Methodology of the Saved Sect

Methodology of the Saved Sect By Shaykh Muhammad Ibn Jameel Zaynoo [1] Minhâj al-Firqatun-Nâjiyah wat-Tâ‘ifat al-Manrûrah (pp.6-17) Al-Ibaanah Magazine, Issue No.3 - Dhul-Qa’dah 1416H / April 1996 [1] Allaah - the Most High – said, “And hold fast altogether to the Rope of Allaah and do not become divided.” [2] [2] Allaah - the Most High – said, “And do not be of those who commit Shirk (associate partners with Allaah), those who split-up their Religion and become sects; each sect rejoicing in what is with them.” [3] [3] The Prophet (sallallaahu ’alayhi wa sallam) said, “I advise you to have taqwaa of Allaah and to hear and to obey, even if an Abyssinian slave becomes your leader. Those of you who live long after me will see a lot of differences, so hold fast to my Sunnah and to the Sunnah of the Rightly-Guided Caliphs after me. Cling to it tightly and beware of newly-invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and all misguidance is in the Fire.” [4] [4] He (sallallaahu ’alayhi wa sallam also said, “Indeed, the people of the Book before you split-up into seventy-two sects. And this nation will split-up into seventy-three sects, seventy two are in the Fire and one is in Paradise .” [5] And in another narration, “All of them are in the Fire except one.” It was asked, ‘Who is that one?’ He replied, “That which I and my Companions are upon.” [6] [5] Ibn Mas’ood - radiyallaahu ’anhu – said, [7] Allaah’s Messenger (sallallaahu ’alayhi wa sallam) drew a line for us and then said, “This is Allaah’s Path.” Then he drew lines to its right and its left, and said, “These are differing paths, upon each of them there is a Shaytaan (devil) calling to it.” Then he recited, “And verily this is My Path, so follow it, and do not follow other paths for they will separate you away from His Path.” [8] [6] Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) said, “As for al-Firqatun-Naajiyah (the Saved-Sect) it is Ahlus-Sunnah wal-Jamaa’ah, and there is no name for Ahlus-Sunnah except one - and that is Ashaabul-Hadeeth (the People of Hadeeth).” [9] [7] Allaah - the One free from all defects, the Most High - orders us to hold fast altogether to the Noble Qur‘aan; and not to be of the mushriks (those who associate partners with Allaah in that which is particular to Him) who split-up their Religion and become shee’an (sects) and hizbs (parties). And the Prophet (sallallaahu ’alayhi wa sallam) informed us that the Jews and the Christians will be divided into many sects and that the Muslims will split-up even more. And that these sects will be fitting for entry into the Fire, due to their deviations and their being far from the Book of their Lord and the Sunnah of their Messenger. And that only one sect will be saved from the Fire and enter Paradise - and that is the Jamaa’ah; those who cling to the Book and the authentic Sunnah and to the actions of the Companions of the Prophet (sallallaahu ’alayhi wa sallam. O Allaah! Make us from amongst the Saved-Sect; and grant the Muslims the guidance and ability to be from it. Methodology of the Saved-Sect: [1]al-Firqatun-Naajiyah (the Saved-Sect) is that which adheres to the manhaj (methodology) of Allaah’s Messenger (sallallaahu ’alayhi wa sallam) during his lifetime, and to the minhaaj of his Companions after him: and that is the Noble Qur‘aan which Allaah revealed to His Messenger, and which he explained to his Companions in the authentic Sunnah - ordering the Muslims to cling to these two, saying, “I am leaving amongst you two things, you will never go astray as long as you cling to them: the Book of Allaah and my Sunnah. They will not separate from each other, until you meet me at the Lake .” [10] [2] The Saved-Sect returns to the Word of Allaah and His Messenger (sallallaahu ’alayhi wa sallam) whenever there is disagreement or difference of opinion; acting upon the saying of Allaah - the Most High, “If you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you do believe in Allaah and the Last Day. That is best and most suitable for final determination.” [11] And He - the Most High – said, “But no, by your Lord! They cannot have any faith until they make you (the Messenger) a judge in all disputes that they have between them, and find in themselves no resistance against your decision, but accept them with full submission.” [12] [3] The Saved-Sect does not give precedence to the word of anyone over the Word of Allaah and His Messenger (sallallaahu ’alayhi wa sallam), acting upon His - the Most High – saying, “O you who believe! Do not put yourselves forward before Allaah and His Messenger, and have taqwaa of Allaah. Indeed, Allaah is all-Hearing, all-Seeing.” [13] Ibn ’Abbaas - radiyallaahu ’anhu – said, “I fear that stones will descend upon you from the sky, that I say to you that the Messenger of Allaah said; and you say to me that Aboo Bakr and ’Umar say something else!” [14] [4] The Saved-Sect values Tawheed: and it is to single-out Allaah alone in worship, in supplication, in seeking aid and assistance, in seeking refuge in times of ease and hardship, in sacrificing and vow-making, in placing total reliance and trust in Him and in judging by what Allaah has revealed; and all other forms of worship. These are the foundations upon which the true Islaamic governance is based. It is therefore essential to remove Shirk (associating partners with Allaah in those matters that are particular to Him) and its manifestations - which is present in all the Muslim lands - since this is a requirement of Tawheed. And victory is not possible when Tawheed is neglected, nor can Shirk be fought with its like. We must - in this - follow the examples of the Prophets and in particular, the example of our noble Prophet - may the Peace of Allaah and His Prayers be upon them all. [5] The Saved-Sect revive the Sunnah of Allaah’s Messenger (sallallaahu ’alayhi wa sallam) in their ’ibaadah (worship), sulook (behaviour) and in their lives, thus becoming strangers amongst the people - as Allaah’s Messenger (sallallaahu ’alayhi wa sallam) mentioned in his saying, “Islaam started as something strange and will return as something strange as it began, so Toobaa (a tree in Paradise) is for the Strangers.” [15] In another narration, “ ... so Toobaa is for the Strangers. Those who correct and put right what the people have corrupted.” [16] [6] The Saved-Sect does not have ta’assub (bigoted adherence) to the sayings of anyone, except the saying of Allaah and the saying of His infallible Messenger (sallallaahu ’alayhi wa sallam), who does not speak from his own desires. As for every other person - however elevated his rank - then he errs and makes mistakes, according to his (sallallaahu ’alayhi wa sallam) saying, “All the children of Aadam err and commit mistakes, and the best of those who make mistakes are those who turn in repentance.” [17] Imaam Maalik (d. 179H) - rahimahullaah – said, “There is no one after the Prophet (sallallaahu ’alayhi wa sallam), except that you can take his saying or leave it, with the exception of the Prophet (sallallaahu ’alayhi wa sallam).” [18] [7] The Saved-Sect are Ahlul-Hadeeth (the People of Hadeeth), about whom the Prophet (sallallaahu ’alayhi wa sallam) said, “There will not cease to be a group from my Ummah victorious and uppermost upon the truth, those who abandon them will not harm them, until the command of Allaah comes about.” [19] A poet said, “Ahlul-Hadeeth are the people of the Prophet, although; They accompany him not, they are with his every movement.” [20] [8] The Saved-Sect love and honour the mujtahid Imaams (those Scholars who are able to extract rulings from the Book and the Sunnah). However, they do not have ta’assub (bigoted blind adherence) to any particular one of them. On the contrary, they take fiqh (rulings) from the Qur‘aan and the authentic ahaadeeth, upon the understanding, and the sayings, of all of the Scholars - if it is in agreement with the authentic ahaadeeth. Indeed, this agrees with their saying, that you should take it if it agrees with the authentic hadeeth and leave whatever disagrees with it. [Imaam Aboo Haneefah (d.150H) - rahimahullaah – said, “If a hadeeth is found to be authentic, then that is my madhhab.” [21] Imaam Maalik (d.179H) - rahimahullaah – said, “Indeed I am only a man. I am sometimes mistaken and at other times correct; so look into my opinions. All that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, then