Statement of Muhadditheen and Scholars in Moon sighting

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

The Goal of Shareeah is Unity
Tafarruq (splitting-up) in the Religion is more evil than having ikhtilaaf (differences) in some opinions as pointed out in this beautiful article by Shaik Albani(Rah)

It has been the consensus of Muslim scholars from the first generation until today that Eid would be on Local Moon Sighting and  NOT on Astronomical calculations, Global Moon Sighting or Saudi Moon Sighting.

Saudi and All Gulf countries celebrate EID according to Local Moon sighting and NOT on any other Methodologies. Unless it is agreed upon on all Ulema and all people, it is obligatory upon him to be in agreement with the people, and that the ruling of the people - concerning the Prayer, breaking the fast, and sacrificing.

So here is what Scholars say about Moon sighting:

Statement of muhadditheen:
This hadeeth and the titles given by the muhadditheen, is more than merely a proof. It is a decisive sword 

1. Imam Muslim (rah):
Each land has its own sighting of the moon, and if they see the crescent in one land, that does not necessarily apply to regions that are far away from it [Sahih Muslim 1087]
باب بَيَانِ أَنَّ لِكُلِّ بَلَدٍ رُؤْيَتَهُمْ وَأَنَّهُمْ إِذَا رَأَوْا الْهِلَالَ بِبَلَدٍ لَا يَثْبُتُ حُكْمُهُ لِمَا بَعُدَ عَنْهُمْ

2. Imam Tirmidhi(rah)
What Has Been Related About: For The People OF Every Land There Is A Sighting [Jami`at-Tirmidhi 693]
 باب مَا جَاءَ لِكُلِّ أَهْلِ بَلَدٍ رُؤْيَتُهُمْ

3. Imam Abu Dawood (rah):
When The Crescent Is Sighted In A Land A Night Before It Is Sighted In Other Lands [Sunan Abi Dawud 2332]
باب إِذَا رُؤِيَ الْهِلاَلُ فِي بَلَدٍ قَبْلَ الآخَرِينَ بِلَيْلَةٍ

4. Imam Nasaee(rah):
The People Of Different Lands Differing In Sighting (The Moon) [Sunan an-Nasa'i 2111]
باب اخْتِلاَفِ أَهْلِ الآفَاقِ فِي الرُّؤْيَةِ ‏‏

Kuraib reported that Umm Fadl, daughter of Harith, sent him (Fadl, i.e. her son) to Mu'awiya in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Abdullah b. 'Abbas (Allah be pleased with him) asked me (about the new moon of Ramadan) and said:
When did you see it? I said: We saw it on the night of Friday. He said: (Did) you see it yourself? I said: Yes, and the people also saw it and they fasted and Mu'awiya also fasted, whereupon he said: But we saw it on Saturday night. So we will continue to fast till we complete thirty (fasts) or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by Mu'awiya not valid for you? He said: No; this is how the Messenger of Allah (ﷺ) has commanded us. Yahya b. Yahya was in doubt (whether the word used in the narration by Kuraib) was Naktafi or Taktafi.

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، وَيَحْيَى بْنُ أَيُّوبَ، وَقُتَيْبَةُ، وَابْنُ، حُجْرٍ قَالَ يَحْيَى بْنُ يَحْيَى أَخْبَرَنَا وَقَالَ الآخَرُونَ، حَدَّثَنَا إِسْمَاعِيلُ، - وَهُوَ ابْنُ جَعْفَرٍ - عَنْ مُحَمَّدٍ، - وَهُوَ ابْنُ أَبِي حَرْمَلَةَ - عَنْ كُرَيْبٍ، أَنَّ أُمَّ الْفَضْلِ بِنْتَ الْحَارِثِ، بَعَثَتْهُ إِلَى مُعَاوِيَةَ بِالشَّامِ قَالَ فَقَدِمْتُ الشَّامَ فَقَضَيْتُ حَاجَتَهَا وَاسْتُهِلَّ عَلَىَّ رَمَضَانُ وَأَنَا بِالشَّامِ فَرَأَيْتُ الْهِلاَلَ لَيْلَةَ الْجُمُعَةِ ثُمَّ قَدِمْتُ الْمَدِينَةَ فِي آخِرِ الشَّهْرِ فَسَأَلَنِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ - رضى الله عنهما - ثُمَّ ذَكَرَ الْهِلاَلَ فَقَالَ مَتَى رَأَيْتُمُ الْهِلاَلَ فَقُلْتُ رَأَيْنَاهُ لَيْلَةَ الْجُمُعَةِ ‏.‏ فَقَالَ أَنْتَ رَأَيْتَهُ فَقُلْتُ نَعَمْ وَرَآهُ النَّاسُ وَصَامُوا وَصَامَ مُعَاوِيَةُ ‏.‏ فَقَالَ لَكِنَّا رَأَيْنَاهُ لَيْلَةَ السَّبْتِ فَلاَ نَزَالُ نَصُومُ حَتَّى نُكْمِلَ ثَلاَثِينَ أَوْ نَرَاهُ ‏.‏ فَقُلْتُ أَوَلاَ تَكْتَفِي بِرُؤْيَةِ مُعَاوِيَةَ وَصِيَامِهِ فَقَالَ لاَ هَكَذَا أَمَرَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم ‏.‏ وَشَكَّ يَحْيَى بْنُ يَحْيَى فِي نَكْتَفِي أَوْ تَكْتَفِي ‏.‏

Statements of Leading  Salafi Scholars :

1. Sheik Albanee (Rah ):
Abu Hurairah narrated that : the Prophet(ﷺ) said: "The fast is the day the people fast, the breaking of the fast is the day the people break their fast, and the sacrifice is the day the people sacrifice."
أَخْبَرَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا إِسْحَاقُ بْنُ جَعْفَرِ بْنِ مُحَمَّدٍ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ جَعْفَرٍ، عَنْ عُثْمَانَ بْنِ مُحَمَّدٍ الأَخْنَسِيِّ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ الصَّوْمُ يَوْمَ تَصُومُونَ وَالْفِطْرُ يَوْمَ تُفْطِرُونَ وَالأَضْحَى يَوْمَ تُضَحُّونَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏ وَفَسَّرَ بَعْضُ أَهْلِ الْعِلْمِ هَذَا الْحَدِيثَ فَقَالَ إِنَّمَا مَعْنَى هَذَا أَنَّ الصَّوْمَ وَالْفِطْرَ مَعَ الْجَمَاعَةِ وَعُظْمِ النَّاسِ
[Jami` at-Tirmidhi 697]

Al-Bayhaqee relates by way of Abu Haneefah, who said: ‘Alee ibn al-Aqmar related to me, from Masrooq, who said: I entered upon ‘Aaishah on the day of ‘Arafah, so she said: “Serve Masrooq with some gruel, and make it more sweet.” Masrooq said: Nothing prevented me from fasting this day except that I feared that it may be the day of Sacrifice. So ‘Aa’ishah said to me: “The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast.” This chain of narration is jayyid (good) due to what has preceded.

Understanding This Hadeeth:
Imaam at-Tirmidhee says after quoting the hadeeth: “One of the people of knowledge has explained this hadeeth by saying: Its meaning is to fast and end the fast along with the Jamaa’ah and the majority of people.”

As-San’aanee said in Sublus-Salaam (2/72): “In this (hadeeth) is a proof that being in agreement with the people is accepted in establishing ‘Eed, and that the individual person who believes that it is the day of ‘Eed – because of the sighting of the moon – then it is obligatory upon him to be in agreement with the people, and that the ruling of the people – concerning the Prayer, breaking the fast, and sacrificing – is binding upon the individual.”

Ibn al-Qayyim (rahimahullaah) mentioned this meaning in Tahdheebus-Sunan (3/214), and said: “It is said: In it a refutation of those who say that whosoever knows the positions of the moon due to astronomical calculations, then it is permissible for him to fast and end the fast, even if others do not know. It is also said: That the individual witness who sees the moon, but the qaadee (judge) has not accepted his testimony, then there is no fasting for him, just as there is no fasting for the people.”

Abul-Hasan as-Sindee said in Haashiyah ‘alaa Ibn Maajah, after mentioning the hadeeth of Abu Hurayrah which was related by at-Tirmidhee: “And its apparent meaning is: That there is no room for individual (opinions) to enter into these affairs, nor to act individually in this. Rather, this affair goes back to the Imaam (the Leader of the Muslims) and the Jamaa’ah (united body of Muslims under the Imaam). It is obligatory upon the individuals to follow the Imaam and the Jamaa’ah. From this is that is an individual sights the moon, but the qaadee rejects his witness, then the individual has no right in these matters, but rather he must follow the Jamaa’ah in this.”

And this is the meaning which is evident from the hadeeth, and which is emphasized by the fact that ‘Aa’ishah (raa) used it with Masrooq when he prevented himself from fasting on the day of ‘Arafah, fearing that it could be the day of Sacrifice. So she explained to him that there is no weight given to his individual opinion in this, and that he should follow the Jamaa’ah. So she said to him: “The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast.”

