بسم الله الرحمن الرحيم.
Notes on line 2 from lesson 1 of Al-Lāmiyyah 14/10/44 - 04/05/23.
اسْمَعْ كَلامَ مُحَقِّقٍ في قَولِهِ *** لا يَنثَنِي عَنهُ وَلا يَتَبَدَّلُ
Listen to the speech of one who has ascertained the truth of his statement, Without departing from it nor replacing it (with something else).
Notes:
اسْمَعْ كَلامَ مُحَقِّقٍ في قَولِهِ
Listen to the speech of one who has ascertained the truth of his statement
1️⃣ In this line Shaykhul Islām praises that which he is going to mention in the following lines from knowledge and clarifying the correct belief.
Shaykhul Islām also praises himself by referring to himself as a ‘Muhaqqiq’.
⏺️ Ruling of a person praising himself:
It is impermissible for a person to praise himself. Allāh ﷻ says in His Noble book.
﴿فَلَا تُزَكُّوۤا۟ أَنفُسَكُمۡۖ هُوَ أَعۡلَمُ بِمَنِ ٱتَّقَىٰۤ ٣٢﴾
“So, ascribe not purity to yourselves. He knows best him who fears Allāh and keeps his duty to Him”. (An-Najm: 32)
It has also been reported in the sahīh of imām Muslim, on the authority of Muhammad Ibn ‘Amr Ibn ‘Atā who said:
سَمَّيْتُ ابْنَتِي بَرَّةَ فَقَالَتْ لِي زَيْنَبُ بِنْتُ أَبِي سَلَمَةَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ هَذَا الاِسْمِ وَسُمِّيتُ بَرَّةَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ تُزَكُّوا أَنْفُسَكُمُ اللَّهُ أَعْلَمُ بِأَهْلِ الْبِرِّ مِنْكُمْ " . فَقَالُوا بِمَ نُسَمِّيهَا قَالَ " سَمُّوهَا زَيْنَبَ " .
“I had given the name Barrah (righteous) to my daughter, Zainab the daughter of Abu Salamah told me that Allāh’s messenger ﷺ had forbidden me to be given this name, she said; I was called Barrah, but Allāh messenger ﷺ said; don’t hold yourself to be pious, it is Allāh alone who knows the people of piety among you. They (the companions) said: what name should we give to her? He ﷺ said name her as Zainab”. (Muslim, 2142
Shaykhul Islam’s praise for himself does not oppose this verse and hadīth as there are three instances in which it is permissible for a person to mention his virtues.
☑️ When a person wants to protect himself from harm that may come his way. The proof for this being that which has been narrated from ‘Uthmān bin ‘Affān may Allāh be pleased with him when he was placed under siege by the khawārij before they killed him, he said:
أَنْشُدُكُمْ وَلاَ أَنْشُدُ إِلاَّ أَصْحَابَ النَّبِيِّ صلى الله عليه وسلم، أَلَسْتُمْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ حَفَرَ رُومَةَ فَلَهُ الْجَنَّةُ ". فَحَفَرْتُهَا، أَلَسْتُمْ تَعْلَمُونَ أَنَّهُ قَالَ " مَنْ جَهَّزَ جَيْشَ الْعُسْرَةِ فَلَهُ الْجَنَّةُ ". فَجَهَّزْتُهُمْ.
“I ask you by Allāh and I ask nobody but the companions of the Prophet ﷺ, dont you know that Allāh’s messenger ﷺ said, 'Whoever will (buy and) dig the well of Ruma will be granted Paradise,' and I (bought and) dug it? Don't you know that he ﷺ said. 'Whoever equips the army of 'Usrah (the battle of Tabūk) will be granted Paradise,' and I equipped it ?" (Al-Bukhārī, 2778).
Al-Hāfidh Ibn Hajr rahimahullāh mentioned when explaining this narration: “From the benefits to be taken from this hadīth is the virtues of ‘Uthmān may Allāh be pleased with him. Also from the benefits to be taken from this narration is the permissibility for a person to mention his virtues if there is a need to do so. (Fathul bārī: 5/408).
