 | So Who Are Ahl ul-Hadith? | by Nissho for everyone |
| So Who Are Ahl ul-Hadith? | |
| Author: Shaikh Rabee' bin Haadee al-Madkhalee | |
| Source: Makaanat Ahl ul-Hadith (trans. by Bilal Davies, forthcoming SP release) | |
| Article ID : SLF010003 | |
They are those who proceed upon the way of the Companions and those who followed them in righteousness, in clinging to the Book and the Sunnah, biting onto that with their molar teeth, and letting them (i.e., the Qur'aan and the Sunnah) take precedence over any statement or code and conduct - whether in belief, or acts of worship such as dealings and transactions, mannerisms, politics or social life.
They are those who are firm in regards to the fundamentals of the religion and its subsections, upon that which Allaah sent down and revealed upon his servant and Messenger Muhammad (sallallaahu alaihi wasallam). They are those establishing the call to that with all effort, sincerity and firm will. They are those carrying the knowledge of the Prophet (sallallaahu alaihi wasallam), expelling from it the distortions of those who have exaggerated (in its regard) and the undue claims of the people of falsehood and the interpretations of the ignorant ones.
They are those who are observant and lie in wait for every group that has deviated from the way of Islaam, like the Jahmees and the Mu'tazilees and the Khawaarij and the Rawaafidh and the Murji'ah and the Qadriyyah and all of those who have deviated from the way of Allaah and have followed their desires in every time and place - they not affected by the reproach of the blamers, in the cause of Allaah
They are the group that the Messenger of Allaah has praised and commended in his saying, "There will not cease to be a group from my Ummah manifest and upon the truth not being harmed by those who forsake them neither by those who oppose them until the hour is established." [1]
They are the Saved Sect firm upon that which the Messenger and his Companions were upon, those who have been distinguished and defined by the Messenger of Allaah when he mentioned that this Ummah shall divide into seventy three sects all going to the Hell-fire except one and it was said, "Who are they, O Messenger of Allaah?" He said, "They are those who are upon that which I and my Comapnions are upon."
And this is not something we say in exageration or a mere claim, but verily we speak a reality that the text of the Qur'aan and the Sunnah bears witness to, which history bears witness to, and to which their (i.e., the Ahlul-Hadeeth's) statements, their state of affairs, their writings and works also bear witness to. They are those who put before their eyes the statement of Allaah:
And hold fast, all of you together, to the rope of Allaah. [2]
And His statement:
And let those who oppose the Messengers commandment beware lest some fitnah befall them or a painful torment be inflicted on them. [3]
They are the most staunch in distancing themselves from opposing the command of the Messenger and the most distant from fitnah. They are those who make their constitution:
But no, by your Lord! They can have no faith, until they make you (O Muhammad (sallallaahu alaihi wasallam)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission. [4]
They are those who give to the Qur'aan and the Sunnah their true worth and give it the honour and veneration it deserves, giving priority to them over all the statements of mankind, and give precedence to their guidance over the guidance of all the people, and they judge by them in all affairs with complete pleasure, with chests which are expanded and free of restraint or constriction, and they submit to Allaah and His Messenger (with) a complete submission in their 'aqeedah and their worship and their dealings. They are those concerning whom the statement of Allaah holds true:
The only saying of the faithful believers when they are called to Allaah and His Messenger (sallallaahu alaihi wasallam) to judge between them, is that they say, "We hear and we obey," and such are the prosperous ones.[5]
They after all of the Comapanions - and at the head of them the rightly guided Caliphs - are the leaders of the taabi'een and at the head of them: Sa'eed ibn al-Musayyib (d. 90H), 'Urwah ibn Zubair (d. 94H), 'Alee ibn al-Hussain Zain al-'Aabideen (d. 93H), Muhammad ibn Hanafiya (d. 80H), 'Ubaydullaah ibn 'Abdillaah ibn 'Utbah ibn Mas'ood (d. 94H or later), Saleem ibn 'Abdillaah ibn 'Umar (d. 106H), Qaasim ibn Muhammad ibn Abee Bakr as-Sadeeq (d. 106H), al-Hasan al-Basree (d. 110H), Muhammad ibn Sireen (d. 110H), 'Umar ibn 'Abdul-'Azeez (d. 101H) and Muhammad ibn Shihaab az-Zuhree (d. 125H).
Then the Atbaa'at-Taabi'een and at the head of them: Imaam Maalik (d. 179H), al-Awzaa'ee (d. 157H), Sufiyaan ibn Sa'eed ath-Thawree (d. 161H), Sufyaan ibn Uyayna (d. 198H), Ismaa'eel ibn Ubya??? (d. 193H), Layth ibn Sa'd (d. 175H) and Aboo Haneefah an-Nu'maan (d. 150H).
Then those who followed them and at the head of them: 'Abdullaah ibn al-Mubaarak (d. 181H), Wakee' ibn al-Jarraah (d. 197H), the Imaam Muhammad ibn Idrees ash-Shaafi'ee (d. 204H), 'Abdur-Rahmaan ibn Mahdee (d. 198H), Yahya ibn Sa'eed al-Qataan (d. 198H) and Afaan ibn Muslim (d. 219H).
Then their students who followed them in this methodology, and at the head of them: the Imaam Ahmad ibn Hanbal (d. 241H), Yahya ibn Ma'een (d. 233H) and 'Alee ibn al-Madeenee (d. 234H).
Then their students like al-Bukhaaree (d. 256H), Muslim (d. 261H), Abee Haatim (d. 277H), Abee Zara' (Aboo Zur'ah?) (d. 264H), Aboo Daawood (d. 275H), at-Tirmidhee (d. 279H) and an-Nasaa'ee (d. 303H).
Then those who proceeded in their way in the generations that preceded them, like Ibn Jareer (at-Tabaree?) (d. 310H), Ibn Khuzaymah (d. 311H), ad-Daaraqutnee (d. 385H) in his time, al-Khateeb al-Baghdaadee (d. 463H) and Ibn 'Abdul-Barr an-Niwaaree (d. 463H).
And 'Abdul-Ghanee al-Maqdasee (d. 620H), Ibn Salaah (d. 643H), Ibn Taymiyyah (d. 728H), al-Mizzee (d. 743H), adh-Dhahabee (d. 748H), Ibn Katheer (d. 774H) and their contemporaries who lived in their time and those who came after them, and followed their footsteps in holding on to the Book and the Sunnah up until the present day.
These are who I mean by Ahlul-Hadeeth.
NOTES
[1] Hadeeth saheeh, collected by Muslim (3/1523), Ahmad (5/278-279), Aboo Dawood (3/4), Tirmidhee (4/420), Ibn Maajah (1/4-5), Haakim (4/449-450), at-Tabaraanee in Mu'jam al-Kabeer (7643) and Aboo Daawood at-Tayaalisi (p. 94, no. 689). Authenticated by al-Albaanee in As-Saheehah (270-1955).
| Are the Salafis A New Sect | by Nissho for everyone |
| Are the Salafis A New Sect | |
| Author: Various | |
| Source: Trans. by SalafiPublications.Com | |
| Article ID : SLF010005 [11003] | |
Taken From SLF010004 @ SalafiPublications.Com (A Reply to the Doubts of the Qutubiyyah On Ascription to Sunnah and Salafiyyah). If you find this beneficial then please make reference to the above article, when quoting.
Shaikh Salih al-Fawzaan was asked, "Is Salafiyyah a hizb (party) from amongst the parties. And is ascribing to them (i.e. the Salafis) a blameworthy thing?"
To which he replied, "As-Salafiyyah (i.e. the Salafis) is the Saved Sect, and they are Ahl us-Sunnah wal-Jamaa’ah. It is not a hizb (party) from amongst the various parties, those which are called "parties" today. Rather they are the Jamaa’ah, the Jamaa’ah upon the Sunnah and upon the Deen (religion). They are Ahl us-Sunnah wal-Jamaa’ah. The Messenger (sallallaahu alaihi wasallam) said, "There will not cease to be a group from my Ummah manifest and upon the truth not being harmed by those who forsake them neither by those who oppose them" and he (sallallaahu alaihi wasallam) also said, "And this Ummah will split into seventy-three sects, all of them in the Hellfire but one". They said, which one is this O Messenger of Allaah? He replied, "They are those who are upon what I and my companions are upon today". Hence Salafiyyah is a group of people (i.e. the Salafis) upon the madhhab of the Salaf, upon what the Messenger (sallallaahu alaihi wasallam) and his companions were upon and it is not a hizb from amongst the contemporary groups present today. Rather it is the very old Jamaa’ah, from the time of the Messenger (sallallaahu alaihi wasallam) which inherits (this way) and continues, and which never ceases to be upon the manifest truth until the establishment of the Hour, as he (sallallaahu alaihi wasallam) has informed (us)." (Cassette: "at-Tahdheer min al-Bid’ah" second cassette, delivered as a lecture in Hawtah Sadeer, 1416H).
Shaikh Saalih Aal ash-Shaikh, Minister of Islamic Affairs of Saudi Arabia, stated, "Muslims are of two groups: Salafis and Khalafis. As for the Salafis, then they are the followers of Salaf us-Saalih (first three generations of Muslims). And as for the Khalafis, then they are the followers of the understanding of the Khalaf and they are also called Innovators - since everyone who is not pleased and satisfied with the path of the Salaf us-Saalih, in knowledge and action, understanding and fiqh, then he is a khalafi, an innovator." (Haadhihi Mafaaheemunaa, Chapter on Ascription Salaf and Salafiyyah).
In the verdict of the Permanent Committee, No. 1361 (1/165) there occurs, "Salafiyyah is an ascription to the Salaf, and the Salaf are the Companions of Allaah’s Messenger (sallallaahu alaihi wasallam) and the Imaams of Guidance from the the first three generations (may Allaah be pleased with them), those whose goodness has been testified for by Allaah’s Messenger (sallallaahu alaihi wasallam), "The best of people are my generation, then those who follow after them, then those who follow after them, then there will come a people whose testimony will precede their oath and their oath will precede their testimony." Reported by Imaam Ahmad in his Musnad and also by al-Bukhaari and Muslim. And "the Salafis" (Salafiyyoon) is the plural of "Salafi", which is an ascription to the Salaf, and its meaning has already preceded. And they are the ones who traverse upon the minhaaj of the Salaf, from amongst the followers of the Book and the Sunnah, those who call to them both, and to acting upon them, as a result of which they are from Ahl us-Sunnah wal-Jamaa’ah."
Stated ‘Abdul-Azeez bin Abdur-Rahmaan Aal as-Sa’ood, "Indeed I am Salafi, my aqidah is Salafiyyah, by whose requirements I traverse upon the Book and the Sunnah". (Stated during the pilgrimage of 1965, ‘Al-Mushaf was-Sayf’ p.135).
| Are The Salafis From Ahl us-Sunnah wal-Jamaa'ah | by Nissho for everyone |
| Are The Salafis From Ahl us-Sunnah wal-Jamaa'ah | |
| Author: Various | |
| Source: Prepared by SalafiPublications.Com | |
| Article ID : SLF010006 | |
Taken From SLF010004 @ SalafiPublications.Com (A Reply to the Doubts of the Qutubiyyah On Ascription to Sunnah and Salafiyyah). If you find this beneficial then please make reference to the above article, when quoting.
In the verdict of the Permanent Committee, No. 1361 (1/165) there occurs, "Salafiyyah is an ascription to the Salaf, and the Salaf are the Companions of Allaah’s Messenger (sallallaahu alaihi wasallam) and the Imaams of Guidance from the the first three generations (may Allaah be pleased with them), those whose goodness has been testified for by Allaah’s Messenger (sallallaahu alaihi wasallam), "The best of people are my generation, then those who follow after them, then those who follow after them, then there will come a people whose testimony will precede their oath and their oath will precede their testimony." Reported by Imaam Ahmad in his Musnad and also by al-Bukhaari and Muslim. And "the Salafis" (Salafiyyoon) is the plural of "Salafi", which is an ascription to the Salaf, and its meaning has already preceded. And they are the ones who traverse upon the minhaaj of the Salaf, from amongst the followers of the Book and the Sunnah, those who call to them both, and to acting upon them, as a result of which they are from Ahl us-Sunnah wal-Jamaa’ah."
There also occurs in their reply to the question, "I want the explanation of the word ‘Salaf’ and also who are the Salafis?", the following, "The Salaf [i.e. the Salafis] are Ahl us-Sunnah wal-Jamaa’ah, the followers of Muhammad (sallallaahu alaihi wasallam) from amongst the Companions and whoever follows their methodology until the Day of Judgement, and when the Messenger (sallallaaahu alaihi wasallam) was asked about al-Firqah an-Naajiyah (the Saved Sect), he said, "They are those who are upon what I and my companions are upon today…" (Fatwaa No. 6149, 2/164).
Shaikh Ibn Uthaimeen states, "Who are the Ahl ul-Athar? They are the ones who follow the aathaar, they follow the Book and the Sunnah and the sayings of the Companions (radiallaahu anhum). And this does not befit any group (firqah) amongst the sects except the Salafiyyeen, those who adhere to the path of the Salaf…" which occurs on the first tape of his explanation of "al-Aqeedat as-Safaareeniyyah".
Likewise the Noble Shaikh stated in Sharh ul-Aqeedat ul-Waasitiyyah (1/123), "...There is no doubt, however, that one of them is truly Ahl us-Sunnah - but which one? Is it the Ash'arees, the Maatureedees or the Salafis? Whichever of them agrees with the Sunnah is considered to be Ahl us-Sunnah, whilst whichever of them opposes is not. So we say: The Salaf are Ahl us-Sunnah wal-Jamaa'ah, and this description cannot be true for anyone else besides them… Rather Ahl us-Sunnah wal-Jamaa'ah are those who hold to what the Prophet (sallallaahu alaihi wasallam) and his Companions were upon, and to the aqidah of the Salaf - until the Day of Judgement – and they are the Salaf."
Shaikh Saalih al-Fawzaan said, "And the Salaf and whoever follows their way never cease to distinguish between the Salaf and their followers from those who are other than them from the Innovators and Astray Sects, and they call them (i.e. the followers of the Salaf) Ahl us-Sunnah wal-Jamaa’ah, the Followers of the Salaf, and their works are full of this, when they refute the sects in opposition to the sect (firqah) of Ahl us-Sunnah and the Followers of the Salaf." (al-Bayaan p.130).
He also said, "And how can making one’s madhhab that of the Salaf be an innovation, an astray innovation?! And how can it be an innovation when it is but the following of the madhhab of the Salaf, and following their madhhab is obligatory by the Book and the Sunnah, and truth and guidance?!" (al-Bayaan p. 156).
And he also said, "And so he described this one sect to be the one that follows the manhaj (methodology) of the Salaf, and which traverses upon it, so he said, "They are those who are upon what I and my companions are upon today…". So he indicated that there is a Salafi Jamaa’ah which has preceded and that there will be a Jamaa’ah which comes after, who will follow the former one in its way and methodology, and that there will be groups in opposition to it and who have been threatened with Hellfire." (al-Bayaan p. 133).
And Shaikh Salih al-Fawzaan was also asked, "Is Salafiyyah a hizb (party) from amongst the parties. And is ascribing to them (i.e. the Salafis) a blameworthy thing?"
To which he replied, "As-Salafiyyah (i.e. the Salafis) is the Saved Sect, and they are Ahl us-Sunnah wal-Jamaa’ah. It is not a hizb (party) from amongst the various parties, those which are called "parties" today. Rather they are the Jamaa’ah, the Jamaa’ah upon the Sunnah and upon the Deen (religion). They are Ahl us-Sunnah wal-Jamaa’ah. The Messenger (sallallaahu alaihi wasallam) said, "There will not cease to be a group from my Ummah manifest and upon the truth not being harmed by those who forsake them neither by those who oppose them" and he (sallallaahu alaihi wasallam) also said, "And this Ummah will split into seventy-three sects, all of them in the Hellfire but one". They said, which one is this O Messenger of Allaah? He replied, "They are those who are upon what I and my companions are upon today". Hence Salafiyyah is a group of people (i.e. the Salafis) upon the madhhab of the Salaf, upon what the Messenger (sallallaahu alaihi wasallam) and his companions were upon and it is not a hizb from amongst the contemporary groups present today. Rather it is the very old Jamaa’ah, from the time of the Messenger (sallallaahu alaihi wasallam) which inherits (this way) and continues, and which never ceases to be upon the manifest truth until the establishment of the Hour, as he (sallallaahu alaihi wasallam) has informed (us)." (Cassette: "at-Tahdheer min al-Bid’ah" second cassette, delivered as a lecture in Hawtah Sadeer, 1416H).
And Imaam al-Albaani said, "For this reason, we firmly and resolutely believe that every Jamaa’ah whose foundation is not built upon the Book and the Sunnah and the manhaj of the Salaf us-Saalih with a complete and comprehensive study (of that manhaj) which encompasses all the rulings pertaining to Islaam, the large and the small, the foundations and the subsidiary issues, then this Jamaa’ah is not from the Firqah Naajiyah that traverses upon the Straight Path which the Messenger (sallallaahu alaihi wasallam) alluded to in the authentic hadeeth. And when he have also made binding that there are (certainly) many Jamaa’aat (groups) spread throughout the Islamic lands who are upon this particular manhaj, then these groups are not sects (ahzaab), rather they all constitute a single Jamaa’ah whose manhaj is one and whose path is one. And their being separated in the land is not a separation based upon ideology, creed or manhaj but one that is based upon their being in different lands, in opposition to the Jamaa’aat and Ahzaab (sects) who are all in a single land, yet despite that, every sect rejoices with that which is with it (of ideas and methodologies)…" (In ‘Fataawaa Shaikh al-Albaani’ p.106-114 compiled by Ukkaashah Abdul-Mannaan at-Tiyyi)
| Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf | by Nissho for everyone |
2) Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf
This doubt was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, "I am Salafi", and here is a presentation of the vital parts of it:
Shaikh al-Albaani: "When it is said to you, ‘What is your madhhab’, what is your reply?"
Questioner: "A Muslim".
Shaikh al-Albaani: "This is not sufficient!".