Unity is One of the Goals of the Sharee’ah

And this is what is befitting for the easy-natured and tolerant Sharee’ah (Prescribed Islaamic Law), one of the goals of which is uniting the people together, unifying their ranks and keeping away from them all that would split their comprehensive unity – from the individual opinions. So the Sharee’ah does not give any weight to the individual opinion in matters concerning ‘ibaadah jamaa’iyyah (collective acts of worship), such as Fasting, ‘Eed and Prayer in congregation – even if the opinion is correct, from one angle. Do you not see that the Sahaabah (the Companions) – radiallaahu ‘anhum – used to pray behind each other. So from them were those who held the view that touching a woman, or the flowing of blood from the body invalidates the wudhoo’ (ablution), along with those who did not hold this view. From them were those who would complete the Prayer whilst traveling, whilst others shortened. Yet these, and other such differences, did not prevent them from collectively praying behind a single Imaam and deeming it to be acceptable. And this is because they knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaaf (differences) in some opinions. Indeed, the matter with one of them reached the extent that he would not even deem acceptable any opinion which differed with the great Imaam in the major gatherings; such as the gathering at Minaa (during Hajj), to the extent that he would totally abandon acting upon his opinion in that gathering – fleeing from that which could result from this evil, because of acting according to his own opinion.

Thus, Abu Daawood relates (1/307) that ‘Uthmaan (raa) prayed four rak’ahs at Minaa, so ‘Abdullaah ibn Mas’ood criticized him saying: “I prayed two rak’ahs with the Prophet (ﷺ) and two rak’ahs with Abu Bakr, and two rak’ahs with ‘Umar, and two rak’ahs with ‘Uthmaan in the beginning of his rule, then he completed it (i.e. by praying four rak’ahs). After that the ways became divided with you all. So I hope from these four rak’ahs, that two of them would be accepted.” Then Ibn Mas’ood prayed four rak’ahs. So it was said to him: You criticized ‘Uthmaan, yet you prayed four? So he said: “Differing is evil.”

Its chain of narration is Saheeh (authentic), and something similar to this is related in the Musnad (5/155) of Imaam Ahmad, from Abu Dharr (raa).

So those who continue splitting-up with regards to the Prayer, and who refuse to follow the local Imaams in some mosques – especially in the witr Prayer during Ramadaan – using as proof that this is against their madhhab (school of thought), then they should reflect upon the above mentioned hadeeth and athar (narration). Likewise, those who claim knowledge of astronomy and who, due to their opinion, fast and end their fast alone – preceding or lagging behind the majority of Muslims, not seeing any problem in doing so – should also reflect upon the previously quoted proofs. So all of them should consider, and reflect upon the knowledge that has been mentioned. Perhaps they will find for themselves a cure for their ignorance and self-delusion, so that they may then become a unified rank along with their Muslim brothers – for indeed the Hand of Allaah Subhanahu wa Taa’ala is over the Jamaa’ah.

Footnotes:
[1] Silsilatul-Ahaadeethus-Saheehah (1/442-445), the hadeeth authentications have been abridged and edited.
Source: http://www.hgwc.in/ramadhan-special/112-ramadan-a-reminder-of-unity-shaykh-al-albanee

2. Shaikh Abdul Aziz bin Abdullah bin Baz (rah)

Question: Appearance of Ramadaan Hilaal or Shawwal Hilaal differs between Muslim countries. So should the Muslims fast if the Hilaal appears in one of those countries?

Answer:

The scholars have difference of opinion regarding the issue of Hilaal. Some of them view that if Ramadaan Hilaal appears in a place per Islamic rules, so all Muslims should start fasting. And if Shawwal Hilaal appears, all Muslims should break fast. And this is famous in the Fiqh of Imam Ahmad. And from this e.g. if we see the Hilaal in the Kingdom of Saudi Arabia, then it is incumbent on all Muslims in all countries to follow this sighting for fasting in case of Ramadaan and for breaking the fast in case of Shawwal. And it was based on an open statement of Allah (SWT) in the Qur'an: Fa man shahida minkum ash-shahr fal yasumh. and the open statement of the Hadith from our Prophet (ﷺ) ): if you saw it fast, and if you saw it, break the fast.

And some scholars who say that it is not necessary to fast from the appearance of Ramadaan Hilaal, nor to break fast in Shawwal, except for the one who saw the Hilaal or agreed on the sighting in the Matale of Hilaal, because Matale of Hilaal differs, as agreed by people who know.

So if there are any differences (of Matale), each country must follow their own sighting. If a country agrees in the Matale of Hilaal, it follows, otherwise not.

And this is what the Sheikhul Islam Ibn Taimiyah RHA chose. And he based this on the word of Allah (SWT): Fa man shahida minkum ash-shahr fal yasumh.and the Hadith of the prophet(ﷺ) , if you saw it fast, and if you saw it, break the fast. i.e. by the same daleel / method, which was used by the ones who

obligate (all to follow one sighting), but Ibn Taimiyah who bases on the same Ayah and Hadith, differs (in his conclusions). If the ruling was to follow the witness and the sighter, so the ones who did not witnessed or saw it, the ruling will not be obligated on them. And if the Matale (sighting) differs, so the ruling of Hilaal cannot be generalized (for them).

And this is for sure a strong argument to use, based on proof (daleel) and strengthened by viewpoint and qiyas (analogy).

Source:

Chapter: Rules of starting and ending a month and the sighting of Hilaal

Book: Fatawa Islamiyah: AbdulAziz Bin Baaz, Muhammad Bin Saleh Bin Othaimeen, Abdullah Bin AbdurRahmaan AlJibreen; Darul Watan Publishers 

http://www.hilalcommittee.com/fatwas/binbazfatwa.html 

3. Shaikh Saleh bin Uthaymeen (rah)
 Question: Should we fast and end our fast according to the sighting of the new moon in Saudi Arabia or should we do it according to the sighting of the new moon in the country where we are?

Response: There are as many as six different opinions amongst the scholars concerning this issue. However, there are two main points of view. The first is that everyone should sight the moon in their own country and those countries where the moon rises at the same time should follow them. The reason for this is that the time at which the moon rises, varies from place to place. The second opinion is that the beginning of the new month need only be confirmed in any one of the Muslim countries. If the sighting of the new moon is confirmed in any Muslim country, it is then obligatory for all Muslims to use that sighting to begin the fast of Ramadhaan or end it. According to this last opinion, if the new month is confirmed in Saudi Arabia it is obligatory upon all Muslims, in all parts of the world, to fast if it is the beginning of Ramadhaan and to end their fast if it is the beginning of Shawwaal. This is the most common opinion held by the followers of the madhhab of Imaam Ahmad Ibn Hanbal.

However, the first opinion is more correct because of the evidence in the Qur.aan, Sunnah and because of analogy. With regards to the Qur.aan, Allaah (Subhaanahu wa Ta'aala) says:
{The month of Ramadaan in which was revealed the Qur.aan, a guidance for mankind and clear proofs for guidance and the criterion (between right and wrong). So whoever witnesses the month should fast it...}, [Soorah al-Baqarah, Aayah 185].

This last sentence is a conditional sentence, and the ruling contained in a conditional sentence is established for whomever the condition applies to and it is annulled for anyone for whom the condition does not apply. So the sentence:
((Whoever witnesses the month should fast it)) implies that whoever does not witness it does not fast it.

It is well known amongst astronomers that the time the moon rises differs from place to place. The moon might be seen in one place and not in another. Therefore, according to the verse, whoever does not see it is not obliged to fast.

With regards to the Sunnah, the Prophet(ﷺ) said:
((If you sight it (the new moon of Ramadaan), then fast and if you sight it (the new moon of Shawaal),then end the fast. And if it is obscured from you, then complete thirty days (of Sha'baan))).

He (sal-Allaahu `alayhe wa sallam) said:
((If you sight it)). He therefore linked the ruling to the sighting and if a ruling is linked to an effective cause, then that ruling is annulled in the absence of that cause.

With regards to analogy, we say that in as much as the times for beginning the fast and breaking the fast every day vary from place to place so, in the same way, the times for the beginning and ending of the monthly fast also vary. We here in Riyadh, for example, begin our fast every day before the people in Al-Hijaaz and we also break our fast before they do. It is, therefore, obligatory upon us to start fasting while they are still eating. On the other hand, at the end of the day we are eating while they are still fasting. If, therefore, each place has its own ruling due to the variation in the time that the sun rises and sets, the same also applies due to the variation in the time that the moon rises and sets.

Therefore, the answer to the question is clear. It is obligatory for you to follow the sighting of the new moon in the place where you are.
Shaykh Ibn 'Uthaymeen
al-Aqalliyaat al-Muslimah - Page 84, Fatwa No.23
Source:  http://www.fatwa-online.com/fataawa/muslimminorities/0001009_2.htm
http://www.ibnothaimeen.com/all/books/article_18009.shtml

4 Shaikh Saleh ibn Fawzan al-Fawzan (hafidhahullah) was asked whether is it permissible to fast with the Kingdom of Saudi Arabia if one were to be living in Algeria although the days of the beginning of Ramadaan differ between in those countries, and with whom should one celebrate Eid?...

Shaikh Saleh ibn Fawzan al-Fawzan (hafidhahullah) explained in light of the Hadeeth of Allah's Messenger (sallallahu alaihi wasallam), in the following words:

"Fast when you see it (i.e., the crescent moon of Ramadaan), and stop fasting when you see it (i.e., the crescent moon of Shawwal)." [See, Saheeh al-Bukharee (Eng.) book. 31, no. 124]

So, Allah's Messenger (sallallahu alaihi wasallam) tied the obligation of fasting with the sighting of the new moon - and this varies according to the moon-sighting (in different countries/regions)...and there is no doubt that moon-sighting in Algeria differs from moon-sighting in the Saudi.
So, every person fasts with the people of his region/country, in which he is. (and) If they see the crescent, he stops fasting with them. Your ruling is (the same as) the ruling of the Muslims, with whom you live - whichever region it be - whether; Algeria or any other - You begin your fasts  with them, and you stop fasting with them." [end quote of Shaikh Saleh ibn Fawzan al-Fawzaan]
http://www.alfawzan.af.org.sa/node/7450
English Translation: https://www.facebook.com/notes/shawana-a-aziz/fast-ramadaan-and-celebrate-eid-with-muslims-in-your-countryregion/387632034623702

Sheik Assim Al-Hakeem on Should we fast according to Saudi Arabia https://www.youtube.com/watch?v=ngcx-ocf1ng


5. Shaikh Dr Wasiullaah Mohammad Abbaas said in Whatsapp : "
Those Muslim brothers who , during the months of Ramadhaan , Dhul Hijjah and other months are giving an invitation to the whole Muslims of the world to start fasting at the same time , it's my request to them to keep away from this since this statement ( universal moonsighting ) is an opinion which is less dominant and rejected in the sight of reliable scholars who are more pious ( in sha' Allaah ) and god conscious than us in the sight of Allaah .

