امتحان الناس بموافقة أو مخالفة _ تقي الدين ابن تيمية رحمه الله _ طريقة أهل البدع وهي بدعة ضالة ومن دعا إليها فهو مبتدع ضال مضل كائنًا من كان .
Testing people based upon whether they are agree or disagree with Taqi ud-Din Ibn Taymiyyah, may Allah have mercy upon him, is a the way of the people of innovation and is an astray innovation. Whoever calls to it is actually an innovator, astray and leading others astray, be whoever it may.
قال شيخ الإسلام ابن تيمية رحمه الله ( الفتاوى 22/252):
Shaikh ul-Islam [Taqi ud-Din] Ibn Taymiyyah [661-728], may Allah have mercy upon him, declared in Majmu`a Fatawa, vol.22, p.252:
» ومن تعصب لواحد بعينه من الأئمة دون الباقين فهو بمنزلة من تعصب لواحد بعينه من الصحابة دون الباقين، كالرافضي، وكالخارجي، فهذه طرق أهل البدع والأهواء الذين ثبت بالكتاب والسنة أنهم مذمومون، خارجون عن الشريعة والمنهاج الذي بعث الله به رسوله صلى الله عليه وسلم، فمن تعصب لواحد من الأئمة بعينه ففيه شبه من هؤلاء . «
“Whoever should show blind partisanship to one of the Imams in and of himself to the exclusion of all others is in the same place as the one who shows blind partisanship to one Companion in and of himself to the exclusion of the other Companions. This is like situation of someone from the Rafidah or Khawarij. These are groups of people of innovation and base desires. They are those whom the Book and Sunnah have established as being blameworthy, having exited from the Revealed Law and the benchmark of that which Allah sent His Messenger with, peace and blessings of Allah be upon him. Whoever follows one of the Imams in and of himself to the exclusion of all others, then there is present in such a one a likeness of these innovators just mentioned”.
As written by the Shaikh, Faaris ibn Faalih Al-Khazraji
 Like in the case of Salafiyyah, of Imam Ahmad As-Sawi (d.1241 (AD1826), who remarked about them: “They think that they are upon something, but they are only liars. Shaitan has taken a hold of them and caused them to forget the Remembrance of Allah. These people are the group of Shaitan. Are not the group of Shaitan the losers? We ask Allah the Generous that He wipe them out and exterminate all trace of them from the land”.
 Let the record show that I, Al-Hajj Abu Ja`far Al-Hanbali, have no connection to these groups, their sub-sets and have went out of my way to disconnect from them. I don’t cooperate with, sit with or mix with such circles. Let Allah be the sure Witness of my being far from this wickedness.
The long journey and the journey itself necessitate the answering of the supplication. And this is just as has been given in the hadith narrated by Abu Hurairah, may Allah be pleased with him, in which the Prophet, peace and blessings of Allah be upon him, said, “Three supplications are answered without any doubt in them: (1) the supplication of the oppressed, (2) the supplication of the one on a journey and (3) the supplication of the father for his son”. This was collected by Abu Dawud, Ibn Majah and At-Tirmidhi who in one narrative has, “The supplication of the parent upon his child”.
So when the journey is long the supplication is more likely to be answered as it is a time in which the soul is broken on account of long periods of estrangement from one’s lands and bearing with difficulties. And the breaking of the soul’s esteem is from the greatest causes of the supplication being surely answered.
Humility in clothing and manner with striving and avoiding ostentation. This is also one of the things that necessitates an answered supplication. And this is mentioned in the well-known hadith from the Prophet, peace and blessings of Allah be upon him, in which he said, “It may be the one that undertakes hardship and difficulties to the point that if he swore by Allah it would have been granted”. There is also the narrative, “When the Prophet, peace and blessings of Allah be upon him, left out for the Rain Prayer he would leave with humble clothing and with humility and reserved character”.
Spreading his hands and lifting them skyward as this is from the etiquettes of supplication in which one hopes that he might receive an answer by it. And there is the hadith through the narrative of Salman, may Allah be pleased with him, from the Prophet, peace and blessings of Allah be upon him, who said, “Indeed Allah is Shy and Generous. He is shy that when the man has raised his hands to him in supplication that He turn that same man away empty handed”. And this is collected by the Imam, Ahmad ibn Hanbal.
Entreating Allah by repetition of mentioning His Lordship and Grandeur. And it is from the greatest of what one might use in order to seek the supplication to be answered. Al-Bazzar has collected a hadith from the narrative of `A’ishah, may Allah be pleased with him, that is attributable in which the Prophet, peace and blessings of Allah be upon him, “When the slave has said, ‘Lord!’ some four times, then Allah says, ‘I am here for you, My Slave. Ask me and you shall be given it’.”
As far as what might hinder from the answering of the supplication, the Prophet, peace and blessings of Allah be upon him, indicated that it is what is connected to eating, drinking, wearing or having one’s livelihood based in the impermissible. There is a hadith from the narrative of Ibn `Abbas, may Allah be pleased with him, on this subject in which the Prophet, peace and blessings of Allah be upon him, said to the Companion, Sa`d ibn Abi Waqqas, “The most wholesome of food leads to the answered supplication”. Thus eating, drinking, wearing clothes and having a livelihood that are halal are a cause that brings about a supplication to be answered.
مسألة: من أرد أن يضحي حرم عليه أخذ شعره وظفره وبشرته اذا دخل عشرة ذي الحجة
Fiqh Issue: Whoever desires to make the Udhiyyah slaughtering, it is impermissible for him to cut any hair away from himself or clip any nails – on the fingers or toes – when there comes to him the slaughtering until he has completed it.
قال البهوتي في كشاف القناع : (ومن أراد التضحية) أي: ذبح الأضحية (فدخل العشر، حرم عليه وعلى من يضحي عنه أخذ شيء من شعره وظفره وبشرته إلى الذبح، ولو بواحدة لمن يضحي بأكثر) لحديث أم سلمة مرفوعا «إذا دخل العشر وأراد أحدكم أن يضحي، فلا يأخذ من شعره، ولا من أظفاره شيئا حتى يضحي» رواه مسلم وفي رواية له ” ولا من بشره .
Imam Al-Buhuti (d.1051), may Allah have mercy upon him, said in Kash-shaf ul-Qina`: “The expression (whoever so desires to make the Udhiyyah) refers to the slaughtering on the day of the Udhiyyah on 10 Dhul Hijjah. Then the expression (so when the 10th Dhul Hijjah arrives, it is impermissible for the one making the udhiyyah to take any hair away from his person or clip his finger and toe nails until the slaughtering has been done and it is fine for the one to slaughter for the group) this is based upon the hadith of Umm Salamah that is marfu` in which the Prophet, peace and blessings of Allah be upon him, said, ‘When the 10th of Dhul Hijjah arrives and one of you desires to make the Udhiyyah slaughterings, then he should not take any hair away from his person or cut any of his finger or toenails until he has done the slaughtering’.” As collected by Imam Muslim. And in another narration, he said, ‘Nor should he take away any hair from his body’.
قلت : فيه مسائل :
I would like to say that on this fiqh issue there are a number of points to consider:
الاولى : قوله من يضحي عنه اي : من أراد أن يضحي عن شخص أخر فهو داخل في عموم الخطاب .
Firstly, the statement about the one slaughtering means the one who is slaughtering for himself or another besides himself, thus he would fit into the rubric of the general statement.
الثانية : اذا لم يرد التضحية عند دخول العشرة ثم أراد التضحية أثناءها فليمسك عن ذلك كله .
Secondly, if the individual did not intend the slaughtering at the time of the entrance of the 10th Dhul Hijjah and then decided to at the time, then he needs to refrain from all the above listed things.
الثالثة : قال البهوتي : وهذا إذا كان لغير ضرورة وإلا، فلا إثم كالمحرم وأولى .
Thirdly, Al-Buhuti remarked, “And this is when it is for other than a dire necessity. And if this is not the case, there is no issue. So there is no sin upon this one like in the case of the one in ihram and in the case of the one not in ihram and doing the slaughtering, it is even more the case”.
(لا يدخل في ذلك الطيب ولا المخيط ولا النساء)
So for the prohibition listed, using fragrance, stitched clothing and avoiding sexual intercourse and intimacy with women does not fall under the ruling.
قال في مطالب أولي النهى : عدم كراهة مسه الطيب والمخيط والنساء اتفاقا. قاله المنقح.
Imams Mustafa Ar-Ruhaibani (d.1243) and Hasan Ash-Shatti (d.1274), may Allah have mercy upon both of them, both said in Matalib Uwl in-Nuha: “Someone preparing for carrying out the Udhiyyah slaughtering is not forbidden and nor is it disliked for him to use fragrance, wear stitched clothing or have sexual intercourse and intimacy with women and this is agreed upon. And this stated by Imam `Ala’ ud-Din Al-Mardawi (d.885) in At-Tanqih”.
(حكم من أخذ من شعره وظفره وبشرته)
The Ruling on the one who removed some hair from his person or clipped some finger and toenails
قال في كشاف القناع : (فإن فعل) أي: أخذ شيئا من شعره أو ظفره أو بشرته (تاب) إلى الله تعالى لوجوب التوبة من كل ذنب
Al-Buhuti said further, “(so if he did that) means if he took some hair or nails from his person (he is to make tawbah) to Allah, Exalted be He, as per the necessity of repentance from every sin”.
(لا فدية على المضحي اذا اخذ من شعره وظفره وبشرته)
There is no fidyah due from the one making Udhiyyah who happened to take some hair from his person or finger or toenails
قال في مطالب أولي النهى : فمن فعل شيئا من حلق شعر أو غيره مما ثبت تحريمه قبل أن يضحي، استغفر الله منه، ولا فدية عمدا فعله أو سهوا أو جهلا
It is further stated in Matalib Uwl in-Nuha: “So whoever did any of that, such as shaving the hair or other things that are established as being impermissible before the slaughtering, should make repentance to Allah but there is no fidyah due for the one who did so, whether this is on purpose, forgetfully or in ignorance”.
(متى يحل الاخذ من الشعر والظفر والبشرة)
So when is it permitted to take off hair, clip finger and toe nails?
قال في المنتهى : حرم عليه وعلى من يضحي عنه أخذ شيء من شعره وظفره وبشرته إلى الذبح .
Imam Taqi ud-Din Al-Futuhi (d.972), may Allah have mercy upon him, said in Al-Muntaha: “Whoever intended to slaughter the Udhiyyah for himself or on behalf of someone else is forbidden to take away any hair from himself, clip his finger or toenails until the slaughtering has been done”.
(من عنده أكثر من أضحية يحل له الأخذ بعد ذبح الاولى ولا يشترط ذبج الجميع)
Whoever possesses more than the Udhiyyah with him is permitted to take from it after the first slaughtering and is not conditioned to slaughter it all
قال في شرح المنتهى : قال (المنقح: ولو ضحى بواحدة لمن يضحي بأكثر) منها، فيحل له ذلك. لعموم حتى يضحي
Imam Al-Buhuti (d.1151), may Allah have mercy upon him, said in Sharh ul-Muntaha:
(حكم الأخذ من الشعر والظفر والبشرة بعد الذبح)
Ruling on removing hair, toenails after the slaughtering is complete
( ويستحب حلقه بعد الذبح ) قال أحمد على ما فعل ابن عمر تعظيما لذلك اليوم
“(And it is praiseworthy to shave the hair after the slaughtering) and Imam Ahmad said, ‘This is according to what was done by Ibn `Umar out of respect for the grandeur of that day’.”
ولأنه كان ممنوعا من ذلك قبل أن يضحي فاستحب له ذلك بعده كالمحرم .
And due to this, he is like the one in ihram in which he is forbidden from all of the above before he makes the Udhiyyah slaughtering and upon completion of that, it is praiseworthy for him to do all the above.
(الحكمة من منع الأخذ من الشعر والظفر والبشرة)
The wisdom and the prohibition of taking away any hair and toe and fingernails
قال في مطالب أولي النهى : فائدة: الحكمة في منع أخذ من يريد التضحية شيئا من شعره أو ظفره أو بشرته، لتشمل المغفرة والعتق من النار جميع أجزائه، فإنه يغفر له بأول قطرة من دمها، وتوجيهه بالتشبيه بالمحرمين فاسد، لعدم كراهة مسه الطيب والمخيط والنساء اتفاقا. قاله المنقح.
It is further mentioned in Matalib Uwl in-Nuha: “A beneficial point here is that the wisdom on the prohibition – meaning taking hair from the body or clipping the toe and fingernails – for the one intending the Udhiyyah is due to the nature of the general affair of forgiveness, manumission from the Fire in all of his body. So forgiveness is given to the slaughterer at the first drop of blood spilled. To make an exact comparison between the one making Udhiyyah and the one in ihram is not correct as it is not prohibited for the Udhiyyah maker to use fragrance, wear stitched clothes and have sexual intercourse with women as is agreed upon and uttered by Imam `Ala’ ud-Din Al-Mardawi in At-Tanqih”.
(تحريم الأخذ من الشعر والظفر والبشرة من المفردات)
The Impermissiblity of taking hair from the person and clipping the toe and finger nails and this is from the special characteristics of the Hanbali madhhab
قال في النظم
In the poetic meter, the following was uttered:
في عشر ذي الحجة أخذ الظفر … على المضحي حرموا والشعر
In the first ten days of Dhul Hijjah, the time is there,
It is impermissible to take away from the nails – feet and hands – as well as the hair!
غلاة الأشعرية وغلاة التيمية سبب في الاضطرابات الفكرية لدى بعض الشباب فمنهم من ألحد ومنهم من انقلب على عقيدة الأشاعرة المعتدلة ومنهم من تخفَّف من السنن وأقوال السلف واستهان بالمذاهب الأربعة.
Extremists among the Ash`aris and those who follow Taqi ud-Din Ibn Taymiyyah are a cause for the levels of confusion that exists in the minds of the youth. On account of this, some fall into denial and then atheism due to this issues. Then another group turn over and fall into the disputes regarding the `aqidah of the balanced Ash`aris. And then others make light of the Sunan, the statements of the First Three Generations and take the Four Madhhabs lightly and with disdain.
فإن هذه الأبحاث العقدية الغيبية والمشاحنات المتكررة فيها مما يُثقل العقولَ ويعكر الأذهانَ ويظلم القلوبَ، وقد قال أهل العرفان والتزكية : “لو لم يكن في الكلام في ذات الله وصفاته سوى إسقاط الهيبة من القلوب لكفى”.
So these discussions and research into the creedal matters of the unseen and repeated disputes in the matter weigh heavy on the minds, confound the thoughts and darken the hearts of the people. The People of True Knowledge and Purification have already said: “If there had been no discussion regarding the Essence of Allah and His Attributes that could remove the awe and reverence from the hearts of the believers, that would have sufficed the people”.
وإنما الحديث في هذا الباب للضرورة لا للتسلية والضرورة تقدر بقدرها.
Any discussion had on this subject is only for the direst of necessity and not for any titillation. And the necessity is governed by what is required.
As written by
(Shaikh) Mustafa Hamdu `Ulayyan
 Those who say, “This is the creed of Muslim Orthodoxy” when the Ash`aris are not Muslim Orthodoxy buta branch of it.
 These extremists are either well wishers or revilers, who make discussion of him or his mention a paramount issue in conversation, as if it is a dire necessity to know about him or his rulings to the exclusion of the School he belonged to and all other matters.
 The arguing, fighting and debating is so serious, that some Slaves of Allah are chased from the Religion.
 And this is the case in Dar ul-Kufr’s English speaking contingent that have derailed Zakat ul-Fitr distribution and growth in the Muslim community to merely fixate upon this matter, creating almost cartoonish portrayals of any opposite position and brazenly fabricating history in the process.
 This is a maxim that is used by many of the early scholars of the Hanbalis when some began to say that the Attributes were metaphorical and had no reality to them.
Explicit texts of the Imam, Ahmad ibn Hanbal in Tafwid of the meaning of the Attributes
قال المروذي قال أبو عبد الله رضي الله عنه : ونحن نؤمن بالأحاديث في هذا ونقرها، ونمرها كما جاءت بلا كيف، ولا معنى إلا على ما وصف به نفسه تعالى، نسأل الله السلامة في الدنيا والآخرة، ونعوذ بالله من الزلل، والارتياب والشك إنه على كل شيء قدير
الإبانة ( 7 / 58).
