₦airaland Forum

Scholarly Consensus: Definition, types and conditions
https://www.nairaland.com/4234418/scholarly-consensus-definition-types-conditions

Praise be to Allah.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

In linguistic terms, ijmaa‘ means resolve and agreement. 

In shar‘i terms, it means the agreement of the mujtahids of this ummah after the death of the Prophet (blessings and peace of Allah be upon him) on a shar‘i ruling. 

By saying “agreement” we exclude differences of opinion; if there is a difference of opinion, even from one person, then we cannot say that there is ijmaa‘. 

By saying “the mujtahids” we exclude the common folk and those who follow or imitate scholars; it does not matter whether they agree or disagree. 

By saying “this ummah” we exclude the consensus of others, which carries no weight. 

By saying “after the death of the Prophet (blessings and peace of Allah be upon him)” we exclude their agreement at the time of the Prophet (blessings and peace of Allah be upon him); ijmaa‘ or consensus at that time does not count as evidence, because evidence is established by the Sunnah of the Prophet (blessings and peace of Allah be upon him), whether in word or deed or by approval. Hence if a Sahaabi says “We used to do” or that they (i.e., people) used to do such and such at the time of the Prophet (blessings and peace of Allah be upon him), this is indicative of the approval of the Prophet (blessings and peace of Allah be upon him), according to consensus. 

By saying “on a shar‘i ruling”, we exclude their agreement on a rational or human ruling, which has nothing to do with the matter under discussion, because we are talking about looking for ijmaa‘ as one of the kinds of shar‘i evidence. 

Ijmaa‘ counts as evidence on the basis of a number of pieces of evidence, including the following: 

1.     The verse in which Allah, may He be exalted, says (interpretation of the meaning): “Thus We have made you (Muslims), a Wasat (just) (and the best) nation, that you be witnesses over mankind” [al-Baqarah 2:143].  The words “witnesses over mankind” include testifying about their deeds and judging their deeds, and the words of the witness may be accepted.

2.     The verse in which Allah, says (interpretation of the meaning): “(And) if you differ in anything amongst yourselves” [an-Nisa’ 4:59] indicate that whatever they agreed upon is sound and correct.

3.     The Prophet (blessings and peace of Allah be upon him) said: “My ummah will not unanimously agree on misguidance.”

4.     We say: If the ummah unanimously agrees on something, it must be either true or false. If it is true, then it is proof. If it is false, how can this ummah, which is the dearest of nations to Allah since the time of its Prophet until the onset of the Hour, agree on something false with which Allah is not pleased? This is quite impossible. 

Types of ijmaa‘ 

Ijmaa‘ is of two types: definitive and presumptive. 

1.     Definitive is that which well known and well established, such as consensus that the five daily prayers are obligatory and that zina (fornication, adultery) is haraam. No one can deny that this type of ijmaa‘ is proven and established, or that it constitutes proof in and of itself, or that the one who rejects it becomes a kaafir, unless he is ignorant and may be excused for his ignorance.

2.     Presumptive is that which can only be known by means of research and study, where the scholars may differ as to whether is ijmaa‘ (on a particular issue) or not. The most correct scholarly opinion concerning that is the view of Shaykh al-Islam Ibn Taymiyah, when he said inal-‘Aqeedah al-Waasitiyyah: The type of ijmaa‘ that is to be accepted is that of the righteous early generations (as-salaf as-saalih), because after their time there was a great deal of disagreement and the ummah spread far and wide. End quote. 

It should be noted that the ummah cannot agree on something that is contrary to an unabrogated, clear, saheeh text, because it can only agree on what is true. If you see consensus that you think is contrary to that, then it must be one of the following: either the evidence is not clear, or it is not saheeh, or it is abrogated, or there is a difference of opinion concerning the matter of which you were not aware. 

