The Official English Channel of Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree

بســـم اللــه الرحــمــن الـرحـــيــم 383◾A young man living in France with his mother, aged 16, wants to get married but his mother refused.◾️ Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - 📥Question: A young man living in France with his mother, aged 16, wants to get married but his mother refused. What do you advise him? 📤Answer: It is not permissible for his mother to prevent him from marrying if he is capable of it and his nafs desires it. This is based on what is in the two Sahihs from the hadith of Ibn Masoud, may Allah be pleased with him, that the Prophet ﷺ said: "O young men, whoever among you can afford marriage, let him marry, for it lowers the gaze and protects the private parts. And whoever cannot afford it, let him fast, for it will be a shield for him". However, this applies unless her refusal is for a legitimate religious reason, such as if she has valid grounds to question the religious commitment or character of the woman he has chosen, or if he is unable to bear the expenses of marriage and lead a family due to foolishness or immaturity until he becomes more mature, or other similar legitimate reasons. We advise him and his mother to emigrate from the land of disbelief to the land of Islam. There he can marry in the lands of Islam and increase the numbers of the Muslims. 📁س/شاب يعيش في فرنسا مع أمه عمره 16 سنة ويريد أن يتزوج ولكن أمه رفضت ماذا تنصحه؟ ____ Translated by: Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani Click on the link to subscribe: t.me/AbuHaatimEn Source: t.me/youssefalanabi/815

بســـم اللــه الرحــمــن الـرحـــيــم 186◾Repaying fasts from Ramadhan in the ten days of Thil-Hijjah◾️ Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - 📥Question: There is a woman who owes fasts from Ramadhan and she wishes to fast the ten days (of Thil-Hijjah), does she have to repay what she owes from Ramadhan or can she fast the ten days and then repay her fasts after this? 📤Answer: Its upon a person to haste in fasting what one needs to repay from Ramadhan before the first 9 days of Thil-Hijjah if they are able to fast. For the Most High, said: (وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى) "I hastened to You, O my Lord, so that You might be pleased.” [Tāhā:84] And He said: (فَاسْتَبِقُوا الْخَيْرَاتِ) "So hasten towards all that is good" [Al-Baqarah:148] And He said: (وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ) "And hasten to forgiveness from your Lord" [Āl-i-Imrān:133] Then if these days came then they could be fasted, and ones affair would be spacious [without worry]. And there shouldn't be carelessness regarding the repaying of the fasts, postponing it, and awaiting the coming of these virtuous days and then bring about upon oneself this question. Placing it upon a place whereby now they have to chose which one supersedes the other! If it decreed that one couldn't repay the fasts which are owed from Ramadhan due to an excuse or another, until the time became restricted to such an extent that these days presented themselves, and one is in a state where they are being able to fast. Then its upon them to start fasting the obligatory fasts which are upon them to repay, due to what is found in the "Sahīh" on the authority of Abu Hurayrah, that the Prophet ﷺ said: (وما تقرب إليّ عبدي بشيء أحب إليّ مما افترضته عليه) "A slave doesn't come near to Me with something more beloved to Me than what I have obligated upon him" What's hoped for is that they will obtain by doing this the virtue which is in the hadīth regarding righteous actions during these days. For indeed repaying of fasts from Ramadhan is from righteous actions. It has been authentically established from 'Umar, may Allah be pleased with him, with: ➖Ibn Abu Shaybah in his "Musannaf" ➖Musaddad in his "Musnad" - as found in "Al-Mutālib Al-'Āliyah"- ➖Al-Bayhaqi in his "Sunnan" And others with the chain of narration of Al-Aswad bin Qays, from his father, from 'Umar that he preferred repaying Ramadan in the ten days of Thil-Hijjah, and he said: "There are no days more beloved to me to repay my fasts from Ramadhan in than these" [End of speech] So it's fine to fast what you owe from Ramadhan in those days, rather it's hoped that your reward will be greater due to fasting in these virtuous days. And differing has taken place with the Salaf on if it's disliked to repay missed fasts in these days as mentioned by Ibn Rajab, may Allah have mercy upon him, in "Latā'if Al-Ma'ārif", and by others. But what I have mentioned is what's most correct, and Allah knows best. 📁س/امرأة عليها صيام من رمضان وترغب في صيام العشر من ذي الحجة فهل يلزمها أن تكمل مابقي من رمضان أم تصوم العشر وتقضي فيما بعد؟ ____ Translated by: Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani Click on the link to subscribe: t.me/AbuHaatimEn Source: t.me/youssefalanabi/815

Some printed books by: The beneficial Salafi researcher: 🍃Our Shaykh Abu Haatim Yusuf Al-Jazaa'iree🍃 - may Allah preserve him and protect him - May Allah benefit Islam and the Muslims by way of him And have a look at: 💥The PDF Library💥 Of what has been translated of the works of our Shaykh may Allah preserve him and protect him ➡️ t.me/AbuHaatimEn/694 More than 60+ PDFs❗️ And all praise is to Allah the mighty and majestic. 📁هذه بعض كتب شيخنا المطبوعة، وتجد في هذه القناة أكثر من 60 ملف PDF تمت ترجمتها من جهود ومؤلفات شيخنا نفع الله به. ___ t.me/AbuHaatimEn

