Nasīhatu Ahli Az-Zamān authored by Shaykh Mujaddid `Uthmān Dan Fodio rahimahullāh 29

SHARH
“Nasīhatu Ahli Az-Zamān” (029)

بسم الله الرحمن الرحيم
الحمد لله رب العالمين
والعاقبة للمتقين
ولا عدوان إلا على الظالمين

Assalāmu Alaykum Warahmatullāh Wabarakātuh.

Honored brothers and Sisters,

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

We ask Allāh to make it beneficial and rewarding for us and for you, āmīn
Bārakallāhu fīkum.

We shall continue, Allāh willing from where we stopped in the _Nasīhatu Ahli Az-Zamān_ where Shaykh ‘Uthmān Dan Fodio – rahimahullāh – 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.”

Then he said, rahimahullāh :

ومن أمثلة ما وقع في هذا الزمان من الأمور التي اختلف العلماء في حكمها استرقاق المرتدين سواء كانوا ممن ارتد عن دين الله ارتدادا ظاهرا وصرح بأنه خرجرعن دين الإسلام ودخل في غيره من دين الكفر، أو كان ممن يزعم أنه مسلم وحكمنا بكفره لأجل أنه صدر منه ما لا يقع إلا من كافر كملوك بلادنا السودانية هذه

“Among the examples of the things that have occurred in this era about whose Ruling the Ulamā differed is taking as Slaves the Murtaddīn (Apostates). This applies to those who most apparently apostated by their own confirmation, declared by themselves that they have left the Dīn of Islām and entered into other than it of the Dīn of Kufr, or to those who claim that they are Muslim but we declare them apostates due to that which has come from them that can only come from a Kāfir, such as these Kings of our Black Countries.”

Shaykh ‘Uthmān Dan Fodio in this Passage brings two matters to fore:
the topic of Riddah (Apostatacy) from Islām.

This is a topic about which the Muslims right from the time of the Sahābah are agreed upon: that whosoever declares with his tongue or with his deeds that he has abandoned the Dīn of Islām, becomes a Kāfir Apostate and must be killed.

However, there are two kinds of Riddah in the words of Ibn Fodio here
First, that about which its doer declares by himself that he has done.

Then, his declaration and admittance here is the proof that his beliefs have changed and he no longer holds unto Islām.

There is nothing strange about this one
too, the one who didn’t declare his Kufr but has done some things which can be translated and interpreted as Kufr without need for verification and investigation.

This is what some of the ‘Ulamā refer to as Al-Kufr Al-‘Amalī

Shaykh Sulayman Ibn ‘Abdillah Ibn Muhammad Ibn ‘Abdilwahhāb – rahimahullāh – said:

“As for Al-Kufr Al-‘Amalī, then it is on two kinds. The first totally negates Īmān, and its doer by so doing becomes like the one who has committed Al-Kufr Al-‘Itiqādī (whose Faith has changed), such as Prostrating to Idols, insulting the Rasūl and Killing a Messenger, making a mockery (of the Dīn), and denigrating the Mus’haf”

This matter of Al-Kufr Al-‘Amalī is a matter about which the ‘Ulamā of Sunnah are agreed: that there are of deeds that once committed takes a person out of the fold of Islām,
without need for verification from us, such are the examples mentioned by Shaykh Sulayman Ibn ‘Abdillah above.

Then, there are deeds that are Kufr which if a person commits, there is need to verify whether its doer has excusable reasons for which it is committed to declare him Kāfir.

Most important is that these matters exist in the Sharī’a and there has been an attempt by the Kuffār to make Muslims oblivious and Ignorant of the Knowledge of the Dīn that discusses and teaches the most important thing in the Dīn: Īmān and Kufr.

Know, o beloved one, that it is obligatory upon you to seek knowledge of Īmān and Kufr. And to know those things which negate Īmān and nullify it without question, those things that nullify it only after verification, and those things that take one to its verge.

especially in this time where Islām has been turned into a lip service and very few people understand the dimensions of the Dīn and give it its rights.

Thereby betruthing the Hadīth in which the Rasūl – salallāhu alayhi wasallam – said:

بَادِرُوا بِالْأَعْمَالِ فِتَنًا كَقِطَعِ اللَّيْلِ الْمُظْلِمِ يُصْبِحُ الرَّجُلُ مُؤْمِنًا وَيُمْسِي كَافِرًا أَوْ يُمْسِي مُؤْمِنًا وَيُصْبِحُ كَافِرًا يَبِيعُ دِينَهُ بِعَرَضٍ مِنْ الدُّنْيَا

“Hasten with excellent deeds before the coming of the Fitnahs that follow one another like the portions of a dark night: in which morning will reach a Man as a Believer and evening meets him a Kāfir, Or in the evening he is a believer and morning meets him a Kāfir. He sells his Dīn for a Price of the Dunya.”

As was recorded by Imām Muslim in his Sahih from Abu Hurayrah – radiyallāhu ‘anhu.

Learn your Dīn brothers and sisters, learn your Dīn thoroughly.

It is indeed your lamp in the dark, and your guidance in the presence of misguidance.

The Second matter the Shaykh raised in that passage is the matter of _Istirqāq_ which is taking them as Slaves.

The ‘Ulamā are differed as to whether the Murtaddūn (Apostates) can be taken as Slaves.

Al-Māwardī said:

“As for the Murtaddīn, if they are in Dāru Al-Islam and did not move to Dāru Al-Harb, then we are not aware of any difference of opinion as to the fact that it is not permissible to take them as slaves or their women as bondswomen due to the preponderance of Islām here. And it is not permissible to eat of what they slaughter or to give out a daughter in marriage to them, due to the preponderance of their Shirk. And their Jizyah must not be accepted, nor should they be given a truce. This is because both the Jizyah and the Truce are a form of accepting the fact that their deed is acceptable. And a Murtad must not be accommodated on his act.”

“But if they move to Dāru Al-Harb or take for themselves a land that seeks to be like Dāru Al-Harb, then the Sahābah are at a difference as to the ruling of taking them as slaves or their women as bondswomen.…”

This statement was made by Al-Māwardī in Al-Hāwī Al-Kabīr

We shall pause here to continue next week.

Bārakallāhu fīkum
Assalāmu Alaykum Warahmatullāh Wabarakātuh.

23rd Râjab 1439H
(08/04/2018)

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