':165]
And he, may Allah have mercy on him, also said, as in "Ad-Durar As-Saniyyah" (10/370), while speaking about Shaykh-Ul-Islam, may Allah have mercy on him: "His statements, may Allah have mercy on him, on this matter are numerous. He did not restrict Takfeer to the stubbornly persistent, even though it is certain that most of these people are ignorant, unaware that what they said or did constitutes disbelief. Yet, they were not excused for their ignorance in such matters, because some of these matters contradict Tawheed, which is the greatest obligation, and others entail opposing the Messengership and rejecting the clear texts of the Qur’an and Sunnah which are unanimously agreed-upon among the scholars of the Muslims".
5. And these people, by their condition of stipulating the establishment of proof against this category of those who turn away or stubbornly reject:
(a) They nullify the ruling of declaring specific individuals as Mushriks or disbelievers.
This is because the Legislator’s rulings are based on what is common and prevalent, not on what is rare and exceptional.
Ibn Qudaamah, may Allah have mercy on him, said in "Rawdatun-Naadhir" (3/389), in his refutation of Al-Jaahidh the Mu‘tazili!: "...And we know that the stubbornly persistent, knowledgeable are rare; rather, the majority are blind followers who adopted the religion of their forefathers out of imitation, without recognizing the Prophet’s miracle and truthfulness".
See: "Al-Intisaar li-Ḥizb Allah al-Muwaḥḥideen wa al-Radd ‘alal-Mujaadil ‘anil-Mushrikeen (p.45).
(b) It becomes clear that the basis of the ruling, according to this confused one, regarding declaring individuals as disbelievers or Mushriks in worship is only dependent on the heart!
Thus, in his view, the covering and veil over the heart must first be removed before the ruling applies. As for directing acts of worship to other than Allah, such as prayer, prostration, seeking help, sacrifice, vows, or believing in lordship for other than Allah, such as controlling life, death, and dominion over the universe, these are not sufficient for him to rule that a person is a Mushrik or disbeliever!
This contradicts the Qur’an, Sunnah, the consensus of the scholars, clear logic, and sound predisposition.
(c) The meaning of this is: invalidating the establishment of proof through guidance and instruction, as if the proof is not established by the Book of Allah and the Messenger!
But Allah has nullified this in His saying:
(وَأَمَّا ثَمُودُ فَهَدَيْنَٰهُمْ فَٱسْتَحَبُّوا۟ ٱلْعَمَىٰ عَلَى ٱلْهُدَىٰ فَأَخَذَتْهُمْ صَٰعِقَةُ ٱلْعَذَابِ ٱلْهُونِ بِمَا كَانُوا۟ يَكْسِبُونَ)
"And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn".
[Fussilat:17]
[Page 57]
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So whoever rules Islam upon the grave worshippers who live in the midst of the Muslims, and to label them Mushriks: stipulate the establishment of the evidences upon them whilst they are turning away from Tawheed.
Then they are falling into opposition of…
Then they are falling into opposition of…
As it is sufficient in the establishing the evidences that guidance is provided, but as for removing the veil from the heart and unsealing it by clarifying the truth, that is the guidance of Tawfeeq, which is solely in the hands of Allah. It's neither for a close angel nor a sent prophet possesses it. (1)
Indeed, [Allah Exalted is He sent His messengers as bearers of glad tidings and warners,
(لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ)
"So that mankind would have no argument against Allah after the messengers".
[An-Nisaa:165]
The greatest message they brought and called to was the worship of Allah alone, with no partners, and the forbidding of shirk, which is the worship of others besides Him. Now, if a person committing major shirk is excused due to ignorance, then who is left that cannot be excused? The necessary implication of this claim is that Allah has no proof against anyone except the stubbornly persistent. Yet, the one making this claim cannot consistently uphold his premise, he will inevitably contradict himself. For he cannot hesitate in declaring as a disbeliever someone who doubts the message of Muhammad ﷺ, doubts the Resurrection, or any other fundamental tenet of faith, despite the doubter being ignorant!
The Fuqahaa, may Allah have mercy on them, mention in their books of Fiqh the ruling on apostasy, that it applies to a Muslim who disbelieves after Islam, whether by speech, action, doubt, or belief. The cause of doubt is ignorance. The necessary implication of this is that we would not declare ignorant Yahood and Nasaara as disbelievers, nor those who prostrate to the sun, moon, or idols due to their ignorance, nor those whom Ali ibn Abi Talib burned with fire, because we are certain they were ignorant! Yet, the scholars have unanimously agreed that whoever does not declare Yahood and Nasaara as disbelievers or doubts in their disbelief is himself a disbeliever, even though we are certain that most of them are ignorant.
Shaykh Taqiyyud-Deen, said: "Whoever reviles the Companions or any one of them, and along with his revilement claims that Ali is a deity which is worshipped or a prophet, or that Jibril made a mistake, there is no doubt about the disbelief of such a person. In fact, there is no doubt about the disbelief of one who hesitates to declare him a disbeliever]. As stated by the Allaamah Abdullah Aba Butayn, may Allah have mercy on him, said in "Al-Intisaar li-Hizb Allah al-Muwahhideen" (p.40).
6. From the above, it becomes clear that those who live among Muslims while persisting in major shirk fall into one of two categories:
A. Either they are stubbornly persistent, the proofs have reached them, or they are capable of accessing them, yet they insist on persisting in shirk. Their condition is like those of whom Allah mentioned:
(إِنَّا وَجَدْنَا ءَابَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَارِهِم مُّقْتَدُونَ)
"Indeed, we found our fathers upon a way, and we are in their footsteps [rightly] guided".
[Az-Zukhruf:23]
B. Or they are willfully turning away, whether ignorant or blindly following, unwilling to abandon their state or listen to anything contrary to the clear shirk they are upon, like those about whom Allah said:
(بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ الْحَقِّ فَهُم مُّعْرِضُونَ)
"But most of them do not know the truth, so they are turning away".