And this what has been put forward contains sufficiency, and all Hamd be to Allah". End of speech. 📁"بعض الناس يجيزون بأن كتب الحزبيين تقرأ استدلالا بأن العلماء استفادوا من كتب الزمخشري. وتلقى المحدثين من أهل البدع؟". ____ Translated by: Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani Click on the link to subscribe: t.me/AbuHaatimEn Reference: https://t.me/youssefalgazairi/1190

He replied: It affects their creed if they listen to and follow innovated recordings. But if they listen to recordings of trustworthy scholars, it does not affect their creed; rather, it increases them in Eemaan, hope, and adherence to the correct creed". End of speech from "Liqa' al-Bab al-Maftuh" (Al-Maktabah ash-Shamilah). So there is no argument for those who claim necessity to learn from innovators based on the practice of the Muhadithoon taking from innovators. That practice was bound by conditions not present today, including: 1. Necessity due to the absence of alternatives. Some narrators accused of innovation possessed hadiths not found elsewhere, like Qatadah bin Di'amah as-Sadusi, who was a leader in the Innovation of Qadr but had hadiths from Anas (due to his exclusive posession of his Hadith) of the Prophet ﷺ that no one else had. If hadith scholars had abandoned Qatadah due to his innovation - a legitimate interest -, it would have resulted in a great evil: the loss of part of the legislation. So they prioritised the greater interest of preserving the legislation over the interest of abandoning and humiliating the innovator by not narrating from him. This is from the profound fiqh of the Salaf, based on the Quran and Sunnah. Ibn Daqiq al-Eid, may Allah have mercy on him, said: "We hold that one who is a caller to his deviant madhab, fanatical about it, and manifesting his falsehood, should have narration from him abandoned to humiliate him and extinguish his innovation. Venerating an innovator gives prominence to his madhab. However, if that hadith is not available to us except through him, then the interest of the hadith takes precedence over the interest of humiliating the innovator". End of speech from "Al-Iqtirah fi Fann al-Ishtilah, p.32". An example is Ibn Sa'd's statement in "Al-Tabaqat, 6/406" about Khalid ibn Makhlad al-Qatwani: "He was Munkar in hadith, extreme in Shi'ism, but they wrote from him out of necessity". End of speech. This necessity no longer exists, as hadith, sunan, and athar have been compiled, and alternatives to learning from innovators are available. 2. They only took from innovators (who were not declared disbelievers) when their truthfulness in hadith and narration was established. Today's innovators are far more dishonest; their lies reach levels that earlier innovators would avoid. 3. They never took from them what agreed with their innovations and contradicted the creed of the Salaf. Today's innovators disseminate their innovations and strive in ways their predecessors never imagined, using tricks and schemes that astonish. When the Islamic University of Medinah was opened, Shaykh Muhammad bin Ibrahim, may Allah have mercy on him, needed to recruit skilled innovators from Al-Azhar University in the sciences which are tools, stipulating that they not speak about their innovations. Then they betrayed the trust and schemed, spreading their innovations and poisons that the dawah in those lands now suffers from. Will anyone take heed?! Therefore, the door must be closed in the faces of innovators, blocking the means to prevent the great evils caused by sitting with them. It is necessary to return to the original principle of prohibition and adhere to it firmly. Many reports emphasise this great principle. Ibn Sireen, may Allah have mercy on him, said: "They used not to ask about the chain of narration. But when fitnah occurred, they said: "Name your men". So they would look to Ahlussunnah and accept their hadith, and look to Ahlul-Bid'ah and reject their hadith". Reported by Muslim in the introduction to his Sahih with an authentic chain. Al-Hasan al-Basri, may Allah have mercy on him, said: "Do not listen to the people of Desires". "Ihkam al-Fusul, 1/384". Malik, may Allah have mercy on him, said about the Qadariyyah: "Do not narrate from them". "Al-Kifayah, p.124". Ath-Thawri, may Allah have mercy on him, said: "Whoever hears from an innovator, Allah will not benefit him by what he hears". "Al-Jami' lil-Khatib, 1/210".

