Whomsoever emigrated to Allah and His Messenger...
http://www.darultawhid.com/en/forum/index.php?topic=1822.0
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ßÊÇÈ ãÌãæÚ ÇáÝÊÇæì¡ ÇáÌÒÁ 18¡ ÕÝÍÉ 280.
Þæáå ( Ýãä ßÇäÊ åÌÑÊå Åáì Çááå æÑÓæáå ÝåÌÑÊå Åáì Çááå æÑÓæáå ) áíÓ åæ ÊÍÕíá
ááÍÇÕá áßäå ÅÎÈÇÑ ÈÃä ãä äæì ÈÚãáå ÔíÆÇ ÝÞÏ ÍÕá áå ãÇ äæÇå Ãì ãä ÞÕÏ ÈåÌÑÊå
Çááå æÑÓæáå ÍÕá áå ãÇ ÞÕÏå æãä ßÇä ÞÕÏå ÇáåÌÑÉ Åáì ÏäíÇ Çæ ÇãÑÃÉ ÝáíÓ áå ÅáÇ
Ðáß ÝåÐÇ ÊÝÕíá áÞæáå ( ÅäãÇ ÇáÃÚãÇá ÈÇáäíÇÊ )
æáãÇ ÃÎÈÑ Ãä áßá ÇãÑìÁ ãÇ äæì ÐßÑ Ãä áåÐÇ ãÇ äæÇå æáåÐÇ ãÇ äæÇå
æÇáåÌÑÉ ãÔÊÞÉ ãä ÇáåÌÑ æÞÏ ÕÍ Úä ÇáäÈì Ãäå ÞÇá ( ÇáåÇÌÑ ãä åÌÑ ãÇ äåì Çááå Úäå
æÇáãÌÇåÏ ãä ÌÇåÏ äÝÓå Ýì ÐÇÊ Çááå ( ßãÇ ÞÇá ( ÇáãÓáã ãä Óáã ÇáãÓáãæä ãä áÓÇäå
æíÏå æÇáãÄãä ãä Ããäå ÇáäÇÓ Úáì ÏãÇÆåã æÇãæÇáåã ) æåÐÇ ÈíÇä ãäå áßãÇá ãÓãì åÐÇ
ÇáÅÓã ßãÇ ÞÇá ( áíÓ ÇáãÓßíä ÈåÐÇ ÇáØæÇÝ ( ÅáÎ
æÞÏ íÔÈå åÐÇ Þæáå ( ãÇ ÊÚÏæä ÇáãÝáÓ Ýíßã ÞÇáæÇ ãä áíÓ áå ÏÑåã æáÇ ÏíäÇÑ ÞÇá áíÓ
åÐÇ ÇáãÝáÓ æáßä ÇáãÝáÓ ãä íÇÊì íæã ÇáÞíÇãÉ ÈÍÓäÇÊ ÃãËÇá ÇáÌÈÇá ÝíÃÊì æÞÏ ÖÑÈ
åÐÇ æÔÊã åÐÇ æÇÎÐ ãÇá åÐÇ ÝíÚØì åÐÇ ãä ÍÓäÇÊå æåÐÇ ãä ÍÓäÇÊå ÝÅÐÇ áã íÈÞ áå
ÍÓäÉ ÃÎÐ ãä ÓíÆÇÊåã ÝØÑÍÊ Úáíå Ëã ØÑÍ Ýì ÇáäÇÑ ( æÞÇá ( ãÇ ÊÚÏæä ÇáÑÞæÈ Ýíßã
ÞÇáæÇ ãä áÇ íæáÏ áå ÞÇá ÇáÑÞæÈ ãä áã íÞÏã ãä æáÏå ÔíÆÇ )
æãËáå Þæáå ( áíÓ ÇáÔÏíÏ ÈÇáÕÑÚÉ æÅäãÇ ÇáÔÏíÏ ÇáÐì íãáß äÝÓå ÚäÏ ÇáÛÖÈ )
áßä Ýì åÐå ÇáÃÍÇÏíË ãÞÕæÏ æÈíÇä ãÇ åæ ÃÍÞ ÈÃÓãÇÁ ÇáãÏÍ æÇáÐã ããÇ íÙäæä ÝÅä
ÇáÅÝáÇÓ ÍÇÌÉ æÐáß ãßÑæå ÝÈíä Ãä ÍÞíÞÉ ÇáÍÇÌÉ ÅäãÇ Êßæä íæã ÇáÞíÇãÉ æßÐáß ÚÏã
ÇáæáÏ ÊßÑåå ÇáäÝæÓ áÚÏã ÇáæáÏ ÇáäÇÝÚ ÝÈíä Ãä ÇáÅäÊÝÇÚ ÈÇáæáÏ ÍÞíÞÉ ÅäãÇ íßæä
Ýì ÇáÂÎÑÉ áãä ÞÏã ÃæáÇÏå Èíä íÏíå æßÐáß ÇáÔÏÉ æÇáÞæÉ ãÍÈæÈÉ ÝÈíä Çä ÞæÉ ÇáäÝæÓ
ÃÍÞ ÈÇáãÏÍ ãä ÞæÉ ÇáÈÏä æåæ Ãä íãáß äÝÓå ÚäÏ ÇáÛÖÈ ßãÇ Þíá áÈÚÖ ÓÇÏÇÊ ÇáÚÑÈ ãÇ
ÈÇá ÚÈíÏßã ÃÕÈÑ ãäßã ÚäÏ ÇáÍÑÈ æÚáì ÇáÃÚãÇá ÞÇá åã ÃÕÈÑ ÃÌÓÇÏÇ æäÍä ÇÕÈÑ äÝæÓÇ
Translation:
Shaykh ul Islam Ibn Taymiyyah, rahimahullah, said in Majmoo'il-Fataawah Vol18
280/281
"
[ Whomsoever emigrated to Allah and His Messenger....]
Whomsoever emigrated to Allah and His Messenger, then their emigration was to
Allah and His Messenger. [Bukhaari and Muslim agreed upon]
His words are not tautologous [an unnecessary repetition], but rather they
inform that the thing which was intended by the person performing the action
will be realized. So the person, who has as his objective of emigrating, Allah