☑️When a person is encouraging others to take knowledge (which may only be with him) from him.
The proof for this is the narration which has been reported in the two sahīhs (Al-Bukhārī, 5002 and Muslim, 2463) on the authority of Ibn Mas’ūd may Allāh be pleased with him that he said:
وَاللَّهِ الَّذِي لاَ إِلَهَ غَيْرُهُ مَا أُنْزِلَتْ سُورَةٌ مِنْ كِتَابِ اللَّهِ إِلاَّ أَنَا أَعْلَمُ أَيْنَ أُنْزِلَتْ وَلاَ أُنْزِلَتْ آيَةٌ مِنْ كِتَابِ اللَّهِ إِلاَّ أَنَا أَعْلَمُ فِيمَ أُنْزِلَتْ، وَلَوْ أَعْلَمُ أَحَدًا أَعْلَمَ مِنِّي بِكِتَابِ اللَّهِ تُبَلِّغُهُ الإِبِلُ لَرَكِبْتُ إِلَيْهِ.
Notes on line 2 from lesson 1 of Al-Lāmiyyah 14/10/44 - 04/05/23.
اسْمَعْ كَلامَ مُحَقِّقٍ في قَولِهِ *** لا يَنثَنِي عَنهُ وَلا يَتَبَدَّلُ
Listen to the speech of one who has ascertained the truth of his statement, Without departing from it nor replacing it (with something else).
Notes:
اسْمَعْ كَلامَ مُحَقِّقٍ في قَولِهِ
Listen to the speech of one who has ascertained the truth of his statement
1️⃣ In this line Shaykhul Islām praises that which he is going to mention in the following lines from knowledge and clarifying the correct belief.
Shaykhul Islām also praises himself by referring to himself as a ‘Muhaqqiq’.
⏺️ Ruling of a person praising himself:
It is impermissible for a person to praise himself. Allāh ﷻ says in His Noble book.
﴿فَلَا تُزَكُّوۤا۟ أَنفُسَكُمۡۖ هُوَ أَعۡلَمُ بِمَنِ ٱتَّقَىٰۤ ٣٢﴾
“So, ascribe not purity to yourselves. He knows best him who fears Allāh and keeps his duty to Him”. (An-Najm: 32)
It has also been reported in the sahīh of imām Muslim, on the authority of Muhammad Ibn ‘Amr Ibn ‘Atā who said:
سَمَّيْتُ ابْنَتِي بَرَّةَ فَقَالَتْ لِي زَيْنَبُ بِنْتُ أَبِي سَلَمَةَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ هَذَا الاِسْمِ وَسُمِّيتُ بَرَّةَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ تُزَكُّوا أَنْفُسَكُمُ اللَّهُ أَعْلَمُ بِأَهْلِ الْبِرِّ مِنْكُمْ " . فَقَالُوا بِمَ نُسَمِّيهَا قَالَ " سَمُّوهَا زَيْنَبَ " .
“I had given the name Barrah (righteous) to my daughter, Zainab the daughter of Abu Salamah told me that Allāh’s messenger ﷺ had forbidden me to be given this name, she said; I was called Barrah, but Allāh messenger ﷺ said; don’t hold yourself to be pious, it is Allāh alone who knows the people of piety among you. They (the companions) said: what name should we give to her? He ﷺ said name her as Zainab”. (Muslim, 2142
Shaykhul Islam’s praise for himself does not oppose this verse and hadīth as there are three instances in which it is permissible for a person to mention his virtues.
