THE PHRASE “NATURAL DISASTERS”
Imām Muqbil—may Allāh have mercy on him—wrote:
“As for the one who ascribes these matters (i.e., earthquakes and the likes) to nature and says (they are) natural disasters; if he intends by this that nature itself is the cause, then he is a disbeliever.
It is reported in the two authentic ḥadīth compilations (Bukhārī and Muslim) from the ḥadīth of Zayd ibn Khālid al-Juhanī, who said:
Allāh’s Messenger ﷺ led the morning prayer in al-Ḥudaybiyah after it had rained the previous night. When the Prophet ﷺ had finished the prayer, he faced the people and said:
‘Do you know what your Lord has said?’
They replied:
‘Allāh and His Messenger know better.’
(The Prophet ﷺ said):
‘Allāh said: “This morning some of My worshippers remained as true believers and some became non-believers; he who said that it had rained due to the blessing and mercy of Allāh is a believer in Me and does not believe in the star, but he who said it had rained because of such-and-such star is a disbeliever in Me and a believer in the star.”’”
[Īḍāḥ al-Maqāl fī Asbāb al-Zilzāl, p. 27]
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Translated by:
Abū Isḥāq Muḥammad
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Imām Muqbil—may Allāh have mercy on him—wrote:
أَمَّا الَّذِي يُسْنِدُ الْأُمُورَ إِلَى الطَّبِيعَةِ وَيَقُولُ: حَوَادِثُ طَبِيعِيَّةٌ، فَإِذَا أَرَادَ أَنَّ الطَّبِيعَةَ هِيَ الْمُتَصَرِّفَةُ فَهُوَ كَافِرٌ. فَفِي «الصَّحِيحَيْنِ» عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ أَنَّهُ قَالَ: صَلَّى لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ صَلَاةَ الصُّبْحِ بِالْحُدَيْبِيَةِ عَلَى إِثْرِ سَمَاءٍ كَانَتْ مِنَ اللَّيْلَةِ، فَلَمَّا انْصَرَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللَّهِ وَرَحْمَتِهِ فَذَلِكَ مُؤْمِنٌ بِي كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: بِنَوْءِ كَذَا وَكَذَا فَذَلِكَ كَافِرٌ بِي مُؤْمِنٌ بِالْكَوْكَبِ.»
“As for the one who ascribes these matters (i.e., earthquakes and the likes) to nature and says (they are) natural disasters; if he intends by this that nature itself is the cause, then he is a disbeliever.
It is reported in the two authentic ḥadīth compilations (Bukhārī and Muslim) from the ḥadīth of Zayd ibn Khālid al-Juhanī, who said:
Allāh’s Messenger ﷺ led the morning prayer in al-Ḥudaybiyah after it had rained the previous night. When the Prophet ﷺ had finished the prayer, he faced the people and said:
‘Do you know what your Lord has said?’
They replied:
‘Allāh and His Messenger know better.’
(The Prophet ﷺ said):
‘Allāh said: “This morning some of My worshippers remained as true believers and some became non-believers; he who said that it had rained due to the blessing and mercy of Allāh is a believer in Me and does not believe in the star, but he who said it had rained because of such-and-such star is a disbeliever in Me and a believer in the star.”’”
[Īḍāḥ al-Maqāl fī Asbāb al-Zilzāl, p. 27]
═══✺✺═══
Translated by:
Abū Isḥāq Muḥammad
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Telegram
Muqbil
The translated works and teachings of Imām Muqbil — may Allāh have mercy on him.
THE ENEMIES OF ISLĀM WILL SWALLOW US UP
Imām Muqbil—may Allāh have mercy on him—said:
“Ahl al-Sunnah are in need of visiting one another and cooperating with one another (upon goodness), and if not, by Allāh, the enemies of Islām will swallow us up.”
[Al-Jāmiʿ al-Kabīr, 2/571]
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Translated by:
Abū Rifq Ādam
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Imām Muqbil—may Allāh have mercy on him—said:
«أَهْلُ السُّنَّةِ مُحْتَاجُونَ إِلَى تَزَاوُرٍ فِيمَا بَيْنَهُمْ، وَإِلَى تَعَاوُنٍ، وَإِلَّا، فَوَاللَّهِ سَيَبْتَلِعُنَا أَعْدَاءُ الْإِسْلَامِ».
“Ahl al-Sunnah are in need of visiting one another and cooperating with one another (upon goodness), and if not, by Allāh, the enemies of Islām will swallow us up.”
[Al-Jāmiʿ al-Kabīr, 2/571]
═══✺✺═══
Translated by:
Abū Rifq Ādam
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Telegram
Muqbil
The translated works and teachings of Imām Muqbil — may Allāh have mercy on him.
Muqbil
الإمام مقبل رحمه الله – بدعة الإحتفال بالمولد النبوي
Is There Proof for Mawlid?
Imām Muqbil—may Allāh have mercy on him—said:
Celebrating the Mawlid is considered a bidʿah. Furthermore, there is no ḥadīth nor āyah in Allāh’s Book which permits – or recommends – for us to celebrate the Mawlid of Rasūlullāh ﷺ.
Also, the Nabī ﷺ did not do it, nor did the Ṣaḥābah or the Tābiʿūn; the only people who did it were some ʿUbaydīyyūn (Fāṭimid Shīʿah). Some people also said that the only people who did it were some kings of Shām (the Levant), as the Christians celebrate ʿĪsā’s birthday.
Translated by:
Abū Hurayrah al-Birīṭānī
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Imām Muqbil—may Allāh have mercy on him—said:
الِاحْتِفَالُ بِالْمَوْلِدِ يُعْتَبَرُ بِدْعَةً، وَلَمْ يَأْتِ حَدِيثٌ وَلَا آيَةٌ فِي كِتَابِ اللَّهِ يُبِيحُ لَنَا أَوْ تَنْدُبُنَا إِلَى الِاحْتِفَالِ بِمَوْلِدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ. وَلَمْ يَفْعَلْهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ، وَلَا الصَّحَابَةُ، وَلَا التَّابِعُونَ. وَإِنَّمَا فَعَلَهُ بَعْضُ الْعُبَيْدِيِّينَ. وَقَالَ بَعْضُهُمْ: إِنَّمَا فَعَلَهُ بَعْضُ مُلُوكِ الشَّام لِأَنَّ النَّصَارَى يَحْتَفِلُونَ بِمِيلَادِ عِيسَى
Celebrating the Mawlid is considered a bidʿah. Furthermore, there is no ḥadīth nor āyah in Allāh’s Book which permits – or recommends – for us to celebrate the Mawlid of Rasūlullāh ﷺ.
