In the article it says :
“His case is similar to the last person who will enter Paradise. Upon being informed of his great rewards and bounties therein he says, “Oh Allah you are my slave and I’m your Lord.”

I’m not sure but isn’t the hadith about a man who lost his camel not the last man entering Jannah :

In Riyyadu Salihin : “Allah has greater joy at the repentance of one His slaves when he turns towards Him than one of you would have over his mount, which, having escaped from him with his food and drink in the middle of the desert so that he has despaired of finding it and gone to a tree to lie down in its shade, suddenly appears standing by him while he is in that state, so that he takes its reins and then says out of the intensity of his joy, ‘O Allah, You are my slave and I am Your Lord!’ getting confused because of his intense joy.'”

Please if the hadith mentionned in the article is different from the one of camel ignore my statement and also please kindly provide the full text of the hadith, it’s always good to know more ahadith.

Jazakumullah Khayr

And thank you for your articles.

🙂 Ramadan Kareem

Jazak Allah khayr for the feedback

I think the point you mentioned about the rights of others is a very good one. That brings much clarification to the topic.

Peace

Fahim

Al-Hamdu lillah we bought our tickets last week and we’ll happy to be back home in a couple months insha Allah. I will be visiting a few communities and insha Allah we’ll see where the Naseeb is. Hopefully when I visit bakersfield I can come up there and dunk on you a couple times. It seems you have the sharh as-sagheer down much better than I have Manar, but it will be great to be back and serve the Muslims in any way that I can. Looking at a lot of the posts our communities are getting stronger and more knowlegable and wise and to Allah is the praise and glory for that tawfeeq. Send our salams to the wife and kids. I bet Shifa doesn’t remember me 🙁

Sheikh Aba Majeed:

Naw man. Abdul Hussein is on another level. Look at my typos and bad grammar. I heard you’re coming back to the states soon. Have you found a community that is ready for your awesome talents? When can we sit at your feet and read Manar al-Sabil with you?

SDW

Maybe it wasn’t clear. I am not dismissing any axiom, just simply seeking to understand it. Man you went deep on that last part! Have you been hangin out with Abul-Hussein a lot or just reading a lot of Sayid Qutub 🙂

Something to think upon:

His mistake did not violate the rights of others. However, killing and injuring does. Thus, this principle is applied, in the general sense, to one’s relationship with Allah. However, if one violates the rights of others then there is a whole different discourse (unintended injury or harm). The latter being punished and the former being subjected to investigation [see the chapter on murder Sharh al-Kabir of Dusuqi and al-Mughni of Ibn al-Qudama]

Finally, I don’t agree that those who kill and harm have good intentions. Their intentions are known to Allah. The only reason we know of this man’s intention was that the Prophet [sa] said, “So, Allah forgave him.”

I would disagree with Sh. Abu Majeed that we can dismiss this axiom so simply. Axioms are used at the discretion of trained religious scholars and not the common people. Dismissing it or accepting it completely removes that scholarly element from the equation creating a legal paradigm that fails to respect the human element. I think we should pay head to the words of Ibn Battal and others who were from the early scholars of this ummah. Such axioms bring richness and maturity to a discourse inebriated in a fetish for text based fiqh that excludes the deeper instruments passed on to us by the salaf. As we’ve moved through the greater part of the last century with shariah courts that are relegated to family law, some acts of worship and inheritance, we risk the danger of losing the feel for the human side of the system. Since most people study law without practicing it as total muftis, they tend to become hyper conservative. Interacting with a cool white page whose blood is dry and blue, is not the same as interacting with a warm body whose blood is red. The former requires no wisdom, the latter demands it.

SDW

Wallahu a’lam akh Fahim, but I agree with your observation. It seems to me that taking this one action of a Hadith which could possibly be just a parable and making it a case for tolerating innovative acts or justifying deviant behavior is taking it a little to far. What I am sure about is that the axiom in which no one is responsible for deviant actions which they do WITHOUT knowledge. In studying the application of this principle with a teacher of mine recently this is generally in minor issues (furoo’), and in places where the prevelance of knowledge is not strong whereas the common Muslim could realistically not know that ruling. That being said, we are all responsible for the command of the Prophet (saws) to seek knowledge especially since today it is so readily available.

And Allah knows best