☑️ When a person wants to protect himself from harm that may come his way. The proof for this being that which has been narrated from ‘Uthmān bin ‘Affān may Allāh be pleased with him when he was placed under siege by the khawārij before they killed him, he said:
أَنْشُدُكُمْ وَلاَ أَنْشُدُ إِلاَّ أَصْحَابَ النَّبِيِّ صلى الله عليه وسلم، أَلَسْتُمْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ حَفَرَ رُومَةَ فَلَهُ الْجَنَّةُ ". فَحَفَرْتُهَا، أَلَسْتُمْ تَعْلَمُونَ أَنَّهُ قَالَ " مَنْ جَهَّزَ جَيْشَ الْعُسْرَةِ فَلَهُ الْجَنَّةُ ". فَجَهَّزْتُهُمْ.
“I ask you by Allāh and I ask nobody but the companions of the Prophet ﷺ, dont you know that Allāh’s messenger ﷺ said, 'Whoever will (buy and) dig the well of Ruma will be granted Paradise,' and I (bought and) dug it? Don't you know that he ﷺ said. 'Whoever equips the army of 'Usrah (the battle of Tabūk) will be granted Paradise,' and I equipped it ?" (Al-Bukhārī, 2778).
Al-Hāfidh Ibn Hajr rahimahullāh mentioned when explaining this narration: “From the benefits to be taken from this hadīth is the virtues of ‘Uthmān may Allāh be pleased with him. Also from the benefits to be taken from this narration is the permissibility for a person to mention his virtues if there is a need to do so. (Fathul bārī: 5/408).
☑️When a person is encouraging others to take knowledge (which may only be with him) from him.
The proof for this is the narration which has been reported in the two sahīhs (Al-Bukhārī, 5002 and Muslim, 2463) on the authority of Ibn Mas’ūd may Allāh be pleased with him that he said:
وَاللَّهِ الَّذِي لاَ إِلَهَ غَيْرُهُ مَا أُنْزِلَتْ سُورَةٌ مِنْ كِتَابِ اللَّهِ إِلاَّ أَنَا أَعْلَمُ أَيْنَ أُنْزِلَتْ وَلاَ أُنْزِلَتْ آيَةٌ مِنْ كِتَابِ اللَّهِ إِلاَّ أَنَا أَعْلَمُ فِيمَ أُنْزِلَتْ، وَلَوْ أَعْلَمُ أَحَدًا أَعْلَمَ مِنِّي بِكِتَابِ اللَّهِ تُبَلِّغُهُ الإِبِلُ لَرَكِبْتُ إِلَيْهِ.
“By Him whom besides there is no deity, there is not a chapter in the book of Allāh except I know where it was revealed and there is not a verse except I know in what context it was revealed and if I were to know of anyone more knowledgeable than me regarding the book Allāh who I could reach on the back of a camel, then I would have travelled to him.
An-Nawawī rahimahullāh mentioned in his explanation of this narration:
“In this hadīth (from benefits) is the permissibility for a person to mention himself with having virtues, knowledge and other than this in the case of a necessity.
☑️ By bringing a benefit to the people by doing so (praising one’s self) Allāh ﷻ said regarding prophet Yūsuf عليه السلام
﴿ قَالَ ٱجۡعَلۡنِی عَلَىٰ خَزَاۤىِٕنِ ٱلۡأَرۡضِۖ إِنِّی حَفِیظٌ عَلِیمࣱ ٥٥﴾
“He (Yūsuf) said: “Set me over the store-houses of the land; I will indeed guard them with full knowledge”. (Yūsuf:55)
Ibn Kathīr rahimahullāh mentioned in his tafsīr of this verse:
“He (Yūsuf) praised himself and it is permissible for a man to do that if others are not aware of his affairs (that which may benefit the people) and there is a need”.
⏺️ As for the prohibition of self praise, then that is in the case of someone who praises himself for no purpose, rather to boast and express self amazement”.
يَنثَنِي عَنهُ وَلا يَتَبَدَّلُ
Without departing from it nor replacing it (with something else)
1️⃣ Shaykhul Islām mentions here that he will not depart or deviate from that which he will mention, nor will he change it for something else as it is the truth. This shows his ‘thabāt’ (firmness) upon the truth.