[Al-Anbiya:24]
Ibn Jareer At-Tabari, may Allah have mercy on him, one of the Imams of the Salaf, commented on this verse: "He says: Rather, most of these Mushriks do not know the correctness of what they say or what they do and not do, so they turn away from the truth out of ignorance and lack of understanding". [Tafsir At-Tabari (18/427)].
I say:
Both categories are Mushriks and inexcusable, whether due to stubborn persistency or turning away, as previously mentioned in the words of Ibn-Ul-Qayyim, may Allah have mercy on him.
Footnotes:
1) "Shifaa Al-Aleel" (192-193) by Ibn-Ul-Qayyim, may Allah have mercy on him.
[Page 58]
Indeed, [Allah Exalted is He sent His messengers as bearers of glad tidings and warners,
(لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ)
"So that mankind would have no argument against Allah after the messengers".
[An-Nisaa:165]
The greatest message they brought and called to was the worship of Allah alone, with no partners, and the forbidding of shirk, which is the worship of others besides Him. Now, if a person committing major shirk is excused due to ignorance, then who is left that cannot be excused? The necessary implication of this claim is that Allah has no proof against anyone except the stubbornly persistent. Yet, the one making this claim cannot consistently uphold his premise, he will inevitably contradict himself. For he cannot hesitate in declaring as a disbeliever someone who doubts the message of Muhammad ﷺ, doubts the Resurrection, or any other fundamental tenet of faith, despite the doubter being ignorant!
The Fuqahaa, may Allah have mercy on them, mention in their books of Fiqh the ruling on apostasy, that it applies to a Muslim who disbelieves after Islam, whether by speech, action, doubt, or belief. The cause of doubt is ignorance. The necessary implication of this is that we would not declare ignorant Yahood and Nasaara as disbelievers, nor those who prostrate to the sun, moon, or idols due to their ignorance, nor those whom Ali ibn Abi Talib burned with fire, because we are certain they were ignorant! Yet, the scholars have unanimously agreed that whoever does not declare Yahood and Nasaara as disbelievers or doubts in their disbelief is himself a disbeliever, even though we are certain that most of them are ignorant.
Shaykh Taqiyyud-Deen, said: "Whoever reviles the Companions or any one of them, and along with his revilement claims that Ali is a deity which is worshipped or a prophet, or that Jibril made a mistake, there is no doubt about the disbelief of such a person. In fact, there is no doubt about the disbelief of one who hesitates to declare him a disbeliever]. As stated by the Allaamah Abdullah Aba Butayn, may Allah have mercy on him, said in "Al-Intisaar li-Hizb Allah al-Muwahhideen" (p.40).
6. From the above, it becomes clear that those who live among Muslims while persisting in major shirk fall into one of two categories:
A. Either they are stubbornly persistent, the proofs have reached them, or they are capable of accessing them, yet they insist on persisting in shirk. Their condition is like those of whom Allah mentioned:
(إِنَّا وَجَدْنَا ءَابَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَارِهِم مُّقْتَدُونَ)
"Indeed, we found our fathers upon a way, and we are in their footsteps [rightly] guided".
[Az-Zukhruf:23]
B. Or they are willfully turning away, whether ignorant or blindly following, unwilling to abandon their state or listen to anything contrary to the clear shirk they are upon, like those about whom Allah said:
(بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ الْحَقِّ فَهُم مُّعْرِضُونَ)
"But most of them do not know the truth, so they are turning away".
[Al-Anbiya:24]
Ibn Jareer At-Tabari, may Allah have mercy on him, one of the Imams of the Salaf, commented on this verse: "He says: Rather, most of these Mushriks do not know the correctness of what they say or what they do and not do, so they turn away from the truth out of ignorance and lack of understanding". [Tafsir At-Tabari (18/427)].
I say:
Both categories are Mushriks and inexcusable, whether due to stubborn persistency or turning away, as previously mentioned in the words of Ibn-Ul-Qayyim, may Allah have mercy on him.
Footnotes:
1) "Shifaa Al-Aleel" (192-193) by Ibn-Ul-Qayyim, may Allah have mercy on him.
[Page 58]
7. The explanations, scholarly analyses, and fatwas of the people of knowledge on this matter are numerous. Among them:
1. What has preceded from the words of Shaykh-Ul-Islam, may Allah have mercy on him, in the establishing of this (p. 38).
2. The statement of Shaykh-Ul-Islam Ibn Baaz, may Allah have mercy on him: "However, if someone is in a remote land far from Islam, or in the depths of Africa where there are no Muslims around, their claim of ignorance may be accepted. If they die upon that, their matter is left to Allah, and their ruling is like that of the people of the Al-Fatrah. The correct view is that they will be tested on the Day of Resurrection. If they respond and obey, they will enter Jannah; but if they disobey, they will enter the Fire.
As for the one who lives among Muslims, performs acts of disbelief in Allah, and neglects the well-known obligations, such a person is not excused, because the matter is clear. Muslims, and all praise is to Allah, are present; they fast, pray, know that fornication is forbidden, that alcohol is forbidden, that disobedience to parents is forbidden, all of this is well-known and widespread among Muslims. So, a claim of ignorance in such matters is a false claim, and Allah is the One whose help is sought". [His Majmuu Fataawa (7/136)].
3. The statement of the Allaamah Abdulazeez Ar-Raajihi, may Allah preserve him, as in his [Fataawa mutanawwi'ah]: "If a person lives among Muslims and the matter is clear, such as worshiping other than Allah, slaughtering for other than Allah while living among Muslims, hearing the Qur’an, and hearing the legislative texts, then he is not excused. For example, if a person lives among Muslims and commits fornication, and when asked: "Why did you commit fornication?" he says: "I was ignorant, I didn’t know". he is not excused because the matter is clear. Or if he deals in usury while living among Muslims and says: "I was ignorant, I didn’t know the ruling on usury", this is not valid. Or if he prostrates to an idol while among Muslims and says: "I was ignorant", he is not excused. Rather, ignorance is only excused in intricate, obscured matters that someone like him could be unaware of".