Imam Abu Bakr Al-Marrudhi, may Allah be pleased with him, mentioned that [Imam] Abu `Abdillah [Ahmad ibn Hanbal], may Allah be pleased with him, said, “We believe in the ahadith in this matter and affirm them. We pass them by just as they came, without how and without meaning except according to what He described of Himself, Exalted be He. We ask Allah for salvation and safety in this life and the Hereafter. And we seek refuge in Allah from slips, doubts and creeping suspicions. Indeed He has power over each and every thing”. Al-Ibanah, vol.7, p.58
قال حنبل: قال أبو عبد اللَّه في الأحاديث التي تروى “إن اللَّه تبارك وتعالى ينزل إلى سماء الدنيا” واللَّه يُرى، وأنه يضع قدمه وما أشبه بذلك: نؤمن بها ونصدق بها، ولا كيف ولا معنى، ولا نرد شيئًا منها، ونعلم أن ما قاله الرسول صلى اللَّه عليه وسلم حق إذا كانت بأسانيد صحاح .
إبطال التأويلات 1/ 45
Hanbal ibn Ishaq narrated that Abu `Abdillah [Ahmad ibn Hanbal], may Allah be pleased with him, cited the ahadith in which it is mentioned, “Indeed Allah, Blessed and Exalted, descends to the lowest sky”, “Allah shall be seen in the Hereafter” and “He shall place His Foot in the Fire” and similar things to that were said. The Imam said, “We believe in them, testify to the truth of them, without how and without meaning. And we don’t deny anything from them. And we know that what the Messenger, peace and blessings of Allah be upon him, said was true when it has come from sahih chains of transmission”. Ibtal ut-Ta’wilat, vol.1, p.45
قال الخلال: وأخبرني علي بن عيسى أن حنبل حدثهم قال سألت: أبا عبد الله عن الأحاديث التي تروى “أن الله تعالى ينزل إلى سماء الدنيا” و”أن الله تعالى يرى” و”أن الله تعالى يضع قدمه” وما أشبه هذه الأحاديث فقال أبو عبد الله: نؤمن بها ونصدق بها ولا كيف ولا معنى ولا نرد منها شيئا. بيان تلبيس الجهمية لابن تيمية .
[Imam] Abu Bakr Al-Khallal narrated: It was narrated to me by `Ali ibn `Isa that Hanbal narrated to them who said, “I asked Ahmad ibn Hanbal about the following ahadith: Indeed Allah, Blessed and Exalted, descends to the lowest sky, Allah shall be seen in the Hereafter and He shall place His Foot in the Fire and similar to these ahadith. [Imam] Abu `Abdillah remarked, ‘We believe in them, testify to the truth in them, without how and without meaning. And we don’t reject any of it’.” Bayan Talbis il-Jahmiyyah by Imam Taqi ud-Din Ibn Taymiyyah.
وسئل الإمام أحمد رضي الله عنه : قبل موته بيوم عن أحاديث الصفات فقال : تمر كما جاءت ونؤمن بها ولا نرد منها شيئًا إذا كان بأسانيد صحاح ، ولا يوصف بأكثر مما وصف به نفسه بلا حد ولا غاية ليس كمثله شيء وهو السميع البصير ، ومن تكلم بمعناها ابتدع.
اعتقاد الإمام المنبل أحمد لأبي الفضل التميمي ( 87).
The Imam, Ahmad ibn Hanbal, may Allah be pleased with him, was asked one day before his death to elucidate the ahadith of the Attributes to which he replied, “We pass them by just as they came. We believe in them and do not reject any of it when they come from sahih chains of transmission. He is not described with more than what He described Himself, without boundary and without limit. There is nothing like Him; indeed He is the All Hearing, the All Seeing. And whoever spoke about their meaning is guilty of innovation”. I`tiqad ul-Imam il-Mubajjal Ahmad Li Abil-Fadl At-Tamimi, p.87
الشيخ فارس الخزرجي
As written by the Shaikh, Faaris ibn Faalih Al-Khazraji
We are now 12 days into the year 1443 and I cannot tell you how grateful I am for the readers of this blog. What started out as something very simple and a place where I would post things when I had time or resources has now become a faithful pursuit.
Thank you to all 160 followers of the blog. I check my stats daily and am genuinely stunned to have readers and subscribers from American Samoa, Norway, South Africa, India, Pakistan, Italy, Belgium, the United States as well as other places.
This blog is a huge accomplishment for me as it keeps me grounded and also gives me the opportunity to keep improving my English whenever possible. The battle between split infinitives and myself does continue. I don’t know who will win this mighty war, but I am tenacious.
This aside, I wanted to say how exhilarating I feel for the next year of posts. In this next year, we are looking to include posts on vaccines/medicine/immunisations, hijrah, relocating to learn knowledge, using guns for hunting and the validity of it being considered sound dhabihah, salah in graveyards, the implementation of the Revealed Law in the Earth, what is money, what is a transaction and so much more.
I am so excited about the projects lined up for you and hope that you too will be just as thrilled to read them. Many noticed that I have a great many quotes from fuqaha’, maraji` and other types of scholars that is often in Arabic and English.
This is being done with purposeful intent as my subscribers, through genuine support and inquisitiveness, have requested to hear more from the Authorities of Islam and I have been more than happy to oblige.
As for those wondering about my penning articles in the future, the answer is yes. This indeed will continue, if Allah so wills. This will be balanced according to my schedule as I now knuckle down for another challenge of memorisation.
And with this challenge, I have had to scale down a great many things; but I still love interacting with subscribers and curious readers that just stumble across the blog for the first time. And I also appreciate the e-mails that I receive.
Whether they are vehemently opposed to something I’ve written, translated or flippantly slid into a footnote (and how often does that happen), I do value all the comments. These comments – negative or not – remind me of the immense responsibility of maintaining this blog and all the benefit that’s come from it.
Other bloggers contacting me and offering me insight have given me the desire to seek to improve my bloggings skills and the presentation of the blog. I keep looking for the perfect theme to give that will hold all the information and just be so user friendly but as usual, find myself frustrated at some portion missing, a blogroll requiring reinsertion or headers acting weird with the widgets looking funky.
But it’s been a learning curve as steep as a mountain that I’ve enjoyed scaling. The year 1442 was full of strange things. I would like to mention some of these momentous things so that we can relive them together.
This year also revealed two extremes of the spectrum regarding the influenza outbreak. On one end of the spectrum, you had some denying that there was an influenza outbreak and that it was a scheme to depopulate the world as per George Soros and/or the Jews, the Bilderbergs, the bankers and others (why not just say Skynet) in addition to also claiming that 5G was here to kill you as well as the vaccine.
On the other end, you had those proclaiming this a plague, the like of which had never been seen before. People shut away relatives, cut ties, wore visors with face masks when alone driving in their cars and were in a sheer state of terror. Bodies were burned on pyres, relatives died broken and alone for the sake of social distancing, places of worship established tracing technology for watching where congregants go and Ramadan and `Eid were cancelled. Don’t forget Hajj.
Spiritual Voyeurism and Taqi ud-Din Ibn Taymiyyah
This year also saw the continued morbid fascination by some grotesquely curious Slaves of Allah with Imam Taqi ud-Din Ibn Taymiyyah (661-728) regarding books they’ve never read, texts they’ve never witnessed, council meetings they’ve never seen and arguments that haven’t brought them any knowledge or memorisation.
This brought together a really admirable selection of sit downs between myself and Br. Iskandar Ghani regarding the Basran School, its textual development, methodology, spread and continuance up until today.
The heavy-duty house refurbishment happening at my end that sometimes disturbed the background aside, I thought it was a wonderful presentation in English to Slaves of Allah and I wasn’t given any softball questions either.
The Creed of the Hanbalis
This presentation, brought about by the same brother above, was another opportunity to answer questions and in a detailed fashion layout the theology of the First Three Generations that would culminate in the Imam of Muslim Orthodoxy, Ahmad ibn Hanbal (164-241).
The questions were many but needed for the time and circumstances as some takfir minded and aberrant members of Muslim Orthodoxy began to perpetrate a grievous fraud and this series of q&a sit downs acted as a disinfectant.
And Another One
Allah blessed me to begin Imam Al-Khatib Al-Baghdadi’s (d.463) masterpiece Kitab Al-Faqih wal-Mutafaqqih with Br. Mahdi Lock, which due to distance and schedules proved its own challenge; but although that has been a hassle, Allah blessed us to get through the introduction and also start the opening remarks.
Now we just have to settle down into a schedule of completing the said work. If Allah so wills, this will be the year of effort! Amin.
I believe that there is a great deal of work to be done but that if I and those with me keep the same intention, it will be immensely fulfilling as well as rewarding.
What I listed above were not all the events of 1442 but just some of those that defined the year and coloured all other aspects. I hope that this 1443 will be enjoyed by the readers, subscribers and writer and may Allah richly bless all the aforementioned.
] الأحباش: الذين لهم إمام في بيروت عبد الله الهرري، يقولون في مسجدهم إن الصلاة وراء الوهابي حرام، وأن الإمام إبن تيمية كافر.
The Ahbash are those who have an imam here in Beirut by the name of `Abdullah Al-Harari. They say in their masjid that salah behind the Wahhabi is haram and that the Imam [Taqi ud-Din] Ibn Taymiyyah is an unbeliever.
الإقتداء بالوهابي ليس محرماً وصلاة المقتدي صحيحة.
In reality, following the Wahhabi in salah is not impermissible and the salah of those following is indeed valid. 
ولا يجوز تكفير مسلم لا نعلم يقيناً أنه عندما مات، مات على الكفر، وليس في الناس من يعلم أن ابن تيمية عندما مات ارتد عن الإسلام ومات كافراً.
And it is not permissible to make takfir upon a Muslim when we do not know for certain that at the time of death he was upon major kufr. And there is not among the people anyone who knows that [Taqi ud-Din] Ibn Taymiyyah at the time of his death had apostated from Islam and had died as an unbeliever.
والجماعة التي تسألني عنها يكفرون كثيراً من المسلمين، إنهم يكفرون متولي الشعراوي، والقرضاوي، ويكفرونني أنا أيضاً، ولعلهم المسلمون الوحيدون المدللون على الله، فيما يعتقدون. [
The jama`ah which you ask me about have made takfir upon many of the Muslims, such as making takfir upon Metuwali Ash-Sha`rawi (d.1419), Al-Qaradawi and they have even made takfir upon me as well. It may be that they are the only Muslims who believe in Allah according to their estimation.
سمعت أن الأحباش قد كفرَّوك فهل رددت عليهم؟ (فهم يعلنون أنهم أشاعرة العقيدة وشافعيو الفقه ورفاعيو الطريقة) وكيف يردُّ عليهم أهل السنة فإنهم يثيرون الفتنة هنا وهم يرفعون شعار التكفير على المسلمين؟
Question: I have heard that the Ahbash have make takfir upon you? Have you responded to them? Also, they have announced that they are Ash`aris in creed, Shafi`iis in fiqh and Rafi`ii in tarifah. How are Muslim Orthodoxy to answer them as they are sowing tribulation here and they have raised the banners and standards of takfir against the Muslims?
إنهم لم يكفروني أنا وحدي، بل كفروا – فيما أعلم – من هم خير مني، مثل المتولي الشعراوي، وابن تيمية، والشيخ القرضاوي وكثيرين. وأنا أسأل الله تعالى أن يقيني الفتن كلها ما ظهر منها وما بطن، ولاسيما فتنة الكفر، وأن يختم حياتي بأحب الأعمال إليه حتى ألقاه وهو عني راضٍ.
Answer: Indeed they have not just made takfir on myself alone. On the contrary, to my knowledge, they have also made takfir on people better than me, such as Al-Metuwali Ash-Sha`rawi (d.1419), [Taqi ud-Din] Ibn Taymiyyah (d.728), the shaykh, Al-Qaradawi and many others. I ask Allah, Exalted be He, that He save me from all tribulations, outward and inward, especially that of takfir. And I ask that He make me end my life with the deeds most pleasing to Him so that I might meet Him and He is pleased with me.
فقد سئل الشيخ الدكتور وهبة الزحيلي عن الأحباش فقال:
The Shaikh, Dr. Wahbah Az-Zuhaili, may Allah have mercy upon him, was asked about the Ahbash group to which he said:
))) أنا سئلت عن هذه الفرقة: هؤلاء الضالون المضلون يجب الابتعاد عنهم والتحذير منهم وجماعة فتنة وهم يفتون الناس بأهوائهم ويحلون الحرام ويحرمون الحلال وهم أيضا مشبوهون في صلتهم بدولة أجنبية. وبالتالي ينبغي الحذر منهم حذرا شديدا. أنا أطلب منهم أن يكونوا حذرين(((.
I have been asked about this sect and these people are astray and lead others astray. It is necessary to stay far away from them and warn from them. They are a jama`ah of fitnah, they put people to trial with their base desires, making the halal to be haram and the opposite. They are also doubtful and suspicious as per their connection to foreign governments. And so the following is that it is necessary to take heed of them and beware of them to the utmost degree. I have sought from them that they should take heed and be warned.
 This ruling is to do with saying the salah behind each and any and ALL salafis is impermissible and this is not the case. There are general rulings and then there are generalised rulings. Understand this carefully. Please refer to the Divine Lightning for further details in detail on these and more matters.
 There is no Consensus or even majority ruling on this, which makes it so hideous to hold Muslims to it.
 This ruling is to do with matters like the Jumu`ah, `Eid or other jama`ah salahs where someone would be excused due to extenuating circumstances. Please refer to the Divine Lightning for further details in detail on these and more matters.
 This ruling also negates the grotesque attitude of people believing that one must investigate and spy on whoever is imam of the salah without following the actual principle that we assume someone’s uprightness unless definite proof is established otherwise. Please refer to the Divine Lightning for further details in detail on these and more matters.
 Notice that he did not take the vengeful attitude that some other Muslims, even aberrant Orthodox Muslims take in which they think, “Well, he said I’m not from Ahl us-Sunnah, so I’ll refute him” or “He said I’m kafir, so then I’ll say he’s kafir”. So then the situation becomes less about any real principles but instead vengeance, personal vendetta that most of the public are left confused about because they don’t understand the nuances of what has happened behind the scenes, in private and then bled into the public sphere.
 And with a new season, another wave of people besides the AICP have also taken up their mantle and begun propagating the same divisive and destructive behaviour.
 This was said at the time that this individual, a Hanafi drop out with Salafi leanings, was making overtures to Muslim Orthodoxy that he had changed, that his old views were outdated and that he was no longer advocating his despicable and grossly inaccurate understanding of the Revealed Law or other sciences within it. But it would later be shown that this individual was still a schismatic and also a voice for murder for hire against the Imam himself although he claims that his statement that someone should do it was not a command. This style of Gambino Crime Family religion and other transgressions just indicates that only Allah truly knows the hearts.
حدثني شيخنا عبد الباسط الحنبلي الرفاعي وهو إمام ومفت في الرحيبة: أن ريف دمشق سكنها اثنان من أولاد الشيخ عبد القادر الجيلاني الحنبلي: فالرحيبة سكنها صالح وفيها قبره إلى اليوم، والضمير سكنها عبدالله وفيها قبره .
It was mentioned to us by our Shaikh, `Abdul Basit Al-Hanbali Ar-Rifa`ii – the Imam and Mufti of Ar-Ruhaibah – that Rif Dimashq had two of the sons of the Shaikh, `Abdul Qadir Al-Jilani Al-Hanbali (d.561) take up residence there. In Ar-Ruhaibah, his son Salih took up residence and his grave remains there to this day. Then in Ad-Dumair, his son `Abdullah took up residence and his grave remains there up until this day.
ثم هاجر من الرحيبة شيخ حنبلي اسمه إسماعيل الخطيب إلى دوما ونشر المذهب فيها
Then you have the Hanbali shaikh, Isma`il Al-Khatib, emigrate from Ar-Ruhaibah to Duma and spread the Madhhab from there.
قال ابن كثير في البداية والنهاية (14/50) في أحداث سنة سبع وسبعمائة ، عن أهل كيلان :
Imam `Imad ud-Din Isma`il ibn Kathir (d.774), may Allah have mercy upon him, said the following in Al-Bidayah wan-Nihayah, vol.14, p.50 under the chapter of major incidents of 707 regarding the people of Kailan:
» وبلادهم من أحصن البلاد وأطيبها لا تُستطاع ، وهم أهلُ سنةٍ ، وأكثرُهم حنابلة ، لا يَستطيعُ مبتدعٌ أن يَسكن بين أظهرهم «
“Their land is one of the most secure of all the lands and wholesomeness that cannot be explained. They are indeed of Muslim Orthodoxy with most of them being Hanbalis. No innovator is able to live in their midst”.
