Every Qualified And Upright Mujtahid Receives Reward, But The Figureheads of Bidah Stir Up Discord And Call It Ijtihaad – [A Hadeeth About Ijtihaad And a Statement of Shaikh Rabee Regarding The So Called Ijtihaadaat of Ahlul Bidah]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Amr bin AI-Aas [radiyallaahu anhu] narrated that he heard Allaah’s Messenger [sallal laahu alayhi wasallam] saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward.
[Bukhari Number 7352]

Few Masaa’il From This Hadeeth

[1] A Mujtahid is not deprived of reward.

[2] The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said that the one who speaks about the religion without knowledge and out of ignorance, then indeed he has lied and sinned. The one who intentionally speaks to oppose the truth, he is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad, for indeed he strives, fears Allaah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allaah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct; but if he is mistaken, he receives one reward.

[3] A Mujtahid can be correct or mistaken. [Reg 1]

Shaikh Rabee Bin Haadee [hafidha-hullaah] said:

We do not say that there are people of ijtihaad amongst ahlul bidah because they are followers of desires, and Allaah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, ‘This is ijtihaad’. When Hikmatiyaar and the misguided parties [in Afghanistan] murdered Shaikh Jameel Ur-Rahmaan, they said: “This is ijtihaad.” They [ahlul bidah] do not fall into an affair of misguidance or a calamity except that they say, “This is ijtihaad.”  This is [tantamount] to diluting Islaam, falsehood, misguidance, bidah and confounding truth with falsehood, when the mistakes of the [true and qualified scholars of ijtihaad]- for which they are rewarded- are placed at the same level with innovation, about which the Messenger [sallal-laahu-alayhi-wasallam] declared to be destined for the hell fire. [Ref 2]

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[Ref 1] Source: Al-Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33. By Shaikh Muhammad Baazmool [hafidhahullaah]. slightly paraphrased

[Ref 2]Source: Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah page: 20. abridged

 

Few Masaa’il From Three Ahaadeeth Regarding: Taking Turns to Attend Gatherings of Knowledge, The Different Levels of The Sahaabah in Memorization And a Defence of Abu Abu Hurairah

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Umar [radiyallaahu anhu] narrated: My Ansaari neighbour from Bani Umayya bin Zaid who used to live at ‘Al-Awaalee Al-Madeenah and I used to visit the Prophet [sallal laahu alayhi wasallam] by turns. He used to go one day and I another day. When I went, I used to bring the news of that day regarding the Divine Revelation and other things, and when he went, he used to do the same for me.
[Bukhaari. Number 89]

Abu Hurairah [radiyallaahu anhu] said: People say that I have narrated many Ahaadeeth [the Prophet’s narrations]. Had it not been for two Verses in the Qur’an, I would not have narrated a single Hadeeth, and the Verses are: “Verily, those who conceal the clear proofs, and evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare [the truth which they concealed]. These, I will accept their repentance. And I am the One Who accept repentance, the Most Merciful.” [Surah Al-Baqarah’ Aayaat 159-160]. And no doubt our Muhaajir [emigrant] brothers used to be busy in the market with their business [bargains] and our Ansaari brothers used to be busy with their property [agriculture]. But I used to stick to Allaah’s Messenger [sallal laahu alayhi wasallam], contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize.
[Bukhaari Number 118]

Abu Hurairah [radiyallaahu anhu] said: I said to Allaah’s Messenger. “I hear many narrations from you but I forget them.” Allaah’s Messenger [sallal laahu alayhi wasallam] said, “Spread your Rida’ [garment].” I did accordingly and then he moved his hands as if filling them with something [and emptied them in my Rida’] and then said, “Take and wrap this sheet over your body.” I did it and after that I never forgot anything. Narrated Ibraaheem bin AI-Mundhir: Ibn Abee Fudaik narrated the same as above. [Bukhaari. Number Hadith 119]

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Al-Arba’oonah Hadeethaa Fee Fee Uloomil Hadeeth. pages 34-35. By Shaikh Muhammad Baazmool [hafidhahullaah]

 

Injustice Is Three Types – A Brief Reminder By Shaikh Saaleh Al-Fawzaan [Hafidhahullaah]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] stated:

Dhulm [Injustice] Is Three Types:

Firstly: The greatest of them is shirk, and why is shirk referred to as Dzulm [injustice]? That is because the basis of injustice is to place something in other than its rightful place. And the meaning of shirk is to direct acts of worship to other than its rightful place and this is the greatest injustice – because when they [i.e. the people of shirk] directed acts of worship to other than its rightful place and to those who are not deserving of it, they equated the created (beings) to the Creator and a weak one [i.e. a created being] to Al-Qawiy [The One Perfect in Strength (i.e. Allaah)], who is not unable to do anything. Therefore, is there any greater injustice after this?

