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Topic: Sheikh al-Bazmool : Stance Towards Fitan.
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 Salafi-Markaz.Manch.
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unspecified unspecified
(Manchester, UK)
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Member
Posts: 359
Joined: Dec 2003
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IN THE NAME OF ALLAAH THE MOST MERCIFUL THE BESTOWER OF MERCY
FITAN is of two types:
*The fitnah that afflicts a man with regards to his family, wealth and child.
*The fitnah that will spread like the waves of the sea.
And the hearts will be exposed to the fitan, until there will exist two types of hearts.
Hudhaifa (radiyallaahu-anhu) said: "Once I was sitting with 'Umar and he said, 'Who amongst you remembers the statement of Allah's Apostle about the afflictions?' I said, 'I know it as the Prophet had said it.' 'Umar said, 'No doubt you are bold.' I said, 'The afflictions caused for a man by his wife, money, children and neighbor are expiated by his prayers, fasting, charity and by enjoining (what is good) and forbidding (what is evil).' 'Umar said, 'I did not mean that but I asked about that affliction which will spread like the waves of the sea.' I (Hudhaifa) said, 'O leader of the faithful believers! You need not be afraid of it as there is a closed door between you and it.' 'Umar asked, Will the door be broken or opened?' I replied, 'It will be broken.' 'Umar said, 'then it will never be closed again.' I was asked whether 'Umar knew that door. I replied that he knew it as one knows that there will be night before the tomorrow morning. I narrated a Hadith that was free from any mis-statement" The subnarrator added that they deputed Masruq to ask Hudhaifa (about the door). Hudhaifa said, "The door was 'Umar himself." (Bukhaari No: 525)
The fitnah that will spread like waves is what is intended in the above.
To be continued Inshaa-Allaah
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| Salafi-Markaz.Manch.
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unspecified unspecified
(Manchester, UK)
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Member
Posts: 359
Joined: Dec 2003
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The Correct Methodology Of How The Muslim Deals With The Fitan
METHODOLOGY in the language: is The Path and The Way. And in customary usage, it is the method of bringing together, arrangement, and organizing information (known facts) and making them distinct (from other things)
DEALING, with the meaning: paying particular attention (to something) and ijtihaad (exerting oneself/striving).
So what is intended is: clarification of the ?CONCERN? and ?STRIVING? of ahlus Sunnah in gathering, organizing and presenting transmissions from the Great Qur?an and the Prophetic Sunnah related to the subject matter of fitan. And this is of two aspects:
1. Application of the sharee-ah texts in the subject matter.
2. Clarification of what is deduced from these texts with regards to what is obligatory upon the Muslim (at times of fitan)
To be continued?..after Ramadhaan Inshaa-Allaah
This message was edited by Salafi-Markaz.Manch. on 9-8-07 @ 1:21 PM
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| Salafi-Markaz.Manch.
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unspecified unspecified
(Manchester, UK)
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Member
Posts: 359
Joined: Dec 2003
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THE PRINCIPLES (EMPLOYED) IN DEALING WITH THE TEXTS PERTAINING TO THE (SUBJECT MATTER) OF TRIALS AND AFFLICTIONS
THE FIRST PRINCIPLE: Indeed, the ahaadith pertaining to the (subject matter) of trials and afflictions are a proof of his (sallal-laahu-alayhi-wasallam) Prophethood, due to what is contained in (these ahaadith) about the affairs of the Unseen. On the other hand, that which is (found) in these Prophetic traditions (besides his biography and details about his excellent characteristics) are a proof of his (sallal-laahu-alayhi-wasallam) truthfulness, and can be categorized into four aspects:
THE FIRST ASPECT: is that which is included in his (sallal-laahu-alayhi-wasallam) Sunnah of literary excellence and the excellent manner of speech.
THE SECOND ASPECT: is that which is included in his (sallal-laahu-alayhi-wasallam) Sunnah about the affairs of the unseen, which have taken place just as he stated.
THE THIRD ASPECT: is that which is included in his (sallal-laahu-alayhi-wasallam) Sunnah, from those signs witnessed by the sahaabah.