It is upon the Muslim to be firm upon his religion and that one should ask Allāh to keep him firm upon His religion. Allāh ﷻ said regarding His messenger ﷺ
﴿ وَلَوۡلَاۤ أَن ثَبَّتۡنَـٰكَ لَقَدۡ كِدتَّ تَرۡكَنُ إِلَیۡهِمۡ شَیۡـࣰٔا قَلِیلًا ٧٤﴾
“And had We not made you stand firm, you would nearly have inclined to them a little”. (A-Isrā: 74)
⏺️ Instances where we have been commanded to remain firm upon this religion:
☑️ Upon encountering the enemy, Allāh ﷻ said:
﴿یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ إِذَا لَقِیتُمۡ فِئَةࣰ فَٱثۡبُتُوا۟ وَٱذۡكُرُوا۟ ٱللَّهَ كَثِیرࣰا لَّعَلَّكُمۡ تُفۡلِحُونَ ٤۵﴾
“O You who believe! when you meet (an enemy) force take a firm stand against them and remember the name of Allāh much, so that you may be successful (Al-Anfāl: 45).
One should be firm against the kuffār (disbelievers) who wage war against the believers by fighting. This was the example of the noble companions as Allāh ﷻ said:
﴿ ٱلَّذِینَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُوا۟ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِیمَـٰنࣰا وَقَالُوا۟ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِیلُ ١٧٣﴾
“Those (i.e. believers) unto whom the people (hypocrites) said: verily the people (pagans) have gathered against you (a great army), therefore fear them. But Allaah it (only) increased them in faith and they said: Allaah (alone) is sufficient for us and He is the Best Disposer of affairs (for us)”. (Āli ‘Imrān: 173).
☑️ As for the hypocrites, one should be firm upon encountering them with proofs, Allāh ﷻ said:
﴿أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ یَعۡلَمُ ٱللَّهُ مَا فِی قُلُوبِهِمۡ فَأَعۡرِضۡ عَنۡهُمۡ وَعِظۡهُمۡ وَقُل لَّهُمۡ فِیۤ أَنفُسِهِمۡ قَوۡلَۢا بَلِیغࣰا ٦٣﴾
“They (hypocrites) are those whom Allāh knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allaah, worship Him, obey Him and be afraid of Him) to reach their inner selves. (An-Nisā: 63).
☑️ The deviant Muslims are also to be dealt with in the same manner.
⏺️ Some examples of how the Salaf were firm upon the truth
☑️ Al-Ājjurī rahimahullāh reports in ‘Ash Sharee’ah (123):
انصرف مالك يوما من المسجد، فلحقه رجل يقال له: أبو الجويرية، متهم بالإرجاء، فقال: اسمع مني. قال: احذر أن أشهد عليك. قال: والله ما أريد إلا الحق، فإن كان صوابا، فقل به، أو فتكلم قال: فإن غلبتني؟ قال: اتبعني. قال: فإن غلبتك؟ قال: اتبعتك.
An-Nawawī rahimahullāh mentioned in his explanation of this narration:
“In this hadīth (from benefits) is the permissibility for a person to mention himself with having virtues, knowledge and other than this in the case of a necessity.
☑️ By bringing a benefit to the people by doing so (praising one’s self) Allāh ﷻ said regarding prophet Yūsuf عليه السلام
﴿ قَالَ ٱجۡعَلۡنِی عَلَىٰ خَزَاۤىِٕنِ ٱلۡأَرۡضِۖ إِنِّی حَفِیظٌ عَلِیمࣱ ٥٥﴾
“He (Yūsuf) said: “Set me over the store-houses of the land; I will indeed guard them with full knowledge”. (Yūsuf:55)
Ibn Kathīr rahimahullāh mentioned in his tafsīr of this verse:
“He (Yūsuf) praised himself and it is permissible for a man to do that if others are not aware of his affairs (that which may benefit the people) and there is a need”.