And those people who are calling towards this , DARE NOT SCATTER this Ummah into pieces which has already been devoured due to differences .

I fear to these people that they may raise the issue of universal salaah timings for the whole Islamic world.

The brothers of Islam who are after these rare issues , I tell them to FEAR ALLAAH .

And they should NOT be STUBBORN and go against those trustworthy
Muslim scholars , whose services to the Deen , sincerity , eagerness to do righteous deeds , purity of intention is evident to the world .

And Allaah is the Guide to the Straight Path "

Signed
Shaikh Dr Wasiullaah Mohammad Abbaas .
Mufti Masjide Haram, professor Ummul Qurah university, Makkah Mukarramah
28 Dhul Qa'dah 1434 Hijri

6. Advice by Shaikh Anees Ur Rahman Azami Omeri Madani Hafidhahullah  (Tamil)
Ramadhaan Nounpum piraiy parpadum  https://www.youtube.com/watch?v=ELJrfKX7MKs
Pirivinai vendam  https://www.youtube.com/watch?v=iMpDbwMt4EY


Note: Verily, the Hand of Allah is with the Jama'ah:

 فَإِنَّ يَدَ اللَّهِ عَلَى الْجَمَاعَةِ فَإِنَّ الشَّيْطَانَ مَعَ مَنْ فَارَقَ الْجَمَاعَةَ يَرْكُضُ
Verily, the Hand of Allah is with the Jama'ah, and the Shaitan is with the one who splits away from the Ummah, running with him.

 Sunan an-Nasa'i 4020 ,Grade : Sahih (Darussalam)

More Fatwas:
http://islamqa.info/en/12660
http://islamqa.info/en/50487
http://islamqa.info/en/106491

காஃபிர், பித்அத்வாதி என்று தீர்ப்பு??

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

ஒரு தனி நபருக்கு காஃபிர் என்று தீர்ப்பு கொடுக்கலாமா?

[4:94] விசுவாசங்கொண்டோரே! அல்லாஹ்வுடைய பாதையில் (போருக்காக) நீங்கள் சென்றால், (வழியில் எதிர்படுவோர் யார் என்பதை) தெளிவு படுத்திக்கொள்ளுங்கள். உங்களுக்கு ஸலாம் கூறியவறை இவ்வுலக வாழ்க்கைக்குறிய (அற்பப்) பொருளை நீங்கள் தேடியவர்களாக, "நீ விசுவாசியல்ல" என்று கூறி (அவரை கொன்று) விடாதீர்கள். அல்லாஹ்விடத்தில் ஏராளமான போர்பரிசுகள் இருக்கின்றன; இதற்கு முன்னர் நீங்களும் இவ்வாறே (பயந்து கொண்டு) இருந்தீர்கள்; அப்பொழுது அல்லாஹ் உங்கள் மீது பேருபகாரம் செய்தான்; ஆகவே( உங்கள் முன் இருப்பவர்கள், விசுவாசிகளா அல்லவா என்பதைத்) தெளிவு படுத்திக்கொள்ளுங்கள். நிச்சயமாக அல்லாஹ், நீங்கள் செய்பவற்றை நன்கு உணர்பவனாக இருக்கின்றான். 

حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنِ الْحُسَيْنِ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، حَدَّثَنِي يَحْيَى بْنُ يَعْمَرَ، أَنَّ أَبَا الأَسْوَدِ الدِّيلِيَّ، حَدَّثَهُ عَنْ أَبِي ذَرٍّ ـ رضى الله عنه ـ أَنَّهُ سَمِعَ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏ "‏ لاَ يَرْمِي رَجُلٌ رَجُلاً بِالْفُسُوقِ، وَلاَ يَرْمِيهِ بِالْكُفْرِ، إِلاَّ ارْتَدَّتْ عَلَيْهِ، إِنْ لَمْ يَكُنْ صَاحِبُهُ كَذَلِكَ ‏"‏‏.‏
நபி (ஸல்) அவர்கள் கூறினார்கள்:
ஒருவர் மற்றவரை பாவி (ஃபாஸிக்) என்றோ (இறை மறுப்பாளன் (காஃபிர்) என்றோ அழைத்தால் அவர் (உண்மையில்) அவ்வாறு (பாவியாக, இறைமறுப்பாளனாக) இல்லையாயின் அவர் சொன்ன சொல் சொன்னவரை நோக்கியே திரும்பி விடுகின்றது. இதை அபூதர் (ரலி) அவர்கள் அறிவிக்கிறார்கள். [ஸஹீஹுல் புகாரி : 6045]

وعن عتبان بن مالك رضي الله عنه في حديثه الطويل المشهور الذي تقدم في باب الرجاء قال‏:‏ قام النبي صلى الله عليه وسلم يصلي فقال‏:‏ ‏ "‏أين مالك بن الدخشم‏؟‏ فقال رجل‏:‏ ذلك منافق لا يحب الله ورسوله، فقال النبي صلى الله عليه وسلم‏:‏ “لا تقل ذلك ألا تراه قد قال‏:‏ لا إله إلا الله يريد بذلك وجه الله‏!‏ وإن الله قد حرم على النار من قال لا إله إلا الله يبتغي بذلك وجه الله‏"‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏
இத்பான் இப்னு மாலிக்(ரழி) அறிவிக்கின்றார்கள்:
தொழ வைக்க நபி(ஸல்) அவர்கள் நிற்கும் போது, "மாலிக் இப்னு துக்ஷூம் எங்கே?" என்று கேட்டார்கள். அப்பொழுது ஒருவர், "அவர் முனாபிக். அல்லாஹ்வையும் அவனது தூதரையும் விரும்பமாட்டார்" என்று கூறினார். உடனே நபி(ஸல்) அவர்கள், "அவ்வாறு கூறாதீர்! "லாயிலாஹ இல்லல்லாஹ்" என அல்லாஹ்வி திருப்தியை நாடியவராக அவர் கூறியதை நீர் பார்க்கவில்லையா? நிச்சயமாக அல்லாஹ் அவனது திருப்தியை நாடி "லாயிலாஹ இல்லல்லாஹ்"  என்று கூறுபவரை நரகிலிருந்து தடை செய்து விட்டான்" என்று கூறினார்கள். புகாரி:425, முஸ்லிம் 33/263

உஸாமா இப்னு ஸைத்(ரலி) அறிவிக்கின்றார்கள்:
நபி(ஸல்) அவர்களுக்குச் செய்தி எட்டவே அவர்கள், 'உஸாமாவே! அவர், 'லா இலாஹ இல்லல்லாஹ்" என்று (ஏகத்துவ வாக்கியத்தை) மொழிந்த பின்னருமா அவரை நீ கொன்றாய்?' என்று கேட்டார்கள். நான், '(நாங்கள் அவரைக் கொன்றுவிடாமல்) தன்னைப் பாதுகாத்துக் கொள்ளவே அவர் அவ்வாறு கூறினார்" என்று கூறினேன். அதற்காகத்தான் சொன்னாரா? இல்லையா? என நீர் அறிவதற்காக அவரின் உள்ளத்தை நீர் பிளந்திருக்கலாமே?" என்று கூறினார்கள். [ரியாளுஸ்ஸாலிஹீன்:393]

قَالَ ثُمَّ وَلَّى الرَّجُلُ فَقَالَ خَالِدُ بْنُ الْوَلِيدِ يَا رَسُولَ اللَّهِ أَلاَ أَضْرِبُ عُنُقَهُ فَقَالَ ‏"‏ لاَ لَعَلَّهُ أَنْ يَكُونَ يُصَلِّي ‏"‏ ‏.‏ قَالَ خَالِدٌ وَكَمْ مِنْ مُصَلٍّ يَقُولُ بِلِسَانِهِ مَا لَيْسَ فِي قَلْبِهِ ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِنِّي لَمْ أُومَرْ أَنْ أَنْقُبَ عَنْ قُلُوبِ النَّاسِ وَلاَ أَشُقَّ بُطُونَهُمْ ‏"
அபூசயீத் அல்குத்ரீ (ரலி) அவர்கள் கூறியதாவது:
மனிதர் ஒருவர் எழுந்து, "அல்லாஹ்வின் தூதரே! அல்லாஹ்வுக்கு அஞ்சுங்கள்" என்று கூறினார். உடனே நபி (ஸல்) அவர்கள், "உமக்குக் கேடுதான். பூமியிலிருப்பவர்களில் அல்லாஹ்வை அஞ்சுவதற்கு நானல்லவா மிகவும் அருகதை வாய்ந்தவன்?" என்று கேட்டார்கள். பிறகு அந்த மனிதர் திரும்பிச் சென்றார். அப்போது காலித் பின் அல்வலீத் (ரலி) அவர்கள், "அல்லாஹ்வின் தூதரே! நான் அவருடைய தலையைக் கொய்துவிடட்டுமா?" என்று கேட்டார்கள். நபி (ஸல்) அவர்கள், "(அவரைக் கொல்ல) வேண்டாம். அவர் தொழக்கூடியவராக இருக்கலாம்" என்று சொன்னார்கள். அதற்கு காலித் (ரலி) அவர்கள், "எத்தனையோ தொழுகையாளிகள் தமது இதயத்தில் இல்லாததை நாவில் மொழிகின்றார்கள்" என்றார்கள். அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள், "மக்களின் இதயங்களைத் துளையிட்டுப் பார்க்கவோ அவர்களின் வயிறுகளைக் கிழித்துப் பார்க்கவோ எனக்கு உத்தரவிடப்படவில்லை" என்று கூறினார்கள். [ஸஹீஹ் முஸ்லிம்: 1922]

