Continuation of the explanation of the athar of Abu al-‘Ajlan al-Muharibi, who said: “
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The Shaykh : This questioner followed this Sunnah, being well-mannered with the manners of Islam; he did not say, “O Ibn ‘Umar,” but rather, “O Abu ‘Abd al-Rahman.”
He said, “My father has passed away and left a bequest of a camel of his in the cause of Allah. This is my cousin, and he is in the army of Ibn al-Zubayr. Should I give him the camel?” Ibn ‘Umar said, “O my son, the cause of Allah is every righteous deed.” Meaning that the cause of Allah is a broad door; it is not limited to providing this camel to the army of Ibn al-Zubayr. In Ibn al-Zubayr, there is the flaw I mentioned earlier, and he will make that explicit.
“The cause of Allah is every righteous deed. If your father only bequeathed his camel in the cause of Allah, the Exalted and Majestic, and you intend to place the bequest in its appropriate place without doubt or hesitation, then do what I am telling you.”
"If you see a group of Muslims attacking a group of polytheists, then give them the camel", because this is jihad in the cause of Allah, and there is no doubt about it. "For this", meaning Ibn al-Zubayr, "and his companions", meaning the army to which you want to provide the camel based on your cousin's request, "young men of a people, which of them will place the seal". This is a phrase implying that this man and his followers are merely followers of young men who are competing to see who will have the seal, meaning the ring, i.e., who will have the leadership that usually entails the authority to handle affairs, issue orders, and seal them. Who has the seal, meaning who has the leadership, usually has the authority to seal and manage affairs. So here, Ibn 'Umar is hinting at Ibn al-Zubayr that this man is not fighting the Muslim army of 'Abd al-Malik ibn Marwan in the cause of Allah, so that you would provide your camel to him. No, look at the Muslims when they fight the polytheists, then provide the camel to those Muslims. As for these, they are seekers of leadership and tyranny. This is the ruling of Ibn al-Zubayr, and there is no doubt that this ruling is merely a suspicion of Ibn 'Umar, which may be correct or may be wrong.
He said, “My father has passed away and left a bequest of a camel of his in the cause of Allah. This is my cousin, and he is in the army of Ibn al-Zubayr. Should I give him the camel?” Ibn ‘Umar said, “O my son, the cause of Allah is every righteous deed.” Meaning that the cause of Allah is a broad door; it is not limited to providing this camel to the army of Ibn al-Zubayr. In Ibn al-Zubayr, there is the flaw I mentioned earlier, and he will make that explicit.
“The cause of Allah is every righteous deed. If your father only bequeathed his camel in the cause of Allah, the Exalted and Majestic, and you intend to place the bequest in its appropriate place without doubt or hesitation, then do what I am telling you.”
"If you see a group of Muslims attacking a group of polytheists, then give them the camel", because this is jihad in the cause of Allah, and there is no doubt about it. "For this", meaning Ibn al-Zubayr, "and his companions", meaning the army to which you want to provide the camel based on your cousin's request, "young men of a people, which of them will place the seal". This is a phrase implying that this man and his followers are merely followers of young men who are competing to see who will have the seal, meaning the ring, i.e., who will have the leadership that usually entails the authority to handle affairs, issue orders, and seal them. Who has the seal, meaning who has the leadership, usually has the authority to seal and manage affairs. So here, Ibn 'Umar is hinting at Ibn al-Zubayr that this man is not fighting the Muslim army of 'Abd al-Malik ibn Marwan in the cause of Allah, so that you would provide your camel to him. No, look at the Muslims when they fight the polytheists, then provide the camel to those Muslims. As for these, they are seekers of leadership and tyranny. This is the ruling of Ibn al-Zubayr, and there is no doubt that this ruling is merely a suspicion of Ibn 'Umar, which may be correct or may be wrong.