الجمع بين الصلاتين للشُّغل عند الحنابلة خلافا للأكثر:
Combining together 2 salah on account of work according to the Hanbalis and in difference with the Majority of scholars
ظاهر كلام ابن النجار في شرحه على المنتهى: أنه يباح الجمع إن كان ترك الجمع [يعوقه] عن معيشةٍ يحتاجها.
The dominant speech of [the Imam] Ibn An-Najjar (d.972), may Allah have mercy upon him, in his commentary on Al-Muntaha is that: “It is permitted to combine two salahs if leaving combining would mean hardship and difficulty from a means of livelihood that he needs to carry out”.
وظاهر كلام البهوتي في شرحه: أنه لا يباح الجمع إلا إن خاف بتركه [ضررا] في معيشة يحتاجها.
And then we have the dominant speech of Imam Al-Buhuti (d.1051), may Allah have mercy upon him, in his Commentary on Al-Muntaha in which he said: “It is not permitted to combine two salahs except in the case that he fears by leaving it would be some harm in his livelihood that he needs to carry out”.
أقول: سددوا وقاربوا بينهما
So I say to use this ruling responsibly and leniency as and when is required and with prudence.
As written by the Shaikh, Mustafa Hamdu `Ulayyan
 This would be combining either Zuhr and `Asr or Maghrib and `Isha’ and there is no other way stipulated.
Giving an answer to a question from one of the noble brothers
حكم خروج المرأة في العِدّة لحاجتها وكسبها …:
The ruling on the woman exiting the home during her waiting period on account of her genuine need and her earning wealth
قال الموفق ابن قدامة في المغني 8 / 163:
Firstly, Imam Muwaffaq ud-Din Ibn Qudamah (d.620), may Allah have mercy upon him, uttered in Al-Mughni, vol.8, p.163:
“فصل: وللمعتدة الخروج في حوائجها نهارا، سواء كانت مطلقة أو متوفى عنها. لما روى «جابر قال طلقت خالتي ثلاثا، فخرجت تجذ نخلها، فلقيها رجل، فنهاها، فذكرت ذلك للنبي – صلى الله عليه وسلم – فقال اخرجي، فجذي نخلك، لعلك أن تصدقي منه، أو تفعلي خيرا» . رواه النسائي، وأبو داود.
Thus for the woman in her waiting period to exit for her genuine needs in the daytime – whether this waiting period is on account of her being under talaq or widowhood – is permitted based upon what was narrated from Jabir, who remarked: “My maternal aunt was under her third talaq and went out one day to tend her date palms. A man met her on the way and he obliged her against being out while in her waiting period. She then went and mentioned this to the Prophet, peace and blessings of Allah be upon him, who replied, ‘Go ahead and go out and tend your date palms. It could be that you give sadaqah from it or that you do some good on account of it’.” And this is collected by Imams An-Nasa’ii and Abu Dawud.
وروى مجاهد، قال: «استشهد رجال يوم أحد فجاءت نساؤهم رسول الله – صلى الله عليه وسلم – وقلن، يا رسول الله – صلى الله عليه وسلم – نستوحش بالليل، أفنبيت عند إحدانا، فإذا أصبحنا بادرنا إلى بيوتنا؟ فقال رسول الله – صلى الله عليه وسلم -: تحدثن عند إحداكن، حتى إذا أردتن النوم، فلتؤب كل واحدة إلى بيتها»
It is narrated from Mujahid: “Some men were martyred on the day of Uhud and their women came to the Messenger of Allah, peace and blessings of Allah be upon him, and said, ‘Messenger of Allah – peace and blessings of Allah be upon him – on account of being frightened, we spend the night over at the home of one our widowed kinfolk. When it is the morning, we then head to our own homes. Is this fine’? The Messenger of Allah, peace and blessings of Allah be upon him, said, ‘Spend time in the presence of one of the widowed womenfolk until when you so desire to sleep. When that happens, let each one of you head to her own home’.”
2- يحرم المبيت في غير بيت زوجها والخروج ليلاً إلا لضرورة كانهدام البيت جاء في كشاف القناع 5/ 431:
Secondly, it is impermissible to spend the night in other than her husband’s house and then leave out in the night unless for dire necessity such as the destruction of the house. And this is during her waiting period. Imam Mansur Al-Buhuti (d.1051), may Allah have mercy upon him, declared in Kash-shaf ul-Qina`, vol.5, p.431:
And the woman in her waiting period should not leave from any dwelling she is obliged to spend the night in, even for a need as per what was narrated from Mujahid that the Prophet, peace and blessings of Allah be upon him, said, “Spend time in the presence of one of the widowed womenfolk until when you so desire to sleep. When that happens, let each one of you head to her own home”. And this is on account of the fact that in the night, this can be a time where corruption may be brought about by the people. With that being said, if there should be some dire necessity, such as destruction of the house, then she would be permitted to leave in the night.
3-يجوز خروجها في النهار لحاجتها كشراء وبيع –ولو مع وجود من يقضيها لها- لا لحاجة غيرها قال في المبدع شرح المقنع 7/ 105:
Thirdly, it is permitted for a woman in her waiting period to leave from her home in the daytime for some need – like buying and selling – and this is even if there is someone who can do these things for her. The following ruling was elucidated by Imam Burhan ud-Din Ibn Muflih (d.884), may Allah have mercy upon him, in Al-Mubdi` Sharh ul-Muqni`, vol.7, p.105:
The woman in her monthly cycle may leave from her home in the daytime for some needs as the day is a time where a need is fulfilled. Al-Hulwani stated, “Even with the presence of someone who could do so for her”. It is said that this ruling is absolute. This has been explicitly stated by Imam Ahmad through the narrative of Hanbal ibn Ishaq: “She goes out in the daytime”. Imam Abu Dawud has also transmitted, “Imam Ahmad said, ‘She is not to go out’. I said, ‘In the daytime at all?’ The Imam said, ‘No, it’s fine for her to go out in the daytime. She should just not spend the night anywhere’. I said, ‘What about her being somewhere for a portion of the night, like with company?’ He said, ‘Yes, but most of the night should be spent in her home’.”
وجاء في الإنصاف 9/ 308:
Imam `Ala’ ud-Din Al-Mardawi (d.885), may Allah have mercy upon him, added in Al-Insaf, vol.9, p.308:
“The dominant ruling is that the woman in her waiting period goes out for her needs but does not go out except for that”.
4- والمذهب ولو مع وجود من يقضيها لها: وفي الإقناع للحجاوي 4/ 118 :
Fourthly, the ruling of the Madhhab is that the woman in her waiting period may go out in the daytime even if there is present someone who can do it for her. This has been stated by Imam Musa ibn Ahmad Al-Hajjawi (d.968), may Allah have mercy upon him, who in Al-Iqna`, vol.4, p.118, remarked:
” ولها الخروج نهارا لحوائجها فقط ولو وجدت من يقضيها لها”.
“The woman in her waiting period may go out in the daytime only. And this is even if she found someone to carry out the needs for her”.
We then also have the statement of Imam Mansur Al-Buhuti (d.1051), may Allah have mercy upon him, in commenting on the text in Kash-shaf ul-Qina`, vol.5, p.431: “The woman in her waiting period may go out in the daytime to handle her needs – whether this be selling or buying – but it must only be the daytime. She is not to go out for anything besides her needs. And she may go out for her needs even if she found someone that could do it for her. And she may not go out to handle someone else’s needs. And it is not for her to spend the night in a house besides the one that she is spending her waiting period in, based upon the narrative given by Mujahid”.
5- لا يجوز الخروج للزيارة والعيادة: جاء في الروض الندي للبعلي 1/428 :” (ولها الخروج لحاجتها نهارا) لا لحاجة غيرها ولا لعيادة وزيارة ونحوهما”.
Fifthly, it is not permitted for the woman in her waiting period to go out for visiting graves, shrines or visiting other people or the sick. This was mentioned by Imam Al-Ba`li in Ar-Rawd un-Nadi, vol.1, p.428: “The woman in her waiting period may leave from her house in the daytime to handle a need but not the need of someone else. Neither may she leave for visiting the ill nor shrines, graves and the like”.
6- الخروج لكسبها: “قال ابن نصر الله :” لو كانت لا قوت لها إلا من كسبها بضاعةً تعملها خارج بيتها فهل لها ذلك ؟ لم يصرحوا به وهذا المفهوم يشعر بجواز ذلك، قاله في حاشية المغني”. انظر: حاشية ابن عوض على الدليل 2 / 264
Sixthly, the topic of the woman in her waiting period leaving the home on account of her earning. Imam Ibn Nasrullah stated, “If she had no means of sustenance for herself except by her earning some wage or wealth by working outside of the home, then may she do such a thing? This is not explicitly mentioned in the texts but can be understand in a manner that permits that. And this was mentioned in Hashiyat ul-Mugni”. Please see Ibn `Awad’s Hashiyah on Ad-Dalil,vol.2, p.264
As mentioned by the Shaikh, Mustafa Hamdu `Ulayyan.
 This was in the first age when the Prophet Muhammad, peace and blessings of Allah be upon him, was in the earth and the Revelation was in their midst. People were around at this time and were quick to stop anything that might interfere with the Revelation. Also keep in mind that the level of knowledge was in this era. Please be mindful so as to not try this today where knowledge is not as widespread. This affair is left to those who are in charge of the affairs of the Ummah, temporal and spiritual.
 This might be because they were lonely, frightened about the enemy troops coming back, they had not children or they had children but no other folk with them at the time.
 So that they might commune and comfort one another.
 It could be the case that other relatives take advantage of her while mourning and vulnerable. This could take the form of sexual, financial or emotional manipulation. And in this time where people ignore these rulings from Allah, we see these affairs in blinding and obvious relief.
 As in the night, people use the cloak of darkness for rape, fornication, adultery or attempting to seduce women that are vulnerable.
Direction as mentioned in the Creed of the Hanbali Scholars
قال ابن الزاغوني في الإيضاح:”وامتنع [كثير من أصحابنا] أن يطلقوا القول أنه في جهة لأن لفظة [في] تقتضي الظرفية والبارئ تعالى منزه عما يوجب له الظرفية، وقد أجاز قوم من أصحابنا أن يقولوا إن البارئ في جهة .. إلا أنهم أثبتوا ذلك [لفظا] فأما معنى بمعنى أنها جهة محيطة توجب إحاطة الظرف بالمظروف فامتنعوا عن ذلك”.
Imam Az-Zaghuni (d.527), may Allah have mercy upon him, said in his text, The Clarification, “A large body of our companions have forbidden the use of the expression ‘direction’ with respect to Allah as the wording ‘in’ or ‘direction’ necessitates direction and place while the Fashioner, Exalted be He, is not in need of what would necessitate for Him a direction. Another body of our companions allowed that one speak of the Fashioner, Exalted be He, as being in a direction except that they only established the wording of the texts that indicate that. In terms of the meaning, then no. As for the meaning that He is in a direction that encompasses Him by time or place, then they also forbade from that understanding”.
هذا مع اتفاقهم على تنزيه الله تعالى عن الجسمية والمماسة والحلول والتأليف والتركيب والانتقال والزوال.
And this is with their agreement on Allah, Exalted be He, not being in need of bodily constraint, touching, incarnation, partition, division, movement or time and space passing over Him. 
وهذا مما يجعل الخلاف لفظيا قال الشريف الجرجاني في شرح المواقف : “والمنازعة مع هذا القائل راجعة إلى اللفظ دون المعنى” أما الخلاف مع من لا ينفي الجسمية والمكان والمماسة فليس لفظيا
So this the difference of opinion in wording that was referenced by Ash-Sharif Al-Jurjani who said in Sharh ul-Mawaqif, ‘The dispute in this discussion returns to wording and not the meaning’. As far as the difference of opinion in some saying that these expression don’t negate bodily direction, space, place and touching, to say this is not a dispute in wording but a real difference of opinion. 
 This is on account of the fact that when one affirms this position, this is tantamount to likening Allah to His Creation while the dispute on the use of certain wording is blameworthy. What this all comes down to is 1) wording has to be clarified to know what the intent is and what meaning is being poured into certain words and 2) if the meaning poured into those words is unacceptable, it is rejected; if it is sound, then it is accepted.
قال برهان الدين ابن مفلح: “قَالَ بعض الْمَشَايِخ أَخْبَار الصِّفَات صناديق مقفلة مفاتيحها بيد الرَّحْمَن”.
Imam Burhan ud-Din Ibn Muflih Al-Maqdisi (d.884), may Allah have mercy upon him, said, “One of the shaikhs mentioned to us that the Narratives about the Attributes of Allah are in locked boxes in which the keys are only held by the Hand of the Most Merciful”.
Affirming the Attribute of Highness for Allah without place or limit
قال الشيخ عبدالله العبدالله في التقريرات الحنبلية ص 237-238:
The Shaikh, `Abdullah Al-`Abdullah mentioned in The Well-Established Texts of Hanbali Scholars, pp.238-239 stated:
– قال ابن المبرد رحمه الله تعالى في تحفة الوصول (ص/ ۸۰) : واتفق أصحابنا أنه فوق السبع سموات ويجوز أن يقال هو في السماء؛ لنص الأحاديث على ذلك والمراد فوقها انتهى.
Imam Ibn Al-Mabrid (d.909), may Allah – Exalted be He – have mercy upon him, remarked in Tuhfat ul-Wusul, p.80: “Our scholarly companions have agreed that He is above the seven skies and it is permitted to say that He is fi the sky while in the explicit wording of the hadith it is established that the reference used for this word is aboveness”.
وقال القاضي رحمه الله تعالى في مختصر المعتمد (ص/56) : ولا يجوز وصفه بأنه في كل مكان ولا في مكان ويجوز أن يقال إنه تعالى في السماء على العرش انتهى.
Al-Qadi Abu Ya`la Al-Baghdadi (d.458), may Allah – Exalted be He – have mercy upon him, stated in his Summary of Depended Upon Principles, p.56: “It is not permissible to describe Him as being in every place or in a place; it is however permissible that it be said that He, Exalted be He, is above the sky over the Throne”.
وقال ابن بلبان رحمه الله تعالى في قلائد العقيان (ص/ ۱۹۷) : فمن اعتقد أو قال إن الله بذاته في كل مكان أو في مكان فکافر بل يجب الجزم بأنه سبحانه وتعالى بائن من خلقه؛ فالله تعالى كان ولا مكان ثم خلق المكان وهو كما كان قبل خلق المكان انتهى.
(Imam) Ibn Balban (d.1083), may Allah – Exalted be He – have mercy upon him, stated in The Tightly Coiled Bands of the Necklace, p.197: “So whoever had as his creed or said with firm conviction that Allah in His Essence is in every place or in a place is indeed an unbeliever; but it is wajib to categorically have the creed that He, Glorified and Exalted be He, is distinct from His Creation. So Allah, Exalted be He, was and there was no place, then He created place and He is just as he had been before He created place”.
وقال عبدالباقي المواهبي رحمه الله تعالى في العين والأثر (ص/ 35) : فمن اعتقد أو قال إن الله بذاته في مكان فکافر يجب الجزم بأنه سبحانه وتعالى بائن من خلقه؛ فكان ولا مكان ثم خلق المكان وهو كما كان قبل خلق المكان انتهى
Imam `Abdul Baqi Al-Mawahibi (d.1013), may Allah – Exalted be He – have mercy upon him, said in The Essence and the Letter of the Creed, p.35, said, “Whoever had as his creed or said with firm conviction that Allah in His Essence is in a place is indeed an unbeliever; but it is wajib to categorically have the creed that He, Exalted be He, is distinct from His Creation. He was and there was no place, then he created place. And He is just as He was before he created place”.
وقال عثمان النجدي رحمه الله تعالى في نجاة الخلف (ص/14): فمن اعتقد أو قال بأن الله بذاته في كل مكان أو في مكان فكافر بل يجب الجزم بأنه سبحانه بائن من خلقه؛ فالله تعالى كان ولا مكان ثم خلق المكان وهو ما عليه كان قبل خلق المكان انتهى.