காஃபிர் என தீர்ப்பு வழங்கும் நிபந்தனைகள்:

1. மார்க ஆய்வுகளின் அடிப்படையில் அமல் செய்பவர்களை காஃபிர் என்று கூறமுடியாது. உதாரனமாக 
"இமாம் அஹ்மத் நபி(ஸல்) அவர்களின் மூலம் தவஸ்ஸூல் தேடுவதை அனுமதித்திருந்தார்கள் 
இமாம் அஷ்ஷவ்கானி நபி(ஸல்) அவர்கள், மற்ற இறைத்தூதார்கள், இறைநேசகர்கள் மூலமாக தவஸ்ஸூல் தேட அனுமதித்திருந்தார்கள் - [தவஸ்ஸூல், அதன் வகைகள் அதன் சட்டங்கள் இமாம் அல்பானி]. https://sites.google.com/site/ourislamicebooks/books-of-shaykh-al-albaani/tawassul-typesandrulings.doc

2. புரிந்து கொள்வதற்க்காக கேட்கப்டும் கேள்விக்காக காஃபிர் என்று கூறமுடியாது
5:112. ''மர்யமுடைய மகன் ஈஸாவே! உங்கள் இறைவன் வானத்திலிருந்து எங்களுக்காக உணவு மரவையை (ஆகாரத் தட்டை) இறக்கி வைக்க முடியுமா?'' என்று ஹவாரிய்யூன் (சீடர்)கள் கேட்டபோது அவர், ''நீங்கள் முஃமின்களாக இருந்தால், அல்லாஹ்வை அஞ்சிக் கொள்ளுங்கள்'' என்று கூறினார்.
"இறைவன்  உணவு மரவையை (ஆகாரத் தட்டை) இறக்கி வைக்க முடியுமா?" என்று  கேட்பது குஃப்ர் ஆகும். இருப்பினும் அல்லாஹ் ஹவாரிய்யூன்களை மன்னித்துவிட்டான்

3.
அறியாமையின் காரணமாக அமல்களில் குப்ர் செய்பவரை காஃபிர் என்று கூற முடியாது. ஆனால் அவர்களிடம் உண்மையை தெளிவு படுத்தவேண்டும்
உதாரனமாக:
[7:138] அவர்கள், ''மூஸாவே! அவர்களிடமிருக்கும் கடவுள்களைப் போல் நமக்கும் நீங்கள் ஒரு கடவுளை ஆக்கித்தருவீர்களாக!'' என்று வேண்டினர்; ''நிச்சயமாக நீங்கள் ஓர் அறிவில்லாத கூட்டத்தாராக இருக்கின்றீர்கள்'' என்று மூஸா (அவர்களிடம்) கூறினார்.

حَدَّثَنَا سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيُّ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ سِنَانِ بْنِ أَبِي سِنَانٍ، عَنْ أَبِي وَاقِدٍ اللَّيْثِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم لَمَّا خَرَجَ إِلَى خَيْبَرَ مَرَّ بِشَجَرَةٍ لِلْمُشْرِكِينَ يُقَالُ لَهَا ذَاتُ أَنْوَاطٍ يُعَلِّقُونَ عَلَيْهَا أَسْلِحَتَهُمْ فَقَالُوا يَا رَسُولَ اللَّهِ اجْعَلْ لَنَا ذَاتَ أَنْوَاطٍ كَمَا لَهُمْ ذَاتُ أَنْوَاطٍ ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ سُبْحَانَ اللَّهِ هَذَا كَمَا قَالَ قَوْمُ مُوسَى ‏:‏ ‏(‏اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ ‏)‏ وَالَّذِي نَفْسِي بِيَدِهِ لَتَرْكَبُنَّ سُنَّةَ مَنْ كَانَ قَبْلَكُمْ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَأَبُو وَاقِدٍ اللَّيْثِيُّ اسْمُهُ الْحَارِثُ بْنُ عَوْفٍ ‏.‏ وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ وَأَبِي هُرَيْرَةَ ‏.‏

ஹுனைனை நோக்கிச் செல்லும் வழியில் முஸ்லிம்கள் பசுமையான மிகப்பெரிய இலந்தை மரம் ஒன்றைக் கண்டார்கள். அம்மரத்தை ‘தாத் அன்வாத்’ என்று அரபிகள் அழைத்தனர். அக்காலத்தில் அதில் தங்களது வாட்களை தொங்க விடுவர். அங்கு தங்கி பிராணிகளைப் பலியிடுவர். தங்களின் சிலை வழிபாடுகளுக்கு அதை பாக்கியம் பொருந்திய ஒன்றாகக் கருதி வந்தனர். அம்மரத்தைப் பார்த்தவுடன் படையிலிருந்த சிலர் “அல்லாஹ்வின் தூதரே! முஷ்ரிக்குகளுக்கு ‘தாத் அன்வாத்’ இருப்பதைப் போன்று எங்களுக்கும் ஒரு ‘தாத் அன்வாத்’ ஏற்படுத்தித் தாருங்கள்” என்றனர். நபி (ஸல்) “அல்லாஹு அக்பர்! முஹம்மதின் ஆத்மா எவன் கைவசம் உள்ளதோ அவன் மீது ஆணையாக! ‘அவர்களுக்கு கடவுள்கள் இருப்பது போன்று எங்களுக்கும் ஒரு கடவுளை ஏற்படுத்தித் தாருங்கள்’ என்று மூஸாவின் கூட்டத்தினர் கேட்டது போலல்லவா கேட்கிறீர்கள்! நிச்சயமாக நீங்கள் அறியாத கூட்டத்தினர். இதுதான் சென்று போனவர்களின் வழிமுறையாகும். உங்களுக்கு முன் சென்றவர்களின் வழிமுறைகளையே நிச்சயமாக நீங்களும் பின்பற்றுவீர்கள்” என்று எச்சரித்தார்கள். (முஸ்னது அஹ்மது, ஜாமிவுத் திர்மிதி 2180)

4. நிர்பந்ததினால் குப்ர் ஏற்பட்டால் அவர் காஃபிர் என அழைக்கபட மாட்டார்
16:106. எவர் ஈமான் கொண்டபின் அல்லாஹ்வை நிராகரிக்கிறாரோ அவர் (மீது அல்லாஹ்வின் கோபம் இருக்கிறது) அவருடைய உள்ளம் ஈமானைக் கொண்டு அமைதி கொண்டிருக்கும் நிலையில் யார் நிர்ப்பந்திக்கப்படுகிறாரோ அவரைத் தவிர - (எனவே அவர் மீது குற்றமில்லை) ஆனால் (நிர்ப்பந்தம் யாதும் இல்லாமல்) எவருடைய நெஞ்சம் குஃப்ரைக்கொண்டு விரிவாகி இருக்கிறதோ இத்தகையோர் மீது அல்லாஹ்வின் கோபம் உண்டாகும்; இன்னும் அவர்களுக்குக் கொடிய வேதனையும் உண்டு.
இதற்கு அம்மார் பின் யாஸிர் (ரலி) அவர்களின் சம்பவத்தையும் உதாரணமாக கூறலாம். [தப்ஸீர் தபரி]

5. உணர்ச்சி மேலீட்டால் குப்ர் ஏற்பட்டால் காஃபிர் எனப்ப்படமாட்டாது
அவர், ("இறைவா! நீ என் இறைவன்; நான் உன் அடிமை" என்று சொல்வதற்குப் பதிலாக) "இறைவா! நீ என் அடிமை; நான் உன் இறைவன்" என்று தவறுதலாகச் சொல்லிவிட்டார். இந்த மனிதரைவிடத் தன் அடியான் பாவமன்னிப்புக் கோரி தன்னிடம் மீளுவதால் அல்லாஹ் அதிகம் மகிழ்ச்சி அடைகிறான்.
ஆனால் இவ்வாறு கூறுவது கேலி கிண்டலுக்காக கூறுவது போல் அல்ல. [9:65]

6. தக்ஃபீர் ஒரு காதியால் மட்டுமே செய்யப்பட வேண்டும். ஏனென்றால் இதை தவறுதலாக உபயோக படுத்துவதால் தனி மனித உரிமைகள் பரிக்கப்படுகின்றன. அது பெரும் பாவமாகும்.
7. ஷிர்க் இரு வகை படும். ஷிர்க் கல்பி (இதயப்பூர்வமான), ஷிர்க் லஃப்தி (வெளிப்படையான ஷிர்க்). ஒருவர் ஷிர்க் செய்தால் அவரிடம் அவரிடம் அதை பற்றி தீர விசாரிக்க வேண்டும். அவரிடம் பதில் கோர வேண்டும். அவருக்கு ஆதாரங்களை தெளிவாக்க வேண்டும். அவ்வாறு செய்தும் அவர் அதில் மூழ்கி இருந்த்தால் அவரை ஒதுக்க வேண்டும். [அல்பானி (ரஹ்) அல் ஹூதா வன் நூர்:574.]