It also falls under the boycott of deterrence, extinguishing innovation and its causes, and restraining its people, among other benefits we have explained in our treatise "Warding the calamity". And Allah is the granter of success. As for the second part of the question: Using the fact that the Muhadithoon took from some innovators as evidence, this follows the method of the people of Tamyee' in using it to justify their Tamyee' in taking knowledge from the people of Innovation. But it is a false analogy, given the vast difference between the practice of the Imams, built upon solid principles and controls, and the sugar coating of the people of Tamyee'. It is also an invalid analogy because it contradicts the evidence. Behind these false foundations is nothing but the weakening of Ahlussunnah and throwing them into the arms of innovators, who inject their innovations and doubts into them. Eventually, one wakes up having absorbed so much of their deviant methodologies that he becomes one of them, waging war against the Sunnah and its people. There is no necessity nowadays to acquire religious knowledge from people of Desires. One of the conditions of necessity is being forced into that specific prohibited act (which is taking knowledge from the people of Innovation) to the extent that nothing else can remove the necessity. If an alternative exists, it is not permissible. And an alternative is available for those who seek it. Allah the most high said: (وَ مَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا ۝ وَ يَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ) "And whoever fears Allah - He will make for him a way out. And will provide for him from where he does not expect". [At-Talaq: 2-3] There are still people of knowledge and guidance remaining in many places from whom knowledge can be taken. It is part of a person's good fortune to be guided to travel to them, as taking knowledge from its people is the foundation of learning, providing true connection to the chain of people of knowledge and guidance leading to revelation. This is based on the hadith of Ibn Abbas, may Allah be pleased with them, that the Prophet ﷺ said: "You will hear, and others will hear from you, and others will hear from those who heard from you". Reported by Abu Dawud, and it is in "As-Sahih al-Musnad" of Imam al-Waadi'i, may Allah have mercy on him. People continue to travel to the people of knowledge, obeying Allah's command: (فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ) "And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious". [At-Tawbah: 122] As for those who cannot travel, they can benefit from their recordings available in all fields of knowledge, and necessity is removed by that, even if it does not elevate them to the rank of the people of knowledge. Shaykh Muhammad bin Saalih al-Uthaymeen, may Allah have mercy on him, was asked: "There are young men who have found the way of guidance to Allah - the mighty and majestic - and want to seek knowledge. They want to attend with the Mashaayikh to read books on creed and hadith, but they cannot due to work circumstances in a remote area. They rely on recordings. Is this sufficient instead of attending with the scholars? Can they be considered students of knowledge?". He answered: "As for sufficiency, there is no doubt that recordings suffice them if they cannot attend. However, attending with the people of knowledge is better, more beneficial, and closer to understanding and discussion. But if they cannot, then recordings suffice out of necessity. Can they be considered students of knowledge while relying solely on this? We say: Yes, if a person strives diligently...". The questioner asked: "Does relying on recordings affect their creed?".

382◾️The reply to some people who permit reading the books of hizbis, arguing that scholars benefited from the books of az-Zamakhshari◾️ Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - 📥 Question: "Some people permit reading the books of hizbis, arguing that scholars benefited from the books of az-Zamakhshari. And that the Muhadithoon took Hadith from the people of Innovation?". 📤Answer: "This is also something we have answered before in several of our works, such as the book "Al-Hujaj al-Kashifah" and other published articles, with the Hamd being to Allah. In addition to our treatise "Delighting the ears....", I say: As for the first part of the question: The answer is contained within the question itself. That is, examining the books of Innovators to refute them, or to benefit from what might be found in some of their books if the people of knowledge have pointed to there being something useful for the insightful person. He may take from them if necessary, such as certain narrations or some issues related to the sciences which are tools, while being careful to point out the falsehood encountered in those books. However, this is only for strong people of knowledge those firmly grounded in the Sunnah, not for every person who claims knowledge. It is only for those who have insight into the Sunnah and the methods of the people of falsehood. As for one who lacks such insight, how can he distinguish truth from falsehood in them? He who lacks a thing cannot give it. The scholars of the Salaf would flee from even hearing a single verse or word from innovators, boycotting them and protecting their religion from their doubts, which are worse than mange. It is mentioned that al-Bulqeeni, may Allah have mercy on him, would extract the Mu'tazili deviations from az-Zamakhshari's commentary using tweezers due to their extreme subtlety and deception. So what about one who has no such 'tweezers'? He will certainly be affected by them to the extent of his reading, lacking protection from their fiery trial. Shaykh Ibn Uthaymeen, may Allah have mercy on him, said: "Boycotting the people of Innovation includes refraining from looking into their books, out of fear of being led astray by them or promoting them among people. Staying away from places of misguidance is obligatory". End of speech from "Majmu' al-Fatawa wa ar-Rasa'il, 5/89". Similar statements are made by Imam Ibn Qudamah in "Al-Lum'ah". As for books that the people of knowledge have warned against categorically, such as the books of Sayyid Qutb and the like, they must be destroyed and burned. Ibn-Ul-Qayyim, may Allah have mercy on him, said in "Al-Turuq al-Hukmiyyah": "All these books that contradict the Sunnah are not permitted; rather, they are permitted to be obliterated and destroyed. Nothing has been more harmful to the Ummah than it. The Companions burned all the mushafs that contradicted the mushaf of Uthman when they feared division for the Ummah. So what if they saw these books that have caused division and discord among the Ummah?". End of speech. See also "Zad al-Ma'ad" (3/581). It is well-known how the Prophet ﷺ disapproved of Umar al-Farooq when he found a page from the Torah in his hand. Shaykh-Ul-Islam, may Allah have mercy on him, said: "Umar benefited from this. When Alexandria was conquered, many books from the Romans were found, and they wrote to Umar about them. He ordered them to be burned and said: "Allah's Book is sufficient for us".". End of speech from "Al-Fatawa, 17/41". The reports from the Salaf and Imams on this are numerous. So it becomes clear that the default is to refrain from looking into the books of innovators, to destroy it, or to keep them in a place where only the people of knowledge and those with insight into the Sunnah and the methods of innovators can access it if needed for refutation. This falls under the boycott of prevention and protection, safeguarding religion and the creed of Muslims, and abandoning the evils of the people of falsehood.