Questioner: "Allaah has named us Muslims" and he recited the saying of Allaah Most High, "He is the one who has called you Muslims beforehand." (al-Hajj 22:78)
Shaikh al-Albaani: "This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of aqeedah, his answer would not be any different to this word. All of them – the Shi’ite Rafidi, the Khaariji, the Nusayri Alawi – would say, "I am a Muslim". Hence, this is not sufficient in these days."
Questioner: "In that case I say, I am a Muslim upon the Book and the Sunnah."
Shaikh al-Albaani: "This is not sufficient either".
Questioner: "Why?"
Shaikh al-Albaani: "Do you find any of those whom we have just mentioned by way of example saying, ‘I am a Muslim who is not upon the Book and the Sunnah’?" Who is the one who says, ‘I am not upon the Book and the Sunnah’?"
At this point the Shaikh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…
Questioner: "In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih".
Shaikh al-Albaani: "When a person asks you about your madhhab, is this what you will say to him?"
Questioner: "Yes".
Shaikh al-Albaani: "What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafi’?" End of quotation.
Hence, the point is that naming with "Muslim" or "Sunni" is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood – from the point of view of the basis of manhaj and aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf, fundamentally.
This doubt was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, "I am Salafi", and here is a presentation of the vital parts of it:
Shaikh al-Albaani: "When it is said to you, ‘What is your madhhab’, what is your reply?"
Questioner: "A Muslim".
Shaikh al-Albaani: "This is not sufficient!".
Questioner: "Allaah has named us Muslims" and he recited the saying of Allaah Most High, "He is the one who has called you Muslims beforehand." (al-Hajj 22:78)
Shaikh al-Albaani: "This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of aqeedah, his answer would not be any different to this word. All of them – the Shi’ite Rafidi, the Khaariji, the Nusayri Alawi – would say, "I am a Muslim". Hence, this is not sufficient in these days."
Questioner: "In that case I say, I am a Muslim upon the Book and the Sunnah."
Shaikh al-Albaani: "This is not sufficient either".
Questioner: "Why?"
Shaikh al-Albaani: "Do you find any of those whom we have just mentioned by way of example saying, ‘I am a Muslim who is not upon the Book and the Sunnah’?" Who is the one who says, ‘I am not upon the Book and the Sunnah’?"
At this point the Shaikh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…
Questioner: "In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih".
Shaikh al-Albaani: "When a person asks you about your madhhab, is this what you will say to him?"
Questioner: "Yes".
Shaikh al-Albaani: "What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafi’?" End of quotation.
Hence, the point is that naming with "Muslim" or "Sunni" is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood – from the point of view of the basis of manhaj and aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf, fundamentally.
| On Naming with Salafiyyah | by Nissho for everyone |
| Answers To Common Misconceptions On Naming with Salafiyyah | |
| Author: SP Editorial | |
| Source: SalafiPublications.Com | |
| Article ID : SLF010007 | |
Taken From SLF010004 @ SalafiPublications.Com (A Reply to the Doubts of the Qutubiyyah On Ascription to Sunnah and Salafiyyah). If you find this beneficial then please make reference to the above article, when quoting.
There are numerous doubts often spread about naming with Salafiyyah and the word "Salafi", some of them coming from sincere people, based upon what they have experienced and other times coming from the devils amongst men, who wish to pass judgement upon the da’wah of truth, see it fall, and have it replaced with their own innovatory ejaculations and hallucinations of the mind. To proceed:
1) Labelling With Salafiyyah is an Innovation
The word "Salafiyyah" was not applied during the time of the Prophet (sallallahu alaihi wasallam) and his companions – this being due to the fact that the Muslims were upon the correct Islaam and there was no need for a word such as "Salafiyyah" at that time. However, when the tribulations occurred and the sects increased and the Ummah split the Ulamaa of the Ummaah stood to distinguish those upon the truth from those upon falsehood and hence they stated "Ahl ul-Hadeeth" and "as-Salaf".
Abu Haneefah (d. 150H) (rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation." (Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32)
Based upon this "as-Salafiyyah" is distinguished from all the various Islamic factions due to their ascription to what guarantees for them the correct and true Islaam, which is adherence to what the Messenger (sallallaahu alaihi wasallam) and his companions were upon, as occurs in the authentic hadeeths.
In addition to that, the word "Salaf" was used by the Prophet (sallallaahu alaihi wasallam) himself. He said to Faatimah, "How excellent a Salaf I am for you." (Muslim, no. 2450).
Imaam Muslim brings in his Muqaddimah to his Saheeh (p.16) the saying of Abdullaah ibn al-Mubaarak – which he would say in front of all the people, "Abandon the hadeeths of Amr bin Thaabit, for he used to abuse the Salaf".
Shaikh Saalih al-Fawzaan said, "And how can making one’s madhhab that of the Salaf be an innovation, an astray innovation?! And how can it be an innovation when it is but the following of the madhhab of the Salaf, and following their madhhab is obligatory by the Book and the Sunnah, and truth and guidance?!" (al-Bayaan p. 156).
Hence, ascribing oneself to the Salaf, which is but Salafiyyah is not an innovation, rather it is obligatory upon every Muslim to subscribe to the manhaj and aqidah of the Salaf. It can be said, "If labelling with Salafiyyah is an innovation, then so is labelling with Ahl us-Sunnah wal-Jamaa’ah". And the objective behind using the term "Ahl us-Sunnah wal-Jamaa’ah" is not hidden or unknown. Unfortunately, Ahl us-Sunnah wal-Jamaa’ah is no longer sufficient to distinguish between the people of falsehood and the people of truth. Until even the word "Salafi" does not distinguish between the true Salafi, who is actually Salafi in his aqidah and manhaj and between the hizbi (partisan) who wears the gown of Salafiyyah, claiming to be Salafi. His aqidah may be Salafi but his way of thinking is adulterated with Qutubi or Hizbi principles, ideas and modes of thought and behaviour. He will show enmity to the Salafis, mock their Mashaayikh, and yet claim to be upon their way. Yet the viewpoints they take and the positions they hold and their loyalty and disownment indicate otherwise. This is why true Salafis give great importance to learning and knowledge so that the truth is apparent to them and the ignorant pretenders cannot befool them.
2) Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf
This doubt was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, "I am Salafi", and here is a presentation of the vital parts of it:
Shaikh al-Albaani: "When it is said to you, ‘What is your madhhab’, what is your reply?"
Questioner: "A Muslim".
Shaikh al-Albaani: "This is not sufficient!".
Questioner: "Allaah has named us Muslims" and he recited the saying of Allaah Most High, "He is the one who has called you Muslims beforehand." (al-Hajj 22:78)
Shaikh al-Albaani: "This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of aqeedah, his answer would not be any different to this word. All of them – the Shi’ite Rafidi, the Khaariji, the Nusayri Alawi – would say, "I am a Muslim". Hence, this is not sufficient in these days."
Questioner: "In that case I say, I am a Muslim upon the Book and the Sunnah."
Shaikh al-Albaani: "This is not sufficient either".
Questioner: "Why?"
Shaikh al-Albaani: "Do you find any of those whom we have just mentioned by way of example saying, ‘I am a Muslim who is not upon the Book and the Sunnah’?" Who is the one who says, ‘I am not upon the Book and the Sunnah’?"
At this point the Shaikh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…
Questioner: "In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih".
Shaikh al-Albaani: "When a person asks you about your madhhab, is this what you will say to him?"
Questioner: "Yes".
Shaikh al-Albaani: "What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafi’?" End of quotation.
Hence, the point is that naming with "Muslim" or "Sunni" is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood – from the point of view of the basis of manhaj and aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf, fundamentally.
3) Calling Oneself a Salafi is a Blameworthy ‘Tazkiyah’ of Oneself
And this doubt has been answered by our Mashaayikh: Allaamah, ‘Abdul-‘Azeez Ibn Baz – the [former] mufti of Saudi Arabia was asked: What do you say about the one who calls himself ‘Salafi’ or ‘Athari’? Is this is a tazkiyah (purification) of his own self? So he replied – may Allaah have mercy upon him – "When he is being truthful [in his claim] that he is Salafi or Athari then there is not harm in that, [this is] similar to what the Salaf used to say, ‘So and so is a Salafi’, ‘So and so is Athari’. This is a tazkiyah (commendation) which is necessary, a tazkiyah that is obligatory." (Cassette: Haqq ul-Muslim 16/1/1413 Ta’if)
Shaikh Salih al-Fawzan was asked "Is the one who gives himself the title of ‘as-Salafi’ considered to have set up a ‘hizb’?". To which he replied, "There is no harm in labelling oneself with Salafiyyah when it is in truth. However, if it is merely a claim then it is not permissible to label oneself with Salafiyyah, whilst one is upon a manhaj other than that of the Salaf." (Al-Ajwibah al-Mufidah p.16)
As for those who wish to discourage others from ascribing themselves to the Salaf and claim that it is a tazkiyah (self-praise) then their machinations are not hidden from us. Rather, Shaikh ul-Islaam refuted this false claim centuries ago and made it obligatory to accept the ascription of a person to the Salaf – and held it to be by unanimous agreement – since the aqidah and manhaj of the Salaf is nothing but the truth. But when it is the case that the manhaj of these people (the false claimants) is adulterated, then it should come as no surprise that they wish for the people to detach themselves from the Salaf – since that is the only way that their falsehood can remain undetected.
4) Salafiyyah Causes Disunity
When it is the case that Salafiyyah is the understanding of the Book and the Sunnah upon the understanding of the Salaf of the Ummah and the Messenger (sallallahu alaihi wasallam) stated, "And this Ummah will split into seventy-three sects, all of them in the Hellfire but one". They said, which one is this O Messenger of Allaah? He replied, "They are those who are upon what I and my companions are upon today" (Tirmidhee, no.2643) – and when it is also the case that the splitting occurred by their abandoning the correct understanding, then Salafiyyah is but the way forward for unity and is not splitting or sectarianism. As Shaikh Salih al-Fawzaan said, "As-Salafiyyah (i.e. the Salafis) is the Saved Sect, and they are Ahl us-Sunnah wal-Jamaa’ah. It is not a hizb (party) from amongst the various parties, those who which are called "parties" today … Hence Salafiyyah is a group of people (i.e. the Salafis) upon the madhhab of the Salaf, upon what the Messenger (sallallaahu alaihi wasallam) and his companions were upon and it is not a hizb from amongst the contemporary groups present today." (Cassette: "at-Tahdheer min al-Bid’ah" second cassette, delivered as a lecture in Hawtah Sadeer, 1416H).
Thus, Salafiyyah, is an embodiment of what the Prophet (sallallahu alaihi wasallam) left for his Ummah, whose night is like its day, pure clarity and anyone who departs from it will be destroyed, that is, he will enter into splitting, differing and fall into the sects that have been threatened with the Fire. Therefore, Salafiyyah which calls to a return to that which the Prophet (sallallaahu alaihi wasallam) and his companions were upon can never be considered to be splitting.
5) The Salafis Think Only They Are Correct
We have to make a distinction between that which is being ascribed to – which is the way of the Salaf – and the one who is ascribing himself to this. In absolute terms, that which is being subscribed to, that is the way of the Salaf, is nothing but the truth embodied, in both general specific terms, in issues of aqidah and manhaj, usool and furoo’ – and no-one denies or negates this save a heretic.
As for the one who subscribes himself to the Salafi Way, then in the basis of his ascription – which is to that which cannot err – then he is correct in that, and what is in opposition to this, is but error and misguidance. We mean here from the point of view of the generality of aqidah and manhaj and the usool of the religion. This is because the aqidah and the manhaj and the usool of the Salaf of all the ages is the same and they are united upon all of that.
Hence, one who is a Salafi and is true in his ascription to the Salaf and who proceeds upon knowledge and action, imitating their way, then he is correct in all of that inshaa’allah. And this person will either know the way of the Salaf in general terms, and he knows it to be correct, even though he may be ignorant of its particulars, yet he is still correct in considering their way – and his way of following and imitating them – to be the truth and whatever is in opposition to it, to be falsehood. Or he will know the way of the Salaf in both general and specific terms, in terms of aqidah and manhaj and usool and furoo’ and he will be correct in the majority of that which he holds onto and acts upon, and all of this is dependent upon his sincerity in learning and his zeal for acquiring knowledge and acting upon it.
As for the individual being correct in every single issue from the subsidiary matters, then if one makes that claim, then he is in error. Since it is not possible for any one to be correct in every single subsidiary issue of the religion, since firstly, it is not possible for him to have knowledge of all of that, and secondly, when the Imaams of the past did not attain that, it is hardly likely that any of the followers of the latecomers will ever reach that. Hence, in the subsidiary matters it is possible for the Salafi to be in error, yet that does not negate his being correct in his aqidah and manhaj, and in general terms to be upon that which takes him out from being within the seventy-two sects of innovation and misguidance.
However, it is often the case that the one subscribing to the way of the Salaf and making an outward display of that is in fact upon the astray methodologies, yet he proclaims orthodoxy and pleads a sound aqidah and manhaj. Though he may be of sound aqidah, he may upon an adulterated manhaj. In this situation, such a one is not correct or truthful in his ascription, since he has a manhaj other than that of the Salaf, and this is determined by looking and seeing: Does he defend Sayyid Qutb? Does he subscribe to the view and scandal of Abdur-Rahmaan Abdul-Khaaliq? Does he praise Mohammad Qutb and take him as a guide and leader. Does he defend and aggrandise Hasan al-Bannaa? Does he speak with the terms and phrases of the Innovators, "al-Ummah al-Ghaa’ibah" (The Absent Ummah), "Shabaab us-Sahwah" (The Youth of the Awakening), "Tawhid ul-Haakimiyyah", "al-Muwaazanah" and other such phrases which have become the slogans of the Innovators. So we look and see, what other affiliations does he have, who does he mix with, who does he talk to, what are the books that he refers to, and in this manner we come to know of his true orientation in his manhaj, and from this we come to know whether he is an imposter, claiming the way and manhaj of the Salaf, yet upon other than it.
6) The Salafis Are Arrogant And Have Bad Manners
And this is a very subtle matter, requiring careful thought and deliberation. As for bad manners, then this is often due to the upbringing and nature of the individual, his characteristics and his personality, and it is not necessary a reflection of the base and foundation, the aqidah and manhaj of the Salaf, which is nothing but the truth. So a person may be in need of correcting his manners and calling with wisdom (that is the Sunnah) and beautiful argumentation, so that his invitation is more readily accepted. But this is not pretext for rejecting the validity and correctness of the way of the Salaf and ascribing oneself to it, since that is the only way of deliverance. So we make a difference between what sometimes occurs from some of the Salafis of bad manners, and between what is actually a knowledge-based manhaj that is derived from the Book and the Sunnah. The blame is upon the individual and not the base and foundation. The same can be said about every other Muslim, regardless of what astray methodology or heretical belief he subscribes to, amongst them are those with evil manners and bad habits. But a manhaj or aqidah is judged according to its agreement or disagreement with what the Prophet (sallallaahu alaihi wasallam) and his Companions and the Salaf were upon, fundamentally, not by the behaviour of its people. Refer also to the next doubt for more clarification.
As for arrogance, then sometimes this may occur from an individual, in which case he is censured, yet in other cases it is perceived to be arrogance, though the individual does not have any arrogance but only love for the truth, being certain in that truth – but he is understood to have arrogance by his counterpart or opponent or the one that he is inviting. And it can often be the case that arrogance is actually on behalf of the one who does not accept the truth of what is being said by the one who subscribes to the Salafi aqidah and manhaj (and who is not a false pretender from amongst the biased partisans!!). Remember this, for this is often the case. As the Messenger (sallallaahu alaihi wasallam) said, "Arrogance is rejection of the truth, and looking down upon the people". Many of those who claim the Salafis are arrogant, then refuge is from Allaah, in truth they are the arrogant ones for they do not accept the true call and the correct da’wah, out of arrogance, and then they accuse the Salafis of being arrogant. So remember this, for every coin has two sides.
Consider, a Salafi may be inviting a person to the truth, in a matter in which he knows that he is correct. He is harsh and insists that he is correct and so he is accused of being arrogant, though the only reason he has exhibited this behaviour is his love for the truth and upholding the truth. Even though we may say that his action is incorrect and misplaced and his great zeal has led him to behave inappropriately, either due to lack of knowledge or due to bad manners. So it is upon him to correct all of that. Otherwise the one being invited ends up not accepting the truth on account of the way it was presented.
So we say that arrogance may sometimes be exihibited, and this returns back to the individual, not the manhaj or aqidah he subscribes to. Indeed, we can say that many of the Sufi Heretics are indeed arrogant in their claim of sure deliverance from the Fire and their requesting submissive obedience from their herd of followers – thinking themselves to be above the people. And we can extend this to all of the sects and groups of innovation. Arrogance is found everywhere and is not a referent point for whether a person’s manhaj and aqidah is correct or not. Rather the manhaj and aqidah itself is the referent point, and all of that is thrown against what the Salaf were upon.
We leave you with the remainder of the discussion between Imaam al-Albaani and the questioner concerning naming with "Salafiyyah":
Questioner: [Continuing from where we left off] "Alright, I will submit to you and I say to you: Yes (I agree about summarising with saying ‘I am Salafi’), yet my belief is what has preceded, since the first thing that a person thinks of when he hears that you are a Salafi is that he recalls much of the experience he has had and which has involved severity which leads to harshness, all of which sometimes occurs from the Salafis."
Shaikh al-Albaani: "Lets accept that your words are correct. If you said ‘I am a Muslim’, will not a person’s think of a Shi’ite Rafidee, or a Druze or an Ismaa’eeli (and incline to him)."
Questioner: "It is possible, however, I will have followed the noble verse, "He has named you Muslims".
Shaikh al-Albaani: "No my brother! You have not followed the verse, since the verse means the correct form of Islaam. It is necessary that you address the people according to their level of understanding… so will anyone understand from you (when you say ‘I am a Muslim’) that you are indeed a Muslim with the desired meaning in the verse (of correct Islaam)? As for the various cautionary matters you have mentioned, then these are sometimes correct and sometimes they are not correct. Since your saying about harshness, then this can sometimes occur from individuals, yet this is not representative of a methodology that is tied to knowledge and belief. Leave aside individuals for now, we are actually talking about manhaj (methodology). This is because when we say Shi’ite, or a Druze, or a Khaarijee, or a Soofee, or a Mutazilee, the various cautionary matters you raised come into play (and can apply to them aswell). Hence, this is not the subject of our discussion. We are investigating a name which gives evidence to the madhhab of an individual and by which he worships Allaah… Are not all the Companions Muslims?"