abandon it.” [22] Imaam ash-Shaafi’ee (d.204H) - rahimahullaah – said, “Everything that I say, for which there is something authentically related from the Prophet (sallallaahu ’alayhi wa sallam) contrary to my saying, then the hadeeth of the Prophet comes first. So do not make taqleed (blind-following) of me.” [23] Imaam Ahmad (d.241H) - rahimahullaah – said, “Do not make taqleed (blind-following) of me, nor make taqleed of Maalik, nor of ash-Shaafi’ee, nor of al-Awzaa’ee, nor of ath-Thawree. But take from where they took.” [24]] [9] The Saved-Sect orders the good and forbids the evil. Thus it renounces the innovated ways and destructive parties and groups which split the Ummah: those that innovate in the Religion and innovate with regards the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam) and that of his Companions. [10] The Saved-Sect calls the Muslims to cling to the Qur‘aan and to the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam) and to the way of his Companions, until victory is decreed for them; and until they enter Paradise by the Grace of Allaah and the shifaa’ah (intercession) of His Messenger (sallallaahu ’alayhi wa sallam). [11] The Saved-Sect reject those laws which are man-made when they contradict the judgement of Islaam. Rather, it calls to the judgement by the Book of Allaah, which Allaah revealed for the happiness and benefit of mankind, both in this world and in the Hereafter, and Allaah - the Most Perfect, the Most High - knows what it is that will correct and reform them. So His Law is firm and constant, it will not alter for the rest of time, nor does the passage of time alter its values. Indeed, the reason for the misfortunes of this world in general, and the Islaamic world in particular - which is experiencing misfortune, lowliness and humiliation - is: abandoning judging by the Book of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam). And nothing will make the Muslims strong again except by them returning to the teachings of Islaam - individually, collectively and in their governance - acting upon the saying of Allaah, the Most High, “Indeed, never will Allaah change the condition of a people until they change themselves.” [25] [12] The Saved-Sect call the Muslims collectively to Jihaad in the path of Allaah - which is obligatory upon every Muslim in accordance with his ability and strength. And Jihaad comprises the following:- [i]Jihaad with the Tongue and the Pen: to call the Muslims and others to the adherence of the true and correct Islaam and adherence to Tawheed free from the Shirk which has spread in the Islaamic lands; and which Allaah’s Messenger (sallallaahu ’alayhi wa sallam) informed us would appear amongst the Muslims, saying, “The Hour will not be established until a group from my Ummah will follow the mushriks, and large groups [26] of my Ummah will worship idols.” [25] [ii]Jihaad with Wealth: and it is to give wealth for the propagation of Islaam and for printing da’wah books based upon the correct approach. It also consists of the distribution of funds to the weak Muslims to incline their hearts and to strengthen them. It also consists of the manufacture and purchase of weapons and equipping the mujaahideen - providing them with food, clothing and other requirements. [iii]Jihaad with Oneself: it consists of fighting and participating in battle for the victory of Islaam, such that the Word of Allaah is made uppermost, whilst the word of kufr (disbelief) is debased and made low. And the noble Messenger (sallallaahu ’alayhi wa sallam) pointed to these three types of Jihaad in his saying: “Make Jihaad against the mushrikeen with your wealth, yourselves and your tongues.” [28] And the ruling concerning Jihaad in the path of Allaah is according to the following cases:- Fard ’Ayn (individual obligation): When the enemy aggressors take over any part of the Muslim lands - such as Palestine - which has been over-run by the wicked Jews. So it is an obligation upon the Muslims - whether with their wealth or their selves - to drive out the Jews from Palestine and return Masjidul-Aqsaa to the Muslims - the Muslims being sinful until they do so. Fard Kifaayah (collective obligation): If some Muslims carry it out, then it is no longer obligatory upon the rest of them. And it is to convey the da’wah (call) of Islaam to the rest of the lands until they are ruled by Islaam. So whosoever contends with and obstructs the da’wah, then they must be fought until the obstruction is removed and the da’wah is allowed to continue freely. The Signs of the Saved-Sect: [1]al-Firqatun-Naajiyah (the Saved-Sect) are few amongst the people. Allaah’s Messenger (sallallaahu ’alayhi wa sallam) prayed for them in the following words: “Toobaa (a tree in Paradise) is for the Strangers - the people who are righteous amongst a people who are mostly wicked, those that disobey them are more than those who obey them.” [29] And the noble Qur‘aan inform about them. So it says in praise of them, “But few of My Servants are grateful.” [30] [2] The Saved-Sect are abandoned by most people, who slander them and ridicule them with insulting names. So there is for them an example in the Prophets - ’alayhimus-salaam - about whom Allaah said, “And so We appointed for every Prophet an enemy; devils amongst mankind and jinn, inspiring one another with flowery discourses by way of deception.” [31] And Allaah’s Messenger (sallallaahu ’alayhi wa sallam) was treated in this way by his people. So when he called them to Tawheed they called him a sorcerer and a liar - whereas prior to this they used to call him as-Saadiq (truthful) and al-Ameen (trustworthy). [3] Shaykh ’Abdul-’Azeez Ibn Baaz - hafidhahullaah - was asked about al-Firqatun-Naajiyah (the Saved-Sect), so he said, “They are the Salafees [32] and all who adhere to the path of the Salafus-Saalih (the Pious Predecessors).” The Aided and Victorious Group: [1] The Prophet (sallallaahu ’alayhi wa sallam) said, “There will not cease to be a group from my Ummah victorious upon the truth, not being harmed by those who oppose them until the command of Allaah comes about, and they are like that.” [33] [2] He (sallallaahu ’alayhi wa sallam) said, “When the people of Shaam (Syria, Jordan, Palestine) become corrupt then there will be no good in you. And there will not cease to be a group from my Ummah being helped; those that oppose them will not harm them, until the hour is established.” [34] [3] Ibnul-Mubaarak (d.151H) - rahimahullaah – said, “According to me, they are Ashaabul-Hadeeth (the Scholars of Hadeeth).” [35] [4] Imaam al-Bukhaaree (d.256H) - rahimahullaah – said, “It means: Ahlul-Hadeeth (the People of Hadeeth).” [36] [5] Imaam Ahmad (d.241H) - rahimahullaah – said, “If this Taa‘ifatul-Mansoorah (Victorious and Aided Group) is not Ashaabul-Hadeeth, then I do not know who they are.” [37] [al-Qaadee ’Iyaad (d.544H) - rahimahullaah – said, “What Ahmad intended was Ahlus-Sunnah wal-Jamaa’ah: those who hold the ’aqeedah of Ahlul-Hadeeth.” [38]] [6] Indeed, Ahlul-Hadeeth, by virtue of their competence in the study of the Sunnah, are not attached to any person, but are altogether concerned with the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam); his guidance, his manners, his battles, and whatever else pertains to him. [7] Imaam ash-Shaafi’ee said, whilst addressing Imaam Ahmad, “You are more knowledgeable about Hadeeth than I am. So if there comes to you a Hadeeth that is authentic, then make me aware of it, until I accept it and accord with it - it is from Basrah.” [39] So Ahlul-Hadeeth - may Allaah make us amongst them - do not have ta’assub (bigoted blind adherence) for the saying of any particular person, however elevated, or whatever position he holds. Rather, they cling to the Prophet (sallallaahu ’alayhi wa sallam), as opposed to those who do not ascribe themselves to Ahlul-Hadeeth; those who have ta’assub to their Imaams - who have actually prohibited them from this - just as Ahlul-Hadeeth readily cling to the sayings of their Prophet (sallallaahu ’alayhi wa sallam). So it is not surprising that Ahlul-Hadeeth are al-Firqatun-Naajiyah (the Saved-Sect ) and at-Taa‘ifatul-Mansoorah (the Aided and Victorious Group). [8] al-Khateeb al-Baghdaadee (d.463H) said, “And if only the people of blameworthy opinion busied themselves with beneficial knowledge, and seeking the Sunnah of the Messenger of the Lord of Creation, and followed the way of the fuqahaa‘ and muhaddithoon - then they would find that this would be sufficient for them. And the narration would take the place of his opinion which he used to hold; since the Hadeeth comprehends the fundamentals of Tawheed, the reported Threats and the Promises, the Attributes of the Lord of Creation - who is High above the saying of the apostates, it also contains information about Paradise and Hell-Fire, and what Allaah has prepared therein for the pious and the wicked, and what Allaah has created in the earths and the heavens, and the remarkable things and great signs, and a mention of the nearest Angels - those drawn up in ranks and those who recite tasbeeh. And the Hadeeth comprehends stories of the about the pious ascetics and Awliyaa‘, wonderful admonition and sayings of the Scholars. It contains histories of the kings of the ’Arabs and non-’Arabs, and the accounts of past nations, and descriptions of the battles of the Messenger (sallallaahu ’alayhi wa sallam); his expeditions, rulings, judgements, sermons, warnings, predictions and miracles. It also contains information about the number of his Wives and Children, his Relatives and Companions, and a mention of their excellence and merit, and a mention of their lives, their actions and their ancestry. And the Hadeeth contains tafseer of the Qur‘aan, information and the wise remembrance contained in it. It contains the sayings of the Companions about its preserved rulings, the different sayings they held, as well as those of the Scholars and mujtahideen. And Allaah made Ahlul-Hadeeth (the People of Hadeeth) the pillar of the Sharee’ah and the destroyer of every despicable innovation. So they are Allaah’s wardens amongst His creation, and the link between the Prophet (sallallaahu ’alayhi wa sallam) and his Ummah, and the strivers to preserve His Religion. So their light shines brightly, their excellence remains, their signs are clear, their positions evident and their proofs are over-powering. And all the sects coil themselves around vain desires and prefer opinion which they cling to - except for Ahlul-Hadeeth, since the Book is their provision, the Sunnah is their proof, the Messenger their leader and to him is their ascription. They do not deviate upon vain desires, nor turn to mere conjecture. They accept what is reported from the Prophet (sallallaahu ’alayhi wa sallam) and they are the trustworthy and reliable ones, who memorise the Religion and are its treasurers, its storehouses of knowledge and its bearers. If anyone differs about a hadeeth, then it is referred back to them. Thus, their judgement is accepted and listened to. From them is every Scholar and Imaam, and every true ascetic, and one of excellence, and precise reciter and righteous Khateeb. They are the Saved-Sect and their way is the straight one...” [40] May Allaah make us from amongst Ahlul-Hadeeth, and provide us with the ability to act upon it, love its people and to act in accordance with it. Footnotes: [1] Minhaajul-Firqatun-Naajiyah wat-Taa‘ifat al-Mansoorah (p. 6-17) - slightly adapted. Four additional narrations have been added to the main text, by the editors, and are indicated by [...]. [2] Sooratul-’Imraan [3:103] [3] Sooratur-Room [30:31-32] [4] Saheeh: Related by Aboo Daawood (no. 4607), at-Tirmidhee (no. 2676) and it was authenticated by al-Haafidh Ibn Hajr in Takhreej Ahaadeeth Mukhtasar Ibnul-Haajib (1/137). The addition: “...and every misguidance is in the Fire.” was narrated by al-Bayhaqee (10/114) and others. It was authenticated by Ibn Taymiyyah in Iqtidaa‘us-Seeraatul-Mustaqeem (1/111). [5] Hasan: Related by Aboo Daawood (no. 4597) and Ahmad (4/102) and it was authenticated by al-Haafidh Ibn Hajr in Takhreej Ahaadeethul-Kashaaf (no. 63). [6] Hasan: Related by at-Tirmidhee (5/62) and al-Haakim (1/128) and others. It was authenticated by al-Haafidh al-’Iraaqee in Takhreejul-Ihyaa‘ (3/199) and al-Albaanee in as-Saheehah (no. 204). [7] Saheeh: Related by Ahmad (1/435) and also al-Haakim (2/318) who authenticated it and adh-Dhahabee agreed. [8] Sooratul-An’aam [6:153] [9] al-Ghuniyatut-Taalibeen (p. 212). [10] Saheeh: Related by al-Haakim from Aboo Hurayrah (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Takhreejul-Mishkaat (no. 186). [11] Sooratun-Nisaa‘ [4:59] [12] Sooratun-Nisaa‘ [4:65] [13] Sooratul-Hujuraat [49:l] [14] Related by Ahmad (no. 3121), al-Khateeb in al-Faqeeh wal-Mutafaqqih (1/145) and Ibn ’Abdul-Barr in Jaami’ Bayaanul-’Ilm (2/196), from Sa’eed Ibn Jubayr. The isnaad is Hasan. [15] Related by Muslim (2/175-176) and Ibn Maajah (2/320) from Aboo Hurayrah (radiyallaahu ’anhu). [16] Saheeh: Related by Aboo ’Amrad-Daanee in as-Sunanul-Waaridah fil-Fitan (1/25) and al-Aajurree in al-Ghurabaa‘ (p. l5-16), from Ibn Mas’ood (radiyallaahu ’anhu). Shaykh al-Albaanee authenticated it in as-Saheehah (3/267). [17] Hasan: Related by at-Tirmidhee (no. 2399), Ibn Maajah (no. 4251) and others, from Anas (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheeh Sunan Ibn Maajah (no. 3428). [18] Related by Ibn ’Abdul-Haadee in Irshaadus-Saalik (227/l) who declared it Saheeh. Delighted with the beauty of this saying, Taqiyyud-Deen as-Subkee said in al-Fataawaa (1/148), “These words were originally those of Ibn ’Abbaas and Mujaahid, from whom Maalik took them and became famous for them.” Imaam Ahmad also took this saying from them, as Aboo Daawood relates in his Masaa‘il Imaam Ahmad (p. 276), “I heard Ahmad say: There is no one, except that his opinion is taken or is abandoned, except the Prophet (sallallaahu ’alayhi wa sallam).” [19] Related by Muslim (6/52-53) and Aboo Daawood (2/202) from Thawbaan (radiyallaahu ’anhu). [20] From the poetry of Hasan Ibn Muhammad an-Nasawee, as is quoted by al-Haafidh Diyaa‘ud-Deen al-Maqdisee in his booklet Fadlul-Hadeeth wa Ahlihi. [21] Related by Ibn ’Aabideen in al-Haashiyah (1/63) and also in Rasmul-Muftee (1/4). [22] Related by Ibn ’Abdul-Barr in al-Jaami’ (2/32) and Ibn Hazm in Usoolul-Ahkaam (6/149) [23] Related by Ibn Abee Haatim in al-Aadaab (p. 93) and Ibn ’Asaakir in Taareekh Dimashq (15/9/2). [24] Related by Ibnul-Qayyim in I’laamul-Muwaqqi’een (2/302). [25] Sooratur-Ra’d [13:11] [26] Arabic: fi’aam. In an-Nihaayah (3/406), Ibnul-Atheer (d.606H) explained fi’aam to mean: many groups. [27] Saheeh: Part of a hadeeth which was related by Aboo Daawood (no. 4252), Ibn Maajah (no. 4000) and al-Haakim (4/448-449) who declared it Saheeh and adh-Dhahabee agreed. Refer to Tahdheerus-Saajid (p. 139) of Shaykh al-Albaanee. The hadeeth was reported by Thawbaan (radiyallaahu ’anhu). [28] Saheeh: Related by Aboo Daawood (no. 2504) from Anas (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheeh Jaami’us-Sagheer (no. 3090). [29] Saheeh: Related by Ahmad (1/177), Ibnul-Mubaarak in az-Zuhd (p. 266) and others, from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhumaa.) Shaykh Saleem al-Hilaalee authenticated it in al-Ghurbah wal Ghurabaa‘ (p. 16). [30] Sooratus-Saba‘ [34:13] [31] Sooratul-An’aam [6:112] [32] as-Sam’aanee (d.562H) said in al-Insaab (3/273), “As-Salafee: this is an ascription to the Salaf and following their ways, in that which is related from them.” Ibnul-Atheer (d.630H) said in al-Lubaab fee Tahdheebil-Insaab (2/162), commenting upon the previous saying of as-Sam’aanee, “And a group were known by this ascription.” So the meaning is: that the term Salafee, and its ascription to them was a matter known in the time of as-Sam’aanee, or before him. Likewise, in al-Qaamoosul-Muheet (no. 1060), al-Fayroozabaadee (d.817H) said - after mentioning a few Scholars who called themselves Salafee -: “They ascribe themselves to the Salaf.” [33] Related by Muslim (6/52-53) and Aboo Daawood (2/202) from Thawbaan (radiyallaahu ’anhu). [34] Saheeh: Related by at-Tirmidhee (2/30) who said, “The hadeeth is Hasan Saheeh.” It was also related by Ibn Maajah (1/6-7) and Ahmad (3/463), from Qurrah al-Muzanee (radiyallaahu ’anhu). [35] Sharaf Ashaabul-Hadeeth (p. 26) of al-Khateeb al-Baghdaadee [36] Sharaf Ashaabul-Hadeeth (p. 27) [37] Related by al-Haakim in Ma’rifatu ’Uloomul-Hadeeth (p. 3), and al-Haafidh Ibn Hajr declared its isnaad to be Saheeh in Fathul-Baaree (13/293). [38] Sharh Saheeh Muslim (13/67) of an-Nawawee [39] Related by Ibn Abee Haatim in Aadaabush-Shaafi’ee (p. 94-95), Aboo Nu’aym in Hilyatul-Awliyaa‘ (9/106) and al-Khateeb in Ihtijaaj bish-Shaafi’ee (8/1). It was declared to be Saheeh by Ibn al-Qayyim in al-I’laam (2/325). [40] Sharaf Ashaabul-Hadeeth (p. 7-9).