📌The Official English Channel of Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree, Hafidhahullah. https://t.me/AbuHaatimEn Question: "O Shaykh there is a student who said regarding Suleiman Ar-Ruheyli: "It's agreed that he is Salafi, what remains is the affair of boycotting (he intends benefiting from him): if someone saw him to be boycotted then there is nothing preventing this, and if someone saw him not to be boycotted then there is nothing preventing this". What is your opinion on this? Answer: "It's upon our brothers, Ahlus-sunnah, to be upon firmness in their affair in what they know from the Salafi Methodology, and legislative Walaa and Baraa. And to be upon insight regarding what's being kindled up these days, and also before it, of attempts to re-establish the Tamyee'i Ibaanah principles in a new form. For indeed: فإن الحق أبلج والباطل الجلج The truth is clear and the falsehood is stuttering and stammering. However much its folk, and those affected by it, attempt to distribute it, it won't -with the permission of Allah- go past the advisers that have insight. The most high said: (وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ الْحَقَّ وَيَهْدِي إِلَى صِرْطِ الْعَزِيزِ الْحَمِيدِ) "And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy". [Saba':6] Read more here ⤵️ https://t.me/AbuHaatimEn/1383

For this reason Muhammad Bazmul defended Abdurrazzaq al-Badr when the latter was spoken against due to his visiting of "Ihyaa al-Turaath". On the other hand, you find him - meaning Bazmul - when some of the people of Hizbul Jadeed in Belgium asked him about our shaykh, Yahya may Allah preserve him, he rushed to attack him in the style of the Hizbi Ubayd al-Jaabiri. Previously, they had published a great praise and desperate defense of al-Jaabiri by him, wherein he clarified that he, and his Tamyee'i principles, and what has preceded, that he is a person afflicted with fitnah. The matter is as reported by Bukhari and Muslim in their Sahihs on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet ﷺ said: "Souls are like conscripted types; those whom they recognise, they get along with, and those whom they do not recognise, they will differ". And Allah is the granter of success". End of speech. 📁"هل يصح دفع أدلة جرح عبد الرزاق البدر بحجة أنه يحب السلفية وصاحب خلق وتدين واعتناء بشروح العلم؟" ____ Translated by: Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani Click on the link to subscribe: t.me/AbuHaatimEn Reference: https://t.me/youssefalgazairi/3878

Ibn Battah al-Ukbari said in "Al-Ibanah al-Kubra": "When Imam Sufyan ath-Thawri, may Allah have mercy on him, came to Basra, he began to look into the affair of ar-Rabi' bin Subayh and his status among the people. He asked: "What is his Madhab?".They said: "His Madhab is only the Sunnah". He said: "Who are his close associates?". They said: "The people of Qadr". He said: "He is a Qadari". End of speech. — A number of Imams have narrated consensus on this and counted it among the foundations of Ahlussunnah that whoever opposes it is not from them. Ibn Battah said after narrating the consensus on this: "Even if the doer of that action outwardly displays the Sunnah". End of speech. · Shu'bah would frequently warn against Ibn Abi 'Ayyash due to his severe heedlessness in narration, even to the point of accusing him of lying, despite him being a righteous, worshipful, religious man. Due to his lack of insight in narration, he was very heedless to the point that lies occurred in his narration from his tongue, though he did not intend them. We have mentioned a number of these examples in "Al-Misbaah". · Al-Khatib al-Baghdadi in "Al-Kifayah" has a chapter: "Abandoning the use of one who does not possess the qualities of precision and understanding, even if he is known for righteousness and worship". He mentioned a number of narrations from the Salaf and Imams on this, which would take too long to mention here. · Imam Ibn Rajab in his "'Ilal" dedicated a chapter where he mentioned: "Those who are preoccupied with worship whose narrations are abandoned are of two types...". End of speech. In the establishing of this, Imam Malik, may Allah have mercy on him, said: "Knowledge is not to be taken from four types: a foolish person who openly proclaims his foolishness, even if he is the most knowledgeable of people; a person of innovation who calls to his desires; a person who lies in his speech to people, even if I do not accuse him of lying in hadith; and a righteous, worshipful, virtuous person if he does not memorise what he narrates". All of this is clear evidence of the methodology of the Salaf that a person being religious, of good demeanor, and character is not a reason to reject a criticism against him if that which warrants criticism is proven, whether in narration or due to deviating from the methodology of the Salaf, including leaning towards the people of innovation and increasing their numbers, even if this occurs from a person associated with the Sunnah, as established by the Imams above. ▫ We all have a lesson in what happened to Imam Abdurrazzaq as-San'ani due to him being deceived by the character, demeanor, and religiosity of Ja'far bin Sulayman ad-Duba'i. Yahya bin Ma'in said: "I heard some words from Abdurrazzaq one day, and I used them as evidence for what was mentioned about his Madhab. So I said to him: "Your teachers from whom you took are all reliable, all people of the Sunnah: Ma'mar, Malik bin Anas... So from whom did you take this Madhab?". He said: "Ja'far bin Sulayman ad-Duba'i came to us; I saw him as a virtuous man of good guidance, so I took this from him". End of speech. Yunus as-Sadafi said to Imam ash-Shafi'i: "Your companion, al-Layth, says: "Even if he walks on water...". Ash-Shafi'i said: "Al-Layth fell short. Even if he walks on water and flies in the air, we will not be deceived by him until we see his conformity to the Book and the Sunnah". ▫ Warding off harms takes precedence over bringing about benefits. So whatever good or good demeanor he may possess does not justify taking knowledge from him, given what is known of his condition. The methodology of the Salaf is clear regarding those whose condition is like his, as mentioned above. 👈 Similar to him is Muhammad Bazmul, in his visiting this Hizbi Jam'iyyah, his sitting with Tariq al-Isa the head of the Jam'iyyah, lecturing there, and increasing their numbers... and other harms mentioned above, all while knowing the warnings of the scholars against this Jam'iyyah and their clear evidence for that.