வரலாறு:
1. நபித்தோழர்கள் (ரலி) கவாரிஜிக்களுக்கு ஜனாஸா தொழ வைத்தார்கள். அவர்களின் போர் செல்வங்களை எடுக்கவைல்லை , ஆனால் அவற்றை இறந்தவர் குடும்மங்களுக்கு பங்கிட்டார்கள்.
2.அல்பானி (ரஹ்) ஹஜ்ஜாஜ் இப்ன் யூஸுஃப் அத்தகாஃபியை காஃபிர் என கூற மறுத்ததுடன் அதை வன்மையாக கண்டிக்கிறார்கள் [பஃத்வா அல்-மதீனா:14]
3. இமாம் இப்ன் தைமியா(ரஹி) யஜீத் இப்ன் முஆவியாவை காஃபிர் என கூறுவதை நிராகரித்தார்கள். அல்லாஹ் அவரை மன்னிக்ககூடும் என குறுகிறார்கள்.

Respecting our Differences

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

By Sheik Muhammad Al-Shereef

Imam Malik one day entered the Masjid after Asr. Towards the front of Masjid An-Nabawee he drew closer and sat down. Rasul Allah had commanded that anyone who enters the Masjid should not sit until he first prays 2 rakas as a salutation of the Masjid. Imam Malik was of the opinion however that Rasul Allah's forbiddance of praying after Asr took precedence and so he would teach his students to not pray the tahiyyatul Masjid if they entered between the Asr and Maghrib time.

At that moment that Imam Malik sat down, a young boy had seen him sit without first praying the 2 raka's of Tahiyyatul Masjid. The young boy scorned him, "Get up and pray 2 rakas!"

Imam Malik dutifully stood up once again and began praying the 2 rakas. The students sat stunned: What was going on? Had Imam Malik's opinion changed?

After he had completed the salah, the students swarmed around and questioned his actions. Imam Malik said, "My opinion has not changed, nor have I gone back on what I taught you earlier. I merely feared that had I not prayed the 2 rakas as the young boy commanded, Allah may include me in the Ayah...

"And when it is said to them, 'Bow (in prayer)', they do not bow." - al mursalat 77/48.

Imam Ahmad held the opinion that eating camel meat nullifies ones Wudhu, an opinion that the majority of scholars differed from. Some students asked him, "If you find an Imam eating camel meat in front of you and - without first making Wudu - then leads the Salah, would you pray behind him?" Imam Ahmad replied, "Do you think I would not pray behind the likes of Imam Malik and Sa'eed ibn Al-Musayyab?"

Allah created humans with differences. It is the law of creation. Different tongues, different colors, different cultures...all that on the outside. On the inside, humans were created with many degrees of knowledge, intellect, and comprehension of concepts. This is all a sign of Allah's all encompassing power to do whatever He wills:

"And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are signs for those who know." [30:22]

Humans shall differ, that is not the issue. The issue is: How as a Muslim should one confront these differences of opinions and what should be our relationship with someone of a different opinion.

Allah ta'ala commanded us to call and advise people in this Deen of Al-Islam. Many Muslims set off on this mission blindfolded, not realizing that the map was there in the Qur'an also. In fact, in the very same verse where Allah commanded us to call and advise people in this Deen, Allah taught us how to do it. Read the following verse carefully:

"Invite (fi'l Amr - Allah is commanding) to the way of your Lord with wisdom and good instruction and argue with them in a way that is best! " - Surah An-Nahl 16/125.

There is no need to philosophize. No need to talk in the flower gardens. It is right there, plain and simple for anyone who would take heed.

There in that Ayah are the three ingredients to apply when we disagree with someone. The same Allah that taught us to debate the truth, taught us how to do it:

1 - With Hikmah (wisdom)
2 - With good instruction, and
3 - To argue in a way that is best.

What does it mean to have Hikmah when differing with someone? The grandsons of Rasul Allah(saw) once set one of the most beautiful examples of Hikmah in advising others. Al-Hasan and Al-Husayn - in their young age - once saw a senior man performing Wudu incorrectly. Together they arranged a plan to teach the man without insulting him, advising him in a manner befitting of his age.

Together they went to the senior and announced, "My brother and I have differed over who amongst us performs Wudu the best. Would you mind being the judge to determine which one of us indeed performs Wudu more correctly."

The man watched intently as the two grandsons of Rasul Allah performed Wudu in an explicit manner. After they had completed, he thanked them and said, "By Allah, I did not know how to perform Wudu before this. You have both taught me how to do it correctly."

We must understand that there are two dimensions to Hikmah. Firstly, there is the Hikmah of knowledge - Hikmah Ilmiyyah. And secondly, there is the Hikmah of Action - Hikmah Amaliyyah.

Some people may have Hikmah of knowledge. But we see that when they try correcting others, advising them, they lack the Hikmah of Action. This causes many a common folk to reject the Hikmah of knowledge.

To illustrate this hikmah of knowledge without Hikmah of action, a brother once completed the Salah in a local Masjid and then proceeded to shake hands with the people on his right and left. The brother to his immediate right slapped his hand and snapped, "That is not part of the Sunnah!" The man replied most correctly, "Oh, is disrespect and insult part of the Sunnah?"

To show Hikmah when we differ requires the following:

Sincerity

One: If we differ, our intentions should be that we are differing in the sincere hope of coming away with the truth. Our intentions should be sincere to Allah.

We should not differ just to release some hate or envy in our heart. We should not differ to embarrass someone like we may have been embarrassed.

Rasul Allah said, "Whoever learns knowledge - knowledge from that which should be sought for the sake of Allah - only to receive a commodity of the material world, he shall not find the fragrance of jannah on the day of resurrection." - An authentic hadith narrated by Abu Dawood in Kitab Al-Ilm.

Kindness and Gentleness

Two: To have Hikmah when differing means we should rarely depart from an atmosphere of kindness and gentleness, we should seldom allow ourselves to become angry and raise our voices.

Fir'own (Pharaoh) was one of the evilest people that lived. Musa was one of the noblest. Look at how Allah told Musa to advise Fir'own...

"Go, both of you, to Fir'own. Indeed, he has transgressed. And speak to him with gentle speech, perhaps he may remember or fear (Allah)."

A man once entered upon the Khalifah and chastised him for some policies he had taken. The Khalifah replied, "By Allah, Fir'own was more eviler than me. And by Allah, Musa was more pious than you. Yet, Allah commanded him...'And speak to him with gentle speech, perhaps he may remember or fear (Allah).'"

Take Your Time and Clarify

Three: To have Hikmah when dealing with others is to be patient and clarify things before snapping to conclusions.

Imam Ahmad narrates with his chain of narrators leading to Ibn Abbas who said, "A man from Bani Saleem passed by a group of the Prophet's companions. (At that time of war) The man said 'as salamu alaykum' to them. The companions concluded that he only said 'as salamu alaykum' to them as a deception to save himself from being caught. They surrounded him and Malham ibn Juthaamah killed him. From that event Allah revealed the verse...

"O you who have believed, when you go forth (to fight) in the cause of Allah, investigate, and do not say to one who gives you (a greeting of peace), "You are not a believer," Aspiring for the goods of worldly life; for with Allah are many acquisitions. You (yourselves) were like that before; then Allah conferred His favor (i.e. guidance) upon you, so investigate. Indeed, Allah is ever with what you do, acquainted." - Surah AnNisa, 4/94. From Tafseer Ibn Katheer.

Speak Kindly

Fourthly, never trade in kind words for harshness, especially when dealing with other Muslims.

Look at the power of a sincere and polite word: Mus'ab ibn Umayr was the first of ambassador of Rasul Allah in Madinah. Before Rasul Allah had arrived in Madinah, Mus'ab taught ahl al-Madinah about Islam and they began to enter the Deen.

This enraged Sa'd ibn 'Ubaadah, one of the chieftains of Madinah. He sheathed his sword and set off for the head of Mus'ab ibn 'Umayr. When he confronted Mus'ab he threatened, "Stop this nonsense you speak or you shall find yourself dead!"

Mus'ab replied in the way that should be a lesson for us all. This man before him did not stop at rudeness and ignorance, he wanted to slit his throat.

Mus'ab said, "Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, we shall desist from this talk." Sa'd sat down.

Mus'ab spoke about Allah and His messenger until the face of Sa'd ibn Ubaadah's face shone like a full moon and he said, "What should a person do who wishes to enter into this Deen?" After Mus'ab had told him he said, "There is a man, if he accepts this Deen, there shall be no home in Madinah that will not become Muslim. Sa'd ibn Mu'aadh."

When Sa'd ibn Mu'aadh heard what was happening, he was infuriated. He left his home to go and kill this man called Mus'ab ibn Umayr for the dissention he had caused. He entered upon Mus'ab and announced, "You shall desist of this religion you speak of or you shall find yourself dead!"

Mus'ab replied, "Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, I shall desist from this talk." Sa'd sat.

Mus'ab spoke about Allah and His messenger until the face of Sa'd ibn Mu'aadh's face shone like a full moon and he said, "What should a person do who wishes to enter into this Deen?"

Look at what a kind word did. Sa'd ibn Mu'aadh went home to his Madinan tribe that night and announced to them all, "Everything of yours is Haram upon me until you all enter into Islam."

That night, every home in Madinah went to bed with Laa ilaaha illa Allah...all because of a kind word.

Part II: Who wins?