The second type of Dzulm [injustice] is committed when a person oppresses himself by committing sins. A sinner oppresses himself because he exposes himself to punishment, even though it is obligated on him to save himself and place himself in an appropriate situation, and that is to obey Allaah etc

The third type of Dzulm [injustice] is committed when a person oppresses others [or commits injustice against them] by taking their wealth [unlawfully], or backbiting them, or spreading tales about them, or stealing their wealth, or violating their honour through backbiting, tale carrying, slander, or shedding their blood by way of unlawful murder, or beating them, inflicting injuries, degrading them without right etc

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Source: I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ page 55-56. Paraphrased. Refer to the Arabic text and your suggestions are welcomed to improve this article BaarakAllaahu Feekum

 

The Happiest Person Who Will Gain The Prophet’s Intercession On The Day of Judgement

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Abu Hurairah [radiyallaahu anhu] narrated that he said, “O Allaah’s Messenger! Who will be the happiest person, who will gain your intercession on the Day of Resurrertion?” Allaah’s Messenger [sallal laahu alayhi wasallam] said, “O Abu Hurairah! I have thought that none will ask me about it before you as I know your eagerness to [learn] the Hadeeth. The happiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from [the bottom of] his heart ‘Laa ilaaha illallaah’ [none has the right to be worshipped except Allaah]

Saheeh Al-Bukhaari. Hadeeth Number 99

Some Masaa’il From Thus Hadeeth

[1] Eagerness to listen to the narration of Hadeeth

[2] Seeking to listen to narration of Hadeeth and asking about it.

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Source: Ar’ba’oonah Hadeethaa Fee Uloomil Hadeeth’ page 29.

By Shaikh Muhummad Baazmool

[Hafidhahullaah]

[9] Series: Ahaadeeth Related to Uloom Al-Qur’aan -[The Messenger’s Supplication For Ibn Abbaas]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Ibn Abbaas narrated: Allaah’s Messenger [sallallaahu alayhi wasallam] placed his hand on my shoulder and said, “O Allaah! Grant him understanding in religion and teach him the interpretation of the Qur’aan.”

Musnad Ahmad 2397

Few Masaa’il Derived From This Hadeeth

[Proof regarding]:

[1] Ibn Abbaas’s [radiyallaahu anhu] knowledge in the subject matter of Tafseer of the Qur’aan.

[2] The different levels of the Mufassireen.

[3] Explanation of the Great Qur’aan by the Sahaabah.

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Source: Arba’oona Hadeethaa Fee Uloomil Qur’aan. page 121 By Shaikh Muhammad Baazmool [hafidhahullaah Slightly paraphrased]

The Great Virtue of Busying Oneself In Worship During Times of Fitan And Returning To The Upright Scholars of The Ummah

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Maqil Bin Yasaar [radiyallaahu-anhu] narrated that Allaah’s Messenger [sallal-laahu-alayhi-wasallam] said: ”Worship during Al-Harj is like emigrating to me.” [Ref 1]

Imaam An-Nawawi [rahimahullaah] said:

The intent behind [the word] ‘Harj’ in this Hadeeth is when the affairs of the people are in a state of Ikhtilaat [i.e. chaos, confusion, disorder, dissarry  etc]. And the reason behind the great virtue of worship during this state of affairs is because the people are heedless of worship and diverted from it, and none fulfils it except [some or few] individuals. [Ref 2]

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said:

The intent behind [the word] Al-Harj is Al-Ikhtilaat [i.e. chaos, confusion, disarray] when it occurs between the Muslims. That is because many people are diverted from worship due to this state of confusion [chaos, disarray etc]. Also killing and blood shed occurs during this state of affairs. Allaah’s Messenger [sallal laahu alayhi wasallam] urges a person to engage in worship during the time of fitan, because the majority of the people are diverted from worship. The one who busies himself with worship [during this time] is like one who has migrated to Allaah’s Messenger [sallal laahu alayhiwasallam]. You know the virtue Al-Hijrah [migration]! Al-Hijrah in the Arabic language means to abandon. Allaah said: [وَٱلرُّجۡزَ فَٱهۡجُرۡ  – And keep away from the idols][Al-Muddathir’ Aayah 5]