◀ As for the aspect of seeking knowledge from him and his dedication to explaining texts, knowledge is only taken from a sincere, trustworthy person of the Sunnah who raises you with his words and actions upon adhering to the Sunnah and allegiancing and disavowal according to the true Salafi methodology. Regarding this, the Salafi Imam Ayyub as-Sakhtiyani, may Allah have mercy on him, said: "From the good fortune of the youth and the non-Arab is that they are guided to a scholar of the Sunnah from the very first day". Imam Ibn Sirin, may Allah have mercy on him, said, as authentically reported in the introduction to Sahih Muslim: "Indeed, this knowledge is the religion, so look to whom you take your religion from". 🔹 A person is influenced by his companion, and the most influential of companions is the teacher. If you take knowledge from someone with this condition, you will be influenced - if not immediately, then eventually - by his methodology. Protecting one's creed and methodology is among the greatest things a person must strive for and keep pure. The most high said: (يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ ۝ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ) "The Day when there will not benefit [anyone] wealth or children. But only one who comes to Allah with a sound heart". [Ash-Shu'ara: 88-89] It is reported from al-A'mash that he said: "They would not ask about a man after three things: "Those he walks with, those he visited, and where his harmony lies with the people". "Al-Ibanah, 2/476". ▫ If this person has some good and benefit in his writings, then that good can be found with other sincere Ahlussunnah. Allah the most high said: (أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ) "Would you exchange that which is better for that which is lower?".[Al-Baqarah: 61] ▫ If it is said that he has good character and is religious, that is between him and his Lord. What matters to us is what has appeared from his actions and statements of Tamyee' and leaning towards the Hizbis. It was said to Imam Ahmad ibn Hanbal: "A man who fasts, prays, and secludes himself for worship - is he more beloved to you, or one who speaks against the people of innovation?". He said: "When he stands, prays, and secludes himself, that is only for himself. But when he speaks against the people of innovation, that is for the Muslims. This is better". End of speech. In Bukhari, from al-Faruq Umar bin al-Khattab, may Allah be pleased with him, he said: "Indeed, people were taken to task by the revelation during the time of the Messenger of Allah ﷺ, and indeed the revelation has ceased. Now we only take you to task by what appears to us from your deeds. Whoever shows us good, we will find him trustworthy and bring him close, and we have nothing to do with his inner self. Allah will call him to account for his inner self. Whoever shows us evil, we will not consider him trustworthy nor believe him, even if he says his inner self is good". End of speech. Rejecting a disparagement by arguing that the criticised person has good character, is religious, and loves Salafism is part of the methodology of Muwazanat. The Salafi Imams disparged people who were associated with the Sunnah and religion, who were known for righteousness, yet they judged them as innovators due to their leaning towards the people of innovation. The books of Jarh wa Ta'dil are a witness to this: · Imam Ahmad declared Ya'qub bin Shaybah, the author of the large Musnad, an innovator, despite him being famous for his religiosity, worship, and being counted among the Imams. · Imam Ahmad declared al-Muhasibi an innovator, despite him being counted among the Imams of religion and worship. · Sufyan ath-Thawri aligned ar-Rabi' bin Subayh with the Qadariyyah because he was with them - whilst the speech of the Salaf warning from them has reached him - despite ar-Rabi' being a religious man of great standing among the people and counted among Ahlussunnah.