4. The statement of the Allaamah Ash-Shawkaani, may Allah have mercy on him: "Whoever falls into shirk out of ignorance is not excused, because the proof has been established for all of creation with the sending of the Prophet ﷺ. So, whoever is ignorant has only himself to blame due to his turning away from the Book and the Sunnah. As it contains clear clarification, as Allah says in the Qur’an:
(وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ)
"And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims".
[An-Nahl:89]
Likewise, the Sunnah: Abu Dharr, may Allah be pleased with him said: "The Messenger of Allah ﷺ passed away, and there was no bird flapping its wings in the sky except that he had mentioned some knowledge to us about it - or words to that effect may Allah have mercy upon him - So, whoever is ignorant, it is due to his negligence, and no one is excused for negligence". [Al-Ajwibah Ash-Shawkaaniyyah ‘an al-As’ilah al-Hafawiyyah (p.39-40)].
5. The statement of the Allaamah Zayd Al-Madkhali, may Allah have mercy on him, in "Al-‘Aqd al-Munaddad al-Jadeed" (3/50), Question (24): "As for one who lives in a land where he hears the call to Islam but does not believe and does not seek the truth from its people, he is like one to whom the Islamic call has reached but who turns away from it and persists in disbelief, as in the hadith of Abu Hurairah mentioned earlier". End of desired speech.
6. The statement of Imam Ibn Rajab, may Allah have mercy on him, in "Jaami Al-Uluum wal-Hikam" (1/196): "In summary, Allah and His Messenger have not left anything lawful except that it has been clarified, nor anything forbidden except that it has been clarified. However, some matters were made clearer than others.
1. What has preceded from the words of Shaykh-Ul-Islam, may Allah have mercy on him, in the establishing of this (p. 38).
2. The statement of Shaykh-Ul-Islam Ibn Baaz, may Allah have mercy on him: "However, if someone is in a remote land far from Islam, or in the depths of Africa where there are no Muslims around, their claim of ignorance may be accepted. If they die upon that, their matter is left to Allah, and their ruling is like that of the people of the Al-Fatrah. The correct view is that they will be tested on the Day of Resurrection. If they respond and obey, they will enter Jannah; but if they disobey, they will enter the Fire.
As for the one who lives among Muslims, performs acts of disbelief in Allah, and neglects the well-known obligations, such a person is not excused, because the matter is clear. Muslims, and all praise is to Allah, are present; they fast, pray, know that fornication is forbidden, that alcohol is forbidden, that disobedience to parents is forbidden, all of this is well-known and widespread among Muslims. So, a claim of ignorance in such matters is a false claim, and Allah is the One whose help is sought". [His Majmuu Fataawa (7/136)].
3. The statement of the Allaamah Abdulazeez Ar-Raajihi, may Allah preserve him, as in his [Fataawa mutanawwi'ah]: "If a person lives among Muslims and the matter is clear, such as worshiping other than Allah, slaughtering for other than Allah while living among Muslims, hearing the Qur’an, and hearing the legislative texts, then he is not excused. For example, if a person lives among Muslims and commits fornication, and when asked: "Why did you commit fornication?" he says: "I was ignorant, I didn’t know". he is not excused because the matter is clear. Or if he deals in usury while living among Muslims and says: "I was ignorant, I didn’t know the ruling on usury", this is not valid. Or if he prostrates to an idol while among Muslims and says: "I was ignorant", he is not excused. Rather, ignorance is only excused in intricate, obscured matters that someone like him could be unaware of".
4. The statement of the Allaamah Ash-Shawkaani, may Allah have mercy on him: "Whoever falls into shirk out of ignorance is not excused, because the proof has been established for all of creation with the sending of the Prophet ﷺ. So, whoever is ignorant has only himself to blame due to his turning away from the Book and the Sunnah. As it contains clear clarification, as Allah says in the Qur’an:
(وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ)
"And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims".
[An-Nahl:89]
Likewise, the Sunnah: Abu Dharr, may Allah be pleased with him said: "The Messenger of Allah ﷺ passed away, and there was no bird flapping its wings in the sky except that he had mentioned some knowledge to us about it - or words to that effect may Allah have mercy upon him - So, whoever is ignorant, it is due to his negligence, and no one is excused for negligence". [Al-Ajwibah Ash-Shawkaaniyyah ‘an al-As’ilah al-Hafawiyyah (p.39-40)].
5. The statement of the Allaamah Zayd Al-Madkhali, may Allah have mercy on him, in "Al-‘Aqd al-Munaddad al-Jadeed" (3/50), Question (24): "As for one who lives in a land where he hears the call to Islam but does not believe and does not seek the truth from its people, he is like one to whom the Islamic call has reached but who turns away from it and persists in disbelief, as in the hadith of Abu Hurairah mentioned earlier". End of desired speech.
6. The statement of Imam Ibn Rajab, may Allah have mercy on him, in "Jaami Al-Uluum wal-Hikam" (1/196): "In summary, Allah and His Messenger have not left anything lawful except that it has been clarified, nor anything forbidden except that it has been clarified. However, some matters were made clearer than others.
So, whatever has been clearly and famously established as part of the religion by necessity, there is no doubt about it, and no one is excused for ignorance in a land where Islam is manifest.
As for matters whose clarification is less apparent, some are well-known specifically among the scholars of the Sharee'ah, so the scholars unanimously agree on their permissibility or prohibition, though they may remain unknown to some outside their circles. And some matters are not even widely known among the scholars themselves, leading to differences of opinion regarding their permissibility or prohibition". End of speech.
And the statements of the scholars in clarification of this are numerous, and their explanations are clear, requiring no excessive elaboration.