Conditions of ijmaa‘: 

There are certain conditions for ijmaa‘, such as: 

1.     It should be soundly proven in the sense that it is either well known among the scholars or transmitted by a trustworthy narrator who has read widely.

2.     It should not have been preceded by a well-known difference of opinion. If that was the case, then there is no ijmaa‘, because scholarly opinions are not invalidated by the death of their authors. 

Ijmaa‘ does not cancel out a previous difference of opinion; rather it prevents differences of opinion from arising. 

This is the most correct view, because of the strength of its argument. 

And it was said that the second condition is not stipulated, so it is valid in a later period for there to be consensus on one of the previous opinions and for that to serve as proof for those who come afterwards. 

According to the majority, it is not essential that those who unanimously agree all die when still holding this view for  ijmaa‘ to be established; rather ijmaa‘ is established as soon as they (the scholars of a particular era) agree, and it is not permissible for them or anyone else to go against it after that, because the condition for the establishment of ijmaa‘ do not include any stipulation that the era (of the scholars who reached this consensus) should have come to an end with their passing. As ijmaa‘ is established at the moment they agree (on a particular issue), there is nothing that could cancel it out. 

If one of the mujtahids (scholars) says or does something and that becomes well known among the mujtahids, and they do not denounce it even though they are able to do so, then it is said that there is ijmaa‘. It was said that this establishes that there is ijmaa‘; others said that it is may be regarded as proof but not ijmaa‘; and others said that it is neither ijmaa‘ nor proof. And it was said that if they all passed away before denouncing it then it is ijmaa‘, because their silence until the time of their death, even though they were able to denounce it, constitutes proof of their agreement. This is the view that is most likely to be correct. 

Al-Usool min ‘Ilm al-Usool, 62-64 

And Allah knows best

https://islamqa.info/en/201682

gurunlocker:
I think violence gives these people maximum joy.... What has religion got to do with Magu's case?

Keep quiet bro, they have right to fight their Muslim fellow

صدق رسول

olaleks007:
Op, there is something called Inflation. Simply means too much money purchasing fewer goods.

If I start explaining, u will be bored to read it.

Pls explain sir

As we all know the Apex Bank; i.e Central Bank of Nigeria is the one in charge of printing and regulating money. Why is it that we still borrow and complain of money in this country despite the fact that we can print more than enough? Please I need concise reply. Thanks

Allah lMustaan

Yusuff Adepoju phone number:

+234 803 378 8439.


You can as well as ask what is not clear to you here.

As-Shirk part 1


https://www.nairaland.com/4221573/as-shrik-part-1

*AS-SHIRK (1)

A’uudhu billahi minas Shaytaanir Rajeem, Bismillahir Rahmaanir Raheem

Alhamdulillah wasolatu wasalam ‘ala rosulillah
Shirk is the opposite of monotheism in Islam. The word shirk in Arabic means taking a partner, i.e., regarding someone as the partner of another. In Islamic context, shirk means ascribing a partner or rival to Allah in Lordship (rububiyyah), worship (Uluhiyyah) or in His names and attributes (Asmau wasifat).

There are verses of Quran pointing or nailing prohibition of shirk. Allah says (interpretation of the meaning): “Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped)” Q2:22
In the hadith it is narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever dies claiming that Allah has a rival, will enter Hell.” Bukhari 4497 Muslim 92.

*Types of shirk

The scholars divided shirk into two types:

1. Shirk al akbar (major shirk), and

2. Shirk al asgar (minor shirk).

*Major Shirk

This means ascribing to someone other than Allah something that belongs only to Allah, such as Lordship (rububiyyah), divinity (uluhiyyah) and the divine names and attributes (al-asma’ wa’l-sifaat). This is the kind of shirk that Allah does not forgive, and it is the shirk of which Allah says (interpretation of the meaning): “And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah” 2:165. Or the belief that there are those who know the Unseen as well as Allah

Shirk may sometimes take the form of words: Such as those who make du’aa’ or pray to someone other than Allah. Shirk may sometimes take the form of actions: Such as one who sacrifices, prays or prostrates to something other than Allah.