THE FOURTH ASPECT: is that which his (sallal-laahu-alayhi-wasallam) Sunnah includes of legislation that oversteps human ability. This is a testification of its truthfulness, suitability and goodness for humankind in all state of affairs day after day.
The objective in the third aspect (mentioned above) includes the following aspects:
THE FIRST: is with regards to those ahaadith that contain information about the events that have occurred, and the signs that were to occur in future and have occurred just as he (sallal-laahu-alayhi-wasallam) stated.
THE SECOND: is that which came from his (sallal-laahu-alayhi-wasallam) statements about (affairs on various things), which sheds light on the situation regarding the truthfulness of what has been reported from him (sallal-laahu-alayhi-wasallam). And of (such affairs) is what is specifically regarded as ?amazing knowledge?, and included in this is knowledge of Medicine.
THE THIRD ASPECT: is that which has been reported from him concerning the affairs of the unseen regarding the previous nations.
THE FOURTH ASPECT: is that which he (sallal-laahu-alayhi-wasallam) informed about some of the events, which (later) occurred during his lifetime, just as he stated.
Therefore, these ahaadith are a proof of the truthfulness of his (sallal-laahu-alayhi-wasallam) Prophethood, and the Sahaabah (ridwaanal-laahi-alayhim) believed in that. They witnessed some of it and waited for the occurrence of that which was to take place. And from that is what has been reported from Adee Haatim (radiyallaahu-anhu), who said:
??While I was with the Prophet (sallal-laahu-alayhi-wasallam), a man came and complained to him about destitution and poverty. Then another man came and complained of robbery (by highwaymen). The Prophet said, "Adi! Have you been to Al-Hira?" I said, "I haven't been to it, but I was informed about it." He said, "If you should live for a long time, you will certainly see that a lady in a Howdah travelling from Al-Hira will (safely reach Mecca and) perform the Tawaf of the Ka`ba, fearing none but Allah." I said to myself, "What will happen to the robbers of the tribe of Tai who have spread evil through out the country?" The Prophet further said. "If you should live long, the treasures of Khosrau will be opened (and taken as spoils)." I asked, "You mean Khosrau, son of Hurmuz?" He said, "Khosrau, son of Hurmuz; and if you should live long, you will see that one will carry a handful of gold or silver and go out looking for a person to accept it from him, but will find none to accept it from him. And any of you, when meeting Allah, will meet Him without needing an interpreter between him and Allah to interpret for him, and Allah will say to him: 'Didn't I send a messenger to teach you?' He will say: 'Yes.' Allah will say: 'Didn't I give you wealth and do you favors?' He will say: 'Yes.' Then he will look to his right and see nothing but Hell, and look to his left and see nothing but Hell." `Adi further said: I heard the Prophet saying, "Save yourself from the (Hell) Fire even with half a date (to be given in charity) and if you do not find a half date, then with a good pleasant word." `Adi added: (later on) I (sallallaahu alayhi wasallam) A LADY IN A HOWDAH TRAVELLING FROM AL-HIRA TILL SHE PERFORMED THE TAWAAF OF THE KA?BAH, FEARING NONE BUT ALLAAH. And I was one of those who opened (conquered) the treasures of Khosrau, son of Hurmuz. If you should live long, you will see what the Prophet Abu-l-Qasim had said: 'A person will come out with a handful of gold...etc. (Reported by Bukhaari: Kitaab Al Manaaqib, Chapter: The signs of Prophethood in Islaam)
The attestation/testimony (in the above hadith) is the statement of Adi in the last section:
''I saw a lady in a Howdah''.....to the end of the hadith.
To be continued............Inshaa-Allaah
This message was edited by Salafi-Markaz.Manch. on 10-20-07 @ 4:41 PM
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| Salafi-Markaz.Manch.