Questioner: "Naturally."
Shaikh al-Albaani: "However, there was amongst them, one who stole, or fornicated, but this does not allow any of them to say, ‘I am not a Muslim’, rather he is a Muslim and a Believer in Allaah, as a chosen way, however he sometimes opposes his chosen way, because he is not infallible. And it is for this reason that we – may Allaah bless you – are speaking about a word which indicates our aqidah and our thought and our starting point in our lives and which relates to the affairs of our religion by which we worship Allaah. As for the issue of so and so who is harsh and so and so who is lax and too soft, then that is an entirely different issue…. I wish that you would reflect upon this concise word (i.e. Salafi) so that you do not persist upon the word ‘Muslim’. And you know that there is no one who will understand what you really intend (by using the word ‘Muslim’ alone) ever…" End Quote (Cassette "I am a Salafi").
And inshaa’allah, this explains our intent and the important differentiation that we had alluded to earlier in replying to this doubt.
7) The Salafis Lack Piety Whereas Other than Them Are Pious and Abstemious
And this too is a very old doubt which has been answered by the Salaf themselves, those of old. And we merely leave you with their words:
Ibn Abbaas (d. 68H) said: "Indeed the most detestable of things to Allaah are the innovations." (Reported by al-Bayhaqee in as-Sunan al-Kubraa 4/316)
Ibn Umar (d. 84H) said: "Every innovation is misguidance, even if the people see it as something good." (Reported by Abu Shaamah no. 39)
Sufyaan ath-Thawree (d. 161H) said:"Innovation is more beloved to Iblees than sin, since a sin may be repented from but innovation is not repented from." (Reported by al-Laalikaa’ee no. 238)
Imaam ash-Shaafi’ee (d. 204H) said: "That a person meets Allaah with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs." (Reported by al-Bayhaqee in al-I’tiqaad p.158)
Al-Layth bin Sa’d (d. 175H) said: "If I saw a person of desires (i.e. innovations) walking upon the water I would not accept from him." So Imaam as-Shaafi’ee then said: ""He (al-Layth) has fallen short. If I saw him walking in the air I would not accept from him." (Reported by as-Suyooti in al-Amr bil ‘Ittibaa wan-Nahee anil Ibtidaa’.)
Yunus bin Ubaid said to his son, "I forbid you from fornication (zinaa), stealing and drinking wine. However that you meet Allaah with any of these sins is better to me than that you meet him with the view of Amr bin Ubaid and the associates of Amr (i.e. the Mu’tazilah)." (al-Ibaanah 2/466).
Sa’eed bin Jubair said, "That my son accompanies a sinful and cunning scoundrel who is a Sunni is more beloved to me than that he accompanies a devoteful and worshipful Innovator." (al-Ibaanah no. 89).
Imaam Al-Barbahaaree said, "However, if you see a person whose manner and opinion is despicable, he is wicked, sinful and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you. If you see a man who strives hard and long in worship, is abstemious, being continual in worship, except that he is a person of innovation, do not sit with him, do not listen to his words and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go to destruction along with him." (Sharh us-Sunnah no. 149).
Imaam Ahmad said, "The graves of Ahl us-Sunnah from those who committed the major sins are like gardens. And the graves of Ahl ul-Bid’ah from amongst their abstemious pious ones are hollow and empty. The sinners of Ahl us-Sunnah are the Awliyaa’ (Friends) of Allaah and the abstemious pious ones of Ahl ul-Bid’ah are the Enemies of Allaah." (Tabaqaat ul-Hanaabilah 1/184).
Consider well, O Sunni, what our Pious Forefathers have left for us as a legacy and as an admonition. When it is the case that Innovations in aqidah and manhaj are the cause of splitting and differing, and lead to the emergence of sects, and these sects have been threatened with Fire, and when it is also the case that Shaytaan beautifies the Innovations and makes them appealing and to be guidance and light, then the People of Innovation and Adulterated Principles are more dangerous and harmful than a sinful, villain from Ahl us-Sunnah. For you know of your crime with the latter and can repent from it and amend your ways, but when you take as your friend Adnaan Ar’oor the Qutubist Politician, Mohammad Qutb the Takfiri Khariji, Mohammad Suroor the Takfiri Qa’dee, Abdur-Rahmaan Abdul-Khaaliq the Shurocrat and Sworn Bannaawi, then you think them to be upon guidance and you think their adulterated principles and innovatory methodologies to be the truth embodied and you think that these principles and methodologies are a deliverance for the Ummah, and so you affiliate yourself with them and show loyalty and disownment for their sake and thus fall into the Fire., the while you think yourself to be a rightly guided "Salafi" (!!), yet you are nothing but a hizb (sect) from amongst the ahzaab, upon other than the Manhaj of Nubuwwah.
| Statements from the Salaf on Ascription to the Salaf | by Nissho for everyone |
| Salafiyyah |
| On Ascription to the Salaf | |
 Statements from the Salaf on Ascription to the Salaf | |
| Article ID : SLF010001 [8489] | |
Imaam al-Asbahaanee (d.535H) - rahimahullaah - said: "The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen." [Al-Hujjah fee Bayaanil Mahajjah 1/364]
Abu Haneefah (d. 150H) (rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation" [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]
lbn Taymiyyah (d.728H) - rahimahullaah - said: "There is no criticism for the one who proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq)." [Majmoo al-Fataawaa 4:149]
Imaam adh-Dhahabee (d.748H) - rahimahullaah - said: "It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than 'ilmul-kalaam (innovated speech and rhetorics). I say: He never entered into 'ilmul-kalaam, nor argumentation. Rather, was a Salafee (a follower of the Salaf)."[Siyar 16/457]
As-Sam'aanee (d.562H) said in al-lnsaab (3/273): "As-Salafi: this is an ascription to the Salaf and following their ways, in that which is related from them." lbn al-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-lnsaab (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 Salafi, and its ascription to them, was a matter known in the time of Imaam as-Sam'aanee, or before him.
| Demolishing the False Principle of Muwaazanah | by Nissho for everyone |
Demolishing the False Principle of Muwaazanah
[19] Question: It has become widely spread amongst the youth in these days: That one is required to make Muwaazanah (balance between good and bad qualities) when criticizing. So they say: “When a person is criticized for his innovation, and his errors are clarified, you are required to mention his good qualities. This is for the sake of fairness and balancing between his good and bad qualities.” So is this methodology for criticizing correct, and am I required to mention a person’s good qualities when criticizing?
[19] Answer: I have already answered this question previously. However, if the person being criticized is from Ahlus-Sunnah wal-Jamaa’ah, and he has erred in matters that do not violate the Creed, then yes, this person’s good qualities and traits should be mentioned. So his faults will be covered by his aiding of the Sunnah.
But if the person being criticized is from the people of misguidance and deviance or from the people of destructive and doubtful ideologies, then it is not permissible for us to mention this person’s good qualities, if he does have good qualities. This is since if we mention his good qualities, this would mislead the people, and so they would have good thoughts about this deviant individual or this innovator, or this pretender or this partisan (hizbee). And they would then accept the ideologies of this deviant or that partisan.
Allaah, Mighty and Sublime, has refuted the disbelievers, criminals and hypocrites and not mentioned any of their good qualities. Likewise, the Imaams amongst the Salaf would refute the Jahmiyyah, the Mu’tazilah and the people of deviance and not mention any of their good qualities while doing so. This was since their good qualities were outweighed by their misguidance or their disbelief or their heresy or their hypocrisy. So it is not proper that you refute a deviant or an innovator and then mention his good qualities, such as by saying: He is a good man, he has good qualities, he has such and such, however he has erred!!
We say to you: Your praising him is worse than his deviance, since the people will rely on your praise for him. So if it circulates and spreads around that you praised this deviant innovator, then you have deceived the people and this is opening the door to the acceptance of the ideologies of the misguided ones. [1]
And if the one who being refuted is from Ahlus-Sunnah wal-Jamaa’ah, then the refutation should be done with good manners. And he should be cautioned about his errors in matters of Fiqh, the derivation of rulings and matters of legal judgement. So we say: “So and so has erred in such and such issue and the correct view is such and such based on this proof…may Allaah forgive him…This was his Ijtihaad (legal judgement)…etc” This was the way refutations were done between the Fiqh scholars of the four madhaahib and others.
This does not destroy his position in knowledge, if he is from Ahlus-Sunnah wal-Jamaa’ah. The members of Ahlus-Sunnah wal-Jamaa’ah are not infallible, they commit errors also. Perhaps one of them was not aware of the proof or he fell short when deriving a ruling. So we don’t remain silent with his error, rather we clarify it whilst making excuses for him. This is based on the Prophet’s saying: “When the judge makes a ruling, exerting his judgement, and is correct, he gets two rewards. And when he makes a ruling, exerting his judgement, and is incorrect, he gets one reward.” [2] This is with regard to matters related to Fiqh.
As for matters related to Creed, then it is not permissible for us to praise the misguided ones and those who oppose Ahlus-Sunnah wal-Jamaa’ah, such as the Mu’tazilah, the Jahmiyyah, the heretics, the apostates, and the deviant individuals in this time – and how many they are!
The origin of this misconception – that of making a balance between a person’s good and bad qualities when criticizing him – was stated by some of the youth and a treatise was written about it, so this overjoyed some of the youth. I came across this treatise in which the author claims that thisMuwaazanah is required. And I came across the treatise of Shaikh Rabee’ bin Haadee Al-Madkhalee [3] in which he comprehensively refutes this treatise whose author claims that Muwaazanah is necessary. In this book, he clarified the incorrectness and the spreading of falsehood found in this view (of Muwaazanah), and he explained the methodology of the Salaf in criticizing and that they refuted misguided individuals and didn’t praise the, because if they had praised them, this would have been seen as a contradiction.
Footnotes:
[1] I will present here, my brother, a real-life incident that confirms the extent of the danger of deluding people by praising the people of innovation. This event was reported by Imaam Adh-Dhahabee and others:
Abul-Waleed Al-Baajee said in his book “Ikhtisaar Firaq-ul-Fuqahaa”, whilst talking about the Judge Abu Bakr Al-Baaqilaanee: “Once when I asked Abu Dharr Al-Harawee, who inclined towards the Ash’aree beliefs, ‘Where did you adopt these beliefs from’, he informed me: ‘I was once walking with Abul-Hasan Ad-Daaraqutnee when we came upon the judge, Abu Bakr Ibn At-Teeb – the Ash’aree. So Ad-Daaraqutnee embraced him and kissed him on the face and eyes. So when we separated from him, I asked him: ‘Who is this person for whom you did that which I didn’t believe you would do, since you are the Imaam of your time?’ He replied: ‘He is the Imaam of the Muslims and the defender of the Religion: The Judge, Abu Bakr Ibn at-Teeb.’ So from that point on, I always went to see him and ended up following his (Ash’aree) beliefs.’” [Tadhkirat-ul-Huffaadh (3/1104-1105) and Siyar A’alaam an-Nubalaa(17/558-559)]
I say: So you see from this story that when Ad-Daaraqutnee did what he did with the Ash’aree Al-Baaqilaanee, praising him, calling him the “Imaam of the Muslims” and so on, those who saw him were deluded by it and adopted the Ash’aree beliefs because of that. This is the same case with everyone that praises the people of innovations and desires, for he will cause great amounts of people to enter into their beliefs, especially if he is regarded as one of the righteous and pious individuals, and Allaah knows best.
[2] Saheeh Al-Bukhaaree (6919) and Saheeh Muslim (1716)
[3] He is referring to the book “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups.” It was released in a new format in its second edition and contains several important additions. We advise the student of knowledge to read it.
Purchase the complete translation of this book from Al-Ibaanah.Com
Published: June 13, 2004 | Modified: June 13, 2004
| AUTHOR: | Shaikh Saalih Al-Fawzaan |
| SOURCE: | Al-Ajwibat-ul-Mufeedah 'an As'ilat-il-Manaahij-il-Jadeedah (pg. 28-33) [2nd Edition] |
| PRODUCED BY: | Al-Ibaanah.com |
[19] Question: It has become widely spread amongst the youth in these days: That one is required to make Muwaazanah (balance between good and bad qualities) when criticizing. So they say: “When a person is criticized for his innovation, and his errors are clarified, you are required to mention his good qualities. This is for the sake of fairness and balancing between his good and bad qualities.” So is this methodology for criticizing correct, and am I required to mention a person’s good qualities when criticizing?
[19] Answer: I have already answered this question previously. However, if the person being criticized is from Ahlus-Sunnah wal-Jamaa’ah, and he has erred in matters that do not violate the Creed, then yes, this person’s good qualities and traits should be mentioned. So his faults will be covered by his aiding of the Sunnah.
But if the person being criticized is from the people of misguidance and deviance or from the people of destructive and doubtful ideologies, then it is not permissible for us to mention this person’s good qualities, if he does have good qualities. This is since if we mention his good qualities, this would mislead the people, and so they would have good thoughts about this deviant individual or this innovator, or this pretender or this partisan (hizbee). And they would then accept the ideologies of this deviant or that partisan.
Allaah, Mighty and Sublime, has refuted the disbelievers, criminals and hypocrites and not mentioned any of their good qualities. Likewise, the Imaams amongst the Salaf would refute the Jahmiyyah, the Mu’tazilah and the people of deviance and not mention any of their good qualities while doing so. This was since their good qualities were outweighed by their misguidance or their disbelief or their heresy or their hypocrisy. So it is not proper that you refute a deviant or an innovator and then mention his good qualities, such as by saying: He is a good man, he has good qualities, he has such and such, however he has erred!!
We say to you: Your praising him is worse than his deviance, since the people will rely on your praise for him. So if it circulates and spreads around that you praised this deviant innovator, then you have deceived the people and this is opening the door to the acceptance of the ideologies of the misguided ones. [1]
And if the one who being refuted is from Ahlus-Sunnah wal-Jamaa’ah, then the refutation should be done with good manners. And he should be cautioned about his errors in matters of Fiqh, the derivation of rulings and matters of legal judgement. So we say: “So and so has erred in such and such issue and the correct view is such and such based on this proof…may Allaah forgive him…This was his Ijtihaad (legal judgement)…etc” This was the way refutations were done between the Fiqh scholars of the four madhaahib and others.
This does not destroy his position in knowledge, if he is from Ahlus-Sunnah wal-Jamaa’ah. The members of Ahlus-Sunnah wal-Jamaa’ah are not infallible, they commit errors also. Perhaps one of them was not aware of the proof or he fell short when deriving a ruling. So we don’t remain silent with his error, rather we clarify it whilst making excuses for him. This is based on the Prophet’s saying: “When the judge makes a ruling, exerting his judgement, and is correct, he gets two rewards. And when he makes a ruling, exerting his judgement, and is incorrect, he gets one reward.” [2] This is with regard to matters related to Fiqh.
As for matters related to Creed, then it is not permissible for us to praise the misguided ones and those who oppose Ahlus-Sunnah wal-Jamaa’ah, such as the Mu’tazilah, the Jahmiyyah, the heretics, the apostates, and the deviant individuals in this time – and how many they are!
The origin of this misconception – that of making a balance between a person’s good and bad qualities when criticizing him – was stated by some of the youth and a treatise was written about it, so this overjoyed some of the youth. I came across this treatise in which the author claims that thisMuwaazanah is required. And I came across the treatise of Shaikh Rabee’ bin Haadee Al-Madkhalee [3] in which he comprehensively refutes this treatise whose author claims that Muwaazanah is necessary. In this book, he clarified the incorrectness and the spreading of falsehood found in this view (of Muwaazanah), and he explained the methodology of the Salaf in criticizing and that they refuted misguided individuals and didn’t praise the, because if they had praised them, this would have been seen as a contradiction.
[1] I will present here, my brother, a real-life incident that confirms the extent of the danger of deluding people by praising the people of innovation. This event was reported by Imaam Adh-Dhahabee and others:
Abul-Waleed Al-Baajee said in his book “Ikhtisaar Firaq-ul-Fuqahaa”, whilst talking about the Judge Abu Bakr Al-Baaqilaanee: “Once when I asked Abu Dharr Al-Harawee, who inclined towards the Ash’aree beliefs, ‘Where did you adopt these beliefs from’, he informed me: ‘I was once walking with Abul-Hasan Ad-Daaraqutnee when we came upon the judge, Abu Bakr Ibn At-Teeb – the Ash’aree. So Ad-Daaraqutnee embraced him and kissed him on the face and eyes. So when we separated from him, I asked him: ‘Who is this person for whom you did that which I didn’t believe you would do, since you are the Imaam of your time?’ He replied: ‘He is the Imaam of the Muslims and the defender of the Religion: The Judge, Abu Bakr Ibn at-Teeb.’ So from that point on, I always went to see him and ended up following his (Ash’aree) beliefs.’” [Tadhkirat-ul-Huffaadh (3/1104-1105) and Siyar A’alaam an-Nubalaa(17/558-559)]
I say: So you see from this story that when Ad-Daaraqutnee did what he did with the Ash’aree Al-Baaqilaanee, praising him, calling him the “Imaam of the Muslims” and so on, those who saw him were deluded by it and adopted the Ash’aree beliefs because of that. This is the same case with everyone that praises the people of innovations and desires, for he will cause great amounts of people to enter into their beliefs, especially if he is regarded as one of the righteous and pious individuals, and Allaah knows best.
[2] Saheeh Al-Bukhaaree (6919) and Saheeh Muslim (1716)
[3] He is referring to the book “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups.” It was released in a new format in its second edition and contains several important additions. We advise the student of knowledge to read it.
Purchase the complete translation of this book from Al-Ibaanah.Com
| Guidelines with regard to Criticizing Individuals and Groups | by Nissho for everyone |
Guidelines with regard to Criticizing Individuals and Groups
These are guidelines, which define those whom we are required to respect and honor from among mankind, such that it is not permissible to harm their honor. And they define those whom it is permissible to speak about and criticize, rather, whom it is obligatory to criticize at the time of necessity and benefit, without having to mention their good qualities.