and His Messenger, will realise that which he intended. And the person whose
objective of emigrating was a worldly matter or to a woman, he will not achieve
anything, except that [worldly] object.
And [these words] explain his saying, Indeed, the actions are upon the
intentions., this informs that every person shall realize what they intended
by their action, so one will achieve his objective [of Allah and His Messenger]
and the other shall achieve his objective [only].
[Definition of Hijrah]
The word hijrah is a derivative of the word hajr [to flee], and it has been
authentically narrated that the Prophet, sallallahu alayhi wa salama, said,
The Muhaajir [emigrant] is the person who flees from those matters which Allah
has prohibited for him, and the Mujaahid is the one who struggles against
himself in Allah's cause.
And also his saying, The Muslim, is the one whom the Muslims are safe from
his tongue and his hand, and the Believer, is the one whom, the blood and the
wealth of the People, are secure from him.
This explanation indicates completeness [of meaning] in naming [a person] with
this name. Just as his saying, The needy is not the one who goes around
[begging]. and this is similar to his saying, Whom do you consider as the
Bankrupt amongst you.?, we said, The one who does not possess either a
single gold coin or a single silver coin. , he said, This is not the
Bankrupt, rather the Bankrupt is the one who comes on the Day of Judgement with
[piles of] good deeds resembling the mountains, however, he hit a person, and
insulted another, and [unjustly] took wealth from another, so that some of his
good deeds will be given to that person and some to the other person, up until
none of his good deeds remain, then their evil deeds will be taken from them
and given to him and then he will be thrown into the Fire.. And also his,
sallallahu alayhi wa salama, saying, Whom do you consider as the Raqoob [the
childless] amongst you?, we said, The one who has no child., he
said, The Raqoob, is the one who has nothing to present [to Allah] with
regards to his child. And similar to this is his saying, sallallahu alayhi was
salama, The Strong person, is not the one who throws a person to the ground,
for indeed, the Strong person, is the person who controls themselves when they
are angered..