*Minor Shirk

الشرك الإصغر: وهو كل ما كان وسيلة إلى الشرك الأكبر ، أو ورد في النصوص أنه شرك ، ولم يصل إلى حد الشرك الأكبر

Minor shirk is anything that serve as means or way to major shirk, anything mentioned in the verse of Quran or sound hadith as minor shirk and has not reach level of major shirk.

*There are guidelines to identify minor shirk enumerated by scholars, these includes:

1. Anything confirmed or mentioned by Prophet salallahu ‘alayhi wasalam as minor shirk i.e. Mahmoud ibn Labeed said: The Messenger of Allah salallahu ‘alayhi wasalam said: “The thing that I fear most for you is minor shirk.” They said: “O Messenger of Allah, what is minor shirk?” He said: “Showing off, for Allah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 951.

2. When the word shirk is used in the texts of the Qur’an and Sunnah in the indefinite form [without the definite article al-]. This usually refers to minor shirk, and there are many examples of this, such as when the Prophet sallallahu ‘alayhi wasalam said: “Incantations, amulets and love spells are shirk.” Abu Dawood, 3883; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 331. What is meant by shirk here is minor shirk, not major shirk as scholars have confirmed

Amulets are things that are hung on children such as turquoise beads and the like, which they claim will protect them from the evil eye or make the child grow teeth. Love spells are something that they do, claiming that it will make a woman beloved to her husband and a man beloved to his wife. These are minor shirk that leads to major shirk.

It saddened heart, some have insured the life of an innocent child under Devils unknowingly, thus has effects on the child.
To be cont…..inshaa Allah

http://fiqhclass.org/index.php/2017/04/17/as-shirk-1/

May Allah forgive us and grant us protection from evils that some have invited.

Lalasticlala and mydn4 must see this

Al Kufr (Disbelieve) and its classification

https://www.nairaland.com/4221557/al-kufr-disbelieve-classifications

*Al Kufr and its Classifications

Alhadulillah wasolatu wasalaam ‘ala rosulillah

Al-Kufr in Arabic language literally means covering and concealing something. In the shar’ia lexis, it means “not believing in Allah and His Messenger”. In extended sense, kufr is the attribute of everyone who rejects something that Allah has commanded us to believe in, after news of that has reached him, whether he rejects it in his heart without uttering it, or he speaks those words of rejection without believing it in his heart, or he does both; or he does an action which is described in the texts as putting one beyond the pale of faith.” Majmu’ al-Fatawa by Shaykh al-Islam Ibn Taymiyah, 12/335; al-Ihkaam fi Usul al-Ahkaam by Ibn Hazam, 1/45.

Ibn Hazam said in his book al-Fasl: “Rejecting something for which there is sound proof that there can be no faith without believing in it is kufr, and uttering words for which there is proof that uttering them is kufr is kufr. Doing any action for which there is proof that it is kufr is also kufr.”

Basically we have major kufr and minor kufr. Kinds of major kufr includes:

* The kufr of denial and rejection. Allah says (interpretation of the meaning):
“then when there came to them that which they had recognized, they disbelieved in it” Q2:89,146. Q6:33 Q27:14

* The kufr of turning away in arrogance, such as the kufr of Iblees of whom Allah said:
“… except Iblees (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allaah)” Q2:34, Q24:47

* The kufr of hypocrisy. Allah said (interpretation of the meaning):“And of mankind, there are some (hypocrites) who say: ‘We believe in Allaah and the Last Day,’ while in fact they believe not…Q2:8-20

* The kufr of doubt Q18:35-38. A’laam al-Sunnah al-Manshoorah, 177; Nawaaqid al-Eemaan al-Qawliyyah wa’l-‘Amaliyyah by Shaykh ‘Abd al-‘Azeez Aal ‘Abd al-Lateef, 36-46; Dawaabit al-Takfeer by Shaykh ‘Abd-Allaah al-Qarani, 183, 196.