· Those whom we are obligated to honor
First: The Messengers and Prophets, may Allaah's peace and blessings be upon all of them
Allaah has related to us their stories, showing their striving and perseverance, while He has repudiated those who denied and opposed them. And He commanded the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) as well as his ummah to follow their example.
Second: The Companions, may Allaah be pleased with them
There is nothing that the Muslim ummah should feel towards them except love and respect. Allaah has praised them highly in His Book. And He spoke about their high rank, their efforts and the sacrifices they made with their wealth and their lives in the Cause of Allaah.
Similarly, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) praised them highly, both on an individual and a group level. This is such that the scholars of Islaam devoted special and close attention to their merits and qualities, writing many books concerning their virtues and special characteristics.
Furthermore, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) forbade us from insulting them, saying: "Do not revile my Companions. For I swear by the One in whose hand my soul is in, if one of you were to give in charity the likes of mount Uhud in gold, it would not equal a mudd (handful using 2 hands) of one of them nor even half of it." [1]
Ahl-us-Sunnah wal-Jamaa'ah are well aware of their position and status, and so they guard it with the strictest form of guarding. And they forbid others from speaking vainly about what occurred of dispute between 'Alee (radyAllaahu ‘anhu) and Mu'awiyah (radyAllaahu ‘anhu) and those who supported them from the rest of the Companions. Rather, they assert for them the reward that is given to the mujtahids. And they ruled that all those who spoke about them – or even about one of them – were upon deviance, misguidance and heresy.
Third: Those who followed them in goodness
This includes those who reached the (time of the) Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and were guided by their guidance, such as the seven scholars of Fiqh of Madeenah and those who followed their way in the rest of the towns. Then after them, are the scholars of Hadeeth, Fiqh and Tafseer – those who strove upon the way of the righteous Companions and Successors. And it includes those who followed their methodology with regard to Creed, holding tightly onto the Book and the Sunnah, avoiding innovations, vain desires and its adherents, and defending the truth and its adherents, up until this day of ours and after it, until Allaah's promise comes about.
They are the ones whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was referring to when he said: "There will not cease to be a group from my ummah, triumphant upon the truth. Those who abandon them will not be able to harm them nor will those who oppose them, until the order (promise) of Allaah, the Mighty and Majestic, comes."
They are better known as Ahl-ul-hadeeth, as has been agreed upon by the Imaams of Islaam and the scholars of guidance. And no one opposes them in regard to what they have agreed on except those from the people of vain desires, ignorance and misguidance.
Imaam Ahmad, Al-Haakim and Ibn Al-Qayyim have indeed accused those who criticize them of being heretics. And those who spoke vilely about them (the scholars) have been repudiated severely by Ibn Qutaybah, Ar-Raamaharzamee, Al-Khateeb (Al-Baghdaadee) and others.
And there is no doubt that no one speaks against them except for those whom Allaah has led astray and blinded. So if one of these (scholars) errs in an issue from the issues in which Ijtihaad is allowed, it must be clarified but not in the manner of condemning.
Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said with regard to these (scholars):
“So whoever is known to have (the ability to perform) the allowable Ijtihaad, then it is not permissible for him to be mentioned in a manner of condemnation or blame, because Allaah has forgiven him of his error. Instead, it is an obligation due to what he possesses of Eemaan and Taqwaa to show loyalty and love to him, and to fulfill what Allaah has mandated from his rights, such as praising him, making du’aa (supplication) for him, and so on.” [2]
· Those whom it is permissible to criticize, disparage and warn the people against their harm:
First: The People of Innovation
It is permissible – rather obligatory – to speak about the people of innovation and warn against them and their fabrications, whether individually or as groups and whether they are absent or present. They include those among the Khawaarij, the Rawaafid, the Jahmiyyah, the Murji'ah, the Karaamiyyah and the people of Rhetoric – those whose knowledge of Kalaam (rhetoric) has brought them to corrupted and deviant beliefs,[3] such as the rejection of all or some of Allaah's Attributes. [4]
So it is an obligation to warn against these types of people, their books and their misguided ways. And how great in number they are!
Likewise, the same applies to those who follow their methodology from the sects [and groups] of our time, such as those who separate themselves away from the people of Tawheed and Sunnah, oppose them and remain far away from their aspects of the methodology. In fact, they wage war against these aspects of the methodology and chase others away from it and its adherents (i.e. the scholars). The likes of these individuals are followed by those who support and defend them. And these followers of theirs mention their good qualities and praise them for it, praising their personalities and leaders. And they have preferred their (innovated) methodologies over the methodology of the people of Tawheed, the Sunnah and the Jamaa'ah!
Second: Reporters of Hadeeth and Witnesses, if they are deemed Unreliable
It is permissible to criticize these people according to the consensus of the Muslims. Rather, it is an obligation. This has been mentioned and related by An-Nawawee and Ibn Taimiyyah, may Allaah have mercy on both of them.
1. So if the scholars of the science of al-Jarh wat-Ta'deel all agree upon criticizing a narrator, accusing him of lying or making gross mistakes. Or they say: "His hadeeth are to be rejected", "He has baseless (weak) hadeeth" or what resembles that, then it is permitted for everyone doing research or quoting to quote or report that. And it is not required of him – in the least – to mention that person's good qualities, not to mention doing research on all of his good qualities and then mentioning them!
2. As for the narrators of which there is differing as to whether or not they are reliable or unreliable, or the narrators who were innovators, then:
The First Type: To list the mention of that narrator's criticism first and accept it without considering the sayings of those who declared him reliable would be abandoning something from the Religion and from what has been established on the leader of the Messengers (sallAllaahu ‘alayhi wa sallam). And this is a great injustice and a negligence of something that is part of the Religion, which we are obligated to preserve. And it is a trust that falls on the neck of the scholars (i.e. it is their duty). So in this case, for the benefit of the Religion and for preserving it, and for the sake of giving a general benefit to the Muslims, we must seek to verify the reality of the matter. And we must weigh between the sayings of the scholars of Jarh wa-Ta’deel, taking that which is more established, whether it is from the criticism (jarh) or the approval (ta'deel).
All of this is for the purpose of bringing about this beneficial good, not because it is an obligation to make a balance for the condition of that individual who has been declared unreliable (between his good and bad qualities)! So if it is established that he is in fact unreliable after having done the research, it is permitted to relate his unreliability without mentioning this balancing (between those who criticized him and those who approved of him). And no scholar said that (mentioning) this (balancing) was obligatory.
As for the innovator, then if we are in the position of warning against the innovations, then we warn against him, mentioning his innovation only. And it is not an obligation on us to mention any of his good qualities. And if we are in the subject of narrating reports, then it is an obligation to mention his trustworthiness and honesty, if he was in fact trustworthy and honest, for the purpose of benefiting, attaining and preserving the narration. Not for any other purpose, such as the obligation of making a balance (muwaazanah) between his good and bad qualities, as some people claim! So it is not required on us to mention his generosity or his knowledge or his courage or his efforts and good manners, as well as all those other things that have no relation to the subject of narrating.
There were some among the Salaf who would reject the reports of the people of innovation and those who were accused (of weakness, lying).
Ibn 'Abbaas (radyAllaahu ‘anhu) said: "There was once a time in which when a man would say: 'Allaah's Messenger (sallAllaahu ‘alayhi wa sallam) said…' our eyes would hasten to him and our ears would open wide (to listen) to him. But when the difficulties and disgrace befell the people, we did not take from the people except, for that which we knew." [5]
And Ibn Sireen said: "The people never used to ask about the isnaad (chain of narration). But when the fitnah (afflictions) occurred, they began to say: 'Name your men to us.' So the Ahl-us-Sunnah would be looked upon and their hadeeth would be accepted. And the people of innovation would be looked upon and their hadeeth would not be accepted." [6]
The words of Ibn 'Abbaas and Ibn Sireen indicate that this was the general view of the Salaf at the time, during the days of the last of the Companions and their Successors (Taabi'een) after them.
Perhaps this existed in them due to their awareness of being in no need of the narrations of innovators. So they took this firm and solid stance against them. But when those who came after them were obliged to take the reports of the truthful ones among the innovators, they accepted it from them, only under certain conditions and stipulations, which consisted of taking the sound from it, while rejecting the crooked and corrupt aspects from it.
Imaam Abu Ishaaq Ibraaheem Ibn Ya'qoob Al-Jawzjaanee (rahimahullaah) said: "Among them was he who deviated from the truth, yet still possessed an honest tongue. And his hadeeth would be widespread amongst the people since he was forsaken for his innovation but trusted with his narration. So concerning these individuals, I see no other alternative but to take from their hadeeth that which is (already) known, so long as his innovation does not become strengthened because of that." [7]
· Third: Those whom it is permissible to backbite:
An-Nawawee (rahimahullaah) said: "Chapter: What is permissible from backbiting:
Know that backbiting is permissible for a legitimate and legislated reason, of which the allowance for doing it (the backbiting) would not be possible without it. And they are six reasons:
First: Oppression
Second: Seeking help for changing an evil and returning a sinner to what is correct.
Third: When seeking a legal ruling
Fourth: Warning and advising the Muslims against an evil. This is in several perspectives, one of which is: Criticizing those who have been declared unreliable in narration and testimony. This is permissible according to the unanimous agreement of the Muslims. Rather it becomes obligatory for necessity's sake…"
This is up to the point where he said:
"One last case is when one sees a student frequenting an innovator or a deviant, seeking to attain knowledge from him, and he fear that the student may be affected by that. Then it is upon him to advise him of the condition of that innovator, providing that his intention only be for the sake of advising…" [8]
His complete words will be mentioned later in its due place.
I say: So you see that he did not make it a condition for one to mention the good qualities of the person who is being warned against. And he did not say that it was an obligation to make a balance (between good and bad qualities) as those people make it an obligation, holding that if one abandons doing this balancing then it goes against the trust and it shuns equity and justice!
Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said: "Someone once said to Ahmad Ibn Hanbal: ‘It is becoming difficult upon me to say, This person is such and such, and that person is such and such (i.e. criticizing them).' So he (Ahmad) said: 'If you were to remain silent and I were to remain silent, then when will the ignorant person know the authentic from the weak?'
And since advising is obligatory with regard to (bringing) beneficial good in the Religion, specific and general:
Such as is the case when reporters of Hadeeth have made mistakes or lied, as Yahyaa Ibn Sa'eed said: “I asked Maalik, Ath-Thawree, Laith Ibn Sa'ad – I think – and Al-Awzaa'ee about a man that was accused with regard to hadeeth, so they all said: ‘Convey (expose) his affair.’”
And such as is the case when the leaders of innovation from those who voiced sayings contrary to the Qur'aan and the Sunnah and who performed worship contrary to that of the Qur'aan and the Sunnah.
Then indeed, clarifying their condition and warning the ummah against them is an obligation based on the unanimous agreement of the Muslims. This is such that it was once said to Ahmad Ibn Hanbal: “Is a man that fasts, prays and makes 'Itikaaf more beloved to you or one that speaks out against the people of innovation?” So he (rahimahullaah) said: “If he fasts, prays and performs 'Itikaaf then that is only for himself, but if he speaks out against the innovators then indeed this is for all of the Muslims. And this is better.”
Shaikh-ul-Islaam, Ibn Taimiyyah, said:
“So he has explained that the benefit of (doing) this is general for all of the Muslims with regard to their Religion. And it is from the types of Jihaad that is done in the Way of Allaah. This is since cleansing Allaah's way, His Religion, methodologies and legislation, and repelling the transgression of these individuals and having enmity against them is a collective obligation (fard kifaayah), according to the consensus of the Muslims.
And if it were not for those whom Allaah placed to repel the harm of these individuals, the Religion would have indeed been corrupted. And the corruption experienced from these individuals is greater than the corruption experienced from being conquered by the enemies (of Islaam) during war.
For indeed, when these (enemies) conquered (the Muslim lands), they did not corrupt the hearts (of the Muslims) and what they contained from Religion, except for what came afterward. But as for these individuals, then they corrupt the hearts from the very start.” [9]
And he has lengthier words on this subject, which will be mentioned later.
So this is the true methodology of the Salaf, not just a claim. And it is that methodology, which was followed by Ibn Taimiyyah and others from the sincere and honest Mujaahideen. And no criticism of a critic ever rebuked them, because they did this for the sake of Allaah.
So where is it that making this kind of balancing (between good and bad qualities) must be a condition?!
And where is the obligation for mentioning a person’s good qualities (when criticizing him), which we hear so often repeated unjustly in defense of those callers to misguidance?!
Rather you have seen that Ibn Taimiyyah held that it was an obligation to refute the people of vain desires. And that it was from the different types of Jihaad in the Way of Allaah, since it is a way of cleansing His Religion, methodologies and legislation.
Sayings of the Imaams concerning the People of Innovation and (Hadeeth) Narrators:
Furthermore, the scholars of Islaam have indeed spoken out against the people of innovation and the (weak) reporters. And they did not indicate in the least towards the obligation of making it a condition to create this type of balancing (between good and bad qualities). They authored books on the subject of al-Jarh wat-Ta'deel and books in support of the Sunnah and in refutation of the people of innovation and in criticizing them. And they wrote books on the defects (of hadeeth) and books on the fabricated ahaadeeth. They did not make it an obligation to make this type of balancing (Muwaazanah) at all. In fact, they even wrote books specifically with just Jarh (discrediting of reporters) in them, and limiting them to mentioning only those (narrators) that were declared unreliable or those who were spoken about with criticism. So they did not place this principle (of Muwaazanah) as a condition at all.
Thus Imaam Al-Bukhaaree – who was who he was with regard to possessing authority, religious characteristics, good manners and piety – wrote two books on weak narrators and he named them "Al-Kabeer" and "As-Sagheer".
And An-Nasaa'ee wrote a book about the weak and rejected narrators called ad-Du'afaa wal-Matrookeen.
Al-'Aqeelee wrote a book on weak narrators, which is known as ad-Du'afaa.
Ibn 'Adiyy authored a book, al-Kaamil, about those who were criticized.
Ibn Hibbaan wrote a book specifically about those who were declared unreliable called al-Majrooheen.
Ad-Daaraqutnee and Ibn Ma'een have numerous books in which they answer questions concerning weak narrators and rejected reporters.
Al-Haakim wrote a book called ad-Du'afaa (Weak Narrators), which is a chapter from his (bigger book) al-Madkhal.
Abu Nu'aim and Ibn Al-Jawzee wrote on this subject also.
Adh-Dhahabee wrote three books on those who were declared unreliable and those who were criticized, which are al-Meezaan, al-Mughnee and Deewaan ad-Du'afaa.
Al-Haafidh Ibn Hajr authored Lisaan al-Meezaan.
And likewise, the books on al-Jarh wat-Ta'deel are filled with the discrediting of those who were declared unreliable (majrooheen), especially the books of Imaam Yahyaa Ibn Ma'een. So they did not make it a condition that this Muwaaznah (mentioning good and bad qualities) must be employed.
Indeed, this methodology, which makes this Muwaaznah a condition, is indeed from that which results in: The discrediting returning back to the (past) scholars of Islaam, and their falling into the web of being accused with injustice and treachery (i.e. since they did not mention the good deeds of those whom they criticized). We seek Allaah's refuge from a methodology that produces such kinds of consequences.
Here, it is appropriate to mention some examples of the criticism of the Imaams (scholars) on some people, in which they just mentioned the criticism without showing any consideration to what they had from good qualities.
Imaam Ahmad, may Allaah have mercy on him:
1. Al-Marwadhee (rahimahullaah) said: "Abu 'Abdillaah (Ahmad Ibn Hanbal) once mentioned Haarith al-Muhaasibee and said: 'Haarith is the source of all this affliction – meaning the innovations of the views of Jahm. There is no calamity except for Haarith.'" [10]
2. Habeeb Ibn Abee Hilaal: Ahmad said of him: "He is rejected." [11]
3. Habeeb Ibn Jahdar: Ahmad declared him a liar. [12]
4. Al-Hasan Ibn Dhakwaan: Ahmad said of him: "His ahaadeeth are forged" and in one report, he said: "He is of no significance."
5. Khaalid Ibn Yazeed Ibn 'Abd-ir-Rahmaan Al-Hamdaanee: Ahmad said: "He is nothing." [13]
Imaam Al-Bukhaaree, may Allaah have mercy on him:
1. He said: "Jisr bin Farqad: Yahyaa Ibn ad-Darees and others reported about him that: 'He is of no significance.'" [14]
2. Khaalid bin Iyaas al-Qurshee al-'Adawee al-Madanee: "He is nothing." [15]
3. Dawood Ibn al-Muhbir: "His hadeeth are rejected." [16]
4. Dawood Ibn 'Ataa Abu Sulaimaan al-Madanee: "His hadeeth are rejected. Ahmad said: 'I saw him and he was nothing.'" [17]
Imaam An-Nasaa'ee, may Allaah have mercy on him:
1. Ibraaheem Ibn 'Uthmaan Abu Shyibah: "His hadeeth are rejected and he was from Koofah." [18]
2. Ibraaheem Ibn Al-Hakam Ibn Abaan: "His hadeeth are rejected. He was from 'Adan." [19]
3. Ibraaheem Ibn Khatheem: "His hadeeth are rejected. He was from Baghdaad." [20]
4. Ibraaheem Ibn Yazeed Al-Khoozee: "His hadeeth are rejected. He was from 'Adan." [21]
5. Asha'ath Ibn Sa'eed as-Samaan: "He is nothing." [22]
Footnotes:
[1] Reported by Al-Bukhaaree and Muslim from the narration of Abu Sa’eed
[2] Majmoo’ al-Fataawaa (28/234)
[3] Shaikh-ul-Islaam (Ibn Taimiyyah) has stated that there is a unanimous agreement amongst the Muslims on this.
[4] Likewise, the Sufis, except for the one who ascribes himself to them, yet he in his reality and his methodology is not part of them. These include those whom the Imaams of Islaam have testified as tot heir virtue, uprightness and perseverance on the Qur’aan and Sunnah.