In these ahadeeth [Prophetic narrations], the intended meaning is not just
nouns of praise or blame as the people thought that to be bankrupt [simply]
means to be in need, and that is something hateful. But rather, they explain
the true meaning of need is only on the Day of Judgement.
So too the lack [or loss] of children is hateful the the souls [of people] as
the deem children to be beneficial to them. So he, sallallahu alayhi was
salama, explained that the real benefit of the loss of children, [for the one
whose children dies before him] is in the afterlife for the person who presnts
their child before themselves on the Day of Judgement. [TN, meaning that the
loss of their children in this life, will only benefit that person in the
afterlife, if they are patient upon their loss etc.]
However, just as strength and power are desirable, he, sallallahu alayhi wa
salama, explained that the strength of the nafs [soul] is more praiseworthy in
reality, than physical strength, such as the person who controls themselves
while they are angered, as was said to some of the 'Arab nobles, Why are your
slaves more steadfast in battle and in their work, than you are?, he said,
They are more steadfast in their bodies, whereas we are more steadfast in our
mental faculties.
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ßÊÇÈ ãÌãæÚ ÇáÝÊÇæì¡ ÇáÌÒÁ 18¡ ÕÝÍÉ 281
æÃãÇ Þæáå Ýì ÅÓã ÇáãÓáãíä Ýåæ ãä ÌäÓ Þæáå Ýì ÇáãÓáã æÇáãÄãä æÇáãåÇÌÑ æÇáãÌÇåÏ
æåÐÇ ãØÇÈÞ áãÇ ÊÞÏã ãä Çä ÇáÔÇÑÚ áÇ íäÝì ãÓãì ÅÓã ÔÑÚì ÅáÇ áÅäÊÝÇÁ ßãÇáå ÇáæÇÌÈ
ÝÅä åÌÑ ãÇ äåì Çááå Úäå æÇÌÈ æÓáÇãÉ ÇáãÓáãíä ãä ÚÏæÇä ÇáÅäÓÇä ÈáÓÇäå æíÏå æÇÌÈ
æÇáãÄãä Úáì ÏãÇÆåã æÃãæÇáåã áÇ íßæä ãä Ããäå ÇáäÇÓ ÅáÇ ÅÐÇ ßÇä ÃãíäÇ æÇáÃãÇäÉ
æÇÌÈÉ æÇáãÓßíä ÇáÐì áÇ íÓÃá æáÇ íÚÑÝ åæ ÃÍÞ ÈÇáÅÚØÇÁ ããä ÃÙåÑ ÍÇÌÊå æÓÄÇáå
æÚØÇÄå æÇÌÈ æÊÎÕíÕ ÇáÓÇÆá ÈÇáÚØÇÁ Ïæä åÐÇ áÇ íÌæÒ Èá ÊÎÕíÕ ÇáÐì áÇ íÓÃá Ãæáì
æÃæÌÈ æÃÍÈ
æÞÏ ÞÇá ( áÇ åÌÑÉ ÈÚÏ ÇáÝÊÍ æáßä ÌåÇÏ æäíÉ æÅÐÇ ÅÓÊäÝÑÊã ÝÅäÝÑæÇ ) æÞÇá ( áÇ
ÊäÞØÚ ÇáåÌÑÉ ãÇ ÞæÊá ÇáÚÏæ ) æßáÇåãÇ ÍÞ ÝÇáÃæá ÃÑÇÏ Èå ÇáåÌÑÉ ÇáãÚåæÏÉ Ýì ÒãÇäå
æåì ÇáåÌÑÉ Åáì ÇáãÏíäÉ ãä ãßÉ æÛíÑåÇ ãä ÃÑÖ ÇáÚÑÈ ÝÅä åÐå ÇáåÌÑÉ ßÇäÊ ãÔÑæÚÉ
áãÇ ßÇäÊ ãßÉ æÛíÑåÇ ÏÇÑ ßÝÑ æÍÑÈ æßÇä ÇáÅíãÇä ÈÇáãÏíäÉ ÝßÇäÊ ÇáåÌÑÉ ãä ÏÇÑ
ÇáßÝÑ Åáì ÏÇÑ ÇáÅÓáÇã æÇÌÈå áãä ÞÏÑ ÚáíåÇ ÝáãÇ ÝÊÍÊ ãßÉ æÕÇÑÊ ÏÇÑ ÇáÅÓáÇã æÏÎáÊ
ÇáÚÑÈ Ýì ÇáÅÓá
ÕÇÑÊ åÐå ÇáÃÑÖ ßáåÇ ÏÇÑ ÇáÅÓáÇã ÝÞÇá ( áÇ åÌÑÉ ÈÚÏ ÇáÝÊÍ