Also, the Nabī ﷺ did not do it, nor did the Ṣaḥābah or the Tābiʿūn; the only people who did it were some ʿUbaydīyyūn (Fāṭimid Shīʿah). Some people also said that the only people who did it were some kings of Shām (the Levant), as the Christians celebrate ʿĪsā’s birthday.
Translated by:
Abū Hurayrah al-Birīṭānī
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Telegram
Muqbil
The translated works and teachings of Imām Muqbil — may Allāh have mercy on him.
THE STUDENT OF KNOWLEDGE MUST BE PATIENT
Shaykh Muqbil ibn Hādī al-Wādiʿī—may Allāh have mercy on him—said:
“A student of knowledge must be patient, even if matters and problems accumulate upon him, and he feels tightness in his chest.
He may even push himself with memorisation and dedication to seeking knowledge to the extent that he feels hardness in his heart.
This should not deter him, for Shayṭān does not want good for you; he wants to turn you away from seeking knowledge.
This is because seeking knowledge in this time is the greatest fortress, by the permission of Allāh the Exalted, that protects you from trials.”
[Al-Muqtaraḥ fī Ajwibat Baʿḍ Asʾilat al-Muṣṭalaḥ, p. 170]
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Translated by:
Abū ʿUrwah Jamāl
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Shaykh Muqbil ibn Hādī al-Wādiʿī—may Allāh have mercy on him—said:
فَطالِبُ الْعِلْمِ لَا بُدَّ أَنْ يَصْبِرَ، حَتَّى وَإِنْ تَرَاكَمَتْ عَلَيْهِ الْأُمُورُ وَالْمَشَاكِلُ، وَوَجَدَ ضِيقًا فِي صَدْرِهِ، وَرُبَّمَا يُكَلِّفُ نَفْسَهُ مِنَ الْحِفْظِ وَمِنَ الِاهْتِمَامِ بِطَلَبِ الْعِلْمِ، حَتَّى يَجِدَ قَسْوَةً فِي قَلْبِهِ، فَلَا يَنْبَغِي أَنْ يَثْنِيَهُ عَنْ هَذَا، فَالشَّيْطَانُ لَا يُرِيدُ لَكَ الْخَيْرَ، يُرِيدُ أَنْ يَصْرِفَكَ عَنْ طَلَبِ الْعِلْمِ؛ لِأَنَّ طَلَبَ الْعِلْمِ فِي هَذَا الزَّمَنِ أَعْظَمُ حِصْنٍ بِإِذْنِ اللَّهِ تَعَالَى، يَقِيكَ مِنَ الْفِتَنِ.
“A student of knowledge must be patient, even if matters and problems accumulate upon him, and he feels tightness in his chest.
He may even push himself with memorisation and dedication to seeking knowledge to the extent that he feels hardness in his heart.
This should not deter him, for Shayṭān does not want good for you; he wants to turn you away from seeking knowledge.
This is because seeking knowledge in this time is the greatest fortress, by the permission of Allāh the Exalted, that protects you from trials.”
[Al-Muqtaraḥ fī Ajwibat Baʿḍ Asʾilat al-Muṣṭalaḥ, p. 170]
═══✺✺═══
Translated by:
Abū ʿUrwah Jamāl
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Telegram
Muqbil
The translated works and teachings of Imām Muqbil — may Allāh have mercy on him.
Forwarded from Muqbil
al-Ṣaḥīḥ al-Musnad: A Monumental Work of Ḥadīth
Among the greatest works left behind by Imām Muqbil—may Allāh have mercy on him—is his major ḥadīth compilation:
al-Ṣaḥīḥ al-Musnad Mimmā Laysa fī al-Ṣaḥīḥayn
The Authentic Musnad Collection of That Which Is Not Found in the Two Ṣaḥīḥs.
Its purpose was to gather authentic aḥādīth not found in Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim, arranged according to the Companions who narrated them. [1]
To compile it, Imām Muqbil searched through the four Sunan, Musnad Aḥmad, Musnad Abī Yaʿlā, Kashf al-Astār, as well as works of ʿaqīdah and zuhd. He did not simply gather everything he found: he left out narrations he doubted, chains containing disputed narrators, and narrations which outwardly appeared authentic but contained hidden defects. [2]
Imām Muqbil said concerning the effort he put into the work:
“For indeed, I carefully selected from among the aḥādīth [for this work], and I became tired to the utmost degree of tiredness [in compiling it].” [3]
The work contains 1,658 numbered aḥādīth. [4]
This was the extremely thorough work of a muḥaddith: searching major collections, examining chains, scrutinising narrators, identifying hidden defects, and correcting his own work whenever an error became apparent. [2]
The material was later arranged according to fiqh chapters as al-Jāmiʿ al-Ṣaḥīḥ Mimmā Laysa fī al-Ṣaḥīḥayn, which was published in six volumes. [1][2]
For anyone wanting to understand the scholarly legacy of Imām Muqbil, this is one of the most important works through which to know him.
He was not merely a man who called to the Sunnah—he spent his life researching it, teaching it, defending it, and serving its narrations.
May Allāh have abundant mercy upon Imām Muqbil and make this tremendous work heavy in his scale of good deeds.
———
[1] https://www.muqbel.net/articles.php?art_id=5
[2] https://www.muqbel.net/fatwa.php?fatwa_id=1289
[3] https://www.muqbel.net/fatwa.php?fatwa_id=3412
[4] https://archive.org/details/a928n
Source: https://t.me/Muqbil_Eng/193
Among the greatest works left behind by Imām Muqbil—may Allāh have mercy on him—is his major ḥadīth compilation:
al-Ṣaḥīḥ al-Musnad Mimmā Laysa fī al-Ṣaḥīḥayn
The Authentic Musnad Collection of That Which Is Not Found in the Two Ṣaḥīḥs.