⏺️ As for the prohibition of self praise, then that is in the case of someone who praises himself for no purpose, rather to boast and express self amazement”.
يَنثَنِي عَنهُ وَلا يَتَبَدَّلُ
Without departing from it nor replacing it (with something else)
1️⃣ Shaykhul Islām mentions here that he will not depart or deviate from that which he will mention, nor will he change it for something else as it is the truth. This shows his ‘thabāt’ (firmness) upon the truth.
It is upon the Muslim to be firm upon his religion and that one should ask Allāh to keep him firm upon His religion. Allāh ﷻ said regarding His messenger ﷺ
﴿ وَلَوۡلَاۤ أَن ثَبَّتۡنَـٰكَ لَقَدۡ كِدتَّ تَرۡكَنُ إِلَیۡهِمۡ شَیۡـࣰٔا قَلِیلًا ٧٤﴾
“And had We not made you stand firm, you would nearly have inclined to them a little”. (A-Isrā: 74)
⏺️ Instances where we have been commanded to remain firm upon this religion:
☑️ Upon encountering the enemy, Allāh ﷻ said:
﴿یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ إِذَا لَقِیتُمۡ فِئَةࣰ فَٱثۡبُتُوا۟ وَٱذۡكُرُوا۟ ٱللَّهَ كَثِیرࣰا لَّعَلَّكُمۡ تُفۡلِحُونَ ٤۵﴾
“O You who believe! when you meet (an enemy) force take a firm stand against them and remember the name of Allāh much, so that you may be successful (Al-Anfāl: 45).
One should be firm against the kuffār (disbelievers) who wage war against the believers by fighting. This was the example of the noble companions as Allāh ﷻ said:
﴿ ٱلَّذِینَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُوا۟ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِیمَـٰنࣰا وَقَالُوا۟ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِیلُ ١٧٣﴾
“Those (i.e. believers) unto whom the people (hypocrites) said: verily the people (pagans) have gathered against you (a great army), therefore fear them. But Allaah it (only) increased them in faith and they said: Allaah (alone) is sufficient for us and He is the Best Disposer of affairs (for us)”. (Āli ‘Imrān: 173).
☑️ As for the hypocrites, one should be firm upon encountering them with proofs, Allāh ﷻ said:
﴿أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ یَعۡلَمُ ٱللَّهُ مَا فِی قُلُوبِهِمۡ فَأَعۡرِضۡ عَنۡهُمۡ وَعِظۡهُمۡ وَقُل لَّهُمۡ فِیۤ أَنفُسِهِمۡ قَوۡلَۢا بَلِیغࣰا ٦٣﴾
“They (hypocrites) are those whom Allāh knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allaah, worship Him, obey Him and be afraid of Him) to reach their inner selves. (An-Nisā: 63).
☑️ The deviant Muslims are also to be dealt with in the same manner.
⏺️ Some examples of how the Salaf were firm upon the truth
☑️ Al-Ājjurī rahimahullāh reports in ‘Ash Sharee’ah (123):
انصرف مالك يوما من المسجد، فلحقه رجل يقال له: أبو الجويرية، متهم بالإرجاء، فقال: اسمع مني. قال: احذر أن أشهد عليك. قال: والله ما أريد إلا الحق، فإن كان صوابا، فقل به، أو فتكلم قال: فإن غلبتني؟ قال: اتبعني. قال: فإن غلبتك؟ قال: اتبعتك.
قال: فإن جاء رجل، فكلمنا، فغلبنا؟ قال: اتبعناه، فقال مالك: يا هذا، إن الله بعث محمداً - صلى الله عليه وسلم - بدين واحد، وأراك تتنقل.