Imam `Uthman An-Najdi (d.1079), may Allah – Exalted be He – have mercy upon him, said in Salvation of the Latter Day Generations in the Creed of the First Three Generations, p.14: “Whoever had as his creed or said with firm conviction that Allah in His Essence is in every place or in a place is indeed an unbeliever; but it is wajib to categorically have the creed that He, Glorified be He, is distinct from His Creation. So Allah, Exalted be He, was and there was no place. Then He created place. And He is now as he always was before He created place.”
The Principle on abandoning an action according to the Hanbalis
الترك لايدل عل التحريم عند الحنابلة
The abandonment of the given action mentioned is not evidence of the affair being impermissible according to the Hanbali scholars.
وهذه بعض نصوصهم :
And these are part of their unequivocal statements on the matter:
١- (وترك النبي ﷺ لا يدل على الكراهة، فإنه قد يترك المباح).قاله البهوتي في “كشاف القناع”، والموفق في “المغني”، وغيرهما.
Firstly, the Prophet, peace and blessings of Allah be upon him, having abandoned an affair is not proof of the matter being disliked as he has abandoned the permitted action at times. And this was mentioned by Imams Al-Buhuti (d.1051) in Kash-shaf ul-Qina`, Muwaffaq ud-Din Ibn Qudamah (d.620) in Al-Mughni and others.
٢- (عدم الفعل لا يدل على الكراهة، وترك المستحب لمستحب أولى منه لا يدل على أن المتروك ليس بمستحب، إنما غايته أن يدل على أن يُفْعل هذا اقتداء بالنبي ﷺ).
ابن مفلح في “النكت”.
Secondly, the non-commission of the said action is not evidence that the action is disliked. And in the same case, abandonment of the praiseworthy for a more predominant praiseworthy does not stand as evidence that the thing abandoned was not praiseworthy. Rather, the highest level being shown is proof that this matter was done in following the Prophet, peace and blessings of Allah be upon him. And this was discussed by Imam Shams ud-Din Ibn Muflih Al-Maqdisi (d.763) in An-Nukat.
[درء شبهة التجسيم والنصب عن الامام أحمد والحنابلة من كلام الشيعة والمعتزلة ]
The main Shi`ah and Mu`tazilah groups negate from Imam Ahmad ibn Hanbal and the Hanbalis any charge of likening Allah to the creation
قال ابن أبي الحديد الشيعي المعتزلي في شرح نهج البلاغة: وأما أحمد بن حنبل فلم يثبت عنه تشبيه ولا تجسيم أصلا …وأكثر المحصلين من أصحابه على هذا القول …
Ibn Abil Hadid, the Shi`ii and Mu`tazili said in his Commentary on Nahjul Balaghah: “In terms of Ahmad ibn Hanbal, there is no nothing at all transmitted from him regarding likening the creation to Allah or Allah to the creation. And most of those from his companions are also free of this charge”.
قال ابن الوزير الزيدي في العواصم والقواصم : هذا دليل على شدة مولاته -أي أحمد بن حنبل- لأهل البيت وقيامه بحق القرابة وقد وصفه بذلك الإمام المنصور بالله -الشيعي الزيدي- حيث نقل عن أحمد انه قريء عليه إسناد مسلسل بأئمة أهل البيت فقال: لو قرئ هذا على مجنون لبرء من جنونه …”
Ibn Al-Wazir, the Zaidi Shi`ah mentioned in Al-`Awasim wal-Qawasim: “This is evidence on the stringency of his attachment – meaning Ahmad ibn Hanbal – to the Ahl ul-Bait and his standing by the right of nearness. Al-Imam Al-Mansur Billah – the Shi`ii Zaidi – described him with that as well and narrated from Ahmad ibn Hanbal that he read to him a chain of transmission with successive Imams from the Ahl ul-Bait and then said, ‘Had this been read to a demon possessed or insane individual, it would have cured him of his illness’!”
كما ذكر ابن أبي الحديد أن المذاهب الأربعة تعود في حقيقتها إلى الإمام علي كرم الله وجهه
And this is just as what was mentioned by Ibn Abil Hadid and he also said that the Four Madhhabs in reality all returned to Allah, may Allah ennoble his face.
Imam Ahmad ibn Hanbal (d.241), may Allah be pleased with him, from the third blessed generation, said of the matter of taqlid,
“Whoever says that he does not believe in taqlid and that he does not follow anyone in his religion, such is the statement of a rebellious sinner in the sight of Allah and His Messenger, peace and blessings of Allah be upon him. Such a one only seeks by doing so to nullify and strip the footsteps given before, and to nullify the knowledge and the Sunnah. They want to stay isolated and alone with personal opinion, speculative theology, innovation and contradiction, and opposition to what came before them”.
Imam Al-Khatib Al-Baghdadi (d.463), may Allah be pleased with him, when commenting upon these and other statements of Imam Ahmad and other scholars, said:
We have already mentioned in detail the evidence that the mujtahid will use when he looks into knowing the rulings of the Revealed Law. Now all that remains is to discuss what authority the common person returns to in acting on an issue, and this is known as taqlid. The general meaning is that taqlid refers to accepting the statement of someone without knowing any evidence for it. Rulings are built upon two matters, (1) rational and (2) those pertaining to the Revealed Law.
As for the rational, then it is not permissible to make taqlid in this area, in matters such as knowing the Creator, Exalted be He, and His Attributes, knowing the Messenger, peace and blessings of Allah be upon him, testifying to his truthfulness and other matters that have to do with judgements and punishments to come in the Hereafter. It has, however, been narrated from `Ubaidullah ibn Al-Hasan Al-`Anbari, who said that taqlid in the foundations of the Religion is permissible, but this is a mistake due to the Words of Allah the Exalted, Follow what was sent down to you from your Lord and do not follow those besides Him as protectors. Little indeed do you reflect.
Allah has also said, When it is said to them, ‘Follow that which Allah sent down,’ they say, ‘We shall follow what we found our fathers upon’. And if your fathers did not know anything nor were they guided?!
The Exalted One has further said, Likewise, we did not send before you to any town a warner except that its inhabitants said, ‘We found our fathers upon a religion and we shall follow in their footsteps’. Say, ‘What if I have come to you with more guidance than that which you found our fathers upon?’
When the following of their fathers prevented them from accepting that which is more guided, they said, ‘We do not believe in that which you have sent to us’.
The Exalted One has said, Recite to them the news of Ibrahim when he said to his father and people, ‘What do you worship?’ They said, ‘We worship idols and we are steadfast in maintaining them’. Say, ‘Do they hear you when you call on them and can they benefit or harm you?’ They said, ‘We found our fathers doing likewise before us’.
They, therefore, abandoned giving the answer to the issue due to their inability to do so and the question actually exposed the falsity of their position. The people mentioned what they had not been asked regarding their fathers and their making taqlid of them. The Exalted One has also said, ‘They said, Our Lord, we obeyed our leaders and senior folk, and they led us astray from the path’.
The Exalted One also said, They took their priests and rabbis as lords besides Allah.
`Adi ibn Hatim said, “I came to the Messenger of Allah, peace and blessings of Allah be upon him, while I was wearing a crucifix around my neck made of gold. He said, ‘Ibn Hatim, remove this idol from your neck’. I took it off and then he recited the whole of Surah Bara’ah until he reached, They took their priests and rabbis as lords besides Allah.
“I said, ‘Messenger of Allah, we did not worship them’. So the Prophet, peace and blessings of Allah be upon him, said, ‘Did they make permissible the impermissible and you obeyed them and they made the permissible impermissible and you obeyed them?’ I said, ‘Yes’. He said, ‘Then that is worship of them’.”
Abul Bukhtari said that Hudhaifah was asked about the ayah, They took their priests and rabbis as lords besides Allah, how the people worshipped their priests and rabbis. Hudhaifah answered, “They made permissible what Allah declared impermissible and they made impermissible what Allah had made permissible”. 
Imam Al-Khatib al-Baghdadi, may Allah be pleased with him, commented further after quoting all this,
So because the principles of the faith that we mentioned have to do with what is awareness and intellect, and the people all share in that matter, there is to be no taqlid in the foundations. As for the judgements and rulings of the Revealed Law, then there are two points regarding taqlid:
(1) One knows by necessity from the Religion of the Messenger, peace and blessings of Allah be upon him, the compulsory nature of things like the five Salah, Zakah, Sawm in the month of Ramadan, Hajj. It is also known by necessity the impermissibility of fornication and adultery, taking intoxicants and other such things. In these matters, there is no taqlid, for all people share in knowing them and having knowledge of them, so taqlid has no basis in this matter.
(2) There are the things that are not known except by investigation and gathering evidence, such as the branches of worship, transactions, marriage, divorce matters and other things that are connected to the foundational rulings. This is a matter in which one does taqlid, according to the evidence of the statement of Allah the Exalted, Ask the People of Knowledge if you do not know.
If we should stop taqlid in these matters that are from the branches of the Religion, it would have been necessary for everyone to learn that knowledge, and by obligating this it would stop all occupations, the cultivation of the earth, whether it be crops, livestock or the movement of people from place to place. Thus it is necessary that everyone is not responsible for this knowledge. The one who does taqlid is the layman. The layman does not know the different ways that the rulings of the Revealed Law are found, so it is permissible for such a person to make taqlid of a scholar and act by his words. Allah the Exalted has said, Ask the People of Knowledge if you do not know.
`Amr ibn Qais said of the ayah, “Those to be asked are the People of Knowledge”. It is narrated from Ibn `Abbas, may Allah be pleased with him, that there was a man with a head injury in the time of the Messenger of Allah, peace and blessings of Allah be upon him, who had a wet dream and was commanded to make ghusl, and upon doing so died. Once this reached the Messenger of Allah, peace and blessings of Allah be upon him, he said, “They have killed him. May Allah kill them. The only cure for when someone does not know something is to ask a question”. When the Messenger of Allah, peace and blessings of Allah be upon him, was asked after that, he answered, “If he had washed his body, but left his head and wiped over it, this would have been sufficient”.
Because that man was not from the people of ijtihad, it was compulsory for him to make taqlid just as the blind person makes taqlid regarding the direction of prayer. If he does not have with him the tool of ijtihad in the direction of prayer, he is to make taqlid of the person with sight regarding the matter. It is narrated from one of the Mu`tazilah, who said that it is not permissible for the layman or common man to act by the statement of the scholar until he knows the ruling for it. When he has asked the scholar the matter, then he only asks him to know the ruling and when he finds the evidence behind it, he acts by it. This is a clear mistake, as there is no way for the layman to go to the evidence except after studying for years and keeping the company of and mixing with the scholars of fiqh for a long period of time.
He will then have to investigate the rules and ways of analogy, know what validates and nullifies it and what is compulsory to give preference to in regard to other evidence and the preference of one evidence over another, but by making the layman responsible for this, one is charging him with what he is not able to do and has no way to reach it. As for the scholar, is it permissible for him to make taqlid of another scholar? The matter has to be investigated. If there is plenty of time to look into the issue and it is possible for him to make ijtihad, then it is necessary for him to make ijtihad for the ruling and it is not permissible for the scholar to make taqlid. There are some who have declared it permissible for the scholar to make taqlid, and this has been stated by Imam Sufyan Ath-Thawri.
He said, “Whatever the scholars of fiqh have differed in, I do not forbid any one of my brothers from taking hold of it. When the man sees an action being done that the scholars of fiqh have differed in and you have another position besides him, do not forbid him from the action”. Muhammad ibn Al-Hasan Ash-Shaibani remarked, “It is permissible for the scholar to make taqlid of the one with more knowledge than him and it is not permissible for him to make taqlid of the one equal in knowledge to him”.
The reason for the principle that it is not permissible for him to make taqlid of one of the same calibre is because of the length of time that he has and the tools of ijtihad that he can use to make the ruling sought. In this case, it is not permissible for him to make taqlid of someone besides him as we have said of the matters of the intellect. Now if the time should be short and he believes that worship may be left if he spends much time in ijtihad, then there are two points to this matter: 1) It is permissible for him to make taqlid in that affair, 2) It is not permissible for him to make taqlid so long as he has the tools of ijtihad, so the ruling is the same as if he had plenty of time. It is said that this is the more correct of the two positions. Allah knows best.
Abu Ibrahim Al-Muzani said of this affair, “It should be asked of the one who makes ruling by taqlid whether he has proof. If he should say that he does, then he has nullified the taqlid, as the proof makes that compulsory for him to follow and not taqlid. If the person should say that it is by other than the proof, then it should be asked about the rulings on judicial punishments and rulings on the lives of people and the charity in wealth Allah has made all that impermissible then you have made it permissible without evidence.
‘If he should say that he knows the proof and that if he does not know it he will ask his teacher, as he is from the senior scholars, and his opinion in the knowledge takes more precedence. Anything that he might say is only with proof that is hidden from me at the moment. It should then be said to him that the taqlid of the teacher of your teacher is more befitting of taqlid than that of your very own teacher, as he does not speak except by the proof that has been concealed from your own teacher, and your teacher speaks of things and has the proof concealed from him. If he should agree to this, he has abandoned taqlid of his teacher to taqlid of the teacher of his teacher and, likewise, whoever is higher until he reaches the scholars from the Companions of the Messenger of Allah, peace and blessings of Allah be upon him.
‘If he should refuse to do that, he has contradicted his own words. It should be asked of him how it is permissible for him to make taqlid of the one who is less than him and has less knowledge, and it is not permissible for him to make taqlid of one who is greater than him and has more knowledge? Is this not a contradiction? If he should say that the matter is because the person is his teacher and that even if he has less knowledge, he has gathered knowledge of those above him and added it to his knowledge, so he has greater insight and more knowledge of what has been left. It should be said that, likewise, whoever learned from your teacher, has added the knowledge of your teacher and the knowledge of those above him to his knowledge.
‘It then becomes compulsory to make taqlid of him and abandon taqlid of your teacher. Likewise, you have more right to make taqlid of yourself than your teacher, as you have added his knowledge and the knowledge of those above him to his knowledge, so by the words of this person mentioned he has contradicted himself. He has made the one who is less and speaks from the lesser in knowledge of the scholars greater than the taqlid of the Companions of the Messenger of Allah, peace and blessings of Allah be upon him, and he put taqlid of someone less than a Companion over them and the taqlid of the one who is higher, subservient to the one who is less, and this is the case in the analogy. He has made it necessary for whoever is correct to follow other than his teacher in the mistakes of his teacher, and he is mistaken in this matter regarding his teacher and his taqlid alone’.
Thus, those who are not people of ijtihad of any calibre are obligated in this area to accept the evidence that the scholars have given, even though we do not know all the texts on the topic. One example is Consensus. Allah has indeed mentioned it in the Qur’an, And whoever contends with the Messenger after the guidance has been made clear to him and he who follows other than the path of the believers, We will hand him over to whatever he has turned to and We will roast him in the Fire. What an evil destination.
We know this is the case, but the scholars have given the verses and explained them in such a manner that means, if we ask them the evidence for an understanding (i.e. abrogation, the categories of strong, authentic, weak in Hadith science etc), they state that this is Consensus, but if we ask them for an explicit text upon that which they have all agreed, there is not one present, but just the general texts on Consensus.
This goes back to what the Messenger of Allah, peace and blessings of Allah be upon him, said of the scholars, “Whoever travels a path seeking knowledge, Allah makes him travel a path to Paradise. The angels spread out their wings in pleasure for the one seeking knowledge. Every creature in the skies and the Earth seeks forgiveness for the scholar, even the fish in the sea. The virtue of the scholar over the worshipper is like the virtue of the moon over the rest of the stars in the sky. Indeed, the scholars are the inheritors of the prophets. They do not believe behind any coin or measure of wealth, but it is the knowledge that they leave behind. Whoever should take hold of it, takes hold of much good indeed”.
قال الوزير ابن هبيرة الحنبلي:” وفي الحديث ان قتال الخوارج اولى من المشركين والحكمة فيه ان قتالهم حفظ رأس الاسلام وفي قتال اهل الشرك طلب الربح وحفظ رأس المال أولى”
imam Al-Wazir Ibn Hubairah Al-Hanbali (d.560), may Allah have mercy upon him, remarked: “It is narrated in the hadith that fighting the Khawarij has more precedence than fighting the idol worshippers. The wisdom in that is that fighting the Khawarij preserves the very core of Islam while fighting the idol worshippers is seeking some victory and preserving the principal of wealth takes precedence”.