On Minor Kufr (Disbelief)/Some called as Kufr of Practice, Shaykh Fawzan mentioned in Kitaab ut Tawheed:“The minor Kufr, or the practical Kufr, does not constitute apostasy. This type of Kufr comprises of sins that are referred to in the Book and the Sunnah as Kufr, but do not reach the level of major Kufr”[Kitaab ut Tawheed, Disbelief and its Types]. An example is the saying of the Prophet SallAllahu Alayhi wa sallam

لايزني الزاني حين يزني وهو مؤمن…

No adulterer is a believer when he is committing adultery…Reported by Bukhari and Muslim

Another example: The Messenger of Allah (sallallahu alayhi was salaam) said the majority of the people in the Hellfire will be women. When asked the reason why this is, the Messenger sallallahu alayhi was salaam said “yakfurnah” meaning “they commit kufr” the Companions then asked “Ayakfurnah billah?” they asked “Is it the kufr in Allah?”(i.e. Major kufr) and then the Prophet sallallahu alayhi was salaam went on to explain that the “kufr” which the women commit is the “kufr” of denying the favours of their husbands to which the wife of Thaabit ibn Qays said “Innee akrah ul kufra fee al islaam”, meaning “but I hate/abhor THE kufr in Islaam” Here the Sahaabiya used the definite article “al” and called this denial of the husbands favours to his wife as “al kufr” meaning “THE KUFR” yet by the unanimously agreement (al-‘Ijmaa’) of the Scholars is “minor” kufr NOT “major kufr.

* Major kufr require renewing kalmatu shahadah and repentance conditions

* Minor kufr require repentance conditions to be met. And generally followed by good deeds in both cases

http://fiqhclass.org/index.php/2017/05/01/al-kufr-and-its-classifications/

May Allah grant us benefiting understanding

Another 87 Muslims reverted to Islam in Akure
https://www.nairaland.com/4221537/another-eighty-seven-reverted-islam

EIGHTY-SEVEN (87) REVERTED TO ISLAM IN AKURE !!!

When Eighty-Two (82) Non-Muslims embraced Islam in Modakeke, Osun State on 17th & 18th of November, 2017, Muslims worldwide were in joyous mood. The news went viral on social media. Well-wishers were therefore celebrating this monumental achievement in the City of Modakeke, Osun State. Many a Non-Muslim was asking... "Could this be true? but now, another 87 reverted in Ondo state.

source: Acadip page

see

A picture of an Old woman in NYSC kits. So funny

AlBaqir:
Daddy mi ni.

Abeg leave silly excuses and respond to my submissions as I have done to pack of cobwebs you have opened as a thread.

No wonder. Your Dad can only be your scholar if well versed about this Deen. however, I will answer all your trash if you can tell me your Scholars. so that I know where to Start from.

I am seeing some names here that has no meaning. Allah Musta'an

AlBaqir:
# Point of correction:

1. I am not an antagonist of the Prophet's Sunnah rather I am an antagonist of the self acclaimed Ahlu Sunnah or Salafi.


2. This is a public forum. You don't need to leave Albaqir alone. This discussion is not privately between you and him, rather it is general discussion whereby people might be guided or misguided. So brace yourself up and face the reality rather than running with your tail behind your legs with excuses that "Albaqir beats you with psychology".

Albaqir, tell us your scholars (Alfa)

AlBaqir:
# Who told you Prophet didn't "celebrate" his birthday? For a fact, he did mark his birthday every week in a form of worship and praise to his Lord, by fasting. That was what limited document recorded.

# As per the bold, did your salaf ever used " radi'allahu anhu/ha" for themselves during their lifetime? Why are you doing what your Salafs didn't do by saying that phrase after the mention of anyone of them?