[5] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)
[6] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)
[7] Ahwaal ar-Rijaal (pg. 538)
[8] Riyaadh as-Saaliheen (pg. 489) with the verification of Al-Albaanee
[9] Majmoo’ ar-Rasaa’il (5/110)
[10] Bahr-ud-Dam (pg. 99)
[11] Bahr-ud-Dam(pg. 105)
[12] Bahr-ud-Dam (pg. 109)
[13] Bahr-ud-Dam (pg. 114)
[14] Bahr-ud-Dam (pg. 114)
[15] Ad-Du’afaa as-Sagheer (pg. 418) with the verification of At-Tanaawee
[16] Ad-Du’afaa as-Sagheer (pg. 18)
[17] Ad-Du’afaa as-Sagheer (pg. 87)
[18] Ad-Du’afaa wal-Matrookeen (pg. 42)
[19] ibid
[20] ibid
[21] ibid
[22] Ad-Du’afaa wal-Matrookeen (pg. 56)
| AUTHOR: | Shaikh Rabee' bin Haadee Al-Madkhalee |
| SOURCE: | His book |
| PRODUCED BY: | Al-Ibaanah.com |
These are guidelines, which define those whom we are required to respect and honor from among mankind, such that it is not permissible to harm their honor. And they define those whom it is permissible to speak about and criticize, rather, whom it is obligatory to criticize at the time of necessity and benefit, without having to mention their good qualities.
· Those whom we are obligated to honor
First: The Messengers and Prophets, may Allaah's peace and blessings be upon all of them
Allaah has related to us their stories, showing their striving and perseverance, while He has repudiated those who denied and opposed them. And He commanded the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) as well as his ummah to follow their example.
Second: The Companions, may Allaah be pleased with them
There is nothing that the Muslim ummah should feel towards them except love and respect. Allaah has praised them highly in His Book. And He spoke about their high rank, their efforts and the sacrifices they made with their wealth and their lives in the Cause of Allaah.
Similarly, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) praised them highly, both on an individual and a group level. This is such that the scholars of Islaam devoted special and close attention to their merits and qualities, writing many books concerning their virtues and special characteristics.
Furthermore, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) forbade us from insulting them, saying: "Do not revile my Companions. For I swear by the One in whose hand my soul is in, if one of you were to give in charity the likes of mount Uhud in gold, it would not equal a mudd (handful using 2 hands) of one of them nor even half of it." [1]
Ahl-us-Sunnah wal-Jamaa'ah are well aware of their position and status, and so they guard it with the strictest form of guarding. And they forbid others from speaking vainly about what occurred of dispute between 'Alee (radyAllaahu ‘anhu) and Mu'awiyah (radyAllaahu ‘anhu) and those who supported them from the rest of the Companions. Rather, they assert for them the reward that is given to the mujtahids. And they ruled that all those who spoke about them – or even about one of them – were upon deviance, misguidance and heresy.
Third: Those who followed them in goodness
This includes those who reached the (time of the) Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and were guided by their guidance, such as the seven scholars of Fiqh of Madeenah and those who followed their way in the rest of the towns. Then after them, are the scholars of Hadeeth, Fiqh and Tafseer – those who strove upon the way of the righteous Companions and Successors. And it includes those who followed their methodology with regard to Creed, holding tightly onto the Book and the Sunnah, avoiding innovations, vain desires and its adherents, and defending the truth and its adherents, up until this day of ours and after it, until Allaah's promise comes about.
They are the ones whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was referring to when he said: "There will not cease to be a group from my ummah, triumphant upon the truth. Those who abandon them will not be able to harm them nor will those who oppose them, until the order (promise) of Allaah, the Mighty and Majestic, comes."
They are better known as Ahl-ul-hadeeth, as has been agreed upon by the Imaams of Islaam and the scholars of guidance. And no one opposes them in regard to what they have agreed on except those from the people of vain desires, ignorance and misguidance.
Imaam Ahmad, Al-Haakim and Ibn Al-Qayyim have indeed accused those who criticize them of being heretics. And those who spoke vilely about them (the scholars) have been repudiated severely by Ibn Qutaybah, Ar-Raamaharzamee, Al-Khateeb (Al-Baghdaadee) and others.
And there is no doubt that no one speaks against them except for those whom Allaah has led astray and blinded. So if one of these (scholars) errs in an issue from the issues in which Ijtihaad is allowed, it must be clarified but not in the manner of condemning.
Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said with regard to these (scholars):
“So whoever is known to have (the ability to perform) the allowable Ijtihaad, then it is not permissible for him to be mentioned in a manner of condemnation or blame, because Allaah has forgiven him of his error. Instead, it is an obligation due to what he possesses of Eemaan and Taqwaa to show loyalty and love to him, and to fulfill what Allaah has mandated from his rights, such as praising him, making du’aa (supplication) for him, and so on.” [2]
· Those whom it is permissible to criticize, disparage and warn the people against their harm:
First: The People of Innovation
It is permissible – rather obligatory – to speak about the people of innovation and warn against them and their fabrications, whether individually or as groups and whether they are absent or present. They include those among the Khawaarij, the Rawaafid, the Jahmiyyah, the Murji'ah, the Karaamiyyah and the people of Rhetoric – those whose knowledge of Kalaam (rhetoric) has brought them to corrupted and deviant beliefs,[3] such as the rejection of all or some of Allaah's Attributes. [4]
So it is an obligation to warn against these types of people, their books and their misguided ways. And how great in number they are!
Likewise, the same applies to those who follow their methodology from the sects [and groups] of our time, such as those who separate themselves away from the people of Tawheed and Sunnah, oppose them and remain far away from their aspects of the methodology. In fact, they wage war against these aspects of the methodology and chase others away from it and its adherents (i.e. the scholars). The likes of these individuals are followed by those who support and defend them. And these followers of theirs mention their good qualities and praise them for it, praising their personalities and leaders. And they have preferred their (innovated) methodologies over the methodology of the people of Tawheed, the Sunnah and the Jamaa'ah!
Second: Reporters of Hadeeth and Witnesses, if they are deemed Unreliable
It is permissible to criticize these people according to the consensus of the Muslims. Rather, it is an obligation. This has been mentioned and related by An-Nawawee and Ibn Taimiyyah, may Allaah have mercy on both of them.
1. So if the scholars of the science of al-Jarh wat-Ta'deel all agree upon criticizing a narrator, accusing him of lying or making gross mistakes. Or they say: "His hadeeth are to be rejected", "He has baseless (weak) hadeeth" or what resembles that, then it is permitted for everyone doing research or quoting to quote or report that. And it is not required of him – in the least – to mention that person's good qualities, not to mention doing research on all of his good qualities and then mentioning them!
2. As for the narrators of which there is differing as to whether or not they are reliable or unreliable, or the narrators who were innovators, then:
The First Type: To list the mention of that narrator's criticism first and accept it without considering the sayings of those who declared him reliable would be abandoning something from the Religion and from what has been established on the leader of the Messengers (sallAllaahu ‘alayhi wa sallam). And this is a great injustice and a negligence of something that is part of the Religion, which we are obligated to preserve. And it is a trust that falls on the neck of the scholars (i.e. it is their duty). So in this case, for the benefit of the Religion and for preserving it, and for the sake of giving a general benefit to the Muslims, we must seek to verify the reality of the matter. And we must weigh between the sayings of the scholars of Jarh wa-Ta’deel, taking that which is more established, whether it is from the criticism (jarh) or the approval (ta'deel).
All of this is for the purpose of bringing about this beneficial good, not because it is an obligation to make a balance for the condition of that individual who has been declared unreliable (between his good and bad qualities)! So if it is established that he is in fact unreliable after having done the research, it is permitted to relate his unreliability without mentioning this balancing (between those who criticized him and those who approved of him). And no scholar said that (mentioning) this (balancing) was obligatory.
As for the innovator, then if we are in the position of warning against the innovations, then we warn against him, mentioning his innovation only. And it is not an obligation on us to mention any of his good qualities. And if we are in the subject of narrating reports, then it is an obligation to mention his trustworthiness and honesty, if he was in fact trustworthy and honest, for the purpose of benefiting, attaining and preserving the narration. Not for any other purpose, such as the obligation of making a balance (muwaazanah) between his good and bad qualities, as some people claim! So it is not required on us to mention his generosity or his knowledge or his courage or his efforts and good manners, as well as all those other things that have no relation to the subject of narrating.
There were some among the Salaf who would reject the reports of the people of innovation and those who were accused (of weakness, lying).
Ibn 'Abbaas (radyAllaahu ‘anhu) said: "There was once a time in which when a man would say: 'Allaah's Messenger (sallAllaahu ‘alayhi wa sallam) said…' our eyes would hasten to him and our ears would open wide (to listen) to him. But when the difficulties and disgrace befell the people, we did not take from the people except, for that which we knew." [5]
And Ibn Sireen said: "The people never used to ask about the isnaad (chain of narration). But when the fitnah (afflictions) occurred, they began to say: 'Name your men to us.' So the Ahl-us-Sunnah would be looked upon and their hadeeth would be accepted. And the people of innovation would be looked upon and their hadeeth would not be accepted." [6]
The words of Ibn 'Abbaas and Ibn Sireen indicate that this was the general view of the Salaf at the time, during the days of the last of the Companions and their Successors (Taabi'een) after them.
Perhaps this existed in them due to their awareness of being in no need of the narrations of innovators. So they took this firm and solid stance against them. But when those who came after them were obliged to take the reports of the truthful ones among the innovators, they accepted it from them, only under certain conditions and stipulations, which consisted of taking the sound from it, while rejecting the crooked and corrupt aspects from it.
Imaam Abu Ishaaq Ibraaheem Ibn Ya'qoob Al-Jawzjaanee (rahimahullaah) said: "Among them was he who deviated from the truth, yet still possessed an honest tongue. And his hadeeth would be widespread amongst the people since he was forsaken for his innovation but trusted with his narration. So concerning these individuals, I see no other alternative but to take from their hadeeth that which is (already) known, so long as his innovation does not become strengthened because of that." [7]
· Third: Those whom it is permissible to backbite:
An-Nawawee (rahimahullaah) said: "Chapter: What is permissible from backbiting:
Know that backbiting is permissible for a legitimate and legislated reason, of which the allowance for doing it (the backbiting) would not be possible without it. And they are six reasons:
First: Oppression
Second: Seeking help for changing an evil and returning a sinner to what is correct.
Third: When seeking a legal ruling
Fourth: Warning and advising the Muslims against an evil. This is in several perspectives, one of which is: Criticizing those who have been declared unreliable in narration and testimony. This is permissible according to the unanimous agreement of the Muslims. Rather it becomes obligatory for necessity's sake…"
This is up to the point where he said:
"One last case is when one sees a student frequenting an innovator or a deviant, seeking to attain knowledge from him, and he fear that the student may be affected by that. Then it is upon him to advise him of the condition of that innovator, providing that his intention only be for the sake of advising…" [8]
His complete words will be mentioned later in its due place.
I say: So you see that he did not make it a condition for one to mention the good qualities of the person who is being warned against. And he did not say that it was an obligation to make a balance (between good and bad qualities) as those people make it an obligation, holding that if one abandons doing this balancing then it goes against the trust and it shuns equity and justice!
Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said: "Someone once said to Ahmad Ibn Hanbal: ‘It is becoming difficult upon me to say, This person is such and such, and that person is such and such (i.e. criticizing them).' So he (Ahmad) said: 'If you were to remain silent and I were to remain silent, then when will the ignorant person know the authentic from the weak?'
And since advising is obligatory with regard to (bringing) beneficial good in the Religion, specific and general:
Such as is the case when reporters of Hadeeth have made mistakes or lied, as Yahyaa Ibn Sa'eed said: “I asked Maalik, Ath-Thawree, Laith Ibn Sa'ad – I think – and Al-Awzaa'ee about a man that was accused with regard to hadeeth, so they all said: ‘Convey (expose) his affair.’”
And such as is the case when the leaders of innovation from those who voiced sayings contrary to the Qur'aan and the Sunnah and who performed worship contrary to that of the Qur'aan and the Sunnah.
Then indeed, clarifying their condition and warning the ummah against them is an obligation based on the unanimous agreement of the Muslims. This is such that it was once said to Ahmad Ibn Hanbal: “Is a man that fasts, prays and makes 'Itikaaf more beloved to you or one that speaks out against the people of innovation?” So he (rahimahullaah) said: “If he fasts, prays and performs 'Itikaaf then that is only for himself, but if he speaks out against the innovators then indeed this is for all of the Muslims. And this is better.”
Shaikh-ul-Islaam, Ibn Taimiyyah, said:
“So he has explained that the benefit of (doing) this is general for all of the Muslims with regard to their Religion. And it is from the types of Jihaad that is done in the Way of Allaah. This is since cleansing Allaah's way, His Religion, methodologies and legislation, and repelling the transgression of these individuals and having enmity against them is a collective obligation (fard kifaayah), according to the consensus of the Muslims.
And if it were not for those whom Allaah placed to repel the harm of these individuals, the Religion would have indeed been corrupted. And the corruption experienced from these individuals is greater than the corruption experienced from being conquered by the enemies (of Islaam) during war.
For indeed, when these (enemies) conquered (the Muslim lands), they did not corrupt the hearts (of the Muslims) and what they contained from Religion, except for what came afterward. But as for these individuals, then they corrupt the hearts from the very start.” [9]
And he has lengthier words on this subject, which will be mentioned later.
So this is the true methodology of the Salaf, not just a claim. And it is that methodology, which was followed by Ibn Taimiyyah and others from the sincere and honest Mujaahideen. And no criticism of a critic ever rebuked them, because they did this for the sake of Allaah.
So where is it that making this kind of balancing (between good and bad qualities) must be a condition?!
And where is the obligation for mentioning a person’s good qualities (when criticizing him), which we hear so often repeated unjustly in defense of those callers to misguidance?!
Rather you have seen that Ibn Taimiyyah held that it was an obligation to refute the people of vain desires. And that it was from the different types of Jihaad in the Way of Allaah, since it is a way of cleansing His Religion, methodologies and legislation.
Sayings of the Imaams concerning the People of Innovation and (Hadeeth) Narrators:
Furthermore, the scholars of Islaam have indeed spoken out against the people of innovation and the (weak) reporters. And they did not indicate in the least towards the obligation of making it a condition to create this type of balancing (between good and bad qualities). They authored books on the subject of al-Jarh wat-Ta'deel and books in support of the Sunnah and in refutation of the people of innovation and in criticizing them. And they wrote books on the defects (of hadeeth) and books on the fabricated ahaadeeth. They did not make it an obligation to make this type of balancing (Muwaazanah) at all. In fact, they even wrote books specifically with just Jarh (discrediting of reporters) in them, and limiting them to mentioning only those (narrators) that were declared unreliable or those who were spoken about with criticism. So they did not place this principle (of Muwaazanah) as a condition at all.
Thus Imaam Al-Bukhaaree – who was who he was with regard to possessing authority, religious characteristics, good manners and piety – wrote two books on weak narrators and he named them "Al-Kabeer" and "As-Sagheer".
And An-Nasaa'ee wrote a book about the weak and rejected narrators called ad-Du'afaa wal-Matrookeen.
Al-'Aqeelee wrote a book on weak narrators, which is known as ad-Du'afaa.
Ibn 'Adiyy authored a book, al-Kaamil, about those who were criticized.
Ibn Hibbaan wrote a book specifically about those who were declared unreliable called al-Majrooheen.
Ad-Daaraqutnee and Ibn Ma'een have numerous books in which they answer questions concerning weak narrators and rejected reporters.
Al-Haakim wrote a book called ad-Du'afaa (Weak Narrators), which is a chapter from his (bigger book) al-Madkhal.
Abu Nu'aim and Ibn Al-Jawzee wrote on this subject also.
Adh-Dhahabee wrote three books on those who were declared unreliable and those who were criticized, which are al-Meezaan, al-Mughnee and Deewaan ad-Du'afaa.
Al-Haafidh Ibn Hajr authored Lisaan al-Meezaan.
And likewise, the books on al-Jarh wat-Ta'deel are filled with the discrediting of those who were declared unreliable (majrooheen), especially the books of Imaam Yahyaa Ibn Ma'een. So they did not make it a condition that this Muwaaznah (mentioning good and bad qualities) must be employed.
Indeed, this methodology, which makes this Muwaaznah a condition, is indeed from that which results in: The discrediting returning back to the (past) scholars of Islaam, and their falling into the web of being accused with injustice and treachery (i.e. since they did not mention the good deeds of those whom they criticized). We seek Allaah's refuge from a methodology that produces such kinds of consequences.
Here, it is appropriate to mention some examples of the criticism of the Imaams (scholars) on some people, in which they just mentioned the criticism without showing any consideration to what they had from good qualities.
Imaam Ahmad, may Allaah have mercy on him:
1. Al-Marwadhee (rahimahullaah) said: "Abu 'Abdillaah (Ahmad Ibn Hanbal) once mentioned Haarith al-Muhaasibee and said: 'Haarith is the source of all this affliction – meaning the innovations of the views of Jahm. There is no calamity except for Haarith.'" [10]
2. Habeeb Ibn Abee Hilaal: Ahmad said of him: "He is rejected." [11]
3. Habeeb Ibn Jahdar: Ahmad declared him a liar. [12]
4. Al-Hasan Ibn Dhakwaan: Ahmad said of him: "His ahaadeeth are forged" and in one report, he said: "He is of no significance."