The Official English Channel of Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree https://t.me/AbuHaatimEn 💢 Is it valid to ward away the proofs of the disparagement of  Abdurrazzaq al-Badr by arguing that he loves Salafism, has good character, is religious, and is dedicated to explaining Islamic knowledge? 💢 The Answer ⤵️ بسم الله الرحمن الرحيم There is no advising, person of insight on the methodology of the Salaf who knows the condition of this man that would deny the bad state he is in regarding his lack of concern for distinguishing himself from the people of falsehood, hizbiyyah, and exposing their true state, and distancing himself from raising students of knowledge upon the methodology of purification. ▶ His bad state did not stop at this limit. Rather, he practically explained his call and methodology by visiting to Hizbi Jam'iyyah Ihyaa at-Turath, and its offshoot Jamiyyat al-Birr, which are hostile to the call of purity and its people. ▶ He was also present at the conference of "Al-Wasatiyyah" held by the Jam'iyyah Ihyaa at-Turath, alongside major Hizbis like Tariq al-Isa, Muhammad al-Mahdi, Ahmed al-Mu'allim, and Ahmed Lawh. ▶ His Tamyee'i stance regarding the fitnah of Abu al-Hasan al-Ma'ribi, al-Halabi, and their ilk from the clear Hizbis who harmed the Da'wah and divided the ranks of Ahlussunnah in most countries through their Hizbi principles and Tamyee'. ▶ The condition of the Jam'iyyah Ihyaa at-Turath, and those Hizbis, is not hidden from someone like this man. The warnings of the scholars against those Hizbis and that cancerous Jam'iyyah and the like have reached him, along with their clear clarifications of their intense enmity and plots against the Salafi call and corrupting its callers. Regarding this Jam'iyyah, our shaykh, Yahya, may Allah preserve him, said: "It is the cancer of the Salafi Da'wah". Imam Abu Dawud as-Sijistani asked his shaykh, Imam Ahmad ibn Hanbal: "I see a man from Ahlussunnah with a man from Ahlul-Bid'ah. Should I abandon speaking to him?". He said: "No, inform him that the one you saw him with is a person of innovation. If he abandons speaking to him, fine; otherwise, align him with him". Ibn Mas'ud said: "A person is accordance of his close friend". End of speech. ▶ In his action, there are confirmed - not merely suspected - harms, including: · Increasing the numbers of this Hizbi Jam'iyyah and those Hizbis. · Deceiving people about them. · Guiding people towards them. · Making them appear great in their own eyes. · Training people to be lenient with Hizbis. · Breaking the legitimate disavowal towards them. And other clear harms to the religion and to those Muslims who are deceived by his action. ⬅️ Regarding this, the verifier ash-Shatibi, may Allah have mercy on him, said: "Giving refuge and shelter implies veneration. The reason for that is apparent because going to him and venerating him is honouring him for the sake of his innovation. We know that the legislation commands rebuking him, humiliating him, and degrading him with things even more severe than this, like beating and killing. Thus, venerating him becomes a turning away from acting upon the legislation of Islam and turning towards what opposes and contradicts it. Islam is only demolished by abandoning acting upon it and acting upon what contradicts it. Furthermore, venerating a person of innovation is a likely cause for two great corruptions that lead to the demolition of Islam: First: The ignorant and common people turn their attention to that veneration, so they believe the innovator is the best of people and that what he is upon is better than what others are upon. This leads them to follow him in his innovation instead of following Ahlussunnah upon their Sunnah. Second: When he is venerated because of his innovation, that becomes an incentive that encourages him to create innovations in everything. And in any case, innovations live and the Sunnahs die, and that is the very demolition of Islam". End of speech.

381◾️What's the ruling on keeping pigeons?◾️ Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - 📥 Question: What's the ruling on keeping pigeons? 📤 Answer: The basis is that it is allowed and permissible, and the permissible affair differs in its ruling due to the difference in what the goal is, as the means to a thing takes the ruling of the end result. An-Nawawi, may Allah have mercy upon him, said in Rawdat al-Talibin: "Taking a pigeon for its chicks and eggs, or for company, or to carry writings is allowed without dislike. As for playing with it and releasing it to fly or for competitions, it was said it is not disliked, and the correct opinion is that it is disliked. The witness of a person is not to be rejected solely by this, but if he adds gambling or the like to it, it is rejected." End of speech. I said: Except if he adds to it prohibited games which involve harming the neighbours, looking at their mahrams due to the pigeons falling into the homes of the neighbours, and other such harms; then verily it becomes prohibited at that point. Preventing harm takes precedence over obtaining benefits, and their witnessing being rejected or punishing them is then required as a deterrent for him. Shaykh al-Islam, may Allah have mercy upon him, said: "Playing with pigeons is discouraged. Whoever plays with pigeons and therefore looks at the mahrams of the people or throws stones at them so that they fall upon the neighbours, then verily he is to be disciplined upon that to deter him and to prevent him from that. For verily in this is oppression and transgression against the neighbours, along with what it contains of that which is prohibited." End of speech. 📁 "ما حكم تربية الحمام؟". ____ Translated by: Abu 'Abdillāh 'Omar bin Yahyaa Al-'Akawi Click on the link to subscribe: t.me/AbuHaatimEn Reference: https://t.me/youssefalgazairi/3869