# You want to define Islamic sharia for us?

For a fact, nobody has ever come out and claim "Milad" is an obligatory act in the equivalent of Salat, Sawm, Zakat and Hajj.

And for a clear fact, Qur'anic order which we are not even observing dutifully is this:

"That you [people] may believe in Allah and His Messenger and honor him and respect the him and exalt Him morning and afternoon" Quran 48: 9


# And how's the fact that Shia Fatimi of Egypt were the establisher of Mawlud Nabiy made it forbidden to "celebrate" Mawlud?

For a fact, this same Shia Fatimi were the first to establish Islamic university - the prestigious al-Ahzar in Cairo that has produced many Sunni scholars. Why was that not seen as forbidden act?


# Observing Mawlud is a good act in many ways - it honour the Prophet, it brings all Muslims together (where we put aside our differences), its a dhikr (remembrance) of our Prophet etc.

Surah Al-Anaam, vs 160:

"Whoever brings a good deed, he shall have ten like it, and whoever brings an evil deed, he shall be recompensed only with the like of it, and they shall not be
dealt with unjustly.


Imam Muslim documents this Hadith:

The Prophet says:

He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.

Hadith # 6466
https://sunnah.com/muslim/47/26





# So, is this really a reason to tag Mawlud a forbidden act?

Anyway, for a clear fact, most widely acceptable date is Rabiul Awwal. Other dates do not have reliable source.





# Are we celebrating the pagan way? Whenever your Saudi masters are celebrating Al-Saud state anniversary with giant cake designed with the picture of King Salman, that obviously is Pagan way and we wonder where were your fatwa manufacturing scholars (starting from troglodyte Mufti of Saudi) to declare it Haram but they are too quick to carelessly declare Mawlud an Haram act.


# For a fact, in Sura Maryam, Allah specifically made mention of 3 days in human life: his day of BIRTH, DEATH and RESURRECTION.

* And practically, our Lord "sends" His abundant salam upon His Prophets Yahya and Eesa. Were these two blessed anbiya devoid of Allah's blessings outside these 3 days? Why did Allah specifically mention those days?

* If that could be done to Yahya and Eesa, why not for Imam of anbiya, hazrat Muhammad, [I]salallahu alayhi wa ahli[/i]?!

* Believers are commanded in surah Ahzab: 56 to send Praise and Salam upon the Prophet. A specific dates (of birth, death and resurrection) were mention (in the case of Yahya and Eesa), so how's "celebrating Mawlud" with lots of salawat wa Salam upon Nabi a forbidden act?!





# So in your belief, anything not mentioned by these two sources is not Islam?

Neither Qur'an nor Hadith ORDERED the believers:

* to say, radiyallahu anhum after mentioning any Sahabi

* to place your forehead in sujjud upon rug or carpet, on the contrary Nabi only placed and emphasised on doing sajdah upon the EARTH, DUST.

* to perform 20 rakat tarawih in Jama'ah after salat Ishai, for 29/30 days. (The closest submission you could bring is that Prophet only prayed his usual qiyam layl of 11 rakaat, and not after Ishai 20 rakaat. And for a fact, those 3 or 4 days that sahabah prayed behind him uninvited were documented to be 23rd, 25th, 27th midnights of Ramadan).

* Lots of examples to count from.

So u are among them. but can you kindly ponder over all what I wrote rather than just criticing with flimsy excuses. Bring your evidences from Quran and Hadith with the notable scholars of Sunnah that have said the same with you.

pls let's be sincere and refrain from attitude we can not defend in Qiyama

Rashduct4luv:
I like the names Muhammad, Abdullah, Sumaiyah, Nusaybah, Hassan, Hussain, Ubadah, Jaabir,...