Its purpose was to gather authentic aḥādīth not found in Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim, arranged according to the Companions who narrated them. [1]
To compile it, Imām Muqbil searched through the four Sunan, Musnad Aḥmad, Musnad Abī Yaʿlā, Kashf al-Astār, as well as works of ʿaqīdah and zuhd. He did not simply gather everything he found: he left out narrations he doubted, chains containing disputed narrators, and narrations which outwardly appeared authentic but contained hidden defects. [2]
Imām Muqbil said concerning the effort he put into the work:
«فَإِنِّي انْتَقَيْتُ مِنَ الْأَحَادِيثِ، وَتَعِبْتُ فِي غَايَةِ التَّعَبِ»
“For indeed, I carefully selected from among the aḥādīth [for this work], and I became tired to the utmost degree of tiredness [in compiling it].” [3]
The work contains 1,658 numbered aḥādīth. [4]
This was the extremely thorough work of a muḥaddith: searching major collections, examining chains, scrutinising narrators, identifying hidden defects, and correcting his own work whenever an error became apparent. [2]
The material was later arranged according to fiqh chapters as al-Jāmiʿ al-Ṣaḥīḥ Mimmā Laysa fī al-Ṣaḥīḥayn, which was published in six volumes. [1][2]
For anyone wanting to understand the scholarly legacy of Imām Muqbil, this is one of the most important works through which to know him.
He was not merely a man who called to the Sunnah—he spent his life researching it, teaching it, defending it, and serving its narrations.
May Allāh have abundant mercy upon Imām Muqbil and make this tremendous work heavy in his scale of good deeds.
———
[1] https://www.muqbel.net/articles.php?art_id=5
[2] https://www.muqbel.net/fatwa.php?fatwa_id=1289
[3] https://www.muqbel.net/fatwa.php?fatwa_id=3412
[4] https://archive.org/details/a928n
Source: https://t.me/Muqbil_Eng/193
DO NOT BE ALONE WITH A WOMAN
Shaykh Muqbil ibn Hādī al-Wādiʿī—may Allāh have mercy on him—said:
“Some of the Salaf say: ‘Do not ever be alone with a woman, even if it be for teaching her the Qurʾān.’”
[Tuḥfat al-Mujīb ʿalā Asʾilat al-Ḥāḍir wa-al-Gharīb, p. 252]
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Translated by:
Abū Rifq Ādam
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Shaykh Muqbil ibn Hādī al-Wādiʿī—may Allāh have mercy on him—said:
يَقُولُ بَعْضُ السَّلَفِ: لَا تَخْلُوَنَّ بِامْرَأَةٍ وَلَوْ أَنْ تُعَلِّمَهَا الْقُرْآنَ.
“Some of the Salaf say: ‘Do not ever be alone with a woman, even if it be for teaching her the Qurʾān.’”
[Tuḥfat al-Mujīb ʿalā Asʾilat al-Ḥāḍir wa-al-Gharīb, p. 252]
═══✺✺═══
Translated by:
Abū Rifq Ādam
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Telegram
Muqbil
The translated works and teachings of Imām Muqbil — may Allāh have mercy on him.
Muqbil
الإمام مقبل رحمه الله – إذا مات علماؤنا من يخلفهم؟
Who Will Succeed the Scholars?
Imām Muqbil—may Allāh have mercy on him—said:
If our ʿulamāʾ die, who will succeed them, brothers?! Will the actors succeed them? Will the cinema goers succeed them? Will the mubtadiʿah (heretics) – the Shīʿah, the Rāfiḍah – succeed them? Will the Ṣūfīyyah succeed them? Who will succeed them?
Fear Allāh regarding this Dīn! Ummah of Muḥammad! Fear Allāh regarding this Dīn, and strive in acquiring beneficial knowledge.
———
Translated by:
Abū Hurayrah al-Birīṭānī
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Imām Muqbil—may Allāh have mercy on him—said:
إِذَا مَاتَ عُلَمَاؤُنَا، مَنْ يَخْلُفُهُمْ يَا إِخْوَانُ؟ أَيَخْلُفُهُمْ أَصْحَابُ التَّمْثِيلِيَّاتِ؟ أَيَخْلُفُهُمْ أَصْحَابُ السِّينَمَا؟ أَيَخْلُفُهُمُ الْمُبْتَدِعَةُ الشِّيعَةُ الرَّافِضَةُ؟ أَيَخْلُفُهُمُ الصُّوفِيَّةُ؟ مَنْ يَخْلُفُهُمْ؟ فَاتَّقُوا اللَّهَ فِي هَذَا الدِّينِ. يَا أُمَّةَ مُحَمَّدٍ، اتَّقُوا اللَّهَ فِي هَذَا الدِّينِ، وَاحْرِصُوا عَلَى تَعَلُّمِ الْعِلْمِ النَّافِعِ.
If our ʿulamāʾ die, who will succeed them, brothers?! Will the actors succeed them? Will the cinema goers succeed them? Will the mubtadiʿah (heretics) – the Shīʿah, the Rāfiḍah – succeed them? Will the Ṣūfīyyah succeed them? Who will succeed them?
Fear Allāh regarding this Dīn! Ummah of Muḥammad! Fear Allāh regarding this Dīn, and strive in acquiring beneficial knowledge.
———
Translated by:
Abū Hurayrah al-Birīṭānī
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Telegram
Muqbil
The translated works and teachings of Imām Muqbil — may Allāh have mercy on him.
Forwarded from Markaz Abu Hurayrah
Markaz Abu Hurayrah
Photo
VERIFY BEFORE YOU SHARE || Example #3
I previously shared the following statement on a channel and attributed it directly to Imām Muqbil—may Allāh have mercy on him—said:
“You (i.e., a man) should NOT be alone with a woman, even if it be for teaching her the Qurʾān.”
[Tuḥfat al-Mujīb ʿalā Asʾilat al-Ḥāḍir wa-al-Gharīb, p. 252]
Source: https://t.me/Muqbil_Eng/239
Upon returning to the original Arabic source and checking the passage directly, I found that this attribution requires correction.
Source Investigation
The wording is indeed found in Tuḥfat al-Mujīb on the referenced page.
However, Imām Muqbil—may Allah have mercy on him—did not present these words as his own statement.
Rather, he more accurately, said:
“Some of the Salaf say: Do not ever be alone with a woman, even if it be for teaching her the Qurʾān.”
The original English translation therefore misconstrued the passage by presenting words which Imām Muqbil—may Allah have mercy on him—was transmitting from some of the Salaf as though they were his own direct statement.
There is a big difference between:
“Imām Muqbil said…”
and:
“Imām Muqbil said, some of the Salaf say…”
Removing those words of the statement changes the attribution of the statement, even if the remainder of the translation is accurate.
Accordingly, I have corrected what I previously published and do not wish for the inaccurate attribution to continue spreading from this channel.
The correct wording is:
Imām Muqbil—may Allah have mercy on him—said:
“Some of the Salaf say: ‘Do not ever be alone with a woman, even if it be for teaching her the Qurʾān.’”
