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Topic: Shaikh Muhammad Aqeel: The Position Of The Muslim Towards The Trials And Tribulations
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 abdullah.gambi
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Abu Mu-aawiyah Abdullah bin AbuBakr Al
(UK)
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Member
Posts: 379
Joined: Nov 2003
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Shaikh Muhammad Bin Abdil Wahhaab Al-Aqeel (hafidha-hullaah) Teacher at the Jaamiżah Islaamiyyah Madeenah
Book Title: Al-Fitnah Wa Mawqiful Muslim Minhaa
Section:
The Shari'ah Position Towards Trials And Tribulations And The Proofs From The Book And Sunnah Regarding Them
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This discussion is the result and essence of this research; as knowledge of the Shari'ah Position towards the Fitan (trials and tribulations) is from the greatest means to safety from them by the permission of Allaah; because the one who falls into these trials and tribulations, is mostly due to him being ignorant of the Shari'ah Position regarding them alongside that which a person is afflicted with of confusion and dismay during the times of trials and tribulations.
That is why it is obligatory upon the Muslim to strive ardently to acquaint himself with the Shari'ah Position regarding the trials and tribulations, and then he should seek the Help of Allaah in adhering to it and traversing upon it.
And due to the danger of this affair of trials and tribulations and its evil end results upon the people in this life and the next, there are ample shari'ah texts in clarification of its reality and the paths leading to safety from them.
To be continued.....Inshaa-Allaah
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| abdullah.gambi
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Abu Mu-aawiyah Abdullah bin AbuBakr Al
(UK)
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Member
Posts: 379
Joined: Nov 2003
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[bsm]
Section
The Obligation Of Verifying And Clarifying (News And Statements) In Times Of Trials And Tribulations
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And from what is well known, is that a time of trials and tribulations is a dangerous time, (in which) Qeel Wal Qaal increases and speech is carried upon other than its intended meaning; argumentation increases and there is eagerness to transmit news and broadcast statements. Those who are supposed to be the last to get involved are involved and the rabble would speak concerning it (i.e. the Fitnah).
In this time (of Fitan) and its state of affairs, it is incumbent upon the Muslim of sound intellect to hold onto the commandments of Allaah with all strength and precision, and that he does not go beyond that; for holding onto (the commandments of Allaah) is safety and parting from it is destruction.
And also from that (which is incumbent upon the Muslim of sound intellect) is that he must verify the news and statements he hears, and that he is not hasty in making a judgement based on (such) news until it is clarified and ascertained for him; then after that, he should fulfil what Allaah has commanded him in that regard.
This is an affair obligated upon the Muslim in all circumstances; in times of ease and hardship, but this becomes more emphasised during times of trials and tribulations, due to what may result from that of terrible events.
Allaah (Ta-aalaa) said:
'O you who believe! If a Faasiq (liar-evil person) comes to you with news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done'[49:6]
Imaam Ibn Katheer (rahimahullaah) said:
Allaah commanded that the news of a sinner be verified, to make sure of its authenticity; lest a judgement is made based on it; for it can be that he either lied or was mistaken in that affair; hence the one who made a judgement based on the news of the sinner becomes one in imitation of the (path) of the (sinner); and indeed Allaah has forbidden following the path of the corrupters.
Indeed, the Ulama have established a principle from what is contained in the meaning of this verse; they have established by way of it the science of verifying the trustworthiness of narrators and the science of Jarh Wat Tadeel, through which Allaah preserves His Religion and the Sunnah of His Prophet (sallal-laahu-alayhi-wasallam), and with which Allaah has distinguished this Islamic Nation from the (other) Nations that have lost what Allaah revealed to their Prophets; and they have (also) intentionally and unintentionally distorted, substituted and added to it that which was not from it; until there has not remained anything trustworthy of that which Allaah revealed to their Prophets (alayhimus-salaam).
This is proof regarding the importance of verifying and ascertaining news and narrations, especially in the times of trials and tribulations.
To be continued......Inshaa-Allaah
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| abdullah.gambi
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Abu Mu-aawiyah Abdullah bin AbuBakr Al
(UK)
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Member
Posts: 379
Joined: Nov 2003
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And how many a trial, tribulation and calamity has there been upon the Ummah due to not verifying (news and statements); and (the Ummah) has not ceased being troubled by (such trials and tribulations) up to this era of ours.