Mu'aawiyah ibn al-Hakam al-Salami. When he came to Madeenah from the desert, he did not know that it was forbidden to speak during the salaah. He relates: "Whilst I was praying behind the Messenger of Allaah (peace and blessings of Allaah be upon him), a man sneezed, so I said 'Yarhamuk Allaah (may Allaah have mercy on you).' The people glared at me, so I said, 'May my mother lose me! What is wrong with you that you are looking at me?' They began to slap their thighs with their hands, and when I saw that they were indicating that I should be quiet, I stopped talking (i.e., I nearly wanted to answer them back, but I controlled myself and kept quiet).

When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying - may my father and mother be sacrificed for him, I have never seen a better teacher than him before or since - he did not scold me or hit me or put me to shame. He just said, 'This prayer should contain nothing of the speech of men; it is only tasbeeh and takbeer and recitation of the Qur'aan.'" (Saheeh Muslim, 'Abd al-Baaqi edn., no. 537).

Islam showed us how to differ with one another. Some people think that we should never differ at all and all disagreements should be avoided. Nay, this is an incorrect assumption, for the Qur'an and Sunnah show clearly that when a mistake is made it should be corrected. Indeed helping others do what is right is a requirement of the Deen, sincere Naseeha.

We see when Rasul Allah turned away from AbdAllah ibn Umm Maktoom, the blind man, Allah corrected him in the Qur'an...

"(The Prophet) frowned and turned away, Because there came to him the blind man But what could tell you that perchance he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him?" - surah Abasa, 1-4

When Haatib ibn Abi Balta'ah (may Allaah be pleased with him) made the mistake of writing to the kuffaar of Quraysh and informing them of the direction in which the Prophet (peace and blessings of Allaah be upon him) was headed on a military campaign against them, Allaah revealed the words:

"O you who believe! Take not My enemies and your enemies as friends..." - Surah Mumtahinah/1

And so on. Thus we learn that when a mistake happens it should be corrected. However, the method of correction is what needs our attention.

Whenever Muslims argue, it is as if each party carries a banner of: 'I must win and you must lose!' Careful study of the Sunnah however shows us that this is not always the case with the way Rasul Allah acted. Consider the following examples:

"I lose and you win!"

A Bedouin came to Rasul Allah and told him, "Give me from what Allah gave you, not from the wealth of your mother nor from the wealth of your father." The Sahaabah were furious at the man and step forward to discipline him for what he said. Rasul Allah commanded everyone to leave him.

Then by the hand, Rasul Allah took him home, opened his door and said, "Take what you wish and leave what you wish." The man did so and after he completed, Rasul Allah asked him, "Have I honored you?" "Yes, by Allah," said the Bedouin. "Ash hadu an laa ilaaha illa Allah, wa ashhadu anna Muhammadar Rasul Allah." (Meaning he embraced Islam)

When the Sahabah heard of how the man changed, Rasul Allah taught them. "Verily the example of myself, you and this Bedouin is that of a man who had his camel run away. The townspeople tried capturing the camel for him by running and shouting after the camel, only driving it further away. The man would shout, 'Leave me and my camel, I know my camel better.' Then he took some grass in his hand, ruffled it in front of the camel, until it came willingly.

'By Allah, had I left you to this Bedouin, you would have hit him, hurt him, he would have left without Islam and eventually have entered hellfire."

"I win and you lose!"

A Muslim should not have an apologetic stance to everything he is confronted with. There are times when the truth must be said, when there is no room for flattery.

When the Makhzoomi women - a women from an affluent family - stole, people approached Rasul Allah to have her punishment canceled. Rasul Allah became very angry and stood on the pulpit and announced, "By Allah, had Fatima the daughter of Muhammad stole I would have cut her hand off."

No room for flattery, the truth must be stood up for. It is here that the etiquette of disagreement that we talked earlier about should shine.

"I win and you win!"

There doesn't always have to be a loser. We see in many cases that Rasul Allah gave a way out for the people he differed with.

When he sent the letter to Caesar, he said in it, "Become Muslim and you shall be safe, Allah shall give you your reward double!"

He did not say surrender or die! Nothing of the sort. Become Muslim and you shall win, rather your victory shall be double.

I shall end with this shining example of how to act with other Muslims from our role model, Abu Bakr:

Abu Bakr once disputed with another companion about a tree. During the dispute Abu Bakr said something that he rather would not have said. He did not curse, he did not attack someone's honor, he did not poke a fault in anyone, all he said was something that may have hurt the other companion's feelings.

Immediately, Abu Bakr - understanding the mistake - ordered him, "Say it back to me!" The companion said, "I shall not say it back." "Say it back to me," said Abu Bakr, "Or I shall complain to the Messenger of Allah." The companion refused to say it back and went on his way.

Abu Bakr went to Rasul Allah and related what had happened and what he said. Rasul Allah called that companion and asked him, "Did Abu Bakr say so and so to you?" He said, "Yes." He said, "What did you reply." He said, "I did not reply it back to him." Rasul Allah said, "Good, do not reply it back to him (do not hurt Abu Bakr). Rather say, 'May Allah forgive you O Abu Bakr!'"

The Companion turned to Abu Bakr and said, "May Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!" Abu Bakr turned and cried as he walked away.

Let us leave today with a resolve to revive this air Rasul Allah and his companions breathed, an air of mercy and love and brotherhood.

The Prophet (salla Allahu alayhi wa sallam) said, “Never has a nation gone astray, after having been guided, except that they were prone to excessive argumentation” [al-Tirmidhī].
And al-Awzai, the famous jurist of Syria, said, "It has been narrated to us that when Allah intends evil for a person, He opens up the door of argumentation, and closes the door of action."
How much time we waste in useless arguments! How much of our Islamic pseudo-scholarship has become 'refuting so-and-so' and talking about issues that have little relevance! And how much of that involves our social media and online experiences!

What we need is more righteous actions and less talk. Most disagreements don't deserve any 'refutations' (yes, it is true that some do - but leave it to those qualified and specialized!).
If you disagree with your Muslim brother, concentrate more on setting an example with your actions rather than raising the volume with your opinion.
https://www.facebook.com/yasir.qadhi/posts/10153176333073300

Great Daee - Abu Dharr (RA)

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Abu Dharr (RA) continued, "I left and went back to my people. My brother came up to me and asked, 'What have you done?' I told him that I had become a Muslim and that I believed in the truth of Muhammad's (SA) teachings. 'I am not averse to your religion. In fact, I am also now a Muslim and a believer,' he replied. We both went to our mother then and invited her to Islam. 'I do not have any dislike for your religion. I accept Islam also' she said.

Abu Dharr (RA) had not spent much time in Makkah and he probably had not learnt much about the new religion, as the revelations had only just commenced. But from that day, this family of believers went out tirelessly inviting the tribe of Ghifar to Allah (SWT), and did not flinch from their purpose. Eventually, a large number became Muslims and the congregational prayer was instituted among them. This family's actions were according to the saying of Prophet Muhammad (SA) that we should convey to others, even if all we know is a single ayat. The lesson here is that our job is to invite others to the monotheism of Islam with whatever we know. Hidayah (guidance) is in the hands of Allah (SWT) and the choice of the individual.

The rival tribe of Ghifar was Aslam. When they heard that Ghifar had accepted Islam they also when to the Messenger of Allah (SA) in Medina and accepted Islam. Thus, the acceptance of Islam by a whole tribe began with the efforts of a single man.
{See Sahih Muslim 2473 a}
The Supplication Of The Prophet (SAW) For Ghifar And Aslam
 Abu Dharr reported Allah's Messenger (ﷺ) as saying:
Go to your people and say that the Messenger of Allah (ﷺ) says: Ghifar (is a tribe) to whom Allah granted pardon, and Aslam (is the tribe) to whom Allah granted safety.  Sahih Muslim 2514

We must not underestimate the value of any good deed, no matter how trivial it may seem.
Abu Dharr (RA) probably did not think that his whole tribe and their rival tribe would accept Islam because of his acceptance of Islam, but he preached to his tribe anyway. We should not miss any opportunity to do a good deed, even if it is as small as smiling for another Muslim; we never know, but Allah (SWT) might love that small deed and give barakah (blessing) in it, and make it a source of our maghfirah (forgiveness).

Great Daee- Musab Ibn Umayr (ra)

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

It was just after this that the Prophet chose Musab Ibn Umayr (Ra) to be his "ambassador" to Yathrib to teach a small group of believers who had come to pledge allegiance to Islam and prepare Madinah for the day of the great Hijrah.

Musab was chosen above companions who were older than he or were more closely related to the
Prophet or who appeared to possess greater prestige. No doubt Musab was chosen for this task because
of his noble character, his fine manners and his sharp intellect. His knowledge of the Quran and his
ability to recite it beautifully and movingly was also an important consideration.
Musab understood his mission well. He knew that he was on a sacred mission. to invite people to God
and the straight path of Islam and to prepare what was to be the territorial base for the young and
struggling Muslim community.
He entered Madinah as a guest of Sad ibn Zurarah of the Khazraj tribe. Together they went to people, to
their homes and their gatherings, telling them about the Prophet, explaining Islam to them and reciting the Quran. Through the grace of God, many accepted Islam. This was especially pleasing to Musab but profoundly alarming to many leaders of Yathribite society.

Once Musab and Sad were sitting near a well in an orchard of the Zafar clan. With them were a number
of new Muslims and others who were interested in Islam. A powerful notable of the city, Usayd ibn
Khudayr, came up brandishing a spear. He was livid with rage.

Sad ibn Zararah saw him and told
Musab: "This is a chieftain of his people. May God place truth in his heart." "If he sits down, I will speak to
him," replied Musab, displaying all the calm and tact of a great daiy.