5. Khaalid Ibn Yazeed Ibn 'Abd-ir-Rahmaan Al-Hamdaanee: Ahmad said: "He is nothing." [13]
Imaam Al-Bukhaaree, may Allaah have mercy on him:
1. He said: "Jisr bin Farqad: Yahyaa Ibn ad-Darees and others reported about him that: 'He is of no significance.'" [14]
2. Khaalid bin Iyaas al-Qurshee al-'Adawee al-Madanee: "He is nothing." [15]
3. Dawood Ibn al-Muhbir: "His hadeeth are rejected." [16]
4. Dawood Ibn 'Ataa Abu Sulaimaan al-Madanee: "His hadeeth are rejected. Ahmad said: 'I saw him and he was nothing.'" [17]
Imaam An-Nasaa'ee, may Allaah have mercy on him:
1. Ibraaheem Ibn 'Uthmaan Abu Shyibah: "His hadeeth are rejected and he was from Koofah." [18]
2. Ibraaheem Ibn Al-Hakam Ibn Abaan: "His hadeeth are rejected. He was from 'Adan." [19]
3. Ibraaheem Ibn Khatheem: "His hadeeth are rejected. He was from Baghdaad." [20]
4. Ibraaheem Ibn Yazeed Al-Khoozee: "His hadeeth are rejected. He was from 'Adan." [21]
5. Asha'ath Ibn Sa'eed as-Samaan: "He is nothing." [22]
Footnotes:
[1] Reported by Al-Bukhaaree and Muslim from the narration of Abu Sa’eed
[2] Majmoo’ al-Fataawaa (28/234)
[3] Shaikh-ul-Islaam (Ibn Taimiyyah) has stated that there is a unanimous agreement amongst the Muslims on this.
[4] Likewise, the Sufis, except for the one who ascribes himself to them, yet he in his reality and his methodology is not part of them. These include those whom the Imaams of Islaam have testified as tot heir virtue, uprightness and perseverance on the Qur’aan and Sunnah.
[5] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)
[6] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)
[7] Ahwaal ar-Rijaal (pg. 538)
[8] Riyaadh as-Saaliheen (pg. 489) with the verification of Al-Albaanee
[9] Majmoo’ ar-Rasaa’il (5/110)
[10] Bahr-ud-Dam (pg. 99)
[11] Bahr-ud-Dam(pg. 105)
[12] Bahr-ud-Dam (pg. 109)
[13] Bahr-ud-Dam (pg. 114)
[14] Bahr-ud-Dam (pg. 114)
[15] Ad-Du’afaa as-Sagheer (pg. 418) with the verification of At-Tanaawee
[16] Ad-Du’afaa as-Sagheer (pg. 18)
[17] Ad-Du’afaa as-Sagheer (pg. 87)
[18] Ad-Du’afaa wal-Matrookeen (pg. 42)
[19] ibid
[20] ibid
[21] ibid
[22] Ad-Du’afaa wal-Matrookeen (pg. 56)
| The Ways to Achieve Unity | by Nissho for everyone |
The Ways to Achieve Unity
[68] Question: What are the means and ways of achieving unity?
[68] Answer: The means of achieving unity are:
First: Correcting one’s Creed, such that it becomes purified from Shirk. Allaah says:
“Verily this nation of yours is one (unified) nation, and I am your Lord, so be dutiful to Me.”[Surah Al-Mu’minoon: 52]
This is since it is only the correct creed that will unite the hearts and vanquish the malice, as opposed to their being various beliefs and several deities, for each adherent of a creed will incline towards his own creed and deity, whilst holding that which others are upon to be falsehood. This is why Allaah says:
“Are many different lords (i.e. gods) better or Allaah, the One, the Irresistible.” [Surah Yoosuf: 39]
This is why in the Days of Ignorance, the Arabs were divided and suppressed in the earth. But when they entered into Islaam and their creed (beliefs) became rectified, they united their ranks and unified their rule.
Second: Hearing and Obeying the Muslim Rulers, which is why the Prophet said: “I counsel you to have Taqwaa (fear/obedience) of Allaah, and to hear and obey (the rulers) even if an Abyssinian slave assumes leadership over you. For indeed, whoever lives (long) among you will see great differing…” The reason for this is because disobeying the Muslim ruler results in differing.
Third: Returning back to the Book and the Sunnah to quell disputes and end differing. Allaah says:
“So if you differ in some matter, then return it back to Allaah and His Messenger, if you truly believe in Allaah and the Last Day. That is better and more suitable for final determination.”[Surah An-Nisaa: 59]
So one should not turn back to the opinions and traditions of men.
Fourth: Rectifying and reconciling, when disputes occur, between individuals or between nations. Allaah says:
“So fear Allaah and rectify all matters of dispute amongst you.” [Surah Al-Anfaal: 1]
Fifth: Fighting the transgressors and Khawaarij who seek to split the Muslim’s unity. If they are strong and powerful, they will demolish the Muslim society and corrupt the ummah. Allaah says:
“But if one of them transgresses against the other, then fight against the one that transgresses.” [Surah Al-Hujuraat: 9]
This is why the Commander of the Believers, ‘Alee bin Abee Taalib, may Allaah be pleased with him, fought against the transgressors and the Khawaarij. And this was considered one of the greatest of his virtues.
Purchase the complete translation of this book from Al-Ibaanah.Com
| AUTHOR: | Shaikh Saalih Al-Fawzaan |
| SOURCE: | Al-Ajwibat-ul-Mufeedah 'an As'ilat-il-Manaahij-il-Jadeedah (pg. 130-131) [2nd Edition] |
| PRODUCED BY: | Al-Ibaanah.com |
[68] Question: What are the means and ways of achieving unity?
[68] Answer: The means of achieving unity are:
First: Correcting one’s Creed, such that it becomes purified from Shirk. Allaah says:
“Verily this nation of yours is one (unified) nation, and I am your Lord, so be dutiful to Me.”[Surah Al-Mu’minoon: 52]
This is since it is only the correct creed that will unite the hearts and vanquish the malice, as opposed to their being various beliefs and several deities, for each adherent of a creed will incline towards his own creed and deity, whilst holding that which others are upon to be falsehood. This is why Allaah says:
“Are many different lords (i.e. gods) better or Allaah, the One, the Irresistible.” [Surah Yoosuf: 39]
This is why in the Days of Ignorance, the Arabs were divided and suppressed in the earth. But when they entered into Islaam and their creed (beliefs) became rectified, they united their ranks and unified their rule.
Second: Hearing and Obeying the Muslim Rulers, which is why the Prophet said: “I counsel you to have Taqwaa (fear/obedience) of Allaah, and to hear and obey (the rulers) even if an Abyssinian slave assumes leadership over you. For indeed, whoever lives (long) among you will see great differing…” The reason for this is because disobeying the Muslim ruler results in differing.
Third: Returning back to the Book and the Sunnah to quell disputes and end differing. Allaah says:
“So if you differ in some matter, then return it back to Allaah and His Messenger, if you truly believe in Allaah and the Last Day. That is better and more suitable for final determination.”[Surah An-Nisaa: 59]
So one should not turn back to the opinions and traditions of men.
Fourth: Rectifying and reconciling, when disputes occur, between individuals or between nations. Allaah says:
“So fear Allaah and rectify all matters of dispute amongst you.” [Surah Al-Anfaal: 1]
Fifth: Fighting the transgressors and Khawaarij who seek to split the Muslim’s unity. If they are strong and powerful, they will demolish the Muslim society and corrupt the ummah. Allaah says:
“But if one of them transgresses against the other, then fight against the one that transgresses.” [Surah Al-Hujuraat: 9]
This is why the Commander of the Believers, ‘Alee bin Abee Taalib, may Allaah be pleased with him, fought against the transgressors and the Khawaarij. And this was considered one of the greatest of his virtues.
Purchase the complete translation of this book from Al-Ibaanah.Com
Published: June 11, 2004 | Modified: June 11, 2004
| The Meaning of the Word “Salaf” | by Nissho for everyone |
The Meaning of the Word “Salaf”
Chapter One: The Meaning of the Word “Salaf”
The Linguistic Meaning:
Ibn Mandhoor said: “The words Salaf, Saleef and Salafah all refer to the unified group of the past.” [1]
Abus-Sa’adaat Ibn-ul-Atheer said: “It is said that the Salaf amongst people are those who died previously, such as one’s forefathers and relatives. This is why the first generation, such as the Taabi’een, were called the Salaf as-Saalih (pious predecessors).” [2]
‘Abdul-Kareem As-Sam’aanee said: “The word ‘Salafee’ with an ‘a’ after the S and L and ending with an F is an ascription to the Salaf and an attribution to their beliefs.” [3]
After quoting these words from As-Sam’aanee, Abul-Hasan Ibnul-Atheer Al-Jazree said: “A group of people were known by this ascription.” [4]
The Religious Meaning:
Imaam As-Safaareenee said: “What is meant by the madh-hab (belief) of the Salaf is that which the Companions, may Allaah be pleased with them, adhered to, as well as the distinguished ones who followed them upon goodness, their successors and the Imaams of the Religion – those who received testimony as to their leadership, were known for their great status in the Religion and whose words are taken by the people after the Salaf, apart from those who are accused of innovation or renowned for unacceptable ascriptions such as the Khawaarij, Rawaafid, Qadariyyah, Murji’ah, Jabariyyah, Jahmiyyah, Mu’atazilah, Karaamiyyah and those similar to them.” [5]
The Permanent Committee (for Research and Verdicts) was asked: “What is Salafiyyah, and what is your opinion concerning it?”
So they replied: “Salafiyyah is an ascription to the Salaf. The word ‘Salaf’ refers to the Companions of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) and the Imaams of guidance from the first three generations of whom the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) testified for as to their superiority when he said: ‘The best of mankind is my generation, then those who come after them, then those who come after them. Then there will come a people who will bear witness before taking an oath, and take an oath before bearing witness.’ [Reported by Imaam Ahmad in his Musnad, Al-Bukharee and Muslim]
The word Salafiyoon is the plural of Salafee, and it is an ascription to the Salaf. The meaning of the word Salaf has already been mentioned. Furthermore, it also refers to those who follow the methodology of the Salaf, which entails following the Book and the Sunnah, calling the people to them and acting upon them. So as a result of this, they become the adherents of the Sunnah and the unified body (Ahlus-Sunnah wal-Jamaa’ah).” [6]
Our teacher, Muhammad Amaan bin ‘Alee Al-Jaamee, may Allaah have mercy on him, said: “When we use the word ‘Salaf’ generally, from a religious standpoint, we mean by it: The Companions of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) – i.e. those who were present during his lifetime and accepted the Religion from him directly…those who also fall under this term are the ones who followed them – those who inherited their knowledge before a long time had passed and those who fall under the testimony and praise of Allaah’s Messenger for them that they were the best of mankind, when he (sallAllaahu 'alayhi wa sallam) said: ‘The best of mankind is my generation, then those who come after them, then those who come after them.’ This term (Salaf) also includes the successors of the Taabi’een.” [7]
Our teacher, Saalih bin ‘Abdillaah Al-‘Abood, said: “What is intended by the term ‘Salafiyyah’ is: Following the way of the Pious Predecessors (Salaf as-Saalih) of this Muslim ummah, who are in fact Ahlus-Sunnah wal-Jamaa’ah. This means uniting oneself and gathering others upon the following of the Sunnah of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam), in hidden and in open, and following the way of the first and foremost from the Muhaajireen and Ansaar, who followed them in goodness.” [8]
Shaikh Bakr bin ‘Abdillaah Abu Zaid said: “If it is said: the Salaf or the Salafees or their efforts, Salafiyyah, then these are all ascriptions to the Salaf as-Saalih (righteous predecessors), which includes all of the Companions, may Allaah be pleased with them, as well as those who followed them in goodness, excluding those who were driven by vain desires. Those who remained firm upon the methodology of the prophets (after them) were ascribed to their righteous predecessors because of that. And so they were called: Salaf, Salafees, and their ascription would be: Salafee. So based on this, the term Salaf means the righteous predecessors. When used generally, this term means: Everyone that strives to follow the Companions, even if they are in our time, and so on. This is what the scholars all agree on. So it is an ascription, which can be traced back to the Book and the Sunnah, and it is an ascription that cannot be separated for even a moment from the first generation (i.e. Salaf), rather it was from them and returns to them. As for the one who opposed them by using a different name or ascription, then no (he is not from them), even if he lived amongst them and was their contemporary. This is why the Companions were free from the Qadariyyah and the Murji’ah.” [9]
He also said: “Be a Salafee upon earnestness, following the way of the pious predecessors , as well as those after them, who followed their footsteps in all aspects of the Religion, such as Tawheed, acts of worship and so on…” [10]
| AUTHOR: | Abu 'Abdis-Salaam Hasan bin Qaasim ar-Raymee |
| SOURCE: | At-Tuhfat-ul-Mahdiyyah Liman Sa'ala 'an Ma'anaa as-Salafiyyah (pg. 7-11) |
| PRODUCED BY: | Al-Ibaanah.com |
Chapter One: The Meaning of the Word “Salaf”
The Linguistic Meaning:
Ibn Mandhoor said: “The words Salaf, Saleef and Salafah all refer to the unified group of the past.” [1]
Abus-Sa’adaat Ibn-ul-Atheer said: “It is said that the Salaf amongst people are those who died previously, such as one’s forefathers and relatives. This is why the first generation, such as the Taabi’een, were called the Salaf as-Saalih (pious predecessors).” [2]
‘Abdul-Kareem As-Sam’aanee said: “The word ‘Salafee’ with an ‘a’ after the S and L and ending with an F is an ascription to the Salaf and an attribution to their beliefs.” [3]
After quoting these words from As-Sam’aanee, Abul-Hasan Ibnul-Atheer Al-Jazree said: “A group of people were known by this ascription.” [4]
The Religious Meaning:
Imaam As-Safaareenee said: “What is meant by the madh-hab (belief) of the Salaf is that which the Companions, may Allaah be pleased with them, adhered to, as well as the distinguished ones who followed them upon goodness, their successors and the Imaams of the Religion – those who received testimony as to their leadership, were known for their great status in the Religion and whose words are taken by the people after the Salaf, apart from those who are accused of innovation or renowned for unacceptable ascriptions such as the Khawaarij, Rawaafid, Qadariyyah, Murji’ah, Jabariyyah, Jahmiyyah, Mu’atazilah, Karaamiyyah and those similar to them.” [5]
The Permanent Committee (for Research and Verdicts) was asked: “What is Salafiyyah, and what is your opinion concerning it?”
So they replied: “Salafiyyah is an ascription to the Salaf. The word ‘Salaf’ refers to the Companions of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) and the Imaams of guidance from the first three generations of whom the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) testified for as to their superiority when he said: ‘The best of mankind is my generation, then those who come after them, then those who come after them. Then there will come a people who will bear witness before taking an oath, and take an oath before bearing witness.’ [Reported by Imaam Ahmad in his Musnad, Al-Bukharee and Muslim]
The word Salafiyoon is the plural of Salafee, and it is an ascription to the Salaf. The meaning of the word Salaf has already been mentioned. Furthermore, it also refers to those who follow the methodology of the Salaf, which entails following the Book and the Sunnah, calling the people to them and acting upon them. So as a result of this, they become the adherents of the Sunnah and the unified body (Ahlus-Sunnah wal-Jamaa’ah).” [6]
Our teacher, Muhammad Amaan bin ‘Alee Al-Jaamee, may Allaah have mercy on him, said: “When we use the word ‘Salaf’ generally, from a religious standpoint, we mean by it: The Companions of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) – i.e. those who were present during his lifetime and accepted the Religion from him directly…those who also fall under this term are the ones who followed them – those who inherited their knowledge before a long time had passed and those who fall under the testimony and praise of Allaah’s Messenger for them that they were the best of mankind, when he (sallAllaahu 'alayhi wa sallam) said: ‘The best of mankind is my generation, then those who come after them, then those who come after them.’ This term (Salaf) also includes the successors of the Taabi’een.” [7]
Our teacher, Saalih bin ‘Abdillaah Al-‘Abood, said: “What is intended by the term ‘Salafiyyah’ is: Following the way of the Pious Predecessors (Salaf as-Saalih) of this Muslim ummah, who are in fact Ahlus-Sunnah wal-Jamaa’ah. This means uniting oneself and gathering others upon the following of the Sunnah of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam), in hidden and in open, and following the way of the first and foremost from the Muhaajireen and Ansaar, who followed them in goodness.” [8]
Shaikh Bakr bin ‘Abdillaah Abu Zaid said: “If it is said: the Salaf or the Salafees or their efforts, Salafiyyah, then these are all ascriptions to the Salaf as-Saalih (righteous predecessors), which includes all of the Companions, may Allaah be pleased with them, as well as those who followed them in goodness, excluding those who were driven by vain desires. Those who remained firm upon the methodology of the prophets (after them) were ascribed to their righteous predecessors because of that. And so they were called: Salaf, Salafees, and their ascription would be: Salafee. So based on this, the term Salaf means the righteous predecessors. When used generally, this term means: Everyone that strives to follow the Companions, even if they are in our time, and so on. This is what the scholars all agree on. So it is an ascription, which can be traced back to the Book and the Sunnah, and it is an ascription that cannot be separated for even a moment from the first generation (i.e. Salaf), rather it was from them and returns to them. As for the one who opposed them by using a different name or ascription, then no (he is not from them), even if he lived amongst them and was their contemporary. This is why the Companions were free from the Qadariyyah and the Murji’ah.” [9]
He also said: “Be a Salafee upon earnestness, following the way of the pious predecessors , as well as those after them, who followed their footsteps in all aspects of the Religion, such as Tawheed, acts of worship and so on…” [10]
Footnotes:
[1] Lisaan-ul-‘Arab (6/330)
[2] An-Nihaayah fee Ghareeb-il-Hadeeth (2/390)
[3] Al-Ansaab (7/104)
[4] Al-Lubaab fee Tah’dheeb-il-Ansaab (2/126)
[5] Lawaami’-ul-Anwaar: (1/20)
[6] Al-Lajnat-ud-Daa’imah Lil-Buhooth-il-‘Ilmiyyah (no. 1361) (2/165-166)
[7] As-Sifaat-ul-Ilaahiyyah fil-Kitaabi was-Sunnah (pg. 57)
[8] ‘Aqeedat-ush-Shaikh Muhammad bin ‘Abdil-Wahhaab as-Salafiyyah (pg. 254-255)
[9] Hukm-ul-Intimaa ilal-Firaq wal-Ahzaab wal-Jamaa’aat al-Islaamiyyah (pg. 46-47)
[10] Hilyat-ut-Taalib al-‘Ilm (pg. 8)
Published: October 7, 2005 | Modified: October 7, 2005
[1] Lisaan-ul-‘Arab (6/330)
[2] An-Nihaayah fee Ghareeb-il-Hadeeth (2/390)
[3] Al-Ansaab (7/104)
[4] Al-Lubaab fee Tah’dheeb-il-Ansaab (2/126)
[5] Lawaami’-ul-Anwaar: (1/20)
[6] Al-Lajnat-ud-Daa’imah Lil-Buhooth-il-‘Ilmiyyah (no. 1361) (2/165-166)
[7] As-Sifaat-ul-Ilaahiyyah fil-Kitaabi was-Sunnah (pg. 57)
[8] ‘Aqeedat-ush-Shaikh Muhammad bin ‘Abdil-Wahhaab as-Salafiyyah (pg. 254-255)
[9] Hukm-ul-Intimaa ilal-Firaq wal-Ahzaab wal-Jamaa’aat al-Islaamiyyah (pg. 46-47)
[10] Hilyat-ut-Taalib al-‘Ilm (pg. 8)
| Why the word Salafee? | by Nissho for everyone |
Why the word Salafee?