Blessed days in which the deeds done in them are doubled
الصيام مضاعف ، التسبيحة مضاعفة ، التهليلة مضاعفة ، التكبيرة مضاعفة ، الدعاء مستجاب ، وثوابه مضاعف ، فاحرص على عدم فوات العشر بدون عمل أو عمل قليل ، لما فيها من الخير والبركة .
Siyam is doubled in reward, reward for saying Subhanallah is doubled many times over, reward for saying La ilaha illallah is doubled many times over, reward for saying Allah Akbar is doubled many times over, du`aa is sure to be answered, the reward for it is also doubled many times over! Make sure not to miss out on these days by not taking action, doing very little action as you would not be taking advantage of the good and blessings in the month.
قال صلى الله عليه وسلم :
The Prophet, peace and blessings of Allah be upon him, said,
ما من أيام العمل الصالح فيها أحب إلى الله من هذه الأيام
“There are no days more beloved to Allah for pious deeds to be done therein than these very days”.
وقال : ما مِن أيَّامٍ أَعظَمَ عِندَ اللهِ، ولا أَحَبَّ إلَيهِ مِنَ العملِ فيهِنَّ مِن هذِه الأَيَّامِ العَشرِ؛ فأَكثِرُوا فيهِنَّ مِنَ التَّهليلِ، والتَّكبيرِ، والتَّحميدِ .
And he, peace and blessings of Allah be upon him, also said, “There are no days more immense and grand in the sight of Allah and more beloved to Him in which good deeds are done in them except these ten days. So be sure to make abundant declarations of La ilaha illallah, Allahu Akbar and Alhamdu lillah”.
As written by (Shaikh) Faaris ibn Faalih Al-Khazraji
 Imam Ibrahim ibn Duwayyan (d.1353), may Allah have mercy upon him, made the following statement:
“And so it was mentioned by Hafsah, may Allah be pleased with her, ‘The Messenger of Allah, peace and blessings of Allah be upon him, did not leave four things: sawm on (1) 10th Muharram, (2) sawm over three days out of every month, the 13th, 14th and 15th, (3) fasting the first 9 days of Dhul Hijjah and (4) making two rak`ah of Ad-Duha every day’. And this is collected by the Imam, Ahmad ibn Hanbal in his Musnad and An-Nasa’ii in his Sunan”. cf. Manar us-Sabil, vol.1, pp.195-196
قال الإمام حسن الشطي (ت1274) في مختصر شرح الدرة المضية ١٨٧:
Imam Hasan Ash-Shatti (d.1274), may Allah have mercy upon him, stated in Mukhtasar Sharh id-Durrat il-Mudiyyah, p.187
(تنبيهان): “الأول: يجوز أن تقع الكرامة للولي بمثل معجزات الأنبياء كقلب العصا حية وكوجود ولد من غير أب لا بمثل ما اختص به النبي صلى الله عليه وسلم مثل القرآن العظيم”.
Two things need to be kept in mind on the topic of the saint and wonders:
Firstly, It is possible that that the wali might have occur at his hand something like the miracles of the prophets, such as the staff being turned into a serpent, a child being born without a father; but he cannot come with the likeness of what is specific to the Prophet Muhammad, peace and blessings of Allah be upon him, such as the Grand Qur’an.
“الثاني: الولاية موهبة من الله تعالى غير مكتسبة”.
Secondly, saintliness is a gift bestowed on one from Allah – Exalted be He – and cannot be earned.
 Imam Mustafa Ash-Shatti (d.1348), may Allah be pleased with him, remarked: “In relation to the wonders of the saints, they are true and established by the evidence of the Revealed Law as well as eyewitness accounts. They are capable of being established, and are not to be negated, as both of them are part of the foundational beliefs in creed. How could these things be denied when they are mentioned by Allah in the Qur’an? There are many such cases, such as the narratives of Maryam As-Siddiqah, Al-Khidr, peace be upon them, and other accounts within its pages. The wonders of the Companions, Followers and their Followers after them have also been mass transmitted with the same meaning and import”. cf. The Divine Texts (2nd ed.), pp.133-135
 This has been mentioned by Imam At-Tahawi, when he said: “We believe in the wonders of the saints in that which has been authentically narrated from them”. cf. Bayan us-Sunnah, pp.9-10; Imam Ahmad ibn Hanbal affirmed the wonders of the saints and repudiated and considered as astray whomever understood otherwise. Al-`Itiqad, pp.125-126; Imam Ahmad Ad-Dardir, affirmed the same: “It is compulsory to believe in the wonders of the saints”. cf. Sharh ul-Kharidah fi `Ilm it-Tawhid, pp.57-58. Thus, we can see that this matter is Consensus and understood by the Orthodox through the ages until the present day.
 This means that his wonder (Ar. karramah) might resemble a miracle (Ar. mu`jizah) but will not be an exact reproduction or replica of what was done. There will be a resemblance. So a miracle will be done by a prophet but wonders happen to saints. Keep this distinction in mind when considering what was said by Imam Ibn Hamdan (d.695), may Allah have mercy upon him, “So the wonders of the saints are true, while Imam Ahmad repudiated whoever denied them and considered them astray”. cf. Nihayat ul-Mubtadi’in Fi usul id-Din, pp.125-126
عن الحسن مرسلا قال : قال رسول الله صلى الله عليه وسلم : “من جاءه الموت وهو يطلب العلم ليحيي به الإسلام ، فبينه وبين النبيين درجة واحدة في الجنة” . رواه الدارمي .
It was narrated by Al-Hasan Al-Basri, may Allah be pleased with him, through a mursal chain said, “The Messenger of Allah, peace and blessings of Allah be upon him, said, ‘Whoever had death come to him while he was seeking knowledge so that he might revive Islam with it, such a one shall have but one rank between him and the prophets in the Paradise’.” And this is collected by Imam Ad-Darimi.
As stated by the Shaikh, Mustafa Hamdu `Ulayyan
 Ar. `ilm. This expression used in the hadith and Book of Allah is always in reference to knowledge of the Revealed Law and no other. This was discussed under the definition and application of the word `ilm as mentioned by Imam Ibn Al-Jawzi (d.597), may Allah be pleased with him, in Minhaj, vol.1, pp.19-23
السُّؤَالُ أحسَن اللهُ إِلَيكم سَيِّدي إذا كان أصل كتاب (المنتهى) لابن النجار هو كتاب (المقنع) و(التنقيح المشبع)…
The question I would like to ask sir, may Allah put the best in your affair, is about books. So the foundation of Al-Muntaha by Imam Ibn An-Najjar Al-Futuhi (d.972) is Al-Muqni` [by Imam Muwaffaq ud-Din Ibn Qudamah (d.620)] and also At-Tanqih ul-Mushbi` [by Imam `Ala’ ud-Din Al-Mardawi (d.885) may Allah have mercy upon both of them].
فما هو أصل كتاب(الإِقناع) للحجاوي؟ وجزاكُم اللهُ خَيراً
So then what is the source of Al-Iqna` by [Imam Musa ibn Ahmad] Al-Hajjawi (d.968)? And may Allah reward you abundantly for the answer.
الجَوابُ مرْحَباً بِكُمْ عَزِيزِي
In answering this question, I would like to start by welcoming you, dear writer.
ج/لم أَجِد له تَصرِيحاً بذلك،لكنْ قال الشَّيخ مَنصور رحمه الله في:”شَرح الإِقناع”(1/11):”وتَتَبَّعتُ أُصولَه التي أَخَذ مِنها-كِتابَه <الإِقناع>-؛ كالمُقنِع والمُحرَّر والفُروع والمُستَوعِب”انتهى المُراد.
To proceed with the point, I did not find an explicit answer with regards to that point but the Shaikh Mansur [Al-Buhuti (d.1051)], may Allah have mercy upon him, said in his commentary on Al-Iqna`, vol.1, p.11: “I have taken recourse to the sources in which this book, Al-Iqna` rests upon, like Al-Muqni` [by Imam Muwaffaq ud-Din Ibn Qudamah (d.620)], Al-Muharrar [by Imam Majd ud-Din Ibn Taymiyyah (d.652)], Al-Furu` [by Shams ud-Din Ibn Muflih Al-Maqdisi (d.762)] and Al-Mustaw`ib [by Ibn Sunainah (d.616)]”.
مع أَنّ ابن بَدْران رحمه الله في:”المَدخَل”(ص/430-التُّرْكيّ) عند حَدِيثه عن كِتاب:”المُستوعِب”لابن سُنَينَة رحمه الله=قد قال:”وقد حذا حَذْوه الشيخ مُوسى الحَجَّاوِيّ في كتابه:”الإِقناع لطالِب الإِنْتِفاع”، وجعَلَه مادَّةَ كتابِه، وإِنْ لم يَذكُر ذلك في خُطبتِه، لكنْ عند تَبيُّن الكِتابَين يَتَبيِّن ذلك”انتهى.
And in consideration of that we also have [Imam `Abdul Qadir] Ibn Badran [d.1346], may Allah have mercy upon him, stating in Al-Madkhal, p.420 (with the editing of At-Turki) when discussing Al-Mustaw`ib by Ibn Sunainah, “The Shaikh, Musa Al-Hajjawi in his text Al-Iqna` Li-Talib il-Intifa`, follows the said work step by step and has made it the bulwark of his text. And even if he did not mention that in the introduction of his work, it becomes clear to the reader that examines it that this is the case”.
إِلّا أَنَّ ما ذكرَه ابن بَدران يُعارِضُه شيئان:
I would only say that this point by [Imam] Ibn Badran may be contested on two grounds:
-أَولهما: أَنَّ ابن بَدران لمّا أَتى في كتابه:”المَدخَل”(ص/434) للحديث عن كتاب:”الإِقناع”قال:”حذا به -يَعنِي:حَذا الحَجَّاوِيُّ بكتابه:<الإِقناع>- حَذْوَ صاحِب:<المُستَوعِب>، بل أَخَذ مُعظَمَ الكتابِ مِنه ومِن:<المُحرَّر> و <الفُروع> و <المُقْنِع>.وجَعَلَه على قَولٍ واحِدٍ”انتَهى المُراد.وهو ظاهرٌ في عدَم قَصْر استِمْداد “الإِقناع” مِن “المُستَوعِب”.
Firstly, when we refer back to Al-Madkhal, p.434, we find another statement from [Imam] Ibn Badran for clarification when he discussed Al-Iqna`, “So Al-Hajjawi in his book here follows step by step the work Al-Mustaw`ib. In fact he has taken most of his work from that and also from Al-Muharrar [by Imam Majd ud-Din Ibn Taymiyyah (d.652)], Al-Furu` [by Shams ud-Din Ibn Muflih Al-Maqdisi (d.762)] and Al-Muqni` [by Imam Muwaffaq ud-Din Ibn Qudamah (d.620)] and made the work to stand upon one statement”.
-الثاني:أَنّ المُقارِن بين “الإِقناع”و”المُستوعِب”[نَشرَه ابن دُهَيشٍ]=لا يَجِد مِصداقَ ذلك؛ لذا قال التُّركيّ في حاشية كِتابه:”المَذهَب الحَنْبَليّ”(2/483):
Secondly, comparison between Al-Iqna` and Al-Mustaw`ib [using the print of the Shaikh Ibn Duhaish (d.1434), may Allah have mercy upon him] does not completely render that understanding, a point that was brought out by At-Turki in the footnotes of his book, Al-Madhhab ul-Hanbali:
“لا يَسلَم قَوله -رحمه الله- مِن النَّقد، فالنّاظِر في الكِتابَين يَجد بينهما فُروقاً مُتعدِّدَة المَناحِي؛ ومِن ذلك:كَثرَةُ فُروع <الإِقناع>، ووُجود بَعضِ الفُروع في <المُستوعِب> ليستْ في <الإِقناع>، والإِختِلاف في التَّرْتيب والسَّبْك.وغير ذلك مِن وُجوه التَّفرِقة بين الكِتابَين.والله أَعلَم”.
“This statement [of Imam Ibn Badran (d.1346)] of his, may Allah have mercy upon him, is not completely free of some contradiction. Someone looking at the two books referred to will find a number of clear differences. One such example of that is the number of branch areas quoted Al-Iqna` with some being cited in Al-Mustaw`ib while some of them are not in Al-Iqna` at all. Then there is also the difference in layout of the text and organisation of topics. And there are also other matters of difference between the two books. And Allah knows best”.
ومِن ثَمَّ فإِنّ المُتأمِّل في “الإِقناع” يَجد “المُقنِع” للمُوفَّق ابن قُدامة رحمه الله مع تَنْقيحات العلاء المَرْداوِيّ رحمه الله=هِيَ الأَقرَب لجَعلِها أَصلاً له، مَع كَونه كِتاباً مُعتَمَداً في مَدارِس الحنابلة زَمَنه،ولشيخِه الشِّهاب الشَّوَيْكِيّ رحمه الله
So under consideration of the above, it should also be kept in mind that looking in Al-Iqna`, one may find Al-Muqni` by Muwaffaq ud-Din Ibn Qudamah, may Allah be pleased with him, bearing some clarification and correction remarks by `Ala’ ud-Din Al-Mardawi, may Allah have mercy upon him. With this in mind, these two are closer to being a foundation of the book than the others. And keep in mind that these were the foundational source texts used in Hanbali schools in the author’s time as well as that of his Shaikh, [Ahmad] Ash-Shuwaiki, may Allah have mercy upon him.
مُصنَّفٌ جَمَع فيه بين “المُقنِع” و “التَّنْقيح”، يُسمَّى ب:”التَّوضيح في الجَمْع بين المُقنِع والتَّوضِيح”،قال ابنُ حُمَيدٍ النَّجْديّ رحمه الله في:”السُّحُب الوابِلة”(3/1134-العُثَيمين):
This same Imam, Ash-Shuwaiki, authored a text in which he joined between the texts of Al-Muqni` and At-Tanqih, entitled, At-Tawdih fil-Jam`ii bain al-Muqni` wat-Tanqih. [Imam] Ibn Humaid An-Najdi, [d.1295] may Allah have mercy upon him, remarked in As-Suhub ul-Wabilah [with `Abdur-Rahman ibn Salih Al-`Uthaimin editing] vol.3, p.1134:
“وأَقبل-يَعنِي الحَجّاوِيّ- على الفقه إِقْبالاً كُلِّيّاً، ثُمَّ ارتَحَل إِلى دِمشق فسَكَن في مَدرسة شيخ الإِسلام أَبي عُمَر، وقرَأَ على مَشايخِ عَصرِه.ولازَم الشُّويْكِيّ في الفقه إِلى أَنْ تَمَكَّن فيه تَمُكُّناً تامّاً”انتهى.
“Imam Al-Hajjawi was met with complete acceptance in fiqh and then travelled to Damascus and resided there in the [Hanbali Central Masjid] School built by Shaikh ul-Islam Abu `Umar Al-Maqdisi [d.607] and there read to the Shaikhs of his time, keeping the company of [Imam] Ash-Shuwaiki in fiqh up until he completed his studies with him”.
And Allah knows best
As answered by Shaikh Mustafa Hamdu `Ulayyan.
 Look at the respect being shown to the Imams of Islam and Religion. This is what research, evidence, sourcing and other affairs look like among Muslim Orthodoxy. If you do not find you have cultivated these skills, you must do so as you are out of step with the main body of the Muslims and most certainly that of scholarship.
شهادة علماء الفقه المقارن في القرن العشرين للمذهب الحنبلي
The Testimony of the Scholar of Comparative Fiqh in the 15th (20th) Century Regarding the Hanbali Madhhab
قال الشيخ مصطفى حمدو عليان:
The Shaikh and Faqih, Mustafa Hamdu `Ulayyan said the following:
– الشيخ الفقيه محمد أبو زهرة رحمه الله في كتابه ” ابن حنبل ” قال: ” لقد فتح المذهب الحنبلي باب الاجتهاد على مصراعيه، وكثير من المسائل المعاصرة لا تُخرَّج إلا على قواعده”.
The Shaikh, the Faqih, Muhammad Abu Zahrah (d.1394), may Allah have mercy upon him, in his work, Ibn Hanbal (pp.415-416, Dar ul-Fikr il-Arabi, Cairo, 1406 (AD1986) said, “The Hanbali School opened the door to ijtihad on such diverse and wide- reaching topics that many of the issues in our current times have their solutions in rulings that don’t leave from anywhere but the Foundational Laws of their School”.