Allaah said:
'When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allaah upon you, you would have followed Shaitaan (Satan), save a few of you.'[4:83]
Imaam Ibn Katheer (rahimahullaah) said:
'In this ayah is a censure against the one who rushes towards affairs and then gives news about it before verifying it; circulates and spreads it and perhaps there is no credibility in it.' Therefore, this ayah obligates verification and clarification when (news) is heard; and as Ibn katheer (rahimahullaah) mentioned, it censures the one who hastens in transmitting and spreading (news) before verifying its credibility.
This ayah (also) guides to another affair, and that is (important news touching public safety and fear) is to be relayed to those in authority from amongst the Scholars and the Rulers and not to the common people, for there is no benefit in transmitting it to the common people; rather what is of benefit is that it is transmitted to the people in authority; as they are those with a sound understanding of the affairs and the benefits that are extracted from that; and they are the ones with the ability to avert the harmful affairs.
Ibn Katheer then mentioned a number of narrations that cautions against hastiness and not verifying news; and from them is that of Abu Hurairah (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: 'It is enough for a man to prove himself a liar when he goes on narrating whatever he hears.'
And Mugheerah bin Shubah (radiyallaahu-anhu) said, the Messenger of Allaah (sallal-laahu-alayhi-wasallam) forbade Qeel Wal Qaal (i.e. so and so said). Ibn Katheer (rahimahullaah) said, it is the one who narrates a great deal of that which the people say, without verification, contemplation and clarification.
Then Ibn Katheer (rahimahullaah) stated:
The hadith of Umar (radiyallaahu-anhu) collected by Bukhaari and Muslim should be mentioned here; when Umar was told that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) divorced his wives, he left his house and entered the mosque, where he found the people talking about it; so he could not endure waiting and ask for the permission of the Prophet (sallal-laahu-alayhi-wasallam) to speak to him; then Umar asked the Prophet, saying, 'Have you divorced your women?' The Prophet (sallal-laahu-alayhi-wasallam) said, 'No'. So Umar said, I said 'Allaahu Akbar......'
And in the narration collected by Imaam Muslim, Umar said, I asked, 'Have you divorced them?' The Prophet (sallal-laahu-alayhi-wasallam) said, 'No'. So I stood by the door of the mosque and shouted with a loud voice, saying, 'The Messenger of Allaah did not divorce his wives'. Then the ayah (i.e. Ayah 83, Surah Nisaa) was revealed. Umar said, 'I investigated this affair properly' (i.e. whether the Prophet did divorce his wives)
Imaam Sadi (rahimahullaah) stated about this ayah (i.e. Ayah 83, Surah Nisaa):
This is a moral conduct (commanded by Allaah) to His slaves, that they do not do this, which is (something) not befitting; and that it is incumbent upon them when there comes to them an affair from the important affairs; affairs of general benefit for the people, pertaining to public safety and from that which depends the sorrow or happiness of the believers, or an affair of public fear which may bring about calamity upon them; that they should verify the (news of that affair) and not to be hasty in spreading it; rather they should refer it back to the Messenger (sallal-laahu-alayhi-wasallam) and to those in authority; the people of sound opinions, the people of knowledge, those who can give sound advice, the people of intelligence and those who approach affairs with calmness; and they are those who know what is of overriding benefit and that which is in opposition to it.
So if they see that disseminating such news is to bring about an overriding benefit for the Muslims and will strengthen them, and will bring about happiness and make them vigilant over their enemies, then they would disseminate such news; but if they see that there is no overriding benefit in disseminating such news, or that there is benefit in it, but there is more harm in doing so; then they would not circulate such news. That is why Allaah stated:
'if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).' That is: they would have derived from it (the proper cause of action) through contemplation and through their correct opinions and rightly guided sciences.
Therefore, in this is evidence regarding a principle pertaining to a moral conduct, and that is; when an (important affair) from the (important affairs) suddenly appears, then it is obligatory to designate it to those who are competent in that; and not to put oneself forward before them; for that is closer to correctness and (safer) in preventing mistakes.
And in this is a prohibition against being hasty in circulating news (pertaining to important affairs of public safety or fear) and a command to contemplate before speaking; and to look into such affair, as to whether it is an affair of overriding benefit to be approached by a person, or to be refrained from if it is not (of overriding benefit).
To be continued....Inshaa-Allaah
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01-09-2009 @ 5:21 PM