Translation:
His, sallallahu alayhi was salama, saying regarding the noun[title] 'Muslims',
is just like his sayings concerning the nouns[titles] 'muslim', 'believer',
'emigrant' and 'mujaahid', in that they confirm what was earlier stated, that
the Shari'ah definition/title is not negated/denied due to a lack of
'completeness' of what that noun/title demands by way of it's obligations. [TN
for example a Muslim is still called a 'Muslim' even if he falls short in some
of the obligations of al-Islam.]
To flee from that which Allah has prohibited is an obligation, and for the
Muslims to be safe from the enmity of the peoples tongues and hands is an
obligation, and the Believer is the person whom the people themselves feel safe
from, with regards to their wealth and their blood, so working to achieve this
state [of perceived safety] is also an obligation. The 'Needy'[miskeen] who
does not beg and it is not known to be in need, has more right to be given
[charity], than the one who asks makes his needs known, and to give to him is
[also] an obligation. It is not legally permissible to give to one and not to
the other, even though it is more obligatory[preferable] to give to the one who
does not ask.
[There is no emigration after the conquest[of Makkah]
And he, sallallahu alayhi was salama has said, The is no emigration after the
conquest[of Makkah], but [their remains] Jihaad and the Intention[to perform
it], and if you are called[to Jihaad], then respond to it., And he also said,
The emigration shall not be suspended, as long as the enemy remains [to be
fought].
These two statements are both true. The first hadeeth is concerning the
migration which was commonly known by the people at that time, the migration to
al-Madeenah, from [either] Makkah or the other lands of the Arabs. This
migration was an [Shari'ah legislated] obligation due to Makkah, and other than
it, being the domain of disbelief and war, and faith was in al-Madeenah, so
emigration from the land of disbelief to the land of Islam was an obligation
for whoever was able. When Makkah was conquered and became the domain of Islam,
and the Arabs entered into Islam, then all the lands of the Arabs became the
land of Islam, therefore he, salallahu alayhi was salama, said, There is no
emigration after the conquest[of Makkah].