The Meaning of Worship

The Meaning of Worship Author:Shaykh ’Abdur-Rahmaan Ibn Hasan aalush-Shaykh (d.1258H) Source:His commentary Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90) Translator:Al-Ibaanah Magazine THE MEANING OF WORSHIP: [1] The statement of Allaah, the Most High: "I did not create the Jinn, nor mankind, except to worship Me." [Sooratudh-Dhaariyaat 51:56] Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: "Worship (al-’Ibaadah) is obedience to Allaah by following that which He ordered upon the tongues of His Messengers." He also said, "Worship (al-’Ibaadah) is a comprehensive term covering everything that Allaah loves and is pleased with - whether saying, or actions, outward and inward." [2] Ibnul-Qayyim (d.751H), rahimahullaah, said: "Worship revolves around fifteen principles. Whosoever completes them has completed the stages of ’uboodiyyah (servitude to Allaah). The explanation of this is that ’ibaadah is divided between the heart, the tongue, and the limbs. And that for each one of these three come five types of rulings, covering all actions: waajib (obligatory), mustahabb (recommended), haraam (prohibited), makrooh (disliked), and mubaah (permissible)." [3] Imaam al-Qurtubee (d.671H), rahimahullaah, said: "The root of ’ibaadah is humility and submissiveness. The various duties that have been prescribed upon the people are called ’ibaadaat (acts of worship), since what is required is that these acts of worship must be done with humility and submissiveness to Allaah, the Most High." [4] Ibn Katheer (d.774H), rahimahullaah, said: "And ’ibaadah is obedience to Allaah by acting upon what He commands, and abandoning what He forbids; and this is the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submission and surrender) to Allaah, the Most High, along with the utmost compliance, humility, and submissiveness to Him." He also said whilst explaining the above aayah: "Indeed Allaah, the Most High, created the creation so that they could worship Him alone, without associating any partner with Him. Whoever obeys Him will be completely rewarded, whereas whoever disobeys Him would be punished with a severe punishment. And He has informed that He is neither dependant, nor does He have any need for them. Rather, it is they who are in dire need of Him, in every condition and circumstance, since He is the One who created, sustains, and provides for them." [5] THE MEANING OF TAAGHOOT:   The statement of Allaah, the Most High: "And to every nation We sent Messengers, ordering them that they should worship Allaah alone, obey Him, and make their worship purely for Him; and that they should avoid at-Taaghoot." [Sooratun-Nahl 16:36] And at-taaghoot is from the word at-tughyaan, which means: going beyond the limits. ’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said: "The taaghoot is Shaytaan." [6] Jaabir (radiyallaahu ’anhu) said: "The taaghoots are the soothsayers and fortune-tellers upon whom the devils descend." [7] Imaam Maalik (d.179H), rahimahullaah, said:  "Taaghoot: that which is worshipped besides Allaah." [8] So this is what has been mentioned by certain people. However, Imaam Ibnul-Qayyim, rahimahullaahu, has given a very comprehensive definition, so he said, "The taaghoot is all that which causes the person to exceed the limits with regards to that which is worshipped, followed, or obeyed. So the taaghoot in any nation is whosoever turns to other than Allaah and His Messenger for matters of judgement; or is pleased to be worshipped besides Allaah; or is followed without a clear proof from Allaah; or is obeyed in that which is known to be disobedience to Allaah." [9] Footnotes: [1] Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90) [2] Majmoo’ul-Fataawaa (10/149) of Ibn Taymiyyah. [3] Madaarijus-Saalikeen (1/109) [4] Al-Jaami’ li-Ahkaamil-Qur‘aan (1/225), and (17/56) of al-Qurtubee. [5] Tafseerul-Qur‘aanil-’Adtheem (7/402) [6] Related by at-Tabaree in Jaami’ul-Bayaan ’an-Ta‘weelil-Qur‘aan (no. 5834), al-Haafidh Ibn Hajar said in Fathul-Baaree (8/251), "Its chain of narrators is strong." [7] Related by at-Tabaree in his Tafseer (no. 5845) [8] Related by as-Suyootee in ad-Durarul-Manthoor (2/22), by way of Ibn Abee Haatim. [9] I’laamul-Muwaqqi’een (1/53)

Etiquettes of the Seekers of Knowledge: Giving Priority to the Qur‘ân

Etiquettes of the Seekers of Knowledge: Giving Priority to the Qur‘ân Al-Ibaanah Magazine , Issue No.3 - Dhul-Qa’dah 1416H / April 1996 Shaykh Abû Anas Hamad al-’Uthmân [1]. From An-Nubadh fî Âdâbit-Talabil-’Ilm (pp.61-66) _____________ Hudayfah - radiallâhu ’anhu - said: The Messenger of Allâh sallallâhu ’alayhi wa sallam related two matters to us. I have seen one of them, and I am waiting for the other. He informed us: “Trustworthiness was sent down in the depths of the heart of the people, then they learnt it from the Qur‘ân, and then they learnt it from the Sunnah.” [2] Al-Hâfidh Ibn Hajr (825H) - rahimahullâh - said: “His saying: “then they learnt it from the Qur‘ân, then they learnt it from the Sunnah.” So it occurs in this narration with the repetition of “then”, which contains an indication that they would learn Qur‘ân before learning the details of the Sunnah. And what is meant by the details of the Sunnah is anything that they would learn from the Prophet sallallâhu ’alayhi wa sallam - whether it was obligatory or recommended.” [3] Al-Maymûnî said: I asked Abû ’Abdullâh (Imâm Ahmad) which is more beloved to you, that I should begin teaching my son the Qur‘ân or the Hadîth? He said: “No! The Qur‘ân.” I said: Shall I teach him all of it? He replied: “Unless that is difficult, in which case teach him some of it.” Then he said to me: “If he begins reciting first, then he will learn correct recitation and will persevere in it.” [4] Ibn Muflih - rahimahullâh - said: “Upon this are the followers of Imâm Ahmad right up until our time.” [5] Ibn Taymiyyah (d.728H) - rahimahullâh - said: “As for seeking to memorise the Qur‘ân, then this is to be given preference over many of the things that the people consider to be knowledge, but are - in reality - either totally useless, or having little benefit. It is also to be given precedence in learning especially by those who wish to acquire knowledge of the Dîn, its principles and its particulars. Since what is prescribed for such a person at this time is that he should begin by memorising the Qur‘ân, as it is the foundation of the branches of the knowledge of the Dîn. This is contrary to what is done by many of the people of Innovation from the non-Arabs and other than them, in that one of them will pre-occupy himself with superfluous parts of knowledge; such as kalâm (rhetorical speech) and argumentation; or very rare matters of differences; and blind-following; which there is no need for; or very strange and rare ahadîth, which are not established, nor of benefit; and many discussions which do not establish proofs. And he abandons memorising the Qur‘ân which is more important than all of this.” [6] Muhammad ibn al-Fadl said: “I heard my grandfather say: I asked my father for permission to study under Qutaybah so he said: “First learn the Qur‘ân and then I will give you permission.” So I memorised the Qur‘ân by heart. So he said to me: “Remain until you have led the people in prayer with it (i.e for Tarawîh Prayer).” So I did so, then after the ’Îd he gave me permission, so I left for Marw.” [7] Ibn ’Abdul Barr (d.463H) - rahimahullâh - said: “Seeking knowledge is of levels and is of different stages which should not be skipped over. Whoever skips over them altogether, then he has overstepped the path of the Salaf - may Allâh have mercy on all of them. Whoever deliberately takes a path other than this has seriously deviated. However, whoever oversteps due to an ijitihâd (a knowledge based judgment that a qualified Scholar makes, intending to reach the truth), then such a person has erred. So the first knowledge is memorisation of the Book of Allâh and seeking to understand it. And it is obligatory to seek everything which will aid in understanding it. However, I do not say that is obligatory to memorise all of the Qur‘ân, but I do say that it is obligatory and essential for anyone who wishes to become a scholar - not that it is something obligatory in itself.” [8] Al-Khatîb al-Baghdâdî (d.463H) - rahimahullâh - said: “It is fitting for a student that he begins with the memorisation of