Imām Mālik left the Masjid one day and was caught up by a man who was called Abul Juwayriyyah who was accused of irjā (the belief that actions are not from īmān) and he said: “O Abā ‘Abdillāh! Listen to something from me that I may speak to you about and I may debate with you and inform you of my opinion. Imām Mālik said; (what happens) if you gain the upperhand? He (Abul Juwayriyyah) said if I gain the upperhand, then you follow me. Imām Mālik replied, what if another man comes and speaks to us and gains the upperhand? Abul Juwayriyyah replied: we follow him. Imām Mālik then said: “O Slave of Allāh!, Allāh ﷻ sent Muhammad ﷺ with one religion and I see you moving from religion to religion.
☑️ ‘Umar Bin ‘Abdilazīz rahimahullāh said:
من جعل دينه غرضا للخصومات أكثر التنقل
“whoever makes his religion susceptible to debates then much is his shifitng”. (Sunan Ad-Dārimī, 1/342)
☑️Ibn Muflih Al-Maqdisī rahimahullāh reported that Abū Ismā’īl Al-Harawī said:
"عرضت على السيف خمس مرات لا يقال لي: إرجع عن مذهبك لكن يقال لي: اسكت عمن خالفك، فأقول:لا أسكت"
“I was subject to the sword (to be killed) five times, it was not said to me; return from your religion, rather it was said to me; keep quiet regarding those who oppose you, so I said I will not keep silent”.
Imām Mālik left the Masjid one day and was caught up by a man who was called Abul Juwayriyyah who was accused of irjā (the belief that actions are not from īmān) and he said: “O Abā ‘Abdillāh! Listen to something from me that I may speak to you about and I may debate with you and inform you of my opinion. Imām Mālik said; (what happens) if you gain the upperhand? He (Abul Juwayriyyah) said if I gain the upperhand, then you follow me. Imām Mālik replied, what if another man comes and speaks to us and gains the upperhand? Abul Juwayriyyah replied: we follow him. Imām Mālik then said: “O Slave of Allāh!, Allāh ﷻ sent Muhammad ﷺ with one religion and I see you moving from religion to religion.
☑️ ‘Umar Bin ‘Abdilazīz rahimahullāh said:
من جعل دينه غرضا للخصومات أكثر التنقل
“whoever makes his religion susceptible to debates then much is his shifitng”. (Sunan Ad-Dārimī, 1/342)
☑️Ibn Muflih Al-Maqdisī rahimahullāh reported that Abū Ismā’īl Al-Harawī said:
"عرضت على السيف خمس مرات لا يقال لي: إرجع عن مذهبك لكن يقال لي: اسكت عمن خالفك، فأقول:لا أسكت"
“I was subject to the sword (to be killed) five times, it was not said to me; return from your religion, rather it was said to me; keep quiet regarding those who oppose you, so I said I will not keep silent”.
That which is benefited from the speech of Ibn ‘Aqīl rahimahullāh and others from the people of knowledge is that women in regards to the ruling of greeting them are of two categories:
1: That a woman is your wife, a slave or someone your are mahram for and that she’s is forbidden for you (in marriage) by way of lineage, or a reason which is permissible and that is suckling or being an in-law (e.g mother in-law) then greeting them is sunnah and returning it is obligatory and likewise for her to greet the man, similar or that which came before regarding men greeting one another.
2: That a woman is foreign to the man, not from those he can be a mahram for and they are those who it is permissible for him to marry. If they are from those who are known to him like his sister in-law or the wife of his uncle or his cousin then it is permissible to greet them with the condition that there’s safety from fitnah whether she is young or old.
1: That a woman is your wife, a slave or someone your are mahram for and that she’s is forbidden for you (in marriage) by way of lineage, or a reason which is permissible and that is suckling or being an in-law (e.g mother in-law) then greeting them is sunnah and returning it is obligatory and likewise for her to greet the man, similar or that which came before regarding men greeting one another.
2: That a woman is foreign to the man, not from those he can be a mahram for and they are those who it is permissible for him to marry. If they are from those who are known to him like his sister in-law or the wife of his uncle or his cousin then it is permissible to greet them with the condition that there’s safety from fitnah whether she is young or old.