– الشيخ الفقيه مصطفى الزرقا رحمه الله قال: ” المذهب الحنبلي هو المذهب الجدير بالاستمرار في هذا العصر”.
The Shaikh, the Faqih, Mustafa Az-Zarqa (d.1420), may Allah have mercy upon him, said, “The Hanbali School is the School of Diversity that is longstanding up until even this time”. [Al-Fiqh ul-Islami wa Dirasuhi, pp.53-55, Dar ul-Qalam, Damascus, 1416 (AD1995)]
– الشيخ الفقيه وهبة الزحيلي رحمه الله في كتابه أصول الفقه قال:” الحنابلة أكثر الفقهاء عملا بالسنة ويليهم المالكية والشافعية ثم الحنفية”.
The Shaikh, the Faqih, Wahbah Az-Zuhayli (1349-1436), may Allah have mercy upon him, said in his work Usul ul-Fiqh (Usul ul-Fiqh il-Islami, vol.1 pp.472-473, Dar ul-Fikr, Beirut, 1406 (AD1986), “The Hanbalis are the most out of all the fiqh scholars in acting by the Sunnah. The next closest are the Malikis, the Shafi`iis and finally the Hanafis”.
– الشيخ الدكتور يوسف القرضاوي: “المذهب الحنبلي من أيسر المذاهب في العبادات والمعاملات إن لم يكن أيسرها”.
Even the “shaykh” and “dr.” Yusuf Al-Qaradawi remarked, “The Hanbali Schools is one of the most lenient and easiest of the Schools in acts of worship and transactions, if not the easiest”.
So is it for the layman making a query to the mufti that he ask the mufti to mention the evidence to him?
قال الإمام محمد بن النجار الفتوحي رحمه الله : “ينبغي حفظ الأدب مع مفتٍ وإجلاله فلا يفعل معه ما جرت عادة العوام به […] ولا يطالبه بالحجة على ما يفتي به ولا يقال له : “إن كان جوابك موافقا فاكتب وإلا فلا.” [مختصر التحرير]
The Imam, Muhammad ibn An-Najjar Al-Futuhi (d.972), may Allah have mercy upon him, said of the matter, “It is necessary to preserve etiquette with any mufti and show him due deference and the questioner should not conduct matters with him as he would normally do with the laity. He does not seek to dispute with him regarding the evidence that he gave fatwa with and it should not be said to him, ‘So if your answer is in agreement with what I know, then write it. And if not, then do not write it’.” [Mukhtasar ut-Tahrir]
وقال الإمام النووي رحمه الله : “ومن آداب المستفتي أن […] لا يقول إذا أجابه : “هكذا قلتُ أنا.” ولا يطالب بالدليل فإن أراد معرفته سأل عنه في وقت آخر.” [روضة الطالبين]
The Imam, Yahya An-Nawawi (d.676), may Allah have mercy upon him, said, “It is from the etiquettes of goodness that the one enquiring from the mufti not say when he receives an answer, ‘Oh, I say that as well’. And nor does he seek from him evidence. If he should so desire to know it, he should ask about it at another time”.
وفي المسودة : “لا ينبغي للعامي أن يطالب المفتي بالحجة فيما أفتاه ولا يقول له لمَ ولا كيف.”
Imams Majd ud-Din Ibn Taymiyyah (d.652), Shihab ud-Din Ibn Taymiyyah (d.682) and Taqi ud-Din Ibn Taymiyyah (d.728), may Allah have mercy upon all of them, remarked, “It is not for the laymen to seek the proof from the mufti regarding what he gave the fatwa for and he is neither to say to him, ‘why’ nor ‘how’?” [Al-Musawwadah]
قال الإمام الشاطبي رحمه الله : “فتاوى المجتهدين بالنسبة إلى العوام كالأدلة الشرعية بالنسبة إلى المجتهدين والدليل عليه أن وجود الأدلة بالنسبة إلى المقلدين وعدمها سواء إذا كانوا لا يستفيدون منها شيئا فليس النظر في الأدلة والاستنباط من شأنهم. [الموافقات]
The Imam, Abu Ishaq Ash-Shatibi (d.790), may Allah have mercy upon him, declared, “The fatawa of the mujtahids with respect to the laity are like the evidences of the Revealed Law with respect to the mujtahids. The evidence to him – whether it is present or not – with respect to the people of taqlid is the same. In the case that those making taqlid would not benefit from it, then the mujtahid does not look into the matter for them with the evidences. Extracting rulings is not from the matter of the laity but from the affair of the mujtahids”. [Al-Muwafaqat]
قال الإمام أحمد بن حنبل رحمه الله : “إذا كان عند الرجل الكتب المصنفة فيها قول رسول الله صلى الله عليه وسلم واختلاف الصحابة والتابعين فلا يجوز أن يعمل بما شاء ويتخير فيقضي به ويعمل به حتى يسأل أهل العلم ما يؤخذ به فيكون على أمر صحيح. [ذكره الإمام بن القيم في أعلام الموقعين والإمام الخلال في زاد المسافر]
The Imam, Ahmad ibn Hanbal, may Allah have mercy upon him, said, “In the case of the man who possesses authored books containing therein statements of the Messenger of Allah, peace and blessings of Allah be upon him, differences of opinion among the Companions and their Followers, it is not permitted for him to act by what he so wills, choose among the texts and make judgment by it and act by it. Such is not permissible for him to do until he asks the People of Knowledge what is to be understood from that and the authenticity of the matter is established”. [As cited from the Imam, Ibn ul-Qayyim in I`lam ul-Muwaqqi`in and the Imam, Abu Bakr Al-Khallal in Zad ul-Musafir]
(Shaikh) Faaris ibn Faalih Al-Khazraji
 Someone in the post of mufti is engaged in answering numerous questions and may have a short duration of time to answer them before seeing the next questioner. It is for this reason that the requester should not belabor the point.
 This is tantamount to quizzing or “checking up” if someone gives the “right answer”. And this is in deep error from two points: (1) if the questioner does not know the answer to the question, why is he cross examining the mufti, who’s responsibility it is to furnish him with the answer? (2) if the questioner already knows the answer, why is he then asking the mufti to rehearse to him the SAME information the questioner supposedly knows? This is time wasting and also a form of debate that in the English speaking world too many people derive ecstasy from in their daily lives.
 This is on account of the fact that the mufti in question may have a specific period of time dedicated only to answering queries for fatwa and then another time for answering questions with evidence. If this partition exists, the questioner should heed this while if he allows follow up, then the questioner may do so, mindful of the fact that if there is a line or a room full with people, he may need to be brisk in leaving and allowing others to take their turn.
 And this is from the assessment of the situation. If the common man only requests the ruling, then he should give it. If he requests more than that, he should allow it if he sees that he can comprehend the answer. This should be done on a case by case basis when looking at the questioner.
Shaikh Abdullah Badran with his uncle, the late marja, Imam Muhammad Badran
السلام عليكم ورحمة الله: هذا أخوك في الإسلام الأخ أبو جعفر حسن الحنبلي وعندي أسئلة قليلة لحضرتكم، إن شاء الله يا شيخ
As-Salaamu `Alaikum wa Rahmatullah, this is your brother in Islam, Br. Abu Ja`far Hasan Al-Hanbali and I have some small questions for you, if you could answer them please, Shaikh (`Abdullah Isma`il Badran)?
أنا أعرف علماء ومراجع الحنابلة في هذا العصر هم: الوالد السعيد إسماعيل بن بدران، عبد الرحمن الشامي، صالح الشامي, وعبد الباسط الرحيباني. فبعد هؤلاء من هم من خلفاء العلماء المذكورين؟
I know the scholars and authorities of the Hanbalis in this time include: the noble father, Isma`il ibn Badran, `Abdur-Rahman Ash-Shami, Salih Ash-Shami, `Abdul Basit Ar-Ruhaibani; but after these, who are the successors of these aforementioned scholars?
وعليكم السلام ورحمة الله وبركاته، اهلا وسهلا اخي الكريم، حياك الله وبياك، اخي الكريم انا فقير بعلم والدي حفظه الله
Wa `Alaikum us-Salaamu wa Rahmatullah, welcome to you, noble brother. May Allah preserve you and give you long life! Noble brother, I am destitute of knowledge compared to that of my father (Imam Isma`il ibn Badran), may Allah preserve him!
في اهل علم بالفقه الحنبلي كثر ولكن الذين ذكرتهم هم الذين عندهم الاجازات بالمذهب تقريبا
With respect to the luminaries or knowledge of the Hanbali fiqh, they are many indeed; but those you mentioned are those possessing permission in the madhhab in totality or nearly so.
للخروج بالتظاهرات هناك اسباب عدة ومنها الخروج لتغيير شيء او الخروج على الظلم
On the topic of going out to do demonstrations or protests, there are a number of causes and reasons behind that. So this is either to (1) change something or (2) to come out against oppression.
لهذا يجب ان تضمن بعض الشروط لهذا الامر وهو ان تضمن ان خروجك سيغير شيء من الامر الذي خرجت من اجله
And it is due to that which is understood above that it is wajib that one of the conditions to be safeguarded in this affair is that it is guaranteed that the going out will indeed change the thing which you went out to protest or demonstrate against in the first place.
وثانيا ان خروجك لا يعود بالضرر عليك وعلى الاخرين وان تضمن حقن الدماء
The second condition is that going out for the demonstration or protest does not bring back to you or others some harm and that the safety from bloodshed and loss of life is guaranteed.
والسبب الرئيسي بهذا الامر ان تضمن ان خروجك سيغير الامر الذي خرجت من اجله بشكل قطعي والدليل على ذلك ما حصل بسوريا لم يضمو ولا امر واحد من شروط الخروج
The overarching reason for this affair is that it must be safeguarded and guaranteed that your coming out to protest or demonstrate will indeed change the affair that you came out for in the first place in a definite capacity. The evidence on that can be seen according to what took place in Syria. They could neither guarantee the overarching matter nor one of the conditions for going out to demonstrate or protest.
هذا ما افتى به الوالد وانا كنت موجود وسمعت منه والله تعالى اعلم
[`Abdullah Badran said: And this is the fatwa that my father gave that I heard directly from him. And Allah knows best].
 This is on account of the fact that this type of action is from the types of enjoining the right and forbidding the wrong (Ar. Al-Amr bil-Ma`ruf wan-Nahi `An il-Munkar) and not from the affair of armed combat (Ar. jihad) as has been stated by some lesser ranking shaikhs (who mistakenly conflated these two related but separate principles). Imam Musa Al-Hajjawi (d.968), may Allah have mercy upon him, explained, “Enjoining the right and forbidding the wrong is indeed a principle. Enjoining the right means enjoining the righteousness of what is commanded in the Revealed Law. Forbidding the wrong means forbidding from that which is repudiated in the Revealed Law”. Sharh ul-Manzumat il-Adab, pp.124-125
Some Slaves of Allah might say, “Well, this is only being said because they’re scared of jihad and rising up against the tyrants and apostates”.
To dispel this myth, all the quotes that we will give will not only be from the marja` people but also those who engaged in armed combat or explicitly called to it. This starts with the very Imam’s ruling we are citing. He was among the first to give the ruling for the necessary action of armed combat taken in Afghanistan and the Balkans as well. So he should not and could not in any sense be guilty of what is said in the claim above.
In terms of jihad always meaning armed combat and that it is a separate matter to enjoining the right and forbidding the wrong, we will cite some sources.
Imam Muwaffaq ud-Din Ibn Qudamah (d.620), may Allah have mercy upon him, fought cultists, Crusaders and won and he says this of armed combat, “Jihad is armed combat against those who are unbelievers”. Al-Iqna`, vol.2, pp.2-3.
Imam Baha’ ud-Din Al-Maqdisi (d.624), may Allah have mercy upon him, also fought against cultists and Crusaders in his time and won and when discussing Hajj called it: “A jihad without any fighting in it, namely the Hajj and `Umrah”. Al-`Uddah Sharh ul-`Umdah, pp. 647-648. This shows that jihad is indeed armed combat except when specified otherwise. And the exceptions prove the general rule, that it is armed combat.
This same thing was uttered by another authority and warrior, Imam Musa Al-Hajjawi (d.968), may Allah be pleased with him, who was an archer and warrior against the Portuguese and Spaniards (and won) that were acting as pirates in the Mediterranean. He stated, “Jihad is indeed armed combat against the unbelievers”. Al-Iqna`, vol.2, pp.2-3.
Imam Mustafa Ad-Dumani (d.1192), may Allah have mercy upon him, who fought alongside of the Ottomans against the Portuguese, French, Spaniards, English and in some instances won, said the following: “Jihad in the Revealed Law is armed combat against the unbelievers which is the opposite to fighting against rebels from among the Muslims, robbers and the like”. Hashiyat Dalil it-Talib, vol.1, pp.456-457
Imam `Abdul Wahhab ibn Muhammad ibn Fairuz (d.1205), may Allah have mercy upon him, who fought against Salafiyyah and helped stamp it out in armed combat on many fronts, avoided assassination attempts and was exiled, said the following, “Jihad is armed struggle exclusively against the unbelievers”. Hashiyat ur-Rawd il-Murbi`, vol.2, pp.378-679
Imam Mustafa Ar-Ruhaibani (d.1243), may Allah have mercy upon him, fought against the French invasion that turned Egypt into Dar ul-Harb and was valiant in battle and he says the following: “Jihad in the Revealed Law is armed combat against the unbelievers, which is the opposite to armed combat against rebels from among the Muslims, robbers and the like”. Matalib Uwl in-Nuha, vol.2, pp.509-510
Imam Hasan Ash-Shatti (d.1274), may Allah have mercy upon him, was a warrior that fought against the French, Americans, British and also Nusairis and Alawis along with the fact that he uncovered a Freemason lodge in Syria, had this to say along with his aforementioned teacher, “Jihad in the Revealed Law is armed combat against the unbelievers, which is the opposite to armed combat against rebels from among the Muslims, robbers and the like”. Matalib Uwl in-Nuha, vol.2, pp.509-510
Imam `Abdul Ghani Al-Lubadi (d.1319), may Allah have mercy upon him, who fought against invading forces trying to establish the State of Israel, the kibbutzim, the British colonial authorities, Palestinian secularists and statists, the French and Americans in constant jihad, said the following: “Jihad is armed combat exclusively against the unbelievers”. Hashiyat ul-Lubadi, pp.161-162
Now that we have established the definition of jihad using valid authorities who were also mujahidin as well, we will also cite them for the rest of the topic to lay to rest any idea that the ruling given by the marja` in the main body of the text is only due to “fear of the kuffar” or “desire not to unseat and demolish the thrones of the apostate rulers” or that anyone not doing these is “a scholar for dollars” or one of the “wicked scholars entangled in the web of Shaitan” and all the other spicy language usually employed by monolinguals, pamphleteers and pre-natal intellectuals.
Imam `Abdul Qadir Ibn Badran Ad-Dumi (d.1346 (AD1929), may Allah have mercy upon him, says of the matter, “So wajib entails what is necessary to carry out and what is blameworthy – according to the Revealed Law – to abandon in any sense, meaning at all times”. Al-Madkhal, pp.146-147. Also remember that this Imam engaged in jihad against the French and countless other forces in the run up to the takeover of Sham.