[Page 59]
📁 𝕋ℍ𝔼 𝕊𝕆𝕌ℕ𝔻 𝔸𝔻𝕍𝕀ℂ𝔼 v.2 Index:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1369
As for matters whose clarification is less apparent, some are well-known specifically among the scholars of the Sharee'ah, so the scholars unanimously agree on their permissibility or prohibition, though they may remain unknown to some outside their circles. And some matters are not even widely known among the scholars themselves, leading to differences of opinion regarding their permissibility or prohibition". End of speech.
And the statements of the scholars in clarification of this are numerous, and their explanations are clear, requiring no excessive elaboration.
[Page 59]
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1369
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بســـم اللــه الرحــمــن الـرحـــيــم
358◾️Taking knowledge from someone who smokes in private◾️
Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -
📥Question:
“Is it permissible to take religious knowledge from someone who smokes in secret?”.
📤Answer:
“This knowledge is only carried by people of knowledge, people of righteousness, and people of trustworthiness. Whoever is known to commit actions that indicate weakness in his religion is not qualified to be put forward to teach others. Allah the mighty and majestic has clarified in His Book that those who carry this knowledge and call to Allah are the people of uprightness:
(فَلِذَٰلِكَ فَٱدْعُۖ وَٱسْتَقِمْ)
"So invite to that and remain on a right course".
[Ash-Shura:15]
The people of Da'wah are only the people of uprightness and trustworthiness and knowledge.
And Ibn Sireen, may Allah have mercy on him, have said: “Indeed this knowledge is religion, so look at he whom you take your religion from”. As it has been authentically narrated from him in the introduction of Sahih Muslim.
So whoever is known to openly commit sins or engage in actions that indicate to the weakness of their religiosity, and other than this, would become a preventing matter to taking knowledge from them. Why? Because preserving the religion takes precedence over considering the knowledge that he may possess.
This one that smokes, smoking is impermissible. And those that are known to smoke, then they are not safe in what relates taking knowledge from them, as sins lead to one another, and safeguarding the religion takes more precedence, even if it means avoiding taking knowledge from such a person to protect the creed and religion of the Muslims.
Therefore, this is what's befitting to be tread upon, that knowledge is only sought from people of righteousness, integrity, and trustworthiness.
It is not enough for a person to merely follow the Sunnah while committing wicked acts of disobedience (fisq) or persisting upon sins. Similarly, it is insufficient for someone to claim adherence to the Sunnah while lacking proper knowledge. Rather, they must be:
1. Knowledgeable.
2. A person of Sunnah.
3. Righteous and upright.
This is one who knowledge is taken from and this is what the Salaf were upon. In their books of Jarh wa Ta’deel you will see that they would criticise many people for neglecting congregation prayers or rather committing acts which are beneath this, some of the Imams, and he is Shu’bah, once went to hear Hadith from a scholar of Hadith but saw him mistreating his animal, by pretending to feed it while this was not the case. Shu’bah said if he lies to an animal, how can we trust him not to lie in Hadith and add to Hadith?. So he abandoned taking from him.
Similarly you would find that, scholars would reject so-and-so for not adhering to the congregational prayers, or so-and-so would engage in immoral behavior, and they wouldn't take knowledge from those that persist in sins or manifest sins or commits wicked acts of disobedience (fisq), and other than this.
Out of preservation of the religion, "Indeed this knowledge is religion so look at he whom you take your religion from”.”. End of speech.
📁 س/حكم أخذ العلم عن شخص عرف بالدخين في السر.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Original Fatwa:
The Salafi answers to the Indian Questions.
358◾️Taking knowledge from someone who smokes in private◾️
Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -
📥Question:
“Is it permissible to take religious knowledge from someone who smokes in secret?”.
📤Answer:
“This knowledge is only carried by people of knowledge, people of righteousness, and people of trustworthiness. Whoever is known to commit actions that indicate weakness in his religion is not qualified to be put forward to teach others. Allah the mighty and majestic has clarified in His Book that those who carry this knowledge and call to Allah are the people of uprightness:
(فَلِذَٰلِكَ فَٱدْعُۖ وَٱسْتَقِمْ)
"So invite to that and remain on a right course".
[Ash-Shura:15]
The people of Da'wah are only the people of uprightness and trustworthiness and knowledge.
And Ibn Sireen, may Allah have mercy on him, have said: “Indeed this knowledge is religion, so look at he whom you take your religion from”. As it has been authentically narrated from him in the introduction of Sahih Muslim.
So whoever is known to openly commit sins or engage in actions that indicate to the weakness of their religiosity, and other than this, would become a preventing matter to taking knowledge from them. Why? Because preserving the religion takes precedence over considering the knowledge that he may possess.
This one that smokes, smoking is impermissible. And those that are known to smoke, then they are not safe in what relates taking knowledge from them, as sins lead to one another, and safeguarding the religion takes more precedence, even if it means avoiding taking knowledge from such a person to protect the creed and religion of the Muslims.
Therefore, this is what's befitting to be tread upon, that knowledge is only sought from people of righteousness, integrity, and trustworthiness.
It is not enough for a person to merely follow the Sunnah while committing wicked acts of disobedience (fisq) or persisting upon sins. Similarly, it is insufficient for someone to claim adherence to the Sunnah while lacking proper knowledge. Rather, they must be:
1. Knowledgeable.
2. A person of Sunnah.
3. Righteous and upright.
This is one who knowledge is taken from and this is what the Salaf were upon. In their books of Jarh wa Ta’deel you will see that they would criticise many people for neglecting congregation prayers or rather committing acts which are beneath this, some of the Imams, and he is Shu’bah, once went to hear Hadith from a scholar of Hadith but saw him mistreating his animal, by pretending to feed it while this was not the case. Shu’bah said if he lies to an animal, how can we trust him not to lie in Hadith and add to Hadith?. So he abandoned taking from him.
Similarly you would find that, scholars would reject so-and-so for not adhering to the congregational prayers, or so-and-so would engage in immoral behavior, and they wouldn't take knowledge from those that persist in sins or manifest sins or commits wicked acts of disobedience (fisq), and other than this.
Out of preservation of the religion, "Indeed this knowledge is religion so look at he whom you take your religion from”.”. End of speech.