the Book of Allâh - the Mighty and Majestic. Since it is the greatest of the branches of knowledge and that which should be placed first and given precedence.” [9] Al-Hâdfidh an-Nawawî (d.676H) - rahimahullâh - said: “So the first thing he should begin with is memorisation of the mighty Qur‘ân, which is the most important branches of knowledge. And the Salaf did not use to teach Hadîth or Fiqh, except to one who memorised the Qur‘ân. So when he has memorised it, then let him beware of pre-occupying himself from it with Hadîth, Fiqh or other things, to the extent that it leads him to forget anything of the Qur‘ân, or makes that likely.” [10] Seeking Knowledge in Due Amounts [11] Allâh, the Most High - said: “And this is a Qur‘ân which We have divided into parts, in order that you recite it to men at intervals. And we have sent it down in stages.” [12] The Prophet sallallâhu ’alayhi wa sallam said to ’Abdullâh ibn ’Amr ibn al-’Âs radiallâhu ’anhumâ: “Read the Qur‘ân in every month.” I said: I find that I have more strength than that. “Recite it in every twenty nights.” I said: I find that I have more strength than that. “Then recite it in every seven days and do not increase upon that.” [13] ’Abdullâh ibn ’Amr ibn al-’Âs radiallâhu ’anhumâ also related from the Prophet sallâhu ’alayhi wa sallam that he said: “He does not understand the Qur‘ân who recites it in less than three days.” [14] ’Umar ibn ’Abdul-Wâhid - a companion of al-Awzâ’î - said: We read al-Muwatta to Mâlik (d.179H) in forty days, so he said: “A book that took me forty years to compile, you take from me in forty days! How little you understand of it.” [15] Al-Khatîb al-Baghdâdî said: “It is fitting that he take care in acquiring knowledge and that he should not take too much in one go. Rather, he should take a little at a time, such that he can bear it, memorize it and be able to understand it. Because Allâh - the Most High - says: “And those who disbelieve say: Why is the Qur‘ân not sent down to him all at once? Thus (is it sent down in parts) that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages.” [16]” [17] Al-Khatîb - rahimahullâh - also said: “And know that the heart is an organ from the organs. It is able to bear some things and unable to bear others - just like the rest of the body. Thus, some people are able to carry one-hundred pounds, whereas others are unable to carry even twenty. Some people are able to walk a number of mites in a day without tiring, whereas others are unable to even walk a mile in a day before they become tired... So let each person limit himself to what he is able without expending all his energies, because that will better aid him in learning with a good mind, from a arm and proficient teacher.” [18] Supplicating for an Increase in Knowledge [19] Allâh - the Most High - said: “Say: My Lord! Increase me in knowledge.” [Sûrah Tâ Hâ 20:114] Umm Salamah - radiallâhu ’anha - said: Allâh's Messenger sallallâhu ’alayhi wa sallam used to supplicate in the morning Prayer: “O Allâh! I ask you for beneficial knowledge, righteous action and pure sustenance.” [20] Atlas bin Mâlik - radiallâhu ’anhu - said: I heard Allâh's Messenger sallallâhu ’alayhi wa sallam supplicated: “O Allâh! Benefit me with knowledge. Teach me that which will benefit me, and provide me with knowledge from which I can derive benefit.” [21] Abû Bakr Muhammad ibn Ja’far said: l heard Ibn Khuzaymah (d.311H) being asked: From where did you acquire this knowledge? So he said: “Allâhs Messenger sallallâhu ’alayhi wa sallam said: “Zam-zam water is that for which it is drunk.” [22] So when I drunk the Zam-zam water, I supplicated to Allâh for beneficial knowledge.” [23] Shaykhul-lslâm Ibn Taymiyyah said: [24] “The reality of this matter is that the servant differs in what he asks of knowledge and guidance, and of what he seeks to ask. So with remembrance of Allâh and turning towards Him, Allâh guides such a person - as He said - : “O My servants! All of you are misguided, except whomsoever I guide. So seek your guidance from Me.” [25] And as the Prophet sallallâhu ’alayhi wa sallam used to say: “O Allâh! Lord of Jibrîl, Mikaîl and Israfîl. The Originator of the heavens and the earths. Knower of the Unseen and the apparent. You judge between Your servants in that which he differs. So guide me in that which I differ from the truth - by Your permission. Indeed, You guide whomsoever You please, to a path that is straight.” [26] 1. From An-Nubadh fî Âdâbit-Talabil-’Ilm (pp.61-66), slightly abridged. 2. Related by al-Bukhârî (no.7086) 3. Fathul-Bârî (13/39) 4. Related by Ibn Muflih in Al-Âdâbush-Shar’iyyah. 5. Related by Ibn Abî Ya’lâ in Tabaqâtul-Hanâbilah (1/41). 6. Fatâwâ al-Kubra (2/54-55). 7. Related by adh-Dhahabî in Tadhkiratul-Huffâdh (2/722). 8. Jâmi’ Bayânul-’Ilm wa Fadlihi (pp. 526-528) 9. Al-Jâmi’ li-Akhlâqir-Râwî wa Âdâbis-Sâmi’ (1/106). 10. From the introduction to Al-Majmû’ Sharhul-Muhadhhab (1/38) 11. From An-Nubadh (pp.67-69) 12. Sûrah al-Isrâ 17:106. 13. Related by al-Bukhârî (no. 5052) and Muslim (no. 1159) and the wording is from Muslim). 14. Sahîh: related by Abû Dâwûd in his Sunan (no. 1394) and it was authenticated by al-Albânî in Sahîh Sunan Abî Dâwûd (no. 1294). 15. Related by Ibn ’Abdul-Barr in at-Tawhîd (1/77) 16. Sûrah al-Furqân 25:32. 17. Al-Faqîh wal-Mutafaqqih (2/101). 18. Al-Faqîh wal-Mutafaqqih (2/107). 19. An-Nubadh (pp. 97-99). 20. Hasan: related by Ahmad (6/305) and at-Tiyâlasî (p.224). It was authenticated by al-Hâfidh Ibn Hair in Natâ’ijul Afkâr (2/313). 21. Related by Hâkim (1/510) and he said: “It is authentic upon the condition of Muslim.” Adh-Dhahabî also agreed. 22. Hasan: It has been narrated by many different ways. Refer to al-Maqâsidul Hasanah (no. 928) of as-Sakhâwî for its authentication and sources. 23. Related by adh-Dhahabî in Tadhkiratul-Huffâdh (2/721). 24. Majmû’ul-Fatâwâ (4/39) 25. Related by Muslim (no.2577) form Abû Dharr. 26. Related by Muslim (no.770) from ’Âishah

The Grave Mistake

The Grave Mistake Source: Al-Ibaanah Magazine, Issue No.2 - Rabi ul-Awwal 1416H / August 1995 PAST HISTORY: From those early sects which denied eemaan (firm faith) in the Punishment of the Grave were the Khawaarij and a group from the Mu’tazilah. [1] The Mu’tazilah said, “Our scholars deny the Punishment of the Grave and its rewards.” [2] This is because they innovated a rule that only mutawaatir [3] ahaadeeth amount to knowledge, whereas the authentic aahaad [4] ahaadeeth do not.  And this statement of theirs, that the aahaad ahaadeeth do not amount to knowledge means that such ahaadeeth – in their false opinion – are not free from the possibility of falsehood, nor error. Due to this innovated principle, they denied those ahaadeeth affirming that the Punishment of the Grave in indeed a true fact, and that it will definitely occur for the disbelievers and some of the sinful ones from this Ummah – may Allaah protect us from it – since these ahaadeeth were to them of the aahaad category.  So this false principle caused them to deny eemaan in the Punishment of the Grave – not holding it as part of the ’aqeedah (belief) which is in total opposition to that of the Salafus-Saalih (Righteous Predecessors) and the Ahlus-Sunnah wal-Jamaa’ah who followed them. PRESENT-DAY TRAGEDY: During the last few years, some of the innocent du’aat (callers to Islaam) have stumbled across the same innovated principle – that the authentic aahaad hadeeth does not amount to knowledge, and therefore cannot be taken as proof for matters of ’aqeedah – causing a great number of them to doubt and to reject that the Punishment of the Grave is indeed a true fact; and that it was part of the ’aqeedah held fast to by our Salaf.  The result is that discord – and it’s vile fruit – has raised it’s head again amongst some of the precious youth of this Ummah, encircling them just as a ring encircles the finger. Imaam Abul-Madhaffar as-Sam’aanee [5] – rahimahullaah – said: “If a narration is authentically reported from the Messenger of Allaah (sallallaahu ’alayhi wa sallam) – and related by reliable narrators and scholars – and they report it in connected form – their latter people from their predecessors – back to the Messenger of Allaah (sallallaahu ’alayhi wa sallam), and it is accepted by the scholars, then it necessitates knowledge, where it leads to knowledge.  This is the statement of the great majority of the People of Hadeeth, and those who are precise, and those who work to preserve the Sunnah.  