Nasīhatu Ahli Az-Zamān authored by Shaykh Mujaddid `Uthmān Dan Fodio rahimahullāh 27

SHARH
“Nasīhatu Ahli Az-Zamān” (027)

بسم الله الرحمن الرحيم
الحمد لله رب العالمين
والعاقبة إلى على الظالمين
والصلاة والسلام على من بعث رحمة للعالمين

Honored brothers and sisters

You are welcome to this week’s session of the Halqah

We ask Allāh to make it beneficial for us all in this world and the next

We ask Allāh to grant forgiveness and reward to its writer, its readers, and to whomsoever benefits from it till the Day of Judgement, āmīn

We shall continue with our Sharh of the excellent book Nasīhatu Ahli Az-Zamān

Written by the Mujaddid Shaykh ‘Uthmān Dan Fodio – rahimahullāh-

We have finished with the first two Sections of the book.

Now we shall proceed into the third.

After the Shaykh has mentioned that not all matters should be rebuked indiscriminately, he proceeded to mention some matters that have occurred in his era about which ‘Ulamā have differed and which shouldn’t be rebuked indiscriminately.

He said:

الفصل الثالث؛
في ذكر أمثلة ما وقع في هذا الزمان من الأمور التي اختلف العلماء في حكمها

“The Third Section: A mention of Examples of matters that have occurred in this era about whose Rulings the ‘Ulamā have differed.”

فأقول وبالله تعالى التوفيق

“I say, and with Allāh Ta’ālā is Success”

فاعلموا يا إخواني أن من أمثلة ما وقع في هذا الزمان من الأمور التي اختلف العلماء في حكمها: دعوة الكفار إلى الإسلام قبل القتال

“Know O brothers of mine, that of the matters that have occurred in this era of ours about whose Rulings the Ulamā have differed is making Da’awah to the Kuffār, inviting them to Islām before fighting them.”

قال ابن جزي في القوانين
((الدعوة قبل القتال مختصة بمن لم تبلغهم دعوة الإسلام فيدعون إليه أوّلا، وإن أجابوا كُفّ عنهم وإن أبوا عرضت عليهم الجزية، وإن عبوا قوتلوا. وأما من بلغتهم فلا يدعون))

Ibn Juzayyin Al-Kalbī said in Al-Qawānīn

“Inviting of a People to Islam before fighting them is applicable only to those to whom the Message of Islām hadn’t been delivered. They are therefore invited to it first. If they respond positively, they are avoided. If they refuse, the Jizyah is offered to them. If they refuse it, they are fought. As for those to whom the Message had previously been delivered, then they are not to be invited again.”

وفي الزهرات الوردية
((واختلف أهل المذهب في تقدم الدعوة على القتال فمنهم من رأى أن المذهب على ثلاثة أقوال: الوجوب، وعدمه، والوجوب في حق من بعُدت داره، ومنهم من زاد رابعا: وهو إن كان جيش المسلمين كثيرا آمنا وإلا فلا))

“And it has come in Az-Zaharātu Al-Wardiyyah:”

“And the Fellows of the School differed on the Ruling of presenting Da’wah before fighting. Of them are those that see that the various positions in the School are three: that is is Obligatory, that it is not obligatory, and that it is obligatory only for the one whose home is remote. And there are some of that add a Fourth Ruling: and it is that if the Army of the Muslims are safe and many then it is obligatory, and if not, then its not.”

As for Ibn Juzayy, then he is the Usūlī Shaykh and Stalwart of the Mālikī School in his time, Muhammad Ibn Ahmad Ibn Muhammad Ibn Abdillah Ibn Yahyah Ibn Abdurrahman Ibn Yusuf Ibn Juzayy Al-Kalbī Al-Gharnātī rahimahullāh.

He was born on a Thursday, 9th Rabī Ath-Thānī 793 years after the Hijrah in the Andalusian City of Granada (Gharnātah).

Ibn Juzayy was a poet and he excelled in its composition and its recitation
He was also an Adept in the Science of Fiqh and Usūl, and excelled his peers in its mastery.

Among his teachers were Abu Ja’afar Ibn Az-Zubayr, Abū Al-Hasan Ibn Sam’ūn, and many others that were the icons of Ilm in Andalusia at his time.

Students of Knowledge from across Andalusia and the Muslim lands travelled to him to learn Tafsīr, Fiqh, Usūl, and Poetry.

He was known to be the one that recorded the Rihlah of Ibn Batūtah in what is known today as Tuhfatu An-Nadhdhār Fī Gharā’ibi Al-Amsār Wa ‘Ajā’ibi Al-Asfār

Ibn Juzayy – rahimahullāh – passed away in the Battle of Turayf, may Allāh unite us with him in Firdaws, āmīn.

His book Al-Qawānīn Al-Fiqhiyyah Fī Talkhīsi Madh’habi Al-Mālikiyyah Wa At-Tanbīh ‘Alā Madh’habi Ash-Shāfi’iyyah Wa Al-Hanafiyyati Wa Al-Hambaliyyah is one that has been welcomed across the Muslim Ummah of all Schools

This is because the book was authored to mention the Precepts upon which the four Schools are built and to thereby explain the differences in those Schools based on their Precepts in the matters of Fiqh.

In this quote, Ibn Juzayy sought to address a matter about which the ‘Ulamā differed,
It is the matter of whether the Muslim Armies fighting to expand the territory of the Islamic State must reinvite the Kuffar of every city to Islām again before fighting them.

We shall explain this matter in detail Allāh willing in our next session.

We ask Allāh to widen our scopes and to benefit us with what He has given us of knowledge and not to make our knowledge a source of punishments for us in this world or the next, āmīn.

Bārakallāhu fīkum
Jazākumullāhu Khayran
Alhamdulillāh, Awwalan Wa Ākhiran”

Assalāmu Alaykum Warahmatullāh Wabarakātuh

2nd Râjab 1439H
(18/03/2018)

📮 *IslamNode*
🌿🌿🌿🌿🌿🌿🌿🌿🌿