The One who engages in worship during times of fitan and it does not divert him from worship, he has the reward of one who migrated to Allaah’s Messenger [sallal laahu alayhi wasallam], because a Muhaajir [emigrant] leaves his country and flees to Allaah’s Messenger sallal laahu alayhi wasallam] in order to safeguard his religion, and took place in the early Islamic era – during the era of the Messenger [sallallaahu alayhi wasallam]. So, the word Hijrah [miration] in the Islamic legislation means to leave the land of kufr and settle in the land of Imaan in order to safeguard one’s religion.

The word Hijrah is also intended to mean abandonment in general, so the one who abandons Fitna and busies himself with worship, then indeed he has abandoned Fitna and proceeded towards worship. Therefore, Hijrah means to abandon something. Allaah’s Messenger [sallal laahu alayhi wasallam] said: A [true] Muslim is the one whom other Muslims are safe from his tongue and hands, and a Muhaajir [emigrant] is one who refrains from what Allaah has forbidden. [Ref A]

Therefore, he is a Muhaajir because he abandons what Allaah has forbidden and fulfils what Allaah has commanded. This Hadeeth urges [exhorts] a person to engage in worship during times of fitna, because Fitna diverts people from worship except the one whom Allaah blesses with the ability to abandon Fitna and engages in worship.

However, this does not mean that one refrains from warning against Fitna and clarifying for the people, rather – firstly – he abandons Fitna, warns the people and forbids them from it. That is because just as he would like the people to come to him with good, he should also go to them with good. Just as he loves to be safe from Fitna, he should also love the same for the people. This deed of his is Jihaad [striving in the path of Allaah] and Inkaarul Munkar [i.e. the virtuous act of rejecting evil].  [Ref 3]

 

Who to Return to During Times of Fitan

Allaah [The Most High] said:

وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

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 (there) is a rebuke 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, as Ibn katheer (rahimahullaah) mentioned. It rebukes 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 because they are those with a sound understanding of the affairs and the benefits that are extracted from them. They are the ones with the ability to avert the harmful affairs.

Ibn Katheer then mentioned a number of narrations about being careful about hastiness and lack of verifying news- and from them is a narration by 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 As-Sadi [rahimahullaah] said about this Aayaah [i.e. An-Nisaa 83]: This is a moral conduct [commanded by Allaah] to His slaves – that they do not do this [i.e. hasten to spread news]. And it is obligated on them that when there comes to them an affair from the important affairs – matters related to a universal benefit for the people, public safety and those affairs on 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 [i.e. the scholars].  So, if they see that disseminating such news will bring about an overriding benefit for the Muslims, strengthen them, 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:

وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ

‘’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)’’- Meaning: 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 there is proof regarding a principle related to a moral conduct, that when an [important affair] from the [important affairs] suddenly appears, it is obligatory to refer it to those who are competent in the affair and one should not put himself forward before them, for that is closer to correctness and [safer] in preventing mistakes. And in this, there is a prohibition against being hasty in circulating news [that is related important affairs of public safety or fear] and a command to contemplate before speaking- to look into the affair, as to whether it is an affair of overriding benefit to be dealt with, or whether it should be avoided if it does not carry an [overriding benefit].

[وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ – Had it not been for the Grace and Mercy of Allah upon you]- Meaning: by way granting you the ability to act upon righteousness, instructed you with moral conducts and taught you that which you never knew, then [لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬  – you would have followed Shaitan (Satan), save a few of you]. [Ref 4]

Shaikh Ubaid Bin Abdillaah Al-Jaabiriy [may Allaah preserve him] says:

When the people of virtue and righteousness were faced with an adversity and an intricate affair, they would go to the Senior People of knowledge to ask them and seek a Jawaab Ash-Shaafee Al-Kaafee [i.e. an appropriate answer that would bring about rectification of the religious affairs and preservation of the well-being of the people based on the Qur’aan and the Sunnah]. This is a followed path –beginning since the era of Prophet’s companions, then the Imaams of the Taabi’een and then –after them- the people of knowledge, virtue, religion and Eemaan. And how beautiful is what Ibn Mas’ood said: The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad [sallal-laahu-alayhi-wasallam] and their elders. But if knowledge comes to them from their young ones, they will be destroyed. [Ref 5]