380◾️The ruling on buying and possessing light fireworks for the purpose of entertainment on the two Eids◾️ Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - 📥 Question: "May Allah be good to you, our Shaykh. What is the ruling on buying and possessing light fireworks for the purpose of entertainment on the two Eids? Does their small price fall under the category of squandering wealth that is prohibited in the legislation? Benefit us, may Allah reward you with good". 📤 Answer: "وعليكم السلام ورحمة الله وبركاته Regarding your question about firecrackers or fireworks in general, during Ramadhan, on Eids, or similar occasions, the answer is that these fireworks contain clear harms. Among their harms is that they constitute a waste of wealth. They involve squandering money by giving it to young children to buy these firecrackers, even if the amount is small. The question mentions the ruling on buying them if the price is meager. This meager amount, for the questioner or the purchaser, could equal food for a poor person on that day, which could be of benefit to someone else. So the point is that these firecrackers involve wasting wealth. Allah the mighty and majestic said: (وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ) "And do not give the weak-minded your property". [An-Nisa: 5] And the Prophet ﷺ forbade the squandering of wealth. There are many evidences for this, such as (وَلَا تُسْرِفُوا) "and do not commit excess". [Al-An'am: 141] And other than these proofs from the Quran and the Sunnah. The second matter is that they cause harm. This includes their disturbing noises. I recall when we were young in the place we used to live, a woman miscarried her baby because of firecrackers. Some people were throwing these fireworks near her while she was pregnant, and she miscarried. This represents frightening a Muslim. The Prophet ﷺ forbade from frightening a believer. These noises are disturbing. The day in question is a day of joy, whether it's a holiday or during Ramadhan, which are days for remembering Allah and for worship. There are alternatives for children's toys that are beneficial for them, both in their religious and worldly affairs. Furthermore, how many people have had their ears damaged because they tried to throw a firecracker, only for it to explode in their hand? Perhaps it hits their eye, or causes deafness in their ear, or perhaps even their hand is injured. Its harms are clear and evident. The Prophet ﷺ said: "There should be neither harming nor reciprocating harm". For these two reasons, Shaykh Ibn Uthaymeen, may Allah have mercy on him, issued a fatwa declaring the prohibition of these fireworks and purchasing them, because they involve squandering wealth and contain the harms mentioned above. Similarly, Shaykh Al-Fawzaan, Shaykh Al-Abbaad, and a number of other scholars have issued fatwas concluding what has been previously mentioned due to harms present. Among these fireworks, some are more severe and some are less so, but all share in these two points. That they involve wasting wealth and contain harms that have been mentioned. At the very least regarding these fireworks, the ones which have a disturbing sound - are clear, it contains frightening Muslims and the likes, similarly squandering wealth, and contain the aforementioned harms, and some may not have a sound but produce sparks that could ignite a place. They might fall on something flammable, like gasoline or hay that ignites quickly, and perhaps burn down a farm or a house and the likes. These are the harms in this matter, and Allah knows best". End of speech. 📁 "ما حكم شراء واقتناء الألعاب النارية الخفيفة بقصد الترفيه في العيدين". ____ Translated by: Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani Click on the link to subscribe: t.me/AbuHaatimEn Reference: https://t.me/youssefalgazairi/3847

And due to what has been reported by Bukhari on the authority of Asmā bin Abu Bakr, may Allah be pleased with her, and that she said: "My mother appeared me while she was a Mushrik polytheist at the time of the Messenger ﷺ, so I asked the Messenger of Allah ﷺ regarding this, and said: My mother came while she desired, do I connect (the ties of kinship with) my mother?" To which which he [ﷺ] said; (نعم، صلي أمك) "Yes connect (the ties of kinship with) your mother" Meaning: She came desiring to be given something, so he said to the connect [the ties of kinship] with her by given to her. And due that is found in Bukhari, Muslim, Ahmed and -the wording is found with him- on the authority of 'Āisha, may Allah be pleased with her: "That a Jewish woman asked her, and she gave to her, whereby she said: "May Allah save you from the punishment of the grave" Which 'Āisha disapproved from her, when she she saw the Prophet ﷺ she told him, and he said: (لا) "No" The 'Āisha then said: "The Messenger of Allah ﷺ then told us after this: (إنَّه أُوحِيَ إليَّ أنَّكم تُفتَنونَ في قُبورِكم) "It was revealed to me that you (all) are going to be trialled in your graves" These proofs - and others which weren't mentioned - point towards the permissibility to giving to a non Muslim, with the aforementioned condition, especially if they are thought to accept Islām by way of it and to incline their hearts towards it. But generally speaking, what's Awlā (given priority) is that the Ṣadaqa is given to the poorly from amongst the Muslims, because in this is aiding them upon obedience and fortification of the strength of the Muslims. And Allah is the granter of success. 📁"هل يجوز إعطاء زكاة الفطر لغير المسلمين؟" ____ Translated by: Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi Click on the link to subscribe: t.me/AbuHaatimEn Source: https://t.me/youssefalgazairi/3839