The people have become used to greeting their sister in-law and if they don’t do so, they are judged derogatorily. If she is foreign to him and not from those known to him, if she is young then it is not permissible to greet her due to that which has been mentioned from the speech of the author. It is not permissible for her to greet a man. If a man greets her, she isn’t to return the greeting because the greeting of a man upon her isn’t worthy of a response, rather some scholars have mentioned that it is not permissible for her to return the greeting upon the man, except for the Hanafī scholars; they said: she returns the greeting within herself (not raising her voice) that is because there’s the combination between returning the greeting and not raising the voice as (raising the voice) is considered a reason for fitnah.
بسم اللە الرحمن الرحیم
Sunday: 17/10/44- 07/05/23:
Some points not covered in last night’s lesson.
⏺️ Shaking hands upon greeting a fellow Muslim.
It is legislated for a Muslim to shake the hand of his fellow Muslim brother when greeting him. This is from the sunnah, the proof being:
عن البراءِ قَالَ: قَالَ رَسُولُ الله ﷺ: مَا مِنْ
مُسْلِمَين يَلْتَقِيَانِ فَيَتَصافَحَانِ إِلَّا غُفِرَ لَهما قَبْلَ أَنْ يَفْتَرِقَا (رواه أَبُو داود)
On the authority of Al-Barā (May Allāh be pleased with him) The Messenger of Allāh ﷺ said, "Two Muslims will not meet and shake hands without having their sins forgiven (by Allah ) before they depart." [Dāwūd, graded sahīh by Shaykh Al-Albānī in Sahīh Abī Dāwūd, 5212].
⏺️ How do we respond to a kāfir if they are to greet us?
☑️ We shouldn’t start with the greetings
☑️ If they are to greet us, we respond by saying: وعليكم. This is the position held by the majority of scholars.
The proof for the above is:
عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " لاَ تَبْدَءُوا الْيَهُودَ وَلاَ النَّصَارَى بِالسَّلاَمِ فَإِذَا لَقِيتُمْ أَحَدَهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُ إِلَى أَضْيَقِهِ " .(رواه مسلم)
On the authority of Abū Hurairah (May Allāh be pleased with him) the messenger of Allāh ﷺsaid:
“Do not greet the Jews and the Christians before they greet you and when you meet any one of them on the roads force him to go to the narrowest part of it”. (Muslim)
عَن أَنَسُ بْنُ مَالِكٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " إِذَا سَلَّمَ عَلَيْكُمْ أَهْلُ الْكِتَابِ فَقُولُوا وَعَلَيْكُمْ ".(متفق عليه)
On the authority of Anas bin Mālik (May Allāh be pleased with him)
the Prophet ﷺ said, "If the people of the book greet you, then you should say 'Wa'alaikum. " ( agreed upon)
Sunday: 17/10/44- 07/05/23:
Some points not covered in last night’s lesson.
⏺️ Shaking hands upon greeting a fellow Muslim.
It is legislated for a Muslim to shake the hand of his fellow Muslim brother when greeting him. This is from the sunnah, the proof being:
عن البراءِ قَالَ: قَالَ رَسُولُ الله ﷺ: مَا مِنْ
مُسْلِمَين يَلْتَقِيَانِ فَيَتَصافَحَانِ إِلَّا غُفِرَ لَهما قَبْلَ أَنْ يَفْتَرِقَا (رواه أَبُو داود)
On the authority of Al-Barā (May Allāh be pleased with him) The Messenger of Allāh ﷺ said, "Two Muslims will not meet and shake hands without having their sins forgiven (by Allah ) before they depart." [Dāwūd, graded sahīh by Shaykh Al-Albānī in Sahīh Abī Dāwūd, 5212].
⏺️ How do we respond to a kāfir if they are to greet us?
☑️ We shouldn’t start with the greetings
☑️ If they are to greet us, we respond by saying: وعليكم. This is the position held by the majority of scholars.
