Nasīhatu Ahli Az-Zamān authored by Shaykh Mujaddid `Uthmān Dan Fodio rahimahullāh 28

SHARH
“Nasīhatu Ahli Az-Zamān” (028)

بسم الله الرحمن الرحيم
الحمد لله رب العالمين
والصلاة والسلام على من بعث رحمة للعالمين
وعلى آله وصحبه ومن تبعهم بإحسان إلى يوم الدين

Assalāmu alaykum Warahmatullāh Wabarakātuh.

Beloved brothers and sisters

You are welcome to this morning’s session of the Halqah.

We ask Allāh to make it highly beneficial and rewarding for us all, āmīn.

We shall continue from where we stopped in the book ‘Nasīhatu Ahli Az-Zamān’

We stopped at where the Shaykh quoted Ibn Juzayy Al-Kalbī on the matter of whether it was obligatory to make da’awah to the Kuffar before fighting them in Jihād.

Alhamdulillāh,

As for the book ‘Az-Zaharātu Al-Wirdiyyah, then it is ‘Az-Zaharātu Al-Wirdiyyah Fī Al-Fatāwah Al-Ujhūriyyah’

It is a collection of Fatāwah by the Mālikī Shaykh Nuruddīn Abū Al-Irshād ‘Alī Ibn Muhammad Ibn ‘Abdirrahmān Ibn ‘Alī Al-Uj’hūrī – rahimahullāh.

He was a Mālikī icon of the 11th century and passed away 1066 years after the Hijrah.

Then the Shaykh said:

قال اللخمي:
واتفق على وجوبها في حق من لم تبلغه. انتهى

“And they have a consensus on the obligation of it for those to whom the Message never reached.”

As for Al-Lakhmī, he is the Qayrawānī Imām, Āli Ibn Muhammad Al-Qayrawānī Al-Mālikī,
he excelled in the sciences of Usūl and Fiqh and was the Master of the Ulamā of the Mālikī School in Africa in his time

About him, Qādī ‘Iyād said:

“Abū Al-Hasan was a Faqīh, a honoured one who was highly religious, a polymath Muftī who had a share in Literature and Hadīth, excellent in thought, good in Fiqh, excellent in understanding. He was the Faqīh of his era and had the most populous name in his land. He had a prolonged life after his peers and earned the leadership (in Fiqh) of the whole of Africa.”

He authored a lot of Books in the Mālikī Madh’hab and passed away 478 years after the Hijrah after spending 78 years on earth
Rahimahullāh.

Then Shaykh Uthmān said:

قلت: وعلى هذا فلا ننكر إنكار الحرام على من قاتل كفار هذه البلاد قبل الدعوة لأنهم ممن بلغتهم الدعوة، لأن ذالك من المسائل التي اختلف العلماء في حكمها

“I say: based on this, we do not rebuke by way of holding such to be Harām, those that fight the Kuffār of this land before calling them (to Islām) because they are of the people that the Da’awah had reached before. This is because this is of the matters about which the ‘Ulamā have differed.”

I say:
Know, o beloved one, that the matter of making da’awah to the Kuffār before fighting them, if the Muslims are the ones to initiate the fighting, is that about which the ‘Ulamā have differed upon only if they have gotten the da’awah before
Otherwise, as Imām Al-Lakhmī said in his Fatāwah, as was quoted by Ibn Fodio above, it is obligatory to make Da’wah before fighting those to whom Da’wah has not been made beforehand.

If da’awah had been made to them before, of the ‘Ulamā are those that hold that to make Da’wah to them is still compulsory.

This position is weak
Of the ‘Ulamā are those that hold that making Da’awah to them in this situation is highly recommended. And this is the right position.

And Allāh knows best.
And it is the position favoured by majority of the ‘Ulamā
It is mentioned in _Al-‘Iqnā’_:

“It is recommended to make Da’awah to the one to whom Da’wah had been made before beginning to fight him. And it is Harām to fight before Da’wah to the one to whom it wasn’t made before. And Ibn Qayyim restricted this ruling to the case where the Muslims are the ones taking the fight to them. But in the case where the Kuffār are the ones bringing the Battle to the Muslims, then the Muslims must fight them without any Da’awah as a way of defending their souls and their sanctities.”

It is important to note however that what is meant by Da’wah has reached them here is not that each and every of the Kuffār has been sat down to be spoken to
but that the Message of Islām has reached them by way of understanding.

Shaykh Uthmān then based this on the difference that was occurring among the leaders of his Jama’ah on whether they can fight the cities and citadels that were upon Kufr in their time without making the Da’awah to them.

And the Shaykh held that it weren’t a compulsory thing since the Ulamā had differed about it and such shouldn’t be a difference upon which his Jamā’ah should worry.

But its important to note that before the Jihād, Shaykh Uthmān Dan Fodio had spent thirty years in da’awah and teaching to all of the People in the Hausa, the Yoruba, and the Borno Kingdoms.
And Allāh knows best.

Bārakallāhu fīkum.

We shall stop here.
Assalāmu Alaykum Warahmatullāh Wabarakātuh.

9th Râjab 1439H
(25/03/2018)

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