But this saying of theirs, that the aahaad narration does not amount to knowledge, and that it must be narrated in mutawaatir form in order to result in knowledge, then this is something innovated by the Qadariyyah and the Mu’tazilah.  Their intention behind it was to reject the narrations.  It (the principle) was seized from them, without understanding, by some scholars of Fiqh, those who did not have a firm footing in knowledge, nor realize what the intent of this saying was.”[6] THE DESIRED HOPE: So this article will attempt to clarify – by the permission of Allaah – that having eemaan in the Punishment of the Grave is an obligation upon all Muslims, and that it was indeed part of the ’aqeedah of our Salafus-Saalih, previously being denied only by a group of innovators.  It is hoped that those who have erred from the way of the Salafus-Saalih – the way of Ahlus-Sunnah wal-Jamaa’ah – would re-assess their stance in light of the evidences presented, hoping that they will return to the truth.  “For indeed the truth is cherished by the Believer, and in returning to it is nobility.  Whereas remaining upon falsehood and defect is despicable.” [7]  Remembering that, “the select and correct way is that which the Salafus-Saalih were upon – that being the truth.” [8] EVIDENCES FROM THE PURE SUNNAH: We shall – for the sake of brevity – consider the evidences from the pure Sunnah, and then look at the sayings of our Salafus-Saalih, and the scholars of Ahlus-Sunnah wal-Jamaa’ah who followed them – omitting the evidences from the Qur‘aan and it’s explanation from the Companions and the Taabi’een. [i] From ’Aa‘ishah (radiyallaahu ’anhaa) who said that: A Jewess came to her and mentioned the Punishment of the Grave, saying to her: May Allaah protect you from the Punishment of the Grave.  So she asked the Messenger of Allaah (sallallaahu ’alayhi wa sallam) about it and he said, “Yes, there is Punishment in the Grave!”  ’Aa‘ishah (radiyallaahu ’anhaa) said: After that, I never saw the Messenger of Allaah (sallallaahu ’alayhi wa sallam), except that he sought refuge from the Punishment of the Grave in every Prayer that he prayed. [9] [ii] From Ibn ’Abbaas (radiyallaahu ’anhumaa) who said: The Prophet (sallallaahu ’alayhi wa sallam) once passed by two graves and said, “They are being punished, not for something great.”  Then he said, “Rather one of them used to spread gossip and carry tales, whilst the other never protected himself from being soiled by his own urine.”  Ibn ’Abbaas said: He then took a green leaf and spread it into two pieces and places each piece upon each grave, and then he said, “May their punishment become lightened until these two pieces dry.” [10] [iii] From Ibn Mas’ood (radiyallaahu ’anhu) who said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Indeed the dead are punished in their graves, and the animals hear them.” [11] [iv] Haanee, the freed slave of ’Uthmaan, related: Whenever ’Uthmaan (radiyallaahu ’anhu) stood at a grave he would weep until his beard became soaked in tears.  It was said to him: Paradise and Hell are mentioned to you, and you do not weep, but you weep over this.  So he said: Indeed the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Indeed the grave is the first stopping place for the Hereafter.  So if he is saved therein, then what comes after that is easier than that.  If he is not saved therefrom, then that which comes after is harder.” [12] [v] From Aboo Hurayrah (radiyallaahu ’anhu) who said: The Prophet (sallallaahu ’alayhi wa sallam) said, “When one of you finishes the last tashahhud (testimony of faith), he should seek refuge in Allaah from four things: From the Punishment of Hell, from the Punishment of the Grave, from the trials of life and death, and from the evil trials of the Maseehud-Dajjaal (Anti-Christ).” [13] [vi] From Umm Khaalid Bint Khaalid (radiyallaahu ’anhaa) who said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Seek the Refuge of Allaah from the Punishment of the Grave, since the Punishment of the Grave is haqq (a true fact).” [14] THE STATEMENTS OF THE SALAF OF THIS UMMAH: Now consider – O honourable reader – the statements of the Salaf of this Ummah with respect to having ’aqeedah (firm belief) in the Punishment of the Grave. [1] Sufyaan Ibn ’Uyaynah (d.197H) – rahimahullaah – said: “The Sunnah is ten.  Whosoever accepts them has completed the Sunnah, and whosoever abandons anything from them has abandoned the Sunnah: Affirming al-Qadar (pre-destination), giving precedence to Aboo Bakr and ’Umar, the Pond in Paradise, Shafaa’ah (Intercession), the Scales, the Bridge over Hellfire, eemaan is statement and action, the Qur‘aan is the speech of Allaah, Punishment in the Grave, being raised-up on the Day of Judgement and not testifying that any Muslim will definitely be in Paradise or Hell.” [15] [2] Imaam ash-Shaafi’ee (d.204H) – rahimahullaah – said: “Indeed al-Qadar (pre-destination); both good and evil consequences are from Allaah – the Mighty and Majestic.  Indeed the Punishment of the Grave is a true fact, the Resurrection is a true fact, the Accountability is a true fact, Paradise and Hellfire are true facts.  Whatever else is related in the Sunnah and so mentioned by the scholars, and their followers throughout the lands of the Muslims is also true.” [16] [3] Imaam Ahmad (d.241H) – rahimahullaah – said: “From the essential Sunnah, which if a person leaves any one of its points – not accepting it and not having eemaan in it – then he will not be from amongst its people are: (he then mentions) eemaan in the Punishment of the Grave.” [17] He also said, “Punishment in the Grave is a true fact.  The servant will be questioned about his Religion and his Lord.  Munkar and Nakeer and Paradise and Hellfire are also true facts.” [4] Aboo Daawood (d.275H) – rahimahullaah – said: “Chapter: Questioning in the Grave and the Punishment of the Grave.’’ [19] [5] Ibn Qutaybah (d.278H) - rahimahullaah - said: ‘‘The People of Hadeeth are united upon the fact that whatever Allaah wills, happens, and whatever He does not will, does not happen; that He is the Creator of good and evil; and that the Qur‘aan is the Speech of Allaah, uncreated; that Allaah will be seen on the Day of Judgement, giving precedence to Aboo Bakr and ’Umar, upon eemaan in the Punishment of the Grave.  They do not differ in need of these fundamentals.  Whosoever opposes them in any of these matters, then they reject, hate, and declare such a one an innovator, and cut themselves off from him.’’ [20] [6] Imaam at-Tahaawee (d.321H) - rahimahullaah - said: ‘‘This is an explanation of the ’aqeedah of Ahlus-Sunnah wal-Jamaa’ah upon the way of the scholars of this Religion; Aboo Haneefah an-Nu’maan Ibn Thaabit al-Koofee, Aboo Yoosuf Ya’qoob Ibn Ibraaheem al-Ansaaree, and Aboo ’Abdullaah Muhammad Ibnul-Hasan ash-Shaybaanee - may Allaah be pleased with them all - and the beliefs they held concerning the fundamentals of the Religion, and their ’aqeedah concerning the Lord of the Worlds.’’  Up until he said, ‘‘We have eemaan in the Angel of Death who is charged with taking the souls of all the worlds; and in the Punishment of the Grave for those who deserve it.’’ [21] [7] Abul-Hasan al-Ash’aree (d.324H) - rahimahullaah - said: ‘‘The Mu’tazilah denied the Punishment of the Grave.  It has been related by the Prophet (sallallaahu ’alayhi wa sallam) through many paths, and by his Companions (radiyallaahu ’anhum).  Nothing has been related from a single one of them denying or negating this, to the point where there is ijmaa’ (consensus) from the Companions of the Prophet (sallallaahu ’alayhi wa sallam).’’ [22] He also said, ‘‘There is consensus that the Punishment of the Grave is a true fact, and that the people will be tested and questioned in their graves.  So may Allaah establish us upon that which He loves.’’ [23] [8] Imaam al-Aajurree (d.360H) - rahimahullaah - said: ‘‘Chapter: Tasdeeq (affirmation) and eemaan in the Punishment of the Grave.’’ Here he brings many of the ahaadeeth related by al-Bukhaaree and Muslims and ends the chapter by saying, ‘‘So what is the condition of those who deny these ahaadeeth, except that they have deviated very far and are in a huge loss.’’ [24] [9] Ibn Abee Haatim (d.327H) - rahimahullaah - said: ‘‘Our chosen way is to follow the Messenger of Allaah (sallallaahu ’alayhi wa sallam), the Companions, the taabi’een, and all those who followed them in goodness; along with the abandonment of looking into the innovated matters, to hold fast to the way of Ahlul-Athar (People of Narrations), such as Aboo ’Abdullaah Ahmad Ibn Hanbal, Ishaaq Ibn Ibraaheem, Aboo ’Ubayd al-Qaasim Ibn Sallaam and ash-Shaafi’ee; to hold fast to the Book and the Sunnah upon the way of the Imaams who follow the narrations of the Salaf; adopting what was adopted by the Ahlus-Sunnah from the various cities.’’ Up until his statement, ‘‘Faith increases and decreases, and we have eemaan in the Punishment of the Grave.’’ [25] [10] Imaam al-Barbahaaree (d.329H) - rahimahullaah - said: ‘‘Eemaan in the Punishment of the Grave, and Munkar and Nakeer.’’ [26] [11] Al-Ismaa’eelee (d.371H) - rahimahullaah - said: ‘‘Know - may Allaah have mercy upon us and you - that the way of the Ahlul-Hadeeth, Ahlus-Sunnah wal-Jamaa’ah is to affirm belief in Allaah, His Angels, His Books, His Messengers, and to accept whatever is recorded in the Book of Allaah - the Most High - and whatever is authentically reported from the Messenger of Allaah (sallallaahu ’alayhi wa sallam),’’ up until he said, ‘‘Punishment in the Grave is a true fact.’’ [27] [12] Al-Qayrawaanee (d.386H) - rahimahullaah - said: Under the chapter, ‘‘What is related in the Sunnah about the ’aqeedah of the heart from the obligatory matters of the Religion.  From this is eemaan in the heart, and pronouncing with the heart that Allaah is the only deity worthy of worship, none has the right to be worshipped except Him.’’  Up until he statement, ‘‘And the Punishment in the Grave is a true fact, and the Believers will be tested in their graves.’’ [28] [13] Ibn Abee Zamneen (d.399H) - rahimahullaah - said: ‘‘Ahlus-Sunnah have eemaan in the Punishment of the Grave, may Allaah protect us and you from this.’’ [29] [14] Imaam al-Laalikaa‘ee (d.418H) - rahimahullaah - said: ‘‘Chapter: A report of what is related from the Prophet (sallallaahu ’alayhi wa sallam) with regards to the fact that when the Muslims are lowered into their graves, they will be questioned by Munkar and Nakeer, and that the Punishment in the Grave is a true fact, and eemaan in it is obligatory.’’ [30] [15] Imaam al-Bayhaqee (d.458H) - rahimahullaah - said: ‘‘Chapter: eemaan in the Punishment of the Grave.’’ [31] THE MEANING OF EEMAAN: Al-Haafidh Ibn Hajar (d.852H) - rahimahullaah - said: ‘‘Eemaan in the language means: tasdeeq: (attesting to the truth).  In the Sharee’ah, it means: tasdeeq of what the Messenger (sallallaahu ’alayhi wa sallam) brought from his Lord - and this much is agreed upon.  Then there is difference.  Is anything else a condition on top of that, such as stating this eemaan upon the tongue, as well as it being in the heart, or action upon what is attested to by what is ordered and leaving what is forbidden.’’  Up until where al-Haafidh said, ‘‘So the Salaf say, eemaan is ’aqeedah in the heart, statement of the tongue, and action of the limbs.  They mean by this, that actions are a condition for its completeness.  So from this comes their saying that it increases and decreases, as will follow.  The Murji’ah say, it is ’aqeedah and a statement upon the tongue only.  The Karraamiyyah say, it is the statement of the tongue only.  And the Mu’tazilah say, it is action, statement and ’aqeedah.  But the difference between the Mu’tazilah and the Salaf is that the Mu’tazilah make actions a condition for the correctness of eemaan, whereas the Salaf make it a condition for its completeness.  As for the second point, then the Salaf hold that it increases and decreases, whereas most of the people of kalaam (theological rhetoric) reject this by saying that if it is liable to decrease, then it is doubt.’’ [32] Thus, the Salaf agreed that eemaan is ’aqeedah, statement, and action.  So, whosoever denies ’aqeedah in the Punishment of the Grave, has likewise denied eemaan in it.  Since ’aqeedah in the heart is the foundation of eemaan - about which there is agreement from the scholars of Ahlus-Sunnah wal-Jamaa’ah. Imaam al-Baghawee (d.535H) - rahimahullaah - said: ‘‘The Companions and the Taabi’een, and those who came after them from the scholars of the Sunnah are agreed that actions are a part of eemaan…and they say: Indeed eemaan is a statement, action and ’aqeedah.  It increases with obedience, and decreases with disobedience.’’ [33] Having understood this, the falsehood of those who claim to have eemaan in the Punishment of the Grave, whilst denying ’aqeedah in it, will become very clear.  Since our Salafus-Saalih held that the root of eemaan in the Punishment of the Grave is to have ’aqeedah in it - so if there is no ’aqeedah in the Punishment of the Grave, then there is - by default - no eemaan in it as well! THE GRAVE MISTAKE: It is thus clear, that the Salaf and those who followed them were agreed that the Punishment in the Grave will definitely occur (for the disbelievers and some of the sinful ones from amongst the Muslims) and that it is obligatory to have eemaan in it, and to consider it as part of the Islaamic ’aqeedah - and no one whose saying is taken account of opposes them in that. However, the founder of the modernist party Hizbut-Tahreer, like the Mu’tazilah before, also denied ’aqeedah in the Punishment of the Grave, explaining his position by saying: ‘‘Indeed from them (the aahaad ahaadeeth) are those which require an action, so it is acted upon.  So from Aboo Hurayrah who said: The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: ‘‘When any of you finishes the last tashahhud, he should seek refuge in Allaah from four things: from the Punishment of the Hellfire, from the Punishment of the Grave, from the trials of life and death, and from the evil trials of the Dajjaal.’’  And from ’Aa‘ishah: from the Prophet (sallallaahu ’alayhi wa sallam), that he used to make supplication in the Prayer saying: ‘‘O Allaah!  I seek refuge in You from the Punishment of the Grave, I seek refuge in You from the trials of the Maseehud-Dajjaal, I seek refuge in You from the trials of life and death.  O Allaah!  I seek refuge in You from debt and sin.’’  So these two ahaadeeth are aahaad narrations, and they contain the requirement of an action, i.e. to carry out this supplication after finishing the tashahhud.  So it is recommended to make this supplication after finishing the tashahhud, and it is permissible to make tasdeeq (attest) of what is contained in them.  However, what is haraam (prohibited) is to hold it with certainty - meaning: to have it as part of ones ’aqeedah - as long as it has only been reported in the aahaad hadeeth, a dhannee (non-mutawaatir) proof.  However, if it occurs in mutawaatir form, then it is obligatory to make it part of ones ’aqeedah.’’ [34] This saying contains a number of short-comings: [i] Differentiating between the aahaad and mutawaatir ahaadeeth in matters of ’aqeedah is an innovation of the Qadariyyah and the Mu’tazilah - as has already been explained. [ii] Making tasdeeq of the Punishment of the Grave, whilst prohibiting a person to have ’aqeedah (belief) in it, is a contradiction in terms.  Since - as has preceeded from the words of al-Haafidh Ibn Hajar - tasdeeq is attesting to the truth of something in the heart, which is the same as ’aqeedah and which thereby necessitates eemaan.  However, differentiating between tasdeeq and ’aqeedah is innovated speech, opposing the way of our Salaf.  Unfortunately, the likes of this innovation has clearly been stated by the present leader of Hizbut-Tahrir in Britain, when he said: ‘‘We trust it; and I encourage all of you ’an tasaddiqoo bi ’adhaabil qabr (to have tasdeeq in the Punishment of the Grave).  I encourage all of you ’an tasaddiqoo bi ’awdatil-Mahdee (to have tasdeeq in the return of the Mahdee).  I encourage you for that, but whoever believes in that, then he is sinful.’’ [35] [iii] How is it possible to affirm the Punishment of the Grave upon the tongue, whilst prohibiting ’aqeedah (belief) of it in the heart - is this not but nifaaq (hypocrisy)?!  Rather, eemaan in the Punishment of the Grave necessitates - as a foundation - ’aqeedah in the heart!!  May Allaah have mercy upon Imaam Ahmad, who said: ‘‘You should beware of speaking about an issue in which you are not preceded by a scholar.’’ [36] [iv] Along with all this, it must be remembered that: ‘‘It is not permissible to invent an interpretation about an aayah, or about a Sunnah, which was not there in the time of the Salaf; nor did they have any knowledge about it; nor explain it to the Ummah.  Since this would imply that the Salaf were ignorant of the truth in this matter and failed to reach it, whereas the late-coming opponent is somehow guided to the truth!’’ [37] Imaam al-Awzaa’ee (d.157H) - rahimahullaah - said: ‘‘Hold fast to the narrations of the Salaf, even if the people were to abandon you.  Beware of the opinions of the people, no matter how much they beautify it with their speech.’’ [38] Aboo Haneefah (d.150H) - rahimahullaah - said: ‘‘Stick to the athar (narration) and the way of the Salaf and beware of newly invented matters, for all of it is innovation.’’ [39] So denying ’aqeedah in the Punishment of the Grave, declaring this to be something sinful and prohibited, declaring also that it is not a matter which will definitely occur, but it is a matter which may possibly occur - is speech in opposition to that of the Salafus-Saalih - the like of which was previously uttered by only the Khawaarij, and a group from amongst the Mu’tazilah; and there is no doubt in its being a deviation from the Straight Path. Likewise, outwardly affirming tasdeeq and apparently affirming eemaan in the Punishment of the Grave, whilst denying ’aqeedah in it, is only a contradiction in terms - since tasdeeq, eemaan, and ’aqeedah in the opinion of the Salaf, all imply certainty and being definite - even if the modernists dislike this! Imaam Ahmad (d.241H) - rahimahullaah - said: ‘‘The Punishment of the Grave is a true fact; and no one denies it except one who is misguided and misguiding others.’’ [40] An-Naasiree (d.652H) - rahimahullaah - said in an-Noorul-Laami’ (no. 110): ‘‘We have eemaan in the Punishment of the Grave and its bliss…this is the madhhab of Ahlus-Sunnah wal-Jamaa’ah.  So it is obligatory to have ’aqeedah in this.’’ Imaam an-Nawawee (d.676H) - rahimahullaah - said in Sharh Saheeh Muslim (5/85): ‘‘This chapter shows the virtue of seeking refuge - between the tashahhud and tasleem - from these (four) matters; and in it is an affirmation of the Punishment of the Grave, and it is the position of the people of the truth - as opposed to the Mu’tazilah.’’ Imaam al-Qurtubee (d.671H) - rahimahullaah - said: ‘‘To have eemaan in the Punishment of the Grave and its trials is obligatory, due to what the most truthful (Muhammad - sallallaahu ’alayhi wa sallam) has mentioned.  This is the belief of Ahlus-Sunnah wal-Jamaa’ah.’’ [41] NEED FOR VERIFICATION: ‘‘So examine - may Allaah have mercy upon you - the speech of everyone you hear from, particularly in your time.  Do not act in haste, nor enter into anything from it until you ask and see: Did any of the Companions of the Prophet (sallallaahu ’alayhi wa sallam) speak about it, or any of the Scholars.  So if you find a narration from them about it, then cling to it.  Do not go beyond it for anything, and do not give precedence to anything over it, and thus fall into the Fire.’’ [42] Ibn Seereen (d.110) - rahimahullaah - said: ‘‘This knowledge is the Religion, so be careful from whom you take your Religion.’’ [43] Qaadee Shareek (d.177H) - rahimahullaah - said: ’Ibaad Ibnul-’Awwaam said: Shareek Ibn ’Abdullaah came to us more than fifty years ago, so we said to him: O Abaa ’Abdullaah!  There are a group of the Mu’tazilah who deny the ahaadeeth about Allaah descending to the lowest heaven and that the people shall see their Lord.  So Shareek quoted about ten ahaadeeth like that, and then said: ‘‘As for us, then we have taken our Religion from the sons of the Taabi’een, from the Companions.  From whom did they take theirs?’’ [44] So there is in what has preceded - if Allaah wills - a clear explanation for those whose hearts have been enlightened by Allaah with the light of Revelation, and whose has hearts have found peace and delight in the narrations of the Salafus-Saalih.  Indeed it is this which brings about a firmness of understanding and is a remedy against the darkness of hizbiyyah (party-spirit).  This, in turn, produces the purity and quality, even if numbers are small.  Indeed mere numbers in opposition to the manhaj (methodology) of the Salaf - the manhaj of Ahlus-Sunnah wal-Jamaa’ah - leads to nothing but deception, destruction and extreme disappointment. Footnotes: [1] As quoted by Abul-Hasan al-Ash’aree in al-Maqaalaatul-Islaamiyyeen (p. 430). [2] Fiqhul-Usoolil-Khamsiyyah (p. 733), and Fadlul-I’tizaal (p. 202) of Qaadee ’Abdul-Jabbaar, the Mu’tazilee.  What they denied was having faith, or ’aqeedah in what the narrations entailed, not that thy denied the existence of ahaadeeth concerning the Punishment of the Grave – as some have mistakenly said! [3] Shaykh Mahmood at-Tahhaan says in Tayseer Mustalahil-Hadeeth (p. 20-21) about the definition of mutawaatir, “Technically, it is that which is related by such a large number of people, that it is impossible that they could have invented a lie.  It’s conditions are i) that it must be narrated by a large number of people, scholars differ about the actual number required, ii) That this number must be found in every level of the chain, iii) That is is impossible that they could have gathered together upon a lie.”  Refer to Nuzhatun-Nadhr fee Tawdeehi Nukhbatil-Fikr (p. 57) of al-Haafidh Ibn Hajar, and Tadreebur-Raawee (2/177) of as-Suyootee. [4] Ibn Hajar says in Nuzhatun-Nadhr (p. 71), about the definition of the aahaad hadeeth, “It is that which does not fulfill the condition of the mutawaatir.”  And the aahaad narrations constitute the majority of narrations, whether in the collections of al-Bukhaaree and Muslim, or in other than them. [5] He is Abul-Madhaffar as-Sam’aanee, the scholar of Hadeeth and Usool.  He died in the year 489H – may Allaah have mercy upon him. [6] Sawnul-Mantaq wal-Kalaam (p. 160) of as-Suyootee quoting al-Intisaar Ahlil-Hadeeth of as-Sam’aanee. [7] Iqaamatul-Burhaan (p. 23) of Shaykh Hamood at-Tuwayjiree. [8] Al-Adhkaar (p. 32) of Imaam an-Nawawee. [9] Related by al-Bukhaaree (no. 1372) [10] Related by al-Bukhaaree (no. 1378) [11] Saheeh: Related by at-Tabaraanee (3/78/2), and it was authenticted by al-Albaanee in as-Saheehah (no. 1377). [12] Hasan: Related by at-Tirmidhee (no. 2424), and Ibn Maajah (no. 4267), and it has been authenticated by Shaykh al-Albaanee in Takhreejul-Mishkaat (no. 132). [13] Related by Muslim (2/93), Aboo Daawood (no. 983), and others from Aboo Hurayrah (radiyallaahu ’anhu). [14] Related by at-Tabaraanee in al-Kabeer from Umm Khaalid Bint Khaalid Ibn Sa’eed Ibnul-’Aas (radiyallaahu ’anhaa), it was authenticated by al-Albaanee in as-Saheehah (no. 1444). [15] Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no. 312) of al-Laalikaa‘ee. [16] al-Manaaqibush-Shaafi’ee (1/415). [17] Usoolus-Sunnah (no. 8) of Imaam Ahmad [18] Risaalatus-Sunnah (p. 72) of Imaam Ahmad [19] Kitaabus-Sunnah (p. 900) of Sunan Abee Daawood [20] Ta‘weel Mukhtaliful-Hadeeth (p. 18) [21] ’Aqeedatut-Tahaawiyyah (no. 79-80) [22] al-Ibaanah ’an Usoolid-Diyaanah (p. 201) [23] Risaalah ilaa Ahlith-Thaghr (p. 279) of Abul-Hasan al-Ash’aree. [24] ash-Sharee’ah (p. 358-364) of al-Aajuree [25] Aslus-Sunnah wa I’tiqaadud-Deen (no. 14) [26] Sharhus-Sunnah (no. 18) [27] I’tiqaad A‘immatul-Hadeeth (no. 22) [28] Related by Ibnul-Qayyim in Ijtimaa’ul-Juyooshil-Islaamiyyah (p. 152) [29] Usoolus-Sunnah (Q.7) [30] Sharh Usoolul-I’tiqaad (6/1127) of al-Laalikaa‘ee. [31] al-I’tiqaad (p. 107) of al-Bayhaqee [32] Abbreviated from Fathul-Baaree (1/60-61) [33] Sharhus-Sunnah (1/38-39) of Imaam al-Baghawee [34] ad-Dawsiyyah (p. 6) of Taqiyyud-Deen an-Nabahaanee - the founder of Hizbut-Tahreer - may Allaah forgive him. [35] From an available taped lecture entitled Punishment of the Grave.  [Regents Park Mosque, 2nd May 1992CE] by Omar Bakri Mohammad. [36] Quoted by Ibnul-Qayyim in I’laamul-Muwaqqi’een (4/266) [37] as-Saarimul-Munkee (p. 427) of al-Haafidh Ibn ’Abdul-Haadee [38] Related by al-Khateeb al-Baghdaadee in his excellent book, Sharaf Ashaabul-Hadeeth (p. 7). [39] Related by as-Suyootee in Sawnul-Mantaq wal-Kalaam (p. 32) [40] Tabaqaatul-Hanaabilah (1/174) of Ibn Abee Ya’laa [41] at-Tadhkirah (p. 137) of Imaam al-Qurtubee. [42] Kitaab Sharhus-Sunnah (no. 5) [43] Related by Muslim in the introduction to his Saheeh (no. 114), and also by Aboo Nu’aym in Hilyatul-Awliyaa‘ (2/278) [44] Related by Ibn Mandah in at-Tawheed (1/97)