Naam Ustadh. I like those names too

When FG declares Easter Monday, Good Friday, Christmas, New year and others for Christian as if they are majority in this country, nobody talks. Most Nigerian are Hypocrite

I like Aishat, Afsoh, Abdrozaq, Fatimoh, Maryam, Ibrohim, Musa and so on

Which Islamic names would you like to give your children?
https://www.nairaland.com/4208302/which-islamic-name-like-give

It is expected of us to give our children good names as a Sunnah of our noble Prophet Muhammad SollaLahu Alae Wosalam, it is even allowed to call or ascribe a name of a child to yourself even if you are still a bachelor/spinster or you're yet to give birth to any.

To this end, it is advisable for one to select from the best names and not from those without meaning. Names like Abdulah, Abdurahmon, Abdraheem, Muhammad, Abdgafar and others are good names you can choose from.

I hope Sissie will not choose Mukina2 or Lukgaf as his child's Islamic name when there are numerous meaningful names are available.

So which will you prefer to give your children? Let's hear from you.

10 reasons you shouldn't celebrate Maolud Nabiyy
https://www.nairaland.com/4208181/ten-reasons-shouldnt-celebrate-maolid

As salam alaikum warahmotullah wa barakatuhu.

Alhamdulillah Robil Aalaamee, we are in the month of Rabbiul awwal, which is the month when our Noble Prophet, the Master of all Masters, the Noblest of all Nobles, our Prophet Muhammod - salal Allahu alayhi wa salam - was born. But all over the world, they have turned this month into a celebration of some sort, the celebration we all refer to "Moulud Nabiyy".

Our prophet when he was alived, he did not celebrate this day,nor was he celebrated by his Sahaba after his demise. So what's now our problem of doin what the salafis didn't do.

Below are some cogent reasons why we should not celebrate Milad un Nabawiy.

1. "Milad" (birthday) is not in Islamic shariah, it was later introduced by the Shia Fatimd in Egypt.

2. Historians differed about the date of birth of Prophet Muhammod (s.a.w.s). Some said it's Ramadan, some in Shaban and some in Rabiul awwal.

3. Birthday celebrations have pagan roots, celebrating birthday is not allowed at all.

4. The celebration is neither from sunnah nor Qur'an. Anything that is not part of these two can not be part of islam.

5. Prophet s.a.w.s said, "stick to my sunnah and the sunnah of my rightly guided caliphs, beware of newly invented matters, for every new matter is a Bid'ah and every Bid'ah is misleading." (Trimidhi 2676).

6. Allah says in surah Al Maidah,ayah 3. "This day, I have perfected your religion for you." when Islam is perfect and complete, then who gave the authority to these people to introduce new concepts in Islam?

7. Celebrating 'Milaad' is imitations of Christians and Jews. Jews celebrate birthday of Uzair, while Christians celebrate birthday of Isa (A.s).

8. Prophet Muhammod (s.a.w.s) said, " whoever imitates a sect or people becomes one of them". (Abu Dawood).

9. Prophet Muhammod also said, "be different from Mushrikeen (the Unbelievers)." (Sahih muslim).

10. Prophet Muhammod(s.a.w.s) again said, "Do not exaggerate in praising me".
Wa Allahu Ahlam.

I Pray Allah increase our Eeman and guide us to the right path. Aameen

Messengers of Allah
https://www.nairaland.com/4208163/messengers-allah

*Messengers of Allah (1 of 2)

Alhamdulillah wasalatu walaam ‘ala rosulillah

Prophets in Islam include “messengers”, the bringers of a divine revelation through an angel; they are the law-bringers that believers believe were sent by Allah to mankind, bringing Allah’s message in a language they can understand. Belief in messengers of Allah is one of the six articles of the Islamic faith, and specifically mentioned in the Quran. However, there are differences between Prophets and Messengers. The distinguished difference between a Prophet and a Messenger is that a Messenger is one to whom a law is revealed and he is commanded to convey it, whilst a Prophet is one to whom a law is revealed but he is not commanded to convey it. However, this known difference seems not to be correct, because a Prophet is also commanded to call people, convey the Message and judge among the people.