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ßÊÇÈ ãÌãæÚ ÇáÝÊÇæì¡ ÇáÌÒÁ 18¡ ÕÝÍÉ 282
æßæä ÇáÃÑÖ ÏÇÑ ßÝÑ æÏÇÑ ÅíãÇä Ãæ ÏÇÑ ÝÇÓÞíä áíÓÊ ÕÝÉ áÇÒãÉ áåÇ Èá åì ÕÝÉ ÚÇÑÖÉ
ÈÍÓÈ ÓßÇäåÇ Ýßá ÃÑÖ ÓßÇäåÇ ÇáãÄãäæä ÇáãÊÞæä åì ÏÇÑ ÃæáíÇÁ Çááå Ýì Ðáß ÇáæÞÊ æßá
ÃÑÖ ÓßÇäåÇ ÇáßÝÇÑ Ýåì ÏÇÑ ßÝÑ Ýì Ðáß ÇáæÞÊ æßá ÃÑÖ ÓßÇäåÇ ÇáÝÓÇÞ Ýåì ÏÇÑ ÝÓæÝ
Ýì Ðáß ÇáæÞÊ ÝÅä ÓßäåÇ ÛíÑ ãÇ ÐßÑäÇ æÊÈÏáÊ ÈÛíÑåã Ýåì ÏÇÑåã
æßÐáß ÇáãÓÌÏ ÅÐÇ ÊÈÏá ÈÎãÇÑÉ Ãæ ÕÇÑ ÏÇÑ ÝÓÞ Ãæ ÏÇÑ Ùáã Ãæ ßäíÓÉ íÔÑß ÝíåÇ ÈÇááå
ßÇä ÈÍÓÈ ÓßÇäå æßÐáß ÏÇÑ ÇáÎãÑ æÇáÝÓæÞ æäÍæåÇ ÅÐÇ ÌÚáÊ ãÓÌÏÇ íÚÈÏ Çááå Ýíå Ìá
æÚÒ ßÇä ÈÍÓÈ æßÐáß ÇáÑÌá ÇáÕÇáÍ íÕíÑ ÝÇÓÞÇ æÇáßÇÝÑ íÕíÑ ãÄãäÇ Ãæ ÇáãÄãä íÕíÑ
ßÇÝÑÇ Ãæ äÍæ Ðáß ßá ÈÍÓÈ ÅäÊÞÇá ÇáÃÍæÇá ãä ÍÇá Åáì ÍÇá
Translation:
A land being [classified as] a land of disbelief, or a land of faith, or the
land of disobedience, is not an intrinsic attribute of that land, but rather it
is an incidental [circumstantial] attribute correlative to it's inhabitants.
Every land that is inhabited by pious believers, that land is the land of the
allies of Allah at that time. Every land that is inhabited by disbelievers,
that land is the land of the disbelievers at that time, and every land that is
inhabited by the sinful, then that land is the land of the sinful at that time.
If a land then becomes inhabited by a people other than those I have mentioned,
and it changes due to them, then it becomes their land [TN meaning it's
classification and status changes].
Similarly, if a masjid turns into a tavern, or a house of perversion, or a
house of oppression, or a church, wherein partners are associated with Allah,
then [it's status and classification] is correlative to it's inhabitants, just
as when a tavern, or a house of perversion, or similar to that, becomes a
masjid wherein Allah the Mighty and Majestic is worshipped.
Similarly, as when a righteous man becomes perverted or a disbeliever, or a
disbeliever becomes a believer, or a believer becomes a disbeliever, and other
similar examples, the status of all of them is based upon there transition from
one state/condition, to another state/condition.
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ßÊÇÈ ãÌãæÚ ÇáÝÊÇæì¡ ÇáÌÒÁ 18¡ ÕÝÍÉ 282.