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unspecified unspecified
(Manchester, UK)
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Member
Posts: 359
Joined: Dec 2003
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THE SECOND PRINCIPLE:
The Messenger of Allaah (sallal-laahu-alayhi-wasallam) and what has been reported from him is the authority to which (one) returns in understanding this affair (i.e. the subject matter of Fitan). Therefore, there is no returning to:
---the narrations of the ahlul kitaab (the Jews and the Christians)
---opinions and dreams
---weak and fabricated ahaadeeth
---qiyaas
---political, economical or socialist analysis
Since, the ahaadeeth regarding ?the trials and tribulations?, the portents of the Hour and that which will take place of strife are from the (affairs) of the Deen, and the Deen is Tawqeefi (i.e. its source is the texts of the Kitaab and the Sunnah).
Therefore, all that is authentically reported from the Prophet about (affairs) that are to take place; then it is waajib upon every muslim to have Eemaan in it, whether it appeals to his intellect or not. And this is the reality of the testification that He (sallal-laahu-alayhi-wasallam) is the Messenger of Allaah (subhaanah).
And Allaah (Ta-aalaa) said:
??Nor does he (Muhammad) speak of (his own) desire. It is only an Inspiration that is inspired?? 53:3-4
And Allaah (Ta-aalaa) said:
??And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it)?? 59:7
Umar (radiyallaahu-anhu) reported that: One day while we were sitting with the messenger of Allah there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:"O Muhammad, tell me about Islam". The messenger of Allah said: "Islam is to testify that none has the right to be worshipped but Allah and Muhammad is the messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so." He said: "You have spoken rightly? and we were amazed at him asking him and saying that he had spoken rightly. He said: "Then tell me about Iman."He said:"It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof." He said: "You have spoken rightly". He said: " Then tell me about Ihsan." He said: "It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you". He said: "Then tell me about the Hour". He said: "The one questioned about it knows no better than the questioner." He said: "Then tell me about its signs." He said: "That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings." Then he took himself off and I stayed for a time. Then he said: "O Umar, do you know who the questioner was?" I said: "Allah and His messenger know best". He said: "He was Gibreel (Gabriel), who came to you to teach you your religion." (Narrated by Muslim)
The guiding principle (in the above) is that He (sallal-laahu-alayhi-wasallam) asked a question about the Hour and its circumstances, and established that this is from the (affairs) of the Deen. The (affairs) of Fitan and its circumstances, and the (affairs) of strife are all related to the (affair) of the Hour. Therefore, it is from the Deen, and it is not for anyone to speak about it based on his own way/opinions/views/analysis/interpretations etc).
And Allaah (subhaanah) knows best
To be continued????..Inshaa-Allaah
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| Salafi-Markaz.Manch.
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unspecified unspecified
(Manchester, UK)
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Member
Posts: 359
Joined: Dec 2003
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THE THIRD PRINCIPLE
The ahaadith regarding the Fitan, such as the previous ahaadith
(mentioned), must be gathered in one place in order to acquire that which
is intended from them. And it is well known that the best of methods in
hadith explanation is to explain a hadith by way of another hadith. So
that that which is general or restricted is explained by way of another
narration, or that a hadith is explained by another hadith in the
chapter/subject matter. This is the most superior method of hadith
explanation without exception, and it is the safest way of preventing
mistakes. Qaadhee Iyaad (rahimahullaah) said: ??the narrations make
judgments on one another, and its explanation clarifies that which is
difficult to (understand). Ibn Daqeeq al Eed (rahimahullaah) aid: ??when
the narrations are gathered, then some are used to explain others.??
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| Salafi-Markaz.Manch.
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unspecified unspecified
(Manchester, UK)
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Member
Posts: 359
Joined: Dec 2003
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THE FOURTH PRINCIPLE
The reports about the Fitan, the battles and the portents of the hour have been clearly stated by the Messenger of Allaah (sallal-laahu-alayhi-wasallam). And the case with these reports is the same as other than it; there is from these reports that which is Muhkam (clear), and there is that which is Mutashaa-bih (unclear) and must be referred back to the Muhkam.
Imaam Ahmad (rahimahullaah) said: The Mutashaabih (hadith) is that which is found in this place and that place, and seems to be in opposition. The Muhkam is that which does not have any differences/opposition.