Question: Why use the name Salafee? Is it a call towards a party or a group or a madh-hab (school of thought)? Or is it a new sect in Islaam?
Answer: Indeed, the word Salaf is well known in the Arabic language as well as in the religious terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has been authentically reported on the Prophet, sallAllaahu 'alayhi wa sallam, that during the sickness from which he died from, he said to Faatimah, radyAllaahu 'anhaa: "So fear Allaah and have patience. And I am the best Salaf (predecessor) for you." [Saheeh Muslim: no. 2450]
Furthermore, the scholars have used this word "Salaf" many times, such that it would be too abundant to number and take into account. Sufficient for us, is one example, and it was that which they have used in their battle against innovations:
"And every good lies in following he who has preceded,
while every evil lies in the innovating of he who came after."
However, there are from those who claim to have knowledge, some people who reject this ascription, claiming that there is no basis for it! And so they say: "It is not permissible for a Muslim to say: 'I am a Salafee.'" So it is as if he is saying that it is not permissible for a Muslim to say: "I am following the Salaf As-Saalih (the Pious Predecessors) in what they were upon from beliefs, worship and methodology"! There is no doubt that such a rejection - if that is what he intended - necessitates that one free himself from the correct Islaam, which the righteous predecessors were upon, at the head of whom was the Prophet, sallAllaahu 'alayhi wa sallam. This is as is indicated in the mutawaatir hadeeth found in the two Saheehs and other than them, that he, sallAllaahu 'alayhi wa sallam, said:
"The best of mankind is my generation, then those that come after them, then those that come after them."
So it is not permissible for a Muslim to absolve himself from this ascription to the righteous predecessors, whereas, if he were to absolve himself from any other ascription, none of the scholars would be able to ascribe him with disbelief or sinfulness.
As for the one who rejects this name from himself, will you not see him ascribing himself to one of the madh-habs?! Regardless of whether this madh-hab is related to 'Aqeedah (Creed) or Fiqh (Jurisprudence)? So he is either Ash'aree or Matureedee. Or perhaps he is from the people of Hadeeth or Hanafee, or Shaafi'ee or Maalikee or Hanbalee or whatever else enters into the title of Ahl-us-Sunnah wal-Jamaa'ah. But the one who ascribes himself to the Ash'aree madh-hab or to one of the four madh-habs is in fact ascribing himself to individuals that are not infallible, without a doubt, even if there were scholars among them who were correct (in their verdicts). I wish I knew - would these people reject the likes of these ascriptions to individuals who are not free from error?
As for the one who ascribes himself to the Salaf As-Saalih (righteous predecessors), then he indeed ascribes himself to infallibility ('ismah), in the general sense. The Prophet, sallAllaahu 'alayhi wa sallam, has mentioned that one of the signs of the Saved Sect is that they will hold tightly onto what the Messenger of Allaah, sallAllaahu 'alayhi wa sallam, was upon and what his Companions were upon. So whosoever holds tightly onto them, then he is certainly upon the guidance from his Lord.
And furthermore, it is an ascription that brings honor to the one that ascribes himself to it, and one that facilitates for him the way of the Saved Sect. And these matters do not apply to anyone that ascribes himself to any other ascription, since they are not free from one of two things. Either it is an ascription to a specific individual that is not infallible or it is an ascription to a group of people who follow the methodology of this individual who is not infallible. So there is no infallibility (in their ascriptions) either way. On the opposite of this, there is the infallibility of the companions of the Prophet, sallAllaahu 'alayhi wa sallam, (as a whole). And it is that which we have been commanded to hold tightly onto, from his Sunnah and the Sunnah of his Companions after him.
And we must persist and strongly emphasize that our understanding of Allaah's Book and the Sunnah of his Messenger, sallAllaahu 'alayhi wa sallam, be in accordance with the methodology of his, sallAllaahu 'alayhi wa sallam, Companions. This is so that we can be upon infallibility, as opposed to inclining away towards the right or the left, or deviating with an understanding that comes solely from ourselves, of which there is not found in the Book of Allaah or the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, that which provides evidence for it.
Furthermore, why is it not sufficient for us to ascribe ourselves to (just) the Qur'aan and the Sunnah? The reason goes back to two matters, the first of which is related to the religious texts, and the second of which is due to the appearance of numerous Islaamic groups.
With regard to the first reason, then we find in the religious texts, a command to obey something else in connection with the Qur'aan and the Sunnah, as is found in Allaah's saying:
"And obey Allaah and obey His Messenger and those in authority over you."
So if there were someone in authority, who was given the oath of allegiance by the Muslims, it would be obligatory to obey him just as it would be obligatory to obey the Qur'aan and the Sunnah. This is in spite of him, as well as those around him, committing errors. So it would be obligatory to obey him in order to repel the harm of differences of opinions. And this is with the well-known condition: "There is no obedience to the creation in disobeying the Creator." [See Silsilat-ul-Ahaadeeth As-Saheehah: no. 179]
And Allaah, may He be Exalted, says:
"And whosoever opposes the Messenger after the guidance has been clearly explained to him, and he follows a way other than the way of the believers, We will turn him to what he has chosen and burn him in Hell - what an evil destination." [Surah An-Nisaa: 115]
Indeed, Allaah, Mighty and Sublime, is free and far removed from all imperfections and defects. And there is no doubt or uncertainty that His mentioning of "the way of the believers" here, is only due to an immense and comprehensive wisdom and benefit. So it indicates that there is an important obligation - and it is that our following of the Book of Allaah and the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, must be in accordance with what the first Muslims were upon. And they are the Companions of Allaah's Messenger, sallAllaahu 'alayhi wa sallam, then those who came after them, then those who came after them. And this is what the da'wat-us-salafiyyah (The Salafee Call) invites and calls to. And it is that which is its main priority in the foundation of its call and the methodology of its educating process.
Indeed, the Salafee Call truly unites the ummah, while any other call only causes division to the ummah. Allaah, Mighty and Sublime, says:
"O you who believe, fear Allaah, and be with the truthful." [Surah At-Tawbah: 119]
So anyone that makes a distinction between the Book and the Sunnah from one perspective and between the Salaf As-Saalih (Righteous Predecessors) from another perspective, then he can never be truthful.
As for with regard to the second reason, then the groups and parties of today do not direct at all towards the following of "the Way of the Believers", which has been mentioned in the ayah. And there are some ahaadeeth, which further confirm and support that ayah, such as the hadeeth of the seventy-three sects. All of them will be in the Hellfire except one. The Messenger of Allaah, sallAllaahu 'alayhi wa sallam, described them as: "The one which is upon the same thing that I and my companions are upon today." [See As-Saheehah: no. 203 & 1492]
This hadeeth resembles that ayah which mentions the "Way of the Believers". Also, there is the hadeeth of Al-'Irbaad Ibn Saariyah, radyAllaahu 'anhu, in which he, sallAllaahu 'alayhi wa sallam, said: "So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me." [See Irwaa-ul-Ghaleel: no. 2455] So therefore, there are two Sunnahs: The Sunnah of the Messenger, sallAllaahu 'alayhi wa sallam, and the Sunnah of the righteous Khaleefahs.
So there is no doubt that we - us who come in a later time - we must return back to the Qur'aan, the Sunnah and the Way of the Believers. And it is not permissible for us to say: "We can understand the Qur'aan and the Sunnah by themselves, without turning towards what the righteous predecessors were upon."
There must be an ascription in this time that distinguishes and is detailed. So it is not sufficient for us to say, "I am a Muslim" only! Or "My madh-hab is Islaam"! For every sect says that! - the Raafidee, the Ibaadee, the Qadyianee, as well as other sectarians!! So what is it that distinguishes you from them?
And if you were to say, "I am a Muslim who is upon the Qur'aan and the Sunnah", this would also not be sufficient. This is because, the members of these sects - of the Ash'arees and the Matureedees and the Hizbees - they all claim to follow these two sources also. So there is no doubt that the clear, plain, distinctive and decisive classification is to say, "I am a Muslim who is upon the Qur'aan and the Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors). And that can be said in short by saying, "I am a Salafee."
So based on this, indeed the truth which is unavoidable, is that it is not enough to rely on the Qur'aan and the Sunnah without the methodology of the Salaf, for it explains these two with regard to understanding and concept, knowledge and action, and da'wah (calling) and Jihaad.
And we know that they (the Sahaabah), may Allaah be pleased with them, did not used to fanatically cling onto one specific madh-hab or to one specific individual. So there was not found amongst them he who was Bakree (a follower of Abu Bakr), or 'Umaree (a follower of 'Umar), or 'Uthmaanee (a follower of 'Uthmaan) or 'Alawee (a follower of 'Alee). Rather, if it were more easy for one of them to ask Abu Bakr or 'Umar or Abu Hurairah, he would ask any of them. This is because they believed that it was not permissible to have total and unrestricted devotion in following, except to one individual. Indeed, he was the Messenger of Allaah sallAllaahu 'alayhi wa sallam, the one who did not speak from his own desire, rather it was only revelation revealed to him.
And if we were to submit to these criticizers, for the sake of argument, that we would name ourselves "Muslims" only, without ascribing ourselves to the Salaf - in spite of it being an honorable and correct ascription. Would they abandon classifying themselves with the names of their parties or their madh-habs or their ways - based on the fact that they are not prescribed in the Religion nor are they correct?
"So this contrast between us is enough for you
And every container will eventually let out what is in it."
And Allaah is the Guide to the Right Path. And He, free is He from all defects, is the One in whom we seek assistance. [1]
Footnotes:
[1] Translator's Note: It must be noted here that there is a difference between one ascribing himself to the Salaf and thus syaing he is Salafee and one taking that as part of his name, calling himself i.e. Abu Fulaan As-Salafee. This (latter example) is not what is intended here by the speech of our noble scholar, Muhammad Naasir-ud-Deen Al-Albaanee, as can be seen in his example, since he did not used to attach the phrase "as-Salafee" at the end of his name. Neither was this the example set forth by the other major scholars of our time, such as Imaams Ibn Baaz, Ibn 'Uthaimeen and Muqbil bin Haadee Al-Waadi'ee. In spite of this, they were salafee in their Creed and their Methodology and when asked as to their methodology, they never hesitated to say that they were salafee or upon the Salafee Manhaj, and Allaah knows best.
Published: July 15, 2004 | Modified: July 15, 2004
| AUTHOR: | Imaam Muhammad Naasir-ud-Deen Al-Albaanee |
| SOURCE: | Al-Asaalah Magazine, Issue 9 |
| PRODUCED BY: | Al-Ibaanah.com |
Question: Why use the name Salafee? Is it a call towards a party or a group or a madh-hab (school of thought)? Or is it a new sect in Islaam?
Answer: Indeed, the word Salaf is well known in the Arabic language as well as in the religious terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has been authentically reported on the Prophet, sallAllaahu 'alayhi wa sallam, that during the sickness from which he died from, he said to Faatimah, radyAllaahu 'anhaa: "So fear Allaah and have patience. And I am the best Salaf (predecessor) for you." [Saheeh Muslim: no. 2450]
Furthermore, the scholars have used this word "Salaf" many times, such that it would be too abundant to number and take into account. Sufficient for us, is one example, and it was that which they have used in their battle against innovations:
"And every good lies in following he who has preceded,
while every evil lies in the innovating of he who came after."
However, there are from those who claim to have knowledge, some people who reject this ascription, claiming that there is no basis for it! And so they say: "It is not permissible for a Muslim to say: 'I am a Salafee.'" So it is as if he is saying that it is not permissible for a Muslim to say: "I am following the Salaf As-Saalih (the Pious Predecessors) in what they were upon from beliefs, worship and methodology"! There is no doubt that such a rejection - if that is what he intended - necessitates that one free himself from the correct Islaam, which the righteous predecessors were upon, at the head of whom was the Prophet, sallAllaahu 'alayhi wa sallam. This is as is indicated in the mutawaatir hadeeth found in the two Saheehs and other than them, that he, sallAllaahu 'alayhi wa sallam, said:
"The best of mankind is my generation, then those that come after them, then those that come after them."
So it is not permissible for a Muslim to absolve himself from this ascription to the righteous predecessors, whereas, if he were to absolve himself from any other ascription, none of the scholars would be able to ascribe him with disbelief or sinfulness.
As for the one who rejects this name from himself, will you not see him ascribing himself to one of the madh-habs?! Regardless of whether this madh-hab is related to 'Aqeedah (Creed) or Fiqh (Jurisprudence)? So he is either Ash'aree or Matureedee. Or perhaps he is from the people of Hadeeth or Hanafee, or Shaafi'ee or Maalikee or Hanbalee or whatever else enters into the title of Ahl-us-Sunnah wal-Jamaa'ah. But the one who ascribes himself to the Ash'aree madh-hab or to one of the four madh-habs is in fact ascribing himself to individuals that are not infallible, without a doubt, even if there were scholars among them who were correct (in their verdicts). I wish I knew - would these people reject the likes of these ascriptions to individuals who are not free from error?
As for the one who ascribes himself to the Salaf As-Saalih (righteous predecessors), then he indeed ascribes himself to infallibility ('ismah), in the general sense. The Prophet, sallAllaahu 'alayhi wa sallam, has mentioned that one of the signs of the Saved Sect is that they will hold tightly onto what the Messenger of Allaah, sallAllaahu 'alayhi wa sallam, was upon and what his Companions were upon. So whosoever holds tightly onto them, then he is certainly upon the guidance from his Lord.
And furthermore, it is an ascription that brings honor to the one that ascribes himself to it, and one that facilitates for him the way of the Saved Sect. And these matters do not apply to anyone that ascribes himself to any other ascription, since they are not free from one of two things. Either it is an ascription to a specific individual that is not infallible or it is an ascription to a group of people who follow the methodology of this individual who is not infallible. So there is no infallibility (in their ascriptions) either way. On the opposite of this, there is the infallibility of the companions of the Prophet, sallAllaahu 'alayhi wa sallam, (as a whole). And it is that which we have been commanded to hold tightly onto, from his Sunnah and the Sunnah of his Companions after him.
And we must persist and strongly emphasize that our understanding of Allaah's Book and the Sunnah of his Messenger, sallAllaahu 'alayhi wa sallam, be in accordance with the methodology of his, sallAllaahu 'alayhi wa sallam, Companions. This is so that we can be upon infallibility, as opposed to inclining away towards the right or the left, or deviating with an understanding that comes solely from ourselves, of which there is not found in the Book of Allaah or the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, that which provides evidence for it.
Furthermore, why is it not sufficient for us to ascribe ourselves to (just) the Qur'aan and the Sunnah? The reason goes back to two matters, the first of which is related to the religious texts, and the second of which is due to the appearance of numerous Islaamic groups.
With regard to the first reason, then we find in the religious texts, a command to obey something else in connection with the Qur'aan and the Sunnah, as is found in Allaah's saying:
"And obey Allaah and obey His Messenger and those in authority over you."
So if there were someone in authority, who was given the oath of allegiance by the Muslims, it would be obligatory to obey him just as it would be obligatory to obey the Qur'aan and the Sunnah. This is in spite of him, as well as those around him, committing errors. So it would be obligatory to obey him in order to repel the harm of differences of opinions. And this is with the well-known condition: "There is no obedience to the creation in disobeying the Creator." [See Silsilat-ul-Ahaadeeth As-Saheehah: no. 179]
And Allaah, may He be Exalted, says:
"And whosoever opposes the Messenger after the guidance has been clearly explained to him, and he follows a way other than the way of the believers, We will turn him to what he has chosen and burn him in Hell - what an evil destination." [Surah An-Nisaa: 115]
Indeed, Allaah, Mighty and Sublime, is free and far removed from all imperfections and defects. And there is no doubt or uncertainty that His mentioning of "the way of the believers" here, is only due to an immense and comprehensive wisdom and benefit. So it indicates that there is an important obligation - and it is that our following of the Book of Allaah and the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, must be in accordance with what the first Muslims were upon. And they are the Companions of Allaah's Messenger, sallAllaahu 'alayhi wa sallam, then those who came after them, then those who came after them. And this is what the da'wat-us-salafiyyah (The Salafee Call) invites and calls to. And it is that which is its main priority in the foundation of its call and the methodology of its educating process.
Indeed, the Salafee Call truly unites the ummah, while any other call only causes division to the ummah. Allaah, Mighty and Sublime, says:
"O you who believe, fear Allaah, and be with the truthful." [Surah At-Tawbah: 119]
So anyone that makes a distinction between the Book and the Sunnah from one perspective and between the Salaf As-Saalih (Righteous Predecessors) from another perspective, then he can never be truthful.
As for with regard to the second reason, then the groups and parties of today do not direct at all towards the following of "the Way of the Believers", which has been mentioned in the ayah. And there are some ahaadeeth, which further confirm and support that ayah, such as the hadeeth of the seventy-three sects. All of them will be in the Hellfire except one. The Messenger of Allaah, sallAllaahu 'alayhi wa sallam, described them as: "The one which is upon the same thing that I and my companions are upon today." [See As-Saheehah: no. 203 & 1492]
This hadeeth resembles that ayah which mentions the "Way of the Believers". Also, there is the hadeeth of Al-'Irbaad Ibn Saariyah, radyAllaahu 'anhu, in which he, sallAllaahu 'alayhi wa sallam, said: "So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me." [See Irwaa-ul-Ghaleel: no. 2455] So therefore, there are two Sunnahs: The Sunnah of the Messenger, sallAllaahu 'alayhi wa sallam, and the Sunnah of the righteous Khaleefahs.