The angry Usayd shouted abuse and threatened Musab and his host. "Why have you both come to us to
corrupt the weak among us? Keep away from us if you want to stay alive." Musab smiled a warm and
friendly smile and said to Usayd: "Won't you sit down and listen? If you are pleased and satisfied with
our mission. accept it and if you dislike it we would stop telling you what you dislike and leave."

"That's reasonable," said Usayd and, sticking his spear in the ground, sat down.
Musab was not compelling him to do anything. He was not denouncing him. He was merely inviting him to listen. If he was satisfied, well and good. If not, then Musab would leave his district and his clan without any fuss and go to another district.

Musab began telling him about Islam and recited the Quran to him. Even before Usayd spoke, it was
clear from his face, now radiant and expectant, that faith had entered his heart. He said:
"How beautiful are these words and how true! What does a person do if he wants to enter this religion?"
"Have a bath, purify yourself and your clothes. Then utter the testimony of Truth (Shahadah), and
perform Salat. Usayd left the gathering and was absent for only a short while. He returned and testified
that there is no god but Allah and that Muhammad is the Messenger of Allah. He then prayed two rakats
and said:
"After me, there is a man who if he follows you, everyone of his people will follow him. I shall send
him to you now. He is 'Sad ibn Muadh."

Sad ibn Muadh came and listened to Musab. He was convinced and satisfied and declared his
submission to God. He was followed by another important Yathribite, Sad ibn Ubadah. Before long, the
people of Yathrib were all in a flurry, asking one another.

"If Usayd ibn Khudayr, Sad ibn Muadh and Sad ibn Ubadah have accepted the new religion, how can we not follow? Let's go to Musab and believe with him. They say that truth emanates from his lips."

The first ambassador of the Prophet, peace be on him, was thus supremely successful. The Prophet had chosen well. Men and women, the young and the old, the powerful and the weak accepted Islam at his
hands.

The course of Yathrib history had been changed forever. The way was being prepared for the
great Hijrah. Yathrib was soon to become the center and the base for the Islamic state.
Less than a year after his arrival in Yathrib, Musab returned to Makkah. It was again in the season of
pilgrimage. With him was a group of seventy-five Muslims from Madinah. Again at Aqabah, near Mina,
they met the Prophet. There they solemnly undertook to defend the Prophet at all cost. Should they
remain firm in their faith, their reward, said the Prophet, would be nothing less than Paradise. This
second bayah or pledge which the Muslims of Yathrib made came to be called the Pledge of War.

Whoever Obeys a Scholar or a Ruler by Prohibiting What Allah Has Permitted or Permitting What Allah Has Prohibited Has Taken Them as Partners Beside Allah

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Kitaab At-Tawheed, Sheik Muhammad ibn Abdul Wahhaab

Chapter: 36  Whoever Obeys a Scholar or a Ruler by Prohibiting What Allah Has Permitted or Permitting What Allah Has Prohibited Has Taken Them as Partners Beside Allah

Ibn `Abbas (ra) said: "Stones are about to rain down upon you from the sky: I say to you: "Allah's Messenger  said..." and you reply: "But Abu Bakr and `Umar said...?" ¹

Because obedience is a form of worship, it is not allowed to obey anyone - be he man or jinn - unless it conforms with obedience to Allah and His Messenger . This is why Ibn `Abbas (ra) repudiated those who, when they were informed that the Prophet  had pronounced upon a matter, objected that Abu Bakr As-Siddeeq and `Umar Ibn Al-Khattab (may Allah be pleased with them both) ² had said something different, thus, in effect, preferring the opinions of these two pious Companions over the Revelation of Allah . This incident allegedly occurred during a discussion about Hajj in which Ibn `Abbas (ra) mentioned something which he had heard from Muhammad, the Messenger of Allah . Ibn `Abbas (ra) warned them of Allah's approaching punishment and His Anger for those who preferred the opinions of Abu Bakr and `Umar (may Allah be pleased with them) to the guidance of Allah's Messenger . - In view of this, what may be said of those who prefer the opinions of lesser men over the Book of Allah and the Sunnah of His Prophet . ³

Benefits Derived From This Narration

1. Evidence of the virtue of Ibn `Abbas and his excellent understanding of religious matters.

2. That no opinion which contradicts the Qur'an and Sunnah is to be given heed, no matter from whom it emanated.

3. The obligation to be angry for Allah and His Messenger's sake.

Relevance of This Narration to the Subject of the Chapter and to the Subject of Tawheed

That the narration proves that Ibn `Abbas (ra) held that it is forbidden to prefer the opinion of any of Allah's creatures over the Sunnah of the Messenger of Allah  and this is because to do so is an act of Shirk since it constitutes obedience to other than Allah .

Imam Ahmad Ibn Hanbal said: "I am amazed at those people who know that a sanad is authentic and yet, in spite of this, they follow the opinion of Sufyan, for Allah (ra), says:

" Let those who oppose his [the Messenger's] commandment beware, lest some fitnah befall them or a painful torment be inflicted on them" (Qur'an 24:63)

Do you know what that fitnah is? That fitnah is Shirk. Maybe the rejection of some of his words would cause one to doubt and deviate in his heart and thereby be destroyed."

In this narration, Imam Ahmad Ibn Hanbal rejects those who abandon the Sunnah of the Prophet , after it has been made clear to them its authenticity and the meaning has been explained to them, in favour of the opinion of Sufyaan Ath-Thawri⁴ and other scholars, in spite of their fallibility. And he warns them against deviating, by rejecting Allah's Book or the Sunnah of His Prophet ; this is because the blind followers of the mazahib⁵ frequently change the meanings of Qur'anic verses and Ahadith or quote them out of context, or claim that they have been abrogated in order to make them conform with their particular mazhab. Then the Imam supports his contention by mentioning the Words of Allah , Most High; let the Qur'an be sufficient proof for us all.

Benefits Derived From This Narration

1. That in the opinion of Imam Ahmad it is forbidden to abandon the Sunnah of Allah's Messenger in favour of the saying of any person, no matter how knowledgeable and pious he may be.

2. That every commandment of the Prophet is considered obligatory, unless there is some proof to indicate its preferability.

3. That rejecting the Law of Allah leads to destruction in this world and in the Hereafter.

Relevance of This Narration to the Subject of the Chapter and to the Subject of Tawheed

That it proves that Imam Ahmad considered that deviating from the Sunnah of the Messenger of Allah  in favour of the sayings of others is Shirk, because it involves obedience to other than Allah and His Messenger ; and he quotes from the Qur'an to prove his contention.

..ooOOoo..

On the authority of `Adi Ibn Hatim (ra), it is reported that he heard the Messenger of Allah  reciting this Qur'anic verse:

" They have taken their rabbis and their monks as lords beside Allah and [they take as a lord] Al-Maseeh, `Eesaa, the son of Maryam, yet they were not commanded but to worship One God: None has the right to be worshipped but He - Praise and Glory to Him: [Far is He] from having the partners they associate [withHim]" (Qur'an 9:31)

"...and I said to him : "We don't worship them." He  said: "Do they not forbid what Allah has permitted and do you not then forbid it (to yourselves), and do they not make permissible for you what Allah has forbidden, and do you not then make it permissible (to yourselves)?" I replied: "Certainly!" He  said: "That is worshipping them." (Narrated by At-Tirmizi, who graded it as Hasan)

`Adi Ibn Hatim informs us in this Hadith, that when he heard the Prophet  reciting Allah's Words:

" They have taken their rabbis and their monks as lords beside Allah. And [they take as their lord] Al-Maseeh, `Eesaa, the son of Maryam" (Qur'an 9:31)

He contradicted the Prophet , saying that they do not worship them; for to his mind, what was meant by worship was bowing, prostration, supplication, sacrifice etc. But the Prophet  informed him that their obedience to the rabbbis and monks in forbidding the permissible and permitting the forbidden was a form of worship, because they have thus made their rabbis and monks partners to Allah in obedience and in ordaining the Law.

Benefits Derived From This Hadith

1. Evidence that the rabbis and monks are astray.

2. Confirmation of the Jews' and Christians' Shirk.

3. That the original Message of all the Messengers and Prophets was tawheed.

4. That obedience to any of Allah's creatures, if it entails disobedience to Allah , constitutes an act of worship.

5. The obligation to inquire from the people of knowledge about matters which one does not understand.

6. The rejection of blind obedience to Allah's creatures, for all except the Prophets are fallible.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That it proves that whoever obeyed a religious scholar by making the permissible forbidden, or vice versa has committed an act of Shirk.

Footnotes

1. While according to a number of scholars of Hadith, this is a weak narration, its meaning is correct.

2. Abu Bakr As-Siddeeq and 'Umar Ibn Al-Khattab: Two close friends of the Prophet  and the first and second Khaleefah (Caliph) respectively, after his death. They were among the most knowledgeable and pious of the Companions.

3. Such as those who, when confronted with a Prophetic Hadith say: "Yes, but our Shaikh says..." or: "Yes, but in our mazhab (i.e. school of Islamic jurisprudence)..."

4. Sufyaan Ibn Sa'eed Ibn Masrooq Ath-Thawri: A great scholar of Hadith and fiqh, who lived in the first century after the hijrah. He died in the year 61 A.H., aged 64 years.

5. Mazahib: Plural of mazhab.

Fatwa and Daleel

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Ibn al-Qayyim, may Allaah have mercy on him, said:

“Knowledge is, ‘Allaah said … His Messenger said …
The Companions said …’ and it is not hidden

Knowledge is not your raising up a dispute foolishly
Between the Messenger and the opinion of a faqeeh.”