[Tuḥfat al-Mujīb ʿalā Asʾilat al-Ḥāḍir wa-al-Gharīb, p. 252]
Why This Example Is Important
This is a particularly useful example of why verification cannot stop at seeing a book title and page number.
The book was correct. The page number was correct. The statement was genuinely found there. The general meaning was correct. Yet the attribution was still inaccurate.
A person who merely checked whether the words existed somewhere on page 252 could therefore conclude that the post was verified, while still missing the actual error.
True verification requires reading what the author himself wrote, and examining enough of the surrounding passage to understand how the statement is being presented.
Before You Share: Questions for Those Giving Daʿwah Online
1. If we rely only on an existing English translation without returning to the Arabic, how do we know the translator preserved the speaker, context, restriction, and intended meaning?
2. If even a genuine book and correct page number can accompany an inaccurate attribution, should a reference alone ever stop us from checking the original?
3. If you regularly publish the speech of scholars, should preserving a direct and verifiable source not be one of the basic mandatory responsibilities of your daʿwah? Without it, how are mistakes supposed to be discovered and corrected?
4. How is anyone supposed to know whether a quotation attributed to a Shaykh is genuine—let alone whether the translation is accurate—when no means of verification has been provided?
5. Have we considered what happens after our post leaves our own channel? It may be copied, screenshotted, translated again, reposted elsewhere, and preserved for years. If the original source was never attached, one careless mistake can become a widespread false attribution.
6. If our work may become the source relied upon by hundreds of people after us, does that not increase our responsibility to make it verifiable from the beginning?
I previously shared the following statement on a channel and attributed it directly to Imām Muqbil—may Allāh have mercy on him—said:
[Tuḥfat al-Mujīb ʿalā Asʾilat al-Ḥāḍir wa-al-Gharīb, p. 252]
Source: https://t.me/Muqbil_Eng/239
Upon returning to the original Arabic source and checking the passage directly, I found that this attribution requires correction.
Source Investigation
The wording is indeed found in Tuḥfat al-Mujīb on the referenced page.
However, Imām Muqbil—may Allah have mercy on him—did not present these words as his own statement.
Rather, he more accurately, said:
يَقُولُ بَعْضُ السَّلَفِ: لَا تَخْلُوَنَّ بِامْرَأَةٍ وَلَوْ أَنْ تُعَلِّمَهَا الْقُرْآنَ.
“Some of the Salaf say: Do not ever be alone with a woman, even if it be for teaching her the Qurʾān.”
The original English translation therefore misconstrued the passage by presenting words which Imām Muqbil—may Allah have mercy on him—was transmitting from some of the Salaf as though they were his own direct statement.
There is a big difference between:
“Imām Muqbil said…”
and:
“Imām Muqbil said, some of the Salaf say…”
Removing those words of the statement changes the attribution of the statement, even if the remainder of the translation is accurate.
Accordingly, I have corrected what I previously published and do not wish for the inaccurate attribution to continue spreading from this channel.
The correct wording is:
Imām Muqbil—may Allah have mercy on him—said:
“Some of the Salaf say: ‘Do not ever be alone with a woman, even if it be for teaching her the Qurʾān.’”
[Tuḥfat al-Mujīb ʿalā Asʾilat al-Ḥāḍir wa-al-Gharīb, p. 252]
Why This Example Is Important
This is a particularly useful example of why verification cannot stop at seeing a book title and page number.
The book was correct. The page number was correct. The statement was genuinely found there. The general meaning was correct. Yet the attribution was still inaccurate.
A person who merely checked whether the words existed somewhere on page 252 could therefore conclude that the post was verified, while still missing the actual error.
True verification requires reading what the author himself wrote, and examining enough of the surrounding passage to understand how the statement is being presented.
Before You Share: Questions for Those Giving Daʿwah Online
1. If we rely only on an existing English translation without returning to the Arabic, how do we know the translator preserved the speaker, context, restriction, and intended meaning?
2. If even a genuine book and correct page number can accompany an inaccurate attribution, should a reference alone ever stop us from checking the original?
3. If you regularly publish the speech of scholars, should preserving a direct and verifiable source not be one of the basic mandatory responsibilities of your daʿwah? Without it, how are mistakes supposed to be discovered and corrected?
4. How is anyone supposed to know whether a quotation attributed to a Shaykh is genuine—let alone whether the translation is accurate—when no means of verification has been provided?
5. Have we considered what happens after our post leaves our own channel? It may be copied, screenshotted, translated again, reposted elsewhere, and preserved for years. If the original source was never attached, one careless mistake can become a widespread false attribution.
6. If our work may become the source relied upon by hundreds of people after us, does that not increase our responsibility to make it verifiable from the beginning?
Forwarded from Markaz Abu Hurayrah
7. I myself took this quotation from a brother whom I considered trustworthy and, because of that, did not personally verify it before sharing it. When I later returned to the original source, I found that the attribution was inaccurate. Does this not show that trust in a transmitter—no matter how reliable we consider him—should not replace him preserving the original source of his benefit?
Everyone can make mistakes. This is precisely why those involved in daʿwah should not ask others to rely upon their reliability alone, but should preserve the source so that what they transmit can be independently checked and corrected too.
This is especially directed at those involved in online daʿwah who regularly post:
“Shaykh so-and-so said…”
and then provide nothing by which the reader can establish whether the scholar actually said it.
This is blameworthy carelessness.
You are attaching words to a person of knowledge. Those words may then spread across Telegram, WhatsApp, websites, videos, books, and future translations.
If you make a mistake and provide no source, you have made it unnecessarily difficult for everyone after you to discover and correct it.
If you translate or share the speech of the scholars, preserve the direct source wherever reasonably possible, provided doing so does not direct people towards something impermissible.
If sharing the original link is unsuitable, preserve the evidence another way:
• Provide the Arabic passage.
• Attach the relevant audio.
• Give the timestamp.
• Link the source.
• Share an image of the page.
Give people something by which your work can actually be checked.
The purpose is not merely to show that you have a reference.
It is to make what you transmit verifiable and correctable.
Mistakes will occur. But there is a difference between making a mistake while preserving the source for others to check, and spreading material in a way that leaves no practical path for correction.
May Allāh guide us all.
Source: https://t.me/MarkazAbuHurayrah/1896
Everyone can make mistakes. This is precisely why those involved in daʿwah should not ask others to rely upon their reliability alone, but should preserve the source so that what they transmit can be independently checked and corrected too.