📁 س/حكم أخذ العلم عن شخص عرف بالدخين في السر.
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Original Fatwa:
The Salafi answers to the Indian Questions.
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"Al-Jamaa’ah" (the group/community) and "Ash-Shudhuudh" (deviance/aberration).
➤By Fadeelatush-Shaykh Abu Haatim Yusuf bin Al-Eid Al-Jazaa'iree, Hafidhahullah.
📁 شرح معنى الجماعة والشذوذ
Read translation here ⤵️
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🎤 Explanation of the meaning of:
"Al-Jamaa’ah" (the group/community) and "Ash-Shudhuudh" (deviance/aberration).
➤By Fadeelatush-Shaykh Abu Haatim Yusuf bin Al-Eid Al-Jazaa'iree, Hafidhahullah.
"...also they call Ahlussunnah wal-Jamaa'ah for their following the Sunnah, and their unity upon it, unity of hearts and unity of bodies, and likewise their unity upon the Muslim ruler, this is also among what Ahlussunnah have explained.
This is part of the unity of bodies, which the Khawaarij and other misguided sects opposed.
Therefore, there are texts urging unity in these two meanings, as in the Hadith of the splitting (of the Ummah): "My Ummah will split into seventy-three sects, all of them in the Fire except one". They asked: "Which one, O Messenger of Allah?". He replied: "Those that are upon the Jamaa'ah". Or "It is the Jamaa'ah".
This Jamaa'ah was explained in another route, as "The one that is upon what I and my companions are upon today". So, the Jamaa'ah referred to here is those who adhere to the correct belief, even if you are alone, as clarified by the Imams.
As explained by Imam Nu'aym bin Hammaad Al-Khuza'i, and even before him, the Imam, the noble companion Ibn Mas'uud, may Allah be pleased with him, as authentically reported in "Tarikh Dimashq", that he said to his student Amr bin Maymun: "The Jamaa'ah is whoever is upon the truth, even if you are alone". Similarly, the statements from Ahlussunnah are many in this, such as those from Nu'aym bin Hammaad Al-Khuzaa'i and other Imams who explained this matter. They clarified that when "Jamaa'ah" is mentioned in the texts, it refers to those upon the truth, even if a person is alone, as Imam Ash-Shaatibi, may Allah have mercy on him, explained in "Al-I'tisaam", along with many other Imams.
This meaning is also found in many texts, such as the what's comes in "As-Sahih Al-Musnad" from where the Prophet ﷺ said about Zayd bin Amr ibn Nufayl: "He will be resurrected as a nation alone".
Similarly, Allah the Exalted said:
(إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً)
"Indeed, Abraham was a Ummah".
[An-Nahl:120]
Meaning a nation by himself. Thus, the traveler upon the path of truth should not feel lonely due to the fewness of its followers nor be disturbed by the multitude of those who oppose it, as was stated to this effect by Imam An-Najdi, may Allah have mercy on him, in the explanation of this verse. Therefore, the Jama'ah is whoever is upon the truth, even if you are alone.
Like on the other hand, the people of Innovation are called: "The people of Shudhuudh and separation", while Ahlussunnah are called "The people of the Sunnah and the Jamaa'ah". This is why the people of knowledge mention this in their books, such as Imam At-Tahaawi, who said: "We follow the Sunnah and the Jamaa'ah and avoid straying away and separation". Shudhuudh means opposing the truth, as Imam Ibn-Ul-Qayyim, may Allah have mercy on him, stated and likewise Ibn Hazm, and they spoke extensively in the clarification of this great meaning.
Like the Jama'ah is whoever is upon the truth, in accordance with the evidence, the Book, and the Sunnah, as previously mentioned.
Conversely, whoever opposes the truth is Shaadh, even if they are the majority of people on earth, as Imam Ibn-Ul-Qayyim, may Allah have mercy on him, explained.
That Shudhuudh means opposing the truth, regardless of whether the opponents are many or few. The point of benefit is that those that are Shaadh are those that oppose the truth.
Ibraheem ﷺ was the Jama'ah, and Allah described him as being an "Ummah", just as the Prophet ﷺ described Zayd bin Amr as being an "Ummah", even though he was alone, while his opponents were those that were Shaadh, even if they were the majority of the people of the earth.
"Al-Jamaa’ah" (the group/community) and "Ash-Shudhuudh" (deviance/aberration).
➤By Fadeelatush-Shaykh Abu Haatim Yusuf bin Al-Eid Al-Jazaa'iree, Hafidhahullah.
"...also they call Ahlussunnah wal-Jamaa'ah for their following the Sunnah, and their unity upon it, unity of hearts and unity of bodies, and likewise their unity upon the Muslim ruler, this is also among what Ahlussunnah have explained.
This is part of the unity of bodies, which the Khawaarij and other misguided sects opposed.
Therefore, there are texts urging unity in these two meanings, as in the Hadith of the splitting (of the Ummah): "My Ummah will split into seventy-three sects, all of them in the Fire except one". They asked: "Which one, O Messenger of Allah?". He replied: "Those that are upon the Jamaa'ah". Or "It is the Jamaa'ah".
This Jamaa'ah was explained in another route, as "The one that is upon what I and my companions are upon today". So, the Jamaa'ah referred to here is those who adhere to the correct belief, even if you are alone, as clarified by the Imams.
As explained by Imam Nu'aym bin Hammaad Al-Khuza'i, and even before him, the Imam, the noble companion Ibn Mas'uud, may Allah be pleased with him, as authentically reported in "Tarikh Dimashq", that he said to his student Amr bin Maymun: "The Jamaa'ah is whoever is upon the truth, even if you are alone". Similarly, the statements from Ahlussunnah are many in this, such as those from Nu'aym bin Hammaad Al-Khuzaa'i and other Imams who explained this matter. They clarified that when "Jamaa'ah" is mentioned in the texts, it refers to those upon the truth, even if a person is alone, as Imam Ash-Shaatibi, may Allah have mercy on him, explained in "Al-I'tisaam", along with many other Imams.