1. Blind Following:
[17:36] And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allâh).

[10:36] And most of them follow not except assumption. Indeed, assumption avails not against the truth at all. Indeed, Allah is Knowing of what they do.

[9:31] They have taken their scholars and monks as lords besides Allah , and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.
(V.9:31) Once while Allâh's Messenger [sal-Allâhu 'alayhi wa sallam] was reciting this Verse, 'Adi bin Hâtim said, "O Allâh's Messenger! They do not worship them (i.e. the rabbis and monks)." Allâh's Messenger [sal-Allâhu 'alayhi wa sallam] said: "They certainly do. [They (i.e. the rabbis and monks) made lawful things as unlawful and unlawful things as lawful, and they (i.e. Jews and Christians) followed them; and by doing so, they really worshipped them]."

(Narrated by Ahmad, At-Tirmidhi, and Ibn Jarir)

2. If the religion were based on opinion

Narrated Ali ibn AbuTalib:

If the religion were based on opinion, it would be more important to wipe the under part of the shoe than the upper but I have seen the Messenger of Allah (peace_be_upon_him) wiping over the upper part of his shoes. Purification (Kitab Al-Taharah) , Dawud :: Book 1 : Hadith 162

3. Wrong opinion: A wrong fatwa from a Monk caused him death:
Muslim :: Book 37 : Hadith 6662
Abu Sa'id al-Khudri reported Allah's Messenger (may peace be upon him) as saying: There was a person before you who had killed ninety-nine persons and then made an inquiry about the learned persons of the world (who could show him the way to salvation). He was directed to a monk. He came to him and told him that he had killed ninety-nine persons and asked him whether there was any scope for his repentance to be accepted. He said: No. He killed him also and thus completed one hundred. He then asked about the learned persons of the earth and he was directed to a scholar, and he told him that he had killed one hundred persons and asked him whether there was any scope for his repentance to be accepted. He said: Yes; what stands between you and the repentance? You better go to such and such land; there are people devoted to prayer and worship and you also worship along with them and do not come to the land of yours since it was an evil land (for you). So he went away and he had hardly covered half the distance when death came to him and there was a dispute between the angels of mercy and the angels of punishment. The angels of mercy said: This man has come as a penitant and remorseful to Allah and the angels of punishment said: He has done no good at all. Then there came another angel in the form of a human being in order to decide between them. He said: You measure the land to which he has drawn near. They measured it and found him nearer to the land where he intended to go (the land of piety), and so the angels of mercy took possession of it. Qatada said that Hasan told him that it was said to them that as death approached him, he crawled upon his chest (and managed) to slip in the land of mercy.

Allaah’s Messenger صلى الله عليه وسلم  supplicated against the one who issued wrong fatwa
Jabir said:We set out on a journey. One of our people was hurt by a stone, that injured his head. The then had a sexual dream. He asked his fellow travelers: Do you find a concession for me to perform tayammum? They said: We do not find any concession for you while you can use water. He took a bath and died. When we came to the Prophet (ﷺ), the incident was reported to him. He said: They killed him, may Allah kill them! Could they not ask when they did not know ? The fire of ignorance is inquiry. It was enough for him to perform tayammum and to our some drops of water or bind a bandage over the wound (the narrator Musa was doubtful); then he should have wiped over it and washed the rest of his body.
حَدَّثَنَا مُوسَى بْنُ عَبْدِ الرَّحْمَنِ الأَنْطَاكِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ، عَنِ الزُّبَيْرِ بْنِ خُرَيْقٍ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ، قَالَ خَرَجْنَا فِي سَفَرٍ فَأَصَابَ رَجُلاً مِنَّا حَجَرٌ فَشَجَّهُ فِي رَأْسِهِ ثُمَّ احْتَلَمَ فَسَأَلَ أَصْحَابَهُ فَقَالَ هَلْ تَجِدُونَ لِي رُخْصَةً فِي التَّيَمُّمِ فَقَالُوا مَا نَجِدُ لَكَ رُخْصَةً وَأَنْتَ تَقْدِرُ عَلَى الْمَاءِ فَاغْتَسَلَ فَمَاتَ فَلَمَّا قَدِمْنَا عَلَى النَّبِيِّ صلى الله عليه وسلم أُخْبِرَ بِذَلِكَ فَقَالَ ‏"‏ قَتَلُوهُ قَتَلَهُمُ اللَّهُ أَلاَّ سَأَلُوا إِذْ لَمْ يَعْلَمُوا فَإِنَّمَا شِفَاءُ الْعِيِّ السُّؤَالُ إِنَّمَا كَانَ يَكْفِيهِ أَنْ يَتَيَمَّمَ وَيَعْصِرَ ‏"‏ ‏.‏ أَوْ ‏"‏ يَعْصِبَ ‏"‏ ‏.‏ شَكَّ مُوسَى ‏"‏ عَلَى جُرْحِهِ خِرْقَةً ثُمَّ يَمْسَحَ عَلَيْهَا وَيَغْسِلَ سَائِرَ جَسَدِهِ ‏"‏ ‏.‏
 حسن دون قوله إنما كان يكفيه   (الألباني) حكم     :
Reference : Sunan Abi Dawud 336,Sunan Ibn Majah  615
Also see:
http://shaikhalbaani.wordpress.com/2011/12/10/on-harshness-11-self-conceited-student-of-knowledge-how-dare-you-issue-a-fatwaa/
http://shaikhalbaani.wordpress.com/2011/12/09/on-harshness-10-thousands-of-companions-and-only-two-hundred-scholars-and-today-i-performed-ijtihaad-and-came-to-the-conclusion-that/


4. Requesting to Present evidence for verification
Qul hatoo burhanakum in kuntum sadiqeen
Say (O Muhammad صلى الله عليه وسلم), "Produce your proof if you are truthful."
[2:111 , 21:24, 27:64, 28:75]

Narrated 'Ubai bin `Umar:
Abu Musa asked permission to enter upon `Umar, but seeing that he was busy, he went away. `Umar then said, "Didn't I hear the voice of `Abdullah bin Qais? Allow him to come in." He was called in and `Umar said to him, "What made you do what you did." He replied, "We have been instructed thus by the Prophet" `Umar said, "Bring proof (witness) for this, other wise I will do so-and-so to you." Then `Abdullah bin Qais went to a gathering of the Ansar who then said, "None but the youngest of us will give the witness for it." So Abu Sa`id Al-Khudri got up and said, "We used to be instructed thus (by the Prophet)." `Umar said, "This tradition of the Prophet (ﷺ) remained hidden from me. Business in the market kept me busy."
[Sahih al-Bukhari : 7353]

5. When scholars differ in Opinion, how to handle it:
[4:59] O you who believe! Obey Allâh and obey the Messenger (Muhammad [sal-Allâhu 'alayhi wa sallam]), and those of you (Muslims) who are in authority(ruler). (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger [sal-Allâhu 'alayhi wa sallam], if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. [Refer Tafsir Ibn Kathir]

On the authority of an-Nawas bin Sam’an (may Allah be pleased with him), that the Prophet (peace and blessings of Allah be upon him) said:
Righteousness is in good character, and wrongdoing is that which wavers in your soul, and which you dislike people finding out about. It was related by Muslim. And on the authority of Wabisah bin Ma’bad (may Allah be pleased with him) who said: I came to the Messenger of Allah (peace and blessings of Allah be upon him) and he (peace and blessings of Allah be upon him) said, “You have come to ask about righteousness.” I said, “Yes.” He (peace and blessings of Allah be upon him) said, “Consult your heart. Righteousness is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the breast, even though people have repeatedly given their legal opinion [in its favour].” A good hadeeth transmitted from the musnads of the two imams, Ahmed bin Hambal and Al- Darimi, with a good chain of authorities.

عَنْ النَّوَّاسِ بْنِ سَمْعَانَ رَضِيَ اللهُ عَنْهُ عَنْ النَّبِيِّ صلى الله عليه و سلم قَالَ: “الْبِرُّ حُسْنُ الْخُلُقِ، وَالْإِثْمُ مَا حَاكَ فِي صَدْرِك، وَكَرِهْت أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ” رَوَاهُ مُسْلِمٌ [رقم:2553]. وَعَنْ وَابِصَةَ بْنِ مَعْبَدٍ رَضِيَ اللهُ عَنْهُ قَالَ: أَتَيْت رَسُولَ اللَّهِ صلى الله عليه و سلم فَقَالَ: “جِئْتَ تَسْأَلُ عَنْ الْبِرِّ؟ قُلْت: نَعَمْ. فقَالَ: استفت قلبك، الْبِرُّ مَا اطْمَأَنَّتْ إلَيْهِ النَّفْسُ، وَاطْمَأَنَّ إلَيْهِ الْقَلْبُ، وَالْإِثْمُ مَا حَاكَ فِي النَّفْسِ وَتَرَدَّدَ فِي الصَّدْرِ، وَإِنْ أَفْتَاك النَّاسُ وَأَفْتَوْك” .
حَدِيثٌ حَسَنٌ، رَوَيْنَاهُ في مُسْنَدَي الْإِمَامَيْنِ أَحْمَدَ بْنِ حَنْبَلٍ [رقم:4/227]، وَالدَّارِمِيّ [2/246] بِإِسْنَادٍ حَسَنٍ.
Reference : 40 Hadith Nawawi 27
English translation : Hadith 27
Also see:

http://shaikhalbaani.wordpress.com/2013/09/26/dealing-with-differences-two-scholars-give-different-fatwas-how-does-one-handle-it/

http://shaikhalbaani.wordpress.com/2013/09/19/how-does-the-common-muslim-know-what-to-do-when-scholars-differ-think-and-use-your-brain/