So there is no doubt that we - us who come in a later time - we must return back to the Qur'aan, the Sunnah and the Way of the Believers. And it is not permissible for us to say: "We can understand the Qur'aan and the Sunnah by themselves, without turning towards what the righteous predecessors were upon."
There must be an ascription in this time that distinguishes and is detailed. So it is not sufficient for us to say, "I am a Muslim" only! Or "My madh-hab is Islaam"! For every sect says that! - the Raafidee, the Ibaadee, the Qadyianee, as well as other sectarians!! So what is it that distinguishes you from them?
And if you were to say, "I am a Muslim who is upon the Qur'aan and the Sunnah", this would also not be sufficient. This is because, the members of these sects - of the Ash'arees and the Matureedees and the Hizbees - they all claim to follow these two sources also. So there is no doubt that the clear, plain, distinctive and decisive classification is to say, "I am a Muslim who is upon the Qur'aan and the Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors). And that can be said in short by saying, "I am a Salafee."
So based on this, indeed the truth which is unavoidable, is that it is not enough to rely on the Qur'aan and the Sunnah without the methodology of the Salaf, for it explains these two with regard to understanding and concept, knowledge and action, and da'wah (calling) and Jihaad.
And we know that they (the Sahaabah), may Allaah be pleased with them, did not used to fanatically cling onto one specific madh-hab or to one specific individual. So there was not found amongst them he who was Bakree (a follower of Abu Bakr), or 'Umaree (a follower of 'Umar), or 'Uthmaanee (a follower of 'Uthmaan) or 'Alawee (a follower of 'Alee). Rather, if it were more easy for one of them to ask Abu Bakr or 'Umar or Abu Hurairah, he would ask any of them. This is because they believed that it was not permissible to have total and unrestricted devotion in following, except to one individual. Indeed, he was the Messenger of Allaah sallAllaahu 'alayhi wa sallam, the one who did not speak from his own desire, rather it was only revelation revealed to him.
And if we were to submit to these criticizers, for the sake of argument, that we would name ourselves "Muslims" only, without ascribing ourselves to the Salaf - in spite of it being an honorable and correct ascription. Would they abandon classifying themselves with the names of their parties or their madh-habs or their ways - based on the fact that they are not prescribed in the Religion nor are they correct?
"So this contrast between us is enough for you
And every container will eventually let out what is in it."
And Allaah is the Guide to the Right Path. And He, free is He from all defects, is the One in whom we seek assistance. [1]
[1] Translator's Note: It must be noted here that there is a difference between one ascribing himself to the Salaf and thus syaing he is Salafee and one taking that as part of his name, calling himself i.e. Abu Fulaan As-Salafee. This (latter example) is not what is intended here by the speech of our noble scholar, Muhammad Naasir-ud-Deen Al-Albaanee, as can be seen in his example, since he did not used to attach the phrase "as-Salafee" at the end of his name. Neither was this the example set forth by the other major scholars of our time, such as Imaams Ibn Baaz, Ibn 'Uthaimeen and Muqbil bin Haadee Al-Waadi'ee. In spite of this, they were salafee in their Creed and their Methodology and when asked as to their methodology, they never hesitated to say that they were salafee or upon the Salafee Manhaj, and Allaah knows best.
| 10 Points on the Salafee Manhaj | by Nissho for everyone |
10 Points on the Salafee Manhaj
The Salafee Manhaj
1. We worship Allaah by way of Tawheed. So we do not supplicate to anyone besides Allaah nor do we seek refuge in anyone besides Him in matters of bringing about good or repelling some harm. We perform worship by having hatred and enmity for the polytheists. However, we are obligated to call them to Tawheed first and clarify to them that there is no Islaam without Tawheed and that whoever calls unto other than Allaah has committed disbelief. So whoever persists after that, then at that point we are obligated to distance ourselves from him and hate him for the sake of Allaah.
2. The Creed of the Salaf is established upon the principle that "Allaah is described with what He has described himself with in His Book and upon the tongue of His Messenger (sallAllaahu 'alayhi wa sallam), without resorting to tahreef, tamtheel, tashbeeh, ta’teel or ta’weel." [1]
3. We affirm for Allaah the best of Names, which He has affirmed for Himself and which He has praised Himself with, whether they are mentioned in the Qur’aan or the Sunnah.
4. We believe that there is no path towards achieving Allaah’s contentment, or a way towards Paradise, except through the Way of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam). And whoever seeks a way towards gaining Allaah’s contentment through other than the Way of Allaah’s Messenger, then he has gone astray and been blinded from the truth. And he has lost in this world and the next.
5. We believe that the Legislation of Allaah is what has been brought down through the two revelations: The Book of Allaah and the Sunnah of His Messenger (sallAllaahu 'alayhi wa sallam). This is what our Lord has indicated in his saying: "Then we placed you on a Sharee'ah (Legislated System) based on Our Command, so follow it, and do not follow the desires of those who have no knowledge." [Surah Al-Jaathiyah: 18]
6. We believe that the Qur’aan is the Speech of Allaah, which was revealed and not created, and that the Sunnah is what explains and clarifies it. The Qur’aan is interpreted by the Sunnah and by the interpretations of the Sahaabah (Companions) and those who followed them in goodness. So the interpretation of the Qur’aan is by way of the narration, meaning by way of the Sahaabah, the Taabi’een and the Ahaadeeth concerning it. And the books that contain these interpretations are the ones we are obligated to acquire and read, such as the Tafseer of Ibn Jareer, the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee, the Tafseer "Ad-Durr Al-Manthoor" of As-Suyootee and so on.
7. We are obligated to take the Sunnah according to the way of the Muhadditheen - in terms of their authenticity or weakness. So we take what is found to be authentic and leave off what is weak.
8. We worship Allaah by obeying the rulers, as long as they are Muslims who seek judgement through Allaah’s Legislation and who establish the prescribed punishments, and as long as they establish the prayer. Obeying them is an obligation even if they commit oppression. And whoever says something contrary to this and makes it permissible to revolt against the Muslim leader, even if he may be oppressive, then he is an innovator and a deviant. And it is obligatory on the Muslim scholars to refute this statement of his and to expose his deviance.
9. We hold that it is not permissible to spread the faults of the leaders, because doing this influences and brings about trials and afflictions (fitan), and causes them to spread.
10. We are obligated to worship Allaah through the Sunnah, by following it and by loathing innovations and the innovators. This is based on the Prophet’s saying: "Whoever does a deed, which is not in accordance to our affair (i.e. the Sunnah) is rejected." And in another narration:"Whoever introduces into our affair (Sunnah) that which isn’t part of it is rejected."
This is a summary and some brief words on the Creed of the Salaf, which we are obligated to accept and follow if we truly want salvation and the truth. And we must renounce those opinions of men, which cannot be traced back to any source of evidence, since men are known by way of the truth and the truth is not known by way of men. Lastly, we must beg and implore Allaah to show us the truth as true and enable us to follow it, and to show us the falsehood as false and enable us to avoid it. Indeed Allaah is Responsible for that and Able to make it happen. And may the peace and blessings of Allaah be on Muhammad - the best, most dutiful, most pious and purest of creation - and on his family and his Companions.
Footnotes:
[1] Translator’s Note: These are forbidden acts committed against Allaah’s Names and Attributes. Tahreef means to change or distort the wording of Allaah’s name or attribute. Tamtheel and tashbeeh means to give a like resemblance to a name or an attribute. Ta’teel means total denial of a name or an attribute. Ta’weel means to misinterpret a name or an attribute, thus changing it’s meaning.
| AUTHOR: | Shaikh Ahmad bin Yahyaa An-Najmee |
| SOURCE: | Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 56-57) compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri |
| PRODUCED BY: | Al-Ibaanah.com |
The Salafee Manhaj
1. We worship Allaah by way of Tawheed. So we do not supplicate to anyone besides Allaah nor do we seek refuge in anyone besides Him in matters of bringing about good or repelling some harm. We perform worship by having hatred and enmity for the polytheists. However, we are obligated to call them to Tawheed first and clarify to them that there is no Islaam without Tawheed and that whoever calls unto other than Allaah has committed disbelief. So whoever persists after that, then at that point we are obligated to distance ourselves from him and hate him for the sake of Allaah.
2. The Creed of the Salaf is established upon the principle that "Allaah is described with what He has described himself with in His Book and upon the tongue of His Messenger (sallAllaahu 'alayhi wa sallam), without resorting to tahreef, tamtheel, tashbeeh, ta’teel or ta’weel." [1]
3. We affirm for Allaah the best of Names, which He has affirmed for Himself and which He has praised Himself with, whether they are mentioned in the Qur’aan or the Sunnah.
4. We believe that there is no path towards achieving Allaah’s contentment, or a way towards Paradise, except through the Way of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam). And whoever seeks a way towards gaining Allaah’s contentment through other than the Way of Allaah’s Messenger, then he has gone astray and been blinded from the truth. And he has lost in this world and the next.
5. We believe that the Legislation of Allaah is what has been brought down through the two revelations: The Book of Allaah and the Sunnah of His Messenger (sallAllaahu 'alayhi wa sallam). This is what our Lord has indicated in his saying: "Then we placed you on a Sharee'ah (Legislated System) based on Our Command, so follow it, and do not follow the desires of those who have no knowledge." [Surah Al-Jaathiyah: 18]
6. We believe that the Qur’aan is the Speech of Allaah, which was revealed and not created, and that the Sunnah is what explains and clarifies it. The Qur’aan is interpreted by the Sunnah and by the interpretations of the Sahaabah (Companions) and those who followed them in goodness. So the interpretation of the Qur’aan is by way of the narration, meaning by way of the Sahaabah, the Taabi’een and the Ahaadeeth concerning it. And the books that contain these interpretations are the ones we are obligated to acquire and read, such as the Tafseer of Ibn Jareer, the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee, the Tafseer "Ad-Durr Al-Manthoor" of As-Suyootee and so on.
7. We are obligated to take the Sunnah according to the way of the Muhadditheen - in terms of their authenticity or weakness. So we take what is found to be authentic and leave off what is weak.
8. We worship Allaah by obeying the rulers, as long as they are Muslims who seek judgement through Allaah’s Legislation and who establish the prescribed punishments, and as long as they establish the prayer. Obeying them is an obligation even if they commit oppression. And whoever says something contrary to this and makes it permissible to revolt against the Muslim leader, even if he may be oppressive, then he is an innovator and a deviant. And it is obligatory on the Muslim scholars to refute this statement of his and to expose his deviance.
9. We hold that it is not permissible to spread the faults of the leaders, because doing this influences and brings about trials and afflictions (fitan), and causes them to spread.
10. We are obligated to worship Allaah through the Sunnah, by following it and by loathing innovations and the innovators. This is based on the Prophet’s saying: "Whoever does a deed, which is not in accordance to our affair (i.e. the Sunnah) is rejected." And in another narration:"Whoever introduces into our affair (Sunnah) that which isn’t part of it is rejected."
This is a summary and some brief words on the Creed of the Salaf, which we are obligated to accept and follow if we truly want salvation and the truth. And we must renounce those opinions of men, which cannot be traced back to any source of evidence, since men are known by way of the truth and the truth is not known by way of men. Lastly, we must beg and implore Allaah to show us the truth as true and enable us to follow it, and to show us the falsehood as false and enable us to avoid it. Indeed Allaah is Responsible for that and Able to make it happen. And may the peace and blessings of Allaah be on Muhammad - the best, most dutiful, most pious and purest of creation - and on his family and his Companions.
[1] Translator’s Note: These are forbidden acts committed against Allaah’s Names and Attributes. Tahreef means to change or distort the wording of Allaah’s name or attribute. Tamtheel and tashbeeh means to give a like resemblance to a name or an attribute. Ta’teel means total denial of a name or an attribute. Ta’weel means to misinterpret a name or an attribute, thus changing it’s meaning.
| Dealing with the people of Innovations | by Nissho for everyone |
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| This is Our Call (The Way of the Salaf) | by Nissho for everyone |
This is Our Call (The Way of the Salaf)
About the Book:
This is a translated transcription of a lecture delivered by Imaam Al-Albaanee (rahimahullaah) that was recorded and distributed under the title “Hadhihi Da’watunaa” (This is Our Call). The present translation was translated directly from the Arabic audio.
In this lecture, Imaam Al-Albaanee explains the basis of the Salafee Manhaj, which is following the way, understanding and practical application of the Salaf, who were namely the first three generations of Muslims: The Sahaabah, Taabi’een and Atbaa’ at-Taabi’een. They are the ones referred to in the Prophet’s saying: “The best of mankind is my generation, then those that come after them, then those that come after them.”
This is the basis that distinguishes the true call to Islaam from all other false and erroneous calls, regardless if they claim to be “upon the Qur’aan and the Sunnah.” Al-Albaanee goes into depth discussing this fact, that one cannot truly understand and apply the Qur’aan and Sunnah unless he follows the understanding and application of the Salaf. We ask Allaah to accept this effort and benefit the Muslims with it.
Quotes from the Book:
“So here we have given the answer from the ayah and the two hadeeth, we just mentioned. Follow the way of the Believers! The way of those believers from present times? The answer is no, we mean the Believers from the past - the first era - the era of the Companions - the Salaf As-Saalih (pious predecessors). These are the people whom we should take as our example and as the ones whom we follow. And there is absolutely no one equal to them on the face of the earth. Therefore, the essence of our call is based on three pillars - on the (1) Qur'aan, the (2) Sunnah and (3) Following the Salaf As-Saalih (pious predecessors).”
“So everyone claims to follow the Qur'aan and the Sunnah, and how often have we heard this kind of talk from the youth who are in confusion, when they say: ‘Ya akhee, these people claim to follow the Qur'aan and the Sunnah and those people claim to follow the Qur'aan and the Sunnah.’ So what is the clear and decisive distinction? It is the Qur'aan and the Sunnah and the Methodology of the Salaf As-Saalih. So whoever follows the Qur'aan and the Sunnah without following the Salaf As-Saalih, he in fact has not followed the Qur'aan and the Sunnah, rather he has only followed his intellect, if not his desire.”
“After making clear this important condition of "upon the methodology of the Salaf As-Saalih", I must give you some examples. In the past, the Muslims split up into many sects. You hear about the Mu'tazilah, you hear about the Murji'ah, you hear about the Khawaarij, you hear about the Zaidiyyah, not to mention the Shi'a and the Raafidah and so on. There is no one amongst these groups, no matter how deep in misguidance they are, that does not share the same saying as the rest of the Muslims, which is that: "We are on the Qur'aan and the Sunnah." No one amongst them says: "We don’t follow the Qur'aan and the Sunnah." And if one of them were to say that, he would completely leave the fold of Islaam. So then why did they split up so long as all of them rely on the Qur'aan and the Sunnah - and I bear witness that they do rely on the Qur'aan and the Sunnah for support. But how is this relying done? It is done without relying on the third foundation, which is what the Salaf As-Saalih were upon.”
Attachment: this is our call.pdf| AUTHOR: | Imaam Muhammad Naasir-ud-Deen Al-Albaanee |
| TRANSLATED: | Al-Ibaanah Book Publishing |
| PRODUCED BY: | Al-Ibaanah.com |
About the Book:
This is a translated transcription of a lecture delivered by Imaam Al-Albaanee (rahimahullaah) that was recorded and distributed under the title “Hadhihi Da’watunaa” (This is Our Call). The present translation was translated directly from the Arabic audio.
In this lecture, Imaam Al-Albaanee explains the basis of the Salafee Manhaj, which is following the way, understanding and practical application of the Salaf, who were namely the first three generations of Muslims: The Sahaabah, Taabi’een and Atbaa’ at-Taabi’een. They are the ones referred to in the Prophet’s saying: “The best of mankind is my generation, then those that come after them, then those that come after them.”
This is the basis that distinguishes the true call to Islaam from all other false and erroneous calls, regardless if they claim to be “upon the Qur’aan and the Sunnah.” Al-Albaanee goes into depth discussing this fact, that one cannot truly understand and apply the Qur’aan and Sunnah unless he follows the understanding and application of the Salaf. We ask Allaah to accept this effort and benefit the Muslims with it.
Quotes from the Book:
“So here we have given the answer from the ayah and the two hadeeth, we just mentioned. Follow the way of the Believers! The way of those believers from present times? The answer is no, we mean the Believers from the past - the first era - the era of the Companions - the Salaf As-Saalih (pious predecessors). These are the people whom we should take as our example and as the ones whom we follow. And there is absolutely no one equal to them on the face of the earth. Therefore, the essence of our call is based on three pillars - on the (1) Qur'aan, the (2) Sunnah and (3) Following the Salaf As-Saalih (pious predecessors).”
“So everyone claims to follow the Qur'aan and the Sunnah, and how often have we heard this kind of talk from the youth who are in confusion, when they say: ‘Ya akhee, these people claim to follow the Qur'aan and the Sunnah and those people claim to follow the Qur'aan and the Sunnah.’ So what is the clear and decisive distinction? It is the Qur'aan and the Sunnah and the Methodology of the Salaf As-Saalih. So whoever follows the Qur'aan and the Sunnah without following the Salaf As-Saalih, he in fact has not followed the Qur'aan and the Sunnah, rather he has only followed his intellect, if not his desire.”
“After making clear this important condition of "upon the methodology of the Salaf As-Saalih", I must give you some examples. In the past, the Muslims split up into many sects. You hear about the Mu'tazilah, you hear about the Murji'ah, you hear about the Khawaarij, you hear about the Zaidiyyah, not to mention the Shi'a and the Raafidah and so on. There is no one amongst these groups, no matter how deep in misguidance they are, that does not share the same saying as the rest of the Muslims, which is that: "We are on the Qur'aan and the Sunnah." No one amongst them says: "We don’t follow the Qur'aan and the Sunnah." And if one of them were to say that, he would completely leave the fold of Islaam. So then why did they split up so long as all of them rely on the Qur'aan and the Sunnah - and I bear witness that they do rely on the Qur'aan and the Sunnah for support. But how is this relying done? It is done without relying on the third foundation, which is what the Salaf As-Saalih were upon.”