Imam Musa Al-Hajjawi (d.968), may Allah have mercy upon him, said of this affair: “The ahadith on the topic of enjoining the right and forbidding the wrong are many indeed. And had it not been for enjoining the right and forbidding the wrong, gross ignorance would have been universally dominant and knowledge would have been completely swept away. It is compulsory on every Muslim, no matter the state that he is in, and it is certainly possible to forbid the wrong at any time, even if it is in the heart alone. And it is due to this that it is wajib on every Muslim and it is not permissible for him to be pleased with disobedience, even if he is not able to lift it”. Sharh ul-Manzumat il-Adab, pp.126-127
Imam Musa Al-Hajjawi (d.968), may Allah have mercy upon him, declared, “The companions of the School have conditioned that enjoining the right and forbidding the wrong may be done when there is real hope of the result of that which is being intended being realised. So in the event that he does not have this beyond a reasonable doubt, then what about the situation? Is it compulsory? There are two narrations from Imam Ahmad ibn Hanbal on the topic. Abul Harith narrated that it is indeed wajib in one circumstance while Hanbal ibn Ishaq narrated the opposite ruling in another circumstance. Ibn Rajab Al-Hanbali elucidated, ‘Two narratives were given by Al-Qadi Abu Ya`la Al-Baghdadi on the topic from Imam Ahmad ibn Hanbal on the topic of the wajib state of forbidding the wrong with respect to the one who knows that his action will not be accepted from him. Al-Qadi Abu Ya`la declared as authentic the statement that it is compulsory to forbid the wrong and it is the statement of most of the scholars. And some of the First Three Generations have spoken on the matter as well.’ Ibn Rajab then said, ‘By forbidding the wrong in these circumstances it acts as an excuse for you in the Sight of Allah’.” Sharh ul-Manzumat il-Adab, pp.129-130
Imam Musa Al-Hajjawi (d.968), may Allah have mercy upon him, said of this affair: “Ibn Abid-Dunya collected a hadith from the narrative of Abu Hurairah who stated that the Prophet, peace and blessings of Allah be upon him, said, ‘Whoever was present at the time some disobedience was done and disliked it, it is as if he was absent from it. Whoever was absent from some disobedience and liked it, it is as if he was present for it’. Due to this it becomes clear that forbidding the wrong with the heart is compulsory on every Muslim in any circumstance and this shall be a completed statement when we treat the topic under the expression the weakest of it is in the heart. Enjoining the right and forbidding the wrong is wajib on every Muslim according to Ibn `Abdul Qawi (d.699) for whoever (1) decisively knows the affair in question, (2) witnesses it and (3) knows that which is to be forbade from while at the same time having no fear of the whip, stick, jail, detention, exile, harm – and Ibn Hamdan (d.695) also said, ‘Or the said wrong increasing or being replaced with a wrong like it’ – tribulation to himself, wealth, sanctity of family, neighbours and no one else can do it. And this was said by all the companions of the School. And the individual should also be enjoining the right and forbidding the wrong against one who is openly committing the wrong and the thing specified as wrong must be agreed upon by Consensus as such and this shall be explained later. If he should fear any of the affairs above coming to pass or even one of them, then the obligation of enjoining the right and forbidding the wrong is lifted from him. Imam Ibn Rajab Al-Hanbali has said, ‘This is the explicit statement of all the Imams, including people such as Malik ibn Anas, Ahmad ibn Hanbal, Ishaq ibn Rahuwaih and others’.” Sharh ul-Manzumat il-Adab, pp.127-129
Imam Musa Al-Hajjawi (d.968), may Allah have mercy upon him, said of this affair: “Whoever abandoned what he is so required to do without a manifest excuse – as was discussed by Imam Ibn Hamdan (d.695) – then such a one should be repudiated and the one who abandoned forbidding the wrong should likewise be rebuked according to one’s ability. No one is to be rebuked or repudiated with the sword except with authority or a ruler”. Sharh ul-Manzumat il-Adab, pp.143-146. This is because enjoining the right and forbidding the wrong does not fall under offensive or defensive jihad, thus one would not be authorised to use weaponry. This is why it is so important to distinguish between armed combat and enjoining the right and forbidding the wrong so that the principles of each can be understood.
Let us head back to the words of Imam Al-Hajjawi: “Imam Ibn Al-Jawzi said, ‘Striking with the hands and feet or other things besides that as implements in which no indication has been given for the use of weapons or swords is only licit for certain individuals in times of dire necessity (Ar. darurah) or pressing need (Ar. haajah). Now in the case someone requires assistance that would require the use of these implements as he cannot forbid the wrong by himself, such a thing requires the position of the Imam as to do so could precipitate tribulations, the spread of corruption although it has been said in some cases the permission of the Imam is not a condition but a requirement’.
“Imam Ibn Rajab Al-Hanbali said, ‘The jihad of the rulers with their hands is in order to use his power to remove the wrong affairs that are happening, like in the case of pouring out storages of intoxicants, destroying wind and string instruments or similar things. This same jihad is used to remove oppression that could not be removed any other way and all of this is permitted. This does not belong to the subject of fighting against the rulers or rebelling against them that has been forbidden but it is assisting them’.
“As far as rebelling against them, then there is the fear that comes from this in which the blood of Muslims could be spilled. There has been explicitly narrated from Imam Ahmad statements that indicate sufficing oneself with repudiating evil with the heart. Abu Dawud As-Sijistani narrated from him the statement, ‘We hope that repudiating the wrong with the heart shall keep one safe although if he repudiates wrong with the hand, it is more virtuous’.
“In the case of where the principle of enjoining the right and forbidding the wrong is lifted due to non-acceptance or lack of benefit in the wider affair, the evidence adduced is in the Sunan of Abu Dawud and other collections from the narrative of Abu Tha`labah Al-Khushani in which it was said to him: ‘What do you say of the ayah: Take care of yourselves. [Surat ul-Ma’idah (5), ayah 105]?’ Al-Khushani said, ‘By Allah, I asked the Messenger of Allah, peace and blessings of Allah be upon him, about it to which he said: Indeed you have been commanded to do the right, forbidden from the wrong! This is the case unless you have seen stinginess and greed obeyed, desires followed, earthly matters given precedence and each group being pleased with his own opinion. When such is the case, then you just take care of yourself and leave alone the affairs of the public folk’.
“And likewise it was narrated from a group of the Companions that they said, ‘The meaning of this ayah has not come to pass yet. This will only be the case near the end of time’.
“And it was narrated from `Abdullah ibn Mas`ud, may Allah be pleased with him, who said, ‘When the hearts and desires differ, parties and groups form and cause confusion, each one glorying in one another’s position, then the human being at that point has been commanded to look after himself and this is the meaning of this ayah’. “`Abdullah ibn `Umar, may Allah be pleased with him and his father, said, ‘This ayah is for people to come after our time in which if they speak it will not be accepted from them’.
“And it was mentioned by Mak-hul who said, ‘The meaning of the ayah has not come to pass yet. When the preachers are scared, that which they say is repudiated, then at that time you have to look after yourself as no one will harm you with his evil when you have taken guidance for yourself first’. And it was narrated that when Al-Hasan Al-Basri, may Allah be pleased with him, recited this ayah, he said, ‘What is the situation of the trustworthy one who has no trust and vast is the affair when this comes to pass?!’.
“So all of this bears on the fact that whoever is unable to use the principle of enjoining the right and forbidding the wrong out of fear of real harm, the responsibility falls from him. The words of `Abdullah ibn `Umar prove that whoever knew that his word would not be accepted then it is not wajib for him to go forward with the principle. This is just like what was narrated from Imam Ahmad ibn Hanbal by Ibn Rajab just moments ago along with the discussion of the difference of opinion in that regard”. Sharh ul-Manzumat il-Adab, pp.143-146
Imam Ibn Al-Jawzi (d.597), may Allah have mercy upon him, who was in jail in Wasit for speaking against governors in his area as well as aberrant Muslims, says this of the affair, “Is it permitted – in the principle of enjoining the right and forbidding the wrong – announcing and making it clear by preaching to the rulers. In terms of striking fear in the heart by saying, ‘Oppressive ruler!’ or if he said, ‘You who does not fear Allah!’ and so forth, if that should move the hearts of those people to tribulation or bring harm to others besides him, then it is not permissible. And in the case that the speaker only feared harm coming to himself, then in that case it is permitted according to the vast majority of scholars. In my own response, I would say that I forbid that as the objective of enjoining the right and forbidding the wrong is to remove the wrong while moving the heart of the ruler to take action by what a preacher said will ultimately result in a wrong action greater than the one that he was trying to lift in the first place”. Sharh ul-Manzumat il-Adab, pp.137-138
 Some often quote the hadith of the Prophet, peace and blessings of Allah be upon him, “Whoever among you sees a wrong, let him change it with his hand. And if he cannot, let him change it with his tongue. And if not, then let him change it with his heart. And this is the weakest of Iman”. Collected by Imam Muslim. Many in the English-speaking world believe that the “changing it with the hand” entails violence. Consider this point made by Imam Musa Al-Hajjawi, “Abu Bakr Al-Marrudhi said to Imam Ahmad ibn Hanbal, ‘How is enjoining the right and forbidding the wrong done?’ The Imam said, ‘With the hand, the tongue and the heart while the heart is the weakest of Iman’. Al-Marrudhi said, ‘How does one change it with the hand?’ The Imam said, ‘By separating the fighting parties’. Al-Marrudhi goes on to say, ‘I once saw Imam Ahmad pass by a group of youths from the local kuttab that were fighting and he separated them’. Salih Al-Baghdadi quoted Imam Ahmad as saying, ‘Changing the wrong with the hand does not mean with the sword or weaponry’.” Sharh ul-Manzumat il-Adab, pp.126-127
 And now we see what these demonstrations did. They did not safeguard people from bloodshed, lift the affair, lead to the jihad that eliminated oppression or the stated purpose. This alone demonstrates the impermissibility in the start of them. So let the reader now think about each and every demonstration he or she would like to join in the future before taking action.
Let me leave the reader with the words of Imam Musa Al-Hajjawi (d.968), may Allah have mercy upon him, yet again, “It is necessary for the one enjoining the right and forbidding the wrong that he himself has taken heed from that which he is to forbid from and that he himself is engaged in what he is to command others. The one carrying out this principle is not to be from those who his words contradict his deeds, so it then becomes the case that he enjoins the right that he does not do and forbids the wrong that he actually commits. When someone has this state, he opens himself up to the Wrath of Allah, His Anger and His Punishment. Such a one has his knowledge shown to be barren, as knowledge without action is barren and a trial for the one in the situation”. Sharh ul-Manzumat il-Adab, pp.138-139
Ask yourself: are the people doing these demonstrations free of what they are marching out and chanting against?
 This is the son of the Imam who is a shaikh in his own right.
As I continue to work out the final knots and kinks in the 2nd edition of the Divine Lightning, I still had a huge demand for the first edition. So what I have done is re-release the first edition as a reprint.
It is essentially the exact same as the first print run with the exception of (1) the margins have been modified, (2) some of the notes reorganised and (3) I gave it a very simple cover for the time being while work on the 2nd edition is underway. Besides this, there has been neither addition nor subtraction to the text.
Please enjoy this for the time being while we prepare for the 2nd edition of the Divine Lightning and resolve the issues with manuscript and Arabic font work.
[بخصوص انحياز فيسبوك للكيان الصهيوني على حساب الفلسطينيين]
Specifically targeting Facebook’s alignment with Zionist creators on account of the Palestinians
الخطوات بسيطة جدا لرد الصاع صاعين لفيسبوك، ما عليك سوى الدخول إلى قوقل ستور (الرابط في الأسفل) وعمل تقييم لفيسبوك بنجمة واحدة، وكتابة تعليق يدين ويعترض على انحياز فيسبوك للكيان، هذه الخطوات ستجبر فيسبوك على تغيير معاييره التي تعتبر حق الفلسطينيين في الدفاع عن أنفسهم أرهابا.
Steps are being taken to negate the influence of Facebook in this regard and you don’t need to do anything more except go to the Google store – which is at the bottom of my statement – and give Facebook just a one-star rating. Then you should write a note explaining why and rebutting Facebook’s alignment towards these particular creators and users. These steps taken shall force Facebook to change its behaviour regarding the Palestinian people and their defending themselves from terrorism.
وصل تقييمه حاليا 2.6 بعدما كان قبل خمسة أيام 4.2.
Facebook already has a general rating of 2.6 after having previously been 4.2 stars only five days ago.
عندما يصل تقييمه إلى 1 سيقوم قوقل بحذفه تلقائيا من متجره، وهذا يعني خسارة مارك لمليارات الدولارات.
When the Facebook reviews finally reach 1 star overall, this will lead to Facebook having its site taken off Google store and this will lead to millions upon millions of dollars being lost.
الآن عدد المقيمين هم 220 الف، نحتاج إلى حوالي 100 الف تقييم بنجمة واحدة حتى نصل به إلى مرحلة حذفه من متجر غوغل.
As of now, 200,000 users have done so. We need there to be another 100,000 that give a one-star rating so that we reach the point that Facebook gets removed from the Google store.
[حكم الجمع بين قضاء مافات من رمضان وصيام ست من شوال بنية واحدة]
The Ruling on joining between making up missed sawm from Ramadan and the sawm of the six days of Shawwal with only one niyyah
قبل معرفة الحكم ينبغي بيان منشأ الحكم ، وما هو مستنده .
Now before one can know the ruling, it is necessary to clarify what is the origin of the ruling as well as the sources that undergird it.
ذكر الحافظ بن رجب رحمه الله قاعدة في كتابه قائلًا:
Al-Hafiz Ibn Rajab Al-Hanbali (d.795) mentioned the following statement in his book:
“( القاعدة الثامنة عشر ) : إذا اجتمعت عبادتان من جنس في وقت واحد ليست إحداهما مفعولة على جهة القضاء ولا على طريق التبعية للأخرى في الوقت تداخلت أفعالهما ، واكتفى فيهما بفعل واحد”. ص24
“The 18th foundational rule is that when two forms of worship of the same kind come about in one time while one of them is not done and is owing as make up and not for another reason following at the other time and the actions coincide, then it is sufficient to complete both of them by doing one action”. Al-Qawa`id, p.24
وعند النظر في القاعدة نجد أن القاعدة مقيدة بشروط :
And upon examination into this foundational rule, we find that the foundational rule is sound when it is bounded by the following conditions:
أن تكون العبادتان من جنس واحد مثلا كصيام بصيام
Firstly, the two forms of worship are of the same kind, for example, a sawm for a sawm;
2. أن تكون العبادتان في وقت واحد مثاله إذا دخل المسجد ووجدهم يصلون الظهر فإنه قد اجتمع في حقه الآن عبادتان ، تحية المسجد وصلاة الفريضة ، فإذا دخل معهم في صلاة الظهر دخلت معها تحية المسجد تبعًا.
Secondly, that the two forms of worship are in one time, an example being when he entered the masjid and found them making the salah of Zuhr, then he has two acts of worship, the two rak`ah of greeting the masjid and the fard salah. So when that is the case, he enters into the salah of Zuhr with them and then the two rak`ah of greeting the masjid following on from that.
3. أن لا تكون إحداهما مفعولة على وجه القضاء مثاله السنن المقضية مع سنة الفجر مثلاً ، فإذا كانت إحداهما مفعولة على وجه القضاء فلا يدخل فيها غيرها .
Thirdly, that one of these is done according to the principle of the make up, like the sunan ratibah being made up along with the sunan of Fajr for example. So when one of them is done according to the principle of make up, then anything besides that may not be put into the action or intention.
4. وأن لا تكون على طريق التبعية وعلى أن لا يدخل وقت الأخرى إلا إذا انتهت الأولى .
Fourthly, that the first act does not follow the second act and the second action does not come into effect except after the completion of the first.
ولنتعرف على مستند الحكم :
Thus we shall bring together the supporting principles in the Revealed Law for the judgement being given.
نطبق الفرع على القاعدة :
We will thus implement the branch principle in question using the foundation rule given above and say the following:
الشرط الأول متحقق : صيام ست من شوال وصيام قضاء رمضان.
The first condition has been put under examination, namely the sawm of the six days of Shawwal and the sawm of the make up of Ramadan. These are both fasts, so this condition is in place.
الشرط الثاني متحقق : فقد وافق وقتهما .
The second condition put under examination is that the time of both of these will be in agreement at the time you want to do the action. So the time of these indeed do agree.
الشرط الثالث غير متحقق : لأن الأولى على سبيل القضاء وهو قضاء رمضان .
The third condition is not examined as the first instance is according to make up which is the make up of the sawm of Ramadan. And this condition has not been met.
الشرط الرابع غير متحقق في مسألتنا ، لأن رمضان لم ينتهِ في حق المكلف الذي أفطر
The fourth condition is not examined and under discussion upon our topic as Ramadan as a month did not end according to the responsible Muslim who broke his fast in that month. So this condition was not met.
وصيام الست من شوال تبعية لرمضان فمن أفطر في رمضان وأراد القضاء في شوال ونوى القضاء والست بنية واحدة لا يحصل له إلا القضاء فقط ؛
And the sawm of the six days of Shawwal follows on from the sawm of Ramadan. So whoever broke his fast in Ramadan, and intended to make it up in Shawwal and then intended the sawm from Ramadan and the six fasts of Ramadan to be with one niyyah, nothing results from this except for making up the fast from Ramadan alone.
