Sometimes, when a person sees the religious innovations that occur during the tawaf, he feels contempt for these people, and he may be pleased with himself. Does this contempt fall under the saying of the Prophet (peace and blessings be upon him):
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The questioner : Sometimes, when a person sees the religious innovations that occur during the tawaf, he feels contempt for these people, his soul may be repelled by them, and he may feel pleased with himself. Does this contempt fall under the saying of the Prophet (peace and blessings be upon him): Sahih Muslim 2564a?
The Shaykh : First: You must know that regarding those who contradict the Shari'ah, there are two perspectives. The first is a legal perspective, in which you blame them and declare their actions wrong. The second is a perspective of divine decree, in which you have mercy on them, feel compassion for them, and praise Allah who has spared you from what He has afflicted them with. This is the reality; for example, a strong, middle-aged man commits great religious innovations, and you feel pity for him because he has been afflicted with this trial. Therefore, we have two perspectives on every sin, whether it is a religious innovation in speech, action, or the heart. The first perspective is legal, where we declare it wrong, and the second is a perspective of divine decree, where we have mercy. However, the perspective of divine decree does not take precedence over the legal perspective; the legal perspective takes precedence. This is why Imam al-Shafi'i (may Allah have mercy on him) said: "My ruling regarding the people of kalam is that they should be beaten with palm branches and sandals, and paraded through the tribes, saying: 'This is the reward for one who abandoned the Book and the Sunnah and turned to the science of kalam.'" This is the statement of al-Shafi'i regarding the people of kalam. Shaykh al-Islam said: "They are deserving of what al-Shafi'i said," meaning this punishment. But when you look at them with the eye of divine decree, you have mercy on them and feel compassion for them. This is justice. As for taking them as a subject of mockery for something they were afflicted with due to ignorance or negligence, that is not permissible. And perhaps what is mentioned in the athar will befall you: " Whoever mocks his brother for a sin will not die until he commits it." Yes.
The questioner : We mentioned yesterday that the Prophet (peace and blessings be upon him) performed tawaf on a mount, and we understood this as an act of teaching, that the Prophet (peace and blessings be upon him) was teaching the people. The scholars have two opinions on this issue. What is the reason for the prohibition, O Shaykh?
The Shaykh : The prohibition is that if you are on a mount, you are not actually performing tawaf, and there is no harm in that.
The questioner : The mount performs tawaf.
The Shaykh : The mount is the one that moves. There are possibilities we will address in Fath al-Bari.
It is a serious evil for a Muslim that he should look down upon his brother Muslim
بحسب امرئ من الشر أن يحقر أخاه المسلمThe Shaykh : First: You must know that regarding those who contradict the Shari'ah, there are two perspectives. The first is a legal perspective, in which you blame them and declare their actions wrong. The second is a perspective of divine decree, in which you have mercy on them, feel compassion for them, and praise Allah who has spared you from what He has afflicted them with. This is the reality; for example, a strong, middle-aged man commits great religious innovations, and you feel pity for him because he has been afflicted with this trial. Therefore, we have two perspectives on every sin, whether it is a religious innovation in speech, action, or the heart. The first perspective is legal, where we declare it wrong, and the second is a perspective of divine decree, where we have mercy. However, the perspective of divine decree does not take precedence over the legal perspective; the legal perspective takes precedence. This is why Imam al-Shafi'i (may Allah have mercy on him) said: "My ruling regarding the people of kalam is that they should be beaten with palm branches and sandals, and paraded through the tribes, saying: 'This is the reward for one who abandoned the Book and the Sunnah and turned to the science of kalam.'" This is the statement of al-Shafi'i regarding the people of kalam. Shaykh al-Islam said: "They are deserving of what al-Shafi'i said," meaning this punishment. But when you look at them with the eye of divine decree, you have mercy on them and feel compassion for them. This is justice. As for taking them as a subject of mockery for something they were afflicted with due to ignorance or negligence, that is not permissible. And perhaps what is mentioned in the athar will befall you: " Whoever mocks his brother for a sin will not die until he commits it." Yes.
The questioner : We mentioned yesterday that the Prophet (peace and blessings be upon him) performed tawaf on a mount, and we understood this as an act of teaching, that the Prophet (peace and blessings be upon him) was teaching the people. The scholars have two opinions on this issue. What is the reason for the prohibition, O Shaykh?
The Shaykh : The prohibition is that if you are on a mount, you are not actually performing tawaf, and there is no harm in that.
The questioner : The mount performs tawaf.
The Shaykh : The mount is the one that moves. There are possibilities we will address in Fath al-Bari.