The proof for the above is:
عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " لاَ تَبْدَءُوا الْيَهُودَ وَلاَ النَّصَارَى بِالسَّلاَمِ فَإِذَا لَقِيتُمْ أَحَدَهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُ إِلَى أَضْيَقِهِ " .(رواه مسلم)
On the authority of Abū Hurairah (May Allāh be pleased with him) the messenger of Allāh ﷺsaid:
“Do not greet the Jews and the Christians before they greet you and when you meet any one of them on the roads force him to go to the narrowest part of it”. (Muslim)
عَن أَنَسُ بْنُ مَالِكٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " إِذَا سَلَّمَ عَلَيْكُمْ أَهْلُ الْكِتَابِ فَقُولُوا وَعَلَيْكُمْ ".(متفق عليه)
On the authority of Anas bin Mālik (May Allāh be pleased with him)
the Prophet ﷺ said, "If the people of the book greet you, then you should say 'Wa'alaikum. " ( agreed upon)
بسم الله الرحمن الرحيم
Our lesson on Mondays at 8pm in the masjid will be streamed on this channel in shā Allāh.
This lesson is usually held on Mondays and Wednesdays going through the book;
المعتقد الصحيح
The correct belief
Our lesson on Mondays at 8pm in the masjid will be streamed on this channel in shā Allāh.
This lesson is usually held on Mondays and Wednesdays going through the book;
المعتقد الصحيح
The correct belief
📌 Beautiful Benefit
Ibn Al-Qayyim rahimahullāh said:
“And do not think that His ﷻ statement:
﴿إِنَّ ٱلۡأَبۡرَارَ لَفِی نَعِیمٍ ١٣ وَإِنَّ ٱلۡفُجَّارَ لَفِی جَحِیمࣲ ١٤﴾
*“Indeed, the righteous will be in pleasure, And indeed, the wicked will be in Hellfire”.*
(Infitār, 13/14).
Is specific only to the day of returning (to Allāh), rather they (the righteous) are in blessings in their three abodes (Dunya, grave and the hereafter) and those (the wicked) are in hell in their three abodes.
And what sweetness and blessing in the worldly life is more pleasant than righteousness of the heart, a clean chest (from envy, hatred etc), knowing the Lord ﷻ, loving Him and acting according to His approval.
_And is life in reality except life of the heart?_"
Al-Jawāb Al-Kāfī (also known as Ad-Dā Wad-Dawā - the sickness and the cure)
https://t.me/Gardensofknowledge
Ibn Al-Qayyim rahimahullāh said:
“And do not think that His ﷻ statement:
﴿إِنَّ ٱلۡأَبۡرَارَ لَفِی نَعِیمٍ ١٣ وَإِنَّ ٱلۡفُجَّارَ لَفِی جَحِیمࣲ ١٤﴾
*“Indeed, the righteous will be in pleasure, And indeed, the wicked will be in Hellfire”.*
(Infitār, 13/14).
Is specific only to the day of returning (to Allāh), rather they (the righteous) are in blessings in their three abodes (Dunya, grave and the hereafter) and those (the wicked) are in hell in their three abodes.
And what sweetness and blessing in the worldly life is more pleasant than righteousness of the heart, a clean chest (from envy, hatred etc), knowing the Lord ﷻ, loving Him and acting according to His approval.
_And is life in reality except life of the heart?_"
Al-Jawāb Al-Kāfī (also known as Ad-Dā Wad-Dawā - the sickness and the cure)
https://t.me/Gardensofknowledge
Gardens Of Knowledge
بسم الله الرحمن الرحيم Our lesson on Mondays at 8pm in the masjid will be streamed on this channel in shā Allāh. This lesson is usually held on Mondays and Wednesdays going through the book; المعتقد الصحيح The correct belief
بسم الله الرحمن الرحيم
Lesson will start shortly in shā Allāh
Lesson will start shortly in shā Allāh