This meaning is also found in many texts, such as the what's comes in "As-Sahih Al-Musnad" from where the Prophet ﷺ said about Zayd bin Amr ibn Nufayl: "He will be resurrected as a nation alone".
Similarly, Allah the Exalted said:
(إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً)
"Indeed, Abraham was a Ummah".
[An-Nahl:120]
Meaning a nation by himself. Thus, the traveler upon the path of truth should not feel lonely due to the fewness of its followers nor be disturbed by the multitude of those who oppose it, as was stated to this effect by Imam An-Najdi, may Allah have mercy on him, in the explanation of this verse. Therefore, the Jama'ah is whoever is upon the truth, even if you are alone.
Like on the other hand, the people of Innovation are called: "The people of Shudhuudh and separation", while Ahlussunnah are called "The people of the Sunnah and the Jamaa'ah". This is why the people of knowledge mention this in their books, such as Imam At-Tahaawi, who said: "We follow the Sunnah and the Jamaa'ah and avoid straying away and separation". Shudhuudh means opposing the truth, as Imam Ibn-Ul-Qayyim, may Allah have mercy on him, stated and likewise Ibn Hazm, and they spoke extensively in the clarification of this great meaning.
Like the Jama'ah is whoever is upon the truth, in accordance with the evidence, the Book, and the Sunnah, as previously mentioned.
Conversely, whoever opposes the truth is Shaadh, even if they are the majority of people on earth, as Imam Ibn-Ul-Qayyim, may Allah have mercy on him, explained.
That Shudhuudh means opposing the truth, regardless of whether the opponents are many or few. The point of benefit is that those that are Shaadh are those that oppose the truth.
Ibraheem ﷺ was the Jama'ah, and Allah described him as being an "Ummah", just as the Prophet ﷺ described Zayd bin Amr as being an "Ummah", even though he was alone, while his opponents were those that were Shaadh, even if they were the majority of the people of the earth.
Imam Ibn-Ul-Qayyim, may Allah have mercy on him, and Ibn Hazm also explained that after the death of the Prophet ﷺ, when the affair of apostasy and the likes occurred, and Allah opened the chest of Abu Bakr, may Allah be pleased with him, to fight them based on the texts, most of the Companions opposed him. Ibn-Ul-Qayyim said: "He was the one who was correct". Even though he was alone at first, but when the matter was based on evidence, all the Companions returned to his stance. Similarly, Imam Ahmad, may Allah have mercy on him, and the few who were with him, was the Jama'ah during the trial, while all his opponents were those who were Shaadh despite their numbers.
So for this reason, Ibn Ma'een, may Allah have mercy on him, said a profound statement, as narrated by Adh-Dhahabi in "As-Siyar" and others: "Allah honored Islam with two men: Abu Bakr on the day of the apostasy and Imam Ahmad on the day of the trial".
You will find that during the greatest of trials in the Ummah, those who remain steadfast are a few, such as in the apostasy wars, as we mentioned, such as the trial of the Qur'an being created, and many other examples which are known, This is Allah’s way, so that hearts of the people remain attached to the Book, the Sunnah, and evidence, and so that the majority of people or opponents do not become the standard.
Allah has condemned mere numbers, saying:
(وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ)
"And most of the people, although you strive [for it], are not believers".
[Yusuf:103]
And the most high said:
(وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ)
"And if you obey most of those upon the earth, they will mislead you from the way of Allah".
[Al-An'am:116]
[End of translation - and all praise is to Allah]
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
Source:
https://www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1555
So for this reason, Ibn Ma'een, may Allah have mercy on him, said a profound statement, as narrated by Adh-Dhahabi in "As-Siyar" and others: "Allah honored Islam with two men: Abu Bakr on the day of the apostasy and Imam Ahmad on the day of the trial".
You will find that during the greatest of trials in the Ummah, those who remain steadfast are a few, such as in the apostasy wars, as we mentioned, such as the trial of the Qur'an being created, and many other examples which are known, This is Allah’s way, so that hearts of the people remain attached to the Book, the Sunnah, and evidence, and so that the majority of people or opponents do not become the standard.
Allah has condemned mere numbers, saying:
(وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ)
"And most of the people, although you strive [for it], are not believers".
[Yusuf:103]
And the most high said:
(وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ)
"And if you obey most of those upon the earth, they will mislead you from the way of Allah".
[Al-An'am:116]
[End of translation - and all praise is to Allah]
____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
Click on the link to subscribe:
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn
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"Al-Jamaa’ah" (the group/community) and "Ash-Shudhuudh" (deviance/aberration).
➤By Fadeelatush-Shaykh Abu Haatim Yusuf bin Al-Eid Al-Jazaa'iree, Hafidhahullah.
📁 شرح معنى الجماعة والشذوذ
Audio reference:
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𝕋ℍ𝔼 𝕊𝕆𝕌ℕ𝔻 𝔸𝔻𝕍𝕀ℂ𝔼 V. 2⃣
By Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
📁النصح السديد الجزء الثاني
Index: ⤵️
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1369
◾️Regarding the Statement:
B. Stipulating knowing the truth and then stubbornly persisting, at calling them Mushriks and ruling Disbelief upon them!!
I say, seeking Allah’s assistance:
Many of those who hold this view explicitly state that what the ignorant grave-worshippers engage in is among the worst forms of Shirk.
Yet, the furthest they go in judging them is to say that they have fallen into Shirk! But they are not considered Mushriks by them unless certain conditions are met, such as:
1. They must know the truth, ignorance must be removed from them, and doubts must be cleared!!
This condition contradicts the clear textual evidence and the consensus of the Salaf. This is precisely what Dawud bin Jarjees Al-Iraaqi and his followers of the enemies of Da'wah used to propagate, falsely attributing it to the Imams of the religion! They were the first to revive and spread this doubt, which the Imams of the Da'wah dismantled. Yet now, some pretenders of knowledge have resurrected it again, how astonishing!