لأن الست لا تفعل إلا بعد رمضان أداءً وقضاءً ، فإذا نواها مع القضاء فيكون قد صامها مع رمضان ولم يتبعها رمضان ، والحديث جاء بالتبعية وليس بالموافقة .
And this is on account of the fact that the six sawm of Shawwal may not done except after Ramadan – whether we are talking about the present and complete sawm in the month of Ramadan or after the make up sawm of Ramadan has been completed – so when someone intends the six days with the make up of Ramadan, then he has made sawm of this with the Ramadan while Ramadan does not follow these six day so Shawwal. And the hadith of the six days of Shawwal following Ramadan is not in agreement with this understanding.
وبهذا يتضح لنا :أن جمع قضاء مافات من رمضان مع صيام الست من شوال بنية واحدة لايجزئ .والله أعلى وأعلم
And it is due to all of this that it becomes clear to us that gathering between the make of sawm in Ramadan with the sawm of the six days of Shawwal with one niyyah is not permitted. And Allah is the Most High and Knowledge of the truth.
وكتب فارس بن فالح الخزرجي
As written by (Shaikh) Faaris ibn Faalih Al-Khazraji
4 / شوال / 1439
4 Shawwal 1439
 This means that someone wants to fast the six days of Shawwal and at the same time intend that he is making up six days worth of Ramadan fasts as well and have one niyyah for this and one fast although it is intending two actions.
An underlying idea that stops short of stating its objective
عندما يطلب _ المعوق فكريًا _ من المسلمين في فلسطين بترك الدفاع عن أنفسهم ، وأن لا أحد يدافع عنهم ، لانهم يرتكبون المعاصي وليسوا على (المنهج) فاعلم أن العوق الفكري وصل إلى أحط وأرذل صوره ، فلا هم دافعوا عن المسلمين ، ولا هم تركوا المسلمين يدافعون عن أنفسهم .
Whenever it is sought – meaning this underlying idea – from the Muslims in Palestine that there should be abandonment of the Muslims defending themselves and that it is not for anyone to defend them on account of the fact that they commit major sins and they are not on the true methodology, the listener should know that the underlying idea is a means towards the stated objective and low opinion.
والاجماع قد انعقد على وجوب جهاد الدفع على الفاسق .
The Consensus has already been established on the wajib nature of jihad in order to defend a Muslim guilty of major sin.
وما اجمل عبارة ابن حزم رحمه الله :
How beautiful is the statement of Ibn Hazm, may Allah be pleased with him, when he said:
ولا إثم بعد الكفر أعظم من إثم من نهى عن جهادا لك فار وأمر بإسلام حريم المسلمين إليهم من أجل فسق رجل مسلم لا يحاسب غيره بفسقه . المحلى بالآثار ( 5 / 352).
There is no sin – after kufr – greater than the son of the one who would forbid from a jihad for you in which you flee and command the submission of the sanctity of the Muslims to others on account of the rebellious sin of a Muslim and that none other than him is asked about his sin.Al-Muhalla bil-Athar, vol.1, p.352
اللهم كن لأهلنا في فلسطين
Allah! Be the Protect of our people in Palestine!
وانصرهم على عدوك وعدوهم
And help them against Your Enemy and their enemy!
As written by (Shaikh) Faaris ibn Faalih Al-Khazraji
 Which is to leave jihad and the doctrines that undergird it. Those stating this idea know of the inherent kufr in the statement so they stop short of stating it fully and instead make these facile statements.
 This refers to a sin in which only that Muslim is questionable and not sins in which the Muslim in question and others are involved that would obligate one to avoid the sinning Muslim.
We did not see the crescent moon on this 29 Ramadan 1442 but the Maghrib did indeed see it. So we have gathered ourselves together to prepare for the `Eid.
Ramadan this year is 29 days and we ask that Allah accept from us our sawm, salah, zakah and sadaqat. This is the second year in which some people have tried to prevent the Muslims from glorifying Him according to Holy and Righteous Will.
We ask that Allah make us among those who are upright and protects us from falling backwards into the sins we fought against before and in this month.
Strive now with this renewal and strive but also do not forget that after this `Eid ul-Fitr that we should seek to perfect the six days of Shawwal if possible.
يستحب قيام ليلة العيد وتسمى ليلة الفطر وقد نقل المروذي عن الامام استحبابها بفعل عبد الرحمن بن الاسود وهو تابعي ونص عليها الحنابلة في كتبهم.
Firstly, it is praiseworthy to make an optional salah in the night of the `Eid and this is called the Night of Al-Fitr. It was narrated by Abu Bakr Al-Marrudhi from the Imam, Ahmad ibn Hanbal that it is considered praiseworthy to do this as per the action of `Abdur-Rahman ibn Al-Aswad who was a Follower. And it is an explicit statement of the Hanbalis as laid out in their books.
ووردت آثار عن السلف أنهم كانوا يقومون ليلة العيد .
The narratives have been cited from the First Three Generations that they would stand in salah in on the Night of the `Eid.
” من كان يقوم ليلة الفطر : حدثنا حفص عن الحسن بن عبيد الله قال كان عبد الرحمن بن الأسود يقوم بنا ليلة الفطر” .مصنف ابن ابي شيبة 2/291.
Imam Abu Bakr ibn Abi Shaibah (d.254) has a chapter entitled the one who stood in salah on the Night of Al-Fitr: It is narrated to us by Hafs from Al-Hasan ibn `Ubaidullah who said: `Abdur-Rahman ibn Al-Aswad used to stand in salah with us on the Night of Al-Fitr. Musannaf Ibn Abi Shaibah, vol.2, p.291
” حدثنا الحسين بن الحسن قال سمعت ابن المبارك يقول : بلغني أنه من أحيا ليلة العيد أو العيدين لم يمت قلبه حين تموت القلوب ” . البر والصلة للمروزي ص 33
Secondly, Imam Abu Bakr Al-Marwazi narrated: It was narrated to us by Al-Hussain ibn Al-Hasan: I heard `Abdullah ibn Al-Mubarak used to say: It reached me that Ibn Al-Mubarak used to stay awake and make salah in the night of the `Eid or the two `Eids and his heart did not die when the hearts of others did die. Al-Birr was-Silah, p.33
وقال بن رجب الحنبلي: ” روى سعيد بن منصور حدثنا أبو معشر عن أبي حازم و محمد بن قيس عن عطاء بن يسار قال : ما من ليلة بعد ليلة القدر أفضل من ليلة النصف من شعبان ينزل الله تبارك و تعالى إلى السماء الدنيا فيغفر لعباده كلهم إلا لمشرك أو مشاحن او قاطع رحم “. لطائف المعارف ص 263
Imam Ibn Rajab Al-Hanbali (d.795) said, “It was narrated by Sa`id ibn Mansur who said: It was narrated to us by Abu Ma`shar from Abu Hazim and Muhammad ibn Qais from `Ata’ ibn Yassar who said, ‘There is no night after the Night of Power more virtuous than the Night of 15th Sha`ban. Allah, Blessed and Exalted, does indeed descend to the lowest sky and He forgives all of His Slaves except the idol worshipper, the one addicted to intoxicants and the one who cuts family relations’.” Lata’if ul-Ma`arif, p.263
والتكبير المطلق آكد في الفطر ولا يسن عقب صلاة العيد وصفته شفعاً : الله أكبر الله أكبر لا إله إلا الله والله أكبر الله أكبر ولله الحمد.
تقبل الله صالح أعمالكم
The `Eid takbir is emphasised on `Eid ul-Fitr and it is not the sunnah to do so at the end of Salat ul-`Eid and these are even numbered takbirs, their description being: Allahu Akbar! Allahu Akbar! La ilaha illallah! Allahu Akbar! Allahu Akbar! Wa lillaahil Hamd.
As written by (Shaikh) Faaris ibn Faalih Al-Khazraji
Today, Ramadan 27, 1442, we were able to complete the purchase of the food for Zakat ul-Fitr and then distribute it. Ramadan this year has been one of isolation, closed masjids, scared people, cancelled tarawih and `Eids and so forth.
in spite of all of this, it has still been such an amazing month and I am thankful I was able to live to see it. Just being alive and able to give Zakah is such a treasure and blessing.
So what’s the big deal?
Zakat ul-Fitr is a purification for the wealth and the fasting and any other shortcomings that were brought about in the month (for the fasting) and the year (for the wealth).
So for those who have savings over the year from Ramadan to Ramadan that has not decreased – in the form of gold and silver (not jewellery) or taken from wealth through commerce – this requires purification, an expiation (Ar. kaffarah).
Those who will fast this month of Ramadan that is to commemorate the Revelation of the Qur’an, they will need to purify any mistakes made in fasting. Remember that mistakes in fasting in Ramadan also require an expiation or compensation.
We serve a Holy (Ar. Quddus) and Righteous (Ar. Barr) Lord and He has given us the means to carry out the worship in the way that is pleasing to Him. When we fall short, He accepts our efforts if they are accompanied with sincerity and accompanied with the conditions he requires.
Zakat ul-Fitr is just one example of this point.
The Rights of Others – Now Picture This…
When examining the eight categories mentioned by the marja` people in the last post, we can see that one area may have all eight, another some of them but there will always be one category.
There is always someone getting out of jail, who was a prisoner, who is a widow, who is travelling, who is burdened with debt, who is a warrior headed out to the theatre of war (Ar. jihad), who is destitute (Ar. faqir), who is needy (Ar. miskin) and who has come to the Religion or is inclined and is a potential ally and deserves help.
These are all people who have their rights. What would have happened if people who are unabashed enemies to Islam today were given Zakat ul-Fitr along with the other seven categories.
Even if they never became Muslim, they would perhaps have developed a different understanding of Muslims as a group of people, no matter where they resided.
Zakat ul-Fitr, as I mentioned above, is purification for us. No matter what… we all have shortcomings, days when we were not at our best, groceries that possessed that one item that we were “sure” of but in reality had some doubt and may have went back to a doubtful or impermissible matter.
Zakat ul-Fitr given in food is not only the best option, it is crucial and the only option to bring together the weak and indigent in this Ummah and gain nearness to Allah and be purified simultaneously.
This is the best way. Anything else is income tax.
[A glad tiding to those remaining steadfast at Al-Masjid ul-Aqsa]
قال رسول الله صلى الله عليه وسلم:
The Messenger of Allah, peace and blessings of Allah be upon him, said,
” لا تزال طائفة من أمتي على الدين ظاهرين لعدوهم قاهرين لا يضرهم من خالفهم إلا ما أصابهم من لأواء حتى يأتيهم أمر الله وهم كذلك “. قالوا: يا رسول الله وأين هم؟ قال: ” ببيت المقدس وأكناف بيت المقدس ” .رواه أحمد.
“There shall always be a group from my Ummah upon the Religion, manifest against their enemies and dominant. Those who contradict or abandon them shall not harm them except what is meant to come to them. And this shall carry on until the Order of Allah comes and they are likewise”. The people said, “Messenger of Allah, where are they?” He said, “They are in Jerusalem and its surrounding environs”. And this is collected by Imam Ahmad
ففي هذا الحديث بشارة لمن يرابط اليوم دفاعًا عن المسجد الأقصى .
So in this hadith is the glad tiding for whoever is remaining steadfast today, defending Al-Masjid ul-Aqsa.
فلم يضرهم من خالفهم ولا من عاداهم ، ولا من طبع مع عدوهم وهذه سنة الله تعالى في هذه الطائفة أنها باقية إلى يوم القيامة.
So those who abandon or contradict them shall not harm them, nor their enemy or even bring any long term damage to them from their other enemies. And this is the Sunnah of Allah, Exalted be He, regarding this group that it shall remain until the Day of Resurrection.
اللهم ثبتهم وأعنهم وانصرهم يارب .
Allah! Keep them established! Assist them and aid them in victory, Lord!
فارس بن فالح الخزرجي
As written by (Shaikh) Faaris ibn Faalih Al-Khazraji
اللهم إني أستغفرك مما تبت إليك منه ثم عدت فيه ، وأستغفرك مما جعلته لك على نفسي ثم لم أوف به ، وأستغفرك مما زعمت أني أردت به وجهك ، فخالط قلبي فيه ما قد علمت .
Allah! I seek Your Forgiveness from what I have repented to You from and then returned to it! I seek Your Forgiveness from what covenant I made to You and yet did not fulfil it! I seek Your Forgiveness from what I claim I seek by Your Face and I mix into my hear what is not beloved and I know it is not right.
كان يدعو به مطرف رضي الله عنه.
And this was the supplication that used to be made by Mutarraf Ash-Shikh-khir (d.95), may Allah be pleased with him.
As written by (Shaikh) Faaris ibn Faalih Al-Khazraji
Lailat ul-Qadr is on 27th Ramadan according to our companionions.
وتطلب ليلة القدر في العشر الأخير من رمضان ، وليالي الوتر آكدها وأرجاها ليلة سبع وعشرين ، ويدعو فيها بما روي عن عائشة – رضي الله عنها – أنها قالت : يا رسول الله إن وافقتها فبم أدعو ؛ قال : قولي اللهم إنك عفو تحب العفو فاعف عني .
Lailat ul-Qadr is sought out in the last ten nights of Ramadan and in the odd nights of the last ten especially so, with the most sought and praised being the night of the 27th of Ramadan. He should make supplication as per what was narrated by `A’ishah, may Allah be pleased with her, who said, “Messenger of Allah, if I should be in that night, what should I say in supplication? He said, ‘You should say: Allah! Indeed You are the Pardoner and You love to pardon so pardon me!’.” As collected by Imam Al-Bukhari.
قال صالح: حدثني أبي، قال: حدثنا أسود بن عامر، قال: حدثنا شعبة: قال عبد اللَّه بن دينار: أخبرني قال: سمعت ابن عمر يحدث عن النبي -صلى اللَّه عليه وسلم- في ليلة القدر قال: “من كان متحريًا فليتحرها في ليلة سبع وعشرين”.
Salih ibn Ahmad, the son of Imam Ahmad ibn Hanbal, said, “May father narrated to me: It was narrated to us by Aswad ibn `Amir: It was narrated to us by Shu`bah: `Abdullah ibn Dinar remarked: It was narrated to me: I heard Ibn `Umar narrating from the Prophet, peace and blessings of Allah be upon him, who said, ‘Whoever seeks out the Night of Power earnestly, let him do so on the 27th night of Ramadan’.”
As written by (Shaikh) Faaris ibn Faalih Al-Khazraji
The position of the jama`ah takes precedence over the statement of one according to the understanding of the Companions
»خطب علي الناس فقال: شاورني عمر في أمهات الأولاد، فرأيت أنا وعمر أن أعتقهن، فقضى به عمر حياته، وعثمان حياته، فلما وليت رأيت أن أرقهن. قال عبيدة: فرأي عمر وعلي في الجماعة أحب إلينا من رأي علي وحده«
الكافي في فقه الحنابلة للموفق .( 2 / 349).
Imam Muwaffaq ud-Din Ibn Qudamah (d.620) stated: “`Ali ibn Abi Talib, may Allah be pleased with him, preached to the people and said, ‘`Umar ibn Al-Khattab held a shura with me regarding the topic of the umm walad and I and `Umar held that they should be freed. So `Umar held this ruling the duration of his life and afterward so did `Uthman. So when it was turned over to me I held the same position’. `Ubaidah said, ‘So the position of `Umar and `Ali in jama`ah is more beloved to us than the ruling of `Ali alone’.” Al-Kafi fi fiqh il-Hanabilah, vol.2, p.349
قلت : وقد سلك الخلفاء الراشدون هذا المسلك
I would like to say that the Four Rightly Guided Successors also kept this understanding.
فقد كانوا يجمعون الصحابة من أهل بدر وغيرهم ويسألونهم .
So the Companions used to gather together from the people of Badr and others and asked them and come to a ruling on a matter together.
والتعليل في ذلك ..هو أن الجماعة أوثق من الواحد .
The underlying understanding of this is that the jama`ah is more trustworthy in ruling than one alone.
وفيه هذا دليل على أن التمسك بقول الجماعة في مسألة خلافية مقدم على قول الواحد ، ما لم يعارضه معارض ، من مصالح متحققة ومقاصد شرعية .
And within this statement is an evidence that taking hold of the statement of a jama`ah of people in a difference of opinion holds more precedence than the one statement as long as it is not an open contradiction of a text, from the maslahah or the principles of the Revealed Law.
As written by (Shaikh) Faaris ibn Faalih Al-Khazraji