How do we respond to the following doubt: that 'Ali (may Allah be pleased with him) is among those promised Paradise, and Mu'awiyah (may Allah be pleased with him) is among the great
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The Shaykh: And likewise, we ask for an answer to the second doubt; which is that 'Ali is among those promised Paradise, and Mu'awiyah is among the great Companions; so how did they confront each other with their swords, when the hadith says: Mishkat al-Masabih 3538, and many of the Companions fought each other with their swords?
We say to this one who was inspired with this whispering doubt: You have brought the hadith in the same way an atheist warns Muslims in the name of their Qur'an about prayer, saying: Your Lord says:. We say to him: Complete the verse: [Al-Ma'un 107:4-5], so the verse turns into an argument against him. He argues with it that there is no prayer , but the completion of the verse turns into an argument against him, as is clear, [Al-Ma'un 107:5] which they must perform at their times and be humble in, and woe to those [Al-Ma'un 107:5] "humble."
The questioner : ... .
The Shaykh:[Al-Ma'un 107:5]. This is what this one who brought the hadith did: Sahih Muslim 2888b. How can he say this when the hadith says: Sahih Muslim 2888b? We say to him: Complete the hadith. They said: O Messenger of Allah, this is the killer; what about the killed? He said: He intended to kill his companion, Sahih al-Bukhari 6875. So the killer and the killed are not in the Fire in an absolute sense, but rather that each of them intended to kill his companion. Here is another clarification that the people of knowledge understand, of course, not the people of deviation and atheism; which is: Sahih Muslim 2888b because each of them was eager to kill his companion. Why? Is it in the path of the truth that he believes in, or in the path of falsehood?
We have truth and we have falsehood, whereas the others have nothing called truth and falsehood, but rather they have interest and they have materialism, everything is for materialism and so on. So we say: These two fighting men, who were described in the hadith as each being eager to kill his companion, the intention of each of them is looked at; if it was for the sake of this world, then that is the intent of the hadith. But if it was in the path of truth and its victory, but their independent legal reasoning differed, then at that time the hadith comes:.
The questioner : ... .
Another questioner : .
The questioner :[Al-Hujurat 49:9] ... .
Eid Abbasi: The rebellious group and the non-rebellious group do not meet with their swords, but.
When two Muslims meet with their swords, the one who kills and the one who is killed will go to hell.
إذا تقاتل المسلمان بسيفهما فالقاتل والمقتول في النارWe say to this one who was inspired with this whispering doubt: You have brought the hadith in the same way an atheist warns Muslims in the name of their Qur'an about prayer, saying: Your Lord says:
So woe to those who pray
فَوَيْلٌ لِلْمُصَلِّينَto those who pray (5) [But] who are heedless of their prayer -
لِلْمُصَلِّينَ * الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَWoe to those who pray
وَيْلٌ لِلْمُصَلِّينَ[But] who are heedless of their
الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ[But] who are heedless of their
الَّذِينَ هُمْ عَنْ صَلَاتِهِمْThe questioner : ... .
The Shaykh:
heedless of their prayer -
عَنْ صَلَاتِهِمْ سَاهُونَboth the slayer and the slain are doomed to Hell-Fire
القاتل والمقتول في النارWhen two Muslims confront each other with their swords, both the slayer and the slain are doomed to Hell-Fire.
إذا تقاتل المسلمان بسيفيهما فالقاتل والمقتول في النارThe killed one was eager to kill his opponent.
إنه كان حريصًا على قتل صاحبهboth the slayer and the slain are doomed to Hell-Fire
القاتل والمقتول في النارWe have truth and we have falsehood, whereas the others have nothing called truth and falsehood, but rather they have interest and they have materialism, everything is for materialism and so on. So we say: These two fighting men, who were described in the hadith as each being eager to kill his companion, the intention of each of them is looked at; if it was for the sake of this world, then that is the intent of the hadith. But if it was in the path of truth and its victory, but their independent legal reasoning differed, then at that time the hadith comes:
If the ruling jurist exercises independent legal reasoning and is correct, he has two rewards, and if he errs, he has one reward
إذا اجتهد المجتهد الحاكم فأصاب فله أجران ، وإن أخطأ فله أجر واحدThe questioner : ...
And if two groups
وَإِنْ طَائِفَتَانِAnother questioner :
And if two groups
وَإِنْ طَائِفَتَانِThe questioner :
among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah
مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِEid Abbasi: The rebellious group and the non-rebellious group do not meet with their swords, but.
Source
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