æÞÏ ÞÇá ÊÚÇáì ( æÖÑÈ Çááå ãËáÇ ÞÑíÉ ßÇäÊ ÂãäÉ ãØãÆäÉ ) ÇáÂíÉ äÒáÊ Ýì ãßÉ áãÇ
ßÇäÊ ÏÇÑ ßÝÑ æåì ãÇ ÒÇáÊ Ýì äÝÓåÇ ÎíÑ ÇÑÖ Çááå æÃÍÈ ÃÑÖ Çááå Åáíå æÅäãÇ ÃÑÇÏ
ÓßÇäåÇ ÝÞÏ Ñæì ÇáÊÑãÐì ãÑÝæÚÇ ( Ãäå ÞÇá áãßÉ æåæ æÇÞÝ ÈÇáÍÒæÑÉ æÇááå Åäß áÎíÑ
ÃÑÖ Çááå æÃÍÈ ÃÑÖ Çááå Åáì Çááå æáæáÇ Ãä Þæãì ÃÎÑÌæäì ãäß áãÇ ÎÑÌÊ ( æÝì ÑæÇíÉ
ÎíÑ ÃÑÖ Çááå æÃÍÈ ÃÑÖ Çááå Åáì ( ÝÈíä ÃäåÇ ÃÍÈ ÃÑÖ Çááå Åáì Çááå æÑÓæáå æßÇä
ãÞÇãå ÈÇáãÏíäÉ æãÞÇã ãä ãÚå ãä ÇáãÄãäíä ÃÝÖá ãä ãÞÇãåã ÈãßÉ áÃÌá ÃäåÇ ÏÇÑ
åÌÑÊåã æáåÐÇ ßÇä ÇáÑÈÇØ ÈÇáËÛæÑ ÃÝÖá ãä ãÌÇæÑÉ ãßÉ æÇáãÏíäÉ ßãÇ ËÈÊ Ýì ÇáÕÍíÍ (
ÑÈÇØ íæã æáíáÉ Ýì ÓÈíá Çááå ÎíÑ ãä ÕíÇã ÔåÑ æÞíÇãå æãä ãÇÊ ãÑÇÈØÇ ãÇÊ ãÌÇåÏÇ
æÌÑì Úáíå Úãáå æÃÌÑì ÑÒÞå ãä ÇáÌäÉ æÃãä ÇáÝÊÇä (
æÝì ÇáÓää Úä ÚËãÇä Úä ÇáäÈì Ãäå ÞÇá ( ÑÈÇØ íæã Ýì ÓÈíá Çááå ÎíÑ ãä ÃáÝ ÝíãÇ
ÓæÇå ãä ÇáãäÇÒá ( æÞÇá ÃÈæ åÑíÑÉ áÃä ÃÑÇÈØ áíáÉ Ýì ÓÈíá Çááå ÃÍÈ Åáì ãä Ãä ÃÞæã
áíáÉ ÇáÞÏÑ ÚäÏ ÇáÍÌÑ ÇáÃÓæÏ æáåÐÇ ßÇä ÃÝÖá ÇáÃÑÖ Ýì ÍÞ ßá ÅäÓÇä ÃÑÖ íßæä ÝíåÇ
ÃØæÚ ááå æÑÓæáå æåÐÇ íÎÊáÝ ÈÅÎÊáÇÝ ÇáÃÍæÇá æáÇ ÊÊÚíä ÃÑÖ íßæä ãÞÇã ÇáÅäÓÇä ÝíåÇ
ÇÝÖá æÅäãÇ íßæä ÇáÃÝÖá Ýì ÍÞ ßá ÅäÓÇä ÈÍÓÈ ÇáÊÞæì æÇáØÇÚÉ æÇáÎÔæÚ æÇáÎÖæÚ
æÇáÍÖæÑ æÞÏ ßÊÈ ÃÈæÇáÏÑÏÇÁ Åáì ÓáãÇä åáã Åáì ÇáÃÑÖ ÇáãÞÏÓÉ ÝßÊÈ Åáíå ÓáíãÇä Ãä
ÇáÃÑÖ áÇ ÊÞÏÓ ÇÍÏÇ æÅäãÇ íÞÏÓ ÇáÚÈÏ Úãáå æßÇä ÇáäÈì ÞÏ ÂÎì Èíä ÓáãÇä æÇÈì
ÇáÏÑÏÇÁ æßÇä ÓáãÇä
Translation:
And Allah the Most High has said, And Allah gives the example of a
settlement. It was [in a state of] security and tranquillity, it's provision
coming to it in abundance from every place, but it's inhabitants denied the
favours of Allah, so Allah made them taste extreme hunger and fear because of
what they did. [An-Nisaa':112].
This verse was revealed regarding Makkah when it was the land of disbelief,
whilst [Makkah] itself, had not ceased to be the best place in the Earth of
Allah, and the most beloved place to Allah, but what was intended [in this
example] was its inhabitants.