THE MUHKAM (i.e. the clear hadith)
It is not in need of referral to other than it for a clarification of its intended meaning. And from these evidences is that which has been stated by the prophet regarding the affairs of fitan, just as they appeared. Narrated Hudhaifah(radiyallaahu anhu):
??The Prophet (sallal-laahu-alayhi-wasallam) once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the hour. Some of us stored that in our minds and some forgot it. (After that speech) I used to see events taking place (which had been referred to in that speech) but I had forgotten them (before their occurrence). Then I would recognize such events as a man would recognize another man who has been absent and then sees and recognizes him?? (Bukhaari Vol 8. No:6604)
Narrated Umar: One day the Prophet (sallal-laahu-alayhi-wasallam) stood amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of hell will enter their places. Some (of us) remembered what he had said, and some forgot it?? (Bukhaari Vol 4. No:3192)
THE MUTASHAA-BIH
From the examples of the Mutashaabih (i.e. the unclear hadith) is that which has been reported by Abdullaah Ibn Mas-ood, that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) said:
??Never a Prophet had been sent before me by Allah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practise, and practised whatever they were not commanded to do. HE WHO STROVE AGAINST THEM WITH HIS HAND was a believer: he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed??. (Muslim, Book of Eemaan)
So his (sallal-laahu-alayhi-wasallam) statement ?? HE WHO STROVE AGAINST THEM WITH HIS HAND WAS A BELIEVER?? is from the Mutashaa-bih as it shows other than what it intends, for there are many texts commanding with exercising patience with the rulers and not to rebel against them, whereas this hadith points to striving against them with the hand.
Ibn Rajab (rahimahullaah) said: changing with the hand does not necessitate fighting, and Imaam Ahmad (rahimahullaah) has stated exactly the same regarding the narration of Saalih. So he (Imaam Ahmad) said:
To change with the hand is that he (the person) uses his hand to stop that which they commit of evil things, such as getting rid of their alcoholic drinks or (getting rid) of their instruments of amusement and the likes, or he uses his hand to stop that which they command of oppression if HE IS ABLE TO DO SO. All of this is permissible and not that they are to be fought and rebelled against, which is forbidden. As for rebelling against them with the sword, then it is feared that trials and tribulation will ensure leading to spilling of the blood of the Muslims??
To be continued??????Inshaa-Allaah
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VERY IMPORTANT
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For further clarification on the prohibition of fighting and rebelling against the rulers, visit www.salafipublications.com for the following articles.
Article Numbers: MNJ160006, MNJ160003, MNJ160004, MNJ160007, MSC050004, MSC050003
This message was edited by Salafi-Markaz.Manch. on 11-6-07 @ 6:49 PM
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| Salafi-Markaz.Manch.
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unspecified unspecified
(Manchester, UK)
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Member
Posts: 359
Joined: Dec 2003
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THE FIFTH PRINCIPLE
To stop at the APPARENT MEANING of the texts, and neither make Taweel of them nor are they to be interpreted with other than the intended apparent meaning, except with a supporting (evidence); because the fundamental principle with the Salaf, is to stop at the apparent meaning of the text and abandon going beyond that except with evidence. And this is a general principle applied to all the text of the Sha-ree-ah.
And the intent behind the (statement): ?THE APPARENT MEANING OF THE TEXT?, is the preponderantly intended meaning behind a statement, or the absence of a meaning in opposition to it.
Imaam Shanqeetee (rahimahullaah) said:
That which is established with fact and about which there is no doubt, is what the Companions of the Messenger (sallal-laahu-alayhi-wasallam) and the general Muslims are upon; and that is, it is neither permissible under any circumstances nor from any angle to relinquish the apparent (meaning of the texts) of the Book of Allaah (subhaanah) and the Sunnah of His Messenger (sallal-laahu-alayhi-wasallam), until an AUTHENTIC SHAREE-AH EVIDENCE is established that isolates the (text) from its (apparent meaning) to a more preponderant (meaning).
To be continued?????.Inshaa-Allaah
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04-09-2007 @ 4:02 PM