In a response made by Shaykh ‘Abd al-Rahmaan al-Barraak quoting Shaykh al-Islam Ibn Taymiyah saying: The correct view is that the Messenger is one who is sent to a disbelieving people, and the Prophet is one who is sent to a believing people with the sharee’ah of the Messenger who came before him, to teach them and judge between them, as Allaah says (interpretation of the meaning): “Verily, We did send down the Tawraat (Torah) [to Moosa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allaah’s Will, judged for the Jews” Q5:44

So the Prophets of the Children of Israel judged by the Tawraat which Allaah had revealed to Moosa. With regard to the aayah, “but he is the Messenger of Allaah and the last (end) of the Prophets” Q33:40 and why it did not say the last of the Messengers – the end of the Message does not mean the end of Prophethood, but the end of Prophethood does mean the end of the Message. Hence the Prophet (peace and blessings of Allaah be upon him) said: “There will be no Prophet after me,” and he did not say, there will be no Messenger after me.

We have the following categories of preacher:

* Prophet
* Messenger of Allah
* Messenger of the messenger of Allah

The Prophets are the best of mankind, and the most noble of creation before Allah. Allah choose them to convey the call of Laa ilaaha ill-Allaah to mankind, and Allah has made them the intermediaries between Him and His creation in conveying His Laws. Shaykh al-Islam Ibn Taymiyah said: The correct view is that the Messenger is one who is sent to a disbelieving people, and the Prophet is one who is sent to a believing people with the sharee’ah of the Messenger who came before him, to teach them and judge between them, as Allaah says (interpretation of the meaning): “Verily, We did send down the Tawraat (Torah) [to Moosa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allaah’s Will, judged for the Jews” Q5:44

Messenger of the messenger of Allah are the Ulamah of today who convey the call of lailaha illallahu after the last Messenger of Allah. Allah, may He be exalted, sent Messengers to every nation and He stated that they came one after another, as He says (interpretation of the meaning):“Then We sent Our Messengers in succession, every time there came to a nation their Messenger, they denied him, so We made them follow one another (to destruction), and We made them as Ahadeeth (the true stories for mankind to learn a lesson from them). So away with a people who believe not” Q23:4“Verily! We have sent you with the truth, a bearer of glad tidings, and a warner. And there never was a nation but a warner had passed among them” Q35:24

Messenger of the messenger of Allah are the Ulamah of today who convey the call of lailaha illallahu after the last Messenger of Allah. Allah, may He be exalted, sent Messengers to every nation and He stated that they came one after another, as He says (interpretation of the meaning):“Then We sent Our Messengers in succession, every time there came to a nation their Messenger, they denied him, so We made them follow one another (to destruction), and We made them as Ahadeeth (the true stories for mankind to learn a lesson from them). So away with a people who believe not” Q23:4“Verily! We have sent you with the truth, a bearer of glad tidings, and a warner. And there never was a nation but a warner had passed among them” Q35:24

Abud-Dardaa (radyAllaahu ‘anhu) reported: “I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: ‘Whoever treads a path due to which he seeks knowledge, Allaah will make him tread one of the paths towards Paradise. And the angels lower their wings out of contentment for the seeker of knowledge. And verily all those in the heavens and in the earth, even the fish in the depths of the sea ask forgiveness for the scholar. And verily, the virtue of the scholar over the worshipper is like the virtue of the moon on the night of Al-Badr over all of the stars. Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance).’” Reported by Abu Dawood, At-Tirmidhee and Ibn Hibbaan, and this is the wording found in his collection, in abridged form. Al-Bukhaaree mentioned in his Saheeh Collection in his Book of Knowledge, Chapter: Knowledge precedes Speech and Action, the part from it: “The scholars are the inheritors of the Prophets.”

To be cont....inshaa Allah

May grant us benefit understanding

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