بســـم اللــه الرحــمــن الـرحـــيــم 179◾Is it permissible to give Ṣadaqa charity to a disbeliever?◾️ Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - 📥Question: Is it permissible to give Zakat al-Fitr to a disbeliever? And is it permissible to give them from the charity? 📤Answer: As for the obligatory Ṣadaqa, like the Zakāt of wealth, and Zakātl Fitr and the Kifārāt (expiations), then it's not permissible to give it except to those that deserve it from amongst the Muslims, due to many evidences, from it is: What's in the "Two Ṣahihs" on the authority of Ibn 'Abbas, may Allah be pleased with him and his father: (فأعلمهم أن الله افترض عليهم صدقة تُؤخذ من أغنيائهم وتُردّ على فقرائهم) "Then inform them that Allah has obligated upon them Ṣadaqa to be taken from their rich and to be given to their poor" And an exception is made for the obligatory Zakāt: (وَٱلْمُؤَلَّفَةِ قُلُوبُهُم) "and for to attract the hearts of those who have been inclined (towards Islam)" [At-Tawbah:60] As it's found in the the verse mentioning the categories of people the Zakāt is given to. From those that are included in this are: Those who are hoped to accept Islām, as a non-Muslim, or to ward away their harms by given it to them, but giving it to them is specific to the ruler, and this is the fatwa of Shaykh Sālih Al-Fawzān. ➖As for what relates the voluntary Ṣadaqa, then this is permissible to be given to others besides the Muslims, with the condition being that they are not a people who are in a state of war, fighting the Muslims for their religion or to expel them from their homes, so that there won't be any assisting and strengthening them upon doing so. Due to the statement of Allah, Exalted is He and the Most High: (لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ۝ إِنَّما يَنْهَاكُمُ اللهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَنْ تَوَلَّوْهُم) "Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah)." [Al-Mumtahinah:8-9]

And due to what has been reported by Bukhari on the authority of Asmā bin Abu Bakr, may Allah be pleased with her, and that she said: "My mother appeared me while she was a Mushrik polytheist at the time of the Messenger ﷺ, so I asked the Messenger of Allah ﷺ regarding this, and said: My mother came while she desired, do I connect (the ties of kinship with) my mother?" To which which he [ﷺ] said; (نعم، صلي أمك) "Yes connect (the ties of kinship with) your mother" Meaning: She came desiring to be given something, so he said to the connect [the ties of kinship] with her by given to her. And due that is found in Bukhari, Muslim, Ahmed and -the wording is found with him- on the authority of 'Āisha, may Allah be pleased with her: "That a Jewish woman asked her, and she gave to her, whereby she said: "May Allah save you from the punishment of the grave" Which 'Āisha disapproved from her, when she she saw the Prophet ﷺ she told him, and he said: (لا) "No" The 'Āisha then said: "The Messenger of Allah ﷺ then told us after this: (إنَّه أُوحِيَ إليَّ أنَّكم تُفتَنونَ في قُبورِكم) "It was revealed to me that you (all) are going to be trialled in your graves" These proofs - and others which weren't mentioned - point towards the permissibility to giving to a non Muslim, with the aforementioned condition, especially if they are thought to accept Islām by way of it and to incline their hearts towards it. But generally speaking, what's Awlā (given priority) is that the Ṣadaqa is given to the poorly from amongst the Muslims, because in this is aiding them upon obedience and fortification of the strength of the Muslims. And Allah is the granter of success. 📁"هل يجوز إعطاء زكاة الفطر لغير المسلمين؟" ____ Translated by: Abu Ibraheem 'Abdullaah bin Ahmed Ba Alawi Click on the link to subscribe: t.me/AbuHaatimEn Source: https://t.me/youssefalgazairi/3839

بســـم اللــه الرحــمــن الـرحـــيــم 179◾Is it permissible to give Ṣadaqa charity to a disbeliever?◾️ Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him - 📥Question: Is it permissible to give Ṣadaqa charity to a disbeliever? 📤Answer: As for the obligatory Ṣadaqa, like the Zakāt of wealth, and Zakātl Fitr and the Kifārāt (expiations), then it's not permissible to give it except to those that deserve it from amongst the Muslims, due to many evidences, from it is: What's in the "Two Ṣahihs" on the authority of Ibn 'Abbas, may Allah be pleased with him and his father: (فأعلمهم أن الله افترض عليهم صدقة تُؤخذ من أغنيائهم وتُردّ على فقرائهم) "Then inform them that Allah has obligated upon them Ṣadaqa to be taken from their rich and to be given to their poor" And an exception is made for the obligatory Zakāt: (وَٱلْمُؤَلَّفَةِ قُلُوبُهُم) "and for to attract the hearts of those who have been inclined (towards Islam)" [At-Tawbah:60] As it's found in the the verse mentioning the categories of people the Zakāt is given to. From those that are included in this are: Those who are hoped to accept Islām, as a non-Muslim, or to ward away their harms by given it to them, but giving it to them is specific to the ruler, and this is the fatwa of Shaykh Sālih Al-Fawzān. ➖As for what relates the voluntary Ṣadaqa, then this is permissible to be given to others besides the Muslims, with the condition being that they are not a people who are in a state of war, fighting the Muslims for their religion or to expel them from their homes, so that there won't be any assisting and strengthening them upon doing so. Due to the statement of Allah, Exalted is He and the Most High: (لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ۝ إِنَّما يَنْهَاكُمُ اللهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَنْ تَوَلَّوْهُم) "Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah)." [Al-Mumtahinah:8-9]