Imaam At-Tirmithee narrated in a marfoo' hadeeth, Whilst the Messenger was
standing in the Hazwara[TN. A marketplace that was attached to the masjid al
haram at that time.], he addressed Makkah and said, Indeed, you are the best
place in the Earth of Allah, and the most beloved place in the Earth of Allah,
to Allah. And if my people had not driven me out of you, I would never have
left you [Saheeh hadeeth Sunan Tirmithee 3925].
This hadeeth explains that Makkah is the most beloved land of Allah, to both
Allah, and His Messenger, but [at that time] residing in Madeenah was more
virtuous for the Prophet and those who were with him from the believers, due to
it being the land that Allah [had commanded them to] make emigration to.
And it is due to this [reason] that standing on guard in the frontlines of the
battlefields, is more virtuous than living in Makkah and Madeenah, as in
confirmed in the saheeh hadeeth, Standing on guard for a day and a night in
the Path of Allah, is better than fasting and standing the night in prayer for
a month. And whoever dies whilst standing on guard, dies the death of a
mujaahid and his actions will follow him, and his provision will come from the
Gardens of Paradise, and he will be protected from the fitnah [of the grave].
[Saheeh Muslim]
And in the Sunan it is reported on the authority of 'Uthmaan, radi Allahu anhu,
that the Prophet, sallallahu alayhi was salama, said, Standing guard for a
[single] day is better than a thousand [days] settling elsewhere.
[at-Tirmidhee and an-Nasaa'ee and Musnad Ahmad], and Abu Hurayrah, radi Allahu
anhu, said that, Standing guard for a [single] night, was more beloved to him
than standing in prayer, in front of the Black Stone [of the Ka'bah], on the
Night of Decrees [Layla ul-Qadr]."
The most virtuous land for anyone is, in reality, the land where they will be
more obedient to Allah and His Messenger, and this changes and varies depending
upon the situation [of the person]. It is not specified that the land where a
person settles is the most virtuous for them. Indeed, the most virtuous land
for a person is, in reality, [the land wherein] they have the most Taqwah,
obedience, humility, submission and attentiveness [towards Allah the Most
High], just as Abu Dardaa' said to Salmaan al Faarisee, radi Allahu anhuma,
when he wrote to him and said, Come to the 'sanctified' land., so he wrote
back [to Abu Dardaa'] and said, The land is not [what makes a person]
'sanctified', verily, what makes a person sanctified' is their actions.. The
Prophet, sallallahu alayhi was salama, had made the ties of Brotherhood between
Salmaan and Abu Dardaa', radi Allahu anhuma, and Salmaan al-Faarisee had more
understanding [fiqh] in this [particular] matter than Abu
Dardaa'.
[TN Please note that Salmaan al-Faarisee, was making a type of play on words
with Abu Dardaa', radi Allahu anhuma. In the Qur'aan in surah al Maa'idah verse
21, Allah 'azza wa Jall says that Prophet Moosa, alayhis salaam, said to his
people, O my people! Enter into the sanctified land..., and this whas what
Abu Dardaa' meant when he said to Salmaan sanctified land, whereas Salmaan al
Faarisee, made a play on words by changing the fat-hah on the letter Daal to a
kas-rah i.e. from muqaddasa meaning sanctified to, muqaddisa meaning
sanctifying....! At that time the Arabs did not use Tashkeel when they wrote
Arabic, hence Salmaan could play this very clever play on words with his most
beloved and closest companion. The Mesenger of Allah, sallallahu alayhi was
salama, joined all the Muhaajireen with an Ansaari when they emigrated to
Madeenah, and the Messenger, sallallahu alayhi was salama, matched Salmaan
al-Faarisee with Abu-Dardaa', radi Allahu anhuma, so they
were closer than even blood brothers in their love for each other. May Allah
make us close to each other and love each other just as Salmaan loved Abu
Dardaa'.]
ÞæáæÇ "áÇ Åáå ÅáÇ Çááå" ÊÝáÍæÇ
"Say, none has the right to be worshipped (LailaheIllaAllah) and thus be
successful."
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