This is especially directed at those involved in online daʿwah who regularly post:
“Shaykh so-and-so said…”
and then provide nothing by which the reader can establish whether the scholar actually said it.
This is blameworthy carelessness.
You are attaching words to a person of knowledge. Those words may then spread across Telegram, WhatsApp, websites, videos, books, and future translations.
If you make a mistake and provide no source, you have made it unnecessarily difficult for everyone after you to discover and correct it.
If you translate or share the speech of the scholars, preserve the direct source wherever reasonably possible, provided doing so does not direct people towards something impermissible.
If sharing the original link is unsuitable, preserve the evidence another way:
• Provide the Arabic passage.
• Attach the relevant audio.
• Give the timestamp.
• Link the source.
• Share an image of the page.
Give people something by which your work can actually be checked.
The purpose is not merely to show that you have a reference.
It is to make what you transmit verifiable and correctable.
Mistakes will occur. But there is a difference between making a mistake while preserving the source for others to check, and spreading material in a way that leaves no practical path for correction.
May Allāh guide us all.
Source: https://t.me/MarkazAbuHurayrah/1896
حكم تصوير ذوات الأرواح.pdf
6 MB
حكم تصوير ذوات الأرواح
Ḥukm Taṣwīr Dhawāt al-Arwāḥ
The Ruling on Depicting Animate Beings
———
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Ḥukm Taṣwīr Dhawāt al-Arwāḥ
The Ruling on Depicting Animate Beings
———
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
إعلان_النكير_على_المفتونين_بالتصوير.pdf
1.8 MB
إعلان النكير على المفتونين بالتصوير
Iʿlān an-Nakīr ʿalā al-Maftūnīn bit-Taṣwīr
The Declaration of Condemnation Against Those Infatuated with Picture-Making
———
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Iʿlān an-Nakīr ʿalā al-Maftūnīn bit-Taṣwīr
The Declaration of Condemnation Against Those Infatuated with Picture-Making
(By Shaykh Ḥamūd at-Tuwayjirī, may Allāh have mercy on him)
———
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
‘The Ruling on Making Images of Living Beings’: Imām Muqbil’s Treatise on This Widespread Calamity
Taṣwīr has become so normalised that many rarely stop to consider the severity and abundance of the Prophetic texts prohibiting it, or the grave risk of treating the matter lightly.
Among the important works on this topic left by Imām Muqbil—may Allāh have mercy on him—is:
Ḥukm Taṣwīr Dhawāt al-Arwāḥ
[The Ruling on Making Images of Living Beings]
In roughly eighty pages, he gathered more than sixty citations of aḥādīth and āthār, with supporting routes, scholarly statements, authenticity discussions and responses to doubts. [1]
He explained:
«لَمَّا رَأَيْتُ الْأَمْرَ كَذَلِكَ عَزَمْتُ عَلَى جَمْعِ مَا تَيَسَّرَ لِي مِنَ الْأَحَادِيثِ الْمُتَعَلِّقَةِ بِمَوْضُوعِ التَّصْوِيرِ»
“When I saw that the matter had reached this state [with the fitnah of taṣwīr having become widespread and laxity concerning it having spread], I resolved to gather whatever was facilitated for me of the aḥādīth relating to the subject of taṣwīr.” [1]
It covers the prohibition of taṣwīr, punishment of image-makers, erasing images, angels not entering a house containing them, children’s toys, earnings from taṣwīr, necessity, photography and arguments used to permit it.
Imām Muqbil was far from alone.
Ḥamūd al-Tuwayjirī—may Allāh have mercy on him—authored the 106-page ‘Iʿlān al-Nakīr ʿalā al-Maftūnīn bi-l-Taṣwīr’, which Imām Ibn Bāz commended as a valuable, highly beneficial treatise clarifying the truth with its evidence and exposing doubts. [2]
It must be made clear that our major scholars have included photography and videography in this prohibition.
Shaykh Muḥammad ibn Ibrāhīm Āl al-Shaykh—the great Muftī and teacher of Imām Ibn Bāz and Ṣāliḥ al-Fawzān—rejected the comparison of photography to a reflection in a mirror, holding that the photographer is a muṣawwir linguistically, religiously and rationally. [3]
Imām al-Albānī said:
«نَحْنُ قُلْنَا - وَلَا نَزَالُ نَقُولُ - إِنَّ التَّصْوِيرَ الْفُوتُوغْرَافِيَّ أَشَدُّ تَحْرِيمًا مِنَ التَّصْوِيرِ الْيَدَوِيِّ»
“We have said—and continue to say—that photographic taṣwīr (inc. videography) is more severely prohibited than hand-drawn taṣwīr.” [4]
Muḥammad al-Amīn al-Shinqīṭī—may Allāh have mercy on him—one of the teachers of Imām Ibn ʿUthaymīn, stated that the authentic aḥādīth prohibit depicting a person and that their apparent meaning encompasses all forms of taṣwīr. [5]
The Permanent Committee ruled concerning video:
«نَعَمْ، حُكْمُ التَّصْوِيرِ بِالْفِيدْيُو حُكْمُ التَّصْوِيرِ الْفُوتُوغْرَافِيِّ بِالْمَنْعِ وَالتَّحْرِيمِ؛ لِعُمُومِ الْأَدِلَّةِ»
“Yes. Video taṣwīr has the same ruling as photographic taṣwīr: prohibition, due to the generality of the evidences.” [6]
Among those who signed such verdicts were Imām Ibn Bāz, ʿAbd al-Razzāq ʿAfīfī, ʿAbdullāh al-Ghudayyān, Ṣāliḥ al-Fawzān, ʿAbd al-ʿAzīz Āl al-Shaykh and Bakr Abū Zayd. [6]
ʿAbd al-Muḥsin al-ʿAbbād—may Allāh preserve him—was likewise asked about video cameras and stated that taṣwīr is not permissible except where needed, such as driving licences, identity documents, passports and similar necessities. [7]
For anyone wishing to see how widespread this position was among major scholars—from drawings to photography and video—and to study it through its evidences rather than today’s normalisation, Imām Muqbil’s book is an excellent place to begin.
Small in size, yet remarkably comprehensive in its evidences and refutation of doubts.
May Allāh have abundant mercy upon Imām Muqbil.
———
[1] https://t.me/Muqbil_Eng/246
[2] https://t.me/Muqbil_Eng/248
[3] https://shamela.ws/book/8476/177
[4] https://www.al-albany.com/audios/content/14146/
[5] https://shamela.ws/book/20766/2802
[6] https://rabee.net/أشد-الناس-عذاباً-يوم-القيامة-المصورون/
[7] https://majles.alukah.net/showthread.php?t=186027&page=9
Compiled by:
Abū Rifq Ādam
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Taṣwīr has become so normalised that many rarely stop to consider the severity and abundance of the Prophetic texts prohibiting it, or the grave risk of treating the matter lightly.
