Shield of Taqwā

Forgive others as you would want Allāh to forgive you: Imām ath-Thahabī says in the biography of Mas’ūd Ibn Muhammad Ibn ad-Dallāl al-Hamathānī (رحمه الله); (مسعود بن محمد بن الدلال) الهمذاني، شيخ القلندرية. ذكره شيخنا ابن البزوري في تاريخه، وقال: كان على قدم حسن، وكان كثيرا ما يقول: الماضي لا يذكر. فقيل إنه رؤي في المنام، فقيل له: ما فعل الله بك قال: أوقفني بين يديه، وقال لي: يا مسعود الماضي لا يذكر، انطلقوا به إلى الجنة. “Our Shaykh Ibn al-Bazwarī mentioned in his Tārīkh (history book); He has a great legacy, and he would frequently say, ‘the past is not to be mentioned’ (meaning he would easily forgive others). It has been reported that he was seen in a dream, so it was said to him, what did Allāh do with you? He replied; He made me stand in front of Him and then told me; O Mas’ūd, the past is not to be mentioned, so (Allāh ordered) take him to Paradise.” — Refer to “Tārīkh al-Islām” (42/327).

There are 5 or 6 conditions in the Hanbalī madhab for the father using his child’s wealth. Most scholars state a parent is allowed to take from his child ONLY if he’s in need. Ibn Qudāmah cites this from Abū Hanīfah, Mālik and Shāfi’ī (رحمهم الله). But in Ahmad’s madhab, even if the parent is not in need, he can take under 5 conditions mentioned in “Dalīl at-Tālib” [1]; 1. He doesn’t harm the child (by taking excessively). 2. He isn’t allowed to take it when one (father or child) of them is about to die (as this will change inheritance). 3. He doesn’t give it to another child (as the father can’t be unjust by giving to one child over another). 4. He possesses his child’s wealth via statement or intention. 5. That he takes what exists, so it’s not permitted to take something non-existent. Imām Hajjāwī adds a 6th condition in Iqnā’ that the father has to be Muslim. _____ Note: There’s a hadīth mentioned in Sunan an-Nasā’ī (4449) and Abū Dawūd (3528), stressing on the importance of parents, and the earnings that are best is what is earned with one’s own hands, and one’s child (and his wealth) is part of his earnings because he was the cause for his child to exist. This proof is important to show that it’s not considered stealing according to Imām Ahmad, while the other 3 Imāms believe the child’s wealth is protected. What supports the view of the other 3 Imams is the hadīth “All of a Muslim is inviolable to another Muslim: his blood, his wealth and his honour.” [Agreed Upon] Abū Dawūd also narrates: “The Prophet (صلى الله عليه وسلم) said: The children of a man come from what he earns, rather they are his pleasantest earning; so enjoy from their property.” (3529) Abū Dawūd said: Hammād Ibn Abī Sulaymān added in his version: “(Take only) when you need”, but this (addition) is munkar. This addition supports the 3 Imāms, but if it is munkar as Abū Dawūd stated, then it cannot be used against Imām Ahmad.

https://t.me/Jawhara3888/982 تلاوة خاشعة من أواخر سورة الزمر للشيخ د. محمد الحسن إمام جامع الجوهرة مع العلم أنها قديمة

There can never be unity in this Ummah if mere difference of opinions are not tolerated. No one should be boycotted due to a difference of opinion, rather people should be boycotted for the bad manners and harshness they possess when it comes to dealing with the believers, as this will force them to rectify their manners.

“If any one of you knew the reality of Jahannam, he would scream until his voice breaks, and he would pray until his spine fractures.” — Statement from ‘Amr Ibn al-‘Ās (رضي الله عنه). Mentioned in ‘Kitāb az-Zuhd wa’r Raqā’iq’ (1007).

Imām Abū Bakr al-Bāqillānī (Died 403AH) stated in “Tamhīd al-Awā’il” (page 181); “If they say; How is the Qur’ān established as a proof against the Indians and Turks, while they don’t know that what the Qur’ān came with is something Mu’jiz [impossible for anything to be similar to it]. We would respond to them; If they looked into this matter (of no one able to bring a Sūrah like Qur’ān), they would know for certain that the Arabs who the Prophet (صلى الله عليه وسلم) was sent to were the most eloquent of people, and the most capable in putting together Arabic speech, and they are the pinnacle in this regard, whilst being the most dedicated in rejecting the Prophet (صلى الله عليه وسلم). This is in spite that he was raised amongst them, with them knowing everything about him and the companions he sits with in his journeys and where he resides, and he never used to recite anything before that to them, not a book, nor would he write anything with his right hand. And despite all this, he challenged them to bring something similar to it (Qur’ān) or a Sūrah like it, whether they unite altogether or do so individually, yet they were all unable to do so. The same way the proof of Mūsā and ‘Īsā, may peace be upon them both, is established against someone (in their time) who’s not a sorcerer or doctor, due to his knowledge that they challenged the best of doctors and most elite of sorcerers to bring similar to what they came with, yet they were unable to, despite their absolute dedication in denying these two Prophets and trying their best to come with something similar to what they came with.” ____ Benefit; The meaning of the word Mu’jiz is that no one is able to bring anything similar to the way Allāh spoke and revealed the Qur’ān, however there’s a difference of opinion if it’s possible to bring something similar in ‘meaning’ as the Imāms of Usūl speak about, and whether this challenge to bring something similar to it includes a small verse or the letters ‘حم’ or ‘الم’ in the beginning Sūrah’s. This discussion is found in Usūl books in detail. Many people can enter into Islām in various different ways, such as reading the Prophet’s biography (صلى الله عليه وسلم) and seeing all his beautiful qualities knowing that this can only be a Messenger sent from the Creator of the universe, or someone merely hearing that a Prophet was sent to guide mankind with a clear message of Tawhīd, and that we aren’t left without guidance. Although here, Imām al-Bāqillānī emphasises on the miracle of the Qur’ān. Also a question some people may ask is what if someone heard about Prophet Muhammad (صلى الله عليه وسلم), but died shortly after without enough time to confirm he’s a true Prophet. Scholars such as al-‘Izz Ibn ‘Abdis-Salām in his ‘Qawā’id’ stated that in the Hereafter, they would be excused, since they didn’t turn away from seeking the truth. However, the claim some preachers of misguidance make today that people in the west are ‘excused’ because they haven’t been convinced of Islām despite having enough time to balance between one’s livelihood and learning about Islām, is a claim that’s Kufr, may Allāh protect us.