[Ref 1: Saheeh Muslim: Kitaab Al-Fitan Wa-Ash’raat As-Saa’ah- Chapter: The virtue of Ibaadah During Al-Harj. Hadeeth Number 2948]

[Ref 2: Saheeh Muslim Bi-Sharhi An-Nawawi. Vol 17. page 70. Hadeeth Number 2948. slightly paraphrased. Publishers: Daar al-Kutub Al-Ilmiyyah. Ist Edition 1421 (Year 200) ]

[Ref A: Bukhaari. Hadeeth Number 2382 and Muslim. Hadeeh Number 84]

Ref 3: https://safeshare.tv/my/add/safeview?url=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DhXhxZQONPlc

[Ref 4: Al-Fitnah Wa Mawqiful Muslim Minhaa’ 78-83 by Shaikh Muhammad Aqeel. Abridged and slightly paraphrased]

[Ref 5: An Excerpt from:  الطيب الجني على شرح السنة للإمام المزني – page 19. slightly paraphrased]

Sins and Disobedience – [Negligence Vs Misconceptions]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Imaam Ibnul Qayyim [rahimahullaah] said:

Disobedience is the cause of being in shaytaan’s captivity and a prisoner of lowly desires. A disobedient person is always in the captivity of his devil, the prison of his lusts and leadership of his desires. He is a captive and a shackled prisoner. There is neither a captive whose state of affairs is more evil than that of a captive whose captor is his worst enemy, nor is there a prison more restricted than the prison of desires, and shackles that are more restrictive than the shackles of lust; so how can a heart that is a captive and a shackled prisoner follow the path to Allaah and the home of the afterlife? How can he follow a single path when the heart is shackled and stricken with harm from every angle as a result of the [severity] of its shackles? The likeness of the heart is that of a bird; it distances from harm whenever it flies high and surrounded by harm whenever it lands. It is reported in a hadeeth: ‘’Shaytaan is a wolf to a human being.’’ And just as an unprotected sheep in the midst of wolves is quickly destroyed, likewise if there is no protection from Allaah for the slave, it is inevitable that his wolf will prey on him.

He is protected by Allaah through Taqwaah. Taqwaah is a shield and shelter from Allaah between the person and his wolf; just as it is a shield against punishment in this life and the afterlife. Whenever the sheep is closer to its shepherd, it is safer from the wolf and whenever it is distanced from the shepherd, it comes closer to being destroyed. So the sheep is more protected when it is closer to the shepherd, for the wolf only takes away the [sheep, cattle]  that are distanced and far away from the shepherd.

The basis of this affair is that whenever the heart is distanced from Allaah, then harm upon it is quicker, and whenever it is comes closer to Allaah, it is distanced from harm. Being distanced from Allaah is of various levels and some are more severe than others. Being distanced from [Allaah] through disobedience is greater than being distanced from [Allaah] through thoughtlessness; being distanced from [Allaah] through bidah is greater than being distanced from [Allaah] through disobedience, and being distanced from [Allaah] through hypocrisy and shirk is greater than all of that. [Ref 1]

Sins and Disobedience Is Some Present In All Nations

Imaam Ibnul Qayyim [rahimahullaah] said:

Firstly: Sin and disobedience is something common in all the nations.  It is something that has not cease to exist in the world amongst the Children of Aadam regardless of their different social classes- [be it] the common people, the ignorant ones, those who choose to abstain from the lawful pleasures of the worldly life which one can do without, those desirous of it, the leaders and those under their rule.  This affair of [sin and disobedience] is not something specific to this Ummah of Muhammad, such that [the Ummah] and its Prophet are [singled out] with rebuked as a result of that.

Sin and disobedience does not negate belief in the Messengers, because it possible for sin and disobedience to exist alongside belief in the Messengers.  And although disobedience diminishes the perfection and completeness of belief in the Messengers, however it does not negate it.

Secondly: Sins are wiped away through sincere repentance.  Allaah forgives the slave when he turns repentant to Him (Glorified Be), even if his sins fill the heavens and are of a great number.  Allaah said:

قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

”Say: “O ‘Ibaadee (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful’ [39:53]

This is the right of the one who repents because repentance wipes away the sin after it (was committed). Therefore, the one who repents from a sin is like one without that sin.