The Allaamah Suleiman bin Sahmaan, may Allah have mercy upon him, said in "Adh-dhiyaa Ash-shaariq" (p.371): "Then Al-Iraaqi mentioned words in which he falsely claimed … that the ignorant and mistaken ones from this Ummah, even if they commit what would make someone a Mushrik or disbeliever, are excused due to ignorance and error, until the proof is made clear to them in a way that leaves no ambiguity for someone like them!!".
The Allaamah Abdullateef bin Abdurrahmaan bin Hasan, may Allah have mercy upon him, said in "Misbaah Adh-Dhalaam" (1/205), refuting Uthmaan bin Mansuur, one of the enemies of the Da'wah: "As for his statement: "Even if they agree, the proof is not established against them until the ignorant one is made aware and knows that what is being said is the truth!", I respond: This man is among the greatest of trials against the religion and the greatest distorters of words from their proper contexts. Which scholar or Faqeeh ever stipulated that the proof and the evidences is only established if the addressed person knows the truth?!".
The most high said:
(أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَۚ إِنْ هُمْ إِلَّا كَٱلْأَنْعَٰمِۖ بَلْ هُمْ أَضَلُّ سَبِيلًا)
"Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way".
[Al-Furqan:44]
And the most high said:
(وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًاۚ)
"but We have placed over their hearts coverings, lest they understand it, and in their ears deafness".
[Al-An'am:25]
The most high said:
(قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا)
"Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work."
[Al-Kahf:103-104]
And the most high said:
(قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌۖ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًىۚ)
"Say, "It is, for those who believe, a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness".
[Fussilat:44]
These verses that prove that disbelievers are in a state of blindness and do not recognize the truth are many. No one before this fool ever made such a claim!! The condition is only that the addressed person understands the intended meaning of the speech, not that he recognises it as truth, that is a separate matter. This is what is understood from the Book, the Sunnah, and the statements of the scholars, not what this this deceiver said!". End of speech.
[Page 60]
By Fadeelatus-Shaykh Abu Hatim Yusuf Al-Jazaa'iree, Hafidhahullah.
📁النصح السديد الجزء الثاني
Index: ⤵️
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1369
◾️Regarding the Statement:
B. Stipulating knowing the truth and then stubbornly persisting, at calling them Mushriks and ruling Disbelief upon them!!
I say, seeking Allah’s assistance:
Many of those who hold this view explicitly state that what the ignorant grave-worshippers engage in is among the worst forms of Shirk.
Yet, the furthest they go in judging them is to say that they have fallen into Shirk! But they are not considered Mushriks by them unless certain conditions are met, such as:
1. They must know the truth, ignorance must be removed from them, and doubts must be cleared!!
This condition contradicts the clear textual evidence and the consensus of the Salaf. This is precisely what Dawud bin Jarjees Al-Iraaqi and his followers of the enemies of Da'wah used to propagate, falsely attributing it to the Imams of the religion! They were the first to revive and spread this doubt, which the Imams of the Da'wah dismantled. Yet now, some pretenders of knowledge have resurrected it again, how astonishing!
The Allaamah Suleiman bin Sahmaan, may Allah have mercy upon him, said in "Adh-dhiyaa Ash-shaariq" (p.371): "Then Al-Iraaqi mentioned words in which he falsely claimed … that the ignorant and mistaken ones from this Ummah, even if they commit what would make someone a Mushrik or disbeliever, are excused due to ignorance and error, until the proof is made clear to them in a way that leaves no ambiguity for someone like them!!".
The Allaamah Abdullateef bin Abdurrahmaan bin Hasan, may Allah have mercy upon him, said in "Misbaah Adh-Dhalaam" (1/205), refuting Uthmaan bin Mansuur, one of the enemies of the Da'wah: "As for his statement: "Even if they agree, the proof is not established against them until the ignorant one is made aware and knows that what is being said is the truth!", I respond: This man is among the greatest of trials against the religion and the greatest distorters of words from their proper contexts. Which scholar or Faqeeh ever stipulated that the proof and the evidences is only established if the addressed person knows the truth?!".
The most high said:
(أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَۚ إِنْ هُمْ إِلَّا كَٱلْأَنْعَٰمِۖ بَلْ هُمْ أَضَلُّ سَبِيلًا)
"Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way".
[Al-Furqan:44]
And the most high said:
(وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًاۚ)
"but We have placed over their hearts coverings, lest they understand it, and in their ears deafness".
[Al-An'am:25]
The most high said:
(قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا)
"Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work."
[Al-Kahf:103-104]
And the most high said:
(قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌۖ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًىۚ)
"Say, "It is, for those who believe, a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness".
[Fussilat:44]
These verses that prove that disbelievers are in a state of blindness and do not recognize the truth are many. No one before this fool ever made such a claim!! The condition is only that the addressed person understands the intended meaning of the speech, not that he recognises it as truth, that is a separate matter. This is what is understood from the Book, the Sunnah, and the statements of the scholars, not what this this deceiver said!". End of speech.
[Page 60]
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Subject matter of the second volume:
The second volume contains a number of topics which complete the establishment of the creed of Salaf in this subject matter, from it is:
The fourth matter: Does the rulings of ignorance vary with the Salaf?
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1372…
The second volume contains a number of topics which complete the establishment of the creed of Salaf in this subject matter, from it is:
The fourth matter: Does the rulings of ignorance vary with the Salaf?
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1372…
This is one of the Imams of the Salaf, Imam Ibn Jareer At-Tabari, may Allah have mercy upon him, assaulting the core of this flimsy doubt, he says in his "Tafseer" (15/429), while explaining:
(قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا)
"Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work."
[Al-Kahf:103-104]
He said: They thought that they were doing this out of obedience to Allah, and that they were striving in what He has recommended to His slaves.