Among the important works on this topic left by Imām Muqbil—may Allāh have mercy on him—is:
Ḥukm Taṣwīr Dhawāt al-Arwāḥ
[The Ruling on Making Images of Living Beings]
In roughly eighty pages, he gathered more than sixty citations of aḥādīth and āthār, with supporting routes, scholarly statements, authenticity discussions and responses to doubts. [1]
He explained:
«لَمَّا رَأَيْتُ الْأَمْرَ كَذَلِكَ عَزَمْتُ عَلَى جَمْعِ مَا تَيَسَّرَ لِي مِنَ الْأَحَادِيثِ الْمُتَعَلِّقَةِ بِمَوْضُوعِ التَّصْوِيرِ»
“When I saw that the matter had reached this state [with the fitnah of taṣwīr having become widespread and laxity concerning it having spread], I resolved to gather whatever was facilitated for me of the aḥādīth relating to the subject of taṣwīr.” [1]
It covers the prohibition of taṣwīr, punishment of image-makers, erasing images, angels not entering a house containing them, children’s toys, earnings from taṣwīr, necessity, photography and arguments used to permit it.
Imām Muqbil was far from alone.
Ḥamūd al-Tuwayjirī—may Allāh have mercy on him—authored the 106-page ‘Iʿlān al-Nakīr ʿalā al-Maftūnīn bi-l-Taṣwīr’, which Imām Ibn Bāz commended as a valuable, highly beneficial treatise clarifying the truth with its evidence and exposing doubts. [2]
It must be made clear that our major scholars have included photography and videography in this prohibition.
Shaykh Muḥammad ibn Ibrāhīm Āl al-Shaykh—the great Muftī and teacher of Imām Ibn Bāz and Ṣāliḥ al-Fawzān—rejected the comparison of photography to a reflection in a mirror, holding that the photographer is a muṣawwir linguistically, religiously and rationally. [3]
Imām al-Albānī said:
«نَحْنُ قُلْنَا - وَلَا نَزَالُ نَقُولُ - إِنَّ التَّصْوِيرَ الْفُوتُوغْرَافِيَّ أَشَدُّ تَحْرِيمًا مِنَ التَّصْوِيرِ الْيَدَوِيِّ»
“We have said—and continue to say—that photographic taṣwīr (inc. videography) is more severely prohibited than hand-drawn taṣwīr.” [4]
Muḥammad al-Amīn al-Shinqīṭī—may Allāh have mercy on him—one of the teachers of Imām Ibn ʿUthaymīn, stated that the authentic aḥādīth prohibit depicting a person and that their apparent meaning encompasses all forms of taṣwīr. [5]
The Permanent Committee ruled concerning video:
«نَعَمْ، حُكْمُ التَّصْوِيرِ بِالْفِيدْيُو حُكْمُ التَّصْوِيرِ الْفُوتُوغْرَافِيِّ بِالْمَنْعِ وَالتَّحْرِيمِ؛ لِعُمُومِ الْأَدِلَّةِ»
“Yes. Video taṣwīr has the same ruling as photographic taṣwīr: prohibition, due to the generality of the evidences.” [6]
Among those who signed such verdicts were Imām Ibn Bāz, ʿAbd al-Razzāq ʿAfīfī, ʿAbdullāh al-Ghudayyān, Ṣāliḥ al-Fawzān, ʿAbd al-ʿAzīz Āl al-Shaykh and Bakr Abū Zayd. [6]
ʿAbd al-Muḥsin al-ʿAbbād—may Allāh preserve him—was likewise asked about video cameras and stated that taṣwīr is not permissible except where needed, such as driving licences, identity documents, passports and similar necessities. [7]
For anyone wishing to see how widespread this position was among major scholars—from drawings to photography and video—and to study it through its evidences rather than today’s normalisation, Imām Muqbil’s book is an excellent place to begin.
Small in size, yet remarkably comprehensive in its evidences and refutation of doubts.
May Allāh have abundant mercy upon Imām Muqbil.
———
[1] https://t.me/Muqbil_Eng/246
[2] https://t.me/Muqbil_Eng/248
[3] https://shamela.ws/book/8476/177
[4] https://www.al-albany.com/audios/content/14146/
[5] https://shamela.ws/book/20766/2802
[6] https://rabee.net/أشد-الناس-عذاباً-يوم-القيامة-المصورون/
[7] https://majles.alukah.net/showthread.php?t=186027&page=9
Compiled by:
Abū Rifq Ādam
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Muqbil
Who Will Succeed the Scholars? Imām Muqbil—may Allāh have mercy on him—said: إِذَا مَاتَ عُلَمَاؤُنَا، مَنْ يَخْلُفُهُمْ يَا إِخْوَانُ؟ أَيَخْلُفُهُمْ أَصْحَابُ التَّمْثِيلِيَّاتِ؟ أَيَخْلُفُهُمْ أَصْحَابُ السِّينَمَا؟ أَيَخْلُفُهُمُ الْمُبْتَدِعَةُ الشِّيعَةُ…
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Who Will Succeed the Scholars?
https://t.me/Muqbil_Eng/241
https://t.me/Muqbil_Eng/241
Forwarded from Muqbil
Imām Muqbil’s Praise for Shaykh Yaḥyā al-Ḥajūrī and Shaykh Salīm al-Hilālī
Imām Muqbil—may Allāh have mercy on him—said:
“And among the best things that will benefit you, by the permission of Allāh, the Most High, is bringing distinguished scholars, such as our brother in Allāh, Salīm al-Hilālī… and likewise the virtuous Shaykh who deputises for me in teaching whenever I fall ill, or when I am absent, or when my lessons become numerous: Shaykh Yaḥyā ibn ʿAlī al-Ḥajūrī—may Allāh, the Most High, preserve him.”
[Al-Bayān wa-al-Tabyīn li-Fitnat al-Barākimah wa-al-Ībāniyyīn, p. 44]
Source: https://t.me/Muqbil_Eng/219
Imām Muqbil—may Allāh have mercy on him—said:
«وأحسن ما ينفعكم بإذن الله تعالى هو استقدام العلماء المبرزين مثل أخينا في الله (سليم الهلالي) … ومثل الشيخ الفاضل الذي ينوب عني في التدريس إذا مرضت أو إذا غبت أو كثرت علي الدروس الشيخ (يحيى بن علي الحجوري) حفظه الله تعالى.»
“And among the best things that will benefit you, by the permission of Allāh, the Most High, is bringing distinguished scholars, such as our brother in Allāh, Salīm al-Hilālī… and likewise the virtuous Shaykh who deputises for me in teaching whenever I fall ill, or when I am absent, or when my lessons become numerous: Shaykh Yaḥyā ibn ʿAlī al-Ḥajūrī—may Allāh, the Most High, preserve him.”
[Al-Bayān wa-al-Tabyīn li-Fitnat al-Barākimah wa-al-Ībāniyyīn, p. 44]
Source: https://t.me/Muqbil_Eng/219
Forwarded from The Official English Channel of Shaykh Salīm al-Hilālī (Abu Rifq Adam)
NEW: The Official English Channel of Shaykh Salīm al-Hilālī, may Allāh preserve him.
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🔗 https://t.me/Dr_SaleemAlhilaly_Eng
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ثناء العلامة الفوزان على الإمام مقبل
الإمام مقبل رحمه الله
Al-ʿAllāmah Ṣāliḥ Al-Fawzān’s Praise For Imām Muqbil and His Daʿwah
Question:
We hear of a daʿwah in Yemen established by Shaykh Muqbil Al-Wādiʿī, and he says that it is a continuation of the daʿwah of Shaykh Muḥammad ibn ʿAbdil-Wahhāb—may Allāh have mercy on him—since he received his knowledge in this country. What is your view, esteemed Shaykh, on this matter?
Al-ʿAllāmah Fawzān-may Allāh preserve him—answered:
Yes, Shaykh Muqbil (may Allāh have mercy on him) studied in this country at the Islamic University (of Madinah) and learned the fundamentals of tawḥīd. He then went to Yemen and called people to Allāh, calling to tawḥīd. His da'wah, according to what we have heard and based on the fruits it has produced, is a praiseworthy one. Allāh has brought benefit through him, and may He have mercy on him.
———
Translated by:
Abū Isḥāq Muḥammad
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Question:
We hear of a daʿwah in Yemen established by Shaykh Muqbil Al-Wādiʿī, and he says that it is a continuation of the daʿwah of Shaykh Muḥammad ibn ʿAbdil-Wahhāb—may Allāh have mercy on him—since he received his knowledge in this country. What is your view, esteemed Shaykh, on this matter?
Al-ʿAllāmah Fawzān-may Allāh preserve him—answered:
Yes, Shaykh Muqbil (may Allāh have mercy on him) studied in this country at the Islamic University (of Madinah) and learned the fundamentals of tawḥīd. He then went to Yemen and called people to Allāh, calling to tawḥīd. His da'wah, according to what we have heard and based on the fruits it has produced, is a praiseworthy one. Allāh has brought benefit through him, and may He have mercy on him.
———
Translated by:
Abū Isḥāq Muḥammad
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Imām Muqbil on al-Istiwāʾ: Affirming the Attribute and Stopping at the Evidence
Imām Muqbil—may Allāh have mercy on him—said:
“As for the Divine Attribute al-Istiwāʾ [i.e the ascension of Allah over the Throne];
ʿAbdullāh ibn al-Mubārak says:
‘We know Allah is over His Throne, separate from His creation. We do not affirm that Allah, Glory be to Him, is sitting on the Throne, nor do we negate that. Rather, we believe that He is over the Throne in a manner befitting His majesty. How often do Ahlus Sunnah refer the matter back to Allah the Almighty, and this indicates their uprightness and their God-consciousness. They stick to the evidence and do not add to it nor subtract from it.’
We say:
He ascended in a manner befitting His majesty, and we believe that He is over the Throne. Is He attached to the Throne or is He separated from the Throne? What we are certain about is that He is not in need of the Throne and that He is Ever-Rich from being in need of it. As for if He is attached to the Throne and that He brings the Prophet ﷺ on the Day of Resurrection and makes him [i.e. the Prophet ﷺ] sit with Him on the Throne, then that is not authentic.”
Source: https://www.muqbel.net/fatwa.php?fatwa_id=4006
———
Translated by:
Abū Fajr ʿAbdul-Fattāḥ
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Imām Muqbil—may Allāh have mercy on him—said:
أما الاستواء؛ فعبدالله بن المبارك يقول: نعرف الله بأنه مستو على عرشه بائن من خلقه، لا نقول إن الله سبحانه وتعالى على العرش جالس، ولا أنه ليس بجالس، نؤمن بأنه مستوٍ على العرش استواء يليق بجلاله، وما أكثر ما يفوض أهل السنة الأمر إلى الله سبحانه وتعالى، وهذا يدل على إنصافهم وعلى ورعهم، فهم يقفون عند الأدلة لا يزيدون عليها ولا ينقصون، فنحن نقول: استوى استواء يليق بجلاله ، ونؤمن بأنه على العرش، هل هو ملتصق بالعرش أم بائن من العرش؟ الذي نجزم به أنه ليس محتاجاً للعرض وأنه غني عن العرش، أما هل هو ملاصق للعرض وأنه يأتي بالنبي - صلى الله عليه وعلى لآله وسلم - في عرصات القيامة ويجلسه معه على الكرسي فهذا لا يثبت.
“As for the Divine Attribute al-Istiwāʾ [i.e the ascension of Allah over the Throne];
ʿAbdullāh ibn al-Mubārak says:
‘We know Allah is over His Throne, separate from His creation. We do not affirm that Allah, Glory be to Him, is sitting on the Throne, nor do we negate that. Rather, we believe that He is over the Throne in a manner befitting His majesty. How often do Ahlus Sunnah refer the matter back to Allah the Almighty, and this indicates their uprightness and their God-consciousness. They stick to the evidence and do not add to it nor subtract from it.’
We say:
He ascended in a manner befitting His majesty, and we believe that He is over the Throne. Is He attached to the Throne or is He separated from the Throne? What we are certain about is that He is not in need of the Throne and that He is Ever-Rich from being in need of it. As for if He is attached to the Throne and that He brings the Prophet ﷺ on the Day of Resurrection and makes him [i.e. the Prophet ﷺ] sit with Him on the Throne, then that is not authentic.”
Source: https://www.muqbel.net/fatwa.php?fatwa_id=4006
———
Translated by:
Abū Fajr ʿAbdul-Fattāḥ
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
www.muqbel.net
صفة الاستواء ، وصفة الكلام لله عز وجل | فتاوى الشيخ مقبل بن هادي الوادعي رحمه الله
Imām Muqbil on al-Ijmāʿ: Is Consensus an Independent Proof?
Question:
“To what extent is al-Ijmāʿ (consensus) proof, and is there an authentic consensus which is considered? We hope for some examples, may Allāh reward you with good.”
Imām Muqbil—may Allāh have mercy on him—answered:
“I do not hold the view that consensus is proof because Allāh, the Exalted, said:
{وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ}
“And in whatsoever you differ, the decision thereof is with Allāh (He is the ruling Judge).”
[42:10]
And He said:
{فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ}
“(And) if you differ in anything among yourselves, refer it to Allāh and His Messenger, if you believe in Allāh and in the Last Day.”
[4:59]
And Allāh says:
{وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ}
“While He has explained to you in detail what is forbidden to you.”
[6:119]
So the explanation in the Book of Allāh and in the Sunnah of the Messenger of Allāh (ﷺ) is sufficient.
As for their use of the statement of Allāh as evidence:
{وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا}
“And whoever contradicts and opposes the Messenger (Muḥammad ﷺ) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell—what an evil destination.”
[4:115]
Then the intent is he opposes the Messenger of Allāh (ﷺ) and the believers. So the opposition here is disbelief and turning away from the path of the Prophet (ﷺ) and the path of the believers.
Al-Shawkānī (may Allāh have mercy upon him) said in his book Fatḥ al-Qadīr and his book Irshād al-Fuḥūl which he preceded to say in a chapter that the issue in which there is a consensus on it brings more tranquility to the soul. Its meaning is that consensus is paid attention to.
As for us saying that the evidences are the Book, the Sunnah, consensus and analogy (Qiyās), then no. Rather the evidence is the Book and the Sunnah.
{اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ قَلِيلًا مَا تَذَكَّرُونَ}
“[Say (O Muḥammad) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qurʾān and Prophet Muḥammad’s Sunnah), and follow not any Awliyāʾ (protectors and helpers, etc. who order you to associate partners in worship with Allāh), besides Him (Allāh). Little do you remember!”
[7:3]
Despite the fact that most of the consensuses declared are mere claims as Imām Aḥmad (may Allāh have mercy upon him) said:
“Whoever calls a consensus after the Companions, then he has lied. What does he know, perhaps they differed?”
Some of the people of knowledge said that the consensus of the Companions is considered. Abū Muḥammad ibn Ḥazm (may Allāh have mercy upon him) said:
“We have agreed to the proof of the Book and the Sunnah. So we take what we have agreed on such as the consensus of the Companions in relation to the obligation of prayer, their consensus on Zakāh, and their consensus on affairs which have established proofs.”
Then they say that consensus must be based on proof just as they say that analogy must have an original issue and a subsidiary issue. The analogy made for the subsidiary issue is based on the original issue. So we take the proof for which this consensus is based on if it is proof.
From the implication of the speech of Imām Aḥmad and other than him from the people of knowledge is that they affirm the consensus of the Companions.
And Allāh Knows Best”.
Source: https://www.muqbel.net/fatwa.php?fatwa_id=4310
———
Translated by:
Abū Sulaymān Fayṣal
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
Question:
“To what extent is al-Ijmāʿ (consensus) proof, and is there an authentic consensus which is considered? We hope for some examples, may Allāh reward you with good.”
Imām Muqbil—may Allāh have mercy on him—answered:
“I do not hold the view that consensus is proof because Allāh, the Exalted, said:
{وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ}
“And in whatsoever you differ, the decision thereof is with Allāh (He is the ruling Judge).”
[42:10]
And He said:
{فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ}
“(And) if you differ in anything among yourselves, refer it to Allāh and His Messenger, if you believe in Allāh and in the Last Day.”
[4:59]
And Allāh says:
{وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ}
“While He has explained to you in detail what is forbidden to you.”
[6:119]
So the explanation in the Book of Allāh and in the Sunnah of the Messenger of Allāh (ﷺ) is sufficient.
As for their use of the statement of Allāh as evidence:
{وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا}
“And whoever contradicts and opposes the Messenger (Muḥammad ﷺ) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell—what an evil destination.”
[4:115]
Then the intent is he opposes the Messenger of Allāh (ﷺ) and the believers. So the opposition here is disbelief and turning away from the path of the Prophet (ﷺ) and the path of the believers.
Al-Shawkānī (may Allāh have mercy upon him) said in his book Fatḥ al-Qadīr and his book Irshād al-Fuḥūl which he preceded to say in a chapter that the issue in which there is a consensus on it brings more tranquility to the soul. Its meaning is that consensus is paid attention to.
As for us saying that the evidences are the Book, the Sunnah, consensus and analogy (Qiyās), then no. Rather the evidence is the Book and the Sunnah.
{اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ قَلِيلًا مَا تَذَكَّرُونَ}
“[Say (O Muḥammad) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qurʾān and Prophet Muḥammad’s Sunnah), and follow not any Awliyāʾ (protectors and helpers, etc. who order you to associate partners in worship with Allāh), besides Him (Allāh). Little do you remember!”
[7:3]
Despite the fact that most of the consensuses declared are mere claims as Imām Aḥmad (may Allāh have mercy upon him) said:
“Whoever calls a consensus after the Companions, then he has lied. What does he know, perhaps they differed?”
Some of the people of knowledge said that the consensus of the Companions is considered. Abū Muḥammad ibn Ḥazm (may Allāh have mercy upon him) said:
“We have agreed to the proof of the Book and the Sunnah. So we take what we have agreed on such as the consensus of the Companions in relation to the obligation of prayer, their consensus on Zakāh, and their consensus on affairs which have established proofs.”
Then they say that consensus must be based on proof just as they say that analogy must have an original issue and a subsidiary issue. The analogy made for the subsidiary issue is based on the original issue. So we take the proof for which this consensus is based on if it is proof.
From the implication of the speech of Imām Aḥmad and other than him from the people of knowledge is that they affirm the consensus of the Companions.
And Allāh Knows Best”.
Source: https://www.muqbel.net/fatwa.php?fatwa_id=4310
———
Translated by:
Abū Sulaymān Fayṣal
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r
www.muqbel.net
ما مدى حجية الإجماع | فتاوى الشيخ مقبل بن هادي الوادعي رحمه الله
ما مدى حجية الإجماع وهل هناك إجماع صحيح معتبر نرجو ضرب الأمثلة وجزاكم الله خيراً ؟