 And Tawheed wipes away sins, as (mentioned) in the Hadeeth Al-Qudsiy: ‘O Son of Adam, if you were to meet Me with enough sins to fill the earth, then met Me, not associating anything with Me (in worship), I shall meet you with its equivalent in forgiveness.’

Therefore, strong Tawheed wipes away the sins of the Muslims; but if punished for their sins, they will be removed from the fire as a result of their belief in Tawheed.

As for the people of shirk and the disbelievers, their good deeds are nullified as result of the disbelief and shirk they are upon.  They will neither meet their Lord with good deeds in order to obtain safety nor will they be forgiven any of their sins.

Allaah (Glorified Be He) said:

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ

‘Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases’ 4:48

Allaah (The Most High) said:

وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورًا

‘And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.’ [25:23] [Ref 2]


[Ref 1:  (Ad-Daa’u Wad-Dawaa’u’ page 119-120). Abridged and slightly paraphrased]
[Ref 2: Source: Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’pg:123-124]

[8] Series: Ahaadeeth Related to Uloom Al-Qur’aan – [Hadeeth Narrated By Abu Dhar Regarding The Fact That The Messenger Clarified All Affairs Needed By The Ummah Until The Day of Judgement]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Abu Dharr [radiyallaahu anhu] said: “Allaah’s Messenger [sallallaahu alayhi wasallam] did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it.
[Reported by Imaam Ahmad in Al-Musnad 21439 & it is a Hasan Hadeeth]

 

Few Masaa’il Derived From This Hadeeth

[1] Indeed, the Messenger [sallal laahu alayhi wasallam] clarified everything that the Sahaabah needed in relation to knowledge of that which is going to take place in future. Al-Mugheerah Ibn Shu’bah [radiyallaahu anhu] said: “Allaah’s Messenger [sallal laahu alayhi wasallam] stood amongst us for a long time and then informed us about what will take place in his Ummah until the Day of Judgement. Some of us remembered it, and some of us forgot it.
[Report Imaam Ahmad in Al-Musnad 18224 & it is Saheeh Li- Ghayrihee]

 

[2] The Messenger [sallal laahu alayhi wasallam] clarified everything that was unknown to the Sahaabah regarding the meanings of the [Aayaat of the] Qur’aan.

 

[3] The different levels of the Sahaabah in relation to their knowledge of the Messenger’s [sallal laahu alayhi wasallam] Ahaadeeth.

 

[4] Knowledge regarding the different levels of the Mufassireen.

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Source: Arba’oona Hadeethaa Fee Uloomil Qur’aan’ page 97. By Shaikh Muhammad Baazmool [hafidhahullaah]

[7] Series: Ahaadeeth Related to Uloom Al-Qur’aan – [The Last Soorah That Was Revealed In Full]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Ubaydullaah bin Abdullaah bin Utbah said: “Ibn Abbaas [radiyallaahu anhumaa] said to me: ‘Do you know the last Soorah of the Qur’aan to be revealed in full?’ I said: ‘Yes’; “When there comes the Help of Allaah and the Conquest.”[Surah An-Nasr]. He said: ‘You are right.'” And in another narration, [Ibn Abbaas said]: “Do you know which Soorah,” but did not say “the last Soorah.”
[Saheeh Muslim 3034]

Few Masaa’il From This Hadeeth

[1] Knowledge about revelation of the last sections [or parts] of the Qur’aan.

[2] Knowledge about that which was revealed completely as one Soorah.

[3] Knowledge about a particular Soorah.

[4] Ibn Abbaas’s [radiyallaahu humaa] knowledge regarding the noble Qur’aan.

[5] With regards to revelation of the Qur’aan, some was revealed between three and seven Aayaat, some in a number of Aayaat, and some revealed completely such as Surah An-Nasr.

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Arba’oona Hadeethaa Fee Uloomil Qur’aan. pages 104 -105. By Shaikh Muhammad Baazmool [hafidhahullaah]

 

We Should Always Ask Allaah to Show Us The Truth, Enable Us to Follow It And Protect Us From Blind Loyalty

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Rabee Bin Haadi [may Allaah preserve him] said:

And [regarding] the person with the proofs, it is obligatory to take his speech [on the grounds] of following Allaah’s legislation and Proofs, and not [due to] the personality of that person.

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Source: An Excerpt from the ‘Majmoo’ of the Shaikh. Vol 9. page 40