Nasīhatu Ahli Az-Zamān authored by Shaykh Mujaddid `Uthmān Dan Fodio rahimahullāh 14

🕌 SHARH SESSION

🕌”Nasīhatu Ahli Az-Zamān” (014)

الحمد لله رب العالمين
والصلاة والسلام على من بعث رحمة للعالمين
وعلى آله وصحبه والتابعيه أجمعين

Assalāmu alaykum Warahmatullāh Wabarakātuh.
Respected brothers and sisters,

You are all welcome to this morning’s session of the Halqah where we have been making an exegesis on the Nasīhatu Ahli Az-Zamān of the Mujāhid Imām Shaykh Uthmān Dan Fodio – rahimahullāh

The Shaykh was explaining the meaning of Taqwah,
and we stopped at where he said;

فكل ذنب تركه العبد فاجتنبه سمي متقيا فيه، وإن واقع ذنوبا ولم يواقع أخرى كان له نصيب من التقوى

“So, any sin which a Servant abandons and turns away from is that upon which he is referred to as a Muttaqī. Whereas if he committs a sin and refrains from another, then it is said that he has some share of Taqwah

Which was a quotation of the Imām Abū Muhammad ‘Abdul Jalīl in the Shu’ub
Then he said:

والماصي كلها على نوعين،

“And sins, all of it can be categorized into two

أحدهما، المعاصي التي نص الشرع على تسميتها معصية

the first are those sins that the Shar’ has declared as sins

والنوع الآخر؛ ترك فعل الطاعات التي نص الشرع على تسميتها طاعة

the other is to abandon deeds that were declared by the Shar’ as Tā’āt

لأنه لا معصية أعظم من ترك الصلاة والزكاة وترك طاعة أُمر العبد بفعلها

this is because there is no sin graver than abandoning Salāt or Zakāt or abandoning a deed that the Servant was commanded to implement

ففي هذين تنحصر المعاصي كلها، فمن اجتنب وقوع المعاصي ولم يترك الطاعات فقد اتقى الله

in these two is all of sins comprised. So whosoever refrains from indulgence in sins and does not, at the same time abandon the Tā’āt (deeds he was commanded to carry out), then he has feared Allāh

The Shaykh in this passage sums it up by mentioning that until a Servant avoids the sins and implements the commands before he is referred to as one who truly is conscious of Allāh and fears Him.

We ask Allāh to make us of those that are conscious of Him, āmīn.

The Shaykh said, rahimahullāh:

وأما إحياء سنة المصطفى، فاعلموا يا إخواني أن الله تعالى قد أمرنا بأخذ ما أتانا به رسوله – كان من الواجبات أو من المندوبات أو من المباحات – وترك ما نهانا عنه – كان من المحرمات أو المكروهات

“As for reviving the Sunnah of Mustafā – salallāhu alayhi wasallam -, know O brothers of mine that Allāh ta’ālā has commanded us to take all of what was brought to us by His Messenger whether it is of the Wājibāt (Compulsory deeds), the Mandūbāt (Superogatory) or the Mubāhāt (Permissible things), and to abandon all that he forbade us from whether it is of the Muharramāt (Forbiddances) or the Makrūhāt (disliked) things

قال تعالى: وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا

Allāh ta’ālā said:__ “And whatever the Messenger brings forth for you (as a Command), take to it, and whatsoever he forbids you from, refrain”__

_And he upon whom be salutations and peace said_

أوصيكم بكتاب الله وسنة رسوله

_I advise you to take care of the Book of Allāh and the Sunnah of His Messenger_

رواه مالك في الموطء

_Mālik recorded it in the Muwatta’_

I say, and from Allāh all help is sought, this Hadīth is Hasan and its meaning is Sahīh
It has been used as proof by the Ulamā that all matters of the Dīn, whether Fiqh, ‘Aqīdah or Tarbiyyah are to be taken from both sources.

Though I have not found this Hadīth with this wording, it appears like the Shaykh was referring to the narration of Anas Ibn Mālik where he said the Rasūl – salallāhu alayhi wasallam – said;

تركت فيكم أمرين لن تضلوا ما تمسكتم بهما : كتاب الله وسنة رسوله

“I have left among you two things after which if you hold resolutely to them both you would never be misguided: the Book of Allāh and the Sunnah of His Messenger”

The Muhaddith Imām Ibn ‘AbdilBarr – rahimahullāh – said in the Tamhīd

وَهَذَا مَحْفُوظٌ مَعْرُوفٌ مَشْهُورٌ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِنْدَ أَهْلِ الْعِلْمِ ، شُهْرَةً يَكَادُ يُسْتَغْنَى بِهَا عَنِ الْإِسْنَادِ ، وَرُوِيَ فِي ذَلِكَ مِنْ أَخْبَارِ الْآحَادِ أَحَادِيثُ مِنْ أَحَادِيثِ أَبِي هُرَيْرَةَ وَعَمْرِو بْن

And this (Wasiyyah of the Rasūl) is confirmed, known and popularly accepted by the People of Knowledge as to have been from the Prophet – salallāhu alayhi wasallam, a common acceptance that almost makes it not to be in need of an Isnād. And in its regard, some Āhād (isolated) Ahādīth have been recorded from Abī Hurayrah and ‘Amr Ibn ‘Awf”

We ask Allah to guide our Ummah, leaders and followers, Ulamā and Commoners, elders and youthful, women and men, to compliance with the Qur’ān and the Sunnah, āmīn.

Bārakallāhu Fīkum

Jazākumullāhu Khayran

Assalāmu Alaykum Warahmatullāh Wabarakātuh.

25th Dhul Hijjah 1438
(17/09/2017)

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