This is among the clearest of proofs against those who claim that no one becomes a disbeliever in Allah unless he intends disbelief after knowing His Oneness. And this is because Allah informed us that these people, described in this verse, who striving in the dunya went astray, and that they thought they were doing good. He informed about them that they were in fact disbelievers in the signs of their lord. If the claim of those who said that none disbelieve in Allah except if they recognise and know, then it means that these people should have been rewarded for their deeds. But the reality is the opposite: Allah informed that they are disbelievers and their deeds invalid". "Jaami' Al-Bayaan" (15/429).
This clarifies that this condition is invalid, as [Allah’s proof is established by the mere ability to know, not by the people being called actual knowledge of it. The disbelievers’ rejection of the Qur’an and refusal to listen and to reflect over it did not prevent the Allah's proof from being established against them, similarly their turning away from listening to what has been reported from the Prophets and reading the narrations from them, did not prevent the evidences, as the possibility was achieved, for this reason the most high said:
(وَإِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا وَلَّىٰ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِىٓ أُذُنَيْهِ وَقْرًاۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ)
"And when our verses are recited to him, he turns away arrogantly as if he had not heard them, as if there was in his ears deafness. So give him tidings of a painful punishment".
[Luqman:7]...]
As stated by Shaykh-Ul-Islam Ibn Taymiyyah, may Allah have mercy upon him, in "Ar-Radd alal-Mantiqiyyeen" (p.99):
▪️▪️◾️▪️▪️
After this know, that whoever the Qur’an and what the Messenger ﷺ came with reaches, the proof is established upon them, whether:
1. In actuality: Meaning he has directly encountered the proofs, of the Book and the Messenger.
2. In potentiality: Meaning he had the ability to know.
Both categories have had the evidences established upon them, as will come.
In the clarification of this Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said: "This is frequent in the Qur’an, Allah informs that He only punishes those to whom the Messenger came to and the proof was established, and they are the sinners; who acknowledge their sin:
(وَمَا ظَلَمْنَٰهُمْ وَلَٰكِن كَانُوا۟ هُمُ ٱلظَّٰلِمِينَ)
"And We did not wrong them, but it was they who were the wrongdoers".
[Az-Zukhruf:76]
And the oppressor; and they are those who know what the Messenger came with or were able to know". "Tareeq Al-Hijratayn" (p.413)
So with this we know the invalidity of requiring knowledge in the establishing of the evidence, because Allah has declared many disbelievers with Kufr and Shirk and called them Kuffaar and Mushriks, whilst they didn't come across the evidences, and this is due to them being able to know and them not turning towards it.
Allah said:
(أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۖ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْۖ هَٰذَا ذِكْرُ مَن مَّعِىَ وَذِكْرُ مَن قَبْلِىۗ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّۖ فَهُم مُّعْرِضُونَ)
(قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا)
"Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work."
[Al-Kahf:103-104]
He said: They thought that they were doing this out of obedience to Allah, and that they were striving in what He has recommended to His slaves.
This is among the clearest of proofs against those who claim that no one becomes a disbeliever in Allah unless he intends disbelief after knowing His Oneness. And this is because Allah informed us that these people, described in this verse, who striving in the dunya went astray, and that they thought they were doing good. He informed about them that they were in fact disbelievers in the signs of their lord. If the claim of those who said that none disbelieve in Allah except if they recognise and know, then it means that these people should have been rewarded for their deeds. But the reality is the opposite: Allah informed that they are disbelievers and their deeds invalid". "Jaami' Al-Bayaan" (15/429).
This clarifies that this condition is invalid, as [Allah’s proof is established by the mere ability to know, not by the people being called actual knowledge of it. The disbelievers’ rejection of the Qur’an and refusal to listen and to reflect over it did not prevent the Allah's proof from being established against them, similarly their turning away from listening to what has been reported from the Prophets and reading the narrations from them, did not prevent the evidences, as the possibility was achieved, for this reason the most high said:
(وَإِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا وَلَّىٰ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِىٓ أُذُنَيْهِ وَقْرًاۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ)
"And when our verses are recited to him, he turns away arrogantly as if he had not heard them, as if there was in his ears deafness. So give him tidings of a painful punishment".
[Luqman:7]...]
As stated by Shaykh-Ul-Islam Ibn Taymiyyah, may Allah have mercy upon him, in "Ar-Radd alal-Mantiqiyyeen" (p.99):
▪️▪️◾️▪️▪️
After this know, that whoever the Qur’an and what the Messenger ﷺ came with reaches, the proof is established upon them, whether:
1. In actuality: Meaning he has directly encountered the proofs, of the Book and the Messenger.
2. In potentiality: Meaning he had the ability to know.
Both categories have had the evidences established upon them, as will come.
In the clarification of this Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said: "This is frequent in the Qur’an, Allah informs that He only punishes those to whom the Messenger came to and the proof was established, and they are the sinners; who acknowledge their sin:
(وَمَا ظَلَمْنَٰهُمْ وَلَٰكِن كَانُوا۟ هُمُ ٱلظَّٰلِمِينَ)
"And We did not wrong them, but it was they who were the wrongdoers".
[Az-Zukhruf:76]
And the oppressor; and they are those who know what the Messenger came with or were able to know". "Tareeq Al-Hijratayn" (p.413)
So with this we know the invalidity of requiring knowledge in the establishing of the evidence, because Allah has declared many disbelievers with Kufr and Shirk and called them Kuffaar and Mushriks, whilst they didn't come across the evidences, and this is due to them being able to know and them not turning towards it.
Allah said:
(أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۖ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْۖ هَٰذَا ذِكْرُ مَن مَّعِىَ وَذِكْرُ مَن قَبْلِىۗ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّۖ فَهُم مُّعْرِضُونَ)
"Or have they taken ilahs besides Him? Say, [O Muhammad], "Produce your proof. This [Qur'an] is the message for those with me and the message of those before me." But most of them do not know the truth, so they are turning away".
[Al-Anbiya:24]